# Homilies on 2 Corinthians - Author: [John Chrysostom](https://sophiascriptura.com/fathers/authors/john-chrysostom/) - Latin title: *Homiliae in epistulam ii ad Corinthios* - 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 61 (Paris, 1862) - Work page: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/ - Passages: 88 ## Homily 1.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/1-1/#p-1-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains why Paul wrote a second letter (his delay in coming and the Corinthians’ improvement), why Timothy is named with him and the letter is addressed to all Achaia, and why Paul opens by blessing the God of mercies and comfort as a tactful defense of his delay. ### Greek text Παῦλος ἀπόστολος ᾿Ιησοῦ Χριστοῦ διὰ θε- ᾿ήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφὸς. τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσι τοῖς οὖσιν ἐν ὅλῃ τῇ Ἀχαΐᾳ" χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εὐλογητὸς ὃ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ὁ Πατὴρ τῶν οἰχτιρμῶν, καὶ Θεὸς πάσης παραχιλήσεως, ὁ παρακαλῶν ἡμᾶς ἐν πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει, διὰ τῆς παρακλήσεως, ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ. ἀ'. "Άξιον ζητῆσαι πρότερον, τίνος ἕνεχεν δευτέραν προστίθησιν Ἐπιστολὴν τῇ προτέρᾳ, καὶ τί δήποτε οὕτως ἄρχετα: ἀπὸ τῶν αἰχτιρμῶν τοῦ Θεοῦ καὶ τῆς παρακλήσεως. Τίνος οὖν ἕνεχεν δευτέραν προστίθησιν; Εἰπὼν ἐν τῇ προτέρᾳ Ἐπιστολῇ, ὅτι ᾿Χιεύσομαι πρὸς ὁμᾶς, καὶ γνώσομαι, οὐ τὸν 16γον τῶν, ἀλ1λὰ τὴν δύναμιν, καὶ πρὸς τῷ τέλει πάλιν ——— αὐτὸ τοῦτο ὑποσχόμενος " Ἐλεύσομαι γὰρ. φησὶ, «ρὸς ὑμᾶς, ὅταν Μακεδοὁμᾶς δὲ τυχὸν παραμενῶ, ἢ καὶ παραχειμάσω" πολλοῦ μεταξὺ γενομένου χρόνου οὐ παρεγένετο, ἀλλὰ καὶ τῆς προθεσμίας παρελθούσης, ἔμελλεν ἔτι καὶ ἑδράδυνε, τοῦ Πνεύματος αὐτὸν κατέχοντος ἐν ἑτέροις τολλῷ τούτων ἀναγκαιοτέροις. Διὰ «τοῦτο ἐπιστολῆς ἐδεήθη δευτέρας, οὐκ ἂν δεηθεὶς, εἰ καρὰ μικρὸν ὑστέρησεν. Οὐ διὰ τοῦτο δὲ μόνον, ἀλλ᾽ ὅτι καὶ βελτίους ἦσαν ἀπὸ τῆς προτέρας γεγενημένοι. Καὶ γὰρ τὸν πεπορνευχότα, ὃν πρότερον συνἐχρότουν, καὶ ἐφ᾽ ᾧ μέγα ἐφρόνουν, τοῦτον ἐξέκοψαν καὶ ἀφώρισαν παντελῶς. Καὶ τοῦτο ἐδήλωσεν εἰπών " ΕἸ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους, ἵνα μὴ ἐπιδαρῶ πάντας ὑμᾶς. Ἶχανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πλειόνων. Καὶ προϊὼν πάλιν τὸ αὐτὸ αἰνέττεται λέγων. Ἰδοὺ χὰρ τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδήν " ἀλλὰ ἀπολογίαν, -σῈΓ, ἀλλὰ ζῆλον, ἀ.λλὰ ἐκδίκησιν. Ἔν πανεὶ συν- Καὶ τὴν εὐλογίαν δὲ, ἣν ἐκέλευσε, μετὰ πολλῆς συνἦταγον τῆς σπουδῆς " διὸ καὶ ἔλεγεν’ Οἶδα γὰρ τὴν προθυμίαν ὑμῶν, ἣν ὑπὲρ ὑμῶν καυχῶμαι Μακε- «ὃν Τίτον 5, ὅν ἔπεμψε, μετὰ πάσης ἐδέξαντο τῆς εὐνοίας. Καὶ τοῦτο αὐτὸ δεικνὺς πάλιν ἔλεγεν, ὅτι Τὰ σπλάγχνα αὑτοῦ περισσοτέρως ἐσεὶν εἷς ὑμᾶς, ἀναμιμνησκομένοᾳ τὴν “ἀντων ὑμῶν ὑπ- «κοὴἣν, ὥστε " μετὰ φόδου καὶ τρόμου ἐδέξασθε αὐτόν. Διὰ ταῦτα πάντα γράφει τὴν δεντέραν Ἐπιστολήν. Καὶ γὰρ ἐχρῆν, ὥσπερ ἡνίκα ἡμάρτανον ἐνεχάλει, οὕτω διορθωθέντας ἀποδέξασθαι καὶ ἑπαινέσαι. Διόπερ οὐδὲ καταφορ:κωτέρα ἐστὶ κἄσα ἡ Ἐπιστολὴ, ἀλλ᾽ ὀλίγα τοῦ τέλους αὐτῆς μέρη. Καὶ γὰρ ᾿ σαν καὶ παρ᾽ αὐτοῖς ἐξ Ἰουδαίων μέγὰ φρονοῦντες, καὶ Παῦλον διαδάλλοντες ὡς ἀλαζόνα καὶ οὐδενὸς ἄξιον λόγου " διὸ καὶ ἔλεγον" Αἱ μὲν ἐπιστολαὶ βαρεῖαι, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ 1όγος ἐξουθενημένος. Ὃ δὲ ἔλεγον τοῦτο ἦν " “Ὅταν μὲν παρῇ, φησὶν, οὐδενὸς ἄξιος φαίνεται" τοῦτο γάρ ἔστιν, Ἡ παρουσία τοῦ σώματος ἀσθενής " ἀπελθὼν δὲ χομκάζει μεγάλα, δι᾽ ὧν ἐπιστέλλει " τὸ χὰρ, Αἱ ἐπιστολαὶ βαρεῖαι, τοῦτο σημαίνει. Καὶ ἕνα δόξωσι τὰ χαθϑ' ἑαυτοὺς σεμνοποιεῖν, ὑπεχρίνοντο βὴ λαμδάνειν. Ὅπερ οὖν καὶ αὐτὸ αἰνιττόμενος ἔλεγεν " Ἵνα ἐν ᾧ καυχῶνται, εὐρεθῶσι καθὼς καὶ ἡμεῖς. Μετὰ δὲ τούτων καὶ τὴν ἀπὸ τοῦ λόγου δύναμὲν ἔχοντες αὐτόϑι, σφόδρα ἐπῇροντο. Διὸ καὶ ἰδιώτην ἑαυτὸν καλεῖ, δεικνὺς ὅτι οὐκ αἰσχύνεται τούτῳ, οὐδὲ μᾶγα τι χτῆμα, τοὐναντίον μὲν οὖν ἡγεῖται. Ἐπεὶ οὖν εἰκὸς ἦν τινας ὑπὸ τούτων παραπείθεσθαι, πρότὴν ἀπόνοιαν ἐκείνων τὴν ἐπὶ τοῖς Ἰουδαϊκοῖς κατα- (αλὼν, ἐπειδὴ παρὰ καιρὸν αὐτὰ τηρεῖν ἐφιλονείχουν, τότε συμμέτρως καὶ τὴν ὑπὲρ τούτων ποιεῖται ἐπίπληξιν. Ἢ μὲν οὖν ὑπόθεσις τῆς Ἐπιστολῆς, ὡς ἂν τις ἐν χεφαλαίῳ καὶ παρατρέχων εἴποι, αὔτη μοι εἶναι δοκεῖ. Δεῖ δὲ αὑτοῦ νόδ᾽ προοιμίου τῆς Ἐπιστολῆς ἄψασθαι λοιπὸν, καὶ μετὰ τὴν εἰωθυΐαν αὐτοῦ πρόσρησιν εἰπεῖν, τίνος ἕνεκεν οὕτως ἤρξατι ἀπὸ τῶν οἰχτιρμῶν τοῦ Θεοῦ. Τέως μέντοι αὐτὴν τὴν ἀρχὴν ἀναγκαῖον εἰπεῖν, καὶ ζητῆσαι πῶς τὸν Τιμόθεον ἐνταῦθα ἑαντῷ συντάττει. Παῦλος γὰρ, φησὶν, ἀπόστολος ᾿Ιησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελρός. Καὶ γὰρ ἐν τῇ προτέρᾳ Ἐπιστολῇ ἐπηγγέλλετο αὐτὸν πέμπειν, καὶ παρήγγελλε: λέγων· Ἐὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε ἵνα ἀρόδως 5 γένηται πρὸς ὑμᾶς " πῶς οὖν ἐνταῦθα αὐτὸν ἑαυτῷ ἐν τῷ προοιμίῳ συντάττει; Παραγενόμενος κατὰ τὴν ὑπόσχεσιν τοῦ διδασκάλου (Ἔπεμψα γὰρ ὑμῖν Τιμόθεον, φησὶν, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ), καὶ διορθώσας ἐπανῆλθε. Καὶ γὰρ πέμπων αὐτὸν ἔλεγε " Προπέμvars αὑτὸν ἐν εἰρήνῃ, ἵνα ἔλθῃ πρός με' ἐκδέχομαι γὰρ αὑτὸν μετὰ τῶν ἀδελρῶν.. Ρ. Ἐπεὶ οὖν ἀπέλαδε τὸν διδάσχαλον, καὶ τὰ ἐν ἐν 'Ερέσῳ ἕως τῆς Πεντηχοστῆς), πάλιν εἰς Μασυντάττει λοιπόν. Καὶ γὰρ τότε μὲν ἐξ ᾿Ασίας, νῦν δὲ ἀπὸ Μαχεδονίας ἐπιστέλλει. Συνέταξε δὲ αὐτὸν, ἐχεῖνόν τε σεμνότερον ταύτῃ ποιῶν, καὶ τὴν πολλὴν ἑαυτοῦ ταπεινοφροσύνην ἐνδειχνύμενος" καὶ γὰρ χαταδεέστερος αὑτοῦ ἦν, ἀλλ᾽ ἡ ἀγάπη πάντα συνἀγει. Διὸ καὶ πανταχοῦ αὐτὸν ἑαυτῷ ἐξισάζει͵ νῦν μὲν νῦν δὲ, Τὸ γὰρ ἔργον Κυρίου ἐργάζεται, ὡς κἀγώ" ἐνταῦθα δὲ καὶ ἀδελφὸν καλεῖ, διὰ πάντων αἰδέσιμον αὐτὸν Κορινθίοις καθιστάς. Καὶ γὰρ ἣν καραγεγογὼς, ὥσπερ ἔφην, αὐτόθι, καὶ πεῖραν τῆς αὐτοῦ δεδωχὼς ἀρετῆς. Τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ. Πάλιν αὐτοὺς Ἐχχλησίαν καλεῖ, συνάγων πάντας εἰς ἕν καὶ δυνδέων. Οὐ γὰρ ἄν γένοιτο Ἐχχλησία μία, διεσπασμένων τῶν ἐν αὐτῇ, καὶ κατ᾿ ἀλλήλων ἐστώτων. Σὺν» τοῖς ἁγίοις πᾶσι τοῖς ρεύων, καὶ ὁλόχληρον συνάγει τὸ ἔθνος. ᾿Αγίους καλεῖ, δειχνὺς ὅτι εἴ τις ἀχάθαρτος, ἐκτός ἐστι τῆς προσηγορίας ταύτης. Διὰ τί δὲ τῇ μητροπόλει γράφων, πᾶσι δι᾽ αὐτῆς ἐπιστέλλει, οὐ πανταχοῦ τοῦτο ποιῶν; Θεσσαλονιχεῦσι γοῦν ἐπιστέλλων οὐ δήπου καὶ Μαχεδόσιν ἐπέστελλε᾽ καὶ Ἐφεσίοις γράφων, ὁμοίως οὐ περιέλαδε τὴν ᾿Ασίαν ἅπαδαν᾽ καὶ ἡ πρὸς Ῥωμαίους δὲ Ἐπιστολὴ, οὐχὶ καὶ τοῖς τὴν Ἰταλίαν οἰχοῦσίν ἐστιν ἐἑπεσταλμένη. ᾿Αλλ᾽ ἐνταῦθα αὐτὸ κοιεῖ, καὶ ἐν τῇ πρὸς Γαλάτας. Οὐδὲ γὰρ ἐκεῖ μιᾷ πόλει, καὶ δύο καὶ τρισὶν, ἀλλὰ τοῖς πανταχοῦ διεσπαρμένοις ἐπιστέλλει, λέγων᾽ Παῦ,ϊος ἀπόστολος οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι ἀγθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, καὶ οἱ σὺν ἐμοὶ πάντες φοὶ, ταῖς Ἐκκλησίαις τῆς Γαλατίας, χάρις ὑμῖν καὶ εἰρήνη. Καὶ Ἑδραίοις δὲ μίαν ἅπασιν ἔγραψεν Ἐπιστολὴν, οὐδὲ τούτους διελὼν χατὰ πόλεις. Τί ποτ᾽ οὖν ἐστι τὸ αἴτιον; Ἐμοὶ δοχεῖ τὸ χοινὰ' τὰ νοσήματα εἶναι ἐνταῦθα" διὸ καὶ χοινὴν ποιεῖται τὴν Ἐπιστολὴν, ἐπειδὴ καὶ χοινῆῇς ἐδέοντο τῆς διορθώσεως. Καὶ γὰρ Γαλάται πάντες ἐνόσουν, καὶ Ἑδραϊοι" οἶμαι δὲ καὶ οὗτοι. Συναγαγὼν τοίνυν ἅπαν τὸ ἔθνος, καὶ προσειπὼν αὐτοὺς, ὡς πάντας αὐτῷ προσαγορεύειν νόμος hhv Χάρις γὰρ ὑμῖν καὶ εἰρήνη, φησὶν, ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ" ἄχουτον πῶς καταλλήλως ἄρχεται τῇ προκειμένῃ ὑποθέσει" Εὐ.ογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παραχλήσεως. Καὶ ποῦ τοῦτο χατάλληλον τῇ προχειμένῃ ὑποθέσει, φησί; Καὶ σφόδρα μὲν οὖν. Σχόπει δέ: Ἐλύπει λίαν αὐτοὺς καὶ ἐθορύθει τὸ μὴ παραγενέσθαι ἐχεϊτὸν ᾿Απόστόλον, καὶ ταῦτα ἐπαγγειλάμενον, ἀλλὰ τὸν ἅπαντα ἐν Μαχεδονία ἀναλῶσαι χρόνον, καὶ δοχεῖν αὐτῶν ἑτέρους προτετιμηχέναι. Διὰ τοῦτο πρὸς τοῦτο ἱστάμενο: τὸ θορυδοῦν, λέγει τὴν αἰτίαν δι᾽ ἣν οὐ παρεγένετο᾽ οὐ μὴν ἐξ εὐθείας αὐτὴν τίθησιν, οὐδὲ λέγει, ὅτι Οἶδα μὲν ὑποσχόμενος ἥξειν, ἐπειδὴ δὲ διὰ τὰς θλίψεις ἐνεποδίσθην, σύγγνωτε, καὶ μὴ χαταγνῶτέ ⁊iva ὑπεροψίαν ἣ ῥαθυμίαν ἡμῶν " ἀλλ᾽ ἑτέρως αὐτὸ καὶ μεγαλοπρεπέστερον καὶ ἀξιοπιστότερον χατασχευνάζει, ἐπαίρων τῇ καραμυθίᾳ τὸ πρᾶγμα, ἵνα μηδὲ ἐρωτῶσ' λοιπὸν τὴν αἰτίαν, δι᾽ ἣν ὑστέρησε. Καὶ ταυτὸν ποιεῖ, οἷον εἴ τις ἐπαγγειλάμενος ἐλθεῖν πρός τινα ποθούμενον, εἶτα μετὰ μυρίους χινδύνους ἐλθὼν λέγοι Δόξα σοι, ὁ Θεὸς, ὅτι μοι τὸ ποθούμενον ἔδειξας πρόσωπον εὐλογητὸς ὁ Θεὸς, οἴων με κινδύνων ἀπηλλαξας. Ἡ γὰρ δοξολογία αὕτη ἀπολογία τίνεται τῷ μέλλοντι ἐγκαλεῖν, καὶ οὐδὲ ἀφίησι μέμψασθαι τῇ μελλήσει. Ἐρυθριᾷ γὰρ τὸν ἐπὶ τῇ τῶν τοσούτων ἀπαλλαγῇ χαχῶν εὐχαριστοῦντα τῷ Θεῷ εἰς δικαστήριον ἕλχειν, καὶ εὐθύνας ἀπαιτεῖν τῆς βραδύτητος. Διὰ τοῦτο καὶ οὕτως ἄρχεται" γητὸς ὁ Θεὸς τῶν οἰκτιρμῶν" μεγάλων χινδύνων ἐντεῦθεν ἐπαγωγήν τε καὶ ἀπαλλαγὴν αἰνιττόμενος. Ἐπειδὴ καὶ ὁ Δαυῖδ οὐχ ὁμοίως αὐτὸν “πανταχοῦ χαλεῖ, οὐδὲ ἀπὸ τῶν αὐτῶν " ἀλλ᾽ ὅταν μὲν περὶ πολέμου διαλέγηται καὶ νίχης, ᾿Αγαπήσω σε, Κύριε, ἡ ἐσχύς μου, φησὶ, Κύριος ὑπερασπιστής μου" ὅταν δὲ περὶ θλίψεως ἀπαλλαγῆς καὶ τοῦ ζόφου τοῦ κατεσχηχότος αὐτὸν, Κύριος φωτισμός μου καὶ Σωτήρ μου" καὶ νῦν μὲν ἀπὸ φιλανθρωπίας, οὖν δὲ ἀπὸ δικαιοσύνης, νῦν δὲ ἀπὸ χρίσεως ἀδεχάστου αὐτὸν ὀνομάζει χαταλλήλως τοῖς ὑποχειμένοις χαιροῖς, Οὕτω δὴ καὶ ὁ Παὔλος ἐνταῦθα ἀρχόμενος, ἀπὸ φιλανθρωπίας αὐτὸν καλεῖ, O Θεὸς τῶν οἰχτιρμῶν, λέγων " τουτέστιν, ὁ οἰχτιρμοὺς τοσούτους ἐπιδειξάμεγος, ὡς ἐξ αὐτῶν ἡμᾶς ἀναγαγεῖν τῶν τοῦ θανάτου πυλῶν. τ΄. Τοῦτο γὰρ μάλιστα ἴδιον Θεοῦ καὶ ἐξαίρετον, καὶ τῇ φύσει συγχεχληρωμένον, τὸ οὕτως ἐλεεῖν. Διὰ τοῦτο Θεὸν οἰχτιρμῶν χαλεῖ. Σὺ δέ μοι σκόπει χἂντεῦθεν τὴν ταπεινοφροσύνην Παύλου" ὑπὲρ γὰρ τοῦ χηρύγματος χινδυνεύων, οὔ φησι διὰ τὴν ἀξίαν σώζεσθαι, ἀλλὰ διὰ τοὺς οἰχτιρμοὺς τοῦ Θεοῦ. ᾿Αλλὰ τοῦτο μὲν ὕστερον σαφέστερόν φησι, νῦν δὲ ἐπάγει λέγων" Ὁ παρακαῶν ἡμᾶς ἐν πάσῃ θλίψει. Οὐκ. εἶπεν, Ὁ μὴ ἐῶν ἡμᾶς θλίδεσθαι, ἀλλ᾽, Ὁ ἐν τῷ θλίδεσθαι παρωκαιλῶν. Τοῦτο γὰρ καὶ τοῦ Θεοῦ τὴν δύναμιν δείχνυσι, καὶ τῶν θλιδομέφων αὔξει τὴν ὑπομονήν᾽ Ἢ γὰρ θλῖψις, φησὶν, ὑπομονὴν καξεργάζεται. Τοῦτο καὶ ὁ προφήτης ἔλεγεν: Ἐν θλίψει ἐπιλάτυνάς με, Οὐκ εἶπεν, ὅτι Οὐχ εἴασάς με ἐμπεσεῖν εἰς θλῖψιν, οὐδ᾽ ὅτι Παρήγαγες ταχέως τὴν θλίψιν, ἀλλ᾽ ὅτι Μενούσης αὐτῆς ἐπλάτυνάς με, τουτἐστι, πολλὴν τὴν εὑρυχωρίαν καὶ τὴν ἄνεσιν παρἐσχες" ὃ δὴ καὶ ἐπὶ τῶν παίδων τῶν τριῶν γέγονεν. Οὔτε γὰρ ἐχώλυσεν αὐτοὺς ἐμπεσεῖν, οὔτε ἐμπεσόντων, τὴν φλόγα ἔσδεσεν, ἀλλὰ καιομένης τῆς χαμίνου, τὴν εὐρυχωρίαν παρέσχε. Τοῦτο καὶ ἀεὶ ποιεῖν εἴωθεν ὁ Θεός " ὅπερ αἰνιττόμενος καὶ ὁ Παῦλος ἔλεγεν: Ὁ παρακαλῶν ἡμᾶς ἐν πάσῃ θλίψει. Καὶ ἕτερον δέ τι διὰ τούτων δείχνυσι. Ποῖον δὴ τοῦτο; Ὅτι οὐχ ἅπαξ, οὐδὲ δὶς, ἀλλὰ διηνεκῶς τοῦτο ποιεῖ. Οὐδὲ γὰρ νῦν μὲν παραχαλεῖ, νῦν δὲ ἀφίησιν, ἀλλ᾽ ἀεὶ καὶ διαπαντὸς τοῦτο ἐργάζεται. Διὸ εἶπεν, Ὁ παρακαλῶν, οὐχ, Ὁ παρακαλέσας, καὶ, Ἐν πάσῃ θλίψει, οὐχ, Ἐν τῇδε καὶ τῇδε, ἀλλ᾽, Ἔν πάσῃ᾽ εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει, διὰ τῆς καρακλήσεως ἧς παρωκαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ. Εἶδες πῶς προανακρούεται τὴν ἀπολογίαν, καὶ μεγάλης θλίψεως ὑπόνοιαν παρέχει τῷ ἀκροατῇ; Καὶ δι᾽ αὐτῶν πάλιν μετριάζει τούτων λέγων, ὅτι καὶ αὐτὸς ὁ οἰκτιρμὸς οὗτος ἐγένετο, οὐ διὰ τὴν αὐτῶν ἀξίαν, ἀλλὰ διὰ τοὺς ὑπ᾽ αὐτῶν ὠφεληθῆναι ὀφείλοντας. Διὰ τοῦτο γὰρ παρεχάλεσεν ἡμᾶς, φησὶν, ἵνα ἡμεῖς ἀλλήλους παραχαλῶμεν. Διὰ τούτου δὲ καὶ τὸ ἀξίωμα δείχνυσι τῶν ἀποστόλων, ἐμφαίνων ὅτι παραχληθεὶς καὶ ἀναπνεύσας, οὐχ ἀναπίπτει χαθάπερ ἡμεῖς, ἀλλ᾽ εἰς τὸ ἑτέρους ἀλείφειν πρόεισι καὶ νευροῦν καὶ διεγείρειν. Τινὲς δὲ αὑτὸν καὶ τοῦτο λέγειν φασὶν, ὅτι Ἦ παράχλησις ἡμῶν καὶ ἄλλων παράχλησίς ἐστι. Δοχεῖ δέ μοι καὶ πρὸς τοὺς ψευδαποστόλους τοὺς εἰχῇ χαυ-χωμένους, καὶ οἴχοι χαθημένους καὶ τρυφῶντα.,, ἀποτείνεσθαι διὰ τοῦ προοιμίου. ᾿Αλλὰ τοῦτο μὲν αἰνιγματωδῶς, καὶ ὡς ἐν παρέργῳ τὸ δὲ προηγούμένον τοῦτο ἦν, ἀπολογήσασθαι ὑπὲρ τῆς μελλήσεως. Εἰ γὰρ διὰ τοῦτο παραχαλούμεθα, ἵνα καὶ ἄλλους παραχαλῶμεν, μὴ ἐγχαλῆτε ὡς μὴ παραγενομένοις. Εἰς γὰρ τοῦτο ἅπας ἡμῖν ὁ χρόνος ἑτρίθετο, εἰς τὰς ἐπιδουλὰς, εἰς τὰς ἐπαγωγὰς, εἰς τὸ διαλῦσαι τὰ ἐπιόντα δεινά. “Ὅτι καθὼς ζερισσεύδι τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς, οὕτω διὰ τοῦ Χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. Ἵνα γὰρ μὴ καταδάλῃ τοὺς μαθητὰς τῷ σφόδρα ἐπαίρειν τὰς συμφορὰς, δείκνυσι πάλιν πολλὴν τὴν περιουσίαν καὶ τῆς παραχλήσεως οὖσαν, καὶ ἀνίστησιν αὐτῶν τὴν διάνοιαν, οὐ ταύτῃ μόνον, ἀλλὰ καὶ τῷ ἀναμνῆσα: τοῦ Χριστοῦ καὶ αὐτοῦ εἰπεῖν εἶναι τὰ παθήματα" καὶ πρὸ τῆς παραχλήσεως ἀπ᾽ αὐτῶν τῶν θλίψεων τὴν παραμυθίαν εἰσάγει. Ti γὰρ ἥδιον τοῦ τῷ Χριστῷ με γίνεσθαι χοινωνὸν, καὶ δι᾽ αὐτὸν ταῦτα πάσχειν; τὶ ταύτης ἴσον τῆς παραχλήσεως; Οὐχ ἐντεῦθεν δὲ μόνον, ἀλλὰ καὶ ἑτέρωθεν ἐπαίρει τὰ φρονήματα τῶν θλιδομένων. Πόθεν ἑτέρωθεν; ᾿Απὸ τοῦ εἰπεῖν, ὅτι Περισσεύει. Οὐ γὰρ εἶπεν, ὅτι Καθὼς ἔπεισιν ἡμῖν τὰ παθήματα τοῦ Χριστοῦ, ἀλλὰ, Καθὼς περισσεύει" δεικνὺς ὅτι οὐ μόνον τὰ ἐχείνου, ἀλλὰ καὶ πλείονα τούτων ὑπομένουσι πάϑη. Οὐ γὰρ ὅσα ἔπαθε, φησὶν, ἐπάθομεν πάθη, ἀλλὰ καὶ περισσά. Σκόπει δέ " Ἠλάϑη, ἐδιώχθη. ὁ Χριστὸς, ἐμαστιγώϑη, ἀπέθανεν. ᾿Αλλ᾽ ἡμεῖς πλέον τούτων, φησέν" ὅπερ καὶ μόνον ἱκανὸν εἰς παραμυθίαν ἀρχέσειε. ᾿Αλλὰ μηδεὶς τόλμαν καταγινωσχέτω τοῦ λόγου " καὶ γὰρ καὶ ἀλλαχοῦ φησι Νῦν καίρω ἐν τοῖς παθήμασί μου, καὶ ἀνταναπιληρὼ τὰ ὑστερήματα τῶν γοων τοῦ Χριστοῦ ἐν τῇ σαρκί μου. ᾿Αλλ' οὐδέτερον τόλμης οὐδὲ ἀπονοίας τινός. Καθάπερ γὰρ μείζογα αὐτοῦ εἰργάσαντο σημεῖα ( Ὁ γὰρ πιστεύων, φησὶν͵, εἷς ἐμὲ, μείζονα τούτων ποιήσει), τὸ δὲ πᾶν αὐτοῦ γίνεται τοῦ ἐνεργοῦντος ἐν αὐτοῖς " οὕτω καὶ πλείονα αὐτοῦ ἔπαθον" τὸ δὲ πᾶν αὐτοῦ πάλιν ἐστὶ τοῦ παρακαλοῦντος αὐτοὺς, καὶ παρασχευάζοντὸς φέρειν τὰ συμπίπτοντα δεινά. ### English translation (Claude) “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the church of God that is at Corinth, with all the saints who are in the whole of Achaia: grace to you and peace from God the Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.” [1.] It is worth asking first why he adds a second letter to the first, and why he begins in this way, from the mercies of God and from comfort. Why, then, does he add a second? In the first letter he had said, “I will come to you, and I will find out not the talk but the power” (of those who were puffed up), and toward the end he again promised this very thing: “For I will come to you,” he says, “when I pass through Macedonia … and perhaps I will stay with you, or even spend the winter.” Yet although much time had passed he had not come; even when the appointed time had gone by he was still delaying and lingering, because the Spirit was holding him back for other matters far more urgent than these. That is why he needed a second letter; he would not have needed one if he had been only a little late. And not for this reason only, but also because they had become better as a result of the first letter. For the man who had committed sexual immorality, whom they had earlier applauded and of whom they were proud, they cut off and wholly excommunicated. He made this plain when he said, “If anyone has caused grief, he has not grieved me, but in some measure, not to burden you all. For such a one this punishment by the majority is enough.” And further on he hints at the same thing again, saying, “For see what earnestness this very thing, your being grieved in a godly way, has produced in you: what eagerness to clear yourselves, what [indignation], what zeal, what punishment! In everything …” And the collection too, which he had ordered, they had gathered with great eagerness; that is why he said, “For I know your readiness, of which I boast about you to the Macedonians.” … And Titus, whom he sent, they received with all goodwill. To show this very thing he said again that “his affection is all the more toward you, as he remembers the obedience of you all, how you received him with fear and trembling.” For all these reasons he writes the second letter. It was right that, as he had rebuked them when they sinned, so when they were corrected he should welcome and praise them. That is why the whole letter is not severe, but only a few parts toward its end. For among them too there were some from the Jews who were proud and who slandered Paul as a braggart worth no account; that is why they said, “His letters are weighty, but his bodily presence is weak and his speech contemptible.” What they meant was this: “When he is present he seems worth nothing” (that is what “his bodily presence is weak” means), “but when he has gone away he boasts of great things in what he writes” (that is what “his letters are weighty” signifies). And to appear to make something grand of themselves, they pretended not to accept support. Hinting at this too he said, “so that in what they boast of they may be found just as we are.” Besides this, they had the power of eloquence there as well, and were greatly elated by it. That is why he calls himself unskilled in speech, showing that he is not ashamed of it and does not count eloquence a great possession, but rather the opposite. Since, then, it was likely that some were being led astray by them, he first pulls down their arrogance about Jewish observances (for they were contending for keeping them out of season), and then, in due measure, he rebukes them on these matters too. Such, then, as one might put it summarily and in passing, seems to me to be the subject of the letter. Now we must take up the opening of the letter and, after his customary greeting, say why he began in this way, from the mercies of God. First, however, it is necessary to state the opening itself and ask how he joins Timothy with himself here. “Paul,” it says, “an apostle of Jesus Christ by the will of God, and Timothy our brother.” For in the first letter he promised to send him and gave instructions, saying, “When Timothy comes, see that he is with you without fear.” How then does he join him with himself here in the opening? Timothy had arrived according to his teacher’s promise (“For I have sent you Timothy,” he says, “who will remind you of my ways in Christ”), had set things right, and had gone back. For when he sent him Paul said, “Send him on his way in peace, so that he may come to me; for I am expecting him with the brothers.” [2.] Since, then, Timothy had rejoined his teacher, and … [Paul had stayed] at Ephesus until Pentecost, and again [set out] for Macedonia, he now joins him with himself. For then he wrote from Asia, but now he writes from Macedonia. He joined him with himself both to make him more respected in this way and to show his own great humility; for Timothy was much his inferior, but love brings everything together. That is why everywhere he puts him on a level with himself, now [in one way], now saying, “For he is doing the work of the Lord, as I am”; and here he even calls him brother, by every means making him honored by the Corinthians. For, as I said, he had been there and had given proof of his virtue. “To the church of God that is at Corinth.” Again he calls them a church, gathering them all into one and binding them together. For there could not be one church if its members were torn apart and standing against one another. “With all the saints who are in [the whole of Achaia].” … and he gathers the whole nation together. He calls them saints, showing that anyone impure is outside this title. But why, writing to the metropolis, does he write through it to all, though he does not do this everywhere? Writing to the Thessalonians he certainly did not write to the Macedonians as well; writing to the Ephesians he likewise did not include all Asia; and the letter to the Romans was not addressed also to those living in Italy. Here, however, he does it, and in the letter to the Galatians. For there too he writes not to one city, or two or three, but to those scattered everywhere, saying, “Paul, an apostle, not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead, and all the brothers who are with me, to the churches of Galatia: grace to you and peace.” And to the Hebrews too he wrote one letter to them all, not dividing them city by city. What then is the reason? It seems to me that the diseases here were common to all; that is why he makes the letter common too, since they needed a common correction. For all the Galatians were sick, and the Hebrews too, and these as well, I think. So having gathered the whole nation and greeted them as he is accustomed to address everyone (“Grace to you and peace,” he says, “from God our Father and the Lord Jesus Christ”), hear how fittingly he begins for the subject at hand: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.” “And how is this fitting to the subject at hand?” someone asks. Very fitting indeed. Consider: it grieved and troubled them greatly that the apostle had not come, and that after promising to, but had spent the whole time in Macedonia and seemed to have preferred others to them. So, setting himself against what troubled them, he gives the reason why he did not come. Yet he does not state it directly or say, “I know that I promised to come, but since I was hindered by afflictions, forgive me, and do not condemn me for contempt or carelessness.” He presents it otherwise, more grandly and more convincingly, raising the matter by the consolation he gives, so that they will no longer even ask the reason for his delay. He does what someone does who has promised to come to a person he longs for and then, arriving after countless dangers, says, “Glory to you, O God, that you have shown me the face I longed for! Blessed be God, from what dangers he has delivered me!” For such a doxology becomes a defense against anyone who would accuse him, and does not even allow him to find fault with the delay. One would blush to drag into court a man who is giving thanks to God for his deliverance from such great evils, and to demand an account of his slowness. That is why he begins thus: “Blessed be the God of mercies,” hinting by it at the onset of great dangers and the deliverance from them. For David too does not name God everywhere in the same way or from the same things. When he speaks of war and victory he says, “I will love you, O Lord, my strength; the Lord is my defender”; when he speaks of deliverance from affliction and from the darkness that had held him, “The Lord is my light and my savior”; and he names him now from his love for humankind, now from his justice, now from his impartial judgment, as suits the occasions at hand. So too Paul, beginning here, names him from his love for humankind, saying, “the God of mercies,” that is, he who showed such great mercies as to bring us back from the very gates of death. [3.] For this is above all God’s own and peculiar to him, allotted to his very nature: to have mercy in this way. That is why he calls him the God of mercies. But notice here too Paul’s humility. Though he was in danger for the preaching, he does not say that he was saved because of his own worth, but because of God’s mercies. That he says more clearly later; now he goes on: “who comforts us in all affliction.” He did not say, “who does not let us be afflicted,” but, “who comforts us while we are afflicted.” For this both shows God’s power and increases the endurance of the afflicted: “For affliction,” it says, “produces endurance.” The prophet said this too: “In affliction you enlarged me.” He did not say, “You did not let me fall into affliction,” nor, “You quickly took the affliction away,” but, “While it remained you enlarged me,” that is, you gave me much room and relief. This is what happened with the three youths. God neither prevented them from falling into the furnace nor, when they had fallen in, quenched the flame; but while the furnace was burning he gave them room. God is always accustomed to do this, and Paul was hinting at it when he said, “who comforts us in all affliction.” By these words he shows something else too. What is it? That God does this not once or twice but continually. He does not comfort at one time and abandon at another, but always and constantly does it. That is why he said “who comforts,” not “who comforted,” and “in all affliction,” not “in this one or that,” but “in all”: “so that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.” Do you see how he prepares his defense in advance and gives the hearer a suggestion of great affliction? And through these same words he again speaks modestly of the apostles, saying that this mercy came about not because of their worth but because of those who were to be helped by them. “For this is why he comforted us,” he says, “so that we may comfort one another.” By this he also shows the dignity of the apostles, making it clear that once comforted and refreshed, the apostle does not fall back as we do, but goes on to anoint others, to brace them and rouse them. Some say he also means this: “Our comfort is the comfort of others too.” It seems to me that by this opening he is also aiming at the false apostles who boasted idly and sat at home in luxury. But that is said obscurely and by the way; his main purpose was to defend himself for his delay. “For if we are comforted so that we may comfort others, do not accuse us for not coming. All our time was spent on this: on plots, on attacks, on breaking up the dangers that came upon us.” “For as the sufferings of Christ abound in us, so through Christ our comfort also abounds.” So as not to cast down the disciples by greatly magnifying the calamities, he shows again that the abundance of comfort is great too, and lifts up their minds, not only in this way but also by reminding them of Christ and saying that the sufferings are his; and even before the comfort he brings in consolation from the afflictions themselves. For what is sweeter than for me to become a partner of Christ and to suffer these things for his sake? What comfort is equal to this? And not from this only, but from elsewhere too he raises the spirits of the afflicted. From where? From saying, “abound.” For he did not say, “As the sufferings of Christ come upon us,” but, “as they abound,” showing that they endure not only his sufferings but more than these. “For we have suffered,” he says, “not only as many sufferings as he suffered, but more.” Consider: Christ was driven out, persecuted, scourged, put to death. “But we,” he says, “more than these”; and this alone would suffice for consolation. But let no one condemn the statement as rash; for elsewhere too he says, “Now I rejoice in my sufferings, and fill up what is lacking of the afflictions of Christ in my flesh.” Neither statement comes from rashness or from any arrogance. For just as they worked greater signs than he (“He who believes in me,” he says, “will do greater works than these”), yet the whole belongs to him who works in them, so too they suffered more than he; but again the whole belongs to him who comforts them and prepares them to bear the dreadful things that befall them. ### Scripture references - 2 Cor 1:1–4: quotation, high confidence - 1 Cor 4:19: quotation, high confidence - 1 Cor 16:5–6: quotation, high confidence - 2 Cor 2:5–6: quotation, high confidence - 2 Cor 7:11: quotation, high confidence - 2 Cor 9:2: quotation, high confidence - 2 Cor 7:15: quotation, high confidence - 2 Cor 10:10: quotation, high confidence - 2 Cor 11:12: quotation, high confidence - 2 Cor 11:6: allusion, high confidence - 1 Cor 16:10: quotation, high confidence - 1 Cor 4:17: quotation, high confidence - 1 Cor 16:11: quotation, high confidence - 1 Cor 16:8: allusion, medium confidence - Gal 1:1–3: quotation, high confidence - Ps 18:1–2 (17:2-Ps LXX): quotation, high confidence - Ps 27:1 (26:1 LXX): quotation, high confidence - Rom 5:3: quotation, high confidence - Ps 4:1 (4:2 LXX): quotation, high confidence - Dan 3:19–27: allusion, high confidence - 2 Cor 1:5: quotation, high confidence - Col 1:24: quotation, high confidence - John 14:12: quotation, high confidence ### Translation notes - Lines lost in the scan text are marked … : in the quotation of 1 Cor 16:5–6, in the list of 2 Cor 7:11 (“indignation” supplied in brackets from Paul’s text), after the quotation of 2 Cor 9:2, in the account of Timothy’s return (Paul’s stay at Ephesus until Pentecost, 1 Cor 16:8, and his journey to Macedonia), in the ways Paul puts Timothy on his level, and after “with all the saints who are in”. Bracketed words are supplied by sense. Chrysostom’s own section numbers 1–3 are shown in brackets. The quotation of Ps 4:1 follows the LXX (4:2 LXX). - “Some from the Jews”: Chrysostom’s view of Paul’s opponents at Corinth, translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 1.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/1-1). ## Homily 1.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/1-1/#p-1-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Comfort in Christ exceeds suffering; like Abraham, Job, and Paul, the believer can rejoice in trials, and bearing loss of goods or of a child with thanksgiving is itself a kind of martyrdom. ### Greek text Διὸ δὴ καὶ ὁ Παῦλος αἰσθόμενος ἡλίχον ἐφθέγξατο, ὅρα πῶς αὐτὸ συστέλλει πάλιν λέγων' Οὕτω διὰ τοῦ Χριστοῦ περισσεύει καὶ ἡ παράχλησις ἡμῶν" καὶ τὸ πᾶν αὐτῷ ἀνατιθεὶς, καὶ ἀναχηρύττων αὐτού καὶ ἐντεῦθεν τὴν φιλανθρωπίαν. Οὐ γὰρ ὅσον θλιδόμεθα, τοσοῦτον παραχαλούμεθα, φησὶν, ἀλλὰ πολλῷ ᾿ πλέον. Οὐ γὰρ εἶπεν, ᾿Αντίῤῥοπος ἡ παράχλησις τῶν παθημάτων, ἀλλὰ, Περισσεύει ἡ παράκλησις" ὡς τὸν καιρὸν τῶν ἀγώνων, ἑτέρων στεφάνων πάλιν εἶναι χαιρόν. Τί γὰρ ἴσον, εἰπέ μοι, τοῦ διὰ τὸν Χριστὸν μαστίζεσθαι, καὶ Θεῷ διαλέγεσθαι, καὶ πάντων εἶναι δυνατώτερον, καὶ τῶν ἐλαυνόντων περιγίνεσθαι. καὶ τῇ οἰχουμένῃ ἀχείρωτον εἶναι, καὶ τοιαῦτα προσδοκᾷν ἐντεῦθεν ἀγαθὰ, ἃ μὴτε ὀφθαλμὸς εἶδε, μήτε οὕς ἤχουσε, μήτε ἐπὶ καρδίαν ἀνθρώπου ἀνέδη; τί δὲ ἴσον τοῦ θλέδεσθαι δι᾽ εὐσέδειαν, καὶ μυρίων ἀπολαύειν παρὰ τοῦ Θεοῦ παραχλήσεων, καὶ ἀμαρτημάτων ἀπηλλάχθαι τοσούτῶν, χἀὶ Πνεύματος καταξιοῦσθαι καὶ ἁγιασμοῦ καὶ δικαιοσύνης, καὶ μηδένα δεδοιχέναε καὶ τρέμειν, καὶ πάντων λαμπρότερον φαίνεσθαι ἂν αὐτῷ τῷ κινδυνεύειν; Μὴ δὴ χαταπίπτωμεν ἐν τοῖς πειρασμοῖς. υὐδεὶς γὰρ κοινωνεῖ τῷ Χριστῷ τρυφῶν καὶ καθεύδων καὶ ἀναπίπτων, οὐδεὶς τῶν τὸν ὑγρὸν τοῦτον καὶ διαλελυμένον ζώντων βίον" ἀλλ᾽ ὁ ἐν θλίψει καὶ πειρασμῷ, οὗτος ἐγγὺς ἔστηχεν ἐχείνου, ὁ τὴν στενὴν ὁδεύων ὁδόν. Καὶ γὰρ καὶ αὑτὸς ταύτην ἐδάδισε " διὸ καὶ ἔλεγεν Ὁ Υ]ὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴ» κεφαλὴν κλῖναι. ὶ ἹΜῊ τοίνυν ἄλγει θλιδόμενος, ἐννοῶν τίνι χοινωvelc, καὶ πῶς ἐχχαθαίρῃ διὰ τῶν πειρασμῶν, καὶ ὅσα κχερδαίνεις, Οὐδὸν γάρ ἐστιν ἀνιαρὸν, ἀλλ᾽ ἣ τὸ τῷ Θεῷ προσχρούειν. Τούτου δὲ οὐχ ὄντος, οὐ θλίψεις, οὖκ ἐπιδουλαὶ, οὐκ ἄλλο οὐδὲν δυνατὸν λυπῆσαι τὴν εὖ φρονοῦσαν ψυχήγ' ἀλλὰ καθάπερ σπινθῆρα μικρὸν εἰς ἄδυσσον πολλὴν ἐμδαλὼν εὐθέως κατέσβεσας " οὕτω καὶ ἀθυμίας ἀπάσης ὑπερδολὴ εἰς συνειδὸς ἐμπεσοῦσα ἀγαθὸν ἀπόλλυται καὶ ἀφανίξεται ῥᾳδίως. Διὰ δὴ τοῦτο καὶ ὁ Παῦλος ἔχαιρεν ἀεὶ, ἐπειδὴ ἐν τοῖς κατὰ Οεὸν ἐθάῤῥει, καὶ οὐδὲ αἴσϑθησιν τῶν τοσούτων καχῶν ἑλάμθανεν“ ἀλλ' ἤλγει “μὲν ὡς ἄνθρωπος, οὗ μὴν κατέπιπτεγ. Οὕτω καὶ ὁ κατριάρχης ἐχεῖνος ἐν ἡδονῇ ἦν, πολλὰ παθὼν ὄδυνηρά. Σκόπει δέ" Πατρίδος ἐξέπεσεν, ὁδοιπορίας ὑπέστη μαχρὰς καὶ χαλεπὰς, ἐπὶ τῆς ἀλλοτρίας ἐλθὼν οὐδὲ βῆμα εἶχε ποδός. Ἐντεῦθεν πάλιν λιμὸς αὐτὸν διἐδέξατο καὶ μετανάστην ἐποίησε, καὶ τὸν λιμὸν δια-᾿ δέχεται πάλιν ἁρπαγὴ γυναιχὸς, καὶ θανάτου φόδος καὶ ἀπαιδία καὶ πόλεμος καὶ χίνδυνοι καὶ ἑπιδουλαὶ, καὶ τὸ τελευταῖον ὁ χολοφὼν τῶν ἄθλων, ἡ τοῦ μονογενοῦς καὶ γνησίου παιδὸς σφαγὴ, ἡ ὀδυνηρὰ ἐχείνη καὶ ἀνήχεστος. Μὴ δὴ γὰρ, ἐπειδὴ εὐκόλως ὑπήχουσε, νομίσῃς αὐτὸν καὶ ἀπαθῶς πάντα ἐχεῖνᾳ ὑφεστηχέναι. Εἰ γὰρ καὶ μυριάχις δίκαιος ἦν, ὥσπερ οὖν καὶ ἦν, ἀλλ᾽ ἄνθρωπος ἦν, καὶ τὰ τῆς φύδεως ἔπασχεν. A ὅμως οὐδὲν αὐτὸν τούτων κατέδαλεν, ἀλλ᾽ εἱστήκει χαθάπερ ἀθλητὴς γενναῖος, καὶ στεφανίτης ἐφ᾽ ἑχάστῳ τούτων ἀναχηρυττόμενος. Οὕτω καὶ ὁ: μακάριος Παῦλος νιφάδας πειρασμῶν ὁρῶν καθ᾽ ἐχάστην ἑπιούσας ἡμέραν, ὡς ἐν μέσῳ παραδείσῳ τρυφῶν, οὕτως ἔχαιρε καὶ ἠγάλλετο. Ὥσπερ οὖν ὁ ταύτην καίρων τὴν χαρὰν οὐχ ἔστιν ἀλώσιμος ἀϑυμίᾳ, οὕτως ὁ μὴ ταύτην ἐλόμενος πᾶσίν ἐστιν εὖχείρωτος, καὶ πάσχει ταυτὸν, οἷον εἴ τις ὅπλα ἔχων σαθρὰ, καὶ ὑπὸ τῆς τυχούσης τιτρώσχοιτο πληγῆς. ᾿Αλλ᾽ οὐχ ὁ καλῶς πάντοθεν περιπεφραγμένος, ἀλλ᾽ ἅπαν ἀχόντιον ἐπιὸν διαχραύεται. Καὶ γὰρ ὅπλου παντὸς ἰσχυρότερον ἡ χατὰ Θεὸν ἡδονή" καὶ οὐδὲν τὸν τοιοῦτον ποιῆσαι κατηφῆ καὶ σχυθρωπὸν δύναιτ᾽ δν, ἀλλὰ πάντα φέρει γενναίως. Τί γὰρ πυρὸς χεῖρον; τί βασάνων διηνεχῶν ὀδυνηρότερον; Κἂν γὰρ μυρία τις ἀπολέσῃ χτήματα, χἂν παῖδας, χἂν ὁτιοῦν, «οὔτο πάντων τυραγννιχώτερον εἰς ὀδύνης λόγον ἐστί, Δέρμα γὰρ, φησὶν, ὑπὲρ δέρματος, καὶ πάντα ὅσα. ὑπάρχει ἀνθρώπῳ, δώσει ὑπὲρ τῆς ψυχῆς αὖτοῦ. Καὶ οὐδὲν ἂν γένοιτο ὀδυνῶν χαλεπώτερον. 'Ἄλλ' ὅμως καὶ τὰ τῇ ἀχοῇ ἀφόρητα, ταῦτα φορητὰ καὶ ποθεινὰ διὰ τὴν χατὰ Θεὸν ἡδονὴν γίνεται. Κἂν ἀγάγῃς τὸν μάρτυρα ἔτι ἐμπνέοντα μιχρὸν ἀπὸ τοῦ ξύλου, ἢ ἀπὸ τῶν τηγάνων, τοσαύτην εὑρήσεις τὴν ἀποχειμένην 6 αὐτῷ χαρὰν, ὅσην οὐδὲ εἰπεῖν ἔνι. Καὶ τί πάθω, φησὶν, ὅτι μαρτυρίου καιρὸς οὐ πάρ. ἐστι γῦν; Τί φής; οὐ πάρεστι μαρτυρίου καιρός ς; Οὐδέποτε μὲν οὖν οὗτος ἄπεστιν, ἀλλ᾽ ἀεὶ πρὸ τῶν ὀφθαλμῶν ἔστι τῶν ἡμετέρων, ἐὰν νήφωμεν. Οὐδὲ γὰρ τὸ ἐπὶ ξύλου κρέμασθαι μόνον, τοῦτο ποιεῖ μάρ. τυρα" ἐπεὶ εἰ τοῦτο ἦν, ἐχτὸς τῶν στεφάνων τούτων ὁ Ἰὼδ ἦν, Οὔτε γὰρ διχαστηρίῳ παρέστη, οὔτε δικαστοῦ φωνῇς ἤχουσεν, οὗ δήμιον εἶδεν" οὐ γὰρ ἀνηρτημένος ἐπὶ ξύλου καὶ μετέωρος ὧν, χατεξαίνετο τὰς πλευράς " ἀλλ᾽ ὅμιος πολλῶν μαρτύρων χαλεπώτερα ἔπαθε, καὶ αἱ φωναὶ τῶν ἐπαλλήλων ἀγγέλων ἐχείνων πάσης πληγῆς δριμύτερον ἔπληττον καὶ ἐχέντουν πάντοθεν αὐτὸν, καὶ μυρίων δημίων πιχρότερον τῶν σχωλήχων ἐχείνων τὰ στόματα πάντοθεν αὐτὸν κατήσθιε. ε. Τίνος οὖν οὖχ ἂν ἀντάξιος μάρτυρος οὗτος; Μυρίων μὲν οὖν. Καὶ γὰρ διὰ πάντων καὶ ἐπᾶλαιε καὶ ἐστεφανοῦτο, διὰ χρημάτων, διὰ παίδων, διὰ σώματος, διὰ γυναιχὸς, διὰ φίλων, δι᾿ ἐχθρῶν, δι᾽ οἶχετῶν καὶ γὰρ καὶ οὗτοι εἰς τὸ πρόσωπον αὐτοῦ ἐνἐπτυον᾽ διὰ λιμοῦ, δι᾽ ὀνειράτων, δι᾿ ὀδυνῶν, διὰ δυσωδίας. Διὰ δὴ τοῦτο ἔφην, ὅτι οὐχ ἑνὸς καὶ δύο καὶ τριῶν, ἀλλὰ μυρίων ἀντάξιος ἂν εἴη μαρτύρων. Μετὰ γὰρ τῶν εἰρημένων καὶ ὁ χρόνος πολλὴν δίδωσιν αὐτοῖ τοῖς στεφάνοις προσθήχην᾽ οἷον τὸ πρὸ τοῦ νόμου, 'πρὸ τῆς χάριτος ταῦτα παθεῖν, καὶ μῆνας πολλοὺς, καὶ πάντα μεθ᾽ ὑπερδολῆῇς, καὶ τὸ πάντα ὁμοῦ ἐπιθέσθαι αὐτῷ τὰ δεινά" καέτοι καὶ χαθ' ἑαυτὸ ἕχαστον αὐτῶν ἀφόρητον, καὶ τὸ δοχοῦν φορητότερον εἶναι, ἡ τῶν χρημάτων ζημία. Πολλοὶ γοῦν πληγὰς μὲν ἤνεγχαν, ζημίαν δὲ χρημάτων οὐχ ἤνεγχαν, ἀλλὰ καὶ μαστίξζεσθαι ὑπὲρ αὑτῶν εἵλοντο ", καὶ μυρία πάσχειν δεινὰ μᾶλλον ἣ ἐκείνων τι προἐσθαι" καὶ μείζων αὐτοῖς ἐφάνη ἡ πληγὴ αὕτη, ἡ τῆς ζημίας τῶν χρημάτων. “Ὥστε καὶ οὗτος ἕτερος πάλιν μαρτυρίου τρόπος τῷ φέροντι γενναίως τὴν τούτων ἀπώλειαν. Καὶ πῶς οἴσομεν γενναίως, φησίν; Ὅταν μάθῃς ὅτι πλείονα χερδανεῖς ὧν ἀπώλεσας δι᾽ ἑνὸς ῥήματος τοῦ τῆς εὐχαριστίας. Av γὰρ ἀχούσαντες τὴν ἀπώλειαν μὴ ταραχθῶμεν, ἀλλ᾽ εἴπωμεν, Εὐλογητὸς ὁ Θεός" πολλῷ πλείονα πλοῦτον εὑρήχαμεν. Οὐ γὰρ δὴ τοσαῦτα χαρπώσῃ, τὸν πλοῦτον ἀναλίσχων εἰς τοὺς δεομένους, καὶ περιιὼν, καὶ πένητας ἐπιζητῶν, καὶ σχορπίζων τὰ ὄντα τοῖς πεινῶσιν" ὅσα διὰ τούτου τοῦ ῥήματος χερδανεῖς. Ἐπεὶ καὶ τὸν Ἰὼδ οὐχ οὕτω θαυμάζω τὴν οἰκίαν ἀνοίγοντα τοῖς δεομένοις, ὡς ἐχπλήττομαι, καὶ ἀναχηρύττω τὴν ἁρπαγὴν τῶν χρημάτων εὐχαρίστως φέροντα. Τὸ αὑτὸ δὲ τοῦτο καὶ ἐπὶ παίδων ἁποθολῆς ἔστι συμβαῖνον ἰδεῖν. Οὐδὲ γὰρ ἐνταῦθα ἐλάττονα λήψῃ μιεἰ τελευτῶντα ἰδὼν ηὐχαρίστησας τῷ φιλανθρῴπῳ θεῷ. Τί γὰρ ὁ τοιοῦτος τοῦ ᾿Αὐραὰμ ἔσται χείρων; ἝἜχεϊνος γὰρ οὐχ εἶδε χείμενον νεχρὸν, ἀλλὰ προσ-’ εδόχησε μόνον: ὥστε εἰ πλεονεχτεῖ τῷ μέλλειν χαταθύειν, καὶ τὴν χεῖρα ἐχτείνας τὴν μάχαιραν ἁρπάσαι, πλεονεχτεῖται τῷ χεῖσθαι τὸ παιδέον νεκρὸν ἐνταῦθα. Καὶ ἄλλως δὲ, ἐχείνῳ μὲν ἡ τοῦ κατορβθώματος ἐλπὶς ἔφερε παραμυθίαν, καὶ τὸ τῆς ἰδίας ἀνδρείας ἔργον εἶναι τὴν ἀριστείαν ἐχείνην, καὶ τὸ φωνῆς ἄνωθεν φερομένης ἀχοῦσαι προθυμότερον ἐποίεὶ " ἐνταῦθα δὲ οὐδὲν τοιοῦτόν ἐστιν. “Ὅθεν ἀδαμαντίνης δεῖ ψυχῆς τῷ μονογενῆ παῖδα, καὶ ἐν πλούτῳ τραφέντα, καὶ χρηστὰς ὑποφαίνοντα ἐλπίδας, ἐπὶ τοῦ βόθρου χείμενον ὁρῶντι καὶ τεταμένον, ὥστε πράως ἐνεγκεῖν τὸ συμόάν. Ὁ τοιοῦτος ἂν δυνηθῇ, τῆς φύσεως τὰ κύματα κατευνάσας, εἰπεῖν τὸ τοῦ Ἰὼδ ἀδαχρυτὶ, Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο, μετὰ τοῦ ᾿Αὐραὰμ αὐτοῦ στήσεται, μετὰ τοῦ Ἰὼδ ἀναχηρυχθήσετας ἀπὸ τοῦ ῥήματος τούτου μόνον. Κἂν τοὺς χωχυτοὺς τῶν γυναιχῶν παύσας, καὶ τοὺς χοροὺς τῶν θρηνουσῶν διαλύσας, εἰς δοξολο: γίαν ἅπαντας διεγείρῃ, μυρία ἄνωθεν, μυρία χάτωθεν δέξεται τὰ βραβεῖα, ἀνθρώπων αὐτὸν θαυ- ### English translation (Claude) That is why Paul, perceiving how great a thing he had uttered, see how he tones it down again, saying, “So through Christ our comfort also abounds,” attributing the whole to him and proclaiming his love for humankind from this too. “For we are comforted not only as much as we are afflicted,” he says, “but much more.” For he did not say, “The comfort is equal to the sufferings,” but, “The comfort abounds,” so that the season of contests is again a season of other crowns. For what, tell me, is equal to being scourged for Christ, and conversing with God, and being stronger than all, and overcoming one’s persecutors, and being unconquerable by the world, and from this expecting such good things as “eye has not seen, nor ear heard, nor have entered into the heart of man”? What is equal to being afflicted for godliness, and enjoying countless comforts from God, and being freed from so many sins, and being counted worthy of the Spirit and of sanctification and righteousness, and fearing and trembling before no one, and appearing more splendid than all in the very midst of danger? Let us not, then, lose heart in temptations. For no one shares with Christ who lives in luxury and sleeps and lolls at ease, none of those who live this soft and dissolute life; but the one in affliction and temptation, the one who walks the narrow way, stands near him. For he himself walked it; that is why he said, “The Son of Man has nowhere to lay his head.” So do not be pained when you are afflicted, considering whose partner you are, and how you are cleansed through temptations, and how much you gain. For nothing is grievous except offending God. When that is absent, neither afflictions nor plots nor anything else can grieve a right-minded soul. As when you throw a little spark into a great deep you quench it at once, so every excess of dejection, falling into a good conscience, perishes and vanishes easily. That is why Paul always rejoiced: because he had confidence in what concerned God, and did not even feel such great evils; he grieved as a man, but did not collapse. So too that patriarch was in gladness, though he suffered much that was painful. Consider: he was driven from his homeland; he underwent long and hard journeys; coming into a foreign land he did not have so much as a foot’s breadth. Next famine took him in turn and made him a migrant; and after the famine came the seizing of his wife, and fear of death, and childlessness, and war, and dangers and plots, and last, the crown of his trials, the slaughter of his only and true-born son, that painful and unbearable ordeal. Do not think, because he obeyed readily, that he underwent all those things without feeling. For even if he was ten thousand times righteous, as indeed he was, he was still a man and felt what nature feels. Yet none of these things overthrew him; he stood like a noble athlete, proclaimed a crowned victor in each of them. So too blessed Paul, seeing snowstorms of temptations coming upon him every day, rejoiced and exulted as if he were living in luxury in the middle of paradise. As one who rejoices with this joy cannot be captured by dejection, so one who has not chosen it is an easy prey to everything, and suffers like someone with rotten armor who is wounded by any chance blow. Not so the one who is well fenced on every side: he shatters every javelin that comes at him. For pleasure in God is stronger than any armor, and nothing can make such a man downcast and gloomy; he bears everything nobly. For what is worse than fire? What is more painful than continual tortures? Even if someone loses countless possessions, or children, or anything at all, bodily torment is, in terms of pain, more tyrannical than all of these: “Skin for skin, and all that a man has he will give for his life.” Nothing could be harder than bodily pains. Yet even things that are unbearable to hear of become bearable and desirable through pleasure in God. If you take the martyr from the rack or from the frying pans while he still breathes a little, you will find such joy stored up in him as cannot be told. “And what am I to do,” someone says, “since now is not the time for martyrdom?” What are you saying? Not a time for martyrdom? It is never absent, but always before our eyes, if we are sober. For it is not only hanging on the rack that makes a martyr; if that were so, Job would be outside these crowns. He neither stood before a court, nor heard a judge’s voice, nor saw an executioner; he was not hung up on a rack and raised aloft to have his sides torn; yet he suffered harder things than many martyrs. The voices of those messengers, coming one after another, struck him more sharply than any blow and pierced him on every side, and the mouths of those worms devoured him on every side more bitterly than countless executioners. [5.] Of what martyr, then, would he not be the equal? Of countless. For he wrestled and was crowned through everything: through his possessions, through his children, through his body, through his wife, through friends, through enemies, through servants (for they too spat in his face), through hunger, through dreams, through pains, through stench. That is why I said that he would be the equal not of one or two or three martyrs but of countless. For besides what has been said, the time too adds much to his crowns: that he suffered these things before the Law, before grace, and for many months, and all to excess, and that all the dreadful things fell on him at once; though each of them by itself is unbearable, even the one that seems more bearable, the loss of money. Many indeed have borne blows but have not borne the loss of money; they chose rather to be scourged for it and to suffer countless dreadful things than to give up any of it, and this blow, the loss of money, seemed to them the greater. So this too is another kind of martyrdom, for one who bears the loss of them nobly. “And how shall we bear it nobly?” someone says. When you learn that you will gain more than you have lost by a single word, the word of thanksgiving. For if, when we hear of the loss, we are not troubled but say, “Blessed be God,” we have found far greater wealth. You will not reap as much by spending your wealth on the needy, going about and seeking out the poor and scattering your goods among the hungry, as you will gain by this word. Indeed, I do not so much admire Job for opening his house to the needy as I am amazed at him, and proclaim him, for bearing the plundering of his goods with thanksgiving. The same can be seen in the loss of children. Here too you will receive no less, if, seeing your son dead, you give thanks to God, the lover of humankind. For in what will such a man be inferior to Abraham? Abraham did not see his son lying dead, but only expected to. So if he has the advantage in being about to sacrifice him, and in stretching out his hand and seizing the knife, he is at a disadvantage in that here the child lies dead. And in another way too: the hope of the achievement brought Abraham consolation, as did the fact that the great deed was the work of his own courage, and hearing a voice from above made him more ready; but here there is nothing of the sort. So one needs a soul of adamant, seeing an only son, raised in wealth and showing good hopes, lying stretched out by the grave, to bear what has happened meekly. Such a man, if he can calm the waves of nature and say without a tear the words of Job, “The Lord gave, the Lord has taken away,” will stand with Abraham himself and be proclaimed with Job, by this word alone. And if he stops the wailing of the women and breaks up the choirs of mourners and rouses everyone to praise God, he will receive countless prizes from above and countless from below, as people admire him … ### Scripture references - 2 Cor 1:5: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Matt 7:14: allusion, medium confidence - Matt 8:20: quotation, high confidence - Gen 12:1–20: allusion, high confidence - Gen 22:1–12: allusion, high confidence - Job 2:4: quotation, high confidence - Job 1:13–19: allusion, high confidence - Job 30:10: allusion, medium confidence - Job 1:21: quotation, high confidence ### Translation notes - The section ends mid-sentence (“as people admire him …”); the following lines are lost in the scan text. Chrysostom’s section number 5 is shown in brackets; the numeral of section 4 was lost. - Job’s servants spitting in his face: Job 30:10. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 1.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/1-4). ## Homily 1.6 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/1-1/#p-1-6 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom consoles bereaved parents: the dead child is not lost but laid up safely, will rise more splendid, and should be sought where Christ the King is, not in the tomb. ### Greek text Καὶ πῶς δυνατὸν μὴ πενθεῖν ἄνθρωπον ὄντα, φησίν; “Ἂν ἐννοήσῃς πῶς ὁ πατριάρχης, πῶς ὁ Ἰὼδ, ἄνθρωποι ὄντες οἱ ἀμφότεροι, οὐδὲν τοιοῦτον ἔπαθον, καὶ ταῦτα πρὸ νόμου καὶ χάριτος καὶ τῆς τοσαύτης τῶν νόμων φιλοσοφίας ἑχάτερος αὐτῶν γενόμενος, ἂν λογίσῃ, ὅτι εἰς βελτίονα χώραν μετέστη », καὶ πρὸς ἀμείνω λῆξιν ἀπεπήδησεν ὁ τελευτήσας, καὶ οὐχ ἀπὠλεσας τὸν υἱὸν, ἀλλ᾽ ἐν ἀσύλῳ λοιπὸν ἀπέθου χωρίῳ. Μὴ τοίνυν λέγε, ὅτι Οὐχέτι καλοῦμαι πατήρ. Διὰ τί χὰρ οὐχέτι χαλῇ τοῦ υἱοῦ μένοντος; μὴ γὰρ ἀπέδαλες τὸ παιδίον; μὴ γὰρ ἀπώλεσας τὸν υἱόν; Μᾶλλον ἐχτήσω, καὶ ἀσφαλέστερον ἔσχες. Διὰ τοῦτο οὐχέτι ἐνταῦθα μόνον καλῇ πατὴρ, ἀλλὰ καὶ ἐν τῷ οὐρανῷ" ὥστε οὐ τὸ πατὴρ καλεῖσθαι ἀπώλεσας, ἀλλὰ τὸ μειζόνως καλεῖσθαι προσέλαδες" οὐ γὰρ θνητοῦ παιδίου λοιπὸν, ἀλλ᾽ ἀθανάτου χληθήσῃ πατὴρ, στρατιώτου γενναίου, καὶ ἔνδον ἑστῶτος διηνεχῶς. Μὴ γὰρ, ἐπειδὴ μὴ πάρεστι, καὶ ἀπολωλέναι αὐτὸν νόμιζε. Οὐδὲ γὰρ, εἰ ἀποδημῶν ἐτύγχανεν, ἀπέστη ἄν σου καὶ τοὔνομα τῆς συγγενείας μετὰ τοῦ σώματος. Μὴ δὴ τῇ ὄψε' τοῦ κειμένου πρόσεχε, ἐπεὶ ἀναῤῥιπίζεις πὸ πάθος, ἀλλ᾽ ἄπαγε τὴν διάνοιαν ἀπὸ τοῦ κειμένου πρὸς τὸν οὐρανόν. Οὐχ οὗτός ἐστι τὸ παιδίον τὸ χείμένον, ἀλλ᾽ ἐκεῖνος ὁ ἀποπτὰς καὶ ἀναδραμὼν εἰς ὕψος ἄπειρον. Ὅταν τοίνυν ἴδῃς τοὺς ὀφθαλμοὺς καθτρημένους, καὶ τὸ στόμα συνῃρημένον, καὶ τὸ σῶμα ἀχίνητον, μὴ τοῦτο ἐννόει, ὅτι τοῦτο τὸ στόμα οὐχέτι φθέγγεται, οὗτοι οἱ ὀφθαλμοὶ οὐχέτι βλέπουσιν, οὗτοι οἱ πόδες οὐχέτι βαδίζουσεν, ἀλλ᾽ εἰς φθορὰν πάντα οἴχεται" μὴ ταῦτα λέγε, ἀλλὰ τἀναντία τούτων, ὅτι Τοῦτο μὲν τὸ στόμα ἄμεινον φθέγξεται, καὶ οἱ ὀφθαλμοὶ μείζονα ὄψονται, καὶ οἱ πόδες ἐπὶ νεφελῶν ἀρϑήσονται, καὶ τὸ διαφθειρόμενον τοῦτο σῶμα ἀθανασίαν ἐνδύσεται, καὶ λαμπρότερον τὸν υἱὸν ἀπολήψομαι. Ε᾿ δὲ λυπεῖ σε τὰ ὁρώμενα, τέως εἰπὲ πρὸς ἑαυτόν Ἵμάτιον τοῦτό ἐστι, καὶ ἀπεδύσατο, ὥστε αὐτὸ πολυτελέστερον ἀπολαδεῖν’ οἰκία αὕτη ἐστὶ, καὶ χαθηρέθη, ὥστε γενέσθαι αὐτὴν φαιδροτέραν. Καθάπερ γὰρ ἡμεῖς, ἐπειδὰν μέλλωμεν χαθαιρεῖν οἰχίας, οὐχ ἀφίεμεν τοὺς ἔνδον οἰχοῦντας μένειν, ἀλλ᾽ ὥστε ἀπαλλαγῆναι τῆς κόνεως καὶ τοῦ θορύδου, [ἀλλὰ] χελεύσαντες πρὸς βραχὺ μεταστῆναι, ἐπειδὰν χατασχευάσωμεν ἀσφαλὲς τὸ δωμάτιον, τότε αὐτοὺς μετὰ ἀδείας εἰσάγομεν' οὕτω καὶ ὁ Θεὸς ποιεῖ, καθελὼν αὐτοῦ τὴν σαθρὰν σχηνὴν, τέως εἰς τὴν πατρικὴν αὐτὸν ἔλαδεν οἰχίαν καὶ πρὸς ἑαυτὸν, ἵν᾿ ὅταν χαθαιρεθῇ αὕτη καὶ οἰχοδομηθῇ, λαμπροτέραν αὐτὴν τότε αὐτῷ ἀποδῷ. Μὴ τοίνυν εἴπῃς, ὅτι ᾿Απόλωλε καὶ οὐχέτι ἔσται’ καὶ γὰρ ἀπίστων τὰ ῥήματα ταῦτα“ ἀλλ᾽ εἰπὲ, Καθεύδει καὶ ἀναστήσεται, ἀπεδήμησε καὶ ἧξει μετὰ τοῦ Βασιλέως. Τίς ταῦτά φησιν; Ὁ τὸν Χριστὸν ἔχων ἐν ἑαυτῷ λαλοῦντα. Εὶ γὰρ πιστεύομεν, φησὶν, ὅτι Ιησοῦς ἀπέθανε καὶ ἀνέστη καὶ ἔζησεν, οὕτως ὁ Θεὸς καὶ τοὺς κοιμηθέντας διὰ τοῦ ᾿Ιησοῦ ἄξει σὺν αὐτῷ. Εἰ τοίνυν ζητεῖς κὸν υἱὸν, ἐχεῖ ζήτει ἔνθα ὁ Βασιλεὺς, ἔνθα τὸ τῶν ἀγγέλων στρατόπεδον᾽ μὴ ἐν τῷ τάφῳ μηδὲ ἐν τῇ γῇ» ἵνα μὴ, ἐχείνου τοσοῦτον ὑψωθέντος, αὐτὸς μένῃς ἐπὶ τῆς γῆς συρόμενο;. Av τοίνυν οὕτω φιλοσοφῶμέν, πᾶσαν τοιαύτην ὀδύνην εὐχόλως διαχρουσόμεθα. Ὁ δὲ Θεὸς τῶν οἰχτιρμῶν καὶ Πατὴρ πάσης παρακλήσεως, παραχαλέσει τὰς χαρδίας πάντων ἡμῶν, καὶ τῶν τὰ τοιαῦτα ὀδυνωμένων 5, καὶ τῶν ἑτέρᾳ λύπῃ κατεχομένων. καὶ ἀθυμίας ἀπαλλαγῆναι. δῴη πάσης, καὶ πνευματιχὴν χαρπώσασθαι χαρὰν, καὶ τῶν μελλόντων ἀγαθῶν ἐπιτυχεῖν" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χρίστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ### English translation (Claude) “And how is it possible,” someone says, “for one who is human not to mourn?” It is possible, if you consider how the patriarch and how Job, both of them men, suffered nothing of the kind, and that each of them lived before the Law and grace and the great wisdom of the commandments; if you reckon that the one who has died has moved to a better place and has leapt away to a better lot, and that you have not lost your son but have laid him up from now on in a place safe from harm. So do not say, “I am no longer called father.” Why are you no longer called so, when your son remains? Have you cast off your child? Have you lost your son? Rather you have gained him, and you hold him more securely. That is why you are called father no longer here only but in heaven too; so you have not lost being called father, but have gained being called so in a greater way. For you will be called the father no longer of a mortal child but of an immortal one, of a noble soldier who stands continually within the palace. Do not think that because he is not present he has perished. For if he had happened to be abroad, the name of kinship would not have left you along with his body. Do not then fix your eyes on the sight of the one lying there, for you fan the passion; but lead your mind away from the one lying there to heaven. That is not your child, the one lying there; your child is the one who has flown away and run up to an infinite height. So when you see the eyes closed and the mouth shut and the body motionless, do not think, “This mouth no longer speaks, these eyes no longer see, these feet no longer walk, but everything goes to corruption.” Do not say this, but the opposite: “This mouth will speak better, and the eyes will see greater things, and the feet will be lifted up on the clouds, and this body that is decaying will put on immortality, and I shall receive my son back more splendid.” But if what you see grieves you, say meanwhile to yourself, “This is a garment, and he has taken it off so as to receive it back more costly; this is a house, and it has been pulled down so as to become more splendid.” For just as we, when we are about to pull down houses, do not let those who live inside remain, but, so that they may escape the dust and the noise, tell them to move out for a short while, and when we have made the dwelling secure we bring them back in without fear, so God does too: having pulled down his decaying tent, he has taken him meanwhile into his Father’s house and to himself, so that when this tent has been pulled down and rebuilt he may give it back to him more splendid. So do not say, “He has perished and will be no more,” for these are the words of unbelievers; but say, “He sleeps and will rise; he has gone abroad and will come with the King.” Who says this? The one who has Christ speaking in him: “For if we believe,” he says, “that Jesus died and rose and lived, so too God will bring with him those who have fallen asleep through Jesus.” If then you seek your son, seek him there where the King is, where the army of angels is; not in the tomb nor in the earth, lest, while he has been so exalted, you remain dragging along the ground. If, then, we think in this wise way, we shall easily beat off every such pain. And may the God of mercies and Father of all comfort comfort the hearts of all of us, both of those pained by such things and of those held by some other grief, and grant them to be freed from all dejection, to reap spiritual joy, and to obtain the good things to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. ### Scripture references - 1 Cor 15:53: allusion, high confidence - 2 Cor 5:1: allusion, medium confidence - 1 Thess 4:17: allusion, medium confidence - 1 Thess 4:14: quotation, high confidence ### Translation notes - The opening sentence answers the objection; its beginning (“It is possible”) is supplied by sense, since the end of the preceding section is lost in the scan text. - The word in square brackets in the source text (ἀλλὰ) is printed by the editor as a deletion and is left untranslated. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 1.6 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/1-6). ## Homily 2.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-1/#p-2-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s afflictions and comforts serve the Corinthians’ salvation, which is made effective in their own endurance, and his firm hope for them shows how much they had improved. ### Greek text Εἴτε δὲ θλιβόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας, τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων, ὧν καὶ ἡμεῖς πάσχομὲν" καὶ ἡ ἐλπὶς ἡμῶν βεδαία ὑπὲρ ὑμῶν. Εἰπὼν μίαν καὶ πρώτην παραχλήσεως καὶ παραμνθίας ἀφορμὴν (αὕτη δὲ ἣν τὸ τῷ Χριστῷ χοινωνεῖν), τίϑησι καὶ δευτέραν ταύτην ἣν φησιν. Ἔστι δὲ αὕτη, τὸ αὐτῶν τῶν μαθητενομένων ἐντεῦθεν χατασχευάζεσθαι τὴν σωτηρίαν. Μὴ τοίνυν χαταπέσητε, φησὶν, ἐπειδὴ θλιβόμεθα, μηδὲ θορυδηθῆτε καὶ δείσητε᾽ καὶ γὰρ δι᾽ αὐτὸ τοῦτο μᾶλλον ἂν εἴη δίκαιον ὑμᾶς θαῤῥεῖν. Εἰ γὰρ μὴ ἐθλιδόμεθα, πάντας ἂν ὑμᾶς ταῦτα ἀπώλεσε. Πῶς καὶ τίνα τρόπον; Ὅτι εἰ μαλακισϑέντες καὶ τὰ δεινὰ δείσαντες, μὴ ἐχηρύξαμεν ὑμῖν τὸν λόγον, ὥστε μαθεῖν τὴν ἀληθῇ γνῶσιν, ἐν ἐσχάτοις ἦν τὰ ὑμέτερα. Εἶδες πάλιν Παύλου τὴν βίαν καὶ τὴν φιλονειχίαν : ἀφ᾽ ὧν ἐθορυθδοῦντο α, ἀπὸ τούτων αὐτοὺς παραμυθεῖται. Ὅσῳ γὰρ ἂν ἐπιτείνηται τὰ τῶν διωγμῶν τῶν ἡμετέρων, φησὶ, τοσούτῳ μᾶλλον ἐπιδιδόναι δεῖ τὰ τῆς χρηστῆς ἐλπίδος ὑμῖν’ ἐπειδὴ καὶ τοσούτῳ μᾶλλον αὔξεται τὰ τῆς σωτηρίας τῆς ὑμετέρας, καὶ τὰ τῆς καραχλήσεως. Τί γὰρ ἴσον εἰς παραχλήσεως λόγον τοῦ τοσούτων ἐπιτυχεῖν ἀγαθῶν διὰ τοῦ κηρύγματος; Εἶτα ἵνα μὴ δόξῃ εἰς ἑαυτὸν μόνον τὸ ἐγχώμιον περιιστᾷν, ὅρα πῶς καὶ ἐχείνους ποιεῖ τῶν ἐπαίνων τούτων χοινωνούς. ΕΙπὼν γὰρ, Εἴτε δὲ θλιδόμεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας, ἐπήγαγε, Τῆς ἐνεργουμένης ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων, ὧν καὶ ἡμεῖς πάσχομεν. Σαφέστερον μὲν οὖν αὐτὸ τἰϑησιν ὕστερον λέγων οὕτως" ὅτι “Ὥσπερ κοινωνοί ἐστε τῶν παθημάτων, οὕτω καὶ τῆς σεως" ἐνταῦθα δὲ τέως αὐτὸ ἡνίξατο εἰπὼν, Τῶν αὖτῶν παθημάτων, καὶ χοινώσας τὸν λόγον. Ὃ δὲ λέγει, τοῦτό ἐστιν’ Οὐχ ἡμῶν ἔργον ἡ ὑμετέρα σωτηρία μόνον. ἀλλὰ καὶ ὑμῶν αὐτῶν. Καὶ γὰρ καὶ ἡμεῖς κηρύττοντες θλιδόμεθα, καὶ ὑμεῖς δεχόμενοι τὸν λόγον, τὰ αὐτὰ πάσχετε' ἡμεῖς μὲν, ἵνα μεταδῶμεν ἅπερ ἐλάδομεν" ὑμεῖς δὲ, ἵνα τὸ διδόμενον δέξησθε, καὶ μὴ ἀποθδάλητε. Τί τοίνυν ἴσον τῆς ταπεινοφροσύγης ταύτης γένοιτ᾽ ἂν, ὅταν καὶ τοὺς τοσοῦτον αὐτοῦ ἀποδέοντας, εἰς τὸ αὐτὸ ἀξίωμα τῆς ὑπομονῆς ἀνάγῃ; Τῆς ἐνεργουμένης γὰρ, φησὶν, ἐν ὑπομονῇ τῶν αὑτῶν παθημάτων. Οὐ γὰρ διὰ τοῦ πιστεῦσαι μόνον ἡ σωτηρίά ὑμῶν γίνεται, ἀλλὰ καὶ διὰ τοῦ πάσχειν τὰ αὐτὰ ἡμῖν καὶ ὑπομένειν. Καθάπερ γὰρ παγχρατιαστὴς θαυμαστὸς μὲν ἔστι, καὶ φαινόμενος καὶ εὐεχτῶν καὶ τὴν τέχνην ἔχων ἐν ἑαυτῷ, ὅταν δὲ ἐνεργῇ καὶ φέρῃ πληγὰς καὶ πλήττῃ τὸν ἀντίπαλον, τότε μάλιστα ἀπολάμπει, ἐπειδὴ καὶ τότε μάλιστα ἐνεργεῖται αὐτοῦ ἡ εὐεξία, καὶ διαδείχνυται τῆς τέχνης ἡ δοχιμή" οὕτω δὴ καὶ ἡ σωτηρία ὑμῶν τότε ἐνεργεῖται μειζόνως, τουτέστι, δείχνυται, αὔξεται, ἑπιτείνεται, ὅταν ὑπομονὴν ἔχῃ, ὅταν πάσχῃ καὶ γενναίως ἅπαντα φέρῃ. Ἄρα ἐνέργεια σωτηρίας, οὗ τὸ ποιεῖν χαχῶς, ἀλλὰ τὸ πάσχειν χαχῶς. Καὶ οὖν εἶπε, Τῆς ἐνεργούσης, ἀλλὰ, Τῆς ἐγεργουμένης, δει- ᾿ χνὺς ὅτι μετὰ τῆς αὐτῶν προθυμίας καὶ ἡ χάρις πολλὰ εἰσέφερεν ἑνεργοῦσα ἐν αὐτοῖς, Καὶ ἡ ἐλπὶς ἡμῶν βεδαία ὑπὲρ ὑμῶν. Τουτέστιν, ὅτι Κἂν μυρία πάσχητε δεινὰ, θαῤῥοῦμεν ὅτι οὐ περιτραπήσεσθε, οὔτε ἐπὶ τοῖς ὑμετέροις διωγμοῖς. Τοσοῦτον γὰρ ἀπἐχομεν ὑποπτεύειν ὑμᾶς, ἐφ᾽ οἷς αὐτοὶ πάσχομεν, ὡς θοαρυθουμένους, ὅτι ἡνίκα ἂν αὐτοὶ γινδυνεύητε, καὶ τύπτε θαῤῥοῦμεν. Εἶδες ὅση γέγονεν αὐτῶν ἐπίδοσις ἀπὸ τῆς προτέρας Ἐπιστολῆς; Πολὺ γὰρ μείζονα αὖτοῖς ἐμαρτύρησε Μαχεδόνων, οὖς ἐπαίρει καὶ ἐγκωμιάζει ἙἘπανταχοῦ τῆς ἐπιστολῆς ἐχείνης. Ὑπὲρ μὲν γὰρ ἐχείνων δέδοιχε, καί φησιν ᾿Επέμψαμεν ὑμῖν Τιμόθεον εἰς τὸ στηρίξαι ὑμᾶς, καὶ ὑκὲρ τῆς πίστεως. εἰς τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις" αὐτοὶ γὰρ οἴδατε, ὅτι εἰς τοῦτο κείμεθα" καὶ πάλιν, Διὰ τοῦτο μηκέτι στέγῶν, ἔπεμγα εἷς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πώς ἐπείρασεν ὑμᾶς ὁ πειράζων, καὶ εἰς κενὸν γόγηται ὁ χόπος ἡμῶν. Περὶ δὲ τούτων οὐδὲν τοιοῦτόν φησιν, ἀλλὰ καὶ τοὐναντίον, ὅτι Ἢ ἐλπὶς ἡμῶν βεδαία ὑπὲρ ὑμῶν. Εἴτε παραχαλούμεθα, ὑπὲρ τῆς ὑμῶν παραχιλήσεδως καὶ σωτηρίας" εἰδότες ὅτι ὥσπερ κοινωνοί ἐστε τῶν παθημάτων, οὕτω καὶ τῆς παρακλήσεως. Ὅτι μὲν γὰρ δι᾽ αὐ- «οὺς ἐθλίδοντο οἱ ἀπόστολοι, ἀπέδειξεν εἰπὼν, ὅτι Εἴτε θλιδόμεθα, ὑπὲρ τῆς ὑμῶν παραχλήσεως καὶ σωτηρίας. Βούλεται δὲ δεῖξαι, ὅτι καὶ δι᾽ αὐτοὺς παρεχαλοῦντο. Εἶπε μὲν οὖν αὐτὸ καὶ ἀνωτέρω, εἰ καὶ ἀδιορίστως" Εὐ.λογητὸς γὰρ, φησὶν, ὁ Θεὸς ὁ παρακαιλῶν ἡμᾶς ἐν πάσῃ θλίψει, εἰς τὸ δύνασθαι ἡμᾶς παραχαλεῖν τοὺς ἐν πάσῃ θλίψει. Λέγει δὰ αὐτὸ καὶ ἐνταῦθα πάλιν ἑτέρως, σαφέστερόν τε καὶ σὶν, ὑπὲρ τῆς ὑμῶν παρακλήσεως. Ὃ δὲ λέγει, τοῦτό ἐστιν’ Ἧ παράχλησις ἡμῶν, ὑμῶν γίνεται παραγυχὴ, καὶ χωρὶς τοῦ διὰ λόγου παραχαλεῖν ὑμᾶς. "Ἂν μιχρὸν ἀναπνεύσωμεν μόνον ἡμεῖς, ἀρκεῖ τοῦτο εἰς παραμνθίαν ὑμῖν" χἂν αὑτοὶ παραχληθῶμεν, ὑμετέρα τοῦτο παράχλησις γίνεται. Ὥσπερ γὰρ τὰ παθήματα τὰ ἡμέτερα ὑμέτερα εἶναι νομίζετε" εὕτω καὶ τὴν παράχλησιν τὴν ἡμετέραν ὑμετέραν ἡγεῖσθε. Οὐ γὰρ δήπου ἐν τοῖς δυσχερέσι τες, ἐν τοῖς χρηστοτέροις οὐ χοινωνήσετε. Εἰ τοίνυν ἐν πᾶσι χοινωνεῖτε, καὶ ἐν θλίψει καὶ ἐν παραχλήσει οὐδὲν ἡμῖν ἐγχαλέσετε ὑπὲρ τῆς μελλήσεως καὶ τῆς βραδύτητος ταύτης" καὶ γὰρ θλιδόμεθα ὑπὲρ ὑμῶν, καὶ παραχαλούμεθα δι’ ὑμᾶς, Ἵνα γὰρ μή τις νομίσῃ βαρὺ τὸ εἰπεῖν, ὅτι Δι’ ὑμᾶς ταῦτα πάσχομεν, λέγει ὅτι Καὶ δι’ ὁμᾶς καρακαλούμεθα' καὶ οὔτε μόνοι χινδυνεύομεν ἡμεῖς" καὶ γὰρ καὶ ὑμεῖς χοινωνοί ἐστε τῶν αὐτῶν παθημάτων, φησίν ### English translation (Claude) “If we are afflicted, it is for your comfort and salvation, which is made effective in the endurance of the same sufferings that we also suffer; and our hope for you is firm.” Having stated one, the first, ground of comfort and consolation (this was sharing with Christ), he now adds this second one. It is this: that the salvation of those being taught is brought about by these afflictions. “So do not lose heart,” he says, “because we are afflicted, nor be troubled and afraid; for on this very account it would be more right for you to take courage. For if we were not afflicted, that would have destroyed you all.” How and in what way? “Because if we had grown soft and feared the dangers and had not preached the word to you, so that you learned the true knowledge, your state would be desperate.” Do you see again Paul’s force and his determination? From the very things that troubled them he comforts them. “The more our persecutions intensify,” he says, “the more your good hope ought to grow, since by so much the more your salvation increases, and your comfort.” For what is equal, by way of comfort, to obtaining such great goods through the preaching? Then, so as not to seem to draw the praise to himself alone, see how he makes them partners in these praises too. For having said, “If we are afflicted, it is for your comfort and salvation,” he added, “which is made effective in the endurance of the same sufferings that we also suffer.” He puts it more clearly later, saying, “As you are partners in the sufferings, so also in the comfort”; but here, for the moment, he hinted at it by saying, “the same sufferings,” and so making the statement common. What he means is this: “Your salvation is not our work only, but yours as well. For we are afflicted in preaching, and you, in receiving the word, suffer the same things: we in order to impart what we received, you in order to receive what is given and not throw it away.” What could equal this humility, when he raises those who fell so far short of him to the same dignity of endurance? “Which is made effective,” he says, “in the endurance of the same sufferings.” “For your salvation comes about not only through believing, but also through suffering the same things as we and enduring them.” A pancratiast is admirable when he merely appears, in good condition and with his skill in him; but when he is in action, taking blows and striking his opponent, then above all he shines, because then above all his fitness is put to work and the proof of his skill is displayed. So too your salvation is made effective in a greater way, that is, is shown, increases, is intensified, when it has endurance, when it suffers and bears everything nobly. So the working of salvation is not doing evil but suffering evil. And he did not say “which works” but “which is made effective,” showing that along with their own eagerness grace also contributed much, working in them. “And our hope for you is firm.” That is, “Even if you suffer countless dreadful things, we are confident that you will not be overturned, either by our persecutions or by your own. For we are so far from suspecting that you are troubled at what we suffer, that even when you yourselves are in danger we are confident.” Do you see how much progress they had made since the first letter? He bore them a far greater witness than he bore the Macedonians, whom he exalts and praises throughout that letter. For he feared for those, and says, “We sent Timothy to establish you and to exhort you concerning your faith, that no one be shaken by these afflictions; for you yourselves know that we are destined for this”; and again, “For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.” About these he says nothing of the kind, but the opposite: “Our hope for you is firm.” “If we are comforted, it is for your comfort and salvation, knowing that as you are partners in the sufferings, so also in the comfort.” That the apostles were afflicted for their sake he showed by saying, “If we are afflicted, it is for your comfort and salvation.” Now he wants to show that they were comforted for their sake too. He had said this above as well, though without defining it: “Blessed be God,” he says, “who comforts us in all affliction, so that we may be able to comfort those in any affliction.” Here he says it again in another way, more clearly and … : “for your comfort.” What he means is this: “Our comfort becomes your consolation, even apart from our comforting you by word. If we only breathe a little, that is enough for your consolation; and if we are comforted, this becomes your comfort. For just as you consider our sufferings your own, so you count our comfort yours too. Surely, [sharing with us] in hardships, you will not fail to share in the better things. If then you share in everything, both in affliction and in comfort, you will not accuse us at all over this delay and slowness; for we are both afflicted on your behalf and comforted for your sake.” So that no one might think it burdensome to be told, “We suffer these things for you,” he says, “We are also comforted for you; and we are not alone in danger, for you too are partners in the same sufferings.” ### Scripture references - 2 Cor 1:6: quotation, high confidence - 2 Cor 1:7: quotation, high confidence - 1 Thess 3:2–3: quotation, high confidence - 1 Thess 3:5: quotation, high confidence - 2 Cor 1:3–4: quotation, high confidence ### Translation notes - The 2 Cor text quoted at the head follows Chrysostom’s order of 1:6. Words are lost in the scan text after “more clearly and” (marked …); the bracketed words are supplied by sense. - “The Macedonians”: the Thessalonians, to whom 1 Thess 3:2–5 was written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-1). ## Homily 2.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-1/#p-2-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul names his near-fatal affliction in Asia, explains the ‘sentence of death’ as an expectation God did not allow to be fulfilled, and teaches that deliverance from danger is a daily proof of the resurrection and a fruit of the Corinthians’ prayers. ### Greek text Ὥστε καὶ τὸ χοινωνοὺς αὐτοὺς λαδεῖν τῶν κινδύvov, καὶ τῆς παραχλήσεως αὐτῶν αὐτοῖς ἀναθεῖναι τὴν αἰτίαν, καταπραῦνειν τὸν λόγον. "Αν τε οὖν ἐπιθουλευώμεθα, θαῤῥεῖτε" ἕνα γὰρ ἢ πίστις ὑμῶν δυνατωτέρα γίνηται, τοῦτο ὑπομένομεν' χἂᾶν παρακαλώμεθα, ὑμεῖς ἐναδρύνεσθε καὶ τούτῳ" καὶ γὰρ δι’ ὑμᾶς κούτων ἀκολαύομεν, ὥστε χἀντεῦθεν ὑμῖν γενέσθαι “ινὰ παραμυθίαν κοινωνοῦσιν ἡμῖν τῆς ἡδονῆς. Καὶ δει τοῦτον λέγει τὸν τρόπον τῆς παρακλήσεως νῦν, ὃν : ἐκαρποῦτο, οὐ διὰ τοῦ παρακαλεῖσθαι παρ᾽ αὐτῶν μόνον, ἀλλὰ καὶ διὰ τοῦ μανθάνειν αὐτοὺς ἐν ἀνέσε; ὄντας, ἄκουσον τῶν ἑξῆς, δι᾽ ὧν αὐτὸ ἐξεκάλυψεν εἰπών' Εἰδότες ὅτι ὥσπερ κοινωνοί ἐστε τῶν παθημάτων, οὕτω καὶ τῆς παρακλήσεως. “Ὥσπερ γὰρ διωχομένων ἡ μῶν ἀλγεῖτε, ὡς αὐτοὶ τοῦτο πάσχοντες" οὕτως ἴσμεν ὅτι καὶ παραχαλουμένων, αὐτοὶ τούτων ρὸν τῆς ψυχῆς; ὃς ἐν μὲν τοῖς κινδύνοις τοσοῦτον πλεονεχτῶν, χοινωνοὺς χαλεῖ τοὺς οὐδὲ τὸ πολλοστὸν ᾿ αὐτῶν ὑπομένοντας" ἐν δὲ τῇ παραχλήσει τὴν αἰτίαν ἅπασαν ἐχείνοις λογίζεται, οὐ τυῖς οἰχείοις πόνοις. Εἴτα, ἐπειδὴ περὶ θλίψεων ἀδιορίστως ἔλεγε, λέγει λοιπὸν καὶ τὸν τόπον, καθ᾽ ὃν ταῦτα ὑπέμενον" Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῆς θλίψεως ἡμῶν εῆς γενομένης ἡμῖν ἐν τῇ ᾿Ασίᾳ. Ταῦτα δὲ λέγομεν, φησὶν, ἵνα μὴ ἀγνοῆτε τὰ συμδάντα ἡμῖν. Καὶ γὰρ βουλόμεθα ὑμᾶς εἰδέναι τὰ ἡμέτερα, καὶ σφόδρα τοῦτο ἑσπουδάχαμεν᾽ ὅπερ μέγιττον ἀγάπης σημεῖόν ἐστι. Τοῦτο δὲ καὶ ἐν τῇ προπέρᾳ ἣν Ἐπιστολῇ προμηνύσας, καὶ εἰπὼν, ὅτι Θύρα γάρ μοι ἀνέῳγε μεγάλη καὶ ἐνεργὴς, καὶ οἱ ἀντικείμενοι πολλοὶ ἐν τῇ ᾿Εφρέσῳ. Ἐκείνων οὖν αὖ- «ποὺς ἀναμιμνήσχων, καὶ διηγούμενος ὅσα ἔπαθε, φησίν" Οὐ θέλω ὑμᾶς ἀγνοεῖν ὑπὲρ τῆς θλίψεως τῆς γενομένης ἡμῖν ἐν τῇ ᾿Ασίᾳ. Τοῦτο δὲ καὶ Ἐφεσίοις ἐπιστέλλων ἔλεγε" Τυχιχὸν γὰρ ἀποστείλας πρὸς αὖποὺς, ταύτην ἔφη τῆς ἀποδημίας εἶναι τὴν αἰτίαν αὐτῷ" διὸ καὶ ἔλεγεν’ Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ᾽ ἐμὲ, τί πράσσω, πάντα ὑμῖν γνωρίσει Τυχικὸς, ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκογος ἐν Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὑτὸ τοῦτο, ἵνα γγῶτε τὰ περὶ ἡμῶν, καὶ πκαρακαλέσῃ τὰς καρδίας ὑμῶν. Καὶ ἐν ἄλλαις δὲ Ἐπιστολαῖς αὐτὸ τοῦτο ποιεῖ, Καὶ οὐχ ἔστι παρέλχον, ἀλλὰ καὶ σφόδρα ἀναγκαῖον" τοῦτο μὲν διὰ τὴν ἀγάπην, ἣν -«όδρα περὶ τοὺς μαθητὰς εἶχε, τοῦτο δὲ διὰ τοὺς συνεχεῖς πειρασμοὺς, ἐν οἷς μεγίστη ἦν παραμυθία τὸ τὰ ἀλλήλων εἰδέναι, ὥστε καὶ λυπηρῶν ὄντων παρασχευάζεσθαι καὶ ἐναγωνίους εἶναι καὶ ἀσφαλεστέρους, καὶ χρηστῶν ὄντων συνήδεσθαι. Ἐνταῦθα μέντοι καὶ ἀπαλλαγὴν καὶ ἐπαγωγὴν μηνύξι πειρασμῶν λέγων" Ὅτι καθ' ὑπερθολὴν ἐδαρήθημεν ὑπὰρ δύναμιν" χαθάπερ φορτίῳ τινὶ μεγάλῳ βαπτιζόμενον πλοῖον. Καὶ δοκεῖ μὲν ἕν τι εἰρηκέναι, εἰπὼν, Καθ' ὑπερθοἁὴν, καὶ, Ὑκὲρ δύναμιν" οὐκ ἔστι δὲ ἕν, ἀλλὰ δύ» χαῦτα. Ἵνα γὰρ μή τις λέγῃ, Ἐΐ γὰρ, εἰ καθ᾽ ὁπερδολὴν μὲν ὁ χίνδυνος ἦν, ὑμῖν δὲ οὐ μέγας ἦν; ἐπἤγαγεν, ὅτι Καὶ μέγας ἦν καὶ τὴν δύναμιν ἑνίχα τὴν ἡμετέραν, καὶ οὕτως ἑνίχα, ὡς ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῇν, τουτέστι, μηδὲ προσδοκῆσαι λοιπὸν ἡμᾶς ζῇν. Ὅπερ ὁ Δαυὶδ πύλας ἄδου καλεῖ, καὶ ὠδξ νας καὶ σχιὰν θανάτου, τοῦτο δὴ καὶ αὐτός φησιν, ὅτι Κίνδυνον ὑπεμείναμεν πάντως θάνατον τίκτοντα. AA αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόχριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, ἀ.1.1 ἐπὶ τῷ Θεῷ τῷ ἐγείροντι τοὺς γε" κρούς. Τί ἐστι, Τὸ ἀπόκριμα τοῦ θανάτου; Τὴν ψῆφον, τὴν χρίσιν, τὴν προσδοχίαν. Τοιαύτην γὰρ ἠφίει τὰ πράγματα φωνὴν, τοιαύτην ἀπόχρισιν ἐδίδου τὰ συμδάντα, ὅτι ἀποθανούμεθα πάντως. Οὐ μὴν μέχρι τῆς πείρας ἐξέδη τοῦτο, ἀλλὰ μέχρι τῆς ὑπονοίας ἔστη τῆς ἡμετέρας. Ἡ μὲν γὰρ τῶν πρᾶ- Ὑμάτων φύσις τοῦτο ἀπεφήνατο" ἡ δὲ τοῦ Θεοῦ δύναμις οὐχ ἀφῆκε τὴν ἀπόφασιν εἰς ἔργον ἐξελθεῖν, ἀλλ᾽ ἂν τῇ διανοίᾳ μόνῃ τῇ ἡμετέρᾳ καὶ ἐν τῇ προσδοχίᾳ τοῦτο συμδῆναι συνεχώρησε" διό φησιν’ Ἐν ἑαυτοῖς τὸ ἀπόχριμα τοῦ θανάτου ἐσχήχαμεν, οὐκ ἂν τῇ πείρᾳ. Καὶ τίνος ἕνεχεν συνεχώρησε τοσοῦτον κίνδυνον, ὡς ἀπελπίσαι ἡμᾶς καὶ ἀπογνῶναι; Ἵνα μὴ πεποιθότες ὧμεν ἐφ᾽ ἑαυτοῖς, φησὶν, ἀ.1. ἐπὶ V. Ταῦτα δὲ ἔλεγεν ὁ Παῦλος, οὐκ ἐπειδὴ αὐτὸς οὕτω διέχειτο, ἄπαγε, ἀλλὰ τοὺς ἄλλους ἐν τοῖς περὶ αὐτοῦ λεγομένοις ῥυθμίζων, ἅμα δὲ καὶ μετριάζειν ἔσπουδακώς" ἐπεὶ καὶ προϊών φησιν ᾿Εδόθη μοι σκόλοψ τῇ σαρκὶ, τοὺς πειρασμοὺς λέγων, ἵνα μὴ ὑπεραἰρωμαι. Καΐτοι ὁ Θεὸς οὐ διὰ τοῦτό φησιν αὐτοὺς συγχεχωρηχέναι, ἀλλὰ δι᾽ ἑτέραν αἰτίαν. Ποίαν δὴ ταύτην; Ἵνα ἡ δύναμις αὐτοῦ διαλάμψῃ μειζόνως" ᾿Αρκεῖ γάρ σοι, φησὶν, ἡ χάρις μου" ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. ᾿Αλλ᾽, ὅπερ ἔφην, οὐδαμοῦ ἐπιλανθάνεται τοῦ οἰχείου ἤθους, ἐν τοῖς σφόδρα κχαταδεεστέροις ἑαυτὸν ἀριθμῶν, καΐτοι πολλῆς δεομένοις παιδαγωγίας καὶ διορθώσεως. Εἰ γὰρ καὶ τοὺς τυχόντας εἷς καὶ δεύτερος πειρασμὸς ἱκανὸς ἐπελθὼν σωφρονίσαι’ πῶς ἐχεῖνος ὁ πάντων ἀνθρώπῶν μάλιστα ταπεινοφροσύνην ἀσχήσας διὰ παντὸς τοῦ βίου, καὶ τοσαῦτα παθὼν ὡς μηδεὶς ἀνθρώπων, μετὰ τοσαῦτα ἔτη καὶ φιλοσοφίαν τῶν οὐρανῶν ἀξίαν, «αύτης ἐδεῖτο τῆς νουθεσίας; “Ὅθεν δῆλον ὅτι καὶ μετριάζων ἐνταῦθα, καὶ τοὺς ἐφ᾽ ἑαυτοῖς μέγα φρο- Ἵνα μὴ πεποιθότες ὦμεν ἐρ' ἑαυτοῖς, ἀ.1.1 ἐπὶ τῷ Θεῷ. Καὶ ὅρα πῶς αὐτοὺς καὶ ταύτῃ θεραπεύει. Ὁ μὲν γὰρ πειρασμοὶ, φησὶ, δε᾽ ὑμᾶς ἡμῖν ἐπἐνεχθῆναι συνεχωρήθησαν᾽ τοσούτου τιμᾶται ὑμᾶς; ὁ Θεός" Κἴτο γὰρ θ.1λιδόμεθα, φησὶν, ὑπὲρ τῆς ὑμῶν σαρακλήσεως καὶ σωτηρίας" ἢ δὲ ὑπερδολὴ δι᾽ ἡμᾶς, ἵνα μὴ μέγα φρονῶμεν’ Καθ' ὑπερδο.λὴν γὰρ ἐδαρήθημεν καὶ ὑπὲρ δύναμιν, ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ ἑαυτοῖς, ἀ.1.}: ἐπὶ τῷ Θεῷ τῷ ἐγοίρονει τοὺς γεχρούς. Πάλιν ταῦ περὶ ἀναστάσεως ἀναμιμνήσχει λόγον, ὑπὲρ οὗ τοσαῦτα εἶπεν ἐν τῇ προτέρᾳ Ἐπιστολῇ, καὶ ἀπὸ τῶν παρόντων αὐτὴν βε- Gatũv· διὸ καὶ ἐπήγαγεν" Ὃς ἐκχ τηλικούτων θανάτων ἐῤῥύσατο ἡμᾶς. Οὐχ εἶπεν, Ἐχ τοσούτων χιν» δύνων, ὁμοῦ μὲ» δειχνὺς τὸ ἀφόρητον τῶν πειρασμῶν, ὁμοῦ δὲ ἐκεῖνον, ὄνπερ ἔφην, πιστούμενος τὸν λόγον. Ἐπειδὴ γὰρ μέλλον πρᾶγμα ἡ ἀνάστασις ἦν, δείχνυσιν ὅτι τοῦτο χαθ᾽ ἑχάστην γίνεται τὴν ἡμέραν. Ὅταν γὰρ ἄνθρωπον ἀπογνωσθέντα, καὶ πρὸς αὐτὰς ἐλθόντα τοῦ ἅδον τάς πύλας ἀνελχύσῃ, οὐδὲν ἕτερον ἢ ἀνάστασιν ἐπιδείχνυται, ἀπ᾽ αὐτοῦ τοῦ στόμᾶτος ἀνασπῶν τοῦ θανάτου τὸν ἐμπεσόντα, Διὸ καὶ τοῖς πολλοῖς ἐπὶ τῶν ἀπογνωσθέντων, εἶτα ἀνενεγχόντῶν 4 ἐξ ἀῤῥωστίας χαλεπῆς, ἣ ἐχ πειρασμῶν ἀφορήτων, ἔθος τοῦτο λέγειν" ᾿Ανάστασιν νεχρῶν ἑωράκαμὲν ἐπὶ τοῦδε. Ἠ.ἐπίκαμεν δὲ ὅτε καὶ ἔτι ῥύσεται, συνυπουργούντων καὶ ὑμῶν εῇ δεήσει ὑπὲρ ἡμῶγ' ἵνα ἐν πολλῷ προσώπῳ " τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν. Ἐπειδὴ τὰ, Ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, κοινὸν ἐδόχει εἶναι ἔγχλημα καὶ κατηγορία καὶ ἐχείνων ἐνίους αἰνιττομένη, παραμυθεῖται πάλιν τὸ εἰρημένον, τὰς εὐχὰς τὰς ἐχείνων ἀντὶ προστασίας μεγάλης καλῶν καὶ δειχνὺς ἅμα, ὅτι διαπαντὸς ἐναγώνιον εἶναι χρὴ τὸν βίον τὸν ἡμέτερον. Τῷ γὰρ εἰπεῖν, Ἠλιπίχαμεν δὲ ὅτι καὶ ῥύσεται, πολλῶν προαναφωγεῖ πειρασμῶν νιφάδας, οὐ μὴν ἐγχατάλειψιν οὐδαμοῦ, ἀλλὰ βοήθειαν πάλιν καὶ συμμαχίαν. Εἶτα, ἵνα μὴ, ἀχσύοντες ὅτι διηνεχῶς μέλλουσι κινδυνεύειν, καταπέσωσιν. ἔδειξε πρότερον τῶν χινδύνων τὸ ὄφελος, οἷον τὸ, Ἵνα μὴ πεποιθότες ὦμεν ἐρ' ἑαυτοῖς". τουτέστιν, Ἵνα ἐν διηνεχεῖ ταπεινοφροσύνῃ χατέχῃ ἡμᾶς" καὶ ἵνα ἡ σωτηρία αὐτῶν ἐνεργῆται, καὶ ἕτερα γοῦν πλείονα" τὸ τῷ Χριστῷ χοινωνεῖν' Περισσεύει γὰρ, φησὶ, τὰ παθήματα τοῦ Χριστοῦ ἐν ἡμῖν" τὸ ὑπὲρ τῶν πιστῶν πάσχειν " Εἴτε γὰρ, φησὶ, μεθα, ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας" τὸ καὶ αὐτὴν ταύτην διαλάμπειν μειζόνως" Τῆς ἐνεργουμένης γὰρ, φησὶν, ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων" τὸ χαρτεριχοὺς γίνεσθαι" καὶ ἔτι πρὸς τούτοις, τὸ τὴν ἀνάστασιν ὁρᾷν πρὸ τῶν ὀφθαλμῶν διαλάμπουσαν. Ἔκ τηλικούτων γὰρ θανάτων ἐῤῥύσωτο ἡμᾶς" τὸ ἐναγωνίους εἶναι καὶ πρὸς αὑτὸν διηνεχῶς δρᾷν" ᾿ λπίχκαμὸν γὰρ, φησὶν, ὄξε καὶ ῥύσεται" τὸ εὐχαῖς προσηλῶσθαι' γὰρ, φησὶ, καὶ ὑμῶν τῇ δεήρει ὑπὰρ ἡμῶν. Δείξας ποίνυν τὸ χέρδος τῶν θλίψεων, εἶτα ἐναγωνίους ποιήσας, ἀλείφει πάλιν αὐτῶν τὰ φρονήματα, καὶ προθυματέρους εἰς ἀρετὴν ποιεῖ, μεγάλα αὐτῶν μαρτυρῶν ταῖς εὐχαῖς, εἴ γε ταύταις Παῦλον ἐχαρίσαντο“ Συνυκπουργούντων γὰρ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, φησί, Τί δέ ἐστιν, Ἵνα ἐν πολλῷ προσώπῳ τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν; '᾿Ἐῤῥύσατο ἡμᾶς ἐχ τῶν θανάτων ἐχείνων, συνυπουργούντων καὶ ὑμῶν τῇ δεήσει, φησί" ταιτἐστιν, Εὐχομένων πάντων ὑμῶν ὑπὲρ ἡμῶν. Τὸ γὰρ εἰς ἡμᾶς χάρισμα, τουτέστι. τὴν σωτηρίαν τὴν ἧμετέραν ἐδουλήϑη πᾶσιν ὑμῖν χαρίσασθαι, ἵνα τὰ πολλὰ ποόσωπα αὐτῷ εὐχαριστήσῃ, ἐπειδὴ καὶ τὰ πολλὰ ### English translation (Claude) So by taking them as partners in the dangers and ascribing to them the cause of his comfort, he softens the statement. “So if we are plotted against, take courage; for we endure this so that your faith may become stronger. And if we are comforted, you may take pride in this too; for it is for your sake that we enjoy these things, so that from this as well some consolation may come to you as you share in our pleasure.” And to see that he now speaks of this kind of comfort, which he reaped not only by being comforted by them but also by learning that they were at ease, hear what follows, by which he revealed it: “knowing that as you are partners in the sufferings, so also in the comfort.” “For just as you are pained when we are persecuted, as if suffering it yourselves, so we know that when we are comforted you yourselves [share in] these things …” … of the soul? He, who was so far ahead in dangers, calls partners those who endured not the smallest fraction of them; and in comfort he reckons the whole cause to them, not to his own labors. Then, since he had spoken of afflictions without defining them, he now names the place where they endured them: “For we do not want you to be ignorant, brothers, of our affliction that happened to us in Asia.” “We say this,” he means, “so that you may not be ignorant of what happened to us. For we want you to know our affairs, and we have been very eager about this”—which is the greatest sign of love. He had already intimated this in the first letter, saying, “For a great and effective door has opened to me, and there are many adversaries,” in Ephesus. Reminding them of those things, and relating how much he suffered, he says, “I do not want you to be ignorant of the affliction that happened to us in Asia.” He said this to the Ephesians too: sending Tychicus to them, he said that this was the reason for the journey. That is why he said, “So that you too may know my affairs, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you; I have sent him to you for this very purpose, that you may know how we are and that he may comfort your hearts.” He does this very thing in other letters too. And it is not superfluous but very necessary: partly because of the love he had for the disciples, partly because of the continual temptations, in which it was the greatest consolation to know each other’s affairs, so that when things were painful they might be prepared, on the alert, and more secure, and when they were good, they might rejoice together. Here, however, he reports both the onset and the release of temptations, saying, “that we were weighed down beyond measure, beyond our strength,” like a ship going under with some great load. He seems to have said one thing in saying “beyond measure” and “beyond strength,” but it is not one thing but two. So that no one might say, “Well, the danger was beyond measure, but for you it was not great,” he added that it was both great and overcame our strength, and overcame it so far “that we despaired even of life,” that is, we no longer even expected to live. What David calls the gates of Hades, and pangs, and the shadow of death, this he too says: “We underwent a danger that would surely bring death.” “But we ourselves had the sentence of death in ourselves, so that we might not trust in ourselves but in God who raises the dead.” What is “the sentence of death”? The verdict, the judgment, the expectation. Such was the voice the circumstances sent out, such the answer the events gave: that we would surely die. Yet this did not go as far as the reality, but stopped at our supposition. The nature of the circumstances declared it; but God’s power did not allow the declaration to pass into fact, but let it happen only in our thinking and expectation. That is why he says, “We had the sentence of death in ourselves,” not in the event. And why did he allow so great a danger that we despaired and gave up hope? “So that we might not trust in ourselves,” he says, “but in God.” [4.] Paul said this not because he himself was so disposed (far from it), but to train others by what he said of himself, and at the same time out of eagerness to be modest. For further on he says, “A thorn was given me in the flesh” (meaning the temptations), “so that I might not be too elated.” And yet God says that he allowed them not for this reason but for another. Which? That his power might shine out the more: “My grace is sufficient for you,” he says, “for my power is made perfect in weakness.” But, as I said, he nowhere forgets his own character, numbering himself among those far inferior to him, who needed much training and correction. For if one or two temptations coming upon ordinary people are enough to sober them, how should he, who more than all men practiced humility throughout his life and suffered as no one else did, after so many years and a wisdom worthy of heaven, need such admonition? It is plain, then, that he is being modest here and [checking] those who thought highly of themselves … “so that we might not trust in ourselves but in God.” And see how he tends them in this way too. “The temptations,” he says, “were allowed to come upon us for your sake—so much does God honor you!—‘If we are afflicted, it is for your comfort and salvation’; but their excess was for our sake, that we might not be proud: ‘For we were weighed down beyond measure and beyond our strength, so that we might not trust in ourselves but in God who raises the dead.’” Again he recalls the teaching about the resurrection, of which he said so much in the first letter, and confirms it from present events; that is why he added, “who delivered us from such great deaths.” He did not say, “from such great dangers,” at once showing how unbearable the temptations were and confirming that teaching I mentioned. For since the resurrection was a thing to come, he shows that it happens every day. When God draws up a man who has been despaired of and has come to the very gates of Hades, he shows nothing other than a resurrection, snatching the one who had fallen in from the very mouth of death. That is why many are accustomed to say, of those who have been despaired of and then recovered from a grave illness or unbearable temptations, “We have seen a resurrection of the dead in this man.” “And we hope that he will deliver us yet again, you also helping together by your prayer for us, so that thanks may be given by many persons on our behalf for the gift granted to us through many.” Since the words “that we might not trust in ourselves” seemed to be a common charge and an accusation hinting at some of them, he softens what was said again, calling their prayers a great protection, and showing at the same time that our life must always be one of struggle. For by saying, “We hope that he will deliver us yet,” he foretells snowstorms of many temptations, yet never abandonment, but again help and alliance. Then, so that, hearing that they would constantly be in danger, they might not lose heart, he first showed the benefit of dangers: “so that we might not trust in ourselves,” that is, so that God may keep us in continual humility; and so that their salvation may be made effective; and many other benefits besides: sharing with Christ (“For the sufferings of Christ,” he says, “abound in us”); suffering for the faithful (“If we are afflicted,” he says, “it is for your comfort and salvation”); that this very salvation shines out more (“which is made effective,” he says, “in the endurance of the same sufferings”); becoming steadfast; and besides these, seeing the resurrection shining before our eyes (“who delivered us from such great deaths”); being always on the alert and looking constantly to him (“We hope,” he says, “that he will deliver us yet”); being devoted to prayers (“you also,” he says, “helping together by your prayer for us”). Having shown the gain of afflictions and made them alert, he again anoints their spirits and makes them more eager for virtue, bearing great witness to their prayers, since by these they had obtained Paul as a gift: “you also helping together by your prayer for us,” he says. What is “so that thanks may be given by many persons on our behalf for the gift granted to us through many”? “He delivered us from those deaths, you also helping together by your prayer,” he says; that is, all of you praying for us. “For the gift bestowed on us,” that is, our salvation, “he willed to grant to you all, so that the many persons might give him thanks, since the many also …” ### Scripture references - 2 Cor 1:7: quotation, high confidence - 2 Cor 1:8–11: quotation, high confidence - 1 Cor 16:9: quotation, high confidence - Eph 6:21–22: quotation, high confidence - Ps 9:13 (9:14 LXX): allusion, low confidence - Ps 18:4–5 (17:5-Ps LXX): allusion, low confidence - Ps 23:4 (22:4 LXX): allusion, low confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - 2 Cor 1:5: quotation, high confidence - 2 Cor 1:6: quotation, high confidence ### Translation notes - Lines are lost in the scan text after “you yourselves [share in] these things,” after “those who thought highly of themselves,” and at the end of the section (marked …); bracketed words are supplied by sense. Chrysostom’s section number 4 appears in the text (shown in brackets); the numeral of section 3 was lost. - “The gates of Hades, pangs, and the shadow of death”: phrases from the Psalms (e.g. Ps 9:13; 18:4–5; 23:4). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-2). ## Homily 2.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-1/#p-2-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer for others moves God, who shows mercy to those made worthy of it and heeds a united multitude when it has virtue, so Christians should pray and give thanks for one another. ### Greek text Ταῦτα δὲ ἔλεγεν, ὁμοῦ μὲν καὶ εἰς τὰς ὑπὲρ ἑτέρων εὐχὰς αὐτοὺς διεγείρων, ὁμοῦ δὲ ἐθίζων καὶ ὑπὲρ ὧν ἂν ἕτεροι πάθωσιν, εὐχαριστεῖν ἀεὶ τῷ Θεῷ, δεικνὺς δὅὲλι μάλιστα τοῦτο βούλεται καὶ αὐτός. Οἱ γὰρ μελετήσαντες ὑπὲρ ἑτέρων ταῦτα ποιεῖν, πολλῷ μᾶλλον ὑπὲρ ἑαυτῶν ἐπιδείξονται ταῦτα ἀμφότερα. Πρὸς δὲ τούτοις, καὶ ταπεινοφροσύνην αὐτοὺς διδάσχει, καὶ εἰς ἀγάπην ἄγει θερμοτέραν. Εἰ γὰρ αὐτὸς ὁ τοσοῦτὸν αὐτῶν ὑψηλότερος ὧν, ἐχ τῶν εὐχῶν ἐχείνων σεσῶσθαί φησι, καὶ χάρισμα αὐτῶν ταῖς δεήσεσι δεδόσθαι αὐτῷ παρὰ τοῦ Θεοῦ, ἐννόησον πῶς ἐχείvouc ἔδει διαχεῖσθαι καὶ μετριάζειν. Σὺ δέ μοι χἀχεῖνο σχόπει, ὅτι χἂν ἀπὸ οἰχτιρμῶν ὁ Θεός τι ποιῇ, μεγάλα ἐνταῦθα καὶ ἡ εὐχὴ συμδάλλεται. ᾿Αρχόμενος μὲν γὰρ, τοῖς οἰχτιρμοῖς αὐτοῦ τὴν σωξηρίαν ἑλογίσατο᾽ Ὃ Θεὸς γὰρ, φησὶ, τῶν οἰχτιρμῶν, αὐτὸς ἡμᾶς ἐῤῥύσατο" ἐνταῦθα δὲ καὶ ταῖς εὐχαῖς " ἐπεὶ χἀχεῖνον τὸν τὰ μύρια ὀφείλοντα τάλαντα, μετὰ τὸ προσπεσεῖν ἠλέησε, καίτοι γε εἴρηκαι, ὅτι Σπλαγχνισθεὶς ἀπέλυσεν αὐτόν" καὶ τῇ Χαναναίᾳ a δὲ μετὰ τὴν πολλὴν προσεδρίαν καὶ χαρτερίαν τότε ἐχαρίσατο τῆς θυγατρὸς τὴν σωτηρίαν, καίτοι γε ἀπὸ ἐλέου αὐτὴν ἔσωσεν. ᾿Απὸ τούτου τοίνυν μανθάνομεν, ὅτι χἂν ἐλεεῖσθαι μέλλωμεν, ἀξίους τοῦ ἐλέου πρότερον παρέχειν ἡμᾶς ἑαντοὺς χρή. Κἂν γὰρ ἔλεος ἧ, τοὺς ἀξίους ἐπιζητεῖ" οὐ γὰρ ἁπλῶς ἔπεισιν ἅπασι, καὶ τοῖς ἀναισθήτως διαχειμένοις ἘΛλεήσω γὰρ, φησὶν, ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω, ὃν ἂν οἰκτείρω. Ὅρα γοῦν καὶ ἐνταῦθα τί φησι" Συνυπουργούντων καὶ ὑμῶν τῇ δεήσει. Καὶ οὔτε τὸ πᾶν αὐτοῖς ἔδωχεν, ἵνα μὴ αὐτοὺς ἐπάρῃ, οὔτε πάντη ἡλλοτρίωδεν αὐτοὺς τοῦ χατορθώματος, ἵνα προτρέψῃ καὶ προθυμοτέρους ἐργάσηται καὶ συνἀγάγῃ πρὸς ἀλλήλους αὐτούς. Διὸ καὶ ἔλεγεν, ὅτι Ὑμῖν ἐχαρίσατό μου τὴν σωτηρίαν. Καὶ γὰρ καὶ πλῆθος δυσωπεῖται πολλάχις ὁ Θεὸς ὁμονοοῦν καὶ συμφωνοῦν εἰς εὐχήν" διὸ καὶ πρὸς τὸν προφήτην ἔλεγεν’ ᾿Εγὼ δὲ οὐ φείσομαι τῆς πόλεως ταύτης, ἐν ἢ κατοικοῦσι πιϊείους ἣ δώδεκα μυριάδες ἀν» θρώπων; Εἶτα ἵνα μὴ νομίσῃς, ὅτι πλῆθος αἰδεῖται μόνον, φησίν’ 'Εξὰν ἡ ὁ ἀριθμὸς τοῦ Ἰσραὴ.} ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται. Πῶς οὖν Νινευῖΐτας ἔσωσεν; Ὅτι οὐ πλῆθος μόνον ἦν, ἀλλὰ πλῆθος μετὰ ἀρετῆς" μετενόησε γὰρ ἕχαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς. Καὶ σῴζων δὲ αὐτοὺς ἕλεγεν, ὅτι Οὐχ ἔγνωσαν δεξιὰν ἣ ἀριστεράν. Ὅθεν δῆλον, ὅτι καὶ τὰ πρότερα ἐξ ἀφελείας μᾶλλον ἕπταιον, ἣ πονηρίας" καὶ δῆλον, ἐξ ὧν μετεύδάλλοντο, ὀλίγων ῥημάτων ἀχούσαντες. Εἰ δὲ τὸ διύδεχα μυριάδας εἶναι μόνον ἴσχυσεν εἰς τὸ σῶσαι αὑτοὺς, τί καὶ πρὸ τούτου αὑτοὺς τωθῆναι ἐχώλυσε; Καὶ τίνος ἕνεχεν οὐχ εἶπε πρὸς αὐτὸν, Ἐγὼ δὲ οὐ φείσομαι τῆς πόλεως ταύτης τῆς οὕτιυ 4 Με, τὴν Χαναναίαν. μένης; ἀλλὰ τὰς μυριάδας παράγει; Ἐχ περεουσίας καὶ τοῦτο τιθείς, Τὸ μὲν γὰρ ἦν δῆλον, ἢ μεταδολὴ" ὁ δὲ ἀριθμὸς καὶ ἡ ἀφέλεια, ἄδηλα τῷ λεται" ἰσχύει γὰρ καὶ πλῆθες, ὅταν καὶ ἀρετὴ ἧ. Γραφῇ" Προσευχὴ δὲ ἦν ἐκτενὴς ὑπὸ τῆς Ἔκκλησίας πρὸς τὸν Θοὸν γιγνομένη ὑπὲρ αὐτοῦ " καὶ τοσοῦτον ἴσχυσεν, ὡς, χεχλεισμένων τῶν θυρῶν, καὶ ἁλύσεων ἐπιχειμένων, καὶ φυλάχων ἑκατέρωθεν παρακαθευδόντων, ἐξαγαγεῖν τὸν ᾿Απόστολον καὶ ὁ παλλάξαι πάντων ἐχείνων. ᾿Αλλ᾽ ὥσπερ, ἀρετῆς οὔσης, μέγα δύναται" οὕτω, χαχίας οὔσης, οὐδὲν ὀνίνῃσι τὸ πλῆθος. Καὶ γὰρ οἱ Ἰσραηλῖται, περὶ ὧν φησιν, ὅτι ὁ ἀριθμὸς αὐτῶν ἣν ὡς ἡ ἄμμος τῆς θαλάσσης, πάντες ἀπώλοντο" καὶ οἱ ἐπὶ Νῶε δὲ πολλοὶ καὶ ἄπειροι ἦσαν, καὶ οὐδὲν αὐτοὺς τοῦτο ὥνηδε " χαθ᾽ ἑαυτὸ γὰρ οὐδὲν δύναται πλῆθος, ἀλλ᾽ ἐν προσθήχης μέρει. Σπουδάζωμεν οὖν συνιέναι ἐν ταῖς δεήσεσι, καὶ ὑπὲρ ἀλλήλων εὐχώμεθα, καθάπερ ὑπὲρ τῶν ἀποστόλων ἐχεῖνοι. Καὶ γὰρ ἐντολὴν πληροῦμεν, καὶ εἰς ἀγάπην ἀλειφόμεθα᾽ ὅταν δὲ ἀγάπην εἴπω, πάντα λέγω τὰ ἀγαθά" καὶ εὐχαριστεῖν σπουδαιότερον μανθάνωμεν. Οἱ γὰρ ὑπὲρ τῶν ἀλλοτρίων εὐχαριστοῦντες, πολλῷ μᾶλλον ὑπὲρ τῶν ἰδίων. Τοῦτο καὶ ὁ Δαυῖδ ἐποίει λέvuv Μεγαλύνατε τὸν Κύριον σὺν ἐμοὶ, καὶ ὑψώσωμεν τὸ ὄνομα αὑτοῦ ἐπὶ τὸ αὑτό" τοῦτο καὶ ὁ ᾿Απόστολος πανταχοῦ ζητεῖ τοῦτο καὶ ἡμεῖς ἐργαζώμεθα, καὶ εἰς πάντας τοῦ Θεοῦ τὴν εὐεργεμίας. Εἰ γὰρ παρὰ ἀνθρώπων τι καθόντες ἀγαθὸν, μεν' πολλῷ μᾶλλον τοῦ Θεοῦ τὰς εὐεργεαίας ἀναγϑ»ρεύοντες, εἰς πλείονα αὐτὸν ἐπισπασόμεθα εὔνοιαν. Καὶ εἰ παρὰ ἀνθρώπων εὐεργετηθέντες, καὶ ἄλλους διεγείρομεν εἰς τὴν χοινωνίαν τῆς εὐχαριστίας" πολλῷ μᾶλλον τῷ Θεῷ πολλοὺς προσάγειν χρὴ τοὺς, ὑπὲρ ἡμῶν εὐχαριστήσοντας. Εἰ γὰρ Παῦλος τοῦτο ποιεῖ, τοσαύτην ἔχων τὴν παῤῥησίαν, πολλῷ μᾶλλον ἡμᾶς ἀναγκαῖον τοῦτο ποιεῖν. ### English translation (Claude) He said this both to rouse them to prayers for others and to accustom them always to give thanks to God for what befalls others, showing that he himself especially wants this. For those who have practiced doing this for others will do both much more for themselves. Besides this, he also teaches them humility and leads them to a warmer love. For if he who was so far above them says that he was saved by their prayers, and that a gift was given him by God at their petitions, consider how they ought to feel and how modest they should be. And notice this too: even when God does something out of mercy, prayer contributes greatly here. At the beginning he ascribed his salvation to God’s mercies (“the God of mercies,” he says, “himself delivered us”); here, to their prayers as well. For God also had mercy on the one who owed ten thousand talents after he fell down before him, although it is said, “Moved with compassion, he released him”; and he granted the Canaanite woman her daughter’s healing after much persistence and endurance, although he saved her out of mercy. From this we learn that even if we are to receive mercy, we must first make ourselves worthy of mercy. For even if it is mercy, it seeks out the worthy; it does not come upon everyone indiscriminately, even on those who are insensible: “I will have mercy on whom I have mercy, and compassion on whom I have compassion.” See then what he says here too: “you also helping together by your prayer.” He neither gave them the whole, lest he puff them up, nor wholly excluded them from the achievement, so as to urge them on, make them more eager, and draw them together with one another. That is why he said, “He granted my salvation to you.” For God is often moved by a multitude that is of one mind and agrees in prayer; that is why he said to the prophet, “Shall I not spare this city, in which live more than twelve myriads of people?” Then, so that you may not think he respects mere numbers, he says, “Though the number of Israel be as the sand of the sea, the remnant will be saved.” How then did he save the Ninevites? Because there was not a multitude only, but a multitude with virtue; for each turned from his evil way. And when he saved them he said, “They do not know their right hand from their left.” From this it is plain that they had sinned earlier from simplicity rather than wickedness; and it is plain too from how they changed after hearing a few words. If the twelve myriads alone had had the power to save them, what prevented their being saved before this? And why did he not say to Jonah, “Shall I not spare this city that has so [changed]?” but brings forward the myriads? He adds this too as something over and above. The change was plain; but the number and the simplicity were not plain to [the prophet] … for a multitude too has power when virtue is present. … [So it is in] Scripture: “Earnest prayer was made by the church to God for him”; and it was so powerful that, though the doors were shut, chains laid on him, and guards sleeping on either side, it brought the apostle out and freed him from all of them. But as a multitude can do much when virtue is present, so when wickedness is present a multitude profits nothing. For the Israelites, of whom it says that their number was as the sand of the sea, all perished; and those in Noah’s time were many beyond counting, and it profited them nothing. By itself a multitude can do nothing; it helps only as something added. Let us then be eager to come together in prayers, and let us pray for one another, as they did for the apostles. For we fulfill a commandment and are anointed for love (and when I say love, I mean all good things); and let us learn to give thanks more earnestly. For those who give thanks for the blessings of others will do so much more for their own. David did this, saying, “Magnify the Lord with me, and let us exalt his name together.” The apostle seeks this everywhere; let us do it too, and [proclaim] God’s benefits to all. For if, when we receive some good from men, [we proclaim it and so make them more favorable to us,] much more, by proclaiming God’s benefits, shall we draw his favor to us all the more. And if, when we have been benefited by men, we rouse others too to share in our thanksgiving, much more ought we to bring many to God to give thanks on our behalf. For if Paul does this, who had such boldness, much more is it necessary for us. ### Scripture references - 2 Cor 1:11: quotation, high confidence - 2 Cor 1:3: allusion, medium confidence - Matt 18:24–27: allusion, high confidence - Matt 15:22–28: allusion, high confidence - Exod 33:19: quotation, high confidence - Rom 9:15: quotation, medium confidence - Jonah 4:11: quotation, high confidence - Rom 9:27: quotation, high confidence - Jonah 3:8–10: allusion, high confidence - Acts 12:5–10: quotation, high confidence - Ps 34:3 (33:4 LXX): quotation, high confidence ### Translation notes - Lines are lost in the scan text in the discussion of Nineveh and before the quotation of Acts 12:5, and in the sentence on proclaiming benefits received from men (marked …); bracketed words are supplied by sense. - “Twelve myriads” (120,000), Jonah 4:11. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-4). ## Homily 2.5 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-1/#p-2-5 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians should give thanks for common blessings and for others’ virtue, and the church’s prayer for the catechumens, led by the deacon, teaches every believer to pray that God will open their inner ears and teach them himself. ### Greek text Παραχαλῶμεν τοίνυν τοὺς ἁγίους ὑπὲρ ἡμῶν εὖχαριστεῖν, καὶ αὐτοὶ ὑπὲρ ἀλλήλων τοῦτο ποιῶμεν. Τοῦτο ἱερέων μάλιστά ἐστι κατόρθωμα, ἐπειδὴ μέγιστον ἀγαθόν. Προσιόντες γὰρ, πρότερον ὑπὲρ τῆς οἱ» χαυμένης καὶ τῶν χοινῶν εὐχαριστοῦμεν ἀγαθῶν. Εἰ γὰρ καὶ χοιναὶ αἱ εὐεργεσίαι τοῦ Θεοῦ, ἀλλὰ καὶ σὺ ἐν τῷ χοινῷ ἐσώθης. Ὥστε καὶ ὑπὲρ τῆς ἰδέας χοινὴν ὀφείλεις χάριν, καὶ ὑπὲρ τῆς χοινῆς ἰδιάζουσαν δίχαιος ἂν εἴης ἀναφέρειν εὐφημίαν. Καὶ γὰρ τὸν ἥλιον ἀνῆψεν οὐ σοὶ μόνῳ, ἀλλὰ καὶ τῷ κοινῷ" ἀλλ᾽ ὅμως ἐν τῷ μέρει τὸ ὄλον ἔχεις" καὶ γὰρ τοσοῦτος γέγονε διὰ τὸ χοινόφ᾽ καὶ ὁρᾷς σὺ μόνος τοσοῦτον, ὅσον εἶδον πάντες ἄνθρωπο:. Ὥστε τοσαύτην ὀφείλεις εὐχαριστίαν, ὅσην ἅπαντες" καὶ ὑπὲρ τῶν χοινῶν εὐχαριστεῖν ἂν εἴης δίκαιος, καὶ ὑπὲρ τῆς ἑτέρων ἀρετῆς. Πολλὰ γὰρ καὶ δι ἄλλους πάσχομεν καλῶς. Καὶ γὰρ εἰ δέχα μόνον ἐν Σοδόμοις εὑρέθησαν δίκαιοι, οὐχ ἂν ἔπαθον, ἅπερ ἔπαθον. Ὥστε καὶ ὑπὲρ τῆς ἑτέρων παῤῥησίας εὐχαριστῶμεν. Καὶ γὰρ ἀρχαῖος οὗτος ὁ νόμος ἐστὶν, ἄνωθεν ἐν τῇ Ἐχχλησίᾳ πεφυτευμένος. Οὕτω καὶ Παῦλος εὐχαριστεῖ ὑπὲρ Ῥωμαίων, ὑπὲρ Κορινθίων, ὑπὲρ τῆς οἰκουμένης ἁπάσης. Καὶ μὴ μοι λέγε᾽' Οὐχ ἔστιν ἐμὸν τὸ κατόρθωμα. Κᾶν γὰρ μὴ σὰν ἧ, καὶ οὕτως εὐχαριστεῖν ὀφείλεις, ὅτι «ὃ μέλος σου τοιοῦτόν ἐστιν. Γλλλως δὲ καὶ σὸν αὐτὸ “ποιεῖς διὰ τῆς εὐφημίας, καὶ χοινωνεῖς τῶν στεφάνων, καὶ λήψῃ καὶ αὐτὸς τὸ χάρισμα. Διά τοι τοῦτο καὶ τὰς εὐχὰς οὕτω γίνεσθαι " χελεύουσιν οἱ τῆς Ἐχχλησίας νόμοι, οὐ τὰς ὑπὲρ τῶν “πιστῶν μόνον, ἀλλὰ καὶ τὰς ὑπὲρ τῶν χατηχουμέγων. Τοὺς γὰρ πιστοὺς ὁ νόμος διεγείρει πρὸς τὴν «ὧν ἁμυήτων ἐχετηρίαν, Ὅταν γὰρ ὁ διάχονός λέγῃ» Ὑπὲρ τῶν κατηχουμένων ἐκτενῶς δεηθῶμεν, οὐδὲν ἄλλο ἣ τὸν δῆμον ἅπαντα τῶν πιστῶν διανίστησιν εἰς τὰς ὑπὲρ ἐχείνων εὐχάς. Καίτοι γε ἀλλότριοι πέως εἰσὶν οἱ χατηχούμενοι. Οὐδέπω γὰρ τοῦ σώματός εἰσι τοῦ Χριστοῦ, οὐδέπω μυστηρίων ἐχοινώνησαν, ἀλλ᾽ ἔτι διῃρημένοι τυγχάνουσι τῆς ἀγέλης τῆς πνευματιχῆς. Εἰ δὲ ὑπὲρ τούτων παραχαλεὶν δεῖ, “πολλῷ μᾶλλον ὁπὲρ τῶν μελῶν τῶν ἡμετέρων. Διὰ γὰρ τοῦτο καὶ, ᾿Εχτεγῶς, φησὶ, δεηθῶμεν, ἵνα μὴ ὡς ἀλλοτρίους ἀποποιήσῃ, ἵνα μὴ ὡς ξένους ἀγνοήσῃ. Οὐδέπω γὰρ εὐχὴν ἔχουσι τὴν νενομισμένην καὶ εἰσενεχθεῖσαν ὑπὸ τοῦ Χριστοῦ· οὐδέπων παῤῥησίαν χέχτηνται, ἀλλ᾽ ἑτέρων δέονται τῶν μυσταγωγηθέντῶν. Ἔξω γὰρ τῶν βασιλιχῶν ἐστήχασιν αὐλῶν, “πόῤῥω τῶν ἱερῶν περιδόλων. Διὰ τοῦτο καὶ ἀπε. ’νονται, τῶν φρικτῶν εὐχῶν ἐχείνων γινομένων. Διὰ τοῦτο καὶ σὲ παραχαλεῖ δεῖσθαι ὑπὲρ αὐτῶν, ἵνα μέλη γένωνται σὰ, ἵνα μὴ ἔτι ὦσι ξένοι καὶ ἢλλο- «ριωμένοι. Τὸ γὰρ. Δεηθῶμεν,, οὗ τοῖς ἱερεῦσι λέ- Ὑεται μόνον, ἀλλὰ καὶ τοῖς εἰς τὸν λαὸν συντελοῦσιν. “Ὅταν γὰρ εἴπῃ, Στῶμεν καλῶς, δεηθῶμεν, πάντας, εἰς τὴν εὐχὴν παρακαλεῖ. Εἶτα ἀρχόμενος τῆς εὐχῆς φησιν Ἵνα ὁ πανελεήμων καὶ οἰχτίρμων Θεὸς ἐπακούσῃ τῶν δεήσεων αὑτῶν. Ἵνα γὰρ μὴ λέγῃς, μένοι" πόθεν ἔχω δυσωπῆσαι τὸν Θεόν; πόθεν ἔχω “πεῖσαι μεταδοῦναι ἐλέου καὶ συγγνώμης αὐτοῖς; ἵνα μὴ ταῦτα ζητῶν ἀπορῇς, ὅρα πῶς σου λύει τὴν ἀπορίαν λέγων’ Ἵνα ὁ πανειλεήμων καὶ οἰχτίρμων Θεός. ἤχουσας, Πανελεήμων Θεός; Μὴ ἀπόρει λοιπόν’ ὁ γὰρ πανελεήμων πάντας ἐλεεῖ, καὶ ἀμαρπωλοὺς καὶ φίλους. Μὴ τοίνυν λέγε, Πῶς ὑπὲρ αὐτῶν προσέλθω; αὐτὸς ἑπαχούσει τῶν δεήσεων αὐτῶν. Δέησις δὲ κατηχουμένων τίς ἂν εἴη, ἀλλ᾽ ἢ ὥστε μὴ μεῖναι χατηχουμένους; Εἶτα καὶ ὑπαγορεύει τῆς ἵχεπηρίας τὸν τρόπον. Τίς δὲ οὗτός ἐστιν; Ἵνα διφνοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν. Μέμυχε ν γὰρ ἔτι, καὶ βέδυσται. Ὧτα δὲ οὐ ταῦτά φησι τὰ ἔξωθεν, ἀλλὰ τὰ τῆς διανοίας. “Ὥστε ἀχοῦσαι μὸς οὐχ δἶδε, καὶ οὖς οὐχ ἤκουσε καὶ ἐπὶ καρδίαν ͵ ἀνθρώπου οὐκ ἀνέδη. Οὐδὲ γὰρ ἤχουσαν τῶν ἀποῤῥήτων μυστηρίων, ἀλλὰ πόῤῥω ποὺ καὶ μαχρὰν ἐστήχασι. Κἂν ἀκούσωσι δὲ, οὐχ ἴσασι τὰ λεγόμενα" συνέσεως γὰρ δεῖται πολλῇς ἐχεῖνα, οὐκ ἀχροάσεως μόνης" τὰς ἔνδον δὲ οὐδέπιυ ἔχουσιν ἀκοάς. Διὸ καὶ προφητιχὸν αὐτοῖς ἐπεύχεται χάρισμα" καὶ γὰρ ὁ προφήτης οὕτως ἔλεγεν" Ὁ Θεὸς δίδωσί μοι γιλῶσσαν παιδείας, τοῦ γνῶναι ἡνίχα δεῖ εἰπεῖν λόγον" ὅτι αὐτὸς ἀνοίγει μον τὸ στόμα, ἔδωκέ μοι πρωΐ, προσέθηκέ μοι ὠτίον ἀκούειν «. Ὥσπερ γὰρ οἱ προφῆται ἄλλω; ἤχουον παρὰ τοὺς πολλοὺς, οὕτω καὶ οἱ πιστοὶ παρὰ τοὺς κατηχουμένους. Ἐντεῦθεν μανθάνει καὶ ὁ χατηχούμενος, μὴ παρὰ ἀνθρώπων ταῦτα μαγθάνειν, μηδὲ ἀχούειν (Μὴ καλέσητε γὰρ, φησὶ, διδάσκαιλον ἐπὶ τῆς γῆς), ἀλλ᾽ ἄνωθεν ἐχ τῶν οὐρανῶν’ ΓΕσονται γὰρ πάντες διδαχτοὶ Θεοῦ. Διό φησι᾽ Καὶ κατηχήσῃ αὐτοὺς τὸν.16γον τῆς ἀ.ληθείας" ὥστε ἔνδοθεν αὐτοῖς ἐνηχεῖσθαι. Ὡς γὰρ εἰδέναι χρὴ, οὐδέπω ἴσασι τὸν λόγον τῆς ἀληθείας. Ἵνα κατασπείρῃ τὸν ρόδον αὑτοῦ ἐν αὐτοῖς. ᾿Αλλ᾽ οὖχ ἀρχεῖ τοῦτο" τὰ μὲν γὰρ ἔπεσε παρὰ τὴν ὁδὸν, τὰ δὲ ἐπὶ τῆς πέτρας. ### English translation (Claude) Let us then ask the saints to give thanks for us, and let us do this ourselves for one another. This is above all the task of priests, since it is the greatest good. For when we approach, we first give thanks for the world and for the common blessings. For even if God’s benefits are common, you too were saved in the common salvation. So you owe thanks both for your own blessing as part of the common one, and it would be right for you to offer praise of your own for the common blessing. For he lit the sun not for you alone but for all; yet in your share you have the whole. For it was made so great for the sake of all, and you alone see as much as all people have seen. So you owe as much thanksgiving as all together; and it would be right for you to give thanks both for the common blessings and for the virtue of others. For we receive many good things because of others too. If only ten righteous men had been found in Sodom, they would not have suffered what they suffered. So let us give thanks for the boldness of others before God too. This law is ancient, planted in the church from the beginning. So Paul gives thanks for the Romans, for the Corinthians, for the whole world. And do not say to me, “The good deed is not mine.” Even if it is not yours, you ought still to give thanks, because your member is such. Besides, you make it your own by praising it, you share in the crowns, and you yourself will receive the gift. That is why the laws of the church command that prayers be made in this way, not only for the faithful but also for the catechumens. For the law rouses the faithful to supplication for the uninitiated. When the deacon says, “Let us pray earnestly for the catechumens,” he does nothing other than rouse the whole people of the faithful to prayers for them. And yet the catechumens are still strangers. They are not yet of the body of Christ, they have not yet shared in the mysteries, but are still separated from the spiritual flock. If we must pray for these, much more for our own members. That is why he says, “Let us pray earnestly,” so that God may not reject them as aliens nor ignore them as strangers. For they do not yet have the prayer that was established and brought in by Christ; they have not yet acquired boldness, but need others who have been initiated. For they stand outside the royal courts, far from the sacred enclosures. That is why they are sent out when those awesome prayers are offered. That is why he urges you to pray for them, so that they may become your members, and no longer be strangers and alienated. For “Let us pray” is said not to the priests only but also to those who belong to the people. When he says, “Let us stand well, let us pray,” he calls everyone to the prayer. Then, beginning the prayer, he says, “That the all-merciful and compassionate God may hear their petitions.” So that you may not say, “[I am one of the people] …; where do I get the means to move God? How can I persuade him to grant them mercy and pardon?”—so that you may not be at a loss asking this, see how he resolves your difficulty, saying, “That the all-merciful and compassionate God.” Did you hear, “all-merciful God”? Be at a loss no longer; for the all-merciful has mercy on all, sinners and friends alike. Do not say, then, “How shall I approach on their behalf?” He himself will hear their petitions. And what would the petition of catechumens be, except that they may not remain catechumens? Then he dictates the manner of the supplication. What is it? “That he may open the ears of their hearts.” For they are still closed and stopped up. He does not mean these outer ears, but those of the mind. “So that they may hear what eye has not seen and ear has not heard and has not entered into the heart of man.” For they have not heard the ineffable mysteries, but stand somewhere far off. And even if they hear, they do not know what is said; for those things need much understanding, not hearing only, and they do not yet have the inner ears. That is why he prays for a prophetic gift for them; for the prophet spoke thus: “God gives me the tongue of instruction, to know when to speak a word; for he opens my mouth; he gave to me in the morning; he added to me an ear to hear.” For as the prophets heard otherwise than the many, so do the faithful otherwise than the catechumens. From this the catechumen learns not to learn or hear these things from men (“Call no one teacher on earth,” it says), but from above, from heaven: “For they shall all be taught by God.” That is why he says, “And may he instruct them in the word of truth,” so that it may resound within them. For, as we must know, they do not yet know the word of truth. “That he may sow his fear in them.” But this is not enough; for some seed fell by the road, some on the rock. ### Scripture references - Gen 18:32: allusion, high confidence - Rom 1:8: allusion, medium confidence - 1 Cor 2:9: quotation, high confidence - Isa 50:4–5: quotation, high confidence - Matt 23:8–9: quotation, medium confidence - John 6:45: quotation, high confidence - Isa 54:13: quotation, medium confidence - Matt 13:4–5: allusion, high confidence ### Translation notes - This and the following sections expound the litany for the catechumens used in Chrysostom’s church, quoting its petitions. A few words are lost in the scan text after “So that you may not say” (marked …; bracketed words supplied by sense). - Isa 50:4–5 is quoted in a form close to the LXX. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.5 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-5). ## Homily 2.6 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-6/#p-2-6 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The litany asks God to open the catechumens’ hearts and reveal the gospel of righteousness, and to give them a godly mind, sober reasoning, and a virtuous life grounded in constant attention to God’s law. ### Greek text ᾿Αλλ᾽ ἡμεῖς οὐχ οὕτως αἰτοῦμεν' ἀλλ᾽ ὥσπερ ἐπὶ γῆς λιπαρᾶς ἀνοίγει τὰς αὔλακας τὸ ἄροτρον, οὕτω καὶ ἐνταῦθα γενέσθαι δεόμεθα, ὥστε νεωθέντας ἐν τῷ βάθει τῆς διανοίας δέξασθαι τὰ χαταδαλλόμενα, καὶ πᾶν ὅπερ ἤχουσαν μετὰ ἀχριδείας κατασχεῖν. Διὸ καὶ ἐπάγει λέγων’ Καὶ βεδαιώσῃ τὴν πίστιν αὖτοῦ ἐν ταῖς διανοίαις αὑτοῦ. Τουτέστιν, ἵνα μὴ ᾿ ἐξεπιπολῇς χέηται, ἀλλ᾽ ἵνα κατὰ βάθους βάλῃ τὴν ῥίζαν. Ἵνα ἀποχαλύψῃ αὐτοῖς τὸ εὐαγγέλιον τῆς δικαιοσύνης. Δείχνυσι διπλοῦν τὸ χάλυμμα" τὸ μὲν διὰ τὸ μεμυχέναι αὐτῶν τοὺς ὀφθαλμοὺς τῆς διανοίας, τὸ δὲ διὰ τὸ χεκαλύφθαι αὐτοῖς τὸ εὐαγγέλιον. Διὸ ἀνωτέρω μὲν ἔλεγεν’ Ἵνα διανοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν" ἐνταῦθα δὲ, Ἵνα ἀποκαλύψῃ αὑτοῖς τὸ εὐαγγέλιον τῆς δικαιοσύνης" τουτέστιν, ἵνα καὶ αὐτοὺς σοφοὺς ἐργάσηται καὶ ἐπιτηδείους πρὸς ὑποδοχὴν, καὶ ἵνα διδάξῃ, καὶ καταδάλῃ τὰ σπέρματα. "Ἀν τε γὰρ ἐπιτήδειοι ὥσιν, οὐδὲν ὄφελος, τοῦ Θεοῦ μὴ ἐχχαλύπτοντος" ἄν τε ἀποχαλύψῃ, μὴ δέξωνται δὲ, πάλιν εἰς τὸ αὐτὸ ἢ ζημία περιίσταται. Διὰ τοῦτο ἀμφότερα αἰτοῦμεν, ἵνα καὶ ἀνοίξῃ τὰς καρδίας, καὶ ἀποχαλύψῃ τὸ εὐαγγέλιον. Οὐδὲ γὰρ, εἰ τι πλέον ὀφθαλμῶν βλεπόντων ὥσπερ οὖν οὐδὲ γεγυμνωμένου, τούτων μὴ ἐγρηγορότων. Ταῦτα δὲ ἀμφότερα γίνεται, ἂν ἐκεῖνοι ἕλωνται πρότερον. Τί δὴ ἐστιν, Εὐαγγέλιον δικαιοσύνης; Τὸ ποιοῦν δικαίους. Διὰ τούτων γὰρ εἰς ἐπιθυμίαν αὐτοὺς ἄγει τοῦ βαπτίσματος, δειχνὺς ὅτι οὐχ ἁμαρτημάτων ἀφέσεώς ἔστι μόνον τὸ εὐαγγέλιον, ἀλλὰ καὶ διχκαιοσύνης ποιητικόν. Ἵνα αὐτοῖς δοίη νοῦν ἔνθεον, σώφρονα «“1ογισμὸν, καὶ ἐνάρετον ποιῖιτείαν. ᾿Αχουέτωσαν οἱ πιστοὶ, ὅσοι τοῖς βιωτιχοῖς εἰσι προσηλωμένοι πράγμασιν. Ἐὶ γὰρ τοῖς ἀμυήτοις χκελευόμεθα ταῦτα αἰτεῖν, ἐννόησον ἐν τίσιν ἡμᾶς εἶναι χρὴ, τοὺς ταῦτα ἑτέροις αἰτοῦντας" καὶ γὰρ ἐφάμιλλον δεῖ τῷ Εὐαγγελίῳ τὴν πολιτείαν ἔχειν. Διὸ δὴ καὶ τῆς εὐχῆς ὁ νόμος ἀπὸ τῶν δογμάτων ἐπὶ τὴν πολιτείαν μεταδαίνει. Εἰπὼν γὰρ, Ἵνα ἀποκαλύψῃ αὐτοῖς τὸ εὑαγγέ.λιον τῆς δικαιοσύνης, ἐπήγαγεν" Ἵνα δῷ αὐτοῖς νοῦν ἔνθεον. Τί δὲ ἐστιν, ἔνθεον; Ἵνα ὁ Θεὰς οἰχῇ ἐν αὐτῷ: Ἐνοικήσω γὰρ, φησὶν, ἐν αὐτοῖς καὶ ἐμπεριπατήσω. Ὅταν γὰρ γένῃται δίχαιος ὁ νοῦς, ὅταν ἀποδύσηται τὰ ἁμαρτήματα, οἶχος γίνεται τοῦ Θεοῦ" ὅταν δὲ ὁ Θεὸς ἐνοιχῇ, οὐδὲν ἀνθρώπινον ἔσται λοιτοόν. Καὶ οὕτω γίνεται ἔνθους ὅ γοῦς, ἅπαντα φθεγγόμενος ἐχεῖθεν, ὥσπερ οὖν καὶ οἶχος τοῦ Θεοῦ ἔνδον οἰχοῦντος. Ὁ αἱσχρολογῶν ἄρα οὐχ ἔχει ἔνθεον νοῦν, οὐδὲ ὁ εὐτραπελίᾳ καὶ γέλωνι καίρων. Σώφρονα «λογισμόν. Καὶ τί ποτέ ἐστι σώφρονα λογισμὸν ἔχειν; Τὸ τὴν ὑγείαν χεχτῆσθαι τὴν κατὰ ψυχήν' ὡς ὃ γε χατεχόμενος ἐπιθυμίᾳ πονηρίας, γαὶ πρὸς τὰ παρόντα ἑπτοημένος, οὐχ ἂν εἴη σώφριὺν, τουτέστιν, ὑγιής. Καὶ ὥσπερ ὁ νοσῶν καὶ τῶν οὐ προσηχόντων ἐπιθυμεῖ, οὕτω καὶ οὗτος. Καὶ ἐνάρετον ποιλιτείαγν. Τὰ γὰρ δόγματα πολιτείας χρείαν ἔχει, ᾿Αχούσατε τούτων, οἱ πρὸς τῷ τέλει τοῦ βίου ἐπὶ τὸ βάπτισμα ἰόντες. Ἡμεῖς μὲν γὰρ εὺχόμεθα, ἵνα μετὰ τὸ βάπτισμα καὶ πολιτείαν σχῆτε" σὺ δὲ σπεύδεις καὶ πάντα ποιεῖς, ὥστε πολιτείας ἔρημος ἀπελθεῖν. Τί γὰρ, εἰ καὶ δίκαιος γίνῃ, ἀλλ᾽ ἀπὸ τῆς πίστεως μόνης; Ἡμεῖς δὲ καὶ τὴν ἀπὸ τῶν χατορθωμάτων εὐχόμεθα σχεῖν παῤῥησίαν. Διαπαντὸς τὰ αὑτοῦ νοεῖν, τὰ αὐτοῦ φρονεῖν, τὰ αὐτοῦ {ιε.λετᾷν. Σώφρονα γὰρ λογισμὸν καὶ ἐνάρετον πολιτείαν οὐ μίαν ἡμέραν οὐδὲ δύο καὶ τρεῖς αἰτοῦμεν μόνον, ἀλλὰ διὰ παντὸς τοῦ βίου καὶ τῆς ζωῆς, καὶ τὴν ὑπόθεσιν τῶν ἀγαθῶν ἀπάντων, τὸ τὰ αὐτοῦ φρονεῖν. Οἱ γὰρ ποι.1.λοὲ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ. Πῶς οὖν τοῦτο ἂν γένοιτο; δεῖ γὰρ μετὰ τῆς εὐχῆς καὶ τὰ παρ᾽ ἑαυτῶν συνεισφέρειν. Ἐὰν ἐν τῷ νόμῳ αὐτοῦ χαταγινώμεθα ἡμέρας καὶ νυχτός" διὸ καὶ ἔπαγει τοῦτο αἰτῶν " Ἐν τῷ γόμῳ αὑτοῦ καταγίνεσθαι. Καὶ ὥσπερ ἄνω τὸ, Διαπαντὸς, εἶπεν, οὕτως ἐνταῦθα, Ἡμέρας καὶ γυχτός. Διὸ καὶ αἰσχύνομαι διὰ τοὺς ἅπαξ τοῦ ἐνιαυτοῦ μόλις ἐν ἐχχλησίᾳ φαινομένους. Τίνα γὰρ σχοῖεν ἀπολογίαν οἱ δι’ ἡμέρας καὶ νυχτὸς οὐχ ἁπλῶς ὁμιλεῖν τῷ νόμῳ, ἀλλὰ καταγίνεσθαι χελευόμενοι, τουτέστι προσαδολεσχεῖν, καὶ μηδὲ τὸ πολλοστὸν μέρος τῆς. ζωῆς τοῦτο ποιοῦντες, τῶν ἐντολῶν αὐτοῦ μνημονεύειν, τὰ διχαιώματα αὐτοῦ φυλάσσειν; ### English translation (Claude) But we do not ask in this way. Rather, as the plough opens the furrows in rich soil, so we pray that it may happen here, so that, being ploughed up in the depth of their mind, they may receive what is sown and hold fast with exactness everything they have heard. That is why he goes on to say, “And may he confirm his faith in their minds,” that is, so that it may not be spread on the surface but may strike its root deep. “That he may reveal to them the gospel of righteousness.” He shows that the veil is double: one because the eyes of their mind are closed, the other because the gospel is veiled to them. That is why above he said, “That he may open the ears of their hearts,” and here, “That he may reveal to them the gospel of righteousness”; that is, that he may both make them wise and fit to receive it, and teach them and sow the seeds. For if they are fit, but God does not reveal it, there is no benefit; and if he reveals it, but they do not receive it, the loss again comes round to the same. That is why we ask for both: that he may open their hearts and that he may reveal the gospel. For there is no gain from eyes that see if the thing is covered, just as there is none from its being uncovered if the eyes are not awake. Both come about if they first choose it. What is “the gospel of righteousness”? That which makes people righteous. By these words he leads them to desire baptism, showing that the gospel is not only of forgiveness of sins but also productive of righteousness. “That he may give them a godly mind, sober reasoning, and a virtuous way of life.” Let the faithful hear this, all who are nailed to worldly affairs. For if we are told to ask these things for the uninitiated, consider in what state we who ask them for others ought to be; for one’s way of life must be a match for the gospel. That is why the order of the prayer passes from doctrines to the way of life. Having said, “That he may reveal to them the gospel of righteousness,” it added, “That he may give them a godly mind.” What is “godly”? That God may dwell in it: “For I will dwell in them,” he says, “and walk among them.” When the mind becomes righteous, when it has stripped off its sins, it becomes a house of God; and when God dwells in it, there will no longer be anything merely human in it. So the mind becomes inspired, uttering everything from there, as a house of God with God dwelling within. So the one who speaks shamefully does not have a godly mind, nor the one who delights in coarse jesting and laughter. “Sober reasoning.” And what is it to have sober reasoning? To possess health of soul; for one held by a desire for wickedness and agitated about present things would not be sober, that is, sound. And as the sick man desires even what is unsuitable, so does this man. “And a virtuous way of life.” For doctrines need a way of life. Hear this, you who go to baptism at the end of your life. We pray that after baptism you may also have a way of life; but you hasten and do everything so as to depart without one. For what of it, if you do become righteous, but from faith alone? We pray that you may also have the boldness that comes from good deeds. “To consider always his things, to think his things, to meditate on his things.” For we ask for sober reasoning and a virtuous way of life not for one day or two or three only, but through the whole of life and existence; and the foundation of all good things, to think his things. For “all seek their own, not the things of Jesus Christ.” How then could this come about? For along with prayer we must contribute our own part too: if we occupy ourselves with his law day and night. That is why he adds this request: “to occupy themselves with his law.” And as above he said “always,” so here he says “day and night.” That is why I feel shame because of those who scarcely appear in church once a year. What defense could they have who are commanded not simply to converse with the law but to occupy themselves with it day and night, that is, to dwell on it constantly, and who do this for not even the smallest part of their life? “To remember his commandments, to keep his ordinances.” ### Scripture references - 2 Cor 4:3–4: allusion, low confidence - 2 Cor 6:16: quotation, high confidence - Eph 5:4: allusion, medium confidence - Phil 2:21: quotation, high confidence - Ps 1:2: allusion, high confidence ### Translation notes - “For what of it, if you do become righteous, but from faith alone?”: addressed to those who put off baptism to the end of life; translated as written. - Two or three words are lost in the scan text in the sentence on seeing eyes and the uncovered gospel; supplied by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.6 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-6). ## Homily 2.7 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-6/#p-2-7 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The petitions for the catechumens form a chain of godly mind, meditation, and obedience; they ask deliverance from the devil, the slanderer, worthiness for baptism, the washing of regeneration, and blessings on their households. ### Greek text Εἶδες σειρὰν ἀρίστην, καὶ πῶς ἕκαστον αὑτῶν τοῦ πλησίον ἔχεται, πάσης χρυσῆΐῆς ἁλύσεως ἀσφαλέστερόν τε καὶ εὐπρεπέστερον συγγείμενον; Αἰτήσας γὰρ νοῦν ἔνθεον, λέγει πῶς ἂν γένοιτο οὗτος. Πῶς δ' ἂν γένοιτο; Ἐχ τοῦ διαπαντὸς αὐτὸν μελετᾷν. Τοῦτο δὲ πῶς ἂν συμδαίη; Ἔχ τοῦ τῷ νόμῳ προσἐχειν διηνεχῶς. Πῶς δ᾽ ἂν πεισθείησαν ἄνθρωποι τοῦτο, Εἰ τὰς ἐντολὰς αὐτοῦ τηροῖεν" μᾶλλον δὲ ἐκ τοῦ τῷ νόμῳ προσέχειν, καὶ τὸ τὰς ἐντολὰς τηρεῖν γίνεται" ὥσπερ εὖν καὶ ἐχ τοῦ τὰ αὐτοῦ φρονεῖν καὶ ἔνθεον ἔχειν νοῦν, τὸ τὰ αὐτοῦ μελοτᾷν. Ἕχαστον γὰρ τῶν εἰρημένων καὶ συγκατασχευάζει τὸ πλην σίον, καὶ συγχατασχευάζεται παρ᾽ αὐτοῦ, συνέχον τε αὐτὸ καὶ συνεχόμενον παρ᾽ αὐονῦ. Ἔτι ἐκτενέστερον ὑπὲρ αὐτῶν παρακαλέσωμεν. Ἐπειδῃ γὰρ ἐν τῷ μαχρῷ λόγῳ καταδαρθάνειν " εἴωθεν ἡ ψυχὴ» πάλιν αὐτὴν διανίστησι. Μεγάλα γὰρ βούλεταί τινα αἰτῆσαι πάλιν καὶ ὑψηλά" διό φησιν "τι ἐκτεγέστερὸν ὑπὲρ αὐτῶν παρακαλέσωμεν. Τί δὲ τοῦτό ἐστιν; Ἵνα ἐξέληται αὐτοὺς ἀπὸ παντὸς πονηροῦ καὶ ἀτόπου πράγματος. Ἔνταῦθα τὸ μὴ εἰσελθεῖν εἰς πειρασμὸν καὶ τὸ πάσης ἐπιδουλῆς ἀπαλλαγῆναι αἰτοῦμεν αὐτοῖς σωματιχῶν τε ὁμοῦ καὶ πνευματιχῶν b· διὸ καὶ ἑπάγει λέγων" ᾿Απὸ παντὸς ἁμαρτήματος διαβολικοῦ, καὶ πάσης περιστάσεως τοῦ ᾿Αντικειμένου" τοὺς πειρασμοὺς δηλῶν καὶ τὰς ἁμαρτίας. Εὐπερίστατον γὰρ ἢ ἁμαρτία, πάντοθεν ᾿σταμένη, ἔμπροσθεν, ὄπισθεν, καὶ οὕτως ἡμᾶς χαταδάλλουσα. Ἐπειδὴ γὰρ εἶπεν ἃ δεῖ γενέσθαι παρ᾽ ἡμῶν, ἐν τῷ νόμῳ αὐτοῦ καταγίνεσθαι, τῶν ἐντολῶν αὐτοῦ μνηλοιπὸν, ὅτι οὐδὲ ταῦτα ἀρχεῖ, ἂν μὴ αὐτὸς παρῇ καὶ βοηθῇ. Ἐὰν γὰρ μὴ Κύριος οἰκοδομήσῃ οἶχον, εἰς μάτην ἐχοκπίασαν οἱ οἰκοδομοῦντες αὑτόν" καὶ μάλιστα ἐπὶ τούτων, οἵ ἔτι πρόχεινται τῷ διαδόλῳ, καὶ ὑπὸ τὴν ἀρχήν εἰσι τὴν αὐτοῦ. Καὶ ἴστε ταῦτα οἷ᾽ μεμυημένοι. ᾿Αναμνήσθητε γοῦν τῶν ῥημάτων ἐχείνων, δι᾽ ὧν ἀπετάξασθε αὐνοῦ τῇ τυραννίδι, γόνυ χλίναντες, καὶ πρὸς τὸν Βασιλέα αὐτομολήσαντες, καὶ τὰ φρικώδη ἐχεῖνα φθεγξάμενοι ῥήματα, δι᾽ ὧν παινον δὲ αὐτὸν καλεῖ καὶ διάδολον, ἐπειδὴ καὶ Θεὸν πρὸς ἀνθρώπους διαδάλλει, καὶ ἡμᾶς πρὸς Θεὸν, καὶ πάλιν ἡμᾶς αὐτοὺς πρὸς ἀλλήλους " ποτὲ μὲν γὰρ τὸν Ἰὼδ πρὸς τὸν θεὸν, λέγων" Μὴ δωρεὰν σέδεται Ἰὼδ τὸν Κύριον; καὶ πάλιν τὸν Θεὸν πρὸς τὸν Ἰώδ' Πῦρ κατῆλθεν ἐκ τοῦ οὐραγοῦ" καὶ πρὸς τὸν ᾿Αδὰμ, πάλιν τὸν Θεὸν, ὅτε ἔλεγε διανοιχθήσεσθαι αὐτῶν τοὺς ὀφθαλμούς" καὶ πρὸς πολλοὺς τῶν νῦν ἀνθρώπων, λέγων" Οὐ προνοεῖ Θεὸς τῶν ὁρωμένων, ἀλλὰ δαίμοσιν ἀφῆχε τὰ χαθ᾽ ὑμᾶς" καὶ πρὸς πολλοὺς δὲ τῶν Ἰουδαίων τὸν Χριστὸν διέδαλε, πλάνον καὶ γόητα καλῶν. Πῶς δὲ ἐνεργεῖ, ἴσως βούλεταί τις ἀχοῦσαι. Ὅταν μὴ εὕρῃ νοῦν ἔνθεον, ὅταν μὴ σώφρονα ψυχὴν, ὅταν μὴ μνημονεύῃ τῶν ἐντολῶν τοῦ Θέοῦ, μηδὲ φυλάσσῃ τὰ δικαιώματα αὐτοῦ, τότε αἰχμάλωτον λαδὼν ἄπεισιν. Ὁ γοῦν ᾿Αδὰμ εἰ ἐμνημόνευε τῆς ἐντολῇς λεγούσης, ᾿Απὸ παντὸς ξύλον φαγῇ, εἰ ἐφύλασσε τὸ δικαίωμα τὸ λέγον, Ἧ ἄν ἡμέρᾳ φάγητε, τότε θανάτῳ ἀποθωγεῖσθε" οὐχ ἂν ἔπαθεν ἅπερ ἔπαθεν. Ἵνα καταξιώσῃ αὐτοὺς ἂν καιρῷ εὐθέτῳ τῆς τοῦ λουτροῦ παλιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν. Τὰ μὲν γὰρ παρόντα αἱτοῦμεν, τὰ δὲ μέλλοντα " καὶ φιλοσοφοῦμεν ὑπὲρ τοῦ λουτροῦ, καὶ ἐν τῇ αἰτήσει παιδεύομεν αὐτοὺς εἰδέναι αὑτοῦ τὴν ἰσχύν. Ἐντεῦθεν γὰρ ἤϑη ὁ λόγος — εἰς — — —— τε ὁμοῦ καὶ πνευἂστι, καὶ πάλιν γεννώμεθα, ὥσπερ ἀπὸ τῆς μήτρας, οὕτως ἀπὸ τῶν ὑδάτων᾽ ἵνα μὴ λέγωσι κατὰ τὸν Νικόδημον, Πῶς δύναταί τις γεννηθῆναι γέρων ὦν; “μὴ δύναται εἰς τὴν χοιλίαν τῆς μητρὸς αὐτοῦ εἰσε.1λθεῖν, καὶ γεγγηθῆναι ἄνωθεν; Ἐτα, ἐπειδὴ ἄφεσιν εἶπεν ἁμαρτιῶν, διὰ τῶν ἑξῆς αὐτὴν πιστοῦται λέγων' Σοῦ ἐνδύματος τῆς ἀρθαρσίας. Ὁ γὰρ υἱότητα ἐνδυόμενος, δῆλον ὅτι ἄφθαρτος γίνεται. Τί δέ ἐστιν, Ἐν καιρῷ εὐθέτῳ; Ὅταν εὖ διακείμενος ἧ, ὅταν μετὰ προθυμίας καὶ πίστεως προσίῃ" τοῦ γὰρ πιστοῦ χαιρὸς εὔθετος οὗτός ἐστιν. Ἵνα γήσῃ τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους, πάντα τὸν βίον αὐτῶν. Ἐνταῦθα δὲ καὶ σωματιχόν τι αἰτεῖν χελεύονται, ὡς ἔτι ἀσθενέστεροι ὄντες. Τοὺς οἴκους αὐτῶν, καὶ τὰς οἰκεείας. Τουτέστιν, ἄν τε θεράποντας ἔχωσιν, ἄν τε συγγενεῖς, ἄν τε ἑτέρους æeivàc προτήχοντας. Ταῦτα γὰρ ἦν τῆς Παλαιᾶς τὰ ἔπαθλα" καὶ οὐδὲν οὔτω δεινὸν ἑἐδόχει εἶναι, ὡς χηρεία, ὡς ἀπαιδία, ὡς τὰ πένθη τὰ ἄωρα, ὡς τὸ ἐν λιμῷ εἶναι, ὡς τὸ μὴ ἐξ οὐρίας τὰ πράγματα αὖτοῖς φέρεσθαι, Διὰ δὴ τοῦτο καὶ τούτους ἀφίησιν ἐμμικρὸν αὐτοὺς ἀναδιδάζων. Τοῦτο γὰρ καὶ ὁ Χριστὸς ποιεῖ, τοῦτο καὶ ὁ Παῦλος, παλαιῶν μεμνημένος εὑλογιῶν ὁ μὲν Χριστὸς, ὅταν λέγῃ Μακάριοι οἱ πραεῖς, ὅει αὑτοὶ κληρονομήσουσι γῆν ὁ δὲ Παῦλος, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καὶ ἔσῃ μαχροχρόνιος ἐπὶ τῆς γῆς. Τὰ τέχνα αὖὐτῶν ἵνα αὐξήσας εὐλογήσῃ, καὶ εἰς μέτρον ἡιλι- ### English translation (Claude) Do you see an excellent chain, and how each link holds on to the next, joined more securely and more beautifully than any golden chain? For having asked for a godly mind, he says how it might come about. How might it? By meditating on him always. And how might that happen? By attending constantly to the law. And how might people be persuaded to do this? If they kept his commandments; or rather, from attending to the law comes keeping the commandments too, just as from thinking his things and having a godly mind comes meditating on his things. For each of the things mentioned both helps to build the next and is built up by it, holding it together and being held together by it. “Let us pray still more earnestly for them.” Since the soul is apt to fall asleep in a long prayer, he rouses it again. For he wants to ask for some great and lofty things again; that is why he says, “Let us pray still more earnestly for them.” What is this? “That he may deliver them from every evil and wrongful thing.” Here we ask for them not to enter into temptation and to be freed from every plot, bodily and spiritual alike. That is why he goes on, “From every devilish sin and every snare of the adversary,” meaning temptations and sins. For sin easily besets us, standing on every side, in front and behind, and so overthrows us. Since he has said what must be done on our part (to occupy ourselves with his law, to remember his commandments), [he shows] next that even these are not enough unless God himself is present and helps. “For unless the Lord builds the house, those who build it have labored in vain”; and especially with these, who still lie exposed to the devil and are under his rule. You who have been initiated know this. Remember, then, those words by which you renounced his tyranny, bending the knee and deserting to the King, and uttering those awesome words by which … And he calls him the devil, that is, the slanderer, since he slanders God to men and us to God, and again us to one another. At one time he slandered Job to God, saying, “Does Job worship the Lord for nothing?”; and again God to Job: “Fire came down from heaven”; and again God to Adam, when he said that their eyes would be opened; and God to many people of the present day, saying, “God does not provide for visible things, but has left your affairs to demons”; and to many of the Jews he slandered Christ, calling him a deceiver and a sorcerer. How he operates, someone perhaps wants to hear. When he does not find a godly mind, when he does not find a sober soul, when one does not remember God’s commandments nor keep his ordinances, then he takes him captive and goes off. Adam, at any rate, if he had remembered the commandment that said, “From every tree you shall eat,” if he had kept the ordinance that said, “On the day you eat, you shall surely die,” would not have suffered what he suffered. “That he may count them worthy in due season of the washing of regeneration, of the forgiveness of sins.” We ask for some things present and some to come; and we teach the wisdom of the washing, and in the asking we instruct them to know its power. For from here the discourse already … and we are born again, from the waters as from a womb; so that they may not say, like Nicodemus, “How can someone be born when he is old? Can he enter his mother’s womb a second time and be born?” Then, since he mentioned forgiveness of sins, he confirms it by what follows: “of the garment of incorruption.” For one who puts on sonship plainly becomes incorruptible. What is “in due season”? When one is well disposed, when one approaches with eagerness and faith; for this is the due season of the believer. “That he may bless their goings in and their goings out,” their whole life. Here they are told to ask also for something bodily, as being still weaker. “Their houses and their households,” that is, whether they have servants or relatives or any others belonging to them. For these were the prizes of the Old Covenant, and nothing seemed so dreadful as widowhood, childlessness, untimely bereavements, famine, or things not going prosperously for them. That is why he lets them ask for these too, raising them up little by little. Christ does this too, and Paul, recalling the old blessings: Christ when he says, “Blessed are the meek, for they shall inherit the earth”; Paul, “Honor your father and your mother, and you shall live long on the earth.” “That he may bless and increase their children, and [bring them] to the measure of [maturity] …” ### Scripture references - Matt 6:13: allusion, medium confidence - Heb 12:1: allusion, medium confidence - Ps 127:1 (126:1 LXX): quotation, high confidence - Job 1:9: quotation, high confidence - Job 1:16: quotation, high confidence - Gen 3:5: allusion, high confidence - Gen 2:16–17: quotation, high confidence - Titus 3:5: quotation, high confidence - John 3:4: quotation, high confidence - Ps 121:8 (120:8 LXX): allusion, medium confidence - Matt 5:5: quotation, high confidence - Eph 6:2–3: quotation, high confidence ### Translation notes - Lines are lost in the scan text after “those awesome words by which” (the baptismal renunciation of Satan), after “the discourse already,” and at the end of the section (marked …); bracketed words are supplied by sense. - The quotation of John 3:4 is given in Chrysostom’s wording. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.7 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-7). ## Homily 2.8 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-6/#p-2-8 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The last petitions of the litany ask the angel of peace and a Christian end for the catechumens, who then receive the blessing; Chrysostom rebukes the faithful who chatter during these prayers and during their own. ### Greek text Πάλιν ἐνταῦθα καὶ σωματιχὸν καὶ πνευματιχὸν, ἅτε νηπιωδέστερον διαχειμένοις. Εἶτα τὸ ὕστερον χαθὅλου πνευματιχήν᾽ Ἵνα κατευθύνῃ αὐτοῖς πάντα τὰ προχείμενα πρὸς τὸ συμφέρον. Οὐ γὰρ ἀπλῶς τὰ προχείμενα, ἀλλὰ πρὸς τὸ συμφέρον. Πολλάχις γὰρ πρόκειται ἀποδημία, ἀλλ᾽ οὐ συμφέρει" ἕτερόν τι τοιοῦτον, ἀλλ᾽ οὐχ ἔστι λυσιτελοῦν. ᾿Απὸ τούτων παιδεύονται ἐν πᾶσιν εὐχαριστεῖν τῷ Θεῷ, ὡς συμφερόντως γινομένοις. Καὶ μετὰ ταῦτα πάντα ἐγείρεσθαι κελεύει λοιπόν. Πρότερον γὰρ ἀὑτοὺς χαμαὶ ῥίψας, ὅτε ἤτησαν ἅπερ ἤτησαν καὶ παῤῥησίας ἐνἐπλήσθησαν, ἀνίστησιν αὐτοὺς ὁ λόγος, καὶ κελεύει λοιπὸν καὶ αὐτοὺς ἔχεσθαι τῆς πρὸς τὸν Θεὸν ἱκετηρίας. Τὰ μὲν γὰρ ἡμεῖς λέγομεν, τὰ δὲ αὐτοῖς ἐπιτρέπομεν, ἤδη τὰς θύρας αὐτοῖς ἀνοίγοντες τοῦ αἰτεῖν χαθάπερ τοὺς παῖδας πρότερον μὲν αὐτοὶ διδάσχομεν, ἔπειτα δὲ καὶ δι᾽ ἑαυτῶν φθέγγεσθαι χελεύομεν λέγοντες " Τὸν ἄγγελον τῆς εἰρήνης αἰτήσατε, οἱ χατηχούμενοι. Ἔστι γὰρ ἄγγελος χόλασιν ἔχων, ὡς ὅταν λέγῃ Ἀποστοιὴν δι’ ἀγγέλων πονηρῶν. Ἔστιν ὁλοθρευτής. διὰ τοῦτο τὸν ἄγγελον τῆς εἰρήνης χελεύομεν αἰτεῖν, παιδεύοντες, ὃ πάντων ἐστὶ σύνδεσμος τῶν ἀγαθῶν, εἰρήνη, τοῦτο ζητεῖν, ὥστε κάσης ἀπηλλάχθαι μάχης, παντὸς πολέμου, πάσης «τάσεως. Εἰρηνικὰ ὑμῖν πάντα τὰ προχείμενα. Κἂν γὰρ φορτιχὸν ἧ τι, εἰρήνην δὲ ἔχῃ, κοῦφόν ἔστι. Διὰ τοῦτο καὶ ὁ Χριστὸς; ἔλεγεν " Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. Οὐδὲν γὰρ οὕτως ὅπλον ἰσχυρὸν τῷ διοδόλῳ. ὡς μάχη καὶ ἔχθρα καὶ πόλεμος. Εἰρηνικὴν τὴν παροῦσαν ἡμέραν, καὶ πάσας τὰς ἡμέρας τῆς ζωῆς ὑμῶν αἰτήσασθε. Εἶδες πῶς πάλιν ὁλόχληρον τὸν βίον ἐν ἀρετῇ κελεύει εἶναι; Χριστιανὰ ὑμῶν τὰ τέλη" τὸ χεφάλαιον τῶν ἀγαθῶν, τὸ κώ-.λὸν καὶ τὸ συμφέρον. Ὃ γὰρ μὴ χαλὸν, οὐδὲ συμφέρον. ΓΑλλη γὰρ παρ᾽ ἡμῖν τῶν συμφερόντων ἢ φύσις παρὰ τὴν τῶν πολλῶν ὑπόληψιν. Ἑαυτοὺς τῷ ζῶντι Θεῷ καὶ τῷ Χριστῷ αὐτοῦ παραθέσθαι. Οὐπω γὰρ τῶν ὑπὲρ ἑτέρων αὐτοῖς ἐπιτρέπομεν, ἀλλ᾽ « ἀγαπητὸν ὑπὲρ αὐτῶν δύνασθαι δεῖσθαι. Εἶδες εὐχὴν ἀπηρτισμένην, καὶ δυγμάτων ἕνεχεν καὶ πολιτείας; “Ὅταν γὰρ Εὐαγγέλιον εἴπωμεν, ὅταν ἔνδυμα ἀφθαρσίας, ὅταν λουτρὸν παλιγγενεσίας, τὰ δόγματα εἴπομεν πάντα" ὅταν νοῦν ἔνθεον, ὅταν σώφρονα λογισμὸν, ὅταν τὰ ἄλλα ἅπερ εἰρήχαμεν, τὴν πολι- «εἰαν ἡἠνιξάμεθα. Εἶτα χλῖναι τὰς χεφαλὰς χελεύομεν, τεχμήριον τοῦ τὰς εὐχὰς ἀκουσθῆναι ποιούμενοι τὸ τὸν Θεὸν εὐλογεῖν. Οὐ γὰρ δὴ ἄνθρωπός ἐστιν ὁ εὐλογῶν, ἀλλὰ διὰ τῆς ἐχείνου χειρὸς καὶ γλώττης αὐτῷ προσάγομεν τῷ Βασιλεῖ τὰς χεφαλὰς τῶν παρεστώτων ν. Καὶ ἑπιδοῶσιν ἅπαντες τὸ, ᾿Αμήν. Ταῦτα δέ μοι πάντα τίνος ἕνεχεν εἴρηται; Ἵνα διδάξω ὅτι τὸ ἑτέρων δεῖ ζητεῖν, ἵνα μὴ νομίσωσιν οἱ πιστοὶ μηδὲν εἶναι πρὸς αὐτοὺς, ὅταν ταῦτα λέγηται. Οὐ γὰρ δὴ τοῖς τοίχοις ὁ διάκονος λέγει" Δεηθῶμεν ὑπὲρ τῶν κατηχουμένων. ᾿Αλλά τινες οὕτως εἰσὶν ἀνόητοι καὶ βλᾶχες καὶ διαλελυμένοι, ὡς μὴ μόνον ἐν τῷ χαιρῷ τῶν χατηχουμένων, ἀλλὰ καὶ ᾿ ἐν τῷ χαιρῷ τῶν πιστῶν ἑστάναι καὶ διαλέγεσθαι, Ἐντεῦθεν πάντα διέστραπται, ἐντεῦθεν πάντα ἀπὅλωλεν, ὅτι ἐν τῷ καιρῷ, ἐν ᾧ μάλιστα δεῖ τὸν Θεὸν Καὶ γὰρ ἐπὶ τῶν πιστῶν ὑπὲρ ἐπισχόπων, ὑπὲρ πρεσδυτέρων, ὑπὲρ βασιλέων, ὑπὲρ τῶν χρατούντων, ὑπὲρ γῆς καὶ θαλάσσης, ὑπὲρ ἀέρων, ὑπὲρ τῆς οἰχουμένης ἀπάσης χελευόμεθα προσιέναι τῷ φιλανθρώπῳ Θεῷ. Ὅταν οὖν οἱ τοσαύτην ὀφείλοντες ἔχειν παῤῥησίαν, ὡς ὑπὲρ ἀλλοτρίων δεῖσθαι, μηδὲ ὑπὲρ ἑαυτῶν νήφοντες προσευχώμεθα, τίς ἡμῖν ἢ ἀπολογία; ποία συγγνώμη; Διὸ δὴ παραχαλῶ ταῦτα πάντα ἐννοήσαντας, εἰδέναι χαιρὸν εὐχῆς, καὶ μεταρσίους γίνεσθαι, καὶ ἀπαλλάττεσθαι τῆς γῆς, καὶ αὐτῶν ἄπτεσϑαι τῶν ἁψίδων τοῦ οὐρανοῦ, ἵνα δυνηθῶμεν τὸν θεὸν Ἄεων ποιῆσαι, καὶ τυχεῖν τῶν ἐπηγ- Ὑελμένων ἀγαθῶν ὧν γένοιτο πάντας ἡμᾶ; ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἀγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) Here again something both bodily and spiritual, as for those still in a more childish state. Then what follows is wholly spiritual: “That he may direct for them all that lies before them for their good.” Not simply what lies before them, but for their good. For often a journey lies ahead, but it is not beneficial; or some other such thing, but it is not profitable. From this they are taught to give thanks to God in everything, as happening for their good. And after all this he now bids them rise. For having first cast them to the ground, when they have asked what they asked and are filled with boldness, the word raises them up and bids them now to take up supplication to God themselves. Some things we say; others we entrust to them, already opening to them the doors of asking—just as with children we first teach them ourselves and then bid them speak for themselves—saying, “Ask for the angel of peace, you catechumens.” For there is an angel who punishes, as when it says, “a sending of evil angels”; there is a destroyer. That is why we bid them ask for the angel of peace, teaching them to seek peace, which is the bond of all good things, so as to be freed from every fight, every war, every faction. “That all that lies before you may be peaceful.” For even if something is burdensome, if it has peace it is light. That is why Christ said, “My peace I give to you.” For the devil has no weapon so strong as strife, enmity, and war. “Ask that this present day and all the days of your life may be peaceful.” Do you see how again he bids the whole of life be spent in virtue? “That your end may be Christian”: the chief of good things, what is honorable and beneficial. For what is not honorable is not beneficial either; for with us the nature of what is beneficial is different from the common opinion. “To commend yourselves to the living God and to his Christ.” For we do not yet entrust them with prayers for others; it is enough if they are able to pray for themselves. Do you see a prayer complete, as regards both doctrines and way of life? For when we speak of the gospel, of the garment of incorruption, of the washing of regeneration, we have spoken all the doctrines; when of a godly mind, of sober reasoning, and of the other things we mentioned, we have pointed to the way of life. Then we bid them bow their heads, taking God’s blessing as a proof that the prayers have been heard. For it is not a man who blesses; but through his hand and tongue we bring the heads of those present to the King himself. And all shout the “Amen.” Why have I said all this? To teach that we must seek the good of others, so that the faithful may not think it does not concern them when these things are said. For the deacon does not say to the walls, “Let us pray for the catechumens.” But some are so foolish and sluggish and dissolute that they stand and chatter not only during the time of the catechumens but also during the time of the faithful. That is why everything is turned upside down, why everything is ruined: because at the time when we must above all [propitiate] God … For at the prayers of the faithful we are bidden to approach God, the lover of humankind, for bishops, for presbyters, for emperors, for rulers, for land and sea, for the weather, for the whole world. When, then, we who ought to have such boldness as to pray for strangers do not pray soberly even for ourselves, what defense do we have? What pardon? So I urge you, considering all these things, to know the time of prayer, to be lifted on high, to be freed from earth, and to touch the very vaults of heaven, so that we may make God merciful and obtain the promised good things; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - Ps 78:49 (77:49 LXX): quotation, high confidence - Exod 12:23: allusion, medium confidence - John 14:27: quotation, high confidence - 1 Tim 2:1–2: allusion, medium confidence ### Translation notes - A line is lost in the scan text after “at the time when we must above all” (marked …; bracketed word supplied by sense). - “A sending of evil angels”: Ps 78:49 (77:49 LXX). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 2.8 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/2-8). ## Homily 3.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/2-6/#p-3-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s further comfort and boast is the testimony of his conscience that he lived everywhere, and above all at Corinth, in simplicity and by God’s grace rather than by worldly wisdom, as the Corinthians themselves know. ### Greek text ἐν σοφίᾳ σαρκιχῇ, ἀ.1.1᾽ ἐν ἀνοσεράνημεν ἐν τῷ κόσμῳ. «΄. 'κνταῦθα πάλιν καὶ ἑτέραν καραχλήσεως ὑπόθεσιν οὐ μικρὰν ἡμῖν ἀναχαλύπτει, ἀλλὰ καὶ σφόδρα μεγάλην, καὶ ἱχανὴν ἀνορθῶσαι διάνοιαν ὑπὸ χινδύνων βακτιζομένην. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ὁ Θεὸς ἡμᾶς ἐῤῥύσατο, καὶ τοῖς οἰκτιρμοῖς αὐτοῦ καὶ ταῖς εὐχαῖς τούτων τὸ πᾶν ἀνέθηχεν " ἵνα μὴ ταύτῃ τὸν ἀκροατὴν ὕπτιον ποιήσῃ, τῷ ἐλέῳ τοῦ Θεοῦ μόνον καὶ ταῖς ἑτέρων εὐχαῖς θαῤῥοῦντα, δείχνυσιν ὅτι καὶ αὐτοὶ οὐ μιχρὸν οἴκοθεν συνεισήνεγχαν. Καὶ ἐδήλωσε μὲν αὐτὸ καὶ ἔμπροσθεν εἰπὼν, ὅτι Καθὼς. περισσεύει τὰ παθήματα τοῦ Χριστοῦ, περισσεύει καὶ ἡ παράκλησις ἡμῶν" ἐνταῦθα δὲ καὶ ἕτερόν τι λέγει οἰχεῖον χατόρθωμα. Ποῖον δὴ τοῦτο; Ὅτι ἐν καθαρῷ συνειδότι καὶ ἀδόλῳ πανταχοῦ τῆς οἰχουμένης ἀναστρεφόμεθα, φησίν. Οὐ μιχρὸν δὲ τοῦτο ἡμῖν εἰς παραμυθίαν καὶ παῤάχλησιν" μᾶλλον δὲ οὐχ εἰς παράχλησιν μόνον, ἀλλὰ καὶ εἰς ἕτερον, ὃ πολλῷ μεῖζον τῆς παραχλήδεώς ἐστι, καὶ εἰς καύχησιν. Ταῦτα δὲ ἔλεγε, χἀχείνοὺς παιδεύων ἐν ταῖς θλίψεσι μὴ καταπίπτειν, ἀλλὰ καὶ ἑναδρύνεσθαι, ὅταν χαθαρὸν ἔχωσι συνειδὸς, καὶ. ἡρέμα καθαπτόμενος τῶν ψευδαποστόλων. Καὶ ὥτπερ ἐν τῇ προτέρᾳ φησὶν, ὅτι ᾿Απέσεει.έ με Χριστὸς «ὐαγγελίζξεσθαι, οὐκ ἐν σοφίᾳ «1όγου, ἵνα μὴ καγωθῇ ὁ σταυρὸς τοῦ Χριστοῦ καὶ, Ἵνα ἡ πίστις ὑμῶν μὴ ἢ ἐν σοφίᾳ ἀνθρώπων, ἀλ.1᾽ ἐν δυνάμει Θεοῦ" οὕτω καὶ ἐνταῦθά φησιν Οὐχ ἐν σοφίᾳ, ἀ.11᾽ ἐν χάριει Χριστοῦ. Καὶ ἕτερον δέ τι ἠνίξατο εἰπὼν, Οὐχ ἐν σο;ίᾳ, τουτέστιν, οὐκ ἐν ἀπάτῃ, καὶ ταύτῃ βάλλων τὴν ἔξω παίδευσιν. Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, φησὶ, τὸ μαρτύριον τῆς συγειδήσεως ἡμῶγ" τουτέστιν, Ἡ συνείδησις ἡμῶν, οὐκ ἔχουσα ἡμᾶς χαταδιχάξειν, ὡς ἐπὶ πονηροῖς πράγμασιν ἐλαυνομένους. Κἂν γὰρ μυρία πάσχωμεν δεινὰ, κἂν πάντοθεν βαλλώμεθα καὶ κχινδυνεύωμεν, ἀρχεῖ εἰς παραμυθίαν ἡμῖν, μᾶλλον δὲ οὐ μόνον εἰς παραμυθίαν, ἀλλὰ καὶ εἰς τὸ στεφανοῦσϑαι, τὸ συνειδὸς͵ καθαρὸν ὃν καὶ μαρτυροῦν ἡμῖν, ὅτι δι᾽ οὐδὲν πονηρὸν, ἀλλὰ διὰ τὸ τῷ Θεῷ δοχοῦν ταῦτα πάσχομεν, δι᾽ ἀρετὴν, διὰ φιλοσοφίαν, διὰ τὴν τῶν πολλῶν σωτηρίαν. Ἐκείνη μὲν οὖν ἡ προτέρα παράχλησις παρὰ τοῦ Θεοῦ ἦν" αὕτη δὲ παρ᾽ αὐτῶν Κὰὶ τῆς τοῦ βίου καθαρότητος συνεισήγετο. Διὸ καὶ χαύχῃσιν αὐτὴν καλεῖ, ὅτι τῆς οἰχείας αὐτῶν ἀρετῆς κατόρθωμα ἧν. Τίς οὖν ἐστιν ἡ καύχησις, καὶ τί μαρτυρεῖ ἡμῖν τὸ συνειδὸς ἡμῶν, Ὅτι ἐν ἀπιϊότητι καὶ ἐν δἰ λιχριψείᾳ; Τουτέττιν, οὐδὲν δολερὸν, οὐχ ὑπόχρισιν, οὐχ εἰρωνείαν, οὗ χολαχείαν, οὐχ ἑπιδουλὴν καὶ ἀπάτην, οὐκ ἄλλο τι τῶν τοιούτων οὐδὲν, ἀλλ᾽ ἐν ἐλευθερίᾳ πάσῃ, ἐν ἁπλότητι, ἐν ἀληθείᾳ, ἐν καθαρᾷ καὶ ἀπονήρῳ γνώμῃ, ἐν ἀδόλῳ διανοία, οὐδὲν ἔχοντες συνεὐχιασμένον, οὐδὲ ὕπουλον. Οὐχ ἐν σορίᾳ σαρχικῇ. Τουτέστιν, οὐκ ἐν χαχουργίᾳ οὐδὲ κονηρίᾳ, οὐδὲ ἐν δεινότητι λόγων ἣ ἐν συμπλοκῇ σοφισμάτων " ταύτην γὰρ λέγει σοφίαν σαρχικήν. Καὶ ἐφ᾽ ᾧ μέγα ἐφρόνουν ἐχεῖνοι, τοῦτο οὗτος ἀρνεῖται καὶ διωθδεῖται, δεικνὺς ἐχ πολλοῦ τοῦ περιόντος οὐχ ὃν ἄξιον καυχήσεως τοῦτο, καὶ ὅτι οὐ μόνον αὐτὸ οὐ ζητεῖ, ἀλλὰ καὶ διαχρούεται καὶ ἐπαισχύνεται. ᾿Α.2.2᾽ ἐν χάριτι Θεοῦ ἀνεσερώφημεν ἐν τῷ κόσμῳ. Τί ἐστιν, Ἐν χάριει Θεοῦ " Τὴν παρ᾽ αὐτοῦ σοφίαν, τὴν παρ᾽ αὐτοῦ δύναμιν δεδομένην ἡμῖν ἐνδειχνύμενοι διὰ τῶν σημείων, διὰ τοῦ κεριγενέσθαι σοφῶν, ῥητόρων, φιλοσόφων, βασιλέων, δήμων, ἰδιῶται τυγχάνοντες, καὶ μηδὲν τῆς ἔξωθεν σοφίας ἐπιφερόμενοι. Οὐχ ἡ τυχοῦσα δὲ αὕτη παράκλησίς τε καὶ χαύχησις τοῦ συνειδέναι ἑαυτοῖς, ὅτι οὐχ ἀνθρωπίνῃ δυνάμει ἐκέχρηντο, ἀλλὰ θείᾳ χάριτ-’ πάντα χατώρθουν. Ἐν τῷ κόσμῳ. Οὕτως οὖ ε. Κορίνθῳ μόνον, ἀλλὰ καὶ πανταχοῦ τῆς οἶχο" μένης. Περισσοτέρως δὲ πρὸς ὑμᾶς. Τί περιταοτέρως πρὸς ὑμᾶς; Ἐν χάριτι Θεοῦ ἀνεστράφημεν. Βαὶ γὰρ σημεῖα καί θαύματα παρ᾽ ὑμῖν ἐπεδειξάμεθα, καὶ πλείονα ἀκρίδειαν καὶ βίον ἄληκτον. Καὶ γὰρ χα: τοῦτο χάριν Θεοῦ χαλεῖ, καὶ τὰ οἰκεῖα κατορθώματα αὐτῇ λογιζόμενος. Ἐχεῖ γὰρ καὶ τὰ σχάμματα ὕπερἐόη, ἀδάπανον τιθεὶς τὸ Εὐαγγέλιον, διὰ τὸ «ἴςς ἀσθενείας αὐτῶν φείδεσθαι. Οὐ γὰρ ἅ1.λα γράφομεν ὑμῖν, ἀλ1᾽ ἢ ἃ ἀναγινώσχετε ἣ καὶ ἐπιγινώσκετε. Ἐπειδὴ γὰρ μεγάλα ἐφθέγξατο ὑπὲρ ἑαυτοῦ, καὶ ἔδοξεν ἑαυτῷ μαρτυρεῖν, ὅπερ ἣν φορτιχὸν, πάλιν αὐτοὺς παράγει μάρτυρας τῶν λεγομένων. Μὴ γάρ τις νομιζέτω πραγμάτων εἶναι χόμπον Ῥ τὰ λεγόμενα, φησί' ταῦτα γὰρ ὑμῖν δηλοῦμεν, ἃ αὐτοὶ ὑμεῖς ἴστε καὶ ὅτι οὐ ψευδόμεθα, πρὸ τῶν ἄλλων ἂν σχετε, ὅτι ἃ σύνιστε ἡμῖν ἐν τοῖς ἔργοις, ταῦτα καὶ ἐν τοῖς γράμμασι λέγομεν " καὶ οὐχ ἑναντιοῦτα: ὑμῶν ἡ μαρτυρία ταῖς Ἑπιστολαῖς, ἀλλὰ συνάδει τῇ ἀναῦ κύσει ἡ γνῶσις, ἣν προλαδόντες εἴχετε περὶ ἡμῶν. Καθὼς καὶ ἐπέγνωτε ἡμᾶς ἀπὸ μέρους. Οὐδὲ γὰρ ἐξ ἀχοῆς ἴστε, φησὶ, τὰ χαθ’ ἡμᾶς, ἀλλ' ἀπ᾽ αὐτῆς τῆς πείρας. Τὸ δὲ, ᾿απὸ μέρους, μετριάζων εἶπεν. Ἔθος γὰρ αὐτῷ τοῦτο, ἐπειδὰν μέγα τι φθέγξηται κατεπειγούσης ἀνάγχης (οὐδὲ γὰρ ἄλλως αὐτὸ ποιεῖ), ταχέως συστέλλειν πάλιν τὸν ἐχ τῶν εἰρημένων ὄγχον βουλόμενος. Ἐ.1πίζω δὲ ὄει καὶ ἕως τέλους ἐπιγνώσεσθε ### English translation (Claude) “… not in fleshly wisdom, but in [the grace of God] we conducted ourselves in the world.” [2.] Here again he reveals to us another ground of comfort, not a small one but a very great one, able to set upright a mind that is sinking under dangers. Since he had said, “God delivered us,” and had ascribed the whole to God’s mercies and to their prayers, so as not to make the hearer careless by this, relying only on God’s mercy and on the prayers of others, he shows that they themselves also contributed not a little of their own. He made this clear earlier too, saying, “As the sufferings of Christ abound, our comfort also abounds”; but here he mentions another achievement of their own as well. What is it? “That we conduct ourselves everywhere in the world with a pure and guileless conscience,” he says. “This brings us no small consolation and comfort; or rather, not comfort only, but something else much greater than comfort: a boast.” He said this both to teach them not to lose heart in afflictions but even to take pride in them when they have a pure conscience, and gently to strike at the false apostles. And as in the first letter he says, “Christ sent me to preach the gospel, not in wisdom of speech, lest the cross of Christ be emptied,” and, “that your faith might not rest in the wisdom of men but in the power of God,” so here too he says, “not in wisdom, but in the grace of Christ.” By saying “not in wisdom” he also hinted at something else, that is, not in deceit, and in this way he strikes at the learning from outside. “For our boast is this,” he says, “the testimony of our conscience”; that is, our conscience, which has no ground to condemn us as men persecuted for wicked deeds. “For even if we suffer countless dreadful things, even if we are struck on every side and are in danger, it is enough for our consolation—or rather not only for consolation, but for our crowning—that our conscience is pure and testifies for us that we suffer these things not for anything wicked, but for what pleases God: for virtue, for wisdom, for the salvation of the many.” That first comfort, then, was from God; this one they themselves contributed, from the purity of their life. That is why he calls it a boast, because it was the achievement of their own virtue. What then is the boast, and what does our conscience testify for us? “That in simplicity and godly sincerity”; that is, nothing deceitful, no hypocrisy, no irony, no flattery, no plotting and deceit, nothing else of the kind, but in all freedom, in simplicity, in truth, with a pure and guileless purpose, with an undeceiving mind, having nothing disguised or festering beneath. “Not in fleshly wisdom”: that is, not in villainy or wickedness, nor in cleverness of words or tangles of sophisms; this is what he calls fleshly wisdom. And the very thing on which they prided themselves he disowns and thrusts away, showing with great superiority that it is not worth boasting of, and that he not only does not seek it but beats it off and is ashamed of it. “But in the grace of God we conducted ourselves in the world.” What is “in the grace of God”? “Displaying the wisdom and the power given us by him, through signs, through overcoming wise men, orators, philosophers, kings, and peoples, though we were unlearned and brought nothing of the outside wisdom with us.” And it is no ordinary comfort and boast to be conscious that they did not use human power, but achieved everything by divine grace. “In the world”: not in Corinth only, but everywhere in the world. “And more especially toward you.” What is “more especially toward you”? “We conducted ourselves in the grace of God; for we showed signs and wonders among you, and greater strictness, and a blameless life.” For this too he calls the grace of God, ascribing his own achievements to it. For there he even went beyond the bounds, offering the gospel free of charge, because he spared their weakness. “For we write you nothing other than what you read or also acknowledge.” Since he had uttered great things about himself and seemed to bear witness to himself, which was a burdensome thing, he again brings them forward as witnesses of what is said. “Let no one think,” he says, “that what is said is a boast of empty words; for we declare to you what you yourselves know. And you, before others, would know that we do not lie, that what you know of us in our deeds, this we say in our letters too; and your testimony does not contradict our letters, but the knowledge you had of us beforehand agrees with the reading.” “As you also have acknowledged us in part.” “For you know our affairs not by hearsay,” he says, “but from experience itself.” He said “in part” out of modesty. For this is his habit: when he says something great under the pressure of necessity (and he does not do it otherwise), he quickly tones down again the swelling of what has been said. “And I hope that you will acknowledge to the end …” ### Scripture references - 2 Cor 1:12–14: quotation, high confidence - 2 Cor 1:10: quotation, medium confidence - 2 Cor 1:5: quotation, high confidence - 1 Cor 1:17: quotation, high confidence - 1 Cor 2:5: quotation, high confidence - 2 Cor 11:7–9: allusion, medium confidence ### Translation notes - The opening of the homily (2 Cor 1:12a) is lost in the scan text; the section begins in the middle of the verse, and the words “the grace of God” are supplied from Paul’s text. Chrysostom’s section number 2 is shown in brackets. - “The learning from outside”: pagan education and rhetoric. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 3.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/3-1). ## Homily 3.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/3-2/#p-3-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul and the Corinthians are each other’s boast before Christ’s judgment; Paul explains that he did not come as planned because he was ruled by the Spirit, not by fleshly fickleness, while his preaching, being God’s, is never ‘yes and no’. ### Greek text Εἶδες πάλιν ἀπὸ τῶν παρελθόντων τὰ μέλλοντο πιστούμενον, καὶ οὐχ ἀπὸ τῶν παρελθόντων μόνον, ἀλλὰ καὶ ἀπὸ τῆς τοῦ Θεοῦ δυνάμεως; Οὐ γὰρ ἀπλῶς ἀπεφήνατο, ἀλλὰ τὸ πᾶν ἐπ᾿ αὐτὸν ἔῤῥιψε καὶ “Μι., τὸ συνειδέναι. 495 ΄ —— τ — πὴν εἰς αὐτὸν ἐλπίδα. Ὅτι καύχημα ὑμῶν ἐσμεν, καθάπερ καὶ ὑμεῖς ἡμῶν, ἐν τῇ ἡμέρᾳ τοῦ Κυ- θεῖν. Ποίᾳ πεποιθήσει; Τῷ σφόδρα θαῤῥεῖν ὑμῖν, τῷ ρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἐνταῦθα τὸν ἐχ τῶν καυχᾶσθαι ἐφ᾽ ὑμῖν, τῷ χαύχημα ὑμῶν εἶναι, τῷ εἰρημένων ὑποτέμνεται φθόνον, μεριστὰς αὐτοὺς χὶ σφόδρα ὑμᾶς ἀγαπᾷν, τῷ μηδὲν ἑαυτῷ συνειδέναι κοινωνοὺς ποιήσας τῆς δόξης τῶν αὑτοῦ χαζορθωμά- πονηρὸν, τῷ πεποιθέναι ὅτι πάντα πνευματιχὰ των. Οὐ γὰρ μέχρις ἡμῶν ἔστηχεν, ἀλλὰ καὶ εἰς παρ᾽ ἡμῖν, καὶ ὑμᾶς τούτων μάρτυρας ἔχειν. Ἐδουὑμᾶς διαδαίνει, καὶ πάλιν ἀφ᾽ ὑμῶν εἰς ἡμᾶς. Ἐπε-- ἡόμην ἐλθεῖν πρὸς ὑμᾶς, καὶ δι ὑμῶν διελθεῖν δὴ γὰρ ἐπῆρεν ἑαυτὸν, καὶ τῶν παρελθόντων παρ- εἰς Ἀακεδονγίαν. Καὶ μὴν τοὐναντίον ἐπηγγείλατο ἐσχεν ἀπόδειξιν, καὶ τὰ μέλλοντα ἐνεγγυήσατο᾽ ὥστε ἐν τῇ προτέρᾳ, οὕτω λέγων ἘΔεύσομαι δὲ πρὸς μὴ ἐπισχῆφψαι τοὺς ἀχούοντας ὡς μεγαληγοροῦντι, ὑμᾶς, ὅταν Μακεδονίαν διόλθω " Μακεδονίαν γὰρ μηδὲ εἰς βασχανίαν, ὅπερ ἔφην, ἐξενεχθῆναι, χοινοῦ -διόρχομαι. Πῶς οὖν ἐνταῦθα τἀναντία φησίν; Οὐ τὰ τὸ χαύχημα, καὶ αὐτῶν εἶναί φησι τὸν τῶν ἐγχω- ἐναντία φησὶν, ἄπαγε᾽ ταῦτα γὰρ ἐναντία μὲν ἔςτιν μίων στέφανον τοῦτον. "Ἂν γὰρ τοιοῦτοι φανῶμεν, οἷς ἔγραψεν, οὐχ ἐναντία δὲ οἷς ἑδούλετο. Διὸ καὶ φησὶν, ὁ ἔπαινος ἡμῶν ὑμῶν ἡ δόξα" ὥσπερ οὖν καὶ ἑνταῦθα οὐκ εἶπεν, ὅτι Ἔγραψα δι᾽ ὑμῶν ἀπελθεῖν ὑμῶν εὐδοκιμούντων ἡμεῖς ἀγαλλόμεθα καὶ σχιρτῶ- εἰς Μαχεδονίαν, ἀλλ᾽, Ἐδουλόμην. Ἐὶ γὰρ καὶ οὐχ μεν καὶ στεφανούμεθα. Πάλιν χἀνταῦθα πολὺ τὸ τῆς οὕτως ἔγραψα, φησὶν, ἀλλ᾽ ὅμως ἐσπούδαζον καὶ ταπεινοφροσύνης αὐτοῦ δι' ὧν εἴρηχεν ἐπιδείχνυται. ἑφδουλόμην καὶ πρὸ τοῦ ἐλθεῖν πρὸς ὑμᾶς τοσοῦτον Οὐ γὰρ ὡς διδάσκαλος μαθηταῖς, ἀλλ᾽ ὡς μαθητὴς ἀπέσχον τοῦ βουληθῆναι ὑστερῆσαι. τῆς ὑποσχέσεως, μαθηταῖς ὁμοτίμοις διαλεγόμενος, οὕτως ἐξισάζει τὸν ὅτι καὶ φθάσαι αὐτὴν ἠθέλησα. Ἵνα δευτέρων χά- ᾿λόγον. Καὶ θέα πῶς αὐτοὺς ὑψηλοὺς ποιεῖ, καὶ φιλο- ριν ἔχητα. Τί ἐστι, Δευτέραν; Ἵνα διπλῆν χάριν “ σύφίας πληροῖ, παραπέμπων ἐχείνῃ τῇ ἡμέρᾳ. Μὴ ἔχητε, καὶ τὴν διὰ τῶν γραμμάτων, καὶ τὴν διὰ τῖις γάρ μοι τὰ παρόντα εἴπητε, φησὶ, τουτέστι, τὰ ὀνεῖ- παρουσίας. Χάριν δὲ ἐνταῦθα τὴν χαρὰν λέγει. Καὶ Gn, τὰς λοιδορίας, τὰ σκώμματα τὰ παρὰ τῶν πολ- δι’ ὑμῶν διελθεῖν εἰς Μαχεδονίαν, καὶ πάλιν ἀπὸ λῶν" οὐδὲν γὰρ μέγα τὰ ἐνταῦύα, οὔτε τὰ χρηστὰ Μακεδονίας ἐλθεῖν πρὸς ὑμᾶς, καὶ ὑφ' ὑμῶν προοὔτε τὰ λυπηρὰ, οὗ τὰ σχώμματα, οὐ τὰ ἐγχώμια τὰ πεμρθῆναι εἰς τὴν Ἰουδαίαν, Τοῦτο οὖν παρὰ τῶν ἀνθρώπων" ἀλλ᾽ ἀναμνήσθητέ μοι τῆξο μενος, μή τι ἄρα τῇ ἑλαφρίᾳ ἐχρησάμην; ς ἡμέρας ἐχείνης τῆς φοδερᾶς καὶ φριχώδους, ἐν ἧ —— πάντα ἀναχεχαλυμμένα. Τότε γὰρ καὶ ἡμεῖς ἐν Υ΄. Ἐνταῦθα λοιπὸν ἐξ εὐθείας ἀποδύεται τὸ ἔγχλημα ὑμῖν καὶ ὑμεῖς ἐν ἡμῖν χαλλωπισθήσεσθε, ὅταν καὶ τὸ ἐχ τῆς μελλήσεως καὶ τῆς ἀπουσίας. Ὃ γὰρ λέγει, ὑμεῖς φαίνησθε τοιούτους ἔχοντες διδασχάλους, μη- τοιοῦτόν ἐστιν· Ἐδουλόμην ἐλθεῖν πρὸς ὑμᾶς " τίνος δὲν ἀνθρώπινον διδάσχοντας, μηδὲ πονηρίᾳ συνεζη- οὖν ἕνεχεν οὐκ ἦλθον; ἄρα ὡς κοῦφος καὶ εὐρίπικότας, μηδὲ λαδὴν τινα δεδωχότας, καὶ ἡμεῖς τοιού- στος; τοῦτο γάρ ἐστι, Μήτι ἄρα τῇ ἑλαφρίᾳ ἐχρητοὺς ἔχοντες μαθητὰς, μηδὲν ἀνθρώπινον πάσχοντας,; σάμην; Οὐδαμῶς " ἀλλὰ διὰ τί; “Ὅτι ἃ βουλεύομαι, μηδὲ σαλευομένους, ἀλλὰ μετὰ προθυμίας πάντα οὐ κατὰ σάρκα βουλεύομαι. Τί ἔστιν, Οὐ κατὰ ὑποδεχομένους, καὶ μηδαμόθεν παραλογιζομένους. σάρκα; Οὐ σαρχιχῶς βουλεύομαι. “γα ἢ Καὶ νῦν μὲν γὰρ ταῦτα δῆλα τοῖς νοῦν ἔχουσι " τότε παρ' ἐμοὶ τὸ Ναὶ ναὶ, καὶ τὸ Οὗ οὔ. ᾿Αλλ᾽ ἔτι καὶ δὲ πᾶσιν. Ὥστε εἰ καὶ θλιδόμεθα 444] νῦν, οὐ μι- τοῦτο ἀσαφές Τί οὖν ἐστιν ὅ φησιν; Ὁ σαρχιχὸς. χρὰν καὶ ταύτην ἔχομεν παραμυθίαν" νῦν μὲν τὴν ἄνθρωπος, τουτέστιν, ὁ τοῖς παροῦσι προσηλωμένος ἀπὸ τοῦ συνειδότος, τότε δὲ καὶ τὴν ἀπὸ τῆς ἐχλάμ- καὶ ἐν τούτοις διαπαντὸς ὧν, καὶ τῆς τοῦ Πνεύματος Ψεως αὐτῆς. Νῦν μὲν γὰρ τὸ συνειδὸς ἡμῶν οἶδεν, ἐνεργείας ἐκτὸς τυγχάνων, πανταχοῦ ἀπιέναι δύναὅτι χάριτι θεοῦ πάντα ποιοῦμεν, ὡς καὶ ὑμεῖς ἴστε ται, καὶ πλανᾶσθαι ὅπου βούλεται ὁ δὲ ὑπηρέτης καὶ εἴσεσθε· τότε δὲ καὶ πάντες μαθήσονται ἄνθρω- τοῦ Πνεύματος, καὶ ὑπ᾽ ἐχείνου ἀγόμενος καὶ περι- “ποι καὶ τὰ ἡμέτερα καὶ τὰ ὑμῶν, καὶ ὄψονται δι᾽ ἀλ- αγόμανος, οὐ δύναται χύριος εἶναι τῆς ἑαυτοῦ γνώμης λήλων ἡμᾶς δοξαζομένους. Ἵνα γὰρ μὴ δόξῃ μόνος πανταχοῦ, τῆς ἐχεῖθεν ἐξουσίας ἑξαρτήτας αὐτήν " αὐτὸς εἶναι λαμπρὸς ἀπὸ τῆς χαυχήσεως, καὶ αὐτοῖς ἀλλὰ τοιοῦτον ὑπομένει, οἷον ἂν εἰ δοῦλος εὐδακχιδίδωσιν αἰτέαν τοῦ χαυχήματος, καὶ ἀπάγει τῶν μῶν, καὶ πανταχοῦ περιελκόμενος ὑπὸ τῶν δεσποτιπαρόντων λυπηρῶν Καὶ ὅπερ ἐπὶ τῆς παραχλήσεως κὼν ἐπιταγμάτων, καὶ οὐκ ἔχων ἐξουσίαν ἑαυτοῦ, ἐποίησεν εἰπὼν, ὅτι Δι᾿ ὑμᾶς παραχα, λούμεθα, τοῦτο οὐδὲ ἀναπνεῦσαι δυνάμενος οὐδὲ μικρὸν, ἐπαγγέλκαὶ ἐνταῦθα ποιεῖ, Δι᾿ ὑμᾶς χαυχώμεθα λέγων, ὥσ- λοιτό τινα τοῖς συνδούλοις, εἶτα τῷ δεσπότῃ τἀναντία περ καὶ ὑμεῖς δι’ ἡμᾶς, πανταχοῦ χοινωνοὺς αὐτοὺς δοχοῦντα, μὴ ἀνύοι τὰ ἀπηγγελμένα. Τοῦτο οὖν φηποιῶν ἁπάντων, τῆς παραχλήσεως, τῶν παθημάτων, σιν, ὅτι Οὐ κατὰ σάρκα βουλεύομαι, καὶ οὐχ εἰμὶ «ἧς σωτηρία; τῆς αὑτοῦ· καὶ γὰρ τὴν σωτηρίαν τῆς τοῦ Πνεύματυς ἐκτὸς χυδερνήσεως, οὐδὲ ἐξουσίαν ταύτην ταῖς εὐχαῖς αὐτῶν λογίζεται - Συνυπουρ- ἔχω βαδίζειν ὅπου βούλομαι. Καὶ γὰρ ὑπόχειμαι δεγούντων γὰρ ὑμῶν τῇ δεήσει, φησὶν, ἐῤῥύσατο σποτείᾳ τῇ τοῦ Παρακχλήτου καὶ ἐπιτάγμασι, καὶ ταὶς ἡ τἂς ὁ Θεός. Οὕτω δὴ καὶ τὰ καυχήματα χοινὰ τί- ἐκείνου ψήφοις ἄγομαι καὶ περιάγομαι. Διὰ τοῦτο γησιν. Ὥσπερ γὰρ ἐχεῖ φησιν" Εἰδότες ὅτι ὥσπερ οὐκ ᾿δυνήθην ἐλθεῖν " οὐ γὰρ ἔδοξεν τῷ Πνεύματι. “ογωγοί ἐστε τῶν παθημάτων, οὕτω καὶ τῆς παι Ὃ καὶ ἐν ταῖς Πράξεσι πολλαχοῦ γέγονεν " ἀλλαχοῦ κλήσεως " οὕτω καὶ ἐνταῦθα, Καύχημα ὑμῶν γὰρ προῃρημένον ἐλθεῖν, τὸ Πνεῦμα ἀλλαχοῦ βαδίἐσμεν, καθάπερ καὶ ΝΣ ἡμῶγ. Καὶ ταύτῃ τῇ ζειν ἐχέλενεν. Ὥστε οὐ τῆς ἐμῆς ἐλαφρίας, τουτέστι, χουφότητος, τὸ μὴ ἐλθεῖν, ἀλλὰ τὸ τοῦ Πνεύματος, ὑποχείμενον ἐκείνῳ πείθεσθαι. Εἶδες πάλιν αὑτοῦ τὸ σύνηθες θεώρημα; ᾿Ἂφ᾽ ὧν ἐνόμιζον αὐτὸν δεικνύναι σαρκικῶς βουλενόμενον, ἐχ΄ τοῦ μὴ πληρῶσαι τὴν ὑπόσχεσιν, ἐχ τούτου δείχνυσι μάλιστα πνευματικῶς σθαι. Τί οὖν, φησίν; οὐ μετὰ τοῦ Πνεύματος ἐπηγ- Ὑείλατο; Οὐδαμῶς " καὶ γὰρ καὶ ἤδη εἶπον, ὅτι. οὗ πάντα προήδει Παῦλος τὰ μέλλῦντα καὶ συμφέροντα. ᾿ Δι δὴ τοῦτο ἐν μὲν τῇ προκέρᾳ φησὶν, Ἵνα ὑμεῖς τοῦτο, μὴ εἰς τὴν Ἰουδαίαν εἰπὼν, ἀναγχασθῇ ἑτέρωθι ἀπελθεῖν - ἐνταῦθα ὲ ἐπειδὴ ἀπέτυχε, λέγει αὐτὸ, Καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν. Ὃ μὲν γὰρ ἣν ἀγάπης, τίθησι, τὸ ἐλθεῖν πρὸς αὐτούς " ὃ δὲ οὐδὲν πρὸς αὐτοὺς ἦν, τὸ ἀπελθεῖν εἰς τὴν Ἰουδαίαν. οὐχέτι καὶ τοῦτο προστίθησι διὡρισμένως, Ἐπειδὴ δὲ ἐλήλεγχται, ἐνταῦθα θαῤῥῶν λέγει λοιπὸν, ὅτι Εἰς τὴν Ιουδαίαν. Καὶ τοῦτο δὲ συμφερόντως ἐγίνετο, ἵνα μὴ τις αὐτῶν μείζονα περὶ αὐτὸν τῆς ἀξίας ὀπύνοιαν ἔχῃ. Εἰ γὰρ καὶ τούτων ὄντων θύειν αὐτοῖς ἐδούλοντο ταύρους, ποῦ οὖχ ἂν ἐξύχειλαν ἀσεδείας, εἰ μὴ πολλὰ δείγματα τῆς ἀνθρωπένης ἀσθενείας παρείχοντο; Καὶ τί θαυμάζεις, εἰ τὰ μέλλοντα πάντα οὐκ ἔδει, ὅπου καὶ ἐν εὐχαῖς πολλαχοῦ τὸ συμφέρον ἀγνοεῖ; Τὸ γὰρ, τί προσευξόμεθᾳ, φησὶ, καθὸ δεῖ, οὐκ οἵδαμεν. Καὶ οὐ «λέγει τοῦτο μόνον, ἵνα δόξῃ ε μετριάζειν, ἀλλὰ καὶ δείκνυσι, ποῦ τὸ συμφέρον ἐν εὐχαῖς ἠγνόησε. Ἡοῦ τοίνυν ἡγνόησεν; Ἡνίχα παρεχάλει τῶν. πειρᾳσμῶν ἀπαλλαγῆναι, λέγων" ᾿Εδόθη μοι σχόλον τῇ σαρκὶ ἄγγελος Σατᾶν, ἵνα μα κολαφίζῃ. Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, καὶ εἶπά. μοι, Ἀρκεῖ σοι ἡ χάρις μου" ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Εἶδες πῶς οὐχ ἔγνω τὰ συμφέροντα αἰτῆσαι; Διὸ οὐδὲ ἔλαδε, καὶ πολλάχις αἰτήσας. Πιστὸς δὲ ὁ Θεὸς, ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο Ναὶ καὶ Οὔ. Καλῶς ἀντίθεσιν ἀναχύπτουσαν χαταλύει. Εἰ γὰρ ὑποσχόμενος, φησὶ, παραγίνεσθαι ὑπερέθον, καὶ οὐχ ἔστι παρὰ σοὶ Ναὶ ναὶ, καὶ Οὔ οὗ, ἀλλὰ. νῦν ἃ λέγεις ἀνατρέπεῖς μετὰ ταῦτα, ὥσπερ ἐπὶ τῆς σῆς ἐπιδημίας ἐποίησας" οὐαὶ ἡμῖν, μήποτε καὶ ἐν τῷ κηρύγματι τοῦτο γέγονεν. Ἵν᾽ οὖν μὴ ταῦτα ἐννοῶσι, μηδὲ θορυδῶνται, φησί Πιστὸς δὲ ὁ Θεὺς. ὅτι ὁ «ἰόγος ἡμῶν" ὁ αρὸς ὑμᾶς αὖκ ἐγένετο Ναὶ καὶ Οὔ. Ἕν γὰρ τῷ κηρύγματι, φησὶ, τοῦτο οὐχ ἐγένετο, ἀλλ᾽ ἐν ταῖς ὁδοῖς καὶ ταῖς ἀποδημίαις μόνον. Ἐν δὲ τῷ κηρύγματι μένει βέβαια καὶ ἀκίνητα ἅπερ εἰρήχαμεν. Λόγον γὰρ ἐνταῦθα τὸ χήρυγμα καλεῖ, Εἶτα ἀπόδειξιν ἀναντίῤῥητον παρέχει τούτον, εἰς τὸν Θεὸν σὃ πᾶν ἀνάγων Ὃ δὲ λέγει, τοῦτό ἐστιν’ Ἢ ὑπόσχεσις τῆς παρουσίας ἐμὴ ἦν, καὶ ἐγὼ οἴκοθεν ἐπηγειλάμην ἐχεῖνο“ τὸ δὲ χήρυγμα οὐχ ἐμὸν οὐδὲ ἀν θρώπινον, ἀλλὰ τοῦ Θεοῦ " τὰ δὲ τοῦ Θεοῦ ἀμήχανον διαψεύσασθαι " διὸ καὶ ἔφη" Πιστὸξ δὲ ὁ Θεός " τουτἐστιν, ἀγῃθής. Μὴ τοίνυν ὑποπτεύετε τὰ ἐχείνην ᾿ οὐδὲν γὰρ ἐν αὐτοῖς ἀνθρώπινον. Καὶ ἐπειδὴ εἶπε λόγον, ἐπάγει λοιπὸν δεικνὺς ποῖον λόγον φησίς ### English translation (Claude) Do you see him again confirming the future from the past, and not from the past only, but also from the power of God? For he did not simply declare it, but cast the whole upon God and … the hope in him. “That we are your boast, as you also are ours, in the day of our Lord Jesus Christ.” Here he cuts away the envy that might arise from what he has said, making them sharers and partners in the glory of his achievements. “For it does not stop with us, but passes over to you, and again from you to us.” Since he had exalted himself, had given proof of the past, and had pledged the future, so that the hearers might not reproach him as one speaking boastfully nor, as I said, be carried away into envy, he makes the boast common, and says that this crown of praises is theirs too. “For if we appear such, our praise is your glory; just as, when you are well thought of, we exult and leap for joy and are crowned.” Here again he shows great humility by what he has said. For he speaks not as a teacher to disciples but as a disciple to fellow disciples of equal honor, and so he puts his speech on a level with them. And see how he makes them lofty and fills them with wisdom, sending them on to that day. “Do not speak to me of present things,” he says, “that is, the reproaches, the abuse, the mockery from the many; for nothing here is great, neither the good things nor the painful, neither the mockery nor the praises that come from men. But remember with me that fearful and awesome day, in which … all things laid bare. For then we shall glory in you and you in us, when you are seen to have such teachers, who teach nothing human, who have lived without wickedness and have given no handle to anyone; and we are seen to have such disciples, who suffer nothing human, who are not shaken, but receive everything with eagerness and are nowhere led astray. For now these things are plain to those who have understanding, but then they will be plain to all. So even if we are afflicted now, we have this consolation too, and not a small one: now the consolation from our conscience, and then also the one from the shining forth itself. For now our conscience knows that we do everything by the grace of God, as you also know and will know; but then all men will learn both our affairs and yours, and will see us glorified through each other.” So as not to seem to be the only one made splendid by his boasting, he gives them too a cause for boasting, and leads them away from present troubles. And what he did in the case of comfort, saying, “We are comforted for your sake,” he does here too, saying, “We boast because of you, as you do because of us,” everywhere making them partners in everything: in comfort, in sufferings, in salvation. For he reckons this salvation too to their prayers: “For God delivered us,” he says, “you helping together by your prayer.” So too he makes the boasts common. As there he says, “knowing that as you are partners in the sufferings, so also in the comfort,” so here, “We are your boast, as you also are ours.” “And in this confidence [I wanted to] come …” In what confidence? “In being very confident about you, in boasting of you, in being your boast, in loving you greatly, in being conscious of nothing evil in myself, in being persuaded that everything with us is spiritual and that we have you as witnesses of it.” “I wanted to come to you, and to pass through you into Macedonia.” And yet in the first letter he promised the opposite, saying, “I will come to you when I pass through Macedonia; for I am passing through Macedonia.” How then does he say the opposite here? He does not say the opposite, far from it. These words are opposite to what he wrote, but not to what he wished. That is why here he did not say, “I wrote that I would go through you to Macedonia,” but, “I wanted to.” “For even if I did not write so,” he says, “yet I was eager and wished it; and before coming to you I was so far from wishing to fall short of my promise that I even wanted to anticipate it.” “So that you might have a second grace.” What is “second”? So that you might have a double grace, both the one through my letter and the one through my presence. By “grace” here he means joy. “And to pass through you into Macedonia, and to come back to you from Macedonia, and to be sent on by you to Judea.” “When I wished this, then, did I act with fickleness?” [3.] Here at last he directly strips off the charge arising from his delay and absence. What he means is this: “I wanted to come to you. Why then did I not come? Was it as one light and easily swayed? For that is what ‘Did I act with fickleness?’ means. Not at all. Why then? Because what I plan I do not plan according to the flesh.” What is “not according to the flesh”? “I do not plan in a fleshly way.” “So that with me there should be ‘Yes, yes’ and ‘No, no.’” But this too is still unclear. What then is it he says? The fleshly man, that is, the one nailed to present things and always among them, and outside the working of the Spirit, can go anywhere and wander wherever he wishes; but the servant of the Spirit, who is led and directed by him, cannot be master of his own purpose in everything, since he has made it hang upon the authority from above. He is in the position of a slave in good standing who is dragged everywhere by his master’s orders, has no authority over himself, and cannot breathe freely even a little; if he promised something to his fellow slaves, and then his master decided otherwise, he could not carry out what he had announced. This, then, is what he says: “I do not plan according to the flesh; I am not outside the Spirit’s steering, nor do I have authority to go where I wish. For I am subject to the lordship and commands of the Paraclete, and I am led and directed by his decisions. That is why I could not come; for it did not seem good to the Spirit.” This happened often in the Acts as well: when Paul had decided to go to one place, the Spirit bade him go elsewhere. “So my not coming was not from my fickleness, that is, my lightness, but from the Spirit, since I was subject to him and obeyed.” Do you see again his customary skill? From the very thing by which they thought to show that he planned in a fleshly way, his not keeping his promise, from this above all he shows that he [planned] spiritually. “What then?” someone says. “Did he not promise with the Spirit?” Not at all; for I have already said that Paul did not know beforehand everything that would happen and would be beneficial. That is why in the first letter he says, “so that you may send me on my way wherever I go,” not saying “to Judea,” lest he be forced to go elsewhere; but here, since he failed to come, he says it: “and to be sent on by you to Judea.” What belonged to love, coming to them, he states; what did not concern them, going to Judea, he no longer adds definitely. But since he has been proved true, he says confidently here, “to Judea.” And this happened for their good, so that none of them might have a higher opinion of him than he deserved. For if, even as things were, they wanted to sacrifice bulls to them, to what impiety would they not have overflowed if the apostles had not given many proofs of human weakness? And why do you wonder if he did not know all the future, when even in prayers he is often ignorant of what is beneficial? “For we do not know what to pray for as we ought,” he says. And he does not say this only to seem modest, but he also shows where he was ignorant in prayers of what was beneficial. Where then was he ignorant? When he asked to be freed from the temptations, saying, “A thorn was given me in the flesh, a messenger of Satan to buffet me. About this I besought the Lord three times, and he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’” Do you see how he did not know how to ask for what was beneficial? That is why he did not receive it, though he asked many times. “But God is faithful, that our word to you was not Yes and No.” He neatly removes an objection that arises. “For if,” someone says, “having promised to come you delayed, and with you it is not ‘yes, yes’ and ‘no, no,’ but what you say now you overturn afterwards, as you did with your visit, woe to us, lest this has happened in the preaching too.” So that they might not think this and be troubled, he says, “But God is faithful, that our word to you was not Yes and No.” “This did not happen in the preaching,” he says, “but only in our journeys and travels; in the preaching what we said remains firm and unshaken.” By “word” here he means the preaching. Then he gives an indisputable proof of this, referring the whole to God. What he means is this: “The promise of my visit was mine, and I promised it of myself; but the preaching is not mine nor human, but God’s, and God’s things cannot prove false.” That is why he said, “God is faithful,” that is, true. “Do not then suspect what is his; for there is nothing human in it.” And since he had said “word,” he next shows what word he means. ### Scripture references - 2 Cor 1:14: quotation, high confidence - 2 Cor 1:11: quotation, high confidence - 2 Cor 1:7: quotation, high confidence - 2 Cor 1:15–18: quotation, high confidence - 1 Cor 16:5: quotation, high confidence - Acts 16:6–7: allusion, medium confidence - 1 Cor 16:6: quotation, high confidence - Acts 14:13: allusion, high confidence - Rom 8:26: quotation, high confidence - 2 Cor 12:7–9: quotation, high confidence ### Translation notes - In the scan text two columns of this section are interleaved line by line (from “That we are your boast” to “the Spirit bade him go elsewhere”); the translation follows the order of the argument. Words lost at the beginning, in the description of the day of judgment, and in the transition to 2 Cor 1:15 are marked …; bracketed words are supplied by sense. Chrysostom’s section number 3 is shown in brackets. - “They wanted to sacrifice bulls to them”: Acts 14:13 (at Lystra). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 3.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/3-2). ## Homily 3.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/3-4/#p-3-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s promises are always ‘Yes’ in Christ, and the anointing, sealing, and pledge of the Spirit make believers kings, priests, and prophets; Abraham’s offering of Isaac shows all three, as a king mastering his thoughts, a priest at the altar, and a prophet who saw Christ’s day. ### Greek text Ποῖος οὖν λόγος εἴτός ἐστιν, Ὁ γὰρ τοῦ Θεοῦ Υίιὸς, φησὶν, ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθεὶς, δι ὁμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο Ναὶ καὶ Οὔ. Διὰ γὰρ τοῦτο καὶ τὸν χορὸν εἰσάγεε τῶν διδασχάλων εἰς μέσον, ἀξιόπιστον χἀντεῦθεν τὴν μαρτυρίαν ποιῶν, οὐ διὰ τῶν ἀκουσάντων μόνον, ἀλλὰ καὶ διὰ τῶν διδαξάντων. Καίτοι μαθηταὶ ἦσαν" ἀλλὰ μετριάζων, ἐν τάξει διδασχάλων αὐτοὺς ἀριθμεῖ, τί δὲ ἐστιν, Οὐκ ἐγένετο Ναὶ καὶ Οὗ; Οὐχ ἂνἐτρεψα, φησὶν; ἃ πρότερον εἶπον ἐν τῷ κηρύγματι" οὐ νῦν μὲν τοῦτο, νῦν͵ δὲ ἐχεῖνο διελέχθην ὑμῖν" ποῦτο γὰρ οὐχέτι πίστεως, ἀλλὰ πεπλανη μένης διανοίας ἐστίν. ᾿Α.:1ὰ Ναὶ ἐν αὐτῷ γέγονε. Τουτ’ ἐστιν, ἀπαρασάλευτος καὶ βέδαιος ὁ λόγος μένει. “Ὅσαι γὰρ ἐπαγγελίαι Θεοῦ, ἐν αὐτῷ τὸ Ναὶ, καὶ ἐν αὐτῷ τὸ ᾿Αμὴν, τῷ Θοῷ πρὸς δόξαν δι' ἡμῶν. Τί ἐστιν, Ὅσαι ἐπαγγαλίαι Θεοῦ; Πολλὰ τὸ κήρυγμα ὑπισχνεῖτο, καὶ αὐτοὶ τὰ πολλὰ ταῦτα ἐπηγγέλλοντο καὶ ἐχήρυττον. Καὶ γὰρ περὶ ἀναστάσεως διελέχϑησαν, καὶ περὶ ἀναλήψεως, καὶ περὶ ἀφθαρσίας, καὶ περὶ τῶν μεγάλων ἐπάθλων καὶ τῶν ἀποῤῥήτων ἀγαθῶν ἐκείνων. Ταύτας οὖν τὰς ἐπαγγελίας μένειν ἀκινήτους φησὶ, καὶ οὖκ ἐγένετο Ναὶ καὶ Οὗ ἐν αὖ- «αἷς. Τουτέστιν, Οὐ ποτὲ μὲν ἀληθῆ τὰ εἰρημένα, ποτὲ δὲ ψευδῆ, καθάπερ ἡ ἐπιδημία ἡ. ἐμὴ, ἀλλ' ἀεὶ ἀληθῆ. Καὶ πρῶτον μὲν ὑπὲρ τῶν τῆς πίστεως δογμάτων καὶ τοῦ περὶ Χριστοῦ λόγου ἀγωνίζεται λέγων’ Ὁ «1όγος μου καὶ τὸ κἠρυγμά μὸν οὐκ ἐγένετο Ναὶ καὶ Οὔ ἔπειτα ὑπὲρ τῶν ὑποσχέσεων" Ὅσαι γὰρ ἐπαγγελίαι Θεοῦ, ἐν αὐτῷ τὸ Ναί- Εἰ δὲ ἃ ὑπέσχετο βέδαια καὶ δώσει “ ἄντως, πολλῷ μᾶλλον αὐτὸς καὶ ὁ περὶ αὐτοῦ λόγος ἐστὶ βέθαιος, καὶ οὐκ ἔστιν εἰπεῖν, ὅτε νῦν μὲν ἔστι, νῦν δὲ οὐκ ἔστιν, ἀλλ᾽ ἀεῖ ἐστι, καὶ ὁ αὐτός ἐστι. τί δὲ ἐστιν, Ἐν αὐτῷ τὸ Ναὶ, καὶ τὸ ᾿Αμήν; Τὸ πάντως ἐσόμενον δηλοῖ. Αἱ γὰρ ἐπαγγελίας ἐν αὐτῷ, οὐκ ἐν ἀνθρῴπῳ, τὸ γενέσθαι ἔχουσι καὶ πληρωθῆναι. Μὴ τοίνυν δείσῃς " οὐ γὰρ ἄνθρωπός ἐστιν, ἵνα ὑποπτέύσῃς. ἀλλὰ Θεός ἔστιν, ὁ καὶ εἰπὼν καὶ πληρῶν. Τῷ Θεῷ πρὸς δόξαν δι ἡμῶν. ἐστι, Πρὸς δόξαν δι ἡμῶν; Πληροῖ αὑτὰς δι᾿ ἡμῶν" τουτέστι, διὰ τῶν εἰς ἡμᾶς εὐεργεσιῶν πρὸς δόξαν αὑτοῦ· τοῦτο γάρ ἔστι, Τῷ Θεῷ πρὸς δόξαν. Εἰ δὲ πρὸς δόξαν τοῦ Θεοῦ, πάντως ἔσται. Τῆς γὰρ αὐτοῦ δόξης οὐ καταφρονήσει, εἰ καὶ «ἧς ἡμετέρας κατεφρόνει σωτηρίας " καὶ διὰ τὸ σφόδρα φιλάνθρωπος εἶναι. Καὶ πρὸς -ταῦτο ἡμῶν ἡ σωτηρία συνδέδεται τῇ αὐτοῦ δόξῃ τῇ ἐπὶ τούτοις. Ὥστε εἰ πρὸς δόξαν αὐτοῦ εἰσιν αἱ ἐπαγγελίαι, πάντως καὶ ἡ σωτηρία ἡμῶν ἕψεται. Ὃ καὶ ἐν τῇ πρὸς Ἐφεσίου; συνεχῶς περιστρέφει λέγων - Εἰς περιποίησιν τῆς δόξης αὐτοῦ, Καὶ πανταχοῦ τοῦτο τίθησι, δειχνὺν πὸ ἀναγκαῖον τῆς ἐχδάσεως " ὃ καὶ ἐνταῦθά φησιν, ὅτι αἱ ἐπαγγελίαι αὐτοῦ οὐ ψεύδονται. Οὐ γὰρ ἡμᾶς μόνον σώζονσιν, ἀλλὰ καὶ αὐτὸν δοξάζουσι. Μὴ τοίβ νυν τοῦτο ἐννοήσῃς, ὅτι δι᾽ ἡμῶν ἐπηγγέλθησαν, γαὶ διστάσῃς “ οὐ γὰρ δὶ᾽ ἡμῶν πληρσῦνται, ἀλλὰ δι᾽ αὐτοῦ" καὶ αἱ ἐπαγγελίαι δὲ δι᾽ αὐτοῦ " οὐ γὰρ τὰ ἡμέτερα, ἀλλὰ τὰ αὐτοῦ πρὸς ὑμᾶς εἰρήχαμεν. Ὁ δὲ βεδαιῶν ἡμᾶς, σὺν ὑμῖν εἰς Χριστὸν, καὶ χρίσας ἡμᾶς, Θεός" καὶ σφραγισάμενος. καὶ δοὺς τὸν ἀῤῥαδῶνα τοῦ Πνεύματος ἐν ταῖς καρδίαις ἡμῶν. Πάλιν ἀπὸ τῶν παρελθόντων τὰ μελ λοντα βεδαιαῦται. Εἰ γὰρ αὐτός ἐστιν ὁ βεδαιῶν ἡμᾶς εἰς Χριστὸν, τουτέστιν, ὁ μὴ ἑῶν ἡμᾶς παρασαλεύεσθαι ἐχ τῆς πίστεως τῆς εἰς τὸν Χριστὸν, καὶ αὐτὸς ὁ χρίσας ἡμᾶς, καὶ δοὺς τὸ Πνεῦμα ἐν ταῖς καρδίαις ἡμῶν - πῶς τὰ μέλλοντα οὐ δώσει; Εἰ γὰρ τὰς ἀρχὰς καὶ τὰς ὑποθέσεις ἔδωχε καὶ τὴν ῥίξαν καὶ τὴν πηγὴν, οἷον τὴν ἀληθῆ περὶ αὑτοῦ Ὑνῶαιν, τὴν τοῦ Πνεύματος μετάληψιν " πῶς τὰ ἐχ τούτων οὐ δώσει; Εἰ γὰρ ἐκεῖνα διὰ ταῦτα δίδονται, πολλῷ μᾶλλον ὁταῦτα δοὺς, καὶ ἐχεῖνα παρέξει" καὶ εἰ ταῦτα ἐχθροῖς οὖσιν ἔδωχε, πολλῷ μᾶλλον ἐχεῖνα φίλοις γενομένοις χαριεῖται. Διὰ τοῦτο οὐδὲ Πνεῦμα εἴπεν ἁπλῶς, ἀλλ᾽ ἀῤῥαδῶνα ὠνόμασεν, ἵνα ἀπὸ τούτου καὶ περὶ τοῦ παντὸς θαῤῥῇς. Οὐ γὰρ, εἰ μὴ ἔμελλε τὸ πᾶν διδόναι, εἵλετο ἂν τὸν ἀῤῥαδῶνα παρασχεῖν, καὶ ἀπολέσαι εἴχῇ καὶ μάτην. Καὶ ὅρα εὐγνωμοσύνην Παύλου.ΤΊ γὰρ δεῖ λέγειν, φησὶν, ὅτι οὐχ ἐν ἡμῖν ἡ τῶν ἐπαγγελιῶν ἀλήθεια“ αὑτὸ τοῦτο τὸ ἑστάναι ἀπεριτρέπτως καὶ πεπηγέναι ὑμᾶς, οὐχ. ἐν ἡμῖν, ἀλλὰ καὶ τοῦτο τοῦ Θεοῦ· Ὁ γὰρ βεδαιῶν ὑμᾶς, φησὶ, Θεός. Οὐκ ἄρα ἡμεῖς ἐσμεν οἱ στηρίζοντες ὑμᾶς " καὶ γὰρ καὶ ἡμεῖς δεόμεθα -οὖ βεδαιοῦντος. Ὥστε μηδεὶς ἐν ἡμῖν νομιζέτω χινδυνεύεσθαι τὸ κήρυγμα" αὐτὸς τὸ πᾶν ἀνεδέξατο, αὐτῷ μέλει τοῦ παντός.. ΤΙ δὲ ἐστι, Χρίσας, καὶ σφραγισάμενος; Τὸ Πινεῦμα δοὺς, δι᾽ οὗ ταῦτα ἀμφότερα ἐποίησεν, ἁμοῦ προφήτας καὶ ἱερεῖς καὶ βασιλέας ἐργαζόμενος " ταῦτα γὰρ τὸ παλαιὸν ἐχρίετο τὰ γένη. ᾿Αλλ᾽ ἡμεῖς οὐχ ἕν, ἀλλὰ τὰ τρία μεθ᾽ ὑπεροχῆς ἔχομεν ἀξιώματα νῦν’ καὶ γὰρ βασιλείας μέλλομεν ἀπολαύειν, καὶ ἱερεῖς γινόμεθα προσφέροντες θυσίαν τὰ σώματα" ἡμῶν. Παραστήσατε γὰρ τὰ μέλη ὑμῶν, θυσίαν ζῶσαν, εὐάρεστον τῷ Θεῷ, φησί " καὶ μετὰ «οὐτων καὶ προφῆται χαθιστάμεθα" “Ἃ γὰρ μὸς οὐκ εἶδε, καὶ οὕς οὐχ ἤχουσε, ταῦτα ἔκκεκαλυμμένα ἡμῖν ἔστι. Καὶ ἄλλως & βασιλεῖς γινόμεθα, ἐὰν βουληθῶμεν χρατεῖν τῶν ἀτόπων λογισμῶν. Ὅτι γὰρ.ὁ τοιοῦτος βασιλεύει, καὶ μᾶλλον ἢ ὁ τὸ διάδημα περιχείμενος, ἤδη τοῦτο ποιήσω δῆλον ἁμῖν" Πολλὰ ἔχει στρατόπεδα ἐχεῖνος, ἀλλὸ καὶ ἡμεῖς «οὐτων πλείους ἔχομεν λογιαμούς " οὐ γὰρ ἔστιν ἀριθμῆσαι τὸ ἄπειρον τῶν ἐννονῶν πλῆθος τῶν εν ἡμῖν. Οὐ πλῆθος δὲ μόνον ἔστιν ἰδεῖν, ἀλλὰ καὶ πολλοὺς ἐν τῷ πλήθει τούτῳ τῶν λογισμῶν καὶ τὰς καὶ σφενδονήτας. Τί ἕτερον ποιεῖ βασιλέα; τὰ ἱμάτια; ᾿Αλλὰ καὶ οὗτος βελτίω περίκειται καὶ ἀμείνω στολὴν, ἣν οὔτε σὴς ἐσθίει, οὔτε χρόνος δαπανᾷ" καὶ στέφανον ἔχει ποιχίλον τὸν τῆς δόξης, ᾿ τὸν τῶν οἰχτιρμῶν τοῦ Θεοῦ" Εὐλόγει γὰρ, ἡ ψυχή μου, φησὶ, τὸν Κύριον, τὸν στεφαν ντά σὲ ἐγ ἐλέει καὶ οἰκτιρμοῖς " καὶ τὸν τῆς δόξης " Δόξῃ γὰρ καὶ τιμῇ ἐστεφάνωσας αὐτόν " καὶ [τὸν τῆς εὐδοχίας]" Uc ὅπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς" καὶ τὸν των χαρίτων Στέφανον γὰρ χαρίτων δέξῃ σῇ κεφαλῇ. Εἶδες πολύπλοχον καὶ χαριέστερον τοντὶ τὸ διάδημα; Πλὴν ἀλλ᾽ ἄνωθεν αὐτὰ ἀχριδέστερὸν ἐξετάσωμεν πάλιν τὰ τῶν βασιλέων τούτων. Ἐχεῖνος χρατεῖ τῶν δορυφόρων καὶ πᾶσιν ἐπιτάττει, καὶ πάντες ὑπαχούουσι καὶ διαχονοῦσιν αὐτῷ ἀλλ᾽ ἐγὼ δείχνυμι μείζονα ἐνταῦθα τὴν ἀρχήν. Τὸ μὲν γὰρ πλῆθος ἴσον, ἣ καὶ πλεῖον " λοιπὸν δὲ περὶ τῆς ὑποταγῆς ἐξετάζειν. δεῖ, Καὶ μή μοι εἰς μέσον ἀγάγῃς τοὺς ἐχπεσόντας τῆς βασιλείας, καὶ σφαγέντας ὑπ᾽ αὐτῶν τῶν σωματοφυλάχων. Μὴ τοίνυν τούτους εἰς μέσον ἄγωμεν, ἀλλὰ τοὺς καλῶς ἕν ἀμφοτέροις τὴν ἑαυτῶν διοιχήσαντας βασιλείαν ζητήσωμεν. Καὶ ᾿ σὺ μὲν, οὖς βούλει, τίθει " ἐγὼ δέ σοι τὸν πατριάρπόσοι τότε ἐπανέστησαν αὑτῷ λογισμοί" ἀλλ᾽ ὅμως πάντας. ὑπέταξε, καὶ πάντες αὐτὸν ἔτρεμον μᾶλλον, ἢ βασιλέα οἱ δορυφόροι, καὶ βλέμματι μόνῳ πάντας κατέστελλε, καὶ οὐδὲ γρύξαι ἐτόλμα τούτων οὐδεὶς, ἀλλ᾽ ὑπέχυπτον, καὶ ὡφ βασιλεῖ παρεχώρουν ἅπαντες, καίτοι γε ὀξύτατοι ὄντες καὶ σφόδρα ἀπότομοι. Οὐδὲ γὰρ οὕτως εἰσὶν αἱ τῶν δοράτων αἰχμαὶ ὡς. ἐκεῖνοι τότε 4 ἧσαν φοδεροὶ οἱ λογισμοί. Οὐ δοράτων ἦν χαλεπωτέρα ἣ τῆς φύσεως συμπάθεια; Διὸ καὶ αἰχμῆς ἠχονημένης μᾶλλον τέμνειν ἠδύναντο τὴν ἐκείνου ψυχήν. Οὐ γὰρ οὕτως ὀξὺ δόρυ γένοιτ᾽ ἄν ποτε, ὡς ἐκείνων τῶν λογισμῶν τὰ χέντρα χάτωθεν ἀπὸ τῶν σκλάγχνων ὀξυνόμενά τε καὶ ὀρθούμενα. διέπειρε τοῦ δικαίου τὴν διάνοιαν. Ἐνταῦθα μὲν γὰρ καὶ χρόνου δεῖ καὶ βουλῆς καὶ πληγῆς καὶ ὀδύνης, καὶ τότε ὁ θάνατος ἕπεται" ἐχεῖ δὲ οὐδενὸς τούτων ἔδει" οὕτω ταχύτερα καὶ δριμύτερα ἣν τὰ τραύματα. ᾿ἈΑλλ᾽ ὅμως τοσούτων τότε ὁπλισθέντων κατ᾽ αὐτοῦ λογισμῶν, πολλὴ ἦν ἡσυχία, καὶ πάντες εἱστήχεσαν εὐτάχτως, κοσμοῦντες μᾶλλον αδτὸν, ἣ φοθοῦντες. “Ὅρα γοῦν τὴν μάχαιραν αὑτὸν ἐχτείνοντα, καὶ ὅσους βούλει τίθει βασιλεῖς εἰς τὸ μέσον, Αὐγούστους, Καίσαρας. ᾿Αλλ' οὐδὲν τοσοῦτον ἐρεῖς, οὐδὲ ἕξεις σχῆμα δεῖξαι τοιοῦτον, οὕτω μεγαλοφυὲς καὶ τῶν οὐρανῶν ἄξιον. Κατὰ γὰρ τυραννίδος δυνατωτάτης ἔστησε τρόπαιον ὁ δίκαιος τότε ἐχεῖνος " οὐδὲν γὰρ φύσεως τυραννιχώτερον " κἂν μυρίους τιθῇς τυρανδέ. Ἡ φύσις ἔῤῥιπτο χαμαὶ μετὰ τῶν ὅπλων τῶν αὐτῆς, μετὰ τοῦ στρατοπέδου παντὸς, καὶ αὐτὸς εἷστήχει τὴν χεῖρα ἀνατείνας, οὐχὶ στέφανον ἔχουσαν, ἀλλὰ μάχαιραν στεφάνου παντὸς λαμπροτέραν, καὶ ὁ τῶν ἀγγέλων ἐπεχρότει δῆμος, καὶ ὁ Θεὸς ἐχ τῶν οὐρανῶν ἀνεχήρυττεν. Ἐπειδὴ γὰρ ἐν οὐρανοῖς ἐπαλιτεύετο, ἐκεῖθεν ἐδέχετο καὶ τὸ κήρυγμα. Τί τούτοῦ λαμπρότερον; μᾶλλον δὲ τί τούτου γένοιτ᾽ ἂν ἴσον ᾿ ποῦ τροπαίου; Εἰ γὰρ, ἀθλητοῦ νιχήσαντος, μὴ χήρυξ χάτωθεν, ἀλλ᾽ ἄνωθεν αὐτὸς ὁ βασιλεὺς ἀναστὰς ἀνηγόρευσε τὸν Ὀλυμπιονίκην, ἄρ᾽ οὐχὶ τοῦτο τῶν στεφάνων αὐτῷ λαμπρότερον ἔδοξεν εἶναι, καὶ τὸ θέατρον ἅπαν ἐπέστρεψεν ἄν; “Ὅταν οὖν μὴ ἄνθρωπος βασιλεὺς, ἀλλ᾽ αὐτὸς ὁ Θεὸς, οὐχ ἐν θεάτρῳ τούτῳ, ἀλλ᾽ ἐν θεάτρῳ τῷ τῆς οἰχουμένης, ἐν τῷ δήμῳ τῶν ἀγγέλων, τῶν ἀρχαγγέλων, αὐτὸν ἀναχηρύττῃ λαμπρᾷ τῇ φωνῇ βοῶν ἄνωθεν, ποῦ θήσομεν τὸν ἅγιον τοῦτον, εἰπέ μοι; ἘΠ δὲ δοχεῖ, καὶ αὐτῆς ἀκούσωμεν τῆς φωνῆς. Τίς οὖν ἡ φωνή; ᾿Αδραὰμ, Ἀδραὰμ, μὴ ἐπενέγχῃς τὴν χεῖρά σου ἐπὶ Ἰσαὰκ, μηδὲ ποιήσῃς αὐτῷ μηδέν. Νῦν γὰρ ἔγνων, ὅτε φοδῇ σὺ τὸν Θεὸν, καὶ οὐχ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι ἐμέ. Τί τοῦτο; ὁ πάντα πρὸ γενέσεω; αὐτῶν εἰδὼς, νῦν ἔγνω; Καίτοὶ γε καὶ ἀνθρώπῳ δήλη ἦν ἡ εὐλάδεια τἀνδρός τοσαῦτα παρέσχετο δείγματα τῆς περὶ τὸν Θεὸν εὐwiac, ὅτε εἶπεν αὐτῷ’ “Εξε.ῖθε ἐκ τῆς γῆς σου, καὶ ἐν τῆς συγγενείας σου" ὅτε δι᾿ αὐτὸν καὶ τὴν εἰς αὐτὸν τιμὴν, τῶν πρωτείων παρεχώρησε τῷ ἀδελφιδῷ ὅτε αὐτὸν τῶν τοσούτων ἐξείλετο χινδύγων᾽ ὅτε ἐχέλευσεγ εἰς Αἴγυπτον ἐλθεῖν, καὶ τὰν γυναῖχᾳ ἀφαιρούμενος, οὐχ ἐδυσχέραινε, καὶ ἕτερα πλείονα. Καὶ ὅπερ ἔφην, χἂν ἄνθρωπος ἀπὸ τούτων ἔμαθεν ἂν τἀνδρὸς ἃ τὴν εὐλάδειαν, μήτι γε ὁ Θεὸς, ὁ μὴ περιμένων ἀπὸ τῶν πραγμάτων μαθεῖν τὸ τέἀος. Πῶς δὲ αὐτὸν καὶ ἐδικαίωσεν ἀγνοῶν; ᾿Επίστευσε γὰρ, φησὶν, ᾿Αδραὰμ, καὶ ἐλογίσθη αὐτῷ εἰς διχαιοσύνην..T οὖν ἔστι τὸ, Νῦν ἔγνων; Ὁ μὲν Σύρος φησί" Νῦν ἐγνώρισας, τουτέστι, τοῖς ἀνθρώποις. Ἐγὼ γὰρ ἤδειν πάλαι καὶ πρὸ τῶν ἐπιταγμάτων ἁπάντων ἐχείνων. Διὰ τί δὲ καὶ τοῖς ἀνθρώκοις νῦν; Ἐκεῖνα γὰρ οὐχ ἱκανὰ δεῖξαι τὴν περὶ τὸν Θεὸν εὔνοιαν; Ἱχανὰ μέν" ἀλλὰ τοσούτῳ πάντως τοῦτο ἐχείνων μεῖζον, ὡς μηδὲν ἐχεῖνα πρὸς τοῦτο φαίνεσθαι. Τοῦτο τοίνων ἐπαίρων τὸ κατόρθωμα, καὶ δειχνὺς άντων ἀγώτερον, ταῦτα εἴρηκε. Καὶ γὰρ πολλοὶ γῶν ἀνθρώπων ἐπὶ νοῖς ὑπερέχουσι καὶ τὰ πρῶτα νικῶσιν, οὕτως εἰώθασι λέγειν " οἷον ὅταν τις μεῖζον τῶν προτέρων λάδῃ τι παρ᾽ αὐτοῦ » δῶρον, πηλλάχις. λέγει" Νῦν ἔγνων ὅτι με ἀγᾳπᾷ ὁ δεῖνα· οὐ τοῦτο λέγων, ὅτι τὸν ἔμπροαθεν ἠγνόει χρόνον, ἀλλὰ δη- 8 τοῦ ἀνδρός. ἀγγέλου τὸ τρόπαιον ἦν, οὐκ ἀνθρώπου τότε. Σχόπει ᾿ λῶδαι βουλόμενος, ὅτι πάντων μεῖζον τὸ δοθὲν νῦν. θύνω καὶ ὁ Θεὸς ἀνθρωπίνως διαλεγόμενος, ἔγνων, φησὶν, οὐδὲν ἄλλο ἢ τὴν ὑπερδολὴν παραστῆσαι τοῦ ἄθλου βουλόμενάς, οὐχὶ τότε μαθὼν, οὐ τὸν ςόδον, ἢ τὸ μέγεθος τοῦ φόδου. Καὶ γὰρ ὅταν δεόμενος λέγει" καὶ γὰρ τὰ πάντα πληροῖ, καὶ πάντα οἶδε σαφῶς - ἀλλὰ παιδεύων ἡμᾶς, μὴ ἁπλῶς ἀποφαίνεσθαι. Καὶ ὅταν λέγῃ, Κύριος ἐξέκυψεν ἐκ τοῦ οὐρῶνοῦ, ἀπὸ μεταφορᾶς τῶν ἀνθρώπων «ἣν ἀχριδῆ λέγει γνῶσιν. Οὕτω καὶ ἐνταῦθα, Νῦν ἔγνων, φησὶ, τοῦτο δειχνὺς μεῖζον ἁπάντων ὃν τῶν ἔμπροσθεν. Τούτου καὶ ἀπύδειξιν αὐτοῦ παρέχεται ἐπάγων καὶ λέγων, ὅτι Οὐχ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι' ἐμέ. Οὐκ εἶπε, Τοῦ υἱοῦ, μόνον, ἀλλὰ καὶ, Τοῦ ἀγαπητοῦ. Οὐδὲ γὰρ φύσεως μόνον, ἀλλὰ καὶ φιλοστοργίας, ἧς καὶ διὰ τὸν οἰκεῖον τρόπον, καὶ τὴν ἀρετὴν τοῦ παιδὸς πολλὴν οὖσαν ἐν αὐτῷ, χατἐτόλμησεν. Εἰ δὲ φαύλων παίδων οὐχ ἂν εὐχόλως καταφρονήσαιεν πατέρες, ἀλλὰ καὶ τούτους πενθοῦσιν " ὅταν καὶ υἱὸς ἣ, καὶ γνήσιος, καὶ μονον γενὴς, καὶ ἀγαπητὸς, καὶ Ἰσαὰχ, καὶ ὑπ᾽ αὐτοῦ μέλλῃ σφάττεσθαι τοῦ πατρὸς, τίς ἂν εἴπῃ τὴν ὑπερδολὴν τῆς φιλοσοφίας; Οὗτος μυρίων διαδημάτων καὶ στεφάνων ἀπείρων ὁ ἄθλος φαιδρότερος. Τῷ μὲν γὰρ τὸν στέφανον ἐχεῖνον περιχειμένῳ καὶ θάνατος ἐπελθὼν πολλάχις ἐπηρεάζει, καὶ πρὸ τοῦ θἀνάτου μυρίαι πραγμάτων ἐπιδουλαί" τοῦτο δὲ οὐδεὶς οὐδὲ μετὰ τελευτὴν τὸ διάδημα ἀφελέσθαι δυνήσεται τὸν περιχείμενον, οὗ τῶν ἰδίων, οὐ τῶν ἀλλοτρίων. Θέα δέ μοι καὶ τὸν τιμιώτατον λίθον τοῦ διαδήματος τούτου. Ὥσπερ γὰρ λίθος τίμιος, οὕτως αὐτὰ συνδεῖ πρὸς τῷ τέλει. Τί δὲ τοῦτό ἐστι, τὸ, Δι᾿ ἐμέ; Οὐδὲ γὰρ τὸ θαυμαστὸν νοῦτό ἔστιν, ὅτι οὐκ ἐφείσατο, ἀλλ᾽ ὅτι δι' αὐτόν. Ὦ δεξιᾶς μακαρίας, οἷας χατηξιώθη μακαίρας! ὦ μακαίρας θαυμαστῆς, ᾿ποίας χατηξιώθη δεξιᾶς 1 ὦ μακαίρας θαυμαστῆς, εἰς ποίαν καὶ ποίῳ ὑπηρέτησε τόπῳ! πῶς ἡμάχϑη, πῶς οὐχ ἡμάχθη! Οὐδὲ γὰρ οἶδα τί εἴπω" οὕτω φρικτὸν τὸ μυστήριον ἦν. Οὐχ ἥψατα τῆς τοῦ παιδὸς δέῤῥης, οὐδὲ διῆλθε διὰ τοῦ λαιμοῦ τοῦ. ἁγίου ἐχείνον, οὐδὲ ἐφοινίχθη αἵματι δικαίου " μᾶλλον δὲ καὶ ἥψατο καὶ διῆλθε καὶ ἐφαινίχθη καὶ ἐδαπτίσθη, καὶ οὐχ ἐδαπτίσθη. Τάχα ἑξεστηκέναι ὑμῖν δοχῶ οὕτως ξναντιολογῶν. Καὶ γὰρ ἐξέστηχα, τὸ θαῦμα ἐννοῶν τοῦ δικαίου, ἀλλ᾽ οὐχ ἐναντιολογῶ. Ἢ μὲν γὰρ τοῦ δικαίου χεὶρ ἐνέπηξεν αὐτὴν τῷ ψάρυγγι τοῦ παιδός" ἡ δὲ τοῦ Θεοῦ χεῖρ᾽ κα. ἐμπαγεῖσαν οὐχ ἀφῆκεν αἵματι μολυνϑῆναι τοῦ καιδός. Καὶ γὰρ οὐχ ὁ ᾿Αἀραὰμ αὐτὴν κατεῖχε μόνον, ἀλλὰ καὶ ὁ Θεός " καὶ ὁ μὲν ὥϑει διὰ «ἧς γνώμης, ὁ δὲ Θεὸς ἀνέστελλε διὰ τῆς φωνῆς. Ἢ γὰρ αὐτὴ φωνὴ καὶ ὥπλισε τὴν δεξιὰν, καὶ χατθεῷ, πάντα τῷ ἐχείνου νεύματι διεπράττετο, καὶ πάντα τῇ ἐχεΐίνου φωνῇ διηχόνηται. Σκόπει δέ " Εἶπε, Σφάξον, καὶ εὐθέως ὡπλίζετο " εἶπε, Μὴ σφάξῃς, καὶ εὐθέως ἀφωπλίζετο᾽ καὶ γὰρ ἦν πάντα ἀπηρτισμένα. Καὶ ἐδείχνυ λοιπὸν ὁ Θεὸς τὸν στρατιώτην καὶ στρατηγὸν τῇ οἰχουμένῃ. τὸν στεφανίτην τῷ θεάτρῳ τῶν ἀγγέλων, τὸν ἱερέα, τὸν βασιλέα, τὸν διαδήματος μᾶλλον τῇ μακαίρᾳ στεφανούμενον, τὸν κητήν. Καὶ γὰρ ὥσπερ ἂν εἴ τις στρατηγὸς ἄριστον ἔχων στρατιώτην, ἀπὸ τῆς ὁπλοδεξιᾶς, ἀπὸ τῆς στάσεως, ἀπὸ τῆς ῥώμης καταπλήξειε τὸν ἀντίδιχον " οὗτο; καὶ ὁ Θεὸς, ἀπὸ τῆς γνώμης, ἀπὸ τοῦ σχήματος, ἀπὸ τῆς στάδεως μόνης τοῦ δικαίου τὸν χοινὸν ἁπάντων ἡμῶν ἐχθρὸν διάδολον κατέπληξε καὶ ἔφυγάδευσε. Καὶ γὰρ οἶμαι χἀχεῖνον τότε φρίξαντα ἀναχωρῆσαι.. Ri δὲ λέγοι τις’ Καὶ τίνος ἕνεχεν οὐχ εἴασε βαπτισθῆναι τὴν δεξιὰν, εἶτα ἀθρόον ἀνέστησς τὸν σφαγιασθέντα; Ὅτι Θεῷ θέμις οὐκ ἦν αἵματα δέχεσθαι τοιαῦτα, ἀλλὰ ἀλαστόρων δαιμόνων ἧ τοιαύτη τράπεζαι Ἐνταῦθα δὲ ἀμφότερα ἐδείκνυτο, καὶ ἡ τοῦ Δεσπότου φιλανθρωπία καὶ ἡ τοῦ δούλου εὐγνωμοσύνη. Καὶ πρότερον μὲν ἐξῆλθεν ἀπὸ τῆς γῆς" τότε δὲ ἀπὸ τῆς φύσεως αὐτῆς ἀνεχώρησε. Διὸ καὶ ἔλαδε μετὰ τόχου τὸ χεφάλαιον᾽ καὶ μάλα εἰκότως " εἴλετο γὰρ μὴ κληθῆναι κατὴρ, ὥστε δοῦλος εὐγνώμὼν φανῆναι. Διὰ τοῦτο οὐχὶ πατὴρ μόνον, ἀλλὰ καὶ ἱερεὺς ἐγίνετο" καὶ ἐπειδὴ ἀπέστη τῶν ἑαυτοῦ διὰ τὸν Θεὸν, διὰ τοῦτο καὶ ὁ Θεὸς μετὰ τούτων ἔχαρίσατο αὐτῷ καὶ τὰ αὐτοῦ. Ὅταν μὲν οὖν πολέμιοι ουργῶν" οἷαν ἐπὶ τῆς χαμίνου, καὶ «ῶν λεόντων" ὅταν 'δὲ αὐτὸς ἐπιτάττῃ, μέχρι προθυμίας ἴστησι τὸ ἐπίταγμα.. Τί γὰρ ἔλειπεν, εἰπέ μοι, τῇ ἀριστείᾳ ταύτῃ λοιπόν; μὴ γὰρ προήδει τὸ μέλλον ὁ 'Ἑδραάμ; μὴ γὰρ ἐπραγματεύετο τοῦ Θεοῦ τὴν φιλανθρωπίαν; Εἰ γὰρ. καὶ προφήτης ἦν, ἀλλ᾽ οὐ πάντα ἁ προφήτης οἶδεν. Ὥστε περιττὴ λοιπὸν ἣν ἡ σφαγὴ, xat ἀναξία Θεοῦ, Εἰ δὲ ἔδει μαθεῖν, ὅτι ἐχ νεχρῶν ἐγείρειν δυνατὸς ὃ Θεὸς, ἀπὸ τῆς μήτρας πολλῷ θαυμαστότερον τοῦτο ἔμαθε" μᾶλλον δὲ, καὶ πρὸ τῆς ἀποδείξεως ἐχείνης" πιστὸς γὰρ ἦν. Σὺ δὲ μὴ θαύμαζε τὸν δίκαιον μόνον, ἀλλὰ καὶ ζήλου’ καὶ ὁρῶν αὐτὸν ἐν τοσούτῳ θορύδῳ καὶ ζάλῃ κυμάτων, ὡς ἐν γαλήνῃ πλέοντα, ὁμοίως καὶ σὺ μεταχειρίζου τῆς ὑπαχοῆς καὶ τῆς ἀνδρείας τὸ πηδάλιον. Μὴ γάρ μοὶ τοῦτο εἴπῃς μόνον, ὅτι θυσιαστήριον ῳχοδόμησε, καὶ τὰ ξύλα" ἀλλὰ ἀναμνήσθητι καὶ τῆς φωνῆς τοῦ παιδίου, καὶ λόγισαι πόσαι νιφάδες ἐπῆλθον αὐτῷ στρατοπέδων ἐχδειματοῦσαι, ὅτε ἤκουσε τοῦ παιδίου λέγοντος ὁ πατήρ' Τὸ πρόδατον æoũ; ἐννόησον πόσοι τότε ἐχινήθησαν λογισμοὶ, οὗ πάντοθεν καταχεντοῦντες αὐτὸν καὶ διατέμνοντες. Εἰ γὰρ καὶ νῦν καταχλῶνται πολλοὶ καὶ μὴ πατέρες ὄντες, καὶ ἐδάκρυσαν, εἰ μὴ τὸ τέλος ἔδεισαν" πολλοὺς δὲ, καίτοι τοῦτο εἰδότας, δαχρύοντας ὁρῶ" τί κάπχειν ἐκεῖνον εἰκὸς ἦν, τὸν αὐτὸν γεννήσαντα, τὸν θρέψαντα. τὸν ἐν γήρ, τὸν μόνον ἔχοντα τοιοῦτον, τὸν ὁρῶντα, τὸν ἀχούοντα, τὸν εὐθέως μέλλοντα ἀν-᾿ αιρεῖν; τίς ἡ σύνεσις τῶν ῥημάτων; :-ἰς ἢ ἐπιείχεια «ἧς πεύσεως; Τίς ἄρα ὁ ἐνεργῶν, ὁ διάθολος, ὥστε ἐμπρῆσαι τὴν φύσιν; Μὴ γένοιτο, ἀλλ᾽ ὁ Θεὸς, ἵνα μᾶλλον βασανίσῃ τὴν χρυσῆν τοῦ δικαίου ψυχήν. Ὅταν μὲν γὰρ ij γυνὴ φθέγγηται τοῦ Ἰὼό, διάδολος ἐνεργεῖ’ τοιαύτη γὰρ ἡ συμδουλή" οὗτος δὲ οὐδὲν βλάσφημον φθέγγεται, ἀλλὰ καὶ σφόδρα εὑσεδὲς καὶ᾽ μεμεριμνημένον' καὶ πολλὴ ἡ χάρις ἐπήνθει τοῖς ῥήμασι, πολὺ τὸ μέλι τῶν λόγων ἀπέσταξεν ἀπὸ γαλήνης καὶ ἡμέρου ῥέον ψυχῆς" καὶ λιθένην ἱχανὰ ταῦτα ἣν μαλάξαι διάνοιαν τὰ ῥήματα. ᾿Αλλ΄ οὐ τὸν ἀδάμαντα ἐχεῖνον περιέτρεψεν, ἀλλ᾽ οὐδὲ ἔσεισεν, οὐδὲ εἶπε’ Τί πατέρα χαλεῖς τὸν μικρὸν ὕστερον οὐκ ἐσόμενόν σου πατέρα, τὸν ἤδη ταύτην ἀπολέσαντα τὴν τιμήν; Τίνος δὲ ἕνεχεν καὶ ὁ παῖς ἐρωτᾷ; Οὐ περιεργαζόμενος ἀπλῶς οὐδὲ πολυπραγμονῶν, ἀλλ᾽ ἀγωνιῶν ὑπὲρ τῶν προχειμάνων. Καὶ γὰρ ἐνἐνόει ὅτι, εἰ μὴ ἐδούλετο λαδεῖν χοινωνὸν τῶν γινομένων, οὐχ ἂν τοὺς μὲν, παῖδας ἀφῆχε κάτω μένειν, αὐτὸν δὲ μόνον παρέλαδε. Διὰ δὴ τοῦτο καὶ ὅτε μόνοι γεγόνασι, τότε αὑτὸν ἐρωτᾷ, ὅτε οὐδεὶς ἤχου: τῶν λέγομένων᾽ τοσαύτη τοῦ παιδὸς ἡ σύνεσις; ἦν, ρα οὗ διεθερμάνθητε πάντες, καὶ ἄνδρες καὶ γυναῖκες; οὐχὶ ἕκαστος ὑμῶν. περιπτύσσεται τῇ διανοίᾳ, καὶ καταφιλεῖ τὸ παιδίον, καὶ θαυμάζει τὴν σύνεσιν, καὶ αἰδεῖται τὴν εὐλάδειαν, μεθ᾽ ἧς καὶ συμποδιζόμενος καὶ ἐπὶ τοῖς ξύλοις ἐπιτιθέμενος, οὐκ ἐξεπλήντετο, οὖχ ἐσχίρτα, οὐ χατεγίνωσχε τοῦ πατρὸς ὡς μαινομένου, ἀλλὰ καὶ ἐδεσμεῖτο καὶ ἀνεδιδάζετη, καὶ ἐπετίθετο, καὶ πάντα ἔφερε σιγῇ, καθάπερ τις ἀρνειὸς, μᾶλλον δὲ, χαθάπερ ὁ χοινὸς πάντων Δεσπότη,; Καὶ γὰρ ἐκείνου ἐμεμεῖτο τὴν ἐπιείχειαν, καὶ τὸν τύπον ἐφύλαττεν’ Ὡς πρόδατον γὰρ ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ χδίροντος αὐτὸν ἄφωγος. Καίτοι γε ἐφθέγξατο οὗτος" καὶ γὰρ καὶ ὁ Δεσπόνης αὐτοῦ ἐφθέγξατο' πῶς οὖν ἄφωνος; Τουτἐστιν, οὐδὲν αὔθαδες εἶπεν, οὐδὲ τραχὺ, ἀλλὰ πάντα ἥμερα καὶ προσηνῆ, καὶ μᾶλλον τῆς σιγῆς τὰ ῥήματα τὴν ἐπιείχειαν ἐδήλου. Ἐπεὶ καὶ ὁ Χριστὸς ἔλεγεν" Εἰ μὲν καχῶς ἐλάλησα, μαρτύρησον περὶ τοῦ καχοῦ" εἰ δὲ καλῶς, τί με δέρεις; καὶ τὴν ἐπιεἰχειαν μᾶλλον ἐδήλωσεν, ἣ εἰ ἐσίγησε. Καὶ ὥσπερ οὗτος τῷ πατρὶ ἀ πὸ τοῦ θυσιαστηρίου, οὕτω καὶ ἐχεῖνος ἀπὸ τοῦ σταυροῦ διαλέγεται, Πάτερ, ἄφες αὖ» τοῖς, λέγων' οὗ γὰρ οἴδασι τί ποιοῦσι. Τί οὖν ὁ πατριάρχης; Ὁ Θεὸς ὄψεται ἑαυτῷ πρόδατον εἰς ὁλοκάρπωσιν, τέκνον. Ἑχάτεροι τὰ ὀνόματα τῆς φύσεως καλοῦσιν" ἐκεῖνος Πατέρα, καὶ τέχνον οὗτος. Καὶ χαλεπὸς ἑκατέρωθεν ὁ πόλεμος διεγείρεται, καὶ πολλὴ ἡ ζάλη, καὶ ναυάγιον οὐδαμοῦ" ἡ γὰρ φιλοσοφία πάντων χρατεῖ. Εἶτα ἐπειδὴ ἤχουσε τὸν Θεὸν, οὐχέτι εἶπεν οὐδὲν, οὐδὲ περιειργάσατο" οὕτω συνετὸν ἣν τὸ καιδίον, καὶ ἐν αὐτῷ τῆς ἡλικίας τῷ ἄνθει. Εἶδες τὸν βασιλέα πόσων ἐχράτησε στρατοπέδων, πόσωὼν πολέμων ἐπιόντων; Οὐδὲ γὰρ οὕτως ἧσαν οἱ βάρδαροι τῇ πόλει τῶν Ἱεροσολύμων φοδεροὶῖ, ὅτε ἐπῆλθον αὐτῇ πολλάχις, ὡς οἱ λογισμοὶ τούτων πάντοθεν αὐτὸν περιχαθήμενοι" ἀλλ' ὅμως ἀπάντων περιεγένετο. Βούλει καὶ τὸν ἱερέα ἰδεῖν; οὐ πόῤῥωθεν τὸ ὑπόδειγμα. Ὅταν γὰρ αὐτὸν ἴδῃς πῦρ ἔχοντα καὶ μάχαιραν καὶ θυσιαστηρίῳ ἐφεστῶτα, τὶ λοιπὸν ἀμφιδάλλεις ὑπὲρ τῆς ἱερωσύνης; Εἰ δὲ βούλει καὶ τὴν θυσίαν ἰδεῖν, ὅρα διπλῆν. Προσήνεγχε γοῦν παῖδα, προσήνεγχε καὶ πρόδατον, μᾶλλον δὲ πρὸ πάντων, τὴν ἑαυτοῦ γνώμην' καὶ τῷ μὲν αἵματι τοῦ προδάτου τὴν δεξιὰν, τῇ δὲ σφαγῇ τοῦ παιδὸς τὴν ψυχὴν ἡγίασεν. Οὕτως ἐχειροτονήθη ἱερεὺς, αἵματι μονογενοῦς, θυσίᾳ ἀμνοῦ. Καὶ γὰρ καὶ οἱ ἱερεῖς αἴματι ἡγιάζοντο τῶν ἱερείων τῶν τῷ Θεζ, γων. Βούλει καὶ προφήτην ἰδεῖν; ᾿Αδραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν εὴν ἐμήν" καὶ εἶδε, καὶ ἐχάρη. φησίν. Οὕτω καὶ σὺ γίνῃ βασιλεὺς, καὶ ἱερεὺς, καὶ προφήτης ἐν τῷ λουτρῷ" βασιλεὺς μὲν, πάσας χαμαὶ ῥίψας τὰς πονηρὰς πρά. ξεις, καὶ τὰ ἁμαρτήματα κατασφάξας" ἱερεὺς δὲ, ἑαυτὸν προσενεγχὼν τῷ Θεῷ, καὶ χαταθύσας τὸ σῶμα, καὶ σφαγεὶς καὶ αὐτός" Εἰ γὰρ συναποθάνομεν αὐτῷ, φησὶ, καὶ συζήσομεν αὐτῷ" προφήτης δὲ, τὰ μέλλοντα μανθάνων, καὶ ἔνθους γινόμενος καὶ σφραγισάμενος. Καθάπερ γὰρ στρατιώταις σφραγὶς, οὕτω καὶ τοῖς πιστοῖς τὸ Πνεῦμα ἐπιτίθεται" χἂν λειποτακτήσῃς, χατάδηλος γίνῃ πᾶσιν. Ἴουδαζοι μὲν γὰρ εἷχον σφραγῖδα τὴν περιτομὴν, ἡμεῖς δὲ τὸν ἀῤῥαδῶνα τοῦ Πνεύματος. Ταῦτα οὖν εἰδότες, καὶ τὸ ἀξίωμα τὸ ἑαυτῶν ἐννοήσαντες, ἄξιον τῆς χάριτος ἐπιδειξώμεθα βίον, ἵνα καὶ τῆς μελλούσης ἐπιτύχωμεν βασιλείας" ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, πιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) What word, then, is he speaking of? “For the Son of God,” he says, “who was preached among you by us, by me and Silvanus and Timothy, was not Yes and No.” This is why he brings the company of teachers into the midst, making the testimony trustworthy from this too, not only through those who heard but also through those who taught. And yet these were his disciples; but out of modesty he numbers them among the teachers. What is “was not Yes and No”? “I did not overturn,” he says, “what I said before in my preaching; I did not tell you now this, now that; for that would belong no longer to faith but to a mind gone astray.” “But in him it has become Yes.” That is, the word remains unshaken and firm. “For all the promises of God find their Yes in him, and in him their Amen, to the glory of God through us.” What is “all the promises of God”? The preaching promised many things, and they themselves announced and preached these many things. For they spoke of the resurrection, of the ascension, of incorruption, of the great prizes and of those ineffable good things. These promises, then, he says, remain unmoved, and there was no Yes and No in them; that is, what was said is not true at one time and false at another, as my visit was, but always true. First he contends for the doctrines of the faith and the word about Christ, saying, “My word and my preaching was not Yes and No”; then for the promises: “For all the promises of God find their Yes in him.” And if what he promised is firm and he will certainly give it, much more is he himself, and the word about him, firm; and one cannot say that he is now and now is not, but he always is, and is the same. What is “In him is the Yes and the Amen”? It shows what will certainly be. For the promises have their fulfillment and accomplishment in him, not in man. Do not be afraid, then; for it is not a man, that you should suspect it, but God, who both said it and fulfills it. “To the glory of God through us.” What is “to the glory through us”? He fulfills them through us, that is, through his benefits to us, to his own glory; for this is what “to the glory of God” means. And if it is to the glory of God, it will certainly come about. For he will not disregard his own glory, even if he should disregard our salvation; and that, too, because he greatly loves humankind. And besides, our salvation is bound up with his glory in these things. So if the promises are for his glory, our salvation will certainly follow too. This he repeats continually in the letter to the Ephesians, saying, “to the praise of his glory,” and he puts it everywhere, showing that the outcome is necessary. This is what he says here too: his promises do not lie, for they not only save us but also glorify him. So do not think, “They were announced through us,” and then doubt; for they are not fulfilled through us but through him; and the promises too are his; for we have spoken to you not our own things but his. “But it is God who establishes us with you in Christ, and has anointed us, and has sealed us and given us the pledge of the Spirit in our hearts.” Again he confirms the future from the past. For if it is he who establishes us in Christ, that is, who does not let us be shaken from faith in Christ, and he himself who anointed us and gave the Spirit in our hearts, how will he not give what is to come? For if he gave the beginnings and the foundations, the root and the spring, namely the true knowledge of himself and the sharing of the Spirit, how will he not give what comes from these? For if those things are given for the sake of these, much more will he who gave these also grant those; and if he gave these to us when we were enemies, much more will he bestow those on us now that we have become friends. That is why he did not simply say “the Spirit,” but called it “the pledge,” so that from this you might be confident about the whole. For if he were not going to give the whole, he would not have chosen to give the pledge and lose it idly and in vain. And see Paul’s fair-mindedness. “Why need I say,” he says, “that the truth of the promises does not rest in us? Your very standing unshaken and firmly fixed does not rest in us, but this too is God’s. For it is God,” he says, “who establishes you.” So it is not we who make you firm; for we too need one who establishes us. So let no one think that the preaching is at risk because of us; God has taken the whole upon himself; the whole is his care. What is “anointed and sealed”? He gave the Spirit, through whom he did both, making us at once prophets and priests and kings; for in old times these classes were anointed. But we now have not one but all three dignities, and in a higher degree. For we are to enjoy a kingdom, and we become priests, offering our bodies as a sacrifice: “Present your members,” he says, “as a living sacrifice, pleasing to God”; and besides these we are made prophets too: “For what eye has not seen and ear has not heard, these things have been revealed to us.” And we become kings in another way too, if we will master unruly thoughts. For that such a man is a king, and more so than the one who wears the diadem, I will now make plain to you. The king has many armies; but we too have more thoughts than they, for one cannot count the boundless multitude of thoughts within us. And not only a multitude is to be seen, but in this multitude of thoughts many [generals and captains, archers] and slingers too. What else makes a king? His robes? But this man too wears a better and finer robe, which neither moth eats nor time consumes. And he has a crown of many kinds: the crown of glory, the crown of the mercies of God (“Bless the Lord, O my soul,” it says, “who crowns you with mercy and compassion”); the crown of glory (“With glory and honor you have crowned him”); the crown of favor (“As with a shield of favor you have crowned us”); and the crown of graces (“For you shall receive a crown of graces on your head”). Do you see how this diadem is intricate and more beautiful? But let us examine the affairs of these kings again from the beginning, and more exactly. The one rules his bodyguards and commands everyone, and all obey and serve him; but I show you a greater rule here. The multitude is equal, or even greater; it remains to examine their obedience. And do not bring into the midst for me those who have fallen from their kingdoms and been slaughtered by their own bodyguards. Let us not bring these forward, but let us look for those who governed their kingdom well in both cases. You may set forth whichever kings you wish; but I set before you the patriarch … how many thoughts then rose up against him! Yet he subdued them all, and they all trembled before him more than bodyguards before a king; with a look alone he checked them all, and none of them dared even to mutter, but they bowed down and all gave way to him as to a king, though they were very sharp and very harsh. For the points of spears are not as fearful as those thoughts were then. Was not the sympathy of nature harder than spears? That is why they could cut his soul more than a sharpened point. For no spear could ever be as sharp as those thoughts, whose goads, sharpened and raised from below, from his very bowels, pierced through the righteous man’s mind. In the one case there is need of time and of deliberation, of a blow and of pain, and then death follows; but in the other there was need of none of these, so much swifter and keener were the wounds. Yet though so many thoughts were armed against him then, there was great calm, and all stood in good order, adorning him rather than terrifying him. See him, then, stretching out the knife, and set in the midst as many kings as you like, Augusti and Caesars: you will name nothing so great, nor be able to show such a posture, so noble and worthy of heaven. For against the mightiest tyranny that righteous man then set up a trophy; for nothing is more tyrannical than nature, though you set forth countless tyrants. Nature lay cast on the ground with its weapons and its whole army, and he stood with his hand raised, holding not a crown but a knife more splendid than any crown; and the people of angels applauded, and God proclaimed him from heaven. For since he lived as a citizen of heaven, from there he received the proclamation too. What is more splendid than this? Or rather, what could equal this trophy? For if, when an athlete had won, it was not a herald below but the king himself who rose from above and proclaimed the Olympic victor, would this not have seemed to him more splendid than the crowns, and would it not have turned the whole theater toward him? When then not a human king but God himself, not in this theater but in the theater of the world, before the people of angels and archangels, proclaims him, crying with a splendid voice from above, where shall we place this saint, tell me? If you will, let us hear the voice itself. What then is the voice? “Abraham, Abraham, do not lay your hand on Isaac, nor do anything to him; for now I know that you fear God, and you have not spared your beloved son for my sake.” What is this? Did he who knows all things before they come to be know it only now? And yet the man’s piety was plain even to a human being: he had given so many proofs of his devotion to God, when God said to him, “Go out from your land and from your kindred”; when, for God’s sake and out of honor to him, he yielded the first place to his nephew; when God rescued him from such great dangers; when God bade him go into Egypt, and when his wife was taken from him he did not complain; and many other things besides. And, as I said, even a man would have learned the man’s piety from these things, much less God, who does not wait to learn the outcome from events. How did he justify him without knowing? “For Abraham believed,” it says, “and it was reckoned to him as righteousness.” What then is “Now I know”? The Syriac renders it, “Now you have made known,” that is, to men: “for I knew long ago, even before all those commands.” But why to men now? Were those earlier things not enough to show his goodwill toward God? They were enough; but this so far surpassed them that they seem nothing beside it. So it was to exalt this achievement, and show it higher than all, that he said these words. Many people too, when … surpass and outdo the former, are accustomed to speak so: when someone receives from another a gift greater than earlier ones, he often says, “Now I know that so-and-so loves me,” not meaning that he did not know it before, but wishing to show that what has now been given is greater than all. … the trophy then was an angel’s, not a man’s. Consider … God too, speaking in human fashion, says “I know,” wishing to show nothing other than the greatness of the contest, not that he then learned the fear, or the greatness of the fear. For when he says, [“Let us go down and see,” he does not say it] as one who needs to, for he fills all things and knows all things clearly, but to teach us not to pass judgment hastily. And when it says, “The Lord looked down from heaven,” it speaks of exact knowledge by a metaphor taken from men. So here too he says “Now I know,” showing that this was greater than all that went before. And he gives proof of this, adding, “You have not spared your beloved son for my sake.” He did not say “your son” only, but “your beloved son.” For he dared this against not nature only but also affection, which was great in him because of his own character and the virtue of the boy. If fathers would not easily give up even worthless sons, but mourn them too, when it is a son, and a true-born son, and an only son, and beloved, and Isaac, and he is to be slain by his father himself, who could tell the greatness of this wisdom? This contest is more splendid than countless diadems and boundless crowns. For on the man who wears that crown death often comes and does him violence, and before death countless plots from circumstances; but this diadem no one, not even after death, will be able to take away from the one who wears it, neither his own people nor strangers. And look, I pray you, at the most precious stone of this diadem. For as a precious stone binds a crown together, so he binds these words together at the end. What is this, “for my sake”? For the wonder is not that he did not spare him, but that he did so for God’s sake. O blessed right hand, what a knife it was counted worthy of! O wonderful knife, what a right hand it was counted worthy of! O wonderful knife, for what purpose and in what place it served! How it was stained with blood, and how it was not! I do not even know what to say, so awesome was the mystery. It did not touch the boy’s neck, nor pass through the throat of that holy one, nor was it reddened with the blood of a righteous man; or rather, it both touched and passed through and was reddened and was dipped, and was not dipped. Perhaps I seem to you to be out of my mind, contradicting myself so. And indeed I am beside myself, considering the wonder of the righteous man; but I do not contradict myself. For the hand of the righteous man drove it into the boy’s throat; but the hand of God did not allow it, though driven in, to be defiled with the boy’s blood. For not Abraham alone held it, but God too; and the one pushed it on by his will, while God held it back by his voice. For the same voice both armed the right hand and disarmed it … everything was done at God’s nod, and everything served at his voice. Consider: he said, “Slay,” and at once the hand was armed; he said, “Do not slay,” and at once it was disarmed; for everything had been completed. And from then on God displayed the soldier and general to the world, the crowned victor to the theater of the angels, the priest, the king, crowned with the knife rather than with a diadem, the victor. For just as a general who has an excellent soldier might strike his adversary with dismay by the soldier’s skill at arms, his stance, and his strength, so too God, by the purpose, the posture, the stance alone of the righteous man, struck with dismay and put to flight the devil, the common enemy of us all. For I think that he too withdrew then, shuddering. But if someone should say, “And why did he not let the right hand be dipped in blood, and then at once raise up the one who had been slain?” Because it was not lawful for God to receive such blood; such a table belongs to avenging demons. Here, however, both things were shown: the Master’s love for humankind and the servant’s fair-mindedness. Before, Abraham went out from his land; then he departed from nature itself. That is why he received his capital back with interest, and quite rightly; for he chose not to be called a father, so as to be shown a grateful servant. That is why he became not only a father but also a priest; and since he gave up his own for God’s sake, God bestowed on him his own as well, along with these things. When enemies [plot evil, God lets it go as far as the trial and then works wonders] …, as in the case of the furnace and of the lions; but when he himself gives the command, he stops the command at the willingness. For what, tell me, was still lacking to this feat? Did Abraham know the outcome beforehand? Was he trading on God’s love for humankind? For even though he was a prophet, a prophet does not know everything. So from then on the slaughter was superfluous and unworthy of God. And if he needed to learn that God is able to raise from the dead, he had learned this far more wonderfully from the womb; or rather, even before that proof, for he was a believer. But do not only admire the righteous man; imitate him too. And seeing him, amid such great tumult and such a storm of waves, sailing as in calm weather, take the rudder of obedience and courage in hand yourself as well. Do not tell me only that he built the altar and laid the wood; but remember the boy’s voice too, and reckon how many snowstorms of armies came upon him, terrifying him, when the father heard the boy saying, “Where is the sheep?” Consider how many thoughts were stirred then, stabbing him on every side and cutting him through. For if even now many who are not fathers are broken down and would have wept, if they had not feared the outcome, and I see many weeping though they know the end, what must he probably have suffered, he who begot him, who nursed him, who had him in old age, who had only him, and such a son, who saw him, heard him, and was about to slay him at once? What understanding in the words! What gentleness in the question! Who then was at work—the devil—so as to set nature on fire? God forbid! It was God, so as to try the golden soul of the righteous man the more. For when Job’s wife speaks, the devil is at work, for such is her counsel; but this boy utters nothing blasphemous, but something very pious and thoughtful; much grace bloomed on the words, much honey dripped from the speech, flowing from a calm and gentle soul; and these words were enough to soften even a mind of stone. Yet they did not overturn that man of adamant, nor even shake him, nor did he say, “Why do you call ‘father’ one who a little later will not be your father, who has already lost this honor?” And why did the boy ask? Not out of mere curiosity or meddling, but in anxiety about what lay ahead. For he reflected that if his father had not wanted to take him as a partner in what was happening, he would not have left the servants to stay below and taken him alone. That is why, when they were alone, he asked him then, when no one could hear what was said. So great was the boy’s understanding! … Were you not all warmed, both men and women? Does not each of you embrace the child in his mind and kiss him, and admire his understanding, and revere the piety with which, though bound and laid on the wood, he was not terrified, did not struggle, did not condemn his father as mad, but was bound and lifted up and laid on, and bore everything in silence, like a lamb, or rather like the common Master of all? For he imitated his gentleness and kept his type: “Like a sheep he was led to the slaughter, and like a lamb before its shearer he is dumb.” And yet Isaac spoke; and his Master spoke too. How then was he dumb? That is, he said nothing self-willed or harsh, but all was gentle and mild, and his words showed his gentleness more than silence would have. For Christ also said, “If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me?” and showed his gentleness more than if he had been silent. And as Isaac speaks to his father from the altar, so Christ speaks from the cross, saying, “Father, forgive them, for they do not know what they are doing.” What then does the patriarch say? “God will provide for himself a sheep for a whole burnt offering, my child.” Each calls the other by the names of nature, the one “Father,” the other “child.” A hard war is stirred up on both sides, a great storm, and nowhere a shipwreck; for wisdom masters everything. Then, when the boy heard “God,” he said nothing more and did not inquire further; so understanding was the child, even in the very bloom of his youth. Do you see over how many armies the king prevailed, how many wars that came against him? For the barbarians were not so fearful to the city of Jerusalem when they attacked it many times as these thoughts were, besieging him on every side; yet he overcame them all. Do you wish to see the priest too? The example is not far off. When you see him holding fire and a knife and standing at the altar, why still doubt his priesthood? And if you wish to see the sacrifice too, see that it is double. For he offered a son, he offered a sheep too, or rather, before all, his own will; and with the blood of the sheep he sanctified his right hand, and with the slaying of his son, his soul. So he was ordained priest, by the blood of an only-begotten son, by the sacrifice of a lamb. For the priests too were sanctified by the blood of the victims offered to God. Do you wish to see the prophet too? “Your father Abraham rejoiced to see my day; he saw it and was glad,” it says. So you too become king and priest and prophet in the washing: king, when you have cast to the ground all wicked deeds and slain your sins; priest, when you have offered yourself to God, sacrificed your body, and been slain yourself too (“For if we have died with him,” he says, “we shall also live with him”); prophet, when you learn the things to come, become inspired, and are sealed. For as a seal is put on soldiers, so the Spirit is put on the faithful; and if you desert, you are plain to all. For the Jews had circumcision as a seal, but we the pledge of the Spirit. Knowing these things, then, and considering our own dignity, let us show a life worthy of the grace, that we may obtain the kingdom to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - 2 Cor 1:19–22: quotation, high confidence - Eph 1:12: quotation, high confidence - Eph 1:14: allusion, medium confidence - Rom 12:1: quotation, high confidence - 1 Cor 2:9–10: quotation, high confidence - Matt 6:19–20: allusion, medium confidence - Ps 103:4 (102:4 LXX): quotation, high confidence - Ps 8:5 (8:6 LXX): quotation, high confidence - Ps 5:12 (5:13 LXX): quotation, high confidence - Prov 4:9: quotation, high confidence - Gen 22:10–12: quotation, high confidence - Gen 12:1: quotation, high confidence - Gen 13:8–9: allusion, high confidence - Gen 12:10–20: allusion, high confidence - Gen 15:6: quotation, high confidence - Ps 14:2 (13:2 LXX): quotation, medium confidence - Dan 3:19–27: allusion, medium confidence - Dan 6:16–22: allusion, medium confidence - Heb 11:19: allusion, medium confidence - Gen 22:7–8: quotation, high confidence - Job 2:9: allusion, high confidence - Gen 22:5: allusion, high confidence - Gen 22:9: allusion, high confidence - Isa 53:7: quotation, high confidence - John 18:23: quotation, high confidence - Luke 23:34: quotation, high confidence - Exod 29:20–21: allusion, medium confidence - John 8:56: quotation, high confidence - 2 Tim 2:11: quotation, high confidence ### Translation notes - Lines are lost in the scan text in several places (marked …): in the description of the soldiers among one’s thoughts, at the introduction of Abraham, in the explanation of “Now I know,” after “disarmed it,” and in the contrast between God’s dealings with enemies and with his own commands; bracketed words are supplied by sense. - “The Syriac”: the Syriac version (or a Syrian interpreter) of Gen 22:12, cited for the rendering “Now you have made known.” - Abraham’s offering of Isaac as a type of Christ (Isa 53:7) and the baptismal anointing as king, priest, and prophet are Chrysostom’s own; translated as written. “Such blood”: human sacrifice, which Chrysostom says belongs to demons. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 3.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/3-4). ## Homily 4.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/4-1/#p-4-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom reconciles Paul’s ‘sparing’ them with the Spirit’s guidance, explains how Paul grieved and was gladdened by their grief, expounds his plea to forgive and restore the repentant offender lest Satan outwit them through excessive sorrow, and lists the true remedies of repentance beyond mere outward austerity. ### Greek text δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχὴν, ὅτι φειδόμενος ὑμῶν, οὐχέτι δον εἰς Κόρινθον. Τί φὴς, ὦ μαχάριε Παῦλε; φειδόμενος αὐτῶν οὐχ ἦλθες εἰς Κόρινθον; Οὐκοῦν ἐναντιολογίαν τινὰ ἡμῖν εἰσάγεις ἐνταῦθα. ᾿Ανωτέρω μὲν γὰρ ἔλεγες, ὅτι διὰ «οὔτο οὐχ ἦλθες, ἐπειδὴ οὐ χατὰ σάρχα βουλεύῃ, οὐδὲ κύριος εἶ σαυτοῦ, ἀλλ᾽ ὑπὸ τῆς τοῦ Πνεύματος ἐξουσία: πανταχοῦ περιάγῃ, καὶ τὰς θλίψεις εἰς μέσον ἦγες" ἐνταῦθα δὲ σὸν φὴς εἶναι τὸ μὴ ἐλθεῖν, οὐχέτι, πἧς τοῦ Πνεύματος ἐξουσίας" καὶ γάρ φησιν, ὅτι Φειδόμενος ὑμῶν, οὐκ ἤ.1θον εἰς Κόρινθον. Τί οὖν ἔστιν εἰπεῖν; -Ἢ ὅτι καὶ τοῦτο αὐτὸ τοῦ Πνεύματος ἦν, καὶ ἠθέλησε μὲν αὐτὸς ἐλθεῖν, ὑπέδαλε δὲ τὸ Πνεῦμα μὴ παραγενέσθαι, τὴν φειδὼ τὴν αὐτῶν προδαλλόμενον" ἣ περὶ ἑτέρας λέγει παρουσίας, δηλῶν ὅτι πρὶν ἢ γράψαι τὴν προτέραν ἐπιστολὴν, ὴθέλησεν ἐλθεῖν, καὶ χατέσχεν ἑαυτὸν δι᾽ ἀγάπην, ὥστε μὴ ἀδιορθώτοις ἐπιστῆναι. Εἰχὸς δὲ καὶ μετὰ τὴν δευτέραν Ἐπιστολὴν, τοῦ Πνεύματος μηχέτι χωλύον- «ος αὐτὸν, ἐχόντα διὰ τὴν αἰτίαν ταύτην μεῖναι. Ὁ καὶ μᾶλλόν ἐστιν ὑποπτεῦσαι, ὅτι παρὰ μὲν τὴν ἀρχὴν τὸ Πνεῦμα ἐχώλυεν' ὕστερον δὲ καὶ αὐτὸς ἐπὶλογισάμενος ὅτι τοῦτο βέλτιον, ἔμεινε. Σὺ δέ μοι σχόπει πῶς πάλιν ἑαυτοῦ μέμνηται, ὃ συνεχῶς λέγειν οὐ παύσομαι, ἀπὸ τῶν ἐναντίων ἑαυτῷ συντστάμενος. Ἐπειδὴ γὰρ καὶ τοῦτο εἰχὸς ἣν ὑποπτεύειν αὐτοὺς, καὶ λέγειν, ὅτι Διὰ τοῦτο οὐχ ἠθέλησας ἐλθεῖν" ἐμίσησας γὰρ ἡμᾶς " δείκνυσι τοὐναντίον, ὅτι διὰ τοῦτο οὐχ ἠθέλησεν, ἐπειδὴ ἐφίλει αὐτούς. Τί δέ ἔστι τὸ, Φειδόμενος; Ἥχουσα, φησὶν, ὅτι ἐπόρνευσάν τινες παρ' ὑμῖν" οὐχ ἤθελον οὖν ἐλθὼν λυπῆσαι ὑμᾶς. Καὶ γὰρ ἀνάγκη παρόντα ἐξετάσαι τὸ πρᾶγμα, καὶ ἐπεξελθεῖν καὶ χολάσαι, καὶ πολλοὺς ἀπαιτῆσαι δίκην. Βέλτιον οὖν εἶναι ἐνόμισα ἀπεῖναι, καὶ ἐνδοῦναι μετανοῆσαι, ἣ παρὼν ἐπεξελθεῖν, καὶ παροξυνυῆναι μειζόνως. Καὶ γὰρ πρὸς τῷ τέλει τῆς ᾿Επιστολῆς σαφῶς αὐτὸ παρεδήλωσεν εἰπών" Φοδοῦμαι μή πως ἐλθόντα μὲ ταπεινώσῃ ὁ Θεός μου πρὸς ὑμᾶς, καὶ πεγθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀσε.λγείᾳ καὶ ἀκαθαρσίᾳ, ἧ ἔπραξαν. Τοῦτο τοίνυν καὶ ἐνταῦθα ἐνδείχνυται, καὶ λέγει μὲν αὐτὸς ὡς « ἀπολογούμενος, ἐπιστύφει δὲ αὐτοὺς σφοδρότατα, καὶ φοδεῖ. Καὶ γὰρ ἡνίξατο τιμωρίας ὄντας αὑτοὺς ὑπευθύνους, χαέ τι καὶ πεισομένους, εἰ μὴ ταχξως διορθωθεῖεν. Ὃ καὶ αὐτὸ πάλιν ἐν τῷ τέλει τῆς Ἐπιστολῆς φησιν, ὅτι Ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Πλὴν ἀλλ᾽ ἐχεῖ μὲν σαφέστερον, ἐνταῦθα δὲ, ἐπειδὴ προοίμιον. ἦν, οὐχ οὕτως αὐτὸ λέγει, ἀλλ᾽ ὑπεσταλμένως" καὶ οὐδὲ τούτῳ ἀρκεῖται, ἀλλὰ καὶ αὐτὸ τοῦτο πάλιν θεραἐξουσίαν πολλὴν ἐνδεικνυμένου τὸ ῥῆμα nhv (φείδεται γάρτις ἐχείνων, οὖς καὶ χολάσαι χύριός ἐστι), τοῦτο αὐτὸ παραμυθούμενος, καὶ τὸ δοχοῦν εἶναι τραχὺ πίστεως. Τουτέστι, Οὐ διὰ τοῦτο εἶπον, ὅτι φειδόμεγος ὑμῶν οὖχ ἦλθον, ὡς χυριεύων ὑμῶν. Καὶ οὐχ εἷπεν, Ὑμῶν, ἀλλὰ, Τῆς πίστεως" ὃ καὶ πραότερον ἣν καὶ ἀληθέστερον. Τὸν γὰρ μὴ βουλόμενον πιστεῦσαι «τἰς χύριος ἀναγκάσαι; ᾿Α.1:.:ὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν. Ἐπειδὴ γὰρ, φησὶν, ἢ χαρὰ ὑμῶν. ἡμετέρα ἐστὶν, οὐχ ἦλθον, ἵνα μὴ ἐμδάλω εἰς λύπην. ὑμᾶς, «αἱ αὐξήσω τὴν ἀθυμίαν τὴν ἐμήν᾽ ἀλλ᾽ ἔμεινα, ἵνα διορθωθέντες ἀπὸ τῆς ἀπειλῆς, εὐφρανθῆτε. Πάντα γὰρ ποιοῦμεν ὑπὲρ τῆς χαρᾶς τῆς ὑμετέρας, καὶ ὑπὲρ τούτου σπεύδομεν, ἐπειδὴ καὶ αὐτοὶ χδινωνοῦμεν αὐτῇ. Τῇ γὰρ αἰστει ἑστήκατε. “Ὅρα πάλιν ὑπεσταλμένως διαλεγόμενον. Δέδοιχε γὰρ αὐτῶν χαϑάψασθαι πάλιν, ἐπειδὴ σφοδρῶς αὐτῶν ἐν τῇ προτέρᾳ χαθίχετο Ἐπιστολῇ, καί τινα μεταδολὴν ἐπεδείξαντο" καὶ ἔμελλεν αὐτοὺς τοῦτο ἀνατρέπειν, εἰ μεταδαλλόμενοι πάλιν τὴν αὐτὴν ἐπιτίμησιν ὑπέμενον. Διὸ πολλῷ τῆς προτέρας ἡμερωτέρα αὕτη. “Ἔχρινα δὲ ἐμαυτῷ τὸ μὴ πάλιν ἐν λύπῃ ἐλθεῖν πρὸς ὑμᾶς. Τὸ, Πάλε», δείχνυσι καὶ ἤδη λυπηθέντα ὀχεῖθεν" καὶ δοχῶν ἀπολογεῖσθαι, λεληθότως αὐτῶν χαθἀπτεται. Εἰ δὲ καὶ ἤδη ἐλύπησαν, καὶ πάλιν ἔμελλον λυπεῖν, ἐννόησον ὅσην εἰχὸς γενέσθαι τὴν ἀηδίαν «. ᾿Αλλὰ τοῦτο μὲν οὐ λέγει, ὅτι Ἐλυπήσατε" ἑτέρως δὲ μεθοδεύει τὸν λόγον τὸ αὐτὸ τοῦτο αἰνιττόμενος, καὶ λέγων, ὅτι Διὰ τοῦτο οὐχ ἦλθον, ἵνα μὴ λυπήσω ὑμᾶς" ὃ τὴν αὐτὴν μὲν ἰσχὺν ἔχει τούτῳ ᾧ εἶπον, εὐπαράδεκτον δὲ μᾶλλόν ἐστι. Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ἐστιν ὁ εὑφραίνων μ8, εἰ μὴ ὁ λυπούμεusvoc ἐξ ἐμοῦ; Ποία αὕτη ἀχολουθία; Μεγίστη μὲν "οὖν. Σχόπει δέ’ Οὐχ ἠθέλησα, φησὶν, ἐλθεῖν πρὸς ὑμᾶς, ἵνα μὴ λυπήσω ὑμᾶς πλέον, ἐπιτιμῶν, ἀγαναχτῶν, ἀποστρεφόμενος. Εἶτα ἐπειδὴ καὶ αὐτὸ σφοδρὸν ἣν, καὶ χατηγορίαν αὐτῶν εἶχεν, εἴ γε οὕτως ἕξων ὡς Παῦλον λυπεῖν, ἐπιδιορθώσει χρώμενος, φησίν" Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς. ἐστιν ὁ δὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Εἰ δὲ καὶ ἐν λύπῃ ἔμελλον εἷναι, ἀναγχαζόμενος ὑμῖν ἐπιτιμᾷν καὶ ὁρᾷν λυπου-μένους, ἀλλ᾽ ὅμως καὶ αὐτὸ τοῦτο ηὔφραινέ με. Μεγίόστης γὰρ τοῦτο ἀγάπης τεχμήριον, τὸ τοσούτου παρ᾽ ὑμῖν ἄξιον εἶναί με, ὡς δύνασθαι δάχνειν ὑμᾶς ἀποστρεφόμενον. 8. Καὶ ὄρα σύνεσιν. Ὃ γὰρ τοῦ νόμου τῶν μαθητῶν ἦν, τὸ ἀλγεῖν καὶ αἰσθάνεσθαι ἐπιτιμωμένους, τοῦτο ὡς χαριζομένους αὐτοὺς εἰσάγει. Οὐδεὶς γάρ με οὕτως εὐφραίνει. φησὶν, ὡς ἐχεῖνος ὁ ἐπιστρεφόμενος τῶν ἐμῶν ῥημάτων, καὶ λυπούμενος ὅταν βλέπῃ με ὀργιζόμενον. Καίτοι τὸ ἀχόλουῃθον ἦν εἰπεῖν. Εἰ γὰρ ἐγὼ χυπῶ ὑμᾶς, καὶ τίς ἐστιν ὁ δυνάμενος ὑμᾶς εὐφρᾶναι; ἀλλ' οὐ λέγει τοῦτο, ἀλλ᾽ ἀντιστρέφει πάλιν αὐτὸ, θεραπεύων αὐτοὺς, καὶ λέγων" Εἰ καὶ λυπῶ ὑμᾶς, χάριν μοι παρέχετε xav τούτῳ μεγίστην, ὅτι δάχνεσθε ὁπὸ τῶν παρ᾽ ἐμοῦ λεγομένων, Καὶ γὰρ ἔγραψα ὑμῖν αὐτὸ τοῦτο. Ποῖον; Ὅτι διὰ τοῦτο οὐχ ἦλθον, φειδόμενος ὑμῶν. Πότε ἔγραφεν; ἐν τῇ προτέρᾳ, ὅτε ἔλεγεν" Οὐ θέλω ὑμᾶς ἄρτι ἐν παρόδῳ ἰδεῖν; Οὐκ ἔγωγε οἶμαι, ἀλλ᾽ ἐν αὐτῇ τῇ Ἐπιστολῇ, ὅτεεἶπε. Μὴ - ῥἑλθόντα μὲ πάλιν ταπεινώσῃ ὁ Θεός μον πρὸς ᾿ ὧμᾶς. "Ἔγραψα οὖν αὐτὸ τοῦτο πρὸς τῷ τέλει, φησί: Μή πὼς ἐλθόντα με ταπειγώσῃ ὁ Θεός μου, «ἰ δὲ ἔγραφες; Ἵνα μὴ ἐλθὼν λύπην σχῶ ἀρ' ὧν ἔδει μὲ καίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς, ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν. Ἐπειδὴ γὰρ εἷ- “αὐθχδέστερον τοῦτο ἦν καὶ τραχύτερον, πάλιν αὐτὸ ἀνέστρεψεν ἑτέρως, καὶ ἡμερώτερον αὐτὸ ἐποίησεν οἷς ἐπήγαγε. Διὰ τοῦτο γὰρ, φησὶ, προέγραψα ὑμῖν, ἕνα μὴ ἕν ὀδύνῃ ὑμᾶς εὕρω μὴ διορθωθέντας. Διὰ τοῦτο εἶπον, Ἵνω μὴ λυπηθῶ, οὗ τὸ ἐμαυτοῦ σχοπῶν, ἀλλὰ τὸ ὑμέτερον. Οἶδα γὰρ, ὅτι ἐὰν ἴδητε καίροντα, καίρετε' χἂν θεάσησθε ἀλγεῖτε. Ὅρα τοίνυν ἄνωθεν τὴν ἀχολουθίαν τῶν εἰρημένων᾽ οὕτω γὰρ εὐμαθέστερος ἡμῖν ἔσται ὁ λόγος. Οὐκ ἦλθον, φησὶν, ἵνα μὴ λυπήτω ὑμᾶς, ἀδιορθώτους εὑρών. Τοῦτο δὲ ἐποίουν, οὐ τὸ ἐμαυτοῦ σχοπῶν, ἀλλὰ τὸ ὑμέτερον. Ἐγὼ μὲν γὰρ λυπουμέμένων ὑμῶν, ἔχω ἡδονὴν οὐ μιχρὰν, ὅταν ἴδω τοσοῦτον ἐμοῦ φροντίζοντας, ὡς καὶ λυπεῖσθαι καὶ ἀλγεῖν «ἀγαναχτοῦντος ἐμοῦ. Τίς γάρ ἔστιν ὁ εὑφραίνων As, εἰ μὴ ὁ λυπούμενος ἐξ ὁμοῦ; Πλὴν ἀλλὰ καὶ οὕτω διαχείμενος, ἐπειδὴ τὸ ὑμέτερον σχοπῶ, ἔγραψα ὑμῖν τὸ αὐτὸ τοῦτο, ἵνα μὴ λυπηθῶ" καὶ ἐν τούτῳ πάλιν οὐ τὸ ἐμὸν σχοπῶν, ἀλλὰ τὸ ὑμέτερον. Οἶδα γὰρ ὅτι καὶ ὑμεῖς μέλλετε λυπεῖσθαι, ἀλγοῦντά με ὁρῶντες, ὥσπερ οὖν καὶ εὐφραίνεσθαι, καίροντα θεωροῦντες. Σχόπει τοίνυν σύνεσιν" Εἶπεν’ Ἵνα μὴ λυπήσω οὖχ ἦλθον, χαΐτοι γε εὐφραίνομαι, φησίν. Εἶτα ἵνα μὴ δόξῃ ἐχείνων ἀλγούντων εὐφραίνεσθαι, Κατὰ τοῦτο, φηδὶ, καίρω, καθὸ καθάπτομαι" ἐπεὶ χαθ᾽ ἕτερον λυποῦμαι, ὅταν τοὺς οὕτω φιλοῦντας ἀναγχάζωμαι λυπεῖν, οὐ τούτῳ μόνον τῷ ἐπιτιμᾷν, ἀλλὰ τῷ καὶ αὐτὸς ἐν λύπῃ εἶναι, καὶ ὑμᾶς διὰ τούτου πάλιν λυπεῖν. Σχόπει δὲ πῶς αὐτὸ καὶ μετ᾽ ἐγχωμίου τίθησι λέγων’ ᾿Αφ᾽ ὧν ἔδει με καίρειν. Τοῦτο γὰρ γνησιόκητα μαρτυροῦντός ἔστι, καὶ πολλὴν φιλοστοργίαν" ὡς ἂν εἰ περὶ υἱῶν τις εἶπε πολλὰ εὐεργετηθέντων, καὶ περὶ οὖς ἐπόνησεν. Εἰ τοίνυν διὰ τοῦτο γράφω, καὶ οὐχ ἔρχομαι, μέγα τι οἰκονομῶν οὐχ ἔρχομαι, καὶ οὗ μισῶν ὀὐδὲ ἀποστρεφόμενος, ἀλλὰ καὶ σφόδρα φιλῶν. Εἶτα, ἐπειδὴ εἶπεν, ὅτι Ὃ λυπῶν εὐφραίνει, ἵνα μὴ λέγωσι’ Τοῦτο οὖν αὐτὸ σπουδάζεις, ἵνα εὐφραίνῃ “χκαὶ ἐπιδείξῃ πᾶσι πόσην ἔχῃς ἰσχύν; ἐπήγαγεν' Ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραvu ὑμῖν διὰ πολλῶν δαχρύων" οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵγα γγῶτε, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. Τί ταύτης φιλοστοργότερον τῆς ψυχῆς; Αὐτῶν γὰρ τῶν ἡμαρτηχότων οὐχ ἔλαττον, ἀλλὰ καὶ πολλῷ πλέον δείχνυσιν ἑαυτὸν ἀλγήσαντα. Οὐ γὰρ, ᾿Απὸ θλίψεως, φησὶ μόνον, ἀλλ᾽, Ἀπὸ ποιλιλῆς" οὐδὲ, Δαχρύων, ἀλλὰ Διὰ ποιιλῶν δαχρύων καὶ συνοχῆς καρδίας" τουτμίας καὶ μηκέτι φέρων τῆς ἀθυμίας τὸ νέφος, ἔγραψα ὑμῖν " Οὐχ ἵνα ἰυπηθῆτε, ἀ1. ἵνα γνῶτε τεὴν ἀγάπην, φησὶν, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. Καίτοι τὸ ἀκόλουθον ἦν εἰπεῖν" Οὐχ ἵνα λυπηθῆτε, ἀλλ᾽ ἵνα διορθωθῆτε" καὶ γὰρ διὰ τοῦτο ἔγραψεν. ἀλλ᾽ οὐ λέγει τοῦτο, ἀλλὰ καταγλυκαίνων μᾶλλον τὸν λόγον, καὶ εἰς μεῖζον φίλτρον αὐτοὺς ἐπισπώμενος, τοῦτο ἀντ᾽ ἐχείνον τίθησι, δεικνὺς ὅτι πάντα ἀπὸ ἀγάπης ποιεῖ. Καὶ οὐχ ἀκλῶς φησιν, ᾿Αγάπην, ἀλλ᾽, Ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. Βούλεται γὰρ αὐτοὺς καὶ ταύτῃ ἐπισκάσασθαι, τῷ δεῖξαι ὅτι πλέον πάντων αὑτοὺς φιλεῖ, καὶ ὡς περὶ ἐξαιρέτους μαθητάς διάκειται. Διό φησιν Εἰ καὶλ ἄλλοις οὐκ εἰμὶ ἀπόστοιος, ἀ..:ά4 γε ὑμῖν εἰμι" καὶ, Ἐὰν πολλοὺς παιδαγωγοὺς ἔχητε, οὐ πολλοὺς πατέρας" καὶ πάλιν, Ἔν χάριτι Θεοῦ ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς" καὶ προϊών φησι" Καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγαπῶμαι" καὶ ἐνταῦθα, Ἣν ἔχω περισσοτέρως εἷς ὑμᾶς. V. Ὥστε εἰ καὶ θυμοῦ τὰ ῥήματα ἔγεμεν", ἀλλ᾽ ἐξ ἀγάπης ἦν πολλῆς καὶ ὀδύνης ὁ θυμός. Καὶ γράφων κατε μόνον, ἀλλ᾽ ὅτι καὶ ἠναγκαζόμην λυπεῖν. Καὶ τοῦτο δὲ αὐτὸ ἐξ ἀγάπης " ὥσπερ ἂν ἔχων τις παῖδα γνήσιον σηκεδόνα ἔχοντα, ἀναγχαζόμενος τέμνειν καὶ χκαΐειν, δι᾽ ἀμφότερα πάσχοι, καὶ ὅτι νοσεῖ, καὶ ὅτι ἀναγχάζεται αὐτὸν τέμνειν. Ὥστε ὃ νομίζετε εἶναι τοῦ μισεῖν ὑμᾶς σημεῖον, τοῦτο τοῦ σφόδρα φιλεῖν ἦν. Εἰ δὲ τὸ λυπῆσαι ἐξ ἀγάπης, πολλῷ μᾶλλον τὸ εὐφραίνεσθαι λυπουμένων. ᾿Απολογησάμενος τοίνυν ὑπὲρ ἑαυτοῦ ( καὶ γὰρ ἀπολογεῖται πολλαχοῦ " καὶ οὐκ αἰσχύνεται" εἰ γὰρ ὁ Θεὸς αὐτὸ ποιεῖ λέγων, “Λαός μου, εἰ ἐποίησά σοι; πολλῷ μᾶλλον Παῦλος)" ἀπολογησάμενος οὖν ὑπὲρ ἑαυτοῦ, καὶ μέλλων μετιέναι λοιπὸν ἐπὶ τὴν ἀπολογίαν τὴν ὑπὲρ τοῦ πεπορνευκότος" ἵνα μὴ διαστραφῶσιν » ὡς τἀναντία κελευόμενοι, καὶ προσφιλονειχήσωσιν, ἐπειδὴ αὑτὸς ἣν ὁ καὶ τότε ὀργισθεὶς, καὶ νῦν χελεύων αὐτὸν ἀφιέναι" ὅρα πῶς αὐτὸ προῳχονόμησεν, ἀπό τε τῶν εἰρημένων, ἀπό τε τῶν ῥηθησομένων, Τί γάρ φησιν; Æl δέ τις.ελύπηκεν, οὐχ ἐμὲ.1ελύπηκε. Πρῶτον αὑτοὺς ἐπαινέσας, ὡς τὰ αὐτὰ καίροντας, καὶ τὰ αὐτὰ λυπουμένους, τότε ἐμδάλλει εἰς τὸν περὶ τούτου λόγον, εἰπὼν πρῶτον, ὅτι Ἢ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν. Εἰ δὲ ἡ χαρὰ πάντων ὑμῶν χαρὰ, δεδ μετ᾽ ἐμοῦ καὶ νῦν ἡ “θῆναι, ὥσπερ ἡλγήσατε μετ᾽ ἐμοῦ τότε. Καὶ γὰρ δι᾽ ὧν ἐλυπήθητε, ηὐφράνατε᾽ καὶ δι᾿ ὧν καίρετε νῦν, ἂν ἄρα ἡσθῆτε, τὸ αὐτὸ ποιήσετε. Καὶ οὐχ εἶπεν, Ἡ ἐμὴ λύπη πάντων ὑμῶν ἐστιν" ἀλλ᾽ ἐν τοῖς ἄλλοις χατασχευάσας τοῦτο, νῦν μόνον οὗ ἔχρῃζε, τοῦτο πέθειχε, τὴν χαρὰν, εἰπὼν, ὅτι ἐμὴ χαρὰ πάντων ὑμῶν ἐστι». Εἶτα καὶ τῶν προτέρων μέμνηται λέγῶν" ΕἸ δέ τις 1ελύπηκεν, οὐκ ἐμὰ λελύπηκεν, ἀλλὰ ἀπὸ μέρους, ἵνα μὴ ἐπιδαρῶ πάντας ὑμᾶς. Οἷδα, φησὶν, ὅτι συνωργίσθητέ μοι καὶ συνηγαναχτήσατε ἐπὶ τῷ πεπορνευχότι, καὶ ἐχ μέρους πάντας ὑμᾶς ἐλύπησε τὸ συμδάν. Διὰ τοῦτο δὲ εἶπον, ᾿Εκ μέρους, οὐχ ὡς ὑμῶν ἐλάττονα ἀλγησάντων, ἢ ἐγὼ, ἀλλ᾽ ἵνα μὴ βαρήσω ἐκεῖνον τὸν πορνεύσαντα. Οὐχ ἐμὲ τοίνυν μόνον ἐλύπησεν, ἀλλὰ καὶ ὑμᾶς ὁμοίως, καὶ φειδόμενος αὐτοῦ εἶπον Ἀπὸ μέρους. Εἶδες πῶς αὐτῶν εὐθέως ἐχάλασε τὸν θυμὸν, δείξας καὶ τῆς ἀγανακτήσεως χοινωνοὺς γενομένους; Ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη ἡ ὑπὸ τῶν πιλειόνων. Καὶ οὗ λέγει, Τῷ πεπορνευχότι, ἀλλὰ πάλιν, Τῷ τοιούεῳ. ὡς καὶ ἐν τῇ προτέρᾳ" ἀλλ᾽ οὐ διὰ τὴν αὐτὴν αἰτίαν, ἀλλ' ἐκεῖ μὲν αἰσχυνόμενος, ἐνταῦθα δὲ φειδόμενος. Διὸ οὐδὲ μέμνηται λοιπὸν οὐδαμοῦ τῆς ἁμαρτίας" καιρὸς γὰρ ἀπολογίας ἦν. Ὥστε τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος. Οὺ γὰρ μόνον χελεύει λῦσαι τὴν ἐπιτίμησιν, ἀλλὰ καὶ ἐπὶ τὰ πρότερα ἐπανάγει. Τὸν γὰρ μαστιγωθέντα ἂν μόνον τις ἀφῇ, καὶ οὐ θεραπεύσῃ, οὐδὲν ἐποίησεν.“ Ὅρα δὲ πῶς χἀχεῖνον πάλιν καταστέλλει, ἵνα μὴ τῇ συγχωρήσει γένηται χείρων. Εἰ γὰρ καὶ ἐξωμολογήσατο, καὶ μετενόησε, δείχνυσιν ὅτι σὺ τοσοῦτον ἀπὸ τῆς μετανοίας, ὅσον ἀπὸ τῆς δωρεᾶς λαμδάνει τὴν ἄφεσιν. Διό φησι᾿ -Χωρίσασθαι καὶ παρακαλέσαι. Καὶ τὸ ἑξῆς πάλιν τὸ αὐτὸ δηλοῖ. Οὐ γὰρ ἐπειδὴ ἄξιός ἔστιν, οὐδὲ ἐπειδὴ ἀρχοῦσαν μετάνοιαν ἐπεδείξατο, ἀλλ᾽ ἐπειδὴ ἀσθενής ἐστι, διὰ τοῦτό φησιν" ᾿Αξιῶ" διὸ καὶ ἐπήγαγε, Μή πως τῇ. περισσοτόρᾳ λύπῃ καταχοθῇ ὁ τοιοῦτος. Τοῦτο δὲ καὶ μαρτυροῦντος ἦν αὐτῷ πολλὴν τὴν μετάνοιαν, καὶ οὐχ ἀφιένίτος εἰς ἀπόνοιαν ς ἐλθεῖν. Τί δέ ἔστι τὸ, Καταποθῇ; Ἢ τοῦτο ποιήσας ὅπερ καὶ Ἰούδα: ἐποίησεν, ἢ καὶ ἐν τῷ ζῇν χείρων γενόμενος. Κἂν ràp ἀποσχιρτήσῃ, φησὶ, τῷ μὴ φέρειν ἐπιπλέον τὴν ἐχ τῆς ἐπιτεινομένης ἐπιπλήξεως ὀδύνην" πολλάκις καὶ ἀπογνοὺς, ἣ εἰς ἀγχόνην, ἣ εἰς μείζονα λοιπὸν ἥξει χαχίαν. Δεῖ τοίνυν προχαταλαδεῖν, ἵνα μὴ χαλεκώτερον τὸ ἕλκος γένηται, μηδὲ, ὅπερ χατωρθώσαμεν, ἀπολέσωμεν τῇ ἀμετρίᾳ. Ταῦτα δὲ ἔλεγεν, ἐχεῖνον, ὅπερ ἔφθην εἰπὼν, καὶ χαταστέλλων καὶ παιδεύων μὴ γενέσθαι μετὰ τὴν ἄφεσιν ῥᾳθυμότερον. Οὐ γὰρ ὡς ἀπονιψάμενον τέλεον, ἀλλ' ὡς δεδοικὼς μὴ χαλεπώτερόν τι ἐργάσηται, οὕτω ἐδεξάμην, φησίν. Ὅθεν μανθάνομεν, ὅτι οὐ δεῖ μόνον πρὸς τὴν φύσιν τῶν ἁμαρτημάτων, ἀλλὰ καὶ πρὸς τὴν διάνοιαν καὶ τὴν ἕξιν τῶν ἁμαρτανόντων τὴν μετάνοιαν ὁρίζειν᾽ ὃ καὶ τότε ὁ ᾿Απόστολος ἐποίησε. Καὶ γὰρ ἐφοδεῖτο αὐτοῦ τὸ ἀσθενές" καὶ διὰ τοῦτο ἔλεγε, Μὴ καταποθῇ, ὡς ἐπὶ θηρίου, ὡς ἐπὶ χειμῶνος, ὡς ἐπὶ χλύδωνος. Διὸ χαρακα.λῶ ὑμᾶς. Οὐχέτι ἐπιτάττει, ἀλλὰ παρακαλεῖ, οὐχ ὡς διδάσχαλος, ἀλλ᾽ ᾿ὡς ὁμότιμος, χἀχείνους ἐπὶ τοῦ θρόνου χαθίσας τοῦ διχαστιχοῦ, ἑαυτὸν ἔστησεν ἐν τάξει συνηγόρον. Ἐπειδὴ γὰρ κατώρθωσεν ὅπερ ἑἐδούλετο, ἀπλήστως ὑπὸ χαρᾶς τῇ ἱκετηρίᾳ χέχρηται. Καὶ τί ποτέ ἔστιν ὃ παρακαλεῖς, εἰπέ μοι; Κυρῶσαι εἰς αὐτὸν ἀγάπην. ἸΤοντέστι, βεδαιῶσαι, μὴ ἁπλῶς μηδὲ ὡς ἔτυχε προσέσθαι. Τοῦτο δὲ πάλιν μαρτυροῦντός ἔστιν αὐτοῖς ἀρετὴν μεγίστην" εἴ γε οἱ οὕτω φιλοῦντες αὖτὸν καὶ συγχροτοῦντες, ὡς καὶ φυσιωθῆναι, οὕτως ἀπεστράφησαν, ὡς τοσαῦτα χάμνειν τὸν Παῦλον, ἵνα ἐπ; πυρώσωδιν εἰς αὐτὸν ἀγάπην. Τοῦτο ἀρετὴ μαθητῶν, οὐὔτο ἀρετὴ διδασκάλων, τὸ οὕτως ἐκείνους εὐηνέους εἶναι, τὸ οὕτως ἀὐτὸν ῥυθμίζειν αὐτούς. Τοῦτο εἰ καὶ νῦν ἐγίνετο, οὐχ ἂν οἱ ἁμαρτάνοντες ἀναισθήτως ἐπλημμέλησαν, Οὔτε γὰρ φιλεῖν ἀκλῶς δεῖ, οὔτε ἀποστρέξεσθαι ἄνευ λόγου τινός. Εἰς τοῦτο γὰρ καὶ ἔγραψα ὑμῖν, ἵνα γνῶ τὴν δοχιμὴν ὑμῶν, εἰ εἰς αἄντα ὑπήχοοί ἐστε μὴ μόνον ἐν τῷ ἀποτέμνειν, ἀλλὰ καὶ ἐν τῷ συνάπτειν. Εἶδες πῶς πάλιν καὶ ἐνταῦθα αὐτοῖς περιίστησι τὸν ἀγῶνα : Ὥσπερ γὰρ, ἡνέκα ἥμαρτεν, ἐναγωνίους αὐτοὺς ἐποίησεν, εἰ μὴ ἐχτέμοιεν, εἰπὼν, Μικρὰ ζύμη δλον τὸ φύραμα ζυ- Aoĩ, καὶ ἕτερα πλείονα’ οὕτω καὶ ἐνταῦθα πάλιν πὸν τῆς παραχοῆς αὐτοῖς ἐφίστησι φόδον, μονονουχὶ λέγων, ὅτι "Ὥσπερ τότε οὐχ ὑπὲρ αὐτοῦ, ἀλλὰ καὶ ὑπὲρ ὑμῶν, καὶ γῦν οὐχ ὑπὲρ ἐχείνον μᾶλλον ἢ ὑμῶν αὐτῶν βουλευτέον ὑμῖν ἐστι, μὴ δόξητε φιλδνειχοί τινες εἴναι καὶ ἀπάνθρωποι, καὶ οὐχ ἐν ἅπασιν ὑπήχοοι. Διό φησιν, Εἰς τοῦτρ γὰρ καὶ ἔγραψα ὑμῖν, ἵνα γνῶ ἐὴν δοκιμὴν ὑμῶν, δὲ εἰς πάντα ὑπήκοοί ἔσεε.. Ἐχεῖνο μὲν γὰρ ἔδοξεν ἂν καὶ φθόνου εἶναι, καὶ βασχανίας" τοῦτο δὲ δείχνυσιν καθαρὰν μάλιστα τὴν ὑπαχοὴν, καὶ εἰ πρὸς φιλανθρωπίαν ἐστὲ ἐπιτήδειοι. Ταῦτο γὰρ μαθητῶν εὐγνωμόνων, τὸ μὴ μόνον ἐχεῖνα, ἀλλὰ καὶ τὰ ἐναντία χελεύσαντι πείθεσθαι. Διὰ τοῦτο εἶπεν, Εἰς πάντα, δειχνὸς ὅτι, ἐὰν μὴ ὑπακούσωσιν, οὐχ οὕτως ἐχεῖνον ὡς ἑαυτοὺς χαται- «οῦτο, ἵνα κἀντεῦθεν αὐτοὺς ὠθήσῃ πρὸς τὸ πεισθῆδιὸ καὶ λέγει, Εἰς ἐοῦτο γὰρ ἔγραψα. ὑμῖν. καίτοι οὐ διὰ τοῦτο ἔγραψε, λέγει δὲ διὰ τοῦτο, ὥστε αὐτοὺς ἐπισπάσασθαι’. τὸ γὰρ προηγούμενον ἦν ἡ ἐκείνου σωτηρία. Ἀλλ᾽ ἔνθα μηδὲν βλάπτεται, χὰ“ κείνοις χαρίζεται. Τῷ & εἰπεῖν, Εἰς πάντα, πάλιν εἰς μέσον αὐτὴν ἀγαγών. Ὧ δέ τι χαρίζεσθε, κἀγώ. ὍὋρᾷς πῶς πάλιν τὰ δευτερεῖα ἑαυτῷ δίδωσιν, ἂκείνους μὲν ἄρχοντας, ἑαυτὸν δὲ ἑπόμενον δειχνύς; Τοῦτό ἐστι μαλάξαι τραχυνομένην γνώμην, τοῦτο Ἐχλῦσαι φιλονειχοῦσαν. Εἶτα ἵνα μὴ ὑπτίους ὡς κυρίους ὄντας, καὶ μὴ ἀφῶσιν αὐτὸν, πάλιν ἀὺ- «οὺς ἄγχει ε πρὸς τοῦτο, λέγων, ὅτι καὶ αὐτὸς ἐχαρΐσατο. ἕαϊ γὰρ ἐγὼ εἴ τι χεχάρισμαι, ὃ κοχᾶρισμαι, δι᾽ ὑμᾶς. Καὶ τοῦτο γὰρ αὐτὸ δι’ ὑμᾶς ἐποίησα, φησί. Καὶ ὥσπερ. ἡνίκα ἐχέλενεν ἀπονεμεῖν, οὔτε ἀφῆκεν αὐτοὺς γενέσθαι. κυρίους [46}} χαρίτασθαι, εἰπὼν, “Ἐδη κέκρικα παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ, καὶ ἔλαθε πάλιν χοινωνοὺς αὐτοὺς τῆς ψήφου εἰπὼν, Συναχθέντων ὑμῶν παραδοῦναι αὐτὸν, δύο τὰ μέγιστα. χατασχευάζων, καὶ τὸ ἐξενεχθῆναι αὴν ἀπόφασιν, καὶ τὸ μὲ, χωρὶς ἐχέίνων, ὥστε. μὴ δόξαι ταύτῃ πλήττειν, καὶ οὔτε μόνος αὐτὴν ἐκφέρει, ἕνα μὴ νομίσωσιὶν αὐθάδη εἶναι καὶ ὑπερῶφθαι αὐτοὶ, οὔτε. τὸ πᾶν αὐτοῖς ἐπιτρέπει, ἵνα μὴ κύριοι Ὑενόμενοι προδῶσι τὸν. ἡμαρτηχότα, ἀκαίρως αὐτῶ χαριζόμενοι" οὕτω καὶ ἐνταῦθα ποιεῖ λέγων, ὅτι Ἐγὼ ἤδη ἐχαρισάμην, ὃς ἐν τῇ προτέρᾳ ἤδη χεχριχκα. Εἶτα ἵνα μὴ πληγῶσιν, ὡς ὑπεροφθέντες, φησὶ, Δι ὑμᾶς. Τί οὖν; & ἀνθρώπους συνεχώρησεν; Οὐχί" διὰ γὰρ τοῦτο καὶ προσέθηχεν, Ἐν προσώπῳ Χριστοῦ, Τὶ ἐστιν, Ἐν προσώπῳ Χριστοῦ; Ἢ κατὰ Θεὺν, φησὶν, ἣ εἰς δόξαν τοῦ Χριστοῦ. Ἵνα μὴ πλεονἐχτηθῶμεν ὑπὸ τοῦ σαταγᾶ" οὗ γὰρ αὑτοῦ τὰ ψοήματα ἀγνοοῦμεν. Εἶδες πῶς καὶ τὴν ἐξουσίαναὐτοῖς ἐπιτρέπει, καὶ πάλιν ἀφαιρεῖται αὐτὴν, ἵνα ἐχείνῳ μὲν μαλάξῃ, τούτῳ δὲ τὸ αὔθαδες αὐτῶν ἐχχόψῃ; Οὐ τοῦτο δὲ μόνον ἐννεῦθεν ἀλλὰ καὶ τὸ δεῖξαι ποινὴν τὴν βλάδην οὖσαν, εἰ παραχούσαιεν" ὅπερ καὶ ἣν ἀρχῇ πεποίηχε. Καὶ γὰρ τότε ἔλεγε, Μιχρὰ ζύμη δλον τὸ φύραμα ζυμοῖ" καὶ ἐγταῦθα πάλιν, Ἵνα κὴ «εονεχεηθῶμεν ὑπὸ τοῦ. σατανᾶ. Καὶ πανταχοῦ καὶ αὐτοῦ καὶ ἐκεΐνων κοιεῖ τὴν ἄφεσιν. ε᾽. Σχόπει δὲ ἄνωθεν" ΕἸ δέ τις 1ελύπηχε, φησὶν, οὐκ ἐμὲ λελύπηκεν, ἀ1λ1᾽ ἀπὸ μέρονς, ἵνα μὴ ἀπιδαρῶ πάντας ὑμᾶς" εἶτα πάλιν, ᾿Ἱκανὸν τῷ τοιούτῳ ἡ ἐκιειμία αὕτη ἡ ὑπὸ τῶν πλειόνων. Τοῦτο αὐτοῦ ψῆφος καὶ γνώμη. ᾿Αλλ᾽ οὐχ ἔστη μέχρι τῆς ψήφου, ἀλλὰ πάλιν αὐτοὺς κοινωνοὺς: ποιεῖ, λέγων" “Ὥστε τοὐγανείον μᾶ1λον ὑμᾶς χαρίσασθαι καὶ παρακαλέσαι. Διὸ παρακαλῶ ὑμᾶς κυρῶσδι εἷς: αὐτὸν ἀγάπην. [άλιν ἐχείνων τὸ ὅλον ποιήσας, εἰς τὴν ἐξουσίαν νὴν ἑαυτοῦ μεταδαίνει, λέγων" Εἰς τοῦτο γὰρ καὶ ἔγραψα ὑμῖν, ἵνα γνῶ τὴν δοκιμὴν ὑμῶνι, εἰ εἷς πάντα ὑπήχοοί ἔσκε. Εἶτα πάλιν αὐτῶν ποιεῖ τὴν χάριν, λέγων, Ὧ. δέ τι χαρίζεσθε" εἶτα αὐτοῦ, Καὶ ἐγὼ, λέγων, εἷ τι κεχάρισμαι, δι ὑμᾶς " εἶτα καὶ ἐχείνων καὶ ἑαυτοῦ" Καὶ γὰρ ἐγὼ, φησὶν, εἴ εἰ κοαχάρισμαι, δὲ ὑμᾶς ἐν προσώπιρ. Χρισεοῦ" ἢ εἰς δόξαν Χριστοῦ, ἣ ὡς τοῦ Χριστοῦ καὶ τοῦτο κελεύοντας" δ μάλιστα αὐτοὺς ἔπειθε, Καὶ γὰρ ἐδεδοίχειδαν. λοιπὸν μὴ χαρίσασθαι πρᾶγμα εἰς δόξαν ἀὁτοῦ διαδαῖνον, καὶ αὐτῷ δοκοῦν. Εἶτα. πάλιν τὰ κοινὸν βλάδος, εἰ παρακούσαιεν, τίθησι λέγων, κα μὴ.πιλοονεκεηθῶμεν ὑπὸ τοῦ σαtarũ χαλῶς πλεονεξίαν ὀνομάσας " οὗ γὰρ τὰ αὐτοῦ λαμβάνει λοιπὸν, ἀλλὰ τὰ ἡμῶν ἀρκάζει. Μὴ δέ pot τοῦτο εἴκῃς, ὅτι οὗτος μόνος θηριάλωτος γίνεται, ἀλλὰ καὶ. τοῦτα σχόπησαν, ὅτι ἐλαττοῦται τῆς ἀγέλης ὁ ἀριθμὸς, καὶ νῦν μάλιστα, ὅτε δύναται ὅπερ ἀπέδαλεν ἀναχτήσασθαι. Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγγορῦμεν" ὅτι καὶ προσχήματι εὑλαδείας ἀπόλλυσιν. Οὐ γὰρ μόνον τῷ εἰς πορνείαν ἀγαγεῖν, ἀλλὰ καὶ ἀπὸ τοῦ ἐναντίου δύναται διαφθεῖραι, τῆς ἀμέτρου λύπης τῆς ἐπὶ τῇ μετανοίᾳ. Ὅταν οὖν μετὰ «τῶν ἰδίων καὶ τοὺς ἡμετέρους λαμδάνῃ, ὅταν καὶ ἁμαρτάνειν κελεύων ἀπολλύῃ, καὶ μετανοεῖν χελευόντῶν ἡμῶν ἁρπάζῃ, πῶς οὐχὶ πλεονεξία τὸ πρᾶγμα; Οὐ γὰρ ἀρχεῖ αὐτῷ δι᾽ ἁμαρτίας καταθάλλειν, ἀλλὰ καὶ διὰ μετσανοίας, ἂν μὴ νήφωμεν, τοῦτο ποιεῖ, Διὸ καὶ πλεονεξίαν εἰχότως ἑκάλεσεν, ὅταν καὶ διὰ τῶν ἡμετέρων χρατῇ. Τὸ γὰρ δι’ ἁμαρτίας λαμδάνειν, ἴδιον αὐτοῦ ἐστι τὸ μέντοι διὰ μετανοίας, οὐχέτι᾽ ἡμέτερον γὰρ, οὐκ ἐκείνου τὸ ὅπλον. Ὅταν οὖν καὶ ἐντεῦθεν δύνηται λαμδάνειν, σχόπησον πῶς ἡ ἧττα αἰσχρὰ, πῶς ὡς ἀτθενῶν καὶ ταλαιπώρων χαταγελάσεται καὶ χαταδραμεῖται, εἴ γε τοῖς ἡμετέροις ὅπλοις ἡμᾶς μέλλει χειροῦσθαι. Καὶ γὰρ σφόδρα χαταγέλαστον καὶ τῆς ἐσχάτης αἰσχύνης, διὰ τῶν ἡμετέρων φαρμάχων τὰ τραύματα αὐτὸν χατασχευάζειν. Διὰ τοῦτο ἔλεγεν Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν" τὸ ποιχίλον, τὸ δολερὸν, τὸ χαχομήχανον, τὸ χαχοῦργον, τὸ ἐπὶ προσχήματι εὐλαδείας ἐπηρεαστιχὸν ἐμφαίνων «4. Ταῦτ᾽ οὖν καὶ ἡμεῖς ἐννοοῦντες, μηδέποτε μηδενὸς χαταφρονῶμεν, μηδέποτε ὁμαλτάνοντες ἀπογινώσχωμεν" μηδ᾽ αὖ ῥᾳθυμελοῦντες, μὴ ἁπλῶς ῥήματα προδαλλώμεθα. Καὶ γὰρ οἶδα πολλοὺς ἐγὼ, οὗ λέγουσι μὲν πενθεῖν τὰ ἁμαρτήματα, οὐδὲν δὲ μέγα ἐργάζονται, ἀλλὰ νηστεύουσι μὲν καὶ τραχέα φοροῦσιν ἱμάτια, χρημάτῶν δὲ μᾶλλον τῶν χα πηλενόντων ἐφίενται, καὶ ὀργῇ πλέον θηρίων ἁλίσχονται, καὶ χαχῃγορίαις καίρουσι μᾶλλον, ἢ ἐγχωμίοις ἕτέροι. Οὐχ ἔστι ταῦτα μετάνοια' εἰχών ἐστι μετανοίας ταῦτα καὶ σχιὰ μόνον, οὐ μετάνοια. Διὸ καὶ ἐπὶ τούτων χαλὸν εἰπεῖν" Σχοπεῖτε μὴ πλεονεχτηθῶμεν ὑπὸ τοῦ σατανᾶ" οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Τοὺς μὲν γὰρ δι᾽ ἀμαρπημάτων, τοὺς δὲ διὰ μετανοίας ἀπόλλυσι, τούτους δὲ ἑτέρῳ τρόπῳ πάλιν, τῷ μηδὲν ἀπὸ μετανοίας ἀφεῖναι χαρποῦσθαι. Ἐπειδὴ γὰρ ἀπολέσαι ἐξ εὑθείας οὐχ εὗρεν, ἑτέραν ἦλθεν ὁδὸν τοὺς μὲν πόνους ἐπιτείνων, τοὺς δὲ χαρποὺς ἀφαιρούμενος, καὶ πείθων ὡς τὸ πᾶν χατωρθωχότᾳς, οὕτω τῶν ἄλλων ἀμελεῖν. Ἵν᾽ οὖν μὴ εἰκῇ κόπτωμεν ἑαυτοὺς, μικρὰ πρὺς τὰς τοιαύτας διαλεχθῶμεν γυναῖχας “ γυναιχῶν γὰρ μάλίστα τουτὶ τὸ νόσημα. Καλὸν μὲν καὶ τοῦτο ὃ πῤάττετε νῦν, νηστεία καὶ χαμευνία καὶ σποδός" ἀλλ᾽ ὅταν τὰ ἄλλα μὴ προσῇ, τούτων ὄφελος οὐδέν. δειξε πῶς ἀφίησιν ἁμαρτίας ὁ Θεός" τί τοίνυν ἐχείνὴν ἀφέντες τὴν ὁδὸν, ἑτέραν ἑαυτοῖς τέμνετε; Ἥμαρτον οἱ Νινευῖταί ποτε, καὶ ἐποίησαν ταῦτα, ιὰ καὶ ὑμεῖς ποιεῖτε νῦν" ἀλλ᾽ ἴδωμεν τί αὐτοὺς ὠφέλησΞς. Καθάπερ γὰρ ἐπὶ τῶν καμνόντων πολλὰ μὲν ἐπάγουσιν οἱ ἰατροὶ, ὁ δὲ συνετὸς οὐ τοῦτο σχοπεῖ, ὅτι τὸ καὶ τὸ ἐποίησεν ὁ ἀῤῥωστῶν, ἀλλὰ τί αὐτὸν ὠφέλησεν" οὕτω καὶ ἐνταῦθα σχοπεῖν δεῖ, Τί οὖν ὠφέλησε τοὺς βαρδάρους ἐχείνους - Ἐπέθηχαν νηστείαν τοῖς τραύμασι, καὶ σφοδρὰν νηστείαν ἐπἐθηχαν, καὶ χαμευνίαν καὶ σάχχου περιδολὴν καὶ τέφραν καὶ ὀδυρμούς - ἐπέθηχαν καὶ μεταδολὴν βίου. Φ΄. Ἴδωμεν οὖν τί τούτων ἐποίησεν αὐτοὺς ὑγιεῖς, Καὶ πόθεν εἰσόμεθα, φησίν; "Ἂν πρὸς τὸν ἰατρὸν ἔλθωμεν, ἂν αὐτὸν ἐρωτήσωμεν' οὗ γὰρ ἀποχρύψεται ἡμᾶς, ἀλλὰ καὶ σφόδρα ἐρεῖ. Μᾶλλον δὲ ἵνα μηδεὶς ἀγνυῇ, μηδὲ ἐρέσθαι δέηται, καὶ ἀνέγραψε τὸ φάρμαχον τὸ ἀναστῆσαν αὐταύς, Τί οὖν τοῦτό ἐστιν; Εἶδε, φησὶν, ὁ Θεὸς ὅτι ἀπέστρεψεν ἕκαστος ἀπὸ “τῆς ὁδοῦ ἀὐτοῦ. τῆς πονηρᾶς, καὶ μετενόησεν ἐπὶ τῇ κακίᾳ, ἧ ἐλάλησε ποιῆσαι αὑτοῖς. Οὐκ εἶπεν, ὅτι Εἶδε νηστείαν καὶ σάκχον καὶ σποδόν. Καὶ αὶ ταῦτα οὐ νηστείαν ἀναιρῶν λέγω" μὴ γένοιτο" ἀλλὰ τὸ τῆς νηστείας χρεῖττον ποιεῖν παραινῶν, τὸ πάσης καχίας ἀπέχεσθαι. “Ἥμαρτε καὶ ὁ Δανΐδ: ἴδωμεν οὖν καὶ οὗτος πῶς μετενόησε. Τρεῖς ἡμέρας ἐχάθισεν ἐπὶ τέφρας. ᾿Αλλ᾽ ἐχεῖνος οὐχ ὑπὲρ τῆς ἁμαρτίας ἐποίει, ἀλλ᾽ ὑπὲρ τοῦ παιδίου, μεθύων ἔτι τῷ πάθει" τὴν δὲ ἁμαρτίαν ἑτέρως ἀπέσμηχε, ταπεινοφροσύνῃ, συντριδῇ καρδίας, κατανύξει ψυχῆς, τῷ μηκέτι τοῖς αὐτοῖς περιπεσεῖν, τῷ μεμνῆσθαι διηνεχῶς αὐτῆς, τῷ φέρειν εὐχαρίστως τὰ ἐπιόντα ἅπαντα, τῷ φείδεσθαι τῶν λυπούντων, “τῷ μὴ ἀμύνεσθαι τοὺς ἐπεδουλεύοντας, ἀλλὰ καὶ τοὺς βουλομένους τοῦτο ποιεῖν, χωλύειν. Ὅτε γοῦν αὐτὸν ὁ Σεμεεὶ μυρίοις ἔπλυνεν ὀνείδεσι, τοῦ στρατηγοῦ τοῦ παρόντος ἀγανακτοῦντος, ἔλεγεν, ΓΑρες αὐτὸν καταρᾶσθαι με, ὅτι Κύριος ἐνετείλατο αὑτῷ. Καρδίαν γὰρ συντετριμμένὴν καὶ τεταπεινωμένην εἶχεν, ὃ μάλιστα αὐτοῦ τὰ ἁμαρτήματα ἀπέσμηχε" καὶ γὰρ τοῦτο ἐξομολόγησις, τοῦτο μετάνοια. "Ἂν δὲ νηστεύοντες ἀλαζόνες ὦμεν, οὐ μόνον οὐδὲν ὠφελήθημεν, ἀλλὰ καὶ ἐδλά- Gnusv. Ταπείνωσον τοίνυν τὴν καρδίαν καὶ σὺ, ἵνα τὸν Θεὸν ἐπιαπάσῃ· ᾿Εγγὺς γὰρ Κύριος τοῖς συντετριμμένγοις τῇ καρδίᾳ. Οὐχ ὁρᾷς ἐν ταῖς οἰχίαις παῖς λαμπραῖς τοὺς ἡτιμωμένους, πῶς οὐδὲ τῶν ἐλαττόνων οἰχετῶν ὑδριξζόντων αὐτοὺς οὐκ ἀντιλέγουσιν, ἀλλὰ φέρουσι διὰ τὴν ἀτιμίαν, ἧ περιέθαλεν αὐτοὺς ἡ ἁμαρτία; Οὕτω καὶ σὺ ποίει “ χᾶν λοιδορήσῃ σὲ τις, μὴ ἀγριάνῃς, ἀλλὰ στέναξον, μὴ ἐπὶ τῇ ὕδρει, ἀλλ᾽ ἐπὶ τῇ ἁμαρτίᾳ τῇ σς εἰς ἀτιμίαν ἐμδαλούσῃ. Στέναξον ὅταν ἁμάρτῃς, μὴ ὅτι κολάζεσθαι μέλλεις“ τοῦτο γὰρ οὐδέν - ἀλλ᾽ ὅτι προσέκρουσάς σου τῷ Δεσπότῃ τῷ οὕτως ἡμέρῳ, τῷ οὕτω σε φιλοῦντι καὶ ἐχχρεμαμένῳ τῆς σωτηρίας τῆς σῆς, ὡς καὶ τὸν Υἱὸν ἐπιδοῦναι ὑπὲρ σοῦ. Διὰ ταῦτα στέναξον, καὶ τοῦτο ποίει διηνεχῶς " τηῦτο γὰρ ἐξομολόγησις. Μὴ νῦν μὲν φαιδρὸς, αὔριον δὲ σχυθρωπὸς, εἶτα φαιδρὸ;, ἀλλὰ διαπαντὸς μένε ἐν τῷ πενθεῖν καὶ συντρίδειν σαυτόν. Μαχάριοι γὰρ, φησὶν, οἱ πενθοῦντες, τουντἐστιν, οἱ διηνεχῶς τοῦτο ποιοῦντες. Μένε τοῦτο ποιῶν διηνεχῶς, καὶ σαυτῷ προσέχων, καὶ συντρίδων σου τὴν χαρδίαν, ὡς ἄν τις γνήσιον υἱὸν ἀποδαλὼν πενθοίη. Διαῤῥήξατε, φησὶ, τὰς καρδίας ὑμῶν, καὶ Μὴ τὰ ἱμάτια ὑμῶν. Τὸ δὲ διεῤῥωγὸς οὐκ ἂν ἐπαρθείη" τὸ συντετριμμένον οὐχ ἂν ἐξανασταίη. Διὰ τοῦτο ὁ μὲν λέγει, Διαῤῥήξατε. ὁ δὲ λέγει, Καρδίαν συγτετριμμένην καὶ τοταπὲιν μένην ὁ Θεὸς οὐκ ἐξουδεγώσει. Kav σοφὸς ἧς, χἂν πλούσιος, κᾶν δυνάστης, διάῤῥηξον τὴν χαρδίαν, μὴ ἀφῇς αὐτὴν μέγα φρονεῖν μηδὲ φυσᾶσθαι. Τὸ γὰρ διεῤῥωγὸς οὖ φυσᾶται, χἂν ἧ τι τὸ ἐπαΐρον, οὐ δύναται στέγειν τὸ φύσημα τῷ διεῤῥῆχθαι. Οὕτω καὺ σὺ ταπεινοφρόνησὸν ἐννόησον ὅτι τελώνης. ἀπὸ ῥήματος ἑνὸς ἐδικαιώθη᾽ καίτοι γε οὐδὲ ταπεινοφροσύνη ἐχεῖνο ἦν, ἀλλ᾽ ὁμολογία ἀληθής. Εἰ δὲ τοῦτο τοσαύτην ἔχεις ἰσχὺν, πόσῳ μᾶλλον ταπεινοφροσύνη; ΓΑφες ἁμαρτή- Δ ιευτα τοῖς πεπλημμεληχόσιν εἰς σέ" καὶ γὰρ καὶ τοῦτο 'ἁμαρτίας ἀφίησι. Καὶ περὶ μὲν τοῦ προτέρου φησὶν, Εἶδον ὅτι ἐπορεύθη στυτνὸς, καὶ. ἰασάμην τὰς ὁδοὺς αὑτοῦ" καὶ ἐπὶ τοῦ ᾿Αχαὰδ δὲ τοῦτο τὴν ὁρχὴν ἔλυσε τοῦ Θεοῦ" περὶ δὲ τοῦ δευτέρου, καὶ ἀρεθήσεται ὑμῖν. "Ἔστι καὶ πάλιν ἄλλη ὁδὸς «οὔτο φέρουσα τὸ φάρμακον ἡμῖν, ἡ κατάγνωσις τῶν πεπλημμελημένων' Αέγα γὰρ σὺ τὰς ἀνομίας σου πρῶτος, ἵνα δικαιωθῇς. Καὶ τὸ καχῶς πάσχοντα εὐχαριστεῖν λύει τὰ ἁμαρτήματα, καὶ ἡ πασῶν μεί“ ζων ἐλεημοσύνη. ᾿Αρίθμει τοίνυν τὰ. φάρμαχα «ἁ ἐώμενά σου τὰ τραύματα, καὶ πάντα ἐπιτίθει συνεχῶς, «απεινοφροσύνην, ἐξομολόγησιν, τὸ μὴ μνησικαχεῖν, τὸ πάσχοντα καχῶς εὐχαριστεῖν, τὸ ἐλεεῖν διὰ χρημάτων, διὰ πραγμάτων, τὸ εὔχεσθαι χαρτεριχῶς. Οὕτως ἡ χήρα τὸν ὠμὸν καὶ ἀπηνῆ ἐξιλεώσατο διχαστήν. Εἰ δὲ ἐχείνη τὸν ἄδιχον, πολλῷ μᾶλλον σὺ τὸν ἥμερον. Ἔστι καὶ ἑτέρα μετὰ τούτων ὀδὸς, τὸ προἵστασθαι. τῶν ἀδικουμένων" Κρίνατε γὰρ, φησὶν, ### English translation (Claude) “[But] I call God as witness against my soul that it was to spare you that I did not come again to Corinth.” What are you saying, blessed Paul? You did not come to Corinth in order to spare them? Then you bring a contradiction into the discussion here. For above you said that you did not come because you do not plan according to the flesh, and are not your own master, but are led about everywhere by the authority of the Spirit, and you brought your afflictions into the midst; but here you say that not coming was your own doing, no longer a matter of the Spirit’s authority; for you say, “It was to spare you that I did not come to Corinth.” What then can be said? Either that this too was of the Spirit, and that Paul himself wished to come, but the Spirit suggested that he not come, putting forward the sparing of them as the reason; or else he speaks of another visit, showing that before he wrote the first letter he wished to come and held himself back out of love, so as not to arrive while they were still uncorrected. It is likely too that after the second letter, when the Spirit no longer prevented him, he stayed of his own accord for this reason. One may rather suppose that at the beginning the Spirit prevented him, but later he himself, reckoning that this was better, stayed. But notice, I pray you, how he again mentions himself—which I shall never cease to point out continually—commending himself from the very things that seem against him. Since it was likely that they would suspect this too and say, “You did not want to come because you hated us,” he shows the opposite: that he did not want to come because he loved them. What is “to spare you”? “I heard,” he says, “that some among you committed sexual immorality; so I did not want to come and grieve you. For if I had been present I would have had to investigate the matter, to proceed against it, to punish, and to exact a penalty from many. I thought it better, then, to be absent and give room for repentance, than to be present and proceed against you and so provoke you the more.” Toward the end of the letter he hinted at this clearly, saying, “I fear that when I come my God may humble me before you, and I may mourn over many of those who sinned before and have not repented of the licentiousness and impurity that they practiced.” This, then, he indicates here too; and he speaks as if defending himself, while in fact he rebukes them most sharply and frightens them. For he hinted that they were liable to punishment and would suffer something if they were not quickly corrected. This again he says at the end of the letter: “If I come again I will not spare.” But there he says it more plainly; here, since this was the opening, he does not say it so, but in a guarded way. Nor is he content with this, but he soothes this very word again … [the word “spare”] shows great authority (for one spares those whom he has power to punish), so softening this very word and what seemed harsh: “[Not that we lord it over] your faith.” That is, “I did not say, ‘It was to spare you that I did not come,’ as one who lords it over you.” And he did not say “over you” but “over your faith,” which was both milder and truer. For who has power to force one who does not wish to believe? “But we are fellow workers for your joy.” “For since your joy is ours,” he says, “I did not come, so as not to throw you into grief and increase my own dejection; but I stayed, so that, corrected by the threat, you might rejoice. For we do everything for your joy, and we are eager for it, since we too share in it.” “For you stand by faith.” See again how guardedly he speaks. For he fears to touch them again, since he had struck at them sharply in the first letter and they had shown some change; and it would have upset them if, having changed, they again endured the same rebuke. That is why this letter is much milder than the first. “But I determined this for myself, not to come to you again in sorrow.” “Again” shows that he had already been grieved by them; and while seeming to defend himself, he touches them without their noticing. And if they had already grieved him, and were going to grieve him again, consider how much unpleasantness was likely to arise. But he does not say, “You grieved me”; he handles the statement differently, hinting at the same thing and saying, “I did not come for this reason, so as not to grieve you”; which has the same force as what I said, but is more acceptable. “For if I grieve you, who is there to make me glad but the one whom I grieve?” What sort of sequence is this? A very close one indeed. Consider: “I did not wish to come to you,” he says, “so as not to grieve you more, rebuking, being indignant, turning away from you.” Then, since this too was severe and contained an accusation against them, if they were going to behave so as to grieve Paul, he uses a correction and says, “For if I grieve you, who is there to make me glad but the one whom I grieve?” What he means is this: “Even if I was going to be in sorrow, compelled to rebuke you and see you grieved, yet this very thing gladdened me. For it is the greatest proof of love that I am worth so much to you that I can sting you by turning away.” [3.] And see his understanding. What belonged to the very duty of disciples, to be pained and to feel it when they are rebuked, he presents as a favor they are doing him. “For no one gladdens me so much,” he says, “as the one who turns at my words and grieves when he sees me angry.” And yet the consistent thing to say would have been, “For if I grieve you, who is there that can gladden you?” But he does not say this; he turns it round again, tending them and saying, “Even if I grieve you, you do me the greatest favor in this, that you are stung by what I say.” “And I wrote this very thing to you.” What thing? That “I did not come for this reason, to spare you.” When did he write it? In the first letter, when he said, “I do not want to see you now just in passing”? I do not think so, but in this very letter, when he said, “… lest when I come again my God humble me before you.” “I wrote this very thing,” he says, “toward the end: ‘lest when I come my God humble me.’” And why did you write it? “So that when I came I might not have sorrow from those who ought to make me rejoice, being confident in all of you that my joy is the joy of you all.” For since … this was rather self-willed and harsh, he turned it round again in another way and made it gentler by what he added. “For this reason,” he says, “I wrote to you beforehand, so that I might not find you in pain, uncorrected. That is why I said, ‘so that I may not be grieved,’ looking not to my own interest but to yours. For I know that if you see me rejoicing you rejoice, and if you see me [grieving] you are pained.” See, then, the sequence of what has been said from the beginning; for so the argument will be easier for us to follow. “I did not come,” he says, “so as not to grieve you, finding you uncorrected. And I did this looking not to my own interest but to yours. For when you are grieved I have no small pleasure, when I see you caring so much for me that you are grieved and pained when I am indignant: ‘For who is there to make me glad but the one whom I grieve?’ Yet even though I feel so, since I look to your interest, I wrote this very thing to you, ‘so that I may not be grieved’; and in this again I look not to my own interest but to yours. For I know that you too would be grieved to see me pained, just as you rejoice to see me rejoicing.” Consider, then, his understanding. He said, “I did not come so as not to grieve you”—“and yet I am gladdened,” he says. Then, so as not to seem to be gladdened when they are pained, he says, “I rejoice in this respect, in so far as I touch you; for in another respect I am grieved, when I am compelled to grieve those who love me so, not only by rebuking them, but because I myself am in sorrow and so grieve you again.” And see how he puts it with praise too, saying, “from those who ought to make me rejoice.” For this is the language of one who bears witness to true kinship and great affection, as if someone spoke of sons who had received many benefits and for whom he had labored. “If, then, I write for this reason and do not come, I do not come out of some great design, not hating you or turning away from you, but loving you greatly.” Then, since he had said that the one who grieves gladdens, so that they might not say, “So this is what you are eager for, to be gladdened and to show everyone how much power you have?” he added, “For out of much affliction and anguish of heart I wrote to you with many tears, not to grieve you, but that you might know the love that I have especially for you.” What is more affectionate than this soul? For he shows himself pained not less than those who had sinned, but far more. For he says not only “out of affliction,” but “out of much”; nor “tears,” but “with many tears and anguish of heart,” that is, “… and no longer bearing the cloud of dejection, I wrote to you, not that you should be grieved, but that you might know the love,” he says, “that I have especially for you.” Yet the consistent thing would have been to say, “not that you should be grieved, but that you might be corrected”; for that is why he wrote. But he does not say this; rather, sweetening his words and drawing them into greater affection, he puts this in place of that, showing that he does everything from love. And he does not simply say “love,” but “that I have especially for you.” For he wishes to draw them in this way too, by showing that he loves them more than all and is disposed toward them as toward chosen disciples. That is why he says, “If I am not an apostle to others, at least I am to you”; and, “Though you have many tutors, you do not have many fathers”; and again, “We conducted ourselves in the grace of God in the world, and more especially toward you”; and further on he says, “Though I love you the more, am I to be loved the less?”; and here, “the love that I have especially for you.” [4.] So even if my words were full of anger, the anger came from much love and pain. And in writing … not only …, but because I was compelled to grieve you. And this too came from love; as one who has a true-born son with a festering sore, and is compelled to cut and cauterize, suffers on both counts, both because the son is sick and because he is compelled to cut him. So what you think is a sign of hating you was a sign of loving you greatly. And if grieving you came from love, much more being gladdened when you are grieved. Having defended himself, then (and he defends himself in many places and is not ashamed; for if God does this, saying, “My people, what have I done to you?”, much more Paul), having defended himself, then, and being about to pass on to the plea for the man who had committed sexual immorality, so that they might not be confused as though being ordered to do the opposite, and be contentious, since it was he who had then been angry and now bade them release the man, see how he prepared the way for it both by what he had said and by what he would say. For what does he say? “But if anyone has caused grief, he has not grieved me.” Having first praised them as rejoicing and grieving over the same things as he, he then launches into the discussion of this matter, saying first, “My joy is the joy of you all.” And if my joy is the joy of you all, [it is right that you rejoice] with me now too, just as you were pained with me then. For by what you grieved over you gladdened me; and by what you now rejoice over, if you are pleased, you will do the same. And he did not say, “My grief is the grief of you all,” but, having established this elsewhere, he now set down only what he needed, the joy, saying, “My joy is the joy of you all.” Then he recalls the former events too, saying, “But if anyone has caused grief, he has not grieved me, but in some measure, not to burden you all.” “I know,” he says, “that you were angry and indignant with me at the man who committed sexual immorality, and what happened grieved all of you in part. I said ‘in part,’ not because you were pained less than I, but so as not to burden that man who committed the sin. So he grieved not me only, but you equally; and to spare him I said ‘in some measure.’” Do you see how he at once relaxed their anger, by showing that they had shared in the indignation? “For such a one this punishment by the majority is enough.” And he does not say “for the man who committed sexual immorality,” but again “for such a one,” as in the first letter; but not for the same reason: there out of shame, here out of mercy. That is why from now on he nowhere mentions the sin; for it was a time for pleading. “So that on the contrary you should rather forgive and comfort him, lest such a one be swallowed up by excessive sorrow.” He bids them not only to remove the punishment, but also to restore him to his former state. For if one merely releases a man who has been scourged and does not heal him, he has done nothing. But see how he checks that man again too, so that he may not become worse through the pardon. For even though he had confessed and repented, he shows that he receives the forgiveness not so much from his repentance as from the gift. That is why he says, “forgive and comfort.” And what follows shows the same thing again. For it is not because he is worthy, nor because he has shown sufficient repentance, but because he is weak, that he says, “I beseech you”; that is why he added, “lest such a one be swallowed up by excessive sorrow.” This was also to bear him witness of great repentance, and not to let him come to despair. What is “swallowed up”? Either by doing what Judas did, or by becoming worse while still alive. “For if he breaks away,” he says, “through not bearing the pain of an intensified rebuke any longer, often in despair he will go either to the noose or to greater wickedness from then on. We must therefore act beforehand, so that the wound may not become worse, nor may we lose by excess what we have achieved.” He said this, as I said already, both to check that man and to teach him not to become more careless after the forgiveness. “For I received him,” he means, “not as one completely washed clean, but as one fearing that he might do something worse.” From this we learn that penance must be fixed not only by the nature of the sins but also by the disposition and habit of those who sin; which is what the apostle did then. For he feared the man’s weakness, and that is why he said, “lest he be swallowed up,” as by a beast, as by a storm, as by a surge. “So I beseech you.” He no longer commands but beseeches, not as a teacher but as an equal; and having seated them on the judges’ bench, he set himself in the rank of an advocate. For since he had achieved what he wanted, he uses supplication insatiably for joy. And what is it you beseech, tell me? “To confirm your love for him”; that is, to make it firm, not to receive him casually and as it may happen. This again bears witness to their very great virtue: that those who had loved and applauded the man so much as to be puffed up turned away from him so completely that Paul had to labor so hard to kindle their love for him again. This is the virtue of disciples, this the virtue of teachers: that they were so docile, and that he governed them so well. If this happened now too, sinners would not offend so insensibly. For one must neither love without discrimination nor turn away without some reason. “For this is why I wrote to you, to know your proven character, whether you are obedient in everything,” not only in cutting off but also in joining again. Do you see how here too he sets the contest about them? For as, when the man sinned, he made them anxious lest they fail to cut him off, saying, “A little leaven leavens the whole lump,” and much else, so here again he sets before them the fear of disobedience, all but saying, “As then you had to take counsel not for him but for yourselves, so now too you must take counsel not for him more than for yourselves, lest you seem contentious and inhuman, and not obedient in everything.” That is why he says, “For this is why I wrote to you, to know your proven character, whether you are obedient in everything.” For the former might have seemed to come even from envy and malice; but this shows above all that obedience is pure, and whether you are fit for kindness. For this belongs to fair-minded disciples: to obey not only in those things but also when bidden the opposite. That is why he said “in everything,” showing that if they did not obey, they would condemn not him so much as themselves; [he said] this to push them toward being persuaded from this side too. That is why he says, “For this is why I wrote to you,” although he did not write for this reason; but he says so to draw them, for the main purpose was that man’s salvation. But where nothing is harmed, he gratifies them too. By saying “in everything” he again brought obedience into the midst. “Anyone whom you forgive, I forgive too.” Do you see how again he gives himself the second place, showing them as leading and himself as following? This is to soften a mind that has grown harsh, this is to dissolve contentiousness. Then, so that they might not become careless as being masters, and refuse to release the man, he again presses them to it, saying that he himself had forgiven: “For what I have forgiven, if I have forgiven anything, has been for your sake.” “For this very thing I did for your sake,” he says. And as, when he bade them deliver him up, he did not let them be masters of forgiving him, saying, “I have already judged to deliver such a one to Satan,” and again made them partners in the verdict without their noticing, saying, “when you are assembled, to deliver him up,” so contriving two very great things—that the sentence was passed, and that it was not passed without them, so as not to seem to strike them in this way; he neither pronounces it alone, so that they might not think him self-willed and themselves slighted, nor entrusts the whole to them, so that, becoming masters, they might not betray the sinner by forgiving him out of season—so he does here too, saying, “I have already forgiven, I who in the first letter have already judged.” Then, so that they might not be hurt as though slighted, he says, “for your sake.” What then? Did he pardon to please men? No; that is why he added, “in the presence of Christ.” What is “in the presence of Christ”? Either “according to God,” he says, or “for the glory of Christ.” “So that we may not be outwitted by Satan; for we are not ignorant of his designs.” Do you see how he both entrusts the authority to them and takes it away again, so as to soften them by the one and cut off their self-will by the other? And not only this from here, but also to show that the harm would be common if they disobeyed, which he did at the beginning too. For then he said, “A little leaven leavens the whole lump”; and here again, “So that we may not be outwitted by Satan.” And everywhere he makes the forgiveness both his and theirs. [5.] Consider from the beginning: “But if anyone has caused grief,” he says, “he has not grieved me, but in some measure, not to burden you all”; then again, “For such a one this punishment by the majority is enough.” This is his verdict and judgment. But he did not stop at his verdict; he makes them partners again, saying, “So that on the contrary you should rather forgive and comfort him. So I beseech you to confirm your love for him.” Having again made the whole theirs, he passes over to his own authority, saying, “For this is why I wrote to you, to know your proven character, whether you are obedient in everything.” Then again he makes the forgiveness theirs, saying, “Anyone whom you forgive”; then his own, saying, “I too; for what I have forgiven, if I have forgiven anything, has been for your sake”; then both theirs and his: “For I too,” he says, “if I have forgiven anything, for your sake in the presence of Christ,” either for the glory of Christ, or as if Christ too commanded this; which persuaded them most of all. For from then on they were afraid not to forgive a thing that passed into his glory and pleased him. Then again he sets down the common harm if they disobeyed, saying, “So that we may not be outwitted by Satan,” rightly calling it outwitting; for he no longer takes what is his own but snatches what is ours. “And do not tell me only that this man becomes the prey of the beast; consider this too, that the number of the flock is reduced, and especially now, when it can recover what it lost.” “For we are not ignorant of his designs”: that he destroys even under a pretext of piety. For he can destroy not only by leading into sexual immorality, but also from the opposite, by immoderate grief over repentance. When, then, he takes ours along with his own, when he destroys by bidding men sin, and snatches them away when we bid them repent, how is the thing not outwitting? For it is not enough for him to cast down through sin; he does this through repentance too, if we are not sober. That is why he rightly called it outwitting, when he prevails even through what is ours. For to take men through sin is his own; but through repentance is not; for that weapon is ours, not his. When, then, he is able to take men even from there, consider how shameful the defeat is, how he will mock and assail us as weak and wretched, if he is to subdue us with our own weapons. For it is utterly ridiculous and the height of shame that he should make wounds with our own medicines. That is why he said, “For we are not ignorant of his designs,” displaying his variety, his deceit, his wicked contrivance, his villainy, his doing harm under a pretext of piety. Considering these things, then, let us never despise anyone, and never despair when we sin; nor again, being careless, let us simply put forward words. For I know many who say they mourn their sins but do nothing great. They fast and wear rough garments, but they long for money more than tradesmen, they are captured by anger more than beasts, and they delight in slander more than others do in praise. This is not repentance; it is an image of repentance and only a shadow, not repentance. That is why with these too it is well to say, “Take care that we are not outwitted by Satan; for we are not ignorant of his designs.” For some he destroys through sins, others through repentance, and these again in another way, by letting them reap no fruit from repentance. For since he did not find a way to destroy them directly, he came by another road, increasing their labors but taking away the fruits, and persuading them, as if they had achieved everything, to neglect the rest. So that we may not beat ourselves in vain, let us say a few words to such women; for this disease belongs above all to women. What you are doing now is good—fasting, sleeping on the ground, ashes; but when the other things are not present, there is no profit in these. God has shown how he forgives sins; why then do you leave that road and cut another for yourselves? The Ninevites once sinned, and they did these things that you are doing now; but let us see what helped them. As with the sick, the doctors apply many things, but the sensible man does not consider that the patient did this and that, but what helped him; so here too we must consider what helped those barbarians. They applied fasting to their wounds, and a severe fast; they applied sleeping on the ground, putting on sackcloth, ashes, and lamentations; they applied a change of life too. [6.] Let us see, then, which of these made them well. “And how shall we know?” someone says. If we go to the physician, if we ask him; for he will not hide it from us, but will tell us gladly. Or rather, so that no one may be ignorant or need to ask, he has written down the medicine that raised them up. What then is it? “God saw,” it says, “that each turned from his evil way, and he repented of the evil that he had said he would do to them.” He did not say, “He saw fasting and sackcloth and ashes.” And I do not say this to do away with fasting—God forbid—but urging you to do what is better than fasting: to abstain from all wickedness. David too sinned; let us see how he too repented. He sat on ashes for three days. But he did this not for the sin but for the child, still drunk with grief; the sin he wiped away otherwise: by humility, by contrition of heart, by compunction of soul, by not falling into the same things again, by remembering it continually, by bearing thankfully everything that came upon him, by sparing those who grieved him, by not taking revenge on those who plotted against him, and even by restraining those who wished to do so. When Shimei poured countless reproaches upon him, and the general who was present was indignant, he said, “Let him curse me, for the Lord has bidden him.” For he had a broken and humbled heart, which above all wiped away his sins; for this is confession, this is repentance. But if we fast and are boastful, not only do we gain nothing, we are harmed. Humble your heart, then, you too, so that you may draw God to you: “For the Lord is near to the brokenhearted.” Do you not see in splendid houses those who have been disgraced, how they do not answer back even when lesser servants insult them, but bear it because of the disgrace that sin has put upon them? Do so yourself: if someone abuses you, do not grow savage, but groan—not at the insult, but at the sin that cast you into disgrace. Groan when you sin, not because you will be punished—for that is nothing—but because you have offended your Master, who is so gentle, who loves you so, who hangs so upon your salvation that he gave up even his Son for you. Groan for these reasons, and do this continually; for this is confession. Do not be cheerful now, gloomy tomorrow, then cheerful again; but remain always in mourning and in breaking yourself. “For blessed,” he says, “are those who mourn,” that is, those who do this continually. Continue doing this always, attending to yourself and breaking your heart, as one would mourn who had lost a true-born son. “Rend your hearts,” it says, “and not your garments.” What has been rent cannot be puffed up; what is broken cannot rise up. That is why one says, “Rend,” and the other says, “A broken and humbled heart God will not despise.” Even if you are wise, or rich, or powerful, rend your heart; do not let it be proud or puffed up. For what has been rent does not swell; even if something lifts it, it cannot hold the swelling because it has been rent. So you too be humble. Consider that the tax collector was justified by one word; and yet that was not even humility, but a true confession. If this has such power, how much more humility? Forgive the sins of those who have offended against you; for this too forgives sins. Of the former it says, “I saw that he went about gloomy, and I healed his ways”; and in the case of Ahab too this loosed God’s wrath; of the second, “and it will be forgiven you.” There is another road again that brings us this medicine: the condemnation of our offenses: “Declare your iniquities first, that you may be justified.” And giving thanks when one suffers ill looses sins; and almsgiving, greater than all. Count, then, the medicines that heal your wounds, and apply them all continually: humility, confession, not bearing grudges, giving thanks when you suffer ill, showing mercy by money and by deeds, praying persistently. So the widow appeased the cruel and harsh judge. If she appeased the unjust one, much more will you appease the gentle one. With these there is yet another road: standing up for those who are wronged. “Judge,” it says, … ### Scripture references - 2 Cor 1:23–24: quotation, high confidence - 2 Cor 12:21: quotation, high confidence - 2 Cor 13:2: quotation, high confidence - 2 Cor 2:1–11: quotation, high confidence - 1 Cor 16:7: quotation, high confidence - 1 Cor 9:2: quotation, high confidence - 1 Cor 4:15: quotation, high confidence - 2 Cor 1:12: quotation, high confidence - 2 Cor 12:15: quotation, high confidence - Mic 6:3: quotation, high confidence - Matt 27:5: allusion, high confidence - 1 Cor 5:6: quotation, high confidence - 1 Cor 5:3–5: quotation, high confidence - Jonah 3:5–10: allusion, high confidence - 2 Sam 12:16: allusion, high confidence - 2 Sam 16:10–11: quotation, high confidence - Ps 34:18 (33:19 LXX): quotation, high confidence - John 3:16: allusion, medium confidence - Matt 5:4: quotation, high confidence - Joel 2:13: quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Luke 18:13–14: allusion, high confidence - Isa 57:17–18: quotation, high confidence - 1 Kgs 21:27–29: allusion, high confidence - Matt 6:14: quotation, high confidence - Isa 43:26: quotation, high confidence - Luke 18:2–5: allusion, high confidence - Isa 1:17: quotation, medium confidence ### Translation notes - The section begins in the middle of 2 Cor 1:23 and breaks off in a quotation (probably Isa 1:17), so the end of the homily is lost in the scan text. Lines are also lost after “he soothes this very word again” (the quotation of 1:24a), at “For since …” in the discussion of 2:3, in the paraphrase of 2:4, and at the start of section 4 (all marked …); bracketed words are supplied by sense. Chrysostom’s section numbers 3–6 are shown in brackets. - “Not so much from his repentance as from the gift”: Chrysostom’s view of the restored offender of 2 Cor 2:5–11 (identified with the man of 1 Cor 5); translated as written. “Penance” renders μετάνοια where the church’s discipline is meant. - “The former” and “the second” refer to humility and forgiving others; the quotation “I saw that he went about gloomy, and I healed his ways” is Isa 57:17–18 LXX. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 4.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/4-1). ## Homily 5.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/5-1/#p-5-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s distress at Troas when he did not find Titus shows how much a brother’s presence matters; God leads the apostles in triumph and spreads through them the fragrance of Christ, which saves some and condemns others; true preachers ascribe everything to God and live before his eye, not men’s. ### Greek text Ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν. Κυρίῳ, οὖκ ἔσχηκα ἄνεσιν τῷ πνεύματί μον, τῷ μὴ «ὑρεῖν με Τίτον τὸν ἀδελῳόν μου. Ταῦτα δοκεῖ μὲν ἀνάξια εἶναι Παύλον τὰ ῥήματα, εἰ δι᾽ ἀπουσίαν ἀδελφοῦ τοσαύνην προήκατο σωτηρίαν· δοκεῖ δὲ καὶ τῆς ἀκολουθίας ἀπηρτῆσθαι. Τί οὖν; βούλεσθε πρότερον ἀποδείξωμεν, ὅτι τῆς ἀχολουθίας ἤρτηται, ἣ ὅτι οὐδὲν ἀνάξιον εἴρηκεν ἑαυτοῦ; Ἐμοὶ δοχεὶ τὸ δεύτερον " οὕτω γὰρ χἀχεῖνο ἢμῖν εὐχολώτερον ἔσται καὶ σαφέστερον. Πῶς οὖν ἤρτηται τῶν προτέρων ταῦτα; ᾿Αναμνησθῶμεν αὐτῶν ἐκείνων, καὶ οὕτως εἰσόμεθα τοῦτο. Τίνᾳ οὖν ἣν τὰ πρότερα; Ἅπερ ἔλεγεν ἀρχόμενος Οὐ θέλω ὑμᾶς ἀγνοεῖν ὑπὲρ τῆς θλίψεως, φησὶ, τῆς γενομέ- ᾿, ψῆς ἡμῖν ἐν τῇ ᾿Ασίᾳ, ὅτι καθ' ὑπερδοιὴν — ὑπὲρ δύναμιν" καὶ δείξας πῶς ἀπηλλά- ᾿ γη.» καὶ τὰ ἐν μέσῳ παρενθεὶς, ἀναγκαίως διδάσχει “πάλιν ὅτι καὶ ἑτέρως ἐθλίδη. Πῶς καὶ τίνι τρόπῳ; Τῷ μὴ εὑρεῖν Τίτον. Δεινὸν μὲν γὰρ καὶ ἱκανὸν καταδαλεῖν ψυχὴν, καὶ τὸ πειρασμοὺς ὑπομένειν " ὅταν δὲ καὶ ὁ παραμυθούμενος μὴ ἧ, καὶ δυνάμενος τὸ φορτίον συνδιενεγχεῖν, μείζων γίνεται ὁ χειμών. Τίτος δὲ αὐτός ἐστιν, ὅν φησι προϊὼν παρ᾽ αὐτῶν ἀφῖχθαι πρὸς αὐτὸν, καὶ περὶ οὗ πολλὰ καὶ μεγάλα διεξέρχεται ἐγχώμια, καὶ ὃν ἔφησεν ἀπεσταλχέναι. Δεῖξαι τοίνυν βουλόμενος ὅτι καὶ ταύτῃ δι' αὐτοὺς ἐθλίδη, ταῦτα εἴρηχεν. Ὅτι μὲν οὖν ἤρτηται τῶν “προτέρων τὰ εἰρημένα, δῆλον ἐκ τούτων " ὅτι δὲ οὐδὲ ἀνάξια Παύλου, καὶ τοῦτο δεῖξαι πειράσομαι. οὐ χὰρ λέγει, ὅτι ἐνεπόδισε τῇ σωτηρίᾳ τῶν προσιέναι᾽ μελλόντων ἡ ἀπουσία Τίτον, οὐδ᾽ ὅτι παρεῖδε τοὺς πιστεύσαντας διὰ τοῦτο, ἀλλ᾽ ὅτι οὐχ ἔσχηχεν ἄνεσιν, ὀρφανῷ, καὶ δικαιώσατε χήραν" καὶ δεῦτε, διαλεχθῶμεν, καὶ ἐὰν ὦσι αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Ποίας οὖν ἂν εἴημὲν ἀπολογίας ἄξιοι, εἰ τοσαύτας ἔχοντες ὁδοὺς εἰς τὸν οὐρανὸν ἀναγούσας, καὶ τοιαῦτα φάρμαχα ἰώμεγα τὰ τραύματα, καὶ μετὰ «ὃ λουτρὸν τοῖς αὐτοῖς: ἐπιμένομεν;; Μὴ τοίνυν ἐπιμένωμεν, ἀλλ᾽ οἱ μὲν. μηδέπω πεσόντες, ἐν τῷ οἰχείῳ μενέτωσαν κάλλει, μᾶλλον δὲ ἐπιπλέον ἀσχείτωσαν τοῦτο᾽ χἂν γὰρ μὴ εὕρῃ ἁμαρτήματα, ταντὶ τὰ χατορθώματα πλείονα., ποιεῖ τὴν εὐμορφίαν· ἡμεῖ; δὲ οἱ πολλὰ πεπλημμεληχότες, εἰς τὴν τῶν ἁμαρτημάτων διόρθωσιν Χρῃ. σώμεθα τοῖς εἰρημένοις, ἵνα τῷ βήματι τοῦ Χριστοῦ μετὰ παῤῥησίας παραστῶμεν πολλῆς " ἦθ᾽ γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ. φιλᾶν» θρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, γῦν καὶ ἀεὶ, καὶ “ τοὺς αἰῶνας τῶν αἰώνων. ἀδελφοῦ, δεικνὺς. ὅσον ἐστὶν ἀδελφοῦ ἀπουσίᾳ· καὶ εἰς τὴν» Τρωάδα εἰς τὸ εὐαγγέλιον; Οὐχ ἀπλῶς, φησὶν, ἐπεδήμησα, ἀλλ᾽ ὥστε κηρῦξαι. ᾿Αλλ᾽ ως καὶ διὰ τοῦτο ἐλθὼν, καὶ εὑρὼν ἔργον μέγιστον" Θύρας. γάρ μοι ἀνεῳγμένης ἐν Κυρίῳ, οὐκ ἔσχηκα ἄγεσιν, φησίν." οὐ μὴν διὰ τοῦτο ἐνεπόδισε τὸ ἔργον. Πῶς οὖν φησιν, ὅτι ᾿Αποταξάμενος αὐτοῖς ἐξῆλθον; Τουτέστιν, οὐ διέτριψα πλείονα χρόνον, στενοχωἔργον; ἐχείνου ἀπόντος. Τοῦτο δὲ οὐ μιχρὰ καὶ τούτοῖς παραμυθία. Εἰ γὰρ ἐκεῖ θύρας ἀνεῳγμένης, καὶ εἰς τοῦτο ἑλϑὼν, ἐπειδὴ τὸν ἀδελφὸν οὐχ εὗρεν, ἀπεπήδησε ταχέως, πολλῷ μᾶλλον ὑμᾶς, φησὶ, συγ- Ὑινώσχειν χρὴ ταῖς τῶν πραγμάτων ἀνάγκαις ἀγούσαις καὶ περιαγούσαις ἡμᾶς πανταχοῦ, καὶ οὐκ ἐώσαις, ὡς βουλόμεθα, οὔτε ἀποδημεῖν οὔτε ἐνδια- «ρίδειν οἷς ἂν ἐθέλωμεν ἐπιπλέον. Διὸ καὶ ἐπάγει πάλιν, ὥσπερ ἄνω τῷ Πνεύματι, οὕτω καὶ ἐνταῦθα τῷ Θεῷ τὰς ἀποδημίας ἀνατιθεὶς, καὶ λέγων" Τῷ δὲ Θεῷ χάρις τῷ πάντοτε ἡμᾶς θριαμδεύοντι ἐν τῷ Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φαγεροῦντι δι᾽ ἡμῶν ἐν παντὶ τόπῳ. Ἵνα γὰρ μὴ πει τῷ Θεῷ. Ὃ δὲ λέγει, τοῦτό ἐστι" πανταχοῦ θλῖψις, πανταχοῦ στενοχωρία ἦλθον εἰς τὴν ᾿Ασίαν, ἐδαρήθην ὑπὲρ δύναμιν " ἦλθον εἰς τὴν Τρωάδα, οὐχ εὗρον τὸν ἀδελφόν" οὐχ ἦλθον πρὸς ὑμᾶς· οὐ μικράν μοι καὶ τοῦτο ἀθυμίαν΄ ἐνεποίησεν, ἀλλὰ καὶ σφόδρα μεγάλην, καὶ τῷ πολλοὺς ἡμαρτηκέναι παρ᾽ ὑμῖν, καὶ τῷ διὰ τοῦτο ὑμᾶς μὴ ὁρᾷν" Φειδόμενος γὰρ ὑμῶν», οὐκέτι ἡῖθον εἰς Κόρινθον, φησῖν. “ἵν᾽ οὖν᾽ ᾿ διὰ τοῦτο ἀφῆλθεν ἐχεῖθεν. Τί δέ ἐστιν, ᾽Εθὼν δὲ μὴ δόξη ὀλοφύρεσθαι ταῦτα λέγων, ἐπάγει, ὅτι Οὐ μόνον οὐχ ἀλγοῦμεν ἐν ταῖς θλίψεσι ταύταις, ἀλλὰ καὶ καίρομεν " καὶ τὸ μεῖζον, οὐ τῶν μελλόντων ἕνεκεν μόνον ἐπάθλων, ἀλλὰ καὶ αὐτῶν τῶν παρόντῶν “ καὶ γὰρ ἐνταῦθά ἑαμεν λαμπροὶ ἐχ τούτων καὶ περιφανεῖς. Τοσοῦτον τοίνυν ἀπέχομεν τοῦ θρηνεῖν, ὅτι καὶ θρίαμθον τὸ πρᾶγμα καλοῦμεν, καὶ ἐγχαλλωπιζόμεθα τοῖς γινομένοις. Διὸ καὶ ἔλεγε, Τῷ δὲ Θεῷ χάρις τῷ πάντοτε ἡμᾶς θριαμδεύοντι " τουτἐστι, τῷ πᾶσι ποιοῦντι περιφανεῖς, Ὃ γὰρ δοχεῖ εἶναι ἀτιμίας, τὸ πάντοθεν ἐλαύνεσθαι, τοῦτο τιμῆς ἡμῖν εἶναι φαίνεται μεγίστης. Διὸ οὐχ εἶπε, Τῷ χαλους ποιοῦντι, ἀλλὰ, Τῷ θριαμδεύοντι" δεικνὺς, ὅτι οἱ διωγμοὶ οὗτοι τρόπαια συνεχῇ κατὰ τοῦ διαδόλου πανταχοῦ τἧς γῆς ἀνιστῶσιν. Εἶτα μετὰ τοῦ θριαμδεύοντος θεὶς καὶ τὴν ὑπόθεσιν. ἀνίστησι χὰν- «εὖθεν τὸν ἀχροατήν.Οὐ γὰρ μόνον ὑπὸ τοῦ Θεοῦ θριαμδευόμεϑα, ἀλλὰ καὶ ἐν Χριστῷ " τουτέστι, διὰ τὸν Χριστὸν καὶ τὸ χήρυγμα. Ἐπειδὰν γὰρ θριαμδεῦσαι δέῃ, ἀνάγχη πᾶσα καὶ ἡμᾶς τοὺς φέροντας τὸ τρό- Διὰ τοῦτο περίδλεπτοί ἔσμεν, καὶ περιφανεῖς. Καὶ τὴν ὀσμὴν τῆς γνώσεως αὑτοῦ φαγεροῦντι δι ἡμῶν ἐν παγτὶ τόπῳ. ΡΜ. Ἄνω εἶπε, Πάντοτε θριαμδεύοντι, ἐνταῦθα, Ἐν παντὶ τόπῳ, φησί" δειχνὺς ὅτι καὶ τόπος καὶ χαιρὸς πᾶς τῶν ἄθλων ἐμπέπλησται τῶν ἀποστολιχῶν. Καὶ ἑτέρᾳ πάλιν χέχρηται μεταφορᾷ τῇ τῆς εὐωδίας. Καθάπερ γὰρ μύρον βαστάζοντες, οὕτω πᾶσίν ἐσμεν χατάδηλοι, φησί " μύρον πολύτιμον τὴν γνῶσιν λέγων. Καὶ οὐχ εἶπε, Τὴν γνῶσιν, ἀλλ᾽, ᾽οσμὴν γγώσεως. Τοιοῦτον γὰρ ἡ παροῦσα γνῶσις, οὐ σφόδρα σαφὴς, οὐδὲ ἐχχεχαλυμμένη. Διὸ καὶ ἐν τῇ προτέρᾳ ἔλεγεν Ἐπιστολῇ, Βιλέπομεν γὰρ ἄρτι 5 ἐσόπτρου ἐν αἰνίγματι, καὶ ἐνταῦθα ὀσμὴν τὸ τοιοῦτον μύρον ἃ χαλεῖ. Ὁ δὲ τὴν ὀσμὴν εἰδὼς, ὅτι μὲν ἔστι μύρον που χείμενον οἷδε, ποταπὸν δὲ τὴν οὐσίαν, οὐχέτι, ἐὰν μὴ πρότερον αὐτὸ εἰδὼς τύχῃ. Οὕτω καὶ ἡμεῖς, ὅτι μὲν ἔστι Θεὸς ἴσμεν, τί δὲ τὴν οὐσίαν, οὐκέτι. Ὥσπερ οὖν θυμιατήριόν ἐσμεν βασιλιχὸν, ὅπου ἂν ἀπέλθωμεν τοῦ οὐρανίου πνέοντες μύρου, καὶ τῆς πνευματιχΐζς εὐωδίας. Ταῦτα δὲ ἔλεγεν, ὁμοῦ καὶ τοῦ κηρύγματος δειχνὺς τὴν ἰσχὺν, ὅτι δι᾽ ὧν ἐπιδουλεύονται, διὰ τούτων λάμπουσι μᾶλλον τῶν διωχόντων αὐτοὺς, καὶ πᾶσαν τὴν οἰχουμένην ποιούνπὼν εἰδέναι καὶ τὰ τρόπαια αὐτῶν καὶ τὴν εὐωδίαν, καὶ παραχαλῶν ὑπὲρ τῶν θλίψεων αὐτοὺς καὶ τῶν πειρασμῶν, ὥστε πάντα φέρειν γενναίως, εἴ γε καὶ πρὸ τῆς ἀντιδόσεως ἄφατον χαρποῦνται τὸ χλέος, “Ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις, καὶ ὃν τοῖς ἀποιιλυμένοις. ΓΑν τε γὰρ σώζηταί τις. φησὶν, ἄν τε ἀπολλύηται, τὸ εὐαγγέλιον τὴν οἰχείαν ἀρετὴν ἔχου μένει. Καὶ χαθάπερ τὸ ἃ Με τὸ τοιοῦτον μύρον. φῶς, χἂν σχοτίζῃ τοὺς ἀσθενεῖς, φῶς ἔστι, καίτος σχοτίζον" xal τὸ μέλι χἂν πιχρὸν ἧ τοῖς νοσοῦσι, γλυκὺ τὴν φύσιν ἔστιν· οὕτω καὶ τὸ εὐαγγέλιον εὖὥδές ἔστ', χἂν ἀπολλύωνταί τινες ἀπιστοῦντες. Οὐ γὰρ αὐτοῦ ἔργον ἢ ἀπώλεια, ἀλλὰ τῆς ἐχείνων ἀγνωμοσύνης. Καὶ ταύτῃ δὲ μάλιστα ἡ εὐωδία αὐτοῦ φαΐνεται, ἧ οἱ διεφθαρμένοι καὶ πονηροὶ ἀπόλλυνταε. Ὥστε οὐκ ἀπὸ τῆς τῶν ἀγαθῶν σωτηρίας μόνον, ἀλλὰ καὶ ἀπὸ τῆς τῶν πονηρῶν ἀκωλείας δείκνυται αὐτοῦ ἡ ἀρετή. Ἐπεὶ καὶ ὁ ἥλιος, ἐπειδὴ σφόδρα φαιδρός ἔστι, διὰ τοῦτο μάλιστα πλήττει τῶν ἀσθενούντων τὰς ὄψεις " καὶ ὁ Σωτὴρ εἰς πτῶσιν πολλῶν καὶ ἀνάστασίν ἐστιν, ἀλλ᾽ ὅμως μένει Σωτὴρ ὧν, καὶ μυρίων πιπτόντων" καὶ ἡ παρουσία αὐτοῦ μειζόνως ἐχόλασε τοὺς μὴ πειθομένους, ἀλλ᾽ ὅμως μένει σωτήριος οὖσα. Διὰ τοῦτο καὶ αὐτός φησιν, ὅτι Τῷ Θαῷ εὐωδία ἑσμόν " τουτέστι, Κἂν ἀπολλύωνταέ τινες, ἡμεῖς μένομεν τοῦτο ὄντες ὅπερ ἐσμέν. Καὶ οὐχ ἁπλῶς εἶπεν, Εὐωδίω, ἀλλὰ, Τῷ Θεῷ. Ὅταν δὲ τῷ Θεῷ εὐωδία ὥμεν, χἀχεῖνος ταῦτα φηφίζηται, τές ἀντερεῖ λοιπόν; Καὶ τὸ, Χριστοῦ δὲ εὐωδία, διτλῆν μοι τὴν ἐξήγησιν ἔχειν δοχεῖ, Ἢ γὰρ τοῦτό φησιν, ὅτι ἑαυτοὺς θυσίαν προσέφερον ἀποθνήσχοντες, ἣ ὅτε «ἧς τοῦ Χριστοῦ σφαγῆς εὐωδία ἐσμέν " ὡς ἂν εἴποι τις, Τοῦδε τοῦ ἱερείου εὐωδία ἐστὶ τόδε τὸ θυμίαμα. U τοῦτο οὖν ἐμφαίνει τῆς εὐωδίας τὸ ὄναμα." ἣ, ὅπερ ἔφθην εἰπὼν, ὅτι καθ' ἡμέραν θύονται διὰ τὸν Χριστόν. Εἶδες ποῦ τοὺς πειρασμοὺς ἀνήγαγε, θρίαμδον καὶ εὐωδίαν καλῶν, καὶ ϑυσίαν τῷ Θεῷ προσαγομένην; Εἶτα, ἐπειδὴ εἶπεν, Εὐωδία ἐσ μὲν, καὶ ἐν τοῖς ἀπολλυμένοις, ἵνα. μὴ νομίσῃς, ὅτι χἀχεῖνοι εὐπρόσδεχτοί εἰσιν, ἐπήγαγε - Τοῖς μὰν ὀσμὴ θανάτου εἰς θάνατον, τοῖς δὲ ὀσμὴ ζωῆς εἰς ζωήν. Τὴν γὰρ εὐωδίαν ταύτην οἱ μὲν οὕτω προαἔενται, ὥστε σωθῆναι, οἱ δὲ οὕτως, ὥστε ἀπολέσθαι. Ὥστε χἂν ἀπολλύηταΐ τις, παρ᾽ αὐτοῦ ἡ αἰτία " ἐπεὶ καὶ τὰς ὗς τὸ μύρον λέγεται πνίγειν, καὶ τὸ φῶς, ὅπερ ἔφθην εἰπὼν, τοὺς ἀσθενεῖς σχοτίζειν, Καὶ τοιαὐτὴ τῶν ἀγαθῶν ἡ φύσις " οὐ τὰ οἰχεῖα διορθοῦτας μόνον, ἀλλὰ καὶ τὰ ἐναντία ἀπόλλυτι" καὶ ταύτῃ μάλιστα διαδείχνυται αὑτῶν ἡ δύναμις. Καὶ γὰρ καὶ τὸ πῦρ οὐχ ὅταν φωτίζῃ μόνον, οὐδ᾽ ὅταν χρυσίον χαϑαἰρῃν ἀλλὰ καὶ ὅταν ἀκάνθας δαπανᾷ, μάλιστα τὴν οἰκείαν ἰσχὺν ἐπιδείχνυται, καὶ ταύτῃ φαίνεται πῦρ καὶ ὁ Χριστὸς δὲ ταύτῃ τὴν μεγαλωσύνην αὑτοῦ ἐνδείκνυται, ὅταν ἀναλώσῃ τὸν ἀντίχριστον τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσῃ τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ. Καὶ πρὸς ταῦτα τίς ἱκανός; Ἔπειδὴ γὰρ μεγάλα ἐφθέγξατο, ὅτι θυσία ἐσμὲν τοῦ Χριστοῦ καὶ εὐωδία, καὶ θριαμδενόμεθα πανταχοῦ, πάλιν μετριάζει, τῷ Θεῷ πάντα ἀνατι-: θείς " διὸ καί φησι, Καὶ πρὸς ταῦτα τίς ἱκανός; Ἕ γὰρ πᾶν τοῦ Χριστοῦ, φησὶν, ἐστίν - οὐδὲν ἡμέτερον. Ὁρᾷς ἀπὶ ἐναντίας τοῖς ψευδαποστόλοις γόμενον; Οἱ μὲν γὰρ χαυχῶνται ὡς παρ᾽ ἑαυτῶν εἰσοέροντές τι εἰς τὸ χήρυγμα, οὗτος δὲ διὰ τοῦτά φησι χαυχᾶσθαι, ἐπειδὴ οὐδὲν αὐτοῦ φησιν εἶναι" Ἢ γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρεύριον τεῆς συνειδήσεως, ὅτι οὐκ ἐν σοφίᾳ. σαρκικῇ, ἐλ. ἐν χάριτι Θεοῦ ἀγεστράφημεν ἐν τῷ κόσμῳ. Καὶ οὗ τὴν χτῆσιν ἐνόμιζον ἐκεῖνοι εἶναι χαύχημα, «ἧς σοφίας λέγω τῆς ἔξωϑεν, οὗτος τὴν ἀναίρεσιν". διὸ καὶ ἐνταῦθά φησι, Καὶ πρὸς ταῦτα τίς ἱκανός; ἜἝΙ δὲ μὴ ἰχανοὶ, χάριτος τὸ γινόμενον. Οὐ γάρ ἐσμεν, ὥσπερ οἱ λοιποὶ καπηλεύοντες τὸν.2όγον τοῦ Θεοῦ, περοὺ ἔψαμεν εἶναι κατόρθωμα, ἀλλὰ τὰ πάντα τοῦ Χριστοῦ οὐδὲ γὰρ μιμησόμεθα τοὺς ψευδαποστόλους, τοὺς τὰ πολλὰ αὐτῶν εἶναι λέγοντας. Τοῦτο, {ἀρ ἔστι καπηλεῦσαι, ὅταν τις νοθεύῃ τὸν οἴνον, ὅταν “ἰς χρημάτων πωλῇ, ὅπερ δωρεὰν ἔδει δοῦναι, ταῦθα γὰρ καὶ εἰς χρήματα αὐτοὺς σχώπτειν μοι δο-. κεῖ, καὶ ὅπερ εἶπρν αἰνέττεσϑαι πάλιν, οἷον, ὅτι τὰ αὑτῶν ἀναμιγνύονσι τοῖς θείοις " ὅπερ καὶ ᾿Ησαῖας ἐγκαλῶν ἔλεγεν, Οἱ κάπηλοί σον μίσγουσι τὸν οἷψον ὕδατι. Εἰ γὰρ καὶ περὶ οἴνου τοῦτο εἴρηται, οὐχ ἄν τις ἁμάρτοι καὶ εἰς διδασκαλίαν αὐτὸ ἐχλαμδάγων. ᾿Αλλ᾽ οὐχ ἡμεῖ;, φησῖν, οὕτως " ἀλλ᾽ οἷα ἐπι- ᾿ τὸν λόγον " διὸ ἐπήγαγεν " ᾿ΑΔ:1 ὡς ἐξ εἰλικρινείας, ἀ.11: ὡς ἐκ Θεοῦ, κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ «“1αλοῦμον. Οὐκ ἀπατῶντες ὑμᾶς, φησὶν, οὕτω κηρὕύττομεν, οἷον ὡς χαριζόμενοι ὁμῖν, ἢ παρ᾽ ἑαυτῶν τι εἰσφέροντες καὶ ἀναμιγνύντες, ἀλλ᾽ Ὡς ἐκ Θεοῦ "᾿' τουτέστιν, Οὐ λέγομεν ὅτι οἴχοθέν τι χαριζόμεθα, ἀλλ᾽ ὅτι πάντα ὁ Θεὺς ἔδωχε· τοῦτο γάρ ἔστι «τὸ, Ἐκχ Θεοῦ " τὸ μηδὲν καυχᾶσθαι ὡς ἴδιον ἔχοντας, ἀλλὰ πάντα εἰς αὐτὸν ἀναφέρειν. ᾿Εν Χριστῷ «λοῦμεν" οὐδὲν τῇ ἡμετέρᾳ σοφίᾳ, ἀλλὰ τῇ παρ' ἐχείγου δυνάμει ἐνηχούμενοι. Οἱ δὲ καυχώμενοι, οὐχ οὕτως, ἀλλ᾽ ὡς παρ᾽ ἑαυτῶν τι εἰσφέροντες. Διὸ καὶ ἀλλαχοῦ αὐτοὺς χωμῳδεῖ λέγων, Τί γὰρ ἔχεις, ὃ οὐκ ἔλαδες; Εἰ δὲ καὶ ἔλαδες, εἰ καυχᾶσαι, ὡς μὴ Αὕτη μεγίστη ἀρετὴ, τὸ πάντα τῷ Θεῷ ἀνατιθέναι, τὸ μηδὲν οἰκεῖον εἶναι νομίζειν, τὸ μηδὲν πρὸς ἀνθρώπων δόξαν ποιεῖν, ἀλλὰ πρὸς τὸ τῷ Θεῷ δ᾽ποῦν᾽ οὗτος γάρ ἔστιν ὁ τὰς εὐθύνας ἀπαιτῶν. Νῶν δὲ ἡ τάξις ἀντέστραπται.᾽ καὶ τὸν μὲν ἐπὶ τοῦ βήματος χαθιούμενον, καὶ τὰς εὐθύνας ἀπαιτήσοντα οὐ σφόδρα δεδοίχαμεν, τοὺς δὲ μεθ᾽ ἡμῶν ἑστῶτας καὶ χρινομένους φρίττομεν. Πόθεν οὖν ἡ νόσος αὕτη; πόθεν εἰς τὰς ἡμετέρας χατέσχηψε ψυχάς; ᾿Απὸ τοῦ μὴ διηνεχῶς τὰ ἐχεΐ λογίζεσθαι, ἀλλὰ τοῖς παροῦσι προσηλῶσθαι. Ἐντεῦθεν καὶ ἐν ταῖς πονηραῖς πράξεσι εὐχόλω; πίπτομεν " χᾷν ἀγαθόν τι πράξωμεν, κρὸς ἐπίδειξιν ποιοῦμεν, ὥστε χἀντεῦθεν ἡμῖν γίνε- 6θαι τὴν ζημίαν. Εἶδε γαῦν τις ἀχολάστοις ὀφθαλμοῖς τινα πολλάχις, καὶ ἔλαθε καὶ τὴν ὀφθεῖσαν καὶ τοὺς συμδαδίζοντας ἀλλὰ τὸν ἀχοίμητον οὐχ ἔλαθεν ὀφθαλμόν. Ἐχεῖνος; γὰρ καὶ πρὶν ἢ τὴν ἁμαρτίαν ἐργάσασθαι, εἶδε τὴν ψυχὴν τὴν ἀχόλαστον, καὶ τὴν μανίαν τὴν ἔνδον, καὶ τοὺς λογισμοὺς τοὺς στρεφν» μένους ἐν ζάλῃ καὶ χλύδωνε. (ἀδὲ. γὰρ δεῖται μαρτύρὼν καὶ τεχμηῤίων ὁ πάντα εἰδώς, Μὴ τοίνυν πρὸς ποὺς συνδούλους ὅρα· κἂν 'τὰρ᾽ ἐπανέσῃ ἄνθρωπο, οὐδὲν ὄφελος, ὅταν ὁ Θεὸς τὴ; ἀποδέξηται " xdv χατανῷ ἄνθρωπος, ὀὐδὲν. βχάδος, ὅταν ὁ θεὸς μὴ κατανῷ. Μὴ δὴ ταύτῃ παρόβυνε τὸν δικαστὴν, τῶν μὲν συνδούλων πολὺν ποιούμενος. λόγον, αὐτοῦ δὲ ἀγανά- ⁊olvuv τοῦ παρ᾽ ἀνθρώπων ὑκαίΐφου, Μέχρι πότε εὖτελεῖς καὶ χαμαίζηλοι;. μέχρι πότέ, τοῦ Θεοῦ πρὸς τὸν οὐρανὸν ἡμᾶς αἵροντος, αὐτοὶ χαμαὶ σύρεσθαι ἐσπουδάκαμεν:; Οἱ τοῦ Ἰωσὴφ ἀδελφοὶ, εἰ. τὸν τοῦ Θεοῦ φόδον πρὸ ὀφθαλμῶν εἶχον, ὡς. ἔχειν δεῖ, οὐχ ἂν ἐπ᾽ ἐρημίας τὸν ἀδελφὸν λαθόντες ἀπέχτειναν. Ὁ Κάϊν πάλιν εἰ τὴν ψῆφον. ἐχείνου ἐδεδοίκει, ὡς δες δοιχέναι ἔδει, οὖκ ἂν εἶπε, Δεῦρο, καὶ ἐξέλθωμεν εἰς τὸ πεδίον. Τί γὰρ, ὦ δειλὰ καὶ ταλαίπωρε, χω» ερίξζεις αὐτὸν τοῦ γεγεννηχότος καὶ εἰς ἐρημίαν ἐξἄγεις; μὴ γὰρ ὁ Θεὸς οὐχ ὁρᾷ καὶ ἐν τῷ πεδίῳ τὸ τόλμημα; ἀπὸ τῶν τῷ πατρί σου συμδεδηχότων οὐκ ἐπαιδεύθης, ὅτι πάντα οἶδε, καὶ πᾶσι πάρεστι τοῖς γινομένοις; Καὶ τίνος: ἕνεχεν οὐχ εἶπε τοῦτο πρὸς αὐτὸν ὁ Θεὸς ἀρνούμενον' Ἐμὲ κρύπτεις τὸν πανταχοῦ παρόντα, καὶ τὰ ἀπόῤῥητα ἐπιστάμενιν; Ὅτι οὕπω ταῦτα φιλοσοφεῖν ἐχεῖνος ἤδει καλῶς. 'λλλὰ τί φηάι; Φωνὴ. ἀἴματος τοῦ ἀδελφοῦ σου. βοᾷ πρός με' οὐχ ὡς τοῦ αἵματος φωνὴν ὃν ἔχοντος, ἀλλ᾽ ὅπερ ἡμεῖς λέγομεν, ὅτι τὸ πρᾶγμα βοᾷ,.᾿ ἐπὶ τῶν δήλων καὶ σαφῶν. Διὸ. δὴ τὴν —— Θεοῦ πρὸ ὀφθαλμῶν ἔχειν δεῖ, καὶ πάντα σδέννυται " τὰ δεινά. Οὕτω καὶ ἐν εὐχαῖς νήφειν δυγάμεθα, ἂν; ὅτι θυσίαν προσάγομεν, καὶ μάχαιραν μετὰ. χεῖρας ἔχομεν, καὶ πῦρ καὶ ξύλα, ἂν ἀναπετά-" σωμεν τοῦ οὐρανοῦ τὰς πύλας τῷ λογισμῷ: ἂν. μιταστῶμεν -ἐχεῖ, καὶ λαδόντες τὴν «μάχαϊραν τοῦ Πνεύματος ἐμπήξωμεν εἰς τὸν τοῦ ἱεῤείου λαιμδ., καὶ χαναθύσωμεν αὐτῷ νῆψιν ν᾽ καὶ ἐχχέωμεν᾽ αὐτῷ δάκρυα. Τοιοῦτον γὰρ. τὸ αἷμα τοῦ ἱερεῖον τούτου " τοιαύτῃ τὸ θυσιαστήριον ἐχεῖνο φοινίσσεται σφαγῇ. Μηδὲν τοίνυν ἀφῇς τῶν ἀνθρωπίνων λογιαμῶν κατέχειν σου τὴν ψυχὴν τότε. ### English translation (Claude) “When I came to Troas for the gospel of Christ, and a door was opened for me in the Lord, I had no rest in my spirit, because I did not find Titus my brother.” These words seem unworthy of Paul, if because of a brother’s absence he let slip so great a chance of salvation; they seem also to be detached from the sequence. What then? Do you want us to show first that they hang on the sequence, or that he has said nothing unworthy of himself? I think the second; for so the first will also be easier and clearer for us. How then do these words hang on what went before? Let us recall those earlier words, and so we shall know it. What were they? What he said at the beginning: “I do not want you to be ignorant,” he says, “of the affliction that happened to us in Asia, that we were weighed down beyond measure, beyond our strength.” And having shown how he was delivered, and having put in what lies between, he necessarily teaches again that he was afflicted in another way too. How and in what way? By not finding Titus. For it is a dreadful thing, able to cast down a soul, even to endure temptations; but when the one who consoles is also absent, the one able to help carry the load, the storm becomes greater. And this Titus is the one who, as he says further on, came to him from them, on whom he spends much great praise, and whom he said he had sent. Wishing, then, to show that in this way too he was afflicted on their account, he said these things. That what is said hangs on what went before is plain from this; that it is not unworthy of Paul either, I will try to show too. For he does not say that the absence of Titus hindered the salvation of those who were to come in, nor that he neglected those who had believed because of it, but that he had no rest, … [The end of Homily 4, displaced in the scan text:] “… [defend] the fatherless and plead for the widow; and come, let us reason together; and though your sins are like scarlet, I will make them white as snow.” What defense could we deserve, then, if, having so many roads leading up to heaven and such medicines to heal our wounds, we remain even after the washing in the same sins? Let us not remain in them, then; but let those who have not yet fallen remain in their own beauty, or rather cultivate it still more (for even where these good deeds find no sins, they make the beauty greater); and let us who have offended much use what has been said for the correction of our sins, so that we may stand before the judgment seat of Christ with great boldness; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. [Homily 5 continues:] … because of his brother, showing how great a thing the absence of a brother is. And “to Troas for the gospel”? “I did not simply travel there,” he says, “but to preach. Yet though I came for this and found a very great work—for ‘a door was opened for me in the Lord’—I had no rest,” he says; yet he did not for this reason hinder the work. How then does he say, “Taking leave of them I went away”? That is, “I did not spend more time there, being distressed” … Titus being absent. This too is no small consolation for them. “For if there, with a door opened, and having come for this very purpose, he left quickly because he did not find his brother, much more ought you,” he says, “to make allowance for the necessities of affairs, which drive us about everywhere and do not let us either travel as we wish or stay longer with those we wish.” That is why he goes on again, ascribing his travels to God here, as above to the Spirit, and says, “But thanks be to God, who always leads us in triumph in Christ, and through us spreads the fragrance of the knowledge of him in every place.” What he means is this: “Everywhere affliction, everywhere distress. I came to Asia, I was weighed down beyond my strength; I came to Troas, I did not find my brother; I did not come to you. This too caused me no small dejection, but a very great one, both because many among you had sinned and because for this reason I did not see you.” (“For it was to spare you that I did not come again to Corinth,” he says.) … that is why he left there. So as not to seem to be lamenting in saying this, he adds: “We not only are not pained in these afflictions, but we even rejoice; and what is more, not only because of the prizes to come, but because of these present things themselves; for even here we are made splendid and conspicuous by them. So far, then, are we from lamenting that we even call the thing a triumph, and pride ourselves on what happens.” That is why he said, “But thanks be to God, who always leads us in triumph,” that is, who makes us conspicuous to all. “For what seems to be a disgrace, being driven about everywhere, this appears to us the greatest honor.” That is why he did not say, “who makes us honorable,” but “who leads us in triumph,” showing that these persecutions set up continual trophies against the devil everywhere on earth. Then, having put with “who leads in triumph” the cause as well, he lifts up the hearer from this too: “For we are led in triumph not only by God, but in Christ,” that is, because of Christ and the preaching. “For when there must be a triumph, it is wholly necessary that we who carry the trophy [be seen by all]. That is why we are gazed at and conspicuous.” “And through us spreads the fragrance of the knowledge of him in every place.” [2.] Above he said “always leads us in triumph”; here he says “in every place,” showing that every place and every time is filled with the contests of the apostles. And he uses another metaphor again, that of fragrance. “For as men carrying perfume, so we are plain to all,” he says, calling knowledge a costly perfume. And he did not say “the knowledge” but “the fragrance of knowledge.” For such is our present knowledge, not very clear nor uncovered. That is why in the first letter he said, “For now we see through a mirror, in a riddle”; and here he calls such a perfume a fragrance. One who knows the fragrance knows that there is perfume lying somewhere, but not what kind it is in substance, unless he happens to have known it before. So too we know that God is, but not what he is in substance. We are like a royal censer, then, breathing out the heavenly perfume and the spiritual fragrance wherever we go. He said this, at the same time showing the power of the preaching too: that through the very things by which they are plotted against, they shine more than their persecutors, and make the whole world know both their trophies and their fragrance; and he exhorts them, concerning afflictions and temptations, to bear everything nobly, since even before the recompense they reap unspeakable glory. “For we are the aroma of Christ to God among those who are being saved and among those who are perishing.” “For whether someone is saved,” he says, “or perishes, the gospel keeps its own virtue. And as light, though it darkens the weak-sighted, is light even when it darkens, and honey, though it is bitter to the sick, is sweet by nature, so too the gospel is fragrant, even if some perish through not believing. For the destruction is not its work, but that of their perversity.” And in this way above all its fragrance appears: in that the corrupt and wicked perish. So its virtue is shown not only from the salvation of the good, but also from the destruction of the wicked. For the sun too, because it is very bright, especially strikes the eyes of the weak; and the Savior is for the fall and rising of many, yet he remains a Savior even though countless fall; and his coming punished more severely those who did not obey, yet it remains saving. That is why he himself says, “We are an aroma to God,” that is, “Even if some perish, we remain what we are.” And he did not simply say “an aroma,” but “to God.” And when we are an aroma to God, and he decrees this, who will gainsay it any longer? And “the aroma of Christ” seems to me to admit a double explanation. Either he means that they offered themselves as a sacrifice in dying, or that we are the fragrance of Christ’s slaughter, as one might say, “This incense is the fragrance of this sacrifice.” This, then, is what the word “fragrance” suggests; or, as I said already, that they are daily sacrificed for Christ’s sake. Do you see to what height he raised the temptations, calling them a triumph and a fragrance and a sacrifice offered to God? Then, since he said, “We are an aroma, even among those who are perishing,” so that you might not think that those too are acceptable, he added, “To the one an odor from death to death, to the other an odor from life to life.” For some receive this fragrance so as to be saved, others so as to perish. So even if someone perishes, the cause is from himself; for perfume is said to choke swine, and light, as I said already, to darken the weak. And such is the nature of good things: they not only set right what is akin to them but also destroy what is contrary; and in this above all their power is displayed. For fire too displays its own strength most, and shows itself fire, not only when it gives light, nor when it purifies gold, but also when it consumes thorns; and Christ too displays his majesty in this, when he will consume the Antichrist with the breath of his mouth and destroy him by the appearance of his coming. “And who is sufficient for these things?” Since he had uttered great things—that we are a sacrifice of Christ and a fragrance, and are led in triumph everywhere—he again speaks modestly, ascribing everything to God. That is why he says, “And who is sufficient for these things?” “For the whole is Christ’s,” he says; “nothing is ours.” Do you see him speaking in opposition to the false apostles? For they boast as contributing something of their own to the preaching, whereas he says he boasts for this very reason, that nothing of it is his own: “For our boast is this, the testimony of our conscience, that not in fleshly wisdom but in the grace of God we conducted ourselves in the world.” And what they thought it a boast to possess—I mean the wisdom from outside—he thought it a boast to do away with. That is why here too he says, “And who is sufficient for these things?” And if we are not sufficient, what happens is of grace. “For we are not, like the rest, peddlers of the word of God.” “… we have said it is an achievement [of ours], but everything is Christ’s; for we will not imitate the false apostles, who say that most of it is theirs.” For this is what it is to peddle: when one adulterates the wine, when one sells for money what ought to be given free. For here he seems to me to mock them about money too, and to hint again at what I said, namely that they mix their own things with the divine; which Isaiah too charged, saying, “Your dealers mix the wine with water.” For even if this was said of wine, one would not go wrong in taking it of teaching too. “But we are not so,” he says, “but such as …” the word. That is why he added, “But as from sincerity, as from God, in the sight of God we speak in Christ.” “We do not preach in this way to deceive you,” he says, “as gratifying you, or contributing and mixing in something of our own; but as from God.” That is, “We do not say that we bestow anything of our own, but that God has given everything”; for this is what “from God” means: boasting of nothing as one’s own, but referring everything to him. “We speak in Christ”: “sounding forth nothing by our own wisdom, but by the power from him.” But those who boast do not do so, but speak as contributing something of their own. That is why elsewhere he ridicules them, saying, “For what do you have that you did not receive? And if you received it, why do you boast as if you had not?” This is the greatest virtue: to ascribe everything to God, to consider nothing one’s own, to do nothing for the glory of men, but for what pleases God; for it is he who demands the account. But now the order has been reversed: the one who will sit on the judgment seat and demand the account we do not much fear, while those who stand with us and are judged with us we dread. Where then does this disease come from? How did it fall upon our souls? From not reckoning continually on the things there, but being nailed to present things. From this we fall easily into wicked deeds, and if we do something good we do it for display, so that from this too comes our loss. Someone has often looked at a woman with licentious eyes, and escaped the notice both of the woman seen and of those walking with him; but he did not escape the sleepless eye. For that eye, even before the sin was committed, saw the licentious soul, and the madness within, and the thoughts turning in storm and surge; for he who knows all needs no witnesses or proofs. So do not look to your fellow servants; for even if a man praises you, it is no gain when God does not accept you; and if a man condemns you, it is no harm when God does not condemn you. Do not then provoke the judge in this way, making much account of your fellow servants and [not trembling] at him when he is angry. Let us [despise], then, the praise of men. How long shall we be mean and groveling? How long, when God lifts us to heaven, shall we be eager to drag ourselves along the ground? If Joseph’s brothers had had the fear of God before their eyes as they ought, they would not have killed their brother secretly in the wilderness. Again, if Cain had feared God’s verdict as he ought, he would not have said, “Come, let us go out into the field.” Why, wretched and miserable man, do you separate him from his father and lead him out into the wilderness? Does God not see the outrage in the field too? Were you not taught by what happened to your father that he knows everything and is present to everything that happens? And why did God not say to him, when he denied it, “Are you hiding from me, who am present everywhere and know secret things?” Because he did not yet know well how to be wise about these things. But what does he say? “The voice of your brother’s blood cries to me”; not as if the blood had a voice, but as we say, “The thing cries out,” of things plain and clear. So we must keep the [fear] of God before our eyes, and all evils are quenched. So too we can be sober in prayers, if [we consider] that we are offering a sacrifice and have a knife in our hands, and fire and wood; if in thought we open wide the gates of heaven; if we move ourselves there, and taking the sword of the Spirit plunge it into the throat of the victim, and sacrifice sobriety to him, and pour out tears to him. For such is the blood of this victim; with such slaughter that altar is reddened. So at that time let none of your human thoughts hold your soul. ### Scripture references - 2 Cor 2:12–17: quotation, high confidence - 2 Cor 1:8: quotation, high confidence - 2 Cor 7:6–7: allusion, medium confidence - 2 Cor 12:18: allusion, medium confidence - Isa 1:17–18: quotation, high confidence - 2 Cor 1:23: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Luke 2:34: quotation, high confidence - 2 Thess 2:8: quotation, high confidence - 2 Cor 1:12: quotation, high confidence - Isa 1:22: quotation, high confidence - 1 Cor 4:7: quotation, high confidence - Matt 5:28: allusion, medium confidence - Gen 37:18–28: allusion, high confidence - Gen 4:8–10: quotation, high confidence - Eph 6:17: allusion, medium confidence - Gen 22:6: allusion, medium confidence ### Translation notes - The scan text places the end of Homily 4 (its closing exhortation and doxology, from Isa 1:17–18) inside the opening of Homily 5; it is translated where it stands and marked in brackets. Two columns are also confused around the discussion of “Taking leave of them I went away” and in the passage on judgment by men; lines lost there and elsewhere are marked …, and bracketed words are supplied by sense. Chrysostom’s section number 2 is shown in brackets. - “What he is in substance”: God’s essence is not known; a theme of Chrysostom’s anti-Anomoean preaching. - “Perfume is said to choke swine”: a proverb, source unidentified. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 5.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/5-1). ## Homily 5.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/5-1/#p-5-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer is a sacrifice offered like Abraham’s, alone and with contrite heart; to pray against one’s enemies contradicts the very posture of a suppliant, and the only enemy to pray against is the devil. ### Greek text Ἐννόησον ὅτι καὶ ὁ ᾿Αδραὰμ θυσίαν ἀνάγων, οὗ γυναῖχα, οὐ δοῦλον, οὐχ ἄλλον τινὰ ἀφῇῆχε παρεῖναι. Μὴ τοίνυν μηδὲ σὺ τῶν δουλιχῶν καὶ ἀνελευθέρων παθῶν ἀφῇς τινά σοι παρεῖναι" ἀλλ᾽ ἀνάδηθι μόνος εἰς τὸ ὄρος, ἔνθα ἐχεῖνος ἀνέθη, ἔνθα ἀναδῆναι θέμις οὐδένα ἕτερον. Κἂν ἐπιχειρῶσι συναναδαίνειν τινὲς κῶν τοιούτων ἐννοιῶν, ἐπίταξον αὐταῖς μετ᾽ ἐξουσίας, καὶ εἰπὲ, Καθίσατε αὐτοῦ, ἐγὼ δὲ καὶ τὸ παιδίον προσχυνήσαντες ὑποστρέψομεν᾽ καὶ τὴν ὄνυν καὶ τοὺς παῖδας ἀφεὶς κάτω, καὶ εἴ τι ἄλογον καὶ ἀνόητον᾽ εἴ τι λογικὸν, λαθὼν ἀνάδηθι, ὥσπερ ἐκεῖνος τὸν Ἰσαάκ Καὶ τὸ θυσιαστήριον οἰχοδόμησον οὕτως ὡς ἐκεῖνος, ὡς μηδὲν ἔχων ἀνθρώπινον, ἀλλ᾽ ἕξω τῆς φύσεως γενόμενος " ἐπεὶ καὶ ἐκεῖνος, εἰ μὴ ἕξω τῆς φύσεως ἦν, οὐκ ὃν τὸν παῖδα ——— Καὶ μηδὲν ἐνοχχείτω.. σοι τότε, ἀλλ᾽ αὑτῶν γίνου των οὐρανὼν ὑψηλότερος" σὺ τὰς ἀνομίας σου πρῶτος, φησὶν, ἵνα δικαιωθῇς" κατάθυσον συντριδὴν χαρδίας, Ταῦτα τὰ ἱερεῖα οὐκ εἰς τέφραν τελευτᾷ, οὐδὲ εἰς χαπνὸν διαλύεται, οὐδὲ ξύλων δεῖται καὶ πυρὸς, ἀλλὰ χατανενυγμένης διανοίας μόνης " τοῦτο ξύλᾳ, τοῦτο πῦρ καῖον αὐτὰ, καὶ οὐ καταχαῖον. Ὁ γὰρ μετὰ θερμότητος εὐχόμενος, καίεται, καὶ οὐ χατακαίεται, ἀλλ' ὥσπερ χρυσίον πυρὶ βασανιζόμενον, λαμπρότερος γίνεται. Μετὰ δὲ τούτων χἀχεῖνο φυλάττου, τὸ μηδὲν εἰπεῖν εὐχόμενος τῶν παροξυνόντων σου τὸν Δεσπότην, μηδὲ κατ᾽ ἐχθρῶν προσέλθῃς. Εἰ γὰρ τὸ ἔχειν ἐχθροὺς ὄνειδος, τὸ χατεύχεσθαι αὐτῶν ἐννόησον ἡλίκον χόν. Δέον γάρ σε ἀπολογήσασθαι διὰ τί ἐχθροὺς ἔχεις, σὺ δὲ αὑτῶν καὶ καχηγορεῖς «, Καὶ ποίας τεύξῃ συγγνώμης, καὶ χαχηγορῶν, καὶ ἐν καιρῷ τοιούτῳ, ὅτε ἐλέου σοι δεῖ πολλοῦ. Καὶ γὰρ ὑπὲρ οἰχείων προσῆλθες ἀμαρτημάτων δεόμενος " μὴ τοίνυν μνημονεύσῃς τῶν ἀλλοτρίων, ἵνα μὴ τῶν ἰδίων ἀναμνήσῃς. "Ἂν γὰρ εἴπῃς, Πάταξον τὸν ἐχθρὸν, ἑνέφραξάς σου τὸ στόμα" οὐκέτι γὰρ παῤῥησίαν ἔδωχας τῇ γλώττῃ" πρῶτον μὲν, ὅτι παρώργισας τὸν δικαστὴν ἐκ προοιμίων εὖθέως " δεύτερον, ὅτι ἐναντία αἰτεῖς τῷ σχήματι τῆς εὐχῆς. Εἰ γὰρ ὑπὲρ ἀφέσεως ἁμαρτημάτων προσεύχῃ », πῶς ὑπὲρ χολάσεως διαλέγῃ; «ἰον μὲν οὖν ἔδει ποιεῖν, καὶ δεῖσθαι ὑπὲρ αὐτῶν, ἵνα τοῦτο καὶ ὑπὲρ ἑαυτῶν μετὰ παῤῥησίας παρακαλέσωμεν, Νυνὰ δὲ προχατέλαδες τοῦ δικαστοῦ τὴν ψῆφον διὰ τῆς σῆς, ἀξιῶν τοὺς ἁμαρτάνοντας χολάζξειν" ὃ καὶ συγγνώμης ἀποστερεῖ πάσης. "Ἂν δὲ ὑπὲρ αὐὖτῶν εὔξῃ, χἂν μηδὲν ὑπὲρ τῶν σῶν εἴπῃς, τὸ πᾶν ἤνυσας. Ἐννόησον πόσαι θυσίαι εἰσὶν ἐν τῷ νόμῳ: θυσία αἰνέσεως, θυσία ἐξομολογήσεως, θυσία δωτηρίου, θυσία καθαρμῶν, καὶ ἕτεραι μυρίαι, καὶ οὐδεμία κατ᾽ ἐχθρῶν, ἀλλ᾽ ὑπὲρ τῶν οἰχείων ἁμαρτημάτων ἐχάστη, ἢ καὶ χατορθωμάτων. Μὴ γὰρ ἄλλῳ προσέρχῃ θεῷ; Ἐκχείνῳ προσέρχῃ τῷ εἰπόντι, Εὔχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν. Πῶς οὖν αὐτῶν χαταδοᾷς; πῶς παραχαλεῖς τὸν Θεὸν τὸν οἰχεῖον λῦσαι νόμον; Οὐχ ἔστι τοῦτο ἐχέτου σχῆμα" οὐδεὶς ἱκετεύει ἵνα ἄλλος ἀπόληται, ἀλλ᾽ ἵνα αὐτὸς σωθῇ. Τί τοίνυν σχῆμα μὲν ἱχέτου περίχεισαι, ῥήματα δὲ ἔχεις κατηγόρου; Καὶ ὅταν μὲν ὑπὲρ ἑαυτῶν εὐχώμεθα, καὶ χνώμεθα καὶ ὅταν δὲ χατ᾽ ἐχθρῶν, νήφοντες τοῦτο ποιοῦμεν, Ἐπειδὴ γὰρ οἶδεν ὁ διάδολος, ὅτι χαθ᾽ ἑαυτῶν τὸ ξίφος νως ἡμῖν λυμήνηται. ᾿Αλλὰ ἠδίκημαι, φησὶ, καὶ θλίὅομαι. Οὐκοῦν κατὰ τοῦ διαδόλου εὖξαι, τοῦ μάλιστα πάντων ἀδιχοῦντος ἡμᾶς. Τοῦτο καὶ ἐπετάγης λέγειν, Ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ἐχεῖνός ἐστιν ὁ ἀκχατάλλαχτο:; ἐχθρός " ἄνθρωπος δὲ, ὅσα ἂν ποιῇ, φίλος ἐστὶ καὶ ἀδελφός. ᾿Εχείνῳ τοίγυν πάντες ὀργιζώμεθα, κατ᾽ αὐτοῦ παρακαλῶμεν τὸν Θεὸν λέγοντες, Σύντριψον τὸν σατανᾶν ὑπὸ τοὺς πόδας ἡμῶν. Οὗτος γὰρ τίκτει καὶ τοὺς ἐχθρούς. Ἂν δὲ χατ᾽ ἐχθρῶν εὔξῃ, τὴν εὐχὴν, ἣν ἐχεῖνος βούλεται, εὔχῃ ὥσπερ οὖν ἂν ὑπὲρ ἐχθρῶν, χατὰ τούτου. Τί τοίνυν «τὸν ὄντως ἐχθρὸν ἀφεὶς, τὰ μέλη δάχνεις τὰ σὰ, θηρίων χαλεπώτερος ταύτῃ γινόμενος; ᾿Αλλ᾽ ὕδρισε, φησὶ, καὶ χρήματα ἀπεστέρησε. Καὶ τίνα δεῖ πενθεῖν͵ τὸν παθόντα χαχῶς͵ ἣ τὸν ποιήσαντα χαχῶς; Ὅτι χρήματα “5 χερδάνας, τῆς εὐνοίας ἑαυτὸν ἐξέδαλε τοῦ Θεοῦ, καὶ μείζονα ἀπώλεσεν ἢ λαδεν’ ὥστε ἐχεῖνός ἔστιν ὁ ἠδικημένος, Οὐχοῦν οὐχὶ κατεύχεσθαι δεῖ͵ ἀλλ᾽ ὑπερεύχεσθαι αὐτοῦ, ἵνα ὁ Θεὸς Ἄεως αὐτῷ γένηται. ᾿ ### English translation (Claude) Consider that Abraham too, when he went up to offer sacrifice, let neither wife nor servant nor anyone else be present. So you too let none of the slavish and ignoble passions be present with you; but go up alone onto the mountain where he went up, where it is lawful for no one else to go up. And if any such thoughts try to go up with you, command them with authority and say, “Sit here; I and the boy will worship and come back.” And leaving below the donkey and the servants, everything irrational and foolish, and taking whatever is rational, as he took Isaac, go up. And build the altar as he did, as one who has nothing human, but has gone outside nature; for he too, if he had not been outside nature, would not have [offered] his son. And let nothing trouble you then, but become higher than the heavens themselves. “[Declare] your iniquities first,” it says, “that you may be justified.” Sacrifice contrition of heart. These victims do not end in ashes, nor dissolve into smoke, nor need wood and fire, but only a mind pierced with compunction; this is the wood, this the fire that burns them and does not consume them. For one who prays with fervor burns and is not consumed, but like gold tried in the fire becomes brighter. Along with these, guard against this too: say nothing in your prayer that provokes your Master, and do not come to him against your enemies. For if having enemies is a reproach, consider how great a one it is to pray against them. When you ought to defend yourself for having enemies, you even accuse them. And what pardon will you obtain, accusing, and at such a time, when you need much mercy? For you have come asking pardon for your own sins; do not then recall the sins of others, lest you call your own to mind. For if you say, “Strike my enemy,” you have stopped your own mouth; you no longer give your tongue boldness: first, because you have provoked the judge at the very outset; second, because you ask for things contrary to the posture of prayer. For if you pray for forgiveness of sins, how can you plead for punishment? You ought to do the very opposite and pray for them, so that we may ask this for ourselves too with boldness. But now you have anticipated the judge’s verdict by your own, demanding that sinners be punished; which deprives you of all pardon. But if you pray for them, even if you say nothing about your own sins, you have achieved everything. Consider how many sacrifices there are in the Law: the sacrifice of praise, the sacrifice of thanksgiving, the sacrifice of peace, the sacrifice of purifications, and countless others; and none against enemies, but each for one’s own sins or good deeds. Are you approaching another God? You are approaching him who said, “Pray for your enemies.” How then do you cry out against them? How do you beseech God to break his own law? This is not the posture of a suppliant; no one supplicates that another may perish, but that he himself may be saved. Why then do you wear the posture of a suppliant but have the words of an accuser? And when we pray for ourselves, we even yawn; but when we pray against our enemies, we do it wide awake. For since the devil knows that [the sword is turned] against ourselves, … so that he may ruin us. “But I have been wronged,” someone says, “and I am afflicted.” Then pray against the devil, who wrongs us most of all. This you were bidden to say: “Deliver us from the evil one.” He is the irreconcilable enemy; but a man, whatever he does, is a friend and a brother. Let us all, then, be angry with him [the devil] … and beseech God against him, saying, “Crush Satan under our feet.” For it is he who breeds enemies too. But if you pray against your enemies, you pray the prayer that he wants, just as, if you pray for your enemies, you pray against him. Why then do you leave the real enemy and bite your own members, becoming more savage than beasts in this? “But he insulted me,” someone says, “and robbed me of money.” And whom should we mourn, the one who suffered evil or the one who did it? The one who gained money has cast himself out of God’s favor and has lost more than he took; so he is the one who has been wronged. So we must not pray against him, but for him, that God may be merciful to him. ### Scripture references - Gen 22:5: quotation, high confidence - Gen 22:9: allusion, high confidence - Isa 43:26: quotation, high confidence - Ps 51:17 (50:19 LXX): allusion, medium confidence - Lev 7:11–15: allusion, medium confidence - Matt 5:44: quotation, high confidence - Matt 6:13: quotation, high confidence - Rom 16:20: quotation, high confidence ### Translation notes - Lines are lost in the scan text after “if he had not been outside nature” and in two places in the passage on praying against enemies (marked …); bracketed words are supplied by sense. - “Declare your iniquities first, that you may be justified”: Isa 43:26 LXX. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 5.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/5-4). ## Homily 5.5 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/5-1/#p-5-5 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike the three youths and Joseph, who uttered no curses against their oppressors, Christians who pray for harm to their enemies speak absurd and devilish words; they should pray for those who wrong them, since Christ’s sacrifice was offered for enemies. ### Greek text Ὅρα πόσα ἔπαθον οἱ παῖδες οἱ τρεῖς, οὐδὲν ποιήσαντες δεινόν - ἐξέπεσον πατρίδος, ἐλευθερίας, ᾐχμαλωτίσθησαν καὶ ἐγένοντο δοῦλοι, καὶ εἰς ἀλλοτρίαν ἔμελλον διὰ τὸ ὄναρ εἰχῇ καὶ μάτην. Τί οὖν εἰσελθόντες μετὰ τοῦ Δανιὴλ, τί ηὔξαντο : τί δὲ εἶπον; Κατάῤῥηξον τὸ διάδημα - χατάδαλε αὐτὸν ἀπὸ τοῦ θρόνου : Οὐδὲν τοιοῦτον" ἀλλ᾽ ἑξήτουν οἰχτιρμοὺς παρὰ τοῦ Θεοῦ. Καὶ ὅτε ἐν τῇ καμίνῳ ἧσαν, ὁμοίως. ᾿Αλλ᾽ οὐχ ὑμεῖς, ἀλλὰ πολλῷ ἐλάττονα ἐχείνων πάσχοντες, καὶ δικαίως πολλάχις, οὐ παύεσθε ἀρώμενο: μυρία" καὶ ὁ μὲν φησι, Κατάδαλε τὸν ἐχθρὸν, ὡς χατεπόντισας τὸ ἅρμα τοῦ Φαραώ " ὁ δὲ, Πλῆξον αὑτοῦ τὴν σάρχα " ἕτερος πάλιν, ᾿Απόδος εἰς τὰ τέχνα. Ἦ οὐχ ἐπιγινώσχετε ταυτὶ τὰ ῥήματα; Πόθεν οὖν ὑμῖν ὁ γέλως οὗτος : Ὅρᾷς πῶς ἔστι χαταγέλαστα, ὅταν χωρὶς πάθους λέγηται; Καὶ πᾶσα δὲ ἁμαρτία τότε δείχνυται πῶς ἐστιν αἰσχρὰ, ὅταν αὐτὴν γυμνώσῃς τῆς διαθέσεως τοῦ τολμῶντος, Ἂν τὸν ὀργισθέντα ὑπομνήσῃς τῶν ῥημάτων, ὧν εἶπεν ἐν τῷ θυμῷ, καταδύσεται, καὶ καταγελάσεται ἑαυτοῦ, καὶ βουλήσεται μυρία πεπονθέναι, ἣ ἐκεῖνα αὐτοῦ εἶναι τὰ ῥήματα" κἂν τὸν ἀχόλαστον ἀγάγῃς μετὰ τὴν μίξιν πρὸς τὴν πορνευομένην γυναῖχα,, καὶ οὗτος ταύτην ἀποστραφήσεται ὡς μυσαράν. Οὕτω καὶ ὑμεῖς οἱ μὴ ὄντες ἐν τῷ πάθει, χαταγελᾶτε νῦν καταγέλαστα γὰρ, καὶ γραϊδίων τὰ ῥήματα ταῦτα μεθυόντων, καὶ γυναιχώδους μιχροψυχίας. Καὶ ὁ Ἰωσὴφ δὲ πραθεὶς καὶ δοῦλος γενόμενος xal δεσμωτήριον οἰκήσας, οὐδ᾽ οὕτως ἐξέδαλε ῥῇμα πιχρὸν κατὰ τῶν λελυπηχότων" ἀλλὰ τί φησι; Κλοπῇ ἐχλάπην ἐκ γῆς Ἑδραίων " καὶ οὐ προστίθησιν ὑπὸ τίνος· αἰσχύνεται γὰρ ὑπὲρ τῶν ἀδελφικῶν καχῶν μᾶλλον ἐχείνων τῶν ποιησάντων αὐτά. υὕτω καὶ ἡμᾶς διαχεῖσθαι χρὴ, μᾶλλον ἃ τῶν ἐπηρεαζόντων αὐτῶν ἀλγεῖν ὑπὲρ αὖτῶν ἡ βλάδη γὰρ εἰς ἐκείνους διαδαίνει. ὍὭσπερ οὖν οἱ λαχτίζοντες ἥλους, καὶ μέγα φρονοῦντες, ἐλέου ἄξιοι καὶ θρήνου τῆς μανίας ἕνεχα ταύτης εἰσίν" ἐδὲ οὕτως οἱ ἀδικοῦντες τοὺς οὐδὲν ποιοῦντας αὐτοῖς χακὸν, ἅτε τὰς ἑαυτῶν πλήττοντες ψυχὰς, πολλῶν ὀδυρμῶν ἄξιοι καὶ ϑρήνων, οὐχ ἀρῶν. Οὐδὲν γὰρ μιαρώτερον ψυχῆς ἀρωμένης, οὐδὲ γλώττης ἀχαθαρτότερον ποιαῦτα θυούσης. “Ἄνθρωπος εἶ, μὴ ἀσπίδων ἰὸν ἐμέσῃς᾽ ἄνθρωπος εἴ, μὴ γένῃ θηρίον. Διὰ τοῦτό σοι ατόμα γέγονεν, οὐχ ἵνα δάχνῃς, ἀλλ' ἵνα θεραπεύῃς τὰ ἑτέρων τραύματα. ᾿λναμνήσθητι τί σοι παρήνεσα, φησὶν ὁ Θεός " συγχωρεῖν καὶ ἀφιέναι. Σὺ δὲ καὶ ἐμὲ παρακχαλεῖς κοινωνὸν γενέσθαι τῆς ἀνατροπῆς τῶν ἐμῶν προσταγμάτων, καὶ ἐσθίεις τὸν ἀδελφὸν, καὶ φοινίττεις τὴν γλῶτταν, καθάπερ οἱ μαινόμενοι ἀπὸ «ὧν οἰχείων μελῶν τοὺς ὀδόντας. Πῶς οἴει τὸν διάβολον ἤδεσθαι καὶ γελᾷν, ὅταν τοιαύτης εὐχῆς ἀχούσῃ; πῶς τὸν Θεὸν παροξύνεσθαι καὶ ἀποστρέφεσθαι καὶ μισεῖν, ὅταν τοιαῦτα παρακαλῇς; οὗ τί γένοιτ᾽ ἂν. χαλεπώτερον; Εἰ γὰρ μυσζηρίοιξ οὐ χρὴ προσιέναι ᾿ ἐχθροὺς ἔχοντα " τὸν οὐχ ἔχοντα μόνον, ἀλλὰ καὶ χατο εὐχόμενον, πῶς οὐχὶ καὶ τῶν περιδόλων αὐτῶν ἀπείργεσθαι δεῖ; Ταῦτ᾽ οὖν ἐννοοῦντες, καὶ τῆς θυσίας τὴν ὑπόθεσιν εἰδότες, ὅτε ὑπὲρ ἐχθρῶν ἐτύθη, μήτε ἐχθρὸν ἔχωμεν, κἂν ἔχωμεν, ὑπερευχώμεθα᾽ ἵνα καὶ ἡμεῖς τῶν ἡμαρτημένων ἡμῖν λαδόντες συγχώρησιν, μετὰ παῤῥησίας τῷ βήματι τοῦ Χριστοῦ παραστῶμεν’ ᾧ ἢ δόξα, χράτος, τιμὴ νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) See how much the three youths suffered, though they had done nothing dreadful. They lost their homeland and their freedom, they were taken captive and became slaves, and they were about to be [put to death] in a foreign land because of the dream, idly and in vain. What then did they pray when they went in with Daniel? What did they say? “Cast down [his] diadem, throw him from his throne”? Nothing of the kind; but they sought mercies from God. And when they were in the furnace, the same. But not you; though you suffer far less than they, and often justly, you do not cease uttering countless curses. One says, “Cast down my enemy, as you drowned Pharaoh’s chariot”; another, “Strike his flesh”; another again, “Repay it on his children.” Do you not recognize these words? Why then this laughter of yours? Do you see how ridiculous they are when they are spoken without passion? And every sin too is shown to be shameful when you strip it of the passion of the one who dares it. If you remind an angry man of the words he spoke in his rage, he will sink with shame and laugh at himself, and would rather suffer countless things than have those words be his; and if you bring the licentious man after the act to the prostitute, he too will turn away from her as loathsome. So you too, who are not in the passion, laugh now; for these words are ridiculous, the words of drunken old women and of a womanish pettiness of soul. Joseph too, when he was sold and became a slave and lived in a prison, did not even then utter a bitter word against those who had grieved him; but what does he say? “I was stolen out of the land of the Hebrews,” and he does not add by whom; for he is ashamed of his brothers’ wrongs more than those who did them. So we too must be disposed, grieving for those who abuse us more than they themselves; for the harm passes over to them. As those who kick against nails and are proud of it deserve pity and lamentation for this madness, so too those who wrong those who have done them no evil, since they strike their own souls, deserve much weeping and lamentation, not curses. For nothing is more abominable than a cursing soul, nothing more unclean than a tongue that offers such sacrifices. You are a man; do not spew out the venom of asps. You are a man; do not become a beast. That is why you were given a mouth, not to bite, but to heal the wounds of others. “Remember what I commanded you,” says God: “to pardon and forgive. But you even call on me to become a partner in overturning my commands, and you devour your brother and redden your tongue, like madmen who redden their teeth with their own limbs.” How must the devil be pleased and laugh when he hears such a prayer! How must God be provoked and turn away and hate it, when you make such requests! What could be worse than this? For if one must not approach the mysteries while having enemies, how should not one who not only has them but even prays against them be barred even from the sacred precincts? Considering these things, then, and knowing the purpose of the sacrifice, that it was offered for enemies, let us have no enemy; and if we have one, let us pray for him, so that we too, receiving pardon for our sins, may stand before the judgment seat of Christ with boldness; to whom be glory, might, and honor, now and always and to the ages of ages. Amen. ### Scripture references - Dan 1:6: allusion, medium confidence - Dan 2:17–18: allusion, high confidence - Dan 3:24–25: allusion, medium confidence - Exod 15:4: allusion, high confidence - Gen 40:15: quotation, high confidence - Acts 26:14: allusion, medium confidence - Ps 140:3 (139:4 LXX): allusion, medium confidence - Matt 5:23–24: allusion, high confidence - Rom 5:10: allusion, medium confidence ### Translation notes - “The purpose of the sacrifice, that it was offered for enemies”: Christ’s death for sinners (Rom 5:10), made present in the eucharistic sacrifice; translated as written. - “Cast down my enemy, as you drowned Pharaoh’s chariot” and the other curses are formulas Chrysostom heard in his congregation’s prayers. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 5.5 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/5-5). ## Homily 6.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/6-1/#p-6-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul needs no letters of recommendation, since the Corinthians, written on his heart and on their own hearts by the Spirit, are his letter and Christ’s; he ascribes his sufficiency to God, who made him a minister of a new covenant of the Spirit, which gives life, not of the letter, which kills. ### Greek text ᾿Αρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; εἰ μὴ «ρὸς ὑμᾶς, ἢ ἐξ ὑμῶν; Ὅπερ ἔμελλεν αὐτῷ παρ᾽ ἑτέρων ἀνθυποφέρεσϑαι, ὅτι Ἐπαίρεις ταυτὸν, τοῦτο προλαδὼν. αὐτὸς τέσθεν, καὶ Ἑϊπὼν, Πρὸς ταῦτα τίς ἱκανός; καὶ, ὅτι ἘΞ εἰλικρινείας λαλοῦμεν" ἀλλ᾽ ὅμως οὐχ ἀρχεῖται ἐχείνοις. Τοιοῦτον γὰρ αὑτοῦ τὸ ἦθος" τοῦ δοκεῖν περὶ ἑαυτοῦ μέγα τι λέγειν πόῤῥω καθϑέστηχε, καὶ μετὰ πολλῆς τῆς περιουσίας αὐτὸ φεύγει κἀὶ ὑπερδολῆς. Σὺ δέ μοι κἀντεῦθεν σχόπει τὴν περιουσίαν αὐτοῦ τῆς σοφίας. Πρᾶγμα γὰρ δοχοῦν εἶναι σχυθρω- “ὃν, τὰς θλίψεις λέγω, οὕτως ἐπῆρε, καὶ ἔδειξε λαμρὸν ὃν καὶ περιφανὲς, ὡς ταύτην αὐτῷ τὴν ἀντίθεσιν ἐχ τῶν εἰρημένων ἀναχύψαι. Ποιεῖ δὲ αὐτὸ καὶ πρὸς τῷ τέλει. Μετὰ γὰρ τὸ μυρίους ἀριθμῆσαι κιν- «α, ἐπήγαγε λέγων, Οὐχ ἑαυτοὺς συνιστάνομεν, θησιν αὐτὸ πάλιν ἐχεῖ σφοδρῶς, καὶ μετὰ πλείονος παραμυθίας. Ἐνταῦθα μὲν γὰῤ ἀγάπης ἐστὶ τὰ ῥήματα, Εἰ μὴ χρήζομεν ὥς τινες συστατικῶν ἐπιστοιλῶν; ἐκεῖ δὲ γέμει τινὸς τοῦ φρονήματος τὰ λεγόμενα ἀναγκαίως καὶ χρησίμως; καὶ θυμοῦ α, Οὐ γὰρ πάλιν, φησὶν, ἑαυτοὺς συγνιστάνομεν, ἀφορμὴν διδόντες ὑμῖν χαυχήματος " καὶ, Πάλιν δοκεῖτε, ὅτι ὑμῖν ἀποιλογούμεθα; Ὅτι κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. Φοθοῦμαι γὰρ μή ως ἐλθὼν οὐχ οἵους θέλ εὕρω ὑμᾶς, καὶ ἐγὼ δὐρεθῶ ὑμῖν οἷον οὐ θέλετε. Ἵνα γὰρ μὴ δόξῃ χολακχείας δόξαν λαμδάνειν, ὡς ἐφιέμενος τῆς παρ᾽ αὖ- «ὧν τιμῆς, ταῦτά φησι, Φοδοῦμαι μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν, οἷον οὐ θέλετε. ᾿Αλλὰ ταῦτα μὲν μετὰ κατηγορίας “«ολλῆς ᾿ ἐν ἀρχῇ δὲ οὐχ οὕτως, ἀλλ᾽ ἡμερώτερον. Τί δέ ἐστιν ὃ φησιν; Εἶπε περὶ τῶν πειρασμῶν καὶ τῶν »ινδύνων. καὶ ὅτι πανταχοῦ πομπεύεται παρὰ τυῦ. Θεοῦ ἐν τῷ Χριστῷ, καὶ ἢ οἰχουμένη πᾶσα τοὺς θριάμδονς οἷδε τούτους. Ἐπεὶ οὖν μεγάλα περὶ αὖτοῦ ἐφθέγξατο, ἀνθυποφέρει ἑαυτῷ λέγων" Ἁρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; Ὃ δὲ λέγει, τοῦτό ἐστιν’ Ἵτως τις ἡμῖν ἀντερεῖ, Τί τοῦτο, ὦ Παῦλε; ταῦτα περὶ σεαυτοῦ λέγεις, καὶ σαυτὸν ἐπαί- ρεις; Ταύτην οὖν λύων τὴν ὑπόνοιαν, φησὶν͵ ὅτι Οὐ τοῦτό βουλόμεθα, οἷον χομκάζέιν καὶ ἑαυτοὺς ἐπαίρειν". ἀλλὰ τοσοῦτον ἀπέχομεν τοῦ δεηθῆναι πρὸς ὑμᾶς συστατιχῶν ἐπιστολῶν, ὡς ὑμᾶς ἀντὶ ἐπι. ατολῆς ἔχειν. H γὰρ ἐπιστολὴ ἡμῶν ὑμεῖς ἔστε, φησί, Τί ἔστιν, Ὑμεῖς ἐστε; Εἰ ἔδει πρὸς ἑτέρους ἡμᾶς συσταθῆναι, ὑμᾶς ἂν παρηγάγομεν εἰς μέσον ἄντ᾽ ἐπιστολῆς" ὃ καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ ἔλεγεν" Ἡ γὰρ σφραγὶς τῆς ἐμῆς ἀποστολῆς ὑμεῖς ἐστε. ᾽λλ᾽ οὕτω μὲν ἐνταῦθα οὐ λέγει, μετ᾽ εἰρωνείας δὲ, ὥστε πληχτιχώτερον ποιῇσαι τὸν λόγον" Εἰ μὴ χρῇτοὺς ψευδαποστόλους, ἐπήγαγεν: Ὡς τινες, πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν συσξατιχῶν ἐπιστοιλῶν', πρὸς ἄλε λους. Εἶτα, ἐπειδὴ βαρὺ ἣν τὸ εἰρημένον, παραμυθεῖται αὐτὸ ἐπάγων καὶ λέγων " Ἡ ἐπιστοὴ ἡμῶν ἐστέ ἐπιστολὴ Χριστοῦ. Ἐνταῦθα οὐ μόνον αὑτοῖς ἀγάπην, ἀλλὰ καὶ χατορθώματα μαρτυρεῖ, εἴ γε ἱκανοί εἰσι δεῖξαι πᾶσιν ἀνθρώποις διὰ τῆς οἰχείας ἀρετῆς τοῦ διδασκάλου τὸ ἀξίωμα. Τοῦτο γάρ ἔστιν, Ἢ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε. Ὅπερ ἂν ἐποίησε τὰ γράμματα συνιστῶντα ἡμᾶς καὶ αἰδεσίμους ποι. οὔντα, τοῦτό ὑμεῖς ποιεῖτε, καὶ ὁρώμενοι καὶ ἀχουόμενοι. Μαθητῶν γὰρ ἀρετὴ τὸν διδάσχαλον εἴωθε χοσμεῖν καὶ συνιστᾷν πάσης μᾶλλην ἐπιστολῆς. γεγραμμένη ἐν ταῖς κάρδίαις ἡμῶν. Τουτέστιν, ἣν πάντες ἴσασιν " οὕτως ὑμᾶς πανταχοῦ περιφέρομεν ν καὶ ἐν νῷ ἔχομεν" ὡς ἂν εἰ ἔλεγεν, Ἡ σύστασις ἡμῶν πρὸς ἑτέρους ὑμεῖς ἐστε" καὶ γὰρ ἔχομεν ὑμᾶς ἐν τῇ καρδίᾳ διηνεχῶς, καὶ πρὸς ἅπαντας τὰ ὑμέτερα ——— χατορθώματα. Οὐ τοίνυν τῷ καὶ πρὸς ἑτέρους ὑμᾶς εἶναι σύστασιν ἡμῶν, δεόμεθα ἐπιστον λῶν παρ᾽ ὑμῶν ἀλλὰ καὶ τῷ σφόδρα φιλεῖν ὑμᾶς, οὐ διόγεθα πρὸς ὑμᾶς συστάσεως " πρὸς γὰρ τοὺς ἀγνῶτάς τις δεῖται γραμμάτων’ ὑμεῖς δὲ ἐν τῇ διανοίᾳ ἡμῶν ἔστε. Καὶ οὐχ εἶπεν, Ἑστὲ, ἀπλῶς͵ ἀλλὰ, Ἐγγεφραμμένη" τουτέστιν, οὐδὲ ἀποπεσεῖν δύνασθε. Ὥσπερ γὰρ ἀπὸ γραμμάτων ἀναγινώσχοντες, οὕτως ἀπὸ «ἧς “χαρδίας ἡμῶν γινώσχοντες ἴσασι πάντες τὴν ἀγάπην ἡμῶν, ἣν ἔχομεν περὶ ὑμᾶς. ῬΈΕΙ τοῖνυν τὰ γράμματα διὰ τοῦτό ἐστιν, ἵνα δηλώσῃ ὅτι ὁ δεῖνά μοι φίλος, καὶ ἀπολαυέτω παῤῥηαἰας 4, ἀρχεῖ ἡ ὑμετέρα ἀγάπη τὸ πᾶν ἀνύσαι."Αν τε Ἱτὰρ πρὸς ὑμᾶς ἴωμεν, οὐ δεόμεθα ἑτέρων τῶν συνιστώντων ἡμᾶς, τῆς φιλίας ὑμῶν προλαμδαγούσης᾽ ἄν τε πρὸς ἑτέρους, οὐ χρήζομεν πάλιν Ὑραμμάτων, τῆς αὐτῆς ἀγάπης ἀντὶ τούτων ἀρχούσης ἡμῖν πάλιν περιφέρομεν γὰρ τὴν ἐπιστολὴν ἐν ταῖς χαρδίαις ἡμῶν. Εἶτα ἐπὶ μεῖζον ἐπαίρων αὐτοὺς, καὶ ἐπιστολὴν Χριστοῦ καλεῖ, λέγων" Φανερούμενοι, ὅτι ἐστὲ ἐπιστο.ϊὴ Χριστοῦ. Καὶ τοῦτο εὐπὼν, λαμβάνει λοιπὸν ὑπόθεσιν καὶ ἀρχὴν ἐντεῦθεν ἐξετάσαι᾽ τὰ τοῦ νόμου. Καὶ ἄλλως δὲ αὐτοὺς ἐνταῦθά φησιν εἶναι ἐπιστολήν ἀνωτέρω μὲν γὰρ ὡς ευνιστῶντας᾽ διὸ ἐπιστολήν ἐχάλεσεν" ἐνταῦθα δὲ ἐπιστολὴν Χριστοῦ, ὡς ἔχοντας τὸν νόμον ἐγγεγραμμένον τοῦ θεοῦ. “Ἃ γὰρ ἐθδούλετο ὁ Θεὸς δηλῶσαι πᾶσι καὶ ὑμῖν, ταῦτα γέγραπται ἐν ταῖς καρδίαις ὁμῶν. Ἡμεῖς δὲ παρεσχευάσαμεν ὑμᾶς, ὥστε δέξασθαι τὰ γράμματα. Καϑάπερ Μωῦδσῆς τοὺς λίθους καὶ τὰς πλάχας ἐχόλαψεν, οὕτως ἡμεῖς τὰς ὑμετέρας ψυχάς διό φησι, Διακονηθεῖσα ὑφ᾽ ἡμῶν. ᾿Αλλ᾽ ἐν τούτῳ τὸ ἴσον εἶχον " καὶ γὰρ ἐχεῖναι ὑπὸ Θεοῦ ἐγράφησαν, καὶ αὗται ὑπὸ τοῦ Πνεύματος. Ποῦ ποίγυν ἡ διαφορά; ᾿Εγγεγραμμένη, οὐ μέλανι, ἀλλὰ Πνεύμαει. Θεοῦ ζῶντος" οὐκ ἐν «πλαξὶ «ιθίτὸ μέσον Πνεύματος καὶ μέλανος, καὶ λιθίνης καὶ σαρχίνης, τοσοῦτον τὸ διάφορον τούτων χἀχείνων " οὐχοῦν καὶ οἱ διαχονήσαντες τοῦ διαχονήσαντος ἐχείνοις. Διά τοι τοῦτο, ἐπεὶ μέγα ἐφθέγξατο, ταχέως ἐπιλαμθάνεται ἑαυτοῦ, λέγων - Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν" καὶ πάλιν ὅλον ἀνατίθησι τῷ Θεῷ· τούτων γὰρ ἡμῖν ὁ Χριστὸς αἴτιος, φησίν. Οὐχ ὅτι ἱκανοί ἐσμεν ἀφ᾽ ἑαυτῶν τι «ἰογίσασθαι, ὡς ἐξ ἑαυτῶν. Ὅρα πάλιν καὶ ἑτέραν ἐπιδιόρθωσιν. Καὶ γὰρ μεθ᾽ ὑπερδολῆς τὴν ἀρετὴν ταύτην μάλιστα χέχτηται, τὴν ταπεινοφροσύνην λέγω. Διόπερ ὅταν εἴπῃ τι μέγα περὶ ἑαυτοῦ, σασθαι τὸ εἰρημένον τρόπῳ παντί ὃ καὶ ἐνταῦθα ποιεῖ, λέγων, Οὐχ ὅτι ἱκανοί ἐσμεν ἃ" ἑαυτῶν τι ἐογίσασθωε ὡς ἐξ ἑαυτῶν. Τουτέστιν, Οὐχ οὕτως εἶπον, εποίθησιν ἔχομεν, ὡς τὸ μὲν ἡμέτερον εἶναι, τὸ δὲ τοῦ Θεοῦ“ ἀλλὰ τὸ πᾶν αὐτῷ ἀνατίθημι καὶ λογίζομαι. Ἡ γὰρ ἱκαγότης ἡμῶν ἐκ τοῦ Θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς Διαθήκης. Τί ἐστιν, ᾿Ικάγωσε;. Δυνατοὺς ἐποίησε καὶ ἐπιτηδείους. Οὐ μικρὸν δὲ τοῦτο, τὸ χομῖφαι τοιαύτας πλάχας καὶ ἐπιστολὰς τῇ οἰχουμένῃ, “πολὺ μείζους τῶν προτέρων. Διὸ καὶ ἐπήγαγεν" Οὐ γράμματος, ἀ.λ:ι:ὰ πνεύματος. Ἰδοὺ πάλιν ἄλλη διαφορά. Τί οὖν; ἐχεῖνος οὐχ ἦν πνευματικὸς ὁ νόμος; πῶς οὖν φησιν, Οἴδαμεν ὅτι ὃ νόμος πνευματικός ἐστι; Πνευματικὸς μὲν, ἀλλ᾽ οὐ πνεῦμα παρεῖχεν " οὐ γὰρ πνεῦμα ἐχόμισε Μωῦσῆς, ἀλλὰ γῤάμματα" ἡμεῖς δὲ ἐπιστεύθημεν πνεῦμα. διδόναι. Διὸ καὶ ἐπεξεργάζεται αὐτὸ λέγων’ Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοκοιεῖ. Ταῦτα δὲ οὐχ ἁπλῶς φησιν, ἀλλ᾽ ἐχείνους αἰνιττόμενο; τοὺς μεγαλοφρονοῦντας ἐπὶ τοῖς Ἴουδαϊχοϊς. Γράμμα δὲ ἐνταῦθα τὸν νόμον φησὶ, τὸν κολάξοντα τοὺς πλημμελοῦντας " πνεῦμα δὲ τὴν χάριν τὴν διὰ τοῦ βαπτίσματος τοὺς ὑπὸ τῶν ἁμαρτιῶν γεχρωθέντας ζωοποιοῦσαν. Εἰπὼν γὰρ τὴν διαφορὰν τὴν ἀπὸ τῆς φύσεως τῶν πλακῶν, οὐχ ἐνδιατρίδει αὐτῇ, ἀλλὰ παραδραμὼν αὐτὴν ταύτην ἐπὶ πλεῖον ἐργάζεται, ἧ μάλιστα ἑλεῖν τὸν ἀχροατὴν ἠδύνατο, ἀπὸ τοῦ συμφέροντος καὶ χούφου. Οὔτε γὰρ πόνον ἔχει, φησὶ, καὶ μείζονα παρέχει τὴν χάριν. Ἐὶ γὰρ περὶ Χριστοῦ διαλεγόμενος, ἐχεῖνα μάλιστα τίθησιν, ἃ τῆς φιλανθρωπίας αὐτοῦ ἐστι μᾶλλον ἣ τῆς ἀξίας, καὶ ἀλλήλοις συνδέδεται - πολλῷ μᾶλλον ἐπὶ τῆς διαθήχης, ἀναγκαίοις τοῦτο ποιεῖ, ΤΊ οὖν ἔστι τὸ, Γράμμα ἀποκτείνει; Εἶπεν ὅτι ἐν πλαξὶ λιθίναις, καὶ χαρδίαις σαρχίναις, οὐδέπω δὲ μεγάλην ἐδόχει διαφορὰν λέγειν. Προσέθηχε οὖν ὅτι ἐχείνη γράμματι ἣ μέλανι, αὕτη δὲ πνεύματι. Οὔτε τοῦτο πάνυ αὐτοὺς διήγειρε. Λέγει οὖν λοιπὸν ὅπερ ἰχανὸν αὐτοὺς πτερῶσαι, ὅτι τὸ μὲν ἀποχτείνει, τὸ δὲ ζωοποιεῖ. ### English translation (Claude) “Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you or from you?” The objection others were going to raise against him, “You exalt yourself,” he anticipates and puts himself, though he had said, “And who is sufficient for these things?” and, “We speak from sincerity”; yet he is not content with those words. For such is his character: he stands far from seeming to say anything great about himself, and flees it with great superiority and to excess. But see from this too the abundance of his wisdom. A thing that seems gloomy—I mean afflictions—he so exalted, and showed to be so splendid and conspicuous, that this objection arose for him out of what he had said. He does this toward the end too. For after counting countless dangers … he added, saying, “We are not commending ourselves …”; he puts it again there vehemently and with more consolation. For here the words are those of love: “Or do we need, as some do, letters of recommendation?”; but there what is said is full of some spirit, necessarily and usefully, and of anger: “For we are not commending ourselves to you again,” he says, “but giving you cause to boast”; and, “Have you been thinking all along that we are defending ourselves to you? We speak in the sight of God in Christ. For I fear that perhaps when I come I may find you not as I wish, and you may find me not as you wish.” So as not to seem to seek credit by flattery, as one desiring honor from them, he says this: “I fear that perhaps when I come I may find you not as I wish, and you may find me not as you wish.” But those words come with much accusation; at the beginning he does not speak so, but more gently. What is it he says? He spoke of the temptations and the dangers, and of how he is led in procession everywhere by God in Christ, and how the whole world knows these triumphs. Since, then, he had uttered great things about himself, he raises an objection against himself, saying, “Are we beginning to commend ourselves again?” What he means is this: “Perhaps someone will object to us, ‘What is this, Paul? You say these things about yourself and exalt yourself?’ To remove this suspicion,” he says, “this is not what we want, to boast and exalt ourselves; but we are so far from needing letters of recommendation to you that we have you in place of a letter.” “For you are our letter,” he says. What is “you are”? “If we had to be commended to others, we would have brought you forward in place of a letter.” This he said in the first letter too: “For you are the seal of my apostleship.” But here he does not say it in that way, but with irony, so as to make the word more striking: “Or do we need …” And [meaning] the false apostles, he added, “as some do, letters of recommendation to you or from you,” to one another. Then, since what was said was heavy, he softens it, adding, “You are our letter … a letter of Christ.” Here he bears witness to them not only of love but also of good deeds, since they are able by their own virtue to show all people the dignity of their teacher. For this is what “you are our letter” means. “What letters would have done, commending us and making us respected, you do, both seen and heard. For the virtue of disciples usually adorns and commends the teacher more than any letter.” “Written on our hearts.” That is, a letter that all know: “so we carry you about everywhere and have you in mind.” As if he said, “You are our commendation to others; for we have you continually in our heart, and [proclaim] your good deeds to all. So because you are our commendation to others, we do not need letters from you; and because we love you greatly, we do not need commendation to you; for one needs letters for strangers, but you are in our mind.” And he did not simply say “you are,” but “written”; that is, you cannot even fall out of it. “For as reading from a letter, so all, knowing it from our heart, know the love we have for you. If letters exist so as to show that so-and-so is my friend and should enjoy freedom of access, your love is enough to achieve everything. For if we come to you, we need no others to commend us, since your friendship goes before us; and if we go to others, again we have no need of letters, the same love being enough for us in their place; for we carry the letter about in our hearts.” Then, exalting them still higher, he even calls them a letter of Christ, saying, “Being manifested that you are a letter of Christ.” And having said this, he takes from it occasion and beginning to examine the matters of the Law. And here he calls them a letter in another sense too. Above he called them a letter as commending him; here a letter of Christ, as having the law of God written in them. “For what God wished to declare to all and to you, these things are written in your hearts. And we prepared you to receive the writing. As Moses carved the stones and the tablets, so we carved your souls.” That is why he says, “ministered by us.” But in this they were equal; for those tablets were written by God, and these by the Spirit. Where then is the difference? “Written not with ink but with the Spirit of the living God, not on tablets of stone” [but on tablets of fleshly hearts] … as great as the difference between Spirit and ink, between stone and flesh, so great is the difference between these and those; and so too between those who ministered to these and the one who ministered to those. That is why, since he had uttered a great thing, he quickly checks himself, saying, “Such is the confidence we have through Christ toward God,” and again ascribes the whole to God; “for Christ is the cause of these things for us,” he says. “Not that we are sufficient of ourselves to reckon anything as coming from ourselves.” See yet another correction. For he possesses this virtue above all, and to excess—I mean humility. So whenever he says something great about himself, he [hastens] … to [temper] what was said in every way; which he does here too, saying, “Not that we are sufficient of ourselves to reckon anything as coming from ourselves.” That is: “I did not say ‘we have confidence’ as if part were ours and part God’s; but I ascribe and reckon the whole to him.” “For our sufficiency is from God, who has also made us sufficient as ministers of a new covenant.” What is “made sufficient”? He made us able and fit. And this is no small thing, to bring such tablets and letters to the world, much greater than the former ones. That is why he added, “not of the letter but of the Spirit.” See, again another difference. What then? Was that law not spiritual? How then does he say, “We know that the law is spiritual”? Spiritual, yes, but it did not provide the Spirit; for Moses did not bring the Spirit but letters; but we have been entrusted with giving the Spirit. That is why he works it out further, saying, “For the letter kills, but the Spirit gives life.” He does not say this idly, but hinting at those who were proud of Jewish observances. By “letter” here he means the law that punishes offenders; by “Spirit,” the grace through baptism that gives life to those made dead by their sins. Having stated the difference arising from the nature of the tablets, he does not dwell on it, but passing it over he works out the more that point by which he could most win the hearer, from what is beneficial and easy. “For it involves no toil,” he says, “and it provides greater grace.” For if, when speaking of Christ, he puts forward above all what belongs to his love for humankind rather than to his dignity, and these are bound up with each other, much more does he necessarily do this with the covenant. What then is “the letter kills”? He had said, “on tablets of stone” and “on hearts of flesh,” but he did not yet seem to state a great difference. So he added that the one was by letter, or ink, the other by the Spirit. Not even this roused them much. So he next says what was able to give them wings: that the one kills and the other gives life. ### Scripture references - 2 Cor 3:1–6: quotation, high confidence - 2 Cor 2:16–17: quotation, high confidence - 2 Cor 12:19–20: quotation, high confidence - 2 Cor 5:12: quotation, high confidence - 1 Cor 9:2: quotation, high confidence - Exod 31:18: allusion, high confidence - Exod 34:1: allusion, medium confidence - Rom 7:14: quotation, high confidence ### Translation notes - Lines are lost in the scan text (marked …): in the reference to the dangers listed near the end of the letter (2 Cor 11–12), after “Or do we need,” after “not on tablets of stone,” and after “whenever he says something great about himself”; bracketed words are supplied by sense. - “Letter” (γράμμα) is explained by Chrysostom as the Law that punishes offenders, and “Spirit” as the grace of baptism; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 6.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/6-1). ## Homily 6.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/6-1/#p-6-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Law punished sinners with death, but grace through baptism makes sinners righteous and alive, a greater work than raising the dead, which the Spirit also empowers others to do. ### Greek text Τί δὲ τοῦτό ἐστιν; Ἐν τῷ νόμῳ ὁ ἁμάρτημα ἔχων, χολάζεται' ἐνταῦθα ὁ ἁμάρτημα ἔχων, προσελθὼν βαπτίζεται, καὶ γίνεται δίκαιος " δίχαιος δὲ γινόμενος ζῇ, τοῦ θανάτου τῆς ἁμαρτίας ἀπαλλαγείς. Ὁ νόμος ἐὰν λάδῃ φονέα, ἀναιρεῖ" ἡ χάρις ἐὰν λάδῃ φονέα, φωτίζει καὶ ζωοποιεῖ, Καὶ τί λέγω φονέα; Ξύλα τοῦτό ἐστι, Τὸ γράμμα ἀποκτείνει. Μυρίους ἀνδροφόνους καὶ λῃστὰς λαμδάνει ἡ χάρις, καὶ βαπτίζουσα ἀπαλλάττει τῶν προτέρων κακῶν" τοῦτό ἐστι, Τὸ πνεῦμα ζωοποιεῖ. Ἐκεῖνος ἀπὸ ζῶντος νεχρὸν ἔργάζεται τὸν ἁλόντα" αὕτη ἀπὸ νεχροῦ ζῶντα κατασχευάζει τὸν ὑπεύθυνον. Δεῦτε γὰρ πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι" καὶ οὖχ εἶπε, Κολάσω ὑμᾶς, ἀλλ᾽, ᾿Αναπαύσω ὑμᾶς. Ἕν γὰρ τῷ βαπτίσματι θάπτεται τὰ ἁμαρτήματα, ἐξαλείφεται τὰ πρότερα, ζωοποιεῖται ὁ ἄνθρωπος, ὥαπερ εἰς πλάχα αὐτοῦ τὴν χαρδίαν ἐγγράφεται πᾶσα ἣ χάρις. Tvvnoov τοίνυν ὅση τοῦ Πνεύματος ἡ ἀξία, ὅταν αἱ πλάχες αὐτοῦ βελτίους τῶν προτέρων, ὅταν μεῖζόν τι καὶ αὐτῆς τῆς ἀναστάσεως ἐπιδειχνύηται. Καὶ γὰρ ἡ νέχρωσις ἀὔτη τῆς προτέρας χαλεπωτέρα, ἧς καὶ ἀπαλλάττει, καὶ τοσούτῳ, ὅσῳ ψυχὴ σώματος βελτίων" καὶ αὕτη δι᾽ ἐχείνης συνίσταται ἡ ζωὴ, ἣν τὸ Πνεῦμα δίδωσιν" εἰ δὲ ταύτην δυνατὸν χαρίσασθαι, πολλῷ μᾶλλον τὴν ἐλάττονα “ ἐκείνην μὲν γὰρ προφῆται εἰργάσαντο, ταύτην δὲ οὐχέτι. Οὐδεὶς γὰρ δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ μόνος ὁ θεός. Οὐδὲ Ι ἐχείνην δὲ χωρὶς Πνεύματος παρεῖχον οἱ προφῆται. Οὐ τοῦτο δέ ἐστι μόνον τὸ θαυμαστὸν, ὅτι ζωοποιεῖ, ἀλλ' ὅτι καὶ ἑτέροις τοῦτο παρέσχε ποιεῖν. Λάδετα ψυχῆς ἔργων οὐδὲν ἔπραττεν, hobit δὲ καὶ ἔπινε καὶ ### English translation (Claude) What is this? Under the Law, one who has sin is punished; here, one who has sin comes, is baptized, and becomes righteous; and becoming righteous he lives, freed from the death of sin. The Law, if it seizes a murderer, puts him to death; grace, if it seizes a murderer, enlightens him and gives him life. And why do I say a murderer? [The Law seized one who gathered] wood [on the Sabbath and stoned him]: this is “the letter kills.” Grace takes countless murderers and robbers and, baptizing them, frees them from their former evils: this is “the Spirit gives life.” The Law makes the one it catches dead from living; grace makes the guilty one living from dead. For “Come to me, all you who labor and are burdened”; and he did not say, “I will punish you,” but, “I will give you rest.” For in baptism sins are buried, the former things are blotted out, the man is made alive, the whole grace is written on his heart as on a tablet. Consider, then, how great is the dignity of the Spirit, when his tablets are better than the former ones, when he shows something greater even than the resurrection itself. For this deadness is harder than the former, from which he also frees, by as much as the soul is better than the body; and through this life the other life which the Spirit gives is established. And if he is able to bestow this, much more the lesser one; for the prophets worked that, but this no longer. “For no one can forgive sins but God alone.” Nor did the prophets bestow even that life without the Spirit. And the wonderful thing is not only that he gives life, but that he gave others the power to do this too. “Receive …” ### Scripture references - 2 Cor 3:6: quotation, high confidence - Num 15:32–36: allusion, medium confidence - Matt 11:28: quotation, high confidence - Rom 6:4: allusion, medium confidence - Mark 2:7: quotation, high confidence - 1 Kgs 17:22: allusion, low confidence - John 20:22: quotation, high confidence ### Translation notes - The last words of this section in the scan text (“… did none of the works of the soul, but ate and drank and …”) belong, by the interleaving of two columns, to the passage on the rich man in the next section, where they are translated. “The man who gathered wood”: the Sabbath-breaker of Num 15:32–36; the reference is cut short in the scan text, and the words in brackets are supplied by sense. - The quotation that begins “Receive …” (John 20:22–23) continues in the next section. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 6.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/6-3). ## Homily 6.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/6-1/#p-6-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having been given life by the Spirit, Christians must keep the soul alive by its proper works; a soul given to greed, cruelty, or foul speech is dead and foul-smelling, like the rich man’s in the story of Lazarus, while living souls speak like Paul, Peter, Job, Jacob, and Joseph. ### Greek text Τοιοῦτοί εἰσι καὶ νῦν οἱ ἀνελεήμονες καὶ μοί ᾿ γὰρ, φησὶ, Πνεῦμα ἅγιον. Διὰ τὲ; χωρὶς Πνεύματος νεχρὰν γὰρ ἔχουσι καὶ οὗτοι ψυχὴν, ὥσπερ ἐκεῖνος. γὰρ οὐχ ἑνῆν; ᾿Αλλὰ δεικνὺς ὁ θεὸς, ὅτι τοῦτὰ τῆς" Τὸ γὰρ θερμὸν αὐτῆς ἅπαν τὸ ἀπὸ τῆς φιλίας τῆς εἰς ἐξουσίας ἐστὶ τῆς ἀνωτάτω, καὶ τῆς οὐσίας τῆς βασιλικῆς ἐχείνης καὶ τὴν αὐτὴν ἔχει ἰσχὺν, καὶ τοῦτό φησι" διὸ καὶ ἐπάγει, Ὧν ἐὰν ἀφῆτε τὰς ἁμαρτίας, ἀρέωνται, καὶ ὧν ἐὰν κρατῆτε, κεκράτηνται. Ἐπεὶ οὖν ἑζωοποίησεν ἡμᾶς, μένωμεν ζῶντες, καὶ μὴ “πάλιν ἐπὶ τὴν προτέραν ἐπανίωμεν νεχρότητα " Ὁ Χριστὸς γὰρ οὐχέτι ἀποθνήσκει. Ὃ γὰρ ἀπέθανε, τῇ ἀμαρτίᾳ ἀπέθανεν ἐφάπαξ᾽ καὶ οὐ βούλεται ἀεὶ χάριτι ἡμᾶς σώζεσθαι, ἐπεὶ χενοὶ πάντων ἡμεῖς ἐσόμεθα διὸ καὶ παρ᾽ ἡμῶν εἰσφέρεσθαί τι βούλεται. Εἰσενέγχωμεν τοίνυν, καὶ τὴν ψυχὴν ζῶσαν διατηδῶμεν. Τί δέ ἐστι ψυχῆς ζωὴ, ἀπὸ τοῦ σώματος μάνθανε. Καὶ γὰρ. τὸ σῶμα τότε λέγομεν ζῇν, ὅταν βαδίζῃ θὲν, καὶ παρὰ τάξιν κινῆται, κἂν δοχῇ ξῇν ἢ βαδίζειν, παντὸς θανάτου χαλεπωτέρα ἢ τοιαύτη ζωή. Κἂν φθέγγηται μηδὲν ὑγιὲς, ἀλλὰ τῶν παραπλήγων ῥήματα, καὶ ἕτερα ἀνθ᾽ ἑτέρων βλέπῃ, πάλιν τῶν τετελευτηχότων ἐλεεινότερος ὁ τοιοῦτος. Οὕτω καὶ ἡ ψυχὴ, ὅταν μηδὲν ὑγιὲς ἔχῃ, κἂν δοχῇ ζῇν, τέθνη- Κεν᾿ ὅταν τὸ χρυσίον μὴ βλέπῃ ὡς χρυσίον, ἀλλ᾽ τὸν πλησίον ἀνήλωται, καὶ ἔστιν ἀψύχον σώματος νεχροτέρα. Ὁ δὲ πένης οὐ τοιοῦτος, ἀλλ᾽ ἐν αὐτῷ τῷ ἄχρῳ τῆς φιλοσοφίας ἑστὼς διέλαμπε " καὶ λιμῷ παλαίων διηνεχεῖ. καὶ οὐδὲ τῆς ἀναγκαίας εὐπορῶν τροφῆς, οὐδὲ οὕτως εἶπέ τι βλάσφημον εἰς τὸν Θεὸν, ἀλλ᾽ ἔφερεν ἅπαντα γενναίως. Οὐ μικρὸν δὲ τοῦτο ψυχῆς ἔργον, ἀλλὰ κα," τῆς εὐτονίας καὶ τῆς ὑγεία: πεχμήριον μέγιστον. Ὅταν δὲ ταῦτα μὴ ἧ, δῆλον ὅτι παρὰ τὸ νενεχρῶσθαι ἀπόλωλεν. Ἢ οὐ νεχρὰν ἐχείνην εἶναι φήσομεν, εἰπέ μοί, ἔπεισι μὲν ὁ διάκαι δὲ ἐχείνη οὐδενὸς τούτων, ἀλλὰ χεῖται νενεχρωμένη, καὶ τῆς περιουσίας αὐτῆς ἀφαιρουμένης οὐκ ἀλγεῖ, ἀλλ᾽ ἐφάλλεται μὲν ἐχεῖνος, μένει δὲ αὔτη ἀκίνητος, ὥσπερ σῶμα ψυχῆς ἀπελθούστς, οὐδὲ αἱσθανομένη; Ὅταν γὰρ ὁ τοῦ Θεοῦ φόδος μὴ παρῇ μετὰ ἀχριδείας, τοιαύτην αὑτὴν εἶναι ἀνάγχη, καὶ νεχρῶν ἀθλιωτέραν Οὐδὲ γὰρ εἰς ἰχῶρα διαλύεται καὶ τέφραν καὶ κόνιν ἡ ψυχὴ, χαθάπερ τὸ σῶμα, ἀλλ᾽ εἰς τὰ τούτων δυσωδέστερα, εἷς μέθην καὶ θυμὸν καὶ πλεονεξίαν, εἰς ἀτόπους ἔρωτας καὶ ἀκαίρους ἐπιθυμίας. Εἰ δὲ βούλει αὐτῆς ἀχριδέστερον ὡς μέγα τι καὶ τίμιον, ὅταν τὰ μέλλοντα μὴ ἐννοῇ, ἰδεῖν τὸ δυσῶδες, δός μοι ψυχὴν χαθαρὰν, καὶ τότε ἀλλὰ χαμαὶ σύρηται, ὅταν ἀνϑ' ἑτέρων ἕτερα πράττῃ. ὄψει “σαφῶς πῶς ἐστι δυσώδης ἢ αἰσχρὰ αὕτη καὶ Πόθεν γὰρ δῆλον ὅτι ψυχὴν ἔχομεν; οὐκ ἀπὸ τῶν ἀκάθαρτος. Nõv μὲν γὰρ οὐ δυνήσῃ συνιδεῖν" ἕως ἐνεργειῶν; Ὅταν οὖν τὰ αὐτῆς μὴ ἐνεργῇ, οὐχὶ τέ- “γὰρ ἂν ὦμεν ἐν συνηθείᾳ δυσωδίας, οὐχ αἰσθανόμεθα" θνηχεν; Οἷον, ὅταν μὴ ἐπιμελῆται ἀρετῆς, ἀλλὰ ἀρ- ὅταν δὲ πνευματιχοῖς τρεφώμεθα ῥήμασι, τότε εἰσόπάζῃ καὶ παρανομῇ, πόθεν δύναμαι εἰπεῖν ὅτι ψυχὴν μ4θα ἐχεῖνο τὸ χαχόν" καίτοι πολλοῖς ἀδιάφορον ἔχεις; ὅτι βαδίζεις: ᾿Αλλὰ τοῦτο καὶ τῶν ἀλόγων. τοῦτο εἶναι δοχεῖ. Καὶ οὐδέπω λέγω περὶ γεέννης " λλ᾽ ὅτι ἐσθίεις καὶ πίνεις : ᾿Αλλὰ τοῦτο καὶ τῶν θηρίων. ᾿Αλλ᾽ ὅτι ὀρθὸς ἔστηχας ἐπὶ δύο ποσί; Τοῦτό μοι μᾶλλον δείχνυσιν, ὅτι ϑηρίον εἴ ἀνθρωπόμορφον. Ὅταν μὲν γὰρ τὰ ἄλλα ἔχῃς ἐκείνου, τὴν δὲ διανάστάσιν μηχέτι, μᾶλλόν με ταράττεις καὶ ἐχδειματοῖς, καὶ μᾶλλον τέρας εἶναι νομίζω τὸ φαινόμενον. Καὶ γὰρ εἰ θηρίον εἶδον ἀνθρωπίνῃ φθεγγόμ νὸν τῇ φωνῇ; οὐ» ἂν δι᾽ αὐτὸ τοῦτο ἔφην ἄνθρωπον εἶναι 5, ἀλλὰ δι' αὑτὸ μὲν οὖν τοῦτο θηρίον θηρίου τερατωδέστερον. Πόθεν οὖν δυνήσομαι μαθεῖν, ὅτι ψυχὴν ἔχεις ἀνθρώπου, ὅταν λαχτίζῃς ὡς οἱ ὄνοι, ὅταν μνησιχακῖς ὡς αἱ χάμηλοι, ὅταν δάκνῃς ὡς αἱ ἄρκτοι, ὅταν ἁρπάξῃς ὡς οἱ λύχοι, ὅταν κλέπτῃς ὡς αἱ ἀλώπεχες, ὅταν δολέρὸς ἧς ὡς οἱ ὄφεις, ὅταν ἀναισχυντῇς ὡς ὁ κύων; πόθεν δυνήσομαι μαθεῖν ὅτι ψυχὴν ἔχεις ἀνθρώπου; Βούλεσθε δείξω νεχρὰν ψυχὴν καὶ ζῶσαν; Arunev τὸν λόγον πάλιν ἐπὶ τοὺς ἀρκαίους ἄνδρας ἐχείνους, καὶ, εἰ δοχεῖ, τὸν πλούσιον εἰς μέσον χαταθώμεθα τὸν ἐπὶ τοῦ Λαζάρου, καὶ εἰσόμεθα τί ποτέ ἐστι ψυχῆς νέχρωδις. Καὶ γὰρ ἐχεῖνος νεχρὰν εἶχε ψυχὴν, καὶ δῆλον ἀφ᾽ ὧν ἐποίει" τῶν μὲν γὰρ δ ἀλλ᾽, εἰ βούλεσθε, τὰ παρόντα ἐξετάσωμεν, καὶ μὴ τὸν αἰσχρὰ πράττοντα, ἀλλὰ τὸν αἰσχρὰ φθεγγόμενον, πῶς ἔστι καταγέλαστος, πῶς ἑαυτὸν χαθυδρίζει πρῶτον καθάπερ τις βόρδορόν τινα ἀπὸ τοῦ στόματος ἀφιεὶς, οὕτως ἑαυτὸν μολύνει. Εἰ γὰρ τὸ ῥεῖθρον ᾿ οὕτως ἀχάθαρτον, ἐννόησον οἵα ἡ πηγὴ τοῦ βορδόρου τούτου" Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας: τὸ στόμα 1αλεῖ. Ἐγὼ δὲ οὐ διὰ τοῦτο πενθῶ μόνον, ἀλλ' ὅτι οὐδὲ εἶναι δοχεῖ τῶν ἀτόπων τοῦτο παρά πισιν. Ἐντεῦθεν ἅπαντα αὔξεται τὰ χαχὰ, ὅταν καὶ ἁμαρτάνωμεν, καὶ μηδὲ πλημμελεῖν νομίζωμεν. Βούλει οὖν μαθεῖν ὅσον καχὸν τὸ αἰσχρὰ φθέγγεσθαι; Ἐννόησον τοὺς ἀκούοντας, πῶς ἐρυθριῶσιν ἐν τῇ ἀσχημοσύνῃ τῇ σῇ. Τί γὰρ εὐτελέστερον ἀνδρὸς αἰσχρολόγου; τί ἀτιμότερον; Εἰς γὰρ τὴν τῶν μῖμων ὠθοῦσιν ἑαυτοὺς οἱ τοιοῦτοι τάξιν, καὶ εἰς τὴν τῶν πεπορνευμένων γυναιχῶν" μᾶλλον δὲ, ἐχεῖναι ἐρυθριῶσι μᾶλλον, ἣ ὑμεῖς. Πῶς δύνασαι διδάξαι γυdalxc σωφρονεῖν, παιδεύων αὐτὴν εἰς ἀσέλγειαν διὰ τούτων ἐχδαίνειν τῶν ῥημάτων; Βέλτιον σηπεδόνα -- ἀπὸ τοῦ στόματος ἀφιέναι, ἣ ῥῇμα αἰσχρόν. Νῦν δὲ, ἂν μὴν ὄξῃ τὸ στόμα, οὐδὲ τῶν κοινῶν μετέχεις σιτίων" τοσαύτης δὲ δυσωδίας οὔσης ἐν τῇ ψυχῇ, μὺστηρίων τολμᾷς χοινωνεῖν, εἰπέ μοι; Καὶ εἰ μὲν σχεῦος ἀχἀθαρτόντις λαθὼν, ἐπὶ τῆς τραπέζης χατο ἔθετο τῆς σῆς, ξύλοις αὐτὸν ἂν παίων ἤλαδας " τὸν δὲ Θεὸν ἐπὶ τῆς τραπέζης τῆς αὐτοῦ (τράπεζα γὰρ αὖποῦ, τὸ στόμα τὸ ἡμέτερον εὐχαριστίας πληρούμενον), σχεύους ἀκαθάρτου παντὸς ῥήματα βδελυρώπερα προφέρων, οὐχ οἴει παροξύνειν, εἰπέ μοι; καὶ πῶς ἕνι τοῦτο; Οὐδὲν γὰρ οὕτω παροργίζει τὸν ἅγιον καὶ τὸν χαϑαρὸν, ὡς τὰ ῥήματα ταῦτα· οὐδὲνοῦτως καὶ ἀναισχύντους ποιεῖ, ὡς τὸ λέγειν τοιαῦτα καὶ ἀχούειν " οὐδὲν οὕτως ἐχλύει 6 τὰ νεῦρα τῆς σωφροσύνης, ὡς ἡ διὰ τούτων ἀναπτομένη φλόξ, Μύρον ἐνέθετό σου τῷ στόματι ὁ Θεός " σὺ δὲ νεχροῦ δυσωδέστερα ἀποτίθεσαι ῥήματα, καὶ αὐτὴν ἀναιρεῖς τὴν οὐκ ἔστι τοῦτο ψυχῆς φωνὴ, ἀλλὰ θυμοῦ ὅταν αἱσχρὰ λέγῃ, οὐκ ἐχείνη ἐφθέγξατο, ἀλλ᾽ ἡ ἀκολασία " ὅταν χακηγορῇς, ἢ βασκανία ὅταν ἑπιδουλεύῃς, ἦ “Δεονεξία. Ταῦτα γὰρ οὖχκ ἐχείνης, ἀλλὰ τῶν παθῶν αὐτῆς, καὶ τῶν νοσημάτων. Ὥσπερ οὖν τὸ φθείρεσθαι οὐχ ἁπλῶς τοῦ σώματος, ἀλλὰ τοῦ θανάτου καὶ τοῦ 4 Νε,, διαλύει. πάθους τοῦ ἐν τῷ σώματι" οὕτω δὴ καὶ ταῦτα, τῶν προσγινομένων αὐτῇ παθῶν. Εἰ γὰρ βούλει ψυχῆς ἀκοῦσαι φωνῆς ζώσης, ἄκουσον Παύλου λέγοντος" “Ἔχοντες τροφὰς καὶ σκεπάσματα, τούτοις ὄρποσϑησόμεθα" καὶ, “Ἔστι πορισμὸς μέγας ἡ εὑὐσέὅρια " καὶ, ᾿᾽Εμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. ἄκουσον Πέτρου λέγοντος, ᾿Αργύριον καὶ χρυσίον οοὐχ ὑπάρχοι μοι" ὃ δὲ ἔχω, τοῦτό σοι δίδωμι" ἄκουσον τοῦ Ἰὼβδ εὐχαριστοῦντος καὶ λέτοντος, Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο. Ταῦτα ψυχῆς ζώσης τὰ ῥήματα, ταῦτα ἐνεργούσης τὴν οἵχείανἐνέργειαν. Οὕτω καὶ Ἰαχὼδ ἔλεγεν" ᾿'ξὰν δῷ μοι Κύριος ἄρτον φαγεῖν, καὶ ἱμάτιον περιδαλέσθαι" οὕτω xal Ἰωσὴφ, Πῶς ποιήσω τὸ ῥῆμα τὸ πονη»ρὸν τοῦτο, καὶ ἁμαρεήσομαι ἐνώπιον τοῦ Θεοῦ; ᾿Αλλ᾽ οὐχ ἢ βάρδαρος ἐχείνη, ἀλλ᾽ ὥσπερ μεθύουσα καὶ παραπαίουσα, οὕτως ἐφθέγγετο λέγουσα, Κοιμήθητι μετ᾽ ἐμοῦ. Ταῦτ᾽ οὖν εἰδότες, ζηλώσωμεν τὴν ζῶσαν ψυχὴν, φύγωμεν τὴν νενεχρωμένην, ἵνα καὶ τῆς μελλούσης ἐπιτύχωμεν ζωῆς " ἧς γένοιτο πάντας ἡμᾶς μετασχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ### English translation (Claude) “[Receive,” he says, “the Holy Spirit.” Why? Was it not possible without the Spirit? But God, showing that this belongs to the highest authority, and to that royal being, and has the same power, says this too; that is why he adds, “If you forgive the sins of any, they are forgiven; if you retain them, they are retained.”] Since, then, he has given us life, let us remain living, and not go back again to our former deadness; “for Christ dies no more; for the death he died, he died to sin once for all”; and he does not wish us always to be saved by grace, since then we would be empty of everything; that is why he wants something to be contributed on our part too. Let us contribute, then, and keep the soul living. What the life of the soul is, learn from the body. For we say that the body lives when it walks [upright and in order]; but when it [moves] … and out of order, even if it seems to live or to walk, such a life is harder than any death. And if it speaks nothing sound, but the words of the deranged, and sees one thing in place of another, again such a man is more pitiable than the dead. So too the soul, when it has nothing sound, even if it seems to live, is dead: when it does not see gold as gold, but as something great and precious; when it does not consider the things to come, but drags along the ground; when it does one thing in place of another. For how is it plain that we have a soul? Is it not from its activities? When, then, it does not carry out its own activities, is it not dead? For instance, when it does not care for virtue, but robs and breaks the law, how can I say that you have a soul? Because you walk? But the irrational animals do that too. Because you eat and drink? But wild beasts do that too. Because you stand upright on two feet? This shows me rather that you are a beast in human shape. For when you have everything else of the beast, but not its posture, you trouble and frighten me the more, and I think what I see is rather a monster. For if I saw a beast speaking with a human voice, I would not on that account say that it was a man, but on that very account a beast more monstrous than a beast. How then shall I be able to learn that you have a human soul, when you kick like asses, bear grudges like camels, bite like bears, snatch like wolves, steal like foxes, are deceitful like snakes, are shameless like the dog? How shall I be able to learn that you have a human soul? Do you want me to show you a dead soul and a living one? Let us bring our discourse back again to those men of old and, if you will, set in the midst the rich man in the story of Lazarus, and we shall know what the deadness of the soul is. For that man had a dead soul, and it is plain from what he did. For he did none of the works of the soul, but ate and drank and … Such too are those now who are merciless and cruel; for these too have a dead soul, like his. For all its warmth, which comes from love for the neighbor, has been spent, and it is deader than a lifeless body. But the poor man was not such; standing on the very summit of wisdom, he shone; and wrestling with continual hunger, and not even supplied with necessary food, not even so did he say anything blasphemous against God, but bore everything nobly. This is no small work of the soul, but the greatest proof of its vigor and health. When these things are absent, it is plain that the soul has perished through being made dead. Or shall we not say, tell me, that that soul is dead, when the devil assails it … and it perceives none of these things, but lies made dead, and is not pained when its wealth is taken away, but he leaps upon it, while it remains motionless, like a body from which the soul has departed, not even perceiving? For when the fear of God is not present with exactness, the soul must be such, and more wretched than the dead. For the soul does not dissolve into corruption and ashes and dust, as the body does, but into things more foul-smelling than these: into drunkenness and anger and greed, into monstrous loves and unseasonable desires. And if you wish to see its foul smell more exactly, give me a pure soul, and then you will see clearly how foul-smelling and unclean this shameful soul is. Now you will not be able to perceive it; for as long as we are used to the stench, we do not perceive it; but when we are nourished with spiritual words, then we shall know that evil; though to many this seems a matter of indifference. And I am not yet speaking of Gehenna; but, if you wish, let us examine present things, and not the man who does shameful things but the one who speaks them: how ridiculous he is, how he insults himself first, defiling himself as one who lets mud flow from his mouth. For if the stream is so unclean, consider what the spring of this mud is like: “For out of the abundance of the heart the mouth speaks.” I mourn not only for this, but because among many this does not even seem to be one of the things out of place. From this all evils increase, when we both sin and do not even think we are offending. Do you want to learn how great an evil shameful talk is? Consider the hearers, how they blush at your indecency. For what is cheaper than a man of foul speech? What more dishonorable? Such men push themselves into the rank of mimes and of prostitutes; or rather, those blush more than you do. How can you teach your wife to be chaste, when you train her by these words to break out into licentiousness? It is better to let rottenness flow from the mouth than a shameful word. Now, if your mouth smells, you do not even share in common meals; but when there is such a stench in the soul, do you dare to share in the mysteries, tell me? And if someone took an unclean vessel and set it on your table, you would beat him with sticks and drive him out; but when you bring before God at his own table (for his table is our mouth when it is filled with the thanksgiving), words more loathsome than any unclean vessel, do you not think you provoke him, tell me? How could it be otherwise? For nothing so angers the holy and pure one as these words; nothing so makes people shameless as speaking and hearing such things; nothing so slackens the sinews of chastity as the flame kindled by these words. God has put perfume in your mouth, but you deposit there words more foul-smelling than a corpse, and you destroy the [soul] itself … This is not the voice of the soul, but of anger. When the soul speaks shameful things, it is not the soul that spoke, but licentiousness; when you slander, envy; when you plot, greed. For these things belong not to the soul, but to its passions and diseases. As decay belongs not simply to the body, but to death and to the affliction in the body, so too these belong to the passions that come upon the soul. If you want to hear the voice of a living soul, hear Paul saying, “Having food and clothing, with these we shall be content”; and, “Godliness is great gain”; and, “The world has been crucified to me, and I to the world.” Hear Peter saying, “Silver and gold I have not, but what I have I give you.” Hear Job giving thanks and saying, “The Lord gave, the Lord has taken away.” These are the words of a living soul, of one carrying out its own activity. So Jacob too said, “If the Lord gives me bread to eat and a garment to put on”; so Joseph, “How shall I do this wicked thing and sin before God?” But not that barbarian woman; like one drunk and raving, she spoke, saying, “Lie with me.” Knowing these things, then, let us emulate the living soul and flee the dead one, so that we may obtain the life to come; which may we all share, by the grace and love for humankind … ### Scripture references - John 20:22–23: quotation, high confidence - Rom 6:9–10: quotation, high confidence - Luke 16:19–25: allusion, high confidence - Matt 12:34: quotation, high confidence - Eph 5:4: allusion, medium confidence - 1 Tim 6:8: quotation, high confidence - 1 Tim 6:6: quotation, high confidence - Gal 6:14: quotation, high confidence - Acts 3:6: quotation, high confidence - Job 1:21: quotation, high confidence - Gen 28:20: quotation, high confidence - Gen 39:9: quotation, high confidence - Gen 39:7: quotation, high confidence ### Translation notes - In the scan text the opening of this section and the passage on the rich man and Lazarus are interleaved line by line with other parts of the homily; the translation follows the order of the argument (the bracketed opening sentence continues the quotation of John 20:22–23 begun in the previous section). Lines lost in the scan text are marked …; bracketed words are supplied by sense. The doxology at the end is cut short in the scan text. - “Since then we would be empty of everything”: Chrysostom’s view that grace calls for a contribution on our part; translated as written. - “His table is our mouth when it is filled with the thanksgiving (eucharist)”: a reference to receiving communion. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 6.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/6-4). ## Homily 7.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/6-1/#p-7-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ministry of the Law, carved on stone and glorious in Moses’ face, ministered death by punishing sin without causing it; the ministry of the Spirit, who gives life, must be far more glorious. ### Greek text Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη ἐν λίθοις, ἐγενήθη ἐν δόξῃ ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς ᾿Ισραὴ εἰς τὸ πρόσωπον Μωῦσέως, διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην " πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ: Εἶπεν, ὅτι λίθιναι αἱ πλάκες αἱ Μωῦσέως, ὡς ὅτι γράμματα εἶχον, καὶ ὅτι σάρχιναι αὗται, αἱ καρδίαι κὧν ἀποστόλων, καὶ πνεύματι ἧσαν ἐγγεγραμμέναι " καὶ ὅτι τὸ μὲν γράμμα ἀποχτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ " ἐλείπετο λοιπὸν τῇ συγχρίσει ταύτῃ προῦσθεῖναι καὶ ἕτερον οὐ μιχρὸν, τὸ τῆς δόξης Μωῦσέως " ὅπερ ἐνταῦθα οὐδεὶς εἶδεν ἐπὶ τῆς Καινῆς τοῖς τοῦ σώματος ὀφθαλμοῖς. Διὸ καὶ μέγα ἐδόχει εἶναι, ἐπειδὴ αἰσθητὴ ἦν δόξα " ὀφθαλμοῖς γὰρ ἑωρᾶτο σώματος, εἰ καὶ ἀπρόσιτος ἣν ἢ δὲ τῆς Καινῆς νοητή. Οὐ γὰρ σαφὴς τοῖς ἀαδενεστέροις τῆς τοιαύτης ὑπεροχῆς ἡ χατάληψις᾽ ἀλλ᾽ ἐχείνη μᾶλλον αὐτοὺς " ἦρε. καὶ ἐπἐστρεφε πρὸς ἑαυτήν. Ἐπεὶ οὖν εἰς ταύτην ἐνέπεσε τὴν σύγχρισιν, καὶ σπουδάζει δεῖξαι τὴν ὑπεροχὴν, σφόδρα δὲ δύσχολον ἦν διὰ τὸ παχὺ τῶν ἀχροατῶν " ὅρα τί ποιεῖ, καὶ πῶς αὐτὸ μεθοδεύει, πρῶτον ἀπὸ λογισμῶν τὴν διαφορὰν εἰσάγων, καὶ πλέχων αὐτοὺς ἀπὸ τῶν ἔμπροσθεν εἰρημένων. Εἰ γὰρ ἐχείνη μὲν θανάτου, αὕτη δὲ ζωῆς ἡ διαχονία, ἀναμφίδολον ὅτε καὶ ἡ δόξα αὕτη μείζων ἐχείνης, φητίν. Ἐπειδὴ γὰρ οὐκ εἶχεν αὑτὴν δεῖξαι τοῖς ὀφθαλμοῖς τοῖς σω" ματιχοῖς, τῷ συλλογισμῷ παρέστησεν αὐτῆς τὸ ὑπερέχον, λέγων " Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐγενήθη ἐν δόξῃ, πῶς οὐχὶ μᾶ.λ:ον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ; Διαχονίαν δὲ θανάπον τὸν νόμον λέγει. αἱ σχόπει πῶς καὶ ἐν τῇ συγ» κρίσει πολλὴν ποιεῖται τὴν ἀσφάλειαν, ὥστε μηδεμίαν δοῦναι τοῖς αἱρετικοῖς λαδήν. Οὐ γὰρ εἶπεν, Ὃ ποιητικὸς τοῦ θανάτου, ἀλλ᾽, Ἢ διακονία τοῦ θανάτου" διαχονεῖ γὰρ εἰς θάνατον, οὐχ ἕτιχτε θάνατον. Ἦ γὰρ τοῦ θανάτου ποιητικὴ, ἡ ἀμαρτία. ἦν οὗτος δὲ τὴν χόλασιν ἐπῆγε, καὶ τῆς ἁμαρτίας ᾿δειχτιχὸς ἦν, οὐ ποιητικός· ἀπεκάλυπτε γὰρ σαφέστερον τὸ χκαχὸν καὶ ἐχόλαζεν, οὐχ ὥθει εἰς τὸ χαπόν" καὶ διηχόνει, οὐ πρὸς τὸ γενέσθαι ἁμαρτίαν ἣ θάνατον, ἀλλὰ πρὸς τὸ δοῦναι δίχην τὸν ἁμαρτόντα" ὥστε καὶ ἀναιρετιχὸς ἦν ταύτῃ τῆς ἁμαρτίας. Ὁ γὰρ οὕτω φοδερὰν αὐτὴν δειχνὺς, εὔδηλον ὅτι καὶ φευχτὴν ποιεῖ. “Ὥσπερ οὖν ὁ τὸ ξίφος μεταχειρίξζων, καὶ τὸν χκατάδιχον ἀποτέμνων, διακονεῖ τῷ δικαστῇ ἀποφαινομένῳ, καὶ οὐχ αὐτός ἐστιν ὁ ἀναιρῶν, καίτοι γε αὐτὸς ἀποτέμνων, ἀλλ᾽ οὐδὲ ὁ ἀποφαινόμενος καὶ χαταδιχάζων, ἀλλ᾽ ἦ τοῦ χολαζομένου. 4 πονηρία" οὕτω δὴ καὶ ἐνταῦθα οὐχ αὐτὸς ἄναιρεῖ, ἀλλ᾽ ἡ ἁμαρτία. αὕτη καὶ ἀνήρει καὶ κατεδίχαζε " πιμωρούμενος δὲ οὗτος, ἐχείνης ὑπετέμνετο τὴν ἰσχὺν, τῷ φόδῳ τῆς τιμωρίας ἀναστέλλων αὑτήν. Οὐχ ἡρχέσθη δὲ τούτῳ μόνῳ εἰς τὴν παράστασιν τῆς ὑπεροχῆς, ἀλλὰ καὶ ἕτερον προστίθησι, λέγων" γράμμασιν ἐντετυπωμένη ἐν «1ίθοις. Ὅρα πῶς πάλιν ὑποτέμνεται τὸ φρόνημα τὸ Ἰουδαϊῖχόν. Οὐδὲν γὰρ ἕτερον ἦν ἣ γράμματα ὁ νόμος " οὐ βοήθειά τις ἀπὸ τῶν γραμμάτων ἐκπηδῶσα, καὶ ἐμπνέουσα τοῖς ἀγωνιζομένοις, καθάπερ ἐπὶ τοῦ βαπτίσματος, ἀλλὰ στῆλαι καὶ γραφαὶ θάνατον φέρουσαι τοῖς τὰ γράμματα παραθαίνουσιν. Εἶδες πῶς διορθούμενος τὴν δε Ἰουδαϊχὴν φιλονειχίαν, καὶ διὰ τῶν ὀνομάτων αὖὐ- «ῶν καθαιρεῖ τὸ ἀξίωμα λίθον εἰπὼν, καὶ γράμματα, καὶ διαχονίαν θανάτου, καὶ προσθεὶς ὅτι ἐντετυπωμένη; Ἐντεῦθεν γὰρ οὐδὲν ἄλλο ἐμφαίνει, ἣ ὅτι ἐν ἑνὶ χωρίῳ ὁ νόμος ἵδρυτο, οὐ χαθάπερ τὸ πνεῦμα πανταχοῦ παρῆν πολλὴν ἐμπνέον τὴν ἰσχὺν ἅπασιν " ἣ ὅτι πολλὴν ἐμπνεῖ τὴν ἀπειλὴν τὰ γράμματα, καὶ ἀπειλὴν οὐδὲ ἀφανισθῆναι δυναμένην, ἀλλὰ διαπαντὸς μένουσαν, ἅτε λίθοις ἐγχεχολαμμένην. Εἶτα καὶ δοχῶν ἐγχωμιάζειν τὰ παλαιὰ, κατηγορίαν πάλιν ἀναμίγνυσιν Ἰουδαίων. ἘΪπὼν γὰρ, Εν γράμμασιν ἐντετυπωμένη ἐν λίθοις, ἐγενήθη ἐν δόξῃ, ἐπήγαγεν, Ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς ᾿Ισραὴμ εἰς τὸ πρόσωπον Μωῦσέως " ὃ πολλῆς ἦν αὐτῶν ἀσθενείας καὶ χαμαιξηλίας. Καὶ πάλιν, οὐ, Διὰ τὴν δόξαν τῶν πλαχῶν’ ἀλλὰ, Διὰ τὴν δόξαν τοῦ προσὥπου αὑτοῦ τὴν καταργουμένην, φησί. Δείχνυσι γὰρ τὸν φέροντα δοξαζόμενον, οὐχ ἐχείνας. Οὐ γὰρ εἶπε, Διὰ τὸ μὴ δύνασθαι ἀτενίσαι εἰς τὰς πλάχας, ἀλλ᾽, Εἰς τὸ πρόσωπον Μωυσέως" καὶ πάλιν, οὐ, Διὰ τὴν δόξαν τῶν πλαχῶν, ἀλλὰ, Διὰ τὴν δόξων τοῦ προσώπου αὐτοῦ. Εἴτα ἐπειδὴ ἐπῆρεν αὐτὴν, ὅρα “πῶς πάλιν χαθαιρεῖ λέγων, Τὴν καταργουμέγὴν. Οὐ μὴν τοῦτο χατηγορίας ἐστὶν, ἀλλὰ ἐλαττώσεως " οὐδὲ γὰρ εἶπε, Τὴν διεφθαρμένην, τὴν πονηρὰν, ἀλλὰ, Τὴν πανομένην, καὶ τέλος λαμδάνουσαν. Πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δύξῃ; Τεθαῤῥηχὼς γὰρ λοιπὸν τὰ τῆς Καινῆς αἴρει, ὡς ἀναμφισδήτητα, Καὶ σχόπει τί ποιεῖ " ἀντέστησε λίθον χαρδίᾳ, καὶ γράμμα πνεύματι. Εἶτα δείξας τὰ ἐξ ἀμφοτέρων, οὐχέτι τίθησι τὰ ἐξ ἀμφοτέρων " ἀλλὰ τὸ ἀπὸ τοῦ γράμματος θεὶς, τὸν θάνατον καὶ τὴν χατάχρισιν, τὸ ἀπὸ τοῦ πνεύματος οὐχέτι τίθησι, τὴν ζωὴν καὶ τὴν δικαιοσύνην, ἀλλ᾽ αὐτὸ τὸ πνεῦμα " ὅπερ μείζονα ἐποίει τὸν λόγον. γὰρ καινὴ Διαθήχη οὐ ζωὴν ἐδίδου μόνον, ἀλλὰ καὶ πνεῦμα ἐχορήγει τὸ τὴν ζωὴν παρέχον " ὃ πολλῷ μεῖζον τῆς ζωῆς ἦν" διόπερ εἶπεν, Ἡ διαχονία τοῦ «γεύματος. Ἐΐἶτα πάλιν τὸ αὐτὸ περιστρέφει, λέγῶν, ΕἸ γὰρ ἡ διαχονία τῆς καταχρίσεως, δεξα. ### English translation (Claude) “Now if the ministry of death, carved in letters on stones, came with glory, so that the children of Israel could not gaze at the face of Moses because of the glory of his face, which was being brought to an end, how will the ministry of the Spirit not be more in glory?” He had said that the tablets of Moses were of stone, as having letters, while these, the hearts of the apostles, were of flesh and written with the Spirit; and that the letter kills, but the Spirit gives life. It remained to add to this comparison another point, and no small one: the glory of Moses, which no one has seen here in the New Covenant with the eyes of the body. That is why that glory seemed great, because it was a glory perceptible to the senses; for it was seen with the eyes of the body, even though it was unapproachable; but the glory of the New is spiritual. For the grasp of such superiority is not clear to the weaker, but that glory rather lifted them up and turned them toward itself. Since, then, he had fallen into this comparison and was eager to show the superiority, and it was very difficult because of the dullness of his hearers, see what he does and how he handles it: first he brings in the difference by reasoning, and weaves them in from what had been said before. “For if the one was a ministry of death and this a ministry of life, there is no doubt that this glory too is greater than that,” he says. Since he could not show it to the eyes of the body, he set forth its superiority by reasoning, saying, “If the ministry of death came with glory, how will the ministry of the Spirit not be more in glory?” By “ministry of death” he means the Law. And see how even in the comparison he takes great care, so as to give heretics no handle. For he did not say “that which produces death,” but “the ministry of death”; for it ministered toward death; it did not give birth to death. Sin was what produced death; the Law brought the punishment, and was a revealer of sin, not its producer. For it revealed the evil more clearly and punished it; it did not push toward evil; and it ministered not toward sin’s or death’s coming into being, but toward the sinner’s paying the penalty; so that in this way it was even destructive of sin. For one who shows sin to be so fearful plainly makes it something to flee. As, then, the man who wields the sword and beheads the condemned man ministers to the judge who pronounces sentence, and it is not he who kills, though he beheads, nor yet the one who pronounces sentence and condemns, but the wickedness of the one punished, so here too it is not the Law that kills, but sin. Sin both killed and condemned; but the Law, by punishing, cut away sin’s strength, restraining it by fear of punishment. And he was not content with this alone to set forth the superiority, but adds another point, saying, “carved in letters on stones.” See how he again cuts away Jewish pride. For the Law was nothing else than letters; not some help leaping out of the letters and breathing into those who contend, as in baptism, but pillars and writings bringing death to those who transgress the letters. Do you see how, correcting the Jewish contentiousness, he pulls down its dignity even by the names, saying “stone,” and “letters,” and “ministry of death,” and adding “carved”? For by this he suggests nothing other than that the Law was set up in one place, not, like the Spirit, present everywhere and breathing great strength into all; or that the letters breathe great threatening, a threat that cannot even be blotted out but remains forever, as being engraved in stones. Then, while seeming to praise the old things, he again mingles in an accusation of the Jews. For having said, “carved in letters on stones, came with glory,” he added, “so that the children of Israel could not gaze at the face of Moses”; which was a sign of their great weakness and groveling. And again he does not say, “because of the glory of the tablets,” but, “because of the glory of his face, which was being brought to an end.” For he shows that the one who carried them was glorified, not the tablets. He did not say, “because they could not gaze at the tablets,” but “at the face of Moses”; and again not “because of the glory of the tablets,” but “because of the glory of his face.” Then, having exalted it, see how he pulls it down again, saying, “which was being brought to an end.” This is not a matter of accusation but of diminution; for he did not say, “corrupted, wicked,” but “ceasing,” coming to an end. “How will the ministry of the Spirit not be more in glory?” Having taken courage, he now exalts the things of the New as beyond dispute. And see what he does. He set stone against heart, and letter against Spirit. Then, having shown what comes from each, he no longer sets down what comes from each; but having set down what comes from the letter, death and condemnation, he no longer sets down what comes from the Spirit, life and righteousness, but the Spirit himself; which made the statement greater. For the New Covenant did not give life only, but supplied the Spirit who provides life, which was much greater than life. That is why he said, “the ministry of the Spirit.” Then he turns the same point round again, saying, “For if the ministry of condemnation had glory …” ### Scripture references - 2 Cor 3:7–9: quotation, high confidence - 2 Cor 3:3: allusion, high confidence - 2 Cor 3:6: quotation, high confidence - Exod 34:29–30: allusion, high confidence - Rom 7:7–13: allusion, medium confidence ### Translation notes - “So as to give heretics no handle”: Chrysostom guards Paul’s words against those (such as Marcionites and Manichees) who held the Law to be evil; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 7.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/7-1). ## Homily 7.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-2/#p-7-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ministry of righteousness far surpasses the fading glory of the Law; the veil on Moses’ face, which still lies on the hearts of the Jews when the Law is read, shows not a fault in the Law but their hardness, since the Law itself foretold its end in Christ. ### Greek text Καὶ ἑρμηνεύει σαφέστερον τί ἐστι, Τὸ γρᾶμμα ἀποκτείνει, τοῦτο λέγων ὅπερ ἔμπροσθεν εἰρήκαμεν, ὅτι δειχτικὸς ἁμαρτίας ἦν ὁ νόμος, οὐ ποιητιχός. Πολλῷ μᾶλιον ἡ διακονία τῆς δικαιοσύνης περισσεύει ἐν δόξῃ. Ἐχεῖναι μὲν γὰρ αἱ πλάχες τοὺς ἁμαρτωλοὺς ἐδεΐχνυον καὶ ἐχόλαζον" αὕτη δὲ τοὺς ἁμαρτωλοὺς οὐ μόνον οὐκ ἐχόλαζεν, ἀλλὰ καὶ δικαίους ἐποίει" τοῦτο γὰρ τὸ βάπτισμα ἐχαρίζετο, Καὶ γὰρ οὐδὲ δεδόξασται τὸ δεδοξασμένον ἐν. τούτῳ τῷ μέρει, ἔνεχεν τῆς ὑπερδαλλούσης δόξης. Ἐν μὲν οὖν τοῖς προτέροις ἔδειξεν, ὅτι καὶ τοῦτο ἐν δόξῃ, καὶ οὐχ ἁπλῶς ἐν δόξῃ, ἀλλὰ καὶ περισσεύει" οὐ γὰρ εἶπε, Πῶς οὐχὶ μᾶλλον ἡ διαχονἱὰ τοῦ πνεύματος ἔσται ἐν δύξῃ, ἀλλὰ, Περισσεύεε ἐν δόξῃ, τὴν ἀπὸ τῶν λογισμῶν τῶν εἰρημένων ἔχων ἀπόδειξιν. Ἐνταῦθα καὶ τὴν ὑπεροχὴν, ὅση, δείχνυσι λέγων, ὅτι Ἐὰν συγχρίνω ταύτην ἐχείνῃ, οὐδὲ δόξα ἐστὶν ἡ δόξα τῆς Παλαιᾶς" οὐχ ἀπλῶς τὸ μὴ εἶναι δόbav κατασχευάζων, ἀλλὰ τῷ τῆς συγχρίσεως λόγῳ" διὸ καὶ ἐπήγαγε, Τούτῳ τῷ μέρες" τουτέστι, χατὰ τὸν τῆς συγχρίσεως λόγον. Οὐ μὴν τοῦτο διαδάλλει τὴν Παλαιὰν, ἀλλὰ καὶ σφόδρα αὐτὴν συνίστησιν" αἱ γὰρ συγχρίσεις ἐπὶ τῶν συγγενῶν εἰώθασι γίνεσθαι. Εἴτα καὶ ἄλλον χινεῖ λογισμὸν τὸν ἀποδειχνύντα τὴν ὑπεροχὴν καὶ ἑτέρωθεν. Ποῖον δὴ τοῦτον; Τὸν ἀπὸ τοῦ χρόνου, λέγων" Εἰ δὲ τὸ καταργούμενον, διὰ δόξης, πολλῷ μᾶ.λλον τὸ μένον, ἐν δόξῃ. Τὸ μὲν τὰρ ἐπαύσατο, τὸ δὲ μένει διηνεχῶς. Ἔχοντες οὖν τοιαύτην ἐλπίδα, πολλῇ παῤῥησίᾳ χρώμεθα. Ἐπειδὴ γὰρ τοσαῦτα καὶ τηλιχαῦτα ἀχούσας ὁ ἀχροατὴς περὶ τῆς Καινῆς, ἐζήτει καὶ ὀφθαλμοφανῶς τὴν δόξαν ταύτην ἰδεῖν, ὄρα ποῦ αὐτὸν ἐξαχοντίζει πρὸς τὸν μέλλοντα αἰῶνα. Διὸ καὶ τὴν ἐλπίδα εἰς μέφον ἔθηχε λέγων, Ἔχοντες οὖν τοιαύτην ἐλπίδα. Τοιαύτην; ποταπήν; Ὅτι μειζόνων ἠξιώθημεν ἢ Μωῦοῆς, οὐχ οἷ ἀπόστολοι μόνον ἡμεῖς, ἀλλὰ καὶ πάντες οἱ πιατοί. Πο.λλῇ παῤῥησίᾳ χρώμεθα. Πρὸς τίνα, εἰπέ μοι; πρὸς τὸν Θεὸν, ἢ πρὸς ποὺς μαθητάς; Πρὸς ὑμᾶς τοὺς μαθητευομένους, φησί" τουτέστι, Μετ᾿ ἐλευθερίας πανταχοῦ φθεγγόμεθα, ὑφορώμενοι, ἀλλὰ σαφῶς λέγοντες" καὶ οὐ δεδοίχαμεν μὴ πλήξωμεν ὑμῶν τὰς ἥψεις, καθάπερ Μωῦσῆς τὰς Ἰουδαίων. “Ὅτε γὰρ τοῦτο ἠνίξατο, ἄχουδον τῶν ἑξῆς" μᾶλλον δὲ τὴν ἱστορίαν πρῶτον ἀναγκαῖον εἰπεῖν. Καὶ γὰρ αὐτὸς αὐτὴν συνεχῶς περιστρέφει. Τίς οὖν ἡ ἱστορία; Ὅτε ἐχ δευτέρου τὰς πλάχας κατήει λαδὼν ὁ Μωῦοῆς, δόξα τις ἐχκπηδῶσα τοῦ προσώπου αὐτοῦ τοσοῦτον ἀπέλαμπεν, ὡς μὴ δύνα. σθαι τοὺς Ἰουδαίους προσιέναι αὐτῷ καὶ διαλέγεσθαι, ἕως ὅτε ἐπέθηχε χάλυμμα τῷ προσώπῳ. Καὶ γέγραπται οὕτως ἐν τῇ Ἐξόδῳ" ᾿Ηνίχα κατέθη ἐχ τοῦ ὄρους, αἱ δύο πιλάκες ἐν ταῖς χερσὶν αὖτοῦ. Καὶ οὐκ ἤδει Μωσῆς ὅτι δεδόξασται ἡ ὄγις τοῦ χρώτὸς τοῦ προσώκου αὑτοῦ" καὶ ἐφροδήθησαν ἐγγίσαι αὐτῷ. Καὶ ἑχάλεσεν αὐτοὺς Μωῦσῆς, καὶ ἐλάλησε πρὸς αὐτούς. Καὶ ἐπειδὴ κατἔπαυσε Μωῦσῆς «Ἰαλῶν πρὸς αὐτοὺς, ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα. Ἡνίκα δὲ εἰσἐπορεύετο ἐναντίον τοῦ Κυρίου «λαλεῖν, περιῄρει τὸ κάλυμμα ἕως τοῦ ἐχπορεύεσθαι αὐτόν. Ταύτης οὖν ἀναμνήσας τῆς ἱστορίας, φησί" Καὶ οὐ καθάπερ Μωυσῆς ἐτίθει κάλυμμα ἑαὶ τὸ πρόσωπον ἑαυτοῦ, ὥστε μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴ εἰς τὸ τέλος τοῦ καταργουμένου. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Οὐ χρεία χαλύπτεσθαι ἡμᾶς, χαθάπερ Μωῦσῆς" δυνατοὶ γὰρ ὑμεῖς ἰδεῖν τὴν δόξαν ταύτην, ἣν περιχείμεϑα, καίτοι πολλῷ μείζανα καὶ φαιδροτέραν οὖσαν ἐχείνης. Εἶδες τὴν προχοπήν; Ὁ γὰρ ἐν τῇ προτέρᾳ εἰπὼν, Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, ἐνταῦθα λέγει, ὅτι Ποιλλῇ παῤῥησίᾳ χρώμεθα" καὶ Μωῦσέα εἰς μέσον παράγει, κατὰ σύγχρισιν προάγων τὸν λόνον, καὶ ταύτῃ τὸν ἀχρνατὴν ἀνάγων. Καὶ τέως Ἰουδαίων αὖτοὺς προτίθησι λέγων, ὅτι Οὐ δεόμεθα χαλύμματος, χαθάπερ ἐκεῖνος ἐπὶ τῶν ἀρχομένων᾽ τὰ δὲ μετὰ ταῦτα ναὶ εἰς αὐτὸ τοῦ νομοθέτου τὸ ἀξίωμα ἀνάγει, ἢ καὶ πολλῷ μεῖζον. Τέως δὲ τῶν ἑξῆς ἀχούσωμεν' ἐπωρώθη τὰ γοήματα αὐτῶν. “Ἄχρι γὰρ τῆς σήμέερον τὸ αὑτὸ κάλυμμα ἐν τῇ ἀναγνώσει τῆς Πα- «ἰαιᾶς Διαθήκης μένει μὴ ἀγνακαλυπεόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ὅρα τί κατασχευάζει διὰ τούτων. Ὅπερ γὰρ γέγονεν ἐπὶ Μωύσέως τότε ἅπαξ, τοῦτα ἐπὶ τοῦ νόμου γίνεται διηνεχῶς. θὐχ ἄρα τοῦ νόμου διαδολὴ τὸ εἰρημένον, ὥσπερ οὐδὲ Μωύσέως τότε χαλυπτομένου, ἀλλὰ τῶν ἀγνωμόνων Ἰουδαίων" ἐχεῖνος μὲν γὰρ ἔχει τὴν οἰκείαν δόξαν, οὗτοι δὲ αὖτὴν ἰδεῖν οὐχ ἠδυνήθησαν. Τί τοίνυν διαπορεῖτε, φησὶν, εἰ τὴν δύξαν ταύτην ἰδεῖν οὐ δύνανται τὴν τῆς χάριτος, ὅπου γε τὴν ἐλάττω τὴν Μωῦδέως οὐκ εἶδον, οὐδὲ πρὸς τὸ πρόσωιπον ἴσχυσαν ἀτενίσαι τὸ ἐχείνου; τί δὲ ταράττεσθε, εἰ οὐ πιστεύουσιν Ἰουδαῖοι Χριστῷ, ὅπου γε οὐδὲ τῷ νόμῳ πιστεύουσι; Διὰ γὰρ τοῦτο καὶ τὴν χάριν ἡγνόησαν. ἐπειδὴ οὐδὲ τὴν παλαιὰν Διαθήχην εἶδον, οὐδὲ τὴν ἐν αὐτῇ δόξαν “ δόξα γὰρ νόμου, πρὸς Χριστὸν ἐπι- Υ΄. Ὁρᾷς πῶς κἀντεῦθεν καθαιρεῖ τὸ τῶν Ἰουδαίων φύσημα; ᾿Αφ᾽ ὧν γὰρ ἐδόχουν πλεονεχτεῖν, τοῦ τὴν ὄψιν Μωύϊσέως ἑἐξαστράπτειν, -ἀκὸ τούτων δείχνυσιν αὐτῶν τὸ παχὺ καὶ χαμαίξηλον. Μὴ τοίνυν τούτῳ καλλωπιζέσθωσαν᾽ τί γὰρ τοῦτο πρὸς Ἰουδαίους τοὺς μὴ ἀπολαύσαντας; Διὸ καὶ συνεχῶς αὐτὸ περισερέφει, νῦν μὲν λέγων, ὅτε Τὸ αὐτὸ κάλυμμα ἐν τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ «τόμενον, ὅτι ἐν Χρισεῷ καταργαῖται" νῦν δὲ, ὅτι Ἕως σήμερον, ἡνίχα ἀναγινώσκεται Μωῦδσῆς, τὸ αὐτὸ κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται, χαλὲν τῇ ἀναγνώσει καὶ ἐν τῇ καρδίᾳ αὐτῶν δεικνὺς ἐπιχείμενον' ἀνωτέρω δὲ, Ὥστε μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴ, εἰς τὸ κχρόσωχον Μωῦσέως, διὰ τὴν δόξαν ἑοῦ προσώπου αὑτοῦ τὴν καταργουμένηγ᾽ οὗ τί γένοιτ᾽ ἂν εὐτελέστερον; ὅταν μηδὲ χαταργουμένης δόξης, μᾶλλον δὲ τῆς μηδὲ οὔσης τῇ συγχρίσει, δύνωντᾶι θεαταὶ γενέσθαι, ἀλλὰ καλύπτηται ἀπ᾽ αὐτῶν, εἰς τὸ μὴ ἀτενίσαι εἰς τὸ τέλος τοῦ καταργουμένου, πουτέστι͵ τοῦ νόμον, ὃ τε τέλος ἔχει. ᾿Α.1.1᾽ ἐπωρώθη ἐὰ γοήματα αὑτῶν. Καὶ τί τοῦτο πρὸς τὸ χάλυμμα, φησὶ, τότε; “Ὅτι τὰ μέλλοντα προόδιέγραφεν, Οὐ γὰρ μόνον τότε οὐχ εἶδον, ἀλλ᾽ οὐδὲ νῦν ὁρῶσι τὸν νόμον. Καὶ ἡ αἰτία παρ' αὐτοῖς α· ἡ γὰρ πώρωσις γνώμης. ἐστὶν ἀναισθήνου καὶ ἀγνώμονος. Ὥστε ἡμεῖς ἐσμεν οἱ καὶ τὸν νόμον εἰδότες" ἐχείνοις δὲ οὐχ ἡ χάρις μόνον, ἀλχὰ καὶ οὗτος; συνεσχίασται. ἼΑχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐν τῇ ἀναγγώσει τῆς Παλαιᾶς Διαθήκης μένει, φησὶ, μὴ ἀνακαλυαεόμόνον, ὅτε ἐν Χριστῷ καταργεΐται. O δὲ λέγει, ποῦτό ἐστι’ Τοῦτο αὐτὸ οὐ δύνανται συνιδεῖν ὅτι πέκανται, ἐπειδὴ τῷ Χριστῷ οὐ πιστεύουσιν. Εἰ γὰρ διὰ τοῦ. Χριστοῦ πέπαυται, ὥσκερ οὖν καὶ πέπαυται. καὶ ὁ νόμος τοῦτο d προλαδὼν εἶπε, πῶς οἱ μὴ δεχόμενοι κὸν Χριστὸν τὸν χαταργήσαντα τὸν νόμον, δυνήσονται ἰδεῖν, ὅτι χατήργηται ὁ νόμος; Οὐ χωροῦντες δὲ κοῦτο ἐδεῖν, εὔδηλον ὅτι καὶ αὐτοῦ τοῦ νόμου τοῦ «“αὔτα λέγοντος τὴν ἰσχὺν ἀγνοοῦσι, καὶ τὴν δόξαν ὁ καϊι!), παρ᾽ αὐτούς, Με. παρ᾽ αὐτοῖς, 5 αὐτὸς ἅπασαν. Καὶ ποῦ τοῦτο εἶκε, φησὶν, ὅτι ἐν Χριστῷ καταργεῖται; Οὐχ εἶπε μόνον, ἀλλὰ καὶ διὰ πραγμάτῶν ἔδειξε" καὶ πρῶτον μὲν, τῷ τὰς θυσίας καὶ τὴν ἁγιστείαν ἅπασαν ἐν ἑνὶ καταχλεῖσαι τόπῳ, τῷ ναῷ, καὶ αὐτὸν ὕστερον καθελεῖν. Εἰ γὰρ μὴ ἐδούλετο αὁτὰς παύσασθαι καὶ τὸν περὶ τούτων νόμον ἅπαντα, ϑυοῖν θάτερον ἂν ἐποίησεν, ἣ οὐχ ἂν χαθεῶε τὸν ναὸν, ἢ καθελὼν, οὐχ ἂν ἀπηγόρευσεν ἀλλαχοῦ θύεσθαι. Nõv δὲ τὴν οἰκουμένην ἅπασαν, καὶ αὐτὴν δὲ τὴν Ἱερουσαλὴμ ἄδατον ταῖς τοιαύταις κατέστησεν ἱερουργίαις" μόνον δὲ τὸν ναὸν αὑταῖς ἀνεὶς καὶ ἀπο. τάξας, εἶτα αὑτὸν τοῦτον ὕστερον χαθελὼν, καὶ εἰς τέλος ἔδειξε διὰ τῶν πραγμάτων αὐτῶν, ὅτι πέταευταις «ὰ τοῦ νόμον διὰ Χριστοῦ" καὶ γὰρ τὸν ναὸν ὁ Χριστὸς χαθεῖλεν. Εἰ δὲ βούλει καὶ διὰ ῥημάτων ἰδεῖν πῶς διὰ τοῦ Χριστοῦ καταργεῖται, ἄχουσον αὐτοῦ τοῦ νομοθέτου λέγοντος οὕτω" Προφήτην ὑμῖν ἀναστήσει Κύριος ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμό' αὐτοῦ ἀκούσεσθε. κατὰ πάντα, ὅσα ἂν ἐντελῆται ὄμεν. Καὶ ἔσται, πᾶσα ψυχὴ ἥεις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται. Εἶδες πῶς ἔδειξεν ὁ νόμος ὅτι ἐν Χριστῷ παύεται; Ὁ γὰρ προφήτης οὗτος, τουτέστιν ὁ Χριστὸς τὸ χατὰ σάρκα, οὗ ἀχούειν ἐχέλευσε Μωῦσῆς. καὶ σάδόατον καὶ περιτομὴν καὶ τἄλλα πάντα ἔπαυσε. Καὶ ὁ Δαυῖδ δὲ τὸ αὑτὸ τοῦτο δηλῶν, ἔλεγε περὶ τοῦ Χριστοῦ" Σὺ ἱερεὺς εἰς τὸν αἰῶνα, κατὰ τὴν τάξιν Μειχισεδὲκ, οὗ κατὰ τὴν τάξιν ᾿Ααρών. Διὸ καὶ σαφῶς ὁ Παῦλος ἐρμηνεύων αὐτὸ, φησὶν, ὅτι Μεταειθεμένης τῆς ἱερωσύνης. ἐξ ἀνάγχης καὶ νόμου μετάθεσις γίνεται. Καὶ ἀλλαχοῦ δὲ πάλιν φησί " Θυσίαν καὶ προσφορὰν οὐχ ἠθέλησας, ὁλοκαυεώματα καὶ περὶ ἁμαρτίας οὐχ ηὐδόκησας" τότε εἶπον, ᾿Ιδοὺ ἥκω. Καὶ ἑτέρας δὲ πολλῷ τούτων πλείους δυνατὸν ἐχ τῆς Παλαιᾶς παραγαγεῖν μαρτυρίας, δηλούσας πῶς διὰ τοῦ Χριστοῦ καταργεῖται ὁ νόμος. στε ὅταν ἀποστῇς τοῦ νόμου, τότε ὄψει τὸν νόμον καλῶς" ἕως δ᾽ ἂν αὖτὸν χατέχῃς, καὶ μὴ πιστεύῃς Χριστῷ, οὐχ οἶδας οὐδὲ αὐτὸν τὸν νόμον. Διὸ καὶ ἐπήγαγεν, σαφέστερον κα ἀναγινώσκεται Μωῦσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἐπειδὴ γὰρ εἶπεν, ὅτι ἐν τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήχης μένει τὸ χάλυμμα" ἵνα “μὴ τις νομίσῃ τῆς ἀσαφείας τοῦ νόμον εἶναι τὸ εἰρημένον, καὶ δι᾽ ἑτέρων μὲν αὐτὸ καὶ ἔμπροσθεν ἔδειξε (τῷ γὰρ εἰπεῖν, ᾿Επωρώθη τὰ νοήματα αὖτῶν, δείχνυσιν αὐτῶν τὸ ἔγκλημα ὃν), καὶ ἐν αὐτῷ δὲ τούτῳ πάλιν. Οὐ γὰρ εἶπεν, Ἐν τοῖς γράμμασι μένει τὸ χάλυμμα, ἀλλ᾽, Ἐν τῇ ἀναγνώσει" ἡ δὲ ἀνάγνωσις ἐνέργεια τῶν ἀναγινωσχόντων ἐστί᾽ καὶ δὲ αὐτὸ τῇ λέξει τῇ ἑξῆς ἐδήλωσεν, ἀναχεχαλυμμένως εἰπών, Κάλυμμα ἐπὶ τὴν καρδίαν αὑτῶν κεῖται. Ἐπεὶ καὶ ἐν τῇ ὄψει Μωῦσέως, οὐ διὰ Μωῦσέα ἔκειτο, ἀλλὰ διὰ τὴν τούτων παχύτητα καὶ σαρχιχὴν γνώμην. ### English translation (Claude) [… was glorious,] and he explains more clearly what “the letter kills” is, saying what we said before, that the Law revealed sin but did not produce it. “Much more does the ministry of righteousness abound in glory.” For those tablets showed up sinners and punished them; but this ministry not only did not punish sinners but even made them righteous; for this baptism bestowed. “For indeed what was glorified has not been glorified in this respect, because of the glory that surpasses it.” In the earlier words he showed that this ministry too is in glory, and not simply in glory, but that it abounds; for he did not say, “How will the ministry of the Spirit not be in glory?” but “abounds in glory,” having the proof from the reasonings already given. Here he shows how great the superiority is too, saying, “If I compare this with that, the glory of the Old is not even glory”; not establishing simply that it is not glory, but by way of comparison. That is why he added, “in this respect,” that is, by way of comparison. This does not disparage the Old, but rather strongly commends it; for comparisons are usually made between things of the same kind. Then he raises another argument that proves the superiority from another side too. Which? That from time, saying, “For if what was being brought to an end came with glory, much more what remains is in glory.” For the one ceased, but the other remains forever. “Since, then, we have such a hope, we use great boldness.” Since the hearer, having heard so many and such great things about the New, was seeking to see this glory with his own eyes, see where he throws him: to the age to come. That is why he set hope in the midst, saying, “Since, then, we have such a hope.” Such—what kind? “That we have been counted worthy of greater things than Moses, not we apostles only, but all the faithful.” “We use great boldness.” Toward whom, tell me? Toward God, or toward the disciples? “Toward you, the disciples,” he says; that is, “We speak everywhere with freedom, not keeping anything back, but speaking plainly; and we are not afraid that we will strike your eyes, as Moses did those of the Jews.” For that he hinted at this, hear what follows; or rather, it is necessary first to tell the story, for he himself turns it round continually. What then is the story? When Moses came down the second time with the tablets, a glory leaping out from his face shone so brightly that the Jews could not come near him and talk with him, until he put a veil over his face. It is written thus in Exodus: “When he came down from the mountain, the two tablets were in his hands. And Moses did not know that the appearance of the skin of his face had been glorified; and they were afraid to come near him. And Moses called them and spoke to them. And when Moses had finished speaking to them, he put a veil over his face. But whenever he went in before the Lord to speak, he took off the veil until he came out.” Having recalled this story, then, he says, “And not as Moses put a veil over his face, so that the children of Israel might not gaze at the end of what was being brought to an end.” What he means is this: “We have no need to veil ourselves as Moses did; for you are able to see this glory with which we are clothed, though it is far greater and brighter than that.” Do you see their progress? He who in the first letter said, “I fed you with milk, not solid food,” here says, “We use great boldness”; and he brings Moses into the midst, advancing his discourse by comparison and so raising the hearer up. And meanwhile he sets them above the Jews, saying, “We do not need a veil, as he did with those he ruled”; but what follows raises them to the very dignity of the lawgiver, or even far higher. Meanwhile let us hear what follows: “But their minds were hardened. For until this very day the same veil remains at the reading of the Old Covenant, not being lifted, because it is brought to an end in Christ.” See what he establishes by this. What happened once then in the case of Moses happens continually in the case of the Law. So what is said is not a slander on the Law, just as Moses’ being veiled then was not, but on the unfeeling Jews; for the Law has its own glory, but they were unable to see it. “Why, then, are you perplexed,” he says, “if they cannot see this glory, the glory of grace, when they did not see the lesser glory of Moses, nor were able to gaze at his face? Why are you troubled if the Jews do not believe Christ, when they do not even believe the Law? For this is why they were ignorant of grace too, because they did not see even the Old Covenant, nor the glory in it; for the glory of the Law is to lead toward Christ.” [3.] Do you see how from this too he pulls down the inflated pride of the Jews? From the very thing in which they thought they had the advantage—that Moses’ face flashed like lightning—he shows their dullness and groveling. So let them not pride themselves on this; for what is this to Jews who did not enjoy it? That is why he turns it round continually, now saying, “The same veil remains at the reading of the Old Covenant, not being lifted, because it is brought to an end in Christ”; now, “Until this day, whenever Moses is read, the same veil lies upon their heart,” showing that it lies both on the reading and on their heart; and above, “so that the children of Israel could not gaze at the face of Moses because of the glory of his face, which was being brought to an end.” What could be meaner than this, when they cannot become spectators even of a glory that was being brought to an end, or rather of one that is not even glory by comparison, but it is veiled from them, “so that they might not gaze at the end of what was being brought to an end,” that is, of the Law, which has an end? “But their minds were hardened.” “And what has this to do with the veil then?” someone says. That it foreshadowed what was to come. For they did not see then only, but they do not see the Law now either. And the cause lies with them; for hardening belongs to an unfeeling and perverse mind. “So it is we who know the Law; but for them not only grace but the Law too has been overshadowed.” “For until this very day the same veil remains at the reading of the Old Covenant,” he says, “not being lifted, because it is brought to an end in Christ.” What he means is this: “They cannot perceive this very thing, that the Law has ceased, because they do not believe in Christ. For if it has ceased through Christ—as indeed it has, and the Law itself said this beforehand—how will those who do not receive Christ, who brought the Law to an end, be able to see that the Law has been brought to an end? And not being able to see this, it is plain that they are ignorant of the force of the Law itself, which says these things, and of all its glory.” “And where did it say,” someone asks, “that it is brought to an end in Christ?” Not only did it say so, but it also showed it through events: first by shutting up the sacrifices and all the worship in one place, the temple, and then later pulling it down. For if God had not wished the sacrifices to cease, and the whole law concerning them, he would have done one of two things: either he would not have pulled down the temple, or, having pulled it down, he would not have forbidden sacrifice elsewhere. But as it is, he made the whole world, and Jerusalem itself, closed to such rites; he left the temple alone open to them and assigned it to them, and then later pulled it down too, and so showed completely by the events themselves that the things of the Law have ceased through Christ; for Christ pulled down the temple. And if you wish to see from words too how it is brought to an end through Christ, hear the lawgiver himself saying thus: “The Lord will raise up for you a prophet from among your brothers, like me; you shall listen to him in everything that he commands you. And it shall be that every soul that does not listen to that prophet shall be utterly destroyed.” Do you see how the Law showed that it ceases in Christ? For this prophet, that is, Christ according to the flesh, to whom Moses bade them listen, brought to an end the Sabbath and circumcision and all the rest. And David too, showing the same thing, said of Christ, “You are a priest forever after the order of Melchizedek,” not after the order of Aaron. That is why Paul, interpreting it clearly, says, “For when the priesthood is changed, there is necessarily a change of the law too.” And elsewhere again he says, “Sacrifice and offering you did not want; in whole burnt offerings and sin offerings you took no pleasure; then I said, ‘Behold, I have come.’” And many more testimonies than these could be brought from the Old Testament, showing how the Law is brought to an end through Christ. So when you depart from the Law, then you will see the Law rightly; but as long as you hold on to it and do not believe in Christ, you do not know even the Law itself. That is why he added, more clearly, “But until this day, whenever Moses is read, a veil lies upon their heart.” For since he had said that the veil remains at the reading of the Old Covenant, so that no one might think what was said came from the obscurity of the Law, he had shown it by other words earlier too (for by saying, “Their minds were hardened,” he shows that the charge is theirs), and he shows it again in this very statement. For he did not say, “The veil remains on the letters,” but “at the reading”; and reading is the activity of those who read. And he showed the same thing by the next phrase, saying openly, “A veil lies upon their heart.” For in Moses’ face too it lay there not because of Moses, but because of their dullness and fleshly mind. ### Scripture references - 2 Cor 3:9–15: quotation, high confidence - Exod 34:29–35: quotation, high confidence - 1 Cor 3:2: quotation, high confidence - Deut 18:15: quotation, high confidence - Deut 18:19: quotation, high confidence - Acts 3:22–23: allusion, medium confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Heb 7:12: quotation, high confidence - Ps 40:6–7 (39:7-Ps LXX): quotation, high confidence - Heb 10:5–7: allusion, medium confidence - Rom 10:4: allusion, medium confidence ### Translation notes - The opening words of this section complete 2 Cor 3:9 (“[For if the ministry of condemnation] was glorious”), begun at the end of the previous section. - Chrysostom’s polemic against the Jews (“unfeeling Jews,” “groveling”) and his reading of the destruction of the temple as God’s sign that the Law has ceased are translated as written. Chrysostom’s section number 3 is shown in brackets. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 7.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/7-2). ## Homily 7.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-2/#p-7-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The veil is removed when one turns to the Lord, who is the Spirit; believers, beholding the Lord’s glory with unveiled face, are transformed by the Spirit, whose lordship Chrysostom proves against those who refer the verse to the Son; worldly cares quench this glory and make men slaves of money and lust. ### Greek text Κατηγορήσας τοίνυν αὐτῶν ἱκανῶς, δείχνυσι καὶ τὸν τρόπον τῆς διορθώσεως. Τίς δὲ οὗτός ἐστιν; καὶ δ᾽ ἂν ἐπιστρέψῃ πρὸς Κύριον, ὅπερ ἐστὶν ἀποστῆναι τοῦ νόμου, περιαιρεῖται τὸ κάλυμμα. Ὃρᾷς ὅτι οὐ τοῦ προσώπου Μωῦσέως κάλυμμα ἦν ἐχεῖνο, ἀλλὰ τῆς ὄψεως τῆς Ἰουδαϊκῆς; Οὐ γὰρ ἵνα χρύπτηται ἡ δόξα Μωῦσέως, τοῦτο ἐγίνετο, ἀλλ᾽ ἵνα ἐχεῖνοι μὴ βλέπωσιν" οὐδὲ γὰρ ἐχώρουν. Ὥστε ἐχείνων ἐλάττωμα τοῦτο" οὐδὲ γὰρ τοῦτον ἐποίει τι ἀγνοεῖν, ἀλλ᾽ ἐχείνους. Καὶ οὐχ εἶπε μὲν, Ἡνίκα ἂν ἀφῇ τὸν νόμον, τοῦτο δὲ ἠνίξατο. “Ὅτε γὰρ ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Μέχρι τέλους ἐπέμεινε τῇ ἱστορίᾳ. Καὶ γὰρ ὅτε Ἰουδαίοις διελέ- Ὑετο Μωῦσῆς, ἐχάλυπτεν αὐτοῦ τὸ πρόσωπον " ὅτε δὲ πρὸς τὸν Θεὸν ἐπέστρεφεν, ἀποχεκαλυμμένον ἦν. Τοῦτο δὲ τύπος ἣν τοῦ μέλλοντος ἔσεσθαι, ὅτι ὅταν ἐπιστρέψωμεν πρὸς Κύριον, τότε ὀψόμεθα τὴν δόξαν «οὔ νόμου, καὶ γυμνὸν τὸ πρόσωπον τοῦ νομοθέτου " μᾶλλον δὲ οὐ τοῦτο μόνον, ἀλλὰ τότε ἐσόμεθα καὶ ἐν τάξει Μωῦσέως. Εἶδες πῶς ἐχχαλεῖται τὸν Ἶουδαῖον ἐπὶ τὴν πίστιν, δειχνὺς ὅτι οὗ μόνον Μωῦσέα δύναται ἰδεῖν, πρὸς τὴν χάριν ἐλθὼν, ἀλλὰ καὶ ἐν αὑτῇ γενέσθαι τῇ τάξει τοῦ νομοθέτου; Οὐ γὰρ μόνον, φησὶ, τὴν δόξαν ὄψει ἣν τότε οὐχ εἶδες, ἀλλὰ καὶ αὐτὸς ἐν δόξῃ ἔσῃ τῇ αὐτῇ· μᾶλλον δὲ πολλῷ πλείονι, καὶ τοσαύτῃ, ὥστε μηδὲ δόξαν ἐχείνην φαίνεσθαι ταύτῃ παραδαλλομένην. Πῶς καὶ τίνι τρόπῳ; Ὅτι πρὸς τὸν Κύριον ἐπιστρέψας, καὶ γενόμενος ἐν τῇ χάριτι, ἐκείνης ἀπολαύσῃ τῆς δόξης, πρὸς ἣν ἡ δόξα Μωῦϊσέως αυγχρινομένη οὕτως ἐλάττων ἐστὶν," ὡς μηδὲ δόξα εἶναι. ᾿Αλλ᾽ ὅμως εἰ καὶ μικρὰ καὶ σφόδρα ἀποδέουσα ἑχείνης, Ἰουδαῖος μὲν ὧν, οὐδὲ τότε, οὐ νῦν 57“ πιστὸς δὲ γένομενος, καὶ τὴν πολλῷ μείζονα αὑτῆς καταξιωθήσῃ θεάσασθαι. Καὶ ὅτε μὲν τοῖς πιστοῖς διελέγετο, οὐ δεδοξάσθαι τὸ δεδοξασμένον ἔλεγεν ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ πῶς; “Ὅταν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ πάλυμμα κατὰ μιχρὸν αὐτὸν ἀνάγων, καὶ ἐν τάξει Μωύσέως πρῶτον ἱστὰς, καὶ τότε τῶν μειζόνων “ποιῶν κοινωνόν. Ὅταν γὰρ ἴδῃς τὸν Μωῦτέα ἐν δόξη, τότε λοιπὸν καὶ πρὸς τὸν Θεὸν ἐπιστρέψεις, καὶ μείζονος ἀπολαύσεις ταύτης. Ὅρα τοίνυν ἐξ ἀρχῆς πόσα τέθειχε τὰ ποιοῦντα τὴν διαφορὰν, καὶ δειχνύντα τῆς Καινῆς πρὸς τὴν Παλαιὰν τὴν ὑπερσχὴν. οὐ τὴν μάχην, οὐδὲ τὴν ἐναντίωσιν. Ἐχείνη Ὑράμμα, φησὶ, καὶ λίθος, καὶ θανάτου διαχονία, καὶ καταργεῖται' καὶ ὅμως οὐδὲ ταύτης ἠξιώθησαν οἱ Ἰουδαῖοι τῆς δόξης" αὕτη σαρχίνη ἡ πλὰξ, καὶ πνεῦμα καὶ δικαιοσύνη, καὶ μένει· καὶ πάντες αὐτῆς χαταξιούμεθα, οὐχ εἷς μόνος, χαθάπερ Μωῦοῆς τῆς ἐλάττονοὸς τότε " Ἡμεῖς γὰρ, φησὶ, πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν τοῦ Κυρίου κατοκτριὥμεθα,, οὐ τὴν Μωυσέως. ᾿Αλλ᾽ ἐπειδή τινες τὸ, Ἡνίκα ἂν ἐπιστρέψῃ πρὸς Κύριον, περὶ τοῦ Υἱοῦ εἰρῆσθαί φασι, τοῖς σφόδρα ὡμολογημένοις πρότερον ἐχεῖνο, ἀφ᾽ οὗ δοχοῦσιν αὐτὸ κατασχευάζι ἐν. TI δὲ τοῦτό ἐστι; Καθάπερ, φησὶ, λέγει Πνεῦμα ὁ 5 μος. οὐκ οὖν ἴδον αὐτὴν Ἰουδαῖοι οἱ τότε, οὗ νῦν Θεὸς, οὕτω καὶ ἐνταῦθα, Πνεῦμα ὁ Κύριος. ᾿Αλλ οὐχ εἶπε, Πνεῦμα ὁ Κύριος, ἀλλ᾽, Ὁ Κύριος τὸ Πνεῦμά ἐστι. Πολὺ δὲ ταύτης χἀχείνης τῆς συνθήχης τὸ μέσον. Ὅταν γὰρ βούληται οὕτω λέγειν, ὡς σὺ φὴς, τῷ ἐπιθέτῳ ἄρθρον οὐ προστίθησιν. ἔλλλως δὲ ἴδωμεν πάντα ὅσα διελέχθη ἄνωθεν, περὶ τίνος εἴρηχεν " οἷον ὅτε ἔλεγε, Τὸ γράμμα ἀποκτείνει, τὸ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος " ἄρα περὶ τοῦ Υἱοῦ, ἣ περὶ τοῦ Πνεύματος; Εὔδηλον ὅτι περὶ τοῦ Πνεύματος " πρὸς γὰρ τοῦτο ἀπὲ τοῦ γράμματος αὐτοὺς ἐχάλει. Ἵνα γὰρ μὴ ἀκούσας τις Πνεῦμα, εἶτα λογισάμενος, εἰ Μωῦσῆς πρὸς Κύριον ἐπέστρεψεν, αὐτὸς δὲ πρὸς Πνεῦμα, ἔλαττον ἔχειν νομίσῃ, διορθούμενος τὴν τοιαύτην ὑπόνοιαν, φησὶν, Ὁ δὲ Κύριος τὸ Πγεῦμά ἔστι. Καὶ τοῦτο Κύριός ἐστι, φησί. Καὶ ἵνα μάθῃς, ὅτι περὶ τοῦ Παραχλήτου ὁ λόγος, ἐπήγαγεν " Οὗ δὲ τὸ Πγεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Οὐ γὰρ δήπου τοῦτο ἂν εἴποις αὐτὸν λέγειν, Οὗ δὲ ὁ Κύριος τοῦ Κυρίου. Ἐλευθερίαν δὲ εἶπε πρὸς τὴν ἔμπροσθεν δουλείαν. Εἶτα ἵνα μὴ μίσῃς, ὅτι περὶ μέλλοντος χρόνου. λέγει, φησίν " Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι " οὐ τὴν πανομένην ἐκείνην, ἀλλὰ τὴν μένουσαν " τὴν» αὐτὴν εἰκόνα μεταμορφρούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ Εἶδες πῶς πάλιν ἐν τάξει τοῦ Θεοῦ τὸ Πνεῦμα τ» θησι, καὶ αὐτοὺς εἰς τὴν τάξιν ἀναδιδάζει τῶν ἀποστόλων; Καὶ γὰρ ἔμπροσθεν εἴρηχεν, Ἐπιστολή ἐστε Χριστοῦ" καὶ ἐνταῦθα, Ἡμεῖς δὲ πάντες ἀνακεχαλυμμένῳ προσώπῳ. Καίτοι αὐτοῦ ἦλθον φέροντες χατὰ Μωῦσέα νόμον. ᾿Αλλ᾽ ὥσπερ ἡμεέϊς, φησὶν, οὖχ ἐδεήθημεν χαλύμματος͵ οὕτως οὐδὲ ὑμεῖς οἱ δεξάμενοι. Καίτοι γε πολλῷ μείζων αὕτη ἡ δόξα, οὗ γὰρ τοῦ προσώπου ἡμῶν αὕτη, ἀλλὰ τοῦ Πνεύματος " ἄλλ᾽ ὅμως ἡμῖν ὁμοίως ἀτενίοωε δύνασθε εἰς «καύτην. Ἐχεῖνοι μὲν γὰρ οὐδὲ διὰ μεσίτου, ὑμεῖς δὲ καὶ χωρὶς μεσίτου δύνασθε τὴν μείζονα " ἐχεῖνοι εἰς τὴν Μωῦσέως οὐχ ἴσχυσαν, ὑμεῖς καὶ εἰς τὴν τοῦ Πνεύματος " οὐχ ἂν δὲ, εἰ χαταδεέστερον τὸ Πνεῦμα ἦν, ὡς μείζονα ταῦτα ἐχείνων ἔθηχε. «΄. Τί δέ ἐστι, Τὴ» δόξαν Κυρίου κατοπτεριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφεύμεθα; Σαφέστερον μὲν τοῦτο ἐδείχνυτο, ἡνίχα τῶν σημείων τὰ χαρῖσματα ἐνήργει" πλὴν οὐδὲ νῦν δύσχολον αὐτὸ χατο ιδεῖν τῷ πιστοὺς ὀφθαλμοὺς ἔχοντι. Ὁμοῦ τε γὰρ βαπτιζόμεθα, καὶ ὑπὲρ τὸν ἥλιον ἡ Ψυχὴ λάμπει, τῷ Πνεύματι καθαιρομένη " καὶ οὐ μόνον ὁρῶμεν εἰς τὴν δόξαν τοῦ Θεοῦ, ἀλλὰ καὶ ἐχεῖθεν δεχόμεθά τινα αἴγλην. Ὥσπερ ἂν εἰ ἄργυρος καθαρὸς πρὸς τὰς ἀχτῖνας χείμενος, καὶ αὐτὸς ἀχτῖνας ἐχπέμψειεν, οὐχ ἀπὸ τῆς οἰκείας φύσεως μόνον, ἀλλὰ καὶ ἀπὸ τῆς λαμπηδόνος τῆς ἡλιαχῆς " οὕτω καὶ ἡ ψυχὴ χαθαιρεμένη, καὶ ἀργύρου λαμπροτέρα γινομένη, δέχεται ἀχτῖνα ἀπὸ τῆς δόξης τοῦ Πνεύματος, καὶ ταύτην ἀντιπέμπει. Διὸ καί φησι, Κατοπεριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφρούμεθα ἀπὸ δόξης. τῆς τοῦ Πνεύματος, εἰς δόξαν, τὴν ἡμετέραν, τὴν ἐγγινομένην, καὶ τοιαύτην οἵαν εἰχὸς, ἀπὸ Κυρίον Πνεύματος. Ὅρα πῶς καὶ ἐνταῦθα τὸ Πνεῦμα Κύριον χαλεξ, Καὶ ἀλλαχοῦ δὲ αὐτοῦ τὴν χυριότητα ἔστιν ἰδεῖν " Λειτουργούντων γὰρ αὐτῶν, καὶ νηστευόντων τῷ Κυρίῳ, φησὶν, εἶκε τὸ Πγεῦμα" Ἀφορίσατέ μοι Παῦλον καὶ Βαρνάδαν. Διὰ γὰρ τοῦτο εἶπε, Λειτουργούντων αὐτῶν τῷ Κυρίῳ, ᾿Αφορίσατέ μοι, ἵνα τὸ ὁμότιμον δείξῃ. Καὶ πάλιν ὁ Χριστός φησιν, Ὃ δοῦλος οὐκ οἷδε τί ποιεῖ ὁ κύριος αὐτοῦ " τὸ δὲ Πνεῦμα, ὡς ἄνθρωπος οἷδε τὰ ἑαυτοῦ, οὕτως οἷδε τὰ τοῦ Θεοῦ, οὐχὶ διδασκόμενον " ἐπεὶ ἡ εἰχὼν οὐ μένει, Καὶ τὸ ἐνεργεῖν δὲ καθὼς βούλεται, δείκνυσιν αὐτοῦ εὴν ἐξουσίαν καὶ τὴν χυριότητα. Τοῦτο μεταμορφοζ, τοῦτο οὖχ ἐᾷ συσχηματίζεσθαι ἡμᾶς τῷ αἰῶνι τούτῳ, τοῦτο δημιουργὸν τῆς τοιαύτης χτίσεως. “Ὥσπερ γάρ φησι, Κτισθέντες ἐν Χριστῷ ᾿Ιησοῦ " οὕτω ᾿ φησὶ, Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. Βούλει σοι δείξω τοῦτο καὶ ἀπὸ τῶν ἀποστόλων αἰσθητικώτερον; Ἐννόησον Παῦλον, οὗ τὰ ἱμάτια ἐνήργει, Πέτρον, οὗ καὶ αἱ σκιαὶ ἴσχυον. Οὐ γὰρἂν, εἰ μὴ βασιλέως ἔφερον εἰχόνα, καὶ ἀπρόσιτοι ἦσαν αὑτῶν αἱ μαρμαρνγαὶ, τοσοῦτον τὰ ἑἱμάτια αὐτῶν καὶ αἱ σχιαὶ ἐνήργησαν. Βασιλέως γὰρ ἱμάτια καὶ τοῖς λῃσταῖς ἐστι φοδερά, Θέλεις ἰδεῖν καὶ διὰ τοῦ σώματος λάμπουσαν ταύτην; ᾿Ατενίσαντες, φησὶν, εἰς τὸ πρόσωπον Στεφάνου, εἶδον ὡς πρόσωπον ἀγγέλου. ᾿Αλλ' οὐδὲν τοῦτο πρὸς τὴν ἔνδοθεν᾽ ἀστράπτουσαν δόξαν. "Ὅπερ γὰρ Μωῦσῆς ἐπὶ τοῦ προσώπου εἶχε, τοῦτο οὗτοι ἐπὶ τῆς ψυχῆς περιέφερον, μᾶλλον δὲ καὶ πολλῷ πλέον. Τὸ μὲν γὰρ Μωῦσέως αἰσθητικώτερον ἦν, τοῦτο δὲ ἀσώματον. Καὶ χαθάπερ πυραὐγῇ σώματα ἀπὸ τῶν λαμπρῶν σωμάτων ἐπὶ τὸ πλησίον ἀποῤῥέοντα, καὶ ἐκείνοις μεταδίδωσι τῆς οἱχείας αὐγῆς " οὕτω δὴ καὶ ἐπὶ τῶν πιστῶν συμδαίνει. Διὰ δὴ τοῦτο τῆς γῆς ἀπαλλάττονται οἱ τοῦτο πάσχοντες, καὶ τὰ ἐν τοῖς οὐρανοῖς ὀνειροπολοῦσιν. ϑοι " χαλὸν γὰρ ἐνταῦθα καὶ στενάξαι πιχρὸν, ὅτι τοσαύτης ἀπολαύοντες εὐγενείας ", οὐδὲ τὰ λεγόμενα ἴσμεν, διὰ τὸ ταχέως ἀπολλύναι τὰ πράγματα, καὶ πρὸς τὰ αἰσθητὰ ἐπτοῆσθαι. Αὕτη γὰρ ἡ δόξα ἢ ἀπόῤῥητος καὶ φριχώδης μέχρι μὲν μιᾶ; καὶ δευτέρας ἡμέρας ἐν ἡμῖν μένει, λοιπὸν δὲ αὐτὴν χατασδέννυμεν, τὸν χειμῶνα ἐπάγοντες τῶν βιωτιχῶν πραγμά τῶν, καὶ τῇ πυκνότητι. τῶν νεφῶν ἀποχρουόμενοι «ὰς ἀχτῖνας.. Χειμὼν γὰρ τὰ βιωτικχὰ, καὶ χειμῶνος σχυθρωπό- «τερα. Οὐ γὰρ κρυμὸς τέχτεται ἐντεῦθεν, οὐδὲ ὑετὸς, οὐδὲ πηλὸν ποιεῖ καὶ τέλμα βαϑὺ, ἀλλὰ τὰ πάντων χαλεπώτερα τούτων, γέενναν συνίστησι, καὶ τὰ τῆς γεέννης κακά. Καὶ χαθάπερ ἐν χρυμῷ σφοδρῷ πέπηγὲ κάντα τὰ μέλη, καὶ ἔστι νεχρά" οὕτω δὴ καὶ ἐν τῷ χειμῶνι τῶν ἁμαρτημάτων φρίττουσα ἡ ψυχὴ, οὐδὲν τῶν αὐτῆς ἐργάζεται, πεπηγνῖα χαθάπερ ὑπὸ. κρυμοῦ τοῦ συνειδότος. “Ὅπερ γὰρ τῷ σώματι Ψῦχος, τοῦτο πονηρὸν συνειδὸς τῇ ψυχῇ" ὅθεν καὶ δειλία γίνεται. Οὐδὲν γὰρ δειλότερον τοῦ τοῖς βιωτιχοῖς προσηλωμένου " τὸν γὰρ τοῦ Κάϊν βίον ὁ τοιοῦ. «ος ζῇ, καθ᾽ ἑκάστην ἡμέραν τρέμων. Καὶ τί λέγω θανάτους καὶ ζημίας καὶ προσχρούματα καὶ κολαπείας καὶ θεραπείας; καὶ γὰρ καὶ τούτων χωρὶς μυρίας δέδοιχε μεταδολάς. Καὶ τὸ μὲν ταμιεῖον γέμει χρυσίου, ἡ ψυχὴ δὲ οὐχ ἀπήλλακται τοῦ τῆς πενίας φόδου " καὶ μάλα εἰχότως. Ὡς ἐπὶ πραγμάτων γὰρ ὀρμεῖ» σαθρῶν, καὶ εὐμεταπτώτων " χἂν μὴ αὐτὸς ὑπομείνῃ «ἣν μεταδολὴν, ἐν ἑτέροις γινομένην ὁρῶν, ἀπόλωλε " καὶ πολλὴ μὲν ἡ δειλία, πολλὴ δὲ ἡ ἀνανδρία. Οὐδὲ γὰρ μόνον πρὸς κινδύνους ἄτολμος ὁ τοιοῦτος, ἀλλὰ καὶ πρὸς τὰ ἄλλα πάντα " χἂν ἐπιθυμία χρημάτων ἐμπέσῃ, οὐχ ὡς ἀνὴρ ἐλεύθερος ἀποχρούεται τὴν προσδολὴν, ἀλλ᾽ ὡς ἀργυρώνητος πάντα πράττει, καθάπερ δεσποίνῃ χαλεπῇ τῇ φιλαργυρίᾳ δουλεύων " κἂν εὔμορφόν τινα κόρην ἴδῃ, κατέκτηχεν εὐθέως ἁλοὺς, καὶ ὥσπερ χύων λυττῶν ἕπεται, δέον τοῦναν- «τίον ποιεῖν. ### English translation (Claude) Having accused them sufficiently, he shows also the manner of their correction. What is it? “But whenever one turns to the Lord”—which is to depart from the Law—“the veil is taken away.” Do you see that that veil was not on Moses’ face but on the Jews’ sight? For it was done not so that Moses’ glory might be hidden, but so that they might not see; for they could not bear it. So the defect was theirs; for it did not make him ignorant of anything, but them. And he did not say, “whenever he leaves the Law,” but he hinted at it: “For whenever he turns to the Lord, the veil is taken away.” He kept to the story to the end. For when Moses spoke to the Jews, he covered his face; but when he turned to God, it was uncovered. This was a type of what was to come: that when we turn to the Lord, then we shall see the glory of the Law and the face of the lawgiver bare; or rather not this only, but then we shall be in the rank of Moses too. Do you see how he calls the Jew to faith, showing that by coming to grace he can not only see Moses but even come into the very rank of the lawgiver? “For you will not only see the glory which you did not see then,” he says, “but you yourself will be in the same glory, or rather in a far greater one, so great that that glory does not seem glory when compared with this.” How and in what way? “Because, having turned to the Lord and come to be in grace, you will enjoy that glory compared with which the glory of Moses is so much less that it is not even glory. Yet even though it is small and falls far short of that, as a Jew you did not see it then and do not now; but having become a believer you will be counted worthy to behold the far greater one too.” And when he was speaking to the faithful, he said that “what was glorified has not been glorified”; but here he does not speak so, but how? “Whenever he turns to the Lord, the veil is taken away”: leading him up little by little, first setting him in the rank of Moses, and then making him a sharer in the greater things. “For when you see Moses in glory, then you will turn to God too, and enjoy a greater glory than this.” See, then, from the beginning, how many things he has set down that make the difference and show the superiority of the New over the Old, not its conflict or opposition. “That one is letter,” he says, “and stone, and a ministry of death, and is being brought to an end; and yet the Jews were not counted worthy even of this glory. This one is a tablet of flesh, and Spirit, and righteousness, and it remains; and we are all counted worthy of it, not one man only, as Moses was then of the lesser.” “For we all,” he says, “with unveiled face behold the glory of the Lord,” not that of Moses. But since some say that “whenever one turns to the Lord” was spoken of the Son, [let us first set] … from things that are fully agreed that from which they seem to establish it. What is this? “As it says, ‘God is Spirit,’ so here too, ‘the Lord is Spirit.’” But he did not say, “The Lord is Spirit,” but, “The Lord is the Spirit.” And the difference between this construction and that is great. For when he wants to speak as you say, he does not add the article to the predicate. Besides, let us look at everything he said from the beginning, and of whom he spoke: for instance, when he said, “The letter kills,” [and, “written not with] ink but with the Spirit of the living God”—was it about the Son, or about the Spirit? Plainly about the Spirit; for it was to the Spirit that he called them from the letter. For so that no one, hearing “Spirit,” and then reasoning that Moses turned to the Lord but he himself to the Spirit, might think he had less, correcting such a suspicion he says, “Now the Lord is the Spirit.” “This too is Lord,” he says. And so that you may learn that the word concerns the Paraclete, he added, “And where the Spirit of the Lord is, there is freedom.” For surely you would not say that he means, “Where the Lord of the Lord is.” He spoke of freedom in contrast with the former slavery. Then, so that you may not think that he speaks of the time to come, he says, “But we all, with unveiled face, beholding the glory of the Lord”—not the glory that ceases, but the one that remains—“are being transformed into the same image from glory to glory, as [from the Lord, the Spirit].” Do you see how again he places the Spirit in the rank of God, and raises them to the rank of the apostles? For he said earlier, “You are a letter of Christ,” and here, “But we all with unveiled face.” And yet they came bearing the law according to Moses. “But as we,” he says, “needed no veil, so neither do you who have received it. And yet this glory is much greater; for it is not the glory of our face, but of the Spirit; yet you can gaze at it just as we can. For they could not do so even through a mediator; but you can behold the greater glory even without a mediator. They could not look at the glory of Moses; you can look even at that of the Spirit.” He would not have set these things down as greater than those if the Spirit were inferior. [4.] What is “beholding the glory of the Lord, we are being transformed into the same image”? This was shown more clearly when the gifts of signs were at work; yet even now it is not difficult to see it for one who has eyes of faith. For as soon as we are baptized, the soul shines brighter than the sun, cleansed by the Spirit; and we not only behold the glory of God, but also receive some radiance from it. As pure silver placed facing the sun’s rays would itself send out rays, not only from its own nature but from the sun’s brilliance, so too the soul, cleansed and made brighter than silver, receives a ray from the glory of the Spirit and sends it back. That is why he says, “Beholding, we are being transformed into the same image, from glory”—that of the Spirit—“to glory”—our own, which comes to be in us, and of such a kind as is likely—“as from the Lord, the Spirit.” See how here too he calls the Spirit Lord. And his lordship can be seen elsewhere too: “While they were ministering to the Lord and fasting,” it says, “the Spirit said, ‘Set apart for me Paul and Barnabas.’” For he said, “while they were ministering to the Lord,” and “Set apart for me,” to show the equality of honor. And again Christ says, “The slave does not know what his master is doing”; but the Spirit, as a man knows his own things, so knows the things of God, not by being taught; otherwise the image does not hold. And his working as he wills shows his authority and lordship. It is he who transforms, he who does not let us be conformed to this age, he who is creator of such a creation. As it says, “created in Christ Jesus,” so it says, “Create in me a clean heart, O God, and renew a right spirit within me.” Do you want me to show you this more tangibly from the apostles? Consider Paul, whose garments worked wonders; Peter, whose very shadow had power. They would not, unless they bore the King’s image and their radiance were unapproachable, have had garments and shadows that worked so powerfully; for a king’s garments are fearful even to robbers. Do you want to see it shining through the body too? “Gazing at the face of Stephen,” it says, “they saw it as the face of an angel.” But this is nothing compared with the glory flashing within. For what Moses had on his face, they carried about in their soul, or rather far more. For that of Moses was more perceptible to the senses, but this is incorporeal. And as fiery bodies, flowing from bright bodies onto what is near, impart their own brightness to them, so it happens with the faithful. That is why those who experience this are freed from earth and dream of the things in heaven. … for it is right here to groan bitterly too, that while enjoying such nobility we do not even know what is being said, because we quickly lose these things and are agitated about things of sense. For this unspeakable and awesome glory remains in us for one day or two, and then we quench it, bringing on the winter storm of worldly affairs and beating off the rays with the thickness of the clouds. For worldly affairs are a winter storm, and gloomier than a storm. For from them comes no frost or rain, nor do they make mud and deep mire, but what is harder than all these: they build up Gehenna and the evils of Gehenna. And as in severe frost all the limbs are frozen and dead, so too the soul, shivering in the winter storm of sins, does none of its own works, frozen as by the frost of conscience. For what cold is to the body, an evil conscience is to the soul; and from it comes cowardice too. For nothing is more cowardly than the man nailed to worldly affairs; such a man lives the life of Cain, trembling every day. And why do I speak of deaths and losses and offenses and flatteries and servilities? Even without these he fears countless changes. His storeroom is full of gold, but his soul is not freed from the fear of poverty; and quite rightly. For he is anchored on rotten and easily changing things; and even if he does not himself undergo the change, seeing it happen to others he is undone; great is his cowardice, great his unmanliness. For such a man is not only without daring before dangers, but before everything else too. If desire for money assails him, he does not beat off the attack like a free man, but does everything like a slave bought with silver, serving love of money as a harsh mistress. And if he sees a good-looking girl, he is at once captured and laid low, and follows like a mad dog, when he ought to do the opposite. ### Scripture references - 2 Cor 3:16–18: quotation, high confidence - 2 Cor 3:10: quotation, high confidence - Exod 34:34–35: allusion, high confidence - John 4:24: quotation, high confidence - 2 Cor 3:6: quotation, high confidence - 2 Cor 3:3: quotation, high confidence - Acts 13:2: quotation, high confidence - John 15:15: quotation, high confidence - 1 Cor 2:11: allusion, high confidence - 1 Cor 12:11: allusion, high confidence - Rom 12:2: allusion, high confidence - Eph 2:10: quotation, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence - Acts 19:12: allusion, high confidence - Acts 5:15: allusion, high confidence - Acts 6:15: quotation, high confidence - Gen 4:12–14: allusion, medium confidence ### Translation notes - “Since some say that ‘whenever one turns to the Lord’ was spoken of the Son”: Chrysostom argues from the article (ὁ Κύριος τὸ Πνεῦμά ἐστιν) and from the context that 2 Cor 3:17 calls the Holy Spirit Lord; translated as written. A line is lost in the scan text at that point, and in two other places (the quotation of 3:3 and before “for it is right here to groan”), marked …; bracketed words are supplied by sense. A stray line (“so the Jews then did not see it, nor now”) displaced in the scan text is translated in its place in the argument. Chrysostom’s section number 4 is shown in brackets. - “As fiery bodies, flowing from bright bodies”: the sense of this comparison is uncertain in the scan text. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 7.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/7-4). ## Homily 7.6 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-2/#p-7-6 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lust is not compelled by beauty or by demons alone but grows from our own carelessness, curious looking, familiarity, and idleness, as shown by those who admire beauty without desire. ### Greek text Ὅταν γὰρ ἴδῃς γυναῖχα ὡραίαν, μὴ τοῦτο σκόπει: ὅπως ἀπολαύσῃς τῆς ἐπιθυμίας, ἀλλὰ πῶς ἀπαλλαγῇς «ἧς ἐπιθυμίας. Καὶ πῶς τοῦτο ἕνι, φησίν; οὐ γάρ ἐστι τὸ ἐρᾷν ἐμόν. ᾿Αλλὰ τίνος, εἰπέ μοι; Τῆς τοῦ δαίμονος ἐπηρείας. Ὅλως δαίμονα εἶναι νομίζεις τὸ ᾿Αλλ' οὐ δύναμαι, φησί. Φέρε οὖν, πρῶτον τοῦτό σε διδάξομεν, ὅτι τῆς σῆΐς ῥᾳθυμίας τὸ γινόμενον, καὶ ὅτι σὺ παρὰ τὴν ἀρχὴν τῷ δαίμονι δέδωκας πάροδον, καὶ νῦν, ἂν ἐθέλῃς, μετὰ πολλῆς αὐτὸν ἀπώσῃ τῆς εὐχολίας. Εἰπὲ γάρ μοι, οἱ μοιχεύοντες, ἐρῶντες μοιχεύουσιν, h ἀπλῶς χινδύνων ἐπιθυμοῦντες; Εῦδηλον ὅτι ἐρῶντες. ἾΑρ' οὖν συγγνώμης τυγχάνουσιν; Οὐδαμῶς. Τί δήποτε; Ὅτι αὐτῶν ἐστι τὸ ἀμάρτημα. ᾿Αλλὰ τί μοι συλλογισμοὺς πλέχεις, φησίν; ἐγὼ σύνοιδα ἐμαυτῷ βουλόμενος ἀποχρούσασθαι τὸ πάθος, καὶ οὐχ ἰσχύω, ἀλλ᾽ ἐφέστηχε καὶ πιέζει καὶ ὀδυνᾷ χαλεπῶς. Βούλει μὲν ἀποχρούσασθαι, ἄνθρωπε, οὐ ποιεῖς δὲ ἃ τῶν ἀποχρονομένων ἐστίν " ἀλλὰ ταῦτὸν πάσχεις, οἷον ἂν εἴ τις πυρέττων, καὶ ψυχρῶν ἐμφορούμενος ναμάτων, λέγοι " Πόσα ἐπινοῶ βουλόμενος σδέσαι τὸν πυρετὸν καὶ οὐχ ἰσχύω, ἀλλὰ μᾶλλόν μου τὴν φλόγα ἀνάπτω “Ἴδωμεν οὖν μήποτε καὶ σὺ τὰ μὲν ἑκκαίοντα νομίζεις δὲ ἐπινοεῖν τὰ σδεννύντα. Οὗ, φησίν. Εἰπὲ οὖν, τί ποτε ἐπεχείρησας ποιῆσαι πρὸς τὸ σβέσαι τὸ πάθος; τί δέ ἐστιν ὅλως τοῦ πάθους αὐξητικόν; Εἰ γὰρ καὶ μὴ πάντες ὑπεύθυνοι τοῖς ἐγχλήμασι τούτοῖς ἐσμὲν (πλείους γὰρ ἂν εὕροιμεν τῷ τῶν χρημάτων, ἢ τῷ τῶν σωμάτων ἁλισχομένους ἔρωτι), ἀλλὰ χοινὸν πᾶσι προχείσεται τὸ φάρμαχον, καὶ τούτοις κἀκείνοις. Καὶ γὰρ χἀχεῖνο ἔρως ἄτοπος, καὶ τοῦτο, ἀλλ᾽ οὗτος ἐχείνου δριμύτερος καὶ ὀξύτερος. Ὅταν οὖν τοῦ μείζονος περιγενώμεθα, εὔδηλον ὅτι καὶ τὸν ἐλάττω ῥᾳδίως αἱρήσομεν. Καὶ πῶς, εἰ δριμύτερος οὗτος, φησὶν, οὐ πάντες ἀλίσχονται τῷ χαχῷ, ἀλλ᾽ οἱ πλείους περὶ χρήματα μεμήνασιν; Ὅτι πρῶτον μὲν ἀκίνδυνος αὕτη εἶναι δοχεῖ ἡ ἐπιθυμία " ἔπειτα, εἰ καὶ ὀξυτέρα ἐστὶν ἡ τῶν σωμάτων, ἀλλὰ δὺϊ θᾶττον ἐκείνη οὔέννυται '" ὡς εἴ γε παρέμενεν, ὡς ἡ τῶν χρημάτων, χἂν ἀπώλεσε τὸν ἁλόντα ἄρδην. Φέρε οὖν, περὶ τούτου ὑμῖν διαλεχθῶμεν, τοῦ τῶν σωμάτων, καὶ ἴδωμεν πόθεν αὔξεται τὸ καχόν " οὕτω γὰρ εἰσόμεθα, εἴτε ἡμέτερον τοῦτο ἔγχλημα, εἴτε οὐχ ἡμέτερον" καὶ εἰ μὲν ἡμέτερον, πάντα πράξωμενε, ὥστε περιγενέσθαι " εἰ δὲ οὐχ ἡμέτερον, τί μάτην χόπτομεν ἑαυτούς; τί δὲ οὐ συγγινώσκομεν, ἀλλ᾽ ἐγκαλοῦμεν τοῖς ἁλισχομένοις; Πόθεν οὖν τίκτεται οὗτος ὁ ἔρως; ᾿Απὸ εὐμορφίας προσώπου, φησὶν, ὅταν χαλὴ καὶ εὐειδὴς ἡ τιτρώσχουσα ἧ. Εἰχῆ «αὖτα λέγεις καὶ μάτην. Εἰ γὰρ τῆς εὐμορφίας τὸ ἐραστὰς ἐπισπάσασθαι, πάντας ἂν ἔσχεν ἐραστὰς ἡ τοιαύτη κόρη ᾿ εἰ δὲ οὐ πάντας ἔχει, οὐ τῆς φύσεως «οῦτο, οὐδὲ ἐξ εὐμορφίας, ἀλλ᾽ ἐξ ἀχολάστων ὀφθαλμῶν" ὅταν γὰρ ἰδὼν περιέργως θαυμάσῃς καὶ ἐρασθῇς, ἐδέξω τὸ βέλος. Καὶ τίς ἂν δύναιτο χαλὴν γυναῖχα. ὁρῶν, μὴ ἐπαινέσαι τὴν ὁρωμένην; φησίν. «οἶνυν οὐ τῆς προαιρέσεως ἡμῶν τὸ τὰ τοιαῦτα θανμάζειν, οὐχ ἐν ἡμῖν ἄρα ὁ ἔρως. Ἐπίσχες, ἄνθρωπε. “ἡ κακοῦ τὴν ῥίζαν οὐκ ἐθέλων ἰδεῖν; καὶ γὰρ πολλοὺς ὁρῶ θαυμάζοντας καὶ ἐπαινοῦντας, οὐχ ἐρῶν- «ας δέ. Καὶ πῶς ἕνι θαυμάζοντας μὴ ἐρᾷν; Μὴ θο- “ ρύδει" τοῦτο γὰρ ἔρχομαι εἰπεῖν " ἀλλ᾽ ἀνάμεινον, καὶ ἀχούσῃ τοῦ Μωῦσέως θαυμάζοντος τὸν παῖδα τοῦ Ἰαχὼδ, καὶ λέγοντος " Καὶ ἦν Ἰωσὴφ καλὸς τῷ εἴδει, καὶ ὡραῖος τῇ ὄψει σρόδρα. Ἶλρα οὖν ἦρα ὁ καῦτα λέγων; Οὐδαμῶς. Οὐδὲ γὰρ ἑώρα, φησὶ, τὸν ἐπαινούμενον. ᾿Αλλὰ καὶ πρὸς τὰ ἀχουόμενα χάλλη πάσχομέν τι τοιοῦτον, οὐ πρὸς τὰ ὁρώμενα «μόνον. “ἵνα δὲ μὴ φιλονειχῇς ἡμῖν ἐν τούτοις, ὁ Δαυΐδ οὐκ ἣν ὡραῖος σφόδρα, καὶ ὑπέρυθρος μετὰ κάλλους ὀφθαλμῶν, ὃ δὴ μάλιστά ἐστι τυραννιχώτερον τῆς εὐμορφίας, τῶν ὀφθαλμῶν τὸ κάλλος. ᾿Αρ᾽ οὖν ἠράσθη τις αὐτοῦ; Οὐδαμῶς. Οὐχ ἄρα μετὰ τοῦ θαυμάζειν καὶ τὸ ἐρᾷν γίνεται. Καὶ γὰρ καὶ μητέρας ἔσχον πολλοὶ σφόδρα ἀνθούσας τῇ τοῦ σώματος ὥρᾳ. TI οὖν; ἡράσθησαν αὐτῶν οἱ παῖδες; “Απαγε ἀλλὰ θαυμάζουσι μὲν τὸ ὁρώμενον, οὐκ ἐμπίπτουσι δὲ εἰς ἔρωτα αἰσχρόν. Πάλιν γὰρ τῆς φύσεως τὸ γατόρθωμά ἔστι. Ποίας φύσεως, εἰπέ μοι; Ὅτι μητέρες εἰσὶ, φησίν. Εἶτα οὐχ ἀχούεις, ὅτι Πέρσαι, μηδενὸς κατο ἀναγκάζοντος, ταῖς αὐτῶν μίγνυνται μητράσι, καὶ οὖχ εἷς οὐδὲ δεύτερος, ἀλλ᾽ ὁλόχληρον ἔθνος; Χωρὶς δὲ τούτων, χἀκεῖθεν δῆλον, ὅτι τὸ νόδημα τοῦτο. οὗ τῆς ὥρας τοῦ σώματος, οὐδὲ τῆς εὐμορφίας ἐστὶν ἁπλῶς, ἀλλὰ τῆς ῥᾳθύμου καὶ πλανωμένης ψυχῆς. Πολλοὶ γοῦν πολλάχις μυρίας εὐπρεπεῖς παραδραὅθεν δῆλον ὅτι οὗ τῆς εὐμορφίας τὸ ἐρᾷν - ἣ γὰρ ἂν, δἷλον ἐχεῖναι πρὸ τούτων τοὺς ἐμπεσόντας. Τί οὖν τὸ αἴτιον: εἰ γὰρ μὴ τῆς εὐμορφίας τὸ ἐρᾷν, πόθεν ἔχει τὴν ἀρχὴν καὶ τὴν ῥίζαν, φησίν; ᾿Απὸ, δαίμονος πονηροῦ; Ἔχει μὲν καὶ ἐχεῖθεν " ἀλλ' οὐ τοῦτό ἔτι τὸ ζητούμενον, ἀλλ᾽ εἰ μὰ καὶ ἡμεῖς αἴτιοι. Οὐ γὰρ ἐκείνων μόνον ἢ ἐπιδουλὴ, ἀλλὰ μετ᾽ ἐχείνων καὶ ἡμῶν πρώτων b. Οὐδαμόθεν γὰρ ἑτέρωθεν οὕτω τίκτεται τὸ πονηρὸν τοῦτο νόσημα, ὡς ἀπὸ συνηθείας, καὶ κηλαχείας ῥημάτων, καὶ σχολῆς καὶ ἀργίας καὶ «οὔ μηδὲν ἔχειν ποιεῖν. ### English translation (Claude) For when you see a beautiful woman, do not consider how to enjoy your desire, but how to be freed from the desire. “And how is this possible?” someone says. “For loving is not my doing.” Whose, then, tell me? “The work of the demon’s malice.” Do you really think that [love] is a demon? … “But I cannot,” he says. Come, then, let us first teach you this: that what happens is the result of your own carelessness, and that you at the beginning gave the demon entrance, and now, if you will, you will drive him off with great ease. For tell me, do adulterers commit adultery because they love, or simply because they desire dangers? Plainly because they love. Do they then obtain pardon? Not at all. Why? Because the sin is theirs. “But why do you weave syllogisms for me?” he says. “I know in myself that I want to beat off the passion, and I cannot; it stands over me and presses and pains me terribly.” You want to beat it off, man, but you do not do what those do who beat it off. You suffer like someone with a fever who gorges himself on cold springs and says, “How many things I devise, wishing to quench the fever, and I cannot, but rather kindle my flame!” Let us see, then, whether you too [do] what kindles it and think you are devising what quenches it. “No,” he says. Tell me, then, what have you ever tried to do to quench the passion? And what is it, in general, that increases the passion? For even if we are not all liable to these charges (we would find more people captured by love of money than by love of bodies), yet the remedy will lie open to all in common, both to these and to those. For that too is a monstrous love, and this; but this one is more piercing and sharper than that. When, then, we overcome the greater, it is plain that we shall easily conquer the lesser. “And how is it,” someone says, “if this one is more piercing, that not all are captured by this evil, but most are mad about money?” Because, first, that desire seems to be without danger; then, even if the desire for bodies is sharper, it is quenched more quickly; whereas if it remained, as that for money does, it would destroy its captive utterly. Come, then, let us speak to you about this one, that for bodies, and see where the evil grows from; for so we shall know whether this charge is ours or not ours. And if it is ours, let us do everything to overcome it; but if it is not ours, why do we beat ourselves in vain? Why do we not pardon, but accuse, those who are captured? Where, then, is this love born? “From beauty of face,” someone says, “when the one who wounds is fair and good-looking.” You say this idly and in vain. For if attracting lovers belonged to beauty, such a girl would have all men as lovers; but if she does not have all, it is not from nature nor from beauty, but from licentious eyes. For when you have looked curiously, admired, and loved, you have received the arrow. “And who,” he says, “seeing a beautiful woman, could help praising the one he sees? So if admiring such things is not of our choice, love is not in our power.” Stop, man. Why do you [run] … not willing to see the root of the evil? For I see many admiring and praising, but not loving. “And how is it possible for those who admire not to love?” Do not be disturbed; for that is what I am coming to say. But wait, and you will hear Moses admiring Jacob’s son and saying, “And Joseph was beautiful in form and very handsome in appearance.” Was the one who said this in love, then? Not at all. “For he did not even see the one he praised,” someone says. But we are affected in some such way by beauties we hear of too, not only by those we see. So that you may not dispute with us about this: David was very handsome, ruddy, with beautiful eyes—which above all is the most tyrannical part of beauty, the beauty of the eyes. Did anyone fall in love with him? Not at all. So loving does not come along with admiring. And many have had mothers in the full bloom of bodily beauty. What then? Did their sons fall in love with them? Far from it; they admire what they see, but do not fall into shameful love. “Again, that is the achievement of nature,” he says. Of what nature, tell me? “That they are mothers,” he says. Then do you not hear that the Persians, with nothing compelling them, have intercourse with their own mothers, and not one or two but the whole nation? Besides this, it is plain from this too that this disease belongs not simply to bodily bloom nor to beauty, but to the careless and wandering soul. Many, at any rate, have often passed by countless comely women … from which it is plain that loving does not belong to beauty; otherwise those women would have [captured] these men before others. “What then is the cause?” he says. “For if loving does not come from beauty, where does it have its beginning and its root? From a wicked demon?” It has it from there too; but that is not still the question, but whether we too are not the cause. For the plotting is not theirs only, but along with them, ours first. For from nowhere else is this evil disease born so much as from familiarity, from flattering words, from leisure and idleness, and from having nothing to do. ### Scripture references - Gen 39:6: quotation, high confidence - 1 Sam 16:12: allusion, high confidence - Matt 5:28: allusion, medium confidence ### Translation notes - Lines are lost in the scan text after “Do you really think that [love] is a demon?”, after “Why do you [run],” and after “countless comely women” (marked …); bracketed words are supplied by sense. - “The Persians … have intercourse with their own mothers”: a charge commonly made against the Magi in Greek and Christian writers; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 7.6 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/7-6). ## Homily 7.7 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-7/#p-7-7 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lust is cured by avoiding the sight and company that feed it, by filling the soul with good occupations, by the fear of God, and by considering what bodily beauty really is, and turning instead to the lasting beauty of the soul. ### Greek text Μεγάλη γὰρ, μεγάλη τῆς συνηθείας ἡ τυραννὶς, καὶ τοσαύτη, ὡς εἰς φύσεως ἀνάγχην καθίστασθαι 4. Εἰ δὲ συνήθεια τὸ τίχτειν αὐτὴν, εὔδηλον ὅτι καὶ τὸ σδεννύναι. Πολλοὶ γοῦν ἐρῶντες οὕτως ἐπαύσαντο, μὴ ὁρωμένων τῶν ἐρωμένων. Τοῦτο δὲ πρὸς βραχὺ μὲν δοχεῖ πιχρὸν εἶναι, καὶ σφόδρα ἀηδές " τῷ χρόνῳ δὲ ἡδὺ γίνεται, καὶ οὐδὲ βουλομένοις λοιπὸν ἕνι ἀναχτήσασθαι τὸ πάθος. Τί οὖν ὅταν συνηθείας χωρὶς ἀπὸ πρώτης τῆς ὄψεως ἁλῶ; Κἀνταῦθα ἀργία τοῦ σώματος, ἢ τρυφὴ, καὶ τὸ μὴ φροντίζειν τῶν προσηχόντων, μηδὲ ἐν ἀναγκαίοις εἶναι πράγμασι. Καθάπερ γὰρ πλάνος τις ὁ τοιοῦτος περιερχόμενος, παντὶ περιπείρεται πονηρῷ " καὶ καθάπερ παιδίον ἄφετον, ὁ βονλόμενος ἀνδραποδίζει τὴν τοιαύτην ψυχήν. Ἐπειδὴ γὰρ ἔθος αὐτῇ ἐνεργεῖν, ὅταν αὑτῆς παύσῃς τὴν ἐνέργειαν τὴν ἐν τοῖς ἀγαθοῖς, ἐπειδὴ ἀῤγεῖν οὐ δύναται, ἀναγχάζεται ἕτερα τίχτειν. Καθάπερ ἡ γῆ, ὅταν μὴ ἀπλῶς " οὕτω καὶ ἡ ψυχὴ, ὅταν μὴ ἔχῃ τι πρᾶξαι τῶν ἀναγκαίων, πάντως τοῦ πράττειν ἐπιθυμοῦσα, “πονηροῖς ἑαυτὴν δίδωσι πράγμασι. Καὶ ὥσπερ ὀφθαλμὸς τοῦ μὲν ὁρᾷν οὐ παύεται, καὶ διὰ τοῦτο ὄψεται πονηρὰ, ὅταν ἀγαθὰ μὴ ἧ ὑποκείμενα " οὕτω καὶ ὁ λογισμὸς, ὅταν τῶν ἀναγκαίων ἑαυτὸν ἀπαγάγῃ, περὶ τὰ ἄχρηστα στρέφεται λοιπόν " ἐπεὶ ὅτι καὶ τὴν καὶ φροντὶς, πολλαχόθεν δῆλον. Ὅταν οὖν ἴδῃς γυναῖχα χαλὴν, καὶ πάθῃς τι πρὸς αὐτὴν, μηκέτι ἴδῃς, καὶ ἀπηλλάγης. Καὶ πῶς δυνήσομαι μηχέτι ἰδεῖν ὑπὸ τῆς ἐπιθυμίας ἑλχόμενος, φησίν; Ἑτέροις σεαυτὸν δὸς, περιέλχουσι τὴν ψυχὴν, βιδλίοις, φροντίσιν ἀναγκαίαις., προσταασίαις, βοηθείαις ἀδιχουμένων, εὐχαῖς, φιλοσοφίᾳ τῇ περὶ τῶν μελλόντων " τοιούτοις κατάδησον τὴν ψυχήν. Οὕτως οὐχὶ νεαρὸν ἕλχος ἀποτρίψῃ ῥᾳδίως. Εἰ γὰρ ὕδρις τὸν ἐρῶντα πείθει. καταλύειν τὸν ἔρωτα, χατὰ τὴν παροιμίαν, πῶς οὐ πολλῷ μᾶλλον, αἱ πνευματικαὶ αὗται ἐπῳδαὶ περιἐσονται τοῦ καχοῦ, μόνον ἂν ἐθέλωμεν ἀποστῆναι; ἣν. δὲ ἀεὶ προσομιλῶμεν καὶ συναναστρεφώμεθα λέγοντες καὶ ἀχούοντες τὰ παρ᾽ ἐχείνων, τρέφομεν «ὃ νόσημα. Πῶς οὖν ἀξιοῖς σβεσθῆναι τὸ πῦρ, χαθ᾽ ἑχάστην ἡμέραν τὴν φλόγα ἀνάπτων; Καὶ ταῦτα μὲν ἡμῖν τὰ τῆς συνηθείας πρὸς τοὺς νέους εἰρήσθω " ὡς τοῖς γε ἀνδράσι, καὶ φιλοσοφεῖν ἐπισταμένοις, πάντων μείζων ὁ τοῦ Θεοῦ φόδος, ἡ τῆς γεέννης μνήμη» ἢ τῆς βασιλείας τῶν οὐρανῶν ἐπιθυμία" ἱκανὰ γὰρ ταῦτα σθέσαι τὸ πῦρ. Μετὰ δὲ τούτων χἀχεῖνο ἐννόει, ὅτι οὐδὲν ἕτερόν ἔστι τὸ ὁρώμενον, ἢ φλέγμα καὶ αἷμα καὶ τροφῇς διασεσηπυίας χυμός. ᾿Αλλὰ φαιδρὸν τὸ ἄνθος τῆς ὄψεως, φησίν. ᾿Αλλ᾽ bUs.. καὶ ἡ κ᾿ οὐδὲν τῶν ἀνθῶν τῶν ἀπὸ τῆς γῆς φαιδῥότερον " ἀλλὰ καὶ ταῦτα σήπεται καὶ μαραίνεται. Μὴ τοίνυν μηδὲ ἐνταῦθα τῷ ἄνθει πρόσεχε " ἀλλ᾽ ἐνδότερον διάδηθι τῷ λογισμῷ, καὶ τὸ δέρμα τὸ καλὸν ἐχεῖνο περιελὼν τῷ λογισμῷ, περιεργάζου τὰ ὑπὸ τοῦτο χείμενα. Ἐπεὶ καὶ τὸ τῶν ὑδεριώντων σῶμα ἀποστίλβει λαμπρὸν. καὶ οὐδὲν ἡ ἐπιφάνεια φαῦλον ἔχει, ἀλλὰ τῇ ἐννοίᾳ τοῦ ἔνδον ἀποχειμένου χυμοῦ φιλεῖν τοὺς τοιούτους οὐ δυνάμεθα. ᾿Αλλ᾽ ὑγρὸς ὁ ὀφθαλμὸς, καὶ γοργὸς. καὶ χαλῶς ἀποτεταμένη ἡ ὀφρὺς, καὶ χναναΐῖ αἱ βλεφαρίδες, καὶ ἥμερος ἡ χόρη, καὶ γαληνὸν τὸ ὄμμα. ᾿Αλλ᾽ ὅρα ὅτι αὐτὸ τοῦτο πάλιν οὐδὲν ἕτερόν ἐστιν. ἢ νεῦρα καὶ φλέδε: καὶ ὑμένες κκαὶ ἀρτηρίαι. Σὺ δέ μοι τὸν χαλὸν τοῦτον ὀφθαλμὸν ἐννόησον νοσοῦντα, γηρῶντα, ὑπὸ ἀθυμίας πῶς ταχέω; ἀπόλλυται, καὶ τῶν γεγραμμένων τάχιον ἀφανίζεται. ᾿Απὸ τούτων μετάγαγε τὴν διάνοιαν ἐπὶ τὸ χάλλος τὸ ἀληθινόν. ᾿Αλλ᾽ οὐχ ὁρῶ, φησὶ, χάλλος ψυχῆς. ᾿Αλλ᾽ ἂν ἐθέλῃς, ὄψει ᾿ καὶ ὥσπερ τοὺς ἀπόντας καλοὺς ἔστιν ὀφθαλμοῖς μὴ ἰδόντα τῷ νῷ θαυμάσαι " οὕτω δυνατὸν ψυχῆς κάλλος χωρὶς φθαλμῶν ἰδεῖν. Οὐχ ὑπέγραψας πολλάχις μορφὴν εὐειδῆ. καὶ ἔπαθές τι πρὸς τὴν διάπλασιν;; ᾿Ανατύπωσον καὶ νῦν ψυχῆς χάλλος, καὶ ἐντρύφα τῇ εὑμορφίᾳ. οὐχ ὁρῶ, φησὶν, ἀσώματα. Καὶ μὴν τῶν σωμάτοον αὐτὰ μᾶλλον ὁρῶμεν τῷ νῷ. Διὰ τοῦτο γοῦν θαυμάζομεν καὶ ἀγγέλους καὶ ἀρχαγγέλους. καίτοι γα κεὴ ὁρῶντες, καὶ τρόπων ἤθη καὶ ψυχῆς ἀρετήν. Κἂν ἴδῃς ἄνθρωπον ἐπιειχῇ καὶ μέτριον, μᾶλλον θυυμάσῃ «οῦτον ἣ ἐχείνην τὴν εὔμορφον ὄψιν ᾿ χἂν ἴδῃς ὑδριζόμενον, καὶ φέροντα ἀδιχούμενον, μετὰ τοῦ θαυμάζειν ἔρα τῶν τοιούτων, κἂν γεγηρακότες Καὶ γὰρ τοιοῦτον τῆς ψυχῆς τὸ χάλλος, καὶ ἐν γήρᾳ πολλοὺς ἔχει τοὺς ἐραστὰς, καὶ οὐδέποτε μαραίνεταε, ἀλλ᾽ ἀνθεῖ διηνεχῶς. Ἵν᾽ οὖν καὶ αὐτοὶ τοῦτο κτησώμεθα, τοὺς ἔχοντας αὐτὸ θηρῶμεν, καὶ τούτων γινώμεθα. Οὕτω γὰρ καὶ αὐτοὶ δυνησόμεθα, ταύτην λαθόντες τὴν εὐμορφίαν, τῶν αἰωνίων ἐπιτυ-χεῖν ἀγαθῶν " ὧν γένοιτο πάντας ἡμᾶς μετασχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς. ### English translation (Claude) For great, great is the tyranny of habit, so great that it comes to have the force of natural necessity. And if habit gives birth to love, it is plain that it also quenches it. Many in love, at any rate, have stopped loving in this way, by not seeing the one they loved. For a short time this seems bitter and very unpleasant; but in time it becomes sweet, and even if they wished, they could no longer recover the passion. “What then if someone is captured at first sight, without habit?” Here too the cause is idleness of body, or luxury, and not caring for what is fitting, nor being occupied in necessary affairs. For such a man, going about like a vagrant, is pierced by every evil; and like a child left to itself, such a soul is enslaved by anyone who wishes. For since the soul is used to being active, when you stop its activity in good things, since it cannot be idle, it is compelled to bring forth other things. As the earth, when it is not [sown, puts forth weeds] at random, so too the soul, when it has nothing necessary to do, longing in any case to act, gives itself to wicked things. And as the eye does not stop seeing, and for this reason will see wicked things when good things are not set before it, so too the reasoning, when it draws itself away from necessary things, turns about among useless ones; since … and care, is plain from many things. So when you see a beautiful woman and feel something toward her, look at her no more, and you are freed. “And how shall I be able not to look again,” he says, “when I am dragged by desire?” Give yourself to other things that draw the soul away: to books, to necessary cares, to protecting and helping the wronged, to prayers, to wisdom about the things to come; bind the soul to such things. So you will easily rub off a fresh wound. For if an insult persuades a lover to end his love, as the proverb says, how will not these spiritual charms much more overcome the evil, if only we are willing to stand aloof? But if we always keep company and associate, speaking and hearing what comes from such people, we feed the disease. How then do you expect the fire to be quenched, when you kindle the flame every day? Let this, then, be said by us about habit, to the young; for to men who know how to be wise, greater than all is the fear of God, the remembrance of Gehenna, the desire for the kingdom of heaven; for these are enough to quench the fire. And along with these, consider this too: that what is seen is nothing else than phlegm and blood and the juice of digested food. “But the bloom of the face is bright,” someone says. But no bloom of the flowers of the earth is brighter; yet these too rot and wither. So here too do not attend to the bloom, but pass further inward with your reasoning, and, stripping off in thought that fair skin, examine what lies beneath it. For the body of those with dropsy too shines bright, and its surface has nothing ugly; but at the thought of the fluid stored within we cannot love such people. “But the eye is liquid and lively, the brow beautifully arched, the lashes dark, the pupil gentle, the gaze serene.” But see that this too is nothing else than nerves and veins and membranes and arteries. Consider this beautiful eye when sick, when aging, how quickly it perishes from dejection, and vanishes faster than painted things. From these things lead your mind away to true beauty. “But I do not see the beauty of a soul,” someone says. If you will, you will see it; and as one can admire with the mind people who are beautiful and absent without having seen them with the eyes, so it is possible to see the beauty of a soul without eyes. Have you not often sketched in your mind a comely form and been moved toward the figure? Picture now too the beauty of a soul, and delight in its loveliness. “I do not see incorporeal things,” someone says. And yet we see them with the mind more than bodies. That is why we admire angels and archangels, though we do not see them, and the characters of men and the virtue of the soul. If you see a man who is gentle and moderate, you will admire him more than that comely face; and if you see someone insulted and bearing it, wronged and enduring it, along with admiring you love such people, even if they are old. For such is the beauty of the soul: even in old age it has many lovers, and it never withers but blooms continually. So that we too may acquire it, let us hunt out those who have it and become theirs. For so we too, having received this loveliness, shall be able to obtain the eternal good things; which may we all share, by the grace and love for humankind, and so on. ### Scripture references - Matt 5:29: allusion, low confidence ### Translation notes - Lines are lost in the scan text in the comparison with the earth and in the sentence on reasoning (marked …); bracketed words are supplied by sense. - “An insult persuades a lover to end his love”: a proverb, source unidentified. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 7.7 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/7-7). ## Homily 8.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-7/#p-8-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s ministry is of mercy, carried on openly without craft; those who do not see the gospel are blinded by their own unbelief, God permitting it, and ‘the god of this age’ refers neither to an evil creator nor to the devil but to God, who leaves unbelievers in the darkness they chose. ### Greek text Ἔχοντες οὖν τὴν διακονίαν ταύτην. καθὼς τὰ κρυπτὰ τῆς αἰσχύνης. Ἐπειδὴ μεγάλα ἐφθέγξατο, καὶ Μωῦσέως ἑαυτὸν προῦθηχε, καὶ τοὺς πιστοὺς πάντας, αἰσθόμενος «ἧς ὑπερδολῆς καὶ τοῦ μεγέθους τῶν εἰρημένων, ὅρα πῶς μετριάζει πάλιν. Καὶ γὰρ ἐπαίρειν ἔδει διὰ τοὺς ψευδαποστόλους καὶ τοὺς ἀχροατὰς, καὶ πάλιν παραμυθεῖσθαι τὸν ὄγχον, οὐχὶ χαθαιρεῖν, ἐπεὶ τοῦτο παίζοντος ἦν. Διόπερ ἑτέρως αὐτὸ μεθοδεύει, τῷ δειχνύναι, ὅτι οὐχ ἐχ τῶν οἰκείων κατορθωμάτων γέγόνεν, ἀλλ᾽ ἐχ τῆς τοῦ Θεοῦ φιλανθρωπίας τὸ πᾶν " διὴ καέφησιν, “Εχοντες οὖν τὴν διαχονίαν ταύτην. Οὐδὲν γὰρ πλέον ἡμεῖς εἰσηνέγχαμεν, ἀλλ᾽ ἣ διάχονοι μόνον ἐγενόμεθα, καὶ τοῖς παρὰ τοῦ Θεοῦ δοθεῖσιν ὑπηρετήσαμεν. Διόπερ οὐκ εἶπε παρηχὴν, οὐδὲ χορηχίαν. ἀλλὰ Διακονίαν, καὶ οὐδὲ τούτῳ ἠρχέσθη, ἀλλ᾽ ἐπήγαγε, Καθὼς ἠλεήθημεν. Καὶ γὰρ τοῦτο αὐτὸ, φησὶ, τὸ διαχονήσασθαι τούτοις, ἀπὸ ἐλέου καὶ φιλανθρωπίας, Καίτοι γε ἐλέους ἐστὶ τὸ καχῶν ἀπαλλάξαι, οὐχὶ τὸ καὶ τοσαῦτα δοῦναι ἀγαθά" ἀλλ᾽ ὁ τοῦ Θεοῦ ἔλεος καὶ τοῦτο ἔχει. Οὐχ ἐκκακοῦμεν. Καὶ τοῦτο δὲ αὐτοῦ τῇ φιλανθρωπίᾳ λογιστέον. Τὸ γὰρ, Καθὼς ἠλεήθημεν, καὶ ὑπὲρ τῆς διακονίας, καὶ ὑπὲρ τοῦ, Οὐχ ἐκχαχούμεγν, εἰρῆσθαι νόμιζε. Καὶ σκόπει πῶς σπουδάζει τὰ χαθ᾽ ἑαντὸν χαθαιρεῖν. Τὸν γὰρ τοιούτων ἀξιωθέντα, φησὶ, καὶ τηλιχούτων, καὶ ταῦτα ἀπὸ ἐλέου μόνον καὶ φιλανθρωπίας, οὐδὲν μέγα τοιούτους ἐπιδείκνυσθαι πόνους, καὶ χινδυνεύειν καὶ πειρασμοὺς ὑπομένειν. Διὰ τοῦτο οὐ μόνον οὐ καταπίπτομεν, ἀλλὰ καὶ καίρομεν, καὶ παῤῥησιαζόμεθα. Εἰπὼν γοῦν, Οὐχ ἐκκαχοῦμεν, ἐπήγαγεν" ᾿Ἀ...' ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ τὸν «ἰόγον τοῦ Θεοῦ. Καὶ τί ἐστι, Τὰ χρυπτὰ τῆς αἰσχύνης; Οὐκ ἐπαγγελλόμεθα, φησὶ, καὶ ὑπισχνού" μεθα μεγάλα, καὶ ἕτερα δὲ ἐπὶ τῶν ἔργων δείκνυμεν, καθάπερ ἐκεῖνοι " διὸ καὶ ἔλεγε, Τὰ κατὰ πρόσωπον, βλέπετε " ἀλλὰ τοιοῦτοί ἐσμεν, οἷοι ὁρώμεθα, οὐχὶ διπλόην τινὰ ἔχοντες, οὔτε τοιαῦτα λέγοντες καὶ ποιοῦντες ἃ χρύπτειν δεῖ καὶ συτχιάζειν νομένους καὶ ἐρυθριῶντας. Καὶ τοῦτο ἑρμηνεύων, ἐπήγαγε, Μὴ περιπατοῦντες ἐν πανουργίᾳ. Ὃ γὰρ ἐνόμιζον ἐγχώμιον εἶναι ἐκεῖνοι, τοῦτο αἰσχρὸν καὶ κα» ταγέλαστον ἀποφαίνει. Τί δέ ἐστιν, Ἐν χανουρυίᾳ; Δόξαν εἶχον μὴ λαμδανόντων ἐκεῖνοι, ἐλάμδανον ἦς καὶ ἔχρυπτον " δόξαν εἶχον ἀγίων καὶ ἀποστόλευν δοχίμιων, ἦσαν δὲ μυρίων γέμοντες κακῶν. ᾿Αλλ᾽ ἡμεῖς, φησὶ, τούτοις ἀπειπάμεθα (ταῦτα γὰρ καὶ κρυπτὰ αἰσχύνης καλεῖ), τοιοῦτοι ὄντες οἷο» φαινόμεθα, καὶ οὐδὲν ἔχοντες συνεσχιασμένον, καὶ οὐκ ὃν τῷ βίῳ μόνον τούτῳ, ἀλλὰ καὶ ἐν αὐτῷ τῷ κηρύγματι " τοῦτο γάρ ἐστιν, Οὐδὲ δολοῦντες τὸν τοῦ Θεοῦ, ἀ.λλὰ τῇ φανερώσει τῆς ἀληθείας - οὗ τῷ προσώπῳ καὶ τῇ ἐπιδείξει, ἀλλ᾽ αὐτῇ τῇ τῶν πραγμάτων ἀποδείξει. Συνιστῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων. Οὐ γὰρ πιατοῖς μόνον, ἀλλὰ καὶ ἀπίστοις ἐσμὲν χατάδηλοι, μένοι πᾶσιν εἰς τὸ βασανίσαι τὰ ἡμέτερα, ὡς ἄν͵ ἐθέλοιεν· καὶ ἀπὸ τούτου συνίσταμεν ξαυτοὺς, οὐχ ἀπὸ τοῦ ὑποχρίνεσθαι, καὶ προσωπεῖον περιφέρειν φαιδρόν. Λέγομεν οὖν μηδὲν λαμδάνειν, καὶ μάρτυ ρα; ὑμᾶς χαλοῦμεν " λέγομεν μηδὲν συνειδέναι ἑαυτοῖς πονηρὸν, καὶ τούτου πάλιν τὴν μαρτυρίαν παρ᾽ ὑμῶν ἕλκομεν, οὐ χαθάπερ ἐχεῖνοι, συσχιάζοντες κὰ χαθ᾽ ἑαυτοὺς, πολλοὺς ἀπατῶσιν. Ἡμεῖς δὲ καὶ τὸν βίον ἡμῶν πᾶσιν εἰς μέσον προτίθεμεν, καὶ τὸ κήθάνειν. Εἶτα ἐπειδὴ οἱ ἄπιστοι ἡγνόουν αὑτοῦ τὴν ἰσχὺν, ἐπήγαγεν, ὅτι οὐχ ἡμῶν τοῦτο ἔγχλημτ, ἀλλὰ τῆ; ἐχεΐνων ἀναισθησίας. Διὸ καί φησιν " Εἰ δὲ καὶ ἄσει κεχαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεχαιλυμμένον, ἐν οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων. Ὅπερ καὶ ἔμπροσθεν εἶπεν, Οἷς μὲν ὀσμὴ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωὴν, τοῦτο καὶ ἐνταῦθά φησι. ᾿ P. τί δὲ ἐστιν, Ὃ Θεὸς τοῦ αἰῶνος τούτου; Οἱ μὲν τὰ Μαρχίωνος νοσοῦντες, λέγουσι περὶ τοῦ Δημιουργοῦ τοῦ δικαίου μόνον, καὶ οὐχ ἀγαθοῦ, ταῦτα εἰρῇσθαι- λέγσυσι γὰρ εἶναί τινα Θεὸν δίχαιον, καὶ οὐχ ἀγαθόν. Μανιχαῖοι δέ φασι τὸν διάβολον ἐνταῦθα λέγεσθαι, ἐκ τούτου δημιουργὸν τῆς χτίσεως ἕτερον ἐπεισαγαγεῖν παρὰ τὸν ὄντα βουλόμενοι, σφόδρα ἀνοήτως. Οἷδε μὲν γὰρ πολλάχι;" ἡ Γραφὴ Θεὸν καλεῖν οὐχ ἀπὸ τῆς ἀξίας τοῦ καλουμένου, ἀλλ᾽ ἀπὸ τῆς ἀσθενείας τῶν ὑποταττομένων" ὡς ὅταν τὸν μαμωνᾶν κύριον λέγῃ, καὶ τὴν χοιλίαν θεόν. ᾿Αλλ᾽ οὐ παρὰ τοῦτο οὔτε ἡ χοιλία θεὸς, οὔτε ὁ μαμωνᾶς χύριος, ἀλλ᾽ ἐχεΐνων τῶν ὑποχαταχλινόντων ἑαυτούς. Ἡμεῖς δὲ ἐχεῖνό φαμεν, ὅτι οὔτε περὶ τοῦ διαδόλου τοῦτο εἴρηται, ἀλλὰ τοῦ τῶν ὅλων Θεοῦ" καὶ οὕτως ἀναγνωστέον, ὅτι Τῶν ἀπίστων τοῦ αἰῶνος τούτου ἐτύφλωσεν ὁ Θεὸς τὰ νοήματα. Ὁ γὰρ μέλλων οὐκ ἔχει ἀπίστους, ἀλλ᾽ ὁ παρὼν μόνος. Εἰ δὲ καὶ ἑτέρως τις ἀναγινώσχοι, οἷον, ὅτι Ὃ Θεὸς τοῦ οἰῶνος τούτου, οὐδὲ τοῦτο ἔχει τινὰ λαδήν" οὐ γὰρ τοῦτο δείχνυσιν αὑτὸν τούτου μόνον ὄντα τοῦ αἰῶνος Θεόν. Καὶ γὰρ ὁ Θεὸς οὐρανοῦ λέγεται, ἀλλ᾽ οὐχ ἔστιν οὐρανοῦ μόνον Θεός" καὶ ὁ Θεὸς τῆς παρούσῃς ἡμέρας λέγομεν, καὶ οὐκ εἰς ἐχείνην μόνην συγχλείοντες αὐτοῦ τὴν ἀρχὴν, τοῦτό φαμεν" καὶ ὁ Θεὸς δὲ ᾿Αδραὰμ λέγεται, καὶ ὁ Θεὸς Ἰσαὰχ, καὶ ὁ Θεὸς Ἰαχώδ' καὶ οὐχ ἐχείνων μόνον ἐστὶ Θεός. Καὶ πολλὰς ἄν τις καὶ ἑτέρας τοιαύτας ἐν ταῖς Γραφαῖς εὕροι μαρτυρίας. Πῶς οὖν ἐτύφλωσεν; Οὐχ ἐνεργήτας εἰς τοῦτο, ἄπαγε, ἀλλ᾽ ἀφεὶς καὶ συγχὼ"ρή σας" καὶ γὰρ ἔθος τῇ Γραφῇ οὕτω λέγειν" ὡς ὅταν λέγῃ, Παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον γοῦν. Ἐπειδὴ γὰρ αὐτοὶ ἠπίστησαν πρῶτοι, καὶ ἀναξίους ἑαυτοὺς χατεσχεύασαν τοῦ ἰδεῖν. τὰ μυστήρια, καὶ αὐτὸς λοιπὸν εἴασεν͵ ᾿Αλλὰ τί ἔδει ποιῆσαι; πρὸς βίαν ἕλχειν, καὶ ἐχχαλύπτειν μὴ βουλομένοις ἰδεῖν; ᾿Αλλὰ μᾶλλον ἂν χατεφρόνησαγ, καὶ οὐδ᾽ ἂν εἶδον’ διὸ καὶ ἐπήγαγεν, ΕἸἰς τὸ μὴ αὐγάσαι αὑτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δέξης τοῦ Χριστοῦ" οὐ πρὸς τὸ ἀπιστῖσαι τῷ Θεῷ, ἀλλὰ πρὸς τὸ τὴν ἀπιστίαν μὴ ἰδεῖν τίνα ἐστὶ τὰ ἔνδον ὃ καὶ ἡμῖν ἐπέταξε, μὴ ῥίπτειν τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων κελεύσας. Εἰ γὰρ καὶ ἀπιστοῦσιν ἐξεχάλνψε, μᾶλλον ἂν ἡ νόσος αὑτῶν ἐπετρίδη. Καὶ γὰρ εἰ ὀφθαλμιῶντά τις ἀναγχάσεις πρὸς τὰς ἀχτῖνας ἰδεῖν, ἐπιτείνει μᾶλλον αὐτοῦ τὴν ἀσθένειαν. Διὰ τοῦτο καὶ ἐν σχότει καταχλείουσιν αὐτοὺς ἰατρῶν παῖδες, ὥστε μὴ ἐπιτρῖψαι τὸ νόσημα. Οὕτω τοίνυν καὶ ἐνταῦθα νοητέον, ὅτι οὗτοι μὲν γεγόνασιν ἄπιστοι δι᾽ ἑαυτούς " γενόμενοι δὲ ἄπιστοι, οὐχέτι ἑώρων τὰ ἀπόῤῥητα τοῦ εὐαγγελίου, τοῦ Θεοῦ λοιπὸν ἀποχλείοντος τὰ; ἀχτῖνας αὐτοῖς. Ὅπερ καὶ τοῖς μαθηπαῖς ἔλεγεν, ὅτε Διὰ τοῦτο ἐν παροιμίμις αὑτοῖς, ὅτι ἀκούοντες οὐχ ἀχούουσιν». Ἵνα δὲ καὶ ἐπὶ παραδείγματος σαφέστερον ὃ λέγω γένηται, ὑπέθου τινὰ “Ἕλληνα εἶναι μύθους τὰ ἡμέτερα ἡγούμενον" οὗτος οὖν πῶς ὠφεληθήσεται μᾶλλον, εἰσελθὼν καὶ ἰδὼν τὰ μυστήρια, ἣ ἔξω μένων; Διὰ τοῦτό φῆσιν Εἰς τὸ μὴ αὐγάσαι αὑτοῖς τὸν φωτισμὸν, ἐπιμένων ἔτι τῇ ἱστορίᾳ Μωυσέως. Ὅπερ γὰρ πρὺς Ἰουδαίους γέγονεν ἐπ᾿ ἐχείνου, τοῦτο ἐπὶ πάντων τῶν ἀπίστων γίνεται ἐπὶ τοῦ εὐαγγελίου. Καὶ τέ ἔστι τὸ συνεσχιασμένον, καὶ ὅπερεαὑτοῖς οὐχ ἔστι πεφωτισμένον; ΓΑχουσον αὐτοῦ λέγοντος" Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ δὐαγγε.1 οι τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰχὼν τοῦ Θεοῦ. Οἷον, ὅτι ὁ σταυρὸς τῆς οἰχουμένης σωτηρία καὶ αὐτοῦ δόξα, ὅτι αὑτὸς οὗτος ὁ σταυρωθεὶ; μετὰ πολλῆς περιφανείας μέλλει παραγίνεσθαι, τὰ ἄλλα πάντα, τὰ παρόντα, τὰ μέλλοντα, τὰ ὁρώμενα, τὰ οὐχ ὁρώμενα, ἡ ἀπόῤῥητος τῶν προσδοχωμένων περιφάνεια. Διὸ καὶ αὐγάσαι εἶπεν, ἵνα μὴ τὸ ὅλον ἐνταῦθα ζητῇς ὥσπερ γὰρ αὐγή τις ἐστὶ μόνον τοῦ Πνεύματος ἡ δεδομένη. Τοῦτο γοῦν καὶ ἀνωτέρω δηλῶν, ὀσμὴν εἶπε, καὶ πάλιν ἀῤῥαδῶνα, δεικνὺς τι τὸ πλέον ἐχεῖ μένει. ᾿Αλλ᾽ ὅμως ταῦτα ἅπαντα χέχρυπται ἀπ' αὐτῶν. χέχρυπται δὲ, ἐπειδὴ ἧπίστῆσαν πρότεροι, Εἶτα δειχνὺς, ὅτι οὐχὶ τὴν τοῦ Χριστοῦ δόξαν ἀγνοοῦσι μόνον, ἀλλὰ καὶ τὴν τοῦ Πατρὸς οἱ ταύτην οὐχ ἰδόντες, ἐπήγαγεν, Ὅς ἐστιν εἰχὼγν τοῦ Θεοῦ. Μὴ γὰρ μέχρι τοῦ Χριστοῦ στῇς μόνον. "Ὥσπερ γὰρ διὰ τούτον τὸν Πατέρα ὁρᾷ: οὕτως ἀγνοήσας τὴν τούτου δόξαν, οὐδὲ τὴν ΄ ἐχείνου εἴσῃ. Οὗ γὰρ ἑαυτοὺς κηρύσσομεν, ἀ ιλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. : ### English translation (Claude) “Therefore, having this ministry, as [we received mercy, we do not lose heart; but we have renounced] the hidden things of shame.” Since he had uttered great things and set himself above Moses, and all the faithful too, perceiving the excess and greatness of what had been said, see how he speaks modestly again. For he had to exalt because of the false apostles and the hearers, and again to soften the swelling, not to pull it down, since that would have been the act of one making sport. So he handles it differently, by showing that it came about not from their own achievements, but that the whole was from God’s love for humankind. That is why he says, “having this ministry.” “For we contributed nothing more, but only became ministers, and served what was given by God.” That is why he did not say “provision” or “supply,” but “ministry”; and he was not content even with this, but added, “as we received mercy.” “For this very thing,” he says, “our ministering these things, came from mercy and love for humankind.” And yet it belongs to mercy to free from evils, not also to give such great goods; but God’s mercy has this too. “We do not lose heart.” This too must be reckoned to his love for humankind. For consider that “as we received mercy” is said both of the ministry and of “we do not lose heart.” And see how eager he is to pull down his own merits. “For one counted worthy of such and so great things,” he says, “and that from mercy alone and love for humankind, does nothing great in showing such labors, in being in danger, and in enduring temptations. That is why we not only do not collapse, but even rejoice and speak boldly.” Having said, then, “We do not lose heart,” he added, “But we have renounced the hidden things of shame, not [adulterating] the word of God.” And what is “the hidden things of shame”? “We do not announce and promise great things,” he says, “and show other things in our deeds, as they do”—that is why he said, “Look at what is before your face”—“but we are such as we are seen, having no doubleness, nor saying and doing things that must be hidden and covered over by people who blush.” And explaining this he added, “not walking in craftiness.” For what they thought a praise, he declares shameful and ridiculous. What is “in craftiness”? They had the reputation of not taking, yet they took and concealed it; they had the reputation of saints and approved apostles, yet were full of countless evils. “But we,” he says, “have renounced these things” (for these too he calls the hidden things of shame), “being such as we appear, and having nothing covered over, not in our life only, but in the preaching itself too.” For this is what “nor adulterating the word of God, but by the open statement of the truth” means: not by appearance and display, but by the very proof of the facts. “Commending ourselves to every human conscience.” “For we are plain not only to the faithful but to unbelievers too, [lying open] to all to test our affairs as they wish; and from this we commend ourselves, not from playing a part and carrying about a bright mask. We say, then, that we take nothing, and we call you as witnesses; we say that we are conscious of nothing evil in ourselves, and again we draw the testimony for this from you; not as they do, who deceive many by covering over their own affairs. But we set our life before all in the midst, and the preaching …” Then, since the unbelievers were ignorant of its power, he added that this charge is not ours, but belongs to their insensibility. That is why he says, “And even if our gospel is veiled, it is veiled among those who are perishing, among whom the god of this age has blinded the minds of the unbelievers.” What he said earlier, “To some an odor from death to death, to others an odor from life to life,” he says here too. [2.] What is “the god of this age”? Those sick with Marcion’s disease say that this was said of the Creator, who is only just and not good; for they say that there is a God who is just and not good. The Manichees say that the devil is meant here, wishing by this to bring in another creator of the world beside the one who is—very foolishly. For Scripture often calls something “god” not from the dignity of what is so called, but from the weakness of those subject to it; as when it calls mammon “lord” and the belly “god.” But the belly is not on this account a god, nor mammon a lord, except to those who prostrate themselves under them. We say that this is not said of the devil, but of the God of the universe, and it must be read thus: “God has blinded the minds of the unbelievers of this age.” For the age to come has no unbelievers, but only the present one. And even if someone reads it otherwise, “the God of this age,” not even this gives them any handle; for it does not show him to be the God of this age only. For he is called the God of heaven, but he is not the God of heaven only; and we say “the God of the present day,” and we do not say this shutting up his rule to that day alone; and he is called the God of Abraham, and the God of Isaac, and the God of Jacob, and he is not their God only. And one could find many other such testimonies in the Scriptures. How then did he blind them? Not by working to this end—far from it—but by letting it be and permitting it; for this is Scripture’s custom of speaking; as when it says, “God gave them up to a base mind.” For since they first disbelieved and made themselves unworthy to see the mysteries, he too then let them be. But what should he have done? Dragged them by force, and uncovered the mysteries to those who did not want to see? But they would have despised them the more and would not have seen. That is why he added, “so that the light of the gospel of the glory of Christ might not shine on them”: not that they should disbelieve God, but that unbelief should not see what is within; which he commanded us too, bidding us not to throw pearls before swine. For if he had uncovered them to unbelievers, their disease would have been aggravated the more. For if you force a man with diseased eyes to look at the sun’s rays, you increase his weakness; that is why physicians shut such people up in darkness, so as not to aggravate the disease. So here too we must understand that these men became unbelievers through themselves; and having become unbelievers, they no longer saw the secret things of the gospel, God thereafter shutting off its rays from them. This he said to the disciples too: “This is why I speak to them in parables, because hearing they do not hear.” And to make what I say clearer by an example, suppose some Greek who thinks our things are myths. How will he be helped more, by going in and seeing the mysteries, or by staying outside? That is why he says, “so that the light might not shine on them,” still keeping to the story of Moses. For what happened to the Jews in his time happens in the case of the gospel with all unbelievers. And what is it that is covered over, and that has not been illumined for them? Hear him saying, “so that the light of the gospel of the glory of Christ, who is the image of God, might not shine on them.” For instance, that the cross is the salvation of the world and his glory; that this very one who was crucified will come with great splendor; all the other things, present, to come, seen, unseen; the unspeakable splendor of the things expected. That is why he said “shine,” so that you might not seek the whole here; for what has been given of the Spirit is only a kind of shining. To show this above too, he said “fragrance,” and again “pledge,” showing that the greater part remains there. Yet all these things have been hidden from them; and they are hidden because they disbelieved first. Then, showing that those who have not seen this glory are ignorant not only of Christ’s glory but of the Father’s too, he added, “who is the image of God.” “Do not stop at Christ alone. For as through him one sees the Father, so if you are ignorant of his glory, you will not know the Father’s either.” “For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your slaves for Jesus’ sake.” ### Scripture references - 2 Cor 4:1–5: quotation, high confidence - 2 Cor 10:7: quotation, high confidence - 2 Cor 2:16: quotation, high confidence - Matt 6:24: allusion, high confidence - Phil 3:19: allusion, high confidence - Exod 3:6: allusion, medium confidence - Rom 1:28: quotation, high confidence - Matt 7:6: allusion, high confidence - Matt 13:13: quotation, high confidence - 2 Cor 1:22: allusion, medium confidence - John 14:9: allusion, medium confidence ### Translation notes - The opening quotation of 2 Cor 4:1–2 is cut short in the scan text; the bracketed words are supplied from Paul’s text. A few other words are lost (marked …). Chrysostom’s section number 2 is shown in brackets. - Chrysostom refutes the Marcionite reading (the just but not good Creator) and the Manichaean reading (the devil as creator) of “the god of this age,” and proposes reading “of this age” with “the unbelievers”; translated as written. “Blinded” is explained as God’s permitting, not causing, blindness. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 8.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/8-1). ## Homily 8.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-7/#p-8-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul preaches Christ, not himself, and makes himself the Corinthians’ slave; God the Father, who created light, has shone in their hearts with a light greater than Moses’ glory, revealing the Trinity, and has put this treasure in fragile earthen vessels to show that the power is his. ### Greek text Καὶ ποία αὕτη ἀχολουθία; τί τοῦτο πρὸς τὰ εἰρημένα ἔχει χοινόν; Ἢ ἐκείνους αἰνίττεται ὡς ἐπαῖρόντας ἑαυτοὺς, καὶ πείθοντας τοὺς μαθητὰς ἀπ᾽ αὐτῶν ἑαυτοὺς ὀνομάζειν, ὅπερ ἐν τῇ προτέρᾳ ἔλεγεν, Ἔγώ εἰμι Παύλου, ἐγὼ δὲ Ἀπολλώ " ἣ ἴτερόν τι βαρύτατον. Ποῖον δὴ τοῦτο; Ἐπειδὴ σφόδρσ. αὑτοὺς ἐπολέμουν, καὶ ἐπεδούλευον αὐτοῖς πάντοθεν, Μὴ γὰρ ἡμῖν μάχεσθε, φησὶ, καὶ πολεμεῖτε; ἢ τῷ ὁ δι᾽ ἡμῶν χηρυττομένῳ; οὐ γὰρ ἑαυτοὺς κηρύττομεν᾽ ἐγὼ δοῦλός εἶμι, ἐγὼ διάχονός εἰμι καὶ τῶν δεχομένων τὸ χήρυγμα, ἑτέρῳ πάντα πραγματενόμενος, καὶ ὑπὲρ τῆς ἐκείνου δόξης πᾶν ὁτιοῦν ποιῶν, “ἦστε ἐμοὶ πολεμῶν, τὰ ἐχείνου καταδάλλεις, ᾿ Τοσοῦτον γὰρ ἀπέχω εἰς ἐμαυτόν τι περιστῆσαι τῶν τοῦ εὐαγγελίου, ὅτι καὶ ὑμῶν οὐ παραιτήσομαι εἶναι δοῦλος διὰ τὸν Χριστὸν, ἐπειδὴ ἐχείνῳ ἔδοξεν οὕτω τιμῆσαι ὑμᾶς, ἐπειδὴ οὕτως ὑμᾶς ἐφίλησε, καὶ πάντα ὑπὲρ ὑμῶν ἔπραξε. Διὸ καὶ λέγει, Ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Χριστόν. Εἶδες ψυχὴν δόξης καθαράν; Οὐ γὰρ δὴ μόνον, φησὶ, τῶν δεσποτικῶν οὐδὲν νοσφιζόμεθα, ἀλλὰ καὶ ὑμῖν ἑαυτοὺς ὑποτάσσομεν δι᾽ ἐκεῖνον. “Ὅτι ὁ Θεὸς ὁ εἰπὼν ἐχ σχότους φῶς λάμψαι, ἔλαμψεν ἐν ταῖς καρδίαις ὑμῶν. Ἐΐδες πῶ; πάλιν τοῖς ζητοῦτι τὴν δόξαν ἐχείνην δεῖν τὴν ὑπερδάλλουσαν, τὴν Μωῦσέως λέγω, δείκνυσ: μετὰ προσθήχης ἀστράπτουσαν; Καθάπερ εἰς τὸ. πρόσωπον Μωϋσέως, οὕτως εἰς τὰς ὑμετέρας πχαρδίας ἔλαμψε, φησί. Καὶ πρότερον ἀναμιμνήσχει τῶνὲν ἀρχῇ τῆς κ-ίσεως γενομένων, αἰσθητοῦ φωτὸς καὶ σχὄτους αἰσθητοῦ, δεικνὺς ὅτι αὕτη μείζων ἡ δημιουργία. Καὶ ποῦ εἶπεν, ᾿Εκ σχότους φῶς λάμψαι; Ἐν ἀρχῇ καὶ ἐν προοιμίοις τῆς κτίσεως " Σκότος γὰρ ἦν. φησὶν, ἐπάνω τῆς ἀδύσσου. Καὶ εἶπεν ὁ Θεὸς, Γενηθήτω φῶς" καὶ ἐγένετο φῶς. ᾿Αλλὰ τότε μὲν εἶπε, Γενηθήτω, καὶ ἐγένετο " νῦν δὶ οὐχ εἶπεν, ἀλλ᾽ αὐτὸς ἡμῖν γέγονε φῶς" οὐ γὰρ εἶπεν, δτι καὶ νῦν εἶπεν, ἀλλ’ αὐτὸς ἔλαμψε. Διὰ «τοῦτο οὐδὲ αἰσθητὰ πράγματα ὁρῶμεν τοῦ φωτὸς λάμποντος τούτου, ἀλλ᾽ αὐτὸν τὸν Θεὸν διὰ τοῦ Χριστοῦ. Ὅρᾷς τὸ ἀπαράλλαχτον τῆς Τριάδος; Περὶ μὲν γὰρ τοῦ Πνεύματός φησιν Ἡμεῖς δὲ πάντες ἀνακεχαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπεριζόμενοι, τὴν αὑτὴν εἰκόνα μεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πγεύματος " περὶ δὲ τοῦ Tioõ, Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωεισμὲν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰχὼν τοῦ Θεοῦ " περὶ δὲ «οὔ Πατρὸς, Ὁ εἰπὼν ἐκ σκότους φῷς λάμψαι, ἔλαμψεν ἐν ταῖς καρδίαις ὑμῶν, πρὸς φωτισμὸν εῆς γγώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Χριστοῦ. "Ὥσπερ γὰρ εἰπὼν, Τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ἐπήγαγεν, Ὃς ἐστιν εἰχὼν τοῦ Θεοῦ, δεικνὺς ὅτι καὶ τῆ: ἐχείνου δόξης ἀπεστερήθησαν" οὕτως εἰπὼν, Τῆς γγώσεως τοῦ Θεοῦ, ἐπήγαγεν, ᾿Εν προσώπῳ Χριστοῦ, δειχνὺς ὅτι διὰ τούτου τὸν Πατέρα γινώσχομεν, ὥσπερ οὖν καὶ διὰ τοῦ Πνεύματος αὐτῷ προσαγόμεθα, Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστραχίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ἡ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν. Ἐπειδὴ γὰρ πολλὰ καὶ μεγάλα εἶπε περὶ τῆς ἀποῤῥήτου δόξης" ἵνα μή τις λέγῃ. Καὶ πῶς τοσαύτης δόξης ἀπολαύοντες μένομεν ἐν -θνητῷ σώματι; φησὶν, ὅτι τοῦτο μὲν οὖν αὑτὸ μάλιστά ἐστι τὸ θαυμαστὸν, καὶ δεῖγμα μέγιστον τῆς τοῦ Θεοῦ δυνάμεως, ὅτι σχεῦος ὀστράχινον τοσαύτην ἠδυνήθη λαμπρότητα ἐνεγκεῖν, καὶ τηλιχοῦτον φυλάξαι θησαυρόν. Ὅπερ οὖν καὶ αὐτὸς θαυμάζων ἔλεγεν, Ἵνα ἡ ὑπερδοϊὴ τῆς δυνάμεως ἢ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν " πάλιν ἐχείνους αἰνιττόμῆνος τοὺς χαυχωμένους ἐφ᾽ ἑαυτοῖς. Τό τε γὰρ ᾿μέγεθος τῶν δοθέντων, τό τε ἀσθενὲς τῶν δεξαμέγων δείχνυσι τὴν ἰσχὺν, οὐχ ὅτι μεγάλα ἐχαρίσατο μόνον, ἀλλ᾽ ὅτι καὶ μικροῖς οὖσι" τὸ γὰρ ὀστράκινον τὸ εὔύρανστον κ τῆς θνητῆς φύσεως αἰνιττόμενος ἔλεγε, καὶ τὸ τῆς σαρχὸς ἡμῶν ἀσθενὲς ἐμφαίνων. Ὁστράχου γὰρ ἄμεινον οὐδὲν αὔτη διάχειται " οὕτως ἐστὶν εὐεπηρέαστος, καὶ θανάτῳ καὶ νόσοις καὶ ἀέρων ἀνωμαλίαις καὶ ἑτέροις μυρίοις διαλνομένη ῥᾳδίως. Ταῦτα δὲ ἔλεγε, καὶ κἀταστέλλων ἐχείνων «ὸ φύσημα, καὶ πᾶσι δειχνὺς ὅτι οὐδὲν ἀνθρώπινον τῶν καθ᾽ ἡμᾶς. ### English translation (Claude) And what sort of sequence is this? What has this in common with what was said? Either he is hinting at those men as exalting themselves and persuading the disciples to name themselves after them, as he said in the first letter, “I am of Paul, I of Apollos”; or at something else, very serious. What is it? Since they were warring hard against them and plotting against them on every side, he says, “Are you fighting and warring against us, or against him who is preached through us? For we do not preach ourselves. I am a slave, I am a minister even of those who receive the preaching, doing everything for another and doing anything whatever for his glory; so that in warring against me you are overthrowing his cause. For I am so far from drawing to myself any of the things of the gospel, that I will not even refuse to be your slave for Christ’s sake, since it seemed good to him to honor you so, since he so loved you and did everything for you.” That is why he says, “and ourselves your slaves for Christ’s sake.” Do you see a soul pure of vainglory? “For not only do we appropriate nothing of the Master’s,” he says, “but we even subject ourselves to you for his sake.” “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts.” Do you see how again, to those seeking that surpassing glory—I mean Moses’—he shows it flashing with something added? “As on the face of Moses,” he says, “so he shone on your hearts.” And first he recalls what happened at the beginning of creation, the light perceptible to the senses and the darkness perceptible to the senses, showing that this creation is greater. And where did he say, “Let light shine out of darkness”? At the beginning, in the opening of creation: “For darkness was,” it says, “upon the abyss. And God said, ‘Let there be light,’ and there was light.” But then he said, “Let there be,” and there was; now he did not say it, but he himself has become light for us. For he did not say that he said it now too, but that he himself shone. That is why, with this light shining, we see not things of sense, but God himself through Christ. Do you see the exact likeness of the Trinity? Of the Spirit he says, “But we all with unveiled face, beholding the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord, the Spirit”; of the Son, “so that the light of the gospel of the glory of Christ, who is the image of God, might not shine on them”; and of the Father, “He who said, ‘Let light shine out of darkness,’ has shone in your hearts, to give the light of the knowledge of the glory of God in the face of Christ.” For as, having said, “of the gospel of the glory of Christ,” he added, “who is the image of God,” showing that they were deprived of the Father’s glory too, so, having said, “of the knowledge of God,” he added, “in the face of Christ,” showing that through him we know the Father, just as we are brought to him through the Spirit. “But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.” Since he had said many great things about the unspeakable glory, so that no one might say, “And how, enjoying such glory, do we remain in a mortal body?” he says that this itself above all is the wonderful thing and the greatest proof of God’s power: that an earthen vessel was able to carry such brightness and guard so great a treasure. Wondering at this himself, then, he said, “so that the surpassing greatness of the power may be of God and not from us,” hinting again at those who boasted of themselves. For both the greatness of what was given and the weakness of those who received it show the power: not only that he bestowed great things, but that he bestowed them on small ones. For he said “earthen,” hinting at the fragility of mortal nature and showing the weakness of our flesh. For it is in no better state than earthenware, so easily is it injured, being readily dissolved by death and diseases and changes of weather and countless other things. He said this both to check their pride and to show all that nothing of ours is human. ### Scripture references - 2 Cor 4:5–7: quotation, high confidence - 1 Cor 1:12: quotation, high confidence - Gen 1:2–3: quotation, high confidence - 2 Cor 3:18: quotation, high confidence - 2 Cor 4:4: quotation, high confidence - Eph 2:18: allusion, medium confidence ### Translation notes - “The exact likeness of the Trinity”: Chrysostom’s argument from 2 Cor 3:18, 4:4, and 4:6 that the Spirit, the Son, and the Father are spoken of in the same terms; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 8.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/8-3). ## Homily 8.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/7-7/#p-8-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God shows his power by working great things through weak means, as in the Old Testament and above all through twelve unlearned apostles who persuaded the world to believe in a crucified man and to embrace virginity and contempt for wealth, which no sorcery could achieve. ### Greek text Καὶ γὰρ τότε μάλιστα διαφαίνεται ἡ τοῦ Θεοῦ δύναμις, ὅταν δι᾽ εὐτελῶν ἐνεργῇ. μεγάλα. Διὸ καὶ ἀλλαχοῦ ἔλεγεν, Ἡ γὰρ δύναμὶς μου ἐν ἀσθενείᾳ τελειοῦται. Καὶ ἐν τῇ Παλαιᾷ δὲ διὰ κωνώπων καὶ μυιῶν ὀλόχληρα στρατόπεδα βαρδάρων (διὸ καὶ μεγάλην δύνα μεν αὐτοῦ τὴν χάμπην ἐχάλει), καὶ ἐν ἀρχῇ γλώττας συγχέων μόνον, τὸν μέγαν πύργον ἐχεῖνον τὸν ἐν Βαδυλῶνι κατέλυε. Καὶ ἐν τοῖς πολέμοις δὲ νῦν μὲν διὰ τριακοσίων ἄπειρα στρατόπεδα ἤλασε, νῦν δὲ διὰ σαλπίγγων πόλεις καθεῶε μετὰ δὲ ταῦτα διὰ παιδίου μιχροῦ καὶ εὐτελοῦς τοῦ Δαυΐδ, ἅπασαν τῶν βαρδάρων τὴν παράταξιν ἐτροπώσατο. Οὕτω δῇ καὶ ἐνταῦθα δώδεχα μόνους ἀποστείλας, τῆς οἰχουμένης περιεγένετο, δώδεκα, καὶ μεν οὖν τοῦ Θεοῦ τὴν δύναμιν, θαυμάσωμεν, προσχυνήσωμεν᾽ ἐρωτήσωμεν Ἰουδαίους, ἐρωτήσωμεν. Ἕλληνας, τίς ἔπεισε τὴν οἰχουμένην ἅπασαν ἀποστῆναι τῶν πατρίων ἐθῶν, καὶ πρὸς ἑτέραν μετατάξασθαι πολιτείαν; ὁ ἁλιεὺς, ἢ ὁ σχηνοποιός; ὅ τε. ταῦτα λόγον, ἐξ μὴ θεία δύναμις ἦν ἡ πάντα κατορθοῦσα δι' ἐχείνων; Τί δὲ καὶ λέγοντες ἔπειθον ἐχεῖνοι; Βαπτίσθητε ἐν τῷ ὀνόματι τοῦ σταυρωθέντος. Ποίου; Ὃν οὐκ εἶδον, οὐδὲ ἐθεάσαντο. ᾿Αλλ ὅμως ταῦτα λέγοντες καὶ χηρύττοντες, ἔπειθον, ὅτι οἱ μὲν μαντευόμενοι καὶ ἐκ προγόνων αὐτοῖς παραδοθέντες, οὐκ εἰσὶ θεοὶ, ὁ δὲ προσηλωθεὶς, οὗτος Χριστὸς, πάντας ἐφείλκετο. Καίτοι γε ὅτι μὲν ἐσταυρώθη καὶ, ἐτάφη, παντί που δῆλον ἦν ὅτι δὲ ἀνέστη, οὐδεὶς πλὴν ὀλίγων εἶδεν. ᾿Αλλ᾽ ὅμως καὶ τοῦτο ἔπεισαν τοὺς οὐχ ἑωραχότας " καὶ οὐχ ὅτι ἀνέστη μόνονς ἀλλ᾽ ὅτι καὶ εἰς οὐρανοὺς ἀνῆλθε, καὶ ἔρχεται χρῖναι ζῶντας καὶ νεχρούς. Πόθεν οὖν τὸ πιθανὸν τοῖς λόγοις τούτοις, εἶπέ μοι; Οὐδαμόθεν ἄλλοθεν, ἀλλ᾽ ἀπὸ τῆς τοῦ Θεοῦ δυνάμεως. Καὶ γὰρ πρῶτον αὑτὴ ἡ καινοτομία πᾶσι προσέστατο ὅταν τε καὶ τοιαῦτά τις χαινοτομῇ, χαλεπώτερον τὸ πρᾶγμα γίνεται, ὅταν ἀναμοχλεύῃ παλαιᾶς συνηθείας θεμέλια, ὅταν ἐχ βάθρων ἀνασπᾷ νόμους. Πρὸς δὲ τούτοις οὐδὲ οἱ χήρυχες ἀξιόπιστοι εἶναι ἐδόχουν, ἀλλὰ καὶ ἔθνους παρὰ πᾶσι μεμισημένου ν, καὶ δειλοὶ καὶ ἀμαθεῖς. Πόθεν οὖν περιεγένοντο τῆς οἰχουμένης; πόθεν ὑμᾶς καὶ τοὺς ὑμετέρους προγόνους τοὺς δοχοῦντας φιλοσοφεῖν, μετὰ τῶν θεῶν αὐτῶν ἐξέδαλον; οὐκ εὔδηλον ὅτι ἀπὸ τοῦ τὸν Θεὸν ἔχειν μεθ᾽ ἑαυτῶν; Οὐδὲ γὰρ ἕνι « ταῦτα ἀνθρωπίνης δυνάμεως κατορθώματα, ἀλλὰ θείας τινὸς καὶ ἀποῤῥήτου. Οὐχὶ, φησὶν, ἀλλὰ γοητιχῆς. Οὐκοῦν αὐξηθῆναι ἔδει τὴν τῶν δαιμόνων ἀρχὴν, καὶ ἐπιταθῆναι τὴν τῶν εἰδώλων θερὰ πείαν. Πῶς οὖν χαϑήρηται καὶ ἠφάνισται, καὶ ἀπ᾽ ἐναντίας ἐκείνοις τὰ ἡμέτερα: Ὥστε χἀντεῦθεν δῆλον, ὅτι τοῦ Θεοῦ ψῆφος ἣν τὰ γινόμενα, οὐκ ἀπὸ τοῦ κηρύγματος μόνον, ἀλλὰ καὶ ἀπὸ τῆς πολιτείας αὐτῆς. Πότε γὰρ παρθενία τοσαύτη πανταχοῦ τῆς γῆς ἐφυτεύθη; πότε χρημάτων ὑπεροψία καὶ ζωῆς καὶ τῶν ἄλλων ἀπάντων; Οὲ γὰρ μοχθηροὶ καὶ γόητες οὐδὲν τοιοῦτον ἀνύσαιεν, ἀλλὰ τἀναντία ἅπαντα" οὗτοι δὲ ἀγγέλων ἡμῖν εἰσηγήσαντο πολιτείαν" οὐχ εἰσηγήσαντο δὲ μόνον, ἀλλὰ καὶ χατώρθωσαν, ἐν τῇ ἡμετέρᾳ, ἐν τῇ τῶν βαρδάρων, ἐν αὐταῖς τῆς γῆς ταῖς ἐσχατιαῖς. “Ὁθεν δῆλον ὅτι πάντα ἡ τοῦ Χριστοῦ πανταχοῦ δύναμις ἤνυσεν, ἡ πανταχοῦ λάμπουσα, καὶ ἀστραπῆς ἀπάσης ὀξύτερον τὰς τῶν ἀνθρώπων καταυγάζουσα διανοίας. Ταῦτ᾽ οὖν ἅπαντα λογισάμενοι, καὶ τῆς τῶν μελλόντων ὑποτχέσεως, τὰ γεγενημένα λαδόντες ἀπόδειξιν ἐναργῆ, προσχυνήσατε μεθ᾽ ἡμῶν τὴν ἄμαχον τοῦ σταυρωθέντος ἰσχὼν, ἵνα καὶ τὰς ἀφορήτους φύγητε κολάσεις, καὶ τῆς αἰωνίου βασιλείας ἐπιτύχητε" ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ οὐανθρωξίᾳ, καὶ τὰ ἑξῆς. ### English translation (Claude) For God’s power shows through most of all when he works great things through mean ones. That is why he said elsewhere, “For my power is made perfect in weakness.” And in the Old Testament too he [overthrew] whole armies of barbarians through gnats and flies (that is why he called the caterpillar his great power); and in the beginning, merely by confusing tongues, he brought down that great tower in Babylon. And in wars he now drove off countless armies through three hundred men, now pulled down cities by trumpets; and after this, through a small and humble boy, David, he routed the whole battle line of the barbarians. So here too, sending out only twelve, he overcame the world—twelve, and [those persecuted and warred against]. [4.] Let us, then, [be amazed at] God’s power, let us marvel, let us worship. Let us ask the Jews, let us ask the Greeks: who persuaded the whole world to depart from its ancestral customs and pass over to another way of life? The fisherman, or the tentmaker? … unless it was divine power that achieved everything through them? And what did they say to persuade? “Be baptized in the name of the one who was crucified.” Of whom? Of one whom they had not seen nor beheld. Yet saying and preaching this, they persuaded men that those who give oracles, handed down to them from their ancestors, are not gods, but that the one who was nailed up, this Christ, drew everyone to himself. And yet that he was crucified and buried was plain to everyone; but that he rose again, no one saw except a few. Yet they persuaded even those who had not seen of this too; and not only that he rose, but that he went up into heaven and is coming to judge the living and the dead. Where, then, did these words get their persuasiveness, tell me? From nowhere else but from God’s power. For first, the very novelty offended everyone; and when someone introduces such novelties, the thing becomes harder, when he heaves up the foundations of old custom, when he tears laws up from their base. Besides this, the preachers themselves did not seem trustworthy, but were of a nation hated by all, and cowardly and unlearned. How then did they overcome the world? How did they drive out you and your forefathers, who seemed to be philosophers, together with your gods? Is it not plain that it was from having God with them? For these are not achievements of human power, but of some divine and unspeakable power. “No,” someone says, “but of sorcery.” Then the rule of the demons ought to have increased and the worship of idols to have intensified. How then has it been pulled down and made to vanish, and our things are opposite to those? So from this too it is plain that what happened was God’s decree, not from the preaching only but also from the way of life itself. For when was such virginity planted everywhere on earth? When such contempt for money, and for life, and for everything else? Villains and sorcerers could achieve nothing of the kind, but everything opposite. But these men brought in for us the way of life of angels; and not only brought it in but achieved it, in our land, in that of the barbarians, in the very ends of the earth. From this it is plain that the power of Christ, present everywhere, accomplished everything, shining everywhere and illuminating the minds of men more swiftly than any lightning. Reckoning all these things, then, and taking what has happened as a clear proof of the promise of things to come, worship with us the invincible strength of the crucified one, so that you may escape the unbearable punishments and obtain the eternal kingdom; which may we all obtain, by the grace and love for humankind, and so on. ### Scripture references - 2 Cor 12:9: quotation, high confidence - Exod 8:16–24: allusion, high confidence - Joel 2:25: allusion, high confidence - Gen 11:7–9: allusion, high confidence - Judg 7:7: allusion, high confidence - Josh 6:20: allusion, high confidence - 1 Sam 17:48–51: allusion, high confidence - Acts 2:38: allusion, medium confidence - 2 Tim 4:1: allusion, medium confidence ### Translation notes - Lines are lost in the scan text after “twelve, and” (Chrysostom’s section number 4 follows, shown in brackets) and after “the fisherman, or the tentmaker?” (marked …); bracketed words are supplied by sense. The closing appeal is addressed to Jews and Greeks (unbelievers). - “He called the caterpillar his great power”: Joel 2:25. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 8.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/8-4). ## Homily 9.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/9-1/#p-9-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s unbroken endurance in constant afflictions shows God’s power; the daily ‘dying of Jesus’ in the apostles proves the resurrection, while their sufferings bring life to the Corinthians, and they speak in the same spirit of faith as the psalmist. ### Greek text Ἔτι μένει δεικνὺς, ὅτι τῆς τοῦ Θεοῦ δυνάμεως ἔργον τὸ πᾶν ἔστι, χαταστέλλων ἐχείνων τὰ φρονήβατα τῶν χαυχωμένων ἐφ᾽ ἑαυτοῖς. Οὐδὲ γὰρ τοῦτο μόνον ἐστὶ, φησὶ, θαυμαστὸν, ὅτε ἐν ὀστρακίνοις ἀχεύεσι φυλάττομεν τὸν θησαυρὸν τοῦτον, ἀλλ᾽ ὅτι καὶ μυρία πάσχοντες δεινὰ, καὶ πανταχοῦ περικρουόμενοι, τηροῦμεν αὐτὸν, καὶ οὐκ ἀπόλλυμεν. Καΐτοι εἰ καὶ ἀδαμάντινον σχεῦος ἦν, οὔτε θησαυρὸν «οσοῦτον βαστάσαι ἴσχυσεν ἂν, οὐδ᾽ ἂν πρὸς τοσαύτας ἤρχεσεν ἐπιδουλάς" νῦν δὲ γαὶ φέρει καὶ οὐδὲν πάσχει δεινὸν διὰ τὴν τοῦ Θεοῦ χάριν. γὰρ θλιδόμενοι, φησὶν, ἀ..: οὐ στενοχωρούμενοι. τί ἔδτιν, Ἔν παντί; Ἔν τοῖς ἐχθροῖς, ἐν τοῖς φίλοις, ἐν τοῖς ἀναγκαίοις, ἐν ταῖς ἄλλαις χρείαις, ὑπὸ τῶν “πολεμίων, ὑπὸ τῶν οἰκείων. 4.1. οὐ στεγοχωρούμεθα. Καὶ ὅρα πῶς πράγματα ἐναντία λέγει, ἵνα κἀντεῦθεν δείξῃ τοῦ Θεοῦ τὴν ἰσχύν. Θλιβόμενοι γὰρ οὐ στενοχωρούμεθα, φησῖν" ἀπορούμενοι οὐκ ἐξαπορούμεθα" τουτέστιν, οὐχ εἰς τέλος ἐχπέπτομεν. ᾿Αλγοῦμεν γὰρ πολλαχοῦ, καὶ ἀποτυγχάνομεν, ἄλλ᾽ οὐχ οὕτω;, ὥστε ἐχπεσεῖν τῶν προχειμένων᾽ εἰς «υμνασίαν γὰρ ἡμῶν 8 ταῦτα, οὐχ εἰς ἧτταν συγχεχώρηται παρὰ τοῦ Θεοῦ. Διωχόμενοι, ἀλ.1᾽ οὐκ ἀπολλύμενοι. Οἱ μὲν γὰρ πειρασμοὶ συμδαίνουσι, Ξὰ δὲ ἀπὸ τῶν πειρασμῶν οὐχέτι. Καὶ τοῦτο δὲ διὰ πῇ.» τοῦ Θεοῦ δύναμιν καὶ χάριν. ᾿Αλλαχοῦ δέ φησι, καὶ διὰ τὴν αὑτῶν ταπεινοφροσύνην, καὶ διὰ τὴν ἁτέρων ἀσφάλειαν συγχεχωρῆσθα: ταῦτα’ Ἵνα γὰρ “ὴ ὑπεραίρωμαι, ἐδόθη μοι σχόλοψ᾽, φησί" καὶ πάλιν, Ἵνα μή τις λογίσηται εἰς ἐμὲ ὑπὲρ ὃ αει, καὶ ἀχούει τι ⸗t ἐμοῦ" καὶ ἀλλανοῦ πάλιν, Ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ ἑαυτοῖς. Ἐνταῦθα σέντος, Ἵνα φανῇ τοῦ Θεοῦ ἡ δύναμις. Opãc ὅσον τῶν πειρασμῶν τὸ χέ»δος, Κὶ :αὶ γὰρ “φοῖ Θεοῦ τὴν δύναμιν :δείχνυ, καὶ τὴ ταριν ἀπο φησί" καὶ εἰς ταπεινοφροσύνην ἤλειφε, καὶ τοὺς ἄλαοὺυς χαγαστέλλεσθα!: παρεσχεύαζε, καὶ αὐτοὺς χαῤπεριχωτέρους εἰργάζετο' Ἡ γὰρ ὑπομονὴ, φησὶ, δοκιμὴ;» κατεργάζεται, ἡ δὲ δοκιμὴ ἐλπίδα. Οἱ γὰρ μυρίοις περ'πεσόντες χινδύνοις, καὶ ἐκ τῆς εἰς πὸν Θεὸν ἐλπίδος ἀνενεγχόντες, ἐπαιδεύοντο ταύτης παντὶ. «εἰ νως ᾿Αρκεῖ γἀρ σοι ἡ χάρις μου, ἔχεσθαι ἐπὶ πλεῖον Ν πᾶσι. Πάντοτε τὴν νέχρωσιν τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῷ σώματι ἡμῶν. Καὶ τί ἐστιν ἡ νέκρωσις τοῦ Κυρίου Ἰησοῦ, ἣν περιέφερον; Οἱ θάνατοι οἱ καθημερινοὶ, δι᾽ ὧν καὶ. ἡ ἀνάστασις ἐδείχνυτο. Εἰ γάρ τὸς ἀπιστεῖ, φησὶν, ὅτι ἀπέθανεν Ἰησοῦς καὶ ἀνέστη, ἡμᾶς ὁρῶν τοὺς καθ᾽ ἐχάστην ἡμέραν ἀποθνήαχοντας καὶ ἀνισταμένους, πιστευέτω λοιπὸν τῇ ἀναστάσει. Εἶδες πῶς καὶ ἑτέραν αἰτίαν εὕρηχε τῶν πειρασμῶν; Ποίαν δὴ ταύτην; Ἵνα καὶ ἡ ζωὴ αὑτοῦ φανερωθῇ ὃν τῷ σώματι ἡμῶν, φησὶ, τῷ ἑξαρπάζειν ἡμᾶς τῶν χινδύνων. Ὥστε τοῦτο, ὃ δοκεῖ ἀσθενείας εἶναι καὶ ἐγ- ΄ χαταλείψεως, τοῦτο αὐτοῦ χηρύττει τὴν ἀνάστασιν, Οὐ γὰρ ἂν οὕτως ἐφάνη, μηδὲν πασχόντων ἡμῶν ἀηδὲς, ἡ δύναμις ἢ ἐχείνου, ὡς νῦν δείχνυται, πασχόντων μὲν, οὗ νιχωμένων δέ. Καὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον Χαραδιδόμεθα διὰ ᾿Ιησοῦν, ἵγὰ καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν ἡμῖν ἐν τῇ θνητῇ σαρκὶ ἡμῶν. Πανταχοῦ γὰρ, ὅταν τι ἀσαφὲς εἴπῃ, ἑαυτὸν ἑρμηνεύει πάλιν" ὃ δὴ γαὶ ἐνταῦθα ἐποίησε, τοῦτο, ὅπερ εἶπεν, ἑρμηνεύων σαφῶς. Διὰ τοῦτο γὰρ παραδιδόμεθα, φησὶ, τουτέστι, τὴν νέχρωτιν περιφέρομεν, ἵνα ἡ δύναμις αὐτοῦ τῆς ζωῆς φανῇ, μὴ συγχωροῦντος σάρκα θνητὴν τοσαῦτα πάσχουσαν, ὑπὸ τῆς νιφάδος τῶν καχῶν νιχηθῆναι.. Καὶ ἑτέρως δὲ αὐτὸ ἐχληπτέον. Πῶς; Ὡς ἀλλαχοῦ φησιν, Εἰ συναπεθάνομεν, καὶ συζήσομεν. “Ὥσπερ γὰρ τὸν θάνατον αὐτοῦ ὑπομένομεν νῦν, καὶ αἱρούμεθα ζῶντες ἀποθανεῖν δι᾽ αὐτόν" οὕτω καὶ αὐτὸς αἱρήσεται ἀποθανόντας ζωογονῆσαι τότε. Εἰ γὰρ ἡμεῖς ἀπὸ ζωῆς εἰς θάνατον ἑωχόμεθα, καὶ αὑτὸς ἀπὸ θανάτου εἰς ζωὴν ἡμᾶς χειραγωγήσει. Ὥστε ὁ θάνατος ἐνεργεῖται ἐν ἡμῖν, ἡ δὲ ζωὴ ἐν ὑμῖν. Οὐχέτι περὶ τοῦ θανάτου λέγων, ἀλλὰ περὶ πειρασμῶν καὶ ἀνέσεως. Ἡμεῖς μὲν γὰρ ἐν κινδύνοις καὶ ἐν πειρασμοῖς, φησὶν, ὑμεῖς δὲ ἐν ἀνέσει, τὴν ἐχ τούτων τῶν χινδύνων καρπούμενοι: ζωήν’ καὶ τὰ μὲν ἐπιχένδυνα ἡμεῖς ὑπομένομεν, τῶν δὲ χρηστῶν ὑμεῖς. ἀπολαύετε᾽ οὐ γὰρ τοσούτους ὑπομένετε πειρασμούς. Ἔχοντες δὲ τὸ αὑτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένοΥ " Ἑπίστευσα, διὸ ἐλάλησα " καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν" ὅτι ὁ ἀγείρας τὸν Κύριον ᾿Ιησοῦν, καὶ ἡμᾶς διὰ ᾿Ιησοῦ ἐγερεῖ. ἡλνέμνησεν ἡμᾶς ψαλμοῦ πολλὴν ἔχοντος φιλοσόφίαν, καὶ ἱκανοῦ μάλιστα ἐν χινδύνο:ς ἀλείφειν. Τὴν Ὑλ ῥῆσιν ταύτην ἐν. μεγάλοις χινδύνοις ὧν ὁ δίχαιος ἐχεῖνος ἐφθέγξατο, χαι ἐξ ὧν οὐχ ἦν ἄλλως ἀνενεγχεῖυ, ἣ διὰ τῆς τοῦ Θεοῦ βοηθείας. ### English translation (Claude) [“We are afflicted in every way, but not crushed …”] He still continues showing that the whole is the work of God’s power, checking the pride of those who boasted of themselves. “For this alone is not the wonder,” he says, “that we keep this treasure in earthen vessels, but that, suffering countless dreadful things and being battered everywhere, we keep it and do not lose it. And yet even if the vessel were of adamant, it would not have been able to carry so great a treasure, nor have held out against so many plots; but as it is, it both carries it and suffers no harm, because of God’s grace.” “For we are afflicted,” he says, “in every way, but not crushed.” What is “in every way”? From enemies, from friends, in necessities, in other needs, by foes, by our own people. “But we are not crushed.” And see how he states opposite things, so as to show God’s strength from this too. “Afflicted, we are not crushed,” he says; “perplexed, we are not driven to despair”; that is, we do not fall away completely. “For we are pained in many places, and we fail; but not so as to fall away from our purpose; for these things have been permitted by God for our exercise, not for our defeat.” “Persecuted, but not perishing.” For temptations happen, but what [follows] from temptations no longer. And this too is through God’s power and grace. Elsewhere he says that these things were permitted both for their humility and for the safety of others: “So that I might not be too elated, a thorn was given me,” he says; and again, “so that no one may think of me more than he sees, or hears from me”; and elsewhere again, “so that we might not trust in ourselves.” Here [he says], “so that the power of God may appear.” Do you see how great the gain of temptations is? For they both showed God’s power and [displayed his] grace; they anointed him for humility, prepared the others to be checked, and made them more steadfast: “For endurance,” he says, “produces character, and character hope.” For those who fell into countless dangers and came up out of them by hope in God were taught by this … “My grace is sufficient for you” … to hold on more in all things. “Always carrying about in the body the dying of the Lord Jesus, so that the life of Jesus too may be manifested in our body.” And what is the dying of the Lord Jesus, which they carried about? The daily deaths, through which the resurrection too was shown. “For if anyone disbelieves,” he says, “that Jesus died and rose, let him see us, dying and rising every day, and believe in the resurrection from now on.” Do you see how he has found yet another reason for temptations? What is it? “So that his life too may be manifested in our body,” he says, “by his snatching us from the dangers.” So the thing that seems to belong to weakness and abandonment proclaims his resurrection. For his power would not have appeared so, if we had suffered nothing unpleasant, as it is shown now, when we suffer but are not overcome. “For we who live are always being given up to death for Jesus’ sake, so that the life of Jesus too may be manifested in our mortal flesh.” For everywhere, when he says something unclear, he explains himself again; which he did here too, explaining clearly what he had said. “For this is why we are given up,” he says, that is, carry about the dying, “so that the power of his life may appear, as he does not allow mortal flesh, suffering so much, to be overcome by the snowstorm of evils.” And it may be taken another way too. How? As he says elsewhere, “If we died with him, we shall also live with him.” “For as we endure his death now, and choose while living to die for him, so he too will choose to give us life then when we have died. For if we are pursued from life to death, he too will lead us by the hand from death to life.” “So death is at work in us, but life in you.” He is no longer speaking of death but of temptations and relief. “For we are in dangers and in temptations,” he says, “but you are at ease, reaping the life that comes from these dangers; and we endure the dangerous things, while you enjoy the good things; for you do not endure so many temptations.” “But having the same spirit of faith, according to what is written, ‘I believed, therefore I spoke,’ we too believe, therefore we also speak, knowing that he who raised the Lord Jesus will raise us also through Jesus.” He reminded us of a psalm full of great wisdom and especially able to anoint us in dangers. That righteous man uttered this saying while in great dangers, from which there was no coming up except through God’s help. ### Scripture references - 2 Cor 4:8–14: quotation, high confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:6: quotation, high confidence - 2 Cor 1:9: quotation, high confidence - 2 Cor 4:7: allusion, high confidence - Rom 5:4: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - 1 Cor 15:31: allusion, medium confidence - 2 Tim 2:11: quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence ### Translation notes - The section begins without the text of 2 Cor 4:8 (supplied in brackets) and with a stray numeral in the scan text. Words are lost in the passage on the gain of temptations (marked …); bracketed words are supplied by sense. - “I believed, therefore I spoke”: Ps 116:10 (115:1 LXX). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 9.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/9-1). ## Homily 9.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/9-1/#p-9-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith in the resurrection, shared with the Old Testament saints, renews the inner man as the outer wastes away; the unseen things are eternal, so it is folly to say ‘give me today’; God’s justice, attested even by conscience and by pagans, guarantees a judgment, and even now the virtuous are happier than the self-indulgent. ### Greek text Ἐπεὶ οὖν τὰ συγγενῆ μάλιστα οἷδε παραμυθεῖσθαι, διὰ τοῦτό φησιν, ΓἜχοντες τὸ αὐτὸ πνεῦμα" τουτέστιν, ἀπὸ τῆς αὐτῆς συμμαχίας, ἀφ᾽ ἧς ἐχεῖνος ἐσώθη, καὶ ἡμεῖς σωζόμεθα ἀπὸ τοῦ πνεύματος, ἀφ᾽. οὗ ἐφθέγξατο, καὶ ἡμεῖς φθεγγόμεθα. 0θεν δείκνυσι πολλὴν τῇ Καινῇ πρὸς τὴν Παλαιὰν τὴν συμφωνίαν οὖσαν, καὶ τὸ αὐτὸ πνεῦμα ἐν ἑχατέροις ἐνεργῆσαν, καὶ ὅτι οὐχ ἡμεῖς μόνον ἐν κινδύνοις, ἀλλὰ καὶ οἱ παλαιοὶ πάντες, καὶ δεῖ πίστει καὶ ἐλπίδι διορθοῦσθαι, καὶ μὴ λύτιν εὐθέως ζητεῖν τῶν ἐπικειμένων, Ἐπειδὴ γὰρ ἔδειξε διὰ τῶν λογισμῶν τὴν ἀνάστασιν καὶ τὴν ζωὴν, καὶ ὅτι οὐχ ἀσθενείας οὐδὲ ἐγκαταλείψεως ὁ κίνδυνος λοιπὸν καὶ τὴν πέστιν εἰσάγει, καὶ αὐτῇ τὸ πᾶν ἐπιτρέπει. ᾿Αλλ᾽ ὅμως ταὶ αὐτῆς ἀπόδειξιν παῤέχεται τοῦ Χριστοῦ τὴν ἀνάστασιν, εἰ- ᾿πών" ὅτι Καὶ ἡμεῖς πιστεύομεν, διὸ καὶ μὲν. Τί πιστεύομεν, εἰπέ μοι; Ὅτι ὁ ἐγείρας Ἰησοῦν, καὶ ἡμᾶς ἐγερεῖ, καὶ παραστήσει σὺν ὑμῖν. Τὰ γὰρ πάντα δὲ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα, διὰ τῶν πιειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ. Πάλιν πληροῖ φρονήματος αὑτοὺς, ἵνά μὴ ἀνθρώποις χάριν εἰδῶσι, ποῖς Ψευδαποστόλοις, λέγω. Τοῦ γὰρ Θεοῦ τὸ πᾶν, ὃς βούλεται πολλοῖς χαρίσασθαι, ὥστε μείζονα δφθῆναι τὴν χάριν. Δι᾿ ὑμᾶς γοῦν ἡ ἀνάστασις, καὶ τὰ ἄλλα πάντα. Οὐ γὰρ ἑνὸς ἕνετεν μόνον ταῦτα κιεποιήχεν, ἀλλὰ πάντων. Διὸ καὶ οὐκ ἐκκακοῦμεν" ἃ.λ1᾽ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, d. ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Πῶς φθείρεται; Μαστιζόμενος, ἐλαυνόμενος, μυρία πάσχων δεινά. ᾽Α.1.1᾽ ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Πῶς ἀναχαινοῦται; Τῇ πίστει, τῇ ἐλπίδι, τῇ προθυμίᾳ. Τὸ λοιπὸν δεῖ χατατολμᾷν τῶν δειγῶν. “Ὅσῳ γὰρ ἂν μυῤία πάσχῃ τὸ σῶμα, τοσούτῳ χρηστοτέρας ἔχει τὰς ἐλπίδας ἡ ψυχὴ, καὶ λαμπροτέρα γίνεται, Ἀαθάπερ χρυσίον πυρούμενον ἐπὶ πλέον. Καὶ ὅρα πῶς καθαιρεῖ τὰ λυπηρὰ τοῦ παρόντος βίου. - Τὸ γὰρ παραυτίχα ἐλαφρὸν ἑῆς θλίψεως, φησὶν, ξης κατεργάζτται, μὴ σκοπούντων ἡμῶν τὰ πόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Εἰς τὴν ἐλπίδα τὸ πρᾶγμα κατακλείσας, καὶ ὅπερ ἐν τῇ πρὸς Ῥωμαίους ἔλεγεν, ὅτι Τῇ ἐλπίδι ἐσώθημεν,, ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπὶς, τοῦτο καὶ ἐνταῦθα χατα.σχευάζων, τίθησι παράλληλα τὰ παρόντα τοῖς μέλλουσι, τὸ παραντίχα πρὸς τὸ αἰώνιον, τὸ ἐλαφρὸν πρὸς τὸ βαρὺ, τὴν θλῖψιν πρὸς τῆν δόξαν. Καὶ οὐδὲ κούτοις ἀρκεῖται, ἀλλ᾽ ἑτέραν τίθησι λέξιν, διπλασιάζων αὐτὴν, κἀὶ λέγων, Καθ' ὑπερδο.λὴν εἰς ὑπερ. δολήν. Εἶτα καὶ τὸν τρόπον δείχνυσι πῶς ἐλαφρὸν τὸ τῶν τοσούτων θλίψεων. Πῶς οὖν ἐλαφρόν; σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀ.1.1λὰ τὰ μὴ βλεπόμενα. Οὐτω καὶ τοῦτο χοῦφον τὸ παρὸν, χἀκεῖνο μέγα τὸ μέλλον, ἂν τῶν ὁρωμένων ἀπαγάγωμεν ἑαυτούς. Τὰ γὰρ βλεπόμενα πρόσκαιρα. Οὐχοῦν καὶ αἱ θλίψεις τοιαῦται. Τὰ δὲ μη βλεπόμενα αἰώγια. Ουκοῦν καὶ οἱ στέφανοι τοιοῦτοι. Καὶ οὐχ εἶπεν, Αἱ θλίψεις τοιαῦται, ἀλλὰ, Τὰ βλεπόμενα πάντα, κἂν χόλασις ἧ, χἂν ἀνάπαυσις" ὥστε μήτε ἐχεῖϑεν νοῦσθαι, μήτε ἐνξεῦθεν βιάζεσθαι. Διὰ τοῦτο οὐδὲ περὶ τῶν μελλόντων λέγων, εἶπεν, Ἡ βασιλεία αἰώνιος, ἀλλὰ, Τὰ μὴ βλεπόμενα αἰώνια, χἂν βασιλεία, χἂν χόλασις ἣ πάλιν’ ὥστε καὶ ἐχεῖθεν φοδῆῇσαι, χἀὶ ἐχεῖσε προτρέψασθαι. Ἐπεὶ οὖν τὰ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια, πρὸς ἐχεῖνα βλέπωμεν. Ποίαν γὰρ καὶ σχοίημεν ἀπολογίαν, τὰ πρόσκαιρα ἀντὶ τῶν αἰωνίων αἱρούμενοι; Εἰ γὰρ καὶ τὸ παρὸν ἡδὺ, ἀλλ᾽ οὐ διηνεχές" τὸ μέντοι ὀδυνηρὸν αὑτοῦ, διηνεκὲς καὶ ἀσύγγνωστον. Ποίαν γὰρ ἕξουσιν ἀπολογίαν οἱ πνεύματος χαταξιωθέντε; καὶ τοσαύτης ἀπολαύσαντες δωρέᾶς, καὶ χαμαίζηλοι γινόμενοι καὶ χαταπίπτοντες πρὸς τὴν γῆν; Καὶ γὰρ πολλῶν ἀχούω λεγόντων τὰ καταγέλαστα ταῦτα ῥήματα" Δός μοι τὴν σήμερον, καὶ λάβε τὴν αὔριον. "ἂν μὲν γὰρ τοιαῦτα ἧ, φησὶν, οἷα καί φατε, ἐχεῖ, ἐν ἀνθ᾽ ἑνὸς γέγονεν" ἂν δὲ μηδὲν ὅλως ἧ, δύο ἀντ᾽ οὐδενός. Τί τῶν ῥημάτων ὧν ἀγαθῶν ἐχείνων" καὶ σὺ τὰ τῶν ἱπποδρομίων ἡμῖν ἄγεις εἰς μέσον, καὶ οὐκ ἀἰϊσχύνῃ οὐδὲ ἐγχαλύπτῃ τοιαῦτα φθεγγόμενος, ἃ τῶν παραπαιόντων ἐστίν; οὐκ ἐρυθριᾷς, οὕτω προσηλωμένος τοῖς παροῦσιν; οὐ παύσῃ παραφρονῶν καὶ ἑξεστηχὼς, καὶ ἐν νεότητι ληρῶν; Καὶ τὸ μὲν “Ἕλληνας ταῦτα λέγεῖν, οὐδὲν θχυμαστόν' τὸ δὲ πιστοὺς ἀνθρώπους τοιαῦτα ληρεῖν, ποίαν ἔχει συγγνώμην; “Ὅλως γὰρ ὑποπτεύεις τὰς ἀθανάτους ἐλπίδας ἐχείνάς : ὅλως γομίζεις ἀμφίδολα τἀῦτα εἶναι; καὶ ποῦ ταῦτα ἄξια συγγνώμης Καὶ τίς ἦλθε, φησὶ, καὶ ἀπέγγειλε τὰ αὐτόθι; ᾿Ανθρώπων μὲν οὐδεὶς, ὁ Θεὸς δὲ ὁ πάντω" ἀξιοπιστότερος ταῦτα ἀπεφήνατο. ᾿Αλλ᾽ οὐχ ὁρᾷς τὰ ἐχεῖ; Οὐδὲ γὰρ τὸν Θεὸν βλέπεις" ἄρ᾽ οὖν οὐχ ἡγήσῃ εἶναι Θεὸν, ὅτι μὴ ὁρᾷς; Καὶ σφόδρα ἡγοῦμαι, φησίν. ἀπὸ τοῦ οὐρανοῦ, καὶ ταῦτα ἀπήγγειλε, τί ἐρεῖς; πόθεν οἶσθα ὅτι ἔστι Θεός; ᾿Απὸ τῶν ὁρωμένων, φησὶν, απὸ τῆς εὐταξίας τῆς ἐν πάσῃ τῇ χτίσει, ἀπὸ τοῦ πᾶσι» εἶναι τοῦτο χατάδηλον. Οὐχοῦν καὶ τὸν περὶ χρίσεως οὕτω δέχου λόγον. Πῶς; φησίν: Ἐρήσομαί σε᾽ σὺ δέ μοι ἀπόκριναι. Δίκαιός ἔστιν οὗτος ὁ Θεὸς, καὶ τὸ χατ᾽ ἀξίαν ἀπονέμει ἑκάστῳ ἣ τοὐναντίον, ποὺς μὲν ἀδίχους βούλεται εὐημερεῖν καὶ τρυφᾷν, τοὺς δὲ ἀγαθοὺς ἐν τοῖς ἐναντίοις εἶναι; Οὐδαμῶς; φησίν" οὐδὲ γὰρ ἄνθρωπος τοῦτο πάθοι. Ποῦ οὖν οἱ χαλῶς ἐνταῦθα πράξαντες, τῶν ἀγαθῶν ἀπολαύσοντα:; ποῦ δὲ οἱ πονηροὶ τῶν ἐναντίων, εἰ μὴ μέλλοι τις ζωὴ μετὰ καῦτα καὶ ἀντίδοσις εἶναι; Ὁρᾷς ὅτι ἕν ἀνθ᾽ ἑνὸς πέως, καὶ οὐχὶ δύο ἀνθ᾽ ἑνός; Ἐγὼ δέ σοι δείξω προϊὼν, ὅτι οὐδὲ ἕν ἀνθ᾽ ἑνὸς, ἀλλὰ δύο ἀνθ᾽ ἑνὸς ἔσται τοῖς δικαίοις, τοῖς δὲ ἁμαρτωλοῖς καὶ ἐνταῦθα τρυφῶσι τοὐναντίον ἅπαν. Οἱ μὲν γὰρ ἐνταῦθα τρυφήσαντες, οὐδὲ ἕν ἀνθ᾽ ἑνὸς ἔλαδον" οἱ δὲ ἐν ἀρετῇ διάγοντες, δύο ἀνθ᾽ ἑνός. Τίνες γὰρ ἐν ἀνέσει, οἱ τῷ παρόντι παραχρησάμενο: βίῳ, ἣ οἱ φιλοσοφήσαντες ! Σὺ μὲν ἴσως ἐχείνους ἐρεῖς, ἐγὼ δὲ τούτους δείχνυμι, μάρτυρας αὁτοὺς ἐκείνους χαλῶν, τοὺς ἀπολελαυχότες τῶν παρόντων" καὶ οὐχ ἀναισχυντήσουσι πρὸς ἃ μὲλλω λέγειν. Καὶ γὰρ προμνηστρίαις ἐπηράσαντο πολλάκις, καὶ τῇ ἡμέρᾳ χαϑ᾽ ἣν Σπλάχησαν αἱ παστάδες, καὶ τοὺς μὴ γεγαμηχότας ἐμαχάρισαν. Πολλοὶ δὲ “ὧν νέων, καὶ παρὸν αὐτοὺς γαμεῖν, δι᾽ οὐδὲν ἕτερον “καρῃτήσαντο, ἀλλ᾽ ἣ διὰ τὸ φορτιχὸν τοῦ πράγματος. ἹΚαὶ ταῦτα λέγω, οὐ τὸν γάμον διαδάλλων (τίμιος τὰρ), ἀλλὰ τοὺς χαχῶς αὐτῷ χεχρημένους. Ei δὲ οἱ σαν, τί ἂν εἴποιμεν περὶ τῶν εἰς πορνιχὰ βάραθρα καὶ ἀθλιώτερον διατεθέντων; τί περὶ τῶν ἐν τρυφῇ κατασαπέντων, καὶ μυρία τῷ σώματι νοσήματα περιδεδληκότων; ᾿Αλλὰ τὸ ἐν δόξῃ εἶναι ἡδύ. Οὐδὲν μὲν οὖν ταύτης τῆς δουλείας α πιχρότερον. Καὶ γὰρ πάνπῶν ἀνδραπόδων μᾶλλόν ἐστι δουλιχώτερος ὁ χενόδοδοξος, καὶ τοῖς τυχοῦσιν ἀρέσαι βουλόμενος" ὁ δὲ ταύτην χαταπατήσας, πάντων ἐστὶν ἀνώτερος, ὁ μὴ φροντίζων τῆς παρ᾽ ἑτέρων δόξης. ᾿Αλλὰ τὸ χρήματα ἔχειν, ἐπέραστον. ᾿Αλλὰ πολλάκις ἀπεδείξαμεν, ὅτι ἐν πλείονι πλούτῳ καὶ ἀνέσει οἱ τούτων ἀπηλλαγμένοι καὶ μηδὲν ἔχοντες, μᾶλλόν εἰσιν. ᾿Αλλὰ τὸ μεθύειν ἡδύ, Καὶ τίς ἂν εἴποι τοῦτο; Οὐχοῦν εἰ τὸ μὴ σλουτεῖν τοῦ πλουτεῖν ἥδιον, καὶ τὸ μὴ γαμεῖν τοῦ γαμεῖν, καὶ τὸ μὴ κενοδοξεῖν τοῦ χενοδοξεῖν, καὶ τὸ μὴ τρυφᾷν τοῦ τρυφᾷν" καὶ ἐνταῦθα τὸ πλέον ἔχουσιν οἱ μὴ τοῖς παροῦσι προσηλωμένοι. Καὶ οὕτω λέγω, ὅτι ἐχεῖνος μὲν κἂν μυρίαις βασάνοις κατατείνηται, ἔχει τὴν χρηστὴν ἐλπίδα διαδαστάζουσαν αὐτόν" οὗτος δὲ χἂν ϑυρίας ἀπολαύῃ τρυφῆς, ἔχει τὸν φόδον τοῦ μέλλοντος ἐπιταράττοντα αὑτοῦ τὴν ἡδονὴν καὶ συγχέοντα. Καὶ γὰρ καὶ οὗτος οὐ μιχρὸς τρόπος χολάσεως, ὥσο περ οὖν ὁ ἐναντίος, τρυφῆς καὶ ἀνέσεως. Καὶ πρῖτος δὲ μετὰ τούτων ἐστὶ τρόπος. Ποῖος δὲ οὗτος; Ὅτι τὰ μὲν τῆς τρυφῆς τῆς βιωτικῆς, οὐδὲ ἡνίχα ἐστὶ, φαίνεται, τῇ τε φύσει καὶ τῷ χρόνῳ ἐλεγχόμενα" ἐχεῖνα δὲ οὐ μόνον ἐστὶν, ἀλλὰ καὶ ἀχίνητα μένει. “Ὁρᾷς ὅτι οὐ δύο ἀντ᾽ οὐδενὸς μόνον, ἀλλὰ καὶ «ρία, καὶ πέντε, καὶ δέχα, καὶ εἴκοσι, καὶ μυρία ἀντ᾽ οὐδενὸς δυνησόμεθα θεῖναι; Ἵνα δὲ ἐπὶ ὑποδείγματος αὐτὸ τοῦτο μάθῃς, ὁ πλούσιος καὶ ὁ Λάζαρος, ὁ μὲν τῶν παρόντων, ὁ δὲ τῶν μελλόντων ἀπέλαυσαν. Αρ᾽ οὖν σοι δοχεῖ ἕν εἶναι καὶ ἕν, τὸ ἐν παντὶ τῷ χρόνῳ χολάζεσθαι, καὶ τὸ ἐν βραχείᾳ ὥρᾳ πεινῇν; τὸ νοσεῖν ἐν φθαρτῷ σώματι, καὶ τὸ ἐν ἀθανάτῳ χαλεπῶς ἀποτηγανίζεσθαι; τὸ στεφανοῦσθαι καὶ τρυφᾷν ἀθάνατα Μετὰ τὴν μιχρὰν ἀῤῥωστίαν ἐχείνην, καὶ τὸ βασανίξεσθαι ἀπέραντα μετὰ τὴν βραχεῖαν τῶν ὄντων ἀπόλαυσιν; καὶ τίς ἂν ταῦτα εἴποι; Τί γὰρ βούλει θῶμεν; τὴν ποσότητα, τὴν ποιότητα, τὴν τάξιν τοῦ Θεοῦ, τὴν περὶ ἑχάτερον ψῆφον; Μέχρι τίνος τὰ κανθάρων φθέγγεσθε ῥήματα, τῶν τῷ βορδόρῳ κῶς ἐγχαλινδουμένων; Οὐδὲ γὰρ ἀνθρώπων ταῦτα λογιχῶν, ψυχὴν οὕτω τιμίαν ἀντ᾽ οὐδενὸ; προέσθαι, δέον ὀλίγου πόνου τοὺς οὐρανόὺς λαθεῖν. Βούλει σε χἀὶ ἑτέρωθεν διδάξω, ὅτι ἔστι. ἔχεῖ χρ'τήριον φοθερόν; “Ανοιξόν σου τὰς θύρας τοῦ συνεἰδότος, καὶ βλέπε τὸν ἐν τῇ διανοίᾳ σοῦ καθήμενον» διχαστήν. Εἰ δὲ σὺ σαυτὸν χαταχρίνεις, χαΐτοι γε φίλαυτος ὧν, καὶ οὐκ ἂν ἀνάσχοιο μὴ δικαίαν τὴν κρίσιν ἐνεγχεῖν. οὐ πολλῷ μᾶλλον ὁ Θεὸς πολλὴν ποιήσεται τοῦ διχαΐίου πρόνοιαν, καὶ τὴν ἀδέχαστον περὶ πάντων οἵσει ψῆφον, ἀλλ’ ἁπλῶς καὶ εἰχὴ πάντα φέρεσθαι ἐάσει; Καὶ τίς ἂν ταῦτα εἴποι; Οὐκ ἔστιν οὐδείς" ἀλλὰ καὶ Ἕλληνες καὶ βξρδαροι, καὶ ποιηταὶ καὶ φιλόσοφοι, καὶ πᾶν ἀνθρώπων γένος συμφωνοῦσιν ἐν τούτοις ἡμῖν, εἰ καὶ μὴ ὁμοίως, κα φασιν εἶναί τινα δικαστήρια “ὃν δου’ οὕτω φανερὸν καὶ ὡμολογημένον τὸ πρᾶγμά ἐστι. Καὶ τίνος ἕνεχεν οὐχ ἐνταῦθα χολάζει; φησίν. “ἵνα τὴν μαχροθυμίαν ἐπιδείξηται τὴν αὐτοῦ, καὶ. τὴν ἐχ μετανοίας ἡμῖν παράσχῃ σωτηρίαν, καὶ μὴ τότε τὸ γένος ἡμῶν ἀνάρπαστον ἐργάσηται, τούς τε ἐχ μεταβολῆς ἀρίστης δυναμένους σωθῆναι μὴ προεξαρπάσῃ τῆς σωτηρίας. ΕἸ γὰρ εὐθέως ἐκόλαζε παρὰ τὰ ἁμαρτήματα καὶ ἀγήρει, πῶς ἂν ἐσώθη Παῦλος, πῶς δὲ Πέτρος, οἱ χορυφαῖοι τῆς οἰκουμένης διδάσχαλοι; πῶς ἂν ὁ Δαυϊὸ τὴν ἀπὸ τῆς μετανοίας ἐχαρπώσατο σωτηρὶαν ’ πῶς οἱ Γαλάται; πῶς ἕτεροι πλείους; Διά τοι τοῦτο οὔτε πάντα; ἐνταῦθα ἀπαιτεῖ δίκας, ἀλλ᾽ ἐχ τῶν πάντων ἑνίους, οὔτε ἑκεῖ πάντας, ἀλλὰ τὸν μὲν ἐν. ταῦθα, τὸν δὲ ἐχεῖ, ἵνα καὶ τοὺς σφόδρα ἀναισθήποὺς διεγείρῃ δι᾽ ὧν κολάζει, καὶ τὰ μέλλοντα προσδοχᾶν ποιήσῃ δι᾿ ὧν οὐ κολάζει. Ἢ οὐχ ὁρᾷς ἐνταῦθα χολαζομένους πολλοὺς, οἷον ὡς τοὺς τῷ πύργῳ καταχωσθέντας, ὡς ἐχείνους ὧν τὸ αἶμα ταῖς θυσίαις ἀνέμιξεν ὁ Πιλᾶτος, ὡς τοὺς ἀώρῳ θανάτῳ παρὰ Κορινθίοις τελευτήσαντε- διὰ, τὸ τῶν μυστηpiux ἀναξίως μετασχεῖν, ὡς τὸν Φαραὼ, ὡς τῶν Ἰουδαίων τοὺς ὑπὸ τῶν βαρδάρων χατασφαγέντας, ὡς ἑτέρους πολλοὺς, καὶ τότε καὶ νῦν καὶ διηνεχῶς, Καὶ ἕτεροι δὲ πολλὰ ἁμαρτόντες, ἀπῆλθον μὴ δόντες ἐνταῦθα δίχην. ὡς ὁ πλούσιος ὁ ἐπὶ τοῦ Λαζάρου, ὡς ἕτεροι πολλοί.. ### English translation (Claude) Since, then, kindred examples especially console, he says, “having the same spirit”; that is, “by the same alliance by which he was saved we too are saved; by the Spirit by whom he spoke we too speak.” From this he shows that the New is in great harmony with the Old, and that the same Spirit worked in both; and that not we alone are in dangers, but all the men of old too; and that we must set things right by faith and hope, and not seek at once a release from what presses on us. For since he had shown by reasoning the resurrection and the life, and that the danger is not a sign of weakness or abandonment, he now brings in faith too and entrusts everything to it. Yet he offers a proof of it as well, the resurrection of Christ, saying, “We too believe, therefore we also speak.” What do we believe, tell me? “That he who raised Jesus will raise us also, and will present us with you. For everything is for your sake, so that grace, extended through more and more people, may increase thanksgiving to the glory of God.” Again he fills them with spirit, so that they may not feel gratitude toward men—I mean the false apostles. “For the whole is God’s, who wishes to bestow it on many, so that the grace may appear greater. For your sake, then, is the resurrection and everything else. For he did these things not for the sake of one alone, but of all.” “So we do not lose heart; but though our outer man is wasting away, our inner man is being renewed day by day.” How does it waste away? By being scourged, persecuted, suffering countless dreadful things. “But the inner is being renewed day by day.” How is it renewed? By faith, by hope, by eagerness. “From now on we must dare dreadful things. For the more the body suffers countless things, the better the hopes the soul has, and the brighter it becomes, like gold being fired more.” And see how he pulls down the painful things of the present life: “For this momentary lightness of our affliction,” he says, “is working for us [an eternal weight of glory beyond all measure], as we look not at the things that are seen, but at the things that are not seen.” Having shut the matter up in hope, and establishing here too what he said in the letter to the Romans, “For in hope we were saved, but hope that is seen is not hope,” he sets present things beside future ones: the momentary against the eternal, the light against the heavy, affliction against glory. And he is not content even with these, but puts another expression, doubling it and saying, “beyond measure, to excess.” Then he shows how the burden of so many afflictions is light. How then is it light? “As we look not at the things that are seen, but at the things that are not seen.” So the present will be light and the future great, if we draw ourselves away from the things that are seen. “For the things that are seen are temporary”: so afflictions too are such. “But the things that are not seen are eternal”: so the crowns too are such. And he did not say, “Afflictions are such,” but, “All things that are seen,” whether punishment or rest; so that we may neither be softened by the one nor forced by the other. That is why, speaking of things to come too, he did not say, “The kingdom is eternal,” but, “The things that are not seen are eternal,” whether kingdom or punishment again; so as both to frighten from that side and to urge on from this. Since, then, the things that are seen are temporary and those not seen eternal, let us look to those. For what defense could we have, choosing the temporary instead of the eternal? For even if the present is sweet, it is not lasting; but its pain is lasting and without excuse. What defense will they have who have been counted worthy of the Spirit and enjoyed so great a gift, and yet grovel and fall to the ground? For I hear many saying these ridiculous words: “Give me today, and take tomorrow. For if the things there are such as you say, one has been had instead of one; but if there is nothing at all, two instead of none.” What [could be more lawless] than these words, [or more idle? We are speaking of heaven and of] those [unspeakable] good things; and you bring the language of the hippodromes into our midst, and are not ashamed or do not cover your face uttering such things, which belong to madmen? Do you not blush, so nailed to present things? Will you not stop raving and being out of your mind and talking nonsense in youth? That Greeks should say these things is no wonder; but that believers should talk such nonsense, what pardon has it? Do you then wholly suspect those immortal hopes? Do you wholly think them doubtful? And where is this deserving of pardon? “And who came,” someone says, “and announced the things there?” No man; but God, more trustworthy than all, declared them. “But you do not see the things there.” Neither do you see God; will you then not think there is a God, because you do not see him? “I certainly think so,” he says. [Then if an unbeliever said that no one has come down] from heaven and announced this, what will you say? How do you know that there is a God? “From the things that are seen,” he says, “from the good order in all creation, from its being plain to all.” Then receive the doctrine of judgment in the same way too. “How?” he says. I will ask you; and you answer me. Is this God just, and does he render to each according to his deserts, or the opposite—does he wish the unjust to prosper and live in luxury, and the good to be in the opposite state? “Not at all,” he says; “not even a man would do this.” Where then will those who did well here enjoy good things, and where will the wicked receive the opposite, unless there is to be some life after this and a recompense? Do you see that it is one for one so far, and not two for one? But I will show you as I go on that it will be not one for one, but two for one for the righteous, and the opposite in every way for sinners, even those living in luxury here. For those who lived in luxury here did not receive even one for one; but those who live in virtue receive two for one. For who are at ease: those who abuse the present life, or those who live wisely? You perhaps will say the former, but I show you the latter, calling as witnesses those very ones who have enjoyed present things; and they will not shamelessly deny what I am going to say. For they have often cursed matchmakers, and the day on which the bridal chambers were set up, and have called the unmarried blessed. And many young men, though they could marry, have refused for no other reason than the burdensomeness of the thing. I say this not to disparage marriage (for it is honorable), but those who use it badly. But if those … what would we say of those who have flung themselves into the pits of fornication and are in a more wretched state? What of those rotting in luxury and loading their bodies with countless diseases? “But being in glory is sweet.” Nothing is more bitter than this slavery. For the vainglorious man, who wishes to please anyone at all, is more slavish than all slaves; but the one who has trampled on it, who does not care for glory from others, is above all. “But having money is delightful.” But we have often shown that those freed from it and having nothing are in greater wealth and ease. “But getting drunk is sweet.” And who would say this? So if not being rich is sweeter than being rich, and not marrying than marrying, and not being vainglorious than being vainglorious, and not living in luxury than living in luxury, then even here those not nailed to present things have the advantage. And so I say that the one, even if he is stretched on countless tortures, has good hope bearing him up; but the other, even if he enjoys countless luxuries, has the fear of what is to come troubling and confounding his pleasure. For this too is no small kind of punishment, just as its opposite is a kind of luxury and ease. And with these there is a third way too. What is it? That the things of worldly luxury do not even appear while they exist, being refuted both by their nature and by time; but those things not only exist, but remain unmoved. Do you see that we shall be able to set down not two for nothing only, but three and five and ten and twenty and countless for nothing? And so that you may learn this by an example: the rich man and Lazarus—the one enjoyed present things, the other future ones. Does it seem to you to be one and one, to be punished for all time and to go hungry for a short hour? To be sick in a corruptible body, and to be fried terribly in an immortal one? To be crowned and live in deathless luxury after that short illness, and to be tortured without end after a brief enjoyment of goods? Who would say this? For what do you want us to set down: the quantity, the quality, God’s ordering, the verdict on each? How long will you utter the words of dung beetles that roll in the mud? These are not the words of rational men: to give up a soul so precious for nothing, when one could take the heavens with a little labor. Do you want me to teach you from another side too that there is a fearful tribunal there? Open the doors of your conscience, and see the judge sitting in your mind. If you condemn yourself, though you love yourself and would not bear to give an unjust judgment, will not God much more take great care for justice and give an impartial verdict on all, rather than let everything drift idly and at random? Who would say this? No one; but Greeks and barbarians, poets and philosophers, and the whole race of men agree with us in this, even if not in the same way, and say there are tribunals in Hades; so plain and agreed is the thing. “And why does he not punish here?” someone says. So as to show his long-suffering and grant us the salvation that comes from repentance, and not make our race snatched away at once, nor snatch away beforehand from salvation those who could be saved by an excellent change. For if he had punished and destroyed at once for sins, how would Paul have been saved, or Peter, the chief teachers of the world? How would David have reaped the salvation of repentance? How the Galatians? How many others? That is why he neither exacts the penalty from all here, but from some among all, nor from all there, but from one here and another there, so as both to rouse the very insensible by those he punishes and to make them expect what is to come by those he does not punish. Or do you not see many punished here, like those buried under the tower, like those whose blood Pilate mingled with their sacrifices, like those who died an untimely death among the Corinthians for partaking of the mysteries unworthily, like Pharaoh, like those of the Jews slaughtered by the barbarians, like many others, both then and now and continually? And others who sinned much have departed without paying the penalty here, like the rich man in the story of Lazarus, like many others. ### Scripture references - 2 Cor 4:13–18: quotation, high confidence - Rom 8:24: quotation, high confidence - Rom 1:20: allusion, medium confidence - Heb 13:4: allusion, high confidence - Luke 16:19–25: allusion, high confidence - Rom 2:15: allusion, medium confidence - Rom 2:4: allusion, medium confidence - Luke 13:1–4: allusion, high confidence - 1 Cor 11:30: allusion, high confidence - Exod 14:28: allusion, medium confidence ### Translation notes - Lines are lost in the scan text (marked …): after “working for us” (the rest of 2 Cor 4:17 supplied in brackets), in the reply to “Give me today,” before “from heaven and announced,” and after “But if those”; bracketed words are supplied by sense. - “Give me today, and take tomorrow”: a saying from the hippodrome, as Chrysostom says. “I say this not to disparage marriage (for it is honorable)”: Heb 13:4; translated as written. - “Tribunals in Hades”: Greek myths of judgment of the dead (e.g. Minos and Rhadamanthys). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 9.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/9-2). ## Homily 9.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/9-1/#p-9-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s long-suffering is not to be abused; as men toil long for uncertain worldly gain, Christians should toil briefly for the certain kingdom, since at the judgment no one can help them and the punishments there are endless. ### Greek text Τοῦτα δὲ ποιεῖ, καὶ τοὺς διαπιστοῦντας τὸϊς μέλλουσι διεγείρων, καὶ τοὺς πιστεύοντας καὶ ῥᾳθυμοῦν- τὰς σπουδαιτοτέρους ποιῶν. Ὁ γὰρ θεὸς χριτὴς δίκαιος καὶ ἰσχυρὺς καὶ μαχρόθυμος, καὶ μὴ ὀργὴν ἐπάγων χαθ᾽ ἐχάστην ἥμέραν. Av δὲ τῇ μαχροθυμίᾳ παραχρησώμεθα, ἔσται χαιρὸς, ὅτε οὐδὲ βραχὺ μαχροθυμῆσει λοιπὸν, ἀλλ᾽ εὐθέως ἐπάξει.ν δίχην. Μὴ τοίνυν, ἵνα μίαν ῥοπὴν τρυφήσωμεν (τοῦτο γὰρ ὁ παρὼν Bioc). ἀπείρων αἰώνων ἐπισπασώμεθα χόλασιν, ἀλλὰ ῥοπὴν πονήσωμεν, ἵνα διηνεχῶ; στεφανωθῶμεν. Οὐχ ὁρᾶτε, ὅτι καὶ ἐν τοῖς βιωτικοῖς οὕτως οἱ πλείους τῶν ἀνθρώπων ποιοῦφι, καὶ τὸν ὀλίγον πόνον αἱροῦνται ὑπὲρ τῆς μαχρᾶς ἀναπαύσεως, :ἰ καὶ τοὐναντίον αὖτοῖς ἐχδαίνει; Ἐ-ταῦθα μὲν γὰρ ἰσομοιρία καὶ πόνων καὶ χέρδους" πολλάχις δὲ τοὔμπαλιν, ὁ μὲν πόνος ἄπειρος, ὁ δὲ χαρπὸς ὀλίγος" ἣ οὐδὲ ὀλίγος πολλάχις" ἐπὶ δὲ τῆς βασιλείας ἀντιστρόφως, ὀλίγον μὲν τὸ ἐπίπονον, πολὺ δὲ τὸ ἣδὺ καὶ ἄπειρον. Σχόπει δέ" ὁ γεωργὸς δι᾽ ὅλου πονεῖ τοῦ ἕτους, καὶ πρὸς αὐτῷ τῷ τέλει τῆς ἐλπίδος ἐκπίπτει πολλάχις τοῦ χαρποῦ τῶν πολλῶν πόνων. O χυδερνήτης πάλιν καὶ ὁ στρακιώτης μέχρις ἡλικίας ἐσχάτης ἐν πηλέμοις καὶ πόνοις, καὶ πολλάχις ἐχάτερος αὐτῶν ἀπῆλθεν, ὁ μὲν τοῦ “λοῦτου τῶν φορτίων. ὁ δὲ μετὰ τῆς νίχης καὶ τῆς ζωῆς αὐτῆς ἐκπισών. Τίνα οὖν ἕξομεν ἀπολογίαν, εἰπὲ μοι, ἐν μὲν τοῖς βιωτιχοῖς τὰ ἐπίπονα προτιμῶντες, ἵνα μιχρὸν ἀναπαυσώμεθα, ἣ οὐδὲ μιχρόν (καὶ γὰρ ἄδηλος ἢ ἐλπίς)" ἐν δὲ τοῖς πνευματιχοῖς ἀντιστρόφως τοῦτο ποιοῦντες, καὶ ἄφατον χύλασιν ἐπισπώμενοι διὰ μιχρὰν ῥᾳθυμίαν; Διὸ καρακαλῶ πάντας ὑμᾶς ὀψὲ γοῦν ποτε ἐχ τῆς παραπληξίας ταύτῆς ἀνενεγχεῖν, Οὐδεὶς γὰρ ἡμᾶς ἐξαιρήσεται ἐν ἐχείγῳ τῷ καιρῷ, οὐκ ὥδελςὃς, οὐ πατὴρ, οὐ παῖς, οὐ φίλος, οὐ γείτων, οὐκ ἄλλος οὐδείς" ἀλλ᾽ ἂν ὑπὸ τῶν ἔργων προδοθῶμεν, πάντα οἰχήσεται, καὶ ἀπολούμεθα πάντως. Πόσα ὁ πλούσιος ἐθρήνησεν ἐχεῖνος, καὶ τὸν πατριάρχην παρεχάλεσε, καὶ πεμφθῆναι τὸν Λάζαρον ἤτησεν; ᾿Αλλ᾽ ἄχουσον τί πρὸς αὐτὸν ἔλεγεν ᾿Αδραάμ. Χάος μεταξὺ ὑμῶν καὶ ἡμῶν, ὥστε μηδὲ λεσαν αἱ παρθένο: ἐκεῖναι τὰς ὁμήλιχας ὑπὲρ ὀλίγον ἐλαίου; ᾿Αλλ᾽ ἄχουσον καὶ ἐκεῖναι τί λέγουσι" Μήæotes οὗ μὴ ἀρκόσῃ ὑμῖν καὶ ἡμῖν» καὶ οὐδεὶς αὐτὰς ἴσχυσεν εἰς τὸν νυμφῶνα εἰσαγαγεῖν. Ταῦτα δὴ λογιζόμενοι καὶ ἡμεῖς ἐπιμελώμεθα τῆς ἡμετέρας ζωῆς. Ὅσους γὰρ ἂν εἴπῃς πόνους, καὶ ὅσας δ) προσενἐγχῃς τιμωρίας, οὐδὲν ἅπαντα ταῦτα ἔσται πρὸς τὰ μέλλοντα ἀγαθά. Τίθει γοῦν, εἰ βούλει, πῦρ καὶ σίδηρὸν καὶ θηρία, καὶ εἴ τι τούτων χαλεπώτερον᾽ ἀλλ' ὅμως οὐδὲ σχιὰ ταῦτα πρὸς ἐκεῖνα τὰ βασανιστήρια. Ταῦτα μὲν γὰρ ὅταν σφοδρότερον ἐπιτεθῇ, τότε μάλιστα γίνεται χοῦφα, ταχεῖαν ποιοῦντα τὴν ἀπαλλαγὴν, τοῦ σώματος οὐχ ἀρχρῦντος καὶ εἰς σφοδρότητα. καὶ εἰς μῆχος χολάσεως" ἐκεῖ δὲ οὐχ οὕτως, ἀλλ᾽ ἀμφότερα συνέρχεται, καὶ παράτασις καὶ ὑπερδολὴ, καὶ ἐν τοῖ; χρηστοῖς καὶ ἐν τοῖς λυπηροῖς. ως οὖν ἐστι λογήσει, ἵνα ἥμερον αὐτὸν ἴδωμεν τότε καὶ γαληνὸν, ἵνα τὰς ἀπειληφόρους ἑἐχείνας δυνάμεις διαφύγωμεν. Οὐχ ὁρᾷς τοὺς ἐνταῦθα στρατιώτας τοὺς τοῖς ἄρχουσι διαχονουμένους, πῶς ἕλχουσι, πῶς δεσμοῦσι, λαμπάδας ταῖς βατάνοις προσάγουσι, πῶς ἄποτέμνουσινς ᾿Αλλὰ πάντα ταῦτα παίγνια καὶ γέλως πρὸς ἐκείνας τὰς τιμωρίας. Καὶ γὰρ πρόσκαιροι αὖται αἱ χολάσεις" ἐχεῖ δὲ οὔτε ὁ σχώληξ τελεντᾷ, οὔτε τὸ πῦρ σβέννυται" καὶ γὰρ τὸ σῶμα ἄφθαρτόν ἐστιν. ᾿Αλλὰ μὴ γένοιτο πείρᾳ ταῦτα ἡμᾶς μαθεῖν, ἀλλὰ μέχρι ῥήματος στῆναι ἡμῖν τὰ φοδερά" μηδὲ παραδοθῆναι τοῖς βασανισταῖς ἐχείνοις, ἀλλ᾽ ἐνταῦθα σωφρανισθῆναι. Πόσα τότε ἐροῦμεν, ἑαυτῶν χατηγοροῦνοὐδὲν ὄφελος λοιπόν" ἐπεὶ οὐδὲ οἱ ναῦται, τοῦ πλοίου διαλυθέντος καὶ καταδύντος, ὠφελῆσαί τι δύναιντ᾽ ἂν λοιπόν" οὔτε ἰατροὶ, τοῦ κάμνοντος ἀπελθόντος" ἀλλ᾽ ἐροῦσι μὲν πολλάκις, ὅτι Τὸ καὶ τὸ ποιῆσαι ἐχρῆν, πάντα δὲ εἰχῆῇ καὶ μάτην. Ἕως μὲν γὰρ ἐχ τῆς διορθώσεως ἐλπίδες μένουσι, καὶ λέγειν ἅπαντα κκαὶ ποιεῖν χρή" ἐπειδὰν δὲ μηχέτι χύριοι μηδενὸς ὦμεν, τοῦ παντὸς [δ0Ὁ] διαφθαρέντος, εἰχῆ κκαὶ λέγεται, πάντα καὶ γίνεται. Καὶ γὰρ καὶ Ἰουδαῖοι ἐροῦσι τότε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου" ἀλλ᾽ οὐδὲν ταύτης ἀπκόνασθαι δυνήσονται τῆς φωνῆς, εἰς τὸ τὴν χόλασιν διαφυγεῖν" ὅτε γὰρ ἔδει εἰπεῖν, οὐκ εἶπον. Ἵν᾽ οὖν μὴ καὶ ἡμεῖς ἐπὶ τῆς πολιτείας τοῦτο πάθωμεν, ἐντεῦθεν ἤδη μεταδαλλώμεθα, ἵνα τῷ βήματι τοῦ Χριστοῦ μετὰ παῤῥησίας παραστῶμεν πάσης ἧς γένοιτα πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, καὶ τὰ ἑξῆς. ### English translation (Claude) He does these things both to rouse those who disbelieve the things to come and to make more earnest those who believe but are careless. “For God is a righteous judge, strong and long-suffering, not bringing on wrath every day.” But if we abuse his long-suffering, there will be a time when he will no longer be long-suffering even a little, but will at once bring on the penalty. Let us not, then, in order to live in luxury for one moment (for such is the present life), draw on ourselves the punishment of boundless ages; but let us toil for a moment, so that we may be crowned forever. Do you not see that in worldly matters too most people act so, and choose a little toil for the sake of long rest, even if the opposite turns out for them? For here there is an equal share of toil and gain, and often the reverse: the toil boundless, the fruit small, often not even small; but in the case of the kingdom it is the opposite: the toil small, the pleasure great and boundless. Consider: the farmer toils the whole year, and often at its very end he falls from the hope of the fruit of his many labors. The pilot again and the soldier spend their lives to extreme old age in wars and labors, and often each of them departs having lost, the one the wealth of his cargo, the other the victory and his very life. What defense, then, shall we have, tell me, if in worldly things we prefer labors so as to rest a little, or not even a little (for the hope is uncertain), but in spiritual things do the opposite and draw on ourselves unspeakable punishment for a little carelessness? So I urge you all, late as it is, to recover from this derangement. For no one will deliver us at that time, not brother, not father, not son, not friend, not neighbor, nor anyone else; but if we are betrayed by our works, everything will be gone, and we shall surely perish. How much that rich man lamented, and besought the patriarch, and asked that Lazarus be sent! But hear what Abraham said to him: “There is a chasm between you and us, so that not even [those who wish can cross].” … [Did not those virgins beseech] their companions for a little oil? But hear what those say too: “Perhaps there will not be enough for us and for you”; and no one could bring them into the bridal chamber. Reckoning these things, then, let us too take care of our life. For however many labors you name, however many punishments you bring forward, all these will be nothing compared with the good things to come. Set down, if you like, fire and iron and wild beasts, and anything harder than these; yet these are not even a shadow compared with those torments. For these, when applied more violently, then above all become light, bringing a quick release, as the body does not hold out either for the violence or for the length of the punishment; but there it is not so, but both come together, both duration and excess, both in good things and in painful ones. … so that we may see him gentle and serene then, so that we may escape those threatening powers. Do you not see the soldiers here who serve the magistrates, how they drag, how they bind, how they bring torches to the tortured, how they behead? But all these are toys and a laughingstock compared with those punishments. For these punishments are temporary; but there the worm does not die and the fire is not quenched; for the body is incorruptible. But God forbid that we should learn these things by experience; may the fearful things stop at words for us; may we not be handed over to those torturers, but be brought to our senses here. How much shall we say then, accusing ourselves, … with no profit any longer; since neither can sailors help at all once the ship has broken up and sunk, nor physicians once the patient has died. They will often say, “This and that should have been done,” but all idly and in vain. For while hopes from correction remain, one must say and do everything; but when we are no longer masters of anything, everything having been ruined, everything is said and done in vain. For the Jews too will say then, “Blessed is he who comes in the name of the Lord”; but they will be able to gain nothing from this cry toward escaping punishment; for when they ought to have said it, they did not. So that we too may not suffer this in regard to our way of life, let us change from here and now, so that we may stand before the judgment seat of Christ with all boldness; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit, and so on. ### Scripture references - Ps 7:11 (7:12 LXX): quotation, high confidence - Luke 16:24–26: quotation, high confidence - Matt 25:8–12: quotation, high confidence - Mark 9:48: quotation, high confidence - Matt 23:39: quotation, high confidence - 2 Cor 5:10: allusion, medium confidence ### Translation notes - Lines are lost in the scan text after the quotation of Luke 16:26, before “so that we may see him gentle,” and after “accusing ourselves” (marked …); bracketed words are supplied by sense. - “God is a righteous judge, strong and long-suffering, not bringing on wrath every day”: Ps 7:11 LXX (7:12 LXX). “The Jews too will say then, ‘Blessed is he who comes’”: Matt 23:39; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 9.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/9-4). ## Homily 10.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/10-1/#p-10-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul encourages the afflicted: the decay of the body, the earthly tent, leads to an eternal dwelling from heaven, the incorruptible body, which we should long for; but only those clothed with glory will not be found ‘naked’, for all rise, though not all to honor. ### Greek text Οἴδαμεν γὰρ, ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν. οἰκείαν ἀχειροποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς. Πάλιν τὴν προθυμίαν αὐτῶν διεγείρει διὰ τὸ πολλοὺς ἐπάγεσθαι πειρασμούς. Καὶ γὰρ εἰχὸς αὐτοὺς διὰ τὴν ἀπουσίαν τὴν αὐτοῦ, πρὸς τοῦτο ἀσθενεστέρους γεγενῆσθαι. Τί οὖν φησιν; Οὐ δεῖ θαυμάζειν, ὅτι χαχῶς πάσχομεν, οὐδ θορυδεῖσθαι" καὶ γὰρ πολλὰ χέρδη ἐντεῦθεν χαρπούμεθα. Καὶ τὰ μὲν ἔμπροσθεν εἶπεν, οἷον, ὅτι γαὶ νέχρωσιν τοῦ Ἰησοῦ περιφέρομεν, καὶ τῆς δυνάμεως αὐτοῦ ἀπόδειξιν παρεχόμεθα μεγίστην. Ἵνα γὰρ, φησὶν, ἡ ὑπερδο.λὴ τῆς δυνά» μεως ἢ τοῦ Θεοῦ" καὶ τῆς ἀναστάσεως τεχμήριον ἐχφέρομεν σαφές" Ἵνα γὰρ, φησὶν, ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν Ἐπειδὴ δὲ μετὰ πκούτων εἶπεν, ὅτι καὶ ὁ ἔσω ἡμῶν ἄνθρωπος βελτίων αίνεται οὕτως. Εἰ γὰρ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος ἡμέρᾳ καὶ ἡμέρᾳ" δεϊὶκνὺς πάλιν, ὅτι τοσούτῳ χρήσιμὸν τοῦτο τὸ μαστίζεσθαι καὶ ἐλαύνεσθαι, ἐπάγει λέγῶν, ὅτι ὅταν ὁλοσχερῶς τοῦτο γένηται, τότε τὰ μυρία ἀγαθὰ ἀναδλαστήσει τοῖς ταῦτα ὑπομεμενηχόσιν. Ἵνα γὰρ μὴ ἀχούων, ὅτι φθείρεται ὁ ἄνθρωπός σον ὁ ἔξω, ἀλγῇς, λέγει ὅτι, ὅταν παντελῶς τοῦτο γένηται, τότε μάλιστα χαρήσῃ, καὶ ἥξεις ἐπὶ βελτίονα λῆξιν. Ὥστε οὐ μόνον ἀλγεῖν οὐ δεῖ, ἐκ μέρους αὐτοῦ φθειρομένου. νῦν, ἀλλὰ καὶ τὸ ὅλον τῆς φθορᾷς ταύτης ἐπιζητεῖν" αὕτη γάρ σε μάλιστα εἰς ἀφθαρσίαν ἄγει" διὸ καὶ ἐπήγαγεν, Οἴδαμεν γὰρ ὅτι, ἐὰν ἡ ἐπίγειος ἡμῶν οἰχία τοῦ σχήνους κατα.λυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἱχίαν ἀχειροπκοίητον, αἰώνιον ὃν τοῖς οὐρανοῖς. Ἐπειδὴ γὰρ τὸν περὶ ἀναστάσεως γυμνάζει λόγον πάλιν, εἰς ἣν μάλιστα ἑνόσουν, προσλαμδάνει καὶ τὴν τῶν ἀκουόντων χρίσιν, καὶ οὕτως αὐτὸν κατασχενάζει' ἀχλ᾽ οὐχ ὁμοίως ὡς ἔμπροσθεν, ἐδ τὰ ἀλλ᾽ ὡς ἐξ ἑτέρας ὑποθέσεως εἰς τοῦτο ἐλθών' καὶ γὰρ ἦσαν διορθωθέντες ἤδη" καί φησιν, Οἴδαμεν ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σχήγους θῇ. ὅτι οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον, αἰώνιον ἐν τοῖς οὐρανοῖς. [δ0θ] Τινὲς μὲν τὴν οἰχίαν τὴν ἐπίγειον τὸν χόσμον τοῦτόν φασιν" ἐγὼ δὲ τὸ σῶμα μᾶλλον ἂν φαΐην αὐτὸν αἰνίττεσθαι. Σὺ δέ μοι σχόπει, πῶς διὰ τῶν ὀνομάτων δείχνυσι τὴν ὑπεροχὴν τῶν μελλόντων πρὸς τὰ παρόντα. Εἰπὼν γὰρ ἐπίγειον, ἀντέθηχε τὴν οὐρανίαν" εἰπὼν εἰκίαν σχήνους, καὶ τὸ εὐδιάλντον καὶ πρόσχαιρον δεί-" ξας ἐντεῦθεν, ἀντέθηχε τὴν αἰωνίαν' τὸ γὰρ τῆς σκηνῆς ὄνομα, τὸ πρόσχαιρον πολλάχις δείχνυσι. Δι φησιν, Er τῇ οἰχίᾳ τοῦ Πατρός μου μοναὶ εἰσιν. Εὶ δέ που καὶ σχηνὰς καλοίη τῶν ἁγίων τὰς ἀναπαύσεις, οὐχ ἁπλῶς σχηνὰς, ἀλλὰ μετὰ προσθήχης" οὐ γὰρ εἴπεν, Ἵνα δέξωνται εἰς τὰς σχηνὰς αὐ- «τῶν, ἀλλ᾽, Εἰς τὰς αἰωνίους σχηνάς. Εἰπὼν δὲ καὶ ᾿ἈΑχειροποίητον, ἡνίξατο τὴν χειροποίητον. Τί οὖν; τὸ σῶμα χειροποίητον; Οὐδαμῶς" ἀλλ᾽ ἢ τὰς οἰχίας ἐνταῦθα αἰνίττεται τὰς χειροποιήτους" ἣ εἰ μὴ τοῦτο, ἀλλ᾽ οἰχίαν σχήνους τὸ σῶμα ἐχάλεσε τὸ ἀχειροποίητον. Οὐ γὰρ πρὸς ἀντιδιαστολὴν τούτου ἀντέθηχεν, ἀλλ᾽ αὔξων τὰ ἐγχώμια, καὶ προστιθεὶς τοὺς ἐπαίγους. Καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἱκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες. Ποῖον οἰχητήριον; εἰπέ μοι. Τὸ σῶμα τὸ ἄφθαρτον. Καὶ διὰ τί στενάζομεν νῦν; Ἐπειδὴ πολλῷ βέλτιον ἐχεῖνο. Ἐξ οὐρανοῦ δὲ αὐτό φησι διὰ τὸ ἄφθαρτον. Οὐ γὰρ δὴ ἄνωθεν ἡμῖν χάτεισι σῶμα, ἀλλὰ τὴν ἐχεῖθεν πεμπομένην χάριν δηλοξ τῷ ὀνόματι “οὕτῳ. Τοσοῦτον οὖν οὐ δεῖ ἀλγεῖν ἐπὶ τοῖ; χατὰ μέpoc πειρασμοῖς, ὅτι καὶ τὸ καθολιχὸν δεῖ ζητεῖν" ὧσανεὶ ἔλεγε, Στένεις ὅτι διώχῃ, ὅτι φθείρεταί σου ὁ ἄνθρωπος ὁ ἔξω; στέναξον ὅτι οὐ μεθ᾽ ὑπερόολῆς “οὔτο γίνεται, μηδὲ ὁλοχλήγως φθείρεται. Εἶδες πῶς εἰς τοὐναντίον περιέτρεψε τὸν λόγον, ἀποδείξας, ὅτι ὑπὲρ τούτων δεῖ στενάζειν μὴ γινομένων ὁλοχλήρως, ὑπὲρ ὧν μερικῶς γινομένων ἐστέναζον; Διὰ τοῦτο οὐδὲ σχῆνος αὐτὸ χαλεῖ λοιπὸν, ἀλλ᾽ οἰκητήριον" καὶ μάλα εἰκότως. H μὲν γὰρ σχηνὴ χαταλύεται ῥᾳδίως, ἔχεῖνο δὲ μένει διηνεχῶς. ΕΖ γε καὶ ἐνδυσάμενοι 5. οὗ γυμνοὶ εὑρεθησόμεθα. Τουτέστι, κἂν ἀποθώμεθα τὸ σῶμα, οὐ χωρὶς σώματος, ἐχεῖ παρασττσόμεθα, ἀλλὰ καὶ μετὰ τοῦ αὐτοῦ ἀφθάρτον γενομένου. Τινὲς δέ φασιν, ὃ καὶ μάλιστα ἐγχριτέον" Εἴπερ καὶ ἐνδυσάμενοι, οὗ γυμνοὶ εὑρεθησόμεθω. να γὰρ μὴ ἀπὸ τῆς ἀναστάσεως πάντες θαῤῥῶσι, φησίν’ Εἴ γε καὶ ἐνδυσάμενοι" τουτέστιν, ἀφθαρσίαν καὶ σῶμα ἄφθαρτον λαδόντες" οὐ γυμνοὶ δὑρεθησόμεθα, δόξης καὶ ἀσφαλείας. Ὃ καὶ ἐν τῇ πρὸ ταύτη; πρὸς Κορινθίους ἔλεγεν, ὅτι Πάντες μὲν ἀναστησόμεθα, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι" καὶ, Ἔστι σώματα ἐπουράνια, καὶ σώματα ἐπίγεια. Ἢ μὲν γὰρ ἀνάστασις χοινὴ πάντων, ἡ δὲ δόξα οὐχέτι χοινὴ, ἀλλ᾽ οἱ μὲν ἐν τιμῇ, οἱ δὲ ἐν ἀτιμίᾳ, καὶ οἱ μὲν εἰς βασιλείαν, οἱ δὲ εἰς χόλασιν ἀναστήσονται. Τοῦτο γοῦν καὶ ἐνταῦθα ἐδήλωσεν εἰπὼν, Εἴ γ ἐγδυσάμεγοε, οὗ γυμνοὶ εὑὐρεθησόμεθα. Καὶ γὰρ οἱ ὄντες δν τῷ σκήνει τούτῳ, στενάζομεν, ἐφ᾽ ᾧ οὐ θέλομεν' ### English translation (Claude) “For we know that if the earthly house of our tent is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” Again he rouses their eagerness, because many temptations were coming upon them. For it was likely that through his absence they had become weaker in this respect. What then does he say? “We must not wonder that we suffer ill, nor be troubled; for we reap many gains from it.” Some he mentioned earlier: that we carry about the dying of Jesus, and give the greatest proof of his power (“so that the surpassing greatness of the power,” he says, “may be of God”), and bring forward a clear token of the resurrection (“so that the life of Jesus,” he says, “may be manifested in our mortal flesh”). And since besides these he had said that our inner man too becomes better in this way (“for even if our outer man is wasting away, [the inner is renewed] day by day”), showing again that being scourged and persecuted is so useful, he goes on to say that when this is complete, then countless goods will spring up for those who have endured these things. “So that you may not grieve, hearing that your outer man is wasting away,” he says, “when this happens completely, then above all you will rejoice and come to a better lot. So not only must you not grieve that it is partly wasting away now, but you must even seek the whole of this decay; for it leads you above all to incorruption.” That is why he added, “For we know that if the earthly house of our tent is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” For since he again exercises his argument about the resurrection, in which they were especially sick, he takes in the judgment of his hearers too, and so establishes it; but not as before, … but as coming to it from another subject; for they had already been corrected. And he says, “We know that if the earthly house of our tent is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” Some say that the earthly house is this world; but I would rather say that he is hinting at the body. And see how by the names he shows the superiority of things to come over present ones. Having said “earthly,” he set against it the heavenly; having said “house of a tent,” and so shown its easy dissolution and temporariness, he set against it the eternal; for the word “tent” often shows what is temporary. That is why he says, “In my Father’s house are many dwelling places.” And if he anywhere calls the resting places of the saints tents, it is not simply tents but with an addition; for he did not say, “that they may receive them into their tents,” but “into the eternal tents.” And by saying “not made with hands,” he hinted at what is made with hands. What then? Is the body made with hands? Not at all; but either he is hinting here at houses made with hands, or, if not this, he called the body that is not made with hands a house of a tent. For he did not set it against this by way of contrast, but increasing the praises and adding to the commendation. “For in this we groan, longing to put on our dwelling from heaven.” What dwelling, tell me? The incorruptible body. And why do we groan now? Because that is much better. He says it is “from heaven” because of its incorruption. For surely a body does not come down to us from above; but by this name he means the grace sent from there. “So far, then, must we be from grieving at partial temptations that we must even seek the whole”; as if he said, “Do you groan because you are persecuted, because your outer man wastes away? Groan rather because this does not happen to the full, and it does not waste away completely.” Do you see how he turned the argument to the opposite, showing that they must groan over these things not happening completely, over which they groaned when they happened partly? That is why he no longer calls it a tent, but a dwelling, and very rightly. For a tent is easily taken down, but that remains forever. “If indeed, when we have put it on, we shall not be found naked.” That is, even if we lay aside the body, we shall not stand there without a body, but with the same one become incorruptible. But some say—and this is especially to be approved—“If indeed, having put it on, we shall not be found naked.” For so that not all might take confidence from the resurrection, he says, “if indeed, having put it on,” that is, having received incorruption and an incorruptible body, “we shall not be found naked” of glory and safety. This he said in the letter to the Corinthians before this one too: “We shall all rise, but each in his own order”; and, “There are heavenly bodies and earthly bodies.” For the resurrection is common to all, but the glory is no longer common; some will rise in honor and others in dishonor, some to a kingdom and others to punishment. This he showed here too, saying, “If indeed, having put it on, we shall not be found naked.” “For we who are in this tent groan, because we do not wish …” ### Scripture references - 2 Cor 5:1–4: quotation, high confidence - 2 Cor 4:10–11: quotation, high confidence - 2 Cor 4:7: quotation, high confidence - 2 Cor 4:16: quotation, high confidence - John 14:2: quotation, high confidence - Luke 16:9: quotation, high confidence - 1 Cor 15:22–23: quotation, medium confidence - 1 Cor 15:40: quotation, high confidence ### Translation notes - A few words are lost in the scan text (marked …; bracketed words supplied by sense). - Chrysostom reports two readings of 2 Cor 5:3 and prefers the second (not found naked of glory). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 10.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/10-1). ## Homily 10.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/10-1/#p-10-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul groans not to be rid of the body but for its corruption to be swallowed up by life, as God intended from creation and pledged by the Spirit; Christians can therefore face death with courage, desiring to be at home with the Lord, though what matters most is to please him whether here or there. ### Greek text Ἐνταῦθα πάλιν ὁλοσχερῶς καὶ σαφῶς ἀπέφραξε τὰ στόματα τῶν αἱρετιχῶν, δείξας ὅτι οὐ περὶ σώματὸς ἁπλῶς διαλέγεται ἄλλου καὶ ἄλλου, ἀλλὰ περὶ φθορᾶς καὶ ἀφθαρσίας. Οὐ γὰρ διὰ τοῖτο στενάζομον, φησὶν, ἵνα τοῦ σώματος ἀπαλλαγῶμεν (τοῦτο γὰρ οὐδὲ ἐχδύσααθαι βουλόμεθα), ἀλλὰ τῆς φθορᾶς τῆς ἐν αὖτῷ σπεύδομεν ἐλευθερωθῆναι. Δ'ό φησιν, Οὐ θέλομεν ἐχδύσασθαι τὸ σῶμα, ἀλλ᾽ ἐπενδύσασθαι αὐτῷ τὴν ἀφθαρσίαν. Εἶτα καὶ ἑρμηνεύει αὐτό Ἵνα καταποθῇ τὸ φθαρτὸν ὑπὸ τῆς ζωῆς. Ἐπειδὴ γὰρ πολλοῖς φορτιχὸν εἶναι ἐδόχει τὸ ἀποθέσθαι τὸ σῶμα, καὶ ταῖς ψήφοις ταῖς ἀπάντων ἠναντιοῦτο λέγων, ὅτι Στενάζομεν, οὐ βουλόμενοι αὐτοῦ ἀπαλλαγῆναι; (εἰ γὰρ τοιαῦτα πάσχει, καὶ ὀδύρεται αὐτοῦ ἡ ψυχὴ χωριζομένη, πῶς σὺ λέγεις, φησὶν, ὅτι στενάζομεν, ἐπειδὴ οὐ χωριζόμεθα αὐτοῦ;) ἵν᾽ οὖν μὴ ταῦτα αὐτῷ ἀν"υποφέρηται, οὐδὲ ἐγὼ τοῦτο λέγω, φτοὶν, ὅτι δια τοῦτο στενάζομεν, ἵνα αὐτὸ ἀποθώμεθα (οὐδεὶς γὰρ ἀλύπως αὐτὸ ἀποτίθεται" ὅπου γε καὶ περὶ Πέτρου φησὶν ὁ Χριστὸς, ὅτι Ζώσουσί σε, καὶ ἄξουσιν ὅπου οὐ θέλεις), ἀλλ᾽ ἵνα ἐπενδυσώμεθα αὐτῷ τὴν ἀφθαρσίαν. Καὶ γὰρ τοῦτό ἐστιν, ᾧ τὸ σῶμα βαρυνόμεθα" οὐχ ὅτι σῶμα, ἀλλ᾽ ὅτι φθαρτὸν περιχείμεθα σῶμα καὶ παθητόν" τοῦτο γὰρ ἡμῖν καὶ τὴν λύπην παρἐχει" ἀλλὰ ἀναλίσχει καὶ δαπανᾷ τὴν φθορὰν ἡ ζωὴ παραγινομένη, τὴν φθορὰν, οὐ τὸ σώμα. Καὶ πῶς γίνεται τοῦτο; φησί, Μὴ ζήτει, ὁ Θεὸς ποιεῖ" μὴ περιἐργάζου. Atd καὶ ἑπέγαγεν, Ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο, Θεός. Ἐντεῦθεν δείκνυσι καῦτα ἄνωθεν προτυπωθέντα. Οὐ γὰρ νῦν τοῦτο ἔδοξεν ", ἀλλ᾽ ὅτε ἐξ ἀρχῆς ἔπλαττεν ἡμᾶς ἀπὸ γῆς, καὶ τὸν ᾿λδὰμ. ἐδημιούργει" οὐχ εἰς τοῦτο δὲ ἐδημιούργει, ἵνα ἀποθάνῃ, ἀλλ᾽ ἵνα καὶ ἀθάνατον ἐργάτηται. Εἶτα τὸ ἀξιόπιστον δεικνὺς, καὶ τὴν ἀπόδειξιν παρέχων, ἐπήγαγεν, Ὁ καὶ δοὺς τὸν ἀῤῥαδῶνα τοῦ Πνεύματος. Καὶ γὰρ καὶ τότε ἐπὶ τούτῳ διέπλασε, καὶ νῦν εἰς τοῦτο χατειργάσατο διὰ τοῦ βαπέίσματος, καὶ τούτου παρέσχεν ἡ μῖν ἐνέχυρον οὐ μικρὸν, τὸ Πνεῦμα τὸ ἅγιον. Συνεχῶς δὲ ἀῤῥαδῶνα καλεῖ, ὀφειλέτην αὐτὸν ἀποδεῖξαι βουλόμενος τοῦ παντὸς, καὶ ἀξιοπιστότερον καὶ ἐντεῦθεν τοῖς παχυτέροις χαταστῇσαι τὸν λόγον. Θαῤῥοῦντες οὖν πάντοτε, καὶ εἰδότες. Τὸ θαῤῥοῦντες, πρὸς τοὺς διωγμοὺς, πρὸς τὰς ἐπιδουλὰς, πρὸς τοὺς θανάτους τοὺς συνεχεῖς εἴρηται" ὡς ἂν εἰ ἔλεγεν, Ἐλαύνει σέ τις καὶ διώχει καὶ ἀναιρεῖ; μὴ καταπέσῃς᾽ ὑπὲρ σοῦ τὸ πᾶν γίνεται" μὴ φοδηθῇς, ἀλλὰ θάῤῥει. Καὶ γὰρ δι᾽ ὃ οτενάζεις καὶ ἀλγεῖς, ὅτι φθορᾷ δουλεύεις, τοῦτο ἀναιρεῖ λοιπὸν ἐκ τοῦ μέσου, καὶ ταχύτερόν σε ταύτης ἀπαλλάιτει τῆς δουλείας. Διὸ καὶ λέγει, Θαῤῥοῦντες οὖν πάγτοτε, οὐχὶ ἐν ταῖς ἀνέσεσιν, ἀλλὰ καὶ ἐν ταῖς θλίψεσι, καὶ εἰδότες ὅτι ἐνγδημοῦντες ἐν τῷ σώματι, ἀποδημοῦμεν ἀπὸ τοῦ Κυρίου" διὰ πἰστεὼς γὰρ περιπατοῦμεν, οὐ διὰ εἴδους" θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν ἀκοδημῆσαι ἐκ τοῦ σώματος, καὶ ἐνδημῆσαι πρὸς τὸν Κύριον. Τὸ μεῖζον κάντων ὕστεραν τέθειχε᾽ τοῦ γὰρ ἄφθαρτον λαδεῖν τὸ μετὰ Χριστοῦ εἶναι βέλτιον. ει Ὃ δὲ λέγει, τοῦτό ἐστιν’ Οὐ σδέννυσιν ἡμῶν τὴν ζωῆν ὁ πολεμῶν καὶ ἀναιρῶν" μὴ φοδηθῇς’ θάῤῥει χαταχοπτόμενος, Οὐ γὰρ μόνον φθορᾶς σε ἀπαλλάττει καὶ βάρους, ἀλλὰ καὶ τῷ Κυρίῳ σε παραπέμπει ζαχέως. Διὸ οὐδὲ εἶπεν, “Ὄντες ἐν τῷ σώματι, ὡς ἐν ἀλλοτρίᾳ ὄντων καὶ ξένῃ. Εἰδότες οὖν δει ἐνξημοῦντες ἐν τῷ σώμαει, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου" θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν ἐκδημῆσαι ἀπὸ τοῦ σώματος, καὶ ἐνδημῆσαι πρὸς τὸν Κύριον. Εἶδες πῶς τὰ λυπηρὰ ἀποχρυψάμενος, τὰ ὀνόμᾶτα τοῦ θανάτου καὶ τῆς τελευτῆς, τὰ σφόδρα πον θεινὰ ἄντ᾽ αὐτῶν τέθειχεν, ἐνδημίαν αὐτὰ καλῶν πρὸς τὸν Θεόν" καὶ τὰ δοχοῦντα εἶναι γλυχέα ἀφεὶς, τὰ τῆς ζωῆς, ἀπὸ τῶν λυπηρῶν αὐτὰ ὠνόμασεν, ἐχδηιείαν ἀπὸ Κυρίου τὴν ἐνταῦθα καλέσας ζωήν; Τοῦ. 1τὸ δὲ ἐποίησεν, ἵνα μηδεὶς μὴτε τοῖς παροῦσιν ἐμφιλοχωρῇ. ἀλλὰ καὶ βαρύνηται, μήτε μέλλων τελευτᾷν ἀλύῃ, ἀλλὰ καὶ καίρῃ, ὡς ἐπὶ μείζονα ἀπιὼν ἀγαθά. Εἴτα ἵνα μηδεὶς εἴπῃ, ἀχούων, ὅτι ᾿Εχδημοῦμεν ἀπὸ τοῦ Κυρίου, Τί ταῦτα λέγεις, ἀλλοτριούμεθα οὖν αὐτοῦ ἐνταῦθα ὄντες; προδιώρθωσε τοῦτο εἰπὼν, Διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους" καὶ ἐνκαῦθα μὲν αὐτὸν ἴσμεν, ἀλλ᾽ οὐχ οὔτω σαφῶς. Ὃ καὶ ἀλλαχοῦ λέγει, Ἐν ἐσόπτρῳ, καὶ, Ἐν αἰνίγματι. Θαῤῥοῦμεν δὲ καὶ εὐδοκοῦμεν. Βαβαὶ, ποῦ τὸν λόγον περιήγαγεν! εἰς ἐπιθυμίαν ἄχραν τελευτῆς, τὸ φορτιχὴν ἡδὺ δείξας, καὶ τὸ ἡδὺ φορτιχόν᾽ τὸ γὰρ, Εὐδοκοῦμεν,, ἐπιθυμοῦμεν, φησί. Τί ἐπιθυμοῦμεν; »Ἐκδημῆσαι ἐκ τοῦ σώματος, καὶ ἐνγδημῆσαι πρὸς Κύριον. «Τοῦτο δὲ ἀεὶ ποιεῖ, ὃ καὶ ἔμπροσθεν ἔδειξα, εἰς τἀναντία περιτρέπων τὸν λόγον τῶν ἀντιλεγόντων αὐτῷ. Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες, εὐάρεστοι αὑτῷ εἶναι. Τὸ γὰρ ζὴτούμενον τοῦτό ἐστι, φησὶν, ἄν τε ἐχεῖ ὦμεν, ἄν τε ἐνταῦθα, κατὰ γνώμην αὐτοῦ ζῇν" τοῦτο γάρ ἔστι τὸ προηγούμενον. “Ὥστε ἐντεῦθεν ἤδη τὴν βασιλείαν ἔχεις ἄνευ ζοχιμῆς, Ἵνα γὰρ μὴ πάλιν εἰς τοσαύτην ἐλθόντες ἐπιθν; “ν ἀλύωσι πρὸς τὴν μέλλησιν τῆς ἐπιδημίας, ἐντεῦθε. ἤδη δίδωσιν αὑτοῖς τὸ κεφάλαιον πῶν ἀγαθῶν. Τί δὲ τιῦτό ἔστι; Τὸ εὐαρέστους εἶναι. Οὐδὲ γὰρ τὸ ἀπελθεῖν ἁπλῶς καλὸν, ἀλλὰ τὸ εὐδοχιμοῦντα, δι᾽ ὃ γίνεται χαλὸν χἀχεῖνο ᾿ οὐδὲ τὸ ἁπλῶς ἐνταῦθα εἶναι βαρὺ, ἀλλὰ τὸ προσ- ### English translation (Claude) [“… to be unclothed, but to be further clothed.”] Here again he completely and clearly stopped the mouths of the heretics, showing that he is not speaking simply of one body and another, but of corruption and incorruption. “For we do not groan for this,” he says, “to be rid of the body (for we do not even wish to put it off), but we are eager to be freed from the corruption in it.” That is why he says, “We do not wish to put off the body, but to put incorruption on over it.” Then he explains it: “so that what is mortal may be swallowed up by life.” For since to many it seemed burdensome to lay aside the body, and he would be contradicting everyone’s judgment in saying, “We groan, wishing to be rid of it” (“For if the soul suffers such things and laments when it is separated from it, how do you say,” someone says, “that we groan because we are not separated from it?”), so that this might not be objected against him, “neither do I say,” he says, “that we groan for this, to lay it aside (for no one lays it aside without pain, since even of Peter Christ says, ‘They will gird you and carry you where you do not wish’), but to put incorruption on over it.” For this is what weighs us down in the body: not that it is a body, but that we are clothed in a body that is corruptible and subject to suffering; for this is what causes us grief. But life, when it comes, consumes and spends the corruption—the corruption, not the body. “And how does this happen?” someone says. Do not inquire; God does it; do not meddle. That is why he added, “He who has prepared us for this very thing is God.” From this he shows that these things were prefigured from the beginning. For this did not seem good to him now, but when from the beginning he fashioned us from the earth and created Adam; and he created him not so that he should die, but so as to make him immortal too. Then, showing its trustworthiness and giving proof of it, he added, “who has also given us the pledge of the Spirit.” For both then he fashioned us for this, and now he has prepared us for it through baptism, and has given us no small security for it, the Holy Spirit. He calls it a pledge continually, wishing to show God a debtor for the whole, and to make his statement more credible to the duller ones from this too. “Being always of good courage, then, and knowing.” “Of good courage” is said with regard to persecutions, plots, continual deaths; as if he said, “Does someone drive you out, pursue you, kill you? Do not lose heart; everything happens for your sake. Do not fear, but be of good courage. For the very thing over which you groan and grieve, that you are a slave to corruption, he removes from the midst, and frees you the sooner from this slavery.” That is why he says, “Being always of good courage,” not in times of ease only but in afflictions too, “and knowing that while we are at home in the body we are away from the Lord; for we walk by faith, not by sight; we are of good courage, and would rather be away from the body and at home with the Lord.” He put the greatest thing of all last; for to be with Christ is better than to receive incorruption. What he means is this: “The one who wars against us and kills us does not quench our life. Do not fear; be of good courage when you are cut to pieces. For he not only frees you from corruption and weight, but sends you swiftly to the Lord.” That is why he did not even say, “being in the body,” but “at home in the body,” as of those dwelling in a foreign and strange land. “Knowing, then, that while at home in the body we are away from the Lord, we are of good courage, and would rather be away from the body and at home with the Lord.” Do you see how, hiding the painful names of death and dying, he set very desirable ones in their place, calling it being at home with God; and leaving aside what seemed sweet, the things of this life, he named them from painful things, calling life here being away from the Lord? He did this so that no one might either be fond of present things, but rather be weighed down by them, or be distressed when about to die, but even rejoice, as going away to greater goods. Then, so that no one, hearing “we are away from the Lord,” might say, “What are you saying? Are we estranged from him while we are here?” he corrected this in advance, saying, “For we walk by faith, not by sight.” “Even here we know him, but not so clearly”; as he says elsewhere, “in a mirror” and “in a riddle.” “We are of good courage and would rather.” Wonderful! Where he has led the argument round to: to an extreme desire for death, showing the burdensome to be sweet and the sweet burdensome. For “we would rather” means “we desire.” What do we desire? “To be away from the body and at home with the Lord.” He always does this, as I showed earlier too, turning the argument of his opponents to the opposite. “So we make it our aim, whether at home or away, to be pleasing to him.” “For this is what is sought,” he says, “whether we are there or here, to live according to his will; for this is the chief thing. So from here you already have the kingdom, without a test.” For so that they might not again, coming to such a desire, be distressed at the delay of their going home, he gives them from here already the chief of goods. What is it? To be pleasing. For neither is departing simply good, but departing while approved, which makes that good too; nor is being here simply burdensome, but [offending] … ### Scripture references - 2 Cor 5:4–9: quotation, high confidence - John 21:18: quotation, high confidence - Gen 2:7: allusion, high confidence - 1 Cor 13:12: quotation, high confidence - Phil 1:23: allusion, medium confidence - Rom 8:21: allusion, medium confidence ### Translation notes - The section begins without the end of 2 Cor 5:4 (supplied in brackets) and ends mid-sentence; a few further words are lost (marked …). - “Stopped the mouths of the heretics”: those who denied the resurrection of the same body; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 10.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/10-2). ## Homily 10.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/10-1/#p-10-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Departing the body is not enough without virtue, for all must appear before Christ’s judgment seat to receive according to what they did in the same body that rises; Chrysostom bids his hearers picture that judgment, where loss of glory and the torments of Gehenna await the unrepentant. ### Greek text Μὴ τοίνυν νόμιζε τὴν ἐχ τοῦ σώματος ἀπον δημίαν ἀρχεῖν" ἀρετῆς γὰρ πανταχοῦ χρεία, “Ὥσπερ γὰρ εἰπὼν ἀνάστασιν, οὐκ ἀφῆχεν αὐτῇ θαῤῥεῖν μόνον, λέγων, ΕΣ γε καὶ ἐνδυσάμενοι, οὗ γυμνοὶ εὖ ροθησόμεθα" οὕτω καὶ ἀποδημίαν δείξας, ἵνα μὴ νομίσῃς αὐτὴν ἀρχεῖνε σοι πρὸς σωτηρίαν, τὸ, Εὐαρέστους δεῖ εἶναι, προσέθηχεν. Ἐπειδὴ τοίνυν προέτρεψεν ἀπὸ πολλῶν χρηστῶν, λοιπὸν καὶ ἀπὸ «ὧν σχκυθρωποτέρων φοδεῖ. Τὸ γὰρ συμφέρον καὶ ἐν τῇ κτήσει τῶν ἀγαθῶν καὶ ἂν τῇ φυγῇ τῶν κακῶν συνίσταται, ὅπερ ἐστὶ γέεννα καὶ βασιλεία. Ἐπειδὴ δὲ τοῦτο μείζονα ἔχει τὴν ἰσχὺν, τὸ φυγεῖν χόλασιν (ἔνθα μὲν γὰρ μέχρι τοῦ μὴ λαδεῖν τὰ ἀγαθὰ ἢ ζημία, εὐκόλως οἱ πολλοὶ τοῦτο οἴσουσιν" ἂν δὲ καὶ μέχρι τοῦ κακῶς παθεῖν, οὐκέτι " ἔδει μὲν γὰρ ἐχείνην ἀφόρητον νομίζειν, ἀλλὰ διὰ τὴν ἀσθένειαν τῶν πολλῶν καὶ τὸ χαμαίζηλον, τοῦτο φαίνεται αὐτοῖς χαλεπώτερον)" ἐπεὶ οὖν οὐχ οὕτω διεγείρει τὸν ἀκροατὴν τὸν πολὺν ἡ τῶν ἀγαθῶν δόσις, ὡς ἡ τῶν χολάσεων ἀπειλὴ, ἀναγκαίως ἐνταῦθα χαταλύει, λέ- Ἴων" Τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσϑεν τοῦ βήματος τοῦ Χριστοῦ. Εἶτα φοδῆσας καὶ χατασείσας τῇ μνήμῃ τοῦ βήματος ἐκεΐνον τὸν ἀχούοντα, οὐδὲ ἐνταῦθα χωρὶς τῶν χρηστῶν τέθειχε σὰ λυπηρὰ, ἀλλὰ ἀνέμιξέ τινα ἡδονὴν, εἰπε," Ἵνα ἕχαστος κομίσηται τὰ διὰ τοῦ σώματις. ἴσα ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. Ταῦτα δὲ λέγων, τούς τε χατωρθωχότας καὶ ἐλαυνομένους ἀνιστᾷ ταῖς ἐλπίσι, τούς τε ἀναπεπτωκότας σπουδαιοτέρους ποιεῖ τῷ φόδῳ. Καὶ τὸν περὶ τῆς ἀναστάσεως δὲ τῶν σωμάτων ἐβεβαίου λόγον. Οὐ γὰρ δήπον τὸ διαχοντ,σάμενον εἰς τοῦτο χἀχεῖνο, τῶν ἀμοιδῶν ἔξω στήψεται, φησίν’ ἀλλὰ μετὰ τῆς ψυχῆς τὰ μὲν χολάζεται, τὰ δὲ στεφανοῦται. ᾿Αλλά τινες τῶν αἱρετικῶν φασιν, ὅτι ἕτερον ἐγείρεται σῶμα. Πόθεν; εἰπέ μὸι’ ἄλλο ἥμαρτε, καὶ ἄλλο κολάζεται; ἄλλο κατώρθωσε, καὶ ἄλλο στεφανοῦται; Τί δὲ ἐρεῖτε λέγοντι Παύλιρ, Οὐ θέλομεν ἐκδύσασθαι, ἀ.1.} ἐπενδύσασθαι; πῶς δὲ τὸ φθαρτὸν ὑπὸ τῆς ζωῆς καταπίνεται; Οὐ γὰρ εἴπεν, Ἵνα καταποθῇ τὸ θνητὸν ἣ τὸ φθαρ» τὸν σῶμα ὑπὸ τοῦ ἀφθάρτου σώματος" ἀλλ᾽, Ἵνα ἡ φθορὰ ὑπὸ τῆς ζωῆς. Τότε γὰρ τοῦτο γίνεται, ὅταν τὸ αὐτὸ ἐγείρηται σῶμα ἐὰν δὲ ἐχεῖνο ἀφεὶς, ἄλλῃ χατασχενάσῃ, οὐκέτι καταπίνεται, ἀλλὰ μένει ἢ φθορὰ κρατήσασα. Διὰ τοῦτὸ οὐ γίνεται τοῦτα, ἀλλὰ δεῖ τὸ φθαρτὸν τοῦτο, τουτέστι, τὸ σῶμα, ἐνδύσασθαι ἀφθαρσίαν. Τὸ γὰρ σῶμα μέσον ἐστὶ, νῦν μὲν ἐν τούτῳ γενόμενον, ὕστερον δὲ ἐσόμενον ἐν ἐχείνῳ᾽ καὶ διὰ τοῦτο ἐν τούτῳ πρώτῳ, ἐπειδὴ τὴν ἀφθαρσίαν λυθῆναι οὐχ ἕνι, Οὐ γὰρ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ, φησίν" ἐπεὶ πῶς ἕνι ἀφθαρσία; ἀλλὰ τοὐναντίον, χαταπίνεται ἡ φθορὰ ὑπὸ τῆς ζωῆς" τοῦτο μὲν γὰρ ἐκείνου περιγίνεται, ἐχεῖνο δὲ τούτου οὐκέτι. “Ὥσπερ γὰρ χηρὸς, λύεται μὲν ὑπὸ πυρὸς, αὐτὸς δὲ οὐκέτι λύει τὸ πῦρ" οὕτω καὶ ἡ φθορὰ τήκεται ὑπὸ τῆς ἀφθαρσοίᾳς καὶ ἀφανίζεται, αὕτη δὲ ἐχείνης χρατῆσαι οὐδέποτε δύναται, ᾿Αχούσωμεν τοίνυν τῆς Παύλου φωνῆς λεγούσης, ὅτι Δεῖ ἡμᾶς παραστῆναι τῷ βήματι τοῦ Χριστοῦ, καὶ ὑπογράψωμεν ἐχεῖνο τὸ δικαστήριον, καὶ νομίσωμεν αὐτὸ παρεῖναι νῦν, καὶ τὰς εὐθύνας ἀκαιτεῖσθαι. Ἐγὼ γὰρ αὐτὸ πλατύτερον ἐρῶ. Παῦλος γὰρ, ἐπειδὴ περὶ θλίψεὼς" ἦν ὁ λόγος αὐτῷ, καὶ οὐ» ἐδούλετο πάλιν θλῖψαι αὐἐδ τοὺς, οὐχ ἐνδιέτριψε τῷ λόγῳ, ἀλλ᾽ ἐν βραχεῖ τὸ στῦφην Ξἐπὼν, Ἔχαστος κομίσεται πρὸς ἃ ἔπραξε, ταχέως ποαιρέδραμε. Νομίσωμεν οὖν αὐτὸ παρεῖναι νῦν, καὶ ἕχαστος τὸ ἑαυτοῦ συνειδὸς ἀναλογιζέσθω, καὶ ἤδη λογιζέσθω παρεῖναι τὸν Δικαστὴν, καὶ πάντα ἀναχαλύπτεσθαι καὶ εἰς μέσον ἄγεσθαι " οὐ γὰρ παραστῆναι ἡμᾶς ἁπλῶς δεῖ, ἀλλὰ καὶ φανερωθῆναι. ρα οὐκ Fi δὲ νῦν οὔπω τοῦ πράγματος παρόντο:, ἀλλὰ ἁπλῶς καθ᾽ ὑπόθεσιν δοθέντος καὶ λογισμῷ τυπωθέντος, ἀπωλόμεθα ὑπὸ τοῦ συνειδότος" τί ποιήσομεν, ὅταν «παραγένηται, ὅταν ἡ δὶχυυμένη πᾶτα παρῇ, ὅταν ἄγγελοι καὶ ἀρχάγγελοι, ὅταν ἐπάλληλοι τάξεις, καὶ δρόμος ἁπάντων, καὶ ἀρπαγαὶ ἐπὶ τῶν νεφελῶν, καὶ παράταξις τρόμου γέμουσα; ὅταν αἱ σάλπιγγες αἱ ἐπάλληλοι, αἱ συνεχεῖς ἐκεῖναι φωναί; Εἰ γὰρ μὴ γέεννα ἦν, τὸ ἐν τοσαύτῃ λαμπρότητι ἀπωσθῆναι, καὶ ἄτιμον ἀναχωρῆσαι, πόση κόλασις; Καὶ γὰρ εἰ νῦν, βασιλέως εἰσελαύνοντος καὶ τῶν μετ᾽ αὐτοῦ, ϑεωροῦντες ἕχαστος τὴν ἑαυτοῦ πενίαν, οὐ τοσαύτην ἀπὸ τῆς θέας λαμδάνομεν ἡδονὴν, ὅσην ἀπὸ τοῦ μηδενὸς μετέχειν τῶν περὶ τὸν βασιλέα, μηδὲ ἐγγὺς εἶναι τοῦ κρατοῦντος, ἀθυμίαν ὑπομένομεν᾽ τί τότε ἔσται; ἢ μιχρὰν εἶναι νομίζεις χόλασιν τὸ μὴ χατατάττεσθαι ἐν ἐχείνῳ τῷ χορῷ, τὸ μὴ καταξιοῦσθα: τῆς ἀποῤῥήτου δύξης, τὸ τῆς πανηγύρεως ἐχείνης καὶ τῶν ἀφράστων ἀγαθῶν πόῤῥω που καὶ μαχρὰν ἀπεῤῥῖφθαι; “Ὅταν δὲ καὶ σχότος ἧ, καὶ βρυγμὸς ὀδόντων, καὶ δεσμὰ ἄλυτα, κἂὶ σχώληξ ἀτελεύτητος, καὶ πὸὴρ ἄσδεστον, καὶ θλῖψις καὶ στενοχωρία, καὶ Ὑλῶσσαι τηγανιζόμεναι, χαθάπερ ἡ τοῦ πλουσίου, καὶ ὀλοφυρώμεθα, καὶ μηδεὶς ἀχούῃ, καὶ στένωμεν καὶ βρύχωμεν ὑπὸ τῶν ἀλγηδόνων, καὶ μηδεὶς προσἐκῇ, καὶ πανταχοῦ βλέπωμεν. καὶ μηδαμοῦ μηδεὶς ὁ παραμυθούμενος ἧ " ποῦ τάξομεν τοὺς ἐν τούτοις ὄντας : τί δὲ ἐχείνων ἀθλιώτερον τῶν ψυχῶν; τί δὲ ### English translation (Claude) So do not think that departing from the body is enough; for virtue is needed everywhere. For as, having spoken of the resurrection, he did not let them take confidence in it alone, saying, “If indeed, having put it on, we shall not be found naked,” so too, having shown the departure, so that you might not think it enough for your salvation, he added, “We must be pleasing.” Since, then, he had urged them on from many good things, he now frightens them also from the gloomier ones. For our benefit consists both in gaining good things and in escaping evils, that is, Gehenna and the kingdom. And since escaping punishment has the greater force (for where the loss goes only as far as not receiving the good things, most will bear it easily; but if it goes as far as suffering ill, no longer; for one ought to think that loss unbearable, but because of the weakness and groveling of the many, this seems harder to them)—since, then, the giving of good things does not rouse the ordinary hearer as much as the threat of punishments, he necessarily ends here, saying, “For we must all be manifested before the judgment seat of Christ.” Then, having frightened and shaken the hearer with the memory of the judgment seat, not even here did he set down the painful things without the good, but mixed in some pleasure, saying, “so that each may receive what he has done through the body, whether good or evil.” Saying this, he raises up by hopes those who have done well and are persecuted, and makes the careless more earnest by fear. And he confirmed the doctrine of the resurrection of bodies too. “For surely what ministered to this and that will not stand outside the rewards,” he means, “but with the soul some will be punished and others crowned.” But some of the heretics say that another body rises. How, tell me? Did one sin and another is punished? Did one do well and another is crowned? And what will you say to Paul when he says, “We do not wish to be unclothed but to be further clothed”? And how is the mortal swallowed up by life? For he did not say, “so that the mortal or corruptible body may be swallowed up by the incorruptible body,” but “so that the corruption may be swallowed up by life.” For this happens when the same body rises; but if he leaves that one aside and makes another, it is no longer swallowed up, but the corruption remains victorious. That is why this does not happen, but this corruptible thing, that is, the body, must put on incorruption. For the body is in between, now in this state and later to be in that; and that is why it is first in this, since incorruption cannot be dissolved. “For corruption does not inherit incorruption,” he says; since how could there be incorruption? But on the contrary, corruption is swallowed up by life; for this overcomes that, but that no longer this. For as wax is melted by fire, but does not itself dissolve the fire, so corruption is melted by incorruption and vanishes, but can never overcome it. Let us, then, hear Paul’s voice saying, “We must stand before the judgment seat of Christ,” and let us picture that tribunal, and think that it is present now and the accounts are being demanded. I will speak of it more broadly. For Paul, since his discourse was about affliction and he did not want to afflict them again, did not dwell on the word, but saying the harsh thing briefly, “Each will receive according to what he has done,” he quickly ran past it. Let us think, then, that it is present now, and let each reckon up his own conscience, and consider that the Judge is already present, and everything is being uncovered and brought into the midst; for we must not simply stand there, but be manifested. Do you not blush? Are you not [astonished]? But if now, when the thing is not yet present but only proposed by supposition and shaped in thought, we are undone by our conscience, what shall we do when it arrives, when the whole world is present, when angels and archangels, when rank upon rank, and everyone running, and being caught up on the clouds, and an array full of trembling; when the trumpets sound one after another, those continual voices? For even if there were no Gehenna, to be thrust away from such splendor and to go off dishonored—how great a punishment! For if now, when the emperor rides in with his train, each of us, beholding his own poverty, takes less pleasure from the sight than the dejection he endures at having no share in the things around the emperor and being nowhere near the ruler, what will it be then? Or do you think it a small punishment not to be ranked in that choir, not to be counted worthy of the unspeakable glory, to be thrown somewhere far off from that festival and those unutterable goods? But when there is also darkness, and gnashing of teeth, and bonds that cannot be loosed, and the endless worm, and fire unquenched, and affliction and distress, and tongues fried like the rich man’s; and we lament and no one hears, and we groan and gnash our teeth from the pains, and no one attends, and we look everywhere and nowhere is there anyone to console; where shall we rank those who are in these things? What is more wretched than those souls? What … ### Scripture references - 2 Cor 5:3: quotation, high confidence - 2 Cor 5:9–10: quotation, high confidence - 2 Cor 5:4: quotation, high confidence - 1 Cor 15:50: quotation, high confidence - 1 Cor 15:53–54: allusion, high confidence - 1 Thess 4:16–17: allusion, high confidence - Matt 8:12: allusion, high confidence - Matt 22:13: allusion, high confidence - Mark 9:48: allusion, high confidence - Rom 2:9: allusion, medium confidence - Luke 16:24: allusion, high confidence ### Translation notes - “Some of the heretics say that another body rises”: Chrysostom argues for the resurrection of the same body; translated as written. A few words are lost in the scan text (marked …). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 10.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/10-3). ## Homily 10.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/10-1/#p-10-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Gehenna no one can bring comfort, and not even righteous relatives can intercede, so no one should trust in righteous ancestors; the thought of judgment should be used as a remedy against each passion, kindling love for the things to come. ### Greek text Εἰ γὰρ εἰς δεσμωτήριον εἰσιόντες, καὶ τοὺς μὲν αὐχμῶντας ὁρῶντες, τοὺς δὲ δεδεμένους καὶ πεινῶντας, τοὺς δὲ ἐν σκότῳ χαταχεχλεισμένους α, καταχλώμεθα, φρίττομεν, πάντα ὑπὲρ τοῦ μήποτε ἐμπεεἰς αὐτὰ τῆς γεέννης τὰ βασανιστήρια, τίνες ἐσόμεθα; Οὐ γὰρ ἐχ σιδήρου τὰ δεσμα ἐχεῖνα, ἀλλ᾽ ἀπὰ ᾿ πυρὸς οὐδέποτε σδεννυμένου " οὐδὲ ὁμότιμοι οἱ ἐφεστῶτες ἡμῖν, οὖς καὶ ἐχμειλίξασθαι πολλάκις ἕνι, ἀλλ᾽ ἄγγελοι, οἷς οὐδὲ προσδλέψαι θέμις, σφοδρῶς ὑπὲρ ὧν τὸν Δεσπότην ὑδρίχαμεν Οὐχ ἔστι, χαθάπερ ἐνταῦθα, τοὺς μὲν ἀργύριον, τοὺς δὲ τροφὰς, τοὺς δὲ λόγους εἰσάγοντας παραχλητιχοὺς ἰδεῖν, καὶ παραμυθίας τυχεῖν' ἀλλὰ πάντα ἀσύγγνωστὰ ἔχεῖ" χἂν Νῶε ἧ, κἂν Ἰὼδ, χἂν Δανιὴλ, καὶ τοὺς οἰκείους ἴδῃ κολαζομένους, οὐ τολμᾷ παραστῆναι, Καὶ γὰρ xal τὴν ἐκ τῆς φύσεως συμπάθειαν τότε ἀναιρεῖσθαι συμθαίνει. Ἐπειδὴ γὰρ συμδαίνει δικαίους εἶναι παίδιυν πατέρας πονηρῶν, καὶ παῖδας πατέρων" ὥστε χαθαρὰν εἶναι τὴν ἡδονὴν καὶ μὴ τῇ τῆς συμπαθείας ἀνάγχῃ χαταχλᾶσθαι τοὺς ἀπολαύοντας τῶν ἀγαθῶν, καὶ ταύτην σδέννυσθαι τὴν συμχατὰ τῶν οἰκείων σπλάγχνων. Εΐ γὰρ ἄνθρωποι οἱ τυχόντες, ὅταν ἴδωσι φαύλους τοὺς αὐτῶν παῖδας, ἀποχηρύττουσι καὶ τῆς συγγενείας ἐχτέμνουσι " πολλῷ μᾶλλον οἱ δίχαιοι τότε. Τοιγαροῦν μηδεὶς ἐλπιζέτω χρηστὰ, μὴ ἐργασάμενός τι χρηστὸν, χἂν μυρίους ἔχῃ προγόνους δικαίους: Ἕκαστος γὰρ κομίσεται πρὸς ἃ ἔπραξε τὰ διὰ τοῦ σώματος. Ἔνταῦθά μοι δοχεῖ καὶ τοὺς πορνεύοντας αἰνίττεσθαι, χαἀὶ τὸν ἐχεῖθεν ἐπιτειχίζων φόδον αὐτοῖς " οὐχ ἐχείνοις δὲ μόνον, ἀλλὰ καὶ πᾶσι τοῖς ὀτιδὺν πλημμελοῦσι. ᾿Αχούωμεν τοίνυν καὶ ἡμεῖς - χἂν πῦρ ἔχῃς ἐπιθυμίας, ἀντίστησον ἐχεῖνο τὸ πῦρ, καὶ τοῦτο εὐθέως χατασδεσθὲν οἱ-χήσεται" χἂν βουληθῇς τι φθέγξασθαι ἀπηχὲς, ἐννόησον τὸν βρυγμὸν τῶν ὀδόντων, καὶ χαλινὸς ἔσται σοι ὁ φόδος" χἂν ἁρπάσαι βουληθῇς, ἄχουσον τοῦ διχαστοῦ χελέύοντος καὶ λέγοντος, Δήσατε αὐτοῦ χεῖρας καὶ πόδας, καὶ ἐκδά,λετε αὐτὸν εἰς τὸ σχότος τὸ ἑξώτερον" καὶ ἐκδαλεῖς καὶ ταύτην οὕτω τὴν ἐπιθυμίαν. Κἂν μεθύῃς καὶ χραιπαλῶν διατελῆῇῆς, ἄχουσον τοῦ πλουσίου λέγοντος, Πέμψον Λάζαρον, ἵνα ἄχρῳ τῷ δαχτύλῳ χαταψύξῃ τὴν τηγαν!ζομένην γλῶσσαν, καὶ οὗ τυγχάνοντος " καὶ ἀποστήσῃ τοῦ πάθους. Ε: δὲ τρυφῆς ἐρᾷς, ἐννόησον τὴν ἐκεῖ θλῖψιν καὶ τὴν στενοχωρίαν, καὶ οὐδὲν ἐννοήσεις ταύτην" εἰ δὲ ἀπηνὴς εἴ καὶ ὠμὸς, ἀναμνήσθητι τῶν παρθένων ἐχείνων, αἷ, τῶν λαμπάδων αὐταὶς σθεσθεισῶν, οὕτω τοῦ νυμφῶνος ἐξέπεσον, καὶ ταχέως ἔτῃ φιλάνθρωπος. ᾿Αλλὰ νωθρὸς εἶ καὶ παρειμένος; Λογίζου τὸν τὸ τά- ᾿Αλλὰ χατεσθίει σε ἡ τῆς τοῦ πλησίον οὐσίας ὃ ἐπιθυμία; Λογίζου τὸν σχώληχα τὸν ἀτελεύτητον, καὶ εὐχόλως καὶ τοῦτο ἀποθήσῃ τὸ νόσημα, καὶ τὰ ἄλλα πάντα κατορθώσεις" οὐδὲν ᾿γὰρ φόρτιχόν οὐδὲ ἐπαχϑὲς ἐπέταξε, Πόθεν οὖν ἡμῖν φορτιχὰ φαίνεται τὰ ἐπιτάγματα; ᾿Απὸ τῆς ἡμετέρας ῥᾳθυμίας, “Ὥσπερ οὖν ἐὰν σπουδάξωμεν, καὶ τὰ δοχοῦντα ἀφόρητα εἶναι, χοῦφα ἕσται καὶ ῥδια' οὕτως ἐὰν ῥᾳθυμῶμεν, καὶ τὰ φορητὰ δύσχολα ἡμῖν φανεῖται. Ταῦτ᾽ οὖν ἅπαντα λογισάμενοι, μὴ τρυφῶντας ἐννοῶμεν, ἀλλὰ τί τὸ τέλος αὐτῶν - ἐνταῦθα μὲν χόπρος καὶ πολυσαρχία, ἐχεῖ δὲ σχώληξ καὶ πῦρ' μὴ τοὺς ἁρπά- τὰ ζοντας, ἀλλὰ τί τὸ τέλος αὐτῶν " φροντίδες ἐνταῦθα-. - " καὶ φόδοι καὶ ἁγωνίαι, ἐκεῖ δὲ δεσμὰ ἅλυτω" μὴ τοὺς δόξης ἐρῶντας, ἀλλὰ τί τὸ ἐχ τούτων μένον᾽ δουλεῖαι ἐνταῦθα καὶ εἰρωνεῖαι, ἐκεῖ δὲ καὶ ζημία ἀφόρητος καὶ τὸ ἐμπυρίζεσθαι διηνεχῶς. γὰρ οὕτως ἑαυτοῖς διαλεγώμεθα, καὶ ταῦτα καὶ τὰ τοιαῦτα ἐπάδωμεν συνεχῶς ταῖς πονηραῖς ἡμῶν ἐπιθυμίαις, ταχέως καὶ τὸν τῶν παρόντων ἐχθαλοῦμεν ἔρωτα, καὶ τὸν τῶν μελλόντων ἀνάψομεν. τοίνυν αὐτὸν, καὶ ἐχκαύσωμεν. Εἰ γὰρ ἡ ἔννοια αὐτῶν, καίτοι γε ἀμυδρά τις οὖσα, τοσαύτην παρέχει ἡ τὴν ἡδονήν" ἐννόησον ὅσην αὔτη ἡ πεῖου ἡ σαφῆ:.:τεῖ τὴν εὐφροσύνην ἡμῖν. Μαχάριοι καὶ τρισμακάριοι Φ. τ τ καὶ πολλάκις τοῦτο οἱ τῶν ἀγαθῶν ἀπολαύοντες ἐκείνων" ὥσπερ οὖν ἐλεεινοὶ καὶ τρισάθλιοι οἱ «τἀναντία τούτων ὑπομένοντες. Ἵν᾽ οὖν μὴ τούτων, ἀλλ᾽ ἐχείνων γενώμεθα, ἑλώμεθα τὴν ἀρετὴν· οὕτω Ὑὰρ καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν “ ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ’ εὖ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτες, «ιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ### English translation (Claude) For if, going into a prison and seeing some unkempt, others bound and hungry, others shut up in darkness, we are broken down and shudder, and [do] everything never to fall [into it], what shall we be when we are led and dragged into the very torture chambers of Gehenna? For those bonds are not of iron but of fire never quenched; nor are those set over us our equals, whom one can often appease, but angels, whom it is not lawful even to look at, vehemently [indignant] on behalf of the Master whom we have insulted. It is not possible, as here, to see some bringing in money, others food, others words of comfort, and to obtain consolation; but everything there is without pardon. Even if it is Noah, or Job, or Daniel, and he sees his own people punished, he does not dare to stand by them. For then even the sympathy of nature is done away with. For since it happens that righteous fathers have wicked children, and children wicked fathers, so that the pleasure may be pure and those enjoying the good things may not be broken down by the compulsion of sympathy, this sympathy too is quenched, … against their own bowels. For if ordinary men, when they see their children wicked, disown them and cut them off from the family, much more the righteous then. So let no one hope for good things without having done anything good, even if he has countless righteous ancestors: “For each will receive according to what he has done through the body.” Here he seems to me to hint at the fornicators too, and to build up the fear from there against them; and not against them only, but against all who offend in anything. Let us too, then, listen. If you have the fire of desire, set that fire against it, and this one will at once be quenched and gone. If you want to utter something harsh, think of the gnashing of teeth, and the fear will be a bridle to you. If you want to rob, hear the judge commanding and saying, “Bind his hands and feet and cast him into the outer darkness,” and so you will cast out this desire too. If you are drunk and continue in debauchery, hear the rich man saying, “Send Lazarus, that he may cool my tongue, which is being fried, with the tip of his finger,” and not obtaining it; and you will turn from the passion. If you love luxury, think of the affliction and distress there, and you will think nothing of this. If you are harsh and cruel, remember those virgins who, when their lamps were quenched, fell out of the bridal chamber, and you will quickly become kind. “But you are sluggish and slack?” Consider the one who [hid] the talent. “But desire for your neighbor’s property devours you?” Consider the endless worm, and you will easily lay aside this disease too, and achieve everything else; for he commanded nothing burdensome or heavy. Why then do the commands seem burdensome to us? From our carelessness. For as, if we are earnest, even what seems unbearable will be light and easy, so if we are careless, even what is bearable will seem difficult to us. Reckoning all these things, then, let us not consider those who live in luxury, but what their end is: here dung and corpulence, there the worm and fire. Not those who rob, but what their end is: here cares and fears and anxieties, there bonds that cannot be loosed. Not those who love glory, but what remains from it: here slaveries and pretenses, there unbearable loss and continual burning. If we talk to ourselves so, and continually sing these and such charms over our wicked desires, we shall quickly cast out the love of present things and kindle that of things to come. … let us kindle it, then, and set it ablaze. For if the thought of them, dim as it is, gives such pleasure, consider how great a gladness the clear experience will give us. Blessed, thrice blessed and many times so, are those who enjoy those good things; as pitiable and thrice wretched are those who endure the opposite. So that we may be not of these but of those, let us choose virtue; for so we shall obtain the good things to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. ### Scripture references - Ezek 14:14–20: allusion, high confidence - 2 Cor 5:10: quotation, high confidence - Matt 22:13: quotation, high confidence - Luke 16:24: quotation, high confidence - Matt 25:8–12: allusion, high confidence - Matt 25:24–30: allusion, medium confidence - Mark 9:48: allusion, high confidence - Matt 11:30: allusion, medium confidence - 1 John 5:3: allusion, medium confidence ### Translation notes - Lines are lost in the scan text (marked …); bracketed words are supplied by sense (e.g. the servant who hid the talent, Matt 25:25). - Noah, Job, and Daniel who cannot save their own: Ezek 14:14–20. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 10.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/10-4). ## Homily 11.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/11-1/#p-11-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mindful of the judgment, Paul acts so as to give no ground even for suspicion, and speaks of himself only to arm the Corinthians against the false apostles; the love of Christ, who died for all when all were dead, binds believers to live for him, and in him they know no one according to the flesh. ### Greek text Ε οὖν τὸν φόδυν τοῦ Κι ὕμεν, ὑμῖν. “ἂν τέ τι, φησὶ, ὕ — —— τοῦ ——— γοῦμεν, ὑμῖν. “ἂν τέ τι, φησὶ, μέγα φϑεγξώμεϑα * ἐν ταῖς —— — ὑμῶν περανδρῶσθαι. Ταῦτα οὖν εἰδότες, φησὶ, τὸ δικαστήῤιον ἐκεῖνο τὸ φοδερὸν, πάντα πράττομεν ὥστε μὴ δοῦναι ὑμῖν λαδὴν μηδὲ πρόσχομμα μηδὲ ψευδῆ τινα ὑποψίαν πονηρᾶς πράξεως καθ᾽ ἡμῶν. Εἶδες πολιτείας ἀχρίὄειαν, καὶ σπουδὴν ψυχῆς κηδεμονιχῆς; Οὐ γὰρ δὴ μόνον, ἂν πονηρόν τι πράξωμεν, φησὶν, ἐγχαλούμεἀλλὰ κἂν μὴ πράξωμεν, ὑποπτευθῶμεν δὲ, καὶ κύριοι τὴν ὑποψίαν ὄντες ἀποχρούσασθαι, νήσωμεν, δίχην τίνομεν. Οὐ πάλιν ἑαυτοὺς συντος ὑπὲρ ἡμῶν. Ὅρα πῶς συνεχῶς διορθοῦται τὴν τοῦ δοχεῖν ἐγχωμιάζειν ἑαυτὸν ὑπόνοιαν. Οὐδὲν γὰρ οὕτω προσίσταται τοῖς ἀχούουσιν, ὡς τὸ περὶ ἑαυτοῦ τινα λέγειν μεγάλα καὶ θαυμαστά, Ἐπεὶ οὖν ἧναγκάζετο εἰς ταύτην τῶν λόγωνα ἐμπίπτειν τὴν ὑπόθεσιν, ἐπιδιορθώσει κέχρηται λέγων, ὅτι Τοῦτο ὑμᾶς ποιοῦμεν, οὐ δι᾿ ἡμᾶς, ἵνα ὑμεῖς ἔχητε χαλλωπίζεσθαι, οὐχ ἵνα ἡμεῖς xat οὐδὲ τοῦτο ἁπλῶς, ἀλλὰ διὰ τοὺς ψευδαποστόλους. Διὸ καὶ ἐπήγαγε, Πρὸς τοὺς ἐν προσώπῳ καυχωμένους, καὶ οὐ καρδίᾳ. Εἶδες πῶς αὐτοὺς ἀπέστησεν ἐχείνων, καὶ ᾿ πρὸς ἑαυτὸν εἴχκυσεν, ἐνδειξάμενος, ὅτι καὶ αὐτοὶ ποθοῦσιν οἱ Κορίνθιοι λαδεῖν τινα ἀφορμὴν, δι' ἧς δυνήσονται ὑπὲρ αὐτοῦ λέγειν, καὶ ἀπολογεῖσθαι τοῖς ἐγχαλοῦσιν; Οὐ γάρ ἵνα ἡμεῖς καυχησώμεθα, φησὶ,. παῦτά φαμεν, ἀλλ᾽ ἵνα ὑμεῖς ἔχητε ἐλευθεροστομεῖν ὑπὲρ ἡμῶν ὅπερ πολλὴν αὐτοῖς ἐστι μαρτυροῦντος ἀγάπην " λαὶ οὐχ ἵνα ἀπλῶς χαυχήσησθε, ἀλλ᾽ ἵνα μὴ παρασυρῆτε. ᾿Αλλ' οὕτω μὲν οὐ λέγει σαφῶς, ἑτέρως δὲ καὶ ἡμερώτερον μεθοδεύει τὸν λόγον, καὶ χωρὶς τοῦ πλῆξαι ἐχείνους, λέγων " Ἵνα ἔχητε καυχᾶσθαι πρὸς τοὺς ἐν προσώπῳ καυχωμένους. Ἀλλ᾽ οὐδὲ τοῦτο ἁπλῶς χελεύει ποιεῖν, αἰτίας οὐχ οὔσης, ἀλλ᾽ ὅταν ἐχεῖνοι ἑαυτοὺς ἐπαίρωσ! " παντα- ᾿ χοῦ γὰρ τὸν καιρὸν ἐπιζητεῖ. Οὐ τοίνυν ἵνα ἑαυτὸν δείξῃ λαμπρὸν, ἀλλ᾽ ἵνα ἐχείνους παύσῃ ἀτόπως καὶ ἐπὶ βλάδῃ τούτων τῷ πράγματι χρωμένους, τοῦτο ποιεῖ, Τί δέ ἐστιν, Εν προσώπῳ; Ἐν τοῖς ὀρωμένοις, ἐν τοῖς πρὸς ἐπίδειξιν. Τοιοῦτοι γὰρ ἧσαν ἐχεῖνοι, πρὸς φιλοτιμίαν πάντα ποιοῦντες, καὶ ἔνδοθεν ὄντες χενοὶ, καὶ εὐλαδείας μὲν ἔχοντες πρόσωπον καὶ τ σεμνοὶ φαινόμενοι, ἔργων δὲ ἀγαθῶν ἔρημοι χαθεἐστῶτες. Εἴτε γὰρ ἐξέστημεν, Θεῷ" εἴτε σωφροἃ Legebatur τὸν λόγον. (ἔκστασιν γὰρ τοῦτο χαλεῖ, ὥσπερ οὖν καὶ ἀλλαχοῦ ἀφροσύνην), διὰ τὸν Θεὸν τοῦτο ποιοῦμεν, ἵνα μὴ ὑμεῖς νομίζοντες ἡμᾶς εὐτελεῖς, καταφρονήσητε, καὶ ἀπόλησθε " ἄν τε μέτριόν τι καὶ ταπεινὸν, δι᾽ ὑμᾶς, ἵνα μάθητε ταπεινοφρονεῖν. Ἢ καὶ ἐχεῖνο πάλιν φησὶν, εἰ μὲν μαίνεσθαί τις ἡμᾶς νομίζει, ἡμεῖς παρὰ τοῦ Θεοῦ τὸν μισθὸν ἁπαιτοῦμεν, δι᾿ ὃν ἐπὶ τούτοις ὑποπτευόμεθα " εἰ δὲ σωφρονεῖν ἡγεῖται, αὐτὸς ἀπολαυέτω τῆς σωφροσύνης ἡμῶν. Καὶ πάλιν ἄλλως Μαίνεοθαι τίς ἡμᾶς φησι; Διὰ τὸν θεὸν τοιαῦτα μαινόμεθα. Διὸ καὶ ἐπάγει" Ἡ γὰρ ἀγάπη τοῦ Θεοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο. Θὺ γὰρ ὁ τῶν μελλόντων φόδος, φησὶ, μόνον, ἀλλὰ καὶ τὰ ἤδη γεγενημένα οὐχ ἀφέησιν ἡμᾶς ῥᾳῚθυμῆσαι οὐδὲ ὑπνῶσαι, ἀλλὰ διανίστησι πρὸς τοὺς ὑπὲρ ὑμῶν πόνους, καὶ ὠθεῖ. Καὶ τίνα ἐστὶ τὰ ἤδη γεγενημένα; “Ὅτι el εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον. Οὐκοῦν ὡς πάντων ἀπόλομένων, φῃσίν. Οὐ γὰρ ἄν, εἰ μὴ πάντες ἀπέθανον, ὑπὲρ πάντων ἀπέθανεν. Ἐνταῦθα γάρ εἰσιν αἱ εἧς σωτηρίε: ἀφορμαὶ, ἐχεῖ δὲ οὐχέτι. Διὰ τοῦτό φησι, Συγέχει ἡμᾶς ἡ ἀγάπη τοῦ Θεοῦ, καὶ οὐκ ἀφίησιν ἡμᾶ; ἡσυχάζειν. Ἐσχάτης γάρ ἐστιν ἀθλιότητος, καὶ γεέννης αὑτῆς χαλεπώτερον, αὐτοῦ πρᾶγμα τοσοῦτον ἐπιδειξαμένου, εὑρεθῆναί τινας μετὰ τὴν τοσαύτὴν αὐτοῦ πρόνοιαν μηδὲν καρπουμένονς. Καὶ γὰρ πολλὴ τῆς ἀγάπης ἡ ὑπερδολὴ, καὶ τὸ ἀποθανεῖν ὑπὲρ τοσαύτης οἰκουμένης, καὶ οὕτω διάχειμένης ἀποθανεῖν. “1γαὰ οἱ ζῶντες μη; τι ἑαυτοῖς ζῶσιν, ἀ.1λὰ τῷ ὑπὲρ αὐτῶν ἀκποθανόνει καὶ ἐγερθέντι, ἘΣ τοίνυν οὐ δεῖ ἡμᾶς ἑαυτοῖς ζῇν, μὴ ταράττεσθε, φησὶ, μηδὲ θορυδεῖσθε χινδύνων ἐπιόντων καὶ θανάτων. Καὶ λογισμὸν δὲ τίθησιν ἀναμφίθολον, δι' οὗ δείκνυσιν ὀφειλὴν τὸ πρᾶγμα ὄν. Εἰ γὰο δι᾽ αὐτοῦ ζῶμεν ἀποθανόντος, αὐτῷ ζῇν ὀφείλομεν δι᾽ ὃν υ ζῶμεν, Καὶ δοκεῖ μὲν ἕν εἶναι τὸ εἰρημένον, εἰ δέ τὶς ἀχριδῶς ἐξετάσειε, δύο ταῦτά ἐστιν" “ν μὲν, ὅτι δε’ αὐτὸν ζῶμεν, ἕτερον δὲ, ὅτ: αὐτὸς; δι ἡμᾶς ἀπέθανεν - ὧν ἕκαστον καὶ καθ᾽ ἑαυτὸ ἰχανὸν ὑπευθύνους ποιῆσαι" ὅταν δὲ καὶ ἀμφότερα συν’ ἔλθῃ, ἐννόησον ἡλίχον ἐστὶ τὸ ὀφείλημα. Μᾶλλον δὲ καὶ τρία ταῦτά ἔστι. Καὶ γὰρ τὴν ἀπαρχὴν διὰ σὲ ἀνέστησε, καὶ εἰς τὸν οὐρανὸν ἀνήγαγε " διὸ καὶ προῦ’ ἐθηκε, Τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι. Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα. El γὰρ πάντες ἀπέθανον, καὶ πάντες ἀνἔστησαν, καὶ ἀπέθανον μὲν οὕτως; ὡς τῆς ἁμαρτίας ἡ τυραννὶς κατεδίχαζεν, ἀνέστησαν δὲ διὰ λουτροῦ παλιγγενεσίας, καὶ ἀναχαινώσεως Πνεύματος ἁγίου " εἰχότως φησὶν, Οὐδένα οἴδαμεν κατὰ σαρκὰ τῶν πειαστῶν. Τί γὰρ, εἰ καὶ ἐν σαρχί εἰσιν; ᾿Αλλὰ ἡ ζωὴ ἐχείνη ἡ σαρχικὴ ἀπώλετο, καὶ ἄνωθεν ἐγεννήθημεν ἐν Πνεύματι, καὶ ἑτέραν οἴδαμεν πολιτείαν καὶ διαγωγὴν καὶ ζωὴν καὶ κατάστασιν τὴν ἐν τοῖς οὐρανοῖς. Καὶ πάλιν τούτου αὐτοῦ ἀρχηγὸν τὸν Χριστὸν ὄντα δείχνυσι " διὸ καὶ ἐπήγαγεν, Εἰ δὲ καὶ ἐγγώχαμεν κατὰ σάρκα Χριστὸν, ἀ.1λὰ νῦν οὐκέτι γινώσκοἐν. ### English translation (Claude) “[Knowing,] then, the fear of the Lord, we persuade men; [but we are made manifest to God, and I hope that we are made manifest] in your consciences too.” … “if we say anything great” … to be thought too bold among you. “Knowing, then,” he says, “that fearful tribunal, we do everything so as to give you no handle, no stumbling block, nor any false suspicion of a wicked deed against us.” Do you see the strictness of his way of life and the earnestness of a caring soul? “For not only if we do something wicked,” he says, “are we accused; but even if we do not, but are suspected, and, having it in our power to beat off the suspicion, [neglect to do so,] we pay the penalty.” “We are not commending ourselves to you again, [but giving you cause to boast] on our behalf.” See how continually he corrects the suspicion of seeming to praise himself. For nothing so offends hearers as someone saying great and wonderful things about himself. Since, then, he was compelled to fall into this subject of discourse, he uses a correction, saying, “We do this for you, not for ourselves, so that you may have something to take pride in, not so that we may”; and not simply this, but because of the false apostles. That is why he added, “against those who boast in appearance and not in heart.” Do you see how he drew them away from those men and drew them to himself, showing that the Corinthians themselves longed to have some occasion by which they could speak for him and defend him against his accusers? “For we say these things not so that we may boast,” he says, “but so that you may have freedom to speak on our behalf”—which bears witness to great love for them—“and not simply so that you may boast, but so that you may not be swept away.” But he does not say it so plainly; he handles the statement differently and more gently, and without striking at those men, saying, “so that you may have something to boast of against those who boast in appearance.” But not even this does he bid them do simply, without a cause, but when those men exalt themselves; for everywhere he looks for the right occasion. So he does this not to show himself splendid, but to stop those who were using the matter improperly and to the harm of these. What is “in appearance”? In what is seen, in what is for display. For such were those men, doing everything for ambition and empty within, having the face of piety and appearing grave, but destitute of good works. “For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.” … [If we have said something great about ourselves,] the word (for this is what he calls being beside oneself, as elsewhere he calls it foolishness), we do it for God’s sake, so that you may not think us mean, despise us, and perish; and if something moderate and humble, it is for your sake, so that you may learn humility. Or again he means this: if anyone thinks us mad, we demand the reward from God, for whose sake we are suspected of this; but if he thinks us of sound mind, let him enjoy our sound mind. And again in another way: does someone say we are mad? It is for God that we are mad so. That is why he adds, “For the love of God controls us, having judged this.” “For not only the fear of things to come,” he says, “but also what has already happened does not let us be careless or sleep, but rouses us to labors for you and drives us on.” And what has already happened? “That if one died for all, then all died.” “As if all had perished,” he says. For he would not have died for all if all had not died. For here are the occasions of salvation, but there no longer. That is why he says, “The love of God controls us and does not let us be still.” For it is the extremity of wretchedness, and harder than Gehenna itself, after he has shown so great a deed, that some should be found reaping nothing after such great care of his. For great is the excess of love, both to die for so great a world, and to die for it when it was in such a state. “That those who live might no longer live for themselves, but for him who died and was raised for them.” If, then, we must not live for ourselves, do not be disturbed, he says, nor troubled when dangers and deaths come upon you. And he sets down an indisputable reasoning, by which he shows that the thing is a debt. For if we live through him who died, we ought to live for him through whom we live. And what is said seems to be one thing, but if one examines it exactly, it is two: one, that we live through him; the other, that he died for us; each of which by itself is enough to make us liable; and when both come together, consider how great the debt is. Or rather it is three; for he also raised the firstfruits for your sake and took it up to heaven; that is why he added, “for him who died and was raised for us.” “So from now on we know no one according to the flesh.” For if all died and all rose—died in that sin’s tyranny condemned them, and rose through the washing of regeneration and renewal of the Holy Spirit—he rightly says, “We know no one of the faithful according to the flesh.” For what if they are in the flesh? That fleshly life has perished, and we have been born again from above in the Spirit, and we know another way of life and conduct and life and state, that in the heavens. And again he shows that Christ is the author of this very thing; that is why he added, “Even though we once knew Christ according to the flesh, we no longer know him so.” ### Scripture references - 2 Cor 5:11–16: quotation, high confidence - 2 Cor 11:1: allusion, medium confidence - 2 Cor 11:16–17: allusion, medium confidence - Titus 3:5: quotation, high confidence - 1 Cor 15:20: allusion, medium confidence ### Translation notes - The opening of the section (2 Cor 5:11–12) is badly damaged in the scan text; bracketed words are supplied from Paul’s text and by sense. A line is lost after the quotation of 5:13 (marked …). - “According to the flesh” is explained by Chrysostom as the former life in sin; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 11.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/11-1). ## Homily 11.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/11-1/#p-11-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ still has his body, but freed from its weaknesses; whoever is in Christ is a new creation, receiving all things new, the heavenly realities in place of the old types; God, the one offended, took the first step to reconcile the world through the Son, not counting sins, and entrusted the apostles with the ministry of reconciliation. ### Greek text Τί οὖν, εἰπέ μοι; τὴν σάρχα ἀπέθετο, καὶ νῦν οὐχ ἔστι μετὰ τοῦ σώματος; Ἄπαγε " καὶ γὰρ καὶ νῦν ἐν capxi ἐστιν. Οὗτος γὰρ ὁ ᾿Ιησοῦς ὁ ἀναληφθεὶς ἀ:" ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται. Οὔτω" πῶς; Ἐν σαρχὶ, μετὰ τοῦ σώματος. Πῶς οὖν “φησιν, Εἰ δὲ καὶ ἐγνώχαμεν κατὰ σάρχα Χριστὸν, ἀλλὰ νῦν οὐκότι; Ἥμῶν μὲν γὰρ τὸ Κατὰ σάρκα, «ἢ ἐν ἁμαρτίαις εἶναι, τὸ δὲ Μὴ κατὰ σάρκα, τὸ μὴ ἐν ἁμαρτίαις εἶναι. Χριστοῦ δὲ τὸ κατὰ σάρχα, τὸ ἐν τοῖς παθήμασιν εἶναι τῆς φύσεως, οἷον, ἐν τῷ διψῇν, ἐν τῷ πεινῆν, ἐν τῷ χοπιᾷν, ἐν τῷ χαθεύδειν (Ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὑτοῦ. Διὸ καὶ ἔλεγε, Τίς ἐξ ὑμῶν ἐλέγχει 4“ περὶ ἁμαρτίας; καὶ πάλιν, "Ἔρχεται ὁ ἄρχων τοῦ χόσμου τούτου, καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν) " πὸ δὲ μὴ χατὰ σάρχα, τὸ καὶ τούτων ἀπηλλάχθαι χοιπὸν, οὐ τὸ ἐχτὸς σαρχὸς εἶναι. Καὶ γὰρ μετὰ “αὐτῆς ἔρχεται χρίνων τὴν οἰχουμένην, ἀπαθῆ αὐτὴν ἔχων καὶ ἀχήρατον " εἰς ὃ καὶ ἡμεῖς βαδιούμεθα, συμμόρφου τοῦ σώματος ἡμῖν γενομένου τῷ σώματι τῆς δόξης αὐτοῦ. Ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις. Ἔπειδὴ γὰρ ἀπὸ τῆς ἀγάπης προέτρεψεν εἰς τὴν ἀρετὴν, λοιπὸν καὶ ἐξ αὐτῶν τῶν πραγμάτων εἰς τοῦτο ἐνάγει "διὸ καὶ ἐπήγαγεν, Εἴ τις ἐν Χριστῷ καινὴ κείσις. Εἴ τις ἐπίστευσεν αὐτῷ, φησὶν, εἰς ἑτέραν ἦλθε δημιουργίαν’ καὶγὰρ ἄνωθεν ἐγεννήθη διὰ Πνεύματος. “Ὥστε καὶ διὰ τοῦτο, φησὶν, ὀφείλομὲν αὐτῷ ζῇν, οὐχ ὅτι οὐκ ἐσμὲν ἑαυτῶν μόνον, οὐδ᾽ ὅτι ἀπέθανεν ὑπὲρ ἡμῶν μόνον, οὐδ᾽ ὅτι ἀνἐστησεν ἡμῶν τὴν ἀπαρχὴν μόνον, ἀλλ᾽ ὅτι καὶ εἰς ἄλλην ἤλθομεν ζωήν. “Ὅρα πόσα διχαιώματα τοῦ χαλῶς ζῇν τίθησι. Διὰ γὰρ τοῦτο καὶ παχυτέρῳ ὀνόμα- «κι χαλεῖ τὴν διόρθωσιν, ἵνα πολλὴν δείξῃ τὴν μετάστασιν καὶ τὴν μεταδολήν. Εἶτα περαιτέρω ἐπεξιὼν τῷ εἰρημένῳ, καὶ δεικνὺς πῶς χαινὴ χτίσις, Τὰ ἀρτα. Ποῖα ἀρχαῖα; τοι τὰ ἁμαρτήματά φησι, καὶ τὰς ἀσεδείας, ἢ τὰ ᾿Ιουδαϊχὰ πάντα μᾶλλον δὲ καὶ ταῦτα χἀκεῖνά φησιν. Ἰδοὺ γέγονε τὰ πάντα χαινά. Τὰ δὲ πάντω ἐκ τοῦ Θεοῦ. Οὐδὲν ἐξ ἡμῶν. Καὶ γὰρ ἄφεσις ἁμαρτήμάτων καὶ υἱοθεσία καὶ ἡ δόξα ἄφθαρτος ἐξ αὐτοῦ ἡμῖν δεδώρηται. Οὐχέτι γὰρ ἀπὸ τῶν μελλόντων μόνον, ἀλλὰ καὶ ἀπὸ τῶν παρόντων᾽ αὐτοὺς προτρέπει. Σχόπει δέ " εἶπεν, ὅτι μέλλομεν ἀνίστασθαι, καὶ εἰς ἀφθαροαίαν χωρεῖν, καὶ οἰχίαν “ἔχειν αἰώνιον " ἀλλ᾽ ἐπειδὴ μείζονα ἰσχὺν εἰς τὸ προτρέψαι ἔχει τὰ παρόντα τῶν μελλόντων πρὸς τοὺς μὴ πιστεύοντας τούτοις, ὡς δεῖ πιστεύειν, δείχνυσιν ὅσα καὶ ἤδη ἔλαθον, καὶ τίνες ὄντες. Τίνες οὖν ὄντες ἔλα- Gov; Νεχροὶ πάντες (Πάντες γὰρ, φησὶν, ἀπέθανον, μαὶ ὑπὲρ πάντων ἀπέθανεν οὕτω πάντας ὁμοίως χαχοῖς. ᾿Αλλ᾽ ἰδοὺ καὶ ψυχὴ καινὴ (ἐχαθάρθη γὰρ), καὶ σῶμα καινὸν, καὶ λατρεία χαινὴ, καὶ ἐπαγγελίαι καιναὶ, καὶ διαθήχη, καὶ ζωὴ, καὶ τράπεζα, καὶ στολὴ, καὶ πάντα χαινὰ ἁπλῶς. Καὶ γὰρ ἀντὶ τῆς χάτω Ἱερουσαλὴμ ἐλάθομεν τὴν ἄνω μητρόπολιν, καὶ ἀντὶ ναοῦ αἰσθητοῦ ναὸν εἴδομεν πνευματιχὸν, ἀντὶ σμα, ἀντὶ τοῦ μάννα σῶμα Δεσποτικὸν, ἀντὶ ὕδατος ἀπὸ πέτρας αἷμα ἀπὸ πλευρᾶς, ἀντὶ ῥάδδου Μωῦσέως ἢ ᾿Ααρὼν τὸν σταυρὸν, ἀντὶ γῆς τῆς ἐπαγγελίας κε τὴν βασιλείαν τῶν οὐρανῶν, ἀντὶ μυρίων ἱερέων ἕνα ἀρχιερέα, ἀντὶ ἀμνοῦ ἀλόγου ἀμνὸν πνευμστιχόν. Ταῦτα καὶ τὰ τοιαῦτα λογιζόμενος ἔλεγε, Καιγὰ τὰ πάντα. Ταῦτα δὲ πάντα ἐκ τοῦ Θεοῦ διὰ Χριστοῦ καὶ τῆς αὐτοῦ δωρεᾶς. Διὸ καὶ ἐπήγαγε" Τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ τοῦ Χριστοῦ, καὶ δόντος ἡμῖν τὴν διαχονίαν τῆς καταλλαγῆς. ᾿Απὸ γὰρ τούτου πάντα τὰ ἀγαθά. Ὁ γὰρ φίλους ἡμᾶς ποιήσας, αὐτὸς καὶ τῶν ἄλλων αἴτιος, ἃ τοῖς φίλοις ἔδωχεν ὁ Θεός. Οὐ γὰρ ἀφεὶς μένειν ἐχθροὺς, οὕτως ἡμᾶς ἡμείψατο, ἀλλὰ φίλους ποιήσας ἑαυτῷ. Ὅταν δὲ εἴπω, ὅτι Χριστὸς αἴτιος τῆς χαταλλαγῆς, καὶ τὸν Πατέρα λέγω " ὅταν εἴπω τὸν Πατέρα δεδωχέναι, καὶ τὸν Υἱὸν λέγω. Πάντα γὰρ δὸ αὐτοῦ ἐγένετο" καὶ τούτου δὲ αὐτὸς αἴτιος. Οὐ γὰρ ἡμεῖς αὐτῷ προσεδράμομεν, ἀλλ᾽ αὐτὸς ἡμᾶς ἐχάλεσε. Πῶς ἐχάλεσε; Διὰ τῆς τοῦ Χριστοῦ σφαγῆς. Καὶ δόντος ἡμῖν τὴν διωχονίαν τῆς κατα.λ1αγῆς. Πάλιν ἐνταῦθα δείχνυσι τὸ τῶν ἀποστόλων ἀξίωμα, δεικνὺς ἡλίχον πρᾶγμα ἑνεχειρίσθησαν, καὶ τῆς ἀγάπης τοῦ Θεοῦ τὴν ὑπερδολήν. Οὐδὲ γὰρ, ἐπειδὴ παρ ἦχουσαν τοῦ ἐλθόντος πρεσβευτοῦ, παρωξύνθη καὶ ἀφῆχεν αὐτοὺς, ἀλλ᾽ ἐπιμένει παραχαλῶν καὶ δι' ἑαυτοῦ καὶ δι᾽ ἑτέρων. Τίς ἂν ταύτην ἀξίως ἐχπλαγείη τὴν κηδεμονίαν; Ἐσφάγη ὁ Υἱὸς ἐπὶ καταλλαγὰς ἐλθὼν, ὁ γνήσιος καὶ μονογενὴς, καὶ οὐδὲ οὕτως ἀπεστράφη τοὺς ἀνῃρηχότας ὁ Πατὴρ, οὐδὲ εἶπεν, Ἔπεμψα τὸν Υἱόν μου πρεσθευσόμενον, οἱ δὲ οὐ μόνον οὖχ ἠθέλησαν ἀκοῦσαι, ἀλλὰ καὶ ἀνεΐλον καὶ ἐτταύρωσαν· ἄξιον αὐτοὺς ἀφεῖναι λοιπόν" ἀλλὰ ποὐναντίον ἅπαν, ἐπειδὶ ἐχεῖνος ἀπῆλθεν, ἡμῖν τὸ πρᾶγμα ἐπίστευσε. Δόντος γὰρ ἡμῖν, φησὶ, τὴν διακονίαν τῆς καετα.λαγῆς. Ὡς ὅτι Θεὸς ἣν ἐν Χριστῷ κόσμον καεαιλλάσσων ἑαυτῷ, μὴ μενος αὐτοῖς τὰ παραπεώματα αὐτῶν. Εἶδες ἀγάπην πάντα λόγον, πάντα ὑπερδαίνουσαν νοῦν; Τίς ὁ ὑδρισμένος, Αὐτός. Τίς ὁ πρῶτος ἐλθὼν εἰς χαταλλαγάς; Αὐτός. Καὶ μὴν τὸν Υἱὸν ἔπεμψε, φησὶν. οὐκ αὐτὸς ἦλθε. Τὸν Υἱὸν μὲν ἔπεμψεν, οὐχ αὐτὸς δὲ παρεχάλει μόνον, ἀλλὰ καὶ μετ᾽ αὐτοῦ καὶ δι᾽ ἀὐτοῦ ὁ Πατήρ διὸ ἔλεγεν, ὅτε Ὁ Θεὸς ἣν ὁ καταλλάσσων ἑαυτῷ τὸν κόσμον ἐν Χριστῷ. ἴουτἐστι, διὰ τοῦ Χριστοῦ, Ἐπειδὴ γὰρ εἶπε, Τοῦ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς. ἐπιδιορθώσει κέχρηται, λέγων" Μὴ νομίσητε, ὅτι ἡμεῖς ἐσμεν οἱ τοῦ πράγματος αὐθένται ' διάχονοί ἐσμεν " ὁ δὲ τὸ πᾶν ἐργαζόμενος Θεός ἐστιν, ἁ διὰ τοῦ Μονογενοῦς τὴν οἰκουμένην καταλλάξας. Καὶ πῶς χανήλλαξεν ἑαυτῷ; τοῦτο γάρ ἔστι τὸ θαυμαστὸν, οὐχ ὅτι φίλος ἐγένετο μόνον, ἀλλ᾽ ὅτι καὶ οὕτω φίλος. Οὕτω" πῶς; ᾿Αφεὶς αὐτοῖς τὰ ἁμαρτήματα " ἄλλω; γὰρ οὐχ ἦν " διὸ καὶ ἐπήγαγε, Μὴ.1ογιζόμενος αὑτοῖς τὰ καρωπεώματα αὐτῶν. Καὶ γὰρ εἰ ἠθέλησεν ἀπαιτῆσαι λόγον τῶν πεπλημμελημένων, πάντες ἂν ἀπωλόμεθα οἱ γὰρ πάντες ἀπέθανον, ᾿Αλλ' ὅμως τοσούτων ὄντων τῶν ἁμαρτημάτων, οὐ μόνον οὐχ ἀπήτησε δίχην, ἀλλὰ καὶ χατηλλάγη “ οὐ μόνον ἀφῆχεν, ἀλλ᾽ οὐδὲ ἐλογίσατο. Οὕτω καὶ ἡμᾶς ἀφιέναι χρὴ τοῖς ἐχθροῖς, ἵνα τῆς αὐτῆς καὶ αὐτοὶ τύχωμεν ἀφέσεως. Καὶ θέμενος ἐν ἡμῖν τὸν “λόγον τῆς καταλλαγῆς. Οὐδὲ γὰρ ἡμεῖς ἐπί τι φορτιχὸν ἤλθομεν νῦν, ἀλλ᾽ ἵνα φίλους πάντας ποιήσωμεν τῷ Θεῷ. Ἐπειδὴ γὰρ ἐμοὶ, φησὶν, οὐχ ἐπείσθησαν, παραμείνατε παραχαλοῦντες ὑμεῖς, ἕως ἂν πείσητε. Διὸ καὶ ἐπήγαγεν" ᾿Ὑπὲρ Χριστοῦ οὖν πρεσδεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος ἡμῶν. Δεόμεθα ὑπὲρ Χριστοῦ, τῷ Θεῷ. Ἶ ### English translation (Claude) What then, tell me? Did he lay aside the flesh, and is he not now with the body? Far from it; for even now he is in the flesh. “For this Jesus, who was taken up from you into heaven, will come in the same way.” In what way? In the flesh, with the body. How then does he say, “Even though we once knew Christ according to the flesh, we no longer know him so”? For us, “according to the flesh” means being in sins, and “not according to the flesh” means not being in sins; but for Christ, “according to the flesh” means being subject to the sufferings of nature, such as thirsting, hungering, growing tired, sleeping (“For he committed no sin, nor was deceit found in his mouth”; that is why he said, “Which of you convicts me of sin?” and again, “The ruler of this world is coming, and he has nothing in me”); and “not according to the flesh” means being freed from these too from now on, not being outside the flesh. For he comes with it to judge the world, having it free from suffering and pure; to which we too shall go, when our body is conformed to the body of his glory. “So if anyone is in Christ, he is a new creation.” For since he had urged them to virtue from love, he now leads them to it from the facts themselves too; that is why he added, “If anyone is in Christ, he is a new creation.” “If anyone has believed in him,” he says, “he has come into another creation; for he was born again from above through the Spirit. So for this reason too,” he says, “we ought to live for him: not only because we are not our own, nor only because he died for us, nor only because he raised our firstfruits, but because we have come into another life.” See how many claims to living well he sets down. That is why he calls the amendment by a more weighty name, to show how great the transfer and change is. Then, going further into what he said, and showing how it is a new creation, [he says,] “The old things have passed away.” What old things? He means sins and impieties, or all the Jewish things; or rather both these and those. “Behold, all things have become new. And all things are from God.” Nothing from us. For forgiveness of sins and adoption and incorruptible glory have been given us by him. For he urges them on no longer from things to come only, but from present things too. Consider: he said that we shall rise, and go on to incorruption, and have an eternal house; but since present things have greater force to persuade than future ones for those who do not believe these as they should, he shows how much they have already received and what they were when they received it. What were they when they received it? All dead (“For all,” he says, “died, and he died for all,” [so he loved all alike; all grown old] in evils). But behold, a new soul (for it was cleansed), and a new body, and a new worship, and new promises, and covenant, and life, and table, and robe, and simply all things new. For instead of the Jerusalem below we have received the mother city above; instead of a temple of sense we have seen a spiritual temple; instead of [tablets of stone, tablets of flesh; instead of circumcision, baptism]; instead of manna, the Master’s body; instead of water from the rock, blood from the side; instead of the rod of Moses or Aaron, the cross; instead of the land of promise, the kingdom of heaven; instead of countless priests, one high priest; instead of an irrational lamb, a spiritual lamb. Reckoning these and such things he said, “All things are new.” And all these are from God, through Christ and his gift. That is why he added, “who reconciled us to himself through Christ, and gave us the ministry of reconciliation.” For from this come all good things. He who made us friends is himself the cause of the other things too, which God gave to his friends. For he did not repay us so while letting us remain enemies, but by making us his friends. When I say that Christ is the cause of reconciliation, I mean the Father too; when I say that the Father gave, I mean the Son too. “For all things came to be through him”; and he himself is the cause of this too. For we did not run to him, but he called us. How did he call? By the slaying of Christ. “And gave us the ministry of reconciliation.” Here again he shows the dignity of the apostles, showing how great a thing they were entrusted with, and the excess of God’s love. For not even when they refused to hear the ambassador who came was he provoked and let them go; but he persists in beseeching, both through himself and through others. Who could be amazed enough at this care? The Son, the true-born and only-begotten, came for reconciliation and was slain; and not even so did the Father turn away from those who had killed him, nor say, “I sent my Son as an ambassador, and they not only would not hear him, but killed and crucified him; it is right to let them go from now on”; but quite the opposite: when he had departed, he entrusted the matter to us. “For he gave us,” he says, “the ministry of reconciliation: that God was in Christ reconciling the world to himself, not counting their trespasses against them.” Do you see a love surpassing all speech, all mind? Who was the one insulted? He. Who came first to reconciliation? He. “And yet he sent the Son,” someone says; “he did not come himself.” He sent the Son, yet the Son did not beseech alone, but the Father too, with him and through him. That is why he said, “God was reconciling the world to himself in Christ,” that is, through Christ. For since he said, “who gave us the ministry of reconciliation,” he uses a correction, saying, “Do not think that we are the authors of the thing; we are ministers; but the one who does the whole is God, who reconciled the world through the Only-begotten.” And how did he reconcile it to himself? For this is the wonder, not only that he became a friend, but that he became a friend in this way. In what way? By forgiving them their sins; for there was no other way. That is why he added, “not counting their trespasses against them.” For if he had wished to demand an account of their offenses, we would all have perished, for all died. Yet though the sins were so many, he not only did not exact the penalty, but was even reconciled; not only forgave, but did not even count them. So we too must forgive our enemies, so that we too may obtain the same forgiveness. “And has entrusted to us the word of reconciliation.” “For we have not come now on any burdensome errand, but to make all men friends of God. Since they were not persuaded by me,” he says, “you remain, beseeching, until you persuade them.” That is why he added, “So we are ambassadors for Christ, as though God were beseeching through us. We beg you on behalf of Christ, [be reconciled] to God.” ### Scripture references - Acts 1:11: quotation, high confidence - 2 Cor 5:16–20: quotation, high confidence - 1 Pet 2:22: quotation, high confidence - John 8:46: quotation, high confidence - John 14:30: quotation, high confidence - Phil 3:21: allusion, high confidence - 1 Cor 6:19: allusion, medium confidence - Gal 4:26: allusion, high confidence - John 6:31–33: allusion, medium confidence - John 19:34: allusion, high confidence - 1 Cor 10:4: allusion, medium confidence - Heb 9:11–12: allusion, medium confidence - John 1:3: quotation, high confidence - Matt 21:37–39: allusion, medium confidence - Matt 6:14: allusion, medium confidence ### Translation notes - A line is lost in the scan text in the list of old and new things (marked …). - “Instead of manna, the Master’s body; instead of water from the rock, blood from the side”: Chrysostom’s typology of the eucharist; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 11.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/11-2). ## Homily 11.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/11-1/#p-11-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God himself, though offended, beseeches the world through Christ and his apostles to be reconciled; he made the sinless one to be ‘sin’, a condemned and accursed man, so that sinners might become God’s righteousness by grace; one who truly loves Christ fears offending him more than Gehenna. ### Greek text Εἶδες πῶς ἦρε τὸ πρᾶγμα, τὸν Χριστὸν εἰσαγαγὼν τιθέντα τὴν ἱχετηρίαν ταύτην; μᾶλλον δὲ οὐχὶ τὸν Χριστὸν μόνον, ἀλλὰ καὶ τὸν Πατέρα; παραχαλέσαι, καὶ πρεσδεύσασθαι πρὸς τὴν τῶν ἀν- ᾿θρώπων φύσιν ὑπὲρ αὑτοῦ, Ἐπεὶ οὖν σφαγεὶς ἐχεῖνος ἀπῆλθεν, ἡμεῖς διεδεξάμεθα τὴν πρεσδείαν, καὶ ἀντ᾽ αὐτοῦ καὶ τοῦ Πατρὸς παρακαλοῦμεν ὑμᾶς. Τοσού- “οὺ τιμᾶται τὸ τῶν ἀνθρώπων γένος, ὅτι καὶ τὸν Υἱὸν ἐπέδωχε, καὶ ταῦτα εἰδὼς ὅνι σφαγήσεται, καὶ ἀποστόλους ἡμᾶς δι ὑμᾷς ἐποίῃσεν᾽ ὥστε εἰχότως ἔλεγε, Πάντα δι' ὑμᾶς. Ὑπὲρ Χριστοῦ οὖν πρεσδεύομεν. Τουτέστιν, ἀντὶ τοῦ Χριστοῦ’ ἡμεῖς γὰρ ἀνεδεξάμεθα τὰ ἐκείνου. Ἐὶ δὲ μέγα σοι δοχεῖ τοῦτο εἶνα:, ἄχουσον καὶ τῶν ἑξῆς, δι᾿ ὧν δείκνυσιν, ὅτι οὐκ ἀντ᾽ αὐτοῦ μόνον, ἀλλὰ καὶ ἀντὶ τοῦ Πατρὸς τοῦτο ποιοῦσι. Διὰ γὰρ τοῦτο καὶ ἐπήγαγεν, Ὡς τοῦ Θιοῦ παρακαλοῦντος δὲ ἡμῶν. Οὐ γὰρ διὰ τοῦ Τιοῦ αὐτοῦ παρακαλεῖ μόνον, ἀλλὰ καὶ δι’ ἡμῶν {των τὸ ἐχείγου ἀνᾳδεξαμένων ἔργον. Μὴ τοίγυν ν»»μίσητε, φησὶν, ὑφ' ἡμῶν ἀξιοῦσθαι - αὁτὸ; ὁ Χριστὸς ὑμᾶς καραχαλεῖ, αὐτὸς ὁ τοῦ Χριστοῦ Πατὴρ. δι᾽ ἡμῶν. Τί ταύτης τῆς ὑπερδολῆς γένοιτ᾽ ἂν ἔσον; Αὐτὸς γὰρ ὁ μυρία εὐεργετήσας ὑδρισθϑεὶς, οὐ ὁ μόνον οὐκ ἀπήτησε δίχην, ἀλλὰ καὶ ἔδωχε τὸν Υἱὸν αὐτοῦ, ἀλλὰ καὶ ἔσφαξαν. Πάλιν ἔπεμψεν ἑτέρους πρέσδεις παραχαλοῦντας" καὶ τούτων πεμφϑέντων, αὐτός ἔστεν ὁ ἀξιῶν. Τί δὲ ἀξιοῖ; Καταλλάγητε τῷ Θεῷ. Καὶ οὐχ εἶπε, Καταλλάξατε ἑαυτοῖς τὸν Θεόν" οὐ γὰρ ἐχεῖνός ἐστιν ὁ ἐχϑραίνων, ἀλλ᾽ ὑμεῖς" Θεὸς γὰρ οὗπρεσδευτὴς ἀποσταλεὶς, Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε, φησίν. Οὐ λέγω τὰ πρότερα, ὅτι ὑδρίσατε, ὅτι οὐδὲν ἠδικηκότα, ὅτι εὐεργετήσαντα, ὅτι δίκην οὐκ ἀπήτησεν, ὅτι καρακαλεῖ πρῶτος, ὑδρισθεὶς πρῶτος" μηδὲν ἐχείνων χείσθω τέως. Διὰ τοῦτο μόνον οὐχ ἂν εἴητε δίχαιοι καταλλαγῆναι, δι᾽ ὅπερ ἐποίησεν εἰς ὑμᾶς νῦν; Καὶ τί ἐποίησε; Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, δὲ ὑμᾶς ἁμαρτίαν ἐποίησεν. Ἐὶ γὰρ μηδὲν ἤνυσε, τοῦτο δὲ μόνον εἰργάσατο, ἐννόησον ἡλίχον ἣν τὸ ὑπὲρ τῶν ὑδριχότων τὸν ΥἹὸν δοῦναι. Νυνὶ δὲ καὶ μεγάλα κατὠρθωσε, καὶ μετὰ τούτων τὸν οὐδὲν ἡδιχηχότα ὑπὲρ τῶν ἡἠδικηχότων χολασθῆναι εἴασεν. ᾿Αλλ᾽ οὐχ εἶπε τοῦτο, ἀλλ᾽ ὃ πολλῷ μεῖζόν ἐστι τούτου τέθειχε. Ποῖον δὴ τοῦτο; Τὸν μὴ γγόντα ἁμαρτίαν, φησὶ, τὸν αὖτοδιχαιοσύνην ὄντα, ἁμαρτίαν ἐποίησε" τουτέστιν, ὡς ἁμαρτωλὸν χαταχριθῆναι ἀφῆκεν, ὡς ἐπικατάρατον ἀποθανεῖν’ ᾿Επικατάρατος γὰρ ὁ κρεμάμενος ἐπὶ ξύλον. Ταῦ γὰρ ἀποθανεῖν τὸ οὕτως ἀποθανεῖ πολλῷ μεῖζον ἦν ὅπερ καὶ ἀλλαχοῦ αἰνιττόμενος φησὶν, 'ΥὙκήκοος γενόμενος μέχρι θανάτου, θάνατου δὲ σταυροῦ. Οὐδὲ γὰρ κόλασιν εἶχε μόνον τὸ πρᾶγμα, ἀλλὰ καὶ αἰσχύνην. Ἐννόησον τοίνυν ὅσα σοι παρέσχε. Μέγα μὲν γὰρ καὶ τὸ ἁμαρτωλὸν ὄντα ὑπὲρ ὁτουοῦν ἀποθανεῖν ' ὅταν δὲ καὶ δίχαιος ὁ τοῦτο πάσχων ἧ, καὶ ὑπὲρ ἁμαρτωλῶν ἀποθάνῃ, καὶ μὴ ἀποθάνῃ μόνον, ἀλλὰ καὶ ὡς ἐπικατάρατος, καὶ μὴ ὡς ἐπιχατάρατος μόνον, ἀλλὰ καὶ τὰ μεγάλα ἣμῖν ἐντεῦθεν χαρίζηται ἀγαθὰ, ἃ μηδέποτε προσεδοχήσαμὲν (Ἵνα γὰρ γενώμεθα Θεοῦ δικαιοσύνη ἐν αὑτῷ, φησὶ), ποῖος ταῦτα λόγος, ποῖος ταῦτα παραστῆσαι δυνήσεται νοῦς; Τὸν γὰρ δίχαιον, φησὶν, ἐποίησεν ἀμαρτωλὸν, ἵνα τοὺς ἁμαρτωλοὺς ποιήσῃ δικαίους. Μᾶλλον δὲ οὐδὲ οὕτως εἶπεν, ἀλλ᾽ ὃ πολλῷ μεῖζον ἦν" οὐ γὰρ ἕξιν ἔθηχεν, ἀλλ᾽ αὐτὴν τὴν ποιότητα. Οὐ γὰρ εἶπεν, ποίησεν ἁμαρτωλὸν, ἀλλ' ἁμαρτίαν" οὐχὶ, Τὸν μὴ ἁμαρτόντα μόνον, ἀλλὰ, εὸν μηδὲ γγόντα ἁμαρτίαν" ἵνα καὶ ἡμεῖς γενώμεθα, οὐκ εἶπε,. δίκαιοι, ἀλλὰ διχαιοσύνη, καὶ Θεοῦ διχαιοσύνη. Θεοῦ γάρ ἔστιν αὔτη, ὅταν μὴ ἐξ ἔργων, ὅταν καὶ κηλῖδα ἀνάγχη τινὰ μὴ εὑρεθῆγαι, ἀλλ' ἀπὸ χάριτος δικαιωθῶμεν, ἔνθα πᾶσα ἁμαρτία ἠφάνισται. Τοῦτο δὲ ὁμοῦ οὔτε ἐπαρθῆναι ἀφίησιν, ἅτε τοῦ Θεοῦ τὸ πᾶν χαρισαμένου, καὶ διδάσκει «τοῦ δοθέντος τὸ ΄ μέγεθος. Ἐχείνη γὰρ ἣ προτέρα νόμου καὶ ἔργων δικαιοσύνη, αὕτη δὲ Θεοῦ δικαιοσύνη. Ταῦτ᾽ οὖν ἐννοήσαντες φοδηθῶμεν τῆς γεέννης μᾶλλον τὰ ῥήματα ταῦτα, αἰδεσθῶμεν μᾶλλον τῆς βασιλείας τὰ πράγματα, καὶ μὴ νομίσωμεν χαλεπὸν εἶναι τὸ χολάζεσθαι, ἀλλὰ τὸ ἁμαρτάνειν. Καὶ γὰρ αὑτὸς εἰ μὴ ἐχόλαζεν ἡμᾶς, αὐτοὺς ἐχρῆν ἀπαιτῆσαι δίχην ἑαυτοὺς, οὕτως ἀγνώμονα: περὶ τὸν εὐεργέτην γενομένους. Νῦν δὲ ἐρωμένην μέν τις ἔχων, πολλάχις καὶ ἑαυτὸν χατἐσφαξε, μὴ τυχὼν τοῦ ἔρωτος" καὶ τυχὼν δὲ, πεπλημμεληχὼς εἰς αὐτὴν, οὐδὲ ἄξιον ζῇν ἡγεῖται εἰς δὲ τὸν οὕτω φιλάνθρωπον καὶ ἥμερον ὑδρίζοντες, οὐχ ἑαυτοὺς ἐμδαλοῦμεν εἰς τὸ πῦρ τῆς γεέννης; Εἴπω «κι παράδοξον καὶ θαυμαστὸν, καὶ πολλοῖς ἴσως ἄπιστον" μείζων ἔσται παραμυθία τῷ χολαζομένῳ μετὰ τὸ παροξῦναι τὸν οὕτω φιλάνθρωπον, ἐὰν νοῦν ἔχῃ, καὶ φιλῇ τὸν Δεσπότην, ὡ; φιλεῖν δεῖ, ἢ τῷ μὴ δ. Καὶ τοῦτο καὶ ἀπὸ τῆς χοινῆς συνηθεία; ἔστιν ἰδεῖν. Ὁ γὰρ εἰς τὸν φίλτατον ἠδικηχὼς, τότε μάλιστα ἀναπαύεται, ὅταν ἑαυτὸν ἀπαιτήσῃ δίχην, καὶ πάθῃ χκαχῶς " ὥσπερ οὖν καὶ ὁ Δαυῖδ ἔλεγεν, Ἐγὼ ὁ ποιμὴν ἥμαρτον, καὶ ἐγὼ ὁ ποιμὴν ἐκακοποίησα" καὶ οὗτοι, τὸ ποίμνιον, τί ἐποίησαν; Γεγέσθω ἡ χείρ σου ἐν τῷ οἴχῳ τοῦ πατρός μου. Καὶ ὅτε τὸν “Αὐεσσαλὼμ ἀπώλεσε, δίχην ἑαυτὸν ἀπήτει τὴν ἐσχάτην᾽ καίτοι γε οὐχ ἦν αὐτὸς ὁ ἠδικηχὼς, ἀλλ᾽ ὁ ἠδιχημένος " ἀλλ᾽ ὅμως ἐπειδὴ σφόδρα ἐφίλει τὸν ἀπελθόντα, χατέτεινεν ἑαυτὸν ταῖς ὀδύναις, ταύτῃ παραμυθούμενος ἑαντόν. Καὶ ἡμεῖς τοίνυν, ὅταν ἁμαρτάνωμεν εἰς ὃν οὐχ ἐχρῆν ἁμαρτάνειν, δίκην ἑαυτοὺς ἀπαιτώμεν. Οὐχ ὁρᾶτε τοὺς ἀποδαλόντας παῖδας γνησίους, ὅτι διὰ τοῦτο καὶ χόπτονται καὶ τρίχας τίλλουσιν, ἐπειδὴ παραμυθίαν ἔχει τὸ κολάζειν ἑαυτοὺς ὑπὲρ τῶν φιλουμένων; Εἰ δὲ, ὅταν μηδὲν ἐργασώμεθα ἡμεῖς τοὺς φιλτάτους δεινὸν, φέρει παραμυθίαν ἡμῖν τὸ καχῶς πάσχειν, ὑπὲρ ὧν ἐκεῖνοι χαχῶς πεπόνθασιν " ὅταν αὐτοὶ ὦμεν οἱ παροξύναντες καὶ ὑδριχότες, οὐ πολλῷ μᾶλλον ἡμᾶς ἀναπαύσει τὸ δίκην δοῦναι, ἣ τὸ μὴ « χολάζεσθαι κόλασιν; Παντί που δῆλον. Εἴ τις φιλεῖ τὸν Χριστὸν, ὡς φιλεῖν δεῖ, οἷδεν ὃ λέγω, πῶς οὐδὲ αὐτοῦ συγχωροῦντος ἀνέξεται μὴ κολάζεσθαι: τὴν γὰρ μεγίστην κόλασιν ὑπομένεις παροξύνας αὐτόν. Καὶ οἶδα μὲν τοῖς πολλοῖς ἄπιστα λέγων, πλὴν ἀλλ᾽ οὕτως ἐστὶν aus —— καὶ τὸ μή. — τοι ὥσπερ εἴρηχα. ᾿Εὰν τοίνυν φιλῶμεν τὸν Χριστὸν, ὡς φιλεῖν δεῖ, ἑαυτοὺς τιμωρησόμεθα ἁμαρτάνοντες. Τοῖς γὰρ ὁτουοῦν ἐρῶσιν οὐ τὸ καχόν τι παθεῖν ἀηδὲς, ὑπὲρ ὧν παρώξυναν τὸν ἐρώμενον, ἀλλ᾽ αὐτὸ πρὸ πάντων τὸ παροξῦναι τὸν ἀγαπώμενον. Κἂν ὀργισθεὶς οὗτος μὴ χολάσῃ, μειζόνως ἐδασάνισε τὸν ἐραστήν " ἂν δὲ δίκην ἀπαιτήσῃ, μᾶλλον παρεμυθήσατο. Μὴ τοῖνυν γέενναν φοδώμεθα, ἀλλὰ τὸ προσχροῦσαι τῷ Θεῷ" τοῦτο γὰρ ἐχείνον χαλεπώτερον, ὅταν τοῦτο πάντων φορτιχώτερον. Καὶ ἵνα μάθῃς ἡλίχον ἐστὶν, ἐννόησον τοῦτο ὃ λέγω. Εἴ τις χολαζόμενον ἰδὼν ἄνθρωπον λῃστὴν καὶ χαχοῦργον, αὐτὸς βασιλεὺς ὧν, τὸν ἀγαπητὸν υἱὸν τὸν μονογενῆ καὶ γνήσιον ἔδωχεν ὥστε σφαγῆναι, καὶ μετὰ τοῦ θανάτου καὶ τὴν αἰτίαν ἀπ᾽ ἑχείνου μετήνεγχεν ἐπὶ τὸν υἱὸν οὐκ ὄντα τοιοῦτον, ἵνα καὶ σώσῃ τὸν χατάδιxov, καὶ τῆς πονηρᾶς ὑπολήψεως ἀπαλλάξῃ, εἶτα μετὰ ταῦτα εἰς μεγάλην ἀρχὴν αὐτὸν ἀναγαγὼν, μετὰ τὴν σωτηρίαν καὶ τὴν δόξαν τὴν ἀπόῤῥητον, ὑόρίζετο παρὰ τοῦ τοιαῦτα πεπονθότος " οὐχ ἂν εἴλετο μυριάχις ἀποθανεῖν ἐχεῖνος, εἴ γε νοῦν εἶχεν, ἣ τοταύτῃ ἀγνωμοσύνῃ φανῆναι ὑπεύθυνος ὧν; Τοῦτο δὴ καὶ νῦν λογιζώμεθα, καὶ στένωμεν πικρῶς ἐφ᾽ οἷς παρὠξύναμεν τὸν εὐεργέτην μηδὲ, ἐπειδὴ μαχροθύμως ὑδριζόμενος φέρει, διὰ τοῦτο θαῤῥῶμεν, ἀλλὰ δι᾽ αὐτὸ μὲν οὖν τοῦτο δαχνώμεθα. Καὶ γὰρ ἐπὶ τῶν ἀνθρώπων, ὅταν τις πληγεὶς τὴν δεξιὰν σιαγόνα, δῷ καὶ τὴν ἀριστερὰν, μειζόνως ἀμύνεται, ἣ εἰ μυρίας ἔδωχε πληγάς" καὶ ὅταν λοιδορηθεὶς, μὴ μόνον οὐκ ἀντιλοιδορήσῃ, ἀλλὰ καὶ ἐὐλογήσῃ, χαλεπώτερον ἔπληξεν, ἣ εἰ μυρίοις ὀνείδεσιν ἔπλυνεν. Εἰ δὲ ἐπ᾽ μεν, καταισχυνόμεθα" πολλῷ μᾶλλον ἐπὶ Θεοῦ δεδοικέναι χρὴ τοὺς ἁμαρτάνοντας διηνεχῶς, καὶ οὐδὲν πάσχοντας δεινόν" καὶ γὰρ καὶ ἐπὶ χαχῷ τῆς ἑαυτῶν κεφαλῆς ἡ ἄφατος αὐτοῖς θησαυρίζεται τιμωρία. Ταῦτ᾽ οὖν ἐννοοῦντες, πρὸ πάντων ἁμαρτίαν φοδώμεθα" τοῦτο γὰρ χόλασις, τοῦτο γέεννα, τοῦτο τὰ μυρία χαχά. Μὴ φοδώμεθα δὲ μόνον, ἀλλὰ καὶ φεύγωμεν, καὶ τῷ Θεῷ σπουδάζωμεν διηνεχῶς ἀρέ-. σχεῖν᾽ τοῦτο γὰρ βασιλεία, τοῦτο ζωὴ, τοῦτο τὰ μυρία καλά. Οὕτω καὶ ἐντεῦθεν ἤδη τῆς βασιλείας ἐπιτευξόμεθα, καὶ τῶν μελλόντων ἀγαθῶν" 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) Do you see how he exalted the matter, bringing in Christ as the one who makes this supplication? Or rather not Christ only, but the Father too? [For the Father sent the Son] to beseech and to be his ambassador to human nature. “Since, then, he was slain and departed, we have succeeded to the embassy, and we beseech you in his stead and the Father’s. So greatly is the human race honored that he both gave up his Son, knowing that he would be slain, and made us apostles for your sake”; so he rightly said, “All things are for your sake.” “So we are ambassadors for Christ,” that is, in Christ’s place; “for we have taken up his work.” And if this seems great to you, hear what follows too, by which he shows that they do this not in Christ’s place only but also in the Father’s. That is why he added, “as though God were beseeching through us.” “For he beseeches not only through his Son, but through us too, who have taken up his work. Do not think, then,” he says, “that it is we who are entreating you; Christ himself beseeches you, the Father of Christ himself, through us.” What could equal this excess? For he who had bestowed countless benefits, and was insulted, not only did not exact the penalty, but gave his Son [that we might be reconciled; and those who received him were not reconciled], but even slew him. Again he sent other ambassadors to beseech; and when these were sent, it is he himself who entreats. What does he entreat? “Be reconciled to God.” And he did not say, “Reconcile God to yourselves”; for it is not he who is hostile, but you; for God is never hostile. [Then, urging his cause like] an ambassador sent [on a mission, he says,] “For our sake he made him to be sin who knew no sin.” “I do not speak of the former things: that you insulted him, though he had done no wrong, though he had done you good; that he did not exact a penalty; that he beseeches first, though he was insulted first; let none of those things count for now. For this alone would you not be bound to be reconciled, for what he has done for you now? And what has he done? He made him who knew no sin to be sin for your sake.” For even if he had accomplished nothing else, and had done this alone, consider how great a thing it was to give his Son for those who had insulted him. But now he has both accomplished great things, and besides these, let the one who had done no wrong be punished for those who had done wrong. But he did not say this; he set down what is far greater than this. What is that? “Him who knew no sin,” he says, him who is righteousness itself, “he made to be sin”; that is, he let him be condemned as a sinner, die as one accursed: “For cursed is everyone who hangs on a tree.” For to die so was far greater than to die; hinting at which elsewhere too he says, “becoming obedient to death, even death on a cross.” For the thing carried not punishment only, but shame too. Consider, then, how much he has given you. For it is a great thing even for a sinner to die for anyone at all; but when the one who suffers this is righteous, and dies for sinners, and not only dies but as one accursed, and not only as one accursed, but also bestows on us from it great goods which we never expected (“so that we might become the righteousness of God in him,” he says), what speech, what mind will be able to set these things forth? “For he made the righteous one a sinner,” he says, “so that he might make sinners righteous.” Or rather he did not even say so, but something far greater; for he did not set down the state but the very quality. For he did not say, “He made him a sinner,” but “sin”; not “him who did not sin” only, but “him who did not even know sin”; “so that we might become”—he did not say “righteous,” but “righteousness,” and “the righteousness of God.” For this is God’s, when we are justified not from works (when there must be no stain found), but from grace, where all sin has been blotted out. This at once does not let us be puffed up, since God has given the whole, and teaches the greatness of what was given. For that former righteousness was of the Law and of works, but this is the righteousness of God. Considering these things, then, let us fear these words more than Gehenna; let us revere these deeds more than the kingdom; and let us think it hard not to be punished, but to sin. For even if he did not punish us, we ought to exact the penalty from ourselves, having been so ungrateful toward our benefactor. Now one who has a beloved has often even slain himself when he did not obtain his love; and when he has obtained it and offended against her, he does not think himself worthy to live; but when we insult one so loving and gentle, shall we not cast ourselves into the fire of Gehenna? I will say something paradoxical and wonderful, and perhaps incredible to many: for one who has provoked one so loving, if he has sense and loves the Master as he ought, it will be a greater consolation to be punished than not to be punished. And this can be seen from common experience too. For one who has wronged his dearest friend is most at rest when he exacts the penalty from himself and suffers ill. So David too said, “I the shepherd have sinned, and I the shepherd have done evil; but these, the flock, what have they done? Let your hand be upon the house of my father.” And when he lost Absalom, he exacted the utmost penalty from himself; and yet he was not the wrongdoer but the wronged; yet since he greatly loved the one who had departed, he racked himself with pains, consoling himself in this way. We too, then, when we sin against one against whom we ought not to sin, should exact the penalty from ourselves. Do you not see those who have lost true-born children, how for this reason they beat themselves and tear their hair, because punishing themselves for the ones they love brings consolation? And if, when we have done no harm to our dearest, it brings us consolation to suffer ill because they have suffered ill, when we ourselves are the ones who provoked and insulted, will it not much more give us rest to pay the penalty, than not to be punished? It is plain to everyone. If anyone loves Christ as he ought, he knows what I am saying: how he will not endure not being punished, even if Christ allows it; for you suffer the greatest punishment in having provoked him. I know I am saying things incredible to many; but so it is … as I have said. If, then, we love Christ as we ought, we shall punish ourselves when we sin. For to those who love anyone, it is not suffering ill for having provoked the beloved that is unpleasant, but, before everything, the very provoking of the beloved. And if the beloved, being angry, does not punish, he torments the lover the more; but if he exacts a penalty, he consoles him the more. Let us not fear Gehenna, then, but offending God; for this is harder than that, since this is more burdensome than all things. And so that you may learn how great it is, consider what I say. Suppose a king, seeing a robber and evildoer being punished, gave his beloved, only-begotten, true-born son to be slain, and with the death transferred the guilt too from that man to his son, who was not such, so as both to save the condemned man and to free him from his evil repute; and then, having raised him to high office after the salvation and the unspeakable glory, he were insulted by the one who had received such benefits; would not that man, if he had sense, choose to die ten thousand times rather than be shown guilty of such ingratitude? Let us reckon this now too, and groan bitterly for having provoked our benefactor; and let us not take courage because he bears our insults patiently, but be stung by this very fact. For among men too, when someone struck on the right cheek offers the left, he avenges himself more than if he had given countless blows; and when someone reviled not only does not revile in return but even blesses, he has struck harder than if he had poured countless reproaches on him. If among men we are put to shame [by such patience], much more with God must those who sin continually and suffer nothing dreadful be afraid; for the unspeakable punishment is being stored up for them to the hurt of their own heads. Considering these things, then, let us fear sin before all; for this is punishment, this is Gehenna, this is countless evils. And let us not only fear it but flee it, and be eager continually to please God; for this is the kingdom, this is life, this is countless goods. So we shall obtain the kingdom from here and now, and the good things to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - 2 Cor 5:20–21: quotation, high confidence - 2 Cor 4:15: quotation, high confidence - Gal 3:13: quotation, high confidence - Deut 21:23: quotation, medium confidence - Phil 2:8: quotation, high confidence - Rom 5:6–8: allusion, medium confidence - 2 Sam 24:17: quotation, high confidence - 2 Sam 18:33: allusion, high confidence - Matt 5:39: allusion, high confidence - Rom 12:14: allusion, medium confidence - Rom 2:5: allusion, medium confidence ### Translation notes - “He made him to be sin … the righteousness of God … not from works”: Chrysostom’s exposition of 2 Cor 5:21, contrasting the righteousness of the Law and works with God’s righteousness by grace; translated as written. - A line is lost in the scan text near the end of the argument on self-punishment (marked …); bracketed words are supplied by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 11.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/11-3). ## Homily 12.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/12-1/#p-12-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corinthians must not receive God’s grace in vain by falling back into sin, for the present is the acceptable time of grace and salvation, which will end at Christ’s second coming. ### Greek text Συνεργοῦντες δὲ καὶ παρακαλοῦμεν, μὴ εἰς κενὸν Θεοῦ: δέξασθαι ὑμᾶς τ Ὰ ΩΝ ᾧ ἐκήνουσ τὰ σου, καὶ “οὐ γον νὰ σον ρίας ἐέσηθησὰ σοι. Ἐποιδὴ γὰρ εἶπεν, ὅτι Ὁ Θεὸς παρακαλεῖ, καὶ ἡμεῖς πρεσβεύομεν καὶ ἱκετεύομεν, χαταλλάγητε τῷ Θεῷ’ ἵνα μὴ ἀναπέσωσιν, ἐντεῦθεν αὐτοὺς πάλιν φοδεῖ καὶ διανίστησι λέγων, Παραχαλοῦμεν, μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς. Μὴ γὰρ, ἐπειδὴ παραχαλεῖ, φησὶ, καὶ ἔπεμψε πρεσὄευσομένους, διὰ τοῦτυ ῥᾳιθυμῶμεν ᾿ ἀλλὰ δι᾽ αὐτὸ μὲν οὖν τοῦτο καὶ ἐπειγώμεθα πρὸς τὸ ἀρέσαι τῷ Θεῷ, καὶ πνευματιχὴν συναγαγεῖν ἐμπορίαν ( ὅπερ καὶ ἀνωτέρω ἔλεγεν, ὅτι Ἡ ἀγάπη τοῦ Θεοῦ συνέχει ἡμᾶς" τουτέστι, θλίδει, ὠθεῖ, χατεπείγει.), ἵνα μὴ μετὰ τοσαύτην χηδεμονίαν ἀνα πεσόντες 4, καὶ μηδὲν γενναῖον ἐπιδειξάμενοι, τῶν τοσούτων ἐχπέσητε ἀγαθῶν. Μὴ τοίνυν, ἐπειδὴ ἔπεμψε παρακαλέσοντας, νομίσητε τοῦτο ἀεὶ εἶναι" μέχρι τῆς παρουσίας αὐτοῦ τῆς δευτέρας τοῦτο ἔσται, μέχρι τότε παραχαλεῖ, ἕως ἂν ὦμεν ἐνταῦθα μετὰ δὲ ταῦτα δίχη καὶ χόλασις. Διὰ τοῦτο, Συνεχόμεθα, φησίν. Οὐδὲ γὰρ ἀπὸ τοῦ μεγέθους τῶν ἀγαθῶν αὐτοὺς καὶ τῆς φιλανθρωπίας μόνον, ἀλλὰ καὶ ἀπὸ τῆς βραχύτητος τῆς τοῦ καιροῦ χατεπείγει ἀεί. Διὸ καὶ ἀλλαχοῦ φησι, Νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία" καὶ πάλιν, Ὁ Κύριος ἐγγύς. Ἐνταῦθα δέ τι καὶ πλέον ποιεῖ, Οὐδὲ γὰρ ἀπὸ τοῦ τὸ λειπόμενον τοῦ χρόνου βραχὺ καὶ μικρὸν εἶναι, ἀλλὰ καὶ ἀπὸ τοῦ τοῦτον μόνον τὸν καιρὸν ἐπιτήδειον εἶναι εἰς σωτηρίαν, ἐνάγει. Ἰδοὺ τὰρ, φησὶ, νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ ἡμέρα σωτηρίας. Μὴ τοίνυν προδῶμεν τὸ εὔχαιρον, ἀλλ᾽ ἐπιδειξώμεθα ἀξίαν τῆς χάριτος τὴν σπουδήν. Διὰ τοῦτο γὰρ καὶ ἡμεῖς; ἐπειγόμεθα, καὶ τὸ βραχὺ καὶ τὸ ἐπιτήδειον εἰδότες τοῦ καιροῦ" διὸ καὶ ἔλεγε, Συνεργοῦντες δὲ καὶ παραχαλοῦμεν. Συνεργοῦντες ὑμῖν" ὑμῖν γὰρ συνεργοῦμεν μᾶλλον, ἣ τῷ Θεῷ, ὑπὲρ οὗ πρεσδεύομεν. Οὐδενὸς γὰρ ἐχεῖνος δεῖται, ἀλλ᾽ ἢ σωτηρία πᾶσα εἰς ὑμᾶς διαδαίνει. Εἰ δὲ καὶ τῷ Θεῷ λέγει συνεργεῖν, οὐδὲ τοῦτο παραιτεῖται" καὶ γὰρ ἀλλαχοῦ φησι, Θεοῦ γάρ ἐσμεν συνεργοί. Ταύτῃ φησὶ τοὺς ἀνθρώπους σώζειν πάλιν" Καὶ παρακαλοῦμεν. Ἔχεϊνος μὲν γὰρ παραχαλῶν, οὐχ ἁπλῶς παρακαλεῖ, ἀλλὰ ταῦτα προτεινόμενος τὰ διχαιώματα" ὅτι τὸν ΥἹὸν ἔδωχε τὸν δίχαιον, τὸν οὐδὲ ἁμαρτίαν εἰδότα, καὶ ἁμαρτίαν αὐτὸν ὁποίησεν ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν, ἵνα ἡμεῖς γενώμεθα δίκαιοι" ἅπερ ἔχοντα, καὶ Θεὸν ὄντα, οὐδὲ παρακαλεῖν δεῖ, καὶ ταῦτα ἀνθρώπους, καὶ προσχεχρηυχότας, ἀλλὰ «παρακχαλεῖσθαι καθ᾽ ἑἐχάστην ἡμέραν’ ἀλλ᾽ ὅμως παρακαλεῖ: ἡμεῖς δὲ παραχαλοῦμεν, δικαίωμα μὲν μηδὲν ἐχονίες ἡμῶν εἰπεῖν οὐδὲ εὐεργέτημα ν ἕν δὲ μόνον. τὸ ὑπὲρ Θεοῦ, καὶ τοιαῦτα ἐπιδειξαμένον, “παρακαλεῖν. Παρακαλοῦμεν δὲ ἵνα τὴν εὐεργεσίαν δέξησθε, καὶ μὴ ἀποχρούσησθε τὴν δωρεάν. Πείσθητε τοίνυν ἡμῖν, καὶ μὴ εἰς χενὸν τὴν χάριν δέξησθε, Ἵνα γὰρ μὴ νομίσωσιν,, ὅτι τοῦτό ἔστι μόνον, τὸ πιστεῦσαι τῷ χαλοῦντι, ἐπάγει ταῦτα, τὴν περὶ τὸν βίον σπουδὴν ἀπαιτῶν. Τὸ γὰρ ἀπαλλαγέντα ἁμαρτημάτων καὶ φίλον γενόμενον, τοῖς προτέροις ἐγκχαλινδεῖσθαι πάλιν, ἐπ᾿ ἔχθραν ἑκανελθεῖν ἐστι, καὶ εἰς κενὸν τὴν χάριν δέξασθαι, κατὰ τὸν τοῦ βίου λόγον. Οὐδὲν γὰρ ἀπὸ τῆς χάριτος μέγα ὠφελούμεϑα εἰς σωτηρίαν, ἀχαθάρτως ζῶντες " ἀλλὰ καὶ βλαπτόμεθα μειζόνως ταύτῃ βαρούμενοι καὶ ἐν τοῖς ἁμαρτήμασιν, ὅτι καὶ μετὰ ἐπίγνωσιν τοιαύτην καὶ δωρεὰν ἐπὶ τὰ πρότερα ἐπανήλθομεν χαχά. ᾿Αλλὰ τοῦτο μὲν οὐδέποο «ἰθησιν, ὥστε μὴ τραχὺν ποιῆσαι τὸν λόγον" ὅτι δὲ οὐδὲν ὠφελούμεθα λέγει μόνον. Εἴτα καὶ προφητείας ἀναμιμνήσχει, κατεπείγων αὐτοὺς, καὶ συνωθῶν εἰς τὸ διαναστῆναι πρὸς τὴν τῆς οἰχείας σωτηρίας ἄντίληψιν, Αόγει γὰρ, φησί Καιρῷ δεκτῷ ἐπήχουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐδοήθησά σοι. ᾿Ιδοὺ γῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας. Καιρὸς εὑπρόσδεκεος " ποῖος οὗτος; Ὁ τῆς δωρεᾶς, ὁ τῆς χάριτος, ὅτε οὐχ ἔστιν εὐθύνας ἀπαιτηθῆναι τῶν ἁμαρτημάτων οὐδὲ δίχην δοῦναι, ἀλλά μετὰ τῆς ἀπαλλαγὴς καὶ μυρίων ἀπολαῦσαι ἀγαθῶν, δικαιοσύνης, ἁγιασμοῦ, τῶν ἄλλων ἀπάντων. Πόσα γὰρ ἔδει χαμεῖν, ὥστε ἐπιτυχεῖν τοῦ χαιροῦ τούτου; ἀλλ᾽ ἰδοὺ, μηδὲν χαμόντων ἡμῶν παραγέγονεν ἄφεσιν φέρον ἀπάντων τῶν ἔμπροσθεν. Διὸ καὶ εὐπρόσδεχτον χαλεῖ, ἐπειδὴ καὶ τοὺς μυρία πεπλημμεληκό» τας προσεδέχετο, καὶ οὐχ ἀπλῶς προσεδέχετο, ἀλλ᾽ εἰς τὴν ἀνωτάτω ἦγε τιμήν " καθάπερ, ἐπειδὰν ἔλθῃ βασιλεὺς, οὐ δικαστηρίου καιρὸς, ἀλλὰ χάριτος καὶ σωτηρίας. Διὸ καὶ εὐπρόσδεχτον αὐτὸν χαλεῖ, ἕως οὗ ἔτι ἐν τῷ σχάμματί ἐσμὲν, ἕως ἐν τῷ ἀμπελῶνι ἐργαζόμεθα, ἕως λείπεται ἢ ἐνδεχάτη. ### English translation (Claude) “Working together with him, then, we also beseech you not to receive the grace of God in vain. For he says, ‘At an acceptable time I listened to you, and on a day of salvation I helped you.’” Since he had said, “God beseeches, and we are ambassadors and entreat you, be reconciled to God,” so that they might not fall back, he again frightens and rouses them from this, saying, “We beseech you not to receive the grace of God in vain.” “For do not let us grow careless because he beseeches,” he says, “and has sent ambassadors; but for this very reason let us hasten to please God and to gather a spiritual merchandise” (which he said above too: “The love of God controls us,” that is, presses, drives, urges us on), “so that you may not, after so great care, fall back and show nothing noble, and so fall away from such great goods. Do not think, then, because he has sent men to beseech, that this will always be so. It will be until his second coming; until then he beseeches, as long as we are here; but after that, judgment and punishment.” That is why he says, “We are controlled.” For he always urges them on not only from the greatness of the goods and from God’s love for humankind, but also from the shortness of the time. That is why elsewhere he says, “For salvation is nearer to us now,” and again, “The Lord is near.” But here he does something more: he leads them on not only from the remaining time being short and small, but also from this time alone being fit for salvation. “For behold,” he says, “now is the acceptable time; behold, the day of salvation.” “Let us not betray the opportune time, then, but show an earnestness worthy of the grace. For this is why we too are urgent, knowing both the shortness and the fitness of the time.” That is why he said, “Working together, we also beseech.” “Working together with you; for we work together with you rather than with God, for whom we are ambassadors. For he needs nothing; but the whole salvation passes over to you.” And if he does say that he works together with God, he does not decline that either; for elsewhere he says, “For we are God’s fellow workers.” In this way, he says, he saves men again. “And we beseech.” For when God beseeches, he does not simply beseech, but holds out these claims: that he gave the righteous Son, who did not even know sin, and made him sin for us sinners, so that we might become righteous; having these claims, and being God, he ought not to beseech, and that men who have offended, but to be besought every day; yet he beseeches. “But we beseech, having no claim of our own to mention, nor any benefit, but one thing only, to beseech on behalf of God, who has shown such things. And we beseech you to receive the benefit and not to thrust away the gift. Be persuaded by us, then, and do not receive the grace in vain.” For so that they might not think that this alone is required, to believe the one who calls, he adds this, demanding earnestness about one’s life. For one who has been freed from sins and become a friend to wallow again in former things is to go back to enmity, and to receive the grace in vain as regards one’s life. For we gain nothing great from grace toward salvation if we live impurely; rather we are harmed the more, being weighed down by this too in our sins, because after such knowledge and such a gift we have gone back to the former evils. But he nowhere puts this, so as not to make the statement harsh; he says only that we gain nothing. Then he recalls a prophecy too, urging them on and pushing them to rise up to lay hold of their own salvation: “For he says, ‘At an acceptable time I listened to you, and on a day of salvation I helped you.’ Behold, now is the acceptable time; behold, now is the day of salvation.” “Acceptable time”—what is it? The time of the gift, of grace, when there is no account to be demanded for sins nor penalty to pay, but along with release one may enjoy countless goods: righteousness, sanctification, and all the rest. For how much one would have had to labor to obtain this time! But behold, without our having labored at all, it has come, bringing forgiveness of everything before. That is why he calls it acceptable, because it received even those who had offended countless times, and not simply received them, but led them to the highest honor; as when an emperor arrives, it is not a time for courts but for grace and salvation. That is why he calls it acceptable, while we are still in the arena, while we are working in the vineyard, while the eleventh hour remains. ### Scripture references - 2 Cor 6:1–2: quotation, high confidence - Isa 49:8: quotation, high confidence - 2 Cor 5:14: quotation, high confidence - 2 Cor 5:20–21: allusion, high confidence - Rom 13:11: quotation, high confidence - Phil 4:5: quotation, high confidence - 1 Cor 3:9: quotation, high confidence - Matt 20:6–9: allusion, high confidence ### Translation notes - The opening quotation of 2 Cor 6:1–2 is garbled in the scan text and is translated from Paul’s text. “While the eleventh hour remains”: Matt 20:6–9. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 12.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/12-1). ## Homily 12.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/12-1/#p-12-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This day of grace makes virtue easy; Paul commends his ministry by blameless endurance in every kind of hardship, by his own labors and purity, by the Holy Spirit and unfeigned love, using both honor and dishonor as weapons of righteousness. ### Greek text Προσέλθωμεν, καὶ βίον ἐπιδειξώμεθα ἀγαθόν" καὶ γὰρ εὔχολον. Ὁ γὰρ ἐν τοιούτῳ καιρῷ ἀγωνιζόμενος, ἐν ᾧ τοσαύτη κέχυται δωρεὰ, ἐν ᾧ τοσαύτη χάρις, εὐκόλως ἐπιτεύξεται τῶν βραβείων. Καὶ γὰρ ἐπὶ βασιλέων τῶν χάτω ἂν μὲν τῷ καιρῷ τῶν ἑορτῶν αὐτῶν, καὶ ὅτε ἐν ὑπάτων φαίνονται σχήματι, καὶ ὁ μιχρὸν προσενεγχὼν μεγάλας λαμδάνει δωρεάς" ἐν δὲ παῖς ἡμέραις, αἷς ἂν δικάζωσι, πολλῆς ἀκριθδείας χρεία, πολλῆς ἐξετάσεως. Καὶ ἡμεῖς τοίνυν ἐν τῶ καιρῷ τῆς δωρεᾶς ταύτης ἀγωνισώμεθα᾽ ἡμέρα χάριτός ἐστι, χάριτος θείας" διὸ καὶ εὐχόλως ἐπιτευξάμεθα τῶν στεφάνων. Εἰ γὰρ τοσούτων γέμοντας καχῶν καὶ προσήχατο, καὶ ἀπήλλαξε" πάντων ἀπαλλαγέντας, καὶ τὰ παρ᾽ ἑαυτῶν εἰσφέροντας, οὐ πολλῷ μᾶλλον προσδέξεται; Εἶτα, ὅπερ ἀεὶ ποιεῖ, ἑαυτὸν μέσον τιθεὶς, καὶ ἐντεῦθεν χελεύων τὸ παράδειγμα λαμδάνειν, τοῦτο καὶ ἐνταῦθα ἐργάζεται" διὸ καὶ ἐπάγει, Μηδεμίαν ἐν μηδενὶ διδόντες προσκοπὴν. ἵγα μὴ μωμηθῇ ἡ διακονία ἡμῶν" οὐχ ἀπὸ τοῦ καιροῦ μόνον, ἀλλὰ καὶ ἀπὸ τῶν αὐτοὺς πείθων. Καὶ ὅρα πῶς ἀτύφως, οὐ γὰρ εἶπε Προσέχετε εἰς ἡμᾶς ὅτι τοιοῦτοί ἐσμεν" ἀλλὰ τέως ἐπ᾽ ἀναιρέσει κατηγορίας τὰ καθ᾽ ἑαυτὸν διηγεῖται. Καὶ δύο τίθησιν ὑπερδολὰς ἀμώμου βίου, Μηδεμίαν ἐν μηδενὶ, λέγων. Καὶ οὐχ εἶπε κατηγορίαν, ἀλλ᾽ ὃ πολλῷ ἔλαττον ἦν, Προσνοπήν' τουτέστι, μέμψιν. χατάγνωσιν μηδενὶ παρέχοντες καθ᾽ ἡμῶν. Ἵνα μὴ μωμηθῇ ἡ διακονία ἡμῶν. Τουτέστιν. ἵνα μή τις αὑτῆς ἐπιλάδηται. Καὶ οὐκ εἶπε πάλιν, Ἵνα μὴ χατηγορηϑῇ, ἀλλ᾽, Ἵνα μηδὲ τὴν τυχοῦσαν αἰτίαν ἔχῃ, μὴ τις αὑτῇ εἰς ὁτιοῦν ἐπισχῆψαι δυνηθῇ. ᾿Α.1.2᾽ ἐν παντὶ συνιστῶντες ἑαυτοὺς, ὡς θεοῦ διάκονοι. Τοῦτο πολλῷ μεῖζον. Οὐ γάρ ἐστιν ἴσον χανηγορίας ἐλεύθερον εἶναι, καὶ τοιαῦτα ἐπιδείχγυσθαι, ὡς πάντοθεν φαίνεσθαι διαχόνους ὄντας θεοῦ᾽ οὐ γάρ ἐστιν ἴσον ἀπηλλάχθαι κατηγορίας, καὶ ἐγχωμίούς βρύειν. Καὶ οὐκ εἶπε, Φαινόμενοι, ἀλλὰ, Συνιστῶγτας, τουτέστιν, ἀποδειχνύντες. Εἶτα λέγει καὶ πόθεν τοιοῦτοι ἐγένοντο. Πόθεν οὖν ἐγένοντο; ᾿Εν ὑπομονῇ πο.λιιῇ, φησί" τὸν θεμέλιον τῶν ἀγαθῶν τιθείς. περ οὐδὲ ἁπλῶς ὑπομονὴν εἶπεν, ἀλλὰ πολλὴν, καὶ δείκνυσιν αὐτῆς καὶ τὸ μέγεθος. Τὸ γὰρ ἕν τι καὶ δεύτερον ἐνεγχεῖν, οὐδὲν μέγα" ἀλλ᾽ ἐπάγει καὶ τὰς νιφάδας τῶν πειρασμῶν, λέγων, Ἔν θλίψεσι», ἐν ἀνάγκαις. Τοῦτο ἐπίτασις θλίψεως, ὅταν ἄφυχτα ἢ τὰ καχὰ, καὶ ὥσπερ ἀνάγχη τις ἐπιχέηται τῶν δεινῶν δυσδιεξόδευτος. Ἐν στεγοχωρίαις. "Ἦτοι ταῖς τοῦ λιμοῦ φησι, καὶ ταῖς τῶν ἄλλων ἀναγκαίων᾽ ἣ καὶ ἁπλῶς ταῖς τῶν πειρασμῶν. Ἐν πληγαῖς, ἐν φυ.1ακαῖς, ἐν ἀκαταστασίαις. Καίτοι τούτων καθ᾽ ἑαυτὸ ἔχαστον ἀφόρητον ἦν, καὶ τὸ μαστίζεσθαι μόνον, καὶ τὸ δεδέσθαι μόνον, καὶ τὸ μηδαμοῦ δύνασθαι στῆναι ἐλαυνόμενον" τοῦτο γάρ ἐστιν, Ἐν ἀχαταστασίαις" ὅταν δὲ καὶ πάντα, καὶ ὁμοῦ πάντα ἐπέῃ, ἐννόησον ἡλίκης δεῖται ψυχῆς. Εἶτα μετὰ τῶν ἔξωθεν καὶ τὰ παρ᾽ ἑαυταῦ τίθησιν. Er χόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, ἐν ἀγγότητι. Διὰ τούτῶν τοὺς χαμάτους αἰνίττεται, οὖς ἔκαμε περιιὼν καὶ ἐργαζόμενος, τὰς νύχτας ἐν αἷς ἐδίδασχεν, ἣ ὅτι καὶ ἂν αὐταῖς εἰργάζετο. Καὶ μετὰ τούτων ἁπάντων οὐδὲ τοῦ νηστεύειν ἡμέλει, καίτοι γε ταῦτα ἀντὶ μυρίων ἤρχει νηστειῶν. ᾿Αγνότητα δὲ ἐνταῦθα ἢ σωφροσύνην πάλιν, ἣ τὴν ἐν ἅπασι χαθαρότητα, ἢ τὸ ἀδωροδόκητον, ἢ καὶ τὸ δωρεὰν τὸ εὐαγγέλιον χηρύττειν. Ἐν γνώσει. Τί ἐστιν, Εν γνώσει; Ἔν σοφίᾳ τῇ παρὰ τοῦ Θεοῦ δεδομένῃ, τῇ ὄντως γνώσει" οὐ χαθάπερ ἐχεῖνοι οἱ δοχοῦντες εἶναι σοφοὶ, καὶ τῇ ἔξωθεν παιδεύσει. κομπάζοντες, ταύτῃ δὲ ἐλαττούμενοι. Ἐν μακχροθυμίᾳ, ἐν χρηστότητι. Πολὺ γὰρ καὶ ταῦτα γενναίας ἣν ψυχῆς, τὸ πάντοθεν παροξυνόμενον καὶ χεντούμενον, μαχροθύμως ἅπαντα φέρειν. Εἴτα δεικνὺς πόθεν τοιοῦτος γέγονεν, ἐπήγαγεν’ Ἐν πνεύματι ἁγίῳ. Ἔν αὐτῷ γὰρ πάντα ταῦτα χατορθοῦμεν, φησίν. ᾿Αλλ᾽ ὅρα πότε τὴν παρὰ τοῦ ματος ἔθηχε τοῦ ἁγίου βοήθειαν’ ὅτε τὰ παρ᾽ ἑαυτοῦ ἐπεδείξατο. Ἐμοὶ δὲ δοχεῖ καὶ ἕτερον λέγειν διὰ τούτου. Ποῖον δὴ τοῦτο; Ὅτι καὶ Πνεύματος πολλοῦ πεπληρώμεθα, καὶ ἀποδείχνυμεν καὶ ἐντεῦθεν τὴν ἀποστολῆν, ἀπὸ τοῦ χαρισμάτων ἠξιῶσθαι πνευματιχῷῶν. Εἰ γὰρ καὶ χάρις τοῦτο, ἀλλὰ καὶ αὐτὸς αἴτιος ὁ διὰ τῶν κατορθωμάτων καὶ τῶν ἱδρώτων τὴν χάριν ἐπισπασάμενος. Εἰ δέ τις εἴποι, μετὰ τῶν εἰρημένων ἀὐτὰν ἐμφαίνειν τὸ ὅτι καὶ ἐν τῇ χάριτι τῇ πνευματιχῇ οὐδεμίαν ἔδωκε προσχοπὴν, οὐκ ἂν ἁμάρτοι τῆς ἐννοίας. Καὶ γὰρ οἱ τὰς γλώσσας λαθόντες παρ᾽ αὐτοῖς, καὶ ἐπαρθέντες, ἐμωμήθησαν ἔστι γὰρ καὶ χάρισμα λαθόντα πνευματιχὸν, οὐχ εἰς δέον αὐτῷ χρήσασθαι. ᾿Αλλ’ οὐχ ἡμεῖς, φησὶν, ἀλλὰ καὶ ἐν πνεύματι, τουτέστιν, καὶ ἐν τοῖς χαρίσμασιν ἀμώμηρι ἐγενόμεθα. Ἐν ἀγάπῃ ἀγυποχρίτῳ. Υ΄. Τοῦτο πάντων αἴτιον τῶν ἀγαθῶν, τοῦτο τοιοῦτον αὑτὸν εἰργάζετο, τοῦτο καὶ τὸ Πνεῦμα μένειν ἐποίει παρ᾽ αὑτῷ, δι' οὗ καὶ πάντα. αὐτῷ χατωρθοῦτο Ἐν εἸόγῳ ἀληθείας. Ὃ πολλαχοῦ λέγει, ὅτι Οὐ δολοῦντες τὸν λόγον τοῦ Θεοῦ, οὐδὲ νοθεύοντες διετελέσαμεν. Ἐν δυνάμει Θεοῦ. “Ὅπερ ἀεὶ ποιεῖ, οὐδὲν ἑαυτῷ, ἀλλὰ τῷ Θεῷ τὸ πᾶν ἀνατιθεὶς, καὶ αὐτῷ λογιζόμενος τὰ αὑτοῦ κατορθώματα, τοῦτο καὶ ἐνταῦθα πεποίηχεν. Ἐπειδὴ γὰρ μεγάλα ἐφθέγξατο, καὶ ἔφησεν ἄληπτον παρεσχῆσθαι βίον διὰ πάντων, καὶ φιλοσοφίαν ἄκραν, τῷ Πνεύματι καὶ τῷ Θεῷ ταῦτα ἀνατίθησιν. Οὐδὲ γὰρ τὰ τυχόντα ἦν τὰ εἰρημένα. Εἰ γὰρ καὶ ἐν χίᾳ ζῶντα δύσχολον κατορθοῦν καὶ ἄληπτον εἶναι, τὸν ὑπὸ τοσούτων ἐνοχλούμενον πειρασμῶν, καὶ διὰ πάντῶν λάμψαντα, ἐννόησον ἡλίχης εἶναι ψυχῆς. Καίτοι οὐδὲ ταῦτα ὑπέμενε μόνον, ἀλλὰ καὶ πολλῷ πλείονα τούτων, ἅπερ ἑξῆς τίθησι. Καὶ τὸ δὴ θαυμαστὸν, οὐχ ὅτι ἄληπτος ἣν ἐν τοσούτοις χύμασι πλέων, οὐδ᾽ ὅτι πάντα ὑπέμεινε γενναίως, ἀλλ᾽ ὅτι καὶ μεθ᾽ ἡδονῆς πάντα ἄπερ διὰ τῶν ἑξῆς ἡ μῖν πάντα ποιεῖ φανερὰ λέγων οὕτω’ Διὰ τῶν ὅπλἫλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν. Εἶδες ψυχῆς παράστημα. καὶ φρόνημα εὔτονον; Δείχνυσι γὰρ ὅτι ὅπλα εἰσὶν αἱ θλίψεις, οὐ μόνον οὐ χαταδάλλοντα, ἀλλὰ καὶ τειχί-᾿ ζοντα καὶ ἰσχυροτέρους ποιοῦντα. ᾿Αριστερὰ δὲ χαλεῖ τὰ δοχοῦντα εἶναι λυπηρά" καὶ γὰρ τοιαῦτά ἐστι τὰ τὸν μισθὸν ἔχοντα. Τίνος οὖν ἕνεχεν οὕτω; αὐτὰ χαλεῖ; Ἢ κατὰ τὴν ὑπόληψιν τῶν πολλῶν, ἣ ἐπειδὴ ἐχέλευσεν ὁ Θεὸς εὔχεσθαι μὴ εἰσελθεῖν εἰς πειρασμόν. Διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας. Τί λέγεις; ὅτι δόξης ἀπολαύεις, μέγα τοῦτο τίθης εἶναι; Ναὶ, φησί, Τί δήποτε; τὸ μὲν γὰρ ἀτιμίαν ἐνεγχεῖν, μέγα" τὸ δὲ δόξης μετασχεῖν, οὐ νεανικῆς δεῖται ψυχῆς; Νεανιχῆς μὲν οὖν καὶ σφόδρα μεγάλης, ὥστε αὑτῆς ἀπολαύοντα μὴ ἐχτραχηλισθτ.ναι. Διὸ καὶ ἐπὶ τούτῳ φρονεῖ, ὡς ἐπ᾽ ἐχξένῳ " καὶ γὰρ ἐν ἀμφοτέροις ὁμοίως ἔλαμπε. Πῶς δὲ ὅπλον γίνεται δικαιοσύνης; Ὅτι ἐνάγει πολλοὺς εἰς εὐσέὄδειαν τὸ ἐν τιμῇ εἶναι τοὺς διδασχάλους" καὶ ἔργω» δὲ ἀγαθῶν τοῦτο δεξγμά ἐστι, καὶ τὸν Θεὸν τοῦτο δοξάζει. Καὶ τοῦτο δὲ τῆς τοῦ Θεοῦ εὐμηχανίας, τὸ διὰ τῶν ἐναντίων εἰσάγειν τὸ χήρυγμα. Σκόπει δέ ἐδέδετο ὁ Παῦλος; Καὶ τοῦτο ἣν ὑπὲρ τοῦ εὐαγγελίου. Τὰ γὰρ κατ᾽ ἐμὲ, φησὶν, εἰς προχοπὴν τοῦ εὐαγγεπεποιθότας τοῖς δεσμοῖς μου, περισσοτέρως μᾷν ἀφόδως τὸν λόγον «λαλεῖν, Δόξης πάλιν ἀπήλανε; Καὶ τοῦτο πάλιν ἐκείνους προθυμοτέρους εἰργάζετο. Διὰ δυσφημίας καὶ εὐφημίας. Οὐ γὰϑ μόνον ἐκεῖνα γενναίως ἔφερε τὰ ἐν τῷ σώματι, τὰς θλίψεις, καὶ ὅτα ἀπηριθμήσατο, ἀλλὰ καὶ τὰ τῆς ψυχῆς μόνης χαθακτόμενα᾽ οὐδὲ γὰρ καὶ ταῦτα ἁπλῶς θορυδεῖν εἴωθεν. Ὃ γοῦν Ἱερεμίας πολλοὺς ἐνεγχὼν πειρασμοὺς, πρὸς ταῦτα ἀπηγόρευε, καὶ ἐπειδὴ ὠνειδέζετο, ἔλεγεν Οὐ μὴ προφητεύσω, οὐδὲ μὴ ὀνομάσω τὸ ὄνομα Κυρίου. Καὶ ὁ Δαυλὸ δὲ πολλαχοῦ τὸν ὀνειδισμὸν ἀποδύρεται. Καὶ ὁ Ἡσαΐας μετὰ πολλὰ ὑπὲρ τούτου καρακαλεῖ, λέγων Ὀνειδισμὸν τῶν ἀνθρώπων μὴ φοδεῖσθε, καὶ τῷ φραυλεσμῷ αὑτῶν μὴ ἡτεᾶσθε. Καὶ ὁ Χριστὸς δὲ πάλιν τοῖς μαθηταῖς, “Ὅταν εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, καίρετε καὶ ἀγαλλιᾶσϑε, φησὶν, Srad μισθὸς ὑμῶν ποὺς ἐν τοῖς οὐρανοῖς. ᾿Αλλα» χοῦ δέ φησι, Καὶ σχιρτήσατε. Οὐχ ἂν δὲ τοσοῦτον ἔθηκε τὸν μισθὸν, εἰ μὴ πολὺς ἦν ὁ ἀγών. Ἐν μὲν γὰρ ταῖς βασάνοις καὶ τὸ σῶμα μερίζεται μετὰ τῆς ψυχῆς τὰς ἀλγηδόνας " καὶ γὰρ τοῦ σώματος καὶ τῆς ψυχῆς ὁ πόνος ἐστίν᾽ ἐκεῖ δὲ τῆς ψυχῆς μόνης. Πολλοὶ χοῦν ἀπὸ τούτων μόνον ἔπεσον, καὶ τὴν ψυχὴν τὴν ἐχυτῶν ἀπώλεσαν. Καὶ τῷ Ἰὼδ δὲ τῶν σκωλήκων καὶ τῷν τραυμάτων φορτικώτερα ἐφάνη τὰ παρὰ τῶν φίλων ὀνείδη. Οὐ γάρ ἐστιν, οὐκ ἔστιν οὐδὲν ἀφορηψυχήν. Διὸ μετὰ τῶν χινδύνων καὶ τῶν ἱδρώτων καὶ ταῦτα τίθησι, λέγων Διὰ δόξης καὶ ἀτιμίας. Πολλοὶ γοῦν καὶ τῶν Ἰουδαίων διὰ τὴν δόξαν τὴν τῶν πολλῶν οὐχ ἠθέλησαν πιστεῦσαι. Ἐφοδοῦντο γὰρ οὐχ ἵνα μὴ κολασθῶσιν, ἀλλ᾽ ἵνα μὴ ἀποσυνάγωγοι γένωνται᾽ διὸ λέγει, Πῶς δύνασθε πιστεύειν, δόξαν παρ’ ἀλλήλων ᾿λαμδάνοντες; Καὶ πολλοὺς ἂν ἴδοιμεν, οἱ πάντων μὲν χατεφρόνησαν τῶν δεινῶν, ὑπὸ δὲ δόξης ἡττήθησαν. Ὡς πλάνοι, καὶ ἀληθεῖς. Τοῦτό ἐστι, Διὰ δυσφημίας καὶ εὑφημίας. Ὡς ἀγγοούμενοι καὶ ἐπιγιγωσκόμενοι. Τοῦτό ἐστι, Διὰ δόξης καὶ ἀτιμίας. Τοῖς μὲν γὰρ ἦσαν γνώριμο:, καὶ περισπούδαστοι, οἱ δὲ οὐδὲ εἰδέναι αὐτοὺς ἠξίουν. Ὡς ἀποθνήσκοντες, καὶ ἰδοὺ ζώμων. Ὡς ἐπιθανάτοι καὶ χατάδιχοι’ ὅπερ καὶ αὐτὸ ἀτιμίας ἦν. ### English translation (Claude) Let us come forward and show a good life; for it is easy. For one who contends at such a time, when so great a gift has been poured out, so great grace, will easily obtain the prizes. For with the kings below too, at the time of their festivals and when they appear in consular dress, even one who has offered little receives great gifts; but on the days when they sit in judgment, there is need of great exactness and great scrutiny. So let us too contend at the time of this gift; it is a day of grace, of divine grace; so we shall easily obtain the crowns. For if he accepted and freed us when we were full of such great evils, will he not much more accept us when we have been freed from all and contribute our own part? Then, as he always does, setting himself in the midst and bidding them take the example from there, he does this here too. That is why he adds, “giving no offense in anything, so that our ministry may not be blamed”; persuading them not from the time only, but also from [those who had done well]. And see how free of pride: for he did not say, “Look at us, that we are such”; but for the present he relates his own affairs to remove an accusation. And he sets down two superlatives of a blameless life, saying, “no offense in anything.” And he did not say “accusation,” but what was much less, “offense,” that is, blame—giving no one ground to condemn us. “So that our ministry may not be blamed,” that is, so that no one may lay hold of it. And again he did not say, “so that it may not be accused,” but so that it may not have even an ordinary charge, nor anyone be able to reproach it in anything. “But in everything commending ourselves as ministers of God.” This is far greater. For to be free from accusation is not equal to showing such things that one appears on every side as a minister of God; to be freed from accusation is not equal to teeming with praises. And he did not say “appearing,” but “commending,” that is, proving. Then he says how they came to be such. How then? “In much endurance,” he says, laying the foundation of good things. And he did not say simply “endurance,” but “much,” and shows its greatness too. For to bear one thing or two is nothing great; but he adds the snowstorms of temptations, saying, “in afflictions, in necessities.” This is an intensifying of affliction, when the evils are inescapable and a kind of necessity of dreadful things pours over one, hard to get out of. “In distresses”: either those of hunger and other necessities, or simply those of temptations. “In beatings, in imprisonments, in tumults.” And yet each of these by itself was unbearable: to be scourged alone, to be bound alone, and to be unable to stand anywhere, being driven about (for this is “in tumults”); but when all come, and all come at once, consider what a soul it needs. Then besides the things from outside he sets down his own: “in labors, in watchings, in fastings, in purity.” By these he hints at the toils he endured going about and working, the nights in which he taught, or in which he also worked. And with all these he did not neglect fasting either, though these things were as good as countless fasts. By purity here he means either chastity again, or purity in everything, or incorruptibility, or preaching the gospel free of charge. “In knowledge.” What is “in knowledge”? In the wisdom given by God, the true knowledge; not like those who seem to be wise and boast of outside learning, but are deficient in this. “In long-suffering, in kindness.” For this too belonged to a noble soul: when provoked and goaded on every side, to bear everything with long-suffering. Then, showing how he became such, he added, “in the Holy Spirit.” “For in him we achieve all these things,” he says. But see when he set down the help from the Holy Spirit: when he had shown his own part. And he seems to me to mean something else by this too. What is it? That we are filled with much of the Spirit, and prove our apostleship from this too, from being counted worthy of spiritual gifts. For even if this is grace, he himself is the cause too, having drawn the grace by his good deeds and sweat. And if someone should say that besides what has been said he shows that even in spiritual grace he gave no offense, he would not miss the sense. For those among them who had received tongues and were puffed up were blamed; for one may receive a spiritual gift and not use it as one should. “But not we,” he says; “but in the Spirit too,” that is, in the gifts too, “we were blameless.” “In love unfeigned.” [3.] This is the cause of all good things; this made him such, this made the Spirit remain with him, through whom everything was achieved by him. “In the word of truth”—which he says in many places: “We have continued neither adulterating the word of God nor counterfeiting it.” “In the power of God.” As he always does, ascribing nothing to himself but the whole to God, and reckoning his own good deeds to him, so he has done here too. For since he had uttered great things and said that he had shown a blameless life in everything and the highest wisdom, he ascribes these to the Spirit and to God. For what was said was no ordinary thing. For if it is hard even for one living in peace to do well and be blameless, consider what a soul it needs for one troubled by so many temptations to shine in everything. And he did not endure these only, but much more than these, which he sets down next. And the wonder is not that he was blameless sailing amid such waves, nor that he endured everything nobly, but that he endured everything with pleasure, as he makes plain to us by what follows, saying thus: “by the weapons of righteousness for the right hand and for the left.” Do you see the presence of mind and the vigor of spirit? For he shows that afflictions are weapons, not only not casting down, but walling around and making stronger. He calls “left” the things that seem painful; for these too are such as have the reward. Why then does he call them so? Either according to the opinion of the many, or because God commanded us to pray not to enter into temptation. “Through glory and dishonor, through ill report and good report.” What are you saying? That you enjoy glory, you count this a great thing? “Yes,” he says. Why? To bear dishonor is great; but does sharing glory not need a vigorous soul? A vigorous one indeed, and very great, so as not to be thrown when enjoying it. That is why he prides himself on this as an extraordinary thing; for he shone alike in both. How does it become a weapon of righteousness? Because teachers being in honor leads many to piety; and it is a proof of good works, and glorifies God. And this too belongs to God’s skill, to bring in the preaching through opposite things. Consider: was Paul bound? This too was for the gospel: “For my circumstances,” he says, “have turned out for the advance of the gospel, [so that most of the brothers,] confident because of my bonds, are much more bold to speak the word without fear.” Did he enjoy glory again? This again made them more eager. “Through ill report and good report.” For he bore nobly not only the things in the body, the afflictions and all he enumerated, but also what touches the soul alone; for these too are apt to trouble greatly. Jeremiah at any rate, though he bore many temptations, gave up at these, and when he was reproached he said, “I will not prophesy, nor name the name of the Lord.” And David too in many places laments reproach. And Isaiah, after much, exhorts about this, saying, “Do not fear the reproach of men, and do not be overcome by their contempt.” And Christ too says to the disciples, “When they say every evil word against you falsely, rejoice and be glad, for your reward is great in heaven”; and elsewhere, “and leap for joy.” He would not have set so great a reward if the contest were not great. For in tortures the body shares the pains with the soul; for the toil is both of body and of soul; but there it is of the soul alone. Many at any rate have fallen through these alone and destroyed their own souls. And to Job the reproaches from his friends seemed more burdensome than the worms and the wounds. For there is nothing, nothing more unbearable [to the afflicted than a word that stings the] soul. That is why he sets these too with the dangers and the sweat, saying, “through glory and dishonor.” For many of the Jews too would not believe because of the glory of the many; for they feared, not that they might be punished, but that they might be put out of the synagogue; that is why he says, “How can you believe, who receive glory from one another?” And we may see many who despised all dreadful things but were defeated by glory. “As deceivers, and true”: this is “through ill report and good report.” “As unknown, and well known”: this is “through glory and dishonor.” For to some they were known and much sought after, while others did not think them worth knowing. “As dying, and behold, we live”: as condemned to death and sentenced; which itself was a matter of dishonor. ### Scripture references - 2 Cor 6:3–9: quotation, high confidence - 1 Cor 14:1–33: allusion, medium confidence - 2 Cor 2:17: allusion, high confidence - 2 Cor 4:2: quotation, high confidence - Matt 26:41: allusion, high confidence - Phil 1:12–14: quotation, high confidence - Jer 20:9: quotation, high confidence - Isa 51:7: quotation, high confidence - Matt 5:11–12: quotation, high confidence - Luke 6:23: quotation, high confidence - Job 19:2–3: allusion, medium confidence - John 9:22: allusion, high confidence - John 5:44: quotation, high confidence ### Translation notes - A few words are lost in the scan text (bracketed words supplied by sense). Chrysostom’s section number 3 is shown in brackets. - “Those among them who had received tongues and were puffed up”: the Corinthians of 1 Cor 12–14. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 12.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/12-2). ## Homily 12.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/12-1/#p-12-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles, seemingly dying, sorrowful, and poor, were in fact preserved, joyful, and rich in all things, as only the faithful can see; Christians should likewise rejoice in suffering, fasting, and almsgiving, and lament not their poverty but their smallness of soul. ### Greek text Τοῦτο δὲ ἔλεγε, δεικνὺς καὶ τὴν τοῦ Θεοῦ ξύναμιν τῇ ἄφανυ., καὶ τὴ; αὐτῶν ὑπομονήν. Τὸ μὲν γὰρ τῶν ἐπιδουλενόντων μέρος, ἀπεθάνομεν, καὶ τοῦτο πάντες νομίζουσι" διὰ δὲ τὸν Θεὸν διεφύγομεν τοὺς κινδύνους. Εἶτα δηλῶν καὶ τίνος ἕνεχεν ταῦτα συγχωρεῖ ὁ Θεὸς, ἐπήγαγεν, 'ῶς παιδευόμενοι, καὶ μὴ θανατούμενοι" μέγα ἀπὸ τῶν πειρασμῶν καὶ πρὸ τῶν μισθῶν δειχνὺς τὸ χέρδος αὐτοῖς ἐγγινόμενον, καὶ τοὺς ἐχθροὺς ἄχοντας αὐτοὺς ὠφελοῦντας. Ὡς "λυπούμενοι, ἀεὶ δὲ καίροντες. Παρὰ μὲν γὰρ τοῖς ἔξωθεν ὑποπτευόμεθα, ὡς ἐν ἀθυμίᾳ εἶναι" ἡμεῖς δὲ οὐχ ἐχείνοις προσέχομεν, ἀλλα τὴν ἡδονὴν ἀκμάζουσαν ἔχομεν. Καὶ οὐχ εἶπε, Χωέροντες, μόνον, ἀλλὰ προσέθηχε καὶ τὸ διηνεχές, ᾿Αεὶ γὰρ καίροντες, φησί. Τί τοένυν ταύτης ἴσον γένοιτ᾽ ἄν τῆς ζωῆς, ἐν ἧ τοσούτων ἐπιόνεων δεινῶν, μείξων ἡ χαρὰ γίνεται; Ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες. Τινὰς μέν φασι πλοῦτον ἐνταῦθα λέγεσθαι τὸν αὐέύματικόν ἐγὼ δὲ εἴποιμ᾽ ἂν καὶ τὸν σαρχιχόν καὶ γὰρ καὶ τοῦτον ἐπλούτουν, παινῷ τίνι τρόπῳ τὰς ἀπάντων ἔχοντες οἰκίας ἀνειγμένας αὐτοῖς. ἸΚαὶ τοῦτο ἐδήλωσε διὰ τῶν ἑξῆς, εἰκών. Ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. Καὶ πῶς ἕνι τοῦτο; Ἰδῶς μὲν οὖν τὸ ἐναντίον ἕνι; Ὃ γὰρ πολλὰ κατέχων, οὐδὲν ἔχει" ὁ δὲ μηδὲν ἔχων, τὰ πάντα χέκτηται. Καὶ οὐχ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐν τοῖς ἄλλοις ὑπὸ τῶν ἐνανείων τὰ ἐναντία ἐγίνετο. ΕΙ δὲ θαυμάζεις «ὥς ἔσει τὸν μηδὲν ἔχοντα «τὰ πάντα ἔχειν, αὐτὸν τοῦτον εἰς μέσον ἀγάγῶμεν, ὃς τῇ οἰκουμένῃ ἐπέταττε, καὶ οὔχϊ τῶν χρημάτων αὐτῶν, ἀλλὰ καὶ αὐτῶν τῶν ὀφθαλμῶν πκόρεο: ἦν. ΕἸ δυνατὸν γὰρ, φησὶ τοὺς ὀρθαλμοὺς ὁμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. Ταῦτα δὲ λέγει, «αι. δεύων μὴ ταράττεσθαι πρὸς τὰς τῶν πολλῶν δόξας, κἂν πλάνους λέγωσι, χἂᾶν ἀγνοῶσι α, γᾶν χαταδίχους πτωχείᾳ εἶναι, χἂν μηδὲν ἔχειν, κἂν τοὺς ἐν εὐθυμίᾳ ἀθυμεῖν" ὅτι οὐδὲ τοῖς τυφλοῖς ὁ ἥλιος καταφανὴς, οὐδὲ τοῖς παραπαίουσιν ἡ τῶν σωφρονούντων ἡδονὴ δήλη, Μόνοι γὰρ οἱ πιστοὶ ὀρθοὶ χριταὶ τῶν πραγμάτῶν εἰσὶ, καὶ οὐχ ἐπὶ τοῖς αὐτοῖς καίρουσι καὶ ἀλγοῦσι τοῖς ἄλλοις. Καὶ γὰρ εἴ τις ἄπειρος ἀγώνων πυχτεύοντα θεάσαιτο τραύματα ἔχοντα καὶ στέφανον περιχείμενον, ἡγήσαιτο » αὐτὸν ἀλγεῖν διὰ τὰ τραύματα, οὐκ εἰδὼς τὴν ἡδονὴν τὴν ἀπὸ τοῦ στεφάνου. Καὶ οὗτοι τοίνυν ἐπειδὴ ἃ πάσχομεν ἴσασιν, ὑπὲρ δὲ ὧν πάσχομεν ἀγνοοῦσιν, εἰκότως ταῦτα μόνα ὅτοπτεύουσι, τὰ παλαίσματα μὲν καὶ τοὺς κινδύνους ὁρῶντες, τὰ δὲ ἔπαθλα καὶ φοὺς στεφάνους καὶ τὴν τῶν ἀγώνων ὑπόθεσιν οὐχέτι. Τί οὖν ἣν πάντα ἅπερ Παῦλος χατεῖχε, λέγων, Ἐς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες; Τὰ βιωτικὰ, τὰ πνευματιχά, Ὅν γὰρ ὡς ἄγγελον αἱ πόλεις ἐδέχοντο, ὑπὲρ οὗ τοὺς ὀφθαλμοὺς αὐτῶν ἑξορύξαντες ἂν ἔδωχαν, ὑπὲρ οὗ τὸν ἑαυτῶν τράχηλον ὑπέθεντο, πῶς οὗτος οὐ πάντα εἶχε τὰ ἐχείνων; Εἰ δὲ βούλει καὶ τὰ πνευματικὰ ἰδεῖν, ὄψει καὶ ἐν τούτοις μάλιστα πλουτοῦντα. Ὁ γὰρ οὕτω τῷ βασιλεῖ τῶν πάντων φίλος, ὡς καὶ ἀποῤῥήτων χοινωνεῖν τῷ Δεσπότῃ τῶν ἀγγέλων, πῶς οὐ πάντων εὐπορώτερος ἦν, καὶ πάντα εἶχεν; Οὐχ ἂν οὕτως ὑπέχειντο δαίμονες, οὐκ ἂν οὕτως ἐδραπέτευσε πάθη καὶ νοσήματα. Καὶ ἡμεῖς τοίνυν, ὅταν τι κὰσχωμεν διὰ τὸν Χριστὸν, μὴ μόνον γενναίως φέρωμεν, ἀλλὰ καὶ καίρωμεν' χἂν νηστεύωμεν, ὡς τρυφῶντες διακεώμεθα“ χἂν πένησι παρέχωμεν, λαμβάνειν νοειέξωμεν" ὁ γὰρ μὴ οὕτω διδοὺς, οὐδὲ δώσει ἑᾳδίως. “Ὅταν τοίνυν θέλῃς σχορπίσαι, μὴ τοῦτο ἴδῃς μόνον, ὅτι ἀναλίσχεις, ἀλλ᾽ ὅτι καὶ πλείονα χερδαίνεις, καὶ τοῦτο πρὸ ἐχείνου. Καὶ μὴ μόνον ἐπὶ ἐλεημοσύνης, ἀλλὰ καὶ ἐπὶ πάσης ἀρετῆς μὴ τὸ δριμὺ τῶν πόνων, ἀλλὰ καὶ τὸ γλυχὺ τῶν ἐπάθλων λογίζου" καὶ πρὸ “πάντων τὴν ὑπόθεσιν τῶν παλαισμάτων τὸν Κύριον ἡμῶν Ἰησοῦν' καὶ ῥᾳδίως ἐπιδήσῃ τῶν ἀγώνων, καὶ ἐν ἡδονῇ τὸν ἅπαντα βιώσῃ χρόνον. Οὐδὲν γὰρ οὕτω “ποιεῖν ἡδονὴν εἴωθεν, ὡς συνειδὺς ἀγαθόν. Διὰ τοῦτο Παῦλος μὲν καθ᾽ ἐχάστην χοπτόμενος τὴν ἡμέραν, ἔχαιρε καὶ ἡγάλλετο᾽ οἱ δὲ νῦν, οὐδὲ ὄναρ ὑπομένοντές τι τούτων, ἀλγοῦσι καὶ θρηνοῦσιν, οὐδαμόθεν ἄλλοϑεν, ἀλλ᾽ ἣ ἐχ τοῦ μὴ φιλόσοφον ἔχειν γνώμην. Ἐκεὶ τίνος ἕνεχεν, εἰπέ μοι, ὁ θρῆνος; ὅτι πένης εἶ, καὶ τῶν ἀναγκαίων ἀπορεῖς; Οὐχοῦν διὰ τοῦτό σε μᾶλλον θρηνεῖν δεῖ, οὐχ ὅτι χλαίεις, οὐχ ὅτι πένης εἶ, ἀλλ᾽ ὅτι μιχρόψυχος" οὐχ ὅτι χρήματα οὐχ ἔχεις, ἀλλ᾽ ὅτι τοσούτου τὰ χρήματα τιμᾷς. Καθ᾿ ἐχάστην ἡμέραν ἀπέθνησχε Παῦλος, καὶ οὐχ ἔχλαιεν, ἀλλὰ καὶ ἔχαιρε" λιμῷ ἐμάχετο διηνεχεῖ, καὶ οὐχ ἤλγει, ἀλλὰ καὶ ἐχαλλωπίζετο. ### English translation (Claude) He said this showing both God’s [unspeakable] power and their endurance. “For as far as the plotters were concerned, we died, and everyone thinks so; but because of God we escaped the dangers.” Then, showing why God permits these things, he added, “as chastened and not killed,” showing the great gain that comes to them from temptations even before the rewards, and their enemies helping them against their will. “As sorrowful, yet always rejoicing.” “For to those outside we are suspected of being in dejection; but we do not attend to them, but have our pleasure at its height.” And he did not say “rejoicing” only, but added its continuance too: “always rejoicing,” he says. What, then, could equal this life, in which, though so many dreadful things come upon it, the joy becomes greater? “As poor, yet making many rich.” Some say that spiritual wealth is meant here; but I would say material wealth too; for they were rich in this too, having the houses of everyone open to them in a new way. And he showed this by what follows, saying, “as having nothing, and yet possessing all things.” “And how is this possible?” Rather, how is the opposite possible? For one who possesses much has nothing, but one who has nothing has acquired everything. And not here only, but in the other things too, opposites came about through opposites. And if you wonder how one who has nothing has everything, let us bring this very man into the midst, who gave commands to the world, and was master not of their money only but of their very eyes: “For if possible,” he says, “you would have dug out your eyes and given them to me.” He says this teaching them not to be troubled at the opinions of the many, even if they call them deceivers, even if they do not know them, even if they think them condemned, in poverty, having nothing, dejected in their cheerfulness; for neither is the sun visible to the blind, nor the pleasure of the sober plain to madmen. For only the faithful are right judges of things, and they do not rejoice and grieve at the same things as others. For if someone inexperienced in contests saw a boxer with wounds and wearing a crown, he would think he was pained by the wounds, not knowing the pleasure of the crown. So these men too, since they know what we suffer but not why we suffer, rightly suspect only these things, seeing the wrestlings and the dangers, but no longer the prizes and the crowns and the purpose of the contests. What then were all the things Paul possessed, when he said, “as having nothing, and yet possessing all things”? Things of this life, spiritual things. For he whom cities received as an angel, for whom they would have dug out their eyes and given them, for whom they laid down their own necks—how did he not have everything of theirs? And if you wish to see the spiritual things too, you will see him richest of all in these. For one who was so much the friend of the King of all as to share secrets with the Master of the angels—how was he not more abundantly supplied than all, and did he not have everything? Demons would not otherwise have been so subject to him, passions and diseases would not have fled so. So we too, when we suffer anything for Christ, let us not only bear it nobly but even rejoice; if we fast, let us be disposed as if feasting; if we give to the poor, let us think we are receiving; for one who does not give so will not give easily. When you want to scatter, then, do not look only at the fact that you spend, but that you gain more, and that before the other. And not only in almsgiving, but in every virtue, reckon not the bitterness of the labors but the sweetness of the prizes; and before all, the cause of the wrestlings, our Lord Jesus; and you will easily enter the contests and live all your time in pleasure. For nothing is so apt to produce pleasure as a good conscience. That is why Paul, beaten every day, rejoiced and exulted; while those now, enduring none of these things even in a dream, grieve and lament, for no other reason than not having a wise mind. For why, tell me, the lament? Because you are poor and lack necessities? Then you ought to lament the more for this, not because you weep, not because you are poor, but because you are small-souled; not because you have no money, but because you value money so highly. Paul died daily and did not weep, but even rejoiced; he fought continual hunger and was not pained, but even took pride in it. ### Scripture references - 2 Cor 6:9–10: quotation, high confidence - Gal 4:14–15: quotation, high confidence - Rom 16:4: allusion, high confidence - 2 Cor 12:4: allusion, medium confidence - Acts 19:11–12: allusion, medium confidence - 1 Cor 15:31: allusion, high confidence - 2 Cor 11:27: allusion, medium confidence ### Translation notes - A word is lost in the scan text in the first sentence (marked …). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 12.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/12-4). ## Homily 12.5 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/12-1/#p-12-5 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor should not lament, since Paul bore far greater cares; the poor enjoy heaven, sun, air, and the fruits of the rich man’s labor as much as or more than the rich, and their plain diet gives health, while luxury breeds corruption and disease. ### Greek text Σὺ δὲ ὅτι μὴ πάντα ἔχεις τὰ τοῦ ἐνιαυτοῦ χείμενα, ἀλγεῖς καὶ χόπτεις ἑαυτόν; Ναὶ, φησίν" ἐκεῖνος γὰρ τὰ ἑαυτοῦ μόνον ἐμερίμνα, ἐγὼ δὲ καὶ ὑπὲρ οἰχετῶν, καὶ παίδων καὶ γυναιχός, Ἐχεῖνος μὲν οὖν μό- W τὰ ἑαυτοῦ οὐχ ἐμερίμνα, ἀλλὰ τὰ τῆς οἰχουμένης ἀπάσης" καὶ σὺ μὲν ὑπὲρ οἰκίας μιᾶς, ἐχεῖνος δὲ ὑπὲρ τῶν ἐν ᾿Ιεροσολύμοις πενήτων τοσούτων ὄντων, ὑπὲρ τῶν ἐν Μακεδονίᾳ, ὑπὲρ τῶν πανταχοῦ πτωχενόντων, ὑπὲρ τῶν διδόντων ἐκείνοις οὐχ ἧττον, ἢ τῶν λαμδανόντων. Καὶ γὰρ διπλῇ ἦν αὐτῷ ἡ φροντὶς ὑπὲρ τῆς οἰχουμένης, καὶ ὅπως τῶν ἀναγκαίων μὴ ἀποροῖεν, καὶ ὅπως ἐν τοῖς πνευματιχοῖς πλουτοῖεν. Καὶ οὐχ οὕτω ας λυπεῖ 4 τὰ παιδία πεινῶντα, ὡς ἐχεῖνον τὰ τῶν πιστῶν πράγματα πάντα, Τί λέγω τὰ τῶν πιστῶν; οὐδὲ γὰρ τῆς ὑπὲρ τῶν ἀπίστων φροντίδος ἐλεύθερος ἦν, ἀλλ᾽ οὕτως ὑπὸ ταύτης ἑτήχετο, ὡς εὔχεσθαι καὶ ἀνάθεμα γίνεσθαι ὑπὲρ αὐτῶν᾽ σὺ δὲ, χἂν μυριάχις ἐπιχρατήσῃ λιμὸς, οὐκ ἂν ἕλοιό ποτε ἀποθανεῖν ὑπὲρ ὁτουοῦν. Καὶ σὺ μὲν ὑπὲρ γυναικὸς μιᾶς μεριμνᾷς, ἐχεῖνος δὲ ὑπὲρ πασῶν τῶν κατὰ τὴν οἰκουμένην Ἐχχλησιῶν' Ἡ γὰρ μέριμνά μου, φησὶ, πασῶν τῶν ᾿Εκχλησιῶν. Μέχρι τἶνος οὖν παίζεις, ἄνθρωπε, Παύλῳ σαυτὸν παραδάλλων, καὶ οὐ παύσῃ τῆς πολλῆς ταύτης μιχροψυχίας; Δακρύειν γὰρ, οὐχ ὅταν ἐν πενίᾳ ὦμεν, ἀλλ᾽ ὅταν ἁμαρτάνωμεν, δεῖ" τοῦτο γὰρ θρήνων ἄξιον’ ὡς τά γε ἄλλα καὶ γέλωτος. ᾽Αλλ' οὐ τοῦτό με λυπεῖ, φησὶ, μόναν, ἀλλ᾽ ὅτι καὶ ὁ δεῖνα ἐν δυναστείᾳ, ἐγὼ δὲ ἄτιμο; καὶ ἀπεῤῥιμμένος. Καὶ τί τοῦτο; καὶ γὰρ ὁ μαχάριος Παῦλος ἄτιμος καὶ ἀπεῤῥιμμένος εἶναι ἐδόχει τοῖς πολλοῖς. ᾿Αλλ᾽ ᾿ξκεῖνος Παῦλος ἦν, φησίν. Οὐχοῦν οὐχ ἡ τῶν πρα- Ὑμάτων φύσις, ἀλλ᾽ ἡ τῆς γνώμης ἀσθένεια ποιες σοι τὴν ἀθυμίαν. Μὴ τοίνυν τὴν πενίαν θρήνει, ἀλλὰ σαυτὸν τὸν οὕτω διαχείμενον" μᾶλλον δὲ μὴ σαυτὸν θρήνει, ἀλλὰ διύρθου, μηδὲ χρήματα ζήτει, ἀλλ᾽ ὃ μυρίων χρημάτων φαιδροτέρους ποιεῖ, τοῦτο δίωχε, φιλοσοφίαν καὶ ἀρετήν. Ταύτης μὲν γὰρ οὔσης, οὐδὲν πενίας βλάδος- ταύτης δὲ οὐχ οὔσης, οὐδὲν χρημάτῶν ὄφελος. Τί γὰρ ὄφελος, εἰπέ μοι, τῶν πλουτούντῶν μὲν, πενιχρὰς δὲ ἐχόντων ψυχάς; Οὐχ οὕτω σὺ σαυτὸν ταλανίζεις, ὡς ἐχεῖνος ὁ πλούσιος ἑαυτὸν, δέι μὴ τὰ πάντων ἔχει. Εἰ δὲ μὴ χλαίει, καθάπερ σὺ, ἀνάπτυξον αὐτοῦ τὸ συνειδὸς, καὶ ὄψει τοὺς θρήνους Θέλεις σοι δείξω τὸν πλοῦτον τὸν σὸν, ἵνα παύσῃ μαχκαρίζων τοὺς ἐν χρήμασι πλουτοῦντας; Ὁρᾷς τοντονὶ τὸν οὐρανὸν, πῶς μὲν καλὸς, πῶς δὲ μέγας, πῶς δὲ ἐφ᾽ ὑψηλοῦ χεῖται; Τούτου τοῦ χάλλους οὐχὶ πλέον μὲν ἀπολαύει ἐχεῖνος, οὐδ' ἂν δυνηθείη σε παρώσασθαι, καὶ αὐτοῦ ποιῆσαι τὸ πᾶν ὥσπερ γὰρ δι᾽ ἐχεῖνον γέγονεν, οὕτω καὶ διὰ σέ. Τί δὲ ὁ ἥλιος, τὸ φαιδρὸν τοῦτο ἄστρον καὶ τηλαυγὲς, καὶ τὰς ἔψεις ἡμῶν εὐφραῖνον, οὐχὶ κοινὸς ἅπασι καὶ οὗτος πῤόχεῖται, καὶ πάντες ἀπολαύουσιν ἐξ ἴσης αὐτοῦ, καὶ πλούσιοι καὶ πένητες; ἀλλ᾽ ὁ τῶν ἄστρων στέφανος, καὶ ὁ τῆς σελήνης χύχλος, οὐχ ὁμοίως πᾶσιν ἀνεῖται : Μᾶλλον δὲ, εἰ δεῖ τι θαυμαστὸν εἰπεῖν, πλέον ἡμεῖς οἱ πένητες ἀπολαύομεν, ἣ ἐκεῖνοι. Ἐχεῖνοι μὲν γὰρ τὰ πολλὰ μέθῃ βαπτιζόμενοι, καὶ ἐν κώμοις διάγοντες καὶ ὕπνῳ βαθεῖ, οὐδὲ ἑπαισθάνονται τούτῶν, ὑπωρόφιοι ὄντες καὶ σχιατραφούμενοι" οἱ δὲ πένητες μάλιστα πάντων εἰσὶν οἱ τοῖς στοιχείοις ἐντρυφῶντες τούτοις. Κἂν τὸν ἀέρα δὲ ἐξετάσῃς τὸν πανταχοῦ χεχυμένον, τὸν πένητα χαθαρωτέρου καὶ πλείονο; ἀπολαύοντα ὄψει. Καὶ γὰρ ὁδοιπόροι καὶ γεωργοὶ τῶν ἐν ἄστει μᾶλλον ἐντρυφῶσι τούτοις, καὶ αὐτῶν πάλιν τῶν ἐν ἄστει τούτων πλέον οἱ χειροτέχναι τῶν δι᾽ ὅλης μεθυόντων τῆς ἡμέρας. Τί δὲ ἡ γῆ, οὐχὶ χοινὴ πᾶσιν ἀνεῖται; Οὐχὶ, φησί. Πῶς τοῦτο λέγεις; εἰπέ μοι. Ὅτι ὁ πλουτῶν καὶ ἐν ἄστει καὶ ἐν ἀγροῖς πολλὰ ἀποτέμνεται μέρη. Τί οὖν, ἐπειδὴ ἀποτέμνεται αὐτὸς, αὐτῶν ἀπολαύει μόνος; Οὐδαμῶς, κἂν μυρία φιλονεικήσῃ" καὶ γὰρ τοὺς χαρποὺς εἰς ἅπαντας ἀναγχάζεται διανέμειν, καὶ σῖτον καὶ οἶνον καὶ ἔλαιον σοὶ γεωργεῖ, καὶ διαχονεῖται σοὶ πανταχοῦ. Καὶ τῶν περιδόλων τῶν μαχρῶν καὶ τῶν οἰχημάτων, μετὰ τὴν ἄφατον δαπάνην καὶ τοὺς πόνους καὶ τὰς ταλαιπωρίας, σοὶ παρασχενάζει τὴν χρῆσιν, ὀλίγον παρὰ σοῦ τῆς τοσαύτης διαχονίας ἀρ- Υύριον λαδών. Καὶ ἐν βαλανείοις καὶ πανταχοῦ τὸ αὐτὸ συμδαῖνον ἴδοι τις ἄν’ τοὺς μὲν πλουτοῦντας καὶ χρήμασι καὶ φροντίσι καὶ πόνυις «τοὺς δὲ πένητας ὀλίγων φῥολῶν μετὰ ἀδείας ἅπαντα καρπουμένους ταῦτα. Καὶ πλέον οὐδὲν ἀπολαύει σου τῆς γῆς" οὐ γὰρ δὴ ἐχεῖνος μὲν δέχα γαστέρας, σὺ δὲ μίαν πληροῖ;. ᾿Αλλὰ πολυτελεστέρων αὐτὸς μετέχει σιτίων; Μάλιστα μὲν οὐ πολλὴ τοῦτο πλεονεξία" πλὴν χἀνταῦθά σε τὸν πλέον ἔχοντα εὑρήσομεν. Ἢ γὰρν πολυτέλεια αὕτη διὰ τοῦτό σοι ζηλωτὴ εἶναι δοχεῖ, ἐπειδὴ πλείονα ἔχει τὴν ἡδονήν" ἀλλ᾽ αὕτη παρὰ τῷ πένητι πλείων, οὐχ ἐδονὴ δὲ μόνον, ἀλλὰ καὶ ὑγεία" χὰν τούτῳ πλεονεχτεῖ μόνον ὁ πλούσιος, τῷ τὸ, σῶμα ἀσθενέστερον κατασχευάζειν, καὶ πλείονας συνάγειν τὰς πηγὰς τῶν ἀῤῥωστημάτων. Τὰ μὲν γὰρ τοῦ πένητος κατὰ φύσιν οἰχονομεῖται πάντα, τὰ δὲ ἐχείνου διὰ τὴν ἀμετρίαν εἰς φθορὰν τελευτᾷ καὶ ἀῤῥωστίαν. ᾿ ς’- Εἰ δὲ βούλεσθε, καὶ ἐπὶ ὑποδείγματος αὐτὸ τοῦτο κατίδωμεν. Εἰ γὰρ δέοι χάμινον ἀνάψαι, εἶτα ὁ μὲν καὶ ἀπείρους, καὶ οὕτως αὐτὴν ἀνακαίοι, ὁ δὲ ξύλα δρυὸς καὶ πεύκης" τί πλέον ἔσχεν οὗτος ἐχείνου; Οὐδέν: ἀλλὰ καὶ ἔλαττον. Τί δέ; (οὐδὲν γὰρ κωλύει καὶ ἑτέρως τὸ αὐτὸ περιτρέψαι ὑπόδειγμα) εἰ ὁ μὲν ξύλα βάλλοι, ὁ δὲ σώματα ὑποκαίοι, ποίᾳ ἂν ἡδέως παρ- ᾿έστης χαμίνῳ, τῇ τῶν ξύλων, ἣ τῇ τῶν σωμάτων; Εὔδηλον ὅτι τῇ τῶν ξύλων’ ἐχείνη μὲν γὰρ κατὰ φύσιν καίετα:, καὶ ἡδὺ θέαμα τοῖς ὁρῶσίν ἐστιν᾿ αὕτη δὲ τῇ xvison καὶ τῷ ἰχῶρι καὶ τῷ χαπνῷ καὶ τῇ τῶν ὀστέων δυσωδίᾳ πάντας ἂν ἀπελάσειεν. ἀκούσας, καὶ ἐδδελύξω τὴν χάμινον; Τοιαῦται αὲ τῶν πλουσίων γαστέρες εἰσί. Πλείονα γὰρ ἐν τούτοις σηπεδόνα, ἣ ἐν «ἢ χαμίνῳ ἐχείνῃ εὕροι τις ἂν, καὶ πνεύματα δυσώδη καὶ ῥεύματα ἀκάθαρτα, τῷ πανταχοῦ καὶ ἐν ἑχάστῳ μορίῳ πολλὴν εἶναι τὴν ἀπεψίαν διὰ τὴν πλησμονήν. Ἰοῦ γὰρ κατὰ φύσιν θερμοῦ οὐκ ἀρκοῦντος ἅπαντα κατεργάσασθαι, ἀλλὰ μενα, καὶ πολλὴν ποιοῦντα τὴν ἀηδίαν. Τίνι οὖν ἄν τις παραθάλοι τὰς ἐχείνων γαστέρας; ἀλλὰ μὴ δυσχεράνητε πρὸς τὸν λόγον, ἀλλ᾽ εἰ μὴ ἀληθῆ λέγω, διελέγξατε" τίνι οὖν ἄν τις αὑτὰς παραδάλοι; οὐδὲ γὰρ ὁὀρκεῖ τὰ εἰρημένα δεῖξαι αὑτῶν τὴν ἀθλιότητα. Εὗρον χοὶ ἑτέραν εἰχόνα. Τίνα δὴ ταύτην; Καθάπερ ἐπὶ τῶν ἁμαρῶν ἕνύα πολλοὶ οἱ φορυτοὶ χόπρον, χόρτου, καλάμης, λιθων, πηλοῦ, συνεχεῖς ἐμφράξεις γίνονται, καὶ ὑπερεχχεῖται κ λοιπὸν ἄνωθεν ἡ τοῦ βορδόρου ῥύμη" οὕτω καὶ ἐπὶ τῆς τούτων χοιλίας συμδαίνει φραττομένης γὰρ αὐτῆς χάτωθεν, ἄνωθεν ἀναδλύζει κὰ πλείονα τῶν πονηρῶν τούτων ῥευμάτων. ᾿Αλλ᾽ οὐκ ἐπὶ τῶν πενήτων οὕτως ἀλλ᾽ ὥσπερ αἱ τὰ χαθαρὰ παραδείσους, οὕτω καὶ αἱ τούτων γαστέρες εἰσὶ καθαραὶ τῶν τοιούτων περιττευμάτων. ᾿Αλλ᾽ οὐχ αἱ τῶν πλουτούντων, μᾶλλον δὲ τρυφώντων, τοιαῦται, ἀλλὰ ματὸς σεσηπότος, καὶ τῶν ἄλλων τῶν τοιούτων εἰσὶ πεπληρωμέναι. Διόπερ οὐδεὶς κἂν πρὸς βραχὺν ἀρχέσει χρόνον διαπαντὸς ἐν Ξἠρυφῇ ζῶν, ἀλλ᾽ ἐν ἀῤῥωστίαις βιώσεται διηνεχέσι. Διὸ καὶ ἡδέως ἂν ἠρόμην αὑτοὺς, τίνος ἕνεχεν τὰ σιτία δέδοται " ἵνα φθειρώμεθα, ἣ ἵνα τρεφώμεθα; ἵνα νοσῶμεν, ἢ ἵνα ὑγιᾳίνωμεν; ἵνα ἀσθενῶμεν, ἣ ἵνα ἰσχύωμεν; Εὔδηλον ὅτι διὰ τροφὴν καὶ ὑγείαν καὶ ἰσχύν. Τίνος οὖν ἕνεχεν εἰς τοὐναντίον αὑτοῖς ἀποχέχρησθε, νόσον καὶ ἀσθένειαν διὰ τούτων δημιουργοῦντες τῷ σώματι; ᾿Αλλ᾽ οὐχ ὁ πένης, ἀλλ᾽ ὑγείαν καὶ εὐρωστίαν καὶ ἰσχὺν διὰ τῆς λιτῆς ὠνεῖται τροφῆς. Μὴ δὴ χλαῖς διὰ πενίαν τὴν ὑγείας μητέρα, ἀλλὰ καὶ ἀγάλλου" καὶ, εἰ βούλει πλουτεῖν, καταφρόνει πλούτου. Οὐ γὰρ τὸ χρήματα ἔχειν, ἀλλὰ τὸ μὴ δεῖσθαι τοῦ ἔχειν, τοῦτο μάλιστα εὐπορία. Ἂν τοῦτο χατορθώσωμεν, καὶ ἐνταῦθα τῶν πλουτούντων πάντων εὐπορώτεροι ἐσόμεθα, καὶ ἐκεῖ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἀγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Δ μήν. ### English translation (Claude) But you, because you do not have all the year’s supplies laid up, grieve and beat yourself? “Yes,” he says; “for he cared only for his own affairs, but I care for servants and children and wife.” On the contrary, he cared not only for his own affairs but for those of the whole world. You care for one house, he for the poor in Jerusalem, so many as they were, for those in Macedonia, for the poor everywhere, for those who gave to them no less than for those who received. For his care for the world was double: both that they might not lack necessities and that they might be rich in spiritual things. And hungry children do not grieve you as much as all the affairs of the faithful grieved him. Why do I say the affairs of the faithful? He was not free even from care for unbelievers, but was so wasted by it that he prayed even to be accursed for them; but you, even if famine prevailed ten thousand times, would never choose to die for anyone at all. You care for one wife, he for all the churches throughout the world: “For my care,” he says, “is for all the churches.” How long, then, man, will you play, comparing yourself with Paul, and not stop this great smallness of soul? For we ought to weep not when we are in poverty, but when we sin; for this deserves lament, while the other things deserve even laughter. “But it is not only this that grieves me,” he says, “but that so-and-so is in power, while I am without honor and cast aside.” And what of it? For blessed Paul too seemed to the many to be without honor and cast aside. “But he was Paul,” he says. Then it is not the nature of things but the weakness of your mind that causes your dejection. So do not lament poverty, but yourself for being so disposed; or rather, do not lament yourself, but set yourself right; and do not seek money, but pursue what makes people brighter than countless riches: wisdom and virtue. When this is present, poverty does no harm; when it is absent, money is of no profit. For what profit, tell me, is there in the rich who have impoverished souls? You do not count yourself as wretched as that rich man counts himself, because he does not have everyone’s goods. And if he does not weep as you do, open up his conscience, and you will see the lamentations. Do you want me to show you your wealth, so that you may stop calling those rich in money blessed? Do you see this heaven, how beautiful, how great, how lofty it lies? He does not enjoy this beauty more than you, nor could he push you aside and make it all his own; for as it was made for him, so it was made for you. And the sun, this bright and far-shining star that gladdens our eyes, is it not set before all in common, and do not all enjoy it equally, rich and poor? And the crown of the stars and the circle of the moon, are they not likewise open to all? Or rather, if I must say something wonderful, we poor enjoy them more than they do. For they, mostly drowned in drunkenness, spending their time in revels and deep sleep, do not even perceive these things, living under roofs and in the shade; but the poor above all are those who delight in these elements. And if you examine the air poured out everywhere, you will see the poor man enjoying it purer and more abundantly. For travelers and farmers delight in these more than those in the city, and among those in the city the craftsmen more than those who are drunk all day. And the earth, is it not open to all in common? “No,” someone says. How do you say this, tell me? “Because the rich man cuts off many parts for himself both in the city and in the fields.” What then? Because he cuts them off, does he enjoy them alone? Not at all, even if he contends ten thousand times; for he is compelled to distribute the fruits to all, and he farms grain and wine and oil for you, and serves you everywhere. And of the long enclosures and the buildings, after the unspeakable expense and the labors and the hardships, he prepares the use for you, taking a little money from you for so great a service. And in baths and everywhere one may see the same thing happening: the rich enjoying all these things with money and cares and labors, but the poor with a few obols and without anxiety. And he enjoys the earth no more than you; for surely he does not fill ten bellies and you one. “But he partakes of more costly foods.” In the first place this is no great advantage; but even here we shall find you having more. For this costliness seems enviable to you because it has more pleasure; but this is greater with the poor man—not pleasure only, but health too. And in this alone the rich man has the advantage, that he makes his body weaker and gathers more sources of illness. For all the poor man’s affairs are managed according to nature, but his end in corruption and sickness through excess. [6.] If you will, let us see this by an example too. If a furnace had to be lit, and one [threw in silken garments and fine linens,] countless, and kindled it so, but another with wood of oak and pine, what more would the one have than the other? Nothing, but rather less. What then (for nothing prevents us turning the same example another way), if one threw on wood and another burned bodies, at which furnace would you gladly stand, that of wood or that of bodies? Plainly that of wood; for it burns according to nature and is a pleasant sight to those who see it; but the other would drive everyone away with the reek and the fluid and the smoke and the stench of bones. … having heard, and did you loathe the furnace? Such are the bellies of the rich. For one would find more rottenness in them than in that furnace, and foul-smelling winds and unclean fluxes, because there is much indigestion everywhere and in every part through surfeit. For since the natural heat is not enough to work everything up, [but smothered by them, the excess lies] above, causing great disgust. To what then might one compare their bellies? But do not be annoyed at my words, but refute me if I do not speak the truth. To what then might one compare them? For what has been said is not enough to show their wretchedness. I have found another image too. What is it? As with the sewers, where much rubbish of dung, hay, straw, stones, and mud causes continual blockages, and the stream of filth then overflows from above, so it happens with these men’s belly: when it is blocked below, more of these wicked fluxes bubble up from above. But not so with the poor; but as [streams that water] gardens are clean, so their bellies are clean of such excesses. But not so the bellies of the rich, or rather of those who live in luxury; they are filled with [fluxes, phlegm, bile,] rotten [blood], and other such things. That is why no one living continually in luxury will hold out even for a short time, but will live in continual illnesses. So I would gladly ask them why food was given: that we may be destroyed or nourished? That we may be sick or healthy? That we may be weak or strong? Plainly for nourishment and health and strength. Why then have you used it for the opposite, making disease and weakness for the body by it? But not so the poor man: he buys health and vigor and strength with plain food. So do not weep because of poverty, the mother of health, but even rejoice; and if you wish to be rich, despise wealth. For it is not having money, but not needing to have it, that is true abundance. If we achieve this, we shall be more abundantly supplied than all the rich here, and there we shall obtain the good things to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - Rom 15:25–26: allusion, high confidence - Rom 9:3: allusion, high confidence - 2 Cor 11:28: quotation, high confidence - Matt 5:45: allusion, medium confidence - 1 Tim 6:6–8: allusion, medium confidence ### Translation notes - Lines are lost in the scan text in the furnace example, in the description of indigestion, and in the comparison with gardens (marked …); bracketed words are supplied by sense. Chrysostom’s section number 6 is shown in brackets. - “An obol”: a small coin, the fee at the public baths. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 12.5 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/12-5). ## Homily 13.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/13-1/#p-13-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before rebuking the Corinthians, Paul shows his love: his open mouth and enlarged heart hold them all with room to spare, while they are restricted in their affection for him; his other letters show the same burning love for every church. ### Greek text Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν Διηγησάμενος περὶ τῶν ἑαυτοῦ πειρασμῶν καὶ θλίψεων Ἕν ὑπομονῇ γὰρ, φησὶν, ἐν θλίψεσιν. ἐν ἀνάγκαις, ἐν στενοχωρίαις,, ἐν" πιηγαῖς, ἐν φυλαχαῖς, ἐν ἀκχαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις " καὶ δείξας ὅτι μέγα ἀγαθὸν τὸ πρᾶ- Ὑμα " Ὡς «λυπούμενοι γὰρ, φησὶν, ἀεὶ δὲ καίὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες ᾿ καὶ ὅπλα αὑτὰ εἰπών - Ὡς παιδευόμενοι γὰρ, φησὶ, καὶ μὴ θακατούμενοι " καὶ τοῦ Θεοῦ τὴν πολλὴν χηδεμονίαν διὰ τούτων ἐμφήνας καὶ τὴν δύναμιν " Ἵνα γὰρ ἡ ὑπερδοιϊὴ τῆς δυνάμεως ἡ τοῦ Θεοῦ, φησὶ, χωὶ μὴ ἐξ ἡμῶν " καὶ τοὺς ἄθλους αὐτοῦ καταλέ. ξας΄ Πάντοτε γὰρ τὴν γέχρωσιν αὐτοῦ, φησὶ, περι. φέρομεν" καὶδτι ἀναστάσεως τοῦτο ἀπόδειξις σαφής Ἵνα γὰρ καὶ ἡζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ τῇ σαρκὶ ἡμῶν, φησί· καὶ ὧν γέγονε χοινῳνὸς, καὶ τίνα ἐπιστεύθη - 'γπὲρ Χριστοῦ γὰρ πρεσξεύομεν, φησὶν, ὡς τοῦ Θεοῦ καρακαιλοῦντος δι᾽ ἡμῶν" καὶ τίνων ἐστὶ διάχονος, ὅτι οὐ γράμματος, ἀλλὰ πνεύματος " καὶ ὅτι οὐ τούτῳ μόνον αἰδέσιμος, ἀλλὰ καὶ τοῖς πειρασμοῖς“ Τῷ Θεῷ γὰρ, φησὶ, χάρις τῷ πάντοτε ἡμᾶς θριαμδεύοντι" μέλλει λοιπὸν αὐτοῖς καὶ ἐπιτιμᾷν, ὡς οὐ σφόδρα περὶ αὐτὸν διαχειμένοις. ᾿Αλλὰ μέλλων, οὐχ εὐθέως ἐπὶ τοὐτοἔρχεται, ἀλλὰ πρότερον τὰ περὶ τῆς ἀγάπης εἰπὼν, ἣν περὶ αὐτοὺς ἐπεδείχνυτο, τότε ἐμδαίνει καὶ εἰς τὸν περὶ τούτων λόγον. Εἰ γὰρ καὶ ἀπὸ τῶν οἰχείων χατορθωμάτων αἰδέσιμος ὁ ἐπιτιμῶν εἴη, ἀλλ᾽ ὅμως ὅταν καὶ τὴν φιλίαν, ἣν ἔχει πρὸς τοὺς ἐγχαλουμένους, ἐπιδείξηται, ἀνεπαχθέστερον ποιεῖ νὸν λόγον. Διὰ τοῦτο καὶ αὐτὸς ἀπὸ τῶν πειρασμῶν καὶ τῶν ἱδρώτῶν τῶν ἑαυτοῦ καὶ τῶν ἀγώνων ἐχδὰς, εἰς τὸν περὶ τῆς ἀγάπης μεταδαίνει λόγον, καὶ οὕτως αὐεῶν χαϑτιν τ ἐϑῖ ἅπτεται. Τίνα οὖν ἐστ: τὰ τῆς ἀγάπης ἐνδειχτιχά; D στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Καὶ «ποῖον τοῦτο σημεῖον ἀγάπης; τί δὲ καὶ ἔστιν ὅλως πὸ εἰρημένον; Οὐχ ἀνεχόμεθα, φησὶ, σιγἦν πρὸς ὑμᾶς, ἀλλ᾽ ἀεὶ βουλόμεθα καὶ ἐπιθυμοῦμεν φθέγ- Ὑεσθαι καὶ διαλέγεσθαι ὑμῖν " ὅπερ ἔθος τῶν ἀγ.- “τώντων ἐστί. Καὶ γὰρ ὅπερ εἰσὶν ἐπὶ σώματος περιπλοκαὶ χειρῶν, τοῦτο ἐπὶ ψυχῆς συνουσία λόγηυ Μετὰ δὲ τούτου καὶ ἕτερον αἰνίττεται. Ποῖον δὴ τοῦτο; Ὅτι πάντα μετὰ παῤῥησίας ὑμῖν διαλεγόμεθα, ὡς ἀγαπητοῖς, καὶ οὐδὲν ὑποστελλόμενοι οὐδὲ ταμιευόμενοι. ᾿Ἐπειδῃ γὰρ λοιπὸν μέλλει ἐπιτιμᾷν, συγγνώμην αἰτεῖ, αὐτὸ τὸ ἐπιτιμᾷν μετὰ παῤὑῥησίας ἀπόδειξιν ποιούμενο; τοῦ σφόδρα αὐτοὺς φιλεῖν. Καὶ ἡ προσθήχη δὲ τοῦ ὀνόματος φιλίας πολλῆς καὶ διαθέσεως καὶ θερμότητο: " καὶ γὰρ εἰώθαμεν τῶν ἀγαπωμένων συνεχῶς γυμνὰ τὰ ὀνόματα περιστρέφειν. Ἢ καρδία ἡμῶν πεπιλάτυνται. Καθάπερ γὰρ τὸ θερμαῖνον εὑρύνειν εἴωθεν " οὕτω καὶ τῆς ἀγάπης ἔργον τὸ πλατύνειν ἐστί. Θερμὴ γάρ ἔστιν ἡ ἀρετὴ καὶ ζέουσα. Αὕτη καὶ τὸ στόμα ἀνεπέτασε Παύλου, καὶ τὴν χαρδίαν ἐπλάτυνεν. Οὐδὲ γὰρ τῷ στόματι μόνον φιλῶ, φησὶν, ἀλλὰ καὶ τὴν καρδίαν συνάδουσαν ἔχω. Διὰ τοῦτο μετὰ παῤῥησίας φθέγγομαι, ὅλῳ τῷ στόματι, ὅλῃ τῇ διανοίᾳ. Οὐδὲν,γὰρ τῆς Παύλου καρδίας. πλατύτερον, ἢ «οὺς πιστοὺς ἅπαντας, χαθάπερ ἄν τις ἐρώμενον, οὕτω σφοδρῶς ἡγάπα, οὐ σχιζομένης αὐτοῦ τῆς φιλίας καὶ ἀσθενεστέρας γινομένης, ἀλλ᾽ ὁλοχλήρον ἐν ἐχάστῳ μενούσης. Καὶ τί θαυμαστὸν ἐπὶ πιστῶν, ὅπου γε καὶ ἐπὶ τῶν ἀπίστων τὴν οἰχουμένην πᾶσαν ἐδέχετο ἡ καρδία Παύλου;: Διὰ τοῦτο οὐχ εἶπε, Φιλῶ ὑμᾶς, ἀλλ᾽ ἐμφαντιχώτερον, Τὸ στόμα ἡμῶν ἀγέῳγεν, ἡ καρδία ἡμῶν πεπιλάτυνται" πάντας ἔνδον ἔχομεν " καὶ οὐδὲ τοῦτο ἁπλῶς, ἀλλὰ μετ᾽ εὐρυχωρίας πολλῆς. Ὃ γὰρ φιλούμενος, μετά πολλῆς ἔνδον ἐν τῇ καρδίᾳ τοῦ φιλοῦντος βαδίζει τῆς ἀδείας " διό φησιν, Οὐ στεγοχωρεῖσθε ἐν ἡμῖν, στεγοχωρεῖσϑε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Καὶ τὴν ἐπιτί- Ryoiv ὅρα μετὰ φειδοῦς γινομένην " ὃ τῶν σφόδρα φιλούντων ἐστίν. Οὐχ εἴπεν, Οὐ φιλεῖτε ἡμᾶς, ἀλλ᾽, Οὐ μετὰ τοῦ αὐτοῦ μέτρου ᾿ οὐ γὰρ βούλεται αὐτῶν αφόδρα καθάψασθαι. Καὶ πανταχοῦ δὲ ἴδοι τις ἂν πῶς ἐχκαίεται τῶν πιστῶν, ἐχλέγων ἐχάστης ἐπιστολῆς αὐτοῦ τὰ ῥήματα. Ῥωμκίοις μὲν γάρ φῆσιν, μὴν ἐἰθεῖν πρὸς ὑμᾶς " καὶ, ΕἸ πω; ἤδη ποτὲ εὑοδωθήσομαι ἐλθεῖν πρὸς ὑμᾶς. Γολάτοις ὑέ φησι, Τεκνία μου, οὓς πάλιν ὠδίνω" Ἔφε ἴον, πάλιν, Τούτου χάριν χάμπτω τὰ γόνατὰ μου ὑπὲρ ὑμῶν. Φιλιππησίοις δὲ, Τίς γάρ μοί ἐσὶιεν ἐλεὶς ἣ χαρὰ ἢ στέφασος καυχήσεως; ἣ οὐχὶ καὶ ὑμεῖς; καὶ ἐν τῇ καρδίᾳ καὶ ἐν τοῖς δεσμοῖς αὐτοὺς περιφέρειν ἔλεγε " Κολασσαεῦσι δὲ, θέλω δὲ ὑμᾶς εἰδέναι κον ἀγῶνα ἔχω ὑπὲρ ὑμῶν, καὶ ὅσοι οὐχ ἑωράκασί με ἐν σαρχὶ, ἵνα παρακληθῶσιν αἱ καρδίαι ὑμῶν. Θεσσαλονιχεῦσι δὲ, Ὡς ἂν τροφὸς θάλπῃ κοῦμεν ὑμῖν μεταδοῦναι οὐ μόνον τὸ Εὐαγγέ- Ἅλιον, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς" Τιμοθέῳ δὲ, Μεμνημένος σου τῶν δαχρύων, ἵνα χαρᾶς πιληρωθὼ- Τίτῳ δὲ, Τῷ ἀγαπητῷ τέχγῳ καὶ Φιλήμονι ὁμοίως. ### English translation (Claude) “Our mouth is opened to you, Corinthians; our heart is enlarged. You are not restricted in us, but you are restricted in your own affections.” Having related his temptations and afflictions (“in endurance,” he says, “in afflictions, in necessities, in distresses, in beatings, in imprisonments, in tumults, in labors, in watchings”), and having shown that the thing is a great good (“as sorrowful,” he says, “yet always rejoicing; … as having nothing, and yet possessing all things”), and having called them weapons; (“as chastened,” he says, “and not killed”), and having displayed through them God’s great care and power (“so that the surpassing greatness of the power,” he says, “may be of God and not from us”), and having listed his contests (“For we always carry about his dying,” he says), and that this is a clear proof of the resurrection (“so that the life of Jesus too,” he says, “may be manifested in our mortal flesh”), and of what he had become a partner, and what he was entrusted with (“For we are ambassadors for Christ,” he says, “as though God were beseeching through us”), and of what he is a minister, that it is not of the letter but of the Spirit, and that he is to be revered not for this only but also for his temptations (“For thanks be to God,” he says, “who always leads us in triumph”)—he is now about to rebuke them too, as not very warmly disposed toward him. But though he is about to, he does not come to it at once; but having first spoken of the love he showed toward them, he then enters into the discussion of these matters. For even if the one who rebukes is to be revered from his own good deeds, yet when he shows also the friendship he has toward those he accuses, he makes his words less burdensome. That is why he too, passing from his temptations and sweat and contests, moves on to the discourse about love, and so takes hold of them. What then are the signs of love? “Our mouth is opened to you, Corinthians.” And what sort of sign of love is this? And what does the saying mean at all? “We cannot bear to be silent toward you,” he says, “but we always wish and desire to speak and converse with you”; which is the habit of those who love. For what embraces of the arms are for the body, intercourse of speech is for the soul. And with this he hints at something else too. What is it? “That we speak everything to you with freedom, as to beloved ones, keeping nothing back nor hoarding anything.” For since he is about to rebuke them, he asks pardon, making the very rebuking with freedom a proof of loving them greatly. And the addition of the name is a sign of much friendship and affection and warmth; for we are accustomed to use the bare names of those we love continually. “Our heart is enlarged.” For as heat usually expands, so it is the work of love to enlarge; for love is a warm and boiling virtue. This opened Paul’s mouth and enlarged his heart. “For I do not love with the mouth only,” he says, “but I have the heart agreeing with it. That is why I speak with freedom, with my whole mouth, with my whole mind.” For nothing was broader than Paul’s heart, which loved all the faithful as vehemently as one loves a beloved, his love not being divided and weakened, but remaining whole in each. And why wonder in the case of the faithful, when, in the case of unbelievers too, Paul’s heart received the whole world? That is why he did not say, “I love you,” but more expressively, “Our mouth is opened, our heart is enlarged; we have you all within, and not simply so, but with much room.” For the beloved walks within the lover’s heart with great freedom. That is why he says, “You are not restricted in us, but you are restricted in your own affections.” And see the rebuke given with restraint, which belongs to those who love greatly. He did not say, “You do not love us,” but, “not with the same measure”; for he does not want to touch them sharply. And one may see everywhere how he burns for the faithful, by picking out the words of each of his letters. To the Romans he says, “[I long] to come to you,” and, “if somehow I may at last succeed in coming to you.” To the Galatians, “My little children, with whom I am again in labor.” To the Ephesians, “For this reason I bow my knees on your behalf.” To the Philippians, “For what is my hope or joy or crown of boasting? Is it not you?” and he said he carried them about in his heart and in his bonds. To the Colossians, “I want you to know how great a struggle I have for you, and for all who have not seen my face in the flesh, that their hearts may be comforted.” To the Thessalonians, “As a nurse cherishes [her children, so,] longing for you, we were pleased to impart to you not only the gospel but our own souls.” To Timothy, “Remembering your tears, so that I may be filled with joy.” To Titus, “To my beloved child”; and to Philemon likewise. ### Scripture references - 2 Cor 6:11–12: quotation, high confidence - 2 Cor 6:4–10: quotation, high confidence - 2 Cor 4:7: quotation, high confidence - 2 Cor 4:10–11: quotation, high confidence - 2 Cor 5:20: quotation, high confidence - 2 Cor 3:6: allusion, high confidence - 2 Cor 2:14: quotation, high confidence - Rom 1:11: quotation, medium confidence - Rom 1:10: quotation, high confidence - Gal 4:19: quotation, high confidence - Eph 3:14: quotation, high confidence - 1 Thess 2:19: quotation, high confidence - Phil 1:7: allusion, high confidence - Col 2:1–2: quotation, high confidence - 1 Thess 2:7–8: quotation, high confidence - 2 Tim 1:4: quotation, high confidence - Titus 1:4: quotation, high confidence - Phlm 1:1: allusion, medium confidence ### Translation notes - Several quotations of Paul’s letters are slightly garbled in the scan text and are translated from Paul’s wording; bracketed words are supplied (e.g. Rom 1:11, 1 Thess 2:7–8). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 13.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/13-1). ## Homily 13.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/13-1/#p-13-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks for the love owed to a father; he warns the Corinthians against being yoked with unbelievers, since they are God’s temple, and calls them to holiness of body and spirit; Chrysostom attacks vainglory in almsgiving and argues from Scripture that the poor are nearer to salvation than the rich. ### Greek text Καὶ Ἑβραίοις δὲ πολλὰ ἕτερα τοιαῦτα γράφει, καὶ οὐ παύεται παραχαλῶν, καὶ λέγων, "Ετι μικρὸν ὅσον, ὁ ἐρχόμενος ἥξει, καὶ οὗ χρονιδῖ" καθάπερ παῖδας δυσχεραίνοντας μήτηρ. Οὕτω καὶ αὐτοῖς. Οὐ στενγοχωρεῖσθε ἐν ἡμῖν, φησίν. Οὐ λέγει δὲ μόνον ὅτι φιλεῖ, ἀλλ᾽ ὅτι καὶ φιλεῖται παρ᾽ αὐτῶν, ἵνα καὶ ταύτῃ μᾶλλον αὐτοὺς ἐπισπάσηται. Καίτοι τοῖς μὲν «οὔτο μαρτυρῶν φησιν, ὅτι Ἦλθε Τίτος ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὲν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον" καὶ Γαλάταις, Εξὶ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι" καὶ Θεσσαλονιχεῦσιν, ποίαν εἴσοδον ἐσχόμεν πρὸς ὑμᾶς" καὶ Τιμοθέῳ δὲ, Μεμνημόνος σου τῶν δαχρύων, ἵνα χαρᾶς πιληρωθῶ. Καὶ πανταχοῦ δὲ τῶν Ἐπιστολῶν εὕροι τις ἂν αὐτὸν τοῦτο μαρτυροῦντα τοῖς μαθηταῖς, καὶ ὅτι ἐφίλησε καὶ ὅτι φιλεῖται " οὐ μὴν ὁμοίως. Καὶ ἐνταῦθά φησιν, Εὶ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγαπῶμαι. ᾿Αλλὰ τοῦτο μὲν πρὸς τῷ τέλει, τέως δὲ στοεἶσθε δὲ ἐν τοῖς σπιάγχνοις ὑμῶν. Ὑμεῖς ἕνα ᾿ δέχεσθε, φησὶν, ἐγὼ δὲ πόλιν ὀλόχληρον, καὶ δῆμον «οσοῦτον. Καὶ οὐχ εἶπεν, Οὐ δέχεσθε ἡμᾶς, ἀλλ᾽ ὅτ: Στεγοχωρεῖσθε' τὸ αὐτὸ μὲν αἰνιττόμενος, μετὰ φειδοῦς δὲ͵, καὶ τοῦ μὴ σφόδρα καθάψασθαι. Τὴν δὲ καὶ ὑμεῖς. Καίτοι οὔχ ἔστιν ἴσον, πρότερον ἀγαπηθῆναι, εἶτα ἀγαπῆσαι. Κἂν γὰρ τὸ ἴσον τις εἰσενέγχῃ μέτρον, ἐλάττωται τῷ δεύτερος ἐπανελθεῖν. ᾿Αλλ᾽ ὅμως οὐδὲν ἀχριδολογοῦμαι, φησὶ, χἂν παρ᾽ ἐμοῦ λαθόντες τὰς ἀρχὰς τὸ αὐτὸ μέτρον ἐπιδείξησθε, ἀγαπῶ καὶ στέργω. Εἶτα ἵνα δείξῃ, ὅτι καὶ ὀφειλὴ τὸ πρᾶγμα ἦν, καὶ ὅτι χηλαχείας ἐχτὸς τὰ εἰρημένα, Ὡς τέκνοις «1έγω, φησί. Τί ἐστιν, Ὡς τέχνοις; Οὐδὲν μέγα αἰεῶ, εἰ πατὴρ ὧν βούλομαι φιλεῖσθαι καρ ὑμῶν. Καὶ ὅρα σύνεσιν καὶ μετριοφροσύνην. Οὐ τίθησιν ἐνταῦθα τοὺς χινδύνους τοὺς ὑπὲρ αὐτῶν καὶ τοὺς πόνους καὶ τοὺς θανάτους, καίτοι πολλὰ ἔχων εἰπεῖν" οὕτως ἐστὶν ἄτυφος ἀλλὰ τὸ φιλεῖν " καὶ διὰ τοῦτο ἀξιοῖ φιλεῖσθαι, Ὅτι πατὴρ ὑμῶν ἐγενόμην, φησὶν, ὅτι σφόδρα ὑμῶν περικαίομαι" ὃ μάλιστα προσίστακαι ⸗ τῷ φιλουμένῳ πολλάχις, ὅταν τις αὐτῷ τὰς εὐεργεσίας προσφέρῃ" δοχεῖ γὰρ ὀνειδίζειν. Διὸ οὐ ποιεῖ τοῦτο Παῦλος, ἀλλ᾽, Ὡς τέχνα πατέρα ἀγαπὴσατε, φησίν’ ὃ τῆς φύσεως μᾶλλόν ἐστε, καὶ ὀφειλόμενον ἑχάστῳ πατρί. Εἶτα ἵνα μὴ δόξῃ δι᾿ ἑαυτὸν ταῦτα λέγειν, δείχνυσιν ὅτι διὰ τὸ ἐχείνων χέρδος καὶ τὴν παρ᾽ αὐτῶν ἐπισπᾶται φιλίαν " διὸ καὶ ἐπἦγαγε, Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Καὶ οὐχ εἶπε, Μὴ ἀναμίγνυσθε ἀπίστοις, ἀλλὰ μᾶλλον αὐτῶν καθαπτόμενος ἅτε ἀδιχούντων τὸ δίχαιον, Μὴ ἐχχλίνητε ἑαυτοὺς, φησί. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; Ἔνταῦθα λοιπὸν σύγχρισιν ποιεῖται οὐχὶ τῆς ἑαυτοῦ ἀγάπης, καὶ τῆς ἐχείνων τῶν διαφθειρόντων αὐτοὺς, ἀλλὰ τῆς αὐτῶν εὐγενείας, καὶ τῆς ἐχείνων ἀτιμίας" οὕτω γὰρ καὶ σεμνότερος δ'λόγος γέγονε, καὶ αὐτῷ πρεπωδέστερος, καὶ μᾶλλον αὐτοὺς ἐπεσπᾶτο. Ὡς ἂν εἴ τις πα’δὶ τῶν γεγενλέγοι, Τί ποιεῖς, ὦ παιδίον; τοῦ μὲν πατρὸς μυρίας γέμοντα; καχίας; οὐχ οἶσθα πόσον αὐτῶν βελτίων εἴ καὶ σεμνότερος; Οὕτω τΤὰρ μᾶλλον αὐτὸν ὀφίστησι τῆς ἐχείνων συνουσίας, ἢ εἰ τὸν πατέρα θαυμάξοι. "ἂν μὲν γὰρ λέγῃ, Οὐχ οἶσθα πόσον ἐστὶν 'ὁ πατήρ σου βελτίων ἐχείνων; οὐδὲν τοσοῦτον ἐργάσεται" ἂν δὲ τὸν πατέρα ἀφεὶς, αὑτὸν αὐτῶν προχρίνῃ, λέγων, Οὐχ οἶσθα τίς μὲν σὺ, τίνες δὲ ἐχεῖνοι; οὐκ ἐννοεῖς σου τὴν εὐγένειαν καὶ τὴν ἐλευθερίαν, καὶ τὴν ἀτιμίαν τὴν ἐχείνων; τίς γὰρ χοινωνία σοι χἀχείνοις τοῖς χλέπταις, τοῖς μοιχοῖς, τοῖς χόησι; ταχέως αὐτὸν τοῖς ἐγχωμίοις τοῖς αὐτοῦ πτεγὰρ πρότερον οὐ σφόδρα δέξεται λόγον, ὅτι χατηγορία αὐτοῦ ἐστιν ἡ προτίμησις τοῦ πατρὸς, ὅταν μὴ μόνον πατέρα φαίνηται λυπῶν, ἀλλὰ καὶ πατέρα τοιοῦ-. φον" ἐνταῦθα δὲ οὐχέτι οὐδὲν τοιοῦτον πείσεται. Οὐδεὶς γὰρ ἂν ἕλοι"ο μὴ ἐγχωμιάζεσθαι᾽ καὶ δι᾿ αὖς τοῦ δὴ, μετὰ τῶν ἐπαίνων τοῦ ἀχούοντος, ὁ ἔλεγχος φῥονήματος πληροῦται μεγάλου, καὶ διαπτύει τὴν ἐχείνων συναυσίαν. Οὐ τοῦτο δὲ μόνον αὐτοῦ. ἔστι τὸ θαυμαστὸν, ὅτι οὕτω προήγαγε τὴν σύγκρισιν, ἀλλ᾽ ὅτι καὶ ἕτερόν τι μεῖζον ἐπενόησε, καὶ ἐχπληχτιχώτεῥον πρῶτον μὲν χστ᾽ ἐρώτησιν προαγαγὼν 5 τὸν λόγον, ὅπερ τῶν σαφῶν καὶ ὁμολογουμένων ἐστίν " ἔπειτα δὲ πλατύνων τῇ πυχνότητι καὶ τῷ πλήθει τῶν ὀνομάτων. Οὐ γὰρ ἕν καὶ δύο καὶ τρία, ἀλλὰ πλείονα πρὸς τούτοις ἀντὶ τῶν προσώπων τὰ ὀνόματα τῶν πραγμάτων τίθησι, καὶ ἄκραν ἐνταῦθα ἀρετὴν, καὶ ἐτκάτην ἐχεῖ χακίαν ὑπογράφει" καὶ πολὺ τὸ μέσον καὶ ἄπειρον δείχνυσιν, ὡς μηδὲ δεηθῆναι χατάαχευῆῇς. Τίς γὰρ, φησὶ, μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς δὲ κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; ἣ τίς συγχατάθεσις γαῷ Θεοῦ μετὰ εἰδώλων, Ὑ΄. Εἶδες πῶς γυμνὰ τὰ ὀνόματα τίθησι, καὶ ἀρχοῦντα αὐτῷ πρὸς ἀποτροπὴν; Οὐδὲ γὰρ εἶπε, Παρανομίᾳ, ὃ πλέον ἦν», οὐδὲ εἶπε, Τοῖς τοῦ φωτὸς, καὶ τοῖς ποῦ σχότους᾽ ἀλλ᾽ αὗτά τὰ ἐναντία τίθησι, τὰ ἀπαρά-᾿ δεκτὰ τῶν ἐναντίων, φῶς καὶ σχότος. Οὐδὲ εἶπε, Τοῖς; τοῦ Χριστοῦ καὶ τοῖς τοῦ διαδόλου, ἀλλ᾽ ὃ πολλῷ πλέον ἀφειστήχει, Χριστῷ καὶ Βελίαρ" τῇ Ἑδραϊχῇ μει φωνῇ τὸν ἀποστάτην καλέσας οὕτως. Ἢ εἰς μερὶς πιστῷ μετὰ ἀπίστου; Ἐνταῦθα λοιπὸν, ἵνα μὴ δόξῃ καχίας ἀπλῶς χατηγορίαν, καὶ ἀρετῆς ἐγχὺμιον διεξιέναι, μέμνηται καὶ προσώπων ἀδιορίστως. Καὶ οὐχ εἶπε χοινωνίαν, ἀλλὰ τὰ ἔπαθλα τέθειχε, μερίδα εἰπών. Τίς συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; ὑμεῖς γὰρ ναὸς Θεοῦ ἐστε ζῶντος. Ὃ ἂὲ λέγει, τοῦτό ἐστιν Οὔτε ὁ βασιλεὺς: ὁμῶν ἔχει τι χοινὸν πρὸς αὐτόν " (Τίς γὰρ συμφωνία Χριστῷ πρὸς Βελίαρ;) οὔτε τὰ πράγματα" Τίς γὰρ κοιγωγία φωτὶ πρὸς σκότος; Οὐχοῦν οὐδὲ ὑμᾶς δεῖ. Καὶ πρῶτον τίθησι τὸν βααιλέα, καὶ δεύτερον αὐτοὺς, τούτῳ μάλιστα αὐτοὺς ἀποσχίζων. Εἶτα εἰπὼν, Ναῷ Θεοῦ μετὰ εἰδώλων, καὶ ἀποφηνάμενος, ὅτι 'γμεῖς γὰρ ναὸς Θεοῦ ζῶντος. ἀναγκαίως καὶ τὴν μαρτυρίαν ἐπάγει, δειχνὺς ὅτι οὐ χολαχεία τὸ πρᾶγὙμά ἐστιν. Ὁ γὰρ ἐγχωμιάζων, ἂν μὴ καὶ ἀπύδειξιν παρέχηται, δοχεῖ χολαχεύειν. Τίς οὖν ἡ μαρτυρία; Ἐνοικήσω γὰρ ἐν αὐτοῖς, φησὶ, καὶ ἐμπεριπατήσω. Ἕνοιχήσω ἐν ναοῖς, καὶ ἐμπεριπατήσω" τὴν κλείονα πρὸς αὐτοὺς σχέσιν δηλῶν. Καὶ σονταί μοι εἰς «λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεύνγ. Τί, φησί; Θεὸν φέρεις ἐν σεαυτῷ, καὶ πρὸς ἐχείνους πρέχεις; Θεὸν τὸν οὐδὲν ἔχοντα χοινὸν πρὸς αὐτούς; καὶ ποῦ ταῦτα ἄξια συγγνώμης; ἐννόησον τίς ἐμπεριπατεῖ σοι, τίς ἐνοιχεῖ, Διὸ ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, καὶ ἀκαθάρτου μὴ ἅπεεσθε᾽ κἀγὼ εἰσδέξομαι ὑμᾶς,.1έγει Κύριος. Καὶ οὐχ εἶπε, Μὴ πράττετε ἀχάθαρτα " ἀλλὰ πλείονα ἀχρίδειαν ζητῶν, Μηδὲ ἅπτεσθε, φησὶ, μηδὲ ἐγγὺς χίνεσθε. Τί δέ ἔστι μολυσμὸς σαρχός; Μοιχεία, πορνεία, ἀσέλγεια πᾶσα. Τί δὲ ψυχῆς; ᾿Αχάθαρτοι λογισμοὶ ὡς τὸ ἐμδλέψαι ἀχολάστοις ὀφθαλμοῖς, μνησιχαχίαι, δόλοι, καὶ ὅσα τοιαῦτα. Βούλεται τοίνυν ἑχατέρωθεν εἶναι χαθαρούς. Εἷδςς τὸ ἔπαθλον ὅσον; Τὸ ἀπαλλαγῆναι τῶν πονηρῶν, τὸ ἐνωθῆναι θεῷ. ἤλχους καὶ τῶν ἑξῆς" Καὶ ἔσομαι ὑμῖν' εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, «“έγει Κύριος. Εἶδες ἄνωθεν τὴν παροῦσαν εὐγένειαν τὸν προφήτην προαναφωνοῦντα, τὴν διὰ τῆς χάριτας ἀναγέννησιν; Ταύτας οὖν ἔχοντες τὰς ἐπαγγα- “ἰας, ἀγαπητοί. Ἰοίας; Τὸ ναοὺς Θεοῦ εἶναι, τὰ vlobę καὶ θυγατέρας, τὸ ἕνοιχον αὐτὸν ἔχειν καὶ ἐμπεριπατοῦντα, τὸ λαὺν αὐτοῦ γίνεσθαι, τὸ τὸν Θεὸν αὐτὸν καὶ πατέρα χεχτῆσθαι. Καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος: Μῆτε ἀκαθάρτων ἀπτώμεθα - τοῦτο γὰρ σαρχὸς “μολυσμός: μήτε τῶν τὴν ψυχὴν μολυνόντων᾽ οὗτος γὰρ πνεύματος. Καὶ οὐχ ἀρχεῖται τούτῳ μόνον, ἀλλὸ καὶ ἐπάγει, ᾿Επιτελοῦντες ἀγιωσύνην ἐν φόδῳ Θεοῦ. Οὐ γὰρ τὸ μὴ ἀκαθάρτου ἅπτεσθαι ποιεῖ χαθαρὸν, ἀλλὰ καὶ ἑτέρον τινὸς ἡμῖν δεῖ ὥστε γενάσθαι ἡμᾶς ἁγίους, σπουδῆς, προσοχῆς, εὐλαδείας. Καὶ χαλῶς εἶπε, Er φρόδῳ Θεοῦ. "Ἔστι γὰρ ἐπιτελεῖν σωφροσύνην, οὖχ ἐν φόδῳ Θεοῦ, ἀλλὰ διὰ χενοδοξίαν. Μετὰ δὲ τούτου καὶ ἕτερον αἰνίττεται εἰπὼν, Ἐν φόδῳ Θεοῦ, τὸν τρόπον, καθ᾽ ὃν ἄν ἀνυσθείη ἡ ἁγιωσύνη. Εἰ γὰρ καὶ τυραννικὸν ἡ ἐπιθυμία, ἀλλ᾽, ἂν ἐπιτειχίσῃς τὸν τοῦ Θεοῦ φόδον, κετέλνσας τὴν αὑτῆς μανίαν. ᾿λγιωσύνην δὲ ἐνταῦϑα οὐχὶ σωφροσύγην μόνον λέγει, ἀλλὰ τὴν πάσης ἁμαρτίας ἀπαλλαγῆν᾽ ἅγιος γάρ ἔστιν ὁ χαθαρός. Καθαρὸς δὲ ἄν τις γένοιτο, οὐχὶ εἰ πορνείας ἀκαλλαγείη μόνον, ἀλλὰ καὶ πλεονεξίας καὶ βασκανίας καὶ ἀπονοίας καὶ κενοδοξίας" καὶ μάλιατα χενοδοξίας, ἣν πανταχοῦ μὲν φυγεῖν δεῖ, κολλῷ δὲ πλέον ἐπὶ ἐλεημοσύνης ἐπεὶ εὖδ᾽ ἂν εἴη ἐλεημοσύνη, εἰ τοῦτο ἔχει τὸ νόσημα, ἀλλ᾽ ἐπίδειξις καὶ ὠμότης. " Ὅταν γὰρ μὴ ἐλεῶν, ἀλλ᾽ ἐχπομπεύων ποιῇς, οὐ μόνον οὖκ ἔστιν ἐλεημοσύνη τὸ τοιοῦτον, ἀλλὰ καὶ ὕδρις" παρεδειγμάτισας γὰρ τὸν ἀδελφόν. Οὐχ ἄρα τὸ διδόναι χρήματα, ἀλλὰ τὸ ἐλεοῦντα διδόναι, ἐλεημοσύνη. Ἐπεὶ καὶ οἱ ἐν τοῖς θεάτροις διδόασι καὶ παισὶ πεπκορνευμένοις, καὶ ὁτέροις τοῖς ἐπὶ τῆς σχηνῆς, ἀλλ᾽ οὐκ ἐλεημοσύνη τὸ τοιοῦτον᾽ καὶ αὐτοὶ δὲ οἱ ὑδρίζονπες εἰς τὸ σῶμα τῶν πορνευομένων γυναιχῶν διδόασιν, ἀλλ᾽ οὐ φιλανθρωπία. τοῦτο, ἀλλὰ παροινία. Τούτῳ καὶ ὁ χενόδοξος ἔοιχε. Καθάπερ γὰρ ἐχεῖνος ὑξρίζων εἰς τὸ σῶμα τῆς πόρνης, μισθὸν αὐτῇ δίδωσι τῆς δόρεως" οὕτω καὶ σὺ μισθὸν ἀπαιτεῖς τὸν λαμδάνοντα τὴν ὕδριν, καὶ τὸ πονηρᾷ δόξῃ περιθαλεῖν xal σαυτὸν χἀχεῖνον. Καὶ μετὰ τούτων ἡ ξημία ἄφατος. Καθάπερ γὰρ θηρίον, καὶ χύων μαινόμενος ἐπιπηδῶν, οὕτως ἡμῶν ἁρπάζει τὰ ἀγαθὰ τὸ πονηρὸν τοῦτο νόσημα, καὶ ἡ ἀπανθρωπία αὕτη" καὶ γὰρ ἀκανθρωπία καὶ ὠμότης τὸ τοιοῦτόν ἐστι" μᾶλλον δὲ καὶ τούτου χαλεπώτερον. Ὁ μὲν γὰρ ὠμὸς οὐκ ἂν δοίη τῷ δεομένῳ “ σὺ δὲ τούτου πλέον ποιεῖς. τοὺς βουλομένους δοῦναι χωλύειφ. Ὅταν γὰρ ἐχπομπεύῃς τὴν δόσιν, καὶ τὴν δόξαν χαθελεῖς τοῦ λαδόντος, καὶ τὸν μέλλοντα παρέχειν ἀνεκαίτισας, ἂν ῥάθυμος ἧ. Οὐδὲ γὰρ δώσει λοιπὸν, ὡς εἰληφότι καὶ οὐχ οὕτω δεομένῳ, ἀλλὰ καὶ καταγνώσεται πολλάχις, ἂν προσελθὼν αἰτήσῃ μετὰ τὸ λαδεῖν, καὶ ἀναίσχυντον ἡγήσεται, δ. Ποία οὖν ἐλεημοσύνη τοῦτο, ὅταν καὶ σαυτὸν καταισχύνῃς, καὶ τὸν εἰληφότα, καὶ τὸν ἐπιτάξαντα διπλῇ, ὅτι τε αὐτὸν θεατὴν ἔχων τῆς ἐλεημοσύνης, ἐπιζητεῖς τοὺς τῶν συνδούλων ὀφθαλμοὺς μετ᾽ ἐχεῖνον, καὶ ὅτι τὸν νόμον τὸν ταῦτα ἀπαγορεύοντα, χειμενον ὑπ᾽ αὐτοῦ, παραδαίνεις :; Ἑδουλόμην καὶ τοῖς ἄλλοις ἐπεξελθεῖν, καὶ νηστείᾳ καὶ εὐχῇ, καὶ δεῖξαι ὅσα καὶ ἐχεῖ λυμαίνεται " ἢ κενοδοξία' ἀλλ᾽ ἀνεμνῆθην, ὅτι λόγον τινὰ οὐκ ἧνυσα ἀναγκαῖον, ἐν τῇ πρὸ καύτης διαλέξει. Τίς δὲ ὁ λόγος ἦν; Ἔλεγον ὅτι οἱ πένητες τῶν πλουτούντων πλεονεκτοῦσιν ἐν τοῖς βιωτιχοῖς, ὅτι περὶ ὑγείας καὶ ἡδονῆς διελεγόμην καὶ σαφῶς τοῦτο ἐδείχνυτο. Φέρε οὖν σήμερον αὐτὸ δείξωμεν, ὅτι οὐχ ἐν τοῖς βιωτιχοῖς μόνον, ἀλλὰ καὶ ἐν τοῖς ἀνωτέρω παρὰ τούτοις τὸ πλέον ἐστί. Τί γὰρ εἰς βασιλείαν εἰσάγει, πλοῦτος ἢ ««νία; ᾿Αχούσωμεν αὐτοῦ τοῦ τῶν οὐρανῶν Δεσπότου λέγοντος, περὶ μὲν ἐχείνων, ὅτι Εὐχοπώτερον χάμηλον εἰσελθεῖν δ' ὰ τρυπήματος ῥαφίδος, ἢ πλούσιον εἰς τὴν βασιλείας τῶν οὐρανῶν' περὶ δὲ πενήτων τοὐναντίον. Εἰ γὸρ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα. καὶ δὸς πτωχοῖς, καὶ δεῦρο, ἀκολούθει μοι, καὶ ἕξεις θησωυρὸν ἐν οὐρανοῖς. Εἰ δὲ βούλεσθε, ἔχατέρωθεν ἴδωμεν τὸ εἰρημένον. Σεενὴ, καὶ τεθλιμμένη ἡ ὁδὸς, φησὶν, ἡ ἀπάγουσα εἷς τὴν ζωήν. Τίς οὖν βαδίζει τὴν στενὴν, ὁ ἐν τρυφῇ, ἣ ὁ ἐν πτωχείᾳ; ὁ μόνος, ἢ ὁ μυρία βαστάζων φορτία; ὁ χαῦνος καὶ διαλελυμένος, ἢ ὁ φροντίζων καὶ μεμεριμνημένος; ᾿Αλλὰ τίς χρεία τῶν λογισμῶν, δέον ἐπ᾽ αὐτὰ τὰ πρόσωπα ἐλθεῖν; Πένης ὁ Λάζαρος ἦν, καὶ σφόδρα πένης" πλούσιος δὲ ὁ παρα:τρέχων ἐν τῷ πυλῶνι κείμενον τοῦτον τίς οὖν εἰσῆλθεν εἰς τὴν «ἰς δὲ ἀπετηγανίζετο, καὶ οὐδὲ σταγόνος ἦν χύριος; ᾿Αλλὰ καὶ πένητες ἀπολοῦνται πολλοὶ, φησὶ, καὶ πλούσιοι τῶν ἀποῤῥήτων ἐχείνων ἀπολαύσονται ἀγα“ θῶν. Τοὐναντίον μὲν οὖν ἔστιν ἰδεῖν, πλουσίους μὲν ὀλίγους, τῶν δὲ πενήτων πολλῷ πλείους σωζομένους. Σχόπει δὲ ἀχριδῶς ἐξετάζων τὰ τοῦ πλούτου χωλύματα, καὶ τὰ τῆς πενίας ἐλαττώματα. μᾶλλον δὲ οὔτε τοῦ πλούτου οὔτε τῆς πενίας, ἀλλ᾽ ἑχάτερα τῶν χεχτημένων ἐστί" πλὴν ἀλλὰ ποῖον εὐχολώτερον ὅπλον ἴδωμεν. Τί οὖν ἡ πενία ἐλάττωμα ἔχειν δοχεῖ; Ῥεῦδος. Τί δὲ ὁ πλοῦτος; Ὑπερηφανίαν, τὴν μητέρα τῶν καχῶν, ἢ καὶ τὸν διάδολον ἐποίησεν εἶναι διάὄολον, οὐχ ὄντα τοιοῦτον ἔμπροσθεν. Πάλιν, ῥίζα πάντων τῶν καχῶν ἡ φιλαργυρία᾽ τίς οὖν ἔστηχε τῆς ῥίζης ταύτης πλησίον, ὁ πλούσιος, ἣ ὁ πένης; οὐκ εὔδηλον ὅτι ὁ πλούσιος; “Ὅσῳ γὰρ A τις πλείονα περιδαλῆται, τοσούτῳ πλειόνων ἐρᾷ, Κενοδοξία πάλιν τὰ μυρία λυμαίνεται κατορθώματα" ἀλλὰ καὶ καύτης πάλιν ἐγγὺς ὁ πλουτῶν ἐσχήνωται, Τὰ δὲ ποῦ πένητος, φησὶν, οὐ τιθεῖ;, τὴν θλῖψιν, τὴν στενοχωρίαν; ᾿Αλλὰ τοῦτο καὶ τοῦ πλουτοῦντος χοινὸν, καὶ τούτου μᾶλλον ἣ τοῦ πένητος" ὥστε ἃ μὲν «ἧς πενίας δοχεῖ εἶναι χαχὰ, χοινὰ ἑχατέρων ἐστὶν, ἃ δὲ τοῦ πλούτου, μόνα ἐχείνον. Τί δὲ, φησὶν, ὅταν διὰ τὴν τῶν ἀναγκαίων ἀπορίαν πολλὰ δεινὰ ὁ πένης ἐργάζη αἱ; ᾿Αλλ᾽ οὐδεὶς πένης, οὐδεὶς τοσαῦτα ἐργάζεται δεινὰ δι᾽ ἔνδειαν, ὅσα οἱ πλουτοῦντες διὰ τὸ πλείονα περιδάλλεσθαι, καὶ τὰ ἔνδον μῇ ἀπολλύναι. Οὐ γὰρ οὕτω πένης ἐφίεται τῶν ἀναγκαίων, ὡς; τῶν περιττῶν ὁ πλουτῶν οὐδ᾽ αὖ τοσαύτην ἰσχὺν ἔχει πρὸς τὸ χρήσασθαι τῇ πονηρίᾳ, ὅξην δύναμιν οὗτος. Εἰ τοίνυν καὶ βούλεται μᾶλλον καὶ δύναται, εὔδηλον ὅτι μᾶλλον καὶ πλείονά ἐργάσεται. Οὐξὲ γὰρ ἀὕτω δέδοιχεν ὁ πένης ὑπὲρ λιμοῦ, ὡς ὁ πλούσιος ὑπὲρ πἧς ἀπωλείας τῶν ὄντων τρέμει καὶ ἄγχεται, καὶ ὑπὲρ τοῦ μηδέπω τὰ πάντων λαθεῖν. Ὅταν οὖν καὶ χενοδοξία; ἐστήχῃ πλησίον καὶ ὑπερηφανίας καὶ φιλαργυρίας τῆς ῥίζης τῶν καχῶν ἀπάντων᾽ ποίαν ἕξει σωτηρίας ἐλπίδα, ἂν μὴ πολλὴν ἐπιδείξηται φιλοσοφίαν, πῶς δὲ βαδιεῖται τὴν στενὴν ὁδόν; Μὴ τοῖνυν τὰς τῶν πολλῶν δόξας περιφέρωμεν, ἀλλὰ τὰ ποάγματα ἐξετάζωμεν. Πῶς γὰρ οὐχ ἄτοπον ὑπὲρ μὲν χρημάτων μὴ ἑτέροις πιστεύειν, ἀλλ᾽ ἀριθμῷ καὶ ψήφιν τοῦτο ἐπιτρέπειν" ὑπὲρ δὲ πραγμάτων ψηφιζομένους, ἁπλῶς ταῖς ἑτέρων παρασύρεσθαι δόξαις, καὶ ταῦτα ἀχριδῆ ζυγὸν ἀπάντων ἔχοντας καὶ γνώμονα καὶ κανόνα, τῶν θείων νόμων τὴν ἀπόφασιν; Διὸ παρακαλῶ καὶ δέομοι πάντων ὑμῶν, ἀφέντες τί τῷ δεῖνι καὶ τῷ δεῖνι δοχεῖ περὶ τούτων, παρὰ τῶν Γραφῶν ταῦτα ἅπαντα πυνθάνεσθε, καὶ τὸν ἀληθῆ πλοῦτον μαθόντες, τοῦτον διώχωμεν, ἵνα καὶ τῶν αἰωνίων ἐπιτύχωμεν ἀγαθῶν" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τεῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) And to the Hebrews too he writes many other such things, and does not cease exhorting and saying, “Yet a little while, and the coming one will come and will not delay,” like a mother with fretful children. So too with these: “You are not restricted in us,” he says. And he says not only that he loves, but that he is loved by them, so as to draw them the more in this way too. And bearing witness to this he says, “Titus came, telling us of your longing, your mourning, your zeal”; and to the Galatians, “If possible, you would have dug out your eyes and given them to me”; and to the Thessalonians, “what kind of welcome we had among you”; and to Timothy, “remembering your tears, so that I may be filled with joy.” And everywhere in the letters one may find him bearing this witness to the disciples, both that he loved and that he is loved, though not equally. And here he says, “Though I love you the more, am I to be loved the less?” But that is toward the end; meanwhile, “… you are restricted in your own affections.” “You receive one man,” he says, “but I a whole city, and so great a people.” And he did not say, “You do not receive us,” but, “You are restricted,” hinting at the same thing, but with restraint, so as not to touch them sharply. “In return … widen your hearts too.” And yet it is not equal, to be loved first and then to love. For even if one brings in the same measure, he falls short by coming back second. “Yet I do not reckon exactly,” he says; “even if, having received the beginnings from me, you show the same measure, I love and cherish you.” Then, to show that the thing was a debt, and that what was said was free of flattery, he says, “I speak as to children.” What is “as to children”? “I ask nothing great, if, being a father, I wish to be loved by you.” And see his understanding and modesty. He does not set down here the dangers for them, and the labors and the deaths, though he had much to say; so free is he of pride; but he sets down the loving, and for this he asks to be loved: “because I became your father, because I burn greatly for you.” For this especially offends the beloved often, when someone brings up his benefits to him; for he seems to reproach him. That is why Paul does not do this, but says, “Love your father as children,” which is rather a matter of nature and owed to every father. Then, so as not to seem to say these things for his own sake, he shows that it is for their gain that he draws their friendship too. That is why he added, “Do not be unequally yoked with unbelievers.” And he did not say, “Do not mix with unbelievers,” but, touching them more as wronging what is just, “Do not bend yourselves aside,” he says. “For what partnership has righteousness with lawlessness?” Here he now makes a comparison not of his own love and that of those who were corrupting them, but of their nobility and those men’s disgrace; for so the discourse became more dignified and more fitting for him, and drew them more. As if someone said to a child [who despised his parents and gave himself to wicked men], “What are you doing, child? [Do you despise] your father, [and prefer] men full of countless wickednesses? Do you not know how much better and more honorable you are than they?” For so he withdraws him from their company more than if he admired the father. For if he says, “Do you not know how much better your father is than they?” he will not achieve so much; but if, leaving the father aside, he prefers the boy himself to them, saying, “Do you not know who you are and who they are? Do you not consider your nobility and freedom and their disgrace? What fellowship have you with those thieves, those adulterers, those sorcerers?” he will quickly give him wings by his praises. For the first speech he will not receive very well, because the preferring of the father is an accusation of himself, when he appears to grieve not only a father but such a father; but here he will suffer nothing of the kind. For no one would choose not to be praised; and through this, with the praise of the hearer, the refutation fills him with great spirit, and he spurns their company. And not only is this wonderful in him, that he advanced the comparison so, but that he devised something else greater and more striking: first, he put the statement in the form of a question, which belongs to things plain and agreed; then he broadened it by the density and number of the words. For he sets down not one or two or three, but more than these, names of things in place of persons, and sketches the highest virtue on one side and the extreme of wickedness on the other, and shows the gulf between to be great and infinite, so that it needs no argument. “For what partnership,” he says, “has righteousness with lawlessness? What fellowship has light with darkness? What agreement has Christ with Beliar? Or what portion has a believer with an unbeliever? Or what agreement has the temple of God with idols?” [3.] Do you see how he sets down the bare names, and finds them enough to turn them away? For he did not say “transgression,” which was more; nor “to those of the light and those of the darkness,” but sets down the opposites themselves, which do not admit their opposites, light and darkness. Nor did he say, “to those of Christ and those of the devil,” but what was much further apart, “Christ and Beliar,” calling the apostate so in the Hebrew tongue. “Or what portion has a believer with an unbeliever?” Here at last, so as not to seem simply to go through an accusation of wickedness and a praise of virtue, he mentions persons too, indefinitely. And he did not say “fellowship,” but set down the prizes, saying “portion.” “What agreement has the temple of God with idols? For you are the temple of the living God.” What he means is this: neither has your King anything in common with him (“For what agreement has Christ with Beliar?”), nor the things (“For what fellowship has light with darkness?”); so neither must you. And he puts the King first and them second, separating them most of all by this. Then, having said, “the temple of God with idols,” and having declared, “For you are the temple of the living God,” he necessarily adds the testimony too, showing that the thing is not flattery. For one who praises, unless he also gives proof, seems to flatter. What then is the testimony? “For I will dwell in them,” it says, “and walk among them.” “I will dwell” as in temples, “and walk among them,” showing his greater closeness to them. “And they shall be my people, and I will be their God.” “What,” he says, “do you carry God in yourself, and run to them—God, who has nothing in common with them? And where is this deserving of pardon? Consider who walks in you, who dwells in you.” “Therefore come out from their midst and be separate, and touch nothing unclean; and I will welcome you, says the Lord.” And he did not say, “Do not do unclean things”; but seeking greater strictness, “Do not even touch,” he says, “do not even come near.” What is defilement of the flesh? Adultery, sexual immorality, all licentiousness. And of the spirit? Unclean thoughts, such as looking with licentious eyes, grudges, deceits, and all such things. He wants them, then, to be pure on both sides. Do you see how great the prize is? To be freed from wicked things, to be united with God. Hear what follows too: “And I will be a father to you, and you shall be my sons and daughters, says the Lord.” Do you see the prophet foretelling from of old the present nobility, the rebirth through grace? “Having these promises, then, beloved.” What promises? To be temples of God, sons and daughters, to have him dwelling and walking within, to become his people, to possess God himself as Father. “Let us cleanse ourselves from every defilement of flesh and spirit.” Let us neither touch unclean things (for this is defilement of the flesh), nor the things that defile the soul (for this is of the spirit). And he is not content with this alone, but adds, “perfecting holiness in the fear of God.” For not touching what is unclean does not make one pure; we need something else too to become holy: earnestness, attention, piety. And he rightly said, “in the fear of God.” For it is possible to perfect chastity not in the fear of God but for vainglory. And with this, by saying “in the fear of God,” he hints at something else too, the manner in which holiness may be achieved. For even if desire is tyrannical, if you build up the fear of God as a wall against it, you have destroyed its madness. By holiness here he means not chastity only, but freedom from every sin; for the holy man is the pure man. And one would become pure not if he were freed from sexual immorality only, but also from greed and envy and arrogance and vainglory; and above all from vainglory, which must be fled everywhere, but much more in almsgiving; since it would not even be almsgiving if it had this disease, but display and cruelty. For when you act not in mercy but in parade, such a thing is not only not almsgiving but an insult; for you have made a public example of your brother. So almsgiving is not giving money, but giving with mercy. For those in the theaters too give, both to prostituted boys and to others on the stage, but such a thing is not almsgiving; and those who outrage the bodies of prostituted women give too, but this is not kindness but drunken violence. The vainglorious man is like this. For as that man, outraging the harlot’s body, gives her a wage for the outrage, so you too demand a wage from the one who receives the insult: to clothe both yourself and him with an evil reputation. And with this the loss is unspeakable. For like a wild beast or a mad dog leaping on us, this wicked disease and this inhumanity snatches away our good things; for such a thing is inhumanity and cruelty, or rather worse than this. For the cruel man would not give to the needy, but you do more than this: you hinder those who wish to give. For when you parade your gift, you both destroy the reputation of the one who received and blunt the one who was going to give, if he is careless. For he will no longer give, as to one who has received and is not so needy; and he will often even condemn him, if he comes and asks after receiving, and will think him shameless. What sort of almsgiving is this, then, when you put to shame yourself, and the one who received, and the one who commanded it doubly: both because, having him as spectator of the almsgiving, you seek the eyes of your fellow servants after him, and because you transgress the law laid down by him forbidding these things? I wanted to go on to the other things too, fasting and prayer, and show how much vainglory spoils there too; but I remembered that I did not finish a necessary discussion in the preceding sermon. What was the discussion? I said that the poor have the advantage over the rich in worldly matters, since I was speaking of health and pleasure, and this was clearly shown. Come then, let us show today that not only in worldly matters but in higher ones too the advantage is with them. For what brings one into the kingdom, wealth or poverty? Let us hear the Master of the heavens himself saying of the rich, “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”; but of the poor the opposite: “If you wish to be perfect, sell your possessions and give to the poor, and come, follow me, and you will have treasure in heaven.” And if you will, let us see what was said from both sides. “Narrow and afflicted is the way,” he says, “that leads to life.” Who then walks the narrow way, the man in luxury or the man in poverty? The man alone, or the man carrying countless loads? The slack and dissolute man, or the one who is anxious and careful? But what need of reasonings, when we can come to persons themselves? Lazarus was poor, very poor; rich was the man who passed by him as he lay at the gate. Who then entered the [bosom of Abraham], and who was fried and was not master even of a drop? “But many poor will perish too,” someone says, “and rich men will enjoy those unspeakable goods.” On the contrary, one may see few rich being saved, and far more of the poor. Consider, examining exactly the hindrances of wealth and the defects of poverty; or rather of neither wealth nor poverty, but each belongs to those who possess them; yet let us see which is the more convenient weapon. What defect then does poverty seem to have? Lying. And what does wealth have? Pride, the mother of evils, which made even the devil a devil, though he was not such before. Again, “the love of money is the root of all evils”; who then stands near this root, the rich man or the poor man? Is it not plain that it is the rich? For the more one surrounds himself with, the more he desires. Vainglory again spoils countless good deeds; and near this too the rich man has pitched his tent. “But do you not set down the poor man’s troubles,” someone says, “affliction and distress?” But this is common to the rich man too, and to him more than to the poor; so what seem to be the evils of poverty are common to both, but those of wealth are his alone. “But what of when the poor man does many dreadful things through lack of necessities?” But no poor man does so many dreadful things through need as the rich do through wishing to gain more and not to lose what they have. For the poor man does not desire necessities as much as the rich man desires superfluities; nor again has he as much strength to use wickedness as this man has. If then the rich man both wishes more and is more able, it is plain that he will do more too. For neither does the poor man fear famine as much as the rich man trembles and chokes over the loss of his goods, and over not yet having taken everyone’s. When, then, he stands near vainglory and pride and the love of money, the root of all evils, what hope of salvation will he have unless he shows great wisdom? And how will he walk the narrow way? Let us not, then, carry about the opinions of the many, but examine the facts. For is it not absurd, about money, not to trust others but to entrust it to number and counting, but when voting about matters of life simply to be swept along by others’ opinions, though we have an exact balance and gauge and rule of all things, the verdict of the divine laws? So I urge and beseech you all: leaving aside what this one and that one thinks about these things, learn all these things from the Scriptures; and having learned the true wealth, let us pursue it, so that we may obtain the eternal good things; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - Heb 10:37: quotation, high confidence - 2 Cor 7:7: quotation, high confidence - Gal 4:15: quotation, high confidence - 1 Thess 1:9: quotation, high confidence - 2 Tim 1:4: quotation, high confidence - 2 Cor 12:15: quotation, high confidence - 2 Cor 6:12–18: quotation, high confidence - 2 Cor 7:1: quotation, high confidence - Lev 26:11–12: quotation, high confidence - Isa 52:11: quotation, high confidence - 2 Sam 7:14: allusion, medium confidence - Matt 6:1–4: allusion, high confidence - Matt 19:24: quotation, high confidence - Matt 19:21: quotation, high confidence - Matt 7:14: quotation, high confidence - Luke 16:19–24: allusion, high confidence - 1 Tim 6:10: quotation, high confidence - 1 Tim 3:6: allusion, medium confidence ### Translation notes - Lines are lost in the scan text in the paraphrase of 2 Cor 6:12–13 and in the example of the well-born child (marked …; bracketed words supplied by sense). Chrysostom’s section number 3 is shown in brackets. - “Beliar … in the Hebrew tongue”: Chrysostom takes the name to mean “apostate.” “Unequally yoked with unbelievers” is applied by Chrysostom to association with those corrupting the church at Corinth; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 13.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/13-2). ## Homily 14.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/14-1/#p-14-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks the Corinthians to make room for him, having wronged no one, and tempers his rebuke with praise and joy at Titus’s report of their longing and zeal; Chrysostom urges congregations to share their pastors’ indignation at sinners, since true kindness binds the offender until he is healed, and penance is measured by the soul’s correction, not by time. ### Greek text — ἡμᾶς" οὐδένα ἠδικήσαμεν, οὐδένα κατάχρισιν λέγω" προείρηχα γὰρ, ὡς καὶ προεἴπον, ὅτι ὃν ταῖς καρδίαις ἡμῶν ἔστε εἰς τὸ Πάλιν τὸν περὶ ἀγάπης χινεῖ λόγον, συστέλλων τὸ τραχὺ τῆς ἐπιτιμήσεως. Ἐπειδὴ γὰρ ἤλεγξε καὶ ἐπέπληξεν, ὡς φιλουμένοις μὲν, οὐχ ὁμοίως δὲ φιλοῦσιν, ἀλλ᾽ ἀποῤῥηγνυμένοις τῆς ἀγάπης τῆς αὐτοῦ σφοδρὸν τῆς ἐπιτιμήσεως λέγων, Χωρήσατε ἡμᾶς, τουτέστι, Φιλήσατε ἡμᾶς, καὶ χάριν αἰτεῖ λαδεῖν ιἀνεπαχθῆ, καὶ τοῖς παρέχουσι πρὸς τῶν λαμδανόντῶν λυσιτελῆ, Καὶ οὐκ εἶπε, Φιλῆσατε, ἀλλ' ἐλεειἐξέδαλε τῆς διανοίας τῆς ὑμετέρας; πόθεν στενοχωρϑύμεϑα ἐν ὑμῖν; Ἐπειδὴ γὰρ εἶπεν ἀνωτέρω, Στενοχωρεῖσθε ἂν τοῖς σπλάγχνοις ὑμῶν" ἐνταῦθα αὐτὸ σαφέστερον δηλῶν ἔλεγε, Χωρήσατε ἡμᾶς, καὶ ταὐτῇ πάλιν αὐτοὺς ἐφελχόμενος. Οὐδὲν γὰρ οὕτω ποιεῖ φιλίαν, ὡς τὸ μαθεῖν τὸν φιλούμενον ὅτι σφόδρα αὑτοῦ ἐφίεται τῆς ἀγάπης ὁ φιλῶν. Οὐδένα ἡδικήσαμεν. "Ὅρα πῶς πάλιν οὐ τίθησι τὰς εὐεργεσίας, ἀλλὰ καὶ ἀνεκαχϑέστερον καὶ πληκτικώτερον ἑτέρως τὸν λόγον ποιεῖ, ἽΔμα δὲ καὶ αἰνίτσαμεν. Τί ἔστιν, ᾿Εφθείραμεν; Τουτέστιν, οὐδένα ἡπατήσαμεν' ὥσπερ καὶ ἀλλαχοῦ λέγει, Μήποτε, ὡς ὁ ὄρις Εὔαν ἠπάτησεν, οὕτω φθαρῇ τὰ γοήματα ὑμῶν. Οὐδένα ἐπλεονεκτήσαμεν " οὐχ ἧρπάσαμεν, οὐκ ἑπενοήσαμεν. Καὶ οὐ λέγει τέως, Τά καὶ τὰ ὠφελήσαμεν, ἀλλ' ἐντρεπτιχώτερον ποιῶν τὸν λόγον, Οὐκ ἠδικήσαμεν, φησί" μονονουχὶ λέγων, ὅτι Εἰ καὶ μηδὲν ἦμεν εὐεργετηχότες, οὐδὲ οὕτως ἡμᾶς ἀποστρέφεσθαι Idet οὐδὲ γὰρ οὗ μιχρὸν, «οὐ μέγα ἔχετε ἡμῖν ἐγχαλεῖν. Εἶτα ἐπειδὴ ἤσθετο τῆ; βαρύτητος, ἐπιδιορθοῦται πάλιν, Καὶ οὔτε ἐσίηῆσε χαθάπαξ᾽ οὐ γὰρ ἂν διανέστησεν " οὔτε ἀδιόρθωτον εἴασε τὸ τραχὺ τοῦ λόγου" ἣ γὰρ ἂν πλέον ἔπληξε. Καὶ τί φησιν; Οὐ πρὸς κατάχρισιν «"Ἰέγω. Πόθεν δῆλον; Προείρηκα γὰρ, φησὶν, ὅτι ἐν εαἷς καρδίαις ἡμῶν ἔστε εἰς τὸ συναποθανεῖν καὶ συζῇν. Μεγίστη φιλία αὕτη, ὅταν καὶ χαταφρονούμενος, καὶ συνσποθανεῖν αὐτοῖς καὶ συζῇν αἱρῆται. Οὐδὲ γὰρ ἁπλῶς ἐστε ἐν ταῖς χαρδίαις ἡ μῶν, ἀλλ᾽ οὕτω, φησὶν, ὡς εἶπον. RVt γὰρ καὶ φιλεῖν, καὶ χινδύνους φεύγειν" ἀλλ᾽ οὐχ ἡμεῖς οὕτω. Καὶ ὄρα κχἀνταῦθα σύνεσιν ἄφατον. Οὗ γὰρ τὰ γεγενημένα ὑπὲρ αὐτῶν εἶπεν, ἵνα μὴ δόξῃ πάλιν ὀνειδίζειν, ἀλλ᾽ ὑπὲρ τῶν μελλόντων ἐπαγγέλλεται. ἕτοιμος ὑπὲρ ὑμῶν παθεῖν, καὶ οὔτε θάνατος, οὔτε ζωή μοί τι χαθ᾽ ἑαυτὸ φαίνεται" ἀλλ᾽ ἔνθα ἂν ἦτε ὑμεῖς, τοῦτο ἐμοὶ προτιμότερον, καὶ θάνατος ζωῆς, καὶ ζωὴ θανάτου. ᾿Αλλὰ τὸ μὲν ἀποθανεῖν δῆλον ὅτι φιλίας, τὸ δὲ ζῇν τίς οὐκ ἂν ἕλοιτο καὶ τῶν μὴ φίλων; Τίνος οὖν ἕνεχεν ὡς μέγα αὐτὸ τίθησι; Ὅτι καὶ σφόδρα μέγα ἐστί, Πολλοὶ μὲν γὰρ χαχῶς πράττουσι σνυναλγοῦσι τοῖς φίλοις, εὐδοχι μοῦσι δὲ οὐχέτι συνήδονται, ἀλλὰ καὶ φθονοῦσιν" ἀλλ᾽ οὐχ ἡμεῖς, ἀλλ᾽ ἄν τε ἐν συμφοραῖς ἦτε, οὐ φοδούμεθα χοινωνῆσαι τῆς δυσημερίας ὑμῖν" ἄν τε χαλῶς πράττητε, οὗ βαλλόμεθα τῷ φθόνῳ. Εἶτα ἐπειδὴ συνεχῶς ταῦτα ἔστρεφε λέγων, Οὐ στενοχωρεῖσθε ἐν ἡμῖν, καὶ, Στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν, καὶ, Χωρήσατε ἡμᾶς, καὶ, Πλατύνθητε καὶ ὑμεῖς, καὶ, Οὐδένα ἠδικήσαμεν, καὶ ἐδόχει πάντα ταῦτα αὖτῶν εἶναι κατάγνωσις " ὅρα πῶς καὶ ἑτέρως τὸ βαρὺ τοῦτο παραμυθεῖτας λέγων, Πο.λ.λή μοι παῤῥησία πρὸς ὑμᾶς. Διὰ τοῦτο τοιαῦτα τολμῶ, φησὶν, οὐ πρὸς χατάχρισιν λέγων, ἀλλὰ διὰ τὴν πολλὴν παῤῥησίαν " ὃ καὶ ἀνωτέρω δηλῶν ἔλεγε, Πο.1:λή μοι καύχησις ὑπὲρ ὑμῶν. Μὴ γὰρ δὴ νομίσητε, φησὶν, ὅτι ἐπειδὴ «ταῦτα λέγω, ὡς κατεγνωχὼς ὑμῶν χαθάπαξ λέγω" σφόδρα γὰρ ἐφ᾽ ὑμῖν καλλωπίζομαι καὶ χαυχῶμαι" ἀλλὰ καὶ κηδόμενος, καὶ βουλόμενος ἐπιδοῦναι μειζόγως ὑμᾶς πρὸς ἀρετήν" ὃ καὶ τοῖς Ἑόραίοις μετὰ πολλὴν ἐπιτίμησιν ἔλεγε " Πεπείσμεθα δὲ περὶ ὑμῶν τὰ κρείττονα, καὶ ἐχόμενα σωτηρίας, δὶ καὶ οὕτω "λαλοῦμεν. ᾿Επιθυμοῦμεν δὲ ἕχαστον ὑμῶν τὴν αὑτὴν ἐνδείχνυσθαι σπουδὴν, εἰς τὴν φορίαν τῆς ἐλπίδος ἄχρι τέλους. Οὕτω δὴ καὶ ἐνταῦθα, Πο.1.1η μοε καύχησις ὑπὲρ ὑμῶν: Πρὸς ἑτέρους χαυχώμεθα, φησὶν, ὑπὲρ ὑμῶν. Εἶδες πῶς παρεμυθήσατο γνησίως; Καὶ οὐχ ἁπλῶς καυχῶμαι, φησὶν, ἀλλὰ καὶ σφόδρα. Ἐπήγαγε γοῦν λέγων, ὅτι Τῇ παρ᾽ ὑμῶν, ὅτι διορθωθέντες, διὰ τῶν ἔργων παρεχαλέσατέ με. Τοῦτο φιλοῦντός ἔστι, καὶ ἐγκαλεῖν ὑπὲρ τοῦ μὴ φιλεῖσθαι καὶ δεδοιχέναι μὴ, πέρα τοῦ μέτρου ἐγχαλέσας, λυπήσῃ. Διὰ τοῦτό φησι, τῇ χαρᾳ-. 1539] β΄. ᾿Αλλὰ ταῦτα δοχεῖ, φησὶν, ἐναντία εἶναι τοῖς πρώτοις. ᾿Αλλ᾽ οὐχ ἔστιν, ἀλλὰ καὶ σφόδρα συμθαίνοντα. Ταῦτα γὰρ ἐχεῖνα εὐπαράδεχτα «οιεῖ, καὶ ὁ διὰ τούτων ἔπαινος τὴν ἀπὸ τῶν ἐλέγχων ἐχείνων ὠφέλειαν γνησιωτέραν ἐργάζεται, ὑποχλέπτων αὐτῶν τὸ ὀδυνηρόν. Διὸ καὶ σφόδρα γνησίως χέχρηται τοῖς ῥήμασι τούτοις, καὶ φιλοτίμως. Οὐδὲ γὰρ εἶπε, Πεπλήρωμαι τῇ χαρᾷ, ἀλλὰ, Περισσεύομαι" μᾶλλον χἀντεῦθεν πάλιν δειχνὺς τὸν πόθον, ὅτι κἂν οὕτω φιλῆται, ὡς καίρειν καὶ ἀγάλλεσθαι, οὐδέπω ἡγεῖται φιλεῖσθαι, ὡς φιλεῖσθαι χρὴ, οὐδὲ τὸ πᾶν εἰληφέναι " οὕτω; ἀχόρεστος τῷ σφόδρα φιλεῖν αὐτοὺς ἦν. Τὸ γὰρ παρὰ τῶν ἐρωμένων ὁπωσοῦν φιλεῖσθαι, πολλὴν φέρε: τὴν χαρὰν διὰ τὸ σφόδρα αὐτοὺς φιλεῖν. Ὥστε τοῦτο πάλιν τῆς αὑτοῦ ἀγάπης σημεῖον ὧν. Καὶ ἐπὶ μὲν τῆς παραχλήσεώς φησι, Πεπιλήρωμαι" Gov ὅπερ ὠφείλετό μοι’ ἐπὶ δὲ τῆς χαρᾶς, οὐδὲ γὰρ μόνον ἀνείλετέ μοι τὴν ὑπόθεσιν τῆς λύπῆς, ἀλλὰ καὶ χαρὰν ἐποιήσατε πλείονα. Εἶτα δηλῶν αὐτῆς τὸ μέγεθος, οὐ τούτῳ μόνον δείχνυσιν αὐτὸ, κῷ εἰπεῖν, ὅτι 'Υπερπερισσεύομαι τῇ χαρᾷ, ἀλλὰ καὶ τῷ ἐπαγαγεῖν, Ἐπὶ πάσῃ τῇ θλίψει ἡμῶν. Τοσαύτη γὰρ ἦν ἡ δι᾽ ὁμᾶς ἡμῖν ἡδονὴ γενομένη, ὡς μηδὲ τοσαύτῃ ἀμαυρωθῆναι θλίψει, ἀλλὰ τῇ περιουαἰᾳ τοῦ οἰκείου μεγέθους περιγενέσθαι τῶν χαταλαδόντων ἡμᾶς λυπηρῶν, καὶ μὴ ἀφεῖναι αἴσθησιν ἡμᾶς αὐτῶν λαθεῖν. Καὶ γὰρ ἐλθόντων ἡμῶν εἰς Μακεδονίαν, οὐδεμίαν ἔσχηκεν ἄνεσιν» ἡ σὰρξ ἡμῶν. Ἐπειδὴ γὰρ εἶπε, Τῇ θ.1ίψϑι, λέγει καὶ ποταπῇ θλίψει, καὶ ἐπαίρει ταύτην τῷ λόγῳ, ἵνα δείξῃ μεγάλην οὖσαν τὴν ἐχ τούτων παραμυθίαν καὶ χαρὰν, εἴ γε τοσαύτην ἀπεχρούσατο ὀδύνην. ᾿Α.1.2᾽ ἐν ταντὶ θ.ιδόμενοι. Πῶς ἐν παντί; “Εξωθεν» μάχαι, παρὰ τῶν ἀπίστων "ΕἜσωθεν ρόδοι, διὰ τοὺς ἀσθενεῖς ΄ τῶν πιστῶν, μὴ παρασυρῶσιν. Οὐδὲ γὰρ καρὰ Κορινθίοις μόνον τοιαῦτα συνέδαινεν, ἀλλὰ καὶ ἀλλαχοῦ. Ἀ.2.2' ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς ἐπὶ τῇ παρουσίᾳ Τίτον. Ἐπειδὴ γὰρ μεγάλα αὑτοῖς ἐμαρτύρησεν εἰπὼν, ἵνα μὴ δόξῃ πολαχεύειν, μάρτυρα παράγει Τίτον τὸν ἀδελφὸν, ὃς παρ᾽ αὑτῶν ἀφίκετο πρὸς τὸν Παῦλον μετὰ τὴν προπέραν ἐπιστολὴν διηγούμενος αὐτῷ τὰ τῆς αὐτῶν διορθώσεως. Σὺ δέ μοι σχόπει πῶς πανταχοῦ μέγα τίθεται τὴν παρουσίαν Τίτου. Καὶ γὰρ ἔμπροσθέν φησιν, ᾿Ε:λθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὑαγγέ- “εον, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, τῷ “ἢ δὺρεῖν με Τίτον τὸν ἀδελρόν μου καὶ ἐνκαὖθϑα πάλιν, Ἐπὶ τῇ παρουσίᾳ Τίτου παρεκλήθημεν, φησί. Καὶ γὰρ βούλεται ἀξιόπιστον αὐτοῖς " καταστῆσαι τὸν ἄνδρα, καὶ φίλον σφόδρα ποιῆσαι.. αὶ ὅρε πῶς ἀμφότερα κατασχενάζει. Τῷ μὲν. ζὰρ εἰπεῖν, Οὐκ ἔσχηκω ἄνεσιν τῷ πνεύματί μου, τὸ μέγεθος αὐτοῦ δείχνυσι τῆς ἀρετῆς “ τῷ δὲ εἰπεῖν, ὅτι ᾿Ετὶ τῇ θλίψει ἡμῶν ἡ παρουσία αὐτοῦ ἣρ. «8σεν εἷς παραμυθίαν, οὗ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀλλὰ καὶ τῇ παρακλήσει, ἧ καρ-. δκιλήθη ἐρ᾽ ὑμῖν, οἰχειοῖ τοῖς Κορινθίοις τὸν ἄνδρα. Οὐδὲν γὰρ οὕτω φιλίας ποιεῖ καὶ συγχροτεῖ, ὡς τὸ δεξιόν τι καὶ ὑγιὲς περί τινος εἰπεῖν" ὃ καὶ Τίτῳ μαρτυρεῖ λέγων, ὅτι Παραγενόμενος ἑπτέρωσεν ἡμᾶς ἀπὸ τῆς ἡδονῆς· τοιαῦτα περὶ ὑμῶν ἀπήγγειλε. Διὰ τοῦτο ἡ παρουσία αὐτοῦ ηὔφρανεν ἡμᾶς. Οὐ γὰρ μόνον ἐν τῇ παρουσίᾳ αὐτοῦ ἤσθημεν, ἀλλὰ καὶ ἐπὶ τῇ παραχλήσει, ἧ παρεχλήθη ἐφ᾽ ὑμῖν. Καὶ πῶς παρεχλήθη; Διὰ τῆς ἀρετῆς ὑμῶν, διὰ τῶν χατορθωμάτων᾽ διὸ καὶ ἐπάγει, Ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὁδυρμὸν, τὸν ὁμῶν ζηλον ὑπὲρ ἐμοῦ. Ταῦτα αὐτὸν ηὔφρανε, φησὶ, ταῦτα παρεχάλεσεν. Εἶδες πῶς καὶ αὐτὸν δείχνυσιν αὐτῶν σφοδρὸν ἐραστὴν, εἴ γε τὴν ἐχεένων μῆσιν οἰχείαν παράκλησιν εἶναι ἡγεῖται, καὶ ὡς ἐπ’ οἰκείοις ἀγαθοῖς ἐλθὼν ἐχαυχᾶτο καρὰ Παύλῳ; Καὶ ὅρα κῶς αὑτὰ θερμῶς ἀπαγγέλλει" Τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὁμῶν ζῆλον. Εἰχὸς γὰρ αὐτοὺς πενθεῖν καὶ ἀλγεῖν, τί οὕτως ἐδυσχέρανεν ὁ μαχάριος Παῦλος, τί τοσοῦτον ἀπέστη χρόνον. Διὸ οὐδὲ ἁπλῶς εἶπε δάχρνα, ἀλλ' Ὁδυρμὸν, οὐδὲ ἐπιθυμίαν, ἀλλ᾽ ᾿Επιπόθησιν, οὐδὲ ὀργὴν, ἀλλὰ Ζῆ,λον, καὶ ζῆλον πάλιν τὸν ὑπὲρ αὐτοῦ, τὸν ἐχ τοῦ πεπορνευχότος, τὸν ἐκ τῶν κατηγορούντων. Ἐπυρώθητε γὰρ, φησὶ, καὶ ἐξεκαύθητε δεξάμενοί μου τὰ γράμματα. Διὰ ταῦτα περισσεύει τῇ χαρᾷ, διὰ ταῦτα πεκλήρωται τῇ παρακλήσει, ὅτι αὐτῶν καθήψατο. Ἐμοὶ δὲ δοκεῖ ταῦτα οὐ πρὸς παραμυθίαν τῶν ἔμπροσθεν εἰρῆσθαι μόνον, ἀλλὰ καὶ εἷς προτροπὴν τῶν χκατωρθωχότων αὐτά. Καὶ γὰρ εἰ καὶ «τοῖς ἔμπροσθεν ἐγχλήμασιν εἶναί τινας ὑπευθύνους ἡγοῦμαι, καὶ τῶν ἐπαίνων τούτων ἀναξίους" ἀλλ᾽ ὅμως αὑτοὺς οὐ διαιρεῖ, ἀλλὰ χοινὰ τίθησι καὶ τὰ ἐγχώμια καὶ τὰ ἐγκλήματα, διδοὺς τῷ συνειδότι, τῶν ἄἀκχονόντων ἐπιλέξασθαι τὰ οἰχεῖα. Οὕτω γὰρ κἀκεῖνα ἀνεπαχθῆ ἐγίνετο, καὶ ταῦτα εἷς ζῆλον ἦγε πολύν. Υ΄. Οὕτω καὶ νῦν χρὴ τοὺς ἐγχαλουμένους διαχεῖσθαι, θρηνεῖν καὶ ὀδύρεσθαι, οὕτω τοὺς διδασχάλους ποθεῖν, οὕτω μᾶλλον πατέρων ἐπιζητεῖν. Δι᾿ ἐκείνων μὲν γὰρ τὸ ζῇν, διὰ δὲ τούτων τὸ χαλῶς ζῇν γίνεται. Οὕτω χρὴ φέρειν ἐπιτιμήσεις πατέρων, οὕτω «οἷς προηγουμένοις χρεὼν συναλγεῖν ὑπὶ τοὺς ἁμαρκάνοντας. Οὐ γὰρ ἕν αὐτοῖς χεῖται τὸ πᾶν, ἀλλὰ καὶ ἐν ὑμῖν. Κἂν γὰρ ἴδῃ ὁ ἡμαρτηχὼς, ὅτι ἐπετιμήθη μὲν παρὰ τοῦ πατρὸς, ἐχολαχεύθη δὲ παρὰ τῶν ἀδελφῶν, ῥᾳθυμότερος γίνεται. ᾿Αλλ᾽ ὅταν ὁ πατὴρ ἐπιτιμήσῃ, συνοργίσθητι καὶ σὺ, εἴτε ὡς ἀδελφοῦ χηδόμενος, εἴτε ὡς πατρὶ συναγαναχτῶν· μόνον ἐπκίδειξαι πολλὴν τὴν σπουδὴν, καὶ πένθησον, μὴ ὅτι ἐπετιμήθη, ἀλλ᾽ ὅτι ἥμαρτεν. “Ἂν δὲ οἰχοδομήσω μὲν ἐγὼ, καταλύσῃς δὲ σὺ, τί ὠφελήσαμεν πλέον ἢ χόπους; Μᾶλλον δὲ οὐ μέχρι τούτου σοι τὰ τὴς ζημίας, ἀλλὰ καὶ κόλασιν ἄγεις ἐπὶ σαὐτόν. Ὁ γὰρ κωλύων τὸ τραῦμα θεραπευθῆναι, τοῦ πεποιηχότος αὐτὸ οὐχ ἐλάττονα ἔχει κόλασιν, ἀλλὰ καὶ μείζονα. Οὐ γάρ ἐστιν ἴσον πλῆξαι, καὶ τὸ πληγὲν ναι" τοῦτο μὲν γὰρ θάνατον τίχτει πάντως, ἐχεῖνο δὲ οὐ πάντως. Ταῦτα δέ μοι εἴρηται πρὸς ὑμᾶς, ἵνα συνοργίζησθε τοῖς ἄρχουσιν, ἐφ᾽ οἷς δικαίως ἀγαναπτοῦσιν, ἵν᾽, ὅταν ἴδητέ τινα ἐπιτιμώμενον, πάντες ἀποσερέφησθε μειζόνως ἣ ὁ διδάσχαλος. Ὑμᾶς φοδείσθω μᾶλλον, ἣ τοὺς ἄρχοντας ὁ πεπλημμεληχώς. Ἂν μὲν γὰρ τὸν διδάσχαλον φοδηθῇ μόνον, ταχέως ἁμαρτήσεται" ἂν δὲ τοσούτους ὀφθαλμοὺς περιστέλληται, τοσαῦτα στόματα, ἐν πλείονι ἔσται ἀσφαλείᾳ. Ὥσπερ γὰρ, εἰ μὴ ταῦτα ποιοῦμεν, τὴν ἐσχάτην δώσομεν δίκην οὕτως, εἰ ταῦτα ἐργαζόμεθα, τοῦ κέρδους τοῦ ἐπὶ τῇ διορθώσει χοινωνήσομεν. Οὕτω τοίνυν ποιῶμεν χἂν εἴποι τις, ὅτι Φιλανϑρώπευσαι τὸν ἀδελφὸν, τοῦτο πρέπει Χριστιανοῖς " μανθανέτω, ὅτι ὁ ὀργιζόμενος φιλανθρωπεύεται, οὐχ ἔχεῖνος ὁ πρὸ τοῦ χαιροῦ καλῶν αὐτὸν, καὶ μηδὲ ἀφιεὶς αἴσθησιν λαδεῖν τοῦ πλημμελήματος. Τίς γὰρ, νὸν ἐλεεῖ, ὁ χαταχλίνων ἐπὶ τῆς εὐνῆς, καὶ δεσμῶν, καὶ σίτων καὶ ποτῶν τῶν οὐ προσηχόντων ἀπάγων, ἣ ὁ διδοὺς ἀχράτου ἐμφορηθῆναι, καὶ ἐν ἐξουσίᾳ χελεύων εἶναι, καὶ πάντα ποιεῖν ἅπὲρ τὸν ὑγιαίνοντα δεῖ; οὐχὶ οὗτος μὲν καὶ ἐπιτρίδει τὸ νόσημα, ὁ δοχῶν φιλανθρωπεύεσθαι, ἐχεῖνος δὲ διορθοῦται; Οὕτω δὴ καὶ ἐνταῦθα ψηφιζόμεθα "». Καὶ γὰρ φιλανθρωπίας ἐστὶ τὸ μὴ πανταχοῦ χαρίζεσθαι τοῖς χάμνουσι, μηδὲ χολαχεύειν τὰς ἀτόπους αὐτῶν ἐπιθυμίας. Οὐδεὶς οὕτως ἐφίλει τὸν πορνεύσαντα παρὰ Κορινθίοις, ὡς Παῦλος, ὁ χελεύων αὐτὸν͵ παραδοῦναι τῷ Σατανᾷ" οὐδεὶς οὕτως αὐτὸν ἐμίσει, ὡς οἱ συγχροτοῦντες καὶ θεραπεύοντες· καὶ τὸ πέρας ἔδειξεν. Ἐχεῖνοι μὲν γὰρ αὐτὸν καὶ ἐφύσησαν, καὶ τὴν φλεγμονὴν μείζονα εἰργάσαντο " οὗτος δὲ καὶ χατέστελλε, καὶ οὐχ ἀπἔστη, ἕως πρὸς χαϑαρὰν ὑγίειαν ἤγαγε" καὶ οἱ μὲν τῷ ὄντι χαχῷ προσετίθεσαν, οὗτος G καὶ τὸ ἐξ ἀρχῆς γενόμενον ἀνέσπασε. Τούτους καὶ ἡμεῖς μάθωμεν τῆς φιλανθρωπίας τοὺς νόμους. Καὶ γὰρ ἵππον ἂν ἴδῃς χατὰ χρημνῶν φερόμενον, χαλινὸν ἐμδάλλεις, καὶ ἀναχαιτίξεις μετὰ σφοδρότητος, καὶ μαστίζεις πολλάχις " χαΐτοι γε τοῦτο χόλασίς ἐστιν, ἀλλ᾽ ἡ κόλασις αὕτη σωτηρίας μήτηρ ἐστίν. Οὕτω xat ἐπὶ τῶν ἁμαρτανόντων ποίησον ᾿ δῆδον τὸν πλημμελῆσαντα, ἕως ἂν ἐξιλεώσῃ τὸν Θεόν " μὴ ἀφῇς λελυμένον, ἵνα μὴ πλέον δεθῇ τῇ τοῦ Θεοῦ ὀργῇ. Av ἐγὼ δήσω, ὁ Θεὸς οὐκέτι δεσμεῖ ἂν δὲ ἐγὼ μὴ δήσω, τὰ ἄῤῥηχτα αὐτὸν μένει δεσμά. ΕἸ γὰρ ἑαυτοὺς ἐχρίνομεν, οὖχ ἂν ἐχρίγομεθα. Μὴ δὴ ὠμότητος εἶναι νόμιζε τὸ τοιοῦτον καὶ ἀπανθρωπίας, ἀλλὰ τῆς ἄχρας ἡμερότητος, καὶ τῆς ἀρίστης ἰατρείας, καὶ πολλῆς τῆς χηδεμονίας. ᾿Αλλ᾽ ἐχανὸν ἔδοσαν χρόνον τιμωρίαν, φησί. Πόσον; εἰπέ μοι" ἐνιαυτὸν, καὶ ἔτη δύο καὶ τρία; ᾿Αλλ᾽ οὐ τοῦτο ζητῶ χρόνου πλῆθος, ἀλλὰ ψυχῆς διόρθωσιν. Τοῦτο τοῖον πᾶν γέγονεν᾽ ὡς, ἂν μὴ τοῦτο ἧ, ὀὐδὲν ὄφελος τοῦ χρόνου. Οὐδὲ γὰρ εἰ πολλάχις ἐ πεδέθη τὸ τραῦμα ζητοῦμεν, ἀλλ᾽ εἰ ὥνησέ τι ὁ δεσμός. Εἰ μὲν. οὖν ὠφέλησε καὶ ἐν χρόνῳ ϑραχεΐ, μηχέτι προσχείσθω " δὲ μηδὲν ὥνησε, καὶ μετὰ δέχα ἐνιαυτοὺς ἔτει προκείσθω " καὶ ὄρος οὗτος ἔστω λύσεως, τοῦ δεδεμένου τὸ κέρδος. Av οὕτω καὶ ἡμῶν αὑτῶν καὶ τῶν λοιπῶν ἐπιμελώμεθα, καὶ μὴ πρὸς ἀνθρώπων βλέπωμεν δόξαν καὶ αἰσχύνην, ἀλλὰ τὴν ἐχεῖ χόλατιν καὶ τὸ ὄνειδος ἐννοοῦντες, καὶ πρὸ πάντων τὸ τὸν θεὸν παροξύνεσθαι, σφόδρα τῆς μετανοίας ἐπιτιθῶμεν τὰ φάρμαχα" καὶ ἐπὶ τὴν χαθαρὰν ἥξομεν ὑγίειαν ταχέως, καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν " ὧν γένοιτο πάντας ἡμᾶ; 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. ᾿Αμήν. ### English translation (Claude) “[Make room for] us; we have wronged no one, [we have corrupted no one, we have taken advantage of no one. I do not say this to] condemn [you]; for I said before that you are in our hearts, to die together and to live together.” Again he raises the discourse about love, softening the harshness of the rebuke. For since he had convicted and rebuked them as loved but not loving in the same way, but breaking away from his love [and mixing with other pestilent men, he again softens] the vehemence of the rebuke, saying, “Make room for us,” that is, “Love us,” and he asks to receive a favor that is no burden, and more profitable to those who give it than to those who receive it. And he did not say, “Love us,” but more pitifully, “[Who] has cast us out of your mind? Why are we restricted in you?” For since he said above, “You are restricted in your own affections,” here, making it clearer, he said, “Make room for us,” and in this way again draws them on. For nothing so produces friendship as for the beloved to learn that the lover greatly desires his love. “We have wronged no one.” See how again he does not set down his benefits, but makes his words both less burdensome and more striking in another way; and at the same time he hints [at the false apostles, saying, “We have wronged no one, we have corrupted no one, we have taken advantage of no one.”] What is “we have corrupted”? That is, we have deceived no one; as he says elsewhere too, “lest, as the serpent deceived Eve, so your minds be corrupted.” “We have taken advantage of no one”: we have not robbed, we have not plotted. And he does not yet say, “We helped you in this and that,” but making his words more shaming, he says, “We have not wronged you”; all but saying, “Even if we had done you no good, not even so ought you to turn away from us; for you have nothing, small or great, to accuse us of.” Then, since he perceived the heaviness of it, he corrects it again; and he neither kept silent altogether (for then he would not have roused them), nor left the harshness of his words uncorrected (for then he would have struck them the more). And what does he say? “I do not say this to condemn you.” How is it plain? “For I said before,” he says, “that you are in our hearts, to die together and to live together.” This is the greatest friendship, when one who is despised even chooses to die together and to live together with them. “For you are not simply in our hearts, but as I said.” For it is possible both to love and to flee dangers; but not so we. And see here too unspeakable understanding. For he did not mention what had been done for them, lest he seem again to reproach them, but promises for the future: “ready to suffer for you; and neither death nor life seems anything to me by itself, but wherever you are, that is preferable to me, death to life and life to death.” But to die is plainly a matter of friendship; to live, who would not choose, even of those who are not friends? Why then does he set it down as something great? Because it is very great. For many grieve with their friends when they fare badly, but when they are well thought of they no longer rejoice with them, but even envy them. “But not we; whether you are in calamities, we are not afraid to share your misfortune; or whether you fare well, we are not struck by envy.” Then, since he kept turning these things over, saying, “You are not restricted in us,” and, “You are restricted in your own affections,” and, “Make room for us,” and, “Widen your hearts too,” and, “We have wronged no one,” and all these seemed to be a condemnation of them, see how he softens this heaviness in another way too, saying, “Great is my boldness toward you.” “That is why I dare such things,” he says, “not saying it to condemn, but because of my great boldness”; which he showed above too, saying, “Great is my boasting on your behalf.” “For do not think,” he says, “because I say these things, that I say them as having condemned you completely; for I greatly pride myself and boast about you; but I speak caring for you and wishing you to advance further in virtue”; which he said to the Hebrews too after much rebuke: “But we are persuaded of better things concerning you, things that belong to salvation, though we speak thus. And we desire each of you to show the same earnestness for the full assurance of hope until the end.” So too here: “Great is my boasting on your behalf.” “We boast of you to others,” he says. Do you see how genuinely he consoled them? And he says not simply “I boast,” but “greatly.” He added at any rate, “[I am filled with comfort]”: [what comfort? That] from you, “because, corrected, you comforted me by your deeds.” This belongs to one who loves: both to accuse for not being loved, and to fear lest by accusing beyond measure he should grieve them. That is why he says, “in joy.” [2.] “But these things seem contrary to the first,” someone says. They are not; they agree closely. For these make those acceptable, and the praise through these makes the benefit from those rebukes more genuine, stealing away their painfulness. That is why he uses these words very genuinely and generously. For he did not say, “I am filled with joy,” but “I overflow,” showing his longing again from this too: that even if he is loved so much as to rejoice and exult, he does not yet think he is loved as he ought to be loved, nor that he has received everything; so insatiable was he through loving them greatly. For to be loved by those one loves in any way at all brings great joy, because one loves them greatly. So this again is a sign of his own love. And of comfort he says, “I am filled”—“you have [given back] what was owed me”—but of joy, [“I overflow”]: “[I was dejected about you, but you have made full amends and supplied comfort;] for you not only removed the cause of my grief, but made my joy greater.” Then, showing its greatness, he shows it not only by saying, “I overflow with joy,” but also by adding, “in all our affliction.” “For so great was the pleasure that came to us because of you, that it was not dimmed even by so great an affliction, but by the abundance of its own greatness overcame the painful things that had seized us, and did not let us perceive them.” “For even when we came into Macedonia, our flesh had no rest.” For since he said “affliction,” he says what kind of affliction too, and magnifies it in words, so as to show that the consolation and joy from these things was great, since it beat off so much pain. “But we were afflicted in every way.” How in every way? “Fightings without,” from the unbelievers; “fears within,” for the weak among the faithful, lest they be swept away. For such things happened not only among the Corinthians but elsewhere too. “But God, who comforts the humble, comforted us by the coming of Titus.” For since he had borne them great witness, so as not to seem to flatter, he brings forward as witness Titus the brother, who came from them to Paul after the first letter, relating to him the story of their correction. And see how everywhere he makes much of Titus’s presence. For earlier he says, “When I came to Troas for the gospel, I had no rest in my spirit because I did not find Titus my brother”; and here again, “We were comforted by the coming of Titus,” he says. For he wishes to make the man trustworthy to them and a close friend. And see how he contrives both. By saying, “I had no rest in my spirit,” he shows the greatness of his virtue; and by saying that “in our affliction his coming was enough for consolation, and not only his coming but also the comfort with which he was comforted concerning you,” he makes the man dear to the Corinthians. For nothing so produces and cements friendship as saying something kind and sound about someone; which he testifies of Titus too, saying, “When he came he gave us wings with pleasure; such things did he report about you. That is why his coming gladdened us. For we were pleased not only by his coming, but also by the comfort with which he was comforted concerning you.” And how was he comforted? By your virtue, by your good deeds. That is why he adds, “telling us of your longing, your mourning, your zeal for me.” “These things gladdened him,” he says, “these comforted him.” Do you see how he shows Titus too to be their ardent lover, since he thinks their improvement his own comfort, and having come boasted to Paul as of his own goods? And see how warmly he reports these things: “your longing, your mourning, your zeal.” For it was likely that they were mourning and grieving that blessed Paul was so displeased, that he stayed away so long. That is why he did not say simply “tears,” but “mourning”; nor “desire,” but “longing”; nor “anger,” but “zeal,” and zeal again on his behalf, against the man who had committed sexual immorality, against the accusers. “For you were set on fire,” he means, “and boiled over when you received my letter.” For these reasons he overflows with joy, for these he is filled with comfort, that he touched them. It seems to me that these things are said not only to console them for the former words, but also to urge on those who had done these good deeds. For even if I think that some were liable to the former charges and unworthy of these praises, yet he does not divide them, but puts both praises and charges in common, leaving it to the conscience of the hearers to pick out what is their own. For so those charges became less burdensome, and these praises led to great zeal. [3.] So now too those who are accused should be disposed: to lament and mourn, so to long for their teachers, so to seek them more than their fathers. For through fathers we live, but through teachers we live well. So must we bear the rebukes of fathers; so must the faithful grieve with their leaders over those who sin. For not everything lies with them, but with you too. For if the sinner sees that he was rebuked by the father but flattered by the brothers, he becomes more careless. But when the father rebukes, be angry with him too, either as caring for your brother or as sharing the father’s indignation; only show great earnestness, and mourn, not because he was rebuked, but because he sinned. But if I build and you pull down, what have we gained but labors? Or rather, your loss does not stop there; you bring punishment on yourself. For one who prevents a wound from being healed has no less punishment than the one who made it, but even more. For it is not the same to strike and to [keep] the stricken from [being healed]; for the latter certainly breeds death, the former not certainly. I have said these things to you so that you may be angry together with your rulers at what they are justly indignant at; so that when you see someone rebuked, you may all turn away from him more than the teacher does. Let the offender fear you more than the rulers. For if he fears only the teacher, he will quickly sin; but if he is surrounded by so many eyes, so many mouths, he will be in greater safety. For as, if we do not do this, we shall pay the utmost penalty, so if we do it, we shall share in the gain of the correction. Let us do so, then. And if someone says, “Be kind to your brother; this befits Christians,” let him learn that the one who is angry is the kind one, not the one who calls him back before the time and does not even let him perceive his offense. For who, tell me, has mercy on the sick man: the one who lays him on his bed and binds him and keeps him from unsuitable food and drink, or the one who lets him gorge on unmixed wine and bids him be free and do everything a healthy man should? Does not the latter, who seems to be kind, aggravate the disease, while the former corrects it? So we judge here too. For it belongs to kindness not to indulge the sick in everything, nor to flatter their monstrous desires. No one so loved the man at Corinth who committed sexual immorality as Paul, who ordered him to be delivered to Satan; no one so hated him as those who applauded and courted him; and the end showed it. For they puffed him up and made the inflammation greater; but Paul both checked him and did not leave off until he brought him to clean health. They added to the existing evil; he even tore up the original one. Let us too learn these laws of kindness. For if you see a horse rushing down a cliff, you throw on the bridle, and pull it back hard, and often whip it; and yet this is punishment, but this punishment is the mother of safety. Do so with sinners too: bind the offender until he has propitiated God; do not leave him loose, lest he be bound the more by God’s wrath. If I bind, God no longer binds; but if I do not bind, the unbreakable bonds await him. “For if we judged ourselves, we would not be judged.” Do not think such a thing a matter of cruelty and inhumanity, then, but of the utmost gentleness, the best medicine, and great care. “But they have paid a long enough penalty,” someone says. How long, tell me? A year, and two years, and three? But I do not seek a quantity of time, but correction of the soul. [Show] this, then, [whether they have been pierced with compunction, whether they have changed,] and the whole is done; so that if this is not present, there is no profit in the time. For we do not ask whether the wound was bound many times, but whether the binding did any good. If, then, it has helped even in a short time, let it be laid on no longer; but if it has done no good, let it be laid on even after ten years; and let this be the limit of release: the gain of the one bound. If we take care so of ourselves and of the rest, and look not to the glory and shame of men, but, considering the punishment and reproach there, and above all God’s being provoked, apply vigorously the medicines of repentance, we shall quickly come to clean health and obtain the good things to come; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father together with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - 2 Cor 7:2–7: quotation, high confidence - 2 Cor 6:11–13: quotation, high confidence - 2 Cor 11:3: quotation, high confidence - Heb 6:9–11: quotation, high confidence - 2 Cor 2:12–13: quotation, high confidence - 1 Cor 5:2: allusion, high confidence - 1 Cor 5:5: allusion, high confidence - Matt 18:18: allusion, medium confidence - 1 Cor 11:31: quotation, high confidence ### Extrabiblical texts - Sir 34:23 (Sirach): allusion, medium confidence ### Translation notes - The opening of 2 Cor 7:2–3 is badly damaged in the scan text; bracketed words are supplied from Paul’s text. Further lines are lost in the paragraph on Paul’s rebuke and in the explanation of “I am filled with comfort” (marked …; bracketed words supplied by sense). Chrysostom’s section numbers 2 and 3 are shown in brackets. - “If I bind, God no longer binds”: Chrysostom on the church’s penitential discipline (cf. Matt 18:18); penance is to last until the sinner is corrected; translated as written. - “If I build and you pull down, what profit have we had but labor?”: Sir 34:23 (34:28 in some editions). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 14.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/14-1). ## Homily 15.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/15-1/#p-15-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul does not regret the severe first letter, since it produced godly grief leading to repentance and salvation, unlike worldly grief, which brings death; the Corinthians’ eagerness, indignation, fear, longing, and zeal proved them innocent in the matter. Paul wrote out of love for the whole church; true rule, like fatherhood, is shown by love for those ruled, and ruling is the highest of arts, over others and over oneself. ### Greek text Ὥστε εἱ καὶ ἐ.1 ἐν τῇ ἐκ ᾿Απολογεῖται λοιπὸν ὑπὲρ τῆς ἐπιστολῆς, ὅτε ἀχίνδυνον ἦν αὐτοὺς θεραπεύειν, τῆς ἁμαρτίας διορθωθείσης, καὶ δείκνυσι τοῦ πράγματος τὴν ὠφέλειαν. Ἐποίησε μὲν γὰρ αὐτὸ καὶ ἔμπροσθεν, εἰπὼν, γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγρα: ψα ὑμῖν, οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. Ποιεῖ δὲ αὐτὸ καὶ νῦν, διὰ κλειόνων οὕτως αὐτὸ χατασχευάζων. Καὶ οὐκ εἶπε, Πρότερον μὲν μετεμελόμην, νῦν δὲ οὐ μετάμέλομαι " ἀλλὰ πῶς; Οὐ μεταμέλομας νῦν, εἰ καὶ μετεμελόμην. Εἰ καὶ τοιαῦτα ἦν, φητι, τὰ γεγραμμένα παρ' ἐμοῦ, ὡς ὑπερδαίνειν τὸ θῆναι" ἀλλὰ τὸ πολὺ χέρδος τὸ ἐξ αὐτῶν οὐκ ἐᾷ μὲ μεταμεληθῆναι. Ταῦτα δὲ ἔλεγεν, οὐχ ὡς ἀμέτρως ἐπιτιμήσας, ἀλλὰ τὰ ἐγχώμια αὐτῶν αὔξων. Τοσαύτὴν γὰρ ἐπεδείξασθε τὴν διόρθωσιν, φησὶν, ὡς, εἰ καὶ ἔτυχον σφοδρότερον πλήξας οὕτως, ὡς καὶ χκατατνῶναι ἐμαυτοῦ, ἑκαινεῖν με νῦν ἐμαυτὸν ἀπὸ τοῦ τέλους. Καθάπερ τΤὰρ ἐπὶ τῶν παιδίων, ὅταν δέξηται θεραπείαν λυποῦσαν, οἱονεὶ τομὰν, ἦ καῦσιν, ἣ πιχρὸν φάρμαχον, ἀδεῶς αὐτὰ λοιπὸν κολακεύομεν" οὕτω καὶ ὁ Παῦλος ποιεῖ. Βλέπω [ἂρ, ὅτι ἡ ἐπιστολὴ ἐκέίγη, εἰ καὶ πρὸς ὥραν, ἐλύπησεν ὑμᾶς. Νῦν καίρω, οὐχ ὅτι ἐλυκήθητε, 1.1 ὅει “ἱομαὶ, λέγει καὶ τὴν αἰτίαν, τὸ χρήδιβον τιθεὶς τὸ ἀπὸ τῶν γραμμάτων, καὶ συνετῶς ἀπολογούμενος, καὶ λέγων, ΕἸ καὶ πρὸς ὥραν. Τὺ μὲν γὰρ λυπηρὸν δραχὺ, τὸ δὲ ὠφέλιμον διηνεχές. Καὶ τὸ μὲν ἀχόλουθὸν ἣν εἰπεῖν, Εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, ἀλλὰ διὰ παντὸς ηὔφρανεν ὑμᾶς, καὶ ὠφέλησεν. ᾿Αλλ᾽ οὐ λέγει τοῦτο ἀλλὰ πρὶν ἢ τὸ κέρδος εἰπεῖν, μεταδαίνει πάλιν ἐπὶ τὰ ἐγχώμια αὐτῶν, καὶ τὴν ἀπόδειξιν «ἧς ἑαυτοῦ χηδεμονίας λέγων, Νῦν καίρω, οὐχ ὅτε ἀλυπήθητε' τί γάρ μοι χέρδος ἀπὸ τοῦ λυπηθῆναι ὁμᾶς; ἀ.1. ὅτι ἐλυπήθητε εἰς μετάνοιαν " ὅτι ἔσχε τι χέρδος ἡ λύπη. Ἐπεὶ καὶ πατὴρ ὅταν ἴδῃ παῖδα «εμνόμενον, οὖχ ὅτι ὀδυνᾶται καίρει, ἀλλ᾽ ὅτι διορθοῦται" οὕτω καὶ οὗτος. Ὅρα δὲ πῶς ἀπὸ τῶν πραμάτων {π᾿ αὐτοὺς μεταφέρει τὸ πᾶν χατόρθωμα, παὶ τὸ λυπηρὸν τῇ ἐπιστολῇ λογίζεται, “Ὅτι πρὸς ὥραν ἐλύπησεν ὑμᾶς, λέγων, τὸ δὲ ἐξ αὐτῆς χρήσιμον εἶναι αὐτῶν κατόρθωμά φησιν. Οὐ γὰρ εἶπεν, "Ὅτι διώρθωσεν ὁμᾶς ἡ ἐπιστολὴ, εἰ καὶ οὕτως εἶχεν, «ἀλλ᾽ Ὅτι ἐλυπήθητε εἰς μετάνοιαν. γὰρ καεὰ Θεὸν, ἵνα ἐν μηδενὶ ἐξ ἡμῶν ζημιωθῆτε. Ἑΐῖδες σύνεσιν ἄφατον. Εἰ γὰρ μὴ τοῦτο ἐποιήσαμεν, φησὶν, ἐζημιώσαμεν ἂν ὑμᾶς. Καὶ τὸ μὲν χατόρθωμα αὐτῶν φησιν εἶναι, τὴν δὲ ξημίαν αὐτοῦ, εἴπερ ἐσιώπησεν. Εἰ γὰρ μέλλουσιν ἐξ ἐπιπλήξεως ὁμᾶς " καὶ οὐχὶ παρ᾽ ὑμᾶς μόνον, ἀλλὰ καὶ παρ᾽ ἡμᾶς ἂν ἡ βλάδη γέγονε. Καθάπερ γὰρ ὁ μὴ διδοὺς τῷ ἐμπόρῳ τὰ πρὸς τὴν ναντιλίαν, αὐτός ἐστιν ὁ τὴν ζημίαν ποιῶν οὕτω καὶ ἡμεῖς, εἰ μὴ παρέσχομεν ὑμῖν τὰς ἀφορμὰς τῆς μετανοίας, ἐζημιώσαμεν ἂν ὑμᾶ;. Ὁρᾷ; ὅτι τὸ μὴ ἐπιτιμᾷν τοῖς ἁμαρτάνουσι, ζημία ἐστὶ καὶ τῷ διδασχάλῳ καὶ τῷ μαθητῇ; Ἡ γὰρ κατὰ Θεὸν 1ύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται. Διὰ τοῦτο, φησὶν, εἱ καὶ μετεμελόμην, πρὶν ἢ τὸν καρπὸν ἰδεῖν καὶ τὸ πέρδος ὅσον, οὐ μεταμέλομαι νῦν. Τοιοῦτον γὰρ. ἧ κατὰ Θεὸν λύπη. Καὶ λοιπὸν περὶ αὐτῆς φιλοσοφεῖ, δειχνὺς ὅτι οὐ πανταχοῦ χαλεπὸν λύπη, ἀλλ᾽ ὅταν κατὰ χόαμον γίνηται. Τί δέ ἔστι, κατὰ χόσμον; Ἐὰν λυπηθῇς διὰ χρήματα, διὰ δόξαν, διὰ τὸν ἀπελθόντα, πάντα ἱχεῖνα κατὰ χόσμον. Διὸ καὶ θάνατον ποιεῖ. Ὃ γάρ διὰ δόξαν λυπούμενος, φθονεῖ, καὶ ἀναγχάζε-. «αι πολλάχις ἀπολέσθαι οἷαν καὶ ὁ Κάἀϊν ἐλυπήθη λύπην, οἵαν ὁ Ἡσαῦ. Τὴν οὖν χατὰ χόσμον λύπην λέγει ταύτην τὴν ἐπὶ βλάδῃ τῶν λυπουμένων, ἹΚαὶ γὰρ εἰς ἁμαρτίας μόνον ἣ λύπη χρήσιμον " καὶ «οὔτο δῆλον ἐντεῦθεν. Ὁ λυπούμενος ὑπὲρ χρημάτων ἀπωλείας, τὴν ζημίαν οὐ λύει " ὁ λυπούμενος ὑπὲρ, φετελευτηχότος, τὸν χείμενον οὐχ ἀνίστησιν ὁ λυ- “πούὐμενος ἐπὶ νόσῳ, οὐ μόνον οὐ διορθοῦται, ἀλλὰ καὶ ἐπιτρίδει τὸ νόσημα " ὁ λυπούμενος ἐφ᾽ ἁμαρτίαις, οὗτος μόνος ἀνύει τι πλέον ἀπὸ τῆς λύπης " δαπανᾷ γὰρ καὶ ἀφανίζει τὰς ἁμαρτίας. Ἐπειδὴ γὰρ πρὸς τοῦτο χατωσχεύασται τὸ φάρμαχον, ἐνταῦθα ἰσχύει μόνον καὶ τὴν ὠφέλειαν ἐπιδείχνυται, ἐπὶ δὲ τῶν ἄλλων καὶ βλάπτει. Καὶ μὴν ὁ Κάϊν, φησὶ, διὰ τὸ μὴ παρὰ τῷ Θεῷ εὐδοχιμεῖν, ἐλυπεῖτο, Οὐ διὰ τοῦτο, ἀλλ᾽ ἐπειδὴ τὸν ἀδελφὸν εἶδε λάμποντα" ἐπεὶ, εἰ διὰ τοῦτο ἤλγει, ζηλοῦν ἔδει, καὶ συγκαίρειν ἐχείνῳ “ νυνὶ δὲ ἀλγῶν, ἐδεῖχνυ χατὰ χόσμον λυπούμενος. ᾿Αλλ᾽ οὐχ ὁ Δαυὶδ οὕτως, οὐδὲ ὁ Πέτρος, οὐδὲ τῶν δικαίων ἕχαστος. Διὸ ηὐδοχίμουν, ἢ ὑπὲρ οἰχείων, ἢ ὑπὲρ ἀλλοτρίων ἀλγοῦντες ἁμαρτημάτων. Καίτοι τὶ λύπης φορτιχώτερον; “Αλλ᾽ ὅταν χατὰ Θεὸν γίνηται, τῆς ἐν τῷ χόσμῳ χαρᾶς βελτίων ἐδτίν. Αὔτη μὲν γὰῤ εἰς οὐδὲν χελευτᾷ, ἐχείνη δὲ μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται. Καὶ γὰρ τὸ θαυμαστὸν αὐτῆς τοῦτό ἐστιν, ὅτι οὐδ᾽ ἂν μετανοήσειέ τις ἀλγήσας οὕτως " ὃ μάλιστα τῆς χοσμιχῆῇς λύπης ἴδιόν ἐστι. Ti γὰρ «παιδὸς ποθεινότερον γνησίου; τί δὲ ἀλγεινότερον τῆς τοιαύτης τελευτῆς; ᾿Αλλ᾽ ὅμως οἱ ἐν ἀχμῇ τοῦ πέν» θους μηδενὸς ἀνεχόμενοι πατέρες, καὶ χατακόπτοντες ἑαυτοὺς, οὗτοι μετὰ χρόνον μετανοοῦσιν, ἐπειδὴ ᾿ ἀλλὰ καὶ μειζόνως ἑαυτοὺς ἐπιτρίψαντες, ᾿Αλλὰ οὐχ ἡ κατὰ Θεὸν λύπη τοιαύτη " ἀλλ᾽ ἔχει δύο πχεονεἐκτήματα, τὸ μὴ κχαταγινώσχεσθαι ἐφ᾽ οἷς ἀλγεῖ τις, καὶ τὸ τὴν λύπην ταύτην εἰς σωτηρίαν τελευτᾷν " ὧν ἐχατέρων ἐχείνη ἐστέρηται. Καὶ γὰρ εἰς βλάδην ἀλγοῦσι, καὶ μετὰ τὸ ἀλγῆσαὶ σφόδρα, χαταγινώσχουσιν ἑαντῶν, μέγιστον τοῦτο σημεῖον ἐχφέβοντες τοῦ ἐπὶ βλάδῃ τοῦτο ποιῆσαι. Ἢ δὲ κατὰ Θεὸν τοὐναντίον did καὶ ἔλεγε, Μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον" κατεργάζεται. Οὐδεὶς γὰρ ἑαυτοῦ χαταγνώσεται, ἐὰν λυπηθῇ ἐφ᾽ ἁμαρτίᾳ, ἐὰν πενθήσῃ, καὶ ἑαυτὸν συντρίψῃ. Ὅπερ καὶ ὁ μαχπάριος Παῦλος εἰπὼν, οὐ δεῖται ἑτέρωθεν τὸ ὑπό- «δειγμα παραγαγεῖν ὧν εἶπεν, οὐδὲ τοὺς ἐν ταῖς παἀλλ᾽ αὐτοὺς Κορινθίους παράγει, καὶ ἀφ᾽ ὧν ἐποίησαν, ἀπὸ τούτων τὴν ἀπόδειξιν παρέχεται, ἵνα καὶ μετ᾽ ἐγχωμίων αὐτρὺς παιδεύσῃ, καὶ μᾶλλον αὐτοὺς ἐπισπάσηται. ᾿Ιδοὺ γὰρ, φησὶν, αὐτὸ τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, τόσην κατειργάσατο ἐν ὑμῖν σπουδήν; Οὐ μόνον γὰρ, φησὶν, οὐκ ἐνέδαλεν ὑμᾶς εἰς τὸ χαταγνῶναι ἑαυτῶν ἢ ἀθυμία, ὡς εἰχῇ τοῦτὸ πεποιηχότων, ἀλλὰ καὶ σπουδαιοτέρους ἐποίησεν, Εἶτα λέγει τῆς σπουδῆς τὰ τεχμήρια. ᾿Α.11ὰ ἀπο- «“Ἰογίαν " πρὸς ἐμὲ. ᾿Αλι᾽ὰ ἀγανάκτησιν " πρὸς ἐχεῖνον τὸν ἡμαρτηχότα. ᾿Α.12ὰ φόδον" καὶ γὰρ σφόδρα δεδοιχότων ἦν ἢ τοσαύτη σπουδὴ καὶ ἡ τά" χίστη διόρθωσις. Καὶ ἵνα μὴ δόξῃ ἐπαέρειν ἑαυτὸν, ὅρα πῶς ταχέως αὐτὸ παρεμυθήσατο εἰπὼν, ἐπιπόθησιν ᾿ τὴν εἰς ἐμέ " ἀλι:λὰ ζῆλον " τὸν ὑπὲρ τοὺς τοῦ Θεοῦ νόμους ὑδρισθέντας. ᾿Εν παγεὶ συν- Οὐχὶ τῷ μὴ τολμῆσαι μόνον " ἐοῦτο γὰρ πρόδηλον ἢ» - ἀλλὰ καὶ τῷ μὴ συνήδεσθαι. Ἐπειδὴ γὰρ ἐν τῇ προτέρᾳ Ἐπιστολῇ ἔλεγε, Καὶ ὑμεῖς περυσιωμένοι ἐστὲ, ἐνταῦθά φησι, Καὶ ταύτης ἑαυτοὺς ἀπηλλάξατε τις ὑποψίας, οὐχὶ τῷ μὴ ἐπαινέσαι αὖνον, ἀλλὰ καὶ τῷ ἐπιτιμῆσαι καὶ ἀγανακτῆσαι. “Αρα εἰ καὶ ἔγραλα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος. Ἵνα γὰρ μὴ λέγωσι, Τί οὖν ἡμῖν ἐπιτιμᾷς, εἰ ἀγνοὶ ἦμεν ἐπὶ τῷ πράγματι; πρὸς τοῦτο ἱστάμενος καὶ ἀνωτέρω, καὶ προδιοικούμενος αὐτὸ, ἔλεγεν ἅπερ ἔλεγεν, οἷον, Οὐ μεταμά- “ἴομαι, εἰ καὶ μετεμελόμην. Τοσοῦτον γὰρ ἀπέχω φοῦ μετανοεῖν νῦν ἐφ᾽ οἷς ἔγραψα τότε, φῆ σὶν, ὅτι πότε μᾶλλον μετενόησα ἣ νῦν, ὅτε ἑαυτοὺς συνεστήσατε. Εἶδες πάλιν αὐτοῦ τὸ βίαιον καὶ φιλόνεικον,, πῶς εἰς τοὐναντίον τὸν λόγον περιέτρεψεν; Ἐξ ὧν “γὰρ ἐνόμιζον αὐτὸν διατετράφθαι, ὡς εἰχῆ ἐκιτιμήσαντα, διὰ τὴν προχοπὴν αὐτῶν, ἀπὸ τούτων δείχνυσιν ὅτι παῤῥησιάζεσθαι αὐτὸν δίκαιον. Οὐδὲ γὰρ παραιτεῖται λοιπὸν χαρίζεσθαι ἀδεῶς, ὅταν ἐξῇ τοῦτο ποιεῖν. Ὁ γὰρ τοιαῦτα λέγων ἀνωτέρω, ὅτι Ὃ «ἰώμενος τῇ πόρνῃ, ὃν σῶμά ἐστε" καὶ, Παράδοτε τὸν τοιοῦτον τῷ Σατανᾷ εἰς δλοθρον τῆς σαρκός " καὶ, Πᾶν ἁμάρτημα, ὃ ἐὰν ποιήσῃ ἄνθρωκπος, ἐκεὸς τοῦ σῴματός ἐστι" καὶ ὅσα τοιαῦτα, πῶς ἐνταῦθά φησιν, Οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος; Οὐχ ἐναντιούμενος ξαυεῷ, ἀλλὰ καὶ σφόδρα ἀχολουθῶν. Πῶς ἑαυτῷ ἀχολουθῶν; Ὅτι περισπούδαστον ἦν αὐτῷ, δεῖξας τὸ φίλτερον ὃ περὶ αὐτοὺς εἶχεν. Οὐ τοίνυν ἀναιρεῖ τὸ κήδεσθαι ἐχείνου, ἀλλ᾽ ἐνδείκνυται καὶ τὴν ἀγάπην τὴν περὶ αὐτοὺς, ὅπερ ἔφην, καὶ ὅτι μείζων αὐτὸν κατέσεισε φόδος περὶ πάσης τῆς Ἐχχλησίας. Ἐδεδαίχει, γὰρ᾽ μὴ ἐπὶ πλέον γεμηθῇ τὸ κακὸν, καὶ ὁδῷ βαδίζον, ὅλην χαταλάδῃ τὴν Ἐκχλησίαν. Διὸ καὶ ἔλεγε, Μιχρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. ᾿Αλλὰ τοῦτο μὲν τότε νῦν δὲ, ἐπειδὴ κατώῤθωσαν, οὐχέτι αὐτὸ οὕτω τίθησιν, ἀλλ᾽ ἑτέρως " καὶ τὸ αὐτὸ μὲν αἰνίττεται, γλυχύτερον δὲ μεταχειρίζει τὸν λόγον, λέγων, Ἕνεχεν τοῦ φανερωθῆναι τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν πρὸς ὑμᾶς, τουτέστιν, Ἵνα εἰδῆτε κῶς ὑμᾶς φιλῶ, Τοῦτο δὲ τὸ αὐτὸ μὲν ἔστι τῷ προτέρῳ, ἑτέρως δὲ ἑρμηνευθὲν, ἑτέραν ἔδοξεν ἔμφασιν παρέχειν. Ἐπεὶ ὅτι τὸ αὐτό ἐστιν, ἀνάπτυον αὐτοῦ τὴν ἔννοιαν, καὶ οὐδὲν ὄψει τὸ μέσον. ᾿Κπειδὴ γὰρ σφόδρα φιλῶ ὑμᾶς, φησὶν, ἐδεδοίκειν μῶ τι πάθητε ἐχεῖθεν ἀηδὲς, μὴ αὐτοὶ δέξησθε τὴν λύπην. Ὥσπερ οὖν ὅταν λέγῃ, Μὴ τῶν βοῶν τῷ Θεῷ; οὐ τοῦτο λέγει, ὅτι οὐ μέλει " οὐδὲ γὰρ ἕνι τι συστῆναι νῶν ὄντων τῆς προγοίας «οὔ Θεοῦ· ἀλλ᾽ ὅτι οὐ προηγουμένως διὰ τοὺς βόας ἐνομοθέτει· οὕτω καὶ ἐνταῦθα, Πρῶτον μὲν δι’ ὑμᾶς ἔγραφον, δεύτερον δὲ καὶ δι᾽ ἐχεῖνον, Καὶ εἶχον μὲν τὴν ἀγάπην ἐν ἑαυτῷ, καὶ χωρὶς τῆς ἐπιστολῇς, φησίν. Ἐξδουλόμην δὲ αὐτὴν καὶ ὑμῖν δεῖξτι καὶ πᾶσιν ἁπλῶς διὰ τῶν γραμμάτων ἐχείνων. Διὰ εοῦτο μεθα" ἐπειδὴ καὶ τὴν σπουδὴν ἐδείξαμεν τὴν περὶ ὃὁμᾶς, καὶ τὸ πᾶν ἡμῖν χατώρθωται. Καθάπερ καὶ ἀλλαχοῦ ἔλεγε, Νῦν ζῶμεν, ἐὰν ὑμεῖς στήκητε ἐν Κυρίῳ " καὶ πάλιν Τίς γὰρ ἡμῶν ἐλπὶς, ἢ χαρὰ, ἢ στέφανος καυχήσεως; ἢ οὐχὶ καὶ ὑμεῖς; Τοῦτο γὰρ ζωὴ, τοῦτο παράχλησις, τοῦτο παραμυθία διδασχάλῳ νοῦν ἔχοντι, ἡ ἐπίδοσις τῶν μαθητευομένων. Ὑ΄. Οὐδὲν γὰρ οὕτω δείχνυσι τὸν τὴν ἀρχὴν ἔχοντα, ὡς ἢ φιλοστοργία ἡ περὶ τοὺς ἀρχομένους. Καὶ γὰρ πατέρα οὗ τὸ γεννῆσαι μόνον ποιεῖ, ἀλλὰ καὶ τὸ φιλεῖν μετὰ τὸ γεννῆσαι. Εἰ δὲ ἔνθα φύσις, τοσαύτῃ χρεία ἀγάπης, πολλῷ μᾶλλον ἔνθα ἣ χάρις. θὕτως οἱ καλαιοὶ πάντες ἔλαμψαν. Ὅσοι γοῦν τῶν παρ᾽ Σαμουὴλ μέγας ἐδείχθη λέγων, Ἐμοὶ δὲ μὴ γένοιτο ἁμαρτεῖν τῷ Θεῷ τοῦ. διαλιπεῖν προσευχόμενον" ὑπὲρ ὑμῶν " οὕτως ὁ Δαυὶδ, οὕτως ὁ ᾿Αδραὰμ, οὔ-- “ὡ:; ὁ Ἡλίας, οὕτως ἔχαστος τῶν δικαίων, τῶν ἐν τῇ Καινῆ, τῶν ἐν τῇ Παλαιᾷ. Καὶ γὰρ Μωῦσῆς διὰ τοὺς ἀρχομένους πλοῦτον τοσοῦτον καὶ θησαυροὺς λαῷ τοῦ Θεοῦ᾽ - καὶ πρὸ τῆς χειροτονίας δημαγωγὸς ἦν διὰ τῶν ἔργων. Διὸ καὶ σφόδρα ἀνοήτως ἔλεγε πρὸς αὐτὸν ὁ Ἕδραῖος ἐκεῖνος, Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐρ᾽ ἡμᾶς; Τί λέγεις; τὰ ἔργα ὁρᾷς, καὶ περὶ τῆς προσηγορίας ἀμφιδάλλεις Ὥσπερ ἂν εἴ τις ἰδὼν τέμνονεα ἰατρὸν ἄριστα, καὶ τῷ πεπονηχότι μέλει τοῦ σώματος βοηθοῦντα, λέγοι, Τίς os κατέστησεν ἰατρὸν, καὶ τέμνειν ἐχέλευσεν; Ἢ τέχνη, ὦ βέλτιστε, καὶ ἡ νόσος ἢ σή" οὕτω καὶ τοῦτον ἢ ἐπιστήμη τοιοῦτον ἐποίησε. Καὶ γὰρ τέχνη τὸ ἄρχειν ἐστὶν, obx ἀξίωμα μόνον, καὶ τέχνη τεχνῶν ἀπασῶν ἀνωτέρα. Εἰ γὰρ ἡ τῶν ἔξωθεν ἀρχὴ, πἐχνὴ καὶ ἐπιστήμη πασῶν βελτίων ἐστὶ, πολλῷ μᾶλλον αὕτη. Καὶ γὰρ τοσούτῳ ἀμείνων ἐκείνης αὕτη ἡ ἀρχὴ;, ὅσῳ τῶν ἄλλων δὲ ἐχείνη" μᾶλλον δὲ καὶ πολλῷ πλέον. Καὶ, εἰ βούλεσθε, τὸν λόγον τοῦτον ἀχριδέστερον ἐξετάσωμεν. "Ἔστι τέχνη γεωργικὴ, ἔστιν ὑφαντιχὴ, οἰχοδομιχή " αἷ καὶ ἀναγκαῖαι σφόδρα εἰσὶ, καὶ μάλιστα συνέχουσιν [6]] ἡμῶν τὸν βίον. Αἱ γὰρ δῇ ἄλλαι διάκονοι τούτων εἰσὶν, ἡ χαλχευτικὴ, ἡ. τεκτονική, ἢ ποιμαντιχή. ᾿Αλλὰ καὶ τούτων αὐτῶν τῶν τεχνῶν ἀναγκαιοτέρα πασῶν ἡ γεωργιχὴ ἣν καὶ πρώτην εἰσήγαγεν ὁ Θεὸς, τὸν ἄνθρωπον πλάσας. Ὑποδημάτων μὲν γὰρ ἄνευ καὶ ἱματίων δυνατὸν ζῇν, γεωργικῆς δὲ χωρὶς, ἀμήχανον. Τοιούτουος τοὺς ἀμαξοδίους εἶναί φασι, τοὺς παρὰ Σκύθαις νομάδας, τοὺς γυμνοσοφιστὰς τοὺς «ὧν ᾿Ινδῶν. Οὗτοι γὰρ καὶ οἰκοδομικὴν καὶ ὄὕφαντιχὴν καὶ τὴν τῶν ὑποδημάτων εἴασαν τέχνην, μόνης δὲ τῆς γεωργικῆς δέοντα:. Αἰσχύνθητε οἱ τῶν περιτπῶν χρήζοντες πεχνῶν, καὶ μαγείρων καὶ πλαχουντοποιῶν καὶ ποικιλτῶν καὶ μυρίων ἑτέρων τοιούτων, ἵνα ζῆτε " αἰσχύνθητε οἱ τὰς ματαιοτεχνίας γόντες τῷ βίῳ " αἰσχύνθητε ἐχείνους «οὺς βαρδάρους ὁμεῖ; οἱ πιστοὶ, τοὺς μὴ δεομένους τέχνης. Καὶ γὰρ σφόδρα αὐτάρχηῃ τὴν φύσιν ἐξ ὀλίγων ἐποίησεν ὁ Θεός. Πλὴν οὐκ ἀναγκάζω, οὐδὲ νομόθετῶ οὕτω ζῇν" ἀλλ' ὡς ὁ Ἰαχὼδ ἤτησε. Τί δὲ ἤτησεν ἐκεῖνος; ᾿Εὰν δῷ μοι Κύριος ἄρτον φαγεῖν, καὶ ἱμάτιον περιδα- «Ἰέσθαι. Οὕτω καὶ Παῦλος ἐκέλευσε λέγων - Ἔχοντᾶς δὲ τροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. Πρώτη μὲν οὖν ἡ γεωργιχὴ, δευτέρα δὲ ἡ ὑφαντιχὴ, καὶ τρίτη μετ᾽ ἐχείνην ἡ οἰχοδομιχὴ " ἡ δὲ τῶν ὑποδημάτων πασῶν ἐσχάτῃ. Παρὰ γοῦν ἡμῖν εἰσι πολλοὶ καὶ οἰκέται καὶ γεωργοὶ χωρὶς ὑποδημάτῶν ζῶντες. Οὐχοῦν αἱ χρήσιμοι καὶ ἀναγχαῖαι αὖται. Φέρε οὖν, παραξάλωμεν αὐτὰς τῇ ἀρχιχῇ. Διὰ γὰρ τοῦτο τὰς πασῶν χυριωτέρας Ὧον͵ ἵν᾽ ὅταν φανῇ αὕτη βελτίων ἐχείνων, ἀναμφισδήτητος ἡ χατὰ τῶν ἄλλων αὐτῇ νίχη ἧ. Πόθεν οὖν αὐτὴ» δείξομεν ἀναγχαιοτέραν οὖσαν πασῶν; Ὅτι ταύτης ἄνευ οὐδὲν ἐχείνων ὄφελος. Καὶ, εἰ δοχεῖ, τὰς ἄλλας ἀφέντες, τὴν πασῶν ἀνωτέρω καὶ χυριωτέραν εἰς μέσον ἀγάγωμεν, τὴν χειρίας, ὅταν ἀλλήλοις πολεμῶσι, καὶ τὰ ἀλλήλων ἄἀρπάζξωσι; Νῦν μὲν γὰρ ὁ τοῦ ἄρχοντος φόδος χατἐχει, καὶ τὰ ὑπ᾽ ἐχείνων γινόμενα φυλάττει " ἐὰν δὲ ταύτην ἀνέλῃς, περιττὸς ὁ πόνος ἐκεῖνος, Εἰ δέ τις ἀχριδῶς ἐξετάσειε, καὶ ἑτέραν ἀρχὴν εὑρήσει μητέρα ταύτης καὶ σύνδεσμον οὖσαν. Ποίαν δὴ ταύτην; Καθ᾿ ἣν ἕχαστον αὐτόν τινα ἑαυτοῦ χρατεῖν καὶ ἄρχειν δεῖ, τὰ μὲν ἀνελεύθερα χολάζοντα πάθη, πάντα δὲ τὰ τῆς ἀρετῆς βλαστήματα ἐχτρέφοντά τε καὶ αὔξοντα μετὰ ἀχριδείας ἀπάσης. "Ἔστι γὰρ ἀρχῆς εἴδη, ἕν μὲν, καθ᾽ ὃ δήμων καὶ πόλεων ἄρχουσιν ἄνθρωποι, τὸν πολιτιχὸν τοῦτον διορθοῦντες βίον ὅπερ ὁ Παῦλος δηλῶν ἔλεγε Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω" οὐ γάρ ἐστιν ἐξουσία, εἰ μὴ ὑπὸ Θεοῦ. Ἑΐτα δεικνὺς αὐτῆς τὸ χέρδος, ἐπήγαγε λέ» γῶν, ὅτι Ὁ ἄρχων Θεοῦ διάχονός ἐστιν εἰς τὸ ἀγαθόν" καὶ πάλιν, Θεοῦ διάκονός ἔστιν, ἔχδικος εὶς ὀργὴν τῷ τὸ χκαχὸν πράσσοντι. Ἕτερον δὲ, καθ᾽ ὃ ἑαυτοῦ τις ἕχαστος ὁ νοῦν ἔχων ἄρχει" ὃ καὶ αὐτὸ παρεδήλωσεν εἰπὼν, Εἰ δὲ θέλεις μὴ φοδεῖσθαι τὴν ἐξουσίαν, τὸ ἀγαθὸν ποίδι" τὸν ἑαυτοῦ ἄρχοντα λέγων. ### English translation (Claude) “So even if I grieved you with my letter, [I do not regret it, though I did regret it].” He now defends himself for the letter, since it was safe to tend them now that the sin had been corrected, and shows the benefit of the thing. He did this earlier too, saying, “For out of much affliction and anguish of heart I wrote to you, not to grieve you, but that you might know the love I have especially for you.” And he does it now too, establishing it at greater length. And he did not say, “Before I regretted it, but now I do not,” but how? “I do not regret it now, though I did regret it.” “Even if what I wrote,” he says, “was such as to exceed [due measure, so that I regretted it,] yet the great gain from it does not let me regret it.” He said this not as having rebuked them immoderately, but to increase their praises. “For you showed such correction,” he says, “that even if I happened to strike you so hard as to condemn myself, I now praise myself from the outcome.” For as with children, when they have received a painful treatment—say, a cutting or a burning or a bitter medicine—we then speak to them without fear, so Paul does too. “For I see that that letter grieved you, though only for a while. Now I rejoice, not because you were grieved, but because you were grieved to repentance.” … he states the cause too, setting down the usefulness of the letter, and defending himself wisely, saying, “though only for a while.” For the painful thing was short, but the benefit lasting. And the consistent thing would have been to say, “Though it grieved you for a while, it gladdened and helped you forever.” But he does not say this; before mentioning the gain, he passes again to their praises and to the proof of his own care, saying, “Now I rejoice, not because you were grieved”—“for what gain is it to me that you were grieved?”—“but because you were grieved to repentance,” because the grief had some gain. For a father too, when he sees his child being cut, rejoices not because he is in pain but because he is being corrected; so too Paul. And see how from the facts he transfers the whole achievement to them, and reckons the painful part to the letter, saying, “because it grieved you for a while,” but says that the usefulness from it is their own achievement. For he did not say, “Because the letter corrected you,” though it was so, but, “because you were grieved to repentance.” “For you were grieved in a godly way, so that you suffered loss through us in nothing.” Do you see his unspeakable understanding? “For if we had not done this,” he says, “we would have done you harm.” And he says the achievement is theirs, but the loss would have been his if he had kept silent. “For if [you were going to be helped] by the rebuke [and we had not given it, we would have harmed] you; and the harm would have been not only to you but to us too.” For as one who does not give the merchant what he needs for the voyage is himself the cause of the loss, so we too, if we had not given you the occasions of repentance, would have harmed you. Do you see that not rebuking sinners is a loss both to teacher and to disciple? “For godly grief produces a repentance leading to salvation, not to be regretted.” “For this reason,” he says, “though I did regret it before I saw the fruit and how great the gain was, I do not regret it now.” For such is godly grief. And he now speaks wisely about it, showing that grief is not grievous everywhere, but when it is worldly. What is “worldly”? If you grieve for money, for glory, for one who has died, all those are worldly. That is why it works death. For one who grieves for glory envies, and is often compelled to perish; such grief as Cain felt, such as Esau. By worldly grief, then, he means that which is to the harm of those who grieve. For grief is useful only for sins; and this is plain from this. One who grieves over the loss of money does not undo the loss; one who grieves over the dead does not raise the one lying there; one who grieves over sickness not only is not set right, but aggravates the disease; but one who grieves over sins alone achieves something more by his grief, for he spends and blots out his sins. For since this medicine has been prepared for this, here only it has force and shows its benefit, but in other cases it even does harm. “And yet Cain,” someone says, “grieved because he was not approved by God.” Not for this, but because he saw his brother shining; since if he had been pained for this, he ought to have emulated him and rejoiced with him; but being pained, he showed that he grieved in a worldly way. But not so David, nor Peter, nor any of the righteous. That is why they were approved, grieving either over their own sins or over those of others. And yet what is more burdensome than grief? But when it is godly, it is better than the world’s joy. For that ends in nothing, but this works a repentance leading to salvation, not to be regretted. For this is what is wonderful about it, that one who grieves so would never regret it; which above all belongs to worldly grief. For what is more desired than a true-born child? What more painful than such a death? Yet fathers who at the height of their mourning would bear nothing, and beat themselves, regret it after a while, since [they gained nothing,] but wore themselves out the more. But godly grief is not such; it has two advantages: one is not condemned for what one grieves over, and this grief ends in salvation; of both of which the other is deprived. For they grieve to their harm, and after grieving greatly they condemn themselves, bringing forward this greatest sign that they did it to their harm. But godly grief is the opposite. That is why he said, “It produces a repentance leading to salvation, not to be regretted.” For no one will condemn himself if he grieves over sin, if he mourns and breaks himself. Which blessed Paul having said, he does not need to bring the example of what he said from elsewhere, nor those in the [old histories who grieved], but brings forward the Corinthians themselves, and gives the proof from what they did, so as both to teach them with praise and to draw them more. “For see,” he says, “what earnestness this very thing, your being grieved in a godly way, has produced in you.” “For not only did the dejection not throw you into condemning yourselves as having done it idly, but it made you more earnest.” Then he states the signs of the earnestness. “What eagerness to clear yourselves”—toward me. “What indignation”—against the one who sinned. “What fear”—for so great earnestness and so swift a correction belonged to those who were greatly afraid. And so as not to seem to exalt himself, see how quickly he softened it, saying, “what longing”—for me; “what zeal”—[on God’s behalf; “what punishment!”—for you avenged] the laws of God that had been outraged. “In everything you proved [yourselves innocent in the matter],” not only by not daring it (for this was obvious), but also by not sharing its pleasure. For since in the first letter he said, “And you are puffed up,” here he says, “You have freed yourselves from this suspicion too, not only by not praising him, but by rebuking and being indignant.” “So although I wrote to you, it was not for the sake of the one who did wrong, nor for the sake of the one who was wronged.” For so that they might not say, “Why then do you rebuke us, if we were innocent in the matter?” setting himself against this above too and preparing for it in advance, he said what he said: “I do not regret it, though I did regret it.” “For I am so far from repenting now of what I wrote then,” he says, “that I repented then rather than now, when you have commended yourselves.” Do you see again his force and his determination, how he turned the argument to the opposite? For from the very things from which they thought he had been distorted, as one who had rebuked idly, he shows from their progress that he has a right to speak boldly. For he no longer refuses to gratify them without fear, when it is possible to do so. For he who said above such things as, “He who is joined to a prostitute is one body,” and, “Deliver such a one to Satan for the destruction of the flesh,” and, “Every sin that a man commits is outside the body,” and the like—how does he say here, “not for the sake of the one who did wrong, nor for the sake of the one who was wronged”? Not contradicting himself, but quite consistent. How consistent? Because it was very important to him to show the affection he had for them. So he does not do away with his care for that man, but shows also, as I said, his love for them, and that a greater fear shook him, for the whole church. For he feared lest the evil should spread further and, making its way, seize the whole church. That is why he said, “A little leaven leavens the whole lump.” But that was then; now, since they had done well, he no longer puts it so, but otherwise; he hints at the same thing, but handles the statement more sweetly, saying, “but so that your earnestness on our behalf might be made plain to you,” that is, so that you may know how I love you. This is the same as the former, but expressed differently it seemed to give another sense. For that it is the same, unfold its meaning and you will see no difference. “For since I love you greatly,” he says, “I feared lest you should suffer something unpleasant from that quarter, lest you yourselves should take on the grief.” As, then, when he says, “Is it for oxen that God cares?” he does not mean that he does not care (for nothing that exists can hold together apart from God’s providence), but that he did not legislate chiefly for the oxen, so here too: “I wrote first for your sake, and second for his too. And I had the love in myself even without the letter,” he says, “but I wished to show it to you and to all by that writing.” “Therefore [we have been comforted],” since we have both shown our earnestness for you and achieved everything. As he said elsewhere too, “For now we live, if you stand fast in the Lord”; and again, “For what is our hope or joy or crown of boasting? Is it not you?” For this is life, this is comfort, this is consolation to a teacher with understanding: the progress of his disciples. [4.] For nothing so shows the one who holds rule as affection for those he rules. For begetting alone does not make a father, but loving after begetting. And if where nature is there is such need of love, much more where grace is. So all the men of old shone. All [who were approved among the Hebrews were made known by this]. So Samuel was shown great, saying, “Far be it from me to sin against God by ceasing to pray for you”; so David, so Abraham, so Elijah, so each of the righteous, those in the New and those in the Old. For Moses too, for the sake of those he ruled, [gave up] such wealth and treasures, [choosing to suffer affliction with] the people of God; and before his appointment he was a leader of the people by his deeds. That is why that Hebrew spoke very foolishly to him: “Who made you a ruler and judge over us?” What are you saying? You see the deeds, and you doubt about the title? As if someone, seeing a physician cutting excellently and helping a diseased limb of the body, should say, “Who made you a physician and bade you cut?” “Art, my good man, and your disease.” So too his knowledge made Moses such. For ruling is an art, not only a dignity, and an art higher than all arts. For if the rule of those outside is an art and a science better than all, much more this one. For this rule is as much better than that as that is than the other arts; or rather much more. And if you will, let us examine this argument more exactly. There is the art of farming, of weaving, of building, which are very necessary and above all hold our life together. For the others serve these: smithing, carpentry, shepherding. But of these arts themselves the most necessary of all is farming, which God introduced first when he formed man. For it is possible to live without shoes and clothes, but impossible without farming. Such, they say, are the Hamaxobii, the nomads among the Scythians, and the naked wise men of the Indians. For these have left aside building and weaving and shoemaking, and need only farming. Be ashamed, you who need superfluous arts—cooks, confectioners, embroiderers, and countless others of the kind—in order to live; be ashamed, you who bring vain arts into life; be ashamed, you believers, before those barbarians who need no art. For God made nature very self-sufficient, from a few things. Yet I do not compel you or lay down a law to live so; but as Jacob asked. And what did he ask? “If the Lord gives me bread to eat and a garment to put on.” So Paul too commanded, saying, “Having food and clothing, with these we shall be content.” First, then, is farming, second weaving, and third after it building; shoemaking is last of all. Among us at any rate there are many servants and farm laborers who live without shoes. These, then, are the useful and necessary arts. Come, then, let us compare them with the art of ruling. For this is why I brought forward the most important of all, so that when ruling appears better than these, its victory over the rest may be beyond dispute. How, then, shall we show it more necessary than all? Because without it there is no benefit in those. And if you will, leaving the others aside, let us bring into the midst the one higher and more important than all, [farming. For what is the benefit of the many hands of the laborers,] when they war with one another and plunder one another’s goods? For now the fear of the ruler restrains them and guards what they produce; but if you take this rule away, that labor is superfluous. And if one examines exactly, he will find another rule too, which is the mother and bond of this one. What is it? That by which each must master and rule himself, chastising the slavish passions, and nourishing and increasing all the shoots of virtue with all exactness. For there are kinds of rule: one, by which men rule peoples and cities, setting this political life in order, which Paul showed when he said, “Let every soul be subject to the governing authorities; for there is no authority except from God”; then, showing its gain, he added, “The ruler is God’s minister for good”; and again, “He is God’s minister, an avenger for wrath on the one who does evil.” Another, by which each man with understanding rules himself; which he also indicated by saying, “Do you wish not to fear the authority? Do what is good,” meaning the man who rules himself. ### Scripture references - 2 Cor 7:8–12: quotation, high confidence - 2 Cor 2:4: quotation, high confidence - Gen 4:5: allusion, high confidence - Gen 27:41: allusion, medium confidence - 1 Cor 5:2: quotation, high confidence - 1 Cor 6:16: quotation, high confidence - 1 Cor 5:5: quotation, high confidence - 1 Cor 6:18: quotation, high confidence - 1 Cor 5:6: quotation, high confidence - 2 Cor 7:12–13: quotation, high confidence - 1 Cor 9:9: quotation, high confidence - 1 Thess 3:8: quotation, high confidence - 1 Thess 2:19: quotation, high confidence - 1 Sam 12:23: quotation, high confidence - Heb 11:25: allusion, high confidence - Exod 2:14: quotation, high confidence - Gen 28:20: quotation, high confidence - 1 Tim 6:8: quotation, high confidence - Rom 13:1: quotation, high confidence - Rom 13:3–4: quotation, high confidence ### Translation notes - The opening of 2 Cor 7:8 is lost in the scan text; bracketed words are supplied from Paul’s text. Further words are lost in several places (marked …; bracketed words supplied by sense). - “The one who did wrong … the one who was wronged”: the man of 1 Cor 5 and his father, as Chrysostom understands 2 Cor 7:12. - The latter part of this section (from “So he does not do away with his care”) was added after comparison with NPNF¹ 12 showed it had been left out of the first draft; lines lost in the scan text there are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 15.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/15-1). ## Homily 15.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/15-1/#p-15-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Church leadership is a higher rule than civil government, aiming to prevent and heal sin for the sake of heaven; like farming, an art that depends on God and teaches the resurrection, it shapes souls, governing willing subjects as a father and judging even the inner desires. ### Greek text Ἐνταῖθα δέ ἐστι καὶ ἑτέρα ἀρχὴ τῆς πολιτικῇς ἀρχῆς ἀνωτέρα. Τίς οὖν ἐστιν αὕτη; Ἢ ἐν τῇ Ἐχκλησίᾳ; ἧς καὶ αὐτῆς ὁ Παῦλος μέμνηται λέγων, Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε, ὅτι αὐτοὶ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς «1όγον ἀποδώσοντες. Αὕτη γὰρ ἡ ἀρχὴ τοσοῦτον τῆς πολιτιχῆς ἀμείνων, ὅσον τῆς γῆς ὁ οὐρανός" μᾶλλον δὲ καὶ πολλῷ πλέον. Πρῶτον μὲν γὰρ οὐχ ὅπως γενόμενα χολάσειδν ἀμαρτήματα σκοπεῖ προἡγουμένως, ἀλλ᾽ ὅπως μὴ γένοιτο τὴν ἀρχήν" ἔπειτα γενόμενα, οὐχ ὅπως ἀπενέγχοι τὸν χάμνοντα, ἀλλ᾽ ὅπως ἀφανισθϑείη. Καὶ βιωτικῶν μὲν οὐ πολὺς αὐτῇ Χόγος, πάντα δὲ ὑπὲρ τῶν ἐν οὐρανοῖς πραγμάτων χρηματίζει" Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, καὶ ἡ ζωὴ ἡμῶν ἐκεῖ, Κόχρυπται γὰρ, φησὶ, σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Καὶ τὰ ἔπαθλα ἐχεῖ, καὶ οἱ δρόμοι περὶ τῶν ἐκεῖ σνεφάνων. Οὐδὲ γὰρ χαταλύεται μετὰ τὴν τελευτὴν αὔτη ἡ ζωὴ, ἀλλὰ τότε διαλάμπει μειζόνως. Διὰ δὴ τοῦτο, οὐχ ὑπάρχων μόνον, ἀλλὰ καὶ. αὐτῶν τῶν τὰ διαδήματα περιχειμένων μείζονά εἰσιν ἐγχεχειρισμένοι τιμὴν οἱ ταύτην ἔχοντες τὴν ἀρχὴν, ἅτε ἐν μείζοσι καὶ ἐπὶ μείζοσι πλάττοντες τοὺς ἀνθρώπους. ᾿Αλλ᾽ οὔτε ὁ τὴν πολιτιχὴν ἀρχὴν μετιὼν, οὔτε ὁ τὴν πνευματιχὴν, δυνήσονται χαλῶς ταύτας μεταχειρίζειν, εἰ μὴ πρότερον ἑαυτῶν ἄρξαιεν, ὡς χρὴ, καὶ τοὺς ἑκατέρους νόμους «ἧς πολιτείας φυλάξαιεν μετὰ ἀχριδείας ἁπάσης. Ὥσπερ γὰρ ἢ τῶν πολλῶν ἀρχὴ διπλῇ τίς ἔστιν, οὕτω καὶ ἣν ἑαυτοῦ τις ἕχαστος ἄρχει. Καὶ πάλιν χἀνταῦθὰ ἀμείνων τῆς πολιτιχῆς ἢ πνευμᾳτιχὴ, ὥσπερ ὁ λόγος ἀπέδειξεν. Ἴδοι δ᾽ ἄν τις καὶ τῶν τεχνῶν ἑνίας ἀρχὴν μιμουμένας, καὶ μάλιστα τὴν γεωργιχήν. Καθάπερ γὰρ ἄρχων τίς ἐστι τῶν φυτῶν ὁ γηπόνος, τὰ μὲν περιχόπτων καὶ χωλύων [χολούων], τὰ δὲ αὔξων καὶθεῤαπεύων᾽ καθάπερκαὶ οἱ τῶν ἀρχόντῶν ἄριστοι τοὺς μὲν πονηροὺς, καὶ τοῖς πλείοσι λυμαινομένους, τιμωροῦνται καὶ ἐχχόπτουσι, τοὺς δὲ χρηστοὺς καὶ ἐπιειχεῖς ἐπὶ μεῖζον ἄγουσι. Διὰ τοῦτο, καὶ ἡ Γραφὴ τοὺς ἄρχοντας ἀμπελουργοῖς Τί γὰρ, εἰ μὴ φωνὴν ἀφιᾶσι τὰ φυτὰ, καθάπερ ἐπὶ τῶν πόλεων οἱ καχῶς πάσχοντες; ἀλλ᾽ ὅμως διὰ τῆς ὄψεως δειχνύουσι τὴν ἀδικίαν, μαραινόμενα, χωρούμενα ὑπὸ τῶν πονηρῶν βοτανῶν. Καὶ καθάπερ. νόμοις κολάζεται ἡ πονηρία, οὕτω δὴ καὶ ἐνταῦθα τῇ τέχνῃ ταύτῃ καὶ γῆς καχία, καὶ φυτοῦ δυσγένεια καὶ ἀγριότης διορθοῦται. Καὶ γὰρ ὅσα ἐν «οἷς ἤθεσίν ἔστι τοῖς ἀνθρωπίνοις, εὑρήσομεν καὶ ἀστάθειαν, καὶ τὰ μὲν αὐτῶν πλούτῳ χομῶντα puc καὶ ἐπὶ χαχῷ τῶν πλησίον, νὰ δὲ πενόμενα καὶ ἀδιχούμενα᾽ οἷον ὅταν οἱ φραγμοὶ χομῶντες ἐπὶ χακῷ τῶν ἐγγὺς φυτῶν αἴρωνται, ὅταν ἕτερα δένδρα ἄχαρ.. πὰ καὶ ἀνήμερα εἰς ὕψος ἀναδραμόντα τὴν αὔξησιγ τῶν ὑποχειμένων χωλύῃ. Καὶ χαθάπερ οἱ ἄρχοντες καὶ οἱ βασιλεῖς ἔχουσι τοὺς λυμαινομένους αὐτῶν τῇ ἀρχῇ καὶ πολεμοῦντας" οὕτω καὶ ὁ γηπόνος θηρίων ἔφοδον, ἀνωμαλίαν ἀέρων, χάλαζαν, ἐρυσίδην, Golac, αὐχμοὺς, καὶ ὅσα τοιαῦτα. Ταῦτα δὲ γίνεται, ἵνα πρὸς τὴν τοῦ Θεοῦ διηνεχῶς ἐλπίδα βλέπῃς. Αἱ μὲν γὰρ ἄλλαι τέχναι καὶ ἀπὸ τῆς τῶν ἀγθρώπων φυνίστανται σπουδῆς" αὕτη δὲ τὸ πλέον ἐν τῇ τοῦ Θεοῦ ῥοπῇ ἔχει, καὶ ὅλη διόλου σχεδὸν ἐχεῖθεν ἤρτητα" καὶ δεῖ μὲν τῶν ἄνωθεν δετῶν, δεῖ δὲ τῆς ὡρῶν κράσεως, καὶ πρὸ πάντων τῆς αὐτοῦ προνοίας. Οὔτα γὰρ ὁ φυτεύων, οὔτε ὁ ποτίζων τί ἐστιν, ἀ.11' ὁ αὐξάνων Θεός. "Ἔστι καὶ θάνατος ἐνταῦθα καὶ ζωὴ, καὶ ὠδῖνες καὶ τόχοι, χαθάπερ ἐπ’ ἀγθρώπων. Ἔστι γὰρ καὶ ἀποτμηθῆναι, καὶ χαρπὸν ἐνεγκεῖν, καὶ ἀποθανεῖν, καὶ γενέσθαι τὸ τεθνηκὸς αὐτὸ πάλιν ἄνωθεν" ἔνθα καὶ ποιχίλως ἡμῖν καὶ σαφῶς διαλέγεται περὶ ἀναστάσεως ἡ γῆ. Ὅταν γὰρ ἡ ῥίζα ἐνέγχῃ χαρπὸν, ᾿ὅταν τὸ σπέρμα φυῇ, οὐχ ἀνάστασις τὸ πρᾶγμά ἔστι; Καὶ πολλὴν ἄν τις ἴδοι τῇ ἀρχῇ ταύτῃ τὴν παρὰ « τοῦ Θεοῦ πρόνοιαν ἐγχειμένην καὶ σοφίαν, εἰ χαθ᾽ ἕκαστον ἐπεξίοι. ᾿Αλλ' ὅπερ ἐδουλόμην εἰπεῖν, δει αὕτη μὲν περὶ γῆν ἐστι καὶ φυτὰ, ἡ δὲ ἡμετέρα περὶ ψυχῶν θεραπείαν, Ὅσον δὲ φυτῶν καὶ ψυχῶν τὸ μέσον, τοσοῦτον αὕτη βελτίων ἐχείνης. Οἱ δὲ τοῦ βίου τοῦ παρόντος ἄρχοντες, τοσοῦτον αὐτῆς ἐλάττους κάελιν, ὅσον τὸ ἑκόντος τοῦ ἄχοντος χρατεῖν βέλτιον. Αὕτη γάρ ἔσξι καὶ ἡ φύσει ἀρχή. Ἐχεῖ μὲγ γὰρ τὸ πᾶν τῷ φόδῳ γίνεται καὶ τῇ ἀνάγχῃ᾽ ἐνταῦθᾳ δὲ τῆς προαιρέσεως καὶ τῆς γνώμης ἐστὶ κατόρθωμα, Καὶ οὐ ταύτῃ μόνον αὕτη βελτίων ἐχείνης, ἀλλ᾽ ὅτι οὐχ ἀρχὴ μόγον ἐστὶν, ἀλλὰ καὶ πατρότης, ὡς ἄν τις εἴποι" καὶ γὰρ πατρὸς ἔχει τὸ ἥμερον, καὶ μείζονα ἐπιτάττουσα πείθει. Ὁ μὲν γὰρ ἔξωθεν ἄρχων φησὶν, Ἐὰν μοιχεύσῃς, ἀπέθανες" οὗτο; δὲ χἂν ἀχολάαστοις ὀφθαλμοῖς ἴδῃς, τὰ μέγιστα ἀπειλεῖ, Καὶ γὰρ σεμνὸν τοῦτο τὸ δικαστήριον, καὶ ψυχῆς, οὐχὶ σώματος μόνον διορθωτιχόν. ### English translation (Claude) But here there is another rule too, higher than political rule. What is it? That in the church; which Paul too mentions, saying, “Obey your leaders and submit to them, for they keep watch over your souls, as men who will give account.” For this rule is as much better than political rule as heaven is than earth, or rather much more. For first, it does not chiefly consider how to punish sins once committed, but how they may not happen at all; then, when they have happened, not how to carry off the sick man, but how the sins may be blotted out. And it takes little account of worldly things, but does everything for the things in heaven. “For our citizenship is in heaven,” and our life is there: “For it is hidden,” he says, “with Christ in God.” And the prizes are there, and the races are for the crowns there. For this life is not ended after death, but then shines out the more. That is why those who hold this rule have been entrusted with greater honor not only than governors, but than those who wear diadems, since they shape men in greater things and for greater things. But neither the one who exercises political rule nor the one who exercises spiritual rule will be able to handle them well unless they first rule themselves as they should and keep the laws of both kinds of conduct with all exactness. For as the rule over the many is double, so is that by which each rules himself. And here again the spiritual is better than the political, as the argument has shown. One may see some of the arts too imitating rule, and especially farming. For the cultivator is a kind of ruler of the plants, pruning and checking some, and increasing and tending others; just as the best of rulers punish and cut off the wicked and those who harm the majority, but advance the good and reasonable. That is why Scripture too [compares] rulers to vinedressers. For what if plants do not utter a voice, as those who suffer ill in cities do? Yet they show the injustice by their appearance, withering, crowded out by the wicked weeds. And as wickedness is punished by laws, so here too the badness of the soil and the poor stock and wildness of a plant are corrected by this art. For whatever is in human character we shall find here too, [roughness, weakness, timidity, rashness,] and instability; and some of them luxuriant with wealth to the harm of their neighbors, others poor and wronged; as when the hedges grow luxuriant and rise to the harm of the plants near them, when other trees, fruitless and wild, run up high and hinder the growth of those beneath them. And as rulers and kings have those who harm their rule and war against them, so too the cultivator has the attack of wild beasts, irregularity of weather, hail, rust, [heavy rains], droughts, and the like. These things happen so that you may look continually to hope in God. For the other arts are established by human effort too; but this one has the greater part in God’s inclination, and depends almost wholly on it; it needs rains from above, it needs the right blend of seasons, and before all his providence: “For neither he who plants nor he who waters is anything, but God who gives the growth.” There is death here too, and life, and birth pangs and births, as with men. For it is possible to be cut off, and to bear fruit, and to die, and for what has died to come to be again; where the earth too speaks to us variously and clearly of the resurrection. For when the root bears fruit, when the seed springs up, is not the thing a resurrection? And one would see great providence and wisdom of God set in this rule, if he went through it point by point. But what I wanted to say is that this rule concerns earth and plants, but ours concerns the healing of souls; and as great as the difference between plants and souls, so much better is ours than that. And the rulers of the present life are as much inferior to it as ruling the willing is better than ruling the unwilling. For this is rule by nature too. For there everything happens by fear and compulsion; but here it is an achievement of choice and will. And not only in this is it better than that, but in that it is not only rule but, as one might say, fatherhood; for it has a father’s gentleness, and commanding greater things it persuades. For the outside ruler says, “If you commit adultery, you die”; but this one threatens the greatest things even if you look with licentious eyes. For this court is august, and corrects the soul, not the body only. ### Scripture references - Heb 13:17: quotation, high confidence - Phil 3:20: quotation, high confidence - Col 3:3: quotation, high confidence - 1 Cor 3:7: quotation, high confidence - 1 Cor 15:36–37: allusion, medium confidence - Matt 5:27–28: allusion, high confidence ### Translation notes - Words are lost in the scan text in the comparison of rulers to vinedressers (bracketed words supplied by sense). - Chrysostom’s comparison of spiritual and civil rule continues from the previous section; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 15.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/15-4). ## Homily 15.5 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/15-1/#p-15-5 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church’s rule judges even hidden sins, appoints leaders by character rather than money, teaches the soul’s true concerns, and heals sinners such as adulterers by excommunication and repentance rather than by execution; its fruits, contempt of death and wealth, the monastic life, and virginity, prove its power. ### Greek text "Ὅσον οὖν ψυχῆς καὶ σώματο; τὸ μέσον, τοσοῦτον πάλιν αὕτη διέστηχεν ἐχείνης ἡ ἀρχή. Κἀχεῖνος μὲν τῶν φανερῶν κάθηται χριτῆς" μᾶλλον δὲ οὐδὲ τούτων ͵, ἀπάντων, ἀλλὰ τῶν ἐλεγχομένων" πολλάκις δὲ καὶ τούτων προδότης γίνεται" τὸ δὲ χριτήριον τοῦτο καιδεύει τοὺς εἰσιόντας, ὅτι ὁ παρ᾽ ἡμῖν διχάζων, πάντᾷ γυμνὰ καὶ τετραχηλισμένα εἰς μέσον ἄξει ἐπὶ τοῦ κοινοῦ τῆς οἰκουμένης θεάτρον, καὶ λαθεῖν ἀμήχανον, Ὥστε πολλῷ μᾶλλον τῶν ἔξωθεν νόμων ὁ χριστιᾶνισμὸς τὸν ἡμέτερον συνέχει βίον. Εἰ- γὰρ καὶ τὸ περὶ τῶν χεχρυμμένων τρέμειν τοῦ περὶ τῶν φανερῶν μόγον δεδοικέναι ἀσφαλέστερον ποιεῖ τὸν ἄνθρωπον, καὶ τοῦ τὰ μείζω χολάζειν τὸ καὶ τῶν ἐλαττόνων ἀπαι- «εἴν εὐθύνας μᾶλλον αὐτὸν διανίστησι πρὸς ἀρετὴν" εὔδηλον ὅτι πάντων μάλιστα αὔτη ἡ ἀρχὴ τὴν ἡμετέραν συγχροτεῖ ζωήν. Εἰ δὲ βούλει, καὶ τὰς χεῖροτονίας τῶν ἀρχόντων ἴδωμεν' καὶ γὰρ ἐνταῦθα πολὺ πὸ μέσον ὄψει. Οὐ γὰρ χρήματα δόντας ἔστι λαδεῖν τὴν ἀρχὴν ταύτην, ἀλλὰ τρόπον —— b ἄριστον᾽ οὐδὲ ὡς ἐπὶ δόξαν ἀνθρωπίνην καὶ ἄνεσιν οἱκείαν, ἀλλ' ὡς εἰς πόνους καὶ ἱδρῶτας καὶ τὸ τῶν πολλῶν συμφέρον, οὕτως ἐπὶ τὴν ἀρχὴν ἄγεται ταύτὴν ὁ χειροτονηθείς. Διὸ καὶ πολλῆς ἀπολαύει τῆς ἄνωθεν βοηθείας παρὰ τοῦ Πνεύματος. Κἀχεῖ μὲν μέν χρι τοῦ διαγορεῦσαι τὰ πραχτέα μόνον ἔστηχεν ἢ ἀρχή" ἐνταῦθα δὲ καὶ τὴν ἀπὸ τῶν εὐχῶν, καὶ τὴν ἀπὸ τῆς χάριτος προστίθησι συμμαχίαν. Μᾶλλον δὲ ἐχεῖ μὲν οὐδὲ λόγος ὑπὲρ φιλοσοφίας οὐδεὶς, αὐδὲ κά» θηταί τις διδάσχων τί ψυχὴ, καὶ τί ποτε χόσμος, καὶ τὶ μέλλομεν εἶναι μετὰ ταῦτα, καὶ ἐπὶ τίσιν ἀπἐλευσόμεθα ἐντεῦθεν, καὶ κῶς ἀρετῆς περιεσόμεθα, ἀλλὰ περὶ μὲν συναλλαγμάτων καὶ συμδολαίων καὶ χρημάτων πολὺς ὁ λόγος, σούτων δὲ οὐδεμία φροντίς" ἐν δὲ τῇ Ἐχκχλησίᾳ πάντας ὑπὲρ τούτων τοὺς λόγους ἴδοι τις ἂν γινομένους" διὸ καὶ δικαίως πάντα ἄν «τις αὐτὴν χαλέσειε, καὶ διχαστήριον, καὶ ἱατρεῖον, καὶ φιλοσοφίας διδασχαλεῖον, καὶ ψυχῆς παιδευτήριον, καὶ γυμνάσιον δρόμων τῶν εἰς οὐρανοὺς φερόντων. Ori δὲ καὶ ἡμερωτάτη πασῶν ἢ ἀρχὴ, καίΐτοι μείζονα ἀχρίδειαν ἀπαιτοῦσα, δῆλον ἐντεῦθεν. Ὁ μὲν γὰρ ἔξωθεν ἄρχων, ἂν λάδῃ μοιχὸν, εὐθέως ἐχόλασε, Καίτοι τί τὸ χέρδος; τοῦτο γὰρ οὐχὶ τὸ πάθος ἐστὶν ἀνελεῖν, ἀλλὰ τὸ τραῦμα ἔχουσαν ἀποπέμψαι τὴν ψυχήν. Ὁ δὲ ἐνταῦθα ἄρχων εὑρὼν, οὐχ ὅπως τιμωρήσηται, ἀλλ᾽ ὅπως ἐξέλῃ τὸ πάθος, σπεύδει. Σὺ μὲν γὰρ ναὐτὸν ποιεῖς, ὥσπερ ἂν, περὶ τὴν χεφαλὴν νοσήματος γενομένου, μὴ τὸ νόσημα παύσῃς, ἀλλὰ τὴν κεφαλὴν ἀποτέμνοις" ἐγὼ δὲ οὐχ οὕτως, ἀλλὰ τὸ νόσημα ἀποτέμνω" καὶ εἴργω μὲν αὐτὰν μυστηρίων καὶ ἱερῶν περιδόλων, ἀναστησάμενας δὲ αὐτὸν, καὶ ἀπαλλαγέντα τῆς καχίας, καὶ ἀμείνω τῇ μετανοίᾳ γενόμενον ἀναλαμδάνω πάλιν. Καὶ πῶς ἔστιν ἐξελεῖν μοιχείαν; φησίν. Ἔστι, καὶ σφόδρα ἔστιν ὑπὸ τοῖς νόμοις γενόμενον τούτοις. Βαλανεῖον γάρ ἔστιν ἡ Ἐκχλησία πνευματικὸν, οὐ ῥύπον σώματος, ἀλλὰ ψυχῆς ἀποσμῆχον κηλῖδα τοῖς πολλοῖς τῆς μετανοίας «τρόποις. Σὺ μὲν γὰρ ἄν τε ἀφῇς ἀτιμώρητον, χείρονα εἰργάσω" ἄν τε γολάσῃς, ἀνίατον εἴασας" ἐγὼ δὲ ἀφίημι ἀτιμώρητον, οὔτε χολάζω, ὡς σὺ, ἀλλὰ καὶ δίχην ἀπαιτῶ τὴν ἐμοὶ πρέπουσαν, καὶ διορθοῦμαι τὸ γεγενημένον. Βούλει καὶ ἑτέρως μαθεῖν, πῶς σὺ μὲν ξίφη γυμνῶν, καὶ φλόγα δεικνὺς τοῖς ἁμαρτάνουσιν, οὐ πολλὴν ἐργάζῃ τὴν ἰατρείαν, ἐγὼ δὲ τούτων χωρὶς πρὸς καθαρὰν ἐχειραγώγησα τὴν ὑγίειαν; Οὐ δεῖ δέ μοι λόγων οὐδὲ ῥημάτων, ἀλλὰ γῆν καὶ θάλατταν εἰς μέσον ἄγω, καὶ αὐτὴν τῶν ἀνθρώπων τὴν φύσιν. Καὶ ἐξέτασον, πρὶν ἣ τὸ δικαστήριον τοῦτο καθίσαι, πῶς τὰ ἀνθρώπινα διέχειτο πράγματα, πῶς οὐδὲν- τῶν νῦν κατορθωθέντων οὐδὲ μέχρις ὀνόματος ἦν ἀκοῦσαί ποτε. Τίς γὰρ θανάτου κατετόλμησε; τίς χρημάτων κατεφρόνησε; τίς δόξης ὑπερεῖδε; τίς τοὺς ἐν μέσῳ Ν δι θορύδου: φυγὼν, ὄρη 4 καὶ ἐρημίαν, τὴν μητέρα τῆς φιλοσοφίας, ἡσπάσατο; ποῦ παρθενίας ὄνομά ποτε ἦν; Ταῦτα γὰρ πάντα, καὶ τὰ τούτων πλείονα, τούτον τοῦ δικαστηρίου χατόρθωμα γέγονε, ταύτης τῆς ἀρχῆς ἔργα. Ταῦτ᾽ οὖν εἰδότες καὶ καταμαθόντες, ὡς ἐντεῦθεν πᾶσα ὠφέλεια τοῦ βίου, καὶ ἡ τῆς οἷχουμένης διόρθωσις, θαμινὰ βαδίζετε παρὰ τὴν τῶν θείων λόγων ἀχρόασιν, καὶ τὰς συνόδους τὰς ἐνταῦθα, καὶ τὰς εὐχάς. "Ἂν γὰρ οὕτως ἑαυτοὺς ῥυθμίζητε, δυνήσεσθε τῶν οὐρανῶν ἀξίαν ἐπιδειξάμενοι πολιτείαν, τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς. ### English translation (Claude) As great, then, as the difference between soul and body, so far does this rule again stand apart from that. And the one sits as judge of things that are open, or rather not of all of them, but of those that are proven; and often he even betrays these; but this tribunal teaches those who enter it that the one who judges among us will bring everything naked and laid open into the midst, before the common theater of the world, and it is impossible to escape notice. So Christianity holds our life together much more than the laws from outside. For if trembling about hidden things makes a man safer than fearing only about open ones, and demanding an account even for lesser things rouses him to virtue more than punishing greater ones, it is plain that this rule above all binds our life together. [6.] And if you will, let us look at the appointments of rulers too; for here too you will see a great difference. For one cannot receive this rule by giving money, but by having shown the best character; and the one appointed is led to this rule not as to human glory and his own ease, but as to labors and sweat and the benefit of the many. That is why he enjoys much help from above from the Spirit. There, rule goes no further than declaring what must be done; but here it adds the alliance from prayers and from grace too. Or rather, there there is no word at all about wisdom, nor does anyone sit teaching what the soul is, and what the world is, and what we shall be after this, and to what we shall go from here, and how we shall master virtue; but there is much talk about contracts and agreements and money, and no care for these things. But in the church one may see all the discourses made about these things; so that one might rightly call it everything: a court, a hospital, a school of wisdom, a training place for the soul, a gymnasium for the races that lead to heaven. And that it is the gentlest rule of all, though it demands greater exactness, is plain from this. The outside ruler, if he catches an adulterer, at once punishes him. And yet what is the gain? For this is not to remove the passion, but to send away the soul with its wound. But the ruler here, when he finds one, hastens not to punish him but to remove the passion. “For you do the same as if, when a disease attacked the head, you did not stop the disease but cut off the head; but I do not act so; I cut off the disease. I bar him from the mysteries and the sacred precincts; and when I have raised him up, freed from his wickedness and made better by repentance, I receive him back again.” “And how is it possible to remove adultery?” someone says. It is possible, very possible, when he comes under these laws. For the church is a spiritual bath, wiping away not the dirt of the body but the stain of the soul by the many ways of repentance. “If you let him go unpunished, you have made him worse; if you punish him, you have left him incurable; but I neither let him go unpunished, nor punish as you do, but I both exact the penalty fitting for me and set right what has been done.” Do you want to learn in another way too how you, baring swords and showing fire to sinners, do not achieve much healing, while I without these have led them by the hand to clean health? I need no arguments or words, but I bring forward land and sea, and human nature itself. Examine how human affairs stood before this tribunal sat, how none of the good things achieved now could ever be heard of even by name. For who dared death? Who despised money? Who disdained glory? Who, fleeing the tumults in the midst [of cities], embraced the mountains and the wilderness, the mother of wisdom? Where was the name of virginity ever heard? For all these things, and more than these, have been the achievement of this tribunal, the works of this rule. Knowing and learning these things, then, that from here comes all the benefit of life and the correction of the world, come often to the hearing of the divine words, and to the assemblies here, and to the prayers. For if you order yourselves so, you will be able, having shown a way of life worthy of heaven, to obtain the promised good things, by the grace and love for humankind, and so on. ### Scripture references - Heb 4:13: allusion, medium confidence - 1 Cor 4:5: allusion, medium confidence - Acts 8:18–20: allusion, low confidence - 1 Cor 5:5: allusion, medium confidence ### Translation notes - Chrysostom’s section number 6 is shown in brackets. - “I bar him from the mysteries and the sacred precincts … I receive him back again”: the church’s penitential discipline; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 15.5 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/15-5). ## Homily 16.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/16-1/#p-16-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's joy over Titus's report from Corinth (2 Cor 7:13–16) and how Paul introduces the collection by praising the Macedonians, who out of deep poverty and affliction gave beyond their means and first gave themselves to the Lord (2 Cor 8:1–6). ### Greek text Διὰ τοῦτο παραχδχλήμεϑα ἐπὶ τῇ παραχιλήσει ὑμῶν" περισσοτέρως δὲ μᾶλλον ἐχάρημεν ἐπὶ ἢ χαρᾷ Τίτου, ὅει ἀναπέπαυται τὸ πνεῦ, —— ἀπὸ πάντων ὑμῶν. * Ὅρα πάλιν πῶς ἐπαίρει αὐτῶν τὰ ἐγχώμια, καὶ δείχνυσι τὴν ἀγάπην. Εἰπὼν γὰρ, ὅτι Ἥσθην ὅτι τοσοῦτον ἣ ἐπιστολὴ ἤνυσε, καὶ ὅτι Τοσοῦτον ἑἐχερδάνετε- Χαίρω γὰρ, φησὶν, οὐχ ὅτι ἐλυπήθητε, ὅτι ἐι:λυπήθητε εἰς μετάνοιαν" καὶ δείξας αὐτοῦ τὴν ἀγάπην" φησὶ γὰρ, ὅτι Εὶ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἔγεχεν τοῦ ἀδιχηθέντος, ἀ.λ.1" ἔνεχεν τοῦ φαγερωθῆγαι τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν πρὸς ὑμᾶς" λέγει πάλιν ἄλλο σημεῖον τῆς αὐτῶν εὐνοίας, ὃ πολὺν αὑτοῖς φέρει τὸν ἔπαινον, καὶ δείχνυσι τῆς ἀγάπης αὐτῶν τὸ Ὑνήσιον: Ἐπὶ γὰρ τῇ παρακλήσει ὑμῶν περισσοτόρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, φηςί. ἸΚαΐτοι γε τοῦτο οὐχ ἔστι φιλοῦντος σφοδρῶς, τὸ ἐπ᾽ ἐχείνῳ μᾶλλον χαρῆναι, ἣ ἐπὶ αὑτοῖς. Ναὶ, φησίν" οὐδὲ γὰρ δι᾿ ἐκεῖνον τοσοῦτον, ὅσον δι᾽ ὑμᾶς ἤσθην. Διὰ τοῦτο καὶ τὴν αἰτίαν ἐπάγει λέγων, “Ὅτι τὰ σπιάγχνα αὐτοῦ ἀναπέπαυται ἀπὸ πάντων ὑμῶν. Οὐχ εἶπεν, Αὐτὸς, ἀλλὰ, Τὰ σπλάγχνα αὖτοῦ" τουτέστιν, ἣ ἀγάπη αὐτοῦ ἡ περὶ ὑμᾶς. Καὶ “κῶς ἀναπέπαυται; ᾿Απὸ πάντων. Καὶ γὰρ καὶ τοῦτο μέγιστον ἐγχώμιον. Ὅτε εἴ τι αὐτῷ κεχαύχημαι ὑπὲρ ὑμῶν. Μέγας ὁ ἕπαινος, ὅταν ὁ διδάσχαλος καυχᾶται" φησὶ γὰρ, ὅτι Οὐ χατῃσχύνθην. Διὰ τοῦτο ἐχάρην, ὅτι βελτίους ἐφάνητε, καὶ διὰ τῶν ἔργων ἐδείξατέ μοῦ τὰ ῥήματα, Ὥστε διπλοῦς ὁ χόσμος ἐμοὶ, καὶ ὅτι ὑμεῖς ἐπεδώκατε, καὶ ὅτι ἐγὼ οὐχ ἐφάνὴν τῆς ἀληθείας διαπίπτων, Ἀλλ᾽ ὡς πάντοτε ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτω καὶ ἡ καύχησις ἡμῶν ἡ ἐκὶ Τίτου, ἀλήθεια γέγονεν. Ἐνταῦθα καὶ ἄλλη τι αἰνίττεται" ὅτι ὥσπερ παρ᾽ ὑμῖν μετὰ ἀληθείας πάντα ἐφθεγξάμεθα" εἰχὸς γὰρ αὐτὸν καὶ περὶ τούτου πολλὰ αὐτοῖς εἰπεῖν ἐγχώμια" οὕτω καὶ τὰ περὶ ὑμῶν ἡμῖν Τίτῳ εἰρημένα, ἀληθῇ ἐφάνη. Καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως ἐστὶν εἰς ὑμᾶς. Τοῦτο λοιπὸν ἐχεῖνον συνιστῶντός ἐστιν, ὡς σφόδρα ἐχχαιόμενον, καὶ συνδεδεμένον αὑτοῖς. Καὶ οὐχ εἶπεν, H ἀγάπη αὐτοῦ, ἀλλὰ, Τὰ σπλάγχνα αὖτοῦ. Εἶτα, ἵνα μὴ δόξῃ χολαχεύειν, πανταχοῦ τίθησι τῆς φιλίας τὰς αἰτίας, ἵν᾿, ὅπερ εἶπον, καὶ τὴν τολαχείαν διαφύγῃ, καὶ ἐχείνους μᾶλλον προτρέψῃ, «τὸ ἐγχώμιον εἰς αὐτοὺς περιιστὰς, καὶ δειχνὺς τὴν ἀρχὴν καὶ τὴν ὑπόθεσιν τῆς τοσαύτης ἀγάπης ἐχείνους ἐμδαλόντας αὐτῷ. Εἰπὼν γὰρ, ὅτι Τὰ χνγα αὑτοῦ περισσοτέρως ἐσεὶν εἰς ὑμᾶς, ἐπ-. ἠγαγεν" ᾿Αγαμιμγησκομέόγου τὴν ἁπάντων ὑμῶν ὑπαχοήν. Τοῦτο δὲ καὶ τὸν Τίτον εὐγνώμονα δεΐχνυσι περὶ τοὺς εὐεργέτας, εἴ γε λαδὼν αὐτοὺς ἐν τῇ ψυχῇ ἐπἀνῆλθεν ἅπαντας, καὶ διηνεχῶς αὐτῶν μέμνηται, καὶ ἐχείνους ἐπὶ στόματος ἔχει καὶ ἐπὶ διανοίας. Καὶ Κορινθίους πάλιν χοσμεῖ μειζόνως, ὅτι αὐτὸν οὕτω χειρωσάμενοι ἐξέπεμψαν. Εἶτα καὶ τὴν ὑπαχοὴν αὖτῶν λέγει, ἐπιτείνων αὐτῶν τὴν σπουδήν" διὸ καὶ ἐπ’ άγει ταῦτα, Ὥς μετὰ φόδου καὶ τρόμου ἐδέξασθε αὑτόν. Οὐ μετὰ ἀγάπης μόνον, ἀλλὰ καὶ μετὰ τιμῆς ἐπιτεταμένης. Εἶδες πῶς διπλῆν αὐτοῖς ἀρετὴν μαρτυρεῖ, καὶ ὅτι ὡς πατέρα ἐφίλουν, καὶ ὡς ἄρχοντα ἀγάπην, οὔτε διὰ τὴν ἀγάπην ἐχλύοντος τὸν φόδον; Τοῦτο καὶ ἀνωτέρω ἔλεγεν, ὅτι Τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδὴν, ἀλλὰ φόδον, ἀλλὰ ἐπιπόθησιν; Χαίρω οὗν, ὅτι ἐν παντὶ θαῤῥῶ ἂν ὑμῖν. Ὁρᾷς ὅτι δι᾿ αὖτοὺς μᾶλλον καίρει; Ὅτι οὐδαμοῦ τὸν διδάσχαλον χατῃσχύνατε, φησὶν, οὐδὲ ἀνάξιοι φαίνεσθε τῆς ἐμῆς μαρτυρίας. Ὥστε οὐχ οὕτω διὰ Τίτον ἔχαιρεν, ὅτι τιμῆς ἀπήλαυσε τοσαύτης, ὡς δι᾽ αὐτοὺς, ὅτι τοσαύτην ἐπεδείξαντο. εὐγνωμοσύνην. Ἵνα γὰρ μὴ νομισθῇ δι᾽ ἐχεῖνον καίρειν μᾶλλον, ὅρα πῶς καὶ ἐνταῦθα τὴν αἰτίαν τίθησιν. Ὥσπερ οὖν ἀνωτέρω. εἶπεν, Ὅτι εἴ τι αὑτῷ κεκαύχημαι ὑπὲρ ὑμῶν, οὗ κατῃσχύνθην" οὕτω καὶ ἐνταῦθα, Ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν. κἂν ἐπιπλῆξαι δέοι, οὐ δέδοικα μὴ ἀποῤῥαγῆτε, χἂν καυχήσασθαι, οὐ φοδοῦμαι, ὡς ἐλεγχόμενος, xav ὡς πειθηνίους ἐπαινέσαι, χἂν ὡς ἀγαπητιχοὺς, χἂν ὡς ζῆλον ἔχοντας, θαῤῥῶ ἐν ὑμῖν. Εἶπον ἐχχόψαι, καὶ ἐξεχόψατε' εἶπον δέξασθαι, καὶ ἐδέξασθε" εἶπον ὅτι μεγάλοι τινές ἐστε καὶ θαυμασταὶ ἐπὶ Τίτου καὶ διδασχάλους εἰδότες αἰδεῖσθαι" ἀχηθὴ διὰ τῶν ἔργων ταῦτα ἐδείξατε. Καὶ οὐχ οὕτως ἔμαθε ταῦτα παρ' ἐμοῦ, ὡς παρ᾽ ὑμῶν. Ἐπανῆλθε γοῦν σφοδρὸς ἐραστὴς ὑμῶν γενόμενος, πλείονα τῶν λόγων ἐπιδειξαμένων ὑμῶν. Γνωρίζω δὲ ὑμῖν, ἀδελροὶ, τὴν» χόριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς Ἐκ. ΒΝ. Ἕπάρας αὐτοὺς τοῖς ἐγκωμίοις, παραίνεσιν πάλιν χαθέησι, Διὰ γὰρ τοῦτο τῇ ἐπιπλήξει παρέμιξε τοὺς ἐπαίνους, ἵνα μὲ; ἀπὸ ἐπιπλήξεως εἰς παραίνεσιν χατο ελθὼν δυσπαράδεχτον ποιήσῃ τὸν λόγον, ἀλλὰ λεάνας αὐτῶν τῆν ἀχοὴν, οὕτω προοδοποιήσῃ τῇ παραινέσει, Βούλεται γὰρ περὶ ἐλεημοσύνης διαλεχθῆναι" διὸ καὶ προλαβὼν εἶπε, Χαίρω ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν" ἀπὸ τῶν ἤδη κατωρθωμένων καὶ εἰς τοῦτο προθυμοτέρους ποιῶν. Καὶ οὐχ εἶπεν εὐθέως, Δότε οὖν ἐλεημοτύνην᾽ ἀλλ᾽ ὅρα τὴν σύνεσιν, πῶς πόῤῥωθεν καὶ ἀφ᾽ ὄψηλοῦ προχατασχενάζει τὸν λόγον. Γνωρίζω γὰρ ὑμῖν, φησὶ, εὴ» χάριν τοῦ Θεοῦ τὴν δεδομέγὴν ἐν ναῖς Ἐκκλησίαις τῆς Μακεδονίας. Ἵνα γὰρ μὴ ἐπαίρωνται, χάριν τὸ πρᾶγμα καλεῖ, καὶ τὰ ἑτέρων διηγούμενος, τοῖς ἑτέρων ἐγχωμίοις σπουδαιοτέρους τούτους ἐργάζεται. Καὶ δύο συντίθησιν ἑκαίνους Μαχεδόσι, μᾶλλον δὲ καὶ τρεῖς" καὶ ὅτι πειρασμοὺς γενναίως φέρουσι, καὶ ὅτι ἐλεεῖν ἴσασι, καὶ σύνῃ" καὶ γὰρ ἡρπάγησαν αὐτῶν αἱ οὐσίαι. Καὶ τοῦτο δηλῶν ἔλεγεν, ἡνίκα αὐτοῖς ἐπέστελλεν. Ὑμεῖς γὰρ μιμηταὶ ἐγένεσθε, φησὶ, τῶν 'Εκχλησιῶν τοῦ ϑεοῦ τῶν ἐν τῇ Ιουδαίᾳ, ὅτιτὰ αὑτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφρυ.λδτῶν͵ καθάπερ χἀχεῖνοι ὑπὸ τῶν ᾿Ιουδαίων. "Αχουσον τί μετὰ ταῦτα ἙΘραίοις ἐπιστέλλων ἔλεγε’ Καὶ γὰρ τὴν ἁρπαγὴν τῶν ὑπαρ-ὄγεων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, Χάριν δὲ τὸ πρᾶγμα καλεῖ, οὐχὶ καταστέλλων αὐτοὺς μόνον, ἀλλὰ καὶ ἐχχαλούμενο;, καὶ ἀνεπίφθονον τὸν λόγον ἐργαζόμενο;. Διὸ καὶ τὸ τῶν ἀδελφῶν ὄνομα προσέθηκεν, ὥστε πᾶσαν ὑποτεμέσθαι βασχανίαν" καὶ γὰρ μέλλει μεθ᾽ ὑπερδολῇς ἐγχωμιάζειν αὐτούς. “Αχουσον γοῦν τῶν ἐπαίνων. Εἰπὼν γὰρ, Γνωρίζω ὑμῖν τὴν χάριν τοῦ Θεοῦ, οὐχ εἶπε, Τὴν δεδομένην ἐν τῇδε καὶ τῇδε τῇ πόλει, ἀλλ᾽ ὁλόχληρον ἐπαινεῖ τὸ ἔθνος λέγων, Ἐν ταῖς ᾿Εκχ1λησίαις τῆς Μαχεδονίας. Εἶτα καὶ αὐτὴν διηγεῖται τὴν χάριν. Ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν. Εἶδες σύνεσιν; Πρῶτον γὰρ ἐκεῖνο λέvei, οὐχ ὃ βούλεται, ἀλλ' ἕτερον πρὸ αὐτοῦ, ἵνα μὴ δόξῃ ἐπίτηδες τοῦτο ποιεῖν, ἀλλὰ ἀπὸ ἀχολουθίας ἑτέρας ἐπ᾽ αὐτὸ ἔρχεσθαι. Ἐν ποιλιλῇ δοκιμῇ θ.{- Ψεως. Ὃ καὶ αὐτοῖς Μαχεδόσι ἐπιστέλλων ἔλεγεν, ὅτι Μιμηταὶ ἐγενήθητε τοῦ Κυρίου, δεξάμενοι τὸν «λόγον ἐν θλίψει ποιλλῇ, μετὰ χαρᾶς Πγδύματος ἁγίου" καὶ πάλιν, ᾿Αφ’ ὑμῶν ἐξήχηται ὁ.ἰόγος τοῦ Κυρίου, οὐ μόνον ἐν τῇ Μαχεδονίᾳ καὶ ἐν τῇ Axato, ἀλλὰ καὶ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθε. Τί δὲ ἐστιν, Ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν; ᾿Αμφότερα μεθ᾽ ὑπερδολῆς γέγονεν αὑτοῖς, φησὶ, καὶ ἡ θλῖψις xat ἡ χαρά. Διὸ καὶ πολὺ τὸ παράδοξον ἦν, ὅτι τοσαύτη ἡδονῆς περιουσία ἀπὸ θλίψεως αὐτοῖς ἐόλάστησεν. Οὐ γὰρ δὴ μόνον λύπην οὐχ ἕτεχεν, ἀλλὰ καὶ ἀφορμὴ γέγονεν αὐτοῖς εὐφροσύνης ἢ θλίψις, καὶ ταῦτα πολλὴ οὖσα. Τοῦτο δὲ ἕλεγεν, ἀλείφων αὐτοὺς ἐν τοῖς πειρασμοῖς γενναίους εἶναι καὶ ἀπεριτρέπτους. Οὐδὲ γὰρ ἀπλῶς ἐθλίδησαν, ἀλλ᾽ οὕτως ὡς καὶ δόχιμοι γενέσθαι διὰ τῆς ὕπομοδι, γῆς" μᾶλλον δὲ οὗ λέγει, διὰ τῆς ὑπομονῆς, ἀλλ᾽, ὃ πλέον ἦν τῆς ὑπομονῆς, χαράν". Καὶ οὐδὲ χαρὰν ἁπλῶς λέγει, ἀλλὰ, περισσείαν χαρᾶς" καὶ γὰρ πολλὴ καὶ ἄφατος ἐδλάστησεν ἐν αὐτοῖς. Καὶ ἡ πατὰ βάθους «τωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦ» τον τῆς ἀπιλότητος αὐτῶν. Πάλιν ἀμφότερα ταῦτα μεθ᾽ ὑπερδολῆς. Ὥσπερ γὰρ ἢ πολλὴ θλῖψις πολλὴν. χαρὰν ἕτεχε, καὶ περισσείαν χαρᾶς" οὕτως, πολλὴ πανία πολὺν πλοῦτον ἔτεχεν ἐλεημοσύνης. Ταῦτο γὰρ ἐδήλωσεν εἰπὼν, Ἑπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἀπιλότητος αὐτῶν. Οὐ γὰρ᾽ τῷ μέτρῳ τῶν διδα». μένων, ἀλλὰ τῇ γνώμῃ τῶν παρεχόντων ἡ φιλοτιμία χρίνεται. Διὸ οὐδαμοῦ λέγει πλοῦτον τῶν δοθέντων, ἀλλὰ, Πλοῦτον τῆς ἀπιλότητος αὐτῶν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν’ Οὐ μόνον οὐχ ἐνεπόδισεν αὐτοῖς πρὸς δαψιλείαν ἢ πτωχεία, ἀλλὰ καὶ ἀφορμὴ γέγονε τοῦ περιασεῦσαι, ὥσπερ ἡ θλῖψις τοῦ ἡσθῆναι. “Ὅσῳ γὰρ ἦσαν πένητες τοσούτῳ μᾶλλον ἐφιλοτιμοῦντο, καὶ προθυμότερον παρεῖχον. Διὸ καὶ σφόδρα αὐτοὺς θαυμάζει, ὅτι ἐχ τοσαύτης πενίας τοσαύτην ἐπεδείξαντο φιλοτιμίαν. Ἢ γὰρ κατὰ βάθους πεωχεία αὑτῶν, τουτέστιν, ἢ πολλὴ καὶ ἄφατος, ἔδειξεν αὐτῶν τὴν ἁπλότητα. ᾿Αλλ᾽ οὐχ εἶπεν, Ἔδειξεν, ἀλλὰ, Ἐπερίασευσε" καὶ οὐχ εἶπεν, ᾿Απλότητα, ἀλλὰ, τον ἀπλότητος, τουτέστιν, ἀντίῤῥοπον τοῦ μεγέθους «ἧς πτωχείας" μᾶλλον δὲ, καὶ πολλῷ μείζονα τὸν ὄγχον ἐπεδείξαντο τῆς δαψιλείας. Εἶτα αὐτὸ καὶ ἐρμηνεύει σαφέστερον, λέγων: Ὅτι κατὰ δύναμιν μαρευρῶ (ἀξιόπιστος ὁ μάρτυς) καὶ ὑπὲρ δύναμιν" τουτέστιν, Ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἀπλότῆτος αὐτῶν' Μᾶλλον δὲ οὐ διὰ τούτον μόνον, ἀλλὰ καὶ διὰ τῶν ἑξὴς ἀκάντων αὐτὸ δηλοῖ Αὐθαέρέξζοι γὰρ, φησίν. Ἰδοὺ καὶ ἑτέρα ὑπερδολὴ. τη. Δεόμενοι ἡμῶν. Ἰδοὺ καὶ πέμπτη. Καὶ ἐν θλίψει ὄντες, καὶ ἐν πενίᾳ. Αὕτη ἔχτη. Καὶ ἐδδόμη, καὶ Ὑ΄. Εἶτα ἐπειδὴ τοῦτο μάλιστα βούλεται χατασχενάσαι παρὰ Κορινθίοις, τὸ μετὰ προαιρέσεως δοῦναι, αὐτῷ μάλιστα ἐνδιατρίδει, λέγων, Μετὰ πολλῆς παρακχιλήσεως, καὶ, Δεόμεγοι ἡμῶν. Οὐχ ἡμεῖς αὐτῶν ἐδεήθημεν, ἀλλ᾽ αὐτοὶ ἡμῶν. Τί δεόμενοι ἡμῶν; Τὴν χάριν, καὶ τὴν κοιγωγίαντῆς διακονίας τῆς εἰς τοὺς ἁγίους. Εἶδες πῶς πάλιν ἐπαίρει τὸ πρᾶγὙμα, σεμνοῖς ὀνόμασιν αὐτὸ χαλῶν; Καὶ γὰρ ἐπειδὴ ζηλωταὶ ἦσαν πνευμάτων, χάριν αὐτὸ ὀνομάζει, ἵνα ἐπιδράμωσι καὶ χοινωνίαν πάλιν, ἵνα μάθωσιν ὅτι λαμθάνουσιν, οὐ διδόασι μόνον. Τοῦτο οὖν ἡμᾶς παρεχάλουν, φησὶν, ὥστε ἡμᾶς ἀναδέξασθαι τὴν τοιαῦτὴν διαχονίαν. Καὶ οὐ καθὼς ἠϊκίσαμεν. Τοῦτο καὶ πρὸς τὴν ποσότητά φησι, καὶ πρὸς τὰς θλίψεις. Οὐ γὰρ ἂν ἠλπίσαμεν, φησὶν, ὅτι ἐν τοσαύτῃ θλίψει ὄντες καὶ πενίᾳ, καὶ χατήπειξαν ἂν ἡμᾶς, καὶ τοσαῦτα παρεχάλεσαν. Καὶ τὴν τοῦ λοιποῦ δὲ βίοι ἐπιμέλειαν αὐτῶν ἐδήλωσεν εἰπών " Ἀλλ᾽ ἑαυτοὺς ἔδωχαν πρῶτον τῷ Κυρίῳ, καὶ ἡμῖν διὰ θελήματος Θεοῦ. Ἕν πᾶσι γὰρ ὑπήχουσαν πλέον, ἢ προασεδοχήσαμεν᾽ οὐδὲ, ἐπειδὴ ἠλέουν, τῶν ἄλλων ἣμέλουν ἀρετῶν, ἀλλὰ πρῶτον ἑαυτοὺς ἔδωχαν τῷ Κυρίῳ. Τί ἐστιν, "Ἔδωχκαν ἑαυτοὺς τῷ Κυρίῳ; ἐθηχαν, δόχιμοι περὶ τὴν πίστιν ἐφάνησαν, πολλὴν τὴν ἀνδρείαν ἐν «οἷς πειρασμοῖς ἐπεδείξαντο, τὴν κοσμιότητα, τὴν ἐπιείχειαν, τὴν ἀγάπην, τὴν ἐν τοῖς. ἄλλοις ἅπασιν ἀγαθοῖς προθυμίαν τε καὶ σπου-. δῆν. Τί ἐστι, Καὶ ἡμῖν; Πειθήνιοι γεγόνασιν ἡμῖν, Ἠχάπησαν, ὑπήχουσαν καὶ τοὺς τοῦ Θεοῦ νόμους πλη ροῦνξες, καὶ ἡμῖν διὰ τῆς ἀγάπης συνδεδεμένοι. Σχό- «ει δὲ πῶς καὶ ἐνταῦθα τὴν ἐπίτασιν δείκνυσι, λέγων" "Ἔδωκαῦ, οὗὑς τῷ Κυρίῳ. Οὐχὶ τὰ μὲν τῷ Θεῷ ὑπήχουσαν, τὰ δὲ τῷ κόσμῳ, ἀλλὰ πάντα αὐτῷ, καὶ ὅλου: ἑαυτοὺς ἔδωχαν τῷ Θεῷ. Οὐδὲ γὰρ ἐπειδὴ ταπεινοφροσύνην, πολλὴν ὑπαχοὴν, πολλὴν τιμὴν, πολλὴν φιλοσοφίαν, οὕτω καὶ τὴν ἐλεημοσύνην εἰργάπαντο. Τί δέ ἔστι, Διὰ θελήματος Θεοῦ; Ἔπειδὴ εἶπεν, Ἡμῖν ἔδωκαν ἑαυτοὺς, οὐδὲ ἡμῖν ἀνθρωπίνως, ἀλλὰ καὶ τοῦτο χατὰ τὴν τοῦ Θεοῦ γνώμὴν ἐποίουν. Ὥστε ἡμᾶς παρακαλέσαι Τίτον, ἵνα καθὼς προεγήρξατο ἐν ὑμῖν, οὕτως ἐπιτελέσῃ καὶ εὴν χάριν ταύτην. Καὶ ποία ἀχολουθδία αὕτη; Πολλὴ καὶ σφόδρα τῶν ἔμπροσθεν ἐχομένη. Ἐπειδὴ γὰρ εἴδομεν ὁ αὐτοὺς σφοδροὺς, φησὶν, καὶ θερμοὺς ἐν ἅπασιν, ἐν πειρασμοῖς, ἐν ἐλεημοσύνῃ, ἐν τῇ πρὸς ἡμᾶς ἀγάπη, ἐν τῇ λοιπῇ τοῦ βίου χαθαρότητι " ἵνα καὶ ὑμεῖς αὐτοῖς ἐξισωθῆτε, ἐπέμψαμεν Τίτον. ᾽Δλλ᾽ οὕτω μὲν οὐκ εἶπε, τοῦτο δὲ ἐδήλωσε. Σχόπει φιλίας ὑπερδολήν. Παρ' ἐχείνων γὰρ παραχαλούμενοι, φησὶ, καὶ ἀξιούμενοι, τὰ ὑμέτερα ἐμεριμνῶμεν, μὴ πως αὐτῶν ἐλαττωθῆτε. Διὸ καὶ ἀπεστεῆλαμεν Τίτον, ἵνα χἀντεῦθεν διεγερϑέντες καὶ ὑπομνησθέντες, ᾿ ζηλώσητε Μαχεδόνας. Καὶ γὰρ ἐτύγχανεν ἐχεῖ ὧν ὁ Τίτο;, ὅτε ἡ ἐπιστολὴ αὕτη ἐγράφετο. Δείχνυσι δὲ αὐτὸν καὶ κατάρξαντα τούτου πρὸ τῆς Παύλου προ- «ροπῆς᾽ Ἵνα καθὼς προεγήρξατο,, φησί. Διὸ καὶ μεγάλα αὐτοῦ λέγει ἐγχώμια, ἐν ἀρχῇ μὲν, ὅτι Τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδειλρόν μου, οὐκ ἔσχον ἄνεσιν τῷ πνεύματί μου " ἐντεῦθεν δὲ ταῦτα ἅπερ εἴρηχεν ἅπαντα, καὶ τοῦτο δὲ αὐτό. Οὐ μιχρὸν γὰρ καὶ τοῦτο ἐγχώμιον, τὸ καὶ προενάρξασθαι " θερμῆς γὰρ τοῦτο καὶ ζεούσης ψυχῆς. Διὸ καὶ ἔπεμψεν αὐτὸν, μεγίστην αὐτοῖς ἐντιθεὶς χἀντεῦθεν προτροπὴν τοῦ δοῦναι, τὴν παρουσίαν Τίτον. Διὰ τοῦτο καὶ ἐπαίρει τοῖς ἐπαίνοις αὐτὸν, οἰχειῶσαι βουλόμενος. σφοδρότερον τοῖς Κορινθίοις τὸν ἄνθρωπον. Καὶ γὰρ καὶ «κοῦτο πρὸς τὸ πεῖσαι μέγα, τὸ οἰχείως διαχεῖσθαι «ὃν συμδουλεύοντα. Καλῶς δὲ καὶ ἅπαξ καὶ δὶς καὶ τρὶς μνημονεύσας τῆς ἐλεημοσύνης, χάριν τὸ πρᾶγμα χαλεῖ, νῦν μὲν λέγων, Γνωρίζω δὲ ὑμῖν, τὴν χάριν τοῦ Θεοῦ τὴν δεδομόνην ἐν ταῖς Ἔχε πκιλησίαις τῆς Μακεδονίας " νῦν δὲ, Αὐθαίρετοι, μετὰ ποιλλῆς παρακλήσεως δεόμενοι ἡμῶν τὴν xdoq; καὶ τὴν κοινωνίαν: καὶ πάλιν, “να καθὼς προενήρξατο, οὕτω καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην. ### English translation (Claude) "Therefore we have been comforted in your comfort; and we rejoiced the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all" [2 Cor 7:13]. See again how he heightens their praises and shows his love. For having said, "I was glad that the letter accomplished so much," and, "you gained so much" ("For I rejoice," he says, "not that you were grieved, but that you were grieved to repentance" [2 Cor 7:9]), and having shown his own love (for he says, "Although I wrote to you, it was not for the sake of the one who did wrong, nor for the sake of the one who was wronged, but so that our earnestness for you might be made known to you" [2 Cor 7:12]), he now names another sign of their goodwill, which brings them great praise and shows the genuineness of their love: "For in your comfort we rejoiced the more exceedingly for the joy of Titus," he says. And yet surely this is not the part of one who loves them ardently, to rejoice more over that man than over them? Yes, it is, he says; for I was not so glad on his account as on yours. That is why he adds the reason too, saying, "Because his heart has been refreshed by you all." He did not say "he," but "his heart," that is, his love toward you. And how was it refreshed? "By you all." For this too is the greatest praise. "For if I have boasted anything to him about you" [2 Cor 7:14]. Great is the praise when the teacher boasts; for he says, "I was not put to shame." Therefore I rejoiced, because you showed yourselves better and proved my words by your deeds. So that the honor to me is double: both that you made progress, and that I was not found to have fallen short of the truth. "But as we spoke all things to you in truth, so also our boasting before Titus has proved to be truth." Here he hints at something else as well: that just as we spoke everything to you with truth (for it is likely that he had also said many things in praise of Titus to them), so too what we said about you to Titus has proved true. "And his inward affection is more abundantly toward you" [2 Cor 7:15]. This now is the language of one commending him, as being exceedingly inflamed and bound to them. And he did not say "his love," but "his inward affection." Then, so as not to seem to flatter, he everywhere lays down the causes of the friendship, so that, as I said, he may both escape the charge of flattery and urge them on the more, turning the praise back upon them and showing that they themselves laid in him the beginning and ground of such great love. For having said, "His inward affection is more abundantly toward you," he added, "while he remembers the obedience of you all." This shows Titus too to be grateful toward his benefactors, if indeed he came back carrying them all in his soul, and remembers them continually, and has them on his lips and in his mind. And again he adorns the Corinthians the more, because they so won him over before sending him away. Then he speaks of their obedience too, heightening their zeal; that is why he adds these words: "how with fear and trembling you received him." Not with love only, but with intense honor as well. Do you see how he bears witness to a twofold virtue in them: that they both loved him as a father and showed love to him as a ruler, while their love did not slacken their fear? He said this above too: "What earnestness your being grieved in a godly way worked in you, yes, what fear, yes, what longing!" [2 Cor 7:11]. "I rejoice therefore that in everything I have confidence in you" [2 Cor 7:16]. Do you see that he rejoices more on their account? Because you nowhere put your teacher to shame, he says, nor do you appear unworthy of my testimony. So he did not rejoice so much for Titus, because he enjoyed so much honor, as for them, because they showed such good feeling. For so that it might not be thought that he rejoiced more because of Titus, see how here too he lays down the reason. As above he said, "For if I have boasted anything to him about you, I was not put to shame," so here too: "that in everything I have confidence in you." Whether I must rebuke, I do not fear that you will break away; whether I must boast, I am not afraid of being refuted; whether I must praise you as obedient, or as loving, or as having zeal, I have confidence in you. I told you to cut him off, and you cut him off; I told you to receive him, and you received him; I said that you were great and admirable people in the presence of Titus, and knew how to reverence teachers: you showed these things true by your deeds. And he did not learn these things so much from me as from you. At any rate he came back an ardent lover of you, since you showed more than my words. "Moreover, brothers, we make known to you the grace of God which has been given in the churches of Macedonia" [2 Cor 8:1]. Having lifted them up with praises, he again turns to exhortation. For this is why he mingled praises with the rebuke: so that, coming down from rebuke to exhortation, he might not make his word hard to accept, but having first smoothed their hearing, might thus prepare the way for the exhortation. For he wishes to discourse about almsgiving; that is why he said beforehand, "I rejoice that in everything I have confidence in you," making them readier for this too from what they had already achieved. And he did not say at once, "Give alms, then"; but see his wisdom, how from far off and from a height he prepares the way for his word. "For we make known to you," he says, "the grace of God which has been given in the churches of Macedonia." So that they may not be puffed up, he calls the thing a grace; and by recounting the deeds of others, he makes these people more earnest through the praises of others. And he puts together two praises of the Macedonians, or rather three: that they bear trials nobly, that they know how to show mercy, and that they do so with understanding; for their possessions had been plundered. And he made this plain when he wrote to them: "For you became imitators," he says, "of the churches of God that are in Judea, because you too suffered the same things from your own countrymen as they did from the Jews" [1 Thess 2:14]. Hear what he said afterwards when writing to the Hebrews: "For you also accepted with joy the plundering of your possessions" [Heb 10:34]. He calls the thing a grace, not only to restrain them, but also to draw them on, and to make his word free from envy. That is also why he added the name "brothers," so as to cut off all jealousy; for he is about to praise those others beyond measure. Hear, then, the praises. Having said, "We make known to you the grace of God," he did not say, "which has been given in this city or that," but he praises the whole nation together, saying, "in the churches of Macedonia." Then he recounts the grace itself: "That in a great trial of affliction the abundance of their joy" [2 Cor 8:2]. Do you see his wisdom? He first says, not what he wishes to say, but something else before it, so that he may not seem to do this deliberately, but to come to it from another line of thought. "In a great trial of affliction." This he also said when writing to the Macedonians themselves: "You became imitators of the Lord, having received the word in much affliction, with joy of the Holy Spirit" [1 Thess 1:6]; and again, "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 forth" [1 Thess 1:8]. And what is "in a great trial of affliction the abundance of their joy"? Both came to them beyond measure, he says, both the affliction and the joy. That is why the paradox was great, that so great an abundance of pleasure sprang up for them out of affliction. For the affliction not only did not bring forth grief, but became an occasion of gladness for them, and that though it was great. He said this to anoint them to be noble and unshaken in trials. For they were not simply afflicted, but in such a way as to become approved through their endurance; or rather, he does not say "through their endurance," but, what was more than endurance, "joy." And he does not say simply "joy," but "abundance of joy"; for great and unspeakable joy sprang up in them. "And their deep poverty abounded to the riches of their liberality." Again, both of these beyond measure. For as great affliction bore great joy, and abundance of joy, so great poverty bore great riches of almsgiving. For he showed this by saying, "abounded to the riches of their liberality." For generosity is judged not by the measure of what is given, but by the intention of those who give. That is why he nowhere speaks of the riches of what was given, but of "the riches of their liberality." What he says is this: not only did poverty not hinder their bounty, but it even became the occasion for their abounding, just as affliction became the occasion of their gladness. For the poorer they were, the more generous they were, and the more readily they gave. That is why he greatly admires them, because out of such poverty they showed such generosity. For "their deep poverty," that is, their great and unspeakable poverty, showed their liberality. But he did not say "showed," but "abounded"; and he did not say "liberality," but "the riches of liberality," that is, a liberality equal to the greatness of their poverty, or rather, they showed a far greater weight of bounty. Then he explains this more clearly, saying, "For according to their ability, I bear witness" [2 Cor 8:3] (the witness is trustworthy), "and beyond their ability"; that is, it "abounded to the riches of their liberality." Or rather, he shows it not by this alone, but by all that follows as well. "Of their own accord," he says. See another excess. ... "Begging us." See a fifth. "And while they were in affliction and poverty." This is a sixth. Both a seventh and an eighth. Then, since this is what he most wants to establish among the Corinthians, giving with free choice, he dwells most on it, saying, "with much entreaty" [2 Cor 8:4], and, "begging us." We did not beg them, but they begged us. Begging us for what? "The grace and the fellowship of the ministry to the saints." Do you see how he again exalts the thing, calling it by honorable names? For since they were zealous for spiritual gifts, he names it a "grace," so that they may run to it; and again "fellowship," so that they may learn that they receive, and do not only give. "This, then, they urged upon us," he says, "that we would take on such a ministry." "And not as we had hoped" [2 Cor 8:5]. He says this both with regard to the amount and with regard to the afflictions. For we would not have hoped, he says, that being in such affliction and poverty they would both press us and entreat us so much. And he made plain their care for the rest of their life as well, saying, "But they first gave themselves to the Lord, and to us by the will of God." For in all things they obeyed more than we expected; nor, because they showed mercy, did they neglect the other virtues, but first "gave themselves to the Lord." What is, "They gave themselves to the Lord"? They dedicated themselves, they proved approved in the faith, they showed great courage in their trials, their orderliness, their gentleness, their love, their readiness and zeal in all other good things. What is, "and to us"? They became obedient to us, they loved us, they obeyed, both fulfilling the laws of God and being bound to us by love. And consider how here too he shows the intensity, saying, "They gave themselves to the Lord." They did not obey God in some things and the world in others, but gave everything to him, and gave themselves wholly to God. For it was not that, because they showed mercy, they grew proud; but with humility, much obedience, much honor, much philosophy, so they performed their almsgiving too. And what is, "by the will of God"? Since he said, "They gave themselves to us," he means that they did not do even this in a human way toward us, but did this too according to the mind of God. "So that we urged Titus that, as he had begun before, so he would also complete among you this grace as well" [2 Cor 8:6]. And what sort of sequence is this? A close one, very much connected with what went before. For since we saw them so ardent, he says, and fervent in everything, in trials, in almsgiving, in their love for us, in the purity of the rest of their life, we sent Titus, so that you too might be made equal to them. He did not say it so, but he made it plain. Consider the excess of his friendship. While we were being entreated and asked by them, he says, we were anxious about your affairs, lest you should fall short of them. That is why we sent Titus, so that, roused and reminded from this quarter too, you might emulate the Macedonians. For Titus happened to be there when this letter was being written. And he shows that Titus had made a beginning of this before Paul's urging: "as he had begun before," he says. That is why he speaks great praises of him: at the beginning, "I had no rest in my spirit, because I did not find Titus my brother" [2 Cor 2:13]; and here all that he has said, and this very thing too. For this too is no small praise, that he had begun beforehand; for this belongs to a warm and fervent soul. That is why he sent him, placing within them, through the presence of Titus, the strongest encouragement to give. That is why he also lifts him up with praises, wishing to bind the man more closely to the Corinthians. For this too is a great help in persuading, that the counselor be regarded with affection. And well, having mentioned almsgiving once, twice, and three times, he calls the thing a grace: now saying, "We make known to you the grace of God which has been given in the churches of Macedonia"; now, "of their own accord, with much entreaty begging us for the grace and the fellowship"; and again, "so that as he had begun before, so he would also complete among you this grace as well." ### Scripture references - 2 Cor 7:13: quotation, high confidence - 2 Cor 7:14: quotation, high confidence - 2 Cor 7:15: quotation, high confidence - 2 Cor 7:16: quotation, high confidence - 2 Cor 7:9: quotation, high confidence - 2 Cor 7:12: quotation, high confidence - 2 Cor 7:11: quotation, high confidence - 2 Cor 8:1: quotation, high confidence - 2 Cor 8:2: quotation, high confidence - 2 Cor 8:3: quotation, high confidence - 2 Cor 8:4: quotation, high confidence - 2 Cor 8:5: quotation, high confidence - 2 Cor 8:6: quotation, high confidence - 1 Thess 2:14: quotation, high confidence - Heb 10:34: quotation, high confidence - 1 Thess 1:6: quotation, high confidence - 1 Thess 1:8: quotation, high confidence - 2 Cor 2:13: quotation, high confidence ### Translation notes - The scan lost the numerals of sections 2 and 3; their text is inside this ref. At 2 Cor 8:3–4 the printed count of Paul's 'excesses' is damaged (one item is lost, marked '…'); 'and that they do so with understanding' renders the damaged καὶ σύνῃ by sense. 'Cut him off … receive him' refers to the man disciplined in 1 Cor 5 and restored in 2 Cor 2:6–8. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 16.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/16-1). ## Homily 16.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/16-1/#p-16-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom calls almsgiving a grace greater than raising the dead, warns against giving grudgingly or seeking repayment in this life, and urges his hearers to live as sojourners on earth so as to be citizens of heaven. ### Greek text Καὶ γὰρ μέγα ἐστὶν ἀγαθὸν καὶ Θεοῦ δῶρον τοῦτο, διῦ καὶ αὐτῷ τῷ Θεῷ κατὰ δύναμιν ἡμᾶς ἑξομοιοῖ χατορθούμενον " τοῦτο γὰρ μάλιστα ἄνθρωπος. Λέγων γοῦν τις δεῖγμα ἀνθρώπου, τοῦτο τέθειχε " Μέγα γὰρ, φησὶν, ἄνθρωπος, καὶ τίμιαν ἀνὴρ ἐλεήμων. Αὕτη μείζων ἡ χάρις, ἢ νεχροὺς ἀνιστᾷν. Τοῦ γὰρ ἐν τῷ ἐνόματι Ἰησοῦ τοὺς ἀποθανόντας ἐγείρειν πολλῷ μεῖζον τὸ πεινῶντα τρέφειν τὸν Χριᾶτόν ᾿ ἐνταῦθα μὲν γὰρ σὺ τὸν Χριστὸν εὑὐεργετεῖς, ἐκεῖ δὲ αὐτός σε. Καὶ ὁ μισθὸς δὲ ἐν τῷ ποιεῖν εὖ, οὐχ ἐν τῷ πάσχειν εὖ. ᾿Ενταῦθα μὲν γὰρ, ἐπὶ τῶν σημείων λέγω, αὐτὸς. ὀφείλεις τῷ Θεῷ· ἐπὶ δὲ τῆς ἐλεημοσύνης, τὸν Θεὸν ὀφειλέτην ἔχεις. Ἐλεημοσύνη δέ ἐστιν, ὅταν μετὰ προθυμίας γίνηται, ὅταν μετὰ δαψιλείας, ὅταν μὴ νομίσῃς διδόναι, ἀλλὰ λαμδάνειν, ὅταν ὡς εὐεργετούμενος, ὅταν ὡς χερδαίνων καὶ μὴ ἀπολλύς " ἐπεὶ ποὔτο οὐδὲ χάρις. Τὸν γὰρ ἕτερον ἐλεοῦντα, καίρειν, οὗ δυσχεραίνειν δεῖ. Πῶς γὰρ οὐκ ἄτοπον, εἰ τὴν ἑτέρον λύων ἀθυμίαν, αὐτὸς ἀθυμοίης; οὐχέτι γὰρ ἐᾷς αὐτὴν ἐλεημοσύνην εἶναι. Εἰ γὰρ ἀθυμεῖς, ὅτι ἕτερον ἀπήλλαξας ἀθυμίας, ἐσχάτης ὠμότητος καὶ ἀπανθρωπίας δεῖγμα ἐχφέρεις " βέλτιον γὰρ μὴ ἀπαλλάττειν, ἢ οὕτως ἀπαλλάττειν. Τί δὲ ὅλως καὶ ἀθυμεῖς, ἄνθρωπε; μὴ ἔλαττόν σοι γένηται τὸ χρυσίον; Ὅλως, εἰ τοιαύτην ἔχεις προαίρεσιν, μηδὲ δῷς " εἰ μὴ θαῤῥεῖς ὅτι πολυπλασιάζεταέξσοι ἐν οὖὐρανοῖς, μὴ παράσχῃς. ᾿Αλλ᾽ ἐνταῦθα ζητεῖς τὴν ἀντίδοσιν. Διὰ τί; Γλφες τὴν ἐλεημοσύνην ἐλεημοσύνην εἶναι καὶ μὴ ἐμπορίαν. Πολλοὶ μὲν οὖν καὶ ἐνταῦθα ἀπέλαδον, ἀλλ᾽ οὐχ οὕτως ἔλαδον, ὡς ταύτῃ πλέον ἕξοντες τῶν οὐ λαθδόντων ἐνταῦθα, ἀλλ᾽ ἕνιοι τούτων ὡς ἀσθενέστεροι, ἐπειδὴ τοῖς ἐχεῖ οὐ σφόδρα ἐφείλκοντο. Καὶ ὥσπερ οἱ λίχνοι καὶ ἀπειρόχαλοι καὶ γαστρὸς δοῦλοι ἐπὶ βασιλιχὴν χληθέντες τράκεζαν, καὶ τὸν προσήχοντα καιρὸν οὐκ ἀναμένοντες, χατὰ τὰ παιδία τὰ μικῤῥὰ, λυμαίνονται αὐτῶν τὴν εὐφροσύνην, προλαμδάνοντες, καὶ χορεννύντες ἑαυτοὺς σιτίοις χαταδεεστέροις " οὕτω δὴ καὶ οὗτοι οἱ ἐνταῦθα ἐπιζητοῦντες καὶ λαμδάνοντες, τὸν μισθὸν ἐλαττοῦσι τὸν ἐκεῖ, Εἴτα δανείζων μὲν, μετὰ πλείονα χρόνον ἐπιθυμεῖς ἀπολαδεῖν τὸ κεφάλαιον, τάχα δὲ οὐδὲ ἀπολαδεῖν, ἵνα τῇ μελλήσει πλείονα τὸν τόχον ἐργάσῃ " ἐνταῦθα δὲ εὐθέως ἀπαιτεῖς, καὶ ταῦτα οὐ μέλλων ἐνταῦθα εἶναι, ἀλλ' ἐχεῖ διηνεχῶς, οὐ μέλλων ἐνταῦθα δικάζεσθαι, ἀλλ᾽ ἐχεῖ τὰ; εὐθύνας ὑφέξων; Καὶ εἰ μέν τίς σοι κατεσχεύαζεν οἰχίας, ἔνθα μὴ ἔμελλες μένειν, ζημίαν τὸ πρᾶγμα ἐνόμισας ἄν" νῦν δὲ ἐνταῦθα βούλει πλουτεῖν, ὅθεν καὶ πρὸ τῆς ἑσπέρας μέλλεις πολλάχις ἀποδημεῖν; Οὐχ οἷδας, ὅτι ἐπ᾽ ἀλλοτρίας διατρίδομεν, καθάπερ ξένοι καὶ πάροιχοι; οὐχ οἷδας, ὅτι παροίχων ἐστὶν ἐχδάλλεσθαι, ὅτε μὴ προσδοχῶσι, μηδὲ ἐλπίζουσιν; ὅπερ καὶ ἡμεῖς πάσχομεν. Διὰ δὴ τοῦτο, ὅσα ἂν χατασχευάσωμεν, ἐνταῦθα ἀφίεμεν. Οὐ γὰρ συγχωρεῖ ὁ Δεσπότης λαμδάvovtac αὐτὰ ἀπελθεῖν, ἄν τε οἰχίας οἰχοδομήσωμεν, ἂν τε ἀγροὺς ἀγοράσωμεν, ἄν τε ἀνδράποδα, ἄν τε σχεύη, ἄν τε ἕτερόν τι τοιοῦτον. Οὐ μόνον δὲ οὐκ ἀφίησιν ἐντεῦθεν λαδόντας ἀπελθεῖν, ἀλλ᾽ οὐδὲ λογίζεταί σοι τὸν μισθόν' προεῖπε γάρ σοι, ὅτι μὴ οἶχοδομήσῃς, μηδὲ δαπανήσῃς τὰ ἀλλότρια, ἀλλὰ τὰ σά, δι᾽ ΤΙ τοίνυν τὰ σὰ ἀφεὶς, ἐν τοῖς ἀλλοτρίοις ἐργάζῃ καὶ δαπανᾷς, ἵνα ἀπολέσῃς καὶ τὸν πόνον καὶ τὸν μισθὸν, καὶ χόλασιν τὴν ἐσχάτην ὑπομείνῃς; Μὴ, παρακαλῶ" ἀλλ᾽ ἐπειδὴ τῇ φύσει ἐσμὲν πάροιχοι, γενώμεθα καὶ προαιρέσει, ἵνα μὴ ἐκεῖ γενώμεθα πάροιχοι καὶ ἅτιμοι καὶ ἀπεῤῥιμμένοι. Av γὰρ ἐνταῦθα βουληθῶμεν γενέσθαι πολῖται, οὔτε ἐνταῦθα ἐσόμεθά, οὔτε ἐκεῖ" ἂν δὲ πάροιχοι μείνωμεν ὄντες, καὶ διαγάγωμεν οὕτως, ὡς παροίκους διατρίδειν εἰχὸς, πολιτῶν καὶ ἐνταῦθα καὶ ἐχεῖ ληψόμεθα παῤῥησίαν. Ὃ γὰρ δίχαιος, καὶ μηδὲν ἔχων, καὶ ἐνταῦθα ἐν τοῖς ἀπάντῶν ὡς ἐν τοῖς ἑαυΞοῦ διατρίψει, καὶ πρὸς τὸν οὐρανὸν ἀπελθὼν, ὄψεται τὰς αἰωνίους αὑτοῦ σχηνάς " καὶ οὔτε ἐνταῦθα πείσοταξ τι τῶν ἀηδῶν- οὔτε Τὰρ ξένον αὐτόν τις πο'ῆσαι δυνήσεται τὸν πᾶσαν γῆν ἔχοντα πόλιν" καὶ τὴν αὐτοῦ πατρίδα ἀπολαδὼν, ἐπιδέξεται τὸν ἀληθῆ πλοῦτον. Ἵν᾽ οὖν ἀμφόπερα κερδάνωμεν, καὶ τὰ ἐνταῦθα καὶ τὰ ἐχεῖ, εἰς «δέον τοῖς οὖσι χρησώμεθα. Οὕτω γὰρ ἐσόμεθα τῶν οὐρανῶν πολῖται, καὶ πολλῆς ἀπολαυσόμεθα καῤῥησίας " ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς. ### English translation (Claude) For it is a great good and a gift of God, which, when achieved, makes us like God himself as far as is possible; for this is above all what makes a human being. At any rate, someone giving the mark of a human being set down this: "For a man is a great thing, and a merciful man is precious" [Prov 20:6 LXX]. This grace is greater than raising the dead. For to feed Christ when he is hungry is far greater than to raise the dead in the name of Jesus: for here you do good to Christ, there he does good to you. And the reward lies in doing good, not in receiving good. For there, in the case of miracles, I mean, you are the one in debt to God; but in the case of almsgiving, you have God as your debtor. And it is almsgiving when it is done with readiness, when with bounty, when you do not think you are giving but receiving, when you give as one benefited, as one gaining and not losing; for otherwise it is not even a grace. For one who shows mercy to another ought to rejoice, not to be vexed. For how is it not absurd, if in relieving another's despondency you are despondent yourself? For you no longer allow it to be almsgiving. For if you are despondent because you freed another from despondency, you display a sign of the utmost cruelty and inhumanity; for it is better not to free him than to free him so. And why are you despondent at all, man? Lest your gold become less? If you have such a mind, do not give at all; if you are not confident that it is multiplied for you in heaven, do not offer it. But you seek the repayment here. Why? Let almsgiving be almsgiving and not trade. Many, indeed, have received a return here as well; but they did not receive it in such a way as to have more on that account than those who received nothing here; rather, some of them received it as being weaker, since they were not much drawn by the things there. And just as greedy, ill-bred people, slaves of their belly, who are invited to a royal table and do not wait for the proper time, like little children spoil their own enjoyment by snatching beforehand and filling themselves with inferior food, so too these who seek and receive here lessen the reward there. Then, when you lend, you wish to get back the principal after a long time, and perhaps not even to get it back, so that the delay may make the interest greater; but here you demand it at once, and that though you are not going to be here, but there forever, and are not going to be judged here, but will give your account there? And if someone were building you houses where you were not going to stay, you would think the thing a loss; but now you wish to be rich here, from where you will often depart even before evening? Do you not know that we are living in a foreign land, as strangers and sojourners [Heb 11:13]? Do you not know that it is the lot of sojourners to be thrown out when they do not expect it or hope for it? This is what happens to us as well. For this very reason, whatever we build, we leave here. For the Master does not allow us to depart taking these things with us, whether we build houses, or buy fields, or slaves, or furniture, or anything else of the kind. And not only does he not let us depart taking them from here, but he does not even reckon you a reward; for he told you beforehand not to build or spend on what belongs to another, but on what is your own [Luke 16:12]. Why then, leaving what is yours, do you work and spend on what belongs to others, so as to lose both the labor and the reward and to suffer the utmost punishment? Do not, I beg you; but since we are sojourners by nature, let us become so by choice as well, so that there we may not become sojourners, dishonored and cast out. For if we wish to become citizens here, we shall be citizens neither here nor there; but if we remain sojourners, and live as it is fitting for sojourners to live, we shall receive the freedom of citizens both here and there. For the righteous man, even possessing nothing, will live here among the things of all men as among his own; and when he departs to heaven, he will see his eternal tents [Luke 16:9]. And here he will suffer nothing unpleasant (for no one will be able to make a stranger of the man who has the whole earth for his city), and having recovered his own fatherland, he will receive the true riches. So that we may gain both, then, the things here and the things there, let us use what we have as we ought. For so we shall be citizens of heaven and shall enjoy great boldness; which may we all attain, by the grace and lovingkindness, and so on. ### Scripture references - Prov 20:6: quotation, high confidence - Matt 25:35: allusion, medium confidence - Heb 11:13: allusion, medium confidence - Luke 16:12: allusion, medium confidence - Luke 16:9: allusion, medium confidence ### Translation notes - Prov 20:6 is quoted in the Septuagint wording, which differs from the Hebrew. 'Eternal tents' echoes Luke 16:9; the contrast of what belongs to another and what is one's own echoes Luke 16:12. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 16.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/16-4). ## Homily 17.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/17-1/#p-17-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom shows how Paul urges the Corinthians to give without commanding them, through their own past readiness and above all the example of Christ, who became poor so that we might become rich, while asking only for gifts according to their means (2 Cor 8:7–13). ### Greek text Ἀλλ᾽ ὡς ἐν παντὶ περισσεύητε, πίστει καὶ λόγῳ καὶ γγώσει καὶ σπουδῇ. Ὅρα πάλιν μετ᾽ ἐγχωμίων τὴν προτροπὴν γινομένην ἐγχωμίων μειζόνων. Καὶ οὐκ εἶπεν, Ἵνα δῶτε, ἀλλ᾽, Ἵνα περισσεύητε πίστει τῇ τῶν χαρισμάτων, καὶ λόγῳ τῷ τῆς σοφίας, καὶ γνώσει τῇ τῶν δογμάτων, καὶ πάσῃ σπουδῇ πρὸς τὴν ἄλλην ἀρετὴν, καὶ τῇ ἐξ ὑμῶν ἀγάπῃ ταύτῃ ἧ προεῖπον, ἧς καὶ τὴν ἀπόδειξιν ἐποιησάμην. Ἵνα καὶ ἂν ταύτῃ τῇ χάριτε περισσεύητα. Εἶδες ὅτι διὰ «οὔτο ἐχεῖθεν ᾿ρξατο ἀπὸ τῶν ἐπαίνων ἐχείνων, ἵνα ὁδῷ προδαίνων, εἰς τὴν αὐτὴν αὐτοὺς καὶ ἐν τούτοις ἑλκύσῃ σπουδὴν. Οὐ κατ᾽ ἐπιταγὴν “λέγω. Ὅρα πῶς συνεχῶς αὐτοῖς χαρίζεται, πῶς ἀνεπαχθὴς γίνεται, καὶ οὐ δίαις οὐδὲ ἀναγκαστιχός" μᾶλλον δὲ ἀμφότερα ὁ λόγος ἔχει, καὶ τὸ ἀνεπαχθὲς, καὶ τὸ ἀχατανάγχαστον. Ἐπειδὴ γὰρ συνεχῶς παρήνεσε, καὶ σφόδρα Μακεδόνας ἐνεχωμίασεν, ἵνα μὴ δόξῃ τοῦτο ἀνάγχη εἶναι, φησὶν, Οὐ κατ᾽ ἐπιταγὴν 1έγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς, καὶ τὸ τῆς ὑμετέρας ἀγάπῆς γγήσιον δοκιμάζων. Οὐχ ὡς ἀμφισδητῶν " οὐ γὰρ τοῦτο ἐνταῦθα δηλοῖ’ ἀλλὰ δόχιμον αὐτὸ ποιῶν, καὶ ἀποφαίνων, καὶ ἰσχυρότερον χατασχευάζων. Διὰ γὰρ τοῦτο ταῦτά φημι. ἵνα ὑμᾶς παροξύνω πρὸς τὴν αὐτὴν προθυμίαν" καὶ μέμνηται τῆς ἐχείνων ὑμετέραν διάθεσιν. Εἶτα ἀπὸ τούτου εἰς ἕτερον μεῖζον χατήντησε᾽ καὶ γὰρ οὐδένα παρίησι τρόπον συμόὄουλῆς, ἀλλὰ πάντα « χινεῖ καὶ μεταχειρίζει τὸν λόγον" καὶ γὰρ ἀπὸ τῶν ἀλλοτρίων ἐγχωμίων προέτρεψε λέγων, Γιγώσκετε τὴν χάριν τοῦ Θεοῦ τὴν δεδομένη" ξι' ταῖς 'Εκχλησίαις τῆς Μακεδονίας." καὶ ἀπὸ τῶν οἰχείων, Ἀλλ᾽ ὡς ἐν παντὶ περισσεύητε, ότῳ, καὶ γγώσει. Μειζόνως γὰρ δύναται τοῦτο δακεῖν, ὅταν ὑφ᾽ ἑαυτοῦ τις ἡττᾶται, ἢ ὅταν ὑφ᾽ ἑτέρων. Εἶτα λοιπὸν ἐπὶ τὸ κεφάλαιον καὶ τὴν χορωνίδα τῆς συμδουλῆς ἵεται. Γιγώσχετα γὰρ τὴν χάριν τοῦ Κυρίον ἡμῶν, ὅτι δι᾽ ἡμᾶς ἐπτώχευσε, πλούσιος ὧν, ἵνα ἡμεῖς τῇ ἐκείνου πεωχείᾳ πλουτήσωμεν. Ἑννοήσατε γὰρ, φησὶν, ἐνθυμήθητε καὶ λογίσασθε τὴν χάριν τοῦ Θεοῦ, καὶ μὴ ἁπλῶς αὐτὴν παραδράμητε, ἀλλὰ στοχάσασθε αὐτῆς τὸ μέγεθος, ὅση ἐστὶ καὶ ἡλίχη, καὶ οὐδενὸς φείσεσθε τῶν ὑμετέρων. Ἐχεῖνος δόξαν ἐχένωσεν, οὐχ ἵνα ὑμεῖς τῷ πλούτῳ αὐτοῦ, ἀλλὰ τῇ πτωχείᾳ πλουτήσητε, Εἰ ϑὴ πιστεύεις, ὅτι ἢ πτωχεία πλούτου ἐστὶ ποιητικὴ, ἐννόησόν σου τὸν Δεσπότην, καὶ οὐχέτίι ἀμφιδάλῃς. Εἰ μὴ γὰρ ἐχεῖνος ἐγένετο πτωχὸς, οὐχ ἄν ἐγένου σὺ πλούσιος. Τὸ γὰρ θαυμαστὸν τοῦτο ὅτι πτωχεία ἐπλούτησε πλοῦτον. Πλοῦτον δὲ ἐνταῦθά φησι τὴν γνῶσιν τῆς εὐσεδείας, τὸν τῶν ἁμαρτημάτων χκαθαριαμὸν, τὴν δικαιοσύνην, τὸν ἀγιασμὸν, τὰ μυρία ἅπερ παρέσχεν ἡμῖν ἀγαθὰ, καὶ μέλλει παρέχειν. Καὶ ταῦτα ἅπαντα διὰ τῆς πτωχείας γέγονεν ἡμῖν. Ποίας πτωχείας; Διὰ τοῦ σάρχα ἀναλαδεῖν καὶ γενέσθαι ἄνθρωπον, καὶ παθεῖν ἅπερ ἔπαθε. Καίτοι γε ἐχεῖνος ταῦτα οὐκ ὥφειλε, σὺ δὲ ὀφείλεις αὐτῷ. Καὶ γνώμην ὑμῖν ἐν τούτῳ δίδωμι πρὸς τὸ συμφέρον. Ὅρα πῶς πάλιν τοῦ ἀνεπαχθὴς εἶναι φροντίζει, καὶ δύο τούτοις παραμυθεῖται τὸν λόγον, καὶ τῷ εἰπεῖν, Γγώμην δίδωμι, καὶ, Πρὸς τὸ ὑμῶν συμφέρον. Οὔτε γὰρ καταναγχάζω καὶ βιάζομαι, φησὶ, καὶ παρὰ ἀχόντων ἀπαιτῶ " οὔτε τὸ τῶν λαμδανόντων ὡς τὸ ὑμῖν λυσιτελὲς σχοπῶν, ταῦτα λέγω. Εἶτα καὶ τὸ παράδειγμα λοιπὸν ἐξ αὐτῶν, ἀλλὰ οὐχ ἐξ ἑτέρων. Οἴτιγες οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν προεγήρξασθε ἀπὸ πέρυσι. Ὅρα πῶς δείχνυσι καὶ αὐτοὺς ἑκόντας καὶ χωρὶς προτροκῆς ἐπὶ τοῦτο ἐλθόντας. Ἐπειδὴ γὰρ τοῦτο ἐμαρτύρησε Θεσσαλωνιχεῦσιν, ὅτι αὐθαίρετοι μετὰ πολλῆς παραχλήσεως ἥψαντο τῆς ἐλεημοσύνης, βούλεται καὶ τούτων δεῖξαι τὸ χατόρθωμα τοῦτο. ὄν. Διὸ εἶπεν" Οὗ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν" καὶ οὐχὶ, Ἐνήρξασθε, ἀλλὰ, Προενήρξασθε ἀπὸ πέρυσι. Ἐπὶ ταῦτα οὖν ὑμᾶς παραχαλῶ, ἐφ' ἃ ἑαυτοὺς φθάσαντες διηγείρατε μετὰ προθυμίας ἀπάσης. Νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπετεαλέσατε. Οὐχ εἶπεν, Ἔποιήσατε, ἀλλ᾽, ἐπεθήχατε τέλος. Ὅχως χαθάπερ ἡ προθυμία ἐκ τοῦ θέλειν, οὕτω καὶ τὸ ποιῆσαι ἐκ τοῦ ἔχειν. Ἵνα μὴ μέχρι προθυμίας στῇ τὸ χαλὸν τοῦτο χατόρθωμα, ἀλλὰ καὶ τὸν ἀπὸ τῶν ἔργων λάδῃ μισθόν." εἰ γὰρ ἡ προθυμία πρόκειται, καδ' ὃ ἂν ἔχῃ τις, εὐπρόσδεκτος, οὗ καθ᾽ ὃ οὐκ ἔχει. Ὅρα σοφίαν ἄφατον. Δείξας τοὺς ὑπὲρ δύναμιν ποιοῦντας, τοὺς Θεσσαλονιχέας λέγω, καὶ ἐπαινέσας αὑτοὺς ἐπὶ τούτῳ, καὶ εἰπὼν, ὅτι Μαρευρῶ αὐτοῖς, ὅτι καὶ ὑπὲρ δύναμιν" ἐπειδὴ χατὰ δύναμιν παρακαλεῖ μόνον, ἀφεὶς τὸ ὑπόδειγμα ἐργάσασθαι τὸ ἑαυτοῦ ἔδει γὰρ, ὅτι οὐχιοὕτω παραίνεσις, ὡς ζῆλος ἐγείρει πρὸς τὴν τῶν ὁμοίων μέμη σιν" διό φησιν" Εἰ γὰρ ἡ προθυμία πρόκχδιται, καθ᾽ ὃ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθ᾽ ὃ οὐκ ἔχει. Μὴ φοδηθῇς, φησὶν, ἐπειδὴ ἐχεῖνα εἴρηχα " τῆς γὰρ ἐχείνων φιλο- «ιμίας ἐγχώμιον τὸ εἰρημένον" ὁ δὲ Θεὸς τὰ χατὰ δύναμιν ἀπαιτεῖ, καὶ χαθ᾽ ὃ ἔχει τις, οὐ καθ᾽ ὃ οὐκ ἔχει. Τὸ γὰρ, Εὐπρόσδεκχτος, ἐνταῦθα τὸ, ᾿Απαιτεῖται, δηλοῖ », Καὶ σφόδρα λιπαίνει, τούτῳ θαῤῥῶν τῷ ὑποδείγματι, καὶ τῷ δοῦναι ἐξουσίαν μᾶλλον ἐφελχό μενος" διὸ καὶ ἐπήγαγεν, Οὐ γὰρ ἵνα ὅἅλιλοιο ἄνεσις, ὑμῖν δὲ θάηρις. ### English translation (Claude) "But as you abound in everything, in faith and word and knowledge and earnestness" [2 Cor 8:7]. See again how the exhortation comes with praises, and with greater praises. And he did not say, "that you may give," but, "that you may abound": in the faith of the spiritual gifts, in the word of wisdom, in the knowledge of doctrines, in all earnestness toward the rest of virtue, "and in this love of yours for us" which I spoke of before and of which I gave the proof, "see that you abound in this grace also." Do you see that this is why he began there, from those praises, so that, advancing step by step, he might draw them to the same earnestness in this too? "I do not speak by way of command" [2 Cor 8:8]. See how continually he shows them kindness, how he avoids being burdensome, and is neither forceful nor compelling; or rather, his word has both qualities, it is not burdensome and it does not compel. For since he had exhorted them continually and had greatly praised the Macedonians, so that this might not seem to be compulsion, he says, "I do not speak by way of command, but through the earnestness of others, proving also the genuineness of your love." Not as though he doubted it (for that is not what he shows here), but making it approved, and displaying it, and establishing it more firmly. For this is why I say these things, he means, to rouse you to the same readiness; and I mention their zeal to stir up your own disposition. Then from this he arrived at another, greater point; for he passes over no manner of counsel, but moves every means and handles his word in every way. For he urged them on from the praises of others, saying, "We make known to you the grace of God which has been given in the churches of Macedonia," and from their own praises, "But as you abound in everything, in word and knowledge." For this can sting more sharply, when one is outdone by oneself than when one is outdone by others. Then at last he comes to the chief point and crown of his counsel: "For you know the grace of our Lord, that though he was rich, yet for our sakes he became poor, so that we through his poverty might become rich" [2 Cor 8:9]. For consider, he says, ponder and reckon up the grace of God, and do not run past it lightly, but take the measure of its greatness, how great and how vast it is, and you will spare nothing of your own. He emptied himself of glory, so that you might become rich, not through his riches, but through his poverty. If then you believe that poverty produces riches, think of your Master, and doubt no longer. For if he had not become poor, you would not have become rich. For this is the wonder, that poverty made riches rich. And by riches here he means the knowledge of godliness, the cleansing from sins, righteousness, sanctification, the countless good things he has granted us and will grant. And all these came to us through his poverty. What poverty? Through his taking flesh and becoming man, and suffering what he suffered. And yet he did not owe these things, while you owe them to him. "And in this I give my opinion, for this is expedient for you" [2 Cor 8:10]. See how he again takes care not to be burdensome, and softens his word by these two things, by saying, "I give my opinion," and, "for your advantage." For I do not compel and force you, he says, nor demand it from the unwilling; nor do I say these things looking so much to the interest of those who receive as to your profit. Then at last he takes the example from themselves, and not from others: "who began before, not only to do but also to be willing, a year ago." See how he shows that they too came to this willingly and without being urged. For since he had borne this witness to the Thessalonians, that "of their own accord, with much entreaty," they took up almsgiving, he wishes to show this achievement in these people too. That is why he said, "not only to do but also to be willing"; and not "you began," but "you began before, a year ago." To these things, then, I exhort you, to which you had already roused yourselves with all readiness. "But now complete the doing as well" [2 Cor 8:11]. He did not say, "do it," but, "put an end to it." "So that as there was the readiness to be willing, so there may also be the doing out of what you have": so that this good achievement may not stop at readiness, but may also receive the reward that comes from deeds. "For if the readiness is there, it is acceptable according to what one has, not according to what one does not have" [2 Cor 8:12]. See his unspeakable wisdom. Having shown those who did beyond their ability (the Thessalonians, I mean), and having praised them for it, and having said, "I bear witness to them that they gave even beyond their ability," since he exhorts these people only according to their ability, he left the example to do its own work; for he knew that it is not exhortation so much as emulation that rouses people to imitate their equals. That is why he says, "For if the readiness is there, it is acceptable according to what one has, not according to what one does not have." Do not be afraid, he says, because I said those things; for what I said was praise of their generosity; but God requires what is according to one's ability, and according to what one has, not according to what one does not have. For "acceptable" here means "is required." And he greatly softens them, being confident in this example, and draws them on all the more by giving them liberty. That is why he added, "For I do not mean that others should have relief and you affliction" [2 Cor 8:13]. ### Scripture references - 2 Cor 8:7: quotation, high confidence - 2 Cor 8:8: quotation, high confidence - 2 Cor 8:1: quotation, high confidence - 2 Cor 8:9: quotation, high confidence - Phil 2:7: allusion, medium confidence - 2 Cor 8:10: quotation, high confidence - 2 Cor 8:3: quotation, high confidence - 2 Cor 8:11: quotation, high confidence - 2 Cor 8:12: quotation, high confidence - 2 Cor 8:13: quotation, high confidence ### Translation notes - A few words in the scan are garbled and are translated by sense. Chrysostom calls the Macedonian givers 'Thessalonians.' ### Citation (SBL) Chrysostom, Hom. 2 Cor. 17.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/17-1). ## Homily 17.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/17-1/#p-17-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's 'equality' between the Corinthians' money and the Jerusalem saints' spiritual riches and the lesson of the manna, then rebukes the fear of needing others, since all people depend on one another and the poor are the most useful of all. ### Greek text Καίτοιγε ὁ Χριστὸς τοὐναντίον ἑπήνεσεν ἐπὶ τῆς χήρας, ὅτι τὸν βίον ὅλον ἐχένωσε, καὶ ἐχ τοῦ ὕστερήματος ἔδωχεν. ᾿Αλλ' ἐπειδὴ Κορινθίοις διελέγετο, ἔνθα ἡρεῖτο λιμώττειν" Καλὸν γάρ μοι μᾶλλον τὸ ἀποθανεῖν, ἣ τὸ καύχημά μου ἵνα τις κεανώσῃ" διὰ τοῦτο συμμεμετρημένῃ χρῆται τῇ παραινέσει, ἐπαινῶν μὲν τοὺς ὑπὲρ δύναμιν, οὐχ ἀναγχάζων δὲ τούτους ποιῆσαι τοῦτο, οὐχ ἐπειδὴ οὐχ ἐδούλετο, ἀλλ᾽ ἐπειδὴ ἀσθενέστεροι ἦσαν. Ἐπεὶ τίνος ἕνεχεν ἀχείνους ἐγχωμιάζει, ὅτι ἐν πολλῇ δοχιμῇ θλίψεως ἡ περιασεία τῆς χαρᾶς αὐτῶν καὶ ἡ χατὰ βάθους [αὐτῶν] πτωχεία ἑπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἀπλότητος αὐτῶν, καὶ ὅτι ὑπὲρ δύναμιν ἔδωχαν;. οὐχ εὔδηλον, ὅτι καὶ τούτους εἰς ταῦτα ἐνάγων; Ὥστε εἰ καὶ δοχεῖ τὰ ἐλάττονα συγχωρεῖν " ἵνα δι' ἐχείνων ἐπὶ ταῦτα ἀναδιδάσῃ, τοῦτο ποιεῖ. Σχόπει γοῦν καὶ διὰ τῶν ἑξῆς πῶς λανθανόντως αὐτὸ χατασχευόζει. Εἰπὼν γὰρ ταῦτα, ἐπήγαγε" Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα. Οὐ γὰρ τοῖς εἰρημένοις μόνον, ἀλλὰ καὶ τούτοις χούφην ποιῆσαι βούλεται τὴν ἐντολήν. Καὶ οὐχ ἐντεῦθεν μόνον, ἀλλὰ καὶ ἀπὸ τῆς ἀντιδόσεως πάλιν εὐχολωτέραν αὐτὴν καθίστησι, καὶ μείζονα φθέγγεται τῆς ἀξίας αὐτῶν, λέγων - Ἵνα γένηται ἰσότης ἐν τῷ νῦν καιρῷ, καὶ τὸ ἐκείγων περίσσευμα εἰς τὸ ὑμῶν ὑστέρημα. Τί δὲ ἐστιν õ φησι; Κομᾶτε χρήμασιν ὑμεῖς " χομῶσιν ἐχεῖνοι βίῳ καὶ παῤῥησίᾳ τῇ πρὸς τὸν Θεόν. Δότε τοίνυν αὐτοῖς ἀφ᾽ ὧν περισσεύετε χρημάτων, ἐχεῖνοι δὲ οὐκ ἔχουσιν, ἵνα λάδητε ἀπὸ τῆς παῤῥησίας χαθ᾽ ἣν πλουτοῦσιν ἐχεῖνοι, ὑστερεῖσθε δὲ ὑμεῖς. Ὅρα κῶς τὸ ὑπὲρ δύναμιν, καὶ τὸ ἐχ τοῦ ὑστερήματος διδόναι χατεασχεύασε λανθανόντως. Εἰ γὰρ βούλει, φησὶν, ἐχ τοῦ περισσεύματος λαδεῖν, ἐχ τοῦ περισσεύματος δός" εἰ δὲ ὁλόχληρον ἐπισπάσασθαι, ἐχ τοῦ ὑστερήματος παρέξεις, καὶ ὑπὲρ δύναμιν. ᾿Αλλὰ τοῦτο μὲν οὐ λέγει, κἀταλείπει δὲ αὐτὸ τῷ λογισμῷ τῶν ἀκροατῶν" αὐτὸς δὲ τὸ προχείμενον, καὶ “τὴν σύμμετρον παραίνεσιν τέως ἐργάζεται, κατὰ τὸ φαινόμενον ἐπάγων καὶ λέγων" “θπως γένηται ἰσότης ἐν τῷ νῦν καιρῷ. Πῶς ἰσότης; Τὰ περισσεύματα ἀντιδιδόντων ὑμῶν χἀχείνων, καὶ τὰ ᾿ὑστεῤήματα πληρούντων. Καὶ ποία αὕτη ἰσότης, σαρχιχῶν πνευματιχὰ ἀντιδιδόναι; πολλὴ γὰρ ἐνταῦθα ὑπεροχή " κῶς οὖν ἰσότητα καλεῖ; Ἢ κατὰ τὸ περισσεύειν καὶ ὑστερεῖσθαι, ἢ χατὰ τὸν παρόντα βίον τοῦτο φησὶ γενέσθαι μόνον. Διὰ γὰρ τοῦτο εἰπὼν, ᾿Ισότης, ἐπ» ἤγαγεν, Ἐν τῷ νῦν καιρῷ. Ταῦτα δὲ ἔλεγε, καὶ τῶν πλουτούντων χαταστέλλων τὰ φρονήματα, καὶ δειχνὺς, ὅτι μετὰ τὴν ἐντεῦθεν ἀποδημίαν, ἐν πλείονι οἱ πνευματιχοὶ ὑπεροχῇ. Ἐντεῦθεν μὲν γὰρ πολλῆς ἅπαντες ἀπολαύομεν ἰσοτιμίας - τότε δὲ πολλὴ διάχρισις, καὶ μεγίστη ὑπεροχὴ, ὑπὲρ τὸν ἥλιον λαμπόντων τῶν δικαίων, Εἶτα ἐπειδὴ ἔδειξεν αὐτοὺς οὦ διδόντας μόνον, ἀλλὰ καὶ ἀντιλαμδάνοντας μείζονα, καὶ ἑτέρωθεν βούλεται χατασχφυάσαι τὴν προθυμίαν αὐτῶν, δειχνὺς ὅτι οὐδ᾽ εἰ μὴ. μεταδοῖεν ἑτέροις, ἕξονσί τι πλέον, πάντα ἔνδον συνάγοντες. Καὶ παρἀγει παλαιὰν ἱστορίαν, οὕτω λέγων: Καθὼς γέγρααται, Ὁ τὸ ποιλὺ, οὖχ ἐπ,.λεόνασε᾽ καὶ ὁ τὸ γον, οὐκ ἡλαττόνησε. Τοῦτο δὲ ἐπὶ τοῦ μάννα γέrovtv. Οἵ τε γὰρ πλεῖον συναγαγόντες, οἵ τε ἔλαττον τὸ αὑτὸ μέτρον εὑρίσχοντο ἔχοντες, τὴν ἀπληστίαν τοῦ Θεοῦ ταύτῃ κολάζοντος. Ταῦτα δὲ ἔλεγεν, ὁμοῦ καὶ φοδῶν αὐτοὺς ἀπὸ τῶν τότε γενομένων, καὶ μηδαμοῦ τοῦ πλείονος ἐφίεσθαι πείθων, μηδὲ ἀλγεῖν ἐπὶ τῷ ἔλαττον ἔχειν. Τοῦτο δὲ καὶ νῦν γινόμενον ἔστιν ἰδεῖν ἐπὶ τῶν βιωτικῶν πραγμάτων, οὐχ ἐπὶ τοῦ μάννα μόνον. Εἰ γὰρ ἅπαντες μίαν γαστέρα πληροῦμεν, καὶ τὸν αὐτὸν χρόνον ζῶμεν, καὶ ἕν σῶμα ἀπὸ τῆς περιουσίας ἔσται, οὔτε τῷ πένητι ἀπὸ τῆς πτωχείας ἔλαττον. Τί τοίνυν τρέμεις πενίαν; τί δὲ διώκεις πλοῦτον; Δέδοιχα, φησὶ, μὴ ἀναγχκασθῶ ἐπὶ τὰς ἑτέρων θύρας ἐλθεῖν, καὶ δεηθῆναι τοῦ πλησίον. Πολλῶν δὲ καὶ εὐχομένων τοῦτο ἀχούω συνεχῶς, καὶ λεγόντων, Μή με ἀφῇς ἐν χρείᾳ ἀνθρώπων καταστῇ. ναί ποτε. Καὶ σφόδρα γελῶ ταῦτα ἀχούων᾽ καὶ γὰρ παιδιχὸς ὁ φόδος. Καθ᾿ ἑχάστην γὰρ ἡμέραν, καὶ ἐν ἅπασιν, ὡς εἰπεῖν, ἐν χρείᾳ ἀλλήλων χαθεστήχαμεν. Ὥστε ἀπερισχέπτου ψυχῆς καὶ πεφυσιωμένης ταυτὶ τὰ ῥήματα, καὶ οὗ διαγινωσχούσης σαφῶς τὴν τῶν πραγμάτων φύσιν. Οὐχ ὁρᾷς, ὅτι πάντες ἀλλήλων χρήζομεν; ὁ στρατιώτης τοῦ χειροιέχνον, ὁ χειροτέχνης τοῦ ἐμπόρου, ὁ ἔμπορος τοῦ γεωργοῦ, ὁ δοῦλο; τοῦ ἐλευθέρου, ὁ δεσπότης τοῦ δούλου, ὁ πένης τοῦ πλουσίου, ὁ πλούσιος τοῦ πένητος, ὁ μηδὲν ἔργαζόμενος τοῦ διδόντος ἐλεημοσύνην, ὁ παρέχων τοῦ λαμδάνοντος’ καὶ γὰρ ὁ λαμδάνων ἐλεημοσύνην, μετίστην χρείαν πληροῖ, καὶ κάντων μείζονα. El γὰρ μὴ πένητες ἦσαν, τὸ πλέον ἂν ἀνετράπη «ἧἢς ἡμετέρας σωτηρίας, οὐκ ἐχόντων ποῦ καταδαλεῖν τὰ χρέματα. Ὥστε καὶ ὁ δοχῶν ἁπάντων ἀχρηστότερος εἶ-ναι πένης, οὗτος ἀπάντων ἐστὶ χρησιμώτερος. Εἰ δὲ τὸ ἑτέρου δεῖσθαι, αἰσχρὸν, ἀποθανεῖν λείπεται" οὐ Ὑὰρ ἕνι ζῆσαι τοῦτο δεδοιχότα. ᾿Αλλ’ οὐ δύναμαι, φησὶν, ἐνεγχεῖν ὀφρῦν ἀνεσπασμένην. Τί ἄλλον διαδάλλων ἐπ᾽ ἀλαζονείᾳ, σαυτὸν χαταισχύνεις τῇ χατηγορίᾳ ταύτῃ; καὶ γὰρ ἀλαζονιχὸν τὸ μὴ φέρειν οὐδὲν οὔτε τῷ πλουτοῦντι πλέον ἀπερηφάνου ψυχῆς φύσημα «. Τί δὲ τὰ μιδενὸς ὄντα λόγου ἄξια ταῦτα δέδοιχας, ταῦτα τρέμεις, καὶ διὰ ταῦτα τὴν πενίαν φρίττεις; Κἂν γὰρ πλούσιος ἧς. ἐν πλειόνων καταστήσῃ χρείᾳ, καὶ πλειόνων καὶ εὐτελεστέρων. “Ὅσῳ γὰρ ἂν πλουτῇς, τοσοῦτον τῇ ἀρᾷ ### English translation (Claude) And yet Christ praised the opposite in the case of the widow, because she emptied out her whole living and gave out of her want [Mark 12:44]. But since Paul was speaking to Corinthians, among whom he chose to go hungry ("For it would be better for me to die than that anyone should make my boasting void" [1 Cor 9:15]), he therefore uses a measured exhortation, praising those who gave beyond their ability, but not compelling these people to do so; not because he did not wish it, but because they were weaker. Otherwise, why does he praise those others, because "in a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality," and because they gave beyond their ability? Is it not plain that he was leading these people too toward the same? So even if he seems to allow the lesser, he does this so that through it he may lead them up to the greater. Consider, at any rate, how by what follows too he establishes it without their noticing. For having said this, he added, "your abundance for their want" [2 Cor 8:14]. For he wishes to make the command light not only by what has been said, but by this as well. And not only from this, but also from the repayment he again makes it easier, and speaks of something greater than they deserve, saying, "so that there may be equality at the present time, and their abundance may be for your want." What does he mean? You abound in money; they abound in their way of life and in boldness toward God. Give them, then, of the money in which you abound and which they lack, so that you may receive of the boldness in which they are rich and you are lacking. See how without their noticing he has established giving beyond their ability and out of their want. For if you wish, he says, to receive from their abundance, give from your abundance; but if you wish to draw down the whole, you will give out of your want and beyond your ability. He does not say this, but leaves it to the reasoning of his hearers; he himself for the time being carries out his purpose and his measured exhortation, adding, as is plain to see: "so that there may be equality at the present time." How equality? When you and they exchange your abundances and fill up each other's wants. And what equality is this, to give spiritual things in return for fleshly ones? For here the superiority is great. How then does he call it equality? He means it either with respect to abounding and lacking, or that this takes place only in the present life. For this is why, having said "equality," he added, "at the present time." He said this both to humble the pride of the rich and to show that after our departure from here the spiritual will be in greater superiority. For here we all enjoy great equality of honor; but then there will be a great distinction and the utmost superiority, when the righteous shine brighter than the sun [Matt 13:43]. Then, since he had shown that they not only give but also receive greater things in return, he wishes to establish their readiness from another side too, showing that even if they did not share with others, they would have nothing more for gathering everything indoors. And he brings forward an ancient story, saying, "As it is written, He who gathered much had nothing over, and he who gathered little had no lack" [2 Cor 8:15; Exod 16:18]. This happened with the manna. For both those who gathered more and those who gathered less were found to have the same measure, since God in this way punished greed. He said this at once to frighten them by what happened then, and to persuade them never to grasp after more, nor to be grieved at having less. And one may see this happening even now, in the affairs of life, not only with the manna. For if we all fill one belly and live the same span of time, and clothe one body, neither will the rich man have more from his abundance, nor the poor man less from his poverty. Why then do you tremble at poverty? Why do you pursue wealth? "I am afraid," someone says, "that I may be forced to go to other people's doors and beg from my neighbor." And I continually hear many even praying for this and saying, "Do not let me ever come to need of men." And I laugh heartily when I hear this; for the fear is childish. For every day and in everything, so to speak, we stand in need of one another. So these words belong to a thoughtless and puffed-up soul that does not clearly discern the nature of things. Do you not see that we all need one another? The soldier needs the craftsman, the craftsman the merchant, the merchant the farmer, the slave the free man, the master the slave, the poor the rich, the rich the poor, the one who does no work the one who gives alms, the giver the receiver. For the one who receives alms fulfills the greatest need, greater than all. For if there were no poor, the greater part of our salvation would be overturned, since we would have nowhere to lay out our money. So even the poor man, who seems the most useless of all, is the most useful of all. And if to need another is shameful, it remains to die; for one who fears this cannot live. "But I cannot bear," he says, "a raised eyebrow." Why, while accusing another of arrogance, do you disgrace yourself by this charge? For it is itself arrogant to be unable to bear the puffing-up of a proud soul. And why do you fear these things that are worth nothing, tremble at them, and shudder at poverty because of them? For even if you are rich, you will stand in need of more people, and of more and meaner people. For the richer you are, the more you subject yourself to this curse. ### Scripture references - Mark 12:44: allusion, high confidence - Luke 21:4: allusion, medium confidence - 1 Cor 9:15: quotation, high confidence - 2 Cor 8:2: quotation, high confidence - 2 Cor 8:14: quotation, high confidence - Matt 13:43: allusion, medium confidence - 2 Cor 8:15: quotation, high confidence - Exod 16:18: quotation, high confidence ### Translation notes - Several short passages are garbled in the scan and are translated by sense; the last sentence is incomplete in the scan and is completed by sense ('you subject yourself to this curse'). Chrysostom contrasts Paul's measured request with the widow's gift (Mark 12:41–44; Luke 21:1–4). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 17.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/17-2). ## Homily 17.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/17-1/#p-17-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom argues that wealth multiplies dependence while poverty frees from it, that God made people need one another to bind them in friendship, and that the rich who hoard or profiteer while Christ goes hungry have no defense; he closes with the golden rule. ### Greek text Οὕτως ἀγνοεῖς ὅπερ εὔχῃ, χρήματα μὲν αἰτῶν ὑπὲρ τοῦ μηδενὸς δεῖσθαι’ ὥσπερ ἂν εἴ τις εἰς πέλαγος ἐλθὼν, ἔνθα καὶ ναυτῶν καὶ πλοίου καὶ μνυρίας χρεία κατασχευῆς, εὔχοιτο μηδενὸς ὅλως ἐν χρείᾳ γενέσθαι. Εἰ γὰρ βούλει μηδενὸς σφόδρα δεῖσθαι, εὔχου πενίαν" πένης μὲν. γὰρ ὧν, χἄν τινος δεηθῇς, ὐπὲρ ἄρτου δεήσῃ μόνον ἣ ἱματίου" πλουτῶν δὲ, καὶ ὐπὲρ ἀγρῶν, καὶ ὑπὲρ οἰχιῶν, καὶ ὑπὲρ τελεσμάτων, καὶ ὑπὲρ μισθωμάτων, καὶ ὑπὲρ ἀξιώματος, καὶ ὑπὲρ ἀσφαλείας, καὶ ὑπὲρ δόξης, καὶ ὑπὲρ ἀρχόντων χρείαν ἕξεις" οὐ τούτων δὲ μόνον, ἀλλὰ καὶ τῶν ὕποτεταγμένων ἐχείνοις, καὶ τῶν ἐν πόλει, καὶ τῶν ἐν ἀγροῖς, καὶ ἐμπόρων καὶ καπήλων. Ὁρᾶτε ὅτι ἀνοίας ἐσχάτης ταυτὶ τὰ ῥήματα; “Ὅλως γὰρ εἰ φρικτὸν εἷναί σοι δοκεῖ τὸ χρήζειν τινός χαθόλου μὲν οὐ δυνατὸν ἀπαλλαγῆναι τούτον᾽ εἰ δὲ θέλεις τὸν ὄχλον φυγεῖν, ἔξεστι γὰρ, ἐπὶ τὸν ἀκύμαντον τῆς πενίας χαταφυγὼν λιμένα. τὸν πολὺν τῶν πραγμάτων ὄχλον περίχοζον, καὶ μηδὲν αἰσχρὸν τοῦτο νόμιζε τὸ δεῖσθαι ἑτέρου" τῆς γὰρ ἀφάτου σοφίας τοῦ Θεοῦ τοῦτο γέγόνεν ἔργον. Εἰ γὰῤ ἀλλήλων χρήζομεν, καὶ οὐδὲ ἢ «ἧς χρείας ἀνάγχη συνάγει εἰς φιλίαν ἡμᾶς" εἰ αὐτἀρχεις ἣμεν, οὖκ ἦμεν ἂν θηρία ἀτίθασσα; Βίᾳ οὖν καὶ ἀνάγχῃ ἡμᾶς ὑπέταξεν ἀλλήλοις ὁ Θεὸς, καὶ καθ᾽ ἐχάστην σνυγχρονόμεθα ἀλλήλοις ἡμέραν. Καὶ εἰ «ρῦτον περιεῖλε τὸν χαλινὸν, τίς ἂν ταχέως ἡράσθη «ἧς τοῦ πλησίον φιλίας; Μηδὲ τοῦτο οὖν νομίζωμεν εἶναι αἰσχρὸν, μηδὲ ἀπευχώμεθα καὶ λέγωμεν, Μὴ δῷς ἡμᾶς ἐν χρείᾳ τινὸς χαταστῆναι" ἀλλ᾽ εὐχώμεθα λέγοντες" Μὴ ἀφῇς, ἐν χρείᾳ καταστάντων ἡμῶν, ἀνανεῦσαι τοὺς δυναμένους ἡμᾶς ὠφελεῖν. Οὐ τὸ ἐν χρείᾳ ἑτέρων καταστῆναι, ἀλλὰ τὸ ἁρπάζειν τὰ ἐνέρων, φορτιχόν. Νῦν δὲ ὑπὲρ μὲν ἐχείνων οὐδέποτε εὐξάμεθα, οὐδὲ εἴπομεν" Μὴ δῷς μοι ἐπιθυμῆσαι τῶν ἀλλοτρίων τὸ δὲ ἐν χρείᾳ καταστῆναι, τοῦτο δοχεῖ ἀπευχταῖον εἶναι. Καίτοι Παῦλος ἐν χρείᾳ κατέστη «ολλάκις, καὶ οὐχ ἠσχύνετο, ἀλλὰ καὶ ἐκαλλωπίζετο καὶ ἐνεχωμίαζε τοὺς διαχονησαμένους, λέγων᾽ Ὅτι καὶ ἅπαξ καὶ δὶς ἐν ταῖς χρείαις μου ἐπέμψατε" ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν. Οὺ τοίνυν ἐλευθερίας ἐστὶ τὸ ταῦτα αἰσχύνεσθαι, ἀλλὰ μαλακίας καὶ βαναύσου Ψυχῆς καὶ ἀνοήτου. Καὶ γὰρ τῷ Θεῷ δρχεῖ χρείαν ἡμᾶς ἀλλήλων ἔχειν, Μὴ τοίνυν φιλοσόφεε πέρα τοῦ μέτρου. ᾿Αλλ᾽ οὐ δύναμαι, φηοἷν, ἐνεγχεῖν. ἄνθρωπον παραχαλούμενον πολλάχις, καὶ οὐχ εἴχοντα. Καὶ πῶς σε οἴσει ὁ Θεὸς παρακαλούμενὸν ὑπ᾽ αὐτοῦ, καὶ οὐ πειθόμενον, καὶ παραχαλούμενον ὑπὲρ τῶν σοι συμφερόντων; ᾿Υπὲρ γὰρ Χριστοῦ πρεσδεύομεν, φησὶν, ὡς τοῦ Θεοῦ παραΐξα- «ἱοῦντος δι' ἡμῶν" καταλλάγητε τῷ Θεῷ. Καὶ μέντοι δοῦλος αὑτοῦ, φησὶν, εἰμί, Καὶ τί τοῦτο; “ὑταν γὰρ σὺ μὲν μεθύῃς ὁ δοῦλος, ἐχεῖνος δὲ πεινᾷ ὁ δεσπότης, καὶ μηδὲ τῆς ἀναγκαίας ἀπολαύῇ τροφῆς. τί σου τὸ τῆς δουλείας ὄνομα προστήσεται; Τοῦτο μὲν οὖν αὑτό σε καὶ βαρήσει μειζόνω;, ὅταν μὲν σὺ ἐν τριωφόροις μένῃς, ἐχεῖνος δὲ μηδὲ χρηστῆς μετέχῃ στέγης" ὅταν σὺ μὲν ἐν ἀπαλαῖς μναῖς, ἐχεῖνος δὲ μηδὲ προσχεφάλαιον ἔχῃ. ᾿Αλλ ἔδωχα, φησίν. ᾿Αλλ' οὗ χρὴ διαλιμπάνειν ταῦτα «ποιοῦντα. Τότε γὰρ μόνον ἀπολογήσῃ, ὅταν μὴ ἔχῃς, ὅταν μηδὲν χεχτημένος ἧς" ἕως δ᾽ ἂν ἔχῃς, χᾶν μυρίοις ἧς δεδωχὼς, ὥσι δὲ ἕτεροι πεινῶντες, οὐδεμία σοι ἀπολογία. ὑταν δὲ καὶ ἀποχλείῃς σῖτον, καὶ τὴν τιμὴν ἐπιτείνῃς, καὶ ἑτέρας χαπηλείας ξένας ὁδοὺς ἐπινοῇς, ποίαν ἕξεις σωτηρίας ἐλπίδα λοιπόν; Δωρεὰν ἐχελεύσθης διδόναι τῷ πεινῶντι, σὺ δὲ οὐδὲ μετὰ συμμέτρου δίδως τιμῆς" αὐτὸς διὰ σὲ τὴν τοσαύτην δόξαν ἐχένωσε, σὺ δὲ αὐτὸν οὐδὲ ἄρτου ἀξιοῖς" ἀλλ᾽ ὃ μὲν χύων ἐμπέπλησται, ὁ δὲ Χριστὸς λιμῷ τήχεαται" καὶ ὁ μὲν οἰκέτης διαῤῥήγννται ὑπὸ πλησμονῆς, ὁ δὲ σὸς κἀκείνου Δεσπότης ἀναγχαΐίας ἀπορεῖ τροφῆς. Καὶ ποῦ ταῦτα φίλων τὰ πράγματα; Καταλλάγητε τῷ Θεῷ" ταῦτα γὰρ ἐχθρῶν ἐστι καὶ ἐχπεπολεμωμέγων. Αἰσχυνθῶμεν τοίνυν ὅσα εὐεργετήθημεν, ὅσα εὐεργετεῖσθαι μέλλομεν᾽ χἂν προσέλϑῃ πένης δεόμενος, μετὰ πολλῇς αὐτὸν δεχώμεθα τῆς εὐνοίας, παραχαλοῦντες, ἀνιστῶντες τῷ λόγῳ, ἵνα καὶ αὐτοὶ τῶν αὑτῶν τύχωμεν καὶ παρὰ τοῦ Θεοῦ, καὶ παρὰ τῶν ἀνθρώπων. Ὅσα γὰρ ἐὰν θέζητε ἵνα ποιήσωσιν ὑμῖν, καὶ ὑμεῖς ποιδῖτε αὐτοῖς. Οὐδὲν φορτιχὸν, οὐδὲν ἐπαχθὲς οὗτος ὁ νόμος ἔχει. A θέλεις πάσχειν, ταῦτα ποίει, φησίν" ἴση ἧ ἀντίδοσις. Καὶ οὐχ εἴπεν' “Ἃ μὴ θέλετε πάσχειν, μηδὲ ποιεῖτε" ἀλλὰ τὸ πλέον. Ἔχεϊνο μὲν γὰρ ἀποχὴ χακχῶν, τοῦτο δὲ ἐργασία καλῶν, χά χείνῳ τοῦτο συμπεριείληπται. Καὶ οὐχ εἶπε" Ταῦτα: καὶ ὑμεῖς θέλετε, ἀλλὰ, Ποιεῖτε αὐτοῖς. Καὶ τί τὸ χέρδος; Οὗτός ἐστιν ὃ νόμος καὶ οἱ προρῆται. Ἐλεεῖσθαι βούλει; οὐκοῦν ἐλέει. Συγγνώμης θέλεις τυχεῖν; οὐχοῦν μεταδίδου. Βούλει“ μὴ ἀχούειν καχῶς; οὐχοῦν μηδὲ χαχῶς λέγε. Ἐπιθυμεῖς ἐπαινεῖσθαι, οὐχοῦν ἐγχωμίαζε. Θέλεις μὴ πλεονεχτεῖσθαι : οὐχοῦν μὴ ἄρπαξε. Εἶδες πῶς ἔδειξε φυσιχὸν ὃν τὸ καλὸν, καὶ οὐ δεομένους νόμων τῶν ἔξωθεν ἡμᾶς, οὐδὲ διδασχάλων; Ἐν οἷς γὰρ θέλομεν παθεῖν, ἣ μὴ παθεῖν παρὰ τῶν πλησίον, νομοθετοῦμεν ἡμῖν ἑαυτοῖς, Ὥστε ἂν ἐθέλῃς μὲν μὴ παθεῖν, ποιῇς δὲ, ἣ θέλῃς » μὲν παθεῖν, μὴ ποιῇς δὲ, αὐτοχατάχριτος γέγονας, καὶ οὐδεμιᾶς λοιπὸν ἀπολαύεις ἀπολογίας ὡς ἀγνοῶν καὶ οὐχ εἰδὼς τὰ πραχτέα. Διὸ, παραχαλῶ, τοῦτον ἐν ἑαυτοῖς δι᾽ ἑαυτοὺς ἀναστήσαντες τὸν νόμον, καὶ ταῦτα ἀναγινώσχοντες τὰ γράμματα τὰ σαφῆ καὶ σύντομα, τοιοῦτοι περὶ τοὺς πλησίον γινώμεθα, οἵους περὶ ἡμᾶς αὑτοὺς εἶναι βουλόμεθα, ἵνα καὶ τῆς παρούσης ἀπολαύσωμεν ἀδείας, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) So ignorant are you of what you pray for, asking for money so as to need nobody: as if someone who had gone out to sea, where there is need of sailors and a ship and countless tackle, were to pray to come into need of nothing at all. For if you wish to need very little, pray for poverty. For if you are poor, even if you need someone, you will need him only for bread or a garment; but if you are rich, you will have need on account of fields, and houses, and taxes, and rents, and rank, and security, and reputation, and of magistrates; and not only of these, but of those under them too, and of people in the city and in the country, and of merchants and shopkeepers. Do you see that these words belong to the utmost folly? For if it seems dreadful to you to need anyone, it is not at all possible to be rid of this; but if you wish to escape the crowd of business, you can: take refuge in the calm harbor of poverty and cut off the great crowd of affairs; and do not think this needing another anything shameful. For this is the work of the unspeakable wisdom of God. For if, when we need one another, not even the compulsion of need draws us together into friendship, if we were self-sufficient, would we not be untamed beasts? God, then, has made us subject to one another by force and necessity, and every day we come up against one another. And if he took away this bridle, who would readily love his neighbor's friendship? Let us not, then, think this shameful, nor pray against it, saying, "Do not let us come to need anyone"; but let us pray, saying, "When we come to need, do not let those who are able to help us turn away." It is not standing in need of others that is vulgar, but seizing what belongs to others. But as it is, we have never prayed about that, nor said, "Do not let me covet what belongs to others"; but to stand in need, this seems something to pray against. And yet Paul often stood in need and was not ashamed, but even prided himself on it and praised those who had ministered to him, saying, "For you sent once and again for my needs" [Phil 4:16]; and, "wages for your service" [2 Cor 11:8]. So to be ashamed of these things is not a mark of freedom, but of weakness and of a mean and senseless soul. For it pleases God that we should need one another. Do not, then, play the philosopher beyond measure. "But I cannot bear," he says, "a man who is often entreated and does not yield." And how will God bear you, when you are entreated by him and do not obey, and entreated for your own advantage? "For we are ambassadors for Christ," he says, "as though God were entreating through us: be reconciled to God" [2 Cor 5:20]. "And yet I am his servant," he says. And what of that? When you, the servant, are drunk, while he, the Master, is hungry and does not even enjoy necessary food, what will the name of servitude do to protect you? This very thing will weigh on you the more, when you live in a house of three stories and he does not even have a decent roof; when you lie on soft couches and he has not even a pillow. "But I have given," he says. But you ought not to cease doing these things. For you will have a defense only when you have nothing, when you possess nothing; but as long as you have, even if you have given to ten thousand, while others remain hungry, you have no defense. And when you also lock up grain, and raise the price, and devise other strange ways of trading, what hope of salvation will you have after that? You were commanded to give freely to the hungry, but you do not give even at a fair price. He emptied himself of such great glory for your sake, but you do not think him worthy even of bread; your dog is stuffed while Christ wastes away with hunger; your house-slave bursts with surfeit while your Master and his lacks necessary food. And where are these the doings of friends? "Be reconciled to God"; for these are the doings of enemies, of men at war. Let us be ashamed, then, at how many benefits we have received and how many we are to receive; and if a poor man comes begging, let us receive him with great goodwill, comforting him, raising him up with our words, so that we too may meet with the same both from God and from men. "For whatever you wish that men would do to you, do so to them" [Matt 7:12]. This law has nothing vulgar, nothing burdensome. What you wish to receive, he says, do; the repayment is equal. And he did not say, "What you do not wish to suffer, do not do," but the greater thing. For that is abstaining from evil, but this is doing good, and that is included in this. And he did not say, "These things you too should wish," but, "do so to them." And what is the gain? "This is the law and the prophets." Do you wish to receive mercy? Then show mercy. Do you wish to obtain pardon? Then grant it. Do you wish not to be spoken ill of? Then do not speak ill. Do you desire to be praised? Then praise. Do you wish not to be defrauded? Then do not seize. Do you see how he showed that the good is natural, and that we need no laws from outside, nor teachers? For in what we wish to receive, or not to receive, from our neighbors, we legislate for ourselves. So that if you wish not to suffer a thing, yet do it, or wish to receive a thing, yet do not do it, you have become self-condemned, and from then on you enjoy no defense, as though you were ignorant and did not know what must be done. Therefore, I beg you, having set up this law within ourselves by ourselves, and reading these clear and concise letters, let us be toward our neighbors such as we wish them to be toward us, so that we may enjoy security in the present and obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - Phil 4:16: quotation, high confidence - 2 Cor 11:8: quotation, high confidence - 2 Cor 5:20: quotation, high confidence - Phil 2:7: allusion, medium confidence - Matt 25:35: allusion, medium confidence - Matt 7:12: quotation, high confidence ### Translation notes - Lines toward the end are garbled in the scan; a stray Latin word there was removed as leaked apparatus. 'Wages for your service' is 2 Cor 11:8. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 17.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/17-3). ## Homily 18.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/18-1/#p-18-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's commendation of Titus and the two brothers sent with him for the collection, and his care to avoid any suspicion over money (2 Cor 8:16–24); from 'in the face of the churches' he shows how much the people share with the priest in ordination, prayer and the Eucharist, and urges that good counsel be accepted from anyone, as Moses accepted Jethro's. ### Greek text ἃ τῷ Θεῷ τῷ δόντι τὴν αὑτὴν σπουδὴ Πάλιν ἐπαινεῖ τὸν Τίτον. Ἐπειδὴ γὰρ περὶ ἐλεημοσύνης διελέχθη, διαλέγεται λοιπὸν καὶ περὶ τῶν μελλόντων ὑποδέχεσθαι παρ᾽ αὐτῶν τὰ χρήματα, καὶ ἀποχομίζειν αὐτά. Τοῦτο γὰρ συνεδάλλετο πρὸς τὴν συλλογὴν ταύτην, καὶ πρὸς τὸ μείζω ποιῆσαι τὴν προθυμίαν τῶν εἰδφερόντων. Ὁ γὰρ θαῤῥῶν ὑπὲρ μένους, μετὰ πλείονος τῆς δαψιλείας ἐπιδίδωσιν. Ὅπερ ἵνα καὶ τότε γένηται, ἄχουσον πῶς συνίστησι τοὺς ἐπὶ τοῦτο ἀφικομένους, ὧν ἦν πρῶτος Τίτος. Διὸ καί φησι, Χάρις δὲ τῷ Θεῷ τῷ δόντι τὴν αὐτὴν σπουδὴν ἐν τῇ καρδίᾳ Τίτου. Τί ἐστι, Τὴν» αὐτήν; Ἥνπερ καὶ ὑπὲρ Θεσσαλονιχέων εἶχεν, ἢ τὴν αὐτὴν ἐμοί. Καὶ σχόπει σύνεσιν᾽ τοῦ Θεοῦ δειχνὺς ἔργον τοῦτο ὃν, καὶ εὐχαριστεῖ τῷ δεδιυυχότι, ὥστε καὶ ταύτῇ προτρέψαι. Εἰ γὰρ ὁ Θεὸς αὐτὸν διήγειρε, καὶ ἀπ-᾿ ἐπτεῖλε πρὸς ὑμᾶς, αὐτὸς αἰτεῖ δι᾿ ἐχείνου. Μὴ τοίνυν νομίσητε ἀνθρώπινον εἶναι τὸ γεγενημένον. Καὶ πόθεν δῆλον ὅτι ὁ θεὸς αὑτὸν προέτρεψεν; Ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων, αὐθαίρετος ἐξῆλθεν. Ὅρα πῶς καὶ αὐτὸν δείχνυσι τὰ αὑτοῦ πληροῦντα, ἑτέρων μὴ δεηθέντα. Καὶ εἰπὼν τοῦ θεοῦ τὴν χάριν, οὐχ ἀφίησι τοῦ Θεοῦ τὸ πᾶν εἶναι, πάλιν ἵνα καὶ ταύτῃ εἰς πλείονα ἐπισπάσηται αὐτοὺς ἀγάπην, εἰπὼν ὅτι καὶ οἴχοθεν τος ἐξῆλθεν, ἥρπασε τὸ πρᾶγμα, ἐπεπήδησε τῷ θησαυρῷ, οἰχείαν ἐνόμισεν ὠφέλειαν τὴν ὑμετέραν διαχονίαν καὶ τῷ σφόδρα ὑμᾶς φιλεῖν, οὐδὲ ἐδεήθη τῆς παρ᾽ ἐμοῦ παραχλήσεως, ἀλλὰ παρεχλήθη μὲν καὶ ὑπ᾽ ἐμοῦ, οὐ μέντοι ἐντεῦθεν διηγέρθη, ἀλλ᾽ οἴχοεθεν καὶ ἀπὸ τῆς τοῦ Θεοῦ χάριτος. Συγεπέμψαμεν δὲ μετ᾽ αὑτοῦ τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ Καὶ τίς οὗτός ἐστιν ὁ ἀδελφός; Τινὲς μὲν τὸν κἄν" καί φασι, διὰ τὴν ἱστορίαν ἧνπερ ἔγραψε" τινὲς δὲ τὸν Βαρνάδαν᾽ καὶ γὰρ τὸ ἄγραφον κήρυγμα εὐαγτγέλιον καλεὶ. Καὶ τίνος ἕνεχεν οὐ τίθησιν αὐτῶν τὰ ὀνόματα, ἀλλὰ τὸν μὲν Τίτον καὶ ὀνομωστὶ γνωρίζει, καὶ ἀπὸ τῆς εἰς τὸ Εὐαγγέλιον συνερτςς χαλεῖ (εἴ γε τοσοῦτον ἦν χρήσιμος, ὡς διὰ τὴν “πουσίαν αὑτοῦ μηδὲ δυνηθῆναι μέγα ἐς καὶ γενναῖον ποιῖσαι τὸν Παῦλον’ Τῷ γὰρ μὴ εὑρεῖν Τίτον τὸν ἀδε.ϊ;»όν μου, οὐκ ἔσχηκα ἄνεσιν τῷ. χγεύματί μου)" καὶ ἀπὸ τῆς ἀγάπης τῆς εἰς αὐτοὺς (Τὰ γὰρ σπλάγχνα αὑτοῦ περισσοτέρως ἐστὶ, φησὶ, πρὸς ὑμας), καὶ ἀπὸ τῆς περὶ τὸ πρᾶγμα σπουδῆς (Αὐύαἰρετος γὰρ, φησὶν, ἐξἢ." τούτους δὲ οὔτε ὁμοίως συνίστησιν, οὔτε ὀνομαστὶ τίθησι; τί οὖν ἔστιν εἰπεῖν; Ἴσω; ἀγνοοῦντες “ἦσαν αὐτούς" διόπερ οὐκ ἐμφιλοχωρεῖ τοῖς ἐγχωμίοις, ἐπειδὴ μηδέπω πεῖραν αὐτῶν εἰλήφεισαν, ἀλλὰ ᾿τοτοῦτον λέγει, ὅσον εἰς σύστασιν αὐτοῖς hoxet μόνον καὶ τὸ φυγεῖν τὴν πονηρὰν ὑποψίαν. Πλὴν ἀλλ᾽ ἴδωμεν πόθεν καὶ αὐτὸν. τοῦτον ἐγχωμιάζει. Πόθεν οὖν ἐγχωμιάξει; Πρῶτον ἀπὸ τοῦ χηρύγματος ἐπαινῶν, οὐχ ὅτι ἐχήρυττε μόνον, ἀλλ᾽ ὅτι καὶ ὡς ἐχρῆν, καὶ μετὰ τῆς προσηχούσὴς σπουδῆς. Οὐ γάρ εἶπεν, ὅτι κηρύττει καὶ εὐαγγελίζεται, ἀλλ᾽ ὅτι, Οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ. Καὶ ἵνα μὴ δόξῃ χολαχεύειν αὐτὸν, οὐχ ἕνα καὶ δύο καὶ τρεῖς ἀνθρώπους, ἀλλ᾽ ὁλοχλήρους Ἐχχλησίας ἄγει μαρτυρούσας αὐτῷ, λέγων Διὰ πασῶν τῶν Ἐκκχιλησιῶν. Εἶτα καὶ ἀπὸ τῆς κρίσεως τῶν χειροτονησάντων αἰδέσιμον αὐτὸν ποιεῖ" οὗ μικρὸν δὲ καὶ τοῦτο. Διά τοι τοῦτο εἰπὼν, Οὗ ὁ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν, ἐπήγαγεν Οὐ μόνον δέ. Τί ἐστιν, Οὐ μόνον δέ; Οὐ μὸνον ἀπὸ τούτου, φησὶν, ἐστὶν αἰδέσιμος, ὅτι χηρύττων εὐδοκιμεῖ, καὶ ἐπαινεῖται παρὰ πάντων, ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν Ἐγχχλησιῶν σὺν ἡμῖν. Ὅθεν μοι δοχεῖ τὸν Βαρνάδαν αἰνίττεσθα:. Καὶ πολὺ τὸ ἀξίωμα αὐτοῦ σημαίνει: δείχνυσι γὰρ καὶ ἐπὶ τίνι χεχειροτόνητο. Συγέχδημος γὰρ ἡμῶν, φησὶ, σὶν τῇ χάριτι ταύτῃ τῇ διαχογουμένῃ ὑφ᾽ ἡμῶν. Εἶδες ὅσα αὐτοῦ τὰ ἐγχώμια; Εὐαγγελιζόμενος ἔλαμψε, καὶ τὰς Ἐχχλησίας ἔσχεν ἐπὶ τούτῳ μαρτυρούσας πάσας" ἐχειροτονήθη ὑφ᾽ ἡμῶν, καὶ ἐφ᾽ οἷς Παῦλος, καὶ πανταχοῦ χοινωνὸς αὐτῷ γέγονε, καὶ χατὰ τοὺς πειρασμοὺς καὶ χατὰ τοὺς χινδύνους τὸ γὰρ᾽ ὄνομα τῆς ἐχδημίας τοῦτο αἰνίττεται, Τί δέ ἐστι, Σὺν τῇ χάριτι ταύτῃ τῇ διαχονουμένῃ ὑφ᾽ ἡμῶν; Ὥστε τὸν λόγον χαταγγέλλειν, φησὶ, καὶ τὸ Εὐαγγέλιον χηρύττειν᾽ ἢ ὥστε καὶ πρὸς τὰ χρήματα ὑπηῤετήσα-. σθαι μᾶλλον δὲ, πρὸς ἀμφότερά μοι δοχεῖ- λέγειν. Εἶτα ἐπάγει" Πρὸς τὴν αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ὑμῶν. Ὃ δὲ λέγει, τοῦτό ἐστιν" Ἠξιώσαμεν, φησὶ, χειροτονηθῆναι αὐτὸν μεθ᾽ ἡμῶν, καὶ εἰς τὸ ἔργον τοῦτο προχειρισθῆναι, ὥστε οἰχονό. μον γενέσθα: τῶν ἱερῶν χρημάτων καὶ διάχονον (οὐ δὲ γὰρ τοῦτο μιχρὸν ἦν' ᾿Επισκέψασθε γὰρ, φη-, σὶν, ἄνδρας ἐξ ὑμῶν μαρευρουμένους ἑπτά)" καὶ ἐχειροτονήθη ὑπὸ τῶν Ἐχχλησιῶν, καὶ ψῆφος τοῦ δήμου παντὸς ἐγένετο. Τί ἐστιν, Εἰς τὴν αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ὑμῶν; να καὶ Θεὸς δοξάζηται, καὶ ὑμεῖς προθυμότεροι γίνησθε, τῶν ὑποδεχομένων τὰ χρήματα ταῦτα δοχίμων ὄντων, καὶ οὐδενὸς ψευδῆ τινα ὑποψίαν χατ᾽ αὐτῶν τεχεῖν δυναμένου. Διὰ τοῦτο τοιούτους ἐπεζητήσαμεν, καὶ οὐχὶ ἑνὶ μόνῳ τὸ πᾶν ἐπετρέψαμεν, ἵνα καὶ ταύτην φύγῃ τὴν ὑποψίαν, ἀλλὰ καὶ Τίτον ἐπέμψαμεν, καὶ μετὰ τούτου ἕτερον. Εἶτα ἑρμηνεύων αὐτὸ τοῦτο τὸ, Πρὸς τὴν δόξαν τοῦ Κυρίου καὶ προθυμίαν ὑμῶν, ἐπὴγα-.. χε" Στολλόμενοι τοῦτο, μή τις ἡμᾶς μωμήσηται ἐν τῇ ἀδρότητι ταύτῃ τῇ διαχογουμένῃ ὑφ᾽ ἡμῶν. Τί ποτέ ἐστι τὸ λεγόμενον : "Ἄξιον τῆς ἀρετῆς Παύλον, καὶ τὴν πολλὴν αὐτοῦ χηδεμονίαν ἐμφαῖνον καὶ τὴν συγχατάδασιν. Ἵνα γὰρ μή τις ἡμᾶς ὑποπτεύσῃ, φησὶ, μηδὲ τὸν τυχόντα μῶμον χαθ᾽ ἡμῶν σχῇ, ὡς νοσφιζομένων ἐχ τῶν ἐγχειριζομένων ἡ μῖν χρημάτων, διὰ τοῦτο τοιούτους ἐπέμψαμεν, καὶ οὐχ ἕνα μόνον, ἀλλὰ καὶ δύο καὶ τρεῖς. Εἶδες πῶς ἀπαλλάτπει πάσης ὑποψίας αὐτούς; οὐχ ἀπὸ τοῦ εὐαγγελίου, οὐδὲ ἀπὸ τοῦ χειροτονηθῆναι μόνον, ἀλλὰ καὶ ἀπὸ τοῦ δοχίμους, καὶ δι᾽ αὐτὸ τοῦτο χειροτονηθῆναι, ἵνα μὴ ὑποπτεύωνται. Καὶ οὐκ εἶπε, Μὴ ὑμεῖς μωμήσησθε, ἀλλὰ, Μή τις ἄλλος. Καίτοι γε δι’ αὐτοὺς τοῦτο ἐποίησε, καὶ ἡνίξατο εἰπὼν, Εἰς τὴν» αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ὑμῶν" ἀλλ᾽ ὅμως οὐ βούλεται αὐτοὺς πλῆξαι, ἀλλ' ἑτέρως φησὶ, Σεδβλλόμενοι τοῦτο ποιῆσαι" καὶ οὐδὲ τούτῳ ἀρκεῖται, ἀλλὰ καὶ τῇ ἐπαγωγῇ θεραπεύει πάλιν λέγων, Ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν" καὶ μετ᾽ ἐγχωμίου τὸ βαρὺ τιθείς. Ἵνα “γὰρ μὴ ἀλγήσωσι, μνδὲ εἴπωσιν, Ἤμᾶς οὖν ὑφορᾶσθαι ἔχεις, καὶ οὕτως ἐσμὲν ἄθλιοι, ὡς ὑποπτεῦσθαϊί ποτε ἐπὶ τούτοις; ἐπιδιορθούμενος αὐτούς φησι, “ολλὰ τὰ χρήματα τὰ ὑς" ὑμῶν ἐστι πεμπόμενα, καὶ αὕτη ἡ ἀδρότης, τουτέστι, τὸ πλῆθος τῶν χρημάτων, ἱκαγὸν τοῖς πονηροῖς παρασχεῖν ὑποψίαν, εἰ μὴ ἐποὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων. Ti ἴσον Παύλου γένοιτ᾽ ἄν; Οὐδὲ γὰρ εἶπεν, ᾿Απολλύσθω καὶ οἱμωζέτω ὁ βουλόμενος τοιοῦτόν τι ὕποφτεύειν " ἕως ἂν μὴ χαταγινώσχῃ μοὺ τὸ συνειδὸς, οὐδείς μοι λόγος τῶν ὑποπτενόντων “ ἀλλ᾽ ὅσῳ ἀσθενέστεροι ἦσαν, τοσούτῳ συγχατέδαινε μᾶλλον. Τῷ γὰρ κάμνοντι οὐχ ἀγαναχτεῖν, ἀλλὰ βοηθεῖν χρή. Καίτοι γε τίνος ἁμαρτήματός ἐσμεν πόῤῥω, ὡς ἐχεῖνος τῆς τοιαύτης ὑποψίας; Οὐδὲ γὰρ, εἰ δαίμων «ἰς ἦν, ὑπώπτευσεν ἂν τὸν μαχάριον ἐχεῖνον εἰς τὴν διαχονίαν » ταύτην. ᾿Αλλ᾽ ὅμως καὶ τοσοῦτον ἀπἔχων τῆς ὑπανοίας τὴς πονηρᾶς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστε μηδὲ σχιάν τινα χαταλιπεῖν κοῖς xav ὁπωσοῦν ὑπονοῆ σαί τι πονηρὸν βουλομένοις καὶ οὐ μόνον χατηγορίας φεύγει, ἀλλὰ καὶ μώμους καὶ τὴν τυχοῦσαν κατάγνωσιν καὶ ψιλὴν ὑπόνοιαν. Συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδειϊφρὸν ἡμῶν. Ἰδοὺ πάλιν καὶ ἕτερον προστίθησι, καὶ τοῦτον μετ᾽ ἐγχωμίου καὶ τῆς αὐτοῦ ψήφου καὶ πολλῶν ἑτέρων μαρτύρων. Ὃν ἐδακιμάσαμεν, φησὶν, ἐν’ πολλοῖς πολλάκις σπουδαῖον ὄντα, γυνὶ δὲ ποιὺ σπουδαιότερον. Ἐγχωμιάσας αὑτὸν ἀπὸ τῶν οἰκείων κατορθωμάτων, καὶ ἀπὸ τῆς πρὸς ἐχείνους ἀγάπης ἑκαίρει " καὶ ὃ περὶ Τίτου ἔλεγεν, ὅτι Σπουδαιότο- -ρος ὑπάρχων αὐθαίρετος ἐξῆλθε, τοῦτο καὶ περὶ τούτου, εἰπὼν, Νῦν δὲ πολὺ σπουδαιότερον"" σπέρματα αὐτοῖς προαποτιθέμενος τῆς πρὸς Κορινθίους ἀγάπης. Καὶ λοιπὸν, ἐπειδὴ ἐπέδειξεν αὐτῶν τἣν ἀρετὴν, παραχαλεῖ καὶ αὐτοὺς ὑπὲρ αὐτῶν, λέγων" Εἴτε ὑπὲρ Τίτου, κοιγωνὸς ἐμὸς, καὶ εἰς ὑμᾶς συνἐργός. Τί ἐστιν, Fles ὑπὲρ Τίτου; Εἰ δεῖ τι εἰκεῖν, φησὶν, ὑπὲρ Τίτου, ταῦτα ἔχω λέγειν ὅτι χοινωνὸς ἐμὸς, καὶ εἰς ὑμᾶς συνεργός. Ἥ γὰρ τοῦτό φηαιν, ἥ, Εἴ τι ὑπὲρ Τίτου ποιήσετε «, ὅτι οὐχ εἰς τὸν τυχόντα ποιήσετε χοινωνὸς γὰρ ἐμός ἐστι. Καὶ δοκῶν ἐγχωμιάξειν τοῦτον, ἐκείνους ἐπαίρει, δεικνὺς οὕτω περὶ αὐτὸν διαχειμένους, ὡς ἀρκεῖν εἰς τιμῆς ὑπόθεσιν παρ᾽ αὐτοῖς τὸ χοινωνὸν αὐτοῦ τινα φαῖίνεσθαι. ᾿Αλλ᾽ ὅμως οὐχ ἡρχέσθη τούτῳ, ἀλλὰ καὶ ἕτερον ἐπήγαγε λέγων" Εἰς ὑμᾶς συνεργός. Οὐχ ἁπλῶς συνεργὸς, ἀλλ᾽ ἐν τοῖς πρὸς ὑμᾶς, ἐν τῇ προχοπῇ τῇ ὑμετέρᾳ ὁ, ἐν τῇ ἐπιδόσει, ἐν τῇ φιλίᾳ, ἐν τῇ σπουδῇ τῇ περὶ ὑμᾶς ὅπερ μάλιστα οἰχειῶσαι αὐτοῖς αὑτὸν ἠδύνατο. Εἴτε ἀδεῖροὶ ἡμῶν. Εἴτε ὑπὲρ τῶνἄλλων, φησὶν, ἀχοῦσαί τι βούλεσθε, καὶ οὗτοι μέγιστα ἔχουσι δικαιώματα συστάσεως τῆς πρὸς ὑμᾶς. Καὶ γὰρ καὶ αὐτοὶ, φησὶν, ᾿Αδε.1;»οὶ ἡμῶν ο, καὶ ἁπόστο- «2οι ᾿Εχκλησιῶν " τουτέστιν, ὑπὸ Ἐχχλησιῶν πεμφθέντες. Εἶτα τὸ μεῖζον ἁπάντων, Δόξα Χριστοῦ. Εἰς ἐκεῖνον γὰρ ἀναφέρεται ἅπερ ἂν εἰς τούτους γένηται. Εἴτε οὖν ὡς ἀδελφοὺς βούλεσθε δέξασθαι, εἴτε ὡς ἀποστόλους τῶν Ἐχχλησιῶν, εἴτε ὡς εἰς δόξαν Χριστοῦ ποιοῦντες, πολλὰς ἔχετε ἀφορμὰς τῆς περὶ αὐτοὺς εὐνοίας, Ὑπὲρ μὲν γὰρ Τίτου ἔχω λέγειν, ὅτι καὶ ἐμὸς χοινωνὸς καὶ ὑμῶν ἐραστὴς, ὑπὲρ δὲ τούτων, ὅτι ἀδελφοὶ, ὅτι ἀπόστολοι Ἔχχλη.σιῶν, ὅτι δόξα Χριστοῦ. Υ΄. Ὁρᾷς ὅτι κἀντεῦθεν δῆλον, ὅτε τῶν ἀγνώστων ἦσαν αὐτοῖς; ἮΝ γὰρ ἂν αὐτοὺς καὶ ἀπὸ τούτων ἐχόσμησεν, ἀφ᾽ ὧν καὶ Τίτον, λέγω δὴ τῆς περὶ αὐτοὺς ἀγάπης. AM ἐπειδὴ οὐδέπω γνώριμοι ἦσαν, Ὡς. ἀδελφοὺς δέξασθε, φησὶν, ὡς ἀποστόλους τῶν κλησιῶν, ὡς εἰς δόξαν Χριστοῦ ποιοῦντες" διὸ ἐπάγει" Τὴν οὖν ἔνδειξιν τῆς ἀγίπηξ ὑμῶν καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, εἰς αὐτοὺς ἐνδείξασθε, εἷς πρόσωπον τῶν Ἐχκιλησιῶν. Νῦν δείξατε, φησὶ, πῶς μὲν ἡμᾶς ἀγαπᾶτε, πῶς δὲ ἡμεῖς οὐχ ἁπλῶς οὐδὲ εἰχῇ χαυχώμεθα ἐν ὑμῖν" δείξετε δὲ τοῦτο, ἐὰν εἰς αὑτοὺς ἀγάπην ἐνδείξησθε. Εἶτα καὶ φριχωδέστερὸν ποιεῖ τὸν λόγον λέγων’ Εἰς πρόσωπον τῶν Ἐχκλησιῶν. Εἰς δόξαν, φησὶ, τῶν Ἐκχχλησιῶν, εἰς Ἐχχλησίας ἐτιμήσατε. Οὐ γὰρ εἰς αὐτοὺς διαδαίνεε μόνον ἡ τιμὴ, ἀλλὰ καὶ εἰς τοὺς ἐχπέμψαντας, οἵ ἐχειροτόνησαν αὐτοὺς, καὶ πρὸ ἐχείνων, εἰς τὴν τοῦ Θεοῦ δόξαν. Ὅταν γὰρ τοὺς ἐχείνῳ διαχονου- : —5* τὰν ι-. -ι μένους τιμήσωμεν, εἰς αὐτὸν διαδαίνει τὰ τῆς εὐφημίας. Εῤς τὸ χοινὸν τῶν Ἐχχλησιῶν. Οὐ μικρὸν δὲ καὶ τοῦτο᾽ καὶ γὰρ μεγάλη ἡ δύναμις τῆς συνόδου, ἤγουν τῶν Ἐχχλησιῶν. Σχόπει πῶς μεγάλη ἦν ἢ δύναμις τῆς συνόδου. Ἢ τῆς Ἐκχλησίας εὐχὴ τὸν Πέτρον ἀπὸ τῶν δεσμῶν ἔλυσε, τοῦ Παύλου τὸ στόμα ἠνέῳξεν " ἡ τούτων ψῆφος, οὐχ ὡς ἔτυχε, καὶ τοὺς ἐπὶ τὰς πνευματιχὰς ἀρχὰς ἐρχομένους καταχοσμεῖ. Διά τοι τοῦτο καὶ ὁ μέλλων χειροτονεῖν καὶ τὰς ἐχείνων εὐχὰς καλεῖ τότε, καὶ αὐτοὶ ἐπιψηφίζονται, καὶ ἐπιδοῶσιν ἅπερ ἴσασιν οἱ μεμυημένοι" οὐ γὰρ δὴ Λέμις ἐπὶ τῶν ἀμυήτων ἐχχαλύπτειν ἅπαντα. "Ἔστι δὲ ὅπου οὐδὲ διέστηχεν ὁ ἱερεὺς τοῦ ἀρχομένου" οἷον, ὅταν ἀπολαύειν δέῃ τῶν φριχτῶν μυστηρίων" ὁμοίως γὰρ πάντες ἀξιούμεθα τῶν αὐτῶν οὐ καθάπερ ἐπὶ τῆς Παλαιᾶς, τὰ μὲν ὁ ἱερεὺς ἢσθιε, τὰ δὲ ὁ ἀρχόμενος, καὶ θέμις οὐχ ἦν τῷ λαῷ μετέχειν ὧν μετεῖχεν ὁ ἱερεύς. ᾿Αλλ᾽ οὐ νῦν: ἀλλὰ πᾶσιν ἕν σῶμα πρόχεῖται, καὶ ποτήριον ἕν. Καὶ ἐν ταῖς εὐχαῖς δὲ πολὺ τὸν λαὸν ἴδοι τι; ἂν συνεισφέροντα, Καὶ γὰρ ὑπὲρ τῶν ἐνεργουμένων, ὑπὲρ τῶν ἐν μετανοίᾳ, χοιναὶ καὶ παρὰ τοῦ ἱερέως, καὶ παρ᾽ αὐτῶν γίνονται αἰ εὐκαὶ, καὶ πάντες μίαν λέγουσιν εὐχὴν, εὐχὴν τὴν ἐλέου γέμουσαν. Πάλιν ἐπειδὰν εἴρξωμεν τῶν ἱερῶν περιδύλων τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν τες. πέξζης, ἑτέραν δεῖ γενέσθαι εὐχὴν, καὶ πάν... ὁμοίως ἐπ᾽ ἐδάφους χείμεθα, καὶ πάντες ὁμοίως καὶ μεταδιδόναι δέῃ, πάντες ὁμοίως ἀσπαζόμεθα. Ἐπὶ αὐτῶν πάλιν τῶν φριχωδεστάτων μυστηρίων ἐπεύχεται ὃ ἱερεὺς τῷ λαῷ, ἐπεύχεται καὶ ὁ λαὸς τῷ ἱερεῖ" τὸ γὰρ, Μετὰ τοῦ πνεύματός σου, οὐδὲν ἄλλο ἐστὶν, ἣ τοῦτο. Τὰ τῆς εὐχαριστίας πάλιν χοινά" οὐδὲ γὰρ ἐχεῖνος εὐχαριστεῖ μόνος, ἀλλὰ καὶ ὁ λαὸς ἅπας. Πρότερον γὰρ αὑτῶν λαδὼν φωνὴν, εἶτα τυν- “ιθεμένων ὅτι ἀξίως καὶ δικαίως τοῦτο γίνεται, τότε ἄρχεται τῆς εὐχαριστίας. Καὶ τί θαυμάζεις, εἴ που μετὰ τοῦ ἱερέως ὁ λαὸς φθέγγεται, ὅπου γε καὶ μετ᾽ αὐτῶν τῶν Χερουδὶμ καὶ τῶν ἄνω δυνάμεων, χοινῆ τοὺς ἱεροὺς ἐχείνους ὕμνους ἀναπέμπει; Ταῦτα δέ μοι πάντα ἐχεῖνα εἴρηται, ἵνα ἔχαστος καὶ τῶν ἀρχομένων νήφῃ, ἵνα μάθωμεν ὅτι σῶμά ἐσμεν ἅπαντες ἕν, τοσαύτην ἔχοντες πρὸς ἀλλήλους διαφορὰν, ὅσην μέλη πρὸς μέλη καὶ μὴ τὸ πᾶν ἐπὶ τοὺς ἱερέας ῥίπτωμεν, ἀλλὰ καὶ αὐτοὶ, ὥσπερ κοινοῦ σώματος, τῆς Ἐχχλησίας ἀπάσης οὕτω φρόντίζωμεν. Τοῦτο γὰρ καὶ ἀσφάλειαν πλείονα, καὶ ἡμῖν ἐπίδοσιν μείζονα χατα- ᾿σχευάζει - πρὸς ἀρετήν. ΓΑχουσον γοῦν ἐπὶ τῶν ᾿ ἀποστόλων, πῶς ἀλλαχοῦ τοὺς ἀρχομένους χοινωνοὺς πῆς γνώμης ἐλάμδανον. Καὶ γὰρ ὅτε τοὺς ἑπτὰ ἐχειροτόνουν, τῷ δήμῳ πρότερον ἐχοινώσαντο" καὶ ὅτε τὸν Ματθίαν ὁ Πέτρος, τοῖς παροῦσιν ἅπασι τότε, καὶ ἀνδράσι καὶ γυναιξίν. Οὐ γὰῤ ἀρχόντων ᾿τῦφός ἔστε τὰ ἐνταῦθα, οὐδὲ ἀρχομένων δουλοπρέπεια, ἀλλὰ ἀρχὴ πνευματικὴ, τούτῳ μάλιστα πλεονἐχτοῦσα, τῷ τὸ πλέον τῶν πόνων καὶ τῆ; ὑπὲρ ὑμῶν ν ἀναδέχεσθαι φροντίδος, οὐ τῷ τιμὰς πλείους ἐ πιζητεῖν. Καὶ γὰρ ὡς μίαν οἰχίαν δεῖ τὴν Ἐχλλησίαν οἷχεῖν, ὡς σῶμα ἕν, οὕτω διακεῖσθαι "πάντας" ὥσπερ οὖν καὶ βάπτισμα ἕν ἐστι, καὶ τράπεζα μία, καὶ πηγὴ μία, καὶ χτίσις μία, καὶ Πατὴρ εἷς. Τί τοίνυν διῃρήμεθα, τοσούτων συναγόντων ἡμᾶς; τί διεσπάσ- 'μεθα; ᾿Αναγχαζόμεθα γὰρ πάλιν τὰ αὐτὰ ὀδύρασθαε, ἃ πολλάχις ἐθρήνησα " πένθους ἄξια τὰ παρόντα " οὕτω σφόδρα ἀπ᾽ ἀλλήλων ἑσμὲν ἀπεῤῥηγμένοι, δέον ἑνὸς σώματος μιμεῖσθαι συνάφειαν. Οὕτω γὰρ καὶ παρὰ τοῦ ἐλάττονος ὁ μείζων χερδᾶναι δυνήσεται. Εἰ γὰρ Μωῦσῆς παρὰ τοῦ χηδεστοῦ τι τῶν συμφερόντῶν ἔμαθεν ὅπερ αὐτὸς οὐ συνεῖδε, πολλῷ μᾶλλον ἐν τῇ Ἐχχλησίᾳ τοῦτο ἂν γένοιτο. Καὶ τί δή ποτε, ὃ συνεῖδεν ὁ ἄπιστος, οὐ συνεῖδεν ὁ πνευματιχός; Ἵνα μάθωσιν ἅπαντες οἱ τότε, ὅτι ἄνθρωπος ἦν, πᾶν θάλατταν σχίζῃ, χἂν πέτραν ῥηγνύῃ, τῆς τοῦ Θερῦ ῥοπῆς δεῖται" καὶ ὅτι ἐκεῖνα οὐκ ἀνθρωπίνης φύσεως "ἦν, ἀλλὰ Θεοῦ δυνάμεως. Καὶ νῦν, εἰ οὐ "λέγει τὰ συμφέροντα “ὁ ὁ δεῖνα, ἕτερος ἀναστὰς εἰπάτω. ᾿ Κἂν ἐλάττων ἥ, λέγῃ δέ τι τῶν συμφερόντων, κύρωσον τὴν γνώμην " κἂν τῶν σφόδρα εὐτελεστάτων ἣν» μὴ ἀτιμάσῃς. Οὐδεὶς γὰρ τούτων ἀφέστηχε τῶν πλησίον, ὅσον ὁ χηδεστὴς τοῦ Μωῦσέως - ἀλλ᾽ οὐχ ἀπηξίωσεν ἀχοῦσαι, ἀλλὰ καὶ ἐδέξατο τὴν γνώμην, καὶ ἐπείσθη, καὶ ἀνάγραπτον ἐποίησε, καὶ οὐκ ᾿ἡσχύνθη ταῦτα ἱστορίᾳ παραδοῦναι, τὸν τῶν πολλῶν τῦφον καθαιρῶν. Διὸ καὶ ὡς ἐν στήλῃ τῷ βίῳ ταῦτα. γράψας κατέλιπεν: ἔδει γὰρ πολλοῖς χρήσιμον ἐσομένην τὴν ἱστορίαν. Μὴ δὴ παρορῶμεν τοὺς τὰ δέοντα συμδουλεύοντας, χἂν τῶν ἀρχομένων τις ἧ, χἂν τῶν εὐτελῶν, μηδὲ ἅπερ ἂν ἡμεῖς εἰσηγησώμεθα ἀ, ταῦτα πάντως χρατεῖν ἀξιῶμεν' ἀλλ᾽ ἅπερ ἂν συμφέροντα φανῇ, ταῦτα παρὰ πάντων χυρούσθω. Πολλοὶ γὰρ τῶν ἀμδλυωττόντων πολλὰ συνεῖδον μᾶλλον ὑπὲρ τοὺς ὀξὺ βλέποντας, διὰ τὸ σπουδάζειν καὶ συντετάσθαι. Μηδὲ λέγε, Τί με χαλεῖς εἰς συμδουλὴν, εἰ μὴ ἀχούεις ὃ λέγω; οὐχ ἔστι συμδούλου ταυτὶ τὰ ἐγχλήματα, ἀλλὰ τυράννου. Ὁ γὰρ σύμδουλος εἰπεῖν τὰ παρ᾽ αὐτοῦ χύριός ἐστι μόνον" ἂν δὲ καὶ ἕτερον λυσιτελέστερον φανῇ, ὁ δὲ τὰ παρ᾽ αὐτοῦ πράττειν 9 ἐθέλῃ, οὐχέτι σύμδουλός ἔστιν, ἀλλὰ τύραννος, ὥσπερ ἔφην. Μὴ δὴ οὕτω ποιῶμεν, ἀλλὰ τύφου παντὸς καὶ ἀπονοίας ἀπαλλάξαντες τὴν ψυχὴν, σχοπῶμεν οὐχ ὅπως μόνον τὰ ἡμέτερα σταίη, ἀλλ᾽ ὅπως ἡ συμφέρουσα γνώμη χρατήσειε, χἂᾶν μὴ παρ᾽ ἡμῶν εἰσφέρηται. Οὐδὲ γὰρ μιχρὸν χερδανοῦμὲν, χἂν μὴ τὰ δέοντα εὕρωμεν, αὐτοὶ τὰ παρ᾽ ἑτέρων φανέντα δεχόμενοι, καὶ παρὰ τοῦ Θεοῦ πολὺν ληψήμεϑα τὸν μισθὸν, καὶ δόξης δὲ οὕτω μάλιστα ἀπολαύσομεν. “Ὥσπερ γὰρ ἐκεῖνος ὁ τὰ συμφέροντα εἰπὼν, σοφός" οὕτως ἡμεῖς χαταδιξάμενοι, καὶ αὐτοὶ συνέσεως καὶ εὐγνωμοσύνης χαρπωσόμεθα ἔπαινον. Οὕτω καὶ οἰχίαι καὶ πόλεις, οὕτω καὶ Ἐχχλησίχ οἱχονομουμένη, μείζονα λήψεται προσθήχην " οὕτω καὶ ἡμεῖς τὸν καρόντα βίον ἄριστα οἰχονομήσαντες, τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, καὶ τὰ ἑξῆς. χάριτι καὶ φιλανθρωπια, ### English translation (Claude) ["But thanks be to God,] who put the same earnestness [for you into the heart of Titus"] [2 Cor 8:16]. Again he praises Titus. For since he has discussed almsgiving, he now speaks also of those who were to receive the money from them and carry it away. For this too contributed to this collection and to making the readiness of the contributors greater. For one who is confident about the stewards gives with greater bounty. And so that this might happen then too, hear how he commends those who came for this purpose, of whom Titus was first. That is why he says, "But thanks be to God who put the same earnestness into the heart of Titus." What is "the same"? The same that he had for the Thessalonians, or the same as mine. And consider his wisdom: showing that this is the work of God, he also gives thanks to the giver, so as to urge them on by this too. For if God roused him and sent him to you, God himself asks through him. Do not then think that what has happened is merely human. And how is it plain that God urged him on? "For he accepted our entreaty, but being more earnest, he went to you of his own accord" [2 Cor 8:17]. See how he shows Titus too fulfilling his own part, without needing others. And having spoken of the grace of God, he does not let the whole be God's, so that by this too he may draw them to greater love, saying that Titus went of his own accord: he seized on the matter, leapt at the treasure, counted your service his own gain, and because he loves you greatly he did not even need my entreaty; he was indeed entreated by me, yet he was not roused from that, but from himself and from the grace of God. "And we have sent with him the brother whose praise is in the gospel" [2 Cor 8:18]. And who is this brother? Some say Luke, because of the history he wrote; others say Barnabas, for he calls the unwritten preaching too a gospel. And why does he not give their names, but makes Titus known by name and calls him from his partnership in the gospel (if indeed he was so useful that because of his absence Paul could not even do anything great and noble: "For I had no rest in my spirit, because I did not find Titus my brother" [2 Cor 2:13]), and from his love for them ("For his inward affection," he says, "is more abundantly toward you" [2 Cor 7:15]), and from his earnestness about the matter ("For of his own accord," he says, "he went"); while these he neither commends in the same way nor names? What then can one say? Perhaps the Corinthians did not know them; that is why he does not linger over their praises, since they had not yet had experience of them, but says only so much as served to commend them and to avoid evil suspicion. But let us see on what grounds he praises this man as well. On what grounds, then? First he praises him for his preaching, not only that he preached, but that he did so as he ought and with fitting earnestness. For he did not say that he preaches and evangelizes, but, "whose praise is in the gospel." And so as not to seem to flatter him, he brings forward not one or two or three men but whole churches bearing witness to him, saying, "throughout all the churches." Then he makes him worthy of respect from the judgment of those who appointed him as well; and this too is no small thing. For this reason, having said, "whose praise is in the gospel throughout all the churches," he added, "And not only so" [2 Cor 8:19]. What is "And not only so"? He is worthy of respect, he says, not only because he is well approved in preaching and praised by all, but also because "he was appointed by the churches" to travel with us. Hence he seems to me to hint at Barnabas. And he indicates his great dignity; for he shows also for what he had been appointed: "as our traveling companion," he says, "in this grace which is ministered by us." Do you see how many his praises are? He shone in preaching the gospel, and had all the churches bearing witness to him in this; he was appointed by us, and for the same things as Paul, and became his partner everywhere, both in trials and in dangers; for the word "traveling companion" hints at this. And what is "in this grace which is ministered by us"? So as to proclaim the word, he says, and preach the gospel; or so as to serve in the matter of the money as well; or rather, he seems to me to speak of both. Then he adds, "to the glory of the Lord himself, and to show your readiness." What he means is this: we thought it right, he says, that he should be appointed with us and put forward for this work, so as to become steward and minister of the sacred money (for this was no small thing: "Look out from among you seven men of good repute" [Acts 6:3]); and he was appointed by the churches, and there was a vote of the whole people. What is "to the glory of the Lord himself, and to show your readiness"? So that both God may be glorified and you may become readier, since those who receive this money are approved men, and no one can conceive any false suspicion against them. That is why we sought out such men, and did not entrust the whole to one alone, so as to avoid this suspicion too, but sent both Titus and another with him. Then explaining this very phrase, "to the glory of the Lord and to show your readiness," he added, "avoiding this, that anyone should blame us in this abundance which is ministered by us" [2 Cor 8:20]. What is it he says? Something worthy of Paul's virtue, which shows his great solicitude and his condescension. So that no one may suspect us, he says, or have even the slightest ground of blame against us, as though we were embezzling from the money entrusted to us, for this reason we sent such men, and not one only, but two and three. Do you see how he frees them from all suspicion: not from the gospel, nor from their appointment only, but also from their being approved, and appointed for this very reason, that they might not be suspected? And he did not say, "lest you blame us," but, "lest anyone else." And yet he did this because of them, and he hinted it in saying, "to the glory of the Lord himself, and to show your readiness"; but nevertheless he does not wish to strike them, but says otherwise, "avoiding this"; and he is not content with this, but heals them again by what he adds, saying, "in this abundance which is ministered by us," setting down the heavy word together with praise. For so that they may not be pained or say, "Have you then cause to suspect us, and are we so wretched as to be suspected at all in these things?" he corrects it by saying: the money being sent by you is much, and this abundance, that is, the great quantity of money, is enough to give the wicked ground for suspicion, unless we [take forethought for what is honorable], "not only in the sight of the Lord, but also in the sight of men" [2 Cor 8:21]. What could equal Paul? For he did not say, "Let anyone who wishes to suspect such a thing perish and lament; as long as my conscience does not condemn me, I take no account of those who suspect"; but the weaker they were, the more he condescended. For one ought not to be indignant with the sick, but to help them. And yet from what sin are we as far as he was from such a suspicion? Not even a demon would have suspected that blessed man in this ministry. But nevertheless, though so far removed from evil suspicion, he does and contrives everything so as to leave not even a shadow to those who wished to suspect anything evil in any way; and he flees not only accusations, but blame and the slightest censure and bare suspicion. "And we have sent with them our brother" [2 Cor 8:22]. See, again he adds another, and this one too with praise, and with his own vote and that of many other witnesses. "Whom we have often tested in many things," he says, "and found earnest, but now much more earnest." Having praised him from his own achievements, he lifts him up from his love for them as well; and what he said of Titus, that "being more earnest he went of his own accord," he says of this man too: "but now much more earnest," laying down beforehand for them the seeds of love toward the Corinthians. And now, since he has displayed their virtue, he entreats the Corinthians too on their behalf, saying, "As for Titus, he is my partner and fellow worker toward you" [2 Cor 8:23]. What is "As for Titus"? If anything must be said about Titus, he says, this is what I have to say: that he is my partner and fellow worker toward you. For either he says this, or, "If you do anything for Titus, you will not be doing it for an ordinary person; for he is my partner." And while seeming to praise him, he exalts them, showing them so disposed toward himself that it is enough to give anyone a claim to honor among them that he appears as his partner. But nevertheless he was not content with this, but added something else, saying, "fellow worker toward you": not simply a fellow worker, but in your affairs, in your progress, in your advance, in your friendship, in his earnestness about you; which more than anything could bind him to them. "Or our brothers." Or if you wish to hear anything about the others, he says, these too have the strongest claims to be commended to you. For they too, he says, are "our brothers, and apostles of the churches," that is, sent by churches. Then the greatest of all: "the glory of Christ." For whatever is done for them is referred to him. Whether, then, you wish to receive them as brothers, or as apostles of the churches, or as doing it for the glory of Christ, you have many grounds for goodwill toward them. For of Titus I can say that he is both my partner and your lover; of these, that they are brothers, that they are apostles of churches, that they are the glory of Christ. Do you see that it is plain from this too that they were among those unknown to them? For he would have adorned them too with the same praise as Titus, I mean their love for the Corinthians. But since they were not yet known, he says, "Receive them as brothers, as apostles of the churches, as doing it for the glory of Christ." That is why he adds: "Show them, therefore, in the face of the churches, the proof of your love and of our boasting about you" [2 Cor 8:24]. Show now, he says, how you love us, and how we do not boast in you idly or at random; and you will show this if you show love to them. Then he makes his word more awe-inspiring, saying, "in the face of the churches." To the glory of the churches, he says, you have honored them, to the churches. For the honor passes not only to them, but also to those who sent them, who appointed them, and before them, to the glory of God. For when we honor those who minister to him, the praise passes to him. "In the face of the churches." This too is no small thing; for great is the power of the assembly, that is, of the churches. Consider how great the power of the assembly was. The prayer of the church loosed Peter from his chains [Acts 12:5] and opened the mouth of Paul [Eph 6:19]; their vote, and not lightly, adorns those who come to spiritual offices. For this reason the one who is about to ordain also calls for their prayers at that time, and they add their vote and cry out what the initiated know; for it is not lawful to uncover everything before the uninitiated. And there are times when the priest does not differ at all from the one under his rule: for instance, when we are to partake of the awesome mysteries; for we are all alike counted worthy of the same things. It is not as in the Old Covenant, when the priest ate some things and the one under rule others, and it was not lawful for the people to partake of what the priest partook of. But not now; rather, one body is set before all, and one cup. And in the prayers too one may see the people contributing much. For on behalf of the possessed and on behalf of those in penance, the prayers are made in common both by the priest and by them, and all say one prayer, a prayer full of mercy. Again, when we have shut out from the sacred precincts those who cannot partake of the holy table, another prayer must be made, and all alike lie on the ground, and all alike rise up; and when we must give and receive peace, we all alike embrace one another. Again, at the most awesome mysteries themselves, the priest prays for the people, and the people pray for the priest; for "And with your spirit" means nothing else than this. The thanksgiving again is common; for he does not give thanks alone, but the whole people too. For having first taken their voice, then, when they assent that it is "fitting and right" to do this, he then begins the thanksgiving. And why do you wonder if the people somewhere speak with the priest, when indeed they send up those sacred hymns in common even with the cherubim themselves and the powers above? Now I have said all this so that each one of those under rule may be sober as well, so that we may learn that we are all one body, having as much difference from one another as member from member; and so that we may not cast everything upon the priests, but may ourselves too care for the whole church as for a common body. For this secures both greater safety and greater progress in virtue for us. Hear, at any rate, how in the time of the apostles they took those under their rule as partners in their counsel in other places too. For when they appointed the seven, they first consulted the people [Acts 6:2–6]; and when Peter appointed Matthias, he consulted all who were present then, both men and women [Acts 1:15–26]. For here there is no pride of rulers nor servility of the ruled, but a spiritual rule, whose preeminence lies above all in taking on the greater share of labors and of care for you, not in seeking greater honors. For the church ought to dwell as one house; all ought to be disposed as one body; just as there is one baptism, and one table, and one fountain, and one creation, and one Father. Why then are we divided, when so many things bring us together? Why are we torn apart? For we are forced again to lament the same things I have often mourned. The present state of things deserves grief: so greatly are we torn away from one another, when we ought to imitate the unity of one body. For so the greater will be able to gain even from the lesser. For if Moses learned something useful from his father-in-law which he himself had not perceived [Exod 18:13–24], much more could this happen in the church. And why did the unbeliever perceive what the spiritual man did not perceive? So that all the people of that time might learn that he was a man, and that even if he divides the sea, even if he splits the rock, he needs the help of God; and that those deeds were not of human nature, but of the power of God. And now, if so-and-so does not say what is useful, let another stand up and say it. Even if he is of lower rank, if he says something useful, confirm his opinion; even if he is among the very lowest, do not despise him. For none of these is as far from his neighbors as Moses's father-in-law was from Moses; yet Moses did not disdain to listen, but accepted the advice, was persuaded, had it written down, and was not ashamed to hand these things down in the history, pulling down the pride of the many. That is why he wrote it and left it to life as on a pillar; for he knew the story would be useful to many. Let us not, then, overlook those who give the counsel that is needed, even if one is among the ruled, even if among the lowly; and let us not insist that whatever we ourselves propose must by all means prevail, but whatever appears useful, let that be confirmed by all. For many with dim sight have perceived many things better than the sharp-sighted, because of their earnestness and their attention. And do not say, "Why do you call me to counsel, if you do not listen to what I say?" These complaints are not those of a counselor, but of a tyrant. For a counselor is entitled only to say what he thinks; but if something else appears more profitable and he wants his own view to be acted on, he is no longer a counselor but a tyrant, as I said. Let us not do so, then, but freeing the soul from all pride and arrogance, let us consider not only how our own views may stand, but how the useful opinion may prevail, even if it is not brought forward by us. For we shall gain no small thing, even if we do not find what is needed, by accepting what has been brought to light by others; and we shall receive a great reward from God, and so above all we shall enjoy glory as well. For as the one who said what was useful is wise, so we, by accepting it, shall also reap the praise of understanding and good sense. So houses and cities, so the church too when it is governed thus, will receive greater increase; so we too, having governed the present life well, shall obtain the good things to come; which may we all attain, and so on, by the grace and lovingkindness. ### Scripture references - 2 Cor 8:16: quotation, high confidence - 2 Cor 8:17: quotation, high confidence - 2 Cor 8:18: quotation, high confidence - 2 Cor 2:13: quotation, high confidence - 2 Cor 7:15: quotation, high confidence - 2 Cor 8:19: quotation, high confidence - Acts 6:3: quotation, high confidence - 2 Cor 8:20: quotation, high confidence - 2 Cor 8:21: quotation, high confidence - 2 Cor 8:22: quotation, high confidence - 2 Cor 8:23: quotation, high confidence - 2 Cor 8:24: quotation, high confidence - Acts 12:5: allusion, high confidence - Eph 6:19: allusion, medium confidence - 1 Cor 10:17: allusion, medium confidence - Acts 6:2: allusion, high confidence - Acts 1:15: allusion, high confidence - Eph 4:4: allusion, medium confidence - 1 Cor 12:12: allusion, medium confidence - Exod 18:17: allusion, high confidence ### Translation notes - The opening words of 2 Cor 8:16 and part of 8:21 are lost in the scan and are supplied in brackets from the verses; the scan's 'τὸν κἄν' is read as 'Luke' (Λουκᾶν), as the sense requires. The liturgical passage alludes to the dialogue before the anaphora ('And with your spirit'; 'It is fitting and right'), to the dismissal of those not admitted to communion, and to the Sanctus sung with the cherubim; it is translated as written. The 'one who is about to ordain' calling for the people's prayers and vote describes ordination practice in Chrysostom's church. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 18.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/18-1). ## Homily 19.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/19-1/#p-19-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's tactful 'it is superfluous for me to write' and his use of the Corinthians' own reputation and the Macedonians' emulation to spur their giving, as he sends the brothers ahead so that his boasting may not prove empty (2 Cor 9:1–4). ### Greek text δ ίας τῆ οὗ πρὶ μὰ τὸ ας ησστας τῆς ἐς τὰς ὁπῶις Τοσαῦτα περὶ αὑτῆς εἰπὼν, ἐνταῦθά φησι, Περιττόν μοί ἐστι τὸ γράξειν ὑμῖν. Καὶ οὗ τοῦτο μόνον ἐστὶν αὑτοῦ τὸ συνετὸν, ὅτι τοσαῦτα εἰπὼν, λέγει, ᾿ Περιττόν μοί ἐστι τὸ γράφειν ὑμῖν, ἀλλ᾽ ὅτι καὶ πάλιν λέγει περὶ αὐτῆς. Ταῦτα μὲν γὰρ ἃ μιχρὸν ἔμπροσθεν εἴρηχε, περὶ τῶν τὰ χρήματα ὑποδεξαμένων εἶπεν, ὥστε τιμῆς ἀπολαῦσαι πολλῆς " τὰ δὲ πρὸ ἐχείνων, ἃ περὶ Μαχεδόνων διελέγετο, ὅτι ἡ χατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἀπλότητος αὐτῶν, καὶ τὰ ἄλλα πάντα, περὶ φιλανθρωπίας καὶ ἐλεημοσύνης. ᾿Αλλ᾽ ὅμως, καὶ ἔμπρόσθεν τοσαῦτα εἰπὼν, καὶ πάλιν μέλλων ἐρεῖν, Περιττόν μοί ἐστι, φησὶ, τὸ γράφειν ὑμῖν. Ποιεῖ δὲ τοῦτο, ὥστε μᾶλλον " αὐτοὺς ἐπισπάσασθαι. σχύνεται γὰρ ἄνθρωπος δόξαν τοιαύτην ἔχων, ὡς, μηδὲ δεῖσθαι συμδουλῆς, ἐλάττων φανῆναι τῆς ὑπολήψεως καὶ ὑστερεῖσθαι. Οὕτω καὶ ἐπὶ τῆς χατηγορίας ποιεῖ πολλάχις, κατὰ παράλειψιν λέγων ’ καὶ γὰρ μεγάλην ἔχει τὴν ἰσχὺν. Ὁ γὰρ δικαστὴς ὁρῶν τὴν μεγαλοψυχίαν τοῦ χατηγόρου, οὐδὲ ὑποπτεύει λοιπόν. Λογίζξεται γὰρ, ὅτι ὁ πολλὰ ἐξὸν εἰπεῖν οὐχ εἰπὼν, πῶ; ἂν τὰ οὐχ ὄντα πλάσειε : καὶ δίδωσι καὶ μεῖζον ὑποπτεύειν, ἢ εἰπεῖν b, καὶ ἤθους χρηστοῦ ὑπόνοιαν περιτίθησιν ἑαυτῷ. Τοῦτο καὶ ἐπὶ τῆς συμδουλῆς καὶ ἐπὶ τῶν ἐγχωμίων ποιεῖ, Εἰπὼν γὰρ, Περιττόν ἐστι τὸ γράφειν, ὄρα πῶς συμθουλεύει " Οἶδα γὰρ τὴν προθυμίαν ὑμῶν, ἣν ὑπὲρ ὑμῶν »αυχῶμωαι Μακεδόσι. Μέγα μὲν οὖν καὶ τὸ αὐτὸν εἰδέναι " πολλῷ δὲ πλέον καὶ τὸ εἰς ἑτέρους ἑξενεγκεῖν “ μείζονα γὰρ ἔχει τὴν ἰσχὺν " οὐ γὰρ ἂν ὴἡθέλησαν ἐπὶ τοσοῦτον χαταισχυνθῆναι. Εἶδες σύνεσιν προαιρέσεως 4; ᾿Απὸ ἄλλων, τῶν Μακεδόνων, προἐτρεψε. Γνωρίζω γὰρ ὑμῖν, φησὶ, τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς ᾿Εκκλησίαις τῆς Μακεδονίας. Προέτρεψεν ἀπ᾽ αὐτῶν - Οἴξινες γὰρ, φησὶν, οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι. Προέτρεψεν ἀπὸ τοῦ Κυρίου" Γιγώσκχετε γὰρ, φησὶ, τὴν χάριν τοῦ Κυρίου ἡμῶν, ὅτι δι ἡμᾶς ἐπτώχευσε, πιλούσιος ὦν. Πάλιν ἐπὶ τὸ ἰσχυρὸν χεφάλαιον χαταφεύγει, τὸ ἀφ᾽ ἑτέρων. Ζηλότυπον χὰρ τὸ τῶν ἀνθρώπων γένος. Καὶ ἔδει μὲν τὸ τοῦ Κυρίου ὑπόδειγμα μᾶλλον αὖτοὺς ἐφελχύσασθαι, καὶ μετ᾽ ἐχεῖνο, τὸ τῆς ἀντιδόσεως " ἀλλ᾽ ἐπειδὴ, ἀσθενέστεροι ἦσαν, τούτῳ μᾶλλον ἐφέλχεται. Οὐδὲν γὰρ τοσοῦτον, ὅσον ὁ ζῆλος ποιεῖ. Σχόπει δὲ κῶς αὐτὸ καὶ χαινοτέρως εἰσάγει. Οὐ γὰρ εἶπε, Τούσδε μιμήσασθε" ἀλλὰ τί; Ὁ ἐξ ὑμῶν ζῆλος ἠρέθισε τοὺς πλείονας. Τί λέγεις; πρὸ μιχροῦ ἔλεγες, ὅτι.αὐτεπάγγελτοι, μετὰ πολλῆς τῆς παραχλήσεως δεόμενοι ἡμῶν" κῶς οὖν Ὁ ἐξ ὑμῶν ζήζος; Ναὶ, φησίν’ οὐ συνεδουλεύσαμεν, οὐ παρεχαλέσαμεν, ἀλλ' ἐπηνέσαμεν μόνον ὑμᾶς, ἑχαυχησάμεθα μόνον, καὶ τοῦτο ἤρχεσεν αὐτοῖς εἰς προτροπήν. Εἶδες πῶς δι᾿ ἀλλήλων αὐτοὺς διεγείρει, τούτους μὲν δι᾽ ἐχείνων, ἐχείνους δὲ διὰ τούτων, καὶ τῷ ζήλῳ καὶ ἐγχώμιον ἀνέμιξε μέγιστον; Εἶτα ἵνα μὴ αὐτοὺς ἐπαίρῃ, χεχολασμένως μεθοδεύει, λέγων: Ὁ ἐξ ὑμῶν ζῆλος ἠρέθισε τοὺς πλείονας. Ἔννόησον τοίνυν ὅσον ἐστὶν ἑτέροις ἃ γενομένους αἰτίους τῆς φιλοτιμίας ταύτης, αὐτοὺς ὑστερεῖσθαι χατὰ τὴν εἰσφορὰν ταύτὴν. Διὰ τοῦτο οὐχ εἶπε, Μιμήσασθε ἑχείνους " οὗ γὰρ τοσοῦτον εἶχε τὸν ζῆλον" ἀλλὰ πῶς; Ἐχεῖνοι ὑμᾶς ἐμιμήσαντο μηδὲ φανῆτε τῶν μαθητῶν ἐλάττους οἱ διδάσχαλοι. Καὶ ὅρα πῶς διεγείρων αὐτοὺς καὶ ἀνάπτων μειζόνως, ὑποχρίνεται μετ᾽ αὐτῶν ἑστάναι, χαθάπερ ἐν φιλονειχίᾳ τινὶ καὶ ἀμίλλῃ τὸ μέρος αὑτῶν ἐπιλεγόμενο;. Καθάπερ γὰρ ἀνωτέρω ἔλεγεν, ὅτε Αὐθαίρετοι μετὰ πολιῆς σεως προσῆλθον ἡμῖν, δὶς τὸ παρακαλέσαι ἡμᾶς Τίτον, ἵνα καθὼς προενήρξατο, οὕτως σηται τὴν χάριν ταὐτηγ' οὕτω καὶ ἐνταῦθά φησιν, ὅτι Διὰ τοῦτο ὄπεμψα τοὺς ἀδε.Ἰοὺὑς, ἵνα μὴ κεγωθῇ τὸ καύχημα ἡμῶν. Εἶδες αὐτὸν ἀγωνιῶντα καὶ τρέμοντα, ἵνα μὴ δόξῃ, προτροπῆς ἕνεχεν εἰρηχέναι μόνον ἃ εἴπεν, ἀλλὰ, Τῷ οὕτως ἔχειν, φησὶν, ἔπεμψα τοὺς ἀδελφούς " τοσαύτην ὑπὲρ ὑμῶν ποιοὔμαι σπουδὴν, ἵνα μὴ χενωθῇ τὸ χαύχημα ἡμῶν. Καὶ δοχεῖ τοῦ μέρους ἑαυτὸν ποιεῖν τῶν Κοῤρινθέων διὰ πάντων, καίτοι πάντων ὁμοίως χηδόμενος. Ὃ δὲ λέγει, τοῦτό ἐστι " Πάνυ σεμνύνομαι ἐφ᾽ ὑμῖν, καλνοις" ὥστε, ἂν ὑστερήσητε, χοινὰ τὰ τῆς αἰσχύνης. Καὶ τοῦτο δὲ μεμετρημένως" προσέθηχε γὰρ, Ἐν τούτῳ τῷ μέρει" οὐ πανταχοῦ" ἵγα, καθὼς γον, παρεσκευασμένοι ἦτε. Οὐδὲ γὰρ εἶπον, ὅτι μέλλουσιν, ἀλλ᾽ ὅτι πάντα ᾿ὑτρέπισται, καὶ οὐδὲν αὐτοῖς ἐνδεῖ λοιπόν. Τοῦτο οὖν βούλομαι διὰ τῶν ἔ;γῶν δειχθῆναι, φησίν. Εἶτα καὶ αὔξει τὴν ἀγωνίαν, λέγων: Μή πως, ἐὰν ξάθωσι σὺν ἐμοὶ Μακεδόνες, καταισχυνγθῶμεν ἡμεῖς (ἴνα μὴ «λέγωμεν, ὑμεῖς), ### English translation (Claude) ["For concerning the ministry to the saints, it is superfluous for me to write to you"] [2 Cor 9:1]. Having said so much about it, here he says, "It is superfluous for me to write to you." And his wisdom lies not only in saying, after saying so much, "It is superfluous for me to write to you," but in speaking about it again. For what he said a little before, he said about those who received the money, so that they might enjoy great honor; and what came before that, what he discussed about the Macedonians, that "their deep poverty abounded to the riches of their liberality," and all the rest, was about kindness and almsgiving. But nevertheless, having said so much before and being about to speak again, he says, "It is superfluous for me to write to you." And he does this so as to draw them on the more. For a man who has such a reputation as not even to need counsel is ashamed to appear below his repute and to fall short. So too in accusation he often does this, speaking by passing over; for it has great force. For the judge, seeing the magnanimity of the accuser, no longer even suspects him. For he reasons: how would one who could say much and did not say it invent what is not? And he gives room to suspect more than he says, and wraps himself in the reputation of a good character. He does this in counsel and in praise as well. For having said, "It is superfluous to write," see how he counsels: "For I know your readiness, of which I boast about you to the Macedonians" [2 Cor 9:2]. It is a great thing that he himself knows it; but much more, that he has published it to others; for this has greater force, for they would not wish to be put to such shame. Do you see the wisdom of his purpose? He urged them on from others, the Macedonians: "For we make known to you," he says, "the grace of God which has been given in the churches of Macedonia." He urged them from themselves: "For you," he says, "began before, not only to do but also to be willing, a year ago." He urged them from the Lord: "For you know," he says, "the grace of our Lord, that for our sakes he became poor, though he was rich." Again he flies to the strong point, that drawn from others. For the human race is jealous. And the Lord's example ought rather to have drawn them, and after that the repayment; but since they were weaker, he draws them more by this. For nothing works so much as emulation. And consider how he introduces it in a newer way. For he did not say, "Imitate these people"; but what? "Your zeal has stirred up very many." What are you saying? A little before you said that they came of their own accord, "with much entreaty begging us"; how then "your zeal"? Yes, he says: we did not counsel, we did not entreat, we only praised you, we only boasted, and this was enough to urge them on. Do you see how he rouses them through one another, these through those and those through these, and has mingled the greatest praise with the emulation? Then, so as not to puff them up, he proceeds with restraint, saying, "Your zeal has stirred up very many." Consider, then, how great a thing it would be, after becoming the cause of this generosity to others, to fall short yourselves in this contribution. That is why he did not say, "Imitate them" (for that would not have had so much emulation), but how? They imitated you: do not you, the teachers, show yourselves inferior to the disciples. And see how, rousing and inflaming them the more, he pretends to stand with them, as if in some contest and rivalry he were taking their side. For as above he said that "of their own accord, with much entreaty, they came to us," so that "we urged Titus that, as he had begun before, so he would also complete this grace," so here too he says, "But I have sent the brothers, so that our boasting about you may not be made empty" [2 Cor 9:3]. Do you see him anxious and trembling, so that he may not seem to have said what he said only for the sake of urging them? But, "Because it is so," he says, "I sent the brothers"; I take such pains for you "so that our boasting may not be made empty." And throughout he seems to make himself one of the Corinthians' side, though he cares for all alike. What he says is this: I pride myself greatly on you ... so that if you fall short, the shame is shared. And this too in measure; for he added, "in this respect," not everywhere; "so that, as I said, you may be prepared." For I did not say that they are going to be, but that everything has been made ready and nothing is now lacking to them. This, then, I wish to be shown by deeds, he says. Then he heightens the anxiety too, saying, "Lest perhaps, if Macedonians come with me and find you unprepared, we (not to say you) should be put to shame" [2 Cor 9:4]. ### Scripture references - 2 Cor 9:1: quotation, high confidence - 2 Cor 8:2: quotation, high confidence - 2 Cor 9:2: quotation, high confidence - 2 Cor 8:1: quotation, high confidence - 2 Cor 8:10: quotation, high confidence - 2 Cor 8:9: quotation, high confidence - 2 Cor 8:4: quotation, high confidence - 2 Cor 8:6: quotation, high confidence - 2 Cor 9:3: quotation, high confidence - 2 Cor 9:4: quotation, high confidence ### Translation notes - The opening verse (2 Cor 9:1) is garbled in the scan and is supplied in brackets; a marginal note leaked into the text was removed. A few words after 'I pride myself greatly on you' are garbled ('…'). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 19.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/19-1). ## Homily 19.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/19-1/#p-19-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom shows how Paul spurs the Corinthians by the prospect of shame before the Macedonians and urges them to give promptly, generously and willingly, as a 'blessing' and a sowing that reaps a harvest, since God loves a cheerful giver (2 Cor 9:4–8). ### Greek text Μείζων ἡ ἐντροπὴ, ὅταν πολλοὺς ἐπιστήσῃ τοὺς θεατὰς, αὐτοὺς τοὺς ἀκηκοότας. Καὶ οὐχ εἶπε, Φέρω γὰρ Μαχεδόνας μετ᾽ ἐμοῦ, ἔρχονται γὰρ Μαχεδόνες μετ᾽ ἐμοῦ, ἵνα μὴ δόξῃ ἐπίτηδες αὐτὸ ποιεῖν" ἀλλὰ πῶξ; Μή πως, ἐὰν ξλθωσι σὺν ἐμοὶ Μαχεδόνες. δι Συμδαίνει γὰρ τοῦτο, φησὶ, γενέσθαι, τῶν ἐγχωρούντῶν ἐστίν. Οὕτω γὰρ καὶ ἀνύποπτον ἐποίει τὸν λόγον" εἰ δὲ ἐχείνως εἶπε, καὶ φιλονειχοτέρους ἐποίησεν ἄν. Ὅρα πῶς obx ἀπὸ τῶν πνευματιχῶν μόνον αὐτοὺς ἐνάγει, ἀλλὰ καὶ ἀπὸ τῶν ἀνθρωπίνων. Εἰ γὰρ καὶ ἐμὲ οὐδὲν μέγα τίθεσθε, φησὶ, θαῤῥεῖτε δὲ ὡς συγγινώσχοντι, ἀλλ᾽ ἐννοεῖτε Μαχεδόνας, Μή πως, δὰν ξλθωσι, καὶ εὕρωσιν ὑμᾶς" καὶ οὐχ εἶπε. μὴ βουλομένους, ἀλλὰ, ἀπαρασκευάστους, μηδέπκω τὸ πᾶν πεπληρωχότας. Εἰ δὲ τοῦτο αἰσχύνη, πὸ μὴ ταχέως ἐνεγχεῖν" τὸ μηδὲ ὅλως εἰσενεγχεῖν, ἢ ἔλαττον τοῦ δέοντος, ἐννόησον ἡλίκον. Εἶτα πράως τὸ ἐξ αὐτοῦ συμδησόμενον, καὶ πληχτιχῶς τίθησιν, οὕτως εἰπών’ Καταισχυνγθῶμεν ἡμεῖς, ἵγα μὴ «λέγωμεν, ὑμεῖς. Καὶ χολάζει πάλιν λέγων Ἐν ταύτῃ τῇ ὑποστάσει τῆς κουχήσεως" οὐ ῥᾳθυμοτέρους ποιῶν, ἀλλὰ δεικνὺς, ὅτι τοὺς ἐν τοῖς ἄλλοις εὐδοχιμοῦντας, καὶ ἐν ταύτῃ πολλὴν ἔχειν δεῖ πὴν παῤῥησίαν. Ἀναγκαῖον οὖν ἡγησάμην προπάμγαι τοὺς ἀδελφοὺς, ἵνα προχαταρτίσωσι ταύτὴν τὴν εὐ.λογίαν ὑμῶν ἑτοίμην εἶναι οὕτως ὡς εὐλογίαν, καὶ μὴ ὡς πλεονεξίαν. Πάλιν αὐτὸ ἀνἐλαόεν ἑτέρως" καὶ ἵνα μὴ δόξῃ ἁπλῶς ταῦτα λέγειν, καὶ τὴν αἰτίαν τῆς ὁδοῦ οὐχ ἄλλην εἶναί φησιν, ἀλλ᾽ ὥστε μὴ καταισχυνθῆναι αὐτούς. Ὁρᾷς ὅτι τὸ, Περιτεόν μοί ἐστε τὸ γράφειν ὑμῖν, ἀρχὴ συμδουλῆς ἦν; Ὁρᾷς γρῦν ὅσα περὶ ταύτης διαλέγεται τῆς διακονίας: Μετὰ δὲ τούτου χἀχεῖνο ἔστιν εἰπεῖν͵ ὅτι ἵνα μὴ δόξῃ ἐναντιολογεῖσθαι εἰπὼν περιττὸν, καὶ περὶ αὐτοῦ διαλεγόμενος, πρὸς τῷ περὶ τάχους διαλέγεσθαι καὶ δαψιλείας καὶ προθυμίας, διὰ τούτων κἀκεῖνο χατασχευάζει. Τὰ γὰρ τρία ταῦτα ἀπαιτεῖ, καὶ ἐκίνησε μὲν ταυτὶ τὰ χεφάλαια καὶ ἐν ἀρχῇ" ὅταν γὰρ λέγῃ, Ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν, καὶ ἡ κατὰ βάθους πεωχεία ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἀπιλότητος αὖτῶν, οὐδὲν ἄλλο λέγει, ἣ ὅτε καὶ πολὺ εἰσήνεγχαν, καὶ μετὰ χαρᾶς, καὶ μετὰ τάχους, καὶ οὐ μόνον τὸ δοῦναι. οὗ 8 πολὺ ἐλύπησεν, ἀλλ᾽ οὐδὲ τὸ ἐν πειρασμοῖς εἶναι" ὅπερ τοῦ δοῦναι φορτιχώτερον. Καὶ τὸ, Ἡμῖν ἔδωκαν δαυτοὺς, καὶ τοῦτο καὶ τὴν προθυμίαν αὐτῶν ᾿ δείχνυσι, καὶ τὸ σφόδρα αὐτοὺς πιστεύειν. Πάλιν δὲ καὶ ἐνταῦθα αὐτὰ μεταχειρίζει. Ἐπειδὴ γὰρ ταῦτα ἐγαντία ἐστὶ, φιλοτιμία καὶ προθυμία, καὶ ὁ μὲν πολὺ δοὺς πολλάκις ἀθυμεῖ, ὁ δὲ ὑπὲρ τοῦ μὴ ἀλγεῖν ἔλαττον δίδωσιν, ὅρα πῶς ἑχατέρους » ἐπιμελεῖται, καὶ μετὰ τῆ: προσηχούσης αὐτῷ συνέσεως. Οὐ γὰρ εἶπεν, Ὀλίγον βέλτιον δοῦναι καὶ μετὰ προαιρέσεως, ἢ πολὺ μετὰ ἀνάγχης ἐπειδὴ καὶ πολὺ, καὶ μετὰ προαιρέσεως ἡδούλετο αὐτοὺς εἰσενεγχεῖν ἀλλὰ πῶς; Ἵνα προκαταρτίσωσι τὴν γἱαν ὑμῶν ἑτοίμην εἶναι ὡς δὑ.1ὁγίαν, μὴ ὡς πλεονεξίαν. Πρότερον ἀπὸ τοῦ ἡδίστου καὶ χουφοτέρου ἄρχεται, τοῦ μὴ μετὰ ἀνάγκης " Εὐλογία γὰρ, φησὶν, ἐστίν. Ὅρα πῶς ἐν τάξει παραινέσεως τὸν Υ καρπὸν εὐθέως δείχνυσι βλαστάνοντα, καὶ εὐλογίας πεπληρωμένους τοὺς παρέχοντας. Καὶ τῇ προσηγορίᾳ αὐτοὺς ἐπεσπάσατο" οὐδεὶς γὰρ εὐλογίαν δίδωσι μετὰ λύπης. Καὶ οὐδὲ τούτῳ ἡρκχέσθη, ἀλλ᾽ ἐπήγαγε" Μὴ ὡς πλεονεξίαν, Μὴ νομίσητε, φησὶν, ὅτι ὡς πλεονεχτοῦντες αὐτὴν λαμδάνομεν, ἀλλ᾽ ὥστε αἴτιοι γενέσθαι ὑμῖν εὐλογίας. Ἢ γὰρ πλεονεξία ἀχόντων ἐστίν" ὥστε ὁ διδοὺς ἐλεημοσύνην ἄκων, πλεονεξίαν. δίδωσιν. Εἶτα ἀπὸ τούτου πάλιν ἐπ᾽ ἐχεῖνο μετέδη, “Ὦ φιλοτέμως διδόναι. Τοῦτο δὲ.1έγω. Τουτέστιν, ὅτι μετὰ τούτου χἀχεῖνό φημι. Ποῖον; ὅτε Ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει" καὶ ὅ σπείρων ἐπ᾽ εὐ.λογίαις, ἐπ᾽ εὐλογίαις καὶ. θερίσει. Καὶ οὐχ εἶπε, Μιχρολόγως, ἀλλ᾽ εὐφημότερον, τὸ τοῦ φειδωλοῦ θεὶς ὄνομα, Καὶ σπόρον τὸ πρᾶγμα ἐχάλεσεν, ἵνα εὐθέως πρὸς τὴν ἀντίδοσιν ἴδῃς, καὶ τὸν ἀμητὸν ἐννοήσας, μάθῃς ὅτι πλείονα λαμβάνεις ἣ δίδως. Διὸ οὐκ εἶπεν, Ὁ διδοὺς, ἀλλ᾽, Ὁ σπείρων" καὶ οὐχ εἶπεν, Ὑ μεῖς ἐὰν ὀπείρητε, ἀλλὰ χαθολιχὸν τὸν λόγον ποιεῖ, Οὐδὲ εἶπε, Δαψιλῶς, ἀλλ᾽, Ἐπ᾿ γίαις" ὃ πολυ τούτου μεῖζον ἧν. Καὶ πάλιν ἐπὶ τὸ πρότερον τὸ ἡδὺ χαταφεύγει, λέγων " Ἕκαστος καθὼς προαιρεῖται τῇ καρδίᾳ. Μᾶλλον γὰρ ἐξουσίαν τις λαδὼν, ἣ ἀναγχαζόμενος ποιεῖ. Διὸ καὶ τούτῳ ἐνδιατρίδει" εἰπὼν γὰρ, Καθὼς προαιρεῖται, ἐπῇγαγε' Μὴ ἐκ «λύπης, μηδὲ ἐξ ἀνγάγχης. Καὶ οὐδὲ τούτῳ ἠρχέσθη, ἀλλὰ καὶ ἀπὸ Γραφῆς μαρτυρίαν ἐπάγει, λέγων" Ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός. Εἶδες πῶς συνεχῶς τοῦτο τίθησιν; Οὐ κατ᾽ ἐπιταγὴν" «“1έγω, καὶ, Γγώμην ἐν τούτῳ δίδωμι, καὶ, Ὡς εὑ.λογίαν, καὶ μὴ ὡς πλεονεξίαν" καὶ πάλιν, Μὴ ἐχ ζύπης, μηδὲ ἐξ ἀνάγκης ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός. Ἔνταῦθα οἶμαι τὸ ἱλαρὸν δαψιλῆ λέγεσθαι" πλὴν αὐτὸς εἰς τὸ μετὰ προθυμίας διδόναι αὐτὸ παρέλαδεν. Ἐπειδὴ γὰρ τὸ παράδειγμα Μαχεδόνων, καὶ τὰ ἄλλα ἅταντα ἱκανὰ ἦν ἐργάσασθαι τὴν πολυτέλειαν" οὐ πολλὰ περὶ αὐτῆς φθέγγεται, ἀλλὰ περὶ τοῦ μὴ ἄχοντας διδόναι. Εἰ γὰρ ἔργον ἐστὶν ἀρετῆς, πᾶν δὲ τὸ ἐξ ἀνάγχης ὑποτέμνεται τὸν μισθὸν, εἰχότως τοῦτο ἐργάζεται. Καὶ οὐ συμθουλεύει μόνον, ἀλλὰ καὶ ἐπεύχεται, ὅπερ ἀεὶ ποιεῖ, λέγων " Δυνατὸς δὲ ὁ Θεὸς πᾶσαν χάριν πιἪληρῶσαωι εἰς ὑμᾶς. ### English translation (Claude) The shame is greater when he sets many spectators over them, the very people who have heard. And he did not say, "For I am bringing Macedonians with me," or "Macedonians are coming with me," so as not to seem to do it on purpose; but how? "Lest perhaps, if Macedonians come with me": for this may happen, he says; it is among the things that are possible. For so he made his word free from suspicion; but if he had spoken in that other way, he would even have made them more contentious. See how he leads them on not only from spiritual motives, but also from human ones. For even if you make nothing great of me, he says, and are confident because I would forgive you, at least think of the Macedonians: "lest perhaps, if they come and find you"; and he did not say "unwilling," but "unprepared," not yet having filled up the whole. And if this is shameful, not to bring it quickly, think how shameful it is not to bring it at all, or to bring less than is fitting. Then he sets down what would follow from this mildly and yet with a blow, saying, "we (not to say you) should be put to shame." And again he restrains it, saying, "in this confident boasting," not making them more careless, but showing that those who are well approved in other things ought to have great boldness in this too. "Therefore I thought it necessary to urge the brothers to go on before to you and arrange in advance this blessing of yours, so that it may be ready as a blessing and not as covetousness" [2 Cor 9:5]. Again he takes up the same thing in another way; and so as not to seem to say these things idly, he says the reason for the journey is none other than that they may not be put to shame. Do you see that "It is superfluous for me to write to you" was the beginning of counsel? Do you see, then, how much he discourses about this ministry? And besides this one may say that, so as not to seem to contradict himself, having called it superfluous and yet discussing it, he establishes that point too through these words, in addition to discoursing about speed, and bounty, and readiness. For he demands these three things, and he touched these heads at the beginning too. For when he says, "In a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality," he says nothing else than that they contributed much, and with joy, and with speed, and that not only did the giving not grieve them much, but not even being in trials did, which is more burdensome than giving. And "they gave themselves to us" shows both their readiness and their great trust. And here again he handles the same things. For since these are opposed, generosity and readiness, and the one who gives much is often despondent, while the one who, so as not to be pained, gives less, see how he cares for both, and with the wisdom proper to him. For he did not say, "It is better to give a little and with free choice than much under compulsion," since he wished them to contribute both much and with free choice; but how? "That they may arrange in advance your blessing, so that it may be ready as a blessing, not as covetousness." He begins first with the sweeter and lighter point, not under compulsion: for it is a "blessing," he says. See how, in the very order of his exhortation, he at once shows the fruit sprouting and those who give filled with blessing. And by the name he drew them on; for no one gives a blessing with grief. And he was not content with this, but added, "not as covetousness." Do not think, he says, that we take it as men grasping for gain, but so as to become the cause of blessing to you. For covetousness belongs to the unwilling; so that one who gives alms unwillingly gives covetousness. Then from this he passed again to that other point, giving generously. "But this I say" [2 Cor 9:6]. That is, along with this I say that as well. What? That "he who sows sparingly will also reap sparingly, and he who sows with blessings will also reap with blessings." And he did not say "meanly," but put the name of the sparing man, which is more euphemistic. And he called the thing a sowing, so that you may at once look to the return, and, thinking of the harvest, learn that you receive more than you give. That is why he did not say "he who gives," but "he who sows"; and he did not say "if you sow," but makes the saying general. Nor did he say "bountifully," but "with blessings," which was much greater than that. And again he flies back to the earlier, sweeter point, saying, "Each one as he has purposed in his heart" [2 Cor 9:7]. For one does more when given liberty than when compelled. That is why he dwells on this too; for having said "as he has purposed," he added, "not grudgingly or under compulsion." And he was not content with this, but adds the testimony of Scripture as well, saying, "For God loves a cheerful giver" [Prov 22:8 LXX]. Do you see how continually he sets this down? "I do not speak by way of command"; and, "In this I give my opinion"; and, "as a blessing and not as covetousness"; and again, "not grudgingly or under compulsion, for God loves a cheerful giver." Here I think "cheerful" means "bountiful"; but he himself took it in the sense of giving with readiness. For since the example of the Macedonians and everything else was enough to produce lavishness, he does not say much about it, but about not giving unwillingly. For if it is a work of virtue, and everything done from compulsion cuts off the reward, he rightly works at this. And he not only counsels but also prays, as he always does, saying, "And God is able to make all grace abound to you" [2 Cor 9:8]. ### Scripture references - 2 Cor 9:4: quotation, high confidence - 2 Cor 9:5: quotation, high confidence - 2 Cor 9:1: quotation, high confidence - 2 Cor 8:2: quotation, high confidence - 2 Cor 8:5: quotation, high confidence - 2 Cor 9:6: quotation, high confidence - 2 Cor 9:7: quotation, high confidence - Prov 22:8: quotation, high confidence - 2 Cor 8:8: quotation, high confidence - 2 Cor 8:10: quotation, high confidence - 2 Cor 9:8: quotation, high confidence ### Translation notes - 'God loves a cheerful giver' is from the Septuagint addition at Prov 22:8, not found in the Hebrew. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 19.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/19-2). ## Homily 19.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/19-1/#p-19-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's prayer for 'sufficiency' and the psalm 'he has scattered, he has given to the poor', rebukes those who lavish money on mimes and prostitutes but fear poverty when the poor ask, and defines sufficiency as what one needs to live in health. ### Greek text Διὰ τῆς εὐχῆς λογισμὸν ὑφορμοῦντα τῇ φιλοτιμίᾳ ταύτῃ ἀναιρεῖ, τὸν καὶ νῦν πολλοῖς ἐμποδίζοντα. Καὶ γὰρ πολλοὶ δεδοίκασιν ἐλεημοσύνην δοῦναι, λέγοντες, Μὴ πως πένης γένωμαι, μὴ πως ἑτέρων δεηθῶ. Τοῦτον οὖν χαταλύων τὸν φόδον, προστίθησι τὴν εὐχὴν, λέγων Πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς. Οὐχ ἁπλῶς πληρῶσαι, ἀλλὰ, Περισσεῦσαι. Τί δέ ἔστι, Χάριν περισσεῦσαι; Ἐμπλῆσαι, φησὶν, ὑμᾶς τοσούτων, ὡς δύνασθαι περιτπεύειν ἐν τῇ φιλοτιμίᾳ ταύτῃ. Ἵνα ἐν παντὶ πάντοτε πάσαν αὑτάρκειαν ἔχοντες, περισσεύητϑ εἰς æũr ἔργον ἀγαθόν. Ὅρα καὶ ἐν τῇ προσευχῇ αὐτοῦ πολλὴν τὴν φιλοσοφέαν. Οὐ πλοῦτον εὔχεται οὐδὲ περισσείαν, ἀλλὰ πᾶσαν αὐτάρχειαν. Καὶ οὐ τοῦτο μόνον ἐστὶν αὐτοῦ τὸ θαυμαστὸν, ἀλλ᾽ ὅτι ὥσπερ τὸ περιττὸν οὐχ ἐπηύξατο, οὕτως οὐ θλίδέι αὐτοὺς, οὐδὲἀναγχάζει ἀπὸ τοῦ ὑστερήματος δοῦναι, συγχαταδαίνων αὐτῶν τῇ ἀσθενείᾳ, ἀλλ᾽ αὐτάρχειαν αἰτεῖ, καὶ δείκνυσιν ἅμα ὅτι τοῖς παρὰ τοῦ θεοῦ δώροις οὐ κατα» χεχρῇσθαι δεῖ. Ἵνα περισσεύητε, φησὶν, εἰς πἂν ἔργον ἀγαθόν. Διὰ τοῦτο, φησὶ, ταῦτα αἰτῶ, ἵνα καὶ ἑτέροις παρέχητε. Καὶ οὐκ εἴπε, Παρέχητε, ἀλλὰ, Περισσεύητε. Ἕν μὲν γὰρ τοῖς σαρχιχοῖς αὑτάρχειαν αὐτοῖς αἰτεῖ, ἐν δὲ τοῖς πνευματιχοῖς καὶ πεεἰσσείαν, obx ἐν ἐλεημοσύνῃ μόνον, ἀλλὰ καὶ ἐν τοῖς ἄλλοις ἅπασι’ τοῦτο γάρ ἔστι τὸ. Εἰς κᾶν ἔργον ἀγαθόν. Εἴτα τὸν προφήτην αὐτοῖς ἐπάγει σύμδουλον, μαρτυρίαν ζητήσας τὴν εἰς δαψίλειαν αὐτοὺς ἐκχαλουμένην, καί φησι’ Καθὼς γέγραπται, Ἑσκόρπισεν, ἔδωκε τοῖς πένησιν" ἡ δικαιοσύνη αὑτοῦ μένει εἰς τὸν αἰῶνα. Τοῦτό ἐστι, Περισσεύητε. Τὸ γὰρ, ᾿Εσκόρκισεν, οὐδενὸς ἄλλου δηλωτιχόν ἐστιν, ἢ τοῦ μετὰ δαψιλείας διδόναι. Εἰ γὰρ καὶ αὐτὰ οὐ μένει, ἀλλὰ τὰ ἐξ αὐτῶν μένει. Καὶ γὰρ τὸ θαυμαστὸν τοῦτό ἐστιν, ὅτι φυλαττόμενα μὲν ἀπόλλυται, σχορπιζόμενα δὲ μένει, καὶ μένει διαπαντός. Διχαιοσύνην δὲ ἐνταῦθα τὴν φιλανθρωπίαν ἐχάλεσε " καὶ γὰρ δικαίους ποιεῖ, τὰ ἁμαρτήματα ὥσπερ πῦρ ἀναλίσχουσα, ὅταν μετὰ δαψιλείας ἐχχέηται. Μὴ τοίνυν ἀχριβολογώμεθα, ἀλλὰ ἀθρόᾳ τῇ χειρὶ σπείρωμεν. Οὐχ ὁρᾷς μίμοις πόσα διδόασιν ἕτεροι, καὶ γυναιξὶ πόρναις; Κἂν τὰ ἡμίση τῷ Χριστῷ δὸς, ὧν τοῖς ὀρχουμένοις ἐχεῖνοι διδόασιν' ὅσα πρὸς φιλοτιμίαν ἐχεῖνοι. τοῖς ἐπὶ σχηνῆς, τοσαῦτα σὺ χἂν πεινῶντι δός, Ἐχεῖνοι μὲν γὰρ τὸ σῶμα τῶν ἑταιριζομένων καὶ χρυσίῳ περιδάλλουσιν ἀφάτῳ' σὺ δὲ οὐδὲ ἱματίῳ ψιλῷ τὴν σάρκα τοῦ Χριστοῦ, καὶ ταῦτα γυμνὴν ὁρῶν. Ποίας τοῦτο συγγνώμης ἄξιον, πόσης δὲ οὐ χολάσεως, ὅταν ἐκεῖνος μὲν τῇ ἀπολλυούσῃ αὐτὸν καὶ χαταισχυνούσῃ τοσαῦτα παρέχῃ, σὺ δὲ μηδὲ τὰ ἐλάχιστον τῷ σώζοντί σε καὶ ποιοῦντι λαμπρότερον; ᾿Αλλὰ εἰς γαστέρα μὲν καὶ μέθην καὶ ἀσωτίαν ἀναλίσχων, οὐδαμοῦ πενίας μέμνησαι" ἄν δὲ πενίαν διορθῶσαι δέῃ, πάντων γίνῃ πτωχότερος" καὶ παρασίτους μὲν τρέρων καὶ κόλακας, ὡς ἀπὸ πηγῶν δαπανῶν, οὕτω καίρεις" εἰ δέ που πτωχὸν ἴδοις, τότε σοι ὁ τῆς πενίας ἐπιτίθεταε φόδος. Διὰ δὴ τοῦτο καὶ παρ᾽ ἡμῶν αὐτῶν καὶ παρ᾽ ἑτέρων χαταχριθησόμεθα τότε, καὶ τῶν κατωρθωχότων καὶ τῶν διαμαρτόντων. Ἐρεΐ γάρ σοι, Διὰ τί οὐ γέγονας οὕτω μεγαλόψυχος ἐν τοῖς προσήχουσιν; ᾿Αλλ᾽ οὗτος μὲν πόρνῃ διδοὺς, οὐδὲν «οὐτων ὑπελογίζετο᾽ σὺ δὲ τῷ Δεσπότῃ παρέχων τῷ εἰρηχότι μὴ μεριμνᾷν, φόδου γέμεις καὶ τρόμου; καὶ τίνος ἂν εἴης συγγώμης ἄξιος; Εἰ γὰρ ἄνθρωπος οὐ περιόψεται λαδὼν, ἀλλ᾽ ἀποδώσει τὴν χάριν, πολλῷ μᾶλλον ὁ Χριστός. Ὁ γὰρ καὶ χωρὶς τοῦ λαδεῖν διδοὺς, πῶς μετὰ τὸ λαδεῖν οὐ δώσει; Τί οὖν, φησὶν, ὅταν πολλὰ ἀναλώσαντές τινες, πρὸς τῷ μὴ λαδεῖν καὶ ἑτέρων δέωνται; Περὶ τῶν τὰ πάντα δαπανησάντων λέγεις, αὐτὸς οὐδὲ ὁδολὸν διδούς. Ὑπόαχον τὰ πάντα χενώσειν, καὶ τότε [καὶ] περὶ ἐκείνων ἐρώτα: ἕως δ᾽ ἂν φειδωλὸς ἧς, καὶ ὀλίγα ἐχ τῶν ὄνσεις : Οὐδὲ γὰρ ἐπὶ τὴν ἄχραν τῆς ἀχτημοσύνης σε, ἄγομεν κορυφὴν, ἀλλὰ τέως σε τὰ περιττὰ περιχό» æretv ἀξιοῦμεν, καὶ τῆς αὐταρχείας μόνης ἐρᾷν. δ Αὐτάρκεια δὲ τῇ χρείᾳ τούτων ὁρίζεται, ὧν ἄνευ ζῇν οὖκ ἕνι. Οὐδείς σε τούτων ἀψέλκει, οὐδὲ χωλύει τὴν χαθημερινὴν τροφήν’ τροφὴν, οὗ τρυφὴν λέγω" σχεκάσματα, οὐ χαλλωπίσματα. Μᾶλλον δὲ, εἴ τις ἀχρεδῶς ἑξετάσειε, τοῦτό ἐστι τρυφὴ μάλιστα. Σχόπει δέ" τίνα ἂν εἴποιμεν τρυφᾷν μᾶλλον, τὸν λαχάνοις τρεφόμενον, καὶ ὑγιαίνοντα καὶ οὐδὲν πάσχοντα ἀηδὲς, ἢ τὸν συδαριτιχὴν ἔχοντα τράπεζαν, καὶ μυρίων γέμοντα νοσημάτων; Εὔδηλον ὅτι τοῦτον. Οὖχοὖν μηδὲν πλέον τούτου ζητῶμεν, εἰ καὶ τρυφᾷν βουλόμεθα καὶ μετὰ ὑγείας ζῇν᾽ καὶ τούτῳ τὴν αὖτἀρκεῖσθαι, καὶ ὑγιαίνειν, μηδὲν πρὸς τούτοις ζητεῖ- “ω" ὁ δὲ ἀσθενέστερος, καὶ τῆς διὰ τῶν λαχάνων δεόμενος θεραπείας, μὴ κωλυέσθω. Εἰ δὲ καὶ τούτου τις ἀσθενέστερος εἴη, καὶ τῆς συμμέτρου τῆς ἀπὸ χρεῶν βοηθείας δέοιτο, οὐδὲ τούτου αὐτὸν ἀκείρξομεν. Οὐδὲ γὰρ ἵνα ἀνέλωμεν τοὺς ἀνθρώπους καὶ διαφθείρωμεν, ταῦτα συμδουλεύομεν, ἀλλ᾽ ἵνα τὰ περιττὰ περικόψωμεν, περιττὸν δέ ἔστιν, ὃ τῆς χρείας πλέον ἐστίν. Ὅταν γὰρ καὶ χωρὶς τούτου δυνάμεθα διάγειν ὑγιῶς καὶ εὐσχημόνως, περιττὸν πάντως ἐχεῖνό ἐστι προστεθέν. ### English translation (Claude) By the prayer he removes a thought that lurks beneath this generosity, which hinders many even now. For many are afraid to give alms, saying, "Lest perhaps I become poor, lest perhaps I need others." To dissolve this fear, then, he adds the prayer, saying, "to make all grace abound to you." Not simply "fill," but "abound." And what is "to make grace abound"? To fill you, he says, with so much that you can abound in this generosity. "So that, always having all sufficiency in everything, you may abound to every good work." See the great philosophy even in his prayer. He does not pray for wealth or abundance, but for "all sufficiency." And not only is this admirable in him, but that, just as he did not pray for superfluity, so he does not press them nor compel them to give out of their want, condescending to their weakness, but asks for sufficiency, and shows at the same time that the gifts of God must not be misused. "So that you may abound," he says, "to every good work." This is why I ask these things, he says, so that you may supply others as well. And he did not say "supply," but "abound." For in fleshly things he asks sufficiency for them, but in spiritual things abundance as well, not in almsgiving only, but in all other things too; for this is what "to every good work" means. Then he brings the prophet to them as a counselor, seeking a testimony that calls them to bounty, and says, "As it is written, He has scattered, he has given to the poor; his righteousness remains forever" [2 Cor 9:9; Ps 112:9]. This is "that you may abound." For "he has scattered" signifies nothing else than giving with bounty. For even if the things themselves do not remain, what comes of them remains. And this is the wonder, that when kept they are lost, but when scattered they remain, and remain forever. And by "righteousness" here he means kindness; for it makes men righteous, consuming sins like fire, when it is poured out with bounty. Let us not, then, be exact in reckoning, but let us sow with a full hand. Do you not see how much others give to mimes and to prostitutes? Give Christ even half of what they give to dancers; as much as they give in their vanity to those on the stage, give that much at least to the hungry. For they clothe the bodies of courtesans with unspeakable gold, but you do not clothe the flesh of Christ even with a plain garment, and that though you see it naked. What pardon does this deserve, or rather, what punishment does it not deserve, when that man supplies so much to the woman who destroys and disgraces him, while you give not even the least to the one who saves you and makes you more glorious? But when you spend on the belly and drunkenness and profligacy, you never remember poverty; but if you must relieve poverty, you become poorer than anyone; and in feeding parasites and flatterers you rejoice, spending as from fountains; but if you see a poor man somewhere, then the fear of poverty seizes you. For this reason we shall be condemned then both by ourselves and by others, both by those who have done well and by those who have failed. For he will say to you: "Why were you not so magnanimous in the things that were fitting?" That man, giving to a prostitute, reckoned none of these things; but you, giving to the Master, who told you not to be anxious [Matt 6:25], are full of fear and trembling? And what pardon would you deserve? For if a man who has received will not overlook you, but will repay the favor, much more will Christ. For he who gives even without receiving, how will he not give after receiving? "What then," someone says, "when some, having spent much, not only receive nothing back but even need others?" You speak of those who have spent everything, though you yourself do not give even an obol. Promise to empty out everything, and then ask about them; but as long as you are sparing and give little out of what you have, why do you put forward excuses? For we are not leading you to the highest peak of having nothing, but for the present we ask you to cut off superfluities and to love sufficiency alone. And sufficiency is defined by the need of those things without which it is not possible to live. No one drags you away from these, nor forbids your daily food: food, I say, not luxury; coverings, not ornaments. Or rather, if one examines it carefully, this is luxury above all. For consider: whom shall we say lives in luxury more, the man who feeds on vegetables and is healthy and suffers nothing unpleasant, or the man who has a Sybaritic table and is full of countless diseases? Plainly the former. Let us then seek nothing more than this, if we wish both to live in luxury and to live in health. And let the one who can be content with this and be healthy seek nothing besides; but let the weaker one, who needs to be cared for by more than vegetables, not be forbidden. And if anyone is weaker still and needs the moderate help that comes from meat, we shall not keep him from this either. For we do not give this counsel in order to kill and destroy people, but in order to cut off superfluities; and superfluous is whatever is more than need. For when we can live healthily and decently even without something, that thing when added is certainly superfluous. ### Scripture references - 2 Cor 9:8: quotation, high confidence - 2 Cor 9:9: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - Matt 25:36: allusion, medium confidence - Matt 6:25: allusion, high confidence ### Translation notes - 'He has scattered, he has given to the poor' is Ps 112:9 (LXX 111:9). A few words are garbled in the scan after 'give little out of what you have' and are translated by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 19.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/19-3). ## Homily 19.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/19-1/#p-19-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom urges his hearers to seek only what they need, and then to rise to the generosity of the widow of the gospel and above all of the widow of Zarephath, who gave her last food to Elijah and surpassed even Abraham in hospitality; righteousness and love of money cannot dwell together. ### Greek text Τοῦτο καὶ ἐπὶ ἐματίων λογιζώμεθα, καὶ ἐπὶ τραπέζης, καὶ ἐπὶ οἰχίας, καὶ ἐπὶ τῶν ἄλλων ἀπάντων" καὶ τὴν χρείαν ζητῶμεν πανταχοῦ. Τὸ γὰρ περιττὸν καὶ ἀνόνητον. Ὅταν τὴν αὐτάρχειαν μελετήσῃς, τότε σε βουλόμενον τῆς χήρας γενέσθαι ζηλωτὴν, εἰς τὰ μείζω τούτων ἑνάξομεν. Οὐδέπω γὰρ ἔφθασας πρὸς τὴν τῆς γυναιχὸς φιλοσοφίαν, ἕως ἂν αὐταρκείας φροντίζῃς. Ἐκείνη γὰρ καὶ ταύτης ἀνωτέρα γέγονεν" ἃ γὰρ ἔμελλεν αὐτὴν διαθρέψειν, ταῦτα κατέδαλε πάντα. Ἕτι οὖν διαπορήσεις περὶ τῶν ἀναγκαίων, καὶ οὐχ αἰσχύνῃ γυναικὸς ἡττώμενος, καὶ οὐ μόνον αὑτὴν οὐ ζηλῶν, ἀλλὰ καὶ σφόδρα αὑτῆς ἀπολιμπανόμενος; Ἐχείνη γὰρ οὐχ εἶπε ταῦτα τὰ παρ' ὑμῶν λεγόμενα, Τί δὲ, ἄν πάντα ἀναλώσασα δεηθῆναι ἑτέρου; ἀλλὰ φιλοτίμως ἀπεδύσατο τὰ ὄντα. Τί ἄν τις εἴποι περὶ τῆς ἐν τῇ Παλαιᾷ τῆς ἐπὶ τοῦ- προφήτου Ἡλίου; Ἐχείνῃ γὰρ οὐχέτι περὶ πενίας, ἀλλὰ καὶ περὶ θανάτου καὶ τελευτῆς ὁ χίνδυνος ἦν, οὐ τῆς οἰχείας μόνον, ἀλλὰ καὶ τῆς τῶν παίδων. Οὐδὲ γὰρ παρ᾽ ἑτέρων προσεδόκα λήψεσθαι, ἀλλὰ ἀποθανεῖσθαι εὐθέως. ᾿Αλλὰ τὸν προφήτην εἶδε, φησὶ, καὶ ἐντεῦθεν φιλότιμος γέγονεν. Ὑμεῖς δὲ οὐχ ὁρᾶτε μυρίους ἁγίους; καὶ τί λέγω ἁγίους; τὸν τῶν προφητῶν ὁρᾶτε προσαιτοῦντα Δεσπότην, καὶ οὐδὲ οὕτω φιλάνθρωποι γίνεσθε" ἀλλὰ ταμιεῖα ἔχοντες ἐρευγόμενα ἐχ τούτου εἰς τοῦτο, οὐδὲ ἐχ τοῦ περισσεύματος μεταδίδοτε. Τί λέγεις; προφήτης ἦν ὁ παρὼν, καὶ τοῦτο αὐτὴν ἔπεισε μεγαλοψυχῆσαι. τοσοῦτον; Αὐτὸ μὲν οὖν τοῦτο πολλοῦ θαύματος ἄξιον, ὅτι ἐπείσθη μέγαν αὐτὸν εἶναι καὶ θαυμαστόν. Πῶς γὰρ οὖκ εἶπεν, οἷα εἰχὸς ἦν βάρδαρον γυναῖκα καὶ ἀλλόφυλον λογίσασθαι, ὅτι Εἰ προφήτης ἦν, οὐχ ἂν ἐμοῦ ἐδεήθη; εἰ Θεοῦ φίλος ἦν, οὐκ ἂν αὐτὸν «εριεῖδεν; ἔστω, Ἰουδαῖοι διὰ ἅμαρτήματα ταύτην τίνουσι τὴν δίχην᾽ οὗτος δὲ πόθεν, καὶ διὰ τί; ᾿Αλλ᾽ οὐδὲν τούτων ἐνενόησεν, ἀλλ᾽ ἀνόφ’ 5 Σ εἰν. ᾿ ξεν αὑτῷ τὴν οἰχίαν, καὶ πρὸ τῆς οἰχίας τὴν γνώμην, καὶ πάντα τὰ ὄντα εἰς μέσον τέθειχε, καὶ τὴν φύσιν ἀφεῖσα, καὶ τῶν παίδών καταφρονήσασα, τὸν ξένον προετίμησε πάντων. Ἐννόησον οὖν ὅση χόλασις χείσεται, ὅταν γυναιχὸς χήρας, πτωχῆς, ἀλλοφύλου, βαρδάρου, παίδων μητρὸς, τούτων οὐδὲν εἰδυίας ὧν ἡμεῖς ἴσμεν, ἔλαττον φέρωμεν, καὶ ἀσθενέστεροι ὦμεν. Οὐ γὰρ, ἂν τὸ σῶμα ἔχωμεν ἰσχυρὸν, ἀνδρεῖοί τινές ἔσμεν. Καὶ γὰρ ἐχεῖνος μόνος ταύτην ἔχει τὴν ἀρετὴν, χἂν ἐπὶ χλίνης ἧ βεδλημένος, ὁ τὴν ἰσχὺν οἴχοθεν ἔχων - ὡς ταύτης ἄνευ, χἂν ὄρος τις ἀνασπᾷ τῇ τοῦ σώματος ῥώμῃ, οὐδὲν αὐτὸν χορασίου καὶ γραϊδίου ταλαιπώρου φαίην ἂν ἰσχυρότερον εἶναι. Ὁ μὲν γὰρ ἀσωμάτοις παλαίει καχοῖς, οὗτος δὲ οὐδὲ ἀντιδλέψαι τολμᾷ. Καὶ ἵνα μάθῃς, ὅτι οὗτος ἀνδρείας ὄρος, ἀπ᾽ αὐτοῦ τούτου τοῦ παραδείγματος αὐτὸ συνάγαγε. Τί Ὑὰρ αὐτῆς ἀνδρειότερον γένοιτ᾽ ἂν τῆς γυναιχὸς, ἢ καὶ πρὸς φύσεως τυραννίδα, καὶ πρὸς λιμοῦ βίαν, καὶ πρὸς τελευτῆς ἀπειλὴν ἔστη γενναίως, καὶ πάν- «ων γέγονεν ἰσχυροτέρα; ΚΆχουσον γοῦν πῶς ὁ Χριστὸς αὐτὴν ἀναχηρύττει. Πολλαὶ γὰρ, φησὶν, ἦσαν χῆραι ἐν ταῖς ἡμέραις Ἠλία, καὶ πρὸς οὐδεμίαν ὁ προφήτης ἀπεστέλλετο, ἀλλ᾽ ἣ πρὸς ἐκείνην. Εἴπω τι μέγα καὶ παράδοξον; Αὕτη «οὔ πατρὸς ἡμῶν ᾿Αδραὰμ πλέον εἰς φιλοξενίαν εἰσήνεγχεν. Οὐ γὰρ εἰς ἀγέλην ἔδραμε, χαθάπερ ἐχεῖνος, ἀλλ᾽ ἀπὸ τῆς δραχὸς ἐχείνης παρήλαυνεν ἅπαντας τοὺς ἐπὶ φιλοξενίᾳ βεδοημένους. Ἐχεῖνος μὲν γὰρ ἑνίχα, ὅτι εἰς τοῦτο ἑαυτὸν ἔταξεν “αὕτη δὲ, ὅτι οὐδὲ τῶν παίδων ἐφείσατο διὰ τὸν ξένον, καὶ οὐδὲ προσδοχῶσα τὰ μέλλοντα. Ἡμεῖς; δὲ, βασιλείας οὔσης, γεέννης ἀπειλουμένης, ὃ πάντων μεῖζον, τοῦ Θεοῦ τοσαῦτα ὑπὲρ ἡμῶν ἐργαδαμένου, καὶ τούτοις παρακαλῶ " ἀλλὰ σχορπίσωμεν, δῶμεν πένησιν ὡς δοῦναι δεῖ, Τὸ γὰρ πολὺ καὶ τὸ ὀλίγον οὐ τῷ μέτρῳ τῶν διδομένων ὁ Θεὸς ὁρίζει, ἀλλὰ τῇ δυνάμει τῆς οὐσίας τοῦ διδόντος. Πολλάκις γοῦν τοῦ μόνον ἕνα χαχρυδοῦ καταθαλὼν ἑχατόν - ἀπὸ γὰρ τοῦ περισσεύματος ἔδαλες. Πλὴν χἂν οὕτω ποίει, καὶ ἥξεις ταχέως καὶ ἐπὶ τὸ δαψιλέστερον. ΣΧχόρπισον χρήματα, ἵνα συναγάγῃς δικαιοσύνην. Οὐδὲ γὰρ θέλει μετὰ τῶν χρημάτων αὐτὴ παραγίνεσθαι, ἀλλὰ δι᾽ αὐτῶν μὲν, οὗ μετ᾽ αὐτῶν ὃ ἡμῖν παρέστη. Οὐ γὰρ ἔστιν ὁμοῦ καὶ χρημάτων ἐπιθυμίαν, καὶ δικαιοσύνην οἰχεῖν " χεχωρισμένας γὰρ ἔχουσι τὰς σχηνάς Μὴ δὴ φιλογείχει τὰ ἅμιχτα συνάγειν, ἀλλὰ ἀπέλασον τὴν τύpavvov φιλαργυρίαν, εἰ βούλει τὴν βασιλίδα λαθεῖν. Αὕτη γάρ ἔστιν ἡ βασίλισσα, καὶ ἐλευθέρους ἐχ᾽ δούλων ποιοῦσα· οὗ τοὐναντίον ἐχείνη. Διὸ μετὰ πάσης σπουδῇς τὴν μὲν φύγωμεν, τὴν δὲ ἀσπαζώμεθα, ἵνα καὶ τῆς ἐνταῦθα τύχωμεν ἐλευθερίας, καὶ τῆς βαριλείας ἐπιτύχωμεν τῶν οὐρανῶν " ἧς δὴ καὶ γέγνοιτὸ 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 ἰῶνάς τῶν αἰώνων. ᾿Αμῆν. ### English translation (Claude) Let us reason so about clothes too, and the table, and the house, and all other things; and let us seek need everywhere. For the superfluous is also useless. When you have practised sufficiency, then, if you wish to become an emulator of the widow, we shall lead you to greater things than these. For you have not yet attained to that woman's philosophy as long as you are concerned about sufficiency. For she went even above this; for what was to support her, all this she cast in. Will you still be in doubt about necessities, and are you not ashamed to be outdone by a woman, and not only not to emulate her, but to fall far behind her? For she did not say what is said by you: "What if, having spent everything, I need another?" but generously stripped herself of what she had. What would one say about the widow in the Old Testament, in the time of the prophet Elijah [1 Kgs 17:8–16]? For her the danger was no longer about poverty, but about death and dying, not her own only, but her children's as well. For she did not expect to receive from others, but to die at once. "But she saw the prophet," someone says, "and that is why she became generous." And do you not see countless saints? And why do I say saints? You see the Master of the prophets begging, and not even so do you become kind; but having storehouses that belch forth from this side to that, you do not share even out of your abundance. What do you say? Was it because a prophet was present that she was persuaded to such magnanimity? This very thing deserves great wonder, that she was persuaded that he was great and wonderful. For how did she not say, as a barbarian and foreign woman would be likely to reason, "If he were a prophet, he would not have needed me; if he were God's friend, God would not have overlooked him. Granted, the Jews are paying this penalty for their sins; but this man, from where and why?" But she thought none of these things, but opened her house to him, and before her house her mind, and set all she had before him, and, letting nature go and disregarding her children, honored the stranger above all. Consider, then, what punishment awaits us, when we bring less than a woman, a widow, poor, foreign, a barbarian, a mother of children, who knew none of the things we know, and when we are weaker. For it is not because we have a strong body that we are brave. For he alone has this virtue, even if he lies on a bed, who has strength from within; for without it, even if someone pulls up a mountain by the strength of his body, I would not say he is any stronger than a little girl or a wretched old woman. For the one wrestles with bodiless evils, while the other does not even dare to look them in the face. And so that you may learn that this is the definition of courage, gather it from this very example. For what could be braver than this woman, who stood nobly against the tyranny of nature, the violence of famine, and the threat of death, and became stronger than all? Hear, at any rate, how Christ proclaims her: "For there were many widows," he says, "in the days of Elijah, and to none of them was the prophet sent, but only to that one" [Luke 4:25–26]. Shall I say something great and paradoxical? This woman contributed more to hospitality than our father Abraham. For she did not run to the herd as he did [Gen 18:7], but by that handful she surpassed all who are famed for hospitality. For he excelled because he devoted himself to this; but she, because she did not spare even her children for the stranger's sake, and that without expecting the things to come. But we, though there is a kingdom, though hell is threatened, and, greatest of all, though God has done so much for us, [hang back.] Not so, I beg you; rather, let us scatter, let us give to the poor as we ought to give. For God measures much and little not by the amount of what is given, but by the means of the giver's substance. Often, at any rate, you who cast in a hundred [gave less] than the one who cast in only one copper coin; for you gave out of abundance. Yet even so, do this, and you will soon come to greater bounty as well. Scatter money, so that you may gather righteousness. For righteousness does not wish to come together with money, but through money, not with it, [it] stands beside us. For the desire of money and righteousness cannot dwell together; for they have separate tents. Do not strive, then, to bring together what cannot be mixed, but drive out the tyrant, love of money, if you wish to obtain the queen. For she is the queen, who makes free men out of slaves; the other does the opposite. Therefore let us flee the one with all earnestness and embrace the other, so that we may both obtain freedom here and attain the kingdom of heaven; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - Mark 12:44: allusion, high confidence - 1 Kgs 17:12: allusion, high confidence - Luke 4:25: quotation, high confidence - Luke 4:26: quotation, high confidence - Gen 18:7: allusion, high confidence - Ps 112:9 (111:9 LXX): allusion, medium confidence ### Translation notes - The widow who 'cast in all she had' is the widow of Mark 12:41–44; the Old Testament widow is the widow of Zarephath (1 Kgs 17:8–16). Words lost in the scan are supplied in brackets by sense ('hang back'; 'gave less'). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 19.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/19-4). ## Homily 20.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/20-1/#p-20-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's prayer that God multiply the Corinthians' seed and the fruits of their righteousness, and how the collection both relieves the saints and moves them to glorify God and pray for the givers, rejoicing even in gifts to others (2 Cor 9:10–14). ### Greek text 3 δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν αι, καὶ πληθύγαι τὸν σπόρον — κα σαι τὰ γεννήματα τῆς δικαιοσύνης. ὑμῶν Μάλιστα ἄν τις * τούτου θαυμάσειε τὴν [[αύλου σύνεσιν, ὅτι προτρέψας ἀπὸ τῶν πνευματιχῶν, ἀπὸ ᾿ τῶν σαρχιχῶν, κοὶ ἐν τῇ ἀντιδόσει πάλιν τὸ αὐτὸ τοῦτο ποιεῖ, ἑχατέρας τιθεὶς τὰς ἀμοιδάς. Τὸ μὲν οὖν, Ἐσπόρκισεν, ἔδωκε τοῖς πέγησιν», ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα, πνευματιχῆς ἔστιν ἀμοιδῆς - “ὃ δὲ, Πληθύναιτὸν σπόρον ὑμῶν, σαρχιχῆς ἀντιδόσεως. ᾿Αλλ᾽ ὅμως οὐχ ἵσταται ἐνταῦθα, ἀλλὰ καὶ πάλιν ἐπὶ τὰ πνευματιχὰ μεταδαίνει, συνεχῶς παράλληλα αὑτὰ τιθείς " καὶ γὰρ τὸ, Αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν, πνευματιχόν. Ταῦτα δὲ ποιεῖ βλαχώδη λογισμὸν πρόῤῥιζον ἀνασπῶν, καὶ τῆς πενίας τὸν φόδον ἐχλύων πολλαχόθεν, καὶ ἀπὸ τοῦ παραδείγματος τούτου τοῦ νῦν. Εἰ γὰρ καὶ τοῖς τὴν γῆν σπείρουσι δίδωσιν ὁ Θεὸς, εἰ τοῖς τὸ σῶμα τρέφουσι παρέχεϊ τὴν ἀφθονίαν, πολλῷ -μᾶλλον τοῖς τὸν οὐρανὸν γεωργοῦσι, τοῖς τῆς ψυχῆς ἐπιμελουμένοις " καὶ γὰρ ταῦτα βούλεται μᾶλλον προνοίας ἀπολαύειν, ᾿Αλλὰ συλλογιστιχῶς μὲν αὐτὸ οὐ τίθησιν, οὐδὲ οὕτως, ὥτπεῤ ἔφην, ἐν δὲ εὐχῆς μέρει, ὁμοῦ καὶ τὸν συλλογισμὸν φανερὸν ποιῶν, καὶ μᾶλλον αὐτοὺς εἰς ἐλπίδα ἄγων, οὐχ ἀπὸ τῶν γινομέγων μόνον, ἀλλὰ καὶ ἀπὅτῆς εὐχῆς ταύτης - Χορηγήσαι γὰρ, φησὶν, καὶ πιηθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γενγήματα τῆς δικαιοσύνης ὑμῶν. Πάλιν χἀνταῦβα τὴν δαψίλειαν αἰνίττεται ἀνυπόπτως" τὸ γὰρ, Πιληθύναι καὶ αὐξήσαι, τοῦτό ἔστιν ἐνδεικνυμένου" ὁμοῦ δὲ καὶ τῶν ἀναγκαίων — οὐδὲν ἀφίησιν ἐπιζητεῖν, “Ἄρτον » εἰπὼν, εἰς βρῶσιν. Καὶ γὰρ καὶ «οῦτο αὐτοῦ μάλιστα ἔστι θαυμάσαι, ὃ καὶ ἔμπροσϑεν χατεσχεύασεν, ὅτι ἐν μὲν τοῖς ἀναγκαίοις οὐδὲν πλέον τῆς χρείας ἀφίησιν ἐπιζητεῖν, ἐν δὲ τοῖς πνευματικοῖς πολλὴν τὴν περιουσίαν συμόουλεύει ς Διὸ καὶ ἀνωτέρω ἔλεγεν, Ἵνα αὑτάρχειαν ἔχονδες, περισσεύητε εἰς πᾶν ἔργον' ἀγαϑόν" καὶ ἐνταῦϑα, Ὁ ἐπιχορηγῶν ἄρτον εἰς βρῶσιν. γαι τὸν σπόρον ὑμῶν" τουτέστι, τὸν πνευματιχόν. Οὐδὲ γὰρ ἁπλῶς ἐλεημρσύνην αἰτεῖ, ἀλλὰ τὴν μετὰ δαψιλείας. Διὸ καὶ σπόρον αὐτὸ συνεχῶς καλεῖ. λῆϊα δεέκνυσι᾽ οὕτω καὶ ἡ ἐλεημοσύνη πολλὰ τὰ δρά- Ὑματὰ “τῆς δικαιοσύνης ἐργάζεται, καὶ δείχνυσιν ἄφατα τὰ γεννήματα. Ἐπενξέμενος δὲ αὐτοῖς εὐθὴνίαν τοσαύτην, δείκνυσι πάλιν ποῦ ταύτην δαπανᾷν χρὴ, λέγων, Ira ἐν παρεὶ πλουειζόμενοι εἰς “ἄσαν ἡπκλύτητα, ἥτις κατεργάζεται δι᾽ ἁμῶν εὐχαρισείαν' τῷ Θεῷ. Οὐχ ἵνα εἰς τὰ μὴ δέοντα ἀναλίσκητε, ἀλλ᾽ εἰς ἐχεῖνα, ἃ πολλὴν φέρει τῷ Θεῷ «ἣν εὐχαριστίαν. Καὶ γὰρ μεγάλων μᾶς κυρίους ἐποίησεν ὁ Θεός" καὶ τὰ ἔλάττονα ἑαυτῷ ἀφεὶς, ἡμῖν τῶν μειζόνων παρεχώρησε; Τῆς μὲν γὰρ αἰσθητῆς ᾿προφῆς αὐνὸς κύριος, τὴν δξ νοητὴν ἡμῖν ἐπέτρεψε" καὶ γὰρ ἡμεῖς κύριοι τὰ χῆδα ἡμῶν δεῖξαι κομῶντνα. Οὐδὲ γὰρ ὑετῶν δεῖται κἀν ὥρῶν πράσεως, καὶ προαιρέσεως μόνης, καὶ πρὸς αὐτὸν τρέχε: τὸν ὀδρανόν. Απλότητα δὲ ἐνταῦθα τὴν δαψίειαν καλεῖ, ἥτις κατεργάζεται δι᾿ ἡμῶν εὐχαριστίαν τῷ Θεῷ. Οὐδὲ γὰρ ἐλεημοσύνη μόνον ἐστὶ ἐὸ γινόμενον, ἀλλᾶ καὶ εὐχαριστίας πολλῆς ὑπόθεσις “ μᾶλλον δὲ οὐκ εὐχαριστίας μόνον, ἀλλὰ καὶ ἑτέρων πλειόνων. Καὶ τίθησιν αὑτὰ προϊὼν, ἵνα δείξας πολλὰ ὄντα φὰ χατορθούμενα, ἐντεῦθεν προθυμοτέρους ἐργάσηται. Τίνα οὖν ἐστι «ἃ πολλά; "Άχουσον αὐτοῦ λέγοντος" Ὅτι ἡ διακοαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ «αἱ περισσεύουσα διὰ πολλῶν εὐχαρισειῶν τῷ Θεῷ’ διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν Θεὸν ἐπὶ τῇ ὑποεαγῇ τῆς ἀμολογίας ὑμῶν εἰς τὸ Εὐαγγάλιον, καὶ ἀπκλόεησι τῆς κοινωνίας τῆς εἰς αὑτοὺς, καὶ εἰς πάντας, καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερδάλλουσαν' χάριν τοῦ Θεοῦ ἐφ' ὑμῖν. “Ὁ δὲ λέγει, τοῦτό ἐστι" Πρῶτον τὰ ὑστερήματα τῶν ἁγίων οὐ μόνον πληροῦτε, ἀλλὰ καὶ περισσεύετε, «πουτέστι, καὶ πλέον τῆς χρείας αὐτοῖς παρέχετε" εἶτα δι᾽ αὐτῶν εὐφημίαν ἀναπέμπετε τῷ Θεῷ" δοξάζούσι γὰρ αὐτὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὁμῶν. Ἵνα “γὰρ μὴ δείξῃ αὐτοὺς διὰ τοῦτο εὐχαριστοῦντας μόνον, διὰ τὸ λαδεῖν λέγω, ὅρα πῶς ὑψηλοὺς αὑτοὺς ποιεῖ’ ὅπερ αὐτός φησι πρὸς Φιλιππησίους, ὅτι Οὐκ ἐπιζητῶ τὰ δόματα, καὶ τούτοις μαρτυρῶ τὸ αὐτό. Χαίρουσι μὲν γὰρ, ὅτι τὰ ὑστερήματα αὐτῶν ἀναπληροῦϊε, καὶ τὴν πτωχείαν αὐτῷν παραμυθεῖσθε" πολλῷ δὲ πλέον, ὅτι οὕτως ὑποτεταγμένοι ἐστὲ τῷ Εὐαγγελίῳ" οὗ σημεῖον τοῦτό ἐσέι, τὸ οὕτω ὄαψιλως εἰσφέρειν. Τοῦτο γὰρ τὸ Εὐαγγέλιον ἐπιτάττει. Καὶ ἀπιλότητι τῆς κοινωνίας εῆς εἰς αὑτοὺς καὶ εἷς πάντας. Καὶ διὰ τοῦτο δοξάζουσι, φησὶ, τὸν Θεὸν, ὅτι οὕτως ἐστὲ φιλότιμοι, οὐκ εἰς ἑχείνους μόνον, ἀλ)ὰ καὶ εἰς πάντας. Τοῦτο δὲ πάλιν ἐγχώμιον "χείγων γίνεται, τὸ καὶ ὑπὲρ τῶν ἑτέροις διδωμμένωνν “Ὁχαριστεῖν. Οὐ γὰρ τὰ ἑαυτῶν χοσμοῦσι μόνον, φησῖν, ἀλλὰ καὶ τὰ ἑτέρων, καίτοι γε ἂν ἐσχάτῃ ὄντες πὸνίᾳ᾽ ὃ πολλῆς αὐτῶν ἀρετῆς ἐστι σημεῖον. Θὐδὲν γὰρ οὔτω ζηλότυπον, ὡς τὸ τῶν πτωχευομένων γένος. ᾿Αλλ᾽ ἐχεῖνοι καθαροὶ τούτου τοῦ πάθους εἰσὶ, τοσοῦον ἀπέχοντες ἀλγεῖν ἐφ᾽ οἷς ἑτέροις μεταδίδοτε, ὅτι καὶ καίρουσιν οὐχ ἧττον, ἣ ἐφ᾽ οἷς αὐτοὶ λαμόάνουσι. Καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν. Ὑπὲρ μὲν γὰρ τούτῶν εὐχαριστοῦσι, φησὶ, τῷ Θεῷ" ὑπὲρ δὲ τῆς ρᾶς ἀγάπης καὶ τῆς συντυχίας παρακαλοῦσιν οὗ διὰ τὰ χρήματα, ἀλλ᾽ ὥστε θεαταὶ γενέσθαι τῆς δεδομένης ὑμῖν χάριτος. Ὁ ### English translation (Claude) "Now he who supplies seed to the sower and bread for food will supply and multiply your seed, and increase the fruits of your righteousness" [2 Cor 9:10]. One might especially admire Paul's wisdom here, that having urged them on from spiritual motives and from fleshly ones, he does the same again in the repayment, setting down rewards of both kinds. "He has scattered, he has given to the poor; his righteousness remains forever" belongs to the spiritual reward; but "multiply your seed" to the fleshly repayment. Yet he does not stop here, but passes again to spiritual things, continually setting them side by side; for "increase the fruits of your righteousness" is spiritual. And he does this tearing up by the roots the sluggish reasoning, and dissolving the fear of poverty from many sides, and also from this present example. For if God gives to those who sow the earth, if he supplies plenty to those who feed the body, much more to those who cultivate heaven, who take care of the soul; for he wishes these things to enjoy his providence more. But he does not set it down as a syllogism, nor in that way, as I said, but in the form of a prayer, at once making the reasoning plain and leading them more to hope, not only from what happens, but also from this prayer. "May he supply," he says, "and multiply your seed, and increase the fruits of your righteousness." Here again he hints at bounty without arousing suspicion; for "multiply and increase" is the language of one who indicates this. And at the same time he leaves them no need to seek more than necessities, saying "bread for food." For this too is above all admirable in him, as he established earlier as well: that in necessities he lets them seek nothing more than need, but in spiritual things he counsels great abundance. That is why he said above, "so that, having sufficiency, you may abound to every good work"; and here, "he who supplies bread for food ... multiply your seed," that is, the spiritual seed. For he does not ask simply for almsgiving, but for almsgiving with bounty. That is why he continually calls it seed. [For as seed sown in the ground] shows fields of grain, so almsgiving produces many sheaves of righteousness and shows unspeakable fruits. Having prayed for such great plenty for them, he shows again where it must be spent, saying, "being enriched in everything for all liberality, which produces through us thanksgiving to God" [2 Cor 9:11]. Not so that you may spend it on what is not needful, but on those things which bring much thanksgiving to God. For God has made us masters of great things; and leaving the lesser to himself, has he not yielded the greater to us? For he himself is master of the food we perceive by the senses, but the food of the mind he has entrusted to us; for we are masters of showing our fields abounding. For this needs no rains nor temperate seasons, but only free choice, and it runs up to heaven itself. And here he calls bounty "liberality," "which produces through us thanksgiving to God." For what is done is not almsgiving only, but the occasion of much thanksgiving; or rather, not of thanksgiving only, but of many other things too. And he sets these down as he goes on, so that by showing how many are the achievements, he may make them readier. What, then, are these many things? Hear him saying, "For the ministry of this service not only supplies the wants of the saints, but also abounds through many thanksgivings to God; while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel, and for the liberality of your fellowship with them and with all; and by their prayer for you, as they long for you because of the surpassing grace of God in you" [2 Cor 9:12–14]. What he says is this: first, you not only fill up the wants of the saints, but you abound, that is, you supply them with more than they need; then through them you send up praise to God; for they glorify him for the obedience of your confession. For so as not to show them giving thanks for this only, I mean for receiving, see how he makes them lofty, as he himself says to the Philippians, "Not that I seek the gift" [Phil 4:17]; and he bears the same witness to these men. For they rejoice that you fill up their wants and relieve their poverty, but much more that you are so subject to the gospel; and a sign of this is your contributing so bountifully. For this is what the gospel enjoins. "And for the liberality of your fellowship with them and with all." And for this reason, he says, they glorify God, that you are so generous, not to them only, but to all. And this again becomes praise of those men, that they give thanks even for what is given to others. For they adorn not only their own affairs, he says, but those of others too, though they are in the utmost poverty; which is a sign of their great virtue. For nothing is so jealous as the race of the poor. But they are pure of this passion, being so far from grieving over what you share with others that they rejoice no less than over what they themselves receive. "And by their prayer for you." For these things they give thanks to God, he says; and for your love and for meeting you they pray, not because of the money, but so as to become spectators of the grace given to you. ### Scripture references - 2 Cor 9:10: quotation, high confidence - 2 Cor 9:9: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - 2 Cor 9:8: quotation, high confidence - 2 Cor 9:11: quotation, high confidence - 2 Cor 9:12: quotation, high confidence - 2 Cor 9:13: quotation, high confidence - 2 Cor 9:14: quotation, high confidence - Phil 4:17: quotation, high confidence ### Translation notes - Leaked apparatus and a stray numeral were removed. A few words are lost in the scan before 'shows fields of grain' (supplied in brackets by sense). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 20.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/20-1). ## Homily 20.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/20-1/#p-20-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's thanksgiving for God's 'indescribable gift', warns against drunkenness and gluttony, and calls the merciful man a priest and the poor believer an altar, more awesome than the church's altar because it is itself the body of Christ. ### Greek text Εἶδες Παύλου ὀύνεσιν, πῶς ἑπάρας αὐνοῦᾳ, τὸ πᾶν ἀνέθηκε τῷ Θεῷ, χάριν τὸ πρᾶγμα καλέσας; Ἐπειδὴ γὰρ μεγάλα περὶ αὐτῶν ἐφθέγξατο, λεετουργοὺς αὐτοὺς εἰπὼν, καὶ ἑπάρας εἰς ὕψος" εἴ γε αὐτολα μὲν ἐλειτούργουν, αὐτὸς δὲ διηχονεῖτο᾽ καὶ δακέμους ὀνομάσας, δείκνυσιν ὅτι πάντων τούτων ὁ Θεὸς. αἵ- «ιος" καὶ αὐνὸς. μετ᾽ ἐκείνων πάλιν δὐχαριστίαν. ἄνεφέρει λέγων" Χάρις δὲ τῷ Θοῷ ἐπὶ τῇ ἀνεμδιηγήτῳ αὐτοῦ δωρεᾷ. δωρεὰν δὲ ἐνταῦθα λέγει καὶ τὰ τοσαῦκοῖς λαμβάνουσι κὰϊ τοῖς παρέχουσιν" ἢ τὰ ἀπόῤῥητα ἀγαϑὰ τὰ διὰ τῆς παρουσίας αὐτοῦ τῇ οἰχουμένῃ κάσῃ μχτὰ πολλῆς δωρηϑέντα᾽ «ἧς φιλοτιμιἃς" ὃ ποὰ μάλιστα ἔστιν ὑποπτεῦσαι. Ἵνα γὰρ καὶ καταστεΐλῃ, καὶ δαψιλεστέρους ἐργάσηται, ὧν ἔτυχον παρὰ τοῦ Θεοῦ, τούτων αὐτοὺς 5 ἀναμιμνήσχει. Καὶ γὰρ μέγιστον τοῦτο εἰς προτροπὴν ἀρετῆς ἀπάσης" διὸ καὶ ἐνταῦθα τὸν λόγον κατέκλεισεν. Εὶ δὲ ἡ δωρεὰ ἀνεχδιήγητος, τί τῆς μανίας ἴσον γένοιτ᾽ ἂν τῶν τὴν οὐσίαν αὐτοῦ περιεργαζομένων; Οὐχ ἢ δωρεὰ δὰ αὐτοῦ μόνον ἀνεχδιήγητος, ἀλλὰ καὶ ἡ εἰρήνη πάντα νοῦν ὑπερέχει, δι᾽ ἧς τὰ ἄνω τοῖς χάτω χατήλλαξε. Σπουδάσωμεν τοίνυν τοσαύτης ἀπολαύοντες χάριτος, ἀξίαν ἐπιδείκνυσθαι τοῦ βίου τὴν ἀρετὴν, καὶ πολὺν «ἧς ἐλεημοσύνης ποιεῖσθαι λόγον: ποιησόμεθα δὲ, ἂν τὴν ἀμετρίαν φύγωμεν, ἂν τὴν μέθην, ἂν. τὴν ἀδηφαγίαν. Καὶ γὰρ καὶ οἴτα καὶ ποτὰ δέδωκεν ὁ Θεὸς, οὐκ εἰς ἀμετρίαν, ἀλλὰ εἰς τροςὴν. Οὐδὲ γὰρ ὁ οἶνος ποιεῖ τὴν μέθην ἐπεὶ εἰ τοῦτο ἦν, πάντας ἔδει μεθύειν. "Δλλ᾽ οὐκ ἐχρῖιν, φησὶν, οὐδὲ τὸ πολὺ βλάπτεῖν. Μεθυόντων ταυτὶ τὰ ῥή ιατα. Εἰ γὰρ τὸ πολὺ βλάπτει, καὶ οὐδὲ οὕτως ἀφίσιασαι τῆς πλεονεξία:" εἰ οὕτως αἰσχρὸν καὶ ἐπιδλαδὲς τοῦτο, καὶ οὐδὲ οὕτω λήγεις τῆς πονηρᾶς ἐπιθυμίας" εἰ ἐξῆν καὶ πολὺ πίνεῖν, καὶ μηδὲν παραδλάπτεσθαί, ποῦ ἂν ἕστης τῆς διακονία τῆ; λειτουργίας, αὐτός. «ἀεονεξίας; ἄρα οὐχ ἂν ἐπεθύμησας, καὶ τοὺς ποταμοὺς γενέσθαι οἶνον; οὐχ ἂν πάντα ἀπώλεσας καὶ διἐφθειρας; Ἐὲ μέτρον ἐστὶ τροφῆς, καὶ τοῦτο ὑπερδάντες βλαπτόμεθα. καὶ οὐδὲ οὕτως ἀνέχῃ τοῦ χαλινοῦ, ἀλλὰ διαῤῥῆξας αὐτὸν τὰ πάντων λαμδάνεις, ἵνα λειτουργήσῃ: τῇ πονηρᾷ τῆς γαστριμαργίας τυραννίδι- τί οὐκ ἂν ἐποίησας, εἰ τοῦτο ἀνῃρέθη τὸ μέτρον «ἧς φύσεως; Οὐχ ἂν πάντα τὸν χρόνον εἰς τοῦτο ἀνάλωσας; “Ἔδει οὖν οὕτως ἐπιθυμίαν ἄτοπον ἰσχυρὰν ποιῆσαι, καὶ τὴν βλάδην μὴ κωλῦσαι τὴν ἐχ τῆς ἀμετρίας; καὶ πόσαι οὐχ ἂν ἐτέχθησαν ἐντεῦθεν ἕτεραι βλάδαι; ᾿Αλλ᾽ ὦ τῶν ἀνοήτων οἵ, καθάπερ βορ-, δόρῳ κυλινδούμενος τῇ μέθῃ καὶ ταῖς λοιπαῖς ἀσωτίαις, ὅταν μιχρὸν ἀνανήψωσιν, οὐδὲν ἄλλο τι χάθηνται ποιοῦντες, ἣ ταυτὶ φθεγγόμενοι, Διὰ τί τοῦτο εἰς τοῦτο ἀναλίσχεται, δέον τοῖς ἑαυτῶν χρίνειν πλημμε- ιλήμασιν; ᾿Ανθ᾽ οὗ γὰρ λέγεις, Διὰ τ' ὅρους τέθειχε; διὰ τέ μὴ πάντα ἀτάχτως φέρεται; εἰπὲ, Διὰ τί μὴ παυόμεθα μεθύοντες; διὰ τί μὴ λαμδάνομεν χόρον; διὰ τέ τῶν ἀλόγων ἐσμὲν ἀνοητότεροι;; Ταῦτα γὰῤ ἔδει ζητεῖν πρὸς ἀλλήλους, καὶ τῆς ἀποστολικῆς ἀκούειν φωνῆς, καὶ εἰδέναι πόσα τούτοις μαρτυρεῖ τὰ ἀγαθὰ ἐχ τῆς ἐλεημοσύνης, καὶ ἁρπάζειν τοῦτον «ὃν θησαυρόν. Καὶ γὰρ δοχίμους τοῦτο ποιεῖ, χαθάπερ αὑτὸς ἔφησε, τὸ χρημάτων ὑπερορᾶν, καὶ τὸν Θεὸν δοξάζεσΊγαι παρασχευάζει, καὶ ἀγάπην θερμαί- “εἰ, καὶ μεέγαλοψύχους ἐργάζεται, καὶ ἱερέας χαθίστησι καὶ ἱερωσύνην πολὺν φέρουσαν τὸν μισθόν. Ὁ γὰρ ἐλεήμων οὐ ποδήρη ἐνδέδυται, οὐδὲ χώδωνας περιφέρει, οὐδὲ στέφανον ἀναδεῖται, ἀλλὰ ἀναδέδληται μὲν τῆς φιλανθρωπίας στολὴν, τῆς ἱερᾶς ἐσθῆτος ἁγιωτέραν οὖσαν, χέχρισται δὲ ἐλαίῳ, οὐκ ἐξ ὕλης αἰσθητῆς συγχειμένῳ, ἀλλ᾽ ὑπὸ Πνεύματος γεωργουμένῳ, ἔχει δὲ στέφανον ἀπὸ τῶν οἰκτιρμῶν: Τὸν στεφανοῦντά σε γὰρ, φησὶν, ἐν ἐλέει καὶ οἱκτιρμοῖς" ἀντὶ δὲ τοῦ πέταλον φέρειν ὄνομα ἔχον Θεοῦ, αὐτὸς ἴσος γίνεται τῷ Θεῷ. Πῶς γάρ; Γενήσεσθε, φησὶν, ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς. V. Βούλει καὶ τὸ θυσιαστήριον αὐτοῦ ἰδεῖν; Οὐ Βεσελεὴλ αὐτὸ φκχοδόμησεν, οὔτε ἄλλος τις, ἀλλ᾽ αὐτὸς ὁ Θεὸς, οὐ διὰ λίθων, ἀλλὰ δι᾽ ὕλης τοῦ οὐρανοῦ λαμπροτέρας, διὰ ψυχῶν λογιχῶν. ᾿Αλλὰ εἰς τὰ “Αγια τῶν ἁγίων εἰσέρχεται ὁ ἱερεύς. "Ἐξεστί σοι εἰς τὰ φριχωδέστερα εἰσελθεῖν θύοντι τὴν. θυσίαν ταύτην, ἔνθα μηδεὶς πάρεστιν, ἀλλ᾽ ὁ Πατήρ σου, ὁ βλέπων σε ἐν τῷ κρυπτῷ, ἔνθα μηδεὶς ἄλλος ὁρᾷ. Καὶ πῶς, φησὶν, ἔστι μὴ ὁρᾷν, δημοσίᾳ ἑστῶτος τοῦ θυσιαστηρίου; Τὸ γὰρ θαυμαστὸν τοῦτό ἐστιν, ὅτι τότε μὲν ἀμφίθυρα καὶ παραπετάσματα τὴν ἐρημίαν ἐποίει " νῦν δὲ ἕξεστι δημοσίᾳ θύοντι, ὡς ἐν τοῖς ᾿Αγίοις τῶν. ἁγίων, καὶ πόλλῷ φριχωδέστερον τοῦτο ποιεῖν. “Ὅταν γὰρ μὴ πρὸς ἐπίδειξιν ἀνθρώπων ποιῇς, κἂν ἡ οἰχουμένη εἴδεν, οὐδεὶς εἶδεν, ἐπειδὴ σὺ οὕτω; ἐποίησας. Οὐ γὰρ εἶπε, Μὴ ποιεῖτε, ἁπλῶς, ἔμπροσθεν tor ἀνθρώπων,, ἀλλὰ προσέθηχςε, Πρὸς τὸ θεαθῆναι αὖτοῖς. Τοῦτο τὸ θυσιαστήριον ἐξ αὑτῶν τῶν τοῦ Χριστοῦ σύγχειται μελῶν, καὶ τὸ σῶμα τοῦ Δεσπότου θυσιαστήριόν σοι γίνεται Αἰδέσθητι τοῦτο αὑτό" ἐν τῇ ᾿σαρχὶ θύεις τοῦ Δεσπότου τὸ ἱερεῖον. Τοῦτο τὸ θυσιαστήριον καὶ τούτου τοῦ νῦν φριχωδέδτερον, οὐχὶ τοῦ παλαιοῦ μόνον. ᾿Αλλὰ μὴ θορυδηθῆτε’ τοῦτο μὲν γὰρ θαυμαστὸν διὰ τὴν ἐπιτιθεμένην ἐν αὐτῷ θυσίαν" ἔχεῖνο δὲ τὸ τοῦ ἐλεήμονος οὐ διὰ τοῦτο μόνον, ἀλλὰ καὶ ὅτι καὶ ἐξ αὐτῆς σύγχειτα:! τῆς θυσίας τῆς τοῦτο ποιούσης. Θαυμαστὸν τοῦτο πάλιν, ὅτι λίθος μέν ᾿ ἔστι τὴν φύσιν, ἅγιον δὲ γίνεται, ἐπειδὴ σῶμα δέχεπαι Χριστοῦ" ἐχεῖνο δὲ, ἐπειδὴ αὐτὸ σώμά ἐστ: Χριστοῦ. Ὥστε τοῦτο φριχωδέστερον ἐχείνου͵ ᾧ σὺ παρέστηχας ὁ λαῖχός. ΓΑρά σοι μὴ τι ὁ ᾿Ααρὼν φαίνετα! πρὸς ταῦτα; μηδὲ ὁ στέφανος, μηδὲ οἱ κώδωνες, μηδὲ τὰ ἽΔγια τῶν ἁγίων; Τί γὰρ δεῖ πρὸς ἐχεῖνο λοιπὸν τὸ θυσιαστήριον ποιεῖσθαι τὴν σύγχρισιν, ὅπου γε καὶ πρὸς τοῦτο συγχρινόμενον, οὕτω λαμπρὸν ἐφάνη; Σὺ δὲ τὸ μὲν θυσιαστήριον τοῦτο τιμᾷς, ὅτι δέχεται τοῦ Χριστοῦ σῶμα" τὸν δὲ αὐτὸ τὸ σῶμᾳ τοῦ Χριστοῦ ὄντα χαθυδρίζεις, καὶ περιορᾷς ἀπολχύμενον. Τοῦτο τὸ θυσιαστήριον πανταχοῦ δυνήσῃ χείμενον ἰδεῖν, καὶ ἐν στενωποῖς καὶ ἐν ἀγοραῖς, καὶ χαθ᾽ ἑχάστην ἐν αὐτῷ θύειν τὴν ὥραν’ καὶ γὰρ καὶ ἐνταῦθα θυσία τελεῖται. Καὶ καθάπερ ὁ ἱερεὺς ἔστηχε τὸ Πνεῦμα καλῶν, οὕτω καὶ σὺ τὸ Πνεῦμα χαλεῖς ἀλλ᾽ οὐ διὰ φωνῆς, ἀλλὰ δι᾽ ἔργων. Οὐδὲν γὰρ οὕτω κατέχει καὶ ἀνάπτει τοῦ Πνεύματος τὸ πῦρ, ὡς τοῦτο τὸ ἔλαιον δαψιλὲς ἐχχεόμενον. Εἰ δὲ βούλει, καὶ τὰ χαταδαλλόμενα ἰδεῖν τί γίνεται, δεῦρο, καὶ ταῦτά σοι δείξω. Τίς οὖν ὁ καπνός; τίς ἡ εὐωδία τοῦ θυσιαστηρίου τούτου; Δόξα καὶ εὐχαριστία. Καὶ μέχρι ποῦ προδαίνει; ἄρα μέχρι τοῦ οὐρανοῦ; Οὐδαμῶς" ἀλλ᾽ αὐτὸν ὑπερθαίνει τὸν οὐρανὸν, καὶ τὸν οὐρανὸν τοῦ οὐρανοῦ, καὶ αὐτῷ παρίσταται τῷ θρόνῳ τῷ βασιλιχῷ" Αἱ εὐκαί σου γὰρ, φησὶ, καὶ αἱ ἐλεημοσύναι σου ἀγέδησαν ἐνώπιον τοῦ Θεοῦ. Καὶ ἡ μὲν αἰσθητὴ εὐωδία οὐδὲ τὸ πολὺ διατέμνει τοῦ ἀέρος" αὕτη δὲ αὐτὰς ἀνοίγει τῶν οὐρανῶν τὰς ἀνῖδας. Καὶ σὺ μὲν σιγᾷς, τὸ δὲ ἔργον βοᾷ" καὶ γίνεται θυσία αἰνέσεως, οὐ δαμάλεως σφαττομένης, οὐδὲ δέρματος χαιομένου, ἀλλὰ ψυχῆς πνευματιχῆς τὰ παρ᾽ αὐτῆς εἰσφερούσης. Φιλανθρωπίας γὰρ πάσης ἡ τοιαύτη θυσία εὐδοχιμωτέρα. Ὅταν οὖν ἴδῃς πένητα πιστὸν, θυσιαστήριον ὁρᾷν νόμιζε’ ὅταν ἴδῃς πτωχὸν τοιοῦτον, μὴ μόνον μὴ ὑδρίτῃς, ἀλλὰ καὶ αἰδέσθητι" γὰρ δυνήσῃ καὶ αὐτὸς τὸν Θεὸν ἵλεων ἔχειν," καὶ τῶν ἐπηγγελμένων ἐπιτυχεῖν ἀγαθῶν " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίον ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τὰ ἑξῆς. δε ### English translation (Claude) Do you see Paul's wisdom, how having lifted them up he referred the whole to God, calling the thing a grace? For since he had spoken great things about them, calling them ministers and lifting them to a height (if indeed they ministered while he only served), and naming them approved, he shows that God is the cause of all these things; and he himself, with them, again offers up thanksgiving, saying, "Thanks be to God for his indescribable gift!" [2 Cor 9:15]. By "gift" here he means either the many good things [that come from almsgiving] to those who receive and those who give, or the unspeakable good things given to the whole world through his coming with great generosity; which one may most readily suppose. For so as both to restrain them and to make them more bountiful, he reminds them of what they have received from God. For this is the greatest thing for urging on to all virtue; that is why he closed his discourse here. And if the gift is indescribable, what could equal the madness of those who pry into his essence? Not only is his gift indescribable, but also "the peace that surpasses all understanding" [Phil 4:7], through which he reconciled things above to things below. Let us strive, then, enjoying such great grace, to show a virtue of life worthy of it, and to make much account of almsgiving. And we shall do so if we flee excess, if drunkenness, if gluttony. For God has given food and drink, not for excess but for nourishment. For it is not wine that makes drunkenness; for if that were so, all would have to be drunk. "But," someone says, "even much of it ought not to harm." These are the words of drunkards. For if much harms, and not even so do you stand back from greed; if this is so shameful and harmful, and not even so do you cease from the evil desire; if it were allowed to drink much and suffer no harm, where would you have stopped in the service and ministry of greed? Would you not have desired even the rivers to become wine? Would you not have ruined and destroyed everything? If there is a measure of food, and by passing it we are harmed, and not even so do you bear the bridle, but bursting it you take what belongs to all, so as to serve the evil tyranny of gluttony, what would you not have done if this measure of nature had been taken away? Would you not have spent all your time on this? Ought he then to have made so absurd a desire strong, and not to have prevented the harm that comes from excess? And how many other harms would not have been born of this? But O the folly of those who, wallowing as in mire in drunkenness and their other profligacies, when they become a little sober, sit doing nothing else but uttering these words, "Why is this spent on that?" when they ought to judge their own offenses! For instead of saying, "Why has he set limits? Why is not everything carried along without order?" say, "Why do we not stop being drunk? Why do we take no fill? Why are we more senseless than the irrational animals?" These are the things we ought to ask one another, and to listen to the apostolic voice, and to know how many good things he bears witness come to these people from almsgiving, and to seize this treasure. For this makes men approved, as he himself said, this despising of money, and causes God to be glorified, and warms love, and makes men magnanimous, and appoints them priests, and to a priesthood that brings a great reward. For the merciful man is not clothed in a robe to the feet, nor does he carry bells, nor is he bound with a crown; but he is clad in the robe of kindness, holier than the sacred vestment, and anointed with oil not made of sensible matter but cultivated by the Spirit, and he has a crown made of compassions: "who crowns you," it says, "with mercy and compassions" [Ps 103:4]; and instead of wearing a plate bearing the name of God, he himself becomes like God. How? "You will become," he says, "like your Father who is in heaven" [Matt 5:45]. Do you wish to see his altar too? Not Bezalel built it [Exod 31:2–5], nor anyone else, but God himself; not of stones, but of a material brighter than heaven, of rational souls. "But the priest enters into the Holy of Holies." You may enter into places more awesome, offering this sacrifice, where no one is present but your Father who sees you in secret [Matt 6:4], where no one else sees. "And how," someone says, "is it possible not to be seen, when the altar stands in public?" For this is the wonder, that then double doors and curtains made the solitude; but now one may offer in public as in the Holy of Holies, and do it in a far more awesome way. For when you do it not for display before men, even if the whole world saw, no one saw, since you did it so. For he did not simply say, "Do not do it before men," but added, "to be seen by them" [Matt 6:1]. This altar is composed of the very members of Christ, and the body of the Master becomes an altar for you. Revere this very thing: you offer the victim on the flesh of the Master. This altar is more awesome even than the present one, not only than the old. But do not be troubled; for this one is wonderful because of the sacrifice laid upon it; but that of the merciful man not for this reason only, but also because it is composed of the very sacrifice which makes this one so. Again, this one is wonderful because it is stone by nature but becomes holy because it receives Christ's body; but that one, because it is itself the body of Christ. So that it is more awesome than this altar beside which you, the layman, stand. Does Aaron seem anything to you beside these things? Or the crown, or the bells, or the Holy of Holies? For why must we compare it any longer with that altar, when even compared with this one it has appeared so glorious? But you honor this altar because it receives the body of Christ, while you insult him who is himself the body of Christ and overlook him perishing. This altar you can see lying everywhere, in alleys and in market places, and you can sacrifice on it at every hour; for here too a sacrifice is performed. And as the priest stands calling down the Spirit, so you too call down the Spirit, not by voice but by deeds. For nothing so holds and kindles the fire of the Spirit as this oil poured out bountifully. And if you wish to see what becomes of the offerings, come, and I will show you this too. What then is the smoke? What is the sweet savor of this altar? Glory and thanksgiving. And how far does it go up? Only to heaven? Not at all; but it goes beyond heaven itself and the heaven of heaven, and stands beside the royal throne itself: "Your prayers and your alms," it says, "have gone up before God" [Acts 10:4]. And the sweet savor perceived by the senses does not even pierce much of the air; but this opens the very vaults of heaven. And you are silent, but the deed cries out; and it becomes a sacrifice of praise, not of a heifer slaughtered nor of a hide burned, but of a spiritual soul offering what is its own. For such a sacrifice is better approved than all [other] kindness. When, then, you see a poor believer, think that you are seeing an altar; when you see such a beggar, not only do not insult him, but even revere him; for so you will be able to have God gracious to you and to obtain the promised good things; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, and so on. ### Scripture references - 2 Cor 9:15: quotation, high confidence - Phil 4:7: quotation, high confidence - 2 Cor 9:13: allusion, medium confidence - Exod 28:33: allusion, medium confidence - Exod 28:36: allusion, medium confidence - Ps 103:4 (102:4 LXX): quotation, high confidence - Matt 5:45: quotation, medium confidence - Exod 31:2: allusion, medium confidence - Matt 6:4: quotation, high confidence - Matt 6:1: quotation, high confidence - 1 Cor 12:27: allusion, medium confidence - Acts 10:4: quotation, high confidence - Heb 13:15: allusion, medium confidence ### Translation notes - Words lost in the scan after 'these' are supplied in brackets by sense. The comparison of the poor with the altar refers to the eucharistic altar 'beside which you, the layman, stand' and to the priest's invocation of the Spirit; it is translated as written. Matt 5:45 is quoted loosely ('you will become like your Father'). A stray numeral was removed. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 20.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/20-2). ## Homily 21.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/21-1/#p-21-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains how Paul, turning to rebuke the false apostles, entreats the Corinthians by Christ's meekness not to force him to use his punishing power when he comes, answering ironically the charge that he is bold only in his letters (2 Cor 10:1–2). ### Greek text - Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς ἐνταῦθα, Αὐτὸς δὲ ἐγὼ Παῦ.1ος. Μέγα μὲν καὶ τοῦ πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ, ὃς κατὰ αὐτὸν παρακαλεῖν" τὸ δὲ ἕτερον μεῖζον, δ΄ προσῥῶ εἰς ὑμᾶς. Δέομαι δὲ τὸ μὴ «κ᾿ θαῤῥῆσαι ἐθηχεν εἰπών Διὰ τῆς πραότητος καὶ ἐπιεικείας τῇ πεποιθήσει, —52 — ἐακίτινας τοῦ Χρισεοῦ. Καὶ γὰρ σφόδρα αὐτοὺς ἐντρέψαι — — γους »ὡς κατὰ σάρκα περι- βουλόμενης, προδάλλεται τὴν πραότητα καὶ τὴν ᾿λκαρτίσας τὸν περὶ ἐλεημοσύνης λόγον, ὡς ἔδει, καὶ δείξας ὅτι πλεῖον αὐτοὺς ἀγαπᾷ. ἢ ἀγαπᾶται, καὶ τὰ περὶ τῆς ὑπομονῆς αὐτοῦ καὶ τῶν πειρασμῶν διηγησάμενος, εὐκαίρως λοιπὸν τῶν ἐπιτιμητιχωτέρων ἅπτεται λόγων, τοὺς φευδαποστόλους μᾶνος, καὶ εἰς τὰ φορτιχώτερα καταχλείων τὸν λόγον, καὶ ἑαυτὸν συνιστῶν. Τοῦτο γὰρ καὶ δι᾽ ὅλης ἐργάζεται τῆς ἐπιστολῆς. “Ὅθεν καὶ αἰσθανόμενος ἑαυτὸν πολλάχις διορθοῦται, αὑτὸ τοῦτο λέγων’ ᾽Αρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; καὶ προϊών φησιν, Οὐ πάλιν ἑαυτοὺς συνιστάγομεν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήσεως" καὶ μετὰ ταῦτα, Αφρων γέγονα καυχώμενος, ὑμεῖς μὲ ἠναγκάσατε. Καὶ πολλαῖς τοιαύταις κέχρηται διορθώσεσι. Καὶ οὐκ ἄν τις ἁμάρτοι, τὴν ἐπιστολὴν ταύτὴν ἐγχώμιον Παύλου προσειπών " οὕτω καὶ τὰ τῆς χάρετος μετὰ δαψιλείας τίθησι, καὶ τὰ τῆς ὑπομονῆς τῆς αὐτοῦ. ἘΞειδὴ γὰρ ἦσάν τινες παρ᾽ αὐτοῖς μέγα φρονοῦντες, γαὶ προτιθέντες ἑαυτοὺς τοῦ ᾿Απορτόλου, καὶ ὡς ἀλαζόνα διαδάλλοντες, καὶ ὡς οὐδὲν ὄντα, οὐδὲ ὑγιές τι διδάσχοντα ( τοῦτο γὰρ αὐτὸ μάλιστα τῆς διαφθορᾶς αὐτῶν τεχμήριον ἦν)" ὅρα κῶς ἄρχεται τῆς κατ᾽ αὐτῶν ἐπιτιμήσεως ΄. Αὐτὸς δὲ ἐγὼ Παῦλος. Ἐϊδεὶ πόση ἡ βαρύτης, πόσον τὸ ἀξίωμα; “Ὃ γὰρ θέλει εἰπεῖν, τοῦτό ἔστι Δέομα: ὑμῶν, μῆ με ἀναγχάσητε, μηδὲ ἀφῆτε χρήσασθαι τῇ δυνάμει μου χατὰ τῶν ἐξεντελιζόντων ἡμᾶς, καὶ νομιζόντων σαρχιχοὺς ἄνδρας εἶναι. Βαρύτερον τοῦτο ἐχεῖνων ὧν ἐν τῇ προτέρᾳ πρὸς αὐτοὺς ἀπειλῶν ἔλεγεν, Ἐν ῥάδδῳ ξιλδω πρὸς ὑμᾶς, ἣ ἐν ἀγάπῃ πνεύματί τε πραότητος; νῦν δὲ, Ὡς μὴ ἐρχομένου δό μου χρὸς ὑμᾶς, ἐφυσιώθησάν τινες. Ἐλεύσομαι δὲ καὶ γνώσόμαι, οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Καὶ γὰρ ἐνταῦθα ἀμφότερα δείχνυσι, καὶ τὸ δυνατὸν, καὶ τὸ φιλόσοφον καὶ ἀνεξίχαχον " εἴ γε οὕτω παρακαλεῖ, καὶ μετὰ τοσαύτης σπουδῆς, ὥστε μὴ ἀναγχασθῆναι εἰφ ἐπίδειξιν ἐλθεῖν τῆς οἰχείας δυνάμεως τῆς τιμωρητιχῆς, καὶ πλῆξαι αὐτοὺς καὶ χολάσαι, καὶ τὴν ἐσχάτην ἀκαιτῆσαι δέχην. Τοῦτο γὰρ ἡνίξατο λέγων, Δέομαι. δὲ τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει, ἣ λογίζομαι τολμῆσαι, ἐπί τινας τοὺς «λογιζομένους ἡμᾶς, ὡς κατὰ σάρκα περιπατοῦντας. Τέως δὲ ἐπὶ τὴν ἀρχὴν τὸν λόγον ἀγάγωμεν. Αὐτὸς δὲ ἐγὼ Παῦλος. Πολλὴ ἡ ἔμφασις, πολλὴ ἡ βαρύτης - ὥσπερ ἀλλαχοῦ φησιν, Ἴδε, ἐγὼ Παῦλος.έγω ὑμῖν " καὶ πάλιν, Ὡς πρεσδύτης " καὶ ἀλλαχοῦ πάλιν, Ἥτις προστάτις ἐγεγήθη, καὶ αὑτοῦ ἐμοῦ. Οὕτω καὶ ἐπιείχειαν, ταύτῃ μείζονα ποιῶν τὴν ἱχετηρίαν" ὡς ἂν εἰ ἔλεγεν, Αὐτὴν αἰδέσθητε τὴν ἐπιείχειαν τοῦ Χριστοῦ, δι᾽ ἧς ὁμᾶς παραχαλῶ. Ταῦτα δὲ ἔλεγεν, ὁμοῦ καὶ δειχνὺς ὅτι χᾶν μυρίαν ἀνάγχην ἐπάγωσιν, αὐτὸς πρὸς τοῦτο ἐπιῤῥεπέστερον ἔχει, διὰ τὸ πρᾶος εἶναι “ οὐ διὰ τὸ ἀσθενὲς δὲ οὐχ ἐπεξέρχεται, ἐπεὶ καὶ ὁ Χριστὸς οὕτως ἐποίει. Ὃς κατὰ πρόσωπον μὲν ταπεινὺς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥῶ εἰς ὑμᾶς. Τί δὴ «οὔτό ἔστιν; Ἤτοι χατ᾽ εἰρωνείαν φησὶ, τὰ ἐχεένων φθεγγόμενος. Ἐκεῖνοι γὰρ τοῦτο ἔλεγον, ὅτε ὅταν μὲν παῤῇ, οὐδενός ἐστιν ἄξιος λόγου, ἀλλ᾽ εὐτελὴς καὶ εὐκαταφρόνητος ᾿ ὅταν δὲ ἀπῇ, φυσᾶται καὶ χομπάζει καὶ κατεξανίτταται ἡμῶν καὶ ἀπειλεῖ. Τοῦτο γοῦν καὶ ἑξῆς αἰνίττεται λέγων " “Ὅτι αἱ μὲν ἐπιστολαὶ, φησὶ, βαρεῖαι" ἡ δὲ παρουσία τοῦ σώμανυν κατ᾽ εἰρωνείαν, φησὶ, πολλὴν ἐμφαίνων βαρύτῆτα, καὶ λέγων " Ἐγὼ ὁ ταπεινὸς, Ἐγὼ ὁ εὐτελὴς ἐν τῷ παρεῖναι, καθὼς ἐχεῖνοί φασι, καὶ ἀπὼν ὑψη» λός ἣ ὅτι χἂᾶν μεγάλα φθέγγηται, οὐχ ἐξ ἀπονοίας, ἀλλ᾽ ἐχ τοῦ θαῤῥεῖν αὐτοῖς. Δέομαι δὲ τὸ μὴ καρὼν 'θαῤῥῆσαι τῇ πεποιθήσει, ἧ “λογίζομαι τολμῆσαι, ἐπί τινας τοὺς «“ογιζομένους ἡμᾶς; ὡς κατὰ σάρκα περιπατοῦντας Εἶδες πόση ἢ ἀγανάχτησις, καὶ πῶς σαφὴς ὁ ἔλεγχος τῶν εἰρημένων; Δέομαι γὰρ ὑμῶν, φησὶ, μή με ἀναγκάσητε δεῖξαι, ὅτι καὶ παρὼν ἰσχυρός εἰμι καὶ δύναμιν ἔχω. Ἐπειδὴ γὰρ ἔλεγον, ὅτι ἀπὼν πάνυ ὑμῶν χαταθαῤῥῶ καὶ ἑἐπαέρομαι, αὐτοῖς χέχρημαι τοῖς ῥήμασι " δέομαι οὖν μή με ἀναγχάσωσι χρήσασθαί μου τῇ δυνάμει. Τοῦτο γάρ ἔστι Τῇ πεποιθήσει. Καὶ οὐχ εἶκεν, Ἧ παρεἐσχεύασμαι, ἀλλ᾽, Ἧ λογίζομαι. Οὔπω μὲν γὰρ τοῦτο ἐχρινα, αὐτοὶ δέ μοι τὴν αἰτίαν παρέχουσιν " ἀλλ᾽ οὖδὲ οὕτω βούλομαι. Καίτοι οὐχ ἑαυτῷ ἀμύνων τοῦτο ἐποίει, ἀλλὰ τῷ εὐαγγελίῳ. Εἰ δὲ, ἔνϑα τῷ χηρύ- Υματι ἀμύνειν ἐχρῆν, οὐχ ἔστιν αὐστηρὸς, ἀλλὰ ἀναδύεέαι καὶ μέλλει, καὶ παραχαλεῖ μὴ γενέσθαι τοσαὐτὴν ἀνάγχην " πολλῷ μᾶλλον ὑπὲρ ἑαυτοῦ οὐχ ἂν οὐδέπστέ τι τοιοῦτον ἐποίησε. ### English translation (Claude) ["Now I, Paul, myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you; but I beg you that when I am present I may not be bold with the confidence with which I count on daring against some who count us as walking according to the flesh"] [2 Cor 10:1–2]. Having completed his discourse on almsgiving as he ought, and having shown that he loves them more than he is loved, and having recounted his endurance and his trials, he now fittingly takes up words of a sharper rebuke, attacking the false apostles, and closing the letter with the more burdensome matters, and commending himself. For he does this through the whole letter. Hence, being aware of it, he often corrects himself, saying this very thing: "Are we beginning again to commend ourselves?" [2 Cor 3:1]; and further on he says, "We are not commending ourselves to you again, but giving you an occasion to boast" [2 Cor 5:12]; and after this, "I have become a fool in boasting; you compelled me" [2 Cor 12:11]. And he uses many such corrections. And one would not be wrong to call this letter an encomium of Paul; so abundantly does he set out the gifts of grace and his own endurance. For since there were some among them who thought highly of themselves and set themselves above the apostle, slandering him as a boaster and as a nobody who taught nothing sound (for this was above all the proof of their corruption), see how he begins his rebuke against them: "Now I, Paul, myself." Do you see how great the weight is, how great the dignity? For what he means to say is this: I beg you, do not compel me, do not let me use my power against those who make nothing of us and think us carnal men. This is heavier than what he said threatening them in the first letter: "Shall I come to you with a rod, or in love and a spirit of meekness?" [1 Cor 4:21]; and, "Some are puffed up, as though I were not coming to you. But I will come and will find out, not the talk of those who are puffed up, but their power" [1 Cor 4:18–19]. For here he shows both, both his power and his philosophy and forbearance, if indeed he entreats so and with such earnestness, so as not to be compelled to come to a display of his own punishing power, and to strike them and chastise them and exact the utmost penalty. For this is what he hinted at in saying, "But I beg you that when I am present I may not be bold with the confidence with which I count on daring against some who count us as walking according to the flesh." But for the present let us bring the discourse back to the beginning. "Now I, Paul, myself." Great is the emphasis, great the weight; as he says elsewhere, "Look: I, Paul, say to you" [Gal 5:2]; and again, "as Paul the aged" [Phlm 9]; and again elsewhere, "she has been a helper of many, and of me myself" [Rom 16:2]. So here too [he puts forward the meekness] and gentleness [of Christ], making his supplication greater by this; as if he said: Reverence the very gentleness of Christ, by which I entreat you. And he said this at the same time to show that even if they bring countless compulsions, he himself inclines more to this because he is meek; and not because of weakness does he not proceed against them, since Christ too did so. "I who in your presence am lowly among you, but being absent am bold toward you." What is this? Either he speaks in irony, repeating their words. For they said this: when he is present he is worth nothing, but is mean and contemptible; but when he is absent he is puffed up and boasts and rises up against us and threatens. This, at any rate, he hints at in what follows, saying, "For his letters," he says, "are weighty, but his bodily presence [is weak]" [2 Cor 10:10]. ... he speaks in irony, showing great weight and saying: "I, the lowly one; I, the mean one when present, as they say, and lofty when absent." Or he means that even if he speaks great things, it is not from arrogance, but from confidence in them. "But I beg you that when I am present I may not be bold with the confidence with which I count on daring against some who count us as walking according to the flesh." Do you see how great the indignation is, and how plain the refutation of what had been said? For I beg you, he says, do not compel me to show that even when present I am strong and have power. For since they said that "when absent he is very bold toward you and exalts himself," he uses their very words: I beg, then, that they may not compel me to use my power. For this is "with the confidence." And he did not say, "with which I have prepared myself," but "with which I count." For I have not yet decided this, but they give me the cause; yet not even so do I wish it. And yet he did this not to avenge himself, but the gospel. But if, where he ought to have avenged the preaching, he is not severe, but draws back and delays, and entreats that no such necessity arise, much more would he never have done anything of the kind for himself. ### Scripture references - 2 Cor 10:1: quotation, high confidence - 2 Cor 10:2: quotation, high confidence - 2 Cor 3:1: quotation, high confidence - 2 Cor 5:12: quotation, high confidence - 2 Cor 12:11: quotation, high confidence - 1 Cor 4:21: quotation, high confidence - 1 Cor 4:18: quotation, high confidence - 1 Cor 4:19: quotation, high confidence - Gal 5:2: quotation, high confidence - Phlm 1:9: quotation, high confidence - Rom 16:2: quotation, high confidence - 2 Cor 10:10: quotation, high confidence ### Translation notes - The text of 2 Cor 10:1–2 at the opening is scrambled in the scan and is supplied in brackets. Words lost in two other places are supplied in brackets or marked '…'. 'Bodily presence [is weak]' completes the quotation of 2 Cor 10:10. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 21.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/21-1). ## Homily 21.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/21-1/#p-21-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains that Paul's warfare uses not fleshly but divinely powerful weapons that cast down the strongholds of Greek pride and take every thought captive to Christ, and that Paul delays punishment until the faithful are separated from the false apostles (2 Cor 10:2–6); he then praises Paul's victories over demons and magic. ### Greek text Τοῦτο οὖν μοι χαρίδασθε, φησὶν, ὥστε μή με ἀναγχάσαι δεῖξαι, ὅτι καὶ παρὼν δύναμαι χαταϑαῤῥῆσαι χκαὸ᾽ ὧν ἂν δέῃ " τουτέστι, χολάσαι αὐτοὺς καὶ τιμωρῆσαϊ. Εἶδες πῶς οὖκ ἦν φιλότιμος, οὐδὲ πρὸς ἐπίδει.ξίν τι ἐποίει, ὅπου γε καὶ χρείας οὔσης, τόλμαν τὸ πρᾶγμα κχαλεῖ; Δόομωι γὰρ, φησὶ, τὸ μὴ παρὼν θαῤῥῆσαι τῇ πεποιθήσει, ἧ «ογίζμαι τολμῆσαι, ἐπίτινας. Τοῦτο γὰρ διδασχάλου μάλιστά ἐστι, τὸ μὴ ταχέως ἀμύνασθαι, ἀλλὰ διορθοῦσϑαι, καὶ μέλλειν ἀεὶ καὶ βραδύνειν ἐν ταῖς τιμωρίαις. Τίνας δὲ δὲδ᾽. πούτους φησὶν, οἷς ἀπειχεῖ; Τοὺς «λογιζομένους ἡμᾶς, ὡς κατὰ σάρκα περιπατοῦντας. Ἐχεῖνοι γὰρ αὐτὸν διέδαλλον ὡς ὑποκριτὴν, ὡς πονηρὸν, ὡς ἀλαζόνα. Ἐν σαρκὶ γὰρ᾽ πέριπατοῦντες, οὐ κατὰ σάρχα στρατευόμεθα. Ἐνταῦθα λοιπὸν καὶ φοδεῖ τῇ τροπῇ σάρχα μὲν γὰρ περιχείμεθα, φησὶν, ὁμο- ᾿λογῶ, οὐ σαρκὶ δὲ ζῶμεν. Μᾶλλον δὲ οὐδὲ τοῦτο εἴπεν, ἀλλὰ τέως αὐτὸ ταμιεύεται" βίου γάρ ἔστιν ἐγχώμιον" περὶ δὲ τοῦ χηρύγματος διαλέγεται, δειχνὺς ὅτι οὐχ ἔστιν ἀνθρώπινον, οὐδὲ τῆς κάτωθεν δεόμενον βοηθείας. Διόπερ οὐχ εἶπεν, Οὐ χατὰ σάρχα ζῶμεν, ἀλλ᾽, Οὐ κατὰ σάρκα στρατευόμεθα " τουτἐστι, Πόλεμον ἀνεδεξάμεθα καὶ μάχην, ἀλλ᾽ οὐχὶ σαρχιχοῖς πολεμοῦμεν ὅπλοις", οὐ διά τινος ἀνθρωπίνης συμμαχίας. Τὰ γὰρ ὅπλα ἡμῶν οὐ ισάρκικα. Ποῖα γὰρ ὅπλα σαρχιχά; Πλοῦτος, δόξα, χεῖαι, ὑποχρίσει;, τὰ ὅλλα τὰ τούτοις ἐοιχότα. ᾿Αλλὰ τὰ ἡμέτερα, οὐ τοιαῦτα, ἀλλὰ ποταπά; Δυνατὰ τῷ Θεῷ. Καὶ οὐχ εἶπεν, Ἡμεῖς οὐ σαρχιχοὶ, ἀλλὰ, Tà ὅπλα ἡμῶν. Ὅπερ γὰρ ἔφην, τέως περὶ τοῦ κηρύγματος διαλέγεται, καὶ τὴν δύναμιν πᾶδαν τῷ Θεῷ ἀνστίθησι. Καὶ οὐ λέγει, Πνευματικὰ, καίτοι τοῦτο ἣν τὸ πρὸς ἀντιδιαστολὴν τοῦ σαρχικοῦ, ἀλλὰ. Δυνώτα, διὰ τούτου χἀκεῖνο αἰνιττόμενος, καὶ δεικνὺς ὅτι τὰ ἐχείνων ἀσθενῆ καὶ ἀδύνατα. Καὶ σχόπει αὐτοῦ τὸ ἄτυφον. Οὐ γὰρ εἶπεν, Ἡμεῖς δυνάτοὶ, ἀλλὰ, Τὰ ὅπλα ἡμῶν δυνατὰ τῷ Θεῷ. Οὐχ ἡμεῖς αὑτὰ τοιαῦτα χατεσχευάσαμεν, ἀλλ᾽ αὐτὸς ὁ Θεός. Ἐπειδὴ γὰρ ἐμαστίξοντο, ἠλαύνοντο καὶ μυρία ἔπασχον ἀνήχεστα, ἅπερ ἀσθενείας ἦν᾽ δεικνὺς τοῦ Θεοῦ. πὴν ἰσχὺν φησῖν " Ἀλλὰ τῷ Θεῷ δυγατά ἐστι. Τοῦτο γὰρ μάλιστα δείκνυσιν αὐτοῦ τὴν ἰσχὺν, ὅτι διὰ τούτων περιγίνεται. Ὥστε εἰ καὶ ἡμεῖς αὐτὰ περιχείμεθα, ἀλλ᾽ αὐτός ἐστιν ὁ δι᾽ αὐτῶν πολεμῶν καὶ ἐνεργῶν. Εἶτα καὶ ἐγχώμιον αὑτῶν διέξεισι μαχρὸν λέγων" Πρὸς καθαίρεσιν ὀχυρωμάτων. Καὶ ἵνα μὴ, ἀκούσας ὀχυρώματα, αἰσθητόν τι νομίσῃς, φησί " Λογισμοὺς καθαιροῦντες " διὰ μὲν τῆς «ροπῆς τὴν ἔμφασιν δειχνὺς, διὰ δὲ τῆς ἐπαγωγῆς τὸ νοητὸν τοῦ πολέμου παραδηλῶν. Ταῦτα γὰρ τὰ ὀχυρώματα ψυχὰς πολιορχεῖ, οὐ σώματα. “στε ἐκχείνων ἰσχυρότερα " διὸ καὶ μειζόνων δεῖται τῶν ὅπλων. Ὀχυρώματα δὲ λέγει τὸν τῦφον τὸν Ἑλληνιχὸν, καὶ τῶν σοφισμάτων καὶ τῶν συλλογισμῶν τὴν ἰσχύν. ᾿Αλλ ὅμως ἅπαντα ἤλεγξΞ τὰ ὅπλα, φησὶν, ἱστάμενα κατ' αὐ- ᾿ κῶὥν. Λογισμοὺς γὰρ καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Ἐπέμειιν τῇ τροπῇ, ἵνα πλείονα ποιήσῃ τὴν ἔμφασιν. Κἂν ἐκ ὰρ ὀχυρώματα ἧ, φησὶ, χἂν πυργώματα, κἂν ὁτιοῦν ἕτερον, εἴκει καὶ παραχωρεῖ τοῖς ὅπλοις τούτοις, Καὶ αἰχμαωτείζοντεζ πᾶν νόημα εἰς τὴν ὑπαχοὴν τοῦ Χριστοῦ. Καίτοι χαχέμφατος ἡ τῆς αἰχμαλωσίας “προσηγοῤία " τῆς ἐλευθερίας γάρ ἔστιν ἀναίρεσις. Τίνος οὖν ἕνεκεν αὐτῇ χέχρηται; Καθ᾿ ἕτερον σημαινόμενον. Τὸ γὰρ τῆς αἰχμαλωσίας ὄνομα δύο δηλοῖ, καὶ τὸ ἐκπεσεῖν ἐλευθερίας, καὶ τὸ χατὰ χράτος ἁλῶναι, ὥστε μὴ ἀναστῆναι πάλιν. Καὶ χτὰ τοῦτο οὖν τὸ δεύτερον αὐτὴν ἐξελάδετο. “Ὥσπερ ὅταν λέγῃ, λέγει, ἀλλὰ τὸ γυμνῶσαι καὶ πάντα λαδεῖν· οὕτω καὶ ἐνταῦθα λέγων, Αἰχμαιλωείζοντες. Οὐ “γὰρ ἐχ τοῦ ἴσου ἡ μάχη ἀλλὰ μετὰ πολλῆς εὐχολίας. Οὐκ εἶπεν ἂν καὶ δύο, ἀλλὰ πᾶν " οὐχ εἶπε δὲ, Νικῶμεν καὶ περιγινόμεθα, μόνον, ἀλλὰ καὶ, Αἰχμαλωτίζομεν " ὥσπερ οὖν καὶ ἀνωτέρω οὐχ εἶπε, Προσάγομεν μηαὐτά " καὶ γὰρ πολλὴ τῶν ὅπλων ἡ περιουσία. Οὐ γὰρ λόγοις πολεμοῦμεν, φησὶν, ἀλλ᾽ ἔργοις πρὸς λόγους, οὐχ ἐν σοφίᾳ σαρχιχῇ, ἀλλ᾽ ἐν πνεύματι πραότητος καὶ δυνάμεως. Πῶς οὖν ἔμελλον φιλοτιμεῖσθαι, φησὶ, καὶ χομπάζειν διὰ λόγων, καὶ ἀπειλεῖν διὰ ἐπιστολῶν, χαθάπερ ἐκεῖνοι διέδαλλον λέγοντες, ὅτι Αἱ ἐπιστοζαὶ βαρεῖαι, ὅπου γε οὔχ ἐν τούτοις ἣν ἡμῖν ἰσχύς; Υ΄. Εἰπὼν δὲ͵, Αἰχμαιλωτίζογτες πᾶν νόημα εἰς τὴν ὑπαχοὴν τοῦ Χριστοῦ, ἐπειδὴ τὸ τῆς αἰχμαλωσίας ὄνομα βαρὺ, ταχέως τὸν τρόπον ἐντεῦθεν κατέλυσεν εἰπὼν - Εἰς τὴν ὑπαχοὴν τοῦ Χριστοῦ " ἀπὸ δουλείας εἰς ἐλευθερίαν, ἀπὸ θανάτου πρὸς ζωὴν, ἐξ ἀπωλείας πρὸς σωτηρίαν. Οὐ γὰρ ἁπλῶς βαλεῖν ἤλθομεν, ἀλλὰ μεταστῆσαι πρὸς τὴν ἀλήθειαν τοὺς ἑναντιουμένους. Καὶ ἐν ἑτοίμῳ ἔχοντες ἐχδιχῆθϑαι πᾶσαν παραχοὴν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακχοή. Ἕνταῦθα καὶ τούτους ἐφόδησεν, οὐχ ἐχείνους μόνον. Ὑμᾶς γὰρ, φησὶν, ἀναμένομεν, ἵν᾽, ὅταν ὑπὸ τῆς παραινέσεως καὶ τῆς ἀπειλῆς διορθώσωμεν ὑμᾶς καὶ ἐχχαθάρωμεν καὶ ἀποστήσωμεν τῆς ἐχείνων χοινωνίας, τότε ἐχείνων. ἀπολειφθέντων μόνων ἀνίατα νοσούντων ἐπαγάγωμεν τὴν τιμωρίαν, ὅταν γνησίως ἴδωμεν ὑμᾶς ἀποσίάντας. Ὑπαχούετε μὲν γὰρ καὶ νῦν, οὐ τελείως δέ. Καίτοι εἰ νῦν ἐποίησας, μεῖζον ἂν εἰργάσω τὸ κέρδος, φησίν. Οὐδαμῶς " εἰ γὰρ νῦν ἐποίησα, καὶ ὑμᾶς ἂν περιέδαλον τῇ τιμωρίᾳ. ᾿Αλλ᾽ ἔδει χολάσαι μὲν ἐκείνους, ἡμῶν δὲ φείσασθαι. ᾿Αλλ᾽ εἰ ἐφεισάμην, χάριτι ἂν ἔδοξα τοῦτο ποιεῖν “ νῦν (. οὐ τοῦτο βούλομαι, ἀλλὰ πρῶτον χατορθῶσαι ὑμᾶς, καὶ τότε ἐπ᾽ ἐκείνους ἐλθεῖν. Ti τῶν σπλάγχνων ἐχείνων ἡμερώτερον; ὃς ἐπειδὴ τοὺς οἰχείους ἑώρα τοῖς ἀλλοτρίοις ἀναμεμιγμένους, βούλεται μὲν ἐπαγαγεῖν τὴν πληγὴν, φείδεται δὲ, καὶ χατέχει τὴν ἀγανάκτησιν, ἕως ἂν ἐχεῖνοι ἀναχωρήσωσιν, ἵνα μᾶλλον δὲ, ἵνα μηδὲ τούτους. Διὰ γὰρ τοῦτο ἀπειλεῖ τούτοις, καί φησι μόνους βούλεσθαι ἐχείνους ἀπολαδεῖν, ἵνα ᾿καὶ μηδένα ἀφῇ τὴν ὀργήν. Καθάπερ γὰρ ἰατρὸς ἄριστα: καὶ πατὴρ χοινὸς καὶ προστάτης καὶ χηδεμὼν, οὕτω πάντα ἔπραττεν, οὕτω πάντων ἐχήδετο, τὰ χωλύματα περιτρέχων. Οὐδὲ γὰρ μαχόμενος οὕτω τὰ πράγματα ἦννεν, ἀλλ' ὡς ἐπὶ ἑτοίμην καὶ. πρόχειρον ἐρχόμενος νίχην, τὰ τρόπαια ἴστη, χατασχάπτων, ρῶν, καταδάλλων τοῦ διαδόλου τὰ ὀχυρώματα καὶ «ὧν δαιμόνων τὰ μηχανήματα, καὶ τὴν λείαν μετἥγεν ἅπασαν ἐπὶ τὸ τοῦ Χριστοῦ στρατόπεδον" καὶ οὐδὲ μικρὸν ἀνέτπνει:, ἀπὸ τούτων ἐπ᾽ ἐχείνους, καὶ πάλιν ἀπ᾽ ἐχείγων ἐφ᾽ ἑτέρου; μεταπτδῶν, χαθάπερ «αἰς στρατηγὸς ἄριστος καθ᾽ ἑκάστην ἡμέραν ἱστῶν. «ρόπαια, μᾶλλον δὲ καθ᾽ ἑχάστην ὥραν. ᾿Ακὸ γὰρ χιτωνίσχου μόνου εἰς τὴν παράταξιν εἰσελθὼν, αὖτἀνδροὺς ἧρει τῶν ἐναντίων τὰς πόλεις, καὶ τόξα καὶ δόρατα καὶ βέλη καὶ πάντα ἡ γλῶττα Παύλου. Καὶ γὰρ ἐφθέγγετο μόνον, καὶ παντὸς πυρὸς σφοδρόπερον τοῖς πολεμίοις αἱ ῥήσεις ἐνέπιπτον καὶ τοὺς μὲν δαίμονας ἤλαυνε, τοὺς δὲ ὑπ᾽ αὐτῶν χατεχομένους ἀνθρώπους κρὸς ἑαυτὸν ἑπανῆγεν. Ὅτε γοῦν τὸν δαίμονα ἐκεῖνον τὸν πονηρὸν ἐξέδαλε, γοήτων ἀνδρῶν μυριάδες πέντε συνελθοῦσαι, τὰ βιδλία τῶν μαγειῶν πατέχαιον, καὶ πρὸς τὴν ἀλήθειαν μεθίσταντο. Καὶ χαθδάπερ ἐν πολέμῳ, πύργου πεσόντος ἣ τυράννου κατενεχθέντος, οἱ μετ᾽ ἐχείνου πάντες τὰ ὅπλα ῥίψαντες, τῷ στρατηγῷ κροστρέχουσιν " οὕτω δὴ καὶ τότε ἐγένετο. Τοῦ γὰρ δαίμονος ἐκδληθέντος, θέντες ὅκαντες, καὶ τὰ βιδλία ῥίψαντες, μᾶλλον δὲ χαταλύσαννες, τοῖς Παύλου ποσὶ προσέτρεχον᾽ ὁ δὲ, καθάπερ ἑνὶ στρατοκέδῳ, τῇ οἰκουμένῃ παραταττόμένος, οὐδαμοῦ ἴστατο, ἀλλ᾽ ὥσπερ τις ὑπόπτερος ὧν, πάντα ἐποίει" καὶ vũv ϑὰν χωλὸν διώρθου, νῦν δὲ γεχρὸν ἤγειρε, νῦν δὲ ἕτερον ἐπήρου, τὸν μάγον λέγω " καὶ οὐδὲ ἐν δεσμωτηρίῳ καταχλειόμενος χαζεν, ἀλλὰ καὶ ἐχεῖ τὸν δεσμοφύλαχα μετῆγε πρὸς ἑαυτὸν, τὴν χαλὴν ταύτην αἰχμαλωσίαν ἐργαζό- ### English translation (Claude) Grant me this, then, he says: do not compel me to show that even when present I can be bold against those I must, that is, chastise them and punish them. Do you see how he was not ambitious, nor did anything for display, since even when there was need he calls the thing "daring"? "For I beg you," he says, "that when I am present I may not be bold with the confidence with which I count on daring against some." For this above all belongs to a teacher: not to avenge himself quickly, but to correct, and always to delay and be slow in punishments. And who are these whom he threatens? "Those who count us as walking according to the flesh." For they slandered him as a hypocrite, as wicked, as a boaster. "For though we walk in the flesh, we do not wage war according to the flesh" [2 Cor 10:3]. Here at last he also frightens them by the figure of speech: we are clothed with flesh, he says, I admit, but we do not live by the flesh. Or rather, he did not even say this, but reserves it for the present; for that is praise of his life. But he is speaking about the preaching, showing that it is not human, nor in need of help from below. That is why he did not say, "We do not live according to the flesh," but, "We do not wage war according to the flesh"; that is, we have undertaken a war and a battle, but we do not fight with fleshly weapons, nor with any human alliance. "For the weapons of our warfare are not fleshly" [2 Cor 10:4]. For what are fleshly weapons? Wealth, glory, power, eloquence, cleverness, wiles, flatteries, hypocrisies, and the other things like these. But ours are not such; but what? "Powerful to God." And he did not say, "We are not fleshly," but, "our weapons." For as I said, for the present he is speaking about the preaching, and ascribes all the power to God. And he does not say "spiritual," though this was the word opposed to "fleshly," but "powerful," hinting by this at that too, and showing that theirs are weak and powerless. And consider his freedom from pride. For he did not say, "We are powerful," but, "Our weapons are powerful to God." We did not make them such, but God himself. For since they were scourged, driven out, and suffered countless incurable things, which were marks of weakness, showing the strength of God he says, "But they are powerful to God." For this above all shows his strength, that he prevails through these things. So even if we wear them, it is he who fights and works through them. Then he goes through a long praise of them, saying, "for the casting down of strongholds." And so that you may not, on hearing "strongholds," think of something sensible, he says, "casting down reasonings" [2 Cor 10:5]; by the metaphor showing the vividness, and by what follows indicating the spiritual nature of the war. For these strongholds besiege souls, not bodies. So they are stronger than those others; that is why they need greater weapons. And by strongholds he means the pride of the Greeks, and the strength of their sophisms and syllogisms. But nevertheless, he says, these weapons refuted all things that stood against them. "For we cast down reasonings and every high thing that exalts itself against the knowledge of God." He persisted in the metaphor, to make the vividness greater. For even if there are strongholds, he says, even if towers, even if anything else, it yields and gives way to these weapons. "And bringing every thought into captivity to the obedience of Christ." And yet the name of captivity has an ill sound; for it is the destruction of freedom. Why then does he use it? In another sense. For the word captivity signifies two things: both the loss of freedom, and being taken by force so as not to rise again. And it is in this second sense that he took it. As when he says, "I robbed other churches" [2 Cor 11:8], he does not mean robbery, but stripping and taking everything; so here too in saying "bringing into captivity." For the battle is not on equal terms, but with great ease. He did not say "one or two," but "every" thought; and he did not say only "we conquer and prevail," but "we take captive"; just as above he did not say, "We bring engines against the strongholds," but "we cast them down"; for great is the abundance of the weapons. For we do not fight with words, he says, but with deeds against words, not in fleshly wisdom, but in a spirit of meekness and of power. How then would I have been ambitious, he says, and boasted with words, and threatened with letters, as they slandered me, saying, "His letters are weighty," when our strength did not lie in these things at all? And having said, "bringing every thought into captivity to the obedience of Christ," since the name of captivity is heavy, he quickly dissolved the figure, saying, "to the obedience of Christ": from slavery to freedom, from death to life, from destruction to salvation. For we did not come simply to strike down, but to bring over to the truth those who oppose it. "And being ready to punish all disobedience, when your obedience is fulfilled" [2 Cor 10:6]. Here he frightened these people too, not those others only. For we wait for you, he says, so that when we have corrected you by exhortation and threat, and cleansed you and separated you from their fellowship, then, when they alone are left, incurably sick, we may bring the punishment on them, when we see that you have genuinely stood apart. For you obey even now, but not perfectly. "And yet if you had done it now," someone says, "you would have made a greater gain." Not at all; for if I had done it now, I would have involved you too in the punishment. "But you ought to have punished them and spared us." But if I had spared you, I would have seemed to do it as a favor; but now I do not wish this, but first to set you right, and then to proceed against them. What could be gentler than that heart? Seeing his own people mingled with strangers, he wishes to bring the blow, but he spares, and holds back his indignation until they have withdrawn, so that he may strike those alone; or rather, not even those. For this is why he threatens, and says he wishes to single out those others alone [for punishment], so that they too, corrected by fear, may change, and he may not let loose his wrath on anyone. For like an excellent physician, a common father, protector and guardian, so he did everything, so he cared for all, running round the obstacles. For he did not accomplish things as one fighting, but setting up trophies as one coming to a ready and easy victory, demolishing, [overturning], casting down the strongholds of the devil and the engines of the demons, and carrying off all the spoil into the camp of Christ; and he did not take breath even for a little, leaping from these to those, and again from those to others, like an excellent general setting up trophies every day, or rather every hour. For entering the battle line in a tunic only, he took the cities of the enemy, men and all; and the tongue of Paul was bows and spears and arrows and everything. For he only spoke, and his words fell on the enemy more fiercely than any fire; and he drove out the demons, and brought back to himself the men possessed by them. When, at any rate, he cast out that wicked demon, fifty thousand sorcerers came together, burned their books of magic, and went over to the truth [Acts 19:11–19]. And as in war, when a tower falls or a tyrant is brought down, all who were with him throw down their arms and run to the general, so it happened then. For when the demon was cast out, all of them, being [besieged], and throwing down their books, or rather destroying them, ran to Paul's feet. And he, arrayed against the world as against one camp, stood still nowhere, but as if he had wings did everything: now he set a lame man right [Acts 14:8–10], now raised a dead man [Acts 20:9–12], now blinded another, I mean the sorcerer [Acts 13:6–11]; and not even when shut up in prison did he rest, but even there he brought the jailer over to himself [Acts 16:25–34], working this good captivity ... ### Scripture references - 2 Cor 10:2: quotation, high confidence - 2 Cor 10:3: quotation, high confidence - 2 Cor 10:4: quotation, high confidence - 2 Cor 10:5: quotation, high confidence - 2 Cor 11:8: quotation, high confidence - 2 Cor 10:10: quotation, high confidence - 2 Cor 10:6: quotation, high confidence - Acts 19:19: allusion, high confidence - Acts 14:10: allusion, high confidence - Acts 20:10: allusion, medium confidence - Acts 13:11: allusion, high confidence - Acts 16:30: allusion, high confidence ### Translation notes - The numeral of section 3 was lost in the scan; its text is inside this ref. The section breaks off mid-sentence at the end; several words lost in the scan are supplied in brackets by sense. Chrysostom's figure of 50,000 sorcerers comes from the price of the books in Acts 19:19 (50,000 pieces of silver). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 21.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/21-2). ## Homily 21.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/21-1/#p-21-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom urges his hearers to imitate Paul, whose writings still overthrow error even when heretics like Marcion and Mani cut them in pieces, compares their misuse of Paul with the opposite errors about the created world, and commends constant reading of Paul's letters. ### Greek text Τοῦτον οὖν καὶ ἡμεῖς μιμησώμεθα χατὰ δύναμιν. Καὶ τί λέγω, κατὰ δύναμιν; "Ἔξεστι γὰρ καὶ ἐγγὺς ἐχείνου γενέσθαι τῷ βουλομένῳ, καὶ θεω- ᾿ρῆσαι τὴν ἀριστείαν, καὶ μιμήσασθαι τὴν ἀνδρείαν. “Ἔτι γὰρ καὶ τοῦτο ποιεῖ, λογισμοὺς χαθαιρῶν, καὶ “ἂν ὕψωμα ἐπαιρόμενον χατὰ τῆς γνώσεως τοῦ Θεοῦ. Καίτοι γε πολλοὶ χκατατέμνειν αὐτὸν ἐπεχείρησαν αἱρετιχοῖ " ἀλλ᾽ ὅμως χατὰ μέλος ὧν πολλὴν ἐπιδείαννται τὴν. ἰσχύν. Κέχρηται μὲν γὰρ αὐτῷ καὶ Μαρκίων καὶ Μανιχαῖος, ἀλλὰ χατατέμνοντες " ἀλλ᾽ ὅμως παὶ οὕτως ἐλέγχονται ἀπὸ τῶν μελῶν. Καὶ γὰρ καὶ χεὶρ μόνη τοῦ ἀριστέως τούτου παρ᾽ αὐτοῖς οὖσα, χατ᾽ ἄχρας αὐτοὺς ἐλαύνει" καὶ ποῦς μόνος παρ᾽ ἑτέροις διώχει καὶ χαταδάλλει, ἵνα μάθῃς δυνάμεως περιουσίαν, καὶ ὅτι καὶ περιχοπτόμενος ἀρχεῖ πάντας ἑλεῖν τοὺς ἐναντιουμένους. Καὶ μέντοι τοῦτ᾽, φησὶ, διαστροφῆς, τὸ πάντας αὐτῷ χαχρῆσθαι τοὺς ἀλλήλοις μαχομένους. Διαστροφῆῇς μὲν οὖν, τῆς Παύλου δὲ μὴ γένοιτο, ἀλλὰ τῇς τῶν χρωμένων. Οὐ γὰρ ποιχῇος τις ἦν, ἀλλὰ ἁπλοῦς καὶ σαφής" οὗτοι δὲ πρὺς τὰς οἰχείας διέστρεψαν τὰ ῥήματα ἐννοίας. Καὶ διὰ τί οὕτως ἐῤῥέθη, φησὶν, ὡς δοῦναι λαδὰς τοῖς βουλομένοις; Οὐχ αὐτὸς ἔδωχεν, ἀλλ᾽ ἡ ἐχείνων μαvio οὐχ εἰς δέον γὰρ τούτοις ἐχρήσαντο. Ἐπεὶ καὶ ὁ κόσμος οὗτος ὅλος καὶ θαυμαστὸς καὶ μέγας, ταὶ τῆς «οὗ Θεοῦ σοφίας τεχμήριον, καὶ Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, καὶ ἡμέρα τῇ ἡμήρᾳ ῥῆμα, καὶ νὺξ νυπεὶ ἀναγγέλλει γνῶσιν" ἀλλ' ὅμως «τούτῳ πολλοὶ κροσέπταισαν, καὶ ἀπ’ ἐναντίας ἀλλῆλοις " καὶ οἱ μὲν οὕτως αὐτὸν ὑπὲρ τὴν ἀξίαν ἐθαύμασαν ὡς αὐτὸν νομίσαι εἶναι Θεόν " οἱ δὲ οὕτως αὐτοῦ τὸ χάλλος ἡγνόησαν, ὡς ἀνάξιον εἶναι φανῆναι τῆς τοῦ Θεοῦ δημιουργίας, καὶ ὕλῃ τινὶ πονηρᾷ τὸ πλέον αὐτοῦ ἀναθεῖναι. Καίτοι γε ἀμφοτέρους 6 Θεὸς ἡσφαλίσατο, καλὸν μὲν ποιήσας καὶ μέγαν, ἕνα μὴ ἀλλότριος αὐτοῦ τῆς σοφίας εἶναι νομίζοιτο“ ἐνδεῆ ἔὲ καὶ οὐχ αὑτάρχῃ ἑαυτῷ, ἵνα μὴ θεὸς ὑποκτεύηται. ᾿Αλλ᾽ ὅμως οἱ κηρωθέντες ἐξ οἰκείων λογισμῶν, εἰς ἐναντίας ἐξέπεσον ἐννοίας, ἀλλήλους ἐλέγχοντες, καὶ ἀλλήλων γινόμενοι κατήγοροι, παὶ ὑπὲρ τῆς τοῦ Θεοῦ φοφίάς ἀπολογούμενοι καὶ αὐτῶν 9 ὧν ἐπλανήθησαν λογιαμῶν. Καὶ τί λέγω τὸν ἥλιον καὶ τὸν οὐρανόν; Πρὸ τῶν ὀφθαλμῶν εἶδον θαύμανς οἱ Ἰουδαῖοι γινόμενα τοσαῦτα, καὶ μόσχον εὐθέως προσεχύνησαν. Πάλιν ἑώρων δαίμονας τὸν Χριστὸν ἀπελαύνοντα, καὶ δαιμονῶντα αὐτῶν ἑἐχάλουν. ᾿Αλλ᾽ οὐ τοῦ ἐχόάλλοντος τοῦτο ἔγχλημα, ἀλλὰ τῆς τῶν πεκηρωμένων διανοίας κατηγορία. Μὴ τοίνυν μηδὲ Παύλου καταγίνωσχε. διὰ τὴν τῶν κακῶς χρησαμέγων γνώμην, ἀλλὰ μάθε τὸν θησαυρὸν αὐτοῦ καλῶς καὶ τὸν πλοῦτον ἀνάπτυξον, καὶ πρὸς πάντας στήσῃ γενναίως ἀπὸ τῶν ἐχείνου φραττόμενος ὅπλων " οὕτω καὶ Ἕλληνας, καὶ Ἰουδαίους ἐπιστομίσαι δυνήσῃ. Καὶ πῶς, φησὶν, οὗ πιστεύοντας αὐτῷ; ᾿Απὸ «ὧν γεγενημένων δι᾿ αὐτοῦν, ἀπὸ τῆς χατὰ τὴν οἰκουμένην διορθώσεως. Οὐ γὰρ ἦν ἀνθρωπίνης δυνάμεως τοσαῦτα δυνηθῆναι, ἀλλ' ἡ τοῦ σταυρωθέντος ἰσχὺς ἐμπνέουσα αὑτῷ, τοιοῦτον αὐτὸν εἰργάσατο, καὶ ῥητόρων καὶ φιλοσόφων καὶ τυράννων καὶ βασι-λέων καὶ πάντων δυνατώτερον ἀπέφηνεν. Οὗτος οὐχ ὁπλίσασθαι μόνον ἱκανὸς καὶ βαλεῖν τοὺς ἐναντίους, ἀλλὰ καὶ ἑτέρους χατασχευάδσαι τοιούτους. Ἵν᾽ οὖν καὶ ἑαυτοῖς καὶ ἑτέροις γινώμεθα χρήσιμοι, συνεχῶς αὐτὸν μεταχειριζώμεθα, ἀντὶ λειμῶνος καὶ παραδείσου τοῖς τούτου γράμμασιν ἐντρυφῶντες. Οὕτω τὰρ δυνησόμεθα καὶ χαχίας ἀπαλλαγῆναι, καὶ ἀρετὴν. ἑλέσθαι, καὶ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, ἐιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. δι: ### English translation (Claude) Let us too, then, imitate him as far as we can. And why do I say, "as far as we can"? For it is possible for one who wishes even to come near him, and to behold his valor and imitate his courage. For he still does this, "casting down reasonings and every high thing that exalts itself against the knowledge of God." And yet many heretics have tried to cut him in pieces; but nevertheless, even limb by limb, he shows great strength. For Marcion and Mani use him, but cutting him up; yet even so they are refuted by the limbs. For even a hand of this champion alone, being among them, drives them utterly out; and a foot alone among others pursues and casts them down, so that you may learn the abundance of his power, and that even when cut up he is enough to take all his opponents. "And yet," someone says, "this is a mark of perversity, that all who fight one another use him." Of perversity indeed, but God forbid that it be Paul's; rather of those who use him. For he was not a complicated man, but simple and clear; but these have twisted his words to their own notions. "And why was it said in such a way as to give a handle to those who wish?" He did not give it, but their madness; for they did not use these words as they ought. For this whole world too is wonderful and great, and a proof of the wisdom of God; and "the heavens declare the glory of God, and day to day pours forth speech, and night to night shows knowledge" [Ps 19:1–2]; but nevertheless many have stumbled at it, and in opposite directions from one another. Some admired it beyond its worth, so as to think it God; others were so ignorant of its beauty as to think it unworthy of being God's workmanship, and to ascribe the greater part of it to some evil matter. And yet God secured himself against both, making it beautiful and great, so that it might not be thought foreign to his wisdom, but needy and not self-sufficient, so that it might not be suspected to be God. But nevertheless those who were blinded by their own reasonings fell into opposite notions, refuting one another, becoming one another's accusers, and defending the wisdom of God against the very reasonings by which they had gone astray. And why do I speak of the sun and the heaven? The Jews saw so many wonders happening before their eyes, and at once worshipped a calf [Exod 32:1–6]. Again, they saw Christ driving out demons, and called him possessed [John 8:48]. But this is no charge against the one who drove them out, but an accusation of the minds of those who were blinded. Do not, then, condemn Paul because of the mind of those who use him badly; but learn his treasure well and unfold his wealth, and you will stand nobly against all, fortified with his weapons; so you will be able to stop the mouths both of Greeks and of Jews. "And how," someone says, "when they do not believe him?" From what was done through him, from the reformation throughout the world. For it was not in human power to be able to do so much; but the strength of the Crucified, breathing into him, made him such, and showed him more powerful than orators and philosophers and tyrants and kings and all. This man is able not only to arm himself and strike the enemy, but to make others such as well. So that we may be useful both to ourselves and to others, then, let us handle him continually, delighting in his writings instead of a meadow and a garden. For so we shall be able both to be freed from vice and to choose virtue, and to obtain the promised good things, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - 2 Cor 10:5: quotation, high confidence - Ps 19:1 (18:2 LXX): quotation, high confidence - Ps 19:2 (18:3 LXX): quotation, high confidence - Exod 32:4: allusion, high confidence - John 8:48: allusion, medium confidence - Matt 12:24: allusion, medium confidence ### Translation notes - 'Mani' renders Μανιχαῖος. Those who 'ascribe the greater part of the world to evil matter' are Manichaeans and similar dualists. Ps 19:1–2 is LXX Ps 18:2–3. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 21.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/21-4). ## Homily 22.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/22-1/#p-22-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains how Paul rebukes both the deceivers and the deceived for judging by appearances, claims to be Christ's no less than his rivals, and mentions his God-given authority for building up only with restraint, insisting he is the same in letters and in person (2 Cor 10:7–12). ### Greek text Τὰ κατὰ πρόσωπον βλέπετε. Εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο ζέσθω πάλιν ἀφ᾽ ἰβαυτοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς. Ὃ μάλιστα ἄν τις θαυμάσειε Παύχου μετὰ τῶν ἄλλων, τοῦτό ἐστιν, ὅτι εἰς ἀνάγχην ἐμπεσὼν μεγάλην τοῦ ἐπᾶραι ἑαυτὸν, ἀμφότερα ἐργάζεται, τοῦτοτε αὐτὸ, καὶ τὸ μὴ δοχεῖν ἐπαχθὴς εἶναι τοῖς πολλοῖς διὰ ζὴν περιαντολογίαν ταύτην " ὃ καὶ ἐν τῇ πρὸς Ταλάτας μάλιστα ἴδοι τις ἄν. Καὶ γὰρ ἔχεῖ ἐμπεσὼν εἰς τοιαύτην ὑπόθεσιν, ἀμφοτέρων ἐπιμελεῖται τούτων" ὅπερ τῶν σφέδρα ἐστὶ δυσχολωτάτων, καὶ πολλῆς δεο-μένων συνέσεως “ καὶ μετριάζει, καὶ περὶ ἑαυτοῦ μέγα τιλέγει. Σχόπει δὲ πῶς καὶ ἐνταῦθα μέγα αὐτὸ “οιεῖται. Τὰ κατὰ πρόσωπον βλέπετε. Ὅρα κὰν- «αῦὖθα σύνεσιν. Ἐπιτιμήσας γὰρ τοῖς ἁπατῶσιν αὐποὺς, οὗ μέχρις ἐχείνων τὸν λόγον ἔστησεν, ἀλλ᾽ ἀπ᾽ ἐκείνων καὶ εἰς τούτους μεταπηδᾷ᾽ καὶ συνεχῶς τοῦτο οὕτω ποιεῖ. Οὐ γὰρ δὴ μόνον τῶν παρα-" προυομένων, ἀλλὰ καὶ τῶν ἡκατημένων καθάπτεται. El γὰρ καὶ αὐτοὺς ἀφῆχεν ἀνευθύνους, οὐχ ἂν οὔτως εὐχόλως ἐχ τῶν ἑτέροις εἰρημένων διωρθώθησαν. ἀλλὰ καὶ σφόδρα ἂν ἐπήρθησαν, 4 οὐχ ὄντες ἐγχλήμασιν ὑπεύθυνοι. Διὰ τοῦτο καὶ αὐτῶν χαθάπτεται. Καὶ οὐ τοῦτο μόνον αὐτοῦ ἐστι τὸ θαυμαστὸν, ἀλλ᾽ ὅτι καὶ χαταλλήλως ἑκατέροις ἐπιτιμᾷ. “Ἄχουε γοῦν «τί τούτοις φησί" Τά κατὰ πρόσωπον βλέπετε. Οὐ μιχρὸν τὸ ἔγχλημα, ἀλλὰ καὶ σφόδρα μέγα. Πῶς; Ὅτι εὐεξαπάτητον τὸ τῶν ἀνθρώπων γένος, φησίν. Ὃ δὲ λέγει, τοῦτό ἔστιν ᾿ ᾿Απὸ τῶν φαινομένων δοχιμάζετε, ἀπὸ τῶν σαρχικῶν, ἀπὸ τῶν σωμα- «ιχῶν. Τί ἔστιν, ᾿Απὸ τῶν φαινομένων; Εἴ τις πλου- «εἴ, εἴ τις φυσᾶται, εἴ τις πολλοὺς περιδέδληται χόλαχας, εἶ τις μεγάλα περὶ ἑαυτοῦ λέγει, εἴ τις χενοδοξεῖ, εἴ τις ὑποχρίνεται ἀρετὴν, οὐχ ἔχων ἀρετήν’ τοῦτο γάρ ἔστι, Τὰ κατὰ πρόσωπον βιλέπετε. Εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι, τοῦτο.λογεὥσθω πάλιν ἀς' ἑαυτοῦ, ὅτι καθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς. Οὐ γὰρ βούλεται ἐχ προοιμίων σφοδρὸς γίνεσθαι, ἀλλὰ χατὰ μιχρὸν αὖξεται καὶ χορυφοῦται. Σχόπει δὲ ἐνταῦθα τὴν πολλὴν τραχύτητα, καὶ πολὺ τὸ αἴνιγμα ὄν. Τὸ γὰρ; ᾿Αφ᾽ ἑαυτοῦ, τοῦτό ἐστιν ἐμφαίνοντος - Μὴ γὰρ ἀναμενέτω, φησὶ, παρ' ἡμῶν μαθεῖν, τουτἐστι, διὰ ἐπιτιμήσειος τῆς χατ᾽ αὑτοῦ, ἀλλ᾽ ἄφ᾽ ἑαυτοῦ - φοῦτο λογιζέσθω, ὅτι χαθὼς αὐτὸς Χριστοῦ, οὕτω καὶ ἡμεῖς· οὐχ ἐπειδὴ οὕτως ἦν τοῦ Χριστοῦ, ὡς ἐκχεῖνος, ἀλλ᾽ ὅτι “Ὥσπερ ἐχεῖγος Χριστοῦ, οὕτω καὶ ἐγὼ Χριστοῦ. Κατὰ τοῦτο ἢ χοινωνία " οὐ γὰρδὴ αὖ- ⁊dc μὲν Χριστοῦ͵ ἐγὼ δὲ ἑτέρου τινός. Καὶ θεὶς τοῦτο τὸῖσον, προστίθησι καὶ τὴν ὑπεροχὴν, λέγων " Ἐὰν γὰρ καὶ περισδὸν καυχήσωμαι περὶ τῆς ἐξουσίας, ἧς ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν, οὐχ αἱσχυγθήσομαι. Ἐπειδὴ γὰρ μέγα τιλέγειν ἔμελλεν, ὅρα πῶς αὐτὸ παραμυθεῖται. Οὐδὲν γὰρ οὕτω προσίσταται τοῖς πολλοῖς τῶν ἀχροατῶν, ὡς τὸ ἑαυτόν τινα ἐγχωμιάζειν. Διόπερ ὑποτεμνόμενος τὸ βαρὺ, τοῦτό φησιν᾽ ᾽Εὰν γὰρ καὶ περισσόν ει καυχήσωμαι. Καὶ οὖχ εἶπεν, ὅτι Εΐ τις πέποιθεν εἶναι Χριστοῦ, λογιζέσθω ὅτι πολὺ ἡμῶν ἀπέχει“ ἐγὼ γὰρ ἐξουσίαν ἔχω παρ᾽ αὐτοῦ πολλὴν, ὥστε οὖς ἂν ἐθέλω, χολάζειν καὶ ἀποχτιννύναι " ἀλλὰ τί; Kur γὰρ καὶ περισσόν τι. Καίτοι ἄφατον εἶχεν, ἀλλ᾽ ὅμως συστέλλει τῷ λόγῳ. Καὶ οὐχ εἶπεν, ὅτι Καυχῶμαι, ἀλλ᾽, 'ξὰν καυχήσωμαι, ἐὰν βουληθῶ᾽ ἅμα καὶ μετριάζξων, καὶ τὴν ὑπεροχὴν δειχνύς, Ἐὰν οὖν καυχήσωμαι, φηδὶ, περὶ τῆς ἐξουσίας, ἧς ἔδωχέ μοι ὁ Κύριος. Πάλιν τὸ πᾶν αὑτῷ ἀνατίθησι, καὶ χοινὸν ποιεῖ τὸ δῶρον. Εἰς οἱκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν. Εἴδες πῶς πάλιν παραμυθεῖται τὸν φθόνον τὸν ἀπὸ τῶν ἐγχωμίων, καὶ τὸν ἀχροατὴν ἐπισπᾶται, τὴν χρείαν εἰπὼν δι᾽ ἣν ἔλαδε; Καὶ πῶς φησι, Λογισμοὺς καθαιροῦντος; Ὅτι αὐτὸ τοῦτο μάλιστα οἰχοδομῆς εἶδός ἐστι, τὸ τὰ κωλύματα ἀναιρεῖν, καὶ τὰ σαθρὰ διελέγχειν, καὶ τὰ ἀληθῆ συντιθέναι. Ἐν οἰχοδομῇ. Ἑὶς τοῦτο μὲν οὖν ἐλάδομεν, ἵνα οἰχοδομῶμεν. ᾿Εὰν δέ τις πυχτεύῃ καὶ πολεμῇ καὶ ἀνίατος ἧ, καὶ τῇ ἑτέρᾳ χρησόμεθα ἐνεργείᾳ, καθαιροῦντες αὐτὸν καὶ καταδάλλοντες. Διὸ καὶ, Οὐκ αἰσχυνθήσομαι, φησί" του-, μενος. Ἵνα δὲ μὴ δόξω, ὡς ἂν ἐχφοδεῖν ὑμᾶς, ὅτι αἱ μὲν ἐπιστο.ῖαὶ, φησὶ, βαρεῖαι καὶ ἰσχυραὶ, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθεγημέγος" τοῦτο ογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμεν δι᾽ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ. Ὃ δὲ λέγει, τοῦτό ἐστιν" Ἡδυνάμην μὲν χαυχήσασθαι' ἵνα δὲ μὴ τὰ αὐτὰ πάλιν λέγωσιν, ὅτι χομπάζω ἐπιστέλλων, καὶ εὐχαταφρόνητός εἰμι παρὼν, οὐδὲν μέγα ἐρῶ. Καὶ μὴν ὕστερον ἐφθέγξατο, ἀλλ᾽ οὐ’ περὶ τῆς δυνάμεως ταύτῆς δι᾽ ἧς ἦν φοδερὸς, ἀλλὸ περὶ ἀποχαλύψεων, καὶ τὸ πλέον περὶ πειρασμῶν. Ἵν᾽ οὖν μὴ δόξω φοθεῖν. ὑμᾶς, Τοῦτο λογιζέσθω ὁ τοιοῦτος, ὅτι οἷοί ἐσμδν δι᾽ ἐπιστολῶν ἀπόντες, τοιοῦτοι καὶ παρόντες τῷ ἔργῳ. Ἐπειδὴ γὰρ ἔλεγον, ὅτι ἐπιστέλλει μεγάλα περὶ ἑαυτοῦ, παρὼν δὲ οὐδενὸς λόγου ἐστὶν ἄξιος διὰ τοῦτο ταῦτά φησι, καὶ αὐτὰ πάλιν συνεσταλμέγως. Οὐ γὰρ εἶπεν, ὅτι Ὡς μεγάλα ἑπιστέλλομεν, μεγάλα καὶ πράττομεν παρόντες - ἀλλ᾽ ὑφειμένως μᾶλλον. Ὅτε μὲν γὰρ πρὸς ἐκείνους διελέγετο, μετὰ σφοδρότητος αὐτὸ τέθειχε λέγων, Δέομαι δὲ τὸ μὴ παρὼν θαῤῥῆσαε τῇ πεποιθήσει, ἧ τολμῆσαι, ἐπί τινας" ὅτε δὲ πρὸς τούτους, καθυφῆχε. Διὸ καὶ λέγει, 'ὐποῖοί ἐσμεν παρόντες, καὶ ἀπόντες " τουτέστι, ταπεινοὶ, συνεσταλμένοι, οὐδαμοῦ χομπάζοντες. Καὶ δῆλον ἐχ τῶν ἑξῆς" Οὐ γὰρ τολμῶμεν ἐγχρῖναι ἢ συγκχρῖναι ἑαυτούς τισι ### English translation (Claude) "Do you look at things according to outward appearance? If anyone is confident in himself that he is Christ's, let him consider this again from himself, that as he is Christ's, so also are we" [2 Cor 10:7]. What one might especially admire in Paul, among other things, is this: that having fallen into a great necessity of exalting himself, he achieves both this very thing and not seeming burdensome to the many because of this self-praise; which one may see above all in the letter to the Galatians. For there too, having fallen into such a subject, he takes care of both of these; which is among the very hardest things and needs much wisdom: he both is moderate and says something great about himself. And consider how here too he does it. "Do you look at things according to outward appearance?" See his wisdom here too. Having rebuked those who deceive them, he did not stop his word at them, but leaps from them to these as well; and he does this continually. For he attacks not only those who corrupt, but also those who have been deceived. For if he had let them go unaccountable, they would not have been corrected so easily by what was said to others, but would even have been greatly puffed up, as not liable to any charge. That is why he attacks them too. And not only is this admirable in him, but also that he rebukes each in a fitting way. Hear, at any rate, what he says to these: "Do you look at things according to outward appearance?" The charge is not small, but very great. How? Because the race of men is easily deceived, he says. What he says is this: You judge from what appears, from fleshly things, from bodily things. What is "from what appears"? If someone is rich, if someone is puffed up, if someone is surrounded by many flatterers, if someone says great things about himself, if someone is vainglorious, if someone feigns virtue without having virtue; for this is "Do you look at things according to outward appearance?" "If anyone is confident in himself that he is Christ's, let him consider this again from himself, that as he is Christ's, so also are we." For he does not wish to be vehement from the outset, but grows little by little and reaches a climax. And consider here the great sharpness, and the great hint contained in it. For "from himself" is the language of one who indicates [more]. For let him not wait, he says, to learn from us, that is, through our rebuke against him; but let him reckon this from himself, "that as he is Christ's, so also are we": not that he was Christ's in the same way as that man, but "as he is Christ's, so I too am Christ's." In this respect there is fellowship; for it is not that he is Christ's and I someone else's. And having set down this equality, he adds the superiority too, saying, "For even if I boast somewhat more about the authority which the Lord gave me for building up and not for casting down, I will not be put to shame" [2 Cor 10:8]. For since he was about to say something great, see how he softens it. For nothing so offends most hearers as someone praising himself. That is why, cutting off the heaviness, he says this: "For even if I boast somewhat more." And he did not say, "If anyone is confident that he is Christ's, let him reckon that he is far from us; for I have great authority from him, so as to punish and kill whomever I wish"; but what? "For even if I boast somewhat more." And yet he had unspeakable authority; but nevertheless he contracts it in his words. And he did not say, "I boast," but "if I boast," "if I wish to," being at once moderate and showing his superiority. "If, then, I boast," he says, "about the authority which the Lord gave me." Again he ascribes the whole to him and makes the gift common. "For building up and not for casting down." Do you see how again he soothes the envy that comes from praise, and draws the hearer on, by stating the use for which he received it? And how does he say, "casting down reasonings"? Because this very thing is above all a kind of building up: removing obstacles, refuting what is rotten, and putting together what is true. "For building up." For this, then, we received it, that we might build up. But if anyone fights and makes war and is incurable, we shall use the other operation too, casting him down and overthrowing him. That is why he says, "I will not be put to shame," that is, [even when casting down.] "That I may not seem as if I would terrify you by letters. For his letters, he says, are weighty and strong, but his bodily presence is weak, and his speech of no account. Let such a person consider this, that what we are in word by letters when absent, such are we also in deed when present" [2 Cor 10:9–11]. What he says is this: I could boast; but so that they may not say the same things again, that I brag when I write and am contemptible when present, I will say nothing great. And yet later he did speak, but not about this power through which he was formidable, but about revelations, and still more about trials. "So that I may not seem to terrify you, let such a person consider this, that what we are in word by letters when absent, such are we also in deed when present." For since they said that he writes great things about himself, but when present is worth nothing, he therefore says this, and that too in a restrained way. For he did not say, "As we write great things, so we do great things when present," but rather in a subdued manner. For when he was speaking to those others, he set it down vehemently, saying, "I beg you that when I am present I may not be bold with the confidence with which I count on daring against some"; but when to these, he lowered his tone. That is why he says, "what we are when present and when absent," that is, lowly, restrained, nowhere boasting. And this is plain from what follows: "For we do not dare to class or compare ourselves with some" [2 Cor 10:12]. ### Scripture references - 2 Cor 10:7: quotation, high confidence - 2 Cor 10:8: quotation, high confidence - 2 Cor 10:5: quotation, high confidence - 2 Cor 10:9: quotation, high confidence - 2 Cor 10:10: quotation, high confidence - 2 Cor 10:11: quotation, high confidence - 2 Cor 10:2: quotation, high confidence - 2 Cor 10:12: quotation, high confidence ### Translation notes - Words lost in the scan are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 22.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/22-1). ## Homily 22.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/22-1/#p-22-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's refusal to boast beyond the measure God assigned him or in others' labors (2 Cor 10:12–18), defends Paul's later boasting as necessary, and urges his hearers to remember their sins committed after baptism and not to put off repentance, since death is uncertain. ### Greek text Ἑνταῦθα καὶ ἀλαζόνας δείκνυσιν ὄντας ἐχείνους, καὶ μεγάλα περὶ ἑαυτῶν φθεγγομένους" καὶ χωμῷδεῖ αὑτοὺς ὡς ἑαυτοὺς συνιστῶντας. ᾿Αλλ᾽ ἡμεῖς οὐδὲν «οιοῦτον " ἀλλ᾽ εἴ τινα καὶ μεγάλα εἰργασάμεθα, ἐπὶ «ὧν Θεὸν ἅπαντα ἀναφέρομεν, καὶ ἀλλήλοις ἑαυτοὺς παραδάλλομεν᾽" διὸ καὶ ἐπήγαγεν, Ἀλλ᾽ αὐτοὶ ἐν δαυτοῖς ἑαυτοὺς μετροῦντες, καὶ συγκρίνοντες δαυτοῖς ἑαυτοὺς οὐ συνιοῦσιν. Ὃ δὲ λέγει, τοῦτό ἐστιν" Ob ρὸς ἐκείνους ἑαυτοὺς παῤαδάλλοβεν, ἀλλὰ πρὸς ἀλλήλους. Καὶ γὰρ προϊὼν ἔλεγεν, Οὐδὲν ὁσετέρησα τῶν ὑπὲρ λίαν ἀποστόλων " καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ,. Περισσότερον αὑτῶν πάντων ἐκοπίασα" καὶ πάλιν, Τὰ μὲν σημεῖα τοῦ ἀποστόλοᾳ κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ. “Ὥσονε ᾿ξαυτοῖς συγχρίνομεν ἑαυτοὺς, οὐχ ἐχείνοις τοῖς οὐδὲν ἔχουσιν" ἡ γὰρ τοιαύτη ἀπόνοια ἀνοίας ἐστίν. Ἢ περὶ ἑαυτοῦ οὖν τουτό φησιν, ἢ περὶ ἐχεΐνων, ὅτι Οὐ τρλμῶμεν συγκρῖναι ἑαυτοὺς ἐχείνοις τοῖς πρὸς ἀλλήλους ἀμιλλωμένοις καὶ μεγάλα πάζουσι, καὶ μὴ συνιοῦσι, τουτέστι, μὴ αἰσϑανομένοις πῶς εἰσι καταγέλαστοι τοιαῦτα ἀλαζονευόμενοι, καὶ μεταξὺ ἀλχήλων ἑαυτοὺς ἑπαίροντες. Ἡμεῖς δὲ οὐκ εἰς τὰ ἄμεερα καυχησόμεθα, καθάπερ οὗτοι. Καὶ γὰρ εἰκὸς ἣν αὐτοὺς, χομπάζοντας λέγειν, ὅτι τὴν οἰκουμένην ἐπεστρέψαμεν, πρὸς τὰ πέρατα τῆς γῆς ἀφιχόμεθα, καὶ πολλὰ ἕτερα τοιαῦτα μεγαληγορεῖν. ᾿Αλλ᾽ ἡμεῖς οὐχ οὕτω, φησὶν, ἀλλὰ κατὰ τὸ μόερον οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέερου, σθαι ἄχρις καὶ͵ ὑμῶν. Ὥστε ἑκατέρωθεν ἢ ταπειεἰρζάσιπο, εἶπε, καὶ ὅτι τοῦτο αὐτὸ τῷ Θιῷ ἀνατίθησι. Κακὰ γὰρ τὸ μέτρον, φησὶν, τοῦ καγόψος οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου, ἐφικέσθαι ἄχρις καὶ ὑμῶν. Καθάπερ γεωργοῖς ἄμπελον » διανόμων, οὕτως ἡμῖν ἀφώρισε. Μέχρις οὖν οὗ χατἠξιώθημεν φθάσαι, μέχρι τούτου χαυχώμεθα. Οὐ γὰρ μὴ ὡς ἐφικόμενοι εἰς ὑμᾶς, ὑπέρεκεείνομεν ἑαυτούς" μέχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ. Οὐχ ἁπλῶς παρεγενόμεθα, ὠρθώσαμεν. ἰχὸς γὰρ ἐκείνους καὶ ἁπλῶς παραγινομένους, «οἷς τῶν ἀποστόλων μαϑηταῖς; ἑαυτοῖς τὸ πἂν λογίζεσθαι, ἐκ τῆς ψιλῆς ἐπιδημίας. ᾿Αλλ’ οὐχ ἡμεῖς οὕτως " οὐδ᾽ ἂν ἔχοι τις εἰπεῖν, ὅτε οὐ μέχρις ὁμῶν ἰσχύσαμεν ἐλθεῖν, καὶ τῷ λόγερ μόνον ἐχτείνομὲν τὴν μέχρις ἡμῶν καύχησιν" καὶ γὰρ καὶ ὑμῖν «κὸν λόγον ἐχηρύξαμεν. Οὐκ οἷς εὰ ὄμετρα μενοι, ἀλλ᾽ ἐν ἀδλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες, αὐξανομένης τῆς πίστεως, ἐν ὑμῖν με- »αλυνθήναι κατὰ τὸν κανόνα ἡμῶν εἰς περισ-σείαν, εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι. Πολλὴν δείχνυσι τὴν χατηγορίαν ἐχείνων ἐντεῦθεν, ὅτι καὶ εἰς τὰ ἄμετρα ἐχαυχῶντο, καὶ ὅτι εἰς τὰ ἀλλότρια, καὶ ὅτι τῶν μὲν ἀποστόλων ὁ Ἱδρὼς ἣν ἅπας, ἐχεῖνόι δὲ ἑχκαλλωπίζοντο τοῖς ἐχείνων χόποις. Ἡμεῖς δὲ, φησὶ, διὰ τῶν ἔργων ταῦτα ἐπεδείξαμεν. Ωὐ τοίνυν ἐχεένους μιμησόμεθα, ἀλλ᾽ ἔνϑα ἡμῖν μαρτυρεῖ τὰ ἔργα, ταῦτα ἐροῦμεν. Καὶ τί λέγω, φησὶν, ὑμᾶς; Ἐλπίδα γὰρ ἔχων αὐξανομένης τῆς πίστεως ὑμῶν " οὐ γὰρ ἀποφαίνεται ἁπλῶς, τὸ οἰκεῖον ἦϑος μιμούμενος, ἀλλ᾽, Ἐλπίζω, φησὲν, ὑμῶν ἐ πιδιδόγτων, ὅτι καὶ περαιτέρω ὁ κανὼν, ἢἡμῶν ἐπεκταθήσεται, εἰς τᾶ ὑπερέχεινα εὐαγγελίσασθαι. ΤΠιροδησόμεθα γὰρ καὶ περαιτέρω, φησὶν, ὥστε χηρῦξαι καὶ καμεῖν, οὐχ ὥστε λόγοις κομπάζειν ὑπὲρ ὧν ἕκεμνον ἕτεροι. Καλῶς δὲ κανόνα ἐχάλεσε καὶ μέτρον, ὡς ἐπὶ κτῆσιν τῆς οἰχουμένης ἐλθὼν καὶ χληρονομίαν ἀρίστην, καὶ δειχνὺς τὸ ἔργον τοῦ Θεοῦ ὅλον. Ἔχοντες οὖν τοιαῦτα ἔργα, φησὶ, καὶ μείζονα προσδοχῶντες, οὐ χομπάζομεν, ὡς ἐχεῖνοι μηδὲν ἔχοντες, οὐδὲ ἑαυτοῖς τε λογιζόμεθα, ἀλλὰ τῷ Θοῷ «ὸ πᾶν. Διὸ καὶ ἐπάγει, Ὁ καυχώμενος, ἐν Κυρίῳ καυχάσϑω. Καὶ τοῦτο, φησὶν, ἐχ τοῦ Θεοῦ ἡμὲν ᾿προσγίνεται. Οὺ γὰρ ὁ ἑαυτὸν συνιστῶν, ἐκεῖνός ἄστι δόκιμος, ἀλλ᾽ ὃν ὁ Κύριος συνίστησιν. Οὐχ εἶπεν, Ἡμεῖς ἐσμεν, ἀλλ᾽, Ὅν ὁ Κύριος συνἐστησιν. Εἶδες πῶς συνεσταλμένως φθέγγεται; Κὶ δὲ προϊὼν ὑψηλότερα ἀνίστησι, μὴ θαυμάσῃς - καὶ γὰρ καὶ τοῦτο τῆς τοῦ Παύλου συνέσεως. El γὰρ ἔμελλε πὰνταχοῦ ταπεινὰ φθέγγεσθαι, οὐχ ἂν αὐτοὺς ἔπληξεν οὕτως, οὐδ᾽ ἂν τοὺς μαθητὰς τῆς πλάνης ἀπήλλαξεν. Ἔστι γὰρ καὶ μετριάζοντα ἀκαίρως, βλάψαι, καὶ γέγοντά τι περὶ ἑαυτοῦ θαυμαστὸν εὖπαίρως, ὠφελῆσαι. Ὥσπερ οὖν καὶ αὐτὸς ἐποίησε. Καὶ γὰρ κίνδυνος ἦν οὐ μικρὸς, περὶ Παύλου τι πεισθῆναι φαῦλον τοὺς μαθητὰς, οὐκ ἐπειδὴ Παῦ-λος ἐζήτει τὴν παρ᾽ ἀνθρώπων δόξαν. Εἰ γὰρ τοῦτο ἐζήτει, οὐχ ἂν τὰ μεγάλα ἐκεῖνα καὶ θαυμαστὰ τὰ πρὸ δεχατεσσάρων ἐτῶν ἂν ἐσίγησε χρόνον τοσοῦτον" οὐδ᾽ ἂν, ἀνάγκης ἐπικειμένης, οὕτως ἀνεδύετο καὶ - ὥχνει εἰπεῖν. Δῆλον δὲ, ὅτι οὐδ᾽ ἂν τότε εἶπεν, εἰ [ὃ Οὐχοῦν οὗ τὴν παρὰ ἀνθρώπων δόξαν ἐπιζηνῶν, γὰρ διέδαλλον αὐτὸν ὡς ἀλαζόνα καὶ λόγοις κομπά:ζόντα, ἔργοις δὲ οὐδὲν δυνάμενον ἐπιδεῖξαι, ἀναγχάζεται λοιπὸν εἰς ἐἔπείνας τὰς ἀποκαλύψεις ἐλθεῖν. Καίτοι γε δυνάμενος διά τῶν ἔργων αὐτοὺς πεῖσαι, ἡνίκα ταῦτα ἔλεγεν, ἀλλ᾽ ὅμως ἔνι τῇ διὰ τῶν λόγῶν χέχρηται ἀπειλῇ κενοδοξίας γὰρ μάλιστα καὶ ὁ πρότερος καὶ ὁ μετὰ ταῦνα. Διὰ τοῦτο γοῦν καὶ ἀθρόον μετέστη, καὶ μεταστὰς συνέχεεν Ἰουδαίους. καὶ πᾶσαν ἐχείνην ἔῤῥιψε τὴν παρ᾽ αὐτῶν τιμὴν, ἐδ ον αι — «ὃς ἦν. ᾿Αλλ᾽ οὐδὲν ἐκείνων ἐνενόησεν, ἐπειδὴ τὴν ἀλήθειαν εὕρεν, ἀλλ' ὕθρεις καὶ ἀτιμίας αὐτῶν ἀντἠλλάξατο" καὶ γὰρ πρὸς τὴν σωτηρίαν ἑώρα τῶν πολλῶν, τοῦτο πάντα ἡγούμενος. Ὁ γὰρ μήτε γέενναν, μὴτε βασιλείαν ἡγούμενός τι εἶνα;, μῆτα χόσμους μυρίους πρὸς τὸν τοῦ Χριστοῦ πόθον, κῶς ἂν τὴν παρὰ τῶν πολλῶν δόξαν ἐθήρευεν; Οὐδαμῶς " ἀλλὰ καὶ σφόδρα ταπεὶνός ἐστιν, ὅταν ἐξῇ. καὶ τὸν πρότερον αὑτοῦ στηλιτεύει βίον, ἅτε βλάσφημον καὶ διώχτην καὶ ὑδριστὴν ἀποκαλῶν ἑαυτόν. Καὶ ὁ μαϑητὴς δὲ αὐτοῦ Λουχᾶς πολλὰ περὶ αὐτοῦ φησι, παρ αὐτοῦ μαθὼν, ἐχπομπεύοντος αὐτοῦ τῷ προτέρῳ βίῳ οὐχ ἧττον ἢ τῷ μετὰ P. Ταῦτα δὲ λέγω, οὐχ ἵνα ἀκούωμεν μόνον, ἀλλ ἵνα καὶ μανθάνωμεν. Εἰ γὰρ ἐχῖνος «τῶν πρὸ τοῦ λουτροῦ πλημμελημάτων ἐμέμνητο, καίτοι πάντων ἀφανισθέντων, τίνα ἂν σχοίημεν συγγνώμην οἱ τῶν μετὰ τὸ λουτρὸν ἀμνημονοῦντες ἡμεῖς; Τί λέγεις, ἄνθρωπε; προσέχρουσας τῷ θεῷ, καὶ ἐπιλανθάνῃ; Δευτέρα αὕτη πρόσχρουσις, δευτέρα ἀπέχθεια. Ποίων οὖν ἁμαρτημάτων αἰτεῖς λύσιν; ὧν οὐδὲ οἶδας αὐτός; Πάνυ γε. Οὐ γὰρ μεριρνᾷς καὶ φροντίζεις πῶς λόγον δώσεις, ὁ μηδὲ μεμνῆσθαι αὐτῶν σπουδάζων, ἀλλὰ καίζων ἐν οὐ παικτοῖς. ᾿Αλλ᾽ ἔσται καιρὸς, ὅτε οὐχέτι προχωρέσει τὰ τῆς παιδιᾶς ἡμῖν. Καὶ γὰρ δεῖ ἡ ιᾶς πάντως ἀποθανεῖν (διὰ γὰρ τὴν πολλὴν ἀναισθησίαν κῶν πολλῶν. καὶ ὑπὲρ τῶν φανερῶν διαλέγεσθαι δεῖ), καὶ ἀναστῆνας πάντως, καὶ χριθῆναι πάντως, καὶ κολασθῆναι" μᾶλλον δὲ τοῦτο οὐ πάντως, ἐὰν θέλωμεν. Ἐκείνων μὲν γὰρ οὖχ ἡμεῖς κύριοι, οὔτε τῆς «τελευτῆς ἡμῶν, οὔτε τῆς ἀναστάσεως, οὔτε τῆς κρίσεως, ἀλλ᾽ ὁ Δεσπότης ὁ ἡμέτερος" τοῦ μέντοι διδόναι δίχην, ἢ μὴν ἡμεῖς χύριοι " τοῦτο “γὰρ τῶν ἐνδεχομένων ἐστίν. ᾿Αλλ᾽ ἐὰν θέλωμεν, τῶν ἀδυνάτων αὐτὸ ποιήσομεν, ὡσπεροῦν Παῦλος, ὡς Πέτρος, ὡς οἱ ἅγιοι πάντες " καὶ γὰρ ἐκείνους χολασθῆναι ἀδύνατον. Av τοίνυν ἐθέλωμεν, καὶ ἡμᾶς ὁμοίως ἀδύνατόν τι παθεῖν. Κἂν γὰρ μυρία πεπλημμεληχότες ὦμεν, δυνατὸν ἀναχτήσασθαι, ἕως ἂν ἐν- «αὖῦθα ὥμεν. ᾿Αναχεησώμεθα τοίνυν ἑαυτούς " καὶ ὁ μὲν γέρων ἐννοείτω, ὅτι μικρὸν ὕστερον ἀπελεύσεται, ὅτε ἱχανῶς ἐνετρύφησε τῇ ἡλικίᾳ ( καίτοι γε ποία «οὔτο τρυφὴ τὸ ἐν καχίᾳ διάγειν; ἀλλὰ τέως πρὸς «ἣν ἐχείνου δόξαν τοῦτό φημι)" ἐννοείτω μετὰ τοῦτο, ὅτι ἔξεστιν αὐτῷ ἐν βραχεῖ χρόνῳ τὸ πᾶν ἀπονίψασθαι. Ὃ νέος πάλιν καὶ αὐτὸς τὸ ἄδηλον λογιζέσθω τῆς πελευτῆς, καὶ ὅτι πολλῶν πολλάχις πρεσδυτέρων μενόντων ἐνταῦθα, οἱ νέοι πρὸ αὐτῶν ἀπηνέχθηταν. “Ἵνα γὰρ μὴ πραγματευώμεθα τὴν τελευτὴν ἡμῶν, διὰ τοῦτο ἐν ἀδήλῳ χεῖται. Διὸ καὶ σοφός τις παραινεῖ λέγων, Μὴ ἀνάμενε ἐπιστρέψαι πρὸς Κύριρν, καὶ μὴ ἀναδάλλου ἡμέραν ἐξ ἡμέρας" οὐ γὰρ οἷδας εἰ τέξεται ἡ ἐπιοῦσα. Ἔχ μὲν γὰρ τοῦ ἀνα- Θάλλεσθαι κίνδυνος καὶ φόθος, ἐχ δὲ τοῦ μὴ ἀναδάλλεσθαι σωτηρία δήλη καὶ ἀσφαλής. "ἔχου τοίνυν τῆς ἀρεέῆς. Οὕτω γὰρ, κἂν νέος ἀπέλθῃς, ἀσφαλῶς ἀκἦλθες: χἂν εἰς γῆρας ἔλθῃς, μετὰ πολλῇς ἀπῆλθες τῆς εὐπορίας" καὶ διπλῇ ἑορτὴν διὰ παντὸς ἕξεις τοῦ βίνυ, κακίας τε ἀπεχόμενος, καὶ ἀρετῆς ἐπειλημμένος. Μὴ λέγε, Ἔσται χαιρὸς ὅταν ἐπιστρέψαι δέῃ " «αὔτα γὰρ τὰ ῥήματα σφόδρα παροργίζει τὸν Θεόν. ΤΙ δήποτε; Ὅτι αὐτός σοι ἀπείρους αἰῶνας ἐπηγγεῦλατο, σὺ δὲ οὐδὲ τὴν παροῦσαν ζωὴν ἐθέλεις πονεῖν, τὴν βραχεῖαν ταύτην καὶ πρόσχαιρον, ἀλλ᾽ οὕτως εἶ χαῦνος καὶ ἄνανδρος, ὡς καὶ αὐτῆς ταύτης βραχυτέραν Α ἐπιζητεῖν, Οὐχ οἱ αὐτοὶ χῶμοι χαθ᾽ ἡμέραν; οὐχ αἱ αὐταὶ τράπεζαι; οὐχ αἱ αὐταὶ πόρναι, οὐχὶ τὰ αὐτὰ θέατρα; οὐχὶ τὰ αὐτὰ χρήματα; Μέχρι «ἶνος ὡς ἐχεΐνων ὄντων ἐρᾷς; μέχρι τίνος τὴν ἀχόρέστον ἔχεις τῆς καχίας ἐπιθυμίαν; Ἐννόησον ὅτι Καὶ γὰρ τοιοῦτον ἡ ἁμαρτία" ἅμα γέγονε, καὶ τὴν ἥρπασας; Στῆθι λοιπὸν, ὑπόστρεψον τὴν ἐναντίαν, ὁμολόγησον τῷ Θεῷ χάριν, ὅτι σε οὖχ ἐν μέσοις ἀνήρπασε τοῖς ἁμαρτήμασι" μὴ καὶ ἑτέραν ζήτει προθεσμίαν εἰς τὸ χαχῶς ἐργάζεσθαι. Πολλοὶ μεταξὺ φανερὰν δίκην. Φοδήθητι μὴ καὶ σὺ τοῦτο πάθῃς -δναπολόγητο;. ᾿Αλλὰ πολλοῖς ἔδωχε προθεσμίαν ὁ Θεὸ;, καὶ ἐν ἐσχάτῳ γήρᾳ ἐξομολογήσασθαι. Τί οὖν; καὶ σοὶ δώσει; Ἴσως δώσει, φησί. Τί λέγεις. ἴσως, καὶ ἐνίοτε, καὶ πολλάχις; ἐννόησον ὅτι περὶ ψυχῆς βουλεύῃ, καὶ τίθει καὶ τὸ ἐναντίον, καὶ λογίζου καὶ λέγε, Τί δὲ, ἐὰν μὴ δῷ; Τί δὲ, ἐὰν δῷ, φησίν; Ἔδωχε μὲν αὐτὸς, πλὴν τοῦτο ἐχείνου ἀσφαλέστερον val χερδαλεώτερον. Ἐὰν μὲν γὰρ ἤδη ἄρξῃ, τὸ πᾶν ἐχέρδανας, ἄν τε λάδῃς, ἄν τε μὴ λάδῃς προθεσμίαν’ ἐὰν δὲ ἀεὶ μέλλῃς, δι᾽ αὐτὸ τοῦτο πολλάχις οὐ λήψῃ. Σὺ δὲ εἰς μὲν πόλεμον ἐξιὼν, οὐ λέγεις, Οὐχ ἀνάγχη διαθέσθαι, ἴσως ἐπανήξω" οὐδὲ περὶ γάμου βουλευόμενος λέγεις, Λάδω γυναῖχα πενιχρὰν, πολλοὶ παρὰ δόξαν καὶ οὕτως ἐπλούτησαν᾽ οὐδὲ οἰχίαν οἶχοκαὶ οὕτως ἔστησαν οἰχίαι" ὑπὲρ δὲ ψυχῆς βουλευόμενος, τοῖς σαθροτέροις ἐγχειρεῖς, τὸ ἴσως καὶ adæicç καὶ ἐνίοτε τιθεὶς, καὶ τοῖς ἀδήλοις σαυτόν; Οὐ τῷ ἀδήλῳ, φησὶν, ἀλλὰ τῇ τοῦ Θεοῦ φιλανθρωπίᾳ' φιλάνθρωπος γὰρ ὁ Θεός. Οἶδα κἀγώ" ἀλλ᾽ ὁ φιλάνθρωπος οὗτος χἀχείνους οὖς εἶπον ἀνἥρπασε. Τί δὲ, ἂν καὶ χρόνον λαδὼν ὅμοιος μένῃς; ὁ γὰρ τοιοῦτος καὶ ἐν γήρᾳ ῥᾷάθυμος ἔσται. Οὔ, φησίν " Ὃ γὰρ λογισμὸς οὗτος » καὶ μετὰ τὰ ὀγδοήκοντα ἕτη, ἐννενήχοντα ἐπιζητεῖ, καὶ μετὰ τὰ ἐννενήχοντα, ἑχατὸν, καὶ μετὰ τὰ ἑχατὸν, ἀργότερος ἔσται. Καὶ οὕτως ὁ βίος ἅπας ἀναλωθήσεται μάτην, καὶ συμδήσεται τὰ περὶ τῶν Ἰουδαίων εἰρημένα καὶ ὁπὶ σοί" ὅτι ᾿Βξέλιπον ἐν ματαιότητι αἱ ἡμέραι αὑτῶν. Καὶ εἴθε ἐν ματαιότητι μόνον, ἀλλὰ μὴ καὶ ἐπὶ καχῷ. Ὅταν γὰρ ἀπέλθωμεν ἐχεῖ τὸ βσρὺ τῶν ἀμαρτημάτων φορτίον φέροντες ( τοῦτο γάρ ἐστιν, ἐπὶ καχῷ ), τροφὴν ἀποίσομεν τῷ πυρὶ, καὶ πολλὴν τῷ σχώληκι τράπεζαν. Διὸ δέομαι καὶ ἀντιδολῶ στῆναί τος, οἷς, Ξ ποτε γενναῖος, καὶ ἀποστῆναι κακίας, ἵνα καὶ τῶν ἐπηγγελμένων τύχωμεν ἀγαθῶν' ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ὅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεῖ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ### English translation (Claude) ["... of those who commend themselves."] Here he shows that those others are boasters, speaking great things about themselves; and he ridicules them as commending themselves. But we do nothing of the kind, he says; but if we have done anything great, we refer it all to God, and compare ourselves with one another. That is why he added, "But they, measuring themselves by themselves and comparing themselves with themselves, are without understanding." What he says is this: we do not compare ourselves with those men, but with one another. For further on he said, "I am in nothing behind the super-apostles" [2 Cor 11:5; 12:11]; and in the first letter, "I labored more abundantly than they all" [1 Cor 15:10]; and again, "The signs of an apostle were wrought among you in all endurance" [2 Cor 12:12]. So we compare ourselves with ourselves, not with those who have nothing; for such arrogance belongs to folly. Either, then, he says this about himself, or about those others: "We do not dare to compare ourselves with those who vie with one another and boast great things, and are without understanding," that is, do not perceive how ridiculous they are in such bragging, exalting themselves among one another. "But we will not boast beyond measure" [2 Cor 10:13], as these do. For it is likely that they bragged, saying, "We have converted the world, we have reached the ends of the earth," and spoke many other such big words. But not so we, he says; "but according to the measure of the rule which God apportioned to us as a measure, to reach even as far as you." So that on both sides his humility shines: both that he [boasted of nothing more than he had done,] and that he ascribes this very thing to God. "For according to the measure of the rule," he says, "which God apportioned to us as a measure, to reach even as far as you." As one dividing a vineyard among husbandmen, so he marked out our portion for us. As far, then, as we were counted worthy to reach, so far we boast. "For we are not overextending ourselves, as though we did not reach to you; for we came even as far as you in the gospel of Christ" [2 Cor 10:14]. We did not simply come; we set things right. For it is likely that those men, simply arriving among the disciples of the apostles, reckoned the whole to themselves from their bare visit. But not so we; nor could anyone say that we were not able to come as far as you, and only by word extend our boasting as far as you; for we preached the word to you too. "Not boasting beyond measure in other men's labors; but having hope that, as your faith increases, we shall be enlarged among you according to our rule abundantly, so as to preach the gospel in the regions beyond you, not to boast in another's rule of things made ready to hand" [2 Cor 10:15–16]. From this he shows a great accusation against those men: that they boasted beyond measure, and in what belonged to others, and that the sweat was all the apostles', while they prided themselves on those men's labors. But we, he says, have shown these things by deeds. We will not, then, imitate those men, but we will say those things to which our deeds bear witness. And why do I speak of you, he says? "For I have hope that as your faith increases"; for he does not declare it simply, following his own character, but, "I hope," he says, "as you advance, that our rule will be extended still further, so as to preach the gospel in the regions beyond." For we shall go on still further, he says, so as to preach and toil, not so as to brag in words about what others labored at. And well he called it a rule and a measure, as one who had come to take possession of the world, a most excellent inheritance, and showing the whole to be the work of God. Having, then, such works, he says, and expecting greater, we do not brag, as those men do who have nothing, nor do we reckon anything to ourselves, but the whole to God. That is why he adds, "But he who boasts, let him boast in the Lord" [2 Cor 10:17; Jer 9:24]. And this too, he says, comes to us from God. "For it is not the one who commends himself who is approved, but the one whom the Lord commends" [2 Cor 10:18]. He did not say, "We are," but "the one whom the Lord commends." Do you see how restrained his language is? And if further on he rises to loftier things, do not wonder; for this too belongs to Paul's wisdom. For if he had been going to speak humbly everywhere, he would not have struck those men so, nor freed the disciples from their error. For one can do harm by being moderate out of season, and help by saying something wonderful about oneself in season. Just as he himself did. For there was no small danger that the disciples might be persuaded of something bad about Paul; not because Paul sought glory from men. For if he had sought it, he would not have kept silent so long a time about those great and wonderful things of fourteen years before [2 Cor 12:2]; nor, when necessity pressed, would he have drawn back so and hesitated to speak. And it is plain that he would not have spoken even then, if [he had not been compelled.] So then he did not seek glory from men [but cared for the disciples]. For since they slandered him as a boaster who bragged in words but could show nothing in deeds, he is at last compelled to come to those revelations. And yet, though he could persuade them by deeds when he was saying these things, nevertheless he uses the threat in words. For both his former life and his later one were utterly free of vainglory. For this reason, at any rate, he changed sides all at once, and having changed, confounded the Jews, and threw away all that honor from them, [though he was their leader.] But he gave no thought to any of these things once he had found the truth, but took in exchange their insults and dishonors; for he looked to the salvation of the many, counting this as everything. For a man who counted neither hell nor the kingdom as anything, nor ten thousand worlds, compared with his longing for Christ, how would he hunt after glory from the many? Not at all; but he is even very humble when he may be, and publishes his former life as on a pillar, calling himself a blasphemer and persecutor and insolent man [1 Tim 1:13]. And his disciple Luke says much about him, having learned it from him, as he exposed his former life no less than the later one. And I say these things not that we may only hear, but that we may also learn. For if that man remembered the offenses committed before the washing, though they had all been blotted out, what pardon could we have, who do not remember those committed after the washing? What do you say, man? You have offended God, and you forget? This is a second offense, a second enmity. For what sins, then, do you ask release? Those which you do not even know yourself? Yes indeed. For you are not anxious and concerned about how you will give account, you who do not even take pains to remember them, but play with things that are not for play. But there will be a time when play will no longer go forward for us. For we must certainly die (for because of the great insensibility of the many one must speak even about what is obvious), and certainly rise again, and certainly be judged, and be punished; or rather, this last not certainly, if we are willing. For of those things we are not masters, neither of our death, nor of our resurrection, nor of the judgment, but our Master is; but of paying the penalty, or not, we are masters; for this is among the things that may or may not happen. But if we are willing, we shall make it impossible, as Paul did, as Peter, as all the saints; for it is impossible for them to be punished. If, then, we are willing, it is likewise impossible for us to suffer anything. For even if we have committed countless offenses, it is possible to recover ourselves as long as we are here. Let us recover ourselves, then. And let the old man consider that a little later he will depart, since he has had his fill of luxury in his youth (though what sort of luxury is it to live in vice? But for now I speak according to his opinion); let him consider, after this, that he can wash away the whole in a short time. Let the young man in turn consider the uncertainty of death, and that often, while many older men remain here, the young are carried off before them. For so that we might not make a business of our death, it lies in uncertainty. That is why a certain wise man exhorts us, saying, "Do not wait to turn to the Lord, and do not put it off from day to day" [Sir 5:7]; "for you do not know what the coming day will bring forth" [Prov 27:1]. For from putting off come danger and fear, but from not putting off, a salvation that is clear and safe. Hold fast, then, to virtue. For so, even if you depart young, you will have departed safely; and if you come to old age, you will have departed with great wealth; and you will keep a double festival through your whole life, both abstaining from vice and laying hold of virtue. Do not say, "There will be a time when I must turn"; for these words greatly provoke God. Why? Because he has promised you endless ages, while you are not willing to toil even through the present life, this short and temporary one, but are so slack and unmanly as to seek one shorter even than this. Are not the revels the same every day? Are not the tables the same? Are not the harlots the same, the theaters the same, the money the same? How long will you love these things as though they were something? How long will you have an insatiable desire for vice? Consider that [as often as you have committed sexual immorality, so often you have condemned yourself.] For such is sin: no sooner is it done than [sentence is passed. Have you been drunk, or gluttonous,] or have you robbed? Stop now, turn back the other way, give thanks to God that he did not snatch you away in the midst of your sins; do not seek another term for doing evil. Many [have been snatched away] in the midst [of their greed and have gone to] a manifest penalty. Fear lest you too suffer this without excuse. "But God has given many a term, and to confess in extreme old age." What then? Will he give it to you as well? "Perhaps he will," someone says. What do you say? "Perhaps," and "sometimes," and "often"? Consider that you are deliberating about a soul, and set down the opposite too, and reckon and say, "What if he does not give it?" "And what if he does give it?" he says. He has indeed given it; but this course is safer and more profitable than that. For if you begin now, you have gained everything, whether you receive a term or not; but if you are always delaying, for this very reason you will often not receive one. When you go out to war, you do not say, "There is no need to make a will; perhaps I shall return"; nor when deliberating about marriage do you say, "Let me take a poor wife; many have grown rich even so, against expectation"; nor when building a house [do you say, "Let me lay a rotten foundation; many houses] have stood even so"; but when deliberating about the soul, you take hold of what is more rotten, setting down "perhaps" and "surely" and "sometimes," and [entrust] yourself to uncertainties? "Not to uncertainty," he says, "but to the lovingkindness of God; for God is lovingkind." I know it too; but this lovingkind God snatched away those I spoke of as well. And what if, having received time, you remain the same? For such a man will be careless even in old age. "No," he says. For this reasoning, even after eighty years, seeks ninety, and after ninety a hundred, and after a hundred he will be lazier still. And so the whole life will be spent in vain, and what was said about the Jews will happen to you too: "Their days were consumed in vanity" [Ps 78:33]. And would that it were in vanity only, and not also for evil. For when we depart there carrying the heavy load of our sins (for this is "for evil"), we shall bring food for the fire and a rich table for the worm [Mark 9:48]. Therefore I beg and entreat you to stand firm at last, nobly, and to depart from vice, so that we may obtain the promised good things; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - 2 Cor 11:5: quotation, high confidence - 1 Cor 15:10: quotation, high confidence - 2 Cor 12:12: quotation, high confidence - 2 Cor 10:12: quotation, high confidence - 2 Cor 10:13: quotation, high confidence - 2 Cor 10:14: quotation, high confidence - 2 Cor 10:15: quotation, high confidence - 2 Cor 10:16: quotation, high confidence - 2 Cor 10:17: quotation, high confidence - Jer 9:24: allusion, medium confidence - 2 Cor 10:18: quotation, high confidence - 2 Cor 12:2: allusion, high confidence - 1 Tim 1:13: allusion, high confidence - Prov 27:1: quotation, high confidence - Ps 78:33 (77:33 LXX): quotation, high confidence - Mark 9:48: allusion, medium confidence ### Extrabiblical texts - Sir 5:7 (Sirach): quotation, high confidence ### Translation notes - The verse heading at the opening (end of 2 Cor 10:12) is lost in the scan; its last words are supplied in brackets. Many short passages are garbled or lost in the scan and are supplied in brackets by sense; a leaked footnote was removed. 'Do not wait to turn to the Lord…' is Sir 5:7, combined with Prov 27:1. 'The washing' is baptism; Chrysostom distinguishes sins before and after baptism. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 22.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/22-2). ## Homily 23.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/22-1/#p-23-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's careful preface to his self-praise and his 'godly jealousy' for the Corinthians, whom he has betrothed as a pure virgin to Christ, comparing this with Abraham's servant seeking a bride, and his fear that they may be deceived as Eve was (2 Cor 11:1–3). ### Greek text Μέλχωυν — εἰς τοὺς οἰχείους ἐπαίνους, “πολλῇ χέχρηται τῇ προδιορθώτει, Καὶ οὐχ ἅπαξ, οὐδὲ δεύτερον τοῦτο ποιεῖ" χαΐτοι γε ἱχανὴ ἦν ἡ ἀνάγχη τῆς ὑποθέσεως ἀπολογήσασθαι ὑπὲρ αὐτοῦ, καὶ τὰ πολλάχις εἰρημένα αὐτῷ. Ὁ γὰρ ἁμαρτημάτῶν μεμνημένος, ὧν ὁ Θεὸς οὐχ ἐμέμνητο, καὶ διὰ τοῦτο λέγων ἀνάξιος εἶναι καὶ τῆς προσηγορίας αὑτῆς τῶν ἀποστόλων, καὶ τοῖς σφόδρα ἀναισθήτοις εὔδηλός ἐστιν οὐ διὰ δόξαν ταῦτα λέγων, ἃ μέλλει νῦν ἐρεῖν, Καὶ γὰρ, εἰ δεῖ τι καὶ θαυμαστὸν εἰπεῖν, εἰς δόξαν αὑτὸν μάλιστα τοῦτο παρέδλαπτε, τὸ περὶ ἑαυτοῦ τι λέγειν" καὶ προσίσταται τοῦτο τοῖς πολλοῖς. Ἀλλ᾽ ὅμως οὐδὲν τούτων ὑπείδετο, ἀλλ᾽ εἰς ἕν εἶδε, τὴν τῶν ἀχουόντων σωτηρίαν. Ὥσξε οὖν μηδὲ βλάψαι τούτῳ τοὺς ἀνοήτους, τῷ μεγάλα πὲρὶ ἑαυτοῦ εἰπεῖν, ἐχ περιουσίας χέχρηται ταῖς: πολλαῖς ταύταις. εινα ἀγοηταίνοντος " μᾶλλον δὲ καὶ ἀνέχεσθε. Εἶδες σύνεσιν; Τὸ μὲν γὰρ εἰπεῖν, Εἴθε, κυρίους αὐτοὺς ποιοῦντός ἐστι" τὸ δὲ καὶ ἀποφήνασθαι, σφόδρα θαῤῥοῦντος αὐτῶν ἐστι τῇ ἀγάπῃ, καὶ ἐνδειχνυμένου ἔτι καὶ φιλεῖ καὶ φιλεῖται" μᾶλλον δὲ οὐχ ἀπὸ ἀγάπης φιλῆς ἁπλῶς, ἀλλ᾽ ἀπό τινος ἔρωτος θερμοῦ καὶ μανικοῦ φησι δεῖν αὐτοὺς ἀνασχέσθαι καὶ ἀνοηταίνον- «ος. Διὸ καὶ ἐπήγαγε, Ζηλῶ γὰρ ὑμᾶς Θεοῦ ζήλῳ. Οὐκ εἶπεν, ᾿Αγαπῶ γὰρ ὑμᾶς, ἀλλ᾽ ὃ πολλῷ τούτου σφοδρότερον ἦν τίθησι. Ζηλότυποι γάρ εἰσιν αἱ ψυκαὶ εἰ σφόδρα τῶν ἐρωμένων περιχαιόμεναι, καὶ οὐχ ἂν ἄλλως τεχθείη ζηλοτυπία, ἀλλ᾽ ἢ ἀπὸ σφοδρᾷς φιλίας. Εἶτα ἵνα μὴνομίσωσιν, ὅτι δυναστείας ἕνεχεν, ἢ τιμῆς, ἢχρημάτων, ἣ ἄλλου τινὸς τοιούτου, τῆς φιλίας αὐτῶν ἐφίεται, προσέθηχε, Θεοῦ ζήλῳ. Καὶ γὰρ ὁ Θεὸς λέγεται ζηλοῦν, οὐχ ἵνα πάθος ὑποπτεύσῃ τις" καὶ γὰρ ἀπαθὲς τὸ Θεῖον᾽ ἀλλ᾽ ἵνα μάθωσιν ἅπαντες, ὅτι οὐδὲν ἕτερον, ἀλλ᾽ ἣ δι᾽ αὐτοὺς τοὺς ζηλοτυπουμένους πάντα ποιεῖ᾽ οὐχ ἵνα αὐτός τι κερδάνῃ, ἀλχ' ἵνα ἐχείνους διασώσῃ. Ἐπὶ μὲν γὰρ τῶν ἀνθρώπων οὐχ οὕτως; ὁ ζῆλος γίνεται, ἀλλὰ διὰ τὴν οἰχείαν ἀλλὰ διὰ τὸ μὴ πλήττεσθαι τοὺς φιλοῦντας, καὶ παρευυοκιμεῖσθαι, καὶ ἔλαττον ἔχειν παρὰ τοῖς ἐρωμένοις. Ἐνταῦθα δὲ οὐχ οὕτως. Οὐ γὰρ τούτου μοι μέλει, φησὶ, μὴ ἔλαττον σχῶ παρ᾽ ὑμῖν, ἀλλὰ μὴ δμᾶς ἴδω διαφθαρέντας. Τοιοῦτος γὰρ ὁ τοῦ Θεοῦ ζῆλος, τοιοῦτος καὶ ὁ ἐμὸς, σφοδρὸς ὁμοῦ καὶ χαθαῤός. Εἴτα καὶ ἢ αἰτία ἀναγκαία" 'Ῥρμοσάμην γὰρ ὑμᾶς ἐνὶ ἀνδρὶ: παρθένον ἀγνγήν. Οὐχοῦν οὐχ ἐμαυτῷ, ἀλλ᾽ ἐχείνῳ ζηλῶ, ᾧ ἡρμοσάμην. Μνηστείας γάρ ἔστι καιρὸς ὁ καρὼν καιρὸς, ὁ δὲ τῶν παστάδων ἕπέρος, ὅτων λέγωσιν, ᾿Ανέστη ὁ νυμφίος. Ὧ καινῶν πρεγμάτων ! ἐπὶ τοῦ χόσμου παρθένοι μένουσι πρὸ τοῦ γάμου, μετὰ δὲ τὸν γάμον οὐκέτι. Ἐνταῦθα δὲ οὐχ οὕτως" ἀλλὰ χἂν μὴ ὥσε παρθένοι πρὸ τοῦ γάμου τούτου, μετὰ τὸν γάμον παρθένοι γίνονται. Οὕτω πᾶσα ἡ Ἐχχλησία παρθένος ἐστί. Καὶ γὰρ πρὸς πάντας διαλεγόμενος ταῦτά φησι, καὶ τοὺς γεγαμηκχότας καὶ τὰς γεγαμημένας, ᾿Αλλ' ἴδωμεν τί φέρων, ἡμᾶς ἡρμόσατο, ποῖα ἕδνα. Οὐ χρυσὸν, οὖκ ἄργυρον, ἀλλὰ τὴν βασιλείαν τῶν οὐρανῶν" διὸ καὶ ἔλεγεν, ᾿Ὑπὲρ Χριστοῦ πρεσδεύομεν " καὶ παρακαλεῖ, ὅτε τὴν νύμφην ἔμελλε λαμθάνειν. Τούτου τύπος ἦν τὰ ἐπὶ τοῦ ᾿Αὐραάμ. Καὶ γὰρ ἐχεῖνος τὸν παῖδα τὸν πιστὸν ἔπεμψε μνηστευσόμενὸν 4 χόρην ἐθνιχήν " καὶ ἐνταῦθα ἔπεμψεν ὁ Θεὸς τοὺς οἰκέτας τοὺς ἑαυτοῦ μνηστευσομένους τῷ καιδὶ «ἣν Ἐχχλησίαν, καὶ προφήτας ἄνωθεν ταῦτα λέγοντας " “Ακουσον, θύγατερ, καὶ ἴδε, καὶ bou τοῦ «.ἰαοῦ σου καὶ τοῦ οἴκου εοῦ πατρός σου, καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σον. Εἶδες καὶ τὸν προφήτην ἀρμοζόμενον; εἶδες καὶ τὸν ἸΑπόστολον μετὰ πολλῆς τῆς παῤῥησίας τοῦτο τὸ ῥῆμα φθεγγόμενον, καὶ λέγοντα, Ἡρμοσάμην ὑμᾶς ἐνὶ ἀνδρὶ παρθένον ἀγνγὴν παραστῆσαι τῷ Χρι-σεῷ; Εἶδες πάλιν σύνεσιν; Εἰπὼν γὰρ, ὅτε Ὁφείλετέ μου ἀνέχεσθαι, οὐχ εἶπε, Διδάσκαλος γὰρ ὑμῶν εἰμι, καὶ οὐ, Δι’ ἐμαυτὸν λέγω" ἀλλ' ὃ μάλιστα τούτοις ἔφερεν ἀξίωμα, τοῦτο τίθησιν, ἑαυτὸν μὲν ἐν χώρᾳ τῆς προμνηστρίας, ἐχείνους δὲ ἐν τάξει τῆς νύμφης στήσας " καὶ ἐπάγει λέγων, Φοδοῦμαι δὰ μή “ὡς, ὡς ὄφις Εὔαν ἡπάτησε διὰ τῆς πανουργίας αὑτοῦ, οὕτω φθαρῇ τὰ νοήματα ὑμῶν" ἀπὸ τῆς ἀπιλότητος τῆς εἰς τὸν Χριστόν. Εἰ γὰρ καὶ ἡ ἀπώλεια ὑμετέρα, ἀλλὰ ἡ ἀθυμία κοινή. Καὶ σχόπει τὴν σύνεσιν " οὐ γὰρ αὐτὸ ἀποφαίνεται, καίτοε ἦσαν διεφθαρμένοι" καὶ τοῦτο δηλῶν ἔλεγεν, Ὅταν" πληρωθῇ ὑμῶν ἡ ὑπακοὴ, καὶ, Πενθήσω πολλοὺς τῶν προημαρτηκότων " ἀλλ᾽ ὅμως οὐχ ἀφίησιν αὖτοὺς ἀναισχυντῆσαι· διό φησι, Μήποτε. Οὔτε γὰρ καταδιχάζει, οὔτε σιγᾷ" οὐδέτερον γὰρ ἀσφαλὲς, οὔτε εἰπεῖν φανερῶς, οὔτε κρύψαι διηνεχῶς. Διὸ τὸ μέσον τίθησι λέγων, Μήποτε. Τοῦτο γὰρ οὐδὲ σφόδρα κατεγνωχότος, οὐδὲ σφόδρα θαῤῥοῦντος, ἀλλ᾽ ἐν τῷ μέσῳ τούτων ἑχατέρων ἑστῶτος. Οὕτω μὲν οὖν παρεμυθήσατο᾽ τῇ δὲ μνήμῃ τῆς ἱστορίας εἰς φόμῆς αὐτούς. Εἰ γὰρ καὶ ὁ ὄφις. καχοῦργος, χἀχείνη ἀνόητος, ἀλλ' ὅμως οὐδὲν τούτων ἐξήρπασε τὴν γυναΐχα. ### English translation (Claude) ["I wish you would bear with me in a little foolishness; but indeed you do bear with me"] [2 Cor 11:1]. Being about to enter on his own praises, he uses much correction beforehand. And he does this not once or twice; and yet the necessity of the subject was enough to excuse him, as well as what he had often said. For one who remembered sins which God did not remember, and for this reason said that he was unworthy even of the very name of apostle [1 Cor 15:9], is plainly, even to the very dull, not saying what he is now about to say for the sake of glory. For indeed, if one must say something wonderful, this above all hurt him with regard to glory, saying something about himself; and this offends the many. But nevertheless he gave no thought to any of these things, but looked to one thing, the salvation of his hearers. So, then, so as not to harm the foolish by this, by saying great things about himself, he uses these many corrections in abundance. "I wish you would bear with me" ... as one acting foolishly; "but indeed you do bear with me." Do you see his wisdom? For to say "I wish" is the part of one who makes them masters of the matter; but to declare it outright is the part of one very confident of their love, and showing that he both loves and is loved; or rather, he says that they must bear with him even when he acts foolishly, not from simple love, but from a warm and frenzied passion. That is why he added, "For I am jealous over you with a godly jealousy" [2 Cor 11:2]. He did not say, "For I love you," but sets down what was far more vehement than this. For souls that burn exceedingly for those they love are jealous, and jealousy could not be born from anything but vehement love. Then, so that they may not think that he desires their friendship for the sake of power, or honor, or money, or anything else of the kind, he added, "with a godly jealousy." For God too is said to be jealous, not so that anyone may suspect passion (for the divine is free from passion), but so that all may learn that he does everything for nothing else than for the sake of those over whom he is jealous, not to gain anything himself, but to save them. For among men jealousy does not arise so, but for the sake of one's own [repose; not because the loved ones are insulted, but] so that those who love may not be wounded, nor be outdone by others, nor have less with those they love. But here it is not so. For I do not care about this, he says, lest I have less with you, but lest I see you corrupted. For such is the jealousy of God, and such is mine too, vehement and pure at once. Then the reason too, a compelling one: "For I betrothed you to one husband, to present you as a pure virgin to Christ." So then I am jealous not for myself, but for him to whom I betrothed you. For the present time is the time of betrothal, but the time of the bridal chamber is another, when they will say, "The bridegroom has risen." O new things! In the world, women are virgins before marriage, but after marriage no longer. But here it is not so; but even if they are not virgins before this marriage, after the marriage they become virgins. So the whole church is a virgin. For he says these things speaking to all, both married men and married women. But let us see what he brought when he betrothed us, what bridal gifts. Not gold, not silver, but the kingdom of heaven. That is why he said, "We are ambassadors for Christ" [2 Cor 5:20], and he entreats, when he was about to take the bride. A type of this was what happened with Abraham. For he sent his faithful servant to seek in betrothal a Gentile girl [Gen 24]; and here God sent his own servants to seek the church in betrothal for his Son, and the prophets from of old, saying, "Hear, O daughter, and see, and forget your people and your father's house, and the king will desire your beauty" [Ps 45:10–11]. Do you see the prophet too making the betrothal? Do you see the apostle too uttering this word with great boldness and saying, "I betrothed you to one husband, to present you as a pure virgin to Christ"? Do you see his wisdom again? For having said, "You ought to bear with me," he did not say, "For I am your teacher," nor, "I speak for my own sake"; but he sets down what brought them the greatest dignity, placing himself in the position of the one who arranges the betrothal, and them in the rank of the bride. And he adds, saying, "But I am afraid lest, as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity that is toward Christ" [2 Cor 11:3]. For even if the ruin would be yours, the despondency is common. And consider his wisdom: he does not declare it outright, though they had been corrupted; and making this plain he said, "when your obedience is fulfilled" [2 Cor 10:6], and, "I shall mourn many of those who have sinned before" [2 Cor 12:21]; but nevertheless he does not let them become shameless; that is why he says, "lest." For he neither condemns nor keeps silent; for neither is safe, either to speak openly or to conceal continually. That is why he sets down the middle course, saying, "lest." For this belongs to one neither greatly condemning nor greatly confident, but standing between the two. Thus, then, he comforted them; but by recalling the story he brought them to fear. For even if the serpent was wicked and she was foolish, yet none of these things excused the woman. ### Scripture references - 2 Cor 11:1: quotation, high confidence - 1 Cor 15:9: allusion, high confidence - 2 Cor 11:2: quotation, high confidence - Exod 20:5: allusion, low confidence - Matt 25:6: echo, low confidence - 2 Cor 5:20: quotation, high confidence - Gen 24:4: allusion, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Ps 45:11 (44:12 LXX): quotation, high confidence - 2 Cor 11:3: quotation, high confidence - Gen 3:13: allusion, high confidence - 2 Cor 10:6: quotation, high confidence - 2 Cor 12:21: quotation, high confidence ### Translation notes - The opening verse (2 Cor 11:1) is lost in the scan and is supplied in brackets; other words lost in the scan are supplied in brackets by sense or marked '…'. Chrysostom says God's jealousy implies no passion, 'for the divine is free from passion'; translated as written. The words 'The bridegroom has risen' are not an exact biblical quotation (compare Matt 25:6). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 23.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/23-1). ## Homily 23.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/23-2/#p-23-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's ironic 'you would do well to bear with' another gospel, which he takes to mean that the intruders added nothing the apostles had left out; Paul ranks himself with Peter, James and John, admits only to being unskilled in speech, and turns his refusal of support from Corinth into a point of pride (2 Cor 11:3–8). ### Greek text Ὁρᾶτε οὖν μὴ ταῦτα πάθητε, φησὶ, καὶ οὐδὲν ὑμῶν προστήσεται. Καὶ γὰρ καὶ ἐκεῖνος μείζονα ἐπαγγειλάμενος, οὕτως ἠπάτησεν. Ὅϑεν δῆλον ὅτι ν δὺο καὶ οὗτοι κομπάζοντες, φυσῶντες αὐτοὺς 4 ἐξηπάων». Καὶ τοῦτο οὐχ ἐντεῦθεν μόνον ἔστι στοχάσασθαι, ἀλλὰ καὶ ἐξ ὃνν μετὰ ταῦτα λέγει, ὅτι ΞΊ μὲν ὁ ἐρχόμενος ἄλλον ᾿ησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον ζαμδάνετε, ὃ οὐκ ἐλά- Gre. ἣ εὐαγγέλιον ἕτερον, ὃ οὐκ ἐδέξασθε, κα- Δῶς ἠνείχεσθε. Καὶ οὐ λέγει, Μή πως ὡς ὁ ᾿Αδὰμ ἠπατήθη, ἀλλὰ δείκνυσι γυναῖχας ὄντας τοὺς ταῦτα πάσχοντας " γυναικῶν γὰρ τὸ ἀπατᾶσθαι. Καὶ οὐχ εἴπεν, Οὕτω καὶ ὑμεῖς ἀπατηθῆτε " ἀλλὰ ἔτι μένων τῇ μεταφορᾷ, φησὶ, Μή πως φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἀπιλότητος τῆς εἰς Χριστόν. ᾿Ἀπὸ «ἧς ἀφελείας, οὖκ ἀπὸ τῆς χακουργίας, λέγω " οὔτε ἐκ καχουργίας οὔτε ἐχ τοῦ μὴ πιστεύειν ὑμῶγ, ἀλλ᾽ ἐξ ἀφελείας. ᾿Αλλ᾽ ὅμως οὐδὲ ἐντεῦθεν συγγνώμης ἄξιοι εἱ ἀπατώμενοι " καὶ ἐδήλωσεν ἡ Εὔα. Εἰ δὲ τοῦτο οὐ 'συγγνώμης ἄξιον, πολλῷ μᾶλλον, ὅταν διὰ κενοδοξίαν τις τοῦτο πάθῃ. Εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν' οὐκ ἐκηρύξαμεν. Δείκνυσιν ἐντεῦθεν οὐχὶ διαφθειρομένους Κορινθίους ἐξ αὐτῶν, ἀλλ᾽ ἑτέρωθεν αὐτοῖς ὄντας τοὺς ἀπατῶντας " διό φησιν, Ὁ ἀρχόμενος. Βὶ πνεῦμα ἕτερον ιαμδάψετε, εἰ εὐαγγέλιον ἕτερον, ὃ οὐκ ἐδέξασθε, κα- «λῶς ἠνείχεσθε. Τί λέγεις; ὁ Γαλάταις εἰπὼν, ᾿Εάν εις εὐαγγελίξηται ὑμᾶς παρ᾽ ὃ παρελάδετε, ἀνά θάμα ἔστω, νῦν λέγεις, Καλῶς ἡνείχεσθε; Καὶ μέντοι διὰ τοῦτο οὐκ ἔδει ἀνέχεσθαι, ἀλλ᾽ ἀποπηδᾷν " εἰ δὲ τὰ αὐτὰ λέγουσι, δεῖ ἀνέχεσθαι. Πῶς οὖν λέχεις, Ἐπειδὴ τὰ αὐτὰ λέγουσιν, οὐ δεῖ ἀνέχεσθαι; εἰ γὰρ ἄλλα ἔλεγον, φησὶν, ἔδει ἀνέχεσθαι; Προσἔχωμεν τοίνυν᾽ καὶ γὰρ. μέγας ὁ χίνδυνος καὶ ᾿βαθὺς ὁ κρημνὸς, ἂν ἁπλῶς αὐτὸ παραδράμωμεν, καὶ πάσαι; ταῖς αἱρέσεσι πάροδον δίδωσε τὸ εἰρημένον. Τί οὖν ἔστι τὸ νόημα τῶν ῥημάτων τούτων; Οὕτως ἐχόμπαζον ἐκεῖνοι, ὡς ἀτελῶς τῶν ἀποστόλων διδασχόντων, ὡς αὐτῶν πλεῖόν τι εἰσφέροντες. Εἰχὸς γὰρ ἀνόητον τοῖς δόγμασι τούτοις. Διὸ καὶ τοῦ ὄφεως καὶ τῆς Εὔας ἀνεμνήσθη οὔτως ἀπατηθείσης τῇ τοῦ πλείονο; προσδοχίᾳ. Τοῦτο καὶ ἐν τῇ προτέρᾳ αἶνιττόμενος ἔλεγεν, Ἤδη ἐπλουτήσατε χωρὶς ἡμῶν ᾿ἐδασιλεύσατε " καὶ πάλιν, Ἡμεῖς μωροὶ διὰ Χριστὸν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ, Ἐπεὶ οὖν ᾿ πολλὰ εἰκὸς αὐτοὺς φλυαρεῖν τῇ ἔξωθεν σοφίᾳ χεχρημένους, τοῦτό φησιν, ὅτε Εἰ μέν τι περιττὸν ἔλεγον οὗτοι, καὶ ἕτερον ἐχήρυττον Χριστὸν, ὃν οὐ κηρυχϑῆναι ἔδει, ἡμεῖς δὲ παρελίπομεν, καλῶς ἡνείχεσθε" διὰ γὰρ τοῦτο προσέθηχεν, Ὃν οὐκ ἐκηρύξαμεν. Ἐὶ δὲ τὰ αὐτὰ χεφάλαϊα τῆς πίστεως, τέ τὸ πλέον; ὅσα γὰρ ἂν εἴπωσιν, οὐδὲν πλέον ἐροῦσιν ὧν ἡμεῖς εἰρήκαμεν. Καὶ ὅρα πῶς αὐτὸ ἀχ;ιδῶς τίθη-. σιν" φὺ γὰρ εἶπεν, Εἰ μὲν ὁ ἐρχόμενος πλεῖόν τι λέγει ἔλεγον γάρ τι πλέον, μετὰ πλείονος δημηγοροῦντες ἐξουσίας, καὶ πολλοῦ τοῦ κάλλους τῶν ῥημάτων ᾿ διόπερ οὐκ εἶπε τοῦτο, ἀλλὰ τί; Ὁ ἐρχόμενὸς ἄλλον ᾿Ιησοῦν κηρύσσει" ὅπερ οὐ χρείαν τούς. ὅ εἶχε τῆς διὰ τῶν λόγων κατασχενῆς" Ἢ πγεῦμα. ἕτερον ᾿λαμδάνετε" οὐδὲ γὰρ ἐνταῦθα λέγων ἣν χρεία " τουτέστι, πλουσιωτέρους ὑμᾶς ποιεῖ. κατὰν. πὴν χάριν " Ἧ εὐαγγέλιον ἕτερον, ὃ οὐκ ἐδέξασθε" οὐδὲ τοῦτο λόγων ἐδεῖτο πάλιν, Καλῶς ἠνείχεσθε, Σὺ δὲ μοι σχόπει πῶς πανταχοῦ τῷ διορισμῷ κέχρηται, τῷ δηλοῦντι ὅτι οὐδὲν περιττὸν, οὐδὲν πλέον. τι παρ᾽ αὐτῶν εἰσενήνεχται. Εἰπὼν γὰρ, ὅτι Εἰ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ἐπήγαγεν, Ὃν οὐκ ἐκηρύξαμεν καὶ πνεῦμα ἕτερον «ἰαμδάνετε, προσέθηκεν, Ὃ οὐκ ἐλάδετε" ἣ δὺαἀγγέλιον ἕτερον, ἐπήγαγεν, Ὃ “οὐκ ἐδέξασθε " διὰ πάντων δηλῶν, ὅτι οὐχ ἁπλῶς, εἰ πλέον τι λέγόνσι, προσέχειν δεῖ, ἀλλὰ εἴ τι πλέον λέγουσιν ὃ λεχθῆναι ἔδει, καὶ παρ᾽ ἡμῶν παρελείφθη, Εὶ δὲ οὐδὲ ἔδει, διὸ οὐδὲ παρ᾽ ἡμῶν εἴρηται, ἵνα τί πρὸς Υ. Καίτοι εἰ τὰ αὐτὰ λέγουσι, φησὶ, τένος ἕνεχεν αὐτοὺς χωλύεις; Ὅτι ὑποχρίσει χεχρημένοι, ἕτερα εἰσάγουσι δόγματα. ᾿Αλλάλτοῦτο μὲν τέως οὐ λέγει, ἀλλ᾽ ὕστερον αὐτὸ τίθησιν, ὅταν λέγῃ, Μετασχηματίζονται εἰς ἀποστόλους Χριστοῦ· τέως δὲ ἐκ τῶν ἀνεπαχθεστέρων ἀπάγει τῆς αὐθεντίας αὐτῶν τοὺς μαθητάς καὶ οὐκ ἐκείνοις βασκαίνων, ἀλλὰ τούτους ἀσφαλιζόμενος. Ἐπεὶ τὸν ᾿Απολλὼ διὰ τί οὐ χωλύει, καίτοι ἄνδρα λόγιον ὄντα, καὶ δυνατὸν ἐν ταῖς Γρᾷφαῖς, ἀλλὰ καὶ παρακαλεῖ, καὶ ἐπαγγέλλεται πέμ» ψεῖν αὐτόν; “Ὅτι μετὰ τῆς παιδεύσεως ἐχεῖνο; καὶ τὴν τῶν δογμάτων ὀρθότητα διετήρει " οὗτοι δὲ τοὐν. αντίον. Διόπερ αὐτοῖς πολεμεῖ, καὶ τοῖς μαθηταῖς ἐγχαλεῖ πρὸς αὐτοὺς χεχῃνόσι, λέγων, ὅτι Εἰ μέν τι πὧν ὀφειλόντων λεχθῆναι παρελίπομεν ἡμεῖς, ἐπλήρωσαν δὲ ἐχεῖνοι, οὗ χωλύομεν προσέχειν" εἰ δὲ πάντα ἀπήρτισται παρ᾽ ἡμῶν, καὶ οὐδὲν λέλειπται, πόθεν ὑμᾶς εἶλον ἐχεῖνοι; Διὸ καὶ ἐπάγει λέγων, ἀποστόλων " ὀὐχέτι πρὸς ἐχείνους, ἀλλὰ πρὸς τοὺς περὶ Πέτρον ποιούμενος τὴν σύγχρισιν. Ὥστε εἰ ἐμοῦ τι πλέον ἴσασι, κἀχείνων. Καὶ ὅρα πῶς κἀνταῦθα μετριάζει. Οὐ γὰρ εἶπεν, ὅτι Οὐδέν μου πλέον εἶπαν οἱ ἀπόστολοι" ἀλλὰ πῶς; Αογίζομαι" οὕτω νομίζω, ὅτι οὐδὲν ὑστέρηαα τῶν ὑπερλίαν ἀποστόλων. Ἐπειδὴ γὰρ καὶ τοῦτο ἐλάττωμα αὑτοῦ ἐδόχει εἶναι τὸ προλαδόντας ἐχείνους ὄνομα ἔχειν πλέον, καὶ μείζων περὶ ἐχείνους ἣν ἡ δόξα, καὶ ἔμελλον οὗτοι παρεισάγειν ἑαυτοὺς, διὰ τοῦτο πρὸς αὐτοὺς ποιεῖται τὴν σύγχρισιν μετὰ τοῦ προσήκοντος αὐτῷ σχήματος. Διὸ καὶ μετ᾽ ἐγχωμίων αὐτῶν μέμνηται, οὐχ ἁπλῶς τῶν ἀποστόλων εἰπὼν, ἀλλὰ, Τῶν ὑπεράλίαν, Πέτρον καὶ Ἰάκωδον καὶ Ἰωάννην δηλῶν. ΕἸ δὲ καὶ ἰδιώτης τῷ «“όγῳ, ἀλλ᾽ οὐ τῇ γνώσει. Ἐπειδὴ γὰρ «τούτῳ ἐχεῖνοι ἐπλεονέχτουν οἱ διαφθείροντες Κορινθίους, τῷ μὴ εἶναι ἰδιῶται, καὶ τοῦτα τίθησι, δεικνὺς ὅτι οὐκ ἐπαισχύνεται τούτῳ, ἀλλὰ καὶ ἐγκαλλωπίζεται. Καὶ οὐχ εἶπεν, Ξὶ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλὰ χἀχεῖνοι " τοῦτο γὰρ ἐξόχει διαδάλλοντος εἶναι χἀκείνους, καὶ τούτους ἐπαίροντος " ἀλλ᾽ αἱ χαθα:pal τὸ πρᾶγμα τὸ τῆς ἔξω σοφίας. Καὶ ἐν μὲν τῇ προτέρᾳ Ἐπιστολῇ καὶ σφόδρα ἀγωνίξεται περὶ τούν τὸν λέγων, ὅτι οὗ μόνον οὐδὲν συντελεῖ πρὸς τὸ κῆρυγμα τοῦτο, ἀλλὰ καὶ ἐπισχιάξει τῇ δόξῃ τοῦ σταυροῦ" Ἦλθον γὰρ, φησὶν, οὐ καθ' ὑπεροχὴν «όγου ἣ σοφίας «ρὸς ὑμᾶς, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ " καὶ ἵτερα πολλὰ τοιαῦτα" ὅτι τῇ γνώσει ἰδιῶται ἧσαν, ἥπερ καὶ ἐσχάτη ἐστὶν ἰδιωτεία. Ὅτε μὲν οὖν ἐν τοῖς μεγάλοις ἔδει συγαρίνεῖν, τοῖς ἀποστόλοις ἑαυτὸν συγχρίνει " ὅτε δὲ δεῖξαι τὸ δοχοῦν ἐλάττωμα εἶναι, οὐχέτι, ἀλλ᾽ αὐτῷ συμ» πλέχεται τῷ πράγματι, καὶ δείχνυσι πλεονέχτημα τοῦτο γενόμενον." καὶ ὅτε μὲν οὐδεμία ἀνάγχη χατἤπειγε, καὶ ἐλάχιστόν φησι τῶν ἀποστόλων εἶναι, καὶ οὐδὲ τῆς προσηγορίας ἄξιον “ ἐνταῦθα δὲ πάλιν, ὅτε χαιρὸς ἐχάλει, φησὶ μηδὲν ὑστερηχέναι τῶν ὑπερλίαν ἀποστόλων. Ἤδει γὰρ τοῦτο μάλιστα ὦφελῆσον τοὺς μαθητάς " διὸ καὶ ἐπάγει λέγων, Ἀλλ᾽ ἐν πανεὶ φανερωθέντες ἐν πᾶσιν εἰς ὑμᾶς. Καὶ γὰρ ἐνταῦθα πάλιν διαδάλλει τοὺς ψευδαποστόλους, ὡς ἐν πανουργίᾳ περιπατοῦντας. Ταῦτα δὲ καὶ ἔμπροσθεν περὶ ἑαυτοῦ ἔλεγεν, ὅτι οὐ κατὰ πρόσωπον ἔζη, οὐδὲ δολῶν καὶ χαπηλεύων τὸν λόγον ἑχήρυττεν. Ἐχεῖνοι δὲ ἕτεροι μὲν ἦσαν, ἕτεροι δὲ ἐφαίνοντο, ἀλλ᾽ οὐχ αὐτός. Διὸ καὶ πανταχοῦ μέγα φρονεῖ ἐπὶ τῷ μηδὲν πρὸς ἀνθρώπων δόξαν ποιεῖν, μηδὲ ἀποκρύπτεσθαι τὰ χαθ' ἑαυτόν. “Ὅπερ καὶ ἔμπροσθεν ἔλεγεν, ὅτι Τῇ φανερώσει τῆς ἀληθείας συνἐσ τῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων καὶ νῦν δέ φησιν, Ἐν παντὶ φαγερωθόντες εἰς ὑμᾶς. Τί δὲ τοῦτό στιν; Ἰδιῶται, φησὶν, ἐσμὲν, καὶ οὐχ ἀποχρυπτόμεθα " λαμδάνομεν παρά τινων, καὶ οὐ σιγῶμεν. Παρ᾽ ὑμῶν οὖν λαμδάνομεν, καὶ οὐχὶ προσποιούμεθα μὴ λαμδάνειν, καθάπὲρ οὗτοι λχμδάνοντες " ἀλλὰ πάντα ποιοῦμεν φανερὰ ὑμῖν. Καὶ σφόδρα θαῤῥοῦντος ἐχείνοις ἦν, καὶ μετὰ ἀλη» ϑείας ἅπαντα χαταγγέλλοντος. Διὸ καὶ μάρτυρας ἀδυδὺς καλεῖ, καὶ νῦν εἰπὼν, Ἐν πᾶσιν εἰς ὑμᾶς, καὶ ἔμπροσθεν λέγων, Οὐ γὰρ ἄλλα γράφομεν ὁμῖν, ἀλλ᾽ ἢ ἃ ἀναγινώσκετε, ἢ καὶ ἐπιγιγώσπετε. Ἑΐτα ἐπειδὴ ὑπὲρ τῶν χαθ᾽ ἑαυτὸν ἀπελογήσατο, βαρέως τὸ ἑξῆς ἐπάγει λέγων, Ἢ ἁμαρτίαν ἐποίησα, ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑγωθῆτεε; Καὶ ἑρμηνεύων αὐτὸ, φησὶν, Ἄλλας ᾿Εκκιλησίας διανονίαν. Ὃ δὲ λέγει, τοῦτό ἐστιν - Ἐν στενοχωρίᾳ διήγαγον " τοῦτο γάρ ἐστι τὸ, Ταπεινῶν ἐμαυτόν. Τοῦτο οὖν μοι ἔχετε ἐγχαλεῖν;; καὶ διὰ τοῦτο ὑψωθᾶτε; Καὶ πῶς ὑψοῦντο οὗτοι, τούτου ὄντος ἐν στενοχωρίᾳ; Μᾶλλον ᾧχοδομοῦντο, καὶ οὐκ ἔσχανδαλίζοντο᾽ ὃ καὶ μεγίστη αὐτῶν ἄν εἴη χατηγορία, καὶ τῆς ἀσθενείας αὑτῶν ἔγχλημα,, ὅτι οὐκ ἦν αὐτοὺς ἄλλως ἐνάγειν, ἣ πρότερον ταπεινωθέντα. μοι οὖν ὅτι ταπεινὸς γέγονα; ᾿Αλλὰ διὰ τοῦτο ὑμεῖς ὑψώθητε. Ἐπειδὴ γὰρ καὶ ἀνωτέρω ἔλεγεν, ὅτι διἐδαλλον αὐτὸν, ὅτι παρὼν μὲν ταπεινὸς, ἀπὼν δὲ θα λέγων, ὅτι Καὶ τοῦτο δι᾽ ὑμᾶς. τὰ πρότερα οὐχ ἀφίησιν ἑκαχθῇ ταῦτα φανῆναι. Εἴπε γὰρ, ᾿Ανέχεσθέ μου μιχρὸν τῇ ἀφροσύνῃ “ καὶ πρὸ τῶν ἄλλων αὐτοῦ χατορθωμάτων ἐν τούτῳ πρώτῳ χαυχᾶται. Τοῦτο γὰρ μᾶλιστα ζητοῦσιν οἱ βιωτιχοὶ, καὶ ἐν τούτῳ κχἀχεῖνοι, οἵ δι᾽ ἐναντίας μέγα ἐφρόνουν. Διὰ τοῦτο οὐ πρότερον εἰς τὸν τῶν χινδύνων ἐμόδάλλει λόγον, οὐδὲ εἰς. τὸν τῶν. σημείων, ἀλλ᾽ εἰς τὸν τῆς τῶν χρημάτων ὑπεροψίας, ἐπειδὴ ἐν τούτῳ ἐφρόνουν " ὁμοῦ δὲ αὑτοὺς καὶ αἰνίττεται πλουτοῦντας. ### English translation (Claude) See, then, that you do not suffer this, he says, and nothing will protect you. For that one too deceived her by promising greater things. From this it is plain that these men too deceived them by bragging and puffing them up. And one may conjecture this not only from this, but also from what he says afterwards: "For if the one who comes preaches another Jesus whom we did not preach, or you receive a different spirit which you did not receive, or a different gospel which you did not accept, you would do well to bear with it" [2 Cor 11:4]. And he does not say, "lest, as Adam was deceived," but shows that those who suffer these things are women; for being deceived belongs to women. And he did not say, "so you too may be deceived," but, staying still in the metaphor, he says, "lest your minds be corrupted from the simplicity that is toward Christ." From your simplicity, I mean, not from wickedness; it is neither from wickedness nor from your unbelief, but from simplicity. But nevertheless even so those who are deceived do not deserve pardon; and Eve made this plain. And if this does not deserve pardon, much less when someone suffers it through vainglory. "For if the one who comes preaches another Jesus whom we did not preach." From this he shows that the Corinthians were not being corrupted from among themselves, but that the deceivers came to them from elsewhere; that is why he says, "the one who comes." "Or you receive a different spirit, or a different gospel which you did not accept, you would do well to bear with it." What are you saying? You who said to the Galatians, "If anyone preaches to you a gospel contrary to what you received, let him be accursed" [Gal 1:9], now say, "You would do well to bear with it"? Surely for this reason one ought not to bear with it but to leap away; but if they say the same things, one ought to bear with them. How then do you say, since they say the same things, that one ought not to bear with them? For if they said different things, he says, ought one to bear with them? Let us pay attention, then; for the danger is great and the precipice deep, if we run past it lightly, and what has been said gives an entrance to all the heresies. What, then, is the meaning of these words? Those men bragged as though the apostles taught imperfectly, as though they themselves brought in something more. For it is likely that [with much idle talk they were bringing in] senseless [things to overlay] these doctrines. That is why he recalled the serpent and Eve, who was so deceived by the expectation of more. He hinted at this in the first letter too, saying, "Already you have become rich; without us you have reigned" [1 Cor 4:8]; and again, "We are fools for Christ's sake, but you are wise in Christ" [1 Cor 4:10]. Since, then, it is likely that they talked much nonsense, using outside wisdom, he says this: if these men said anything more, and preached another Christ who ought to have been preached, but we left him out, you would do well to bear with it; for this is why he added, "whom we did not preach." But if the heads of the faith are the same, what is the more? For whatever they say, they will say nothing more than what we have said. And see how exactly he sets it down. For he did not say, "If the one who comes says something more"; for they did say something more, haranguing with greater license and with much beauty of words; that is why he did not say this, but what? "The one who comes preaches another Jesus," which had no need of preparation by words; "or you receive a different spirit" (and here too there was no need of words), that is, makes you richer in grace; "or a different gospel which you did not accept"; nor did this again need words: "you would do well to bear with it." But consider, I pray you, how everywhere he uses the qualification which shows that nothing superfluous, nothing more, has been brought in by them. For having said, "If the one who comes preaches another Jesus," he added, "whom we did not preach"; and "you receive a different spirit," he added, "which you did not receive"; "or a different gospel," he added, "which you did not accept"; showing by all of them that one must not simply attend if they say something more, but only if they say something more that ought to have been said and was left out by us. But if it ought not even to have been said, which is why it was not said by us either, why [do you gape after them]? "And yet," someone says, "if they say the same things, why do you hinder them?" Because, using hypocrisy, they bring in other doctrines. But this he does not say for the present, but sets it down later, when he says, "They disguise themselves as apostles of Christ" [2 Cor 11:13]; but for the present he draws the disciples away from their authority by milder arguments, not out of envy of those men, but to secure these people. Otherwise, why does he not hinder Apollos, though he was an eloquent man and mighty in the Scriptures [Acts 18:24], but even entreats him and promises to send him [1 Cor 16:12]? Because with his learning he also kept the orthodoxy of the doctrines; but these men did the opposite. That is why he makes war on them, and accuses the disciples who gape after them, saying: if we left out anything that ought to have been said, and they supplied it, we do not forbid you to attend; but if everything has been completed by us and nothing is left out, how did they take hold of you? That is why he adds, saying, ["For I reckon that I am in nothing behind the super-]apostles" [2 Cor 11:5], no longer making the comparison with those men, but with Peter and those with him. So that if they know anything more than I, they know more than those too. And see how here too he is moderate. For he did not say, "The apostles said nothing more than I"; but how? "I reckon": so I think, that "I am in nothing behind the super-apostles." For since this too seemed a deficiency in him, that those men, having come first, had a greater name, and the glory was greater about them, and these men were going to slip themselves in alongside them, for this reason he makes the comparison with them, with the bearing fitting for him. That is why he mentions them with praise too, not saying simply "the apostles," but "the super-apostles," meaning Peter and James and John. "But even if I am unskilled in speech, yet I am not in knowledge" [2 Cor 11:6]. For since those who were corrupting the Corinthians had the advantage in this, that they were not unskilled, he sets this down too, showing that he is not ashamed of it but even prides himself on it. And he did not say, "Even if I am unskilled in speech, so are those"; for this would have seemed to slander those too and to exalt these men; but he pulls down the thing itself, outside wisdom. And in the first letter he contends vehemently about it, saying that not only does it contribute nothing to this preaching, but it even overshadows the glory of the cross: "For I came to you," he says, "not with superiority of speech or wisdom, so that the cross of Christ might not be made void" [1 Cor 2:1; 1:17]; and many other such things; [and he shows] that they were unskilled in knowledge, which is the utmost unskilfulness. When, then, he had to compare himself in great matters, he compares himself with the apostles; but when he had to show what seemed a deficiency, no longer, but grapples with the thing itself and shows that it has become an advantage. And when no necessity pressed, he says he is the least of the apostles and not worthy even of the name [1 Cor 15:9]; but here again, when the occasion called, he says he is in nothing behind the super-apostles. For he knew this would above all help the disciples. That is why he adds, saying, "But in everything we have been made manifest among all to you." For here again he accuses the false apostles of walking in craftiness. And he said these things about himself earlier too, that he did not live for appearance, nor preach the word deceitfully or peddling it [2 Cor 2:17; 4:2]. But those men were one thing and appeared another; but not he. That is why everywhere he prides himself on doing nothing for the glory of men, and on not concealing his own affairs. As he said earlier, "by the manifestation of the truth commending ourselves to every man's conscience" [2 Cor 4:2]; and now he says, "In everything we have been made manifest to you." What is this? We are unskilled, he says, and do not hide it; we receive from some, and do not keep silent. We receive from you, then, and do not pretend not to receive, as these men do while receiving; but we make everything plain to you. And this was the part of one who was very confident and who announced everything with truth. That is why he calls them as witnesses, both now in saying "among all to you," and earlier in saying, "For we write to you nothing other than what you read or also acknowledge" [2 Cor 1:13]. Then, since he had defended himself on his own account, he adds the next point weightily, saying, "Or did I commit a sin in humbling myself so that you might be exalted?" [2 Cor 11:7]. And explaining it, he says, "I robbed other churches, [taking wages] for your service" [2 Cor 11:8]. What he says is this: I lived in straits; for this is "humbling myself." Do you have this to charge me with? And were you exalted through this? And how were they exalted while he was in straits? They were the more built up and not scandalized; which would be the greatest accusation against them and a charge of their weakness, that it was not possible to lead them on otherwise than by his humbling himself first. [Do you blame] me, then, because I became lowly? But it was through this that you were exalted. For since he said above too that they slandered him as being lowly when present but bold when absent [2 Cor 10:1], [in defending himself he strikes them again here,] saying, "And this too was for your sakes." ["I robbed other churches." Here he speaks reproachfully, but] what went before does not let these things appear burdensome. For he said, "Bear with me a little in my foolishness"; and before his other achievements he boasts first in this. For this is what worldly people seek above all, and those men of the opposite party too prided themselves on this. That is why he does not first launch into the account of his dangers, nor of his signs, but into that of his contempt for money, since they prided themselves on this; and at the same time he hints that they were rich. ### Scripture references - 2 Cor 11:4: quotation, high confidence - 2 Cor 11:3: quotation, high confidence - Gal 1:9: quotation, high confidence - 1 Cor 4:8: quotation, high confidence - 1 Cor 4:10: quotation, high confidence - 2 Cor 11:13: quotation, high confidence - Acts 18:24: allusion, high confidence - 1 Cor 16:12: allusion, high confidence - 2 Cor 11:5: quotation, high confidence - 2 Cor 11:6: quotation, high confidence - 1 Cor 2:1: quotation, high confidence - 1 Cor 1:17: quotation, high confidence - 1 Cor 15:9: allusion, high confidence - 2 Cor 2:17: allusion, medium confidence - 2 Cor 4:2: quotation, high confidence - 2 Cor 1:13: quotation, high confidence - 2 Cor 11:7: quotation, high confidence - 2 Cor 11:8: quotation, high confidence - 2 Cor 10:1: allusion, medium confidence - 2 Cor 11:1: quotation, high confidence ### Translation notes - The numeral of section 3 was lost in the scan; its text is inside this ref. Many words lost in the scan (including the words of 2 Cor 11:5 and 11:8) are supplied in brackets by sense; a stray numeral was removed. 'Being deceived belongs to women' is translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 23.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/23-2). ## Homily 23.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/23-2/#p-23-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains how Paul shames the Corinthians by saying he 'robbed other churches' and was supplied by the Macedonians while he served Corinth, and how his vow not to burden them and his boast in Achaia spring from love (2 Cor 11:8–11). ### Greek text Τὸ δὲ θαυμαστὸν αὐτοῦ τοῦτό ἐστιν, ὅτι ἔχων εἴπεῖν ὅτι καὶ ἀπὸ τῶν χειρῶν ἐτρέφετο, οὐκ εἶπε τοῦτο, ἀλλ᾽ ὃ μάλιστα αὐτοὺς ἐνέτρεπε, καὶ οὐδὲ αὖτοῦ ἐγχώμιον ἦν, τοῦτο λέγει, ὅτι Παρὰ ἄλλων ἔλατουτέστιν, ἐγύμνωσα, καὶ πένητας αὐτοὺς ἐποίησα. Καὶ τὸ δὴ μεῖζον, ὅτι οὐχ εἰς περιουσίαν, ἀλλὰ εἰς τὴν τῶν ἀναγκαίων χρείαν" ὅταν γὰρ εἴπῃ, ὀψώνια, τὴν ἀναγκαίαν λέγει τροφήν. Καὶ τὸ χαλεπώτερον, Εἰς τὴν ὑμῶν διακονίαν. Ὑμῖν κηρύττομεν, καὶ, παρ᾽ ὑμῶν ὀφείλων τρέφεσθαι, παρ᾽ ἑτέρων τούτων ἀπήλανον. Διπλοῦν τὸ ἔγχλημα, μᾶλλον δὲ τριπλοῦν" ὅτι καὶ παρ᾽ αὐτοῖς ὧν, καὶ αὐτοῖς διαχονούμενος, καὶ τὴν ἀναγκαίαν ζητῶν τροφὴν, ἑτέρους εἶχε τοὺς χορηγοῦντας, Καὶ πολλὴ τούτων ὑπερδολὴ πρὸς ἐχείνους. Οἱ μὲν γὰρ ἐν ῥᾳθυμίᾳ, οἱ δὲ ἐν σπουδῇ" ο μὲν καὶ μαχρὰν ὄντι ἔπεμπον, οἱ δὲ οὐδὲ παρόντα ἔτρεφον. Εἶτα ἐπειδὴ σφοδρῶς αὐτῶν καθήψατο, ἣρέμα πάλιν χαλᾷ τὸ σφοδρὸν τῆς ἐπιτιμήσεως, λέγων" Καὶ παρὼν πρὸς ὑμας καὶ ὑστερηθεὶς, οὗ κατἐνάρκησα οὐδενός. Οὐ γὰρ εἶπεν, Οὐ δοδώχατά μοι, ἀλλ᾽, Ἐγὼ obx ξλαδον. Φείδεται γὰρ αὐτῶν ἔτι" ἀλλ' ὅμως καὶ ἐν τῇ ὑφέσει τοῦ λόγον, λανθανόνγτως πάλὶν πλήττει" τὸ γὰρ, Βαρὼν, σφόδρᾳ ἐμ φαντικὸν, καὶ τὸ, Ὑστερηθείς" ἕνα γὰρ μὴ λέγωσι, Τὶ οὖν, εἰ εἶχες; ἐπήγαγε, Καὶ ὑσεερηθεὶς οὐ κατα ἐγάρκησα ὑμῶν. Ἐνταῦθα πάλιν μετρίως αὐτοὺς πλήττει, ὡς ὀκνηρῶς τὴν τοιαύτην τιθέντας φορὰν, ὡς βαρυνομένους, Εἶτα καὶ ἡ αἰτία, κατηγορίας μεστὴ καὶ ζηλοτυπίας γέμουσα. Διὸ καὶ τέθειχεν αὐτὴν οὗ προηγουμένως, ἀλλ᾽ ὡς διδάσχων πόθεν καὶ παρὰ τίνων ἐτράφη, ὥστε ἀνυπόπτως διεγείρειν, πάλιν εἰς τὸν τῆς ἐλεημοσύνης λόγον. Τὸ γὰρ ὑστέρημά μου, φησὶ, προσαγεπλήρωσαν οἱ ἀδελφοὶ θόντες ἀπὸ Μακεδονίας. Εἶδες πῶς παροξύνει πάλιν, εἰς μέσον ἄγων τοὺς διαχονησαμένους; Πρότερον γὰρ εἰς ἐπιθυμίαν αὐτοὺς ἄγων τοῦ μαθεῖν τίνες ἂν σα, τότε καὶ ὀνομαστὶ αὑτοὺς τίθησιν" ὅπερ καὶ εἰς ἐλεημοσύνην αὐτοὺς προέτρεπε. Τοὺς γὰρ ἡττηθέντας ἐν τῷ μὴ θρέψαι τὸν ᾿Απόστολον, πείθει καὶ ἐν τῇ τῶν πενήτων μὴ ἡττηθῆναι βοηθείᾳ. Τοῦτο δὲ καὶ αὑτοῖς Μαχεδόσιν ἐπιστέλλων λέγει, ὅτι Ἕν ταῖς χρείαις μου ἐπέμψατέ μοι καὶ ἅπαξ καὶ δὶς, καὶ ἐν ἀρχῇ τοῦ δὐαγγειλίοαν " ὅπερ καὶ ἐγχώμιον μέγιατον αὐτῶν ἦν, ὅτι ἐξ αὐτῶν τῶν προοιμίον ἔλαμ»ψαν. ᾿Αλλ᾽ ὅρα πανταχοῦ τὴν χρείαν αὐτοῦ τιθέντα, καὶ οὐδαμοῦ περιουσίαν. Τῷ μὲν οὖν εἰπεῖν, ὅτε παρὼν, καὶ, Ὑστερηθεὶς, ἔδειξεν ὅτι παρὰ Κορινθέων ἔδει τραφῆναι" τῷ δὲ εἰπεῖν, ὅτι Τὸ ὑστέρημά μου προσανεπλήρωσαν, δείκνυσιν ὅτι οὐδὲ. ἤτησε. Καὶ αἰτίαν τίθησιν οὐχ οὖσαν. Ποίαν δὴ ταύτὴν; Τὸ παρ' ἑτέρων λαδεῖν: Τὸ γὰρ ὑστέρημά μου, φησὶ, αροσανεπλήρωσαν οἱ ἐλθόντες. Διὰ τοῦτέ φησιν, Οὐ κατενάρκησα, οὗ διὰ τὸ μὴ θαῤῥεῖν. Καὶ μὴν διὰ τοῦτο αὐτὸ ποιεῖ, καὶ δείκνυσι διὰ τῶν ἑξῆς" ἀλλ’ οὐ λέγει αὐτὸ σαφῶς, ἀλλὰ συσχιάζει, ἀφεὶς τῷ συνειδότι τῶν ἀχροωμένων. Καὶ λανθανόντως αὐτὸ ἐνδείκνυται διὰ τῶν ἑξῆς, λέγων, Καὶ ἐν παντὶ ἀδαρῆ ἐμαυτὸν ἐτήρησα, καὶ τηρήσω. Ἱδὴ γὰρ νομίσητε, φησὶ, ταῦτα λέγειν με, ἵνα λάδιο.. Τὸ δὲ, Τὴ ρήσω, βαρύτερον, εἰ μηδ' ἔτι αὐτοῖς θαῤῥεῖ, ἀλλὰ πκαϑάκαξ ἀπέγνω τι λαδεῖν παρ᾽ αὐτῶν. Δείχνυσι δὲ, ὅτι καὶ βάρος ἐνόμιζον εἶναι τοῦτο" διὸ ἔλεγεν, ᾿Αδαρῆ ἐτήρησα, καὶ τηρήσω. Τοῦτο καὶ ἐν τῇ προτέρᾳ λέγει, Οὐκ ἔγραψα, ἵνα οὕτω γόνηται ἐν ἁμοί" καλὸν γάρ μοι ἀποθαγεῖν, ἣ τὸ καὐχημά μου ἵνα τις κενώσῃ. Καὶ ἐνταῦθα πάλιν, ᾿Αδαρῆ ὁμῖν ἑαυτὸν ἐτήρησα, καὶ ἔτι τηρήσω. Εἶτα ἵνα μὴ δόξῃ ὑπὲρ τοῦ μᾶλλον ἐπισπάσασθαι αὐτοὺς ταῦτα λέγειν, φησίν. “Ἔστιν ἀλήθεια Χριστοῦ ἐν ἁμοί. Μὴ νομίσητε, ὅτι διὰ τοῦτο εἶπον, ἵνα λάδω, ἵνα μᾶλλον ἐφελκύσωμαι" Ἔστι γὰρ, φησὶν, ἀλήθεων ἐν ἐμοὶ, ὅτι ἡ καὐχησίς μου αὕτη οὐ ρραγήσει.«. ἐν τοῖς κλίμασι τῆς ᾿Αχαΐας. ἵνα γὰρ μή τις αὐτὸν νομίσῃ πάλιν ἀλγεῖν ἐπὶ τούτῳ, ἢ ὀργιζόμενον ταῦτα λέγειν, καὶ καύχησιν τὸ πρᾶγμα καλεῖ. Καὶ ἐν τῇ προτέρᾳ δὲ ὁμοίως αὐτὸ χατεσχεύαζεν. Ὥστε γὰρ μηδὲ ἐχεῖ πλῆξαι αὐτοὺς, φησί’ Τίς οὖν μοί ἐστιν ὁ μισϑός; Ἵνα εὐαγγελιζόμενος ἀδάπκανον θήσω τὸ Εδαγγέλιον τοῦ Χριστοῦ. Καὶ ὥσπερ ἐκεῖ μιοϑὸν, οὕτως ἐνταῦθα καύχημα καλεῖ, ἵνα μὴ σφόδρα αἰσχύνωνται τοῖς λεγομένοις, ὡς αἰτοῦντι μὴ παρἔχοντες. Τί γὰρ, ἂν καὶ ὑμεῖς δῶτε, φησίν; ἀλλ᾽ ἐγὼ οὐ δέχομαι. Καὶ τὸ, Οὐ φραγήσεται, ἀπὸ μεταφορᾶς τῶν ποταμῶν, αὐτοῦ φήμης ὡς πανταχοῦ ῥεούσης ὅτι οὐ λαμδάνει. Οὐκ ἐμφράσσετε τῷ δόματι τὴν παῤῥησίαν τὴν ἐμὴν. ᾿Αλλ᾽ οὐχ εἶπεν, Οὐχ ἐμφράσσετε, ὅπερ πληχτιχώτερον, ἀλλ᾽, Οὐ φραγήσεται ἐν τοῖς κλίμασι τῆς ᾿Αχαΐζας. Τοῦτο πάλιν καιρίαν διδόντος ἣν, καὶ σφόδρα ἱκανὸν αὐτοὺς καθελεῖν καὶ λυπῆσαι, εἴ γε μόνους αὐτοὺς παρῃτεῖτο. Εἰ γὰρ ἐχαυχᾶτο, πανταχοῦ ἔδει καυχᾶσϑαι" εἰ δὲ ἐν ὑμῖν μόνοις, διὰ τὴν ἀσθένειαν ἴσως τὴν ὁμῶν. Ἵν᾽ οὖν μὴ καῦτα λογιζόμενοι ἀθυμῶσιν, ὅρα πῶς αὐτὸ διορθοῦται" Διὰ τί; ὅτι οὐκ ἀγαπῶ ὑμᾶς; Ὁ Θεὸς οἶδε" ταχέως τὴν λύσιν ἐπαγαγὼν, καὶ εὐαπαλλάχτως. ᾿Αλλ᾽ ὅμως οὐδὲ οὕτως ἀπήλλαξεν αὐτοὺς τῶν ἐγχλημάτων. Οὐδὲ γὰρ εἶπεν͵ ἔτι οὐχ 'Ἐστὲ ἀσθενεῖς, οὐδ᾽ ὅτι [οὐχ] ἐστὲ ἰσχυροὶ, ἀλλ᾽, Ὅτι ἀγαπῶ ὑμᾶς" ὃ μάλιστα ἐπἔτεινεν αὐτῶν τὴν χατηγορίαν. Τοῦ γὰρ μάλιστα φιλεῖν αὐτοὺς ἦν τὸ μὴ λαμδάνειν παρ᾽ αὐτῶν, ἐπειδὴ ### English translation (Claude) And what is admirable in him is this: though he could have said that he also supported himself by his own hands, he did not say this, but says what most shamed them and was no praise of himself: that "I received from others," ["I robbed"], that is, I stripped them and made them poor. And what is greater, not for abundance, but for the need of necessities; for when he says "wages," he means necessary food. And what is harder still: "for your service." We preach to you, and though we ought to be supported by you, we enjoyed this from others. The charge is double, or rather triple: that while he was among them and serving them and seeking necessary food, he had others supplying him. And great is the superiority of these over those. For the one were in carelessness, the others in earnestness; the one sent to him even when he was far off, the others did not support him even when present. Then, since he had attacked them vehemently, he gently relaxes again the vehemence of his rebuke, saying, "And when I was present with you and in need, I was a burden to no one" [2 Cor 11:9]. For he did not say, "You did not give to me," but, "I did not receive." For he still spares them; but nevertheless even in the softening of his words he strikes again unnoticed; for "being present" is very emphatic, and "in need." For so that they may not say, "What then, if you had enough?" he added, "and being in need I was a burden to no one." Here again he strikes them moderately, as contributing such a burden reluctantly, as being weighed down. Then the reason too, full of accusation and charged with jealousy. That is why he set it down not as his main point, but as if explaining where and from whom he was supported, so as to rouse them without suspicion again to the subject of almsgiving. "For what I lacked," he says, "the brothers who came from Macedonia supplied." Do you see how he stirs them again by bringing into view those who ministered to him? For having first led them to want to learn who they might be, he then names them as well; which also urged them on to almsgiving. For those who were beaten in not supporting the apostle he persuades not to be beaten in helping the poor as well. And he says this when writing to the Macedonians themselves: "For you sent to my needs once and again" [Phil 4:16], and "at the beginning of the gospel" [Phil 4:15]; which was the greatest praise of them, that they shone from the very beginning. But see how he everywhere speaks of his need, and nowhere of abundance. By saying, then, "when I was present" and "in need," he showed that he ought to have been supported by the Corinthians; but by saying, "the brothers supplied what I lacked," he shows that he did not even ask. And he gives a reason that is not the real one. What is this? That he received from others: "For what I lacked," he says, "those who came supplied." That is why he says, "I was a burden to no one," not because he lacked confidence. And yet he does it for this very reason, and shows it by what follows; but he does not say it plainly, but shadows it over, leaving it to the conscience of his hearers. And he shows it unnoticed by what follows, saying, "And in everything I kept myself from being burdensome to you, and I will keep myself." For do not think, he says, that I say these things in order to receive. And "I will keep myself" is heavier, if he no longer has confidence in them, but has utterly given up receiving anything from them. And he shows that they even thought this a burden; that is why he said, "I kept myself from being burdensome, and I will keep myself." He says this in the first letter too: "I have not written these things so that it may be done so in my case; for it would be better for me to die than that anyone should make my boasting void" [1 Cor 9:15]. And here again: "I kept myself from being burdensome to you, and I will keep myself." Then, so that he may not seem to say this in order to draw them on the more, he says, "As the truth of Christ is in me" [2 Cor 11:10]. Do not think that I said this in order to receive, in order to draw you more; for "the truth is in me," he says, "that this boasting of mine will not be stopped in the regions of Achaia." For so that no one may think again that he is pained at this, or says it in anger, he calls the thing a boasting too. And in the first letter he contrived it in the same way. For so as not to strike them there either, he says, "What then is my reward? That in preaching the gospel I may make the gospel of Christ free of charge" [1 Cor 9:18]. And as there he calls it a reward, so here a boast, so that they may not be greatly ashamed at what is said, as not supplying one who asked. For what if you give? he says. But I do not accept. And "will not be stopped" is a metaphor from rivers, as his fame was flowing everywhere that he does not receive. You do not stop up my boldness by your giving. But he did not say, "You do not stop it up," which would have struck harder, but, "It will not be stopped in the regions of Achaia." This again was the part of one dealing a mortal blow, and very able to pull them down and grieve them, if indeed he refused them alone. For if he boasted, he ought to boast everywhere; but if among you alone, it is perhaps because of your weakness. So that they may not despond reasoning thus, see how he corrects it: "Why? Because I do not love you? God knows" [2 Cor 11:11]; quickly adding the solution, and in a way easy to accept. But nevertheless not even so did he free them from the charges. For he did not say, "You are not weak," nor that "you are strong," but, "because I love you"; which above all heightened the accusation against them. For it was from loving them greatly that he did not receive from them, since [they felt it a burden]. ### Scripture references - 2 Cor 11:8: quotation, high confidence - 2 Cor 11:9: quotation, high confidence - Phil 4:16: quotation, high confidence - Phil 4:15: quotation, high confidence - 1 Cor 9:15: quotation, high confidence - 2 Cor 11:10: quotation, high confidence - 1 Cor 9:18: quotation, high confidence - 2 Cor 11:11: quotation, high confidence ### Translation notes - Words lost in the scan near the start and at the end of the section are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 23.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/23-4). ## Homily 23.5 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/23-2/#p-23-5 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains that Paul refused support at Corinth to deprive the false apostles of their one boast (2 Cor 11:12), then reminds the rich of the funeral and judgment that end all pomp, and comforts the poor: wrongs borne patiently are counted against our debt of sin, as the Babylonian captivity and David's patience with Shimei show. ### Greek text Ὥστε ἐναντία ἐποίει ἀπὸ τοῦ φιλεῖν, καὶ ἐλάμδανε, καὶ οὐκ ἐλάμδανεν" ἡ δὲ ἐναντιότης παρὰ τὴν τῶν διδόντων ἕξιν. Καὶ οὐχ εἶπε μὲν, Διὰ τοῦτο ὃ οὐ λαμδάνω, ἐπειδὴ σφόδρα ὑμᾶς ἀγαπῶ, ἐπεὶ χατηγον ρίαν αὑτῶν εἶχε τῆς ἀσθενείας, καὶ εἰς ἀπορίαν ἐνἐόαλεν, ἀλλ' ἔτρεψεν εἰς ἑτέραν αἰτίαν τὸν λόγον. Ποίαν δὴ ταύτην;. Ἵνα ἐκχόψω τὴν ἀρορμὴν τῶν θελόντων ἀφορμὴν, ἵνα ἐν ᾧ καυχῶνται σι, καθὼς καὶ ἡμεῖς. Ἐπειδὴ γὰρ τοῦτο ἐσκούξαζον, λαδήν. τινα εὑρεῖν, καὶ ταύτην ἀναιρεῖν δεῖ, Τοῦτο γάρ ἔστιν ᾧ σεμνύνονται μόνο». “ἵνα τοίνυν μηδὲν πλέον ἔχωσι, καὶ τοῦτο διορθῶσαι ἔδει“ ἐν γὰρ ποῖς ἄλλοις ἠλαττιυμένοι ἦσαν. Οὐδὲν γὰρ, ὅπερ ἔφην, οὕτως ὀϊχοδομεῖ τοὺς βιωτιχοὺς, ὡς τὸ μὴ λαμδάνειν. Πονηρὸς οὖν ὧν ὁ διάδολος, τοῦτο μάλιστα τὸ δέλεαρ καθῆχε, βουλόμενος αὐτοὺς εἰς ἕτερα παραδχάψαι. Δοχεῖ δέ μοι καὶ τοῦτο ὑποχρίσεως εἶναι. Διόπερ οὐδὲ εἶπεν, Ἐν ᾧ κατώρθωσαν, ἀλλὰ τί; Ἐν ᾧ καυχῶνται" ὃ καὶ εἰς ἀλαζονείαν σχιόπτοντος ἦν" ἐμνανχῶντο γὰρ καὶ τοῦτο ὃ οὐκ ἧσαν. Τὸν δὲ γενναῖον ἄνδρα οὐ μόνον ἐφ᾽ οἷς οὐκ ἔχει χαυχᾶσθαι οὗ δεῖ, ἀλλ᾽ οὐδὲ ἐν οἷς κέκτηται καθάπερ ὁ μαχάριος οὗτος ἐποίει, καθάπερ ὁ πατριάρχης ᾿Αδραὰμ, λέγῶν, ᾿Εγὼ δέ εἰμε γῆ καὶ σποδός. Ἐπειδὴ γὰρ οὐκ εἶχεν εἰπεῖν ἁμαρτήματα, ἀλλ᾽ ἔλαμπεν. ἀπὸ χατορθωμάτων, πανταχοῦ περιδραμὼν, καὶ ῥὴ εὑρών τίνα χαθ᾽ ἑαυτοῦ μεγίστην λαδὴν, ἐπὶ τὴν φύσιν καταφεύγει" καὶ ἐπειδῇ τὸ τῆς γῆς ὄνομα ὁπωσδήποτε σεμνὰν, καὶ τὸ τῆς σποδοῦ προσέθηχε. Διὸ καὶ ἕτερός «τις ἔλεγε, Τί ὑπερηφαγεύεται γῆ καὶ σποδός; Μὴ γάρ μοι τὸ ἄνθος εἴπῃς τῆς ὄψεως, μηδὲ τὸν ἀνατεπαμένον αὐχένα, μηδὲ τὴν χλανίδα καὶ τὸν ἵππον καὶ τοὺς ἀχολούθους" ἀλλὰ ποῦ τελευτᾷ ταῦτα πάντα λογίζου καὶ προστίθει. Ἐὰν δὲ τὰ φαινόμενα λέγῃς, καὶ ἐγώ σοι τὰ ἐν ταῖς Γραφαῖς ἐρῶ, τὰ πολλῷ τού τῶν λαμπρότερα. ᾿Αλλ᾽ ὥσπερ ἐχεῖνα διὰ τὴν ὄψιν οὐ θαυμάζομεν, τὴν οὐσίαν αὐτῶν ὀρῶντες ὅτι πηλός ἔστι τὸ πᾶν’ οὕτω δὴ μηδὲ ταῦτα. Καὶ γὰρ καὶ ταῦτα πηλός" μᾶλλον. δὲ, καὶ πρὶν διαλυϑῆναι καὶ γενέσθαι χόνιν. Δεῖξόν μοι τοῦτον τὸν ἀνατεταμέναν πυρέττοντα, ψυχοῤῥαγοῦντα' καὶ τότε σοι διαλέξομαι, καὶ ἐρήσομαι τί γέγονεν ὁ πολὺς χόσμος ἐχεῖνος, ποῦ A οἴχεται ἢ πολλὴ χολαχεία, καὶ ἡ θεραπεία τῶν δούλων, καὶ ἢ περιουσία τῶν χρημάτων, τῶν κτημάτων, ποῖο; ἄνεμος ἐπεισελθὼν ἐξεφύσησε πάντα. ᾿Αλλὰ ἐρεῖς, ὅτι καὶ ἐπὶ τῆς κλίνης χείμενος φέρει τοῦ πλούτου καὶ τοῦ τύφου τὰ σύμδολα, ἐσθῆτος λαμπρᾶς ἐπιχειμένης, πενήτων καὶ πλουσίων Ἐροπεμπόντων, δήμων εὐφημούντων. Μάλιστα μὲν καὶ ταῦτα χατάγελως᾽ πλὴν ἀλλὰ καὶ ταῦτα εὐθέως ἐλέγχεται ὥσπερ ἄνθος διαῤῥέοντα. “Ὅταν γὰρ τὸν οὐδὸν ὑπερδῶμεν τῶν τῆς πόλεω; πυλῶν, καὶ τοῖς σχώληξι παραδόντες τὸ σῶμα ὑποστρέφωμεν, πάλισε ἐρήσομαι, ποῦ πορεύεται ὁ πολὺς ὄχλος ἐκεῖνος; τί γέγονεν ἢ κραυγὴ καὶ ὁ θόρυδος; ποῦ δὲ αἱ λαμπάδες; ποῦ δὲ οἱ χοροὶ τῶν γυναικῶν; ἄρα μὴ ὄναρ ταῦτά ἐστι; τί δὲ καὶ ἐγένοντο αἱ βοαΐ; ποῦ τὰ στόματα τὰ πολλὰ ἐχεῖνα τὰ χραυγάζοντα, καὶ παραχελενόμενα θαῤῥεῖν, ὅτι οὐδεὶς θάνατος; Οὐ νῦν ταῦτα ἔδει λέγεσθαι τῷ μὴ ἀχούοντι, δΔλλ᾽ ὅτε τας ἕδε: λέγειν: Οὐ δεῖ θαρσεῖν, οὐδεὶς ἀθάνατος" ἐπίσχες τῆς μανίας, σδέδον τὴν ἐπιθυμίαν, μηδὲ θάρσει τῷ ἀδιχουμένῳ. Ἐπεὶ τούτῳ γε τὸ τὰ τοιαῦτα νῦν λέγειν, καὶ φειδομένων ἐστὶ καὶ εἰρωνενομένων" οὐ γὰρ διὰ τοῦτο αὐτὸν χρὴ θαῤῥεῖν λοιπὸν, ἀλλὰ δε. δοικέναι καὶ τρέμειν. ᾿Αλλ᾽ εἰ καὶ ἐκείνῳ ταῦτα ἀνόσοῦντες τῶν πλουτούντων, γαὶ ἐπὶ τὸ σῆμα ἀχολουθοῦντες, ἀχουέτωσαν. Ἐπειδὴ γὰρ ἔμπροσθεν ὑπὸ «ἧς μέθης τῶν χρημάτων οὐδὲν τοιοῦτον ἐννοοῦσιν, ἀλλ᾽ ἐν τῷ χαιρῷ ἐκείνῳ, ὅτε καὶ ἡ ὄψις τοῦ κειμένου πιστοῦται τὸ λεγόμενον, σωφρονείσθωσαν, παιδευέσθωσαν, ἐννοοῦντε; ὅτι μιχρὸν ὕστερον καὶ αὐτοὺς ἥξουσιν οἱ ἀπάγοντες ἐπὶ τὰς φοδερὰς ἐχείνας εὐθύνας, καὶ τὸ δοῦναι δίκην ὧν ἥρπασαν, ὧν ἐπλεονἔχτησαν. Καὶ τί ταῦτα πρὸς τοὺς πένητας, φησί; Μάλιστα μὲν πολλοῖς καὶ τοῦτο ἡδὺ, τὸ ἰδεῖν χολαζόμενον τὸν ἀδιχήσαντα. ᾿Αλλ᾽ ἡμῖν οὐχ ἡδὺ, ἀλλὰ τὸ μὴ παθεῖν χακῶς. Ἐπαινῶ σφόδρα ὑμᾶς καὶ ἀποδέχομαι, ταῖς ἀλλοτρίαις οὐκ ἐφηδομένους συμφοραῖς, ἀλλὰ τὴν οἰκείαν ζητοῦντας ἀσφάλειαν. Φέρς οὖν καὶ ταύτην ὑμῖν ἐγγνήσομαι. “Ἂν γὰρ παρὰ ἀνθρώπων πάσχωμεν χαχῶς, ὑποτεμνόμεθα τοῦ χρέους οὐχ ὁλίrov, φέροντες γενναίως τὰ γινόμενα. Οὐχ ἄρα ἀδιχούμεθα" λογίζεται γὰρ εἰς τὸ ὄφλημα ἡμῖν τὴν ἐπήρειαν ὁ Θεὸς, οὐ κατὰ τὸν τοῦ δικαίου λόγον, ἀλλὰ κατὰ τὸν τῆς φιλανθρωπίας. Διὰ τοῦτο καὶ ἄνωθεν οὐχ ἤμυνε παθόντι χαχῶς. Πόθεν τοῦτο δῆλον, φησίν; Ἔπαθον ὑπὸ τῶν Βαδυλωνίων οἱ Ἰουδαῖοί ποτε καχῶς, καὶ ὁ Θεὸς οὐχ ἐχώλυσεν, ἀλλ᾽ ἀπήγοντο παῖδες καὶ γυναῖχες" ἀλλὰ μετὰ ταῦτα ἡ αἰχμαλωσία αὕτη κατὰ ἀναλογίαν τῶν ἁμαρτημάτων αὐτοῖς γέ-. γόνε παραμυθία. Διὰ τοῦτο τῷ Ἡσαΐᾳ φησὶ, Παρακαλεῖτε, παρακαλεῖτε τὸν λαόν μου, ἑερεῖο" ours ἐπὶ τὴν καρδίαν ᾿Ιερουσαλὴμ, ὅτι ἐδέξαεο ἐχ χειρὸς Κυρίου διπλᾶ τὰ ὁμαρτήματα αὐτῆς" καὶ πάλιν, Δὸς ἡμῖν εἰρήνην" πάντα γὰρ ἀπκέδω-. κας ἡμῖν. Καὶ ὁ Δαυΐδ φησιν, Ἴδε τοὺς ἐχθρούς Aou, ὅει ἐπληθύνθησαν, καὶ ἄρες πὦσας τὰς ἁμαρτίας μου. Καὶ ἡνίχα τὸν Σεμεεὶ ἔφερε, λέγει, ΓΑφες αὐτὸν, ὅπως ἴδῃ Κύριος τὴν ταπείνωσίν μου, καὶ ἀνταποδῷ μοι ἀγτὶ τῆς ἡμέρας ταύτης. Ὅταν γὰρ μὴ ἀμύνῃ ἀδικουμένοις, τότε μάλιστα ὠφελούμεθα " λογίζεται γὰρ ἡμῖν εἰς κατόρθωμα, ἂν εὐχαρίστως ἐνέγχωμεν. ### English translation (Claude) So he did opposite things out of love, both receiving and not receiving; and the opposition was due to the condition of the givers. And he did not say, "For this reason I do not receive, because I love you greatly," since that would have contained an accusation of their weakness and thrown them into perplexity; but he turned the word to another reason. What is this? "So that I may cut off the occasion from those who want an occasion, so that in what they boast of they may be found just as we are" [2 Cor 11:12]. For since they were looking to find some handle, he must remove this too. For this is the only thing in which they pride themselves. So that they may have nothing more, this too had to be set right; for in other things they were inferior. For nothing, as I said, so edifies worldly people as not receiving. The devil, then, being wicked, let down this bait above all, wishing to bring them down into other things. And this too seems to me to belong to hypocrisy. That is why he did not say, "in what they have achieved," but what? "in what they boast of"; which was the language of one scoffing at their boastfulness; for they boasted of what they did not even possess. But the noble man must not boast, not only of what he does not have, but not even of what he possesses; as this blessed man did, as the patriarch Abraham did, saying, "But I am earth and ashes" [Gen 18:27]. For since he could not speak of sins, but shone with achievements, having run round everywhere and found no great charge against himself, he flees to his nature; and since the name of earth is somehow honorable, he added that of ashes too. That is why another too said, "Why is earth and ashes proud?" [Sir 10:9]. For do not tell me of the bloom of the countenance, nor the neck held high, nor the cloak and the horse and the attendants; but reckon and add where all these things end. And if you speak of what appears, I too will tell you of the things in the Scriptures, which are far more glorious than these. But just as we do not admire those things for their appearance, seeing that their substance is all clay, so neither these. For these too are clay; or rather, even before being dissolved and becoming dust. Show me this man with the high neck in a fever, at his last gasp; and then I will talk with you, and ask what became of that great ornament, where the great flattery has gone, and the attendance of slaves, and the abundance of money and possessions, what wind has come in and blown everything away. But you will say that even lying on his bed he bears the tokens of his wealth and pride, a splendid robe laid on him, poor and rich escorting him, crowds praising him. Above all these too are a mockery; but even these are at once refuted, wasting away like a flower. For when we cross the threshold of the city gates, and return after handing the body over to the worms, I will ask again: where is that great crowd going? What has become of the shouting and the uproar? Where are the torches? Where are the choirs of women? Was it not all a dream? And what became of the cries? Where are those many mouths that shouted and bade him take courage, since no one is immortal? These things should not have been said now to one who does not hear, but when he was [plundering others], they should have said: "You must not be confident; no one is immortal; check your madness, quench your desire"; but "take courage" belongs to the one who is wronged. For to say such things to him now is the part of those who spare and who mock; for it is not for this that he ought now to be confident, but to fear and tremble. But even if this is said to him [to no purpose], let those of the rich who [suffer the same sickness] and follow him to the tomb hear it. For since before, through the drunkenness of their money, they think of nothing of the kind, at that moment, when even the sight of the one lying there confirms what is said, let them be sobered, let them be instructed, considering that a little later those who lead away will come for them too, to those dreadful accounts, and to pay the penalty for what they seized and what they took by greed. "And what is this to the poor?" someone says. Above all this too is sweet to many, to see the wrongdoer punished. "But to us it is not sweet; what is sweet is not to suffer harm." I praise you greatly and approve, that you do not rejoice over others' calamities, but seek your own safety. Come, then, I will guarantee you this too. For if we suffer harm from men, we cut off no small part of our debt, if we bear what happens nobly. So we are not wronged; for God reckons the injury against our debt, not by the rule of justice, but by the rule of lovingkindness. That is why from of old too he did not avenge the one who suffered harm. "From where is this plain?" someone says. The Jews once suffered harm from the Babylonians, and God did not prevent it, but children and women were led away; but afterwards this captivity became for them a comfort in proportion to their sins. That is why he says to Isaiah, "Comfort, comfort my people, priests; speak to the heart of Jerusalem, that she has received from the hand of the Lord double for her sins" [Isa 40:1–2 LXX]; and again, "Give us peace, for you have rendered everything to us" [Isa 26:12 LXX]. And David says, "See my enemies, how many they have become, and forgive all my sins" [Ps 25:19, 18]. And when he bore with Shimei, he says, "Let him alone, so that the Lord may see my humiliation and repay me in return for this day" [2 Sam 16:11–12]. For when he does not avenge those who are wronged, it is then above all that we are helped; for it is reckoned to us as an achievement, if we bear it with thanksgiving. ### Scripture references - 2 Cor 11:12: quotation, high confidence - Gen 18:27: quotation, high confidence - Isa 40:1: quotation, high confidence - Isa 40:2: quotation, high confidence - Isa 26:12: quotation, high confidence - Ps 25:19 (24:19 LXX): quotation, high confidence - Ps 25:18 (24:18 LXX): quotation, high confidence - 2 Sam 16:11: quotation, high confidence - 2 Sam 16:12: quotation, high confidence - Isa 40:6: echo, low confidence ### Extrabiblical texts - Sir 10:9 (Sirach): quotation, high confidence ### Translation notes - 'Why is earth and ashes proud?' is Sir 10:9. Isa 40:1–2 is quoted in a Septuagint form addressing 'priests'; 'Give us peace…' is Isa 26:12 LXX. The Psalm citation combines Ps 25:19 and 25:18 (LXX 24:19, 24:18). Words lost in the scan are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 23.5 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/23-5). ## Homily 23.6 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/23-2/#p-23-6 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom warns that the robber harms himself more than his victim, argues that love of money is less natural and less excusable than sexual desire (Paul permits marriage and even a second marriage, but never greed), and points to the foolish virgins, shut out of the bridal chamber for avarice despite their virginity. ### Greek text Ὥστε ὅταν ἴδῃς πλούσιον ἁρπάζοντα πένητα, ἀφεὶς τὸν ἐπηρεαζόμενον, δάχρυσον τὸν ἁρπάζοντα. Ὁ μὲν γὰρ ἀποτίθεται ῥύπον, ὁ δὲ προστρίδεται ῥύπον. Οὕτω καὶ ὁτοῦ λισσαίου παῖς ἔπαθεν, ἐπὶ τοῦ Νεεμάν" εἰ γὰρ καὶ μὴ ἥρπασεν, ἀλλὰ τὸ ἐν ἀπάτῃ λαδεῖν, ἀδιχία. Τί οὖν γέγονεν; ἔλαθε μετὰ τῆς ἀδιχίας καὶ τὴν ᾿ἐπραν" καὶ ὁ μὲν ἀδιχηθεὶς, ὠφελεῖτο, ὁ δὲ ἀδιχήσας, τὰ μέγιστα βλάπτεται. Τοῦτο καὶ νῦν ἐπὶ τῆς ψυχῆς γίνεται, Καὶ τοσοῦτον τοῦτό ἐστιν, ὅτι τοῦτο μόνον πολλάκις ἵλεων τὸν θεὸν ἐποίησε χἂν ὁ πάσχων κακῶς ἀνάξιος ἦ ῥοηθείας, ὅταν μεθ᾽ ὑπερθολῆς τοῦτο πάθῃ, καὶ εἰς τὴν ἑαυτοῦ συγγνώμην τὸν Θεὸν ἐπισπᾶται, καὶ εἰς τὴν ἄμυναν ποῦ ποιοῦντος ἐντεῦθεν μόνον. Διὸ καὶ τοῖς βαρδάροις ἔλεγεν ὁ Θιὸς ἄνωθεν, Ἐγὼ μὲν παρέδωκα αὐτοὺς δὶς ὀλίγα, αὐτοὶ δὲ συγεπέθεντο εἰς καχά" διὰ ποῦτο τὰ ἀνήχεστα πείσονται. Οὐ γὰρξἔστιν, οὐχ ἔστιν οὐδὲν τὸν Θεὸν οὕτω παροξῦνον, ὡς τὸ ἁρπάζειν καὶ βιάζεσθαι καὶ πλεονεχτεῖν. Τί δήποτε; Ὅτι σφόδρα εὖ-κολον ταύτης ἀπέχεσθαι τῆς ἁμαρτίας. Οὐ γάρ ἔστι φυσιχὴ ἐνοχλοῦσὰ ἐπιθυμία,, ἀλλὰ ἀπὸ ῥᾳθυμίας γίνεται. Πῶς οὖν ῥίζαν κακῶν αὐτὴν ὁ ᾿Απόστολος χαλεῖ; Καὶ γὰρ ἐγὼ τοῦτο λέγω " ἀλλὰ παρ᾽ ἡμᾶς ἡ ῥίζα ᾿ αὕτη, οὐ παρὰ τὴν φύσιν τοῦ πράγματος. Καὶ, εἰ βούλεσθε, ποιησώμεθα σύγχρισιν, καὶ ἴδωμεν ποῖον τυραννικώτερον, χρημάτων ἢ σωμάτων ἐπιθυμία " ὃ γὰρ ἂν εὑρεθείη μεγάλους ἄνδρας καταδεδληκὸς, τοῦτό ἔστι τὸ χαλεπώτερον. Οὐξοῦν ἴδωμεν τένα μέγαν χατἐσχε χρημάτων ἐπιθυμία. Οὐδένα, ἀλλὰ οἰχτροὺς τὸν Ἰούδαν, τοὺς ἱερεῖς τοὺς Ἰουδαϊχούς" ἐπιθυμία δὲ σωμάτων τοῦ μεγάλου προφήτου περιεγένετο τοῦ Δαυῖδ. Καὶ ταῦτα λέγω, οὐ συγγνώμην διδοὺς τοῖς ὑπὸ ἐπιθυμίας τοιαύτης ἀλισχομένοις, ἀλλὰ μᾶλλον αὐποὺς νήφειν παρασχευάζων. Ὅταν γὰρ δείξω μέγα πὸ πάθος, τότε μάλιστα αὐτοὺς δείχνυμι συγγνώμης ἀπάσης ἀπεστερημένους. Εἰ μὲν γὰρ ἡγνόεις τὸ θγρίον, εἶχες εἰς αὐτὸ τοῦτο καταφυγεῖν " νυνὶ δὲ εἰδὼς καὶ ἐμπίπτων, οὐκ ἂν σχοίης ἀπολογίαν τινά. Μετὰ δὲ τοῦτον, τὸν τούτου παῖδα μετὰ πλείονος εἷλεν ὑπερδολῆς - καίτοι σοφώτερος ἐχείνου οὐδεὶς γέγονε, καὶ “ἄσαν δὲ τὴν ἄλλην ἐπῆλθεν ἀρετήν " ἀλλ᾽ ὅμως ὑπὸ πούτου οὕτω σφοδρῶς ἑάλω, ὡς καὶ ἐν τοῖς καχρίοις δέξασθαι τὴν πληγήν. Καὶ à μὲν πατὴρ ἄνέσνην καὶ ἀνεμαχήσατο τὴν πάλην, καὶ πάλιν ἐστεφανώθῃ ᾿ οὗ» «τος δὲ οὐδὲν τοιοῦτον ἐπεδείξατο. Διὰ τοῦτο καὶ ξοῦλος ἔλεγε᾽ Κρεῖσσόν ἔσει γαμῆσαι, ἣ πυροῦσιθᾳι" καὶ ὁ Χριστὸς, Ὁ δυγάμδνος χωρεῖν, χωρεΐεω. Περὶ δὲ χρημάτων οὐχ οὕτως, ἀλλ᾽, Ὃς ἀφῆκε τὰ ὑπάρχοντα αὑτοῦ, ἑκατονταπλασίονα «λήψεται. Πῶς οὖν, φησὶ, περὶ τῶν. πλουτούντων εἶπεν, ὅτι δυσχόλως ἐπιτεύξονται τῆς βασιλείας; Πάλιν τὴν βλακείαν αὑτῶν αἰνιττόμενος, οὐ τὴν τυραννίδα τῶν χρημάτων, ἀλλὰ τὴν σφοδρὰν αὑτῶν δουλείαν. Καὶ τοῦτο καὶ ἐξ ὧν ὁ Παῦλος συνεδούλευσε δῆλον. Ἑχείνης μὲν γὰρ ἀπάγει τῆς ἐπιθυμίας λέγων, Οἱ δὲ βουϊόμεγνοι πιλουτεῖν, ἐμπίπτουσιν εἰς πειρασμόν " ἐπὶ δὲ ταύτης οὐχέτι, ἀλλὰ πρὸς καιρὸν μόνον διαλύσας, καὶ τοῦτο συμφώνως, πάλιν ἐπὶ τῆς ἐπιθυμίας, μήποτε ναυάγιον ἐργάσηται χαλεπόν. Τοῦτο καὶ ὑργῆς εὐτονώτερον πάθο; " ὀργίζεσθαι μὲν γὰρ οὐκ ἔνι, μηδενὸς ὄντος τοῦ παροξύνοντος " ἔπιθυμεὶν δὲ ἀνάγχη, καὶ τῆς ὄγεως τῆς εἰς τοῦτο χιγούσης μὴ φαινομένης. Διὸ ταύτ'. δὲν οὐχ ἐξέχοψε καθάπαξ, ἀλλὰ τὸ, Εἰκῆ, προσέθηκεν “ οὔτ᾽ αὐτὴν ἐπιθυμίαν ἀνεΐλεν, ἀλλὰ τὴν ἄδικον" Διὰ γὰρ τὰς ἐπιθυμίας, φησὶν, ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχότω. Θησαυρίζειν δὲ οὔτε εἰχῆ, οὔτε μὴ εἰχῆ συνἐχώρησε. Ταῦτα μὲν γὰρ τὰ πάϑη χρείας ἕνεχεν ἡμῖν ἐνεφυτεύθη " ὑπὲρ μὲν παιδοποιίας ἐπιθυμία, ὑπὲρ δὲ βοηθείας τῶν ἀδιχουμένων ὀργή" ἐπιθυμία δὲ χρημάτων οὐδαμῶς. Οὐχοῦν οὐδέ ἐστι φυσιχὸν τὸ πάθος. Ὥστε ὅταν ὑπὸ τούτου ἁλῷς, τοσούτῳ μᾷλλον τὰ αἴσχιστα πείσῃ. Διὰ δὴ τοῦτο καὶ δεύτερον ἐπιτρέκων γάμον ὁ Παῦλος, ἐπὶ χρημάτων πολλὴν ἀπαιτεῖ τὴν ἀχρίδειαν, λέγων, Διὰ τί οὐ μᾶλλον ἀδικεῖσϑε; διὰ τί οὐ μᾶλλον ἀποστερεῖσθε; Καὶ περὶ μὲν παρθενίας διαλεγόμενος, φη-, σῖν' Ἐπιτωγὴν Κυρίου οὔχ ἔχω" καὶ, Πρὸς τὸ συμφέρον ὑμῖν λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιδάλω᾽ ὅταν δὲ περὶ χρημάτων “ὁ λόγος αὐτῷ, Ἔχοντες, φησὶ, σκεπάσματα καὶ τροφὴν, τούτοις ἀρκοσθησόμεθα. Ἰῶς οὖν, φησὶ, τούτῳ μᾶλλον ἀλίσχονται πολλοί; Ὅτι οὐχ οὕτως εἰσὶ πρὸς αὐτὸ παρατατιόμενοι, ὡς πρὸς ἀσέλγειαν καὶ πορνείαν ὡς εἴ γε ὁμοίως ἐδόχει εἶναι δεινὸν, οὐχ ἂν τατοῦ νυμφῶνος ἐξεδλήθησαν, ἐπειδὴ τὸν μείζονα ἀντἀγωνιστὴν χαταδαλοῦσαι, ὑπὸ τοῦ ἀσθενεστέρον καὶ “μηδὲν ὄντος ἐδλήθησαν. Μετὰ τούτου κἀκεῖνο ἔστιν᾽ εἰπεῖν, ὅτι εἴ τις ἐπιθυμίας χρατῶν, ὑπὸ χρημάτων νιχᾶται, οὐδὲ ἐπιθυμίας πολλάκις "χρατεῖ, ἀλλὰ ἀπὸ φύσεως ἔλαχε τὸ μὴ σφόδρα ἐνοχλεῖσθαι ἐντεῦθεν "οὐ γὰρ πάντες ὁμοΐως εἰσὶ κατωρερεῖς. Ταῦτ᾽ οὖν εἰδόπἰς, καὶ τὸ ὑπόδειγμα τῶν παρθένων συνεχῶς παρ᾽ ἑαντοῖς στρέφοντες, φεύγωμεν τὰ πονηρὸν τοῦτο θηρίον. Εἰ γὰρ παρθενία οὐδὲν ὥνησεν, ἀλλ᾽ ἀπώλοντο μετὰ μυρίους πόνου; καὶ ἱδρῶτας ἐχεῖναι διὰ τὴν φιλαργυρίαν " τὶς ἡμᾶς ἐξαιρήσεται, εἰ τούτῳ περιπέσοιμεν α τῷ πάθει; Διὸ παρακαλῶ πάντα ποιεῖν μὴτε ἀλῶναι, μήτε ἁλόντας ἐναπομεῖναι, ἀλλὰ καὶ διαῤῥῆξαι τὰ χαλεπὰ ταῦτα δεσμά. Οὕτω γὰρ δυνησόμεθα πρὸς τὸν οὐρανὸν στῆναι, καὶ τῶν μυρίων ἐπιτυχεῖν ἀγαθῶν ᾿ ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν,. χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἴησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα ἐῷ ἀγΐῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν. ### English translation (Claude) So when you see a rich man robbing a poor man, leave the one who is wronged and weep for the robber. For the one puts off filth, the other rubs filth on himself. So it happened to the servant of Elisha in the case of Naaman [2 Kgs 5:20–27]; for even if he did not rob, yet to take by deceit is injustice. What then happened? With the injustice he took the leprosy as well; and the one who was wronged was benefited, while the one who did wrong is harmed most greatly. This happens now too in the case of the soul. And so great is this that this alone has often made God gracious; even if the one who suffers harm is unworthy of help, when he suffers it beyond measure, he draws God both to pardon him and to take vengeance on the wrongdoer from this alone. That is why God said of old to the barbarians, "I gave them up for a little, but they joined in to do evil" [Zech 1:15]; for this reason they will suffer incurable things. For there is nothing, there is nothing that so provokes God as robbing and violence and greed. Why? Because it is very easy to abstain from this sin. For it is not a natural desire that troubles us, but it comes from carelessness. "How then does the apostle call it a root of evils [1 Tim 6:10]?" I too say this; but the root is from us, not from the nature of the thing. And, if you wish, let us make a comparison and see which is more tyrannical, the desire of money or of bodies; for whichever is found to have cast down great men, that is the harder. Let us see, then, what great man the desire of money held. None; but pitiable men: Judas, the Jewish priests. But the desire of bodies overcame the great prophet David. And I say this not to give pardon to those caught by such desire, but rather to make them sober. For when I show the passion to be great, then above all I show them deprived of all pardon. For if you were ignorant of the beast, you could flee to this very excuse; but now, knowing it and falling in, you could have no defense. And after him, it took his son with a greater excess; and yet no one was wiser than he, and he went through all the rest of virtue; but nevertheless he was so vehemently caught by this that he received the blow in a vital part. And the father rose up and renewed the wrestling and was crowned again; but this one showed nothing of the kind. That is why Paul too said, "It is better to marry than to burn" [1 Cor 7:9]; and Christ, "He who is able to receive it, let him receive it" [Matt 19:12]. But about money it is not so, but: "Whoever has left his possessions will receive a hundredfold" [Matt 19:29]. "How then," someone says, "did he say of the rich that they will hardly attain the kingdom [Matt 19:23]?" Again hinting at their sluggishness, not at the tyranny of money, but at their excessive slavery to it. And this is plain from what Paul counseled. For he draws us away from that desire, saying, "But those who wish to be rich fall into temptation" [1 Tim 6:9]; but in the case of this other one, no longer, but having separated them only for a season, and that by agreement, [he brings them together] again on account of desire, lest it cause a grievous shipwreck [1 Cor 7:5]. This passion is also more vigorous than anger; for one cannot be angry when there is nothing provoking, but one must feel desire even when the sight that moves to it does not appear. That is why he did not cut anger off entirely, but added "without cause" [Matt 5:22]; nor did he remove desire itself, but the unjust kind: "For because of desires," he says, "let each man have his own wife" [1 Cor 7:2]. But to lay up treasure he allowed neither without cause nor with cause. For these passions were implanted in us for need: desire for the begetting of children, anger for helping those who are wronged; but the desire of money not at all. So the passion is not even natural. So when you are caught by it, you will suffer the more shameful things. For this very reason Paul, while permitting even a second marriage [1 Cor 7:39], demands great strictness about money, saying, "Why do you not rather suffer wrong? Why do you not rather let yourselves be defrauded?" [1 Cor 6:7]. And when discussing virginity he says, "I have no command of the Lord" [1 Cor 7:25], and, "I say this for your own benefit, not to lay a noose upon you" [1 Cor 7:35]; but when his discourse is about money, "Having coverings and food," he says, "with these we shall be content" [1 Tim 6:8]. "How then," someone says, "are many caught more by this?" Because they are not so arrayed against it as against licentiousness and sexual immorality. For if it seemed equally terrible, [the virgins] would not have been cast out of the bridal chamber [Matt 25:10–12], since, having cast down the greater antagonist, they were overthrown by the weaker one that is nothing. Besides this one may also say that if someone who masters desire is conquered by money, often he does not even master desire, but has received from nature not to be much troubled by it; for not all are equally prone to it. Knowing these things, then, and continually turning over among ourselves the example of the virgins, let us flee this evil beast. For if virginity profited them nothing, but they perished after countless labors and sweats because of love of money, who will rescue us if we fall into this passion? Therefore I exhort you to do everything so as neither to be caught nor, having been caught, to remain so, but to burst these grievous bonds. For so we shall be able to stand before heaven and to obtain the countless good things; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - 2 Kgs 5:27: allusion, high confidence - Zech 1:15: quotation, medium confidence - 1 Tim 6:10: allusion, high confidence - 2 Sam 11:2: allusion, high confidence - 1 Kgs 11:1: allusion, high confidence - 1 Cor 7:9: quotation, high confidence - Matt 19:12: quotation, high confidence - Matt 19:29: quotation, high confidence - Matt 19:23: allusion, high confidence - 1 Tim 6:9: quotation, high confidence - 1 Cor 7:5: allusion, high confidence - Matt 5:22: allusion, high confidence - 1 Cor 7:2: quotation, high confidence - 1 Cor 7:39: allusion, medium confidence - 1 Cor 6:7: quotation, high confidence - 1 Cor 7:25: quotation, high confidence - 1 Cor 7:35: quotation, high confidence - 1 Tim 6:8: quotation, high confidence - Matt 25:10: allusion, high confidence ### Translation notes - 'I gave them up for a little…' paraphrases Zech 1:15. Chrysostom reads the foolish virgins of Matt 25:1–13 as virgins condemned for love of money (lack of almsgiving). David's son is Solomon (1 Kgs 11:1–8). The 'second marriage' Paul permits is the remarriage of widows (1 Cor 7:39–40). A word lost in the scan is supplied in brackets. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 23.6 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/23-6). ## Homily 24.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/24-1/#p-24-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains that the false apostles mask their deceit as Satan masquerades as an angel of light (2 Cor 11:13–15), and how Paul, compelled to boast, repeatedly excuses it as 'foolishness' that is wrong in itself but justified by its purpose (2 Cor 11:16–17). ### Greek text οι σὰ σπαῦτοι ψευδακόσεολοι, αε δύ- E εἰς ἀπρστόλους οὔτως ἠπάτησε, μετασχηματιζόμανος, οὗ γινόμενος Ti χέγεις; οἱ Χριστὸν κηρύττοντες, οἱ χρήματα Ῥὴλαμθδάνοντες οἱ Εὐαγγέλιον ἕτερον μὴ ἐπεισάγοντες, φευδαπόστολοι; Ναὶ, φησί" καὶ δι᾽ αὐτὸ μὲν οὖν τοῦτο — ὅτι ταῦτα ὑποχρέίνονται πάντα, ἵνα ἀπατήσωσιν. Ἐργάται δόλιοι. -Ἐργάζονται μὲν γὰρ, ἀλλ᾽ — τὰ πεφυτευμένα, Ἐπειδὴ γὰρ ἴσασιν, ὅτι ἑτέρως οὐχ ἂν γένοιντο εὐπαράδεκτοι, τὸ Ἐροσωπεῖον λαδόντες τῆς ἀληθείας, οὕτω τὸ δρᾶμα τῆς πλάνης ὑποκρίνονται. Καὶ μέντοι χρήματα, φησὶν, οὐ λαμδάγουσιν. Ἵνα πλείονα λάδωσιν, ἵνα ψυχὴν ἀκολέσωσι. Μᾶλλον δὲ καὶ τοῦτο ψεῦδος“ καὶ ἐλάμδανον, ἀλλ᾽ ἐλάνθανον' καὶ τοῦτο δείχνυσιν ἐν τοῖς ἐπιοῦσι. Καὶ ἤδη μὲν γὰρ ἡνίξατο αὐτὸ εἰπὼν, Ἵνα ἐν ᾧ καυχῶν.ται εὑρεθῶσιν ὡς καὶ ἡμεῖς" πλὴν ἀλλ᾽ ὄστερον αὐτὸ σαφέστερον ἡνίξατο εἰπὼν, ὅτι Εἴ τις ὑμᾶς κακεσθίει, εἴ τις λαμᾶάνει, εἴ τις ἐπαίρεται, τούτου ἀνέχεσθε. Νὺν δὲ ἑτέρωθεν αὐτοὺς διαδάλλει ἢ δορὰ τοῦ προδάτου ἐπίχειται. Καὶ οὐδὲν θαυμασεόν. Εἰ γὰρ αὑτὸς ὁ Σατανᾷς μετασχηματίζεται σὶς ἄγγελον φωτὸς, τί μέγα, εἰ καὶ οἱ διάκονοι γῆς; Ὥστε εἰ δεῖ θαυμάζειν, τοῦτο δεῖ θαυμάζειν, «ὃ δὲ τούτων, οὐχέτι. “Ὅταν γὰρ ὁ διδάσχαλος αὐτῶν κάντα τολμᾷ, οὐδὲν θαυμαστὸν καὶ τοὺς μαθητὰς ἕπεσθαι. Τί δέ ἐστιν, Apre.ioy φωτός; Τὸν καῤῥησίαν ἔχοντα λέγειν, τὸν τῷ Θεῷ παρεστῶτα. Εἰσὶ τὰρ καὶ ἄγγελοι σκότους οὗτοι οἱ τοῦ διαδόλου, ἄγγελος φωτός. Οὕτω καὶ οὗτοι σχῆμα ἀποστόλου περιφέρουσιν, οὐχ αὐτὴν τὴν δύναμιν’ οὐδὲ γὰρ ἰσχύουσιν. Οὐδὲν δὲ οὕτω διαδολιχὸν, ὡς τὸ πρὸς ἐπίδειξίν τι φοιεῖν. Τί δέ ἐστι, Διάκονοι 5 δικαιοσύνης; Ὅπερ νην ἔχον. Ἢ γὰρ τοῦτό φησιν, ἢ ὅτι δικαίων ἀνδρῶν — “περιτιθέασι δόξαν. Πῶς οὖν αὐτοὺς ἐπιγνωσόμεθα; ᾿Απὸ τῶν ἔργων αὐτῶν, καθὼς ὁ Χριστὸς εἶπε. Διὸ ἀναγχάζεται τὰ ἑαυτοῦ θεῖναι κατορδϑώματὰ αὶ τὴν ἐχείνων χαχίάν παράλληλα, ἵνα ἀπὸ τῆς συγχρίσεως φανῶσιν οἱ νόθοι. Καὶ μέλλων" “άλιν ἐμδαίνειν εἰς τὰ ἐγκώμια τὰ ἑαυτοῦ, κατηγορεῖ πρῶτον. ἐχείνων, ἵνα δείξῃ ἀναγκαίαν οὖσαν αὐτοῦ τὴν ὑπόθεσιν, ἵνα μὴ τις ἐγχαλέσῃ ὡς περὶ ἑαυτοῦ λέγοντι, καί φησι, Πάλιν λέγω. Καὶ γὰρ ἤϑη κολλῇ προδιορθώσει ἐχρήσατο" ᾿Αλλ᾽ ὅμως οὐκ ἀρκοῦμαι τοῖς εἰρημένοις, ἀλλὰ καὶ πάλιν λέγω, μὴ τίς με δύξῃ ἄφρονα εἶναι. Τοῦτο γὰρ ἐκείνων ἦν ἔργον, τὸ, αἰτίας μὴ οὔσης, καυχᾶσθαι. Σὺ δέ μοι σχόπει ὅτι, ὁσάχις ἐμδαίνειν μέλλει εἰς τοὺς οἰχείους ἑπαίνους, προανακρούεται. Τὸ μὲν γὰρ πρᾶγμα ἀφροσύνης ἐστὶ, φησὶ, τὸ καυχᾶσθαι" ἐγὼ δὲ οὐχ ὡς: ἀνοηταίνων αὐτὸ ποιῶ, ἀλλὰ ἀναγχαζόμενος. Εὶ δὲ οὐ πείθεσθε, ἀλλὰ καὶ ἀνάγχην οὖσαν ὁρῶντες, καταγνώσεσθε, οὐδὲ οὕτω᾽ παραιτήσομαι. Εἶδες κῶς ἔδειξε πολλὴν οὖσαν τὴν ἀνάγχην τοῦ λέγειν; Ὁ γὰρ μηδὲ ταύτην ὁποστελλόμενος τὴν ὑποψίαν, ἐννόησον ὅσην βίαν ὁπἐμεινεν εἷς τὸ λέγειν, καὶ πῶς ὥδινε καὶ ἐδιάζετο εἰπεῖν. ᾿Αλλ᾽ ὅμως καὶ οὕτω μετρίως τῷ πράγματι χέχρηται. Οὐ γὰρ εἶπεν, Ἵνα καυχήσωμαι. Καὶ μιχρὸν μέλλων χαυχᾶσθαι, πάλιν καὶ ἑτέρᾳ χέχρηται. καραιτῆσει, λέγων, Ὃ λαλῶ, οὐ κατὰ Κύριον λαλῶ, ἀλλ᾽ ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Ὁρᾶς πῶ; τὸ καυχᾶσθαι οὐχ ἔστι χατὰ Κϑοιον; “Ὅταν γὰρ πάντα ποιήσητε, φησὶ, λέγετε, ὅτε ᾿Αχρεῖοι δοῦλοί ἐσμεν. ᾿Αλλ’ αὐτὸ μὲν καθ᾽ ἑαυτὸ οὐχ ἔστι χατὰ Κύριον" ἀπὸ δὲ τῆς διανοίας τοῦτο γίνεται. Διὰ τοῦτο εἶπεν, Ὃ λαλῶ᾽ οὐ τὴν αἰτίαν διαδάλλων, ἀλλὰ τὰ ῥήματα. Ἐπεὶ ὁ σχοπὸς οὕτω θαυμαστὸς, ὡς καὶ τὰ ῥήματα σεμνύνειν, Ὥσπερ γὰρ ὁ φονεὺς τῶν σφόδρα κεχο;»λυμένων ὧν, ἀπὸ διανοίας πολλάχις ηὐδοχίμησε, καὶ τὸ περιτέμνεσθαι οὐχ ὃν κατὰ Κύριον, ἀπὸ τῆς διανοίας τοῦτο γέγονεν΄ οὕτω καὶ τὸ καυχᾶσθαι. Καὶ τέ δήποτε᾽ οὐ χέχρηται ἀχριδολογίᾳ τοσαύτῃ; τι πρὸς ἕτερον ἐπείγεται, καὶ ἐχ περιουσίας καὶ τοῖς ἐπιλαμδάνεσθαι βουλομένοις χαρίζεται μόνον, ἵνα εἴπη τὰ ὠφελοῦντα" καὶ γὰρ ἱκανὰ ἣν πᾶσαν ἀνελεῖν τὴν ὑποψίαν λεχθέντα. Ἀλλ᾽ ὡς ἐν ἀφροσύνῃ. Πρότερόν φησιν, “Ὅξελον ἠνείχεσθέ μου μιχρὸν τῇ ἀφροσυνῃ" νυνὶ δὲ, Ὡς ἐν ἀρροσύνῃ. “Ὅσῳ γὰρ πρόεισι, τοσούτῳ μᾶλλον ἐχχαθαίρει τὸν λόγον. Εἶτα, ἵνα μὴ νομίσῃς πανταχοῦ ἀνοηταίνειν αὐτὸν, προσἐϑηχεν, Ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Κατὰ τοῦτο τὸ μέρος, φησίν’ ὥσπερ καὶ ἀλλαχοῦ ἔλεγεν, Ἵνα μὴ καταισχυνθῶμεν" καὶ προσετίθει, Ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Καὶ ἀλλαχοῦ πάλιν εἰπὼν, Ἢ ἅ βουλεύομαι κατὰ σάρκα βον.λεύομαι, ἵνα ij παρ' ἐμοὶ τὸ, Ναὶ, ναὶ, καὶ τὸ, Οὗ, οὗ; καὶ δείξας, ὅτι οὐ δύναται πανταχοῦ ἅπερ ἐπαγγέλλεται καὶ πληροῦν, ἐπειδὴ οὐ χατὰ σάρκα βουλεύεται, ἵνα μὴ τὴν ὑπόνοιαν ταύτην καὶ ἐπὶ τοῦ δόγματος ἑλκύσωσέ τινες, φησί" Πιστὲς δὲ ὁ Θεὸς, ὅτι ὁ λόγος ἡμῶν ὃ πρὸς ὑμᾶς οὐκ ἐγέγετο Ναὶ καὶ Οὔ. ### English translation (Claude) ["For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ"] [2 Cor 11:13]. What are you saying? Those who preach Christ, who do not take money, who do not bring in another gospel, are false apostles? Yes, he says; and for this very reason above all, because they feign all these things in order to deceive. "Deceitful workers." For they work, but [they pull up] what has been planted. For since they know that otherwise they would not be acceptable, they take the mask of truth and so play out the drama of error. "And yet," someone says, "they do not take money." So that they may take more, so that they may destroy a soul. Or rather, this too is a lie: they did take, but escaped notice; and he shows this in what follows. For he already hinted at it by saying, "so that in what they boast of they may be found just as we are"; but later he hinted at it more clearly, saying, "If anyone devours you, if anyone takes from you, if anyone exalts himself, you bear with him." But now he attacks them from another side, [showing that] the sheep's skin is laid over them [Matt 7:15]. "And no wonder; for Satan himself disguises himself as an angel of light. So it is no great thing if his ministers also [disguise themselves as ministers of righteousness]" [2 Cor 11:14–15]. So if one must wonder, one must wonder at that, but at these no longer. For when their teacher dares everything, it is no wonder that the disciples follow. And what is "an angel of light"? One who has boldness to speak, who stands before God. For there are also angels of darkness, those of the devil, [and the devil disguises himself as] an angel of light. So these too carry about the form of an apostle, not the power itself; for they have no strength. And nothing is so devilish as doing anything for display. And what is "ministers of righteousness"? [What we are, who preach to you a gospel that has righteousness.] For either he says this, or that they put about themselves the reputation of righteous men. How then shall we recognize them? "By their works," as Christ said [Matt 7:16]. That is why he is compelled to set his own achievements and their wickedness side by side, so that by the comparison the bastards may appear. And being about to enter again on his own praises, he first accuses them, so as to show that his subject is a necessary one, so that no one may blame him as speaking about himself; and he says, "I say again" [2 Cor 11:16]. For he has already used much preliminary correction. But nevertheless I am not content with what has been said, but I say again: "let no one think me a fool." For this was their work, to boast when there was no cause. And consider, I pray you, that as often as he is about to enter on his own praises, he strikes a note beforehand. For the thing itself, boasting, is a matter of folly, he says; but I do it not as one acting foolishly, but as one compelled. "But if not, even if you condemn me" while seeing that it is a necessity, not even so will I refuse. Do you see how he showed that the necessity of speaking was great? For one who did not shrink even from this suspicion, consider what force he underwent to speak, and how he was in labor and was forced to speak. But nevertheless even so he handles the matter moderately. For he did not say, "so that I may boast," but "so that I may boast a little." And being about to boast, he again uses another plea for pardon, saying, "What I speak, I speak not according to the Lord, but as in foolishness, in this confidence of boasting" [2 Cor 11:17]. Do you see how boasting is not according to the Lord? "For when you have done everything," he says, "say, We are unprofitable servants" [Luke 17:10]. But in itself it is not according to the Lord; it becomes so from the intention. That is why he said, "What I speak," finding fault not with the cause but with the words. For the purpose is so wonderful as even to make the words honorable. For as the murderer, though among the very defiled, has often been approved because of his intention, and circumcision, though not according to the Lord, became so from the intention, so too with boasting. And why does he not use such exactness [of expression]? [Because] he hastens to something else, and out of abundance he gratifies even those who wish to find fault, only so that he may say what is profitable; for what was said was enough to remove all suspicion. "But as in foolishness." Before he said, "I wish you would bear with me in a little foolishness"; but now, "as in foolishness." For the further he goes, the more he purifies his language. Then, so that you may not think he plays the fool everywhere, he added, "in this confidence of boasting": in this part, he says; as elsewhere he said, "lest we be put to shame," and added, "in this confidence of boasting" [2 Cor 9:4]. And elsewhere again, having said, "Or what I purpose, do I purpose according to the flesh, so that with me there should be Yes, yes and No, no?" [2 Cor 1:17] and having shown that he cannot everywhere fulfil what he promises, since he does not purpose according to the flesh, so that some might not drag this suspicion over to his doctrine too, he says, "But God is faithful, that our word to you was not Yes and No" [2 Cor 1:18]. ### Scripture references - 2 Cor 11:13: quotation, high confidence - 2 Cor 11:12: quotation, high confidence - 2 Cor 11:20: quotation, high confidence - Matt 7:15: allusion, medium confidence - 2 Cor 11:14: quotation, high confidence - 2 Cor 11:15: quotation, high confidence - Matt 7:16: quotation, high confidence - 2 Cor 11:16: quotation, high confidence - 2 Cor 11:17: quotation, high confidence - Luke 17:10: quotation, high confidence - 2 Cor 11:1: quotation, high confidence - 2 Cor 9:4: quotation, high confidence - 2 Cor 1:17: quotation, high confidence - 2 Cor 1:18: quotation, high confidence ### Translation notes - The opening verse (2 Cor 11:13) is garbled in the scan and is supplied in brackets; other words lost in the scan are supplied in brackets by sense. The comparison with 'the murderer… approved because of his intention' probably refers to Phinehas (Num 25:7–13); this is uncertain. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 24.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/24-1). ## Homily 24.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/24-1/#p-24-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's ironic concession that he too will boast 'according to the flesh' and his rebuke of the Corinthians, who 'gladly bear with fools' that devour, enslave and insult them, while despising Paul, who could have done the same but would not (2 Cor 11:18–21). ### Greek text Καὶ ὅρα κόσα ἔμπροσθεν εἰπὼν, πάλιν καὶ ἐτέρας τίθησιν ἀπολογίας, προστιθεὶς οὕτω, καὶ λέγων, ᾿Επεὶ πολλοὶ καυχῶνται κατὰ σάρκα, χἀγὼ καυχήσομαι. Τί ἐστι, Κατὰ σάρκα; ᾿Απὸ τῶν ἔξωθεν, ἀπὸ εὐγενείας, ἀπὸ πλούτου, ἀπὸ σοφίας, ἀπὸ τοῦ περιτομὴν ἔχειν καὶ προγόνους EGpalouc, ἀπὸ τῆς «ὧν πολλῶν δόξης. Καὶ θέα σύνεσιν’ ἐχεῖνα τίθησιν ἅπερ οὐδένα δείχνυσιν, καὶ τότε καὶ ἀφροσύνην. γὰρ τὸ ἐπὶ τοῖς ὄντως ἀγαθοῖς χαυχᾶσϑαι ἀφροσύνη, πολλῷ μᾶλλον ἐπὶ τοῖς μηδὲν οὖσι. Καὶ τοῦτό ἐστιν ὅπερ, Οὐ κατὰ Κύριον, καλεῖ. Οὐ γὰρ ὄφελος EGpalov εἶναι, καὶ ὅσα τοιαῦτα. Μὴ τοίνυν νομίση-, πε, ὅτι ὡς ἀρετὴν αὐτὰ τίθημι’ ἀλλ᾽ ἐπειδὴ ἐχεῖνοι χανχῶνται, ἀναγχάζομαι χἀγὼ ἐντεῦθεν τὴν σύγκρίσιν ποιήσασθαι" ὅπερ καὶ ἀλλαχοῦ ποιεῖ λέγων, Εῖ τις δοκεῖ πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον. Καὶ ἐκεῖ, διὰ τοὺς πεποιθότας ἐπὶ τούτῳ. Ὥσπερ ἂν εἴ τις γένους λαμπροῦ ὧν, καὶ φιλόσοφον ἑλόμενος βίον, ἴδοι μέγα φρονοῦντας ἑτέρους ἐπὶ εὐγενείᾳ, καὶ βουλόμενος καθελεῖν αὑτῶν τὸ φύσημα, ἀναγκασθεΐη τὴν οἰχείαν περιφάνειαν εἰπεῖν, οὐχὶ καλλωκιζόμενος, ἀλλὰ ἐχείνους ταπεινῶν. Τοῦτο δὴ καὶ ὁ Βαῦλος ποιεῖ. Εῖτα ἀποστὰς ἐχείνων, ἐπὶ Κορινθίους δλόχληρὺν τὴν αἰτίαν χενοῖ λέγων: ᾿Ηδέως ἀνέχεσθε τῶν ἀφρόνων. Ὥστε ὑμεῖς αἴτιοι τούτων, καὶ μᾶλλον ἣ ἐχεῖνει. Εἰ γὰρ μὴ ὑμεῖς αὐτῶν ἠνείχεσθε, καὶ καρεδλάπτεσθε τό γε ἐκείνων μέρος, οὐδὲν ἐφθεγξάμην᾿ ἀλλὰ τῆς ὑμετέρας κήδομα» σωτηρίας, καὶ συγκαταδαίνω. Καὶ ὅρα πῶς καὶ τὴν ἐπιτίμησιν μετ᾽ ἐγχωμίου τίϑησιν. Εἰκὼν γὰρ, ᾿Ηδέως ἀνέχεσθε τῶν ἀφρόνων, ἐπήγαγε, Φρόγιμοι ὄντες. ᾿Αφροσύνης γὰρ τὸ χαυχᾶσθαι καὶ ἐπὶ τοιούτοις. Καέτοι ἐχρῆν ἐπιτιμῆσαι, καὶ εἰπεῖν, Μὴ ἀνέχεσθε τῶν ἀνοήτων ἀλλὰ μετὰ πλείονος αὐτὸ ποιεῖ περιουσίας. ἙἘχείνως μὲν γὰρ ἔδοξεν ἂν ὡς ἀπεστερημένος αὖτῶν ἐπιτιμᾷν' νυνὶ δὲ δείξας ἑαυτὸν καὶ ἐν τούτοις χρατοῦντα, καὶ οὐδὲν εἶναι ταῦτα νομίζοντα, νως αὐτοὺς διορθοῦται. Τέως δὲ πρὶν ἣ εἰς τὰ ἐγχώμια ἐμδάλλειν καὶ τὴν σύγχρισιν, καὶ τὴν πολλὴν Κορινθίων δουλοπρέπειαν ὀνειδίζει αὑτοῖς, ὅτι μεθ᾽ ὑπερδολῆῇς αὑτοῖς καϑυπεκλίνοντο. Καὶ σκόπει πῶς ᾿χωμῳδεῖ. ᾿Αγέχεσθε γὰρ, φησὶν, εἴ τις ὑμᾶς κατεὐθίει. Πῶς οὖν ἔλεγες, Ἵ»α ἐν ᾧ καυχῶνται εὖροθῶσι καθὼς καὶ ἡμεῖς; Opãc ὅτι δείχνυσιν αὖτοὺς λαμδάνοντας, καὶ οὐχ ἁπλῶς λαμδάνοντας, ἀλλὰ καὶ μεθ᾽ ὑπερδολῆς; τὸ γὰρ κατεσθίειν τοῦτο δηλοῖ. Εἴ τις ὑμᾶς καταδουλοῖ. Καὶ τὰ χρήματα ὑμῶν, φησὶ, καὶ τὰ σώματα, καὶ τὴν ἐλευθερίαν ἐξειδώχε- «ε. Τοῦτο γὰρ μεῖζον τοῦ λαδεῖν, τὸ μὴ μόνον τῶν χρημάτων, ἀλλὰ καὶ ὑμῶν αὐτῶν κυρίους εἶναι. Ὃ καὶ ἔμπροσθεν δηλοῖ λέγων, Εἰ ἄλλοι τῆς ἐξουσίας ὑμῶν μετέχουσιν, οὗ πολλῷ μᾶλλον ἡμεῖς; Ἐῖτα τὸ χαλεπώτερον προστίθησι λέγων, ΕΥ εἰς ἐπαέρεται. Οὐδὲ γὰρ σύμμετρος ὑμῶν ἡ δουλεία, οὐδὲ ἧμεροι οἱ δεσπόται, ἀλλὰ φορτικοὶ καὶ ἐπαχθεῖς. ῖ τις ὑμᾶς εἰς πρόσωπον δέρει. Εἶδες πάλιν ἐπέτασιν τυραννίδος; Ταῦτα δὲ ἔλεγεν, οὐχ ὅτι εἰς ὄψιν ἐτύπτοννο, ἀλλ᾽ ὅτι διέπτυον αὐτοὺς 3αὶ ἠτίμαζον᾽ διὸ προσἐθηχε, Κατὰ ἀτιμίαν λέγω. Τῶν γὰρ εἰς ὄψιν τυπτομένων οὐκ ἔλαττον πάσχετε. Τί τοίνυν τούτου γένοιτ᾽ ἂν ἰσχυρότερον; ποία δὲ ταύτης τῆς δεσποτείας πικροτέρα, ὅταν καὶ τὰ χρήματα ὑμῶν καὶ τὴν ἔλευϑερίαν καὶ τὴν τιμὴν ἀφελόμενοι, μηδὲ οὕτως ὦσιν ἥμεροι, μηδὲ ἐν τάξει δούλων ἐῶσιν ὑμᾶς μένεῖν, ἀλλὰ καὶ παντὸς ἀργυρωνήτου ὦσιν ὁμῖν κεχνημένοι; Ὡς ὅτι ἡμεῖς ἠσθενήσαμεν. ᾿Ἀσαφὲς τὸ εἰρημένον. Ἐπειδὴ γὰρ φορτικὸν ἦν, διὰ τοῦτο οὕτως αὐτὸ τέθεικεν, ἵνα χλέψῃ τὴν ἐπἄχθειαν τῇ ἀσαφείᾳ. Ὃ γὰρ βούλεται εἰπεῖν, τοῦτό ἐστι" Μὴ γὰρ οὐ δυνάμεθα καὶ ἡμεῖς ταῦτα ποιεῖν; AM οὐ ποιοῦμεν. Τίνος οὖν ἕνεκεν αὐτῶν ἀνέχεσθε, ὡς ἡμῶν μὴ δυναμένων ταῦτα ποιεῖν; “Ἔγνκλημα μὲν οὖν καὶ τὸ μωραινόντων ἀνέχεσθαι" τὸ δὲ καὶ οὕτω χαταφρονούντων ὑμῶν, ἀρκαζόντων, ἐπαιρομένων, τυπτόντων, οὐδ᾽ ἂν ἀπολογίαν ἔχοι; οὐδ᾽ ἂν λόγον τινά. Καινὸν γὰρ τοῦτο τὸ τῆς ἀπάτης εἶδος. Οἱ μὲν γὰρ ἀπατῶντες καὶ παρέχουσι, καὶ χολαχεύουσιν᾽ οὗτοι δὲ καὶ ἀπατῶσι, καὶ λαμδάνουσι, καὶ ὑδρίζουδοῦ αιν. “Ὅθεν οὐδὲ σχιὰν ἂν σχοίητε συγγνώμης, ὅτι τοὺς μὲν ταπεινοῦντας ἑαυτοὺς δι᾽ ὑμᾶς, ἵνα ὑμεῖς ὑμεῖς ταπεινωθῆτε, θαυμάζετε. Μὴ γὰρ καὶ ἡμεῖς οὐκ ἠδυνάμεθα ταῦτα ποιεῖν; ᾿Αλλ᾽ οὐ βουλόμεθα, τὸ συμφέρον ὑμῶν σχοποῦντες. Ἐκεῖνοι μὲν γὰρ τὰ ὑμέτερα κχαθαιροῦντες, τὰ ἑαυτῶν σχοποῦδιν. Ὁρᾷς πανταχοῦ, ἐξ ὧν παῤῥησιάζεται πρὸς αὐτοὺς, ἐκ τούτων αὐτοὺς καὶ φοδεῖ; Εἰ γὰρ διὰ τοῦτο αὐτοὺς μεθα καὶ ἡμεῖς ταῦτα ποιεῖν, δουλοῦσθαι, τύπτειν, ### English translation (Claude) And see how, having said so much before, he again sets down other pleas of defense as well, adding thus and saying, "Since many boast according to the flesh, I too will boast" [2 Cor 11:18]. What is "according to the flesh"? From outward things: from noble birth, from wealth, from wisdom, from having circumcision and Hebrew ancestors, from the glory of the many. And see his wisdom: he sets down those things which he shows to be nothing, and then calls it folly too. For if boasting even of things truly good is folly, much more of things that are nothing. And this is what he calls "not according to the Lord." For there is no profit in being a Hebrew and all such things. Do not, then, think that I set these down as a virtue; but since those men boast, I too am compelled to make the comparison from this; which he does elsewhere too, saying, "If anyone thinks he has confidence in the flesh, I more" [Phil 3:4]. And there too it was because of those who had confidence in this. As if someone of illustrious family, having chosen the life of philosophy, were to see others priding themselves on noble birth, and wishing to pull down their swelling were compelled to tell of his own distinction, not to adorn himself but to humble them. This is what Paul does too. Then, leaving those men, he empties the whole charge on the Corinthians, saying, "For you gladly bear with fools" [2 Cor 11:19]. So you are the cause of these things, and more than they. For if you did not bear with them, and were not harmed so far as it depended on them, I would have said nothing; but I care for your salvation, and I condescend. And see how he puts the rebuke too with praise. For having said, "You gladly bear with fools," he added, "being wise yourselves." For boasting, and that in such things, belongs to folly. And yet he ought to have rebuked them and said, "Do not bear with the senseless"; but he does it with greater abundance. For in that way he would have seemed to rebuke them as one deprived of these things; but now, having shown himself superior in these things too, and counting them nothing, [he more effectively] corrects them. But for now, before entering on his praises and the comparison, he reproaches the Corinthians for their great servility, that they submitted to those men beyond measure. And consider how he ridicules them: "For you bear with it," he says, "if anyone devours you" [2 Cor 11:20]. How then did you say, "so that in what they boast of they may be found just as we are"? Do you see that he shows them taking, and not simply taking, but beyond measure? For "devours" shows this. "If anyone enslaves you." Your money, he says, and your bodies, and your freedom, you have surrendered. For this is greater than taking: to be masters not only of your money but of yourselves. Which he shows earlier too, saying, "If others share this authority over you, do not we much more?" [1 Cor 9:12]. Then he adds what is harsher, saying, "if anyone exalts himself." For your slavery is not even moderate, nor are your masters gentle, but burdensome and oppressive. "If anyone strikes you in the face." Do you see again the intensity of the tyranny? He said this not because they were struck in the face, but because those men spat on them and dishonored them; that is why he added, "I speak by way of dishonor" [2 Cor 11:21]. For you suffer no less than those who are struck in the face. What then could be stronger than this? What tyranny could be more bitter than this, when, having taken away your money and your freedom and your honor, they are not even so gentle, nor let you remain in the rank of slaves, but have got you as though you were less than any bought slave? "As though we were weak." What is said is obscure. For since it was burdensome, he set it down so, in order to steal away its offensiveness by obscurity. For what he means to say is this: Can we not do these things too? But we do not. Why then do you bear with them, as though we were not able to do these things? It is a charge, then, even to bear with those who play the fool; but to bear with those who despise you so, who rob you, who exalt themselves, who strike you, would have no defense, nor any reason. For this kind of deceit is new. For deceivers both give and flatter; but these both deceive and take and insult. Hence you could not have even a shadow of pardon, since you [spit on] those who humble themselves for your sakes so that you may be exalted, [and admire those who exalt themselves so that you may be humbled]. For could we not do these things too? But we do not wish to, looking to your advantage. For those men, pulling down your affairs, look to their own. Do you see how everywhere, from the very things in which he speaks boldly to them, he also frightens them? For if for this reason [you honor them, because they strike and insult you,] we too [can] do these things, enslave, strike, [exalt ourselves]. ### Scripture references - 2 Cor 11:18: quotation, high confidence - Phil 3:4: quotation, high confidence - 2 Cor 11:19: quotation, high confidence - 2 Cor 11:20: quotation, high confidence - 2 Cor 11:12: quotation, high confidence - 1 Cor 9:12: quotation, high confidence - 2 Cor 11:21: quotation, high confidence - 2 Cor 11:7: allusion, medium confidence ### Translation notes - Several passages are lost or garbled in the scan, especially at the end of the section, and are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 24.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/24-2). ## Homily 24.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/24-1/#p-24-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom defends Paul's boasting by its purpose, citing Samuel's account of his integrity before Saul, Amos's and Micah's claims to their calling, and David's account of the lion and the bear before Goliath, all spoken for the good of their hearers. ### Greek text Εἶδες πῶς ὅλην ἐ π᾿ αὐτοὺς ἄγει τὴν αὐοίαν καὶ τῆς ἐχεένων ἀπονοίας, καὶ τῆς δοκούσης εἶναι ἀφροσύνης ἑαυτοῦ; Οὐ γὰρ ἵνα ἐμαντὸν δείξω λαμπρότερον, ἀλλ᾽ ἵνά ὑμᾶς ἀκαλλάξω ταύτης τῆς πιχρᾶς δουλείας, ἀναγκάζομαι μιχρὸν τι καυχᾶσθαι. Δεῖ δὲ οὐχ ἁπλῶς τὰ λεγόμενα ἐξετάζειν, ἀλλὰ καὶ τὴν αἰτίαν προσ- «ἰθέναι. Ἐπεὶ καὶ Σαμουὴλ ἐγχώμιον ὑπὲρ ἑαυτοῦ συνέθηκε μέγα, ὅτε τὸν Σαοὺλ ἔχριε, λέγων" Ὅνον εἰγὸς ὑμῶν εἴληρα, ἢ μόσχον, ἣ ὑπόδημα; ἣ ἐξεπίασά τινα ὑμῶν; ᾿Αλλ᾽ ὅμως οὐθεὶς ἐγχαλεῖ, Τὸ δὲ αἴτιον, οὐ καλλωπίξων ἑαυτὸν ἔλεγεν, ἀλλ᾽ ἐπειδὴ βασιλέα χαθιστᾷν ἔμελλεν, ἐν ἀπολογίας τάξει βούλεται παιδεῦσαι ἐκεῖνον πρᾶον καὶ ἥμερον εἶναι. Καὶ ακόπει σύνεσιν προφήτου, μᾶλλον δὲ Θεοῦ φιλλετο, πολλὰ φορτιχὰ συναγαγὼν. ἔλεγε περὶ τοῦ μὲλλοντο; βασιλεύειν" οἷον, ὅτε μυλωθρίδας τὰς γυναῖ.-. μας αὐτῶν ποιήσει, ποιμένας τοὺς ἄνδρας, ἡμιόνων ἐπιστάτας (καὶ γὰρ μετὰ ἀχριδείας ἐπεξῆει τὴν τῆς βασιλείας θεραπεξαν)" ἐπειδὴ δὲ εἶδεν οὐδενὶ τούτων κωλυομένους, ἀλλὰ ἀνίατα νοσοῦντας, καὶ οὕτως αὐτῶν φείδεται, καὶ ῥυθμίξει τὸν βασιλέα πρᾶον εἶναι. Διὰ τοῦτο καὶ αὐτὸν παράγει μάρτυρα. Οὐ γὰρ δὴ ἐδικάζετό τις πρὸς αὐτὸν τότε, οὐδὲ ἐνεκάλει ἵνα ἀπολογήσηται, ἀλλ᾽ ἵνα ἐχεῖνον ποιήσῃ βελτίονα, ταῦτα ἔλεγε. Διὸ καὶ ἐπήγαγε χαθαιρῶν αὐτοῦ τὸ φύσημα, Ἑὰν ἀκούσητε ὑμεῖς καὶ ὁ βασιλεὺς ὑμῶν, τὰ καὶ κά ἔστιν ὑμῖν ἀγαθά" ἐὰν δὲ μὴ ἀχούσητε, τὰ ἐναντία ἅπαντα. Καὶ ᾿Αμμὼς δὲ ἔλεγεν, Οὐκ ἤμην. ἤμην συχάμινα κνίζων. Καὶ ἀνέλαδέ με ὁ Οεός. Οὐκ ἐπαίρων δὲ ἑαυτὸν ἔλεγεν, ἀλλὰ ἐπιστομίζων τοὺς ὑποπτεύοντας αὐτὸν οὐχ ὡς προφήτην, καὶ ἵνα δείξῃ ὅτι οὐχ ἀπατᾷ, οὐδὲ οἴχοθεν λέγει ταῦτα ἃ λέγει. Καὶ ἕτερος δὲ πάλιν τὸ αὐτὸ τοῦτο ἐμφαίνων ἔλεγεν" Ἀλλὰ μὲν ἐγὼ ἐγεκλήσθην ἰσχύος Κυρίου ἐν «νεύμαει καὶ δυνασὶείᾳ. Καὶ ὁ Δαυὶδ δὲ, ὅταν τὰ κατὰ τὴν ἄρχτον καὶ τὸν λέοντα διηγεῖτο, οὐχὶ χαλλωπιζόμενος, ἀλλ᾽ οἰκοδομῶν τι μέγα καὶ θαυμαστὸν, ἔλεγεν. Ἐπειδὴ γὰρ ἠπιστεῖτο ὅτι περιἕασται τοῦ βαρθάρον γυμνὸς, ὁ μηδὲ ὅπλα ἐνεγχεῖν δυνάμενος, ἠἡναγχάσθη παρασχεῖν ἀποδείξεις τῆς οἱκεΐας ἀνδρείας. Καὶ τὸ χράσπεδον διε ἀφεῖλε τοῦ Σαοὺλ, οὐχ ἐπιδειχνύμενος ἔλεγεν ἅπερ ἔλεγεν, ἀλλὰ αὐτοῦ λέγοντες, ὅτι ἀνελεῖν αὐτὸν ἤθελε, Δεῖ τοίνυν πανταχοῦ τὴν αἰτίαν ξητεῖν. Ὁ γὰρ πρὸς τὸ συμφέρον τῶν ἀκουόντων ὁρῶν, χἂν ἐγκωμιάζῃ ἑαυτὸν, οὗ μόνον οὐχ ἐγκαλεῖσθαι ἄξιος, ἀλλὰ καὶ σξεφανοῦσθαι" χἂν σιγᾷ τότε, ἐγχάλεῖσθαι ἄξιος. Ἐπεὶ καὶ ὁ Δαυὶδ τότε εἰ ἐσίγησεν ἐπὶ τοῦ Γολιὰθ, οὖχ ἂν εἴασαν αὐτὸν ἐξελθεῖν ἐπὶ τὴν παράταξιν, οὐδὲ τὸ λαμπρὸν ἐχεῖνο ἔστησε τρόπαιον, Διὸ δὴ τοῦτο λέγει ἀναγχασθεὶς, καὶ οὐχὶ τοῖς ἀδελφοῖς ἀλλὰ τῷ βασιλεῖ: ἦ γὰρ ἂν Καρ᾽ αὐτοῖς ἠπιστήθη" ὁ γὰρ φθόνος ἐνέφραττεν αὐτῶν τὰ; ἀχοάς. Διόπαῖ. ͵ ### English translation (Claude) Do you see how he brings the whole cause both of their arrogance and of his own seeming folly upon the Corinthians? For not to show myself more glorious, but to free you from this bitter slavery, I am compelled to boast a little. And one must not simply examine what is said, but also add the cause. For Samuel too composed a great praise of himself when he anointed Saul, saying, "Whose ass have I taken from you, or calf, or sandal? Or whom of you have I oppressed?" [1 Sam 12:3]. But nevertheless no one blames him. And the reason is that he did not say it to adorn himself, but since he was about to set up a king, he wished, in the form of a defense, to teach him to be meek and gentle. And consider the wisdom of the prophet, or rather of God: [since he wished to turn them from their purpose], he gathered many burdensome things and spoke of the one who was to reign, for instance that he would make their wives grinders at the mill and their men shepherds and keepers of mules [1 Sam 8:11–17] (for he went through the service of the kingdom with exactness); but since he saw that they were not hindered by any of these things, but were incurably sick, even so he spares them and trains the king to be meek. That is why he brings him forward as a witness too. For no one was then going to law with him or accusing him so that he must defend himself; but he said these things in order to make the king better. That is why he added, pulling down his swelling: "If you and your king listen, good things will be yours; but if you do not listen, all the opposite" [1 Sam 12:14–15]. And Amos said, "I was not [a prophet], ... [but a herdsman] scraping sycamore figs, and God took me" [Amos 7:14–15]. And he said this not exalting himself, but stopping the mouths of those who suspected him as no prophet, and to show that he does not deceive, nor say from himself what he says. And another again, showing this same thing, said, "But I am filled with the strength of the Lord, in spirit and power" [Mic 3:8]. And David too, when he told of the bear and the lion [1 Sam 17:34–36], spoke not to adorn himself, but building up something great and wonderful. For since it was not believed that he, naked, would prevail over the barbarian, who could not even carry armor, he was compelled to supply proofs of his own courage. And when he cut off the skirt of Saul's robe [1 Sam 24:4–11], he did not say what he said to show off, but because they said that he wished to kill him. One must, then, seek the cause everywhere. For one who looks to the advantage of his hearers, even if he praises himself, deserves not only not to be blamed, but to be crowned; and if he keeps silent then, he deserves to be blamed. For if David had kept silent then about Goliath, they would not have allowed him to go out to the battle, nor would he have set up that glorious trophy. That is why he says this under compulsion, and not to his brothers but to the king; for with them he would have been disbelieved; for envy stopped their ears. That is why [leaving them, he speaks to the one who did not yet envy him]. ### Scripture references - 1 Sam 12:3: quotation, high confidence - 1 Sam 8:11: allusion, high confidence - 1 Sam 12:14: quotation, high confidence - 1 Sam 12:15: quotation, high confidence - Amos 7:14: quotation, high confidence - Amos 7:15: quotation, high confidence - Mic 3:8: quotation, high confidence - 1 Sam 17:34: allusion, high confidence - 1 Sam 24:4: allusion, high confidence - 1 Sam 17:28: allusion, medium confidence ### Translation notes - Several words lost in the scan are supplied in brackets by sense. 'Grinders at the mill' paraphrases Samuel's warning about the king (1 Sam 8:11–17); Chrysostom speaks of 'wives' where the text has 'daughters'. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 24.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/24-3). ## Homily 24.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/24-1/#p-24-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom denounces envy as the devil's offspring, shown in Cain and in Saul's jealousy of David, and argues that human glory is a slavery to many masters, so that one should flee from envy of the praised to the glory of the age to come. ### Greek text Δεινὸν γὰρ ἢ βασχανία, δεινὸν, καὶ τῆς οἰκείας ἀναπείϑει καταφρονεῖν σωτηρίας. Ούτω χάὶ Κάϊν ἑαυτὸν ἀπώλεσε, καὶ πρὸ τούτου πάλιν ὁ τὸν τούτου πατέρα ἀνελὼν διάδολος. Οὕτως ὁ Σαοὺλ δαΐμονα πογηρὸν ἐχάλεσε κατὰ τῆς ἑαυτοῦ ψυχῆς" καὶ χἀλέφσας; τῷ ἰατρῷ πάλιν ἐδάσχαινε. Τοιοῦτον γὰρ ὃ φθόνος" ἤδει ὅτε ἐσώθη, καὶ ἀπολέαθαι μᾶλλον ἤθελεν, ἢ τὸν σώσαντα εὐδοκιμοῦντα ἰδεῖν. Τί τούτου χαλεκώτερον γένοιτ᾽ ἂν τοῦ κάθους ᾿ Οὐχ ἄν τις ἁμάρτοι διαδόλου. γέννημα τοῦτο εἰπών" καὶ ἕν μὲν ἐχείνῳ κενοδοξίας χαρπὸς, μᾶλλον δὲ καὶ ῥίζα" ἀμφότερα γὰρ ταντὶ τὰ χαχὰ ἑαυτὰ συγχαξασχευάζειν εἴωθεν. ὑὕτω δὴ καὶ Δαυῖδ ἐν μυριάσιν" οὗ εἰ γένοιτ᾽ ἂν ἀλογώτερον; Τί γὰρ, εἰπέ μοι, φϑονεῖς ς ὅτι ἐὐτήνεσὲν ὁ δεῖνα; Καὶ μέντοι καίρειν ἔδει" ἄλλως δὲ οὐδὲ οἶδας, εἰ ἀληθὴς ὁ ἔπαινος ἧ. Καὶ διά τοῦτο πενθεῖς, ὅτι οὐχ ὧν θαυμαστὸς ἐπῃνέθη; Καὶ μὴν ἔλεεῖν χρή. Καὶ γὰρ ἐὰν μὲν ἀγαθὸς ἧ, οὐδεὶς φϑονεῖ ἐπαινουμένου, ἀλλ᾽ ἐπαιγεῖ μετὰ τῶν εὐφημούντων᾽ εἰ δὲ μῇ τοτοῦτος, τί δάκνῃ; εἰ χατὰ σαυτοῦ τὸ ξίφος. ὠθεῖς; Ὅτι θαυμαστὸς τοῖς ἀνδρώποις ᾿ ᾿Αλλὰ ἀνθρώποις τοῖς δήμερον οὖσι, καὶ αὔριον οὐκ οὖσιν. Ἀλλ᾽ δξι δόξης ἀξολαύει; Ποίας, εἰπέ μοι; περὶ ἧς ὁ προφήτης φησὶν, ὅτι ἄνθος ἐστὶ χόρτου; Διὰ τοῦτο οὖν βασλαίνεις, ὅτι οὐχ ἀχθοφορεῖς, οὐδὲ χόρτου περιφέρεις φορτία τοιαῦτα; Εἰ δὲ αὐτός σοι ζηλωτὸς εἶναι δοχεῖ διὰ τοῦτο, τί μὴ καὶ δρυτόμοι χαθ᾽ ἑκάστην ἀχθοφοροῦντες ἡμέραν, καὶ ἐν τῇ πόλει εἰσιόντες; Οὐδὲν γὰρ τούτου ἄμεινον τοῦτο τὸ φορτίον, ἀλλὰ καὶ χεῖρον. Ἐχεῖνο μὲν γὰρ τὸ σῶμα πιέξει μόνον᾽ τοῦτο δὲ καὶ πὴν ψυχὴν πολλάκις παρέδλαψε, καὶ μείζονα παρἐσχε τὴν ἀγωνίαν τῆς ἡδονῆς. Κἂν γὰρ λέγων εὑδϑ-. κιμῇ, μείζονα ἔχει τὸν φόδον [φθόνον ᾽ς ]) τῆς εὐφημίας " μᾶλλον δὲ, τὴν μὲν βραχεῖαν, τὸν δὲ διηνεκῆ. ᾿Αλλὰ παρὰ ἄρχουσιν εὐδοκιμεῖ; Κἀχεῖ πάλιν φθόγος καὶ χίνδυνος. Ὃ γὰρ σὺ πρὸς αὐτὸν πάσχεις, τοῦτο καὶ ἕτεροι πλείους. ᾿Αλλ᾽ ἐπαινεῖται συνεχῶς; Τοῦτο δουλείαν ποιεῖ πιχράν. Οὐ γὰρ τολμήσει τι πρᾶξαι ἀδεῶς τῶν κατὰ γνώμην, ἵνα μὴ προσχρούσῃ ποῖς δοξάζουσιν αὐτόν" δισμὰ γὰρ αὐτῷ χαλεπὰ ἡ περιφάνεια. Ὥστε ὅσῳ ἂν πλείοσι γνώριμος ἧ, τοδούτῳ πλείους ἔχει δεσπότας, καὶ ἐπιτείνεται τὰ τῆς δουλείας αὐτῷ, τῶν χυρίων αὐτοῦ πανταχοῦ φαινομένων. Καὶ ὁ μὲν οἰχέτης, ὅταν ἀπαλλαγῇ τῆς δύεως τοῦ δεσπότου, καὶ ἀναπνεῖ καὶ μετ᾽ ἐλευθερίας ἐστὶν ἀπάτης" οὗτος δὲ πανταχοῦ δεσπόταις περιτυγχάνει" πάντων γὰρ δοῦλός ἔστι τῶν ἐν ἀγορᾷ φαινομένων. Κἂν κατεπείγῃ τι τῶν ἀναγκαίων, οὐ τολμᾷ εἰς ἀγορὰν ἐμδαλεῖν, [ε}] μὴ καὶ τῶν οἰκετῶν ἑπομένων καὶ τοῦ ἵππου, καὶ τῆς ἄλλης φαντασίας συγχεχροτημένης, ἴνα μὴ οἱ δεσπόται χαταγνῶσι. Κἂν φίλον ἴδη τινὰ τῶν γνησίων, οὐ θαῤῥεῖ μετὰ ἰσοτιμίας αὖτῷ διαλεχθῆναι" δέδοιχε γὰρ τοὺς δεσπότας, μὴ χαθἐλωτιν αὐτὸν ἀπὸ τῆς δόξης. Ὥστε ὅσῳ περιφανέστερός ἐστι, τοσούτῳ μᾶλλον δεδούλωται. Κἂν πάθῃ τι τῶν ἀηδῶν, ἡ ὕδρις χαλεπωτέρα, ὅσῳ καὶ πλείους ἔχει τοὺς μάρτυρας, καὶ παρ᾽ ἀξίαν τὸ πρᾶγμα εἶναι δοχεῖ. Οὐ μόνον δὲ ἡ ὕθρις, ἀλλὰ καὶ ἡ συμφορά. Καὶ γὰρ πολλοὺς ἔχει τοὺς ἐφηδομένους᾽ ὥσπερ οὖν γᾶν ἀγαθοῦ τινος ἀπολαύστ,, πλείους τοὺς φθονοῦντας καὶ βασκαίνοντας καὶ χαθελεῖν ἑσπουδαχότας. Τοῦτο οὖν ἀγαθὸν, εἰπέ μοι; τοῦτο δόξα; Οὐδαμῶς" ἀλλὰ ἀδοξία, καὶ δουλεία, καὶ δεσμὰ, καὶ πᾶν ὁτιοῦν ἂν εἴποι τις φορτιχόν. Εἰ δὲ καὶ οὕτως ἑπέραστόν δοι ἢ παρὰ ἀνθρώπων δόξα, καὶ πάνυ σε θορυδεῖ παρὰ πολλῶν χροτούμενος ὁ δεῖνα" ὅταν ἴδῃς ἀπολαύοντα τῶν χρότων, πρὸς τὸν μέλλοντα αἰῶνα διάδηθι τῷ λογισμῷ, καὶ τὴν ἐχεῖ δόξαν᾽ καὶ ὥσπερ θηρίον ἐπιὸν σπεύδων διαφυγεῖν, εἰς οἰκίσχον εἰσελθὼν ἀποχλείεις τὰς θύρας" οὕτω καὶ νῦν ἐπὶ τὴν μέλλουσαν ζωὴ» χατάφυγε, καὶ τὴν ἀπόῤῥητον δόξαν ἐχείνην. Οὕτω γὰρ καὶ ταύτην καταπατήσεις, καὶ ἐχείνης ἐπελήψῃ ῥᾳδίως, καὶ τῆς ἀληθοῦς ἐλευθερίας ἀπολαύσεις, καὶ τῶν αἰωνίων ἀγαθῶν’ ὧν γέvorto 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. — — Ὁ ### English translation (Claude) For jealousy is a terrible thing, terrible, and persuades men even to despise their own salvation. So Cain destroyed himself [Gen 4:3–8], and before him again the devil, who destroyed Cain's father. So Saul called down an evil demon against his own soul; and when it had been driven away, he was again jealous of the physician [1 Sam 18:10–11]. For such is envy: he knew that he had been saved, and he would rather perish than see his savior honored. What could be harder than this passion? One would not be wrong to call it the offspring of the devil; and in the one case it is the fruit of vainglory, or rather even its root; for both these evils are accustomed to produce each other. So too [Saul envied] David [when they sang of his] ten thousands [1 Sam 18:7–8]; what could be more unreasonable than this? For why, tell me, are you envious because so-and-so was praised? You ought to rejoice; and besides, you do not even know if the praise is true. And do you mourn for this, that he was praised though he is not admirable? You ought rather to pity him. For if he is good, no one envies him when he is praised, but praises him together with those who applaud; but if he is not such, why are you stung? Why do you thrust the sword against yourself? Because he is admired by men? But by men who are here today and tomorrow are not. But he enjoys glory? What kind, tell me? That of which the prophet says that it is the flower of grass [Isa 40:6]? Do you envy, then, because you do not carry a burden, nor carry about such loads of grass? But if he seems to you enviable for this, why not also the woodcutters who carry loads every day and come into the city? For this burden is no better than theirs, but even worse. For that presses on the body only; but this often harms the soul as well, and has given more anxiety than pleasure. For even if he is well approved in speaking, he has greater fear than praise; or rather, the praise is short, but the fear is lasting. But he is well approved with rulers? There again are envy and danger. For what you feel toward him, many others feel too. But he is continually praised? This makes a bitter slavery. For he will not dare to do anything freely according to his own mind, so as not to offend those who glorify him; for his distinction is a grievous chain to him. So the more people he is known to, the more masters he has, and his slavery is intensified, since his lords appear everywhere. And the house-slave, when he gets out of his master's sight, breathes again and is wholly free; but this man meets masters everywhere; for he is the slave of all who appear in the market place. And even if some necessity presses, he does not dare to go into the market place unless his servants follow and his horse, and all the rest of the show is put together, so that his masters may not condemn him. And if he sees one of his genuine friends, he does not dare to talk with him on equal terms; for he fears his masters, lest they pull him down from his glory. So the more distinguished he is, the more he is enslaved. And if he suffers anything unpleasant, the insult is harsher, the more witnesses he has and the more the thing seems beneath his dignity. And not only the insult, but misfortune as well. For he has many who rejoice over it; as also, if he enjoys some good, he has more who envy and grudge and are eager to pull him down. Is this a good thing, tell me? Is this glory? Not at all; but disgrace and slavery and chains and whatever burdensome thing one could name. And if even so the glory that comes from men is desirable to you, and so-and-so, applauded by many, greatly troubles you, when you see him enjoying the applause, pass over in thought to the age to come and to the glory there; and as, when you hasten to escape a wild beast that attacks, you go into a little room and shut the doors, so now flee to the life to come and to that unspeakable glory. For so you will both trample on this glory and easily lay hold of that one, and enjoy true freedom and the eternal good things; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. ### Scripture references - Gen 4:8: allusion, high confidence - Gen 3:1: allusion, medium confidence - 1 Sam 18:10: allusion, high confidence - 1 Sam 16:23: allusion, medium confidence - 1 Sam 18:7: allusion, high confidence - Isa 40:6: quotation, high confidence ### Translation notes - The scan prints a variant (φθόνον, 'envy') beside φόβον ('fear'); 'fear' is translated. 'The devil, who destroyed Cain's father' refers to the fall of Adam (Gen 3). Words lost in the scan in the sentence on Saul and David are supplied in brackets. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 24.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/24-4). ## Homily 25.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/25-1/#p-25-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's reluctant boast in his Jewish descent and his catalogue of sufferings: lashes, beatings, stoning, shipwreck, dangers everywhere, hunger and nakedness, and above all his burning care for all the churches, ending with his escape from Damascus in a basket (2 Cor 11:21–33). ### Greek text “Ὲγ ᾧ δ᾽ ἄν τις τολμᾷ, ἐν ἀφροσύνῃ ὥ χἀγώ. τολμῶ Ὅρα πάλιν αὐτὸν ἀναδυόμενον, καὶ παραιτήσει χρώμενον, καὶ προδιορθώσει " καίτοι καὶ ἤδη πολλὰ τῇ ἀφροσύνῃ" καὶ πάλιν, Μή τίς με δόξῃ ἄφρονα εἶναι' εἰ δὲ μή γε, κἂν ὡς ἄφρονα δέξασθε" Ὃ Ἐπεὶ ποιλλοὶ καυχῶνται κατὰ σάρχα, κἀγὼ καυχήσομαι" καὶ ἐνταῦθα πάλιν, Ἐν ᾧ δ᾽ ἄν τις τολμᾷ, ἐν ἀφροσύνῃ λέγω, τολμῶ κἀγώ. Τόλμαν καὶ ἀφροσύνην λαλεῖ τὸ περὶ ἑαυτοῦ μέγα τι λέγειν, καὶ ταῦτα ἀνάγχτς οὔσης, παιδεύων ἡμᾶς ἐχ περιουσία: τὸ τοιοῦτον φεύγειν. Εἰ γὰρ μετὰ τὸ πάντα ποιΐσαι, ἀχρείους δεῖ χαλεῖν ἑαυτούς οὐδεμιᾶς ᾿ κατεπειγούσης αἰτίας, τίνος ἂν εἴη συγγνώμης ἄξιος ἐπαίρων τις ἑαυτὸν καὶ χομπάζων; Διὰ τοῦτο καὶ ὁ Φαρισαῖος ἔπαθεν ἅπερ ἔπαθε, καὶ ἐν λιμένι νανάγιον ὑπέμεινεν, ὅτι τούτῳ προσέῤῥηξε τῷ σχοπέλῳ. Διὰ τοῦτο καὶ ὁ Παῦλος μυρίαν ἀνάγχην ὁρῶν, ὅμως ἀναδύεται, καὶ συνεχῶς ἀναμιμνήσκει ἔτι ἀφροσύνης τὸ τοιοῦτόν ἐστι. Καὶ τότε λοιπὸν κατατολμᾷ, τὴν ἀπὸ τῆς ἀνάγχης ἀπολογίαν προ: (αλλόμενος, καί φησιν, ᾿Εδραῖοί εἰσι; κἀγώ. Ἱσραηδῖταί εἰσι; κἀγώ. Οὐ γὰρ ἦν πάντας τοὺς ῬἭ.δραίους Ἰσραηλίτας εἶναι " ἐπεὶ καὶ ᾿Αμμανῖται ρὼν τὴν εὐγένειαν, καί φῇσι, Σπέρμα Ἀδραάμ εἰσι; ὑπὲρ ἐγώ. Οὐκ ἢρχέσθη τῇ προτέρᾳ παραιτήσει, ἀλλὰ καὶ ἐντεῦθεν πάλιν αὐτῇ χέχρηται" γῶν λαλῶ, ὑπὲρ ἐγώ. Κρείττων αὑτῶν ἐγὼ καὶ βελτίων. Καίτοι τὰς ἀποδείξεις εἶχε σαφεῖς τῆς ὑπεροχῆς “ ἀλλ᾽ ὅμως παραφροσύνην καὶ οὕτω τὸ πρᾶγμα καλεῖ. Καὶ μὴν εἰ ψευδαπόστολοι ἦσαν. οὖς ἔδει χατὰ σύγχρισιν εἰσάγειν τὴν ὑπεροχὴν, ἀλλὰ ἀνελεῖν τὸ εἶναι αὐτοὺς διαχόνους. ᾿Ανεῖλε μὲν οὖν αὑτὸ εἰπὼν, Ῥδυδακπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ" νῦν δὲ αὐτὸ οὐ ποιεῖ οὕτως" εἰς γὰρ ἐξέτασιν ἔμελλεν ὁ λόγος προδαίνειν. Οὐδεὶς δὲ, ἐξετάσεως οὐχ οὔσης, ἁπλῶς ἀποφαίνεται, ἀλλὰ πρῶτον χατὰ σὐγχρισιν θεὶς τὴν διὰ τῶν πραγμάτων ἀναίρεσιν, ἐπιδείχνυται τὴν καὶ πολὺ στεῤῥὰν οὖσαν. Λλλως δὲ, γνώμην αὐτῶν ἐχείνων τίθησιν, οὐχ αὐτοῦ ἀπόφασιν, λέγων, Διάκονοι ᾿Χριστοῦ εἰσι. Καὶ εἰπὼν, Ὑπὲρ ἐγὼ, προάγει τὴν σύγχρισιν, καὶ δείχνυσι πῶς οὐχ ἀποφαινόμενος, ἀλλὰ τὴν διὰ τῶν πραγμάτων ἐπίδειξιν ἐπάγων, τὸν χαραχτῆρα τῆς ἀποστολῆς διατηρεῖ. Καὶ ἀφεὶς τὰ σημεῖα πάντα, ἀπὸ τῶν πειρασμῶν ἄρχεται, οὕτω λέγων" ᾿Εν χόποις περισσοτέρως, ἐν πληγαῖς Τοῦτο ἐχείνου μεῖζον, τὸ καὶ πλάττεσθαι καὶ μαστίζεσθαι. ᾿Εν φυλακαῖς περισσοτέρως. Καὶ ἐνταῦθα πάλιν ἐπίτασις. Ἐν θανάτοις πολλάκις. Καθ' ἡμέραν γὰρ. φησὶν, ἀποθνής “ὠ. Ἐνταῦθα δὲ καὶ ἔργῳ πολλάχις γὰρ εἰς κινδύνους παρεδόθην θάνατὸν ἔχοντας, Πεντάχις τεσσυράκοντα παρὰ μίαν ἔλαθον ὑπὸ Ἰουδαίων. Διὰ τ΄, Παρὰ μίαν, Νόμος ἣν παλαιὸς, τὸν πλέον τῶν -εσσαράχοντα πα, ἄτιμον εἶναι παρ᾽ αὐτοῖ, Ἵνα οὖν μὴ ἡ τοῦ τύπτοντος ῥύμη ᾿καὶ ὁρμὴ πλέον ἐπενεγχοῦσα “τοῦ ἀριθμοῦ, ἄτιμον ποιήσῃ, ὥρισαν παρὰ μίαν τύπτε. σθαι" ἵνα χἂν πλεονάσῃ ὁ τύπτων, μὴ ὑπὲρ τὰ τεσσαράκοντα ἐχπέσῃ, ἀλλ᾽ εἴσω τοῦ ἀριθμοῦ τοῦ νενομισμένου μείνας, μὴ ἀτιμάσῃ τὸν τυπτόμενον. Τρὶς Καὶ τ' τοῦτο πῤὸς τὸ εὐαγγέλιον; Ὅτι μακρὰς ὁδοὺς δοῦ πεποίηκα. Οἱ μὲν ἐν μέσῳ πελάγει φασὶν, οἱ δὲ, ὡς νηχόμενος " ὅπερ καὶ ἀληθέστερον εἰπεῖν. Ἐχεῖνό γε οὗτε θαύματος ἄξιον, οὐδ᾽ ἂν ὡς τῶν ναυαγίων μεῖζον. κέθειχε. Κιν δύνοις ποταμῶν. Ἡναγκάζετο γὰρ καὶ διαπορϑμεύειν ποταμούς. Κινδύνοις λῃστῶν, κινδύνοις ἐν πόλει, κενδύνοις ἐν ἐρημίᾳ. Πανταχοῦ μοι τὰ ἄῦλα προύχειτο, ἐν τόποις, ἐν χώραις, ἐν πόλεσιν, ἐν ἐρημίαις. Κινδύνοις ἐξ ἐθνῶν, κινϑύνοις ἐν γευδωδέλφοις. Ὅρα ἕτερον εἶδος πολέμου. Οὐ γὰρ οἱ ἐχθροὶ μόνον, ἀλλὰ καὶ οἵ ὑπεκχρίνοντο «ἣν ἀδελφότητα, ἔδαλλον' καὶ πολλῆς ἐδεῖτο τῆς εὐτονίας, καὶ πολλῆς τῆς συνέσεως. Ἐν κόπῳ καὶ μόχθῳ. Κίνδυνοι πόνους, κόνοι χινδύνους διεδέχοντο ἐπάλληλοι καὶ συνεχεῖς, καὶ οὐδὲ μιχρὸν ἀναπνεῦσαι συνεχώρουν. Ἐν ὁδοιπορίαις πολλάκις, ἐν “διμῷ καὶ δίψει καὶ γυμνότητι, χωρὶς τῶν παρεκεός. δ. Πλείονα τὰ παραλειφθέντα τῶν ἀπαριθμηθέντῶν " μᾶλλον δὲ οὐδὲ αὐτὰ τὰ ἀπαριθμηθέντα ὅσα, ἔστιν εἰπεῖν " οὐδὲ γὰρ κατ᾽ εἶδος αὐτὰ τέθειχεν, ἀλλ᾽ ὧν μὲν εὔληπτος ἦν ὁ ἀριθμὸς καὶ βραχὺς, ἐμνήσθη τούτων, τρὶς καὶ τρὶς, λέγων. καὶ ἄκαξ' τῶν δὲ ἄλλων οὐχέτι οὕτω, διὰ τὸ πολλάκις ὑπομεμενηχέναι. Καὶ οὐ λέγει τὰ ἐξ αὐτῶν κατορθώματα, οἷον τοodoede καὶ τοσούσδε ἐπέφτρεψον, ἀλλ᾽ ἃ ἔπαθε μόνον ὑπὲρ τοῦ κηρύγματος" ὁμοῦ μὲν μετριάζων, ὁμοῦ δὲ δεικνὺς, ὅτι κἂν μηδὲν γένηται, ἔστι τι πλέον πονουμένιρ' οὕτω γὰρ τὰ τῶν μισθῶν ἐστι πεπληρωμένα. Ἢ ἐκισύστασίς μου καδ' ἡμέραν. Οἱ θόρνδοι, αἱ ταρακαὶ, αἱ πολιορκίαι τῶν δήμων, καὶ τῶν πόλεων ἔφοδοι. Τούτῳ γὰρ μάλιστα πάντων ἐπολέμουν οἱ Ἰουδαῖρε, ἐπειδὴ μάλιστα πάντων αὐτοὺς φυνέχεε, καὶ μέγιστος τῆς μανίας ἔλεγχος ἦν, μετα-. αὐτοῦ, παρὰ τῶν οἰχείων, παρὰ τῶν ἀλλοτρίων, παρὰ τῶν ὑποχρινομέγων᾽ καὶ πανταχοῦ χύματα καὶ χρημνοὶ, ἐν τῇ οἰκουμένῃ, ἐν τῇ ἀοικήτῳ, ἐν τῇ γῇ, ἐν τῇ θαλάσσῃ, ἔξωθεν, ἔσωθεν. Καὶ οὐδὲ τῆς καίας ηὐπόρει τροφῆς, οὐδὲ ψιλῆς περιδολῆς, ἀλλ᾽ ὁ πἧς οἰκουμένης ἀγωνιστὴς γυμνὸς ἡγωνίζετο, καὶ ζεσθαι. Καὶ οὐχ ἐδυσχέραινεν, ἀλλὰ χάριτας ἔδει -φούξων τῷ ἀγωνοθέτῃ. Ἡ μέριμνα πασῶν τῶν Ἐκκπλησιῶν. Τοῦτο τὸ χεφάλαιον. ἁπάντων, ὅτι καὶ ἡ quxh διεσπᾶτο, καὶ ἡ διάνοια διετέμνετο. Βὶ γὰρ καὶ βμηδὲν ἔξωθεν προσέδαλεν, ἱκανὸς ὁ ἕνδον πόλεμος, πὰ κύματα τὰ ἐπάλληλα, αἱ νιφάδες τῶν φροντίδων, ὁ πόλεμος τῶν λογισμῶν. Εὶ γὰρ οἰχίας τις μιᾶς προνοῶν, καὶ οἰκέτας ἔχων καὶ ἐπιτρόπους καὶ οἶχονόμους, οὐδὲ ἀναπνεῖ πολλάχις ὑπὸ τῶν φροντίδων, οὐδενὸς ὄντος τοῦ ἐνοχλοῦντος: οὗτος ὁ οὐχ οἰκίας μιᾶς, ἀλλὰ καὶ πόλεων καὶ δήμων καὶ ἐθνῶν καὶ ὁλοκλήρου τῆς οἰχουμένης τὴν φροντίδα ἔχων, καὶ ὑπὲρ τημιχούτων πραγμάτων, καὶ τοσούτων ὄντων «ὧῶν ἐπηρεαζόντων, καὶ μόνος ὧν, καὶ τοσαῦτα πάσχων, καὶ οὕτω κηδόμενος ὡς οὐδὲ πατὴρ παίδων, ἔγνδησον τί ὑπέμενεν. ἵνα γὰρ μὴ λέγῃς, Τί γὰρ εἰ ἐμερῖμνα μὲν, ἐμερίμνα δὲ ἁπλῶς; ἐπήγαγε καὶ τὴν ἐπίτασιν τῆς φροντίδος, λέγων, Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; Οὐκ εἶπεν, Οὐ χοινωνῶ τῇ ἀθυμία" ἀλλ᾽ ὡς ἐν αὐτῷ ὧν τῷ πάθει, ὡς ἐν αὐτῇ ὧν τῇ ἀῤῥωστίᾳ, οὕτω θορυδοῦμαι καὶ ταράσσομαι. Τίς σκαγδαλίξεται, καὶ οὐκ ἐγὼ πυροῦμαι; Ὅρα πάλιν τὴν ὑπερδολὴν τῆς ὀδύνης, πῶς πάρεστιν ἐν τῇ τῆς πυρώσεως προσηγορίᾳ. Ἐμπίπραμαι, φησίν' ὅ δὴ πάντων μεῖζον ἦν. Ἐχεῖνα μὲν γὰρ εἰ καὶ σφοδρὰ, ἀλλὰ καὶ παρηδεύεται ταχέως, καὶ τὴν ἡἠδονὴν εἶχεν ἀμάραντον" τοῦτο δὲ ἦν τὸ θλῖδον αὐτὸν καὶ στενοχωροῦν, καὶ διατιτρῶσχον αὐτοῦ τὴν διάνοιαν, τὸ χαθ᾽ ἔχαστον τῶν ἀσθενούντων τοιαῦτα πάσχειν, εἰ καὶ ὁστισοῦν ἦν. Οὐδὲ γὰρ ὑπὲρ τῶν μειζόνων μὲν ἤλγει 4, τῶν δὲ ἐλαττόνων κατεφρόνει, ἀλλὰ καὶ τὸν ἀπεῤῥιμμένον ἐν τοῖς ἀναγκαίοις ἐτίθετο. Διὸ καὶ ἔλεγε, Τίς ἀσθενεῖ; δηλῶν ὅτι ὅστις ἐὰν ἧἦ' καὶ καθάπερ αὐτὸς ὧν ἢ Ἐχχλησία ἡ χατὰ τὴν οἰχουμένην, οὕτω καθ’ ἕχαστον ὠδυνᾶτο μέλος. Εἰ καυχᾶσθαι δεῖ, τὰ τῆς ἀσθενείας μου καυχήσόμαι. Ὁρᾷς ὅτι οὐδαμοῦ ἀπὸ σημείων, ἀλλ᾽ ἀπὸ «ὧν διωγμῶν καυχᾶται, καὶ τῶν πειρασμῶν; Τοῦτο γὰρ, φησὶν, ἀσθενείας, Καὶ ποιχίλον τὸν πόλεμον δείκνυσι. Καὶ γὰρ οἱ Ἰουδαῖοι αὐτὸν ἐπολέμουν, καὶ τὰ ἔθνη πρὸς αὐτὸν ἴστατο, καὶ οἱ ψευδάδελφοι αὐτῷ ἐπύχτενον, καὶ οἱ ἀδελφοὶ αὐτὸν ἐλύπουν ἀσθεκαὶ ταραχὴ, ἀπὸ τῶν οἰχείων, ἀπὸ τῶν ἀλλοτρίων. Οὗτος ἀποστολιχὸς χαραχτήρ' διὰ τούτων ὑφαίνεται Ἐὐαγγέλιον. O Θεὸς καὶ Πατὴρ τοῦ Κυρίου Ἰησοῖ οἷδεν,. ὅτε οὐ γεύδομαι. Ὁ ἐθνάρχης Ἀρέτα τοῦ βασιλέως ἐφρούρει τὴν Δαμασπηγῶν πόλιν, κιάσαι μα θέλων. Τί δῆποτε ἐνταῦθα διαδεδαιοῦται καὶ πιστοῦται, ἐπ᾽ οὐδενὸς τῶν προτέρων τοῦτο ποιή σας; Ὅτι ἴσως τοῦτο ἀρχαιότερον ἦν καὶ. ᾿ἀδηλότερον" ἐκεῖνα δὲ καὶ αὐτοῖς γνώριμα, ἡ μέριμνα τῶν Ἐχκχλησιῶν, καὶ τὰ ἄλλα πάντα. Θέα τοίνυν τὸν πόν» λεμον ὅσος, εἴ γε δι᾽ αὐτὸν τὴν πόλιν ἐφρούρει. “Ὅταν δὲ τὸν πόλεμον εἴπω, τὸν ζῆλον λέγω τοῦ Παύλου" εἰ γὰρ μὴ σφοδρὸς ἔπνει, οὐχ ἂν εἰς τοσαύτην ἀνῆψε τὸν ἐθνάρχην μανίαν. Ταῦτα ψυχῆς ἀποστολικῆς, τὸ πάσχειν τοσαῦτα, καὶ μηδαμοῦ περιτρέπεσθαι, ἀλλὰ φέρειν γενναίως τὰ ἐμπίπτοντα, καὶ μὴ ὁμόσε χωρεῖν τοῖς κινδύνοις μηδὲ ἐπιπηδᾷν. Ὅρα γοῦν ἐνταῦθα πῶς ἡνέσχετο διάφνγεῖν τὴν πολιορκίαν, διὰ θυρί-. δὸς χαιλασθεὶς ἐν σαργάνῃ. Εἰ γὰρ καὶ ἐπεθύμει τῆς ἐντεῦθεν ἀποδημίας, ἀλλ᾽ ὅμως καὶ τῆς τῶν ἀνθρώπων ἦρα σωτηρίας. Διὸ πολλάκις καὶ τοιαῦτα ἐμηχανᾶτο, τηρῶν ἑαυτὸν τῷ χηρύγματι" καὶ οὐ παρῃτεῖτο οὐδὲ ἀνθρωπίνοις χρήσασθαι μηχανήμασιν, ἡνίχα ἀπήτει χαιρός:" οὕτως ἦν νήφων καὶ ἐγρηγορώς. Ἔνθα μὲν γὰρ ἄφυχτα ἦν χακὰ, τῆς. χάριτος ἔδει μόνης ’ ἔνθα δὲ σύμμετρος ὁ πειρασμὸς, πολλὰ καὶ οἴχοθεν ἐπινοεῖ" καὶ ἐνταῦθα πάλιν τῷ Θεῷ τὸ πᾶν λογιζόμενος. Καὶ καθάπερ τις.» σπινθὴρ πυρὸς ἀσδέστου εἰς πέλαγος ἐμπεσὼν, χυμάτων πολλῶν ἐπιόντων ϑαπείζοιτο, καὶ πάλιν ἀνέρχοιτο λαμπρός " οὕτω δὴ καὶ ὁ μαχάριος Παῦλος, νῦν μὲν ἐχώννυτο κινδυνεύων, " νῦν δὲ αὐτοὺς διαδὺς, φαι- ### English translation (Claude) "But in whatever anyone is bold (I speak in foolishness), I am bold too" [2 Cor 11:21]. See him again drawing back, and using a plea for pardon and a correction beforehand; though already [he had said much: "Bear with me a little] in my foolishness"; and again, "Let no one think me a fool; but if you do, receive me even as a fool"; and, "Since many boast according to the flesh, I too will boast"; and here again, "But in whatever anyone is bold, I speak in foolishness, I am bold too." He calls saying something great about oneself boldness and folly, and that when there is necessity, teaching us abundantly to flee such a thing. For if after doing everything we must call ourselves unprofitable [Luke 17:10], what pardon would one deserve who exalts himself and brags when no cause presses? That is why the Pharisee suffered what he suffered [Luke 18:10–14], and suffered shipwreck in the harbor, because he dashed against this rock. That is why Paul too, though he saw countless necessity, nevertheless draws back and continually reminds them that such a thing belongs to folly. And then at last he ventures on it, putting forward the defense of necessity, and says, "Are they Hebrews? So am I. Are they Israelites? So am I" [2 Cor 11:22]. For not all Hebrews were Israelites, since the Ammonites [and Moabites were Hebrews. So he added something to make clear] his noble birth, and he says, "Are they the seed of Abraham? So am I." "Are they ministers of Christ? (I speak as beside myself) I more" [2 Cor 11:23]. He was not content with the former plea for pardon, but uses it again here: "I speak as beside myself, I more." I am stronger and better than they. And yet he had clear proofs of his superiority; but nevertheless he even so calls the thing madness. And surely, if they were false apostles, he ought not to have introduced his superiority by comparison, but to have denied that they were ministers at all. He did deny it, by saying, "false apostles, deceitful workers, disguising themselves as apostles of Christ"; but now he does not do it so; for his discourse was going to proceed to a test. And no one, when there is no test, simply declares; but first, by setting down the refutation through facts in the form of a comparison, he shows it to be very firm. Besides, he sets down their own opinion, not his own declaration, in saying, "Are they ministers of Christ?" And having said, "I more," he carries on the comparison, and shows how, not by declaring but by bringing in the proof through deeds, he preserves the character of an apostle. And leaving aside all the signs, he begins from his trials, saying thus: "In labors more abundantly, in stripes [above measure]." This is greater than that: both to be wounded and to be scourged. "In prisons more abundantly." And here again there is an increase. "In deaths often." "For I die daily," he says [1 Cor 15:31]. But here it is in deed too; for often I was handed over to dangers that held death. "From the Jews five times I received forty lashes less one" [2 Cor 11:24]. Why "less one"? There was an old law that one who [received] more than forty [lashes] was dishonored among them [Deut 25:3]. So that the force and impetus of the one striking might not carry him beyond the number and make the man dishonored, they fixed that he should be struck forty less one; so that even if the striker went too far, he might not exceed the forty, but, remaining within the customary number, might not dishonor the one being struck. "Three times [I was beaten with rods; once I was stoned; three times I suffered shipwreck; thrice I suffered shipwreck]" [2 Cor 11:25]. And what is this to the gospel? Because I have made long journeys [by sea]. ["A night and a day I have spent in the deep."] Some say this means in the middle of the sea, others, as one swimming; which is truer to say. That at any rate is no matter for wonder, nor would he have set it down as greater than the shipwrecks. "In dangers of rivers." For he was compelled to cross rivers too. "In dangers of robbers, in dangers in the city, in dangers in the wilderness." Everywhere the contests lay before me, in places, in countries, in cities, in deserts. "In dangers from the Gentiles, in dangers among false brothers." See another kind of war. For not only enemies, but those who feigned brotherhood also struck at him; and he needed great vigor and great understanding. "In labor and toil" [2 Cor 11:27]. Dangers followed toils and toils dangers, one upon another and continually, and did not allow him to take breath even a little. "In journeys often, in hunger and thirst and nakedness. Besides what is outside" [2 Cor 11:28]. The things left out are more than those counted; or rather, it is not possible to say even how many those counted were; for he did not set them down by kind, but where the number was easy to grasp and small, he mentioned these, saying "three times" and "three times" and "once"; but the rest no longer so, because he had endured them often. And he does not mention the achievements that came from them, for instance that he converted so many and so many, but only what he suffered for the preaching; at once being moderate and showing that even if nothing is achieved, there is something more for the one who toils; for so the rewards are filled up. "That which presses on me daily": the uproars, the disturbances, the sieges of crowds, and the onsets of cities. For the Jews warred against him most of all, since he confounded them most of all, and was the greatest refutation of their madness, [since he changed sides all at once. And a great war breathed against him,] from his own, by strangers, by those who feigned; and everywhere waves and precipices, in the inhabited world and the uninhabited, on land, on sea, from without, from within. And he did not even have plenty of necessary food, nor a bare covering; but the athlete of the world contended naked and [fought hungry]. And he was not vexed, but gave thanks to the president of the games. "The care of all the churches." This is the chief of all, that his soul was torn and his mind cut in pieces. For even if nothing from outside had assailed him, the war within was enough: the waves one upon another, the snowstorms of cares, the war of thoughts. For if someone who provides for one house, and has servants and stewards and managers, often cannot even breathe for his cares, though there is no one troubling him, consider what this man endured, who had the care not of one house but of cities and peoples and nations and the whole world, and over such great matters, and with so many attacking him, and being alone, and suffering so much, and caring for them as not even a father for his children. For so that you may not say, "What if he was anxious, but only so-so?" he added the intensity of his care, saying, "Who is weak, and I am not weak?" [2 Cor 11:29]. He did not say, "I share in his despondency," but, as though I were in the very passion, in the very sickness, so I am troubled and disturbed. "Who is made to stumble, and I do not burn?" See again the excess of his pain, how it is present in the word "burning." I am set on fire, he says; which was greater than all. For those other things, even if vehement, nevertheless passed quickly and had a pleasure that did not fade; but this was what afflicted and straitened him and pierced his mind through, suffering such things for each of the weak, whoever he might be. For he did not grieve for the greater ones and despise the lesser, but counted even the outcast among those dear to him. That is why he said, "Who is weak?" showing that it was whoever it might be. And as though he himself were the church throughout the world, so he felt pain for each member. "If I must boast, I will boast of the things that concern my weakness" [2 Cor 11:30]. Do you see that he nowhere boasts of signs, but of persecutions and trials? For this, he says, belongs to weakness. And he shows the war to be manifold. For the Jews warred against him, and the Gentiles stood against him, and the false brothers boxed with him, and the brothers grieved him by their weakness [and their stumbling; everywhere there was trouble] and disturbance, from his own, from strangers. This is the apostolic character; through these things the gospel is woven. "The God and Father of the Lord Jesus knows that I do not lie. In Damascus the ethnarch of King Aretas guarded the city of the Damascenes, wishing to seize me" [2 Cor 11:31–32]. Why does he confirm and affirm this here, though he did this in none of the earlier things? Because perhaps this was older and less known; but those were known to them, the care of the churches and all the rest. See then how great the war was, if indeed he guarded the city because of him. And when I say the war, I mean Paul's zeal; for if he had not breathed vehemently, he would not have kindled the ethnarch to such madness. These things belong to an apostolic soul: to suffer so much and nowhere be overturned, but to bear nobly what befalls, and not to rush to meet dangers nor leap upon them. See, at any rate, how here he consented to escape the siege, "let down in a basket through a window" [2 Cor 11:33]. For even if he desired to depart from here [Phil 1:23], nevertheless he also loved the salvation of men. That is why he often contrived such things, keeping himself for the preaching; and he did not refuse even to use human contrivances when the occasion demanded; so sober and watchful was he. For where the evils were inescapable, there was need of grace alone; but where the trial was moderate, he devises many things of himself too; and here again reckoning the whole to God. And as a spark of unquenchable fire, falling into the sea, might be submerged when many waves came on, and rise up again bright, so the blessed Paul now was buried in dangers, now, slipping through them, [came up more radiant, conquering by suffering harm]. ### Scripture references - 2 Cor 11:21: quotation, high confidence - 2 Cor 11:1: quotation, high confidence - 2 Cor 11:16: quotation, high confidence - 2 Cor 11:18: quotation, high confidence - Luke 17:10: allusion, high confidence - Luke 18:11: allusion, high confidence - 2 Cor 11:22: quotation, high confidence - 2 Cor 11:23: quotation, high confidence - 2 Cor 11:13: quotation, high confidence - 1 Cor 15:31: quotation, high confidence - 2 Cor 11:24: quotation, high confidence - Deut 25:3: allusion, high confidence - 2 Cor 11:25: quotation, high confidence - 2 Cor 11:26: quotation, high confidence - 2 Cor 11:27: quotation, high confidence - 2 Cor 11:28: quotation, high confidence - 2 Cor 11:29: quotation, high confidence - 2 Cor 11:30: quotation, high confidence - 2 Cor 11:31: quotation, high confidence - 2 Cor 11:32: quotation, high confidence - 2 Cor 11:33: quotation, high confidence - Acts 9:25: allusion, high confidence - Phil 1:23: allusion, medium confidence ### Translation notes - The numeral of section 2 was lost in the scan; its text is inside this ref. Many lines are lost in the scan, especially within the list of sufferings (2 Cor 11:23–28); verse words and lost comment are supplied in brackets by sense. Two stray numerals were removed. The law on forty lashes is Deut 25:3; Chrysostom explains the 'less one' as a margin against exceeding forty. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 25.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/25-1). ## Homily 25.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/25-1/#p-25-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom celebrates Paul's sufferings as the church's victory over the devil, comparing him to a soldier, a fire, the trumpets of Jericho and David against Goliath, matches each hardship with the salvation it won for others, and urges his hearers to boast only, if at all, in insults suffered for Christ. ### Greek text Αὕτη γὰρ ἡ χαμπρὰ νίχη, τοῦτο τῆς Ἐχχλησίας τὸ τρόπαιον, οὕτως ὁ διάδολος βάλλεται, πασχόντων ἡμῶν καχῶς. Ἡμῶν γὰρ πασχόντων ἁλίσχεται, καὶ πάσχει χαχῶς, ὅταν ἡμᾶς ποιεῖν βούλεται. “Ὅπερ καὶ ἐπὶ Παύλου συνέδχινε " καὶ ὅσῳ μεῖζον ἐπῆγε τοὺς χινδύνους, τοσούτῳ μᾶλλον ἡττᾶτο. Οὐδὲ γὰρ ἕν εἶδος χατεσχεύαζε πειρασμῶν, ἀλλὰ ποικίλον καὶ διάφορον. Τὰ μὲν γὰρ πόνον εἶχε, τὰ δὲ ἀθυμίαν, τὰ δὲ φόδον, τὰ δὲ ὀδύνην, τὰ δὰ φροντίδα, τὰ δὲ αἱπχύνην, τὰ δὲ πάντα ὁμοῦ" ἀλλ᾽ ὅμως ἐν πᾶσιν ἐχράτει. Καὶ καθάπερ στρατιώτης εἷς τὴν οἰχουμέγὴν πολεμοῦσαν ἔχων ἅπασαν, ἐν μέσοις στρέφοιτο ποῖς τάγμασι τῶν πολεμίων, καὶ μηδὲν πάσχοι δεινόν’ οὕτω καὶ ὁ Παῦλος μόνος ἐν βαρδάροις, ἐν "Ελλησι, πανταχοῦ γῆς, πανταχοῦ θαλάσσης φαινόμενος, ἀχείρωτος ὄμενε. Καὶ ὥσπερ τις σπινθὴρ εἰς χαλάμὴν καὶ χόρτον ἐμπίπτων, πρὸς τὴν ἑαυτοῦ φύσιν μετατίθησι τὰ καιόμενα" οὕτω καὶ οὗτος ἅπασιν ἐπιὼν, πάντας μεθίστα πρὸς τὴν ἀλήθειαν, “ϑιμάῤῥου δίχην πάντα ἐπιὼν, καὶ ἀνατρέπων τὰ χωλύματα. Καὶ χαϑάπερ τι; ἀθλητὴς αὐτὸς παλαίων, τρέχων, πυχτεύων, ἧ στρατιώτης τειχομαχῶν, πε. ζομαχῶν, ναυμαχών" σὕτω πᾶν εἶδος μετῇει μάχης, καὶ πῦρ ἐνέπνει, καὶ πᾶσιν ἀπρόσιτος ἦν’ ἑνὶ σώματὶ χαταλαμόάνων ᾿τὴν οἰκουμένην, μιᾷ γλώττῃ πάντας τρεπόμενος. Οὐχ οὕτως αἱ πολλαὶ σάλπιγγες ἐνέπιπτον τοῖς λίθοις τῆς τῶν ᾿Ιεριχουντίων πόλεως, καὶ χαθήρουν αὑτοὺς, ὡς ἡ τούτου φωνὴ ἠχοῦσα τὰ ὁ υρώματα τὰ διαδολιχὰ καὶ ῥίπτει χαμαὶ, καὶ τοὺς ἐναντίους πρὸς αὐτὸν μεθέστησι. Καὶ ἡνίχα συνέλεξιν αἰχμαλώτων πλῆθος, αὐτοὺς τούτους ὁπλίσας, οἰκεῖον στρατόπεδον πάλιν ἐποίει, καὶ δι᾽ αὐτῶν ἀχράτει θαυμαστῶς. Δαυὶδ τὸν Γολιὰθ χαταφέρει ἀπὸ λίθον μόνον ἑνός " ἀλλ᾽ εἰ τὰ Παύλου χατορθώ- “ατα ἐξετάσεις, παιδὸς ἔργον ἐχεῖνο, καὶ ὅσον πο:μένος καὶ στρατηγοῦ τὸ μέσον, τοσοῦτον ὄψει τὸ διάφορον. Οὗτος γὰρ οὐ λίθον ῥίπτων χατέφερε τὸν Γολιάὰθ, ἀλλὰ φθεγγόμενος μόνον ἅπασαν τοῦ διαδόλου χατέλυε τὴν φάλαγγα Ῥ" καὶ καθάπερ λέων βρυχόutvoc, καὶ φλόγα ἀπὸ τῆς γλώττης ἀφιεὶς, οὕτω πᾶσιν ἀφόρητος, καὶ πανταχοῦ μετεπήδα συνεχῶς, ξᾶραμεν ἐπὶ τούτους, ἦλθεν ἐπ᾽ ἐχείνους, μετέστη πρὸς τούτους, ἀπεπήδησε πρὸς ἑτέρους, ἀνέμου ταχύτερον ἐπιὼν, καὶ καθάπερ μίαν οἰκίαν, ἣ πλοῖον ἕν, τὴν οἰχουμένην ἅπασαν χυδερνῶν, τοὺς μὲν βαπτιζομένους ἀνέλχων, τοὺς δὲ ἱλιγγιῶντας στηρίζων, τοῖς νος, τὴν πρώραν περισχοπῶν, σχοινία τείνων, χώπην μεταχειρίζων, ἱστὸν ἕλχων,͵ πρὸς τὸν οὐρανὸν βλέπων, πάντα αὐτὸς ὧν, καὶ ναύτης, καὶ χυδερνήτης, καὶ “ρωρεὺς, καὶ ἱστίον, καὶ πλοῖον, καὶ πάντα πάσχων, ἵἴ,χ τὰ ἑτέρων λύτῃ χαχά. Σχόπει δέ" Ὑπέστη ναυάriov. ἵνα τὸ νανάγιον παύσῃ τῆς οἰκουμένης “ νυχϑἡμερὸν ἐν τῷ βυθῷ πεποίηκεν, ἵνα τοῦ βυθοῦ τῆς πλάνης ἀνιμήσηται ἐν χόπῳ γέγονεν, ἵνα τους χοπιῶντας ἀναπαύσῃ πληγὰς ὑπέμεινεν, ἵνα τοὺς ὑπὸ τοῦ διαδόλου ἀληγέντας. ἰάσηται " ἐν φυλαχαῖς διἔτριψεν, ἵνα τοὺς ἐν φυλαχῇ καὶ σχότῳ καθημένους εἰς φῶς ἐξαγάγῃ᾽ ἐν θανάτοις πολλάκις, ἵνα θάνάτων ἀπαλλάξῃ χαλεπῶν “ πεντάκις τεσσαράκοντα παρᾶ μίαν ἔλαδεν, ἵνα αὐτοὺς τοὺς ταῦτα ποιοῦντας ἐλευ» ὑπὸ τὴν ῥάδδον καὶ τὴν βαχτηρίαν ἀγάγῃ τοῦ Χριστοῦ" ἐλιθάσθη, ἵνα ἀπαλλάξῃ τῶν ἀναισθήτων λίθων " ἐν ἐρημίᾳ γέγονεν, ἵνα τῆς ἐρημίας ἐξέληται" ἐν ὁδοιπορίαις, ἵνα στήσῃ πλανωμένους, καὶ τὴν εἰς τὸν οὐρανὸν φέρουσαν ὁδὸν ἀνοίξῃ - ἐν πόλεσιν ἐχινδύνευσεν, ἵνα τὴν. ἄνω πόλιν ὑποδείξῃ ἐν λιμῷ καὶ δίψει, ἵνα ἀφέληται τοῦ χαλεπωτέρου λιμοῦ· ἂν γυμνότητι, ἵνά ἀσχημονοῦντας ἐνδύσῃ τὴν “στολὴν τοῦ Χριστοῦ ἐν ἐπιστασίᾳ ὄχλου, ἵνα τῆς περιστάσεως τῶν δαιμόνων ἀπαγάγῃ ἐπυρώθη, ἵνα σδέσῃ τὰ πεπυρωμένα βέλη τοῦ διαδόλου " διὰ θυρέδὸς ἀπὸ τείχους ἐχάλάσθη, ἵνα κάτωθεν ἄνω διαπέμψῃ τοὺς ἐῤῥιμμένους χαμαί. “Ἔτι οὖν φϑεγξόμεθα, οὐδὲ εἰδότες ἅπερ ἔπαϑε Παῦλος; ἔτι χρημάτων μνησθησόμεθα; ἔτι γυναιχὸς καὶ πόλεως καὶ ἐλευθερίας, ἐκεῖνον αὐτῆς τῆς ζωῆς μυριάκις χαταφρονοῦντα ἰδόντες : "Ὃ μάρτυς ἅπαξ ἀποθνήσκει “ ὅ δὲ μακάριος ἐχεῖνος ἑνὶ σώματι καὶ μιᾷ ψυχῇ τοσούτοὺς κινδύνους ὑπέμεινεν, ὅσοι καὶ ἀδαμάντινον 'κανοὶ θορνδῆσαι ψυχὴν " καὶ ἅπερ ἅπαντες ἐν τοσούτοις σώμασιν οἱ ἅγιοι ἔπαθον, ταῦτα αὐτὸς ἐν ἔνξ πάντα ἤνεγχε᾽ καὶ χαθάπερ εἰς στάδιον τὴν οἰκουμένην. εἰσελθὼν, καὶ πρὸς πάντας ἀποδυσάμενος, οὕτως ἵστατο γενναίως. Καὶ γὰρ δει τοὺς πυκτεύοντας αὐτῷ δαίμονας. Διὸ καὶ λαμπρὸς εὐθέως ἐκ προοιμίων ἐφάνη " ἐξ αὐτῆς τῆς βαλόϊδος καὶ μέχρι τέλους ὅμοιος διέμεινε" μᾶλλον δὲ καὶ ἐπέτεινε τὸν διωγμὸν, ἐγγὺς τοῦ βραδείου γενόμενος. Καὶ τὸ δὴ θαυμαστὸν, ὅτι τοσαῦτα πάσχων καὶ ποιῶν, σφόδρα μετριάζειν ἔδει. Καὶ γὰρ εἰς ἀνάγχην ἐμπεσὼν τῆς διηγήσεως τῶν οἰκείων χατορθωμάτων, ταχέως. ἅπαντα παρέδραμε" κχαΐτοι γε μυρίας βίδλους ἐνἐπλησεν ἂν, εἰ τῶν εἰρημένων ἕχαστον ἐξαπλῶσαι ἡδούλετο, καὶ τὰς Ἐχχλησίας εἶπεν ἃς ἐμερίμνα, εἰ τὰς φυλαχὰς καὶ τὰ ἐν αὐταῖς κατορθώματα, εἰ τῶν ἄλλων χαθ᾽ ἑκάστην τὰς περιστάσεις, τὰς ἐφὀδους. ᾿Αλλ᾽ οὐχ ἠθέλησε. Ταῦτ᾽ οὖν καὶ ἡμεῖς εἰδότες, καὶ μετριάζειν μάθωμεν, καὶ μηδέποτε ἐν πλούτῳ χαυχᾶσθαι, μηδὲ ἐν τοῖς ἄλλοις βιωτικοῖς, ἀλλ᾽ ἐπὶ ταῖς ὕδρεσι ταῖς διὰ τὸν Χριστὸν, γαὶ ἐπὶ ταύταις, ὅταν ἀνάγκη γένηται" ὡς εἰ μηδὲν εἴη τὸ χατεπεῖγον, μηδὲ τούτων μνημονεύωμεν, ἵνα μὴ ἐπαιρώμεθα, ἀλλὰ ἁμαρτημάτων μόνων. Οὕτω γὰρ ἀπαλλαγησόμεθα αὐτῶν ῥᾳδίως, καὶ τὸν Θεὸν Ἄλεων ἕξομεν, καὶ τῆς μελλούσης ἐπιτευξόμεθα ζωῆς" ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανδρωπέᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Τέατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ. νῦν καὶ ἀεὶ, καὶ εἰς τους αἰῶνας τῶν αἰώνων. ᾿Δμῆν. δὴ ### English translation (Claude) For this is the glorious victory, this the trophy of the church; so the devil is struck down, when we suffer harm. For when we suffer, he is caught, and suffers harm when he wishes to inflict it on us. Which happened in Paul's case too; and the greater the dangers he brought, the more he was defeated. For he did not contrive one kind of trial only, but a varied and manifold one. For some had toil, some despondency, some fear, some pain, some care, some shame, some all of these together; but nevertheless in all he prevailed. And as a single soldier who had the whole world making war on him might turn about in the midst of the enemy's ranks and suffer nothing terrible, so Paul too, alone among barbarians and Greeks, appearing everywhere on land and everywhere on sea, remained unconquered. And as a spark falling into straw and hay transforms what is burning into its own nature, so he too, attacking all, brought all over to the truth, coming on all things like a torrent and overturning the obstacles. And like an athlete himself wrestling, running, boxing, or a soldier storming walls, fighting on foot, fighting at sea, so he went through every kind of battle, and breathed fire, and was unapproachable to all; taking the world with one body, putting all to flight with one tongue. The many trumpets did not so fall upon the stones of the city of Jericho and pull them down [Josh 6:20] as this man's voice, sounding, both throws to the ground the strongholds of the devil and brings over his opponents to himself. And when he had gathered a multitude of captives, arming these very men he made them again his own army, and through them prevailed wonderfully. David brings down Goliath with one stone only [1 Sam 17:49]; but if you examine Paul's achievements, that is a boy's work, and you will see as great a difference as between a shepherd and a general. For this man brought down Goliath not by throwing a stone, but by only speaking he broke up the whole phalanx of the devil; and like a roaring lion, sending out flame from his tongue, so he was unbearable to all, and leapt about everywhere continually: he ran to these, came to those, passed over to these, leapt off to others, coming on swifter than the wind, and steering the whole world as one house or one ship, drawing up those who were sinking, steadying those who were dizzy, [giving orders] to the sailors, watching the prow, stretching ropes, handling the oar, hauling the mast, looking to heaven; being everything himself, both sailor and pilot and lookout and sail and ship, and suffering everything, so that he might undo the evils of others. Consider: he underwent shipwreck, so as to end the shipwreck of the world; he spent a night and a day in the deep, so as to draw people up from the deep of error; he was in toil, so as to give rest to those who toil; he endured stripes, so as to heal those struck by the devil; he passed time in prisons, so as to lead out into light those who sit in prison and darkness; in deaths often, so as to free them from grievous deaths; five times he received forty lashes less one, so as to free those who did this very thing; [three times he was beaten with rods], so as to bring them under the rod and staff of Christ [Ps 23:4]; he was stoned, so as to free them from senseless stones; he was in the wilderness, so as to take them out of the wilderness; in journeys, so as to stop those who wander and to open the way that leads to heaven; he was in danger in cities, so as to show them the city above; in hunger and thirst, so as to take them away from a more grievous hunger; in nakedness, so as to clothe those in shame with the robe of Christ; under the onset of the crowd, so as to lead them away from the besieging of demons; he was set on fire, so as to quench the fiery darts of the devil [Eph 6:16]; he was let down through a window from the wall, so as to send up from below those who were cast down on the ground. Shall we still speak, then, who do not even know what Paul suffered? Shall we still remember money? Still wife and city and freedom, when we have seen him despise life itself ten thousand times? The martyr dies once; but that blessed man in one body and one soul endured so many dangers as could disturb even a soul of adamant; and what all the saints suffered in so many bodies, he himself bore all in one; and as though entering the whole world as a stadium, and stripping himself against all, so he stood nobly. For he knew the demons who boxed with him. That is why he appeared glorious straightway from the beginning; from the very starting line to the end he remained the same; or rather he even intensified the pursuit as he came near the prize. And what is wonderful is that, suffering and doing so much, he knew how to be exceedingly moderate. For when he fell into the necessity of recounting his own achievements, he quickly ran past them all; and yet he would have filled countless books if he had wished to unfold each of the things mentioned, and had told of the churches he cared for, of the prisons and the achievements in them, and of the other circumstances and onsets day by day. But he did not wish to. Knowing these things, then, let us too learn to be moderate, and never to boast in wealth nor in the other things of this life, but in the insults suffered for Christ, and in these only when there is necessity; so that if nothing presses, let us not even mention these, so as not to be puffed up, but only our sins. For so we shall be freed from them easily, and shall have God gracious, and shall obtain the life to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - Josh 6:20: allusion, high confidence - 1 Sam 17:49: allusion, high confidence - 2 Cor 11:25: allusion, high confidence - 2 Cor 11:27: allusion, high confidence - Ps 107:10 (106:10 LXX): allusion, medium confidence - Ps 23:4 (22:4 LXX): allusion, medium confidence - Eph 6:16: allusion, high confidence - 2 Cor 11:33: allusion, high confidence - Heb 12:22: allusion, low confidence - 1 Cor 9:24: allusion, medium confidence - Phil 3:14: allusion, medium confidence ### Translation notes - A few words lost in the scan are supplied in brackets. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 25.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/25-3). ## Homily 26.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/26-1/#p-26-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains why Paul says boasting is unprofitable and speaks only in veiled terms of 'a man in Christ' caught up to the third heaven and paradise fourteen years before, refusing to say whether it was in the body (2 Cor 12:1–5); the rapture put Paul on a level with the apostles who had been with Christ. ### Greek text δὶς ——— μα —e— Κυρίου. — * φὺ συμφέρει μοι, φηδὶν, ὡς οὐδὲν εἰρηκώς; Οὐχ ὡς οὐδὲν εἰρηκὼς, ἀλλ᾽ ἐπειδῃ μέλλει μεταδαίνειν εἰς ἕτερον εἶδος χαυχήσεως, ὃ μισθὸν μὲν οὐχ ἔχει τοσοῦτον, λαμπρότερον δὲ δοκεῖ δεικνύναι τοῖς πολλοῖς, οὗ τοῖς ἀχριδῶς ἐξετάζουσι" φησὶ, Καυχᾶσθαι δὴ οὐ συμφέρει μοι. Τὰ γὰρ μεγάλα καυχήματα ταῦτα, ἅπερ ἀπηριθμήσατο, «ὰ τῶν πειρασμῶν " ἔχει δὲ καὶ ἕτερα λέγειν, τὰ τῶν ἀποχαλύψεων, τὰ τῶν ἀποῤῥήτων μυστηρίων. Καὶ τίνος ἕνεχέν φησιν, Οὐ συμρέρει μοι; Ἵνᾳ μὴ με εἰς ἀπόνοιαν ἐπάρῃ, φησί. Τί λέγεις; ἂν γὰρ μὴ εἴπῃς αὐτὰ, οὐχ οἶδας αὐτά; ᾿Αλλ᾽ οὐχ ὁμοίως ἐπαιρόμεθα αὐτοὶ εἰδότες αὐτὰ, καὶ εἰς ἄλλους ἐχφέροντες. Οὐ γὰρ ἣ τῶν χατορθωμάτων φύσις ἐπαίρειν εἴωθον, ἀλλ᾽ ἢ τῶν πολλῶν μαρτυρία καὶ γνῶσις. Διὰ τοῦνο οὖν φῆσιν, Οὐ συμφέρει μοι, καὶ ἵνα μὴ μείζονα ἐνθῶ περὶ ἐμοῦ ἕννοιαν τοῖς ἀχούουσιν. Ἐχεῖνοι μὲν γὰρ οἱ στόλοι καὶ τὰ οὐχ ὄντα περὶ ἑαυτῶν ἔλεγον " οὗτος δὲ καὶ τὰ ὄντα ἀποχρύπτεται, καὶ ταῦτα ἀνάγχης τοσαύτης ἐπιχειμένης " καί φησιν, Οὐ συμφέρει μοι, παιδεύων ἅπαντας ἐχ πολλῆς περιουσίας τὸ τοιοῦτον φεύγειν. Οὐδὲν γὰρ ἔχει τὸ πρᾶγμα κέρδος, ἀλλὰ καὶ βάδην, πλὴν ἐὰν μὴ ἀναγκαία τις ἦ πρόφασις καὶ ὠφέλιμος ἡ εἰς τοῦτο ἐνάγουσα. Εἰπὼν τοίνυν τοὺς χινδύνους, τοὺς πειρασμοὺς, τὰς ἑἐπιδουλὰς, τὰς ἀθυμίας, τὰ ναυάγια, ἐφ᾽ ἕτερον μεθίσταται χαυχήσεως εἶδος, λέγων᾽ Οἶδα ἄνθρωπον πρὸ ἐτῶν δεκατεσσάρων (εἴτε ἐν σώματι, οὐκ οἷδα" εἶτα ἑἐχεὸς «τοῦ σώματος, οὖκ οἶδα" ὃ ὑεὸς οἶδεν) ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. Καὶ οἵἷδα ὅτι ἡρπάγη εἰς τὸν παράδεισον ( εἴτε ἐν σώματι, οὖκ οἶδα εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα), καὶ ἤκουσεν ἄῤῥῃτα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. "Ὑπὲρ τοῦ τοιούτου καυχήσομαι" ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι. Μεγάλη μὲν αὕτη ἡ ἀποκάλυψις, Οὐκ αὐτὴ δὲ γέγονε μόνη, ἀλλὰ καὶ ἕτεραι πλείους " αὐτὸς δὲ μίαν ἐκ πολλῶν τίθησιν. Ὅτι γὰρ πολλαὶ ἦσαν, ἄχουσον τί φησι" ρώωμῶι. Καὶ μὴν εἴποι τις ἄν, εἰ χρύψαι ἤθελε, παντελῶς ἔδει μὴ δοῦναι αἴνιγμα, μηδὲ εἰπεῖν τι τοῖοὗτον' εἰ δὲ εἰπεῖν ἤθελε, σαφῶς εἰπεῖν. Τίνος ὖν ἕνεκεν οὔτε σαφῶς εἶπεν, οὔτε ἐσίγησεν; Ἵνα κἀνταῦθα δείξῃ, ὅτι ἄχων ἐπὶ τὸ πρᾶγμα ἔρχεται. Διὰ τοῦτο καὶ τὸν χρόνον ἔθηκε τῶν δεκατεσσάρων ἐνῶν. Οὐδὲ γὰρ ἁπλῶς αὐτοῦ μέμνηται, ἀλλὰ δεικνὺς ὅνι οὐκ ἂν ὁ τοσοῦτον καρτερήσας χρόνον, νῦν 3» ἀξεῖπεν, εἰ μὴ πολλὴ ἦν ἢ ἀνάγκη, ἀλλ᾽ ὅμως ὁ ἐσίγησεν ἂν, εἰ μὴ τοὺς ἀδελφοὺς ἀπολλυμένους ἑώρα. Εἰ δὲ ἐκ προοιμίων τοιοῦτος ἦν ὁ Παῦλος, ὥστε «οιαύτης καταξιωθῆναι ἀποκαλύψεως, ὅτε οὕπω «οιαῦτα κατορθώματα εἶχεν’ ἐννόησον ἡλίκος ἐν τεσσαρεσκαίδεχα. ἔτεσι γέγονεν. Ὅρα δὲ πῶς καὶ ἐν αὑτῷ τούτῳ μετριάξει τῷ τὰ μὲν εἰπεῖν, τὰ δὲ ὁμολογεῖν ἡγνοηχέναι. Ὅτι μὲν γὰρ ἡρπάγη, εἶπεν, εἴτε δὲ ἐν σώματι, εἴτε οὐχ ἐν σώματι, οὐχέτι φησὶν εἰδέναι. Καίτοι γε ἐξήρχει τὴν ἀρπαγὴν εἰπόντι, σιγῆσαι" νυνὶ δὲ μετριάζων καὶ τοῦτο προστίθησι. Τί οὖν; ὁ νοῦς ἡρπάγη καὶ ἡ ψυχῇ, τὸ δὲ σῶμα νεκρὸν ἔμεινεν; ἀλλὰ. τὸ σῶμα ἡρπάγη; ᾿Αλλ᾽ οὐχ ἔσειν εἰπεῖν. Εἰ γὰρ ὁ Παῦλος ἠγνόει ὁ ἀρπαγεὶς, καὶ τοιούτων καὶ τοσούτων τυχὼν ἀποῤῥήτων, πολλῷ βᾶλλον ἡμεῖς. Ὅτι μὲν γὰρ ἐν παραδείσῳ ἦν ἥδει, καὶ ὅτι ἐν τῷ τρίτῳ ἦν οὐρανῷ, οὐχ ἡγνόει, τὸν δὲ τρόπον οὐχ ἧδει σαφῶς. Σχόπει δὲ καὶ ἑτέρωθεν αὐτοῦ τὸ ἄτυφον. Ἐπὶ μὲν γὰρ τῆς Δαμασχηνῶν πόλεως πιστοῦται τὸν λόγον, ἐνταῦθα δὲ οὐχέξι " οὐδὲ γὰρ σφόδρα αὐτὸ κατασχευάσαι ἠδούλετο, ἀλλ᾽ εἰπεῖν καὶ αἰνίξασθαι μόνον. Διὸ καὶ ἐπάγει λέγων" Ὑπὲρ τοῦ τοιούτου καυχήσομαι" οὐ τοῦτο δηλῶν, ὅτι ἐτερός τις ἣν ὁ ἁρπαγείς ἀλλ᾽ ὡς ἐνεχώρει καὶ δυνατὸν ἦν καὶ εἰπεῖν, καὶ διαχρούσασθαι τὸ περὶ ἑαυτοῦ εἰπεῖν φανερῶς, οὕτω σχηματίζει τὸν λόγον. Ποία γὰρ ἀκολουθία ἦν, περὶ ἑάυτοῦ διαλεγόμενον, ἄλλον παράγειν εἰς μέσον; Τίνος οὖν ἕνεχεν οὕτως αὐτὸ τέθεικεν; Οὐκ ἦν ἴσον εἰπεῖν, Ἡρπάγην, καὶ, Ὀΐδα ἁρπαγέντα᾽ καὶ, Καυχῶμαι ὑπὲρ ἐμαυτοῦ, καὶ, Ὑπὲρ τοῦ τοιούτου καυχήσομαι. Εἰ δὲ λέγοι τις, Καὶ ᾿ πῶς ἕνι χωρὶς σωματὸος ἀρπαγῆναι; ἐρήσομαι αὐτὸν, Πῶς δὲ ἕνι μετὰ σώματος ἀρπαγῆναι; καὶ γὰρ καὶ τοῦτο ἐχείνου ἀπορώτερον, ἐὰν λογισμοῖς ἐξετάζῃ;, καὶ μὴ τῇ πίστει παραχωρῇς. Τίνος δὲ ἕνεχεν καὶ ἡρπάγη; Ὑπὲρ τοῦ δοχεῖν αὐτὸν, ὡς ἔγωγε οἶμαι, ἔλαττον ἔχειν τῶν λοιπῶν ἀποστόλων. Ἐπειδὴ γὰρ ἐκεῖνο: συνεγένοντο τῷ Χριστῷ, οὗτος δὲ οὐδαμῶς, διὰ τοῦτο εἰς δόξαν ἥρπασε καὶ τοῦτον εἰς τὸν παράδεισον. Πολὺ γὰρ ὄνομα «οὔ χωρίου τούτου, καὶ πανταχοῦ ἤδετο. ### English translation (Claude) ["It is not profitable for me, doubtless, to boast; for I will come to visions and revelations] of the Lord" [2 Cor 12:1]. "It is not profitable for me," he says. As though he had said nothing? Not as though he had said nothing; but since he is about to pass on to another kind of boasting, which does not have so great a reward, but seems to the many, not to those who examine carefully, to show him more glorious, he says, "It is not profitable for me to boast." For the great boasts were those he enumerated, those of his trials; but he has other things to tell too, those of revelations, those of unspeakable mysteries. And why does he say, "It is not profitable for me"? "So that it may not lift me up to arrogance," he means. What are you saying? If you do not tell them, do you not know them? But we are not lifted up in the same way when we know them ourselves as when we publish them to others. For it is not the nature of good deeds that usually lifts men up, but the testimony and knowledge of the many. That is why he says, "It is not profitable for me," and also so as not to put into his hearers a greater idea about himself. For those false apostles said even things that were not true about themselves; but this man hides even what is true, and that with so great a necessity pressing; and he says, "It is not profitable for me," teaching all in great abundance to flee such a thing. For the thing has no gain, but even harm, unless some necessary and useful pretext leads one to it. Having spoken, then, of the dangers, the trials, the plots, the despondencies, the shipwrecks, he passes to another kind of boasting, saying, "I know a man in Christ, fourteen years ago (whether in the body, I do not know, or out of the body, I do not know; God knows), such a one caught up to the third heaven. And I know that such a man (whether in the body or out of the body, I do not know, God knows) was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Of such a one I will boast; but of myself I will not boast" [2 Cor 12:2–5]. This was a great revelation. But it was not the only one; there were many others too; but he sets down one out of many. For that there were many, hear what he says: ["And lest I should be exalted above measure by the abundance of the revelations"] [2 Cor 12:7]. "And yet," one might say, "if he wished to hide it, he ought not to have given a riddle at all, nor to have said any such thing; but if he wished to speak, he ought to have spoken clearly." Why then did he neither speak clearly nor keep silent? So as to show here too that he comes to the matter unwillingly. That is why he set down the time too, the fourteen years. For he does not mention it idly, but to show that one who had held out for so long a time would not have spoken out now if the necessity had not been great, but would have kept silent, if he had not seen the brothers perishing. And if from the beginning Paul was such as to be counted worthy of such a revelation, when he did not yet have such achievements, consider how great he had become in fourteen years. And see how in this very thing too he is moderate, by stating some things and confessing that he does not know others. For he said that he was caught up; but whether in the body or not in the body he says he no longer knows. And yet it was enough, having spoken of the rapture, to keep silent; but now, out of moderation, he adds this too. What then? Was the mind caught up and the soul, while the body remained dead? Or was the body caught up? It is not possible to say. For if Paul, the one who was caught up and obtained such and so many unspeakable things, did not know, much less do we. For that he was in paradise he knew, and that he was in the third heaven he was not ignorant; but the manner he did not know clearly. And consider his freedom from pride from another side too. For in the case of the city of the Damascenes he confirms his word with an oath, but here no longer; for he did not wish to establish it strongly, but only to mention it and hint at it. That is why he adds, "Of such a one I will boast"; not showing that the one caught up was someone else, but he so shapes his word as far as was possible, so as both to speak and to avoid speaking openly about himself. For what sequence would there be in bringing someone else forward while speaking about himself? Why then did he set it down so? It was not the same to say, "I was caught up," and "I know one who was caught up"; and "I boast of myself," and "Of such a one I will boast." And if anyone says, "And how is it possible to be caught up without a body?" I will ask him, "And how is it possible to be caught up with a body?" For this is more perplexing than that, if you examine with reasonings and do not yield to faith. And why was he caught up? So that he might not seem, as I think, to have less than the other apostles. For since they had been with Christ, but he not at all, for this reason [Christ] caught him up too into paradise in glory. For great is the name of this place, and it was celebrated everywhere. ### Scripture references - 2 Cor 12:1: quotation, high confidence - 2 Cor 12:2: quotation, high confidence - 2 Cor 12:3: quotation, high confidence - 2 Cor 12:4: quotation, high confidence - 2 Cor 12:5: quotation, high confidence - 2 Cor 12:7: quotation, medium confidence - 2 Cor 11:31: allusion, high confidence ### Translation notes - The opening verse (2 Cor 12:1) and the quotation of 2 Cor 12:7 are lost in the scan and are supplied in brackets. Chrysostom takes the 'man in Christ' to be Paul himself. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 26.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/26-1). ## Homily 26.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/26-1/#p-26-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains that Paul's 'thorn in the flesh, a messenger of Satan' means the adversaries who persecuted him, not a headache, and that God's power is perfected in such weakness (2 Cor 12:6–10); affliction purifies the soul as Scripture and the church's own history show, and the honored tombs of the apostles, where emperors seek their intercession, prove that the Crucified lives. ### Greek text Διὸ καὶ ὁ Χριστὸς ἔλεγε, Σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ὑπὲρ τοῦ τοιούτου καυχήσομαι.. Tivoc ἕνεχεν; εἰ γὰρ. ἄλλος ἡρπάγη, σὺ τί χαυχᾷ; Ὅθεν δῆλον, ὅτι περὶ ἑαυτοῦ «αὔτα ἔλεγεν. Εἰ δὲ ἐπήγαγεν, Ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι" οὐδὲν ἄλλο λέγει, ἢ ὅτι, ᾿Ανάγκης οὐχ οὔσης, οὐδὲν ἐρῶ τοιοῦτον ἁπλῶς καὶ εἰκῆ ἢ συσχιάζων πάλιν τὸ εἰρημένον, ὡς ἐνextopet. Ὅτι γὰρ περὶ ἑαυτοῦ πᾶς ὁ λόγος ἦν, καὶ τὰ ἑξῆς δηλοῖ" ἐπήγαγε γὰρ λέγων, ᾿ξὰν δὲ καὶ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄρρων" ἀλήθειαν γὰρ ἐρῶ. Ἰῶς οὖν ἔμπροσθεν ἔλεγες, “Ορεαδον ἠνείχεσθέ μου μιωρὸν τῇ ἀφροσύνῃ, καὶ, Ὃ λαλῶ, οὗ κατὰ Κύριον λαλῶ, ἀλλ᾽ ὡς ἐν ἀρροσάνῃ' ἐνταῦθα δὲ͵, ᾿Κὰν δὲ καὶ θελήσω καυχήσασθαι, οὖκ ἔσομαι ἄφρων; Οὐ κατὰ τὸ χαυχᾶσθαι, ἀλλὰ κατὰ τὸ ψεύδεσθαι" εἰ γὰρ τὸ χαυχᾶσθαι ἀφροσύνης, πόσῳ μᾶλλον τὸ Ψεύδεσθαι; Κατὰ τοῦτο οὖν φησιν, Οὐκ ἔσομαι ἄρρων. Διὸ καὶ ἐπήγαγεν, Ἀλήθειαν γὰρ ἐρῶ, Φείδομαι δὲ, μή τις εἷς ἐμὲ λογίσηται ὑπὲρ ὃ βιέπει, ἣ ἀκούει τε ἐξ ἁμοῦ. Αὕτη ἐστὶν ἡ ὡμολογημένη αἰτία " καὶ γὰρ καὶ θεοὺς αὑτοὺς ἐνόμισαν διὰ τὸ μέγεθος τῶν ἀήμείων. Καθάπερ οὖν ἐπὶ τῶν στοιχείων ἀμφότερα πεποίηκεν ὁ Θεὸς, καὶ ἀσθενῆ καὶ λαμπρὰ χατασκευάσας, τὸ μὲν, ἵνα κηρύξῃ τὴν αὐτοῦ δύναμιν, τὸ δὲ, ἵνα χωλύσῃ τῶν ἀνθρώπων τὴν πλάνην" οὕτω δὴ καὶ ἐνταῦθα καὶ θαυμαστοὶ ἧσαν καὶ ἀσθένεϊῖς, ὥστε δι᾽ αὐτῶν τῶν ἔργων παιδεύεσθαι τοὺς ἀπίστους. Εἰ γὰρ μένοντες θαυμαστοὶ μόνον, καὶ μηδὲν ἀσθενείας δεῖγμα φέροντες, λόγῳ τοὺς πολλοὺς ἀπῆγον τοῦ μείζονα περὶ αὐτῶν ὑποπτεύειν τῆς ἀληθείας" οὐ μόνον οὐδὲν ἂν ἤνυσαν, ἀλλὰ καὶ τοὺνἀντίον ἂν χατεσχεύασαν. Αἱ γὰρ διὰ τῶν λάγων γινόμεναι παραιτήσεις, ταπεινόφροσύνης ἂν ἔδοξαν εἶναι μᾶδλον, καὶ πλέον αὐτοὺς θαυμασθῆναι παρεἐσκεύασαν. Διὰ τοῦτο ἔργῳ καὶ πράγμασιν ἡ ἀσθένεια αὐτῶν ἐξεχαλύπτετο. Καὶ τοῦτο ἴδοι τις ἂν ἐπὶ τῶν ἐν τῇ Παλαιᾷ γενομένων ἀνδρώπων. Καὶ γὰρ ὁ Ἠλία; θαυμαστὸς ἦν, ἀλλ᾽ ἠλέγχθη κοτὲ ὑπὸ δειλίας" καὶ ὁ Μωῦσῆης μέγας, ἀλλὰ καὶ οὗτος δι' αὐτὸ ποῦτο τὸ πάθος ἐδραπέτευσε. Ταῦτα δὲ ἔπασχον, τού Θεοῦ ἀφιστῶντος, καὶ συγχωροῦντος ἐλεγχθῆναι τὴν ἀνθρωπίνην φύσιν. Εἰ γὰρ, ἐπειδὴ ἐξήγαγεν αὐτοὺς. λέγουσι, Ποῦ ἔστι Μωῦσῆς : εἰ καὶ εἰσήγαγε, τί οὐχ ἂν εἶπον; Διὰ τοῦτο καὶ αὐτός φησι, Φείδομαι μή τις εἰς ἐμὲ 1λογίσηεαί. Οὔκ εἶπεν, Εἴπῃ, ἀλλ᾽, Ἵνα μηδὲ λογίσηταί τι μεῖζον τῆς ἀξίας τῆς ἐμῆς. Ὥστε χἀντεῦθεν δῆλον, ὅτι περὶ αὐτοῦ πᾶς ὁ λόγος. Διὸ καὶ ἀρχόμενος ἔλεγε, Καυχᾶσθαι δὴ οὐ συμφέρει μοι. Οὐκ ἂν, εἰ κερὶ ἑτέρου ἔμελλεν ἐρεῖν ἅπερ εἶπε, τοῦτο εἶπε " τίνος γὰρ ἕνεχεν οὐ συμφέρει περὶ ἐτέρου καυχᾶσθαι; ᾿Αλλ᾽ αὐτὸς ἦν ὁ τούτων ἀξιωθείς " διὴ καὶ ἐπάγει λέγων, Καὶ εῇ ὑπερδοῇ τῶν ἀποκαλύγεων͵ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόἴον τῇ σαρχὶ, ἄγγελος σατᾶν, ἵνα με πκολαρίζῃ. Τί μέγεις; ὁ τὴν βασιλείαν οὐδὲν εἶναι νομίζων, οὐδὲ τὴν γέενναν πρὸς τὸν πόθον τοῦ Χριστοῦ, τὴν παρὰ τῶν πολλῶν ἐνόμίζέ τι εἶναι τιμῆν, ὥστε καὶ ἐπαρθῆναι, καὶ διηνεχοῦς δεῖσθαι τοῦ χαλινοῦ; οὐ γὰρ εἷπεν, Ἵνα κολαφίσῃ, ἀλλ᾽ Ἵνα κοιλαρίζῃ. Καὶ τίς ἂν τοῦτο εἴποι; Τί οὖν ἐστι τὸ λεγόμενον; “Ὅταν ἀναχαλύψωμεν τίς ποτέ ἐστιν ὁ σχόλοψ, καὶ νίς ὁ ἄγγελο; τοῦ σατᾶν, τότε καὶ τοῦτο ἐροῦμεν. Τινὲς μὲν οὖν χεφαλαλγίαν τινὰ ἔφασαν αὐτὸν. λέγειν ὑπὸ τοῦ διαδόλου γινομένην" ἀλλὰ μὴ γένοιτο. Οὐ γὰρ ἂν τὸ οῶμα τοῦ Παύλου ταῖς τοῦ διαδόλου χερσὶν ἐξεδόθη, ὅπου γε αὐτὸς ὁ διάδολος ἐπιτάγματι μόνον εἶχεν οὐτῷ τῷ Παύλῳ καὶ νόμους αὐτῷ κἀὶ ὄρους ἐτίθει, ὅτε νὸν πορνεύοντα παρέδωχεν εἰς ὄλεθρον τῆς Φαρ- ΤΙ οὖν ἔστι τὸ λεγόμενον; Σατᾶν ὁ ἀντιχείμενης δ: λέγεται τῇ τῶν “Εδραίων φωνῇ" καὶ ἐν τῇ τρίτῃ κῶν Βασιλειῶν τοὺς ἀντιχειμένους οὕτως ἐχάλεσεν 8 Γραφὴ, καὶ περὶ τοῦ Σολομῶντος διηγουμένη φησὶν, Οὐχ ἦν σατᾶν ἐν ταῖς ἡμέραις αὐτοῦ" τουτέστιν ὀ ἀντικείμενος, πολεμῶν, ἣ ἐνοχλῶν. Ὃ τοίνυν λέγει, τοῦτό ἐστιν’ υὐχ εἴασεν ὁ Οεὸς προχωρῆσαι τὸ χήἤρυγμα, τὸ φρόνημα καταστέλλων ἡμῶν, ἀλλὰ συνεχώρησε τοῖς ἀντιχειμένοις ἐπιτέθεσθας ἡμῖν. Τοῦτο μὲν γὰρ ἱκανὸν ἣν κατασπάσαι τὸ φρόνημα, ἐχεῖνο δὲ οὐχέτι͵ τὸ τῆς χεφαλαλγίας. Ἄγγελον τοίνυν σατᾶν λέγει ᾿Αλέξανδρον τὸν χαλπέα, ποὺς περὶ Ὑμέναιον καὶ Φιλητὸν, πάντας τοὺς ἀντικειμένους τῷ λόγῳ, τοὺς φιλονειχοῦντας αὐτῷ καὶ τοὺς δέροντας, τοὺς ἀπάγοντας" ἐπειδὴ τὰ τοῦ σατανᾶ ἔπραττον. Ὥσπερ οὖν υἱοὺς διαδόλου καλεῖ «οὺς Ἰουδαίους τὰ ἐχείνου ζηλοῦντας, οὕτω καὶ ἄγγελον σατᾶν ἅπαντα τὸν ἀντιπίπτοντα. Τοῦτο οὖν φησιν, ᾿Εδόθη μοι σκόλοψ, ἵνα με κολαρίζῃ" οὐχ ὡς τοῦ Θεοῦ τοὺς τοιούτους ὀπλίζοντος, μὴ γένοιτο, οὗ χολάζοντος οὐδὲ τιμωρουμένονυ, ἀλλὰ συγχωροῦντος καὶ ἀφιέντος τέως. 'Υκὲρ τούτου τρὶς τὸν Κύριον. Υ΄. Καὶ τοῦτο πολλῆς ταπεινοφροσύνης, τὸ μὴ χρύψαι ὅτι οὐχ ἔφερε τὰς ἐπιδουλὰς, ὅτι ἔχαμνε, καὶ δεή»σεως ἐδεῖτο ὑπὲρ ἀπαλλαγῆς. Καὶ εἶπέ μοι’ Ἀρωοῖ σοι ἡ χάρις μου ἡ. γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Τουτέστιν, ᾿Αρκεῖ σοι ὅτι νεχροὺς ἱγείρεις, ὅτι τυφλοὺς θεραπεύεις, ὅτι λεπροὺς καθαίρεις, ὅτε τὰ ἄλλα θαυματουργεῖς " μὴ ζήτει καὶ τὸ ἀκίνδυνον καὶ τὸ ἀδεὲς καὶ τὸ χωρὶς πραγμάτων χηρύττειν. ᾿Αλλὰ ἀλγεῖς, καὶ ἀθυμεῖς; Μὴ δόξῃ τοῦτο ἀσθενείας εἶναι ἐμῆς, τὸ πολλοὺς εἶναι τοὺς ἐπιδουλεύοντας καὶ δέροντάς, σε καὶ ἐλαύνοντας καὶ μαστίζοντας “ τοῦτο μὲν αὐτὸ δείχνυσί μον τὴν δύναμιν" Ἡ γὰρ δύναμίς μου, φηἷϊν, ἐν ἀσθενείᾳ τελειοῦται" ὅταν διωχόβενοι τῶν διωχόντων περιγίνησθε, ὅταν ἐλαυνόμενοι τῶν ἐλαυνόντων χρατῆτε, ὅταν δεσμούμενοι τοὺς δεσμοῦντα; τρέπησθε. Μὴ τοίνυν ζήτει τὰ περιττά. Ὁρᾷς πῶ; ἄλλην μὲν αἰτίαν αὐτὸς τίθησιν, ἄλλην δὲ ὁ Θεός; Αὐτὰς μὲν γὰρ λέγει, Ἴνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σχόλοΐ᾽ τῇ σαρκί" τὸν δὲ Θεὸν εἷρηχέναι φησὶν, ὑπὲρ τοῦ δεῖξαι τὴν δύναμιν αὐτοῦ, ποῦτο συγχωρεῖ, Οὐ τοίνυν περιττὸν μόνον ζητεῖς, ἀλλὰ καὶ ἐπισχοτοῦν “τῇ τῆς δυνάμεώς μου δέξῃ πρᾶγμα. Τὸ γὰρ, Ἀρκεῖ σοι, τοῦτο δηλοῦντός ἐστι», - ὡς οὐκ ὀφείλοντος προστεθῆγαι ἑτέρου τινὸς, ἀλλ᾽ ὡς τοῦ παντὸς ἀκηρτισμένου. Ὥστε χἀντεῦθεν δῆλον, ὅτι οὐ χεφαλαλγίαν φησίν. Οὐ γὰρ δὴ νοσοῦντες ἐχήρυττον (οὐ γὰρ ἠδύναντο χηρύττειν ἀσθενοῦντες}, ἀλλ᾽ ὅτι ἐλαυνόμενοι, διωχόμενοι, πάντων περιεγέvovro. Ἐπειδὴ οὖν ταῦτα ἤχουσα, φησὶν, ἥδιστα οὖν καυχήσομαι ἐν ἀσθενείαις μου. Ἵνα γὰρ μὴ κατα-. πέσωσιν, ἐχείνων τῶν ψευδα ποστόλων ἐ πὶ τοῖς ἕναν-δείκνυσιν, ὅτι διὰ τοῦτο λαμπρότερος γίνεται, καὶ ὀὕτω μᾶλλον ἡ δύναμις τοῦ Θεοῦ διαλάμπει, καὶ καυχήσεως ἄξια τὰ γινόμενα. Διό φησιν, Ἔδιστα οὖν καυγήσομαι. Οὐχὶ λυπούμενος ταῦτα εἴπου δ ἅπερ ἀπηριθμησάμην, ἣ τοῦτο ὅπερ εἴρηχα νῦν, ὅτι Ἐδόθη μοι σχόλοψ,, ἀλλ᾽ ἐγχαλλωπιζόμενος καὶ πλείονα δύναμιν ἐφελχόμενος. Διὸ καὶ ἐπάγει, Ἵν ἐπκισκηγώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ἕνταῦθα καὶ ἕτερόν τι αἰνίττεται, ὅτι ὅσιρ τὰ τῶν πειρασμῶν ἐπετείνετο, τοσούτῳ τὰ τῆς χάριτος ηὔξετο καὶ ἐπέμενε. Διὸ εὐδοκῶ ἐν ἀσθενείαις Δαῖς. Ὠοίαις, εἰπέ μοι; Ἔν ὕδρεσιν, ἐν διωγμοῖς, ἐν ἀνάγκαις, ἐν στενοχωρίαις. Εἶδες πῶς αὐτὸ νῦν ἀπεχάλυψε σαφέστατα; Λέγων γὰρ τῆς ἀσθενείας τὸ εἶδος, οὐχ εἶπε πυρετοὺς, ἢ περίοδόν τινα τοιαὐτην, ἣ ἄλλην ἀῤῥωστίαν σωματιχὴν, ἀλλὰ ὕόδρεις, διωγμοὺς, στενοχωρίας. Εἶδες ψυχὴν εὐγνώμονα; Ἐπεθύμει ἀπαλλαγῆναι τῶν δεινῶν" ὅτε δὲ ἤχουσε παρὰ τοῦ Θεοῦ, ὅτι οὐ δεῖ τοῦτο γίνεσθαι, οὐ μόνον οὐκ ἠθύμησεν ἀποτυχὼν τῆς εὐχῆς, ἀλλὰ καὶ ηὐφράνθη. Διὸ ἔλεγεν, Εὐδοκῶ, καίρω, ἐπιθυμῶ, ὑδρίζεσθαι, διώκεσθαι, στενοχωρεῖσθαι ὑπὲρ Χριστοῦ. Ταῦτα δὲ ἔλεγε, χἀχείνους χαταστέλλων, καὶ τούτων ἐπαίρων τὰ φρονήματα, ἵνα μὴ αἰσχύνωνται τοῖς Παύλου παθήμασιν. Ἄρκεζ γὰρ ἡ ὑπόθεσις πάντων ποιῆσαι λαμπροτέρους. Εἶτα καὶ ἄλλην αἱ- «ἰαν τίθησιν. Ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἶμι. τί θαυμάζεις, εἰ τοῦ Θεοῦ ἡ δύναμις τότε διαδείχνυται; καὶ ἐγὼ τότε δυνατός εἰμι" τότε γὰρ μά. λιστα ἢ χάρις ἐπῇει. Καθὼς γὰρ περισσεύει τὰ παθήματα αὐτοῦ, περισσεύει καὶ ἡ παράχλησις ἡμῶν. “Ὅπου Ολίψις, ἐχεῖ καὶ παράχλησις" ὅπου παράχλησις, ἐχεῖ καὶ χάρις. Ὅτε γοῦν ἐνέπεσεν εἰς τὸ δεσμωτήριον, τότε τὰ θαυμαστὰ ἐποίησεν ἐχεῖνα “ ὅτε ἐναυάγησε καὶ εἰς τὴν βάρδαρον ἐξηνέχθη χώραν, τότε μάλιστα ἔδοξάσθη. Ὅτε εἰς τὸ διχαστήριον εἰσῆλθε δεδεμένος, πότε καὶ τοῦ διχαστοῦ περιγέγονεν. Οὕτω καὶ ἐν τῇ Παλαιᾷ συνέδαινεν" ἐν τοῖς πειρασμοῖς ἤνθουν οἱ δίκαιοι" οὕτως οἱ τρεῖς παῖδες, οὕτως ὁ Δανιὴλ, καὶ Μωῦοῆς, καὶ ὁ Ἰωσήφ πάντες ἐντεῦθεν λαμπροὶ, καὶ μεγάλων κατηξιώθησαν στεφάνων. Τότε γὰρ καὶ ἡ ψυχὴ καθαίρεται, ὅτε διὰ τὸν (εὸν θλίδεται" τότε μείζονος ἀπολαύει βοηθείας, πλείονος δεομένη συμμαχίας, καὶ πλείονος ἀξία χάριτος. Καὶ πρὸ τοῦ μισθοῦ δὲ τοῦ παρὰ τοῦ Θεοῦ χειμένου, μεγάλα καρποῦται ἀγαθὰ φιλόσοφος γινομένη. Καὶ γὰρ τὸν τῦφον κερισπᾷ, καὶ τὴν ῥᾳθυμίαν ἐχχόπτει πᾶσαν ἢ ἡλῖψις, καὶ πρὸς ὑπομονὴν ἀλείφει" ἐχχαλύπτει τῶν ἀνθρωπίνων πραγμάτων τὴν εὐτέλειαν, καὶ πολλὴν εἰσάγει φιλοσοφίαν. Πάντα γὰρ αὐτῇ παραχωρεῖ τὰ πάθη, βασκανία, ζῆλος, ἐπιθυμία, δυναστεία, χρημάτων ἔρως καὶ σωμάτων, ἀλαζονεία, τῦφος, θυμὸς, ἅπας ὁ λοιπὸς τῶν νοσημάτων τούτων ἑσμός. Καὶ εἰ βούλει ἐπ᾽ αὐτῶν τῶν πραγμάτων ἰδεῖν, καὶ ἄνδρα ἰδίᾳ καὶ δῆμον ὁλόκληρον, δυνήσομαξ σοι δεῖξαι, καὶ ἐν θλίψει γενομένους, καὶ ἐν ἀνέσει, καὶ διδάξαι πόσον ἐντεῦθεν τὸ χέρδος, καὶ πόση ἐχεῖθεν ἡ ῥᾳθυγα. δ. Καὶ γὰρ ὃ τῶν ἙἭ δραίων δῇ μος, ὅτε μὲν ἑχαχοῦντὸ καὶ ἡλαύνοντο, ἔστενον καὶ τὸν Θεὸν παρεχάλουν, δὲ ἐλιπάνθησαν, ἀπεσχέρτησαν. Οἱ Νινευῖται πάλιν, ὅτε μὲν ἀδείας ἀπήλανον, οὕτω τὸν Θεὸν πάρώξυναν, ὡς ὀλόχληρον ἀπειλῆσαι τὴν πόλιν ἐχ βάθρων ἀνασπᾷν᾽ ὅτε δὲ ὑπὸ τοῦ χηρύγματος ἐταπεινώθησαν ἐχείνου, πᾶϑαν ἐπεδείξαντο φιλοσοφίαν. Εἰ δὲ καὶ ἄνδρα χαθ᾽ ἑαυτὸν ἰδεῖν ἀθέλοις, ἐννόησον τὸν Σολομῶντα. Καὶ γὰρ οὗτος ὅτε μὲν ἦν ἐν φροντίσι καὶ παραχῇ περὶ τῆς ἀρχῆς τοῦ ἔθνους ἐκείνου βουλευόμενος, τῆς ὄψεως ἠξιώθη ἐχείνης" ὅτε δὲ ἐν τρυφῇ γέγονεν, εἰς αὐτὸ τῆς καχίας τὸ βάραθρον ἐξωλίσθησε. Τί δὲ ὁ τούτου πατήρ; πότε θαυμαστὸς ἦν καὶ παράδοξος; οὐχ ὅτε ἐν πειρασμοῖς ἦν; Ὁ δὲ ᾿Αδεσσαλὼμ, οὐχ ἕως μὲν ἔφευγεν, ἐσωφρόνει, ἐπειδὴ δὲ ἐπανἦλθε, καὶ τυραννιχὸς καὶ πατραλοίας ἐγένετο : Τί δὲ ὁ Ἰώδ; Οὗτος γὰρ λαμπρὸς μὲν ἦν καὶ ἐν ἀνέσει, λαμπρότερος δὲ μετὰ τὴν θλῖψιν ἐφάνη. Καὶ τί δεῖ λέγειν τὰ ἀρχαῖα καὶ παλαιά; ἂν γὰρ τὰ ἡμέτερά τις ἐξετάσῃ τὰ νῦν, ψεται ἡλίχον τῆς θλίψεως τὸ Νῦν μὲν γὰρ εἰρήνης ἀπολαύοντες, ἀναπεπτώχαμεν, καὶ διεῤῥύημεν, καὶ μυρίων τὴν Ἐχκχλησίαν σαμεν χαχῶν’ ὅτε δὲ ἡλαυνόμεθα, καὶ σωφρονέστεροι: καὶ ἐπιειχέστεροι καὶ σπουδαιότεροι καὶ περὶ τοὺς συλλόγους τούτους ἦμεν προθυμότεροι, καὶ περὶ τὴν ἀχρόασιν. "Ὅπερ γὰρ τῷ χρυσίῳ τὸ πῦρ, τοῦτο, ἡ θλῖψις ταῖς ψυχαῖς, τὸν ῥύπον ἀποσμήχουσα, καθαροὺς Αὕτη εἰς βασιλείαν εἰσάγει, ἐχείνη δὲ εἰς γέενναν. Διὸ ἡ μὲν ἔστιν εὐρύχωρος, ἡ δὲ στενή. Διὰ τοῦτο καὶ αὐτὸς ἔλεγεν, Ἐν τῷ χόσμῳ θλῖψιν δξετε" ὡς μέγα τι καταδάλλων ἡμῖν ἀγαθόν. Εἰ τοίνυν μαθητὴς εἶ, τὴν στενὴν καὶ τεθλιμμένην ὄδευε, μηδὲ δυσχέραινς μηδὲ ἀποδυσπέτει. Κἂν γὰρ οὕτω μὴ θλιδῇς, ἀνάγκη θλιδῆναι πάντως ἐξ ἑτέρας ὑποθέσεως ἀχερδοῦς. Καὶ γὰρ ὁ βάσκανος, καὶ ὁ χρημάτων ἐρῶν, καὶ ὁ πόρνης πιριχαιόμενος, καὶ ὁ κενόδοξος, καὶ τῶν ἄλλων ἕχαστος τῶν τὰ πονηρὰ ἐπιόντων πολλὰς ἀθυμίας ὑπομένει καὶ θλίψεις, καὶ τῶν πενθούντων οὐχ ἐλάττω θλίδεται. Εἰ δὲ μὴ δαχρύει μηδὲ πενθεῖ, δι’ αἰσχύνην καὶ ἀναισθησίαν " ὡς εἴ γε τὴν ψυχὴν αὐτοῦ καταμάθοις, μυρίων ὄψει χυμάτων γέμουσαν. Ὅταν οὖν καὶ τοῦτον καὶ ἐκεῖνον μετιόντας τὸν βίον ἀνάγχη θλίδεσθαι, διὰ τί μὴ τοῦτον αἱρούμεθα τὸν μετὰ θλίψεως μυρίους φέροντα στεφάνους; Καὶ γὰρ τοὺς ἁγίους ἅπαντας οὕτως ἤγαγεν ὁ Θεὸς διὰ θλίψεως καὶ στενοχωρίας, ὁμοῦ μὲν ἐχείνους ὠφελῶν, ὁμοῦ δὲ τοὺ; λοιποὺς ἀσφαλιζόμενος, ὥστε μὴ μείζονα τῆς ἀξίας περὶ αὐτῶν δόξαν ἔχειν. Οὕτω γὰρ καὶ εἰδωλολατρεῖαι τὴν ἀρχὴν ἐκράτησαν, τῶν ἀνθρώπων ὑπὲρ τὴν ἀξίαν θαυμαζομένων’ οὕτως ᾿Αλέξανδρον τρισκαιδέκατον ἐνόμισεν εἶνας θεὸν ἢ σύγκλητος Ῥωμαίων. Καὶ γὰρ αὕτη ταύτην εἶχε τὴν ἀξίαν χειροτονεῖν καὶ ἐγκχρίνειν θεούς. “Ὅτε γοῦν τὰ κατὰ Χριστὸν ἀπηγγέλη πάντα, ἔπεμψεν ὁ τοῦ ἔθνους ἄρχων πυνθανόμενος, εἰ δοχεῖ αὐτοῖς καὶ αὐτὸν χειροτονῆσαι θεόν. υἱ δὲ οὐχ ἐπένευσαν, ὀργιζόμεγοι καὶ ἀγαναχτοῦντες, ὅτι πρὸ τῆς αὐτῶν ψήφου καὶ γνώμης, ἢ δύναμις τοῦ σταυρωθέντος οἰκουμένην ἅπασαν. Τοῦτο δὲ φχονομεῖτο καὶ ἀκόνπων στῶν, ὥστε μὴ ἐξ ἀνθρωπίνης ψήφού τὴν θεότητα ἀνακηρυχθῆναι τού Χριστοῦ, μηδὲ ἕνα τῶν πολλῶν αὐτὸν εἶναι νομισθῆναι τῶν ὑπ᾽ ἐχείνων χειροότονηθέντων. Καὶ γάρ καὶ πύχτας θερὺὴς ἐνόμισαν, καὶ τὰ παιδικὰ νὰ ᾿᾽Αδριδνοῦ· ὅθεν καὶ ἡ πόλις ᾿Αντίνοος λέγεται. Ἐπειδὴ γὰρ θάνατο; καταμαρτυρεῖ τῆς θνη- «ἣς φύσεως, ἐφεῦρεν ὁ διάδολος ἑτέραν ὁδὸν, τὴν τῆς ψυχῆς ἀθανασίάν, ἧ τὴν ὑπερδάλλουσαν χολαχείαν ἀναμίξα;, εἰς ἀσέδειαν πολλοὺς ἐξήγαγε. Καὶ θέα κακουργίαν· ὅταν μὲν ἡμεῖς εἰς δέον αὐτὴν παράγωμεν, ἀνατρέπει τὸν λόγον ᾿ ὅταν δὲ εἰς βλάδην αὐτὸς ᾿ χατασκευάζειν βούληται, μετὰ πολλῆς αὐτὴν ἴστησι 4τἢ;- σπουδῆς. Κἂν εἴπῃ τις, Βόθεν θεὸς ᾿Αλέξανδρος; οὐχὶ τέθνηχε, καὶ ἀθλίως; ᾿Αλλ’ ἀθάνατος ἡ ψυχὴ, φησί. Nõv ὑπὲρ ἀθανασίας ποιῇ τὸν λόγον, καὶ φιλόσοφεϊς, ἵνα ἀποστήσῃ; τοῦ ἐπὶ πάντων Οεοῦ “ ὅταν δὲ ἡμεῖ; λέγωμεν τοῦτο μέγιστον τοῦ Θεοῦ τὸ ὀῶρον, τοὺς ἄμιινον διαχαιμένους, ὡς ἡπατημένους πείθεις. Κἂν εἴπωμεν, ὄὅνι ὁ ἑσταυρωμένος ζῇ, γέλως εὐθέως, καί- «οἱ τῆς ὀἰνουμένης βοώσης ἀπάσης, καὶ πάλαι καὶ νῦν ᾿ τότε μὸν ἀπὸ τῶν σημείων, νῦν δὲ ἀπὸ τῶν ἐπιστρεψάντων ᾿ οὐ γὰρ δὴ νεχροῦ ταῦτα τὰ χατορθώματα. “Ἂν δὲ εἴ πῇ τις, ὅτι ᾿Αλέξανδρος ζῇ, πιστεύεις, καίτοι γὲ οὐδὲν ἔχων σημεῖον εἰπεῖν. Ναὶ, φησί" πολλὰ γὰρ καὶ μεγάλα χατώρθωσε ζῶν " καὶ γὰρ καὶ ἔθνη καὶ πόλεις ὑπέταξε, καὶ πολέμους πολλοὺς καὶ μάχας ἐνίχησε, καὶ τρόπαια ἔστησεν, ἐ. Ἐὰν οὖν ἐγὼ δείξω, δπερέχεινος ζῶν οὐχ ἐνενόησεν, οὐχ αὑτὸς, οὐχ ἄλλος τις τῶν ποτε γενομένων ἀνθρώπων, ποίαν ἑτέραν ζητεῖ; ἀναστάσεως ἀπόδειξιν; Τὸ μὲν γὰρ ζῶντα κατορθοῦν πολέμους καὶ νίχας βασιλέα ὄντα, καὶ στρατόπεδα ἔχοντα, θαυμαστὸν οὐδὲν, οὐδὲ παράδοξον καὶ χαινόν " τὸ δὲ μετὰ σταυρὸν καὶ τάφον τοσαῦτα ἐργάσασθαι πανταχοῦ γῆς καὶ θαλάττη;, τοῦτό ἐστι τὸ μάλιστα πολλῖςς γέμον, καὶ τὴν θείαν καὶ ἀπόῤῥητον ἀναχηρῦττον δύναμιν. Καὶ ὁ μὲν ᾿Αλέξανδρος μετὰ τὴν τελευτὴν αὐτοῦ, διασπασθεῖσαν τὴν ἀρχὴν αὐτοῦ καὶ τέλεον ἀφανισθεῖσαν οὐχ ἐπανήγαγε" πῶς δὲ ἔμελλεν ὁ νεχρός; ὁδὲ Χριστὸς τότε αὐτὴν μάλιστα ἔστησεν, ὅτε ἐτελεύτησε. Καὶ τί λέγω περὶ τοῦ Χριστοῦ, ὅπου Υς καὶ τοῖς μαθηταῖς αὐτοῦ, μετὰ τὸ τελευτῆσαι, λάμψαι ἔδωκε; Ποῦ γὰρ, εἰπέ μοι, τὸ σῆμα ᾿Αλεξάνδρου : δεῖξόν μοι, καὶ εἰπὲ τὴν ἡμέραν καθ᾽ ἣν ἐτελεύτησε. Τῶν δὲ δούλων τοῦ Χριστοῦ καὶ τὰ σήματα λαμπρὰ, τὴν βασιλικωτάτην χαταλαδόντα πόλιν, καὶ αἱ ἡμέραι καταφανεῖς, ἑορτὴν τῇ οἰχουμένῃ ποιοῦσαι. Καὶ τὸ ntv ἐχείνου καὶ οἱ οἰχεῖοι ἀγνοοῦσι, τὸ δὲ τούτου καὶ Καὶ οἱ τάφοι τῶν δούλων τοῦ σταυρωθέντος λαβιπρότεροι τῶν βασιλιχῶν εἰσιν αὐλῶν, οὐ τῷ μεγέθει καὶ τῷ κάλλει τῶν οἰχοδομημάτων μόνον ᾿" καὶ τούτῳ μὲν γὰρ χρατοῦσιν " ἀλλ᾽, ὃ πολλῷ πιέον ἐστὶ, τῇ σπουδῇ τῶν συνιόντων. Καὶ γὰρ αὐτὸς ὁ τὴν ἅλουργίδα περιχείμενος ἀπέρχεται τὰ σήματα ἐχεῖνα περιπτυξόμενος, καὶ τὸν τῦφον ἀποθέμενος ἔστηχε δεόμενος τῶν ἁγίων, ὥστε αὐτοῦ προστῆναι παρὰ τῷ Θεῷ, καὶ τοῦ σχηνοποιοῦ καὶ τοῦ ἁλιέως προστατῶν καὶ τετελευτηχότων δεῖται ὁ τὸ διάδημα ἔχων. Τολμήσεις οὖν.,, εἰπέ μοι, τὸν τούτων Δεσπότην νεχρὸν εἰπεῖν, οὗ οἱ οἰχέται καὶ τετελευτηχότες, προστάται τῶν τῆς οἰχουμένης βασιλέων εἰσί; Καὶ τοῦτο οὐχ ἐν τῇ Ῥώμῃ ἴδοι τις ἂν γινόμενον μόνον, ἀλλὰ καὶ ἐν τῇ Κωνσταντινουπόλει. Καὶ γὰρ καὶ ἐνταῦθα Κωνσταντῖνον τὸν μέγαν μεγάλῃ τιμῇ τιμᾷν ἐνόμισεν ὁ παῖς, εἰ τοῖς κροθύροις κατάθοιτο τοῦ -ἀλιέως " καὶ ὅπερ εἰσὶν οἱ πυλωροὶ τοῖς βασιλεῦσιν ἐν τοῖς βασιλείοις, τοῦτο ἐν τῷ σήματι οἱ βασιλεῖς τοῖς ἁλιεῦσι. Καὶ οἱ μὲν ὥσπερ δεστόται τοῦ τόπου τὰ ἔνδον χατέχουσιν, οἱ δὲ ὡς πάροιχοι καὶ γείτονες ἠγάπησαν τὴν αὔλειον αὐτοῖς ἀφορισθῆναι θύραν, ἀπὸ τῶν ἐνταῦθα καὶ τοῖς ἀπίστοις ἐπιδεικνύντες, ὅτι πλείων ἐν τῇ ἀναστάσει ἡ ὑπεροχὴ ἔσται τοῖς ἁλιεῦσιν. Εἰ γὰρ ἐνταῦθα οὕτως ἐν τοῖ͵ τάφοις, πολλῷ μᾶλλον ἕν τῇ ἀναστάσει, Καὶ ἀντήλλαχται ἡ τάξις " οἱ μὲν βασιλεῖς οἰχετῶν καὶ ὑπηρετῶν, bi δὲ ἀρχόμενοι βασιλέων τὴν ἀξίαν περίχεινται, μᾶλλον δὲ καὶ λαμπροτέραν. Καὶ ὅτι οὐ χολαχεία τὸ πρᾶγμα, αὕτη δείκνυσιν ἡ ἀλήθεια " ἀπὸ γὰρ ἐχείνων χκαὶ οὗτοι λαμπῤότεροι γεγόνασι. Πολὺ γὰρ τῶν ἄλ-,λὼν τάφων τῶν βαδιλιχῶν τὰ σήματα ταῦτα σεμνόπερα ' ἐχεῖ μὲν γὰρ πολλὴ ἡ ἐρημία, ἐνταῦθα δὲ πολλὴ ἡ πανήγυρις, Εἰ δὲ βούλει καὶ ταῖς βασιλιχαῖς παραθαλεῖν αὐλαῖς τοὺς τάφους τούτους, πάλιν ἐν- «αὖθα τὰ νιχητήρια. Ἔχεϊ μὲν γὰρ πολλοὶ οἱ σοδοῦγτες, ἐνταῦθα δὲ πολλοὶ οἱ καλοῦντες καὶ ἐπισπώμενοι πλουσίους, πένητας, ἄνδρας, γυναῖχας, δούλου;, ἐλευθέρους " ἐχεῖ πολὺς ὁ φόδος, ἐνταῦθα ἄφατος ἡ ἡδονή. ᾿Αλλὰ γλυχὺ θέαμα χρυσοφοροῦντα βασιλέα καὶ ἐστεφανωμένον ἰδεῖν, καὶ παρεστῶτας στρατ- ᾿Αλλὰ τὰ ἐνταῦθα τοσούτῳ σεμνότερα καὶ φριχωδέστερα, ὡς ἐχεῖνα σχηνὴν εἶναι καὶ παιδιὰν νομίσαι πρὸς ταῦτα. ἽΑμα γὰρ ἐπέδης τῶν οὐδῶν. καὶ πρὸς τὸν οὐρανὸν ὁ τόπος τὴν διάνοιαν παρέπεμψε, πρὸς τὸν ἄνω βασιλέα, πρὸς τὸ στρατόπεδον τὸ τῶν ἀγγέλων, πρὸς τὸν θρόνον τὸν ὑψηλὸν, πρὸς τὴν δόξαν τὴν ἀπρόσιτον. Καὶ ἐνταῦθα μὲν ὑπέταξεν ἄρχοντι τῶν ὑποχειμένων τὸν μὲν λῦσαι, τὸν δὲ δῆσαι " τὰ δὲ ὁστὰ — νυ! ### English translation (Claude) That is why Christ too said, "Today you will be with me in paradise" [Luke 23:43]. "Of such a one I will boast." Why? For if another was caught up, why do you boast? From this it is plain that he said these things about himself. And if he added, "But of myself I will not boast," he says nothing else than that, when there is no necessity, I will say nothing of the kind idly and at random; or he again shadows over what had been said, as far as was possible. For that the whole discourse was about himself, what follows also shows; for he added, saying, "For if I wish to boast, I shall not be a fool, for I will speak the truth" [2 Cor 12:6]. How then did you say before, "I wish you would bear with me in a little foolishness," and, "What I speak, I speak not according to the Lord, but as in foolishness," while here you say, "For if I wish to boast, I shall not be a fool"? Not with regard to boasting, but with regard to lying; for if boasting belongs to folly, how much more lying? In this respect, then, he says, "I shall not be a fool." That is why he added, "For I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me." This is the acknowledged reason; for they even thought them gods because of the greatness of their signs [Acts 14:11–13; 28:6]. As, then, in the case of the elements God did both, making them weak and bright, the one to proclaim his power, the other to prevent the error of men, so too here they were both wonderful and weak, so that unbelievers might be taught through the deeds themselves. For if they had remained only wonderful and borne no sign of weakness, and by word drew the many away from suspecting more about them than the truth, not only would they have accomplished nothing, but they would even have brought about the opposite. For their refusals in words would have seemed rather to be humility, and would have caused them to be admired more. That is why their weakness was disclosed in deed and in fact. And one may see this in the case of the men of the Old Covenant. For Elijah was wonderful, but he was once convicted of cowardice [1 Kgs 19:3]; and Moses was great, but he too fled because of this very passion [Exod 2:15]. And they suffered these things when God stood aside and allowed human nature to be exposed. For if, because he had led them out, they say, "Where is Moses?" [Exod 32:1], if he had also led them in, what would they not have said? That is why he himself says, "I refrain, lest anyone should think of me." He did not say "say," but "so that no one may even think anything greater than my worth." So from this too it is plain that the whole discourse is about himself. That is why at the beginning he said, "It is not profitable for me to boast." He would not have said this if he had been going to say what he said about another; for why is it not profitable to boast about another? But he himself was the one counted worthy of these things. That is why he adds, saying, "And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given me, a messenger of Satan to buffet me" [2 Cor 12:7]. What are you saying? He who thought the kingdom nothing, nor hell, compared with his longing for Christ, thought honor from the many something, so as even to be puffed up and to need a continual bridle? For he did not say, "that he might buffet me," but "to buffet me" continually. And who would say this? What, then, is meant? When we have uncovered what the thorn is and who the messenger of Satan is, then we shall say this too. Some have said that he means a headache caused by the devil; but God forbid. For the body of Paul would not have been given over into the devil's hands, when the devil himself obeyed Paul at a bare command, and he laid down laws and limits for him, when he handed over the man who had committed sexual immorality "for the destruction of the flesh" [1 Cor 5:5]. What, then, is meant? Satan is called the adversary in the Hebrew tongue; and in the third book of Kingdoms Scripture called adversaries so, and narrating about Solomon it says, "There was no satan in his days" [1 Kgs 5:4], that is, no adversary, making war or troubling him. What he says, then, is this: God did not allow the preaching to go forward [unhindered], humbling our pride, but allowed the adversaries to attack us. For this was enough to pull down pride, but that other thing, the headache, no longer. By a messenger of Satan, then, he means Alexander the coppersmith [2 Tim 4:14], the party of Hymenaeus and Philetus [2 Tim 2:17], all who opposed the word, those who contended with him and beat him and led him away; since they did the work of Satan. As, then, he calls the Jews sons of the devil, since they emulated his deeds [John 8:44], so too he calls everyone who opposed him a messenger of Satan. This, then, is what he says: "A thorn was given me, to buffet me"; not as though God armed such men (God forbid), nor as though he punished or took vengeance, but as allowing it and letting them be for the present. "Concerning this I besought the Lord three times [that it might depart from me]" [2 Cor 12:8]. This too belongs to great humility, not to hide that he could not bear the plots, that he grew weary, and needed prayer for deliverance. "And he said to me, My grace is sufficient for you; for my power is made perfect in weakness" [2 Cor 12:9]. That is: it is enough for you that you raise the dead, that you heal the blind, that you cleanse lepers, that you work the other wonders; do not seek also to preach without danger and without fear and without trouble. But are you pained and despondent? Let it not seem to be a mark of my weakness that there are many who plot against you and beat you and drive you out and scourge you; for this very thing shows my power. "For my power," he says, "is made perfect in weakness": when, being persecuted, you prevail over your persecutors; when, being driven out, you master those who drive you out; when, being bound, you put to flight those who bind you. Do not, then, seek what is superfluous. Do you see how he himself gives one reason and God another? For he says, "So that I might not be exalted above measure, a thorn in the flesh was given me"; but he says that God said that he allows this in order to show his own power. So you are not only seeking something superfluous, but something that even darkens the glory of my power. For "is sufficient for you" is the language of one who shows that nothing else ought to be added, but that the whole is complete. So from this too it is plain that he does not mean a headache. For they did not preach while sick (for they could not preach while ill), but [the point is] that being driven out and persecuted they prevailed over all. "Most gladly, therefore," since I have heard these things, he says, "I will rather boast in my weaknesses." For so that they may not be cast down, since those false apostles [prided themselves] on the opposite, he shows that through this he becomes more glorious, and that so the power of God shines out more, and what happens is worthy of boasting. That is why he says, "Most gladly, therefore, I will boast." Not grieving have I said these things which I enumerated, or this which I have said now, that "a thorn was given me," but priding myself on them and drawing more power. That is why he adds, "so that the power of Christ may rest upon me." Here he hints at something else too: that the more the trials intensified, the more grace increased and remained. "Therefore I take pleasure in weaknesses" [2 Cor 12:10]. What sort, tell me? "In insults, in persecutions, in necessities, in distresses." Do you see how he has now revealed it most clearly? For in speaking of the kind of weakness, he did not say fevers, or some such recurring fit, or any other bodily sickness, but insults, persecutions, distresses. Do you see a grateful soul? He desired to be freed from the terrible things; but when he heard from God that this must not happen, not only was he not despondent at failing in his prayer, but he even rejoiced. That is why he said, "I take pleasure": I rejoice, I desire to be insulted, persecuted, distressed for Christ. He said these things both to put down those men and to lift up the spirits of these, so that they might not be ashamed of Paul's sufferings. For the cause was enough to make anything more glorious. Then he sets down another reason too: "For when I am weak, then I am strong." Why do you wonder if the power of God is then displayed? I too am then strong; for then above all grace came upon me. "For as his sufferings abound, so our comfort also abounds" [2 Cor 1:5]. Where there is affliction, there is comfort too; where there is comfort, there is grace too. At any rate, when he fell into prison, then he did those wonderful things [Acts 16:25–34]; when he was shipwrecked and cast up on the barbarian land, then above all he was glorified [Acts 28:1–10]; when he went into the court bound, then he prevailed even over the judge [Acts 26:28]. So it happened in the Old Covenant too: in trials the righteous flourished; so the three youths, so Daniel, and Moses, and Joseph: all became glorious from this and were counted worthy of great crowns. For then the soul too is purified, when it is afflicted for God's sake; then it enjoys greater help, needing more support and being worthy of more grace. And even before the reward laid up with God it reaps great good things by becoming philosophical. For affliction strips off pride, cuts off all sluggishness, anoints for endurance; it uncovers the meanness of human affairs and brings in much philosophy. For all the passions give way to it: envy, jealousy, desire, love of power, love of money and of bodies, boastfulness, pride, anger, the whole remaining swarm of these diseases. And if you wish to see it in actual cases, both in a man privately and in a whole people, I can show you them both in affliction and in ease, and teach you how great the gain from the one is and how great the slackness from the other. For the people of the Hebrews, when they were ill-treated and driven out, groaned and called upon God, [but when] they grew fat, they kicked [Deut 32:15]. The Ninevites again, when they enjoyed security, so provoked God that he threatened to tear up the whole city from its foundations; but when they were humbled by that preaching, they showed all philosophy [Jonah 3]. And if you wish to see a man by himself, consider Solomon. For he, when he was in cares and trouble, deliberating about ruling that nation, was counted worthy of that vision [1 Kgs 3:5]; but when he came to luxury, he slipped into the very pit of wickedness [1 Kgs 11:1–8]. And what of his father? When was he wonderful and marvelous? Was it not when he was in trials? And Absalom, as long as he was in flight, was he not sober, but when he returned, he became a tyrant and a parricide [2 Sam 15]? And what of Job? He was glorious even in ease, but appeared more glorious after the affliction. And why need one speak of ancient and old things? For if one examines our own affairs now, he will see how great is the [gain] of affliction. For now, enjoying peace, we have grown slack and dissolute, and have filled the church with countless evils; but when we were persecuted, we were more sober and gentler and more earnest, and readier for these assemblies and for hearing. For what fire is to gold, affliction is to souls, scouring off the filth, making them pure [and bright]. This leads into the kingdom, but that into hell. That is why the one way is broad and the other narrow [Matt 7:13–14]. That is why he himself said, "In the world you will have affliction" [John 16:33], as laying up some great good for us. If, then, you are a disciple, travel the narrow and afflicted way, and do not be vexed nor lose heart. For even if you are not afflicted in this way, you must certainly be afflicted from another, profitless cause. For the envious man, and the lover of money, and the one burning for a harlot, and the vainglorious, and each of the others who pursue wicked things, endure many despondencies and afflictions, and are afflicted no less than mourners. And if he does not weep or mourn, it is through shame and insensibility; for if you examined his soul, you would see it full of countless waves. When, then, those who follow this life and that must be afflicted, why do we not choose this one, which with affliction brings countless crowns? For God led all the saints so, through affliction and distress, at once benefiting them and securing the rest, so that they might not have a greater opinion of them than they deserved. For so idolatries prevailed in the beginning, when men were admired beyond their worth; so the Roman senate thought Alexander a thirteenth god. For it had this power, to vote and enroll gods. At any rate, when all the things concerning Christ were reported, the ruler of the nation sent to ask whether they thought fit to vote him a god as well. But they did not assent, being angry and indignant that before their vote and judgment the power of the Crucified had [taken possession of] the whole world. And this was arranged even against their will, so that the divinity of Christ might not be proclaimed by human vote, nor he be thought one of the many voted [gods] by them. For they thought even boxers gods, and Hadrian's favorite; that is why the city is called Antinous. For since death testifies to a mortal nature, the devil found another way, the immortality of the soul, and mixing with it excessive flattery, led many away into impiety. And see his wickedness: when we bring it forward for a right purpose, he overturns the argument; but when he wishes to use it for harm, he sets it up with great zeal. And if someone says, "How is Alexander a god? Did he not die, and miserably?" "But the soul is immortal," he says. Now you make the argument for immortality and play the philosopher, so as to draw people away from the God over all; but when we say that this is God's greatest gift, you persuade those who are better disposed that they have been deceived. And if we say that the Crucified lives, there is laughter at once, though the whole world cries it aloud, both of old and now: then from the signs, now from the converts; for these achievements are not those of a dead man. But if someone says that Alexander lives, you believe it, though you have no sign to name. "Yes," he says; "for he achieved many great things while living; he subdued nations and cities, won many wars and battles, and set up trophies." If, then, I show what neither he while living imagined, nor any other man who ever lived, what other proof of the resurrection will you seek? For to achieve wars and victories while living, being a king and having armies, is nothing wonderful, nor marvelous and new; but to do such things after a cross and a tomb, everywhere on land and sea, this is what is above all full of [wonder], and proclaims the divine and unspeakable power. And Alexander after his death did not restore his empire, torn apart and utterly destroyed; how could the dead man? But Christ established his above all then, when he died. And why do I speak of Christ, when he granted even to his disciples to shine after they died? For where, tell me, is the tomb of Alexander? Show it to me, and tell me the day on which he died. But the tombs of Christ's servants are glorious, having taken possession of the most royal city, and their days are well known, making a festival for the world. And his tomb not even his own people know, but this one's [even the barbarians know]. And the tombs of the servants of the Crucified are more glorious than royal courts, not only in the size and beauty of the buildings (for in this too they prevail), but, what is much more, in the zeal of those who gather there. For he himself who wears the purple goes to embrace those tombs, and, laying aside his pride, stands begging the saints to intercede for him with God; and he who wears the diadem begs the tentmaker and the fisherman, though they are dead, to be his protectors. Will you dare, then, tell me, to call their Master dead, whose servants, even when dead, are the protectors of the kings of the world? And one may see this happening not only in Rome, but in Constantinople too. For here too the son thought he honored Constantine the Great with great honor if he laid him in the porch of the fisherman; and what doorkeepers are to kings in palaces, kings are to fishermen at the tomb. And the fishermen, as masters of the place, occupy the inside; while the kings, as sojourners and neighbors, were content to have the outer door assigned to them, showing even the unbelievers from what happens here that in the resurrection the fishermen will have a greater preeminence. For if it is so here in the tombs, much more in the resurrection. And the order has been exchanged: kings take the rank of servants and attendants, while subjects are invested with the dignity of kings, or rather a more glorious one. And that the thing is not flattery, the truth itself shows; for through those men these too have become more glorious. For these tombs are far more venerable than the other royal tombs; for there there is great solitude, but here a great festival. And if you wish to compare these tombs with royal courts as well, here again is the victory. For there are many who drive people away, but here many who invite and draw in rich, poor, men, women, slaves, free; there great fear, here unspeakable pleasure. "But it is a sweet sight to see a king wearing gold and crowned, and soldiers standing beside him." But the things here are so much more venerable and awesome that one would think those things a stage show and child's play compared with these. For as soon as you have stepped over the threshold, the place sends your mind up to heaven, to the King above, to the camp of the angels, to the lofty throne, to the unapproachable glory. And here he made one subject to a ruler of those under him, to loose one and bind another; but the bones ... ### Scripture references - Luke 23:43: quotation, high confidence - 2 Cor 12:5: quotation, high confidence - 2 Cor 12:6: quotation, high confidence - 2 Cor 11:1: quotation, high confidence - 2 Cor 11:17: quotation, high confidence - Acts 14:11: allusion, high confidence - Acts 28:6: allusion, high confidence - 1 Kgs 19:3: allusion, high confidence - Exod 2:15: allusion, high confidence - Exod 32:1: quotation, high confidence - 2 Cor 12:1: quotation, high confidence - 2 Cor 12:7: quotation, high confidence - 1 Cor 5:5: quotation, high confidence - 1 Kgs 5:4: quotation, high confidence - 2 Tim 4:14: allusion, high confidence - 2 Tim 2:17: allusion, high confidence - John 8:44: allusion, high confidence - 2 Cor 12:8: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - 2 Cor 12:10: quotation, high confidence - 2 Cor 1:5: quotation, high confidence - Acts 16:26: allusion, high confidence - Acts 28:1: allusion, high confidence - Acts 26:28: allusion, medium confidence - Dan 3:25: allusion, medium confidence - Dan 6:22: allusion, medium confidence - Gen 41:40: allusion, medium confidence - Deut 32:15: allusion, high confidence - Jonah 3:5: allusion, high confidence - 1 Kgs 3:5: allusion, high confidence - 1 Kgs 11:4: allusion, high confidence - 2 Sam 15:10: allusion, high confidence - Job 42:10: allusion, high confidence - Prov 17:3: allusion, low confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence - John 16:33: quotation, high confidence ### Translation notes - The numeral of section 3 was lost in the scan; its text is inside this ref, and the section breaks off mid-sentence at the end. A few words lost in the scan are supplied in brackets. 'There was no satan in his days' refers to 1 Kgs 5:4 (LXX 3 Kgdms 5:18). The story that the Roman senate refused to vote Christ a god at the emperor's request is the tradition also reported by Tertullian (Apol. 5); the claim that the senate voted Alexander a thirteenth god is Chrysostom's. 'The city called Antinous' is Antinoopolis in Egypt. The passage on emperors asking the apostles to intercede for them, and on Constantine buried in the porch of the Church of the Apostles at Constantinople, is translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 26.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/26-2). ## Homily 27.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/27-1/#p-27-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Homily 26 describes the power of the saints' relics over demons at the martyrs' shrines; Homily 27 begins with Paul calling himself a fool, blaming the Corinthians for compelling his boasting, and pointing to the signs of an apostle done among them 'in all endurance' (2 Cor 12:11–12). ### Greek text «ὧν ἁγίων οὐ ταύτην ἔχει τὴν ἐξουσίαν τὴν οἰχτρὰν καὶ «ταπεινὴν, ἀλλ᾽ ἐχείνην τὴν πολλῷ μείζονα. Δαίμονας γὰρ παρίστησι καὶ βασανίζει, καὶ τῶν δεσμῶν ἐχείνων τῶν πιχροτάτων ἀπολύει τοὺς δεδεμένους. Τί φοδερώξερον τοῦ δικαστηρίου τούτου; Οὐδενὸς ὁρωμένου, οὐδενὸς ἐπιχειμένου ταῖς πλευραῖς τοῦ δαίμονος, φωναὶ καὶ σπαραγμοὶ, μάστιγες, βάσανοι, γλῶσσαι ἐμπιπρά- Βεναι, τοῦ δαίμονος οὐ φέροντος τὴν θαυμαστὴν δύνάμιν ἐχείνην. Καὶ οἱ τὰ σώματα φορέσαντες, τῶν ἀσωμάτων χρατοῦσι δυνάμεων᾽ ἡ χόνις καὶ τὰ ὀστᾶ καὶ ἢ τέφρα τὰς δΔοράτους ἐχείνας διαξαίνει φύσεις, Διὰ δὴ τοῦτο ὑπὲρ μὲν τοῦ βασιλικὰς ἰδεῖν αὐλὰς οὐδεὶς ἄν ποτε ἀποδημήσειε βασιλεῖς δὲ πολλοὶ πολλάχις ἀποδεδημήχασι ταύτης ἕνεχεν τῆς θεωρίας. Τῆς γὰρ μελλούσης χρίσεως ἴχνη καὶ σύμθολα τὰ μαρτύρια τῶν ἁγίων παρέχεται, δαιμόνων μαστιζομένων, ἀνθρώπων χολαζομένων καὶ ἐλευθερουμένων. - Εἶδες τῶν ἀγίων τὴν δύναμιν καὶ τετελευτηχότων; εἶδες τῶν ἁμαρτωλῶν τὴν ἀσθένειαν καὶ ζώντων; Φύγε τοίνυν τὴν χαχίαν, ἵνα χρατῇς τῶν τοιούτων, καὶ δίωχε μετὰ σπουδῆς ἀπάσης τὴν ἀρετήν. Εἰ γὰρ τὰ ἐνταῦθα τοιαῦτα, ἐννόησον ἡλίκα τὰ μέλλοντα, Καὶ τῷ ἔρωτι τούτῳ διηνεκῶς κατεχόμενος, ἐπιλαμβάνου τῆς αἰωνίου ζωῆς " ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμῇ, νῦν καὶ ἀεὶ, καὶ εἰς ποὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν, συν- «΄. ᾿Απαρτίσας τὸν περὶ τῶνοἰϊχείων ἐγχωμίων λόγον, οὐχ ἔστη μέχρι τούτου, ἀλλὰ ἀπολογεῖται πάλιν, καὶ συγγνώμην ὑπὲρ τῶν εἰρημένων αἰτεῖ, ἀνάγχης el ναι λέγων τὸ πρᾶγμα, οὐ προαιρέσεως. ᾿Αλλ᾽ ὅμως καὶ ἀνάγκης οὔσης, ἄφρονα ἑαυτὸν καλεῖ. ᾿Αρχόμενος μὲν οὖν ἔλεγεν, Ὡς ἄφρονα δέξασθέ μα, καὶ, Ὡς ἐν ἀφροσύνῃ " νυνὶ δὲ τὸ, ὡς, ἀνελὼν, ἄφρονα ἑαυτὸν χαλεῖ. Μετὰ γὰρ τὸ χατασχευάσαι διὰ τῶν εἰρημένων ἅπερ ἤθελε, θαῤῥῶν λοιπὸν καὶ ἀφειδῶς ἅπαντας μηδέποτε ἀνάγκης οὐχ οὔσης, ἑαυτόν τινα ἐγχωμιάξζειν, ὅπου γε καὶ αἰτίας ὑποχειμένης, ἄφρονα ἑαυτὸν ὁ Παῦλος ὠνόμασεν. Εἶτα καὶ τὴν αἰτίαν τῶν εἰρημένων οὐκ ἐπὶ τοὺς Ψευδαποστόλους, ἀλλ' ἐπὶ τοὺς μαθητὰς ἅπασαν περιτρέπει. “Ὑμεῖς καὶ μὴ μετὰ τῆς ὑμετέρας τοῦτο ἐποίουν. πλάνης, μηδὲ ὑμᾶς ἀπώλλυον, οὐχ ἂν οὕτω προήχθην εἰς τούτους ἐμαυτὸν χαθεῖναι τοὺς λόγους “ ἐπειδὴ δὲ ὁλόκληρον Ἐχχλησίαν διέφθειρον, πρὸς τὸ συμφέρον ὑμῖν ὁρῶν, ἠναγχάσθην ἄφρων γενέσθαι. Καὶ οὐχ εἶπεν" Ἔδεισα γὰρ μὴ τὰ πρωτεῖα παρ᾽ ὕμῖν ἐνεγχάμενοι, τὰ παρ᾽ ἑαυτῶν χατασπείρωσιν " ἀλλὰ τοῦτο μὲν οὖν ἀνωτέρω τέθεικεν εἰπὼν, Φοδοῦμαι μή πως, ὡς ὁ ὄφις Εὔαν ἠπάτησεν, οὕτω φθαρῇ ἱεὰ ματα ὑμῶν" ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ αὐθεντιχώτερον, καὶ μετὰ πλείονο; ἐξοναίας, ἔχων ἐχ τῶν εἰρημένων τὴν παῤῥησίαν. ᾿Εγὼ γὰρ ὥρεδιλον ὑφ' ὑμῶν συνίστασθαι. Εἶτα καὶ τὴν αἰτίαν τίθης: ναὶ οὐ λέγει πάλιν τὰς ἀποχαλύψεις, οὐδὲ τὰ σημεὶ.: μόνον, ἀλλὰ καὶ τοὺς πειρασμούς. Οὐδὲν γὰρ ὑστέ- Ῥησα τῶν ὑπεριλίαν ἀποστόλων. Ὅρα πῶς πάλιν dev μὲν γὰρ ἔλεγε" Λογίζομαι μηδὲν ὑστερηκέναι" ἐγταῦθα δὲ ἀποφαντιχῶς οὕτως, ὅπερ εἶπον, μετὰ τὰς ἀποδείξεις, θαῤῥῶν φθέγγεται λοιπόν " οὐ μὴν δὲ οὕτως ἀφίσταται τοῦ μέτρου, οὐδὲ τοῦ οἰκείου ἤθους, “Ὥσπερ γὰρ μέγα τι εἰρηχὼς καὶ τὴν ἀξίαν ὑπερ- Galvov τὴν ἑαυτοῦ, ὅτι μετὰ τῶν ἀποστόλων ἑαυτὸν ἠρίθμησεν, οὕτω μετριάζει πάλιν, καὶ ἐπάγει λέγων" Εἰ καὶ οὐδέν εἶμι, τὰ σημεῖα τοῦ ἀποσεόλου κατεἰργάσθη ἐν ὑμῖν. Μὴ τοῦτο ἴδῃς, φῃσὶν, εἰ εὐτελὴς ἐγὼ καὶ μικρὸς, ἀλλ᾽ εἰ μὴ τούτων ἀπήλαυσας, ὧν παρ᾽ ἀποστόλου ἀπολαῦσαι ἐχρῆν. Καὶ οὐκ εἶπεν, εὐτελὴς, ἀλλ᾽, ὃ χατώτερον ἦν, Οὐδέν. Τί γὰρ ὄφελος μέγαν εἶναι, καὶ μηδένα ὠφελεῖν; ὥσπερ οὖν οὐδὲ ἰατροῦ χέρδος: ἐμπείρου, μηδένα τῶν χαμνόντων ἰωμένου. ΜΗ τοίνυν, φησὶ, τοῦτο ἐξέταζε, ὅτι οὐδὲν ἐγὼ, ἀλλ᾽ ἐχεῖνο αχόπει, ὅτι ἐν οἷς ὑμᾶς εὖ παθεῖν ἔδει, οὐδὲν ὑστέρησα, ἀλλ᾽ ἐγὼ τὴν πεῖραν ἔδωχα τῆς ἐμῆς ἀποο υλῆς. Οὐ τοίνυν ἔδει λόγων τῶν παρ᾽ ἐμοῦ. Ταῦτα δὲ ἔλεγεν, οὐ τοῦ συνίστασθαι χρήζων " πῶς γὰρ, ὁ καὶ τὸν οὐρανὸν μικρὸν ἠγούμενος πρὸς τὸν τοῦ Χριστοῦ πόθον; ἀλλὰ «ἧς σωτηρίας τῆς ἐκείνων ἐφιέμενος. Εἶτα ἵνα μὴ λέγωσι, Καὶ τί πρὸς ἡμᾶς, εἰ καὶ μηδὲν ὑστέρησας τῶν ὑπερλίαν ἀποστόλων; διὰ τοῦτο ἐπήγαγεν, ὅτε Ἐν ὑμῖν κατειργάσθη τὰ σημεϊα: τοῦ ἀποστόλου, ἐν πάσῃ ὑπομονῇ καὶ σημείοις καὶ τέρασι. Βαξαὶ πηλίκον πέλαγος χατορθωμάτων ἐν ὀλίγοις ῥήμασι παρέδραμε. Καὶ θέα ποῖον πρῶτον τίθησι" τὴν ὑπομονήν. Τοῦτο γὰρ ἀποστόλου δεῖγμα, τὸ φέρειν πάντα γενναίως. Τοῦτο μὲν γὰρ ἐν βραχεῖ, διὰ μι- ᾿ κρᾶς λέξεως " τὸ δὲ τῶν σημείων, 'ἄπερ΄ οὐκ ἦν αὖτοῦ κατορθώματα, διὰ πλειόνων. Ἐννόησον γὰρ πόσα δεσμωτήρια, πόσας πληγὰς, πόσους κινδύνους, πόσας ξατο, πόσους πολέμους ἐμφυλίους, ἐξωτικοὺς, πόσας ὀδύνας, πόσας προσδολὰς διὰ τοῦ ὀνόματος τῆς ὑπομονῆς " διὰ τῶν σημείων πάλιν, πόσους νεχροὺς Ταῦτα ἀκούοντες, μανθάνωμεν 5, εἰ εἰς ἀνάγχην ἐμπέσωμεν τοιούτων διηγημάτων, συντέμνειν ἡμῶν τὰ κατορθώματα ᾿" ὃ καὶ αὐτὸς ἐποίησεν. ### English translation (Claude) [End of Homily 26:] ... of the saints do not have this pitiable and lowly authority, but that far greater one. For they set demons before them and torture them, and release the bound from those most bitter chains. What is more fearful than this court? Though no one is seen, though no one presses on the demon's sides, there are cries and convulsions, scourgings, tortures, burning tongues, because the demon cannot bear that wonderful power. And those who once wore bodies master bodiless powers; dust and bones and ashes rend those invisible natures. For this reason no one would ever travel abroad to see royal courts, but many kings have often travelled abroad for the sake of this sight. For the martyrs' shrines of the saints furnish traces and tokens of the judgment to come, as demons are scourged and men are chastised and set free. Do you see the power of the saints, even when dead? Do you see the weakness of sinners, even when alive? Flee wickedness, then, so that you may master such powers, and pursue virtue with all earnestness. For if the things here are such, consider how great the things to come are. And continually held by this love, lay hold of eternal life; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. [Homily 27.] ["I have become a fool; you compelled me"] [2 Cor 12:11]. Having completed his discourse about his own praises, he did not stop there, but defends himself again and asks pardon for what has been said, saying that the thing was a matter of necessity, not of choice. But nevertheless, even though there was necessity, he calls himself a fool. At the beginning he said, "Receive me as a fool," and, "as in foolishness"; but now, removing the "as," he calls himself a fool. For having established by what he said what he wished, he now at last confidently and unsparingly [grapples with all such failing, teaching all] never to praise oneself when there is no necessity, since even when there was a cause Paul called himself a fool. Then he turns the whole cause of what was said not on the false apostles but on the disciples: "You compelled me." For if they [had boasted but] had not done this with your error, nor been destroying you, I would not have been led to lower myself to these words; but since they were corrupting a whole church, looking to your advantage, I was compelled to become a fool. And he did not say, "For I feared that they, having carried off the first place among you, might sow their own things"; he set this down above, saying, "I am afraid lest, as the serpent deceived Eve, so your minds may be corrupted" [2 Cor 11:3]; but here not so, but with more authority and greater license, having from what had been said the boldness. "For I ought to have been commended by you." Then he sets down the reason too, and he does not again speak of revelations, nor of the signs only, but also of the trials: "For in nothing was I behind the super-apostles." See how again [he speaks with more confidence]: for before he said, "I reckon that I am in nothing behind" [2 Cor 11:5]; but here he says it declaratively; as I said, after the proofs he speaks confidently at last. Yet not even so does he depart from measure, nor from his own character. For as though he had said something great and beyond his own worth, in numbering himself with the apostles, so he is again moderate, and adds, saying, "even though I am nothing. The signs of an apostle were worked among you" [2 Cor 12:12]. Do not look at this, he says, whether I am mean and small, but whether you did not enjoy the things you ought to have enjoyed from an apostle. And he did not say "mean," but what was lower, "nothing." For what profit is there in being great and helping no one? As there is no gain in a skilled physician who heals none of the sick. Do not examine this, then, he says, that I am nothing, but consider this, that in what you ought to have received benefit, I fell short in nothing, but I gave the proof of my apostleship. So there was no need of words from me. And he said these things not needing to be commended (for how could he, who thought even heaven small compared with his longing for Christ?), but desiring their salvation. Then, so that they may not say, "And what is it to us, even if you were in nothing behind the super-apostles?" he therefore added that "among you the signs of an apostle were worked, in all endurance, and in signs and wonders." Oh, what a sea of achievements he passed over in a few words! And see what he sets down first: endurance. For this is the proof of an apostle, to bear everything nobly. This he gives briefly, in a short word; but the signs, which were not his own achievements, at greater length. For consider how many prisons, how many stripes, how many dangers, how many [plots, how many storms of trials], how many civil wars, foreign wars, how many pains, how many assaults [he set down] by the name of endurance; and again by the signs, how many dead [raised, how many other wonders]. Hearing these things, let us learn, if we fall into the necessity of such narratives, to cut short our achievements; which he himself did. ### Scripture references - 2 Cor 12:11: quotation, high confidence - 2 Cor 11:16: quotation, high confidence - 2 Cor 11:17: quotation, high confidence - 2 Cor 11:3: quotation, high confidence - 2 Cor 11:5: quotation, high confidence - 2 Cor 12:12: quotation, high confidence ### Translation notes - This ref begins with the last part of Homily 26 (on the saints' relics, ending 'Amen'), which the scan placed here; Homily 27 begins after it, marked in brackets. The opening verse of Homily 27 (2 Cor 12:11) is lost in the scan and is supplied in brackets; several other words lost in the scan are supplied in brackets or marked '…'. The passage on demons tormented at the martyrs' shrines is translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 27.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/27-1). ## Homily 27.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/27-1/#p-27-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's ironic 'forgive me this wrong' for not burdening the Corinthians, and his promise to come a third time seeking not their money but themselves, as parents lay up for children, gladly spending himself for those who love him less (2 Cor 12:13–15). ### Greek text Εἶτα ἵνα μὴ λέγωσί τινες, Εἰγὰρ καὶ μέγας, καὶ πολλὰ εἰργάσω, ἀλλ᾽ οὐ τοσαῦτα, ὅσα ἐν ταῖς λοιπαῖς Ἐχκλησίαις οἱ ἀπόστολοι, ἐπήγαγε" Τί γάρ ἐστιν ὃ ἠττήθητε ὑπὲρ τὰς λοιπὰς ᾿Εχχιλησίας; Οὐχ ἐλάττόνος, φησὶ, μετέσχετε χάριτος τῶν λοιπῶν. Ἀλλ᾽ ἴσως; εἴποι τὶς ἂν, Τί δήποτε πρὸς τοὺς ἀποστόλους τρέπει τὸν λόγον, τὴν πρὸς τοὺς ψευδαποστόλους μάχην ἀφείς; Ἐκ περιουσίας ἀναστῆσαι βουλόμενος αὐτῶν τὰ φρονήματα, καὶ δεῖξαι, ὅτι οὐ. μόνον ἐχείνων βελτίων, ἀλλ᾽ οὐδὲ τῶν μεγάλων ἀποστόλων ἐλάττων. Διά τοι τοῦτο, ὅταν μὲν περὶ ἐχείνων διαλέγηται, φῃσὶν, ᾿γαὲρ ἐγώ " ὅταν δὲ πρὸς τοὺς ἀποστόλους ἑαυτὸν παραδάλλῃ, ἀγαπητὸν εἶναί φῆσι τὸ μὴ ὑστερηκέναι, καίτοι γε πλεῖον αὐτῶν χοπιάσας. Δείκνυσι δὲ ἐντεῦθεν, ὅτι χἀχείνους ὑδρίζουσιν, ὅταν τὸν ἴσον αὐτῶν ἐν δευτέρῳ τούτων ἔχωσιν. ΕΣ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατεγάρχησα ὑμῶν. Μετὰ πολλῆς πάλιν βαρύτητος ἔθηχε τὴν ἐπιτίμησιν.. Καὶ τὸ ἑξῆς φορτικώτερον " Χαρίσασθέ μοι εὴν ἀδικίαγ' ταύτην. ᾿Αλλ᾽ ὅμως ἢ βαρύτης καὶ ἀγάπης ῥήματα, καὶ ἐγχώμιον ἐχείνων ἔχετ᾽ εἴ γε ἀδικίαν οἰχείαν εἶναι νομίζουσι τὸ μὴ καταδέξασθαι τὸν ἀπόστόλον λαθεῖν τι παρ᾽ αὐτῶν, μηδὲ θαῤῥῆσαι τραφῆναι ἔνθεν. Κὶ τοῦτο, φησὶν, ἐγχαλεῖτε (οὐχ εἴπεν, ὅτι Κακῶς ἐγκαλεῖτε, ἀλλὰ μετὰ πολλᾷς τῆς γλυχύτητος), συγγνώμην αἰτῶ, χαρίσασθὲ μοι τουτὶ τὸ ἁμάρτημα. Καὶ θέα τὴν σύνεσιν: ἐπειδὴ γὰρ δυνεχῶς τοῦτο στρεφόμενον ὄνειδος αὑτοῖς ἔφερε, συνεχῶς αὐτὸ παραμυθεῖται. ᾿Ανωτέρω μὲν γὰρ λέγων, ὅτι "Ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ, ὅτι ἡ καύχησίς μου οὐ φραγήσεται αὕτη, εἶπε πάλιν, ὅτι Οὐκ ἀγαπῶ ὑμᾶς; οἷδεν ὁ Θεός " ἀλλ᾽ ἵνα ἐκχόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμὴν, καὶ ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσι καθὼς καὶ ἡμεῖς. Καὶ ἐν τῇ προπέρᾳ " Τίς οὖν μοί ἐστιν ὁ μισθός; Ἵνα δὐαγγελιζώμενος ἀδάπανον ϑήσω τὸ Εὐαγγέλιον. Καὶ ἀνταῦθα, Χαρίσασθέ μοι τὴ» ἀδικίαν ταύτην. Πανταχοῦ γὰρ φεύγει τὸ δεῖξαι, ὅτι διὰ τὴν ἀσθένείαν αὐτῶν οὐ λαμδάνει᾽ διὸ καὶ ἐνταῦθα οὕτω φησίν “ εἰ τοῦτο πλημμέλημα εἶναι ἡγεῖσθε, συγγνώμὴν αἰτῶ. Ταῦτα δὲ ἔλεγε, καὶ πλήττων καὶ θεραπεύων. Μὴ γὰρ δὴ τοῦτο εἴπῃς ᾿ Εἰ πλῆξαι θέλεις, τί ἀπολογῇ: εἰ θεραπεύειν, τί πλήττεις; Τοῦτο γὰρ συνέσεώς ἐστι. καὶ χατατέμνειν καὶ ἐπιδεσμεῖν τὸ ἕλκος. Εἴτα, ἵνα μὴ δόξῃ» ὅπερ καὶ ἔμπροσθεν ἕλεγον, συνεχῶς αὐτὸ στρέφειν ὑπὲρ τοῦ λαδεῖν, θεραπούει μὲν αὑτὸ καὶ ἐν τῇ προτέρᾳ λέγων, Οὺκ ἔγρα- Φα δὲ, ἵνα οὕτω γένηται ἐν ἐμοί" καλὸν γάρ μοι ἀποθωνεῖν, ἣ τὸ καύχημά μον ἵνα εἰς χεγώσῃ" γλυκύτερον δὲ ἐνταῦϑα καὶ προσηνέστερον. Ηῶς καὶ «ἰνι τρόπῳ; ᾿Ιδοὺ, ερίτον τοῦτο ἑτοίμως ἔχω ἐϊθεῖν πρὸς ὑμᾶς, καὶ οὐ καταγαρκήσω ἁμῶν" οὗ γὰρ ζητῶ τὰ ὑμῶν, ἀλλ' ὑμᾶς. Οὐ γὰρ ὀφείλει τὰ τέχνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ᾽ οἱ γονεῖς τοῖς τέχνοις. Ὃ δὲ λέγει, τοῦτό ἔστιν " οὐκ ἐπειδὴ μὴ λαμδάνω, διὰ τοῦτο οὐ παραγίνομαι, ἀλλὰ καὶ δεύτερον παρεγενόμην, καὶ τρίτον τοῦτο παρεσχεύα σμαι ἐλθεῖν, “καὶ οὐ “καταναρκήσω ὑμῶν. Καὶ ἢ αἰτία σεμνή. Οὐ γὰρ εἶπεν, "Ἐπειδὴ μιχρολόγοι, εἰ; Οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλ᾽ ὑμᾶς. Μείζονα ἐπιζητῶ, ψυχὰς ἀντὶ χρημάτων, σωτηρίαν ἀντὶ χρυσίου. Εἶτα ἐπειδὴ ὑποψίαν εἶχεν ἔτι τὸ πρᾶγμα, ὡς ἀλγοῦντος αὐτοῦ πρὸς αὐτοὺς, διὰ τοῦτο καὶ λ»» γισμὸν τίθησιν. Ἐπειδὴ γὰρ εἰχὸς hv εἰ πεῖν αὐτοὺς, οὗ γὰρ ἕξεστι καὶ ἡμᾶς ἔχειν καὶ τὰ ἡμῶν; ἐπάγεε μετὰ πολλῆς τῆς χάριτος τὴν ἀπολογίαν λέγων " Οὗ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ᾽ οἱ γονεῖς τοῖς τέκνοις " ἀντὶ τῶν διδασχάλων καὶ τῶν μαθητῶν τοὺς γονέας καὶ τὰ τέχνα τιθεὶς, καὶ δείξας ὅτι ὀφειλῆς πρᾶγμα ποιεῖ, ὅπερ οὐχ ἣν ὀφειλῆς. Οὐ γὰρ οὕτω προσέταξεν ὁ Χριστὸς, ἀλλ᾽ ἐχείνων φειδόμενος, ταῦτα λέγει" διὸ καὶ πλέον ei προστίθησιν. Οὐ γὰρ εἶπε μόνον, ὅτι οὖχ ὀφείλει τὰ τέχνα θησαυρίζειν, ἀλλ᾽ ὅτε καὶ ὀφείλουσιν οἱ γογεῖς τοῦτο ποιεῖν. Οὐχοῦν ἐπειδὴ δοῦναι δεῖ, Ἐγὼ τῶν ψυχῶν ὑμῶν. Τοὺς μὲν γὰρ γονέας θησαυρίζειν ἐχέλευσε τοῖς τέχνοις ὁ νόμος τῆς φύσεως " ἐγὼ δὲ οὐ τοῦτο ποιῶ ῥήνον, ἀλλὰ καὶ ἐμαυτὸν προσδίδωμε " {αὶ αὕτη ἡ ὑπέρδολῃ, τὸ μῇ μόνον μὴ λαμθάνειν, ἀλλὰ καὶ προσδιδόναι, οὐχ ἁπλῶς, ἀλλὰ μετὰ πολλῆς «τῆς φιλοτιμίας, καὶ ἐχ τοῦ ὑστερήματος " τὸ γὰρ Ἐχδαπανηθήσομαι, τοῦτό ἐστιν αἰνιττομένου. Κἂν γὰρ αὐτὴν δέῃ τὴν σάρχα ἀναλῶσαι, οὐ φείδαμας διὰ τὴν σωτηρίαν ὑμῶν. Καὶ τὸ ἐπαγόμενον μετ᾽ ἐγχκλήματος ὁμοῦ καὶ ἀγάπης Εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγαπῶμαι. Καὶ ταῦτα ποιῶ, φησὶν, ὑπὲρ τῶν φιλρυμένων, καὶ οὗ φιλούντων ὁμοίως. Σκόπει τοίνυν λοιπὸν πόσους ἔχει τὸ πρᾶγμα. βαθμούς. Ἔδει λαμδᾶνειν, αὐτὸς δὲ οὐχ ἐλάμδανεν ἰδοὺ πρῶτον χατόρθωμα. Καὶ ὑστερούμενος, δεύτερον " καὶ αὐτοῖς κηρύττων, τρίτον “ καὶ προσδίδωσι, πέταρτον" καὶ οὐχ ἁπλῶς προσδίδωσιν, ἀλλὰ καὶ μετὰ ἐπιτάσεως, πέμπτον καὶ οὐ χρήματα μόνον, ἀλλὰ καὶ ἑαυτὸν, ἔχτον " καὶ ὑπὲρ τῶν μὴ σφόδρα φιλούντων αὐτὸν, ἕδδομον" καὶ ὑπὲρ τῶν σφόδρα -φι- ### English translation (Claude) Then, so that some may not say, "Even if you are great and did much, yet not as much as the apostles did in the other churches," he added, "For in what were you inferior to the other churches?" [2 Cor 12:13]. You shared in no less grace than the rest, he says. "But perhaps," someone might say, "why does he turn his word to the apostles, leaving off the battle with the false apostles?" Wishing abundantly to raise up their spirits, and to show that he is not only better than those men, but not even inferior to the great apostles. For this reason, when he speaks about those men, he says, "I more"; but when he compares himself with the apostles, he says it is enough not to have fallen short, though he labored more than they. And from this he shows that they insult those apostles too, when they hold in second place one who is their equal. "Except that I myself was not a burden to you." Again he set down the rebuke with great weight. And what follows is more burdensome: "Forgive me this wrong!" But nevertheless the weight carries words of love too, and praise of them, if indeed they think it a wrong to themselves that the apostle would not consent to take anything from them, nor dared to be supported from there. If you charge this, he says (he did not say, "You charge it wrongly," but with great sweetness), I ask pardon: forgive me this sin. And see his wisdom: since this, continually turned over, brought them reproach, he continually softens it. For above, having said, "As the truth of Christ is in me, this boasting of mine will not be stopped," he said again, "Because I do not love you? God knows. But so that I may cut off the occasion from those who want an occasion, and so that in what they boast of they may be found just as we are" [2 Cor 11:10–12]. And in the first letter, "What then is my reward? That in preaching the gospel I may make the gospel free of charge" [1 Cor 9:18]. And here, "Forgive me this wrong." For everywhere he avoids showing that it is because of their weakness that he does not receive; that is why here too he says thus: if you think this an offense, I ask pardon. And he said these things both striking and healing. For do not say, "If you wish to strike, why do you defend yourself? If to heal, why do you strike?" For this belongs to wisdom: both to cut and to bind up the wound. Then, so that he may not seem, as they said before too, to keep turning it over continually in order to receive, he heals it in the first letter too, saying, "But I have not written this so that it may be done so in my case; for it would be better for me to die than that anyone should make my boasting void" [1 Cor 9:15]; but here more sweetly and gently. How and in what way? "Here for the third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you. For children ought not to lay up for their parents, but parents for their children" [2 Cor 12:14]. What he says is this: it is not because I do not receive that I do not come; but I came a second time, and I have prepared to come this third time, "and I will not be a burden to you." And the reason is noble. For he did not say, "Since you are stingy," ... but, "For I do not seek what is yours, but you." I seek greater things: souls instead of money, salvation instead of gold. Then, since the thing still carried a suspicion, as though he were pained with them, he therefore sets down a reasoning too. For since it was likely that they would say, "Is it not possible to have both us and what is ours?" he adds the defense with great grace, saying, "For children ought not to lay up for their parents, but parents for their children"; putting parents and children in place of teachers and disciples, and showing that he does as a matter of debt what was not a matter of debt. For Christ did not so command [1 Cor 9:14]; but sparing them he says this; that is why he even adds more. For he did not say only that children ought not to lay up treasure, but also that parents ought to do so. Since, then, I must give, "I will most gladly spend and be spent for your souls" [2 Cor 12:15]. For the law of nature commanded parents to lay up for their children; but I not only do this, but give myself besides. And this is the excess: not only not to receive, but to give besides, and not simply, but with great generosity and out of want; for "I will be spent" is the language of one hinting at this. For even if I must spend my very flesh, I will not spare it for your salvation. And what follows is with a charge and with love at once: "If I love you more abundantly, am I loved the less?" And I do these things, he says, for those who are loved, and who do not love in the same way. Consider, then, how many steps the thing has. He ought to have received, but he did not receive: see the first achievement. And while in want: the second. And while preaching to them: the third. And he gives besides: the fourth. And not simply gives besides, but with intensity: the fifth. And not money only, but himself: the sixth. And for those who do not greatly love him: the seventh. And for those he greatly loves: [the eighth.] ### Scripture references - 2 Cor 12:13: quotation, high confidence - 2 Cor 11:23: quotation, high confidence - 2 Cor 11:10: quotation, high confidence - 2 Cor 11:11: quotation, high confidence - 2 Cor 11:12: quotation, high confidence - 1 Cor 9:18: quotation, high confidence - 1 Cor 9:15: quotation, high confidence - 2 Cor 12:14: quotation, high confidence - 1 Cor 9:14: allusion, medium confidence - 2 Cor 12:15: quotation, high confidence ### Translation notes - A few words lost in the scan are marked '…' or supplied in brackets; letters misread as numerals were corrected. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 27.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/27-2). ## Homily 27.3 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/27-1/#p-27-3 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom urges his hearers to imitate Paul's love, condemns those who fail to love even those who love them, and denounces envy as a madness worse than a serpent in the bowels, which has invaded even the church and set its members against one another. ### Greek text Τοῦτον δὴ καὶ ἡμεῖς ζηλώσωμεν. Μέγα μὲν γὰρ ἔγχλημα [καὶ τὸ φθονεῖν |», καὶ τὸ μὴ φιλεῖν" μεῖζον δὲ γίνεται, ὅταν καὶ φιλούμενός τις μὴ φιλῇ. γὰρ ὁ τὸν φιλοῦντα φιλῶν, οὐδὲν πλέον ἔχει τῶν τελωνῶν: ὁ μὴ τοῦτο ἔχων, καὶ τῶν ϑηρίων ἐλάττων ἂν εἴη. Τί λέγεις, ἄνθρωπε; οὐ φιλεῖς σὺν φιλοῦντα; καὶ τίνος ἕνεκεν ζῇς; ποῦ δὲ χρήσιμος ἔση λοιπόν; ἐν ποίοις πράγμασιφ; ἕν πολιτικοῖς; ἂν Ιδιωτικοῖς; Οὐδαμῶς " οὐδὲν γὰρ ἀχρησεότϊερον ἄνδρὸς; οὐχ εἰδότος φιλεῖν. Τοῦτον καὶ λῃσταὶ πολλάχις τὸν νόμον ἡδέσθησαν καὶ ἀνδροφόνοι καὶ τοιχωρύχοι, καὶ ἁλῶν χοινωνήσαντες μόνον, μεῖἐτάξαντο, τῇ τραπέζῃ τὸν τρόπον μεταδαλόντες " σὺ δὲ οὐχὶ ἁλῶν μόνον, ἀλλὰ καὶ ῥημάτων καὶ πραγμάτὼν χοινωνῶν, καὶ εἰσόδων καὶ ἐξόδων, οὐ φιλεῖς; ᾿Αλλ" οἱ μὲν αἰσχρῶς ἐρῶντες, καὶ ὁλοχλήρους δαπανῶσιν οὐσίας εἰς τὰς πορνευομένας γυναῖχας " σὺ δὲ σεμνὸν ἔχων ἔρωτα, οὕτως εἶ ψυχρὸς καὶ ἀσθενῆς καὶ ἄνανδρος, ὡς μηδὲ χωρὶς δαπάνης καταδέχεσθαι φιλεῖν; Καὶ τίς, φησὶν, οὕτως ἔσται ἄθλιος, τίς δὲ. οὕτω θηρίον, ὡς τὸν φιλοῦντα ἀποστρέφεσθαι καὶ μισεῖν; Σὺ μὲν χαλῶς ποιεῖς ἀπιστῶν διὰ τὴν τοῦ πράγματος ἀτοπίαν" ἐγὼ δὲ ἂν δείξω πολλοὺς ὄντας τοτούτους, πῶς οἴσομεν λοιπὸν τὴν αἰσχύνην; Ὅταν γὰρ χαχῶς ἀγορεύῃς τὸν φιλούμενον, ὅταν ἀχούων χαχῶς ἑτέρου λέγοντος μὴ ἀμύνης, ὅταν εὑδοχιμοῦντα φθονῇς, ποία αὕτη ἀγάπη; Καίτοι φιλίαν οὐδὲ τοῦτο ἀρκεῖ δεῖξαι, τὸ μὴ φθονεῖν, ὥσπερ οὖν οὐδὲ τὸ μὴ ἐχθραίνειν, οὐδὲ τὸ μὴ πολεμεῖν, ἀλλὰ καὶ συγχροτεῖν καὶ αὔξειν τὸν φιλοῦντα· ὅταν δὲ πάντα ποιῇ καὶ λέγῃ, ὥστε καὶ καθελεῖν τὸν πλησίον, τέ ταύτης ἀθλιώτερον τῆς ψυχῆς; Χθὲς καὶ πρώην φίλος, καὶ λόγων ἐχοινώνεις καὶ τραπέζης" εἶτα ἀθρόον, ἐπειδὴ εὐδοχιμοῦντα εἶδες τὸ μέλος τὸ σὺν, ῥίψας τὸ τῆς φιλίας προσωπεῖον, τὸ τῆς ἔχθρας ὑπέδυς, μᾶλλον δὲ τὸ τῆς μανίας. Μανία γὰρ περιφανῆς, τοῖς τῶν πλησίον δάχνεσθαι καλοῖς " τοῦτο γὰρ μαινομένων ἐστὶ, καὶ λυττώντων χυνῶν. Κατὰ γὰρ ἐχείνους εἰς τὰς ἀπάντων πηδῶσιν ὄψεις καὶ οὗτοι, τῇ βασχανίᾳ παροξυνόμενοι. Βέλτιον ὄφιν ἔχειν ποἷς σπλάγχνοις ἐγχαλινδούμενον, ἢ βασκανίαν ἔνδον συρομένην. Ἐκεῖνον γὰρ καὶ ἐμέσαι πολλάχις ἕνι. διὰ φαρμάχων, καὶ διὰ τροφῆς παραμυθήτασθαι " ὁ δὲ φθόνος οὐχ ἐν σπλάγχνοις χαλινδεῖται, ἀλλὰ τῷ χόλπῳ στρέφεται τῆς Ψυχῆς, καὶ δυσεξάλειπτόν ἐστι πάθος. Καὶ ὁ μὲν διρις ἔνδον ὧν, οὐχ ἂν ἅψαιτο σωμάτων ἀνθρωπίνων, τροφῆς παραχειμένης " ὁ δὲ φθόνος, κἂν μυρίαν παραθῇς αὐτῷ τράπεζαν, αὐτὴν Ἑἕλχων᾽ καὶ οὐχ ἔστιν αὐτῷ τινα παραμυθίαν εὑρεῖν, δι᾽ ἧς ἀποστήσετα: τῆς μανίας, ἀλλ᾽ ἣ μίαν μόνον, τὶ τοῦ εὐημεροῦντος δυσπραγίαν" οὕτως ἀνίεται, μᾶλλον δὲ, οὐδὲ οὕτω. Κἂν γὰρ οὗτος. πάθῃ χαχῶς, ἕτερον ὁρῶν εὐημεροῦντα, ταῖς αὑταῖς ὀδύναις ἐνέχεται" καὶ πανταχοῦ τραύματα, καὶ πανταχοῦ πληγαί. Οὐδὲ γὰρ ἔστι στρεψόμενον ἐπὶ γῆς μὴ ὁρᾷν εὐδοκιμοῦντας. Καὶ τοσαύτη τοῦ νοσήματος ἡ ὑπερδολὴ, ὅτι χἂν οἴχοι πις αὐτ΄.. τοῖς παλαιοῖς ἀνδράσι φύω.:" τοῖ: -τελευτηχόσι. Καὶ τὸ μὲν βιωτιχοὺς ἀνθρύπους τ ὑτια πάσχειν, χαλεπὸν μὲ", πλὴν οὐχ οὕτω δεινόν" τὸ ὧΣ καὶ τοὺς τῶν ἐν μέσῳ θορύδων ἀπηλλαγμένους ἔχεσθαι τοῦ νοσήματος τούτου αὐτὸ τοῦτο πάντων χαλεπώτερον. Καὶ ἠῤδουλόμην μὲν σιγᾷν " ἀλλ᾽ εἰ μὲν ἡ σιγὴ καὶ τὴν ἀπὸ τῶν πραγμάτων αἰσχύνην ἀφήρει, χέρδος Ὧν τὸ μηδὲν εἰπεῖν" εἰ δὲ χἂν ἐγὼ σιωπήσω, τὰ πράγματα βοήσεται σφοδρότερον τῆς ἐμῆς γλώττης, βλάδη μὲν οὐδεμία ἀπὸ τῶν ἐμῶν ἕστα: ῥημάτων, ὡς ἐκπομπευομένων ἡμῖν τῶν χαχῶν, χέρδος δὰ ἴσως ᾿ καὶ ὠφέλειά τις. ἤουτὶ γὰρ τὸ νόσημα καὶ τῆς Ἐχχλησίας ἥψατο, [καὶ] τοῦτο πάντα ἄνω καὶ χάτω πεποίηχε, καὶ τοῦ σώματος διέσχισε τὴν ἀχολουθίαν, καὶ χατ᾿ ἀλλήλων ἱστάμεθα, τοῦ φθόνου χαθοπλίζοντος ἡμᾶς. Διὰ τοῦτο πολλὴ ἢ διαστροφή. Εἰ γὰρ πάντων οἰχοδομούντων ἀγαπητὸν στῆναι τοὺς διδασχομένους, ὅταν ἅπαντες χαθαιρῶμεν, τί ἕσται τὰ. πέρας;; ᾿ ### English translation (Claude) Let us too, then, emulate this man. For it is a great charge not to love; but it becomes greater when someone, being loved, does not love. For [if] the one who loves the one who loves him has nothing more than the tax collectors [Matt 5:46], the one who does not even have this would be lower even than the wild beasts. What are you saying, man? You do not love the one who loves you? And for what do you live? Where will you be useful from now on? In what affairs? In public ones? In private ones? Not at all; for nothing is more useless than a man who does not know how to love. Even robbers and murderers and housebreakers have often respected this law, and having only shared salt, have changed, altering their ways because of the table; but you, sharing not only salt but words and deeds, comings in and goings out, do you not love? Those who love shamefully spend whole fortunes on prostitutes; but you, having an honorable love, are you so cold and weak and unmanly as not to consent to love even without expense? "And who," someone says, "will be so wretched, who such a beast, as to turn from and hate the one who loves him?" You do well to disbelieve because of the absurdity of the thing; but if I show that there are many such, how shall we bear the shame from then on? For when you speak ill of the one you love, when you hear another speak ill and do not defend him, when you envy him when he is well approved, what love is this? And yet not even this is enough to show friendship, not envying, as neither is not being hostile, nor not making war; but one must also applaud and increase the one who loves. But when someone does and says everything so as to pull down his neighbor, what could be more wretched than this soul? Yesterday and the day before a friend, and you shared words and table; then all at once, since you saw your own member well approved, throwing off the mask of friendship you put on that of enmity, or rather of madness. For it is plain madness to be stung by the good things of one's neighbors; for this belongs to madmen and rabid dogs. For like them these too leap at the faces of all, provoked by envy. It is better to have a serpent rolling in one's entrails than envy creeping within. For that one can often be vomited out by drugs and soothed by food; but envy does not roll in the entrails, but turns in the bosom of the soul, and is a passion hard to wipe out. And the serpent within would not touch human bodies when food is set before it; but envy, even if you set ten thousand tables before it, [devours the soul,] dragging it about; and it is not possible to find any comfort for it by which it will cease from its madness, except one only: the misfortune of the one who prospers. So it is relieved, or rather, not even so. For even if this man suffers harm, seeing another prospering it is held by the same pains; and everywhere wounds, everywhere blows. For it is not possible, moving about on earth, not to see people well approved. And so great is the excess of the disease that even if one shuts [the envious man] up at home, [he envies] the men of old who are dead. And for worldly men to suffer this is harsh, yet not so terrible; but that even those who have been freed from the uproars of the world should be held by this disease, this is harder than all. And I wished to keep silent; but if silence would also remove the shame that comes from the facts, there would be gain in saying nothing; but if, even if I keep silent, the facts will cry out more loudly than my tongue, no harm will come from my words, as though our evils were being paraded, but perhaps gain and some benefit. For this disease has laid hold even of the church; this has turned everything upside down, and split the coherence of the body, and we stand against one another, envy arming us. For this reason the perversion is great. For if, when all build up, it is enough if those who are taught stand firm, when we all pull down, what will be the end? ### Scripture references - Matt 5:46: allusion, high confidence - 1 Cor 12:26: allusion, low confidence ### Translation notes - Two words printed in brackets in the scan ('and envying') are left out. A few words lost in the scan are supplied in brackets or marked '…'. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 27.3 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/27-3). ## Homily 27.4 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/27-1/#p-27-4 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom compares the church to a plant that envious members pull up instead of watering and to a dead body whose members do not act, and urges his hearers to rejoice in others' praise and so become one body held together by its Head. ### Greek text Τί ποιεῖς, ἄνθρωπε; Συμφέρειν νομίζεις τὰ τοῦ πλησίον χαθαιρεῖν " πρὸ δὲ ἐχείνου τὰ σαυτοῦ χαθαιρεῖς. Οὐχ ὁρᾷς τοὺς ουτοχόμους 5, τοὺς γηπόνους, πῶς. ἅπαντες εἰς ἕν τρέχουσιν; ὁ μὲν διέσχαψεν, δ᾽ δὲ ἐφύτευσαν, ὁ δὲ περιέστειλε τὴν ῥίζαν, ἄλλος. ζει, ἄλλος ἀποσοδεῖ τὰ θρέμματα" καὶ πάντες εἰς ἕν βλέπουσι, τοῦ φυτοῦ τὴν σωτηρίαν. Ἐνταῦθα δὲ οὐχ οὕτως " ἀλλὰ φυτεύω μὲν ἐγὼ, σαλεύει δὲ ἄλλος καὶ διασείει. Γἕασον χἂν παγῆναι χαλῶς͵ ἵνα ἰσχυρέτερον γένηται τῆς ἐπιδουλῆς. Οὐ τὸ ἐμὸν ἀναιρεῖς ἔργον, ἀλλὰ τὸ σὸν καταλύεις " ἐγὼ ἐφύτευσα, σὲ ἔδει ποτίσαι, "Ἂν τοίνυν σαλεύσῃς, τὴν ῥίζαν ἀνἐσπασας, καὶ οὐχ ἔχεις οὗ τὴν ἀρδείαν ἐπιδείξῃ, Ἀλλ᾽ ὁρᾷς εὐδοχιμοῦντα τὸν φυτεύοντα; Μὴ φοδοῦ" οὔτε ἐγώ τί εἰμι, οὔτε oð Οὔτε γὰρ ὁ φυτεύων, οὔτα ὁ ποτίζων ἐστί τι" ἑνός ἔστι τὸ ἔργον τοῦ Οεοῦ. Ὥστε ἐχείνῳ μάχῃ καὶ πολεμεῖς, τὰ φυτευθέντα ἀνασπῶν. ᾿Ανανήψωμεν τοίνυν ποτὲ, γρηγορήσωμεν. Οὐ δέδοιχα πὸν ἔξω πόλεμον, ὡς τὴν ἔνδον μάχην᾽ ἐπεὶ καὶ ῥίζα, ὅταν ἧ καλῶς ἡρμοσμένν τῇ γῇ, οὐδὲν πείσεται ἀπὸ τῶν ἀνέμων: ἂν δὲ αὐτὴ σαλεύηται, σχώληχος διατρώγοντος αὐτὴν ἔνδοθεν, καὶ μηδενὸς πεσεῖται, Μέχρ: τίνος διατρώγομεν τῆς Ἐχχλησίας τὴν ῥίζαν σχωλήχων δίχην; Καὶ γὰρ ἀπὸ γῆς. α τοιαῦται τίχτονται διάνοιαι "ἢ μᾶλλον δὲ οὐδὲ ἀπὸ γῆς ἀλλ᾽ ἀπὸ κόπρου, τὴν σηπεδόνα μητέρα ἔχουσαι" καὶ οὐχ ἀφίστανται τῆς χαταπτύστου θεραπείάς τῆς παρὰ τῶν γυναιχῶν, Γενώμεθά ποτε ἄνδρες. γενναῖοι, γενώμεθα ἀθληταὶ φιλοσοφίας, ἀπελάσωμεν τὴν πολλὴν τῶν χαχῶν τούτων φοράν. Καὶ γὰρ ὥσπερ σῶμα νεχρὸν, τῆς Ἐχχχησίας ὁρῶ τὸ πλῆθος ἐῤῥιμμένον νῦν. Καὶ χαθάπερ ἕν σώματι νεχρωθέντι προσφάτως, ἕνι μὲν ὀφθαλμοὺς ἰδεῖν, ἕνι δὲ χεῖρας καὶ πόδας καὶ τράχτλον καὶ χεφαλὴν, οὐδὲν δὲ τῶν μελῶν τὰ ἑαυτοῦ ποιοῦν " οὔτω δὴ καὶ ἐνταῦθα πάντες πιστοὶ οἱ παρόντες, ἀλλ᾽ οὐκ ἔστιν ἡ πίστις ἑνεργῆς τὴν γὰρ θερμότητα ἐσδέσαμεν, καὶ τοῦ Χριστοῦ τὸ σῶμα νεχρὸν εἰργασάμεθα. Εἰ δὲ φριχτὸν τὸ εἰρημένον, πολλῷ φριχωδέστερον, ὅταν ἐπὶ τῶν ἔργων φαίνηται. Τὰ μὲν γὰρ ὀνόματα ἀδελφῶν ἔχομεν, τὰ δὲ πράγματα πολεμίων " καὶ μέλη χαλούμενοι πάντες, καθά τερ θηρία διεστήχαμεν. Ταῦτα, οὐχ ἐχπομπεῦσαι Ρ βουλόμενος τὰ ἡμέτερα, εἶπα, ἀλλ᾽ ἐντρέψαι καὶ ἀποστῆσαι. Ὁ δεῖνα εἰσῆλθεν εἰς οἰχίαν, ἀπήλαυσε τιμῆς· δέον εὐχαριστεῖν τῷ Θεῷ, ὅτι τὸ μέλος τιμᾶται τὸ σὰν, καὶ ὁ Θεὸς δοξάζεται, σὺ δὲ τοὐναντίον ποιεῖς - λέγει; καχῶς πρὸς τὸν πωρε; ἤκουσας ἀδελφοῦ ἐγχωμιαζομένον, ἢ παρὰ ἀνδράσιν, ἢ παρὰ γυναιξὶ, καὶ ἐλυπήθης; Πρόσθες τοῖς ἑπαίνοις " οὕτω καὶ σαυτὸν ἑπαινέσῃ. Ἐὰν δὲ καὶ χαθἕλῃς τὸν ἔπαιναγ, πρότερον σαυτὸν χαχῶς εἴρηχας, Ὅταν ἀχούσῃς ἐπαινούμενυν, γίνου τῶν λεγομένων χοινωνὸς, εἰ καὶ μὴ τῷ βίῳ καὶ τῇ ἀρετῇ, ἀλλὰ τῷ καίρειν τοῖς ἐκείνου χαλοῖς. 'Ἔπήνεσεν ὁ δεῖνα; θαύμααὺν ταὶ σύ" οὕτω καὶ σὲ ἑπαινέσεται ἐχεῖνος, ὡς χρηστὸν καὶ ἐπιειχῇ. Μὴ φοδηθῆῇς, ὡς τὰ σαντοῦ αιρῶν ἐν τοῖς ἐγχωμίοις τοῖς ἑτέροι " τοῦτο γὰρ ἐν «αἷς χατηγορίαις γίνεται. Φιλόνειχον γὰρ τὸ γένος τῶν ἀνθρώπων᾽ καὶ ὅταν ἴδῃ σε καχῶς λέγοντα, ἐπιτείνει τὰ ἐγχώμια, ταύτῃ δάκνειν βουλόμενος, τοὺς δὲ χατηγόρους μέμφεσθαι χεθ᾽ ἑαυτὸν, καὶ πρὸς ἑτέρους διαδάλλειν. Εἶδες πόσης ἀσχημοσύνης ἕαυτοῖ; γινόμεθα αἴτιοι; πῶς ἀπόλλυμεν τὸ ποίμνιον καὶ διασπῶμεν; Γενώμεθα μέλη ποτὲ, γενώμεθα οῶμα ἕνκαὶ ὁ μὲν ἐγκωμιαζόμενος διαχρουέσθω τοὺς ἐπαίνους, καὶ ἐπὶ τὸν ἀδελφὸν μεταγέτω τὰ ἐγχώμια ὦ δὲ ἑτέρου ἀχούων ἑἐπαινουμένου, συνηδέσθω. “Ἂν οὕτως ἑαυτοὺς συνάγωμεν, καὶ τὴν χεφαλὴν πρὸς ἑαυτοὺς ἐπισπασόμοθα" ἐὰν δὲ διῳχισμένοι πρὸς ἑαυτοὺς ὦμεν, καὶ τὴν ἐχεῖθεν ἀποστήσομεν βοήbetav ἐχείνης δὲ ἀποστάσης, πολλὴν τὸ σῶμα δέξεται λύμην, οὐ σφιγγόμενον ἄνωθεν. Ἵν᾽ οὖν μὴ τοῦτο γένηται, βασχανίαν καὶ φθόνον ἀπελάσαντες, καὶ τῆς τῶν πολλῶν ὑπεριδόντες δόξης, ἀγάπην καὶ ὁμόνοιαν ἀσπαζώμεθα. Οὕτω γὰρ καὶ τῶν παρόντων, καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν " 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. ᾿Αμήν. ### English translation (Claude) What are you doing, man? You think it profitable to pull down your neighbor's affairs; but before his you pull down your own. Do you not see the vine-dressers, the farmers, how they all run to one goal? One has dug, others have planted, another has heaped earth around the root, another ..., another drives off the cattle; and all look to one thing, the preservation of the plant. But here it is not so; but I plant, and another shakes and loosens it. Let it at least be well fixed, so that it may become stronger than the plotting. You are not destroying my work, but undoing your own. I planted; you ought to have watered. If, then, you shake it, you have pulled up the root and have nothing on which to show your watering. "But do you see the one who plants well approved?" Do not be afraid; neither am I anything, nor you. "For neither the one who plants nor the one who waters is anything" [1 Cor 3:7]; the work is of the one God. So you fight and make war against him, by pulling up what has been planted. Let us become sober at last, then; let us be watchful. I do not fear the war from outside so much as the battle within. For a root too, when it is well fitted into the earth, will suffer nothing from the winds; but if it is shaken itself, a worm gnawing it within, it will fall even with nothing [else touching it]. How long shall we gnaw the root of the church like worms? For such thoughts are born from the earth, or rather not even from the earth but from dung, having rottenness for their mother; and they do not keep away from the despicable flattery of women. Let us at last become noble men, let us become athletes of philosophy, let us drive away the great flood of these evils. For I see the multitude of the church now lying like a dead body. And as in a body that has recently died one can see eyes, and hands and feet and neck and head, but none of the members doing its own work, so here too all who are present are believers, but the faith is not active; for we have quenched its warmth and made the body of Christ dead. And if what has been said is dreadful, it is far more dreadful when it appears in deeds. For we have the names of brothers, but the deeds of enemies; and all being called members, we stand apart like wild beasts. I have said these things not wishing to parade our affairs, but to shame you and turn you away from them. So-and-so went into a house and enjoyed honor; though you ought to give thanks to God that your member is honored and God is glorified, you do the opposite. Do you speak ill [of him] to the one who [honored him]? Did you hear a brother praised, whether among men or among women, and were you grieved? Add to the praises; so you will praise yourself too. But if you pull down the praise, you have first spoken ill of yourself. When you hear him praised, become a sharer in what is said, if not by your life and virtue, then by rejoicing in his good things. So-and-so praised him? Admire him too; so he too will praise you as kind and gentle. Do not fear that you are pulling down your own affairs by praising others; for this happens rather in accusations. For the race of men is contentious; and when he sees you speaking ill, he heightens the praises, wishing to sting you by this, and blames the accusers to himself and slanders them to others. Do you see how much disgrace we cause ourselves? How we destroy the flock and tear it apart? Let us at last become members, let us become one body; and let the one who is praised push away the praises and transfer them to his brother, and the one who hears another praised, let him rejoice with him. If we gather ourselves together so, we shall draw the Head to ourselves as well; but if we are divided from one another, we shall drive away the help from there too; and when that departs, the body will suffer great damage, not being held together from above. So that this may not happen, then, let us drive away jealousy and envy, and, despising the glory of the many, embrace love and concord. For so we shall obtain both the present and the future good things; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen. ### Scripture references - 1 Cor 3:6: allusion, high confidence - 1 Cor 3:7: quotation, high confidence - 1 Cor 12:27: allusion, high confidence - Jas 2:17: allusion, low confidence - Rom 12:15: allusion, medium confidence - Eph 4:16: allusion, medium confidence - Col 2:19: allusion, medium confidence ### Translation notes - A few words lost in the scan are marked '…' or supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 27.4 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/27-4). ## Homily 28.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/28-1/#p-28-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's defense against the charge that he took the Corinthians' money craftily through his envoys, appealing to them as witnesses that Titus and the brother took nothing (2 Cor 12:16–18), and his fatherly fear of finding them in strife and of being found severe when he comes (2 Cor 12:19–20). ### Greek text Ἔστω δὲ, αὑτὸς ἐγὼ οὐ κατεγάρχησα ὑμῶν, ὑπάρχων πανοῦργος, δόιϊῳ ὑ δλαδον. Μή * — —— μὰ ᾧ ἃς, διὶ αὑτοῦ σα Τίτον, καὶ σεν ὑμᾶς Τίτος; οὐ τῷ αὑτῷ “νεύματι περι- X μεν; οὗ τοῖς αὑτοῖς ἴχνεσιν; «΄. ᾿Ασαφῶς σφόδρα εἴρηται ταυτὶ τῷ Παύλῳ τὰ ῥήἰατα, ἀλλ᾽ οὐ μάτην οὐδὲ εἰχῆ. Ἐπειδὴ γὰρ περὶ γρημάτων ὁ λόγος καὶ ἀπολογίας τῆς ὑπὲρ τούτων, εἰκότως συνεσχίασται τὰ εἰρημένα. Τί ποτ᾽ οὖν ἐστι «ὃ εἰρημένον; Εἶπεν, ὅτι Οὐχ ἔλαδον, ἀλλ᾽ ἕτοιμός εἶμι καὶ προσδοῦναι καὶ δσπανῆσαι" καὶ πολλὰ περὶ «ούτου καὶ ἐν τῇ προτέρᾳ καὶ ἐν ταύτῃ διελέχθη τῇ Ἐπιστολῇ. Νῦν δὲ ἕτερόν τι λέγει, ὥσπερ ἐξ ἀντιϑέαεως εἰσάγων τὸν λόγον, καὶ λύων προηγουμένως. Ὃ δὲ λέγε;:, τοιοῦτόν ἐστιν. Ἐγὼ μὲν ὑμᾶς οὐχ ἔπλεοι νέχτησα" ἔχει δέ τις ἴσως εἰπεῖν, ὅτ: Αὐτὸς μὲν οὐκ ἔλαθον, πανοῦργος δὲ ὧν παρεσχεύασα τοὺς ὑπ’ ἐμοῦ ἀποσταλέντας εἰς οἰχεῖον πρόσωπον αἰτῆτσαί τι παρ᾽ ὑμῶν, καὶ δι᾽ ἐχείνων αὐτὸς ἐδεξάμην, τοῦ δοχεῖν εἰληφέναι ἐμαυτὸν ἔξω τιθεὶς, δι᾿ ἑτέρων λαμδάνων. AV οὐδὲ τοῦτο ἔχοι τις ἂν εἶπεῖν᾽ καὶ μάρτυρες ὑμεῖς. Διὸ καὶ χατ᾽ ἐρώτησιν προάγει τὸν λόγογ, λέγων: Παρεκάλεσα Ttror, καὶ συναπέστειλα τὸν ἀδελγόν. Μήτι ἐπλεονέχτησεν ὑμᾶς Τίτος; οὐχ ὁμοίως καὶ αὐτὸς ἐμοὶ περιεπάτησε; Τουτέστιν, οὐδὲ αὐτὸς ἔλαδεν. Εἶδες πόση ἐπίτασις ἀχριδείας, τῷ μὴ μόνον ἑαυτὸν καθαρὸν τηρεῖν τοῦ λήμματος, ἀλλὰ καὶ «οὺς ὑπ' αὐτοῦ πεμπομένους οὕτω ῥυθμίζειν, ἵνα μηδὲ μιχρὰν δῷ πρόφασιν τοῖς ἐπιλαμδάνεαθαι βουλομένοις. Τοῦτο γὰρ πολλῷ μεῖζον οὗ πεποίηχεν ὁ πατριάρχης. Ἐκεῖνος μὲν γὰρ ἀπὸ τῆς νίχης ἐπανἐλθὼν, τοῦ βασιλέως διδόντος λάφυρα, οὐχ ἔφη λέψεσθαι, πλὴν ὧν ἔφαγον ἐκεῖνοι" οὗτος δὲ οὔτε «ἧς ἀναγκαίας τροφῆς οὔτε αὐτὸς ἀπήλαυσεν, οὔτε «οὺς χοινωνοὺς ἀφῆχε μετασχεῖν, ἐχ πολλοῦ τοῦ Διὰ τοῦτο οὐδὲ ἀποφαίνεται, οὐδὲ λέγει ὅτι οὐδὲ ἐχεῖνοι ἔλαδον, ἀλλ᾽ ὃ πολλῷ τούτου μεῖζον ἧν, αὐτοὺς παράγει μάρτυρας τοὺς Κορινθίους τοῦ μηδὲν αὐτοὺς εἰληφέναι, ἵνα μὴ ἐξ οἰκείου προσὥπου δοχῇ μαρτυρεῖν, ἀλλ᾽ ἀπὸ τῆς ἐχείνων ψήφου “ ὅπερ εἰώθαμεν ἐπὶ τῶν σφόδρᾳ ὡμολογημένων, καὶ ὑπὲρ ὧν θαῤῥοῦμεν, ποιεῖν. Εἴπατε γὰρ, φησὶ, μή τις τῶν παρ᾽ ὑμῶν ἀποσταλέντων ἐπλεονέχτησεν ὑμᾶς; Οὐχ εἶπε, Μή τις ἔλαδέ τι παρ᾽ ὑμῶν; ἀλλὰ πλεονεξίαν τὸ πρᾶγμα καλεῖ, καθαπτόμενος αὐτῶν, καὶ ἀφόδρα ἐντρέπκων, καὶ δειχνὺς ὅτι τὸ παρὰ ἄχοντος λαδεῖν, πλεονεξία. Καὶ οὐχ εἶπε, Μὴ Τίτος; ἀλλὰ, Μήτις; Οὐδὲ γὰρ τοῦτο ἂν ἔχοιτε εἰπεῖν, φησὶν, ὅτι ὁ δεῖνα μὲν οὐχ ἔλαβεν, ἕτερος δὲ Τίτον Καὶ τοῦτο πληχτιχῶς. Οὐ γὰρ εἶπεν, “Ἔπεμψα Τίτον, ἀλλὰ, Παρεκάλλεσα, δεικνὺς ὅτι καὶ εἰ ἔλαδε, δικαίως ἂν ἔλαδεν, ἀλλ᾽ ὅμως καὶ οὕτω χαθαρὸς ἔμεινε. Διὸ πάλιν αὐτοὺς ἐρωτᾷ λέγων, Μή τι ἐπ- «ἰεονέχτησεν ὑμᾶς Τίτος; οὐ τῷ αὑτῷ «νεύματι περιεκατήσαμεν; Τί ἐστι, Τῷ αὐτῷ πνεύματι; Τὸ χάριτι τὸ πᾶν ἀνατίθησι, καὶ δείχνυσιν, ὅτι ὅλον τὰ ἐγχώμιον τοῦτο, οὐ τῶν ἡμετέρων πόνων, ἀλλὰ τῆς ποῦ ΞἘνεύματος δωρεᾶς κατόρθωμα ἦν, καὶ τῆς χάριτος, Καὶ γὰρ χάρις ἦν μεγίστη, τὸ καὶ ὑστεροῦντας καὶ λιμώττοντας μὴ λαμδάνειν διὰ τὴν τῶν μαθητενο- ᾿ μένων οἰχοδομήν. Οὐ τοῖς αὐτοῖς ἴχνεσιν; Τουτεστιν, οὐδὲ μιχρὺν παρήλλαξαν ἐχεῖνο: ταύτην τὴν ἄχρίπον ——— ——— Ὑν ὩΣ, καρ δὲ Getæv, ἀλλὰ τὸν αὐτὸν κανόνα διετήρησαν. Πάλιν δοκεῖτε, ὅτι ὑμῖν ἀπολογούμεθα; Εἶδες πῶς πανταχοῦ δέδοιχκε μὴ χόλαχείας δόξαν λάδῃ; εἶδες φρόνησιν ἀποστολικὴν, πῶς συνεχῶς αὐτὸ τίθησι; Καὶ γὰρ ἔμπρόσθεν ἔλεγεν, Οὐ πάλλεν ἑαυτοὺς συνιστάνομεν, ἀλλ." ἀφορμὴν διδόντες ὑμῖν καυχήματος " καὶ ἐν προοιμίοις τῆς Ἐπιστολῇς, Μὴ χρήζομεν συστατικῶν ἐπιστολῶν; Τὰ δὲ πάντα ὑπὲρ τῆς οἰχκοδομῆς ὑμῶν. Πάλιν αὐτοὺς θεραπεύει. Καὶ οὐδὲ ἐνταῦθα σαφῶς φησιν, ὅτι Διὰ τοῦτο οὐ λαμδάνομεν, διὰ τὴν ἀσθένειαν μῶν, ἀλλ' ἵνα οἰκοδομήδωμεν ὑμᾶς" σαφέστερον μὲν ἣ πρότερον εἰπὼν, καὶ ἐχκαλύψας ὅπερ ὥδινεν, οὐ μὴν πληχτικῶς. Οὐ γὰρ εἶπε, Διὰ τὴν ἀσθένειαν ὑμῶν, ἀλλ᾽, Ἵνα οἰχκοδομηθῆτε. «Φοδοῦμαι γὰρ μή πως ἐλθὼν, οὔχ οἵους θέλω, εὕρω ὑμᾶς, καὶ ἐγὼ εὑρεθῶ ὑμῖν οἷον οὐ θέλετε. Μᾶλλει μέγα τι καὶ φορτιχὸν λέγειν. Διὰ τοῦτο καὶ τὴν ἀπολογίαν τίθησι, τῷ τε εἰπεῖν, ὅτι Πάντα ὑπὲρ τῆς ὑμῶν οἰκοδομῆς, καὶ τῷ προσθεῖναι, ὅτι Φοδοῦμαι, τὸ τραχὺ χαταστέλλων τῶν μελλόντων λεχθήσεσθαι. Τοῦτο γὰρ οὐκέτι αὐθαδείας ἦν οὐδὲ ἐξουσίας διδασχαλιχῆς, ἀλλὰ χηδεμονίας πατριχῆς, ὅταν τῶν ἡμαρτηχότων μᾶλλον φοδῆται, καὶ τρέμῃ τὸ μέλλον αὐτοὺς διορθοῦν. ᾿Αλλ᾽ οὐδὲ οὕτω“ τὐτῶν κατατρέχει, οὐδὲ ἀποφαίνεται, ἀλλ᾽ ἐνδοιάζξω »ησὶ, - Μή πως ξιλθὼν οὐχ οἵους θέλω. Οὐκ εἶπε. 'ρέτους, ἀλλ᾽, Οὐχ οἵους θέλω, διὰ πάντων τὰ τῆς φιλίας ἐνδειχνύμενος ὀνόματα, Καὶ τὸ Εὔρω δὲ, τὸ παρὰ προσδοχίαν δηλοῦντός ἔστιν, ὡσπεροῦν καὶ τὸ Εύρεϑῶ ὑμῖν. Οὐ γὰρ προαιρέσεως τὸ πρᾶγμα, ἀλλὰ ἀνάγκης τὴν αἰτίαν παρ᾽ ὑμῶν λαμθανούσης. Διό εἶπεν, Οἷον οὐ θέλω" ἀλλὰ πληχτιχώτερον, Οἷον οὐ βούλεσθε. Λόιπὸν γὰρ αὑτοῦ βοὐλτ μα ἦν, οὐχὶ προἡγούμενον μὲν, βούλημα δ' οὖν ὅμως. Ἡδύνατο μὲν γὰρ πάλιν εἰπεῖν, Οἷον οὐ. θέλω, καὶ οὕτω δεῖξαι τὴν ἀγάπην' ἀλλ᾽ οὐ βούλετα: ἐκλῦσαι τὸν ἀκροατήν. Μᾶλλον δὲ καὶ τραχύτερος ὃ λόγος οὕτως ἐγίνετο" νῦν δὲ καὶ ἔπληξε μειξόνως, καὶ ἡμερώτερον ἑαυτὸν ἔδειξε. Τοῦτο γὰρ αὐτοῦ τῆς σοφίας ἐστὶν ἴδιον, τὸ ἐπειδὴ ἀσαφῶς εἶπεν, ἐκχαλύπτει αὐτὸ λέγων, Μή πὼς ἔρις, ζήλοι, θυμοὶ, καταλαλιαὶ, γιθυρισμοὶ, φυσιώσεις. Καὶ ὃ πρῶτον ἔμελλε τιθέναι, τοῦτο ὕστερον τίθησι" χατ᾿ αὐτοῦ γὰρ ἀπενοοῦντο. Ἵνα οὖν μὴ δόξῃ προηγουμένως τὸ ἑαυτοῦ ζητεῖν, τὸ χοινὸν λέγει πρῶτον. ### English translation (Claude) "But be it so, I myself did not burden you; yet, being crafty, I caught you by guile. Did I take advantage of you through any of those whom I sent to you? I urged Titus, and sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Not in the same steps?" [2 Cor 12:16–18]. These words are said by Paul very obscurely, but not in vain nor at random. For since the discourse was about money and the defense concerning it, what was said was fittingly shadowed over. What, then, is said? He said, "I did not take, but I am ready even to give besides and to spend"; and he discoursed much about this both in the first letter and in this one. But now he says something else, introducing the argument as from an objection and refuting it beforehand. What he says is this: I did not take advantage of you; but someone may perhaps say, "He did not take himself, but being crafty he arranged for those sent by him to ask something of you in their own person, and through them he received it himself, putting himself outside the appearance of having taken, while receiving through others." But no one could say even this; and you are witnesses. That is why he carries on the argument by questions, saying, "I urged Titus, and sent the brother with him. Did Titus take advantage of you? Did he not walk as I did?" That is, he did not take either. Do you see how great the intensity of his exactness was, not only keeping himself clean of gain, but so ordering those sent by him as to give not even a small pretext to those who wished to find fault? For this is much greater than what the patriarch did. For he, returning from victory, when the king offered spoils, said he would take nothing except what his men had eaten [Gen 14:21–24]; but this man neither enjoyed even necessary food himself, nor allowed his companions to share in it, [so abundantly stopping the mouths of the shameless.] That is why he does not declare it, nor say that they did not take either, but what was far greater than this: he brings the Corinthians themselves forward as witnesses that they had taken nothing, so that he may not seem to bear witness in his own person, but from their vote; which we usually do in matters that are fully agreed and about which we are confident. "Tell me," he says, "did any of those sent to you take advantage of you?" He did not say, "Did anyone take anything from you?" but calls the thing "taking advantage," attacking them and greatly shaming them, and showing that to take from the unwilling is taking advantage. And he did not say, "Did Titus?" but, "Did any?" For you could not say even this, he says, that so-and-so did not take, but another did. "I urged Titus." This too strikes home. For he did not say, "I sent Titus," but "I urged," showing that even if he had taken, he would have taken justly; but nevertheless even so he remained clean. That is why he asks them again, saying, "Did Titus take advantage of you? Did we not walk in the same spirit?" What is "in the same spirit"? He ascribes the whole to grace, and shows that this whole praise was the achievement not of our labors but of the gift of the Spirit and of grace. For it was a very great grace, even when in want and hungry, not to take, for the sake of the building up of the disciples. "Not in the same steps?" That is, they did not deviate even a little from this exactness, but kept the same rule. "Again, do you think that we are defending ourselves to you?" [2 Cor 12:19]. Do you see how everywhere he fears lest he get a reputation for flattery? Do you see the apostolic prudence, how continually he sets this down? For earlier he said, "We are not commending ourselves to you again, but giving you an occasion to boast" [2 Cor 5:12]; and at the beginning of the letter, "Do we need letters of commendation?" [2 Cor 3:1]. "But all things for your building up." Again he heals them. And not even here does he say plainly, "For this reason we do not receive, because of your weakness," but, "so that we may build you up"; saying it more clearly than before, and uncovering what he was laboring with, yet not in a striking way. For he did not say, "because of your weakness," but, "so that you may be built up." "For I fear lest perhaps, when I come, I may find you not such as I wish, and I may be found by you such as you do not wish" [2 Cor 12:20]. He is about to say something great and burdensome. That is why he sets down the defense too, both by saying, "All things for your building up," and by adding, "I fear," softening the harshness of what was going to be said. For this was no longer a matter of arrogance or of a teacher's authority, but of a father's solicitude, when he fears more than the sinners and trembles at the prospect of correcting them. But not even so does he run them down, nor declare it, but says doubtfully, "lest perhaps, when I come, [I find you] not such as I wish." He did not say "wicked," but "not such as I wish," showing through everything the names of friendship. And "find" too is the language of one who indicates the unexpected, as also "be found by you." For the thing is not of choice, but of necessity, which takes its cause from you. That is why he said, "such as I do not wish"; but more strikingly, "such as you do not wish." For in the end it was his wish, not his primary wish, but a wish nevertheless. For he could have said again, "such as I do not wish," and so shown his love; but he did not wish to slacken the hearer. Or rather, his word would have become harsher so; but now he both struck harder and showed himself gentler. For this is characteristic of his wisdom: having said it obscurely, he uncovers it, saying, "lest perhaps there be strife, jealousies, angers, slanders, whisperings, swellings." And what he was going to put first, he puts last; for they were arrogant against him. So that he might not seem to seek his own interest primarily, he speaks first of the common one. ### Scripture references - 2 Cor 12:16: quotation, high confidence - 2 Cor 12:17: quotation, high confidence - 2 Cor 12:18: quotation, high confidence - Gen 14:23: allusion, high confidence - Gen 14:24: allusion, high confidence - 2 Cor 12:19: quotation, high confidence - 2 Cor 5:12: quotation, high confidence - 2 Cor 3:1: quotation, high confidence - 2 Cor 12:20: quotation, high confidence ### Translation notes - The verse heading (2 Cor 12:16–18) is partly garbled in the scan and is translated from its legible parts and the sense; words lost in the comment are supplied in brackets. 'The patriarch' is Abraham, who refused the king of Sodom's spoils (Gen 14:21–24). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 28.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/28-1). ## Homily 28.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/28-1/#p-28-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's fear of being 'humbled' by having to punish unrepentant sinners in Corinth and his mourning over their uncleanness and sexual immorality (2 Cor 12:20–21), then shows how vice cannot bear the presence of virtue: Ahab before Elijah, and above all Herod and Herodias before John the Baptist, whose severed head still cries out in every church. ### Greek text Ταῦτα γὰρ πάντα ἀπὸ βχσχανίας ἐτίχτετο, αἱ διαβολαὶ, al χατηγορίαι, αἱ διαστάσεις. “Ὥσπερ γάρ τις ῥίζα μονηρὰ ἡ βασκανία τὸν θυμὸν, τὴν χατηγορίαν, τὴν ἀπόνοιαν, τὰ ἄλλα πάντα ἔτιχτε, καὶ παρ᾽ αὐτῶν ηὔξετο μειζόνως. Μὴ πάλιν ἐλθόντα με ταπεδιγώσῃ ὁ Θεός μου πρὸς ὑμᾶς. Καὶ τὸ, Πάλιν, πλήττοντος ἦν. ᾽Αρχεῖ γὰρ τὰ πρότερα, φησίν " ὃ καὶ ἀρχόμενος ἔλεγεν. ὅτι Φειδόμενος ὑμῶν οὐκ ἦλθον δὶς Κόριγθον. Εἶδες πῶς καὶ ἀγανάχτησιν δείχνυσι καὶ φιλοστοργίαν; Τί δέ ἐστι, Ταπειγώσῃ; Καὶ μὴν δόξα αὕτη ἐστὶ, τὸ ἐγχαλεῖν, τὸ τιμωρεῖσθαι, τὸ εὑθύνα; ἀπαιτεῖν, τὸ ἐν τάξει δικαστοῦ χαθέζεσθαι ἀλλ᾽ ὅμως ταπείνωσιν αὐτὸ καλεῖ, Τοσοῦτον ἀπεῖχεν αἰσχύνεσθαι τῇ ταπεινώσει ἐχοίνῃ, ὅτι ἡ παρουσία τοῦ σώματος ἀσθενὴς, χσὶ ὃ λόγος ἐξουθενημένος ὅτι καὶ διηνεχῶς ἠδούλετο ἐν τούτῳ εἶναι, και τούναντίον ἀπηύχετο. Καὶ λέγει αὐτὸ προϊὼν σαφέστερον, καὶ ταπείνωσιν τοῦτο μάλιστα ἡγεῖται, τὸ εἰς τοιαύτὴν ἐμπεσεῖν ἀνάγχην τοῦ χολάζειν, τοῦ τιμωρεῖσθαι. Καὶ τίνος ἕνεκεν οὐχ εἶπε, Μὴ ἐλθὼν ταπεινωθῶ, ἀλλὰ, Μὴ ἐλθόντα με ταπεινώσῃ ὁ Θεός μου; Ὅτι εἰ μὴ δι᾽ αὐτὸν, οὐχ ἂν ἐπεστράφην, οὐκ ἂν ἐφρόντισα. Οὐδὲ γὰρ ὡς ἐξουσίαν ἔχων καὶ αὐθαδιζόμενος ἀπαιτῶ δίχην, ἀλλὰ διὰ τὸ αὐτοῦ ἐπίταγμα. ᾿Ανωτέρω μὲν οὖν αὐτὸ τίθησι λέγων, Εὐρεθῶ οἷον οὐ θέλετε" ἐνταῦθα δὲ χαθυφίησι, καὶ ἡμερώτερον καὶ πραότερον φθέγγεται λέγων, Πενθήσω πολλοὺς τῶν ἡμαρτηκότων. Οὐχ ἁπλῶς ἡμαρτηκότων, ἀλλὰ τῶν μὴ μετανοησάγτων. Καὶ οὐχ εἶπε, πάντας, ἀλλὰ, Ποι.λλούς" καὶ οὐδὲ τούτους ποιεῖ φανεροὺς, διδοὺς χἀντεῦθεν ῥᾳδίαν αὐτοῖς τὴν πρὸς τὴν μετάνοιαν ἐπάνοδον καὶ δῆλον ποιῶν, ὅτι δύναται μετάνοια τὰ πεπλημμελημένα διορθῶσαι, τοὺς μὴ μετανοοῦντας πενθεῖ, τοὺς τὰ ἀνίατα νοσοῦντας, τοὺς ἐν τῷ τραύματι μένοντας. Ἐννόησον τοίνυν ἀποστολιχὴν ἀρετὴν, ὅταν μηδὲν ἑαυτῷ συνειδὼς πονηρὸν, ὑπὲρ ἀλλοτρίων θρηνὴ καχῶν, καὶ ὑπὲρ τῶν ἑτέροις πεπλημμελημένων ταπεινῶται. Τοῦτο γὰρ μάλιστα τοῦ διδασχάλον, τὸ οὕτω συναλγεῖν ταῖς ᾿τῶν μαθητῶν συμφοραῖς, τὸ χόπτεσθαι καὶ πενθεῖν ἐπὶ τοῖς τραύματ: τῶν ἀρχομένων. Εἶτα λέγει καὶ τὸ εἶδος τῆς ἁμαρτίας" ᾿Επὶ τῇ ἀσελγείᾳ καὶ ἀκαθαρσίᾳ ἦ ἔπραξαν. Καὶ αὐτὸς μὲν ἐνταῦθα ποῤνείαν αἰνίττεται" εἰ δέ τις ἀχριδῶς ἐξετάσεις, καὶ ἅπαν εἶδος ἁμαρτίας τούτῳ δύναται χαλεῖσθαι τῷ ὀνόματι. Εἰ γὰρ καὶ χατ᾽ ἐξοχὴν ὁ πόρνοᾳ καὶ ὁ μοιχὺς λέγεται ἀχάθαρτος, ἀλλ' ὅμως καὶ τὰ ἄλλα ἀμαρτήματα ἀκαθαρσίαν ἐμποιεῖ τῇ ψυχῇ. Διὰ δὴ ποῦτο καὶ ὁ Χριστὸς ἀχαθάρτους χαλεῖ τοὺς Ἴουδαίους, οὐχὶ πορνείαν αὐτοῖς ἐγχαλῶν μόνον, ἀλλὰ καὶ πονηρίαν ἑτέραν. Διὸ καί φησι, ποιῆσαι καὶ τὸ ἕξω καθαρόν" καὶ, δειθὺ τὰ εἰσερχόμενα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐξερχόμεγα" καὶ ἀλλαχοῦ εἴρηται, ᾿Αχάθαρτος παρὰ Κυρίῳ πᾶς ὑγηοχάρδιος. Καὶ εἰκότως. Οὐδὲν γὰρ ἀρφῆς καθαρώτερον, οὐδὲν καχίας ἀκαθσρτότερον' ἡ μὲν γὰρ ἡλίου λαμπροτέρα ἐστὶν, ἡ δὲ βορδόρου δυσωδεστέρα. Καὶ ταῦτα μαρτυρήσαιεν ἂν καὶ αὐτοὶ οἱ ἐν τῷ βορδόρῳ νοι, καὶ οἱ ἐν τῷ σχότῳ διάγοντες, ὅταν μιχρὸν γοῦν «ἰς αὐτοὺς διχδλέψαι παρασχενάζῃ. ως μὲν γὰρ ἂν καθ᾽ ἑαυτοὺς ὦσι, καὶ μεθύωσι τῷ πάθει, καθάπερ ἐν σκότῳ διατοίδοντες ἀσχημόνως χεῖνται μετὰ πολλῆς τῆς αἰσχρότητος, αἰσθανόμενοι μὲν καὶ τότε ἔνθα εἰσὶν, οὐκ ἀχριδῶς δέ ἐπειδὰν δὲ ἴδωσέ τινα αὐτοὺς ἐλέγχοντα τῶν ἐν ἀρετῇ βιούντων, q καὶ φανέντα μόνον, τότε σαφέστερον αὑτῶν διαγινώσχουσι τὴν ἀθλιότητα, καὶ ὥσπερ ἀκτῖνος ἀφεθείσης, οὕτω πϑεριστέλλουσι τὴν οἰχείαν ἀσχημοσύνην, καὶ τοὺς συνειδότας ἐρυθριῶσι, χἂν ὁ μὲν δοῦλος, ὁ δὲ ἐλεύϑερος ἧ, καὶ ὁ μὲν βασιλεὺς, ὁ δὲ ἀρχόμενος. Οὕτω ἰδὼν τὸν Ἠλίαν ὁ ᾿Αχαὰδ ἡσχύνετο, καὶ μηδέπω μηδὲν εἰρηκότος ἐχείνου, ἀπὸ τῆς ὄψεως αὐτοῦ μόνης ἁλούς" καὶ σιγῶντος τοῦ κατηγόρου, τὴν κατα διχάζουσαν αὐτὸν ἔφερε ψῆφον, τὰ τῶν ἑαλωκότων. φθεγγόμενος, καὶ λέγων, Εὔρηκάς με ὁ ἐχθρός μου. Οὕτως αὐτὸς ὁ Ἡλίας τῷ τυράννῳ. τότε ἐχείνῳ μετὰ πολλῆς διελέγετο τῆς παῤῥησίας. Οὕτως ὁ Ἡρώδης, οὐ φέρων τὴν ἀπὸ τῶν ἐλέγχων αἰσχύνην (καὶ γὰρ ἔδειξε σαφέστερον, λάμψασα μέγα καὶ διαυγὲς ἢ τῆς προφητιχῆς γλώττης φωνῇ), ἐνέδαλεν εἰς τὸ δεσμωτήριον τὸν ᾿ωάννην᾽ καθάπερ γυμνὸς ὧν, καὶ τὸν λύχνον σδέσας ἐπιχειρῶν, ἵνα πάλιν ἐν τῷ σχότῳ ἧ. Μᾶλλον δὲ αὐτὸς μὲν οὐχ ἐτόλμησε σδέσαι, ἀλλ᾽ ὥσπερ ὑπὸ τὸν μόδιον εἰς τὸ οἴχημα. τέθεικεν" ἧ δὲ ἀθλία καὶ ταλαίπωρος ἐχείνη τοῦτο γενέσθαι κατο ηνάγχασιν. ᾿Αλλ' οὐδὲ οὕτω καλύψαι ἴσχυσαν τῶν: ἔλεγχον, ἀλλὰ. μειζόνως ἀνῆψαν. Οἵττε γὰρ ἐρωτῶν- «ες, διὰ τί Ἰωάννης εἰς τὸ δεσμωτήριον οἰκεῖ, τὴν’ αἰτίαν ἐμάνθανον, οἵ τε μετὰ ταῦτα γῆν καὶ θάλατπαν οἰχοῦντες ἅπαντες, οἵ τε τότε γενόμενοι, οἵ τε νῦν, οἵ τε αὖθις ἐσόμενοι, σαφῶς ἔγνωσάν τε καὶ εἴσονται τὰ πονηρὰ ταῦτα δράματα, τά τε τῆς ἀσελτείας, τὰ τε τῆς μιαιφονίας αὐτῶν, καὶ χρόνος οὐδεὶς τὴν μνήμην τούτων ἐξαλεῖψαι δυνήσεται. ΥὙ΄. Τοσοῦτόν ἐστιν ἀρετὴ, οὕτως ἀθάνατον ἔχετ τὴν μνήμην, οὕτω καὶ ἀπὸ ῥημάτων μόνων χαταπλήττει «οὺς ἀντιχειμένους αὐτῇ. Τίνος; γὰρ ἕνεχεν ἐνέδαλεν, αὐτὸν εἰς τὸ δεσμωτήριον; διὰ τί μὴ χατεφρόνησε;. μὴ γὰρ εἰς δικαστήριον αὐτὸν ἔμελλεν ἕλχειν; μὴ γὰρ δίκην ἀπήτησε τῆς μοιχείας; οὐχὶ ἔλεγχος ἣν τέως τὰ λεγόμενα μόγον; Τί τοίνυν δέδοιχε καὶ τρέμει; οὐχὶ ῥήματα ἦν καὶ λόγος ψιλός; ᾿Αλλὰ μᾶλλον πραγμάτων ἔδαχνεν. Οὐκ ἤγαγεν εἰς διχαστήριον, ἀλλ᾽ εἰς ἕτερον τοῦ συνειδότος εἶλχεν αὐτὸν χριτήριον, καὶ πάντας ἐκάθισεν αὐτῷ δικαστὰς τοὺς μετ᾽ ἐξουσίας χατὰ διάνοιαν τότε τὰς ψήφους φέροντας. Διὰ τοῦτο ἔτρεμεν ὁ τύραννος, τῆς ἀρετῆς τὴν λαμπηδόνα οὐ φέρων. Εἶδες ἡλίχον φιλοσοφία; δεσμώτην τυράν-. νου λαμπρότερον ἐπσίησε, καὶ τοῦτον ἐχεῖνος δέδοιχε. καὶ τρέμει. ᾿Αλλ’ αὐτὸς μὰν ἔδησε μόνον" ἡ δὲ μιαρὰ ἐχείνη καὶ ἐπὶ τὴν σφαγὴν ὥρμησε. Καίτοι γε ἐπὶ ποὔτον τὸ ἔγχλημα μᾶλλον ἐφέρετο. Οὐδὲ γὰρ ἐχείνῃ τότε ἀπαντήσας εἶπε, Τί συνοιχεῖς τῷ τυράννῳ; οὐχ '“ἐπειδῇ ἀνεύθννος ἦν" πῶς γάρ; ἀλλ᾽ ἐντεῦθεν τὸ πᾶν 'διορθῶσαι ἐδούλετο. Διὸ τοῦτον ἐμέμψατο" καὶ οὐδὲ ποῦτον σφοδρῶς. Οὐδὲ γὰρ εἶπεν, Ὦ μιαρὲ καὶ παμ- Θεοῦ τὸν νόμον, κατεφρόνησας τῶν ἐπιταχθέντων, τὴν ἰσχὺν τὴν σὴν νόμον ἐποίησας. Οὐδὲν τούτων, ἀλλὰ καὶ ἐν τοῖς ἐλέγχοις πολλὴ ἡ ἐπιείχεια τοῦ ἀνδρὸς, πολλὴ ἡ πραότης" Οὐκ δξεστί σοι γὰρ ἔχειν, φησὶ, τὴν γυγαῖχα Φιλίππου τοῦ ἀδελφοῦ σου. Διδάσκοντος μᾶλλον τὸ ῥῆμα ἣ ἐλέγχοντος, παιδεύοντος ἢ χολάζοντος, ῥυθμίζοντος ἢ ἐχπομπεύοντος, διορϑοῦντος ἣ ἐπεμόαίνοντος. ᾿Αλλ', ὅπερ ἔφην, ἐχθρὸν πῷ κλέπτῃ τὸ φῶς, ἐπαχθὴς ὁ δίχαιος τοῖς ἁμαρτάνονσι καὶ φαινόμενος ἁπλῶς" Βαρὺς γὰρ᾽' ἡμῖν παὶ βλεπόμενος. Οὐ γὰρ φέρουσιν αὑτοῦ. τὰς ἀχτῖνας, καϑάπερ οἵ. τοὺς ὀφθαλμοὺς νοσοῦντες, τὰς ἡλιαχάς; Πολλοῖς δὲ τῶν πονηρῶν οὗ φαινόμενος μόνον, ἀλλὰ καὶ ἀκουόμενος, βαρύς. Διά τος τοῦτο καὶ ἡ μιαρὰ μᾶλλον δὲ ἡ πκαιδοχτόνος, καίτοι οὐδὲ ἰδοῦσα αὐτὸν, οὐδὲ ἀχούσασα αὐφοῦ «ἧς φωνῆς, ἐπὶ τὴν σφαγὴν ὥρμησε" καὶ παρασχευάζει ἣν ἀσελγῶς ἔθρεψε, ταύτὴν καὶ εἰς φόνον ἐλθεῖν" οὕτως ἐχ περιουσίας αὐτὸν ἐδεδοίχει, Ἰξαὶ «εἰ φησι; Δός μοι ἐπὶ πένακι ὧδε τὴν «κεραλὴν Ἑωάνγου τοῦ Βακειστοῦ. Ποῖ φέρῃ, κατὰ χρημνῶν, ἀθλία καὶ ταλαίπωρε; μὴ γὰρ πάρἐστιν ὁ χατήἤγορος; μὴ γὰρ ὁρᾶται καὶ ἐνοχλεῖ; Ἕτεροι ἔλεγον, Βαρὺς ἡμῖν ἐστι καὶ βλεπόμενος" ταύτῃ δὲ, ὅπερ εἴπον, καὶ ἀχουόμενος" διό φησι, Δός μοι ὧδε ἐπὶ πίνακι τὴν κεραλὴν ᾿Ιωάννου. Καὶ μὴν. δεσμωτήριον οἰκεῖ διὰ σὲ, καὶ ἁλύσει ται, καὶ ἔξεστί "σοι νεανιεύεσθαι ἐπὶ τῷ ἔρωτι, καὶ λέγειν οὕτως Ἐχράτησα τοῦ βασιλέως, ὅτι οὐδὲ δηοὐδὲ διέσπασέ μου τὴν μο!χείαν, ἀλλὰ καὶ τὸν ἔγχα λέσαντα ἔδησε. Τί μαίνῃ καὶ λυσσᾷς, ἔχουσα καὶ μετὰ τὸν ἔχεγχον τῆς ἁμαρτίας τὸν νυμφίον; τί τράπεζαν ἐριννύων ἐπιζητεῖς, καὶ δαιμόνων ἀλαστόρωνσυμπόσιον χατασχευάζεις; Εἶδες πῶς οὐδαμινὸν, πῶς δειλὸν, πῶς ἄνανδρον ἡ καχία, πῶς ὅτε μάλιστα χραπτήσει, τότε γίνεται ἀσθενεστέρα; Καὶ γὰρ αὕτη οὐχ οὕτως ἐθορυδεῖτο πρὶν εἰς δεσμωτήριον ἐμύαλεϊν τὸν Ἰωάννην, ὡς ταράττεται δεθέντος αὐτοῦ, καὶ ἐπείγει λέγουσα, Δός μοι ὧδε ἐπὶ πίνακι τὴν κεᾳαλὴν Ἰωάννου. Καὶ διὰ τί ὧδε; Δέδοικα μὴ συσχιασθῇ, φησὶν, ὁ φόνος, μὴ ἐξέλωσιν αὐτόν τινες τοῦ χινδύνου, Καὶ διὰ τί μὴ ὅλον τὸν νεχρὸν ἐπιξητεῖς, ἀλλὰ τὴν κεφαλήν; Τὴν λυπήσασαν, φησὶ, γλῶτταν, ταύτην ἐπιθυμῶ σιγῶσταν ἰδεῖν. ᾿Αλλὰ τοὐναντίον ἐστὶν, ὅπερ οὖν καὶ γέγονεν, ἀθλία καὶ ταλαίπωρε, λαμπρότερον βοήσεται, μετὰ ταῦτα ἀποτμτ,θεῖσα. Τότε μὲν γὰρ ἐν Ἰουδαίᾳ μόνον ἑδόα, νῦν δὲ πρὸς τὰ πέρατα τῆς οἰκουμένης ἀφίξεται’ καὶ ὅπου-περ ἂν εἰσέλθῃς εἰς Ἐχχλησίαν, χἂν ἐν τῇ Μαύρων, xav ὲν τῇ Περσῶν, κἂν πρὸς αὐτὰς τὰς Βρετανιχὰς νήσους, ἀχούεις βοῶντος Ἰωάννου, Οὐκ ἔξεστι σοι ἔχειν τὴν» γυναῖχα Φιλίππου τοῦ ἀδελφοῦ σου ᾿Αλλ’ οὐδὲν εἰδυζα αὔτη φιλοσοφεῖν κατεπείγει καὶ ἄγχει καὶ ὠθεῖ τὸν ἀνόητον τύραννον ἐπὶ τὸν φόνον, δεδοικυῖα μὴ ποτε μεταδάληται. Σὺ δὲ μάθε πάλιν χἀντεῦθεν τῆς ἀρετῆς τὴν ἰσχύν. Οὐδὲ ἐγχεχλεισμέ-νον, οὐδὲ δεδεμένον καὶ σιγῶντα φέρει τὸν δίκαιον. Εἶδες κῶς ἀσθενὲς ἡ χαχία, κῶς ἀχάθαρτον; ᾿Αντὶ γὰρ ἐδεσμάτων ἀνθρωπίνην χεφαλὴν ἐπὶ πίναχι ἀγει. Τί μιαρώτερον, τί δὲ ἐναγέστερον, τί δὲ ἂν.» αἰιδέστερον τῆς χόρης ἐκείνης; οἵαν ἀφῆχε φωγὴν ἐν * τὸ Ν ### English translation (Claude) For all these things were born from jealousy: the slanders, the accusations, the divisions. For like some evil root, jealousy bore anger, accusation, arrogance, all the rest, and was increased the more by them. "Lest when I come again my God should humble me before you" [2 Cor 12:21]. And "again" was the language of one striking them. For the former things are enough, he says; as he said at the beginning, "To spare you I did not come again to Corinth" [2 Cor 1:23]. Do you see how he shows both indignation and tender affection? And what is "humble"? Surely it is glory to accuse, to punish, to demand an account, to sit in the rank of a judge; but nevertheless he calls it humiliation. So far was he from being ashamed of that humiliation, that "his bodily presence is weak and his speech of no account," that he even wished to be in it continually, and prayed against the opposite. And he says this more clearly further on, and counts this above all as humiliation, to fall into such a necessity of chastising and punishing. And why did he not say, "lest when I come I be humbled," but, "lest when I come my God should humble me"? Because, if it were not for him, I would not have turned to it, I would not have cared. For I do not exact a penalty as one who has authority and is self-willed, but because of his command. Above he set it down saying, "I may be found such as you do not wish"; but here he lowers his tone, and speaks more gently and mildly, saying, "and I shall mourn many of those who have sinned before and have not repented." Not simply those who have sinned, but those who have not repented. And he did not say "all," but "many"; and not even these does he make known, giving them from this too an easy return to repentance, and making plain that repentance can correct offenses; he mourns those who do not repent, those incurably sick, those who remain in the wound. Consider, then, apostolic virtue, when, conscious of nothing evil in himself, he laments over others' evils and is humbled for what others have done wrong. For this is above all the mark of a teacher, to share the pain of the disciples' calamities so, to beat the breast and mourn over the wounds of those under his rule. Then he names the kind of sin too: "for the uncleanness and sexual immorality and licentiousness which they practiced." Here he hints at sexual immorality; but if one examines carefully, every kind of sin too can be called by this name. For even if the fornicator and the adulterer are called unclean above all, yet the other sins too produce uncleanness in the soul. For this very reason Christ too calls the Jews unclean, not charging them with sexual immorality only, but with other wickedness too. That is why he says, "[Clean the inside,] so that the outside also may be clean" [Matt 23:26]; and, "Not what goes in defiles a man, but what comes out" [Matt 15:11]; and elsewhere it is said, "Everyone who is proud in heart is unclean before the Lord" [Prov 16:5 LXX]. And rightly. For nothing is cleaner than virtue, nothing more unclean than vice; the one is brighter than the sun, the other more foul-smelling than mire. And those who [wallow] in the mire and live in darkness would themselves bear witness to this, when someone enables them to look up toward themselves even a little. For as long as they are by themselves and drunk with the passion, as though living in darkness they lie shamelessly with great disgrace, perceiving even then where they are, but not exactly; but when they see one of those who live in virtue reproving them, even merely appearing, then they recognize their own wretchedness more clearly, and as though a ray had been let in, they cover their own shame, and blush before those who are aware of it, even if one is a slave and the other free, one a king and the other a subject. So Ahab was ashamed on seeing Elijah, caught by his mere appearance before Elijah had said anything; and while the accuser was silent, he passed the vote condemning himself, uttering the words of those who are caught, and saying, "Have you found me, O my enemy?" [1 Kgs 21:20]. So Elijah himself then spoke with great boldness to that tyrant. So Herod, not bearing the shame of reproof (for the voice of the prophetic tongue, shining brightly and clearly, showed it more plainly), cast John into prison [Matt 14:3–4], as one naked who tries to put out the lamp so as to be in the dark again. Or rather, he himself did not dare to put it out, but put it, as it were, under the bushel into the prison; but that wretched and miserable woman compelled this to happen. But not even so could they cover the reproof, but kindled it the more. For both those who then asked why John lived in prison learned the reason, and all who afterwards inhabited land and sea, those who lived then and now and who will live hereafter, have clearly known and will know these wicked dramas, both of their licentiousness and of their bloodshed, and no time will be able to blot out the memory of them. So great is virtue, so immortal the memory it has, so does it strike its opponents with terror even by words alone. For why did he cast him into prison? Why did he not despise him? Was he going to drag him into court? Did he exact a penalty for the adultery? Were not his words only a reproof so far? Why then does he fear and tremble? Were they not words and bare speech? But they stung more than deeds. He did not bring him into court, but he dragged him into another tribunal, that of conscience, and set as judges over him all who then with authority passed their votes in their minds. That is why the tyrant trembled, not bearing the brightness of virtue. Do you see how great a thing philosophy is? It made a prisoner more glorious than a tyrant, and the tyrant fears and trembles at him. But he only bound him; that defiled woman rushed even to slaughter. And yet the charge bore rather on him. For John did not meet her and say, "Why do you live with the tyrant?" not because she was not accountable (how could that be?), but he wished to correct the whole from this side. That is why he blamed him; and not even him vehemently. For he did not say, "O defiled and utterly [wicked man, you have trampled on] the law of God, despised what was commanded, made your power law." Nothing of the kind; but even in his reproofs the man's gentleness was great, great his mildness: "For it is not lawful for you," he says, "to have the wife of your brother Philip" [Mark 6:18]. The word is that of one teaching rather than reproving, instructing rather than punishing, setting right rather than exposing, correcting rather than trampling. But, as I said, light is hateful to the thief; the righteous man is burdensome to sinners even by simply appearing: "For he is grievous to us even to behold" [Wis 2:15]. For they do not bear his rays, as those with diseased eyes do not bear the sun's. And to many of the wicked he is burdensome not only when he appears, but even when heard of. For this reason that defiled woman, or rather child-murderess, though she had neither seen him nor heard his voice, rushed to his slaughter; and she brings the girl whom she had reared licentiously to come even to murder: so excessively did she fear him. And what does she say? "Give me here on a platter the head of John the Baptist" [Matt 14:8]. Where are you being carried, down the precipices, wretched and miserable woman? Is the accuser present? Is he seen and troubling you? Others said, "He is grievous to us even to behold"; but to her, as I said, even when heard of. That is why she says, "Give me here on a platter the head of John." And yet he lives in prison because of you, and is bound with a chain, and you may revel in your passion and say thus: "I have mastered the king, so that he did not even [break off] my adultery, but even bound the one who accused it." Why are you mad and raging, when even after the reproof of your sin you have your bridegroom? Why do you seek a table of the Furies and prepare a banquet of avenging demons? Do you see how worthless, how cowardly, how unmanly vice is, how when it most prevails, then it becomes weaker? For this woman was not so troubled before casting John into prison as she is disturbed now that he is bound, and she urges, saying, "Give me here on a platter the head of John." And why "here"? "I fear," she says, "lest the murder be shadowed over, lest some rescue him from the danger." And why do you not seek the whole corpse, but the head? "The tongue that grieved me, this I long to see silent." But the opposite is true, as indeed happened, wretched and miserable woman: it will cry out more loudly after this, when cut off. For then it cried out in Judea only, but now it will reach the ends of the world; and wherever you go into a church, whether in the land of the Moors, or of the Persians, or even to the British Isles themselves, you hear John crying, "It is not lawful for you to have the wife of your brother Philip." But she, knowing nothing of philosophy, presses and chokes and pushes the senseless tyrant to the murder, fearing lest he should ever change. But learn again from this the strength of virtue. She does not bear the righteous man even shut up, even bound and silent. Do you see how weak vice is, how unclean? For instead of dishes she brings a human head on a platter. What could be more defiled, more accursed, more shameless than that girl? What a cry she let out in ... ### Scripture references - 2 Cor 12:21: quotation, high confidence - 2 Cor 1:23: quotation, high confidence - 2 Cor 10:10: quotation, high confidence - 2 Cor 12:20: quotation, high confidence - Matt 23:26: quotation, high confidence - Matt 15:11: quotation, high confidence - Prov 16:5: quotation, high confidence - 1 Kgs 18:17: allusion, medium confidence - 1 Kgs 21:20: quotation, high confidence - Matt 14:3: allusion, high confidence - Matt 5:15: allusion, medium confidence - Mark 6:18: quotation, high confidence - Matt 14:4: quotation, high confidence - Matt 14:8: quotation, high confidence - John 3:20: allusion, medium confidence ### Extrabiblical texts - Wis 2:15 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The section breaks off mid-sentence; the rest of Homily 28 stands at the start of 29.1 in the scan. A few words lost in the scan are supplied in brackets. 'He is grievous to us even to behold' is Wis 2:15. John's reproof (Mark 6:18; Matt 14:4) concerns Herod's marriage to his brother Philip's wife, which Chrysostom calls adultery; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 28.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/28-2). ## Homily 29.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/28-1/#p-29-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Homily 28 shows Herodias's trophy turned against Herod, haunted by John even after his death; Homily 29 explains Paul's patient warnings before his third visit, 'by the mouth of two or three witnesses,' his threat not to spare, and his answer to those who demand proof that Christ speaks in him (2 Cor 13:1–3, 7). ### Greek text τῷ θεάτρῳ τοῦ διαδόλου, καὶ τῷ συμποσίῳ τῶν δαιμόνων; Εἶδες γλῶτταν καὶ γλῶεταν, τὴν μὲν φάρμαχα φέρουσαν σωτήρια, τὴν δὲ δηλητήριον ἔχουσαν, ᾿ ᾿Αλλὰ τίνος ἕνεχεν οὐχ ἐχέλευσεν ἔνδον ἐν τῷ συμποσίῳ αὐτὸν χατασφαγῆναι, ἔνθα πλείων ἣν αὐτῇ ἡδονή; Ἐδεδοίχει μὴ παραγενόμενος καὶ ὀφθεὶς, ἅπαντας μεταθάλῃ διὰ τῆς ὄψεως, διὰ τῆς παῤῥησίας. Διά τοι τοῦτο τὴν χεφαλὴν ἐπιζητεῖ, τρόπαιον πορ. γείας λαμπρὸν στῆσαι βουλομένη" καὶ ἔδωχε τῇ μητρὶ αὐτῆς.. Εἶδες τῆς ὀρχἠσεω:τὰἀὲπίχειρα, εἶδες τὰἀλάφυρα τῆς διαδολικῆς ἐπιδουλῇς : οὐ τὴν κεφαλὴν Ἰωάννου λέγω, ἀλλ᾽ αὐτὸν τὸν συνοικοῦντα, ΕἸ γάρ τις ἀχρι- Gũx ἐξετάσειε, κατὰ νοῦ βασιλέως ἔσται ε τὸ τρόπαιον, καὶ ἡ νιχήσασα ἡττᾶτο, καὶ ὁ ἀποτμηθεὶς τὴν σφοδρότερον χατασείων τῶν ἡμαρτηχότων τὴν διάνοιαν. Καὶ ὅτι οὐ κόμπος τὰ εἰρημένα, αὐτὸν ἐρώτῆσον τὸν Ἡρώδην᾽ ὅς, ἐπειδὴ τοῦ Χριστοῦ τὰ σημεῖα ἤχουσεν, ἔλεγεν’ Οὗτός ἐστι» ᾿Ιωάνγγης" αὐτὸς ἐγέρθη ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ. Οὕτως ἀχμάζοντα εἶχε τὸν φέδον καὶ διηνεχῇ τὴν ἀγωνίαν" καὶ οὐδεὶς ἀποδαλεῖν τὸ δέος τοῦ συνειδότος ἴσχυσεν, ἀλλ᾽ ἔμεινεν ὁ “διχαστὴς ἐχεῖνος ὁ ἀδέχαστος ἄγχων αὐτὸν, καὶ χαθ᾽ ἡμέρᾶν δίχην ἀπαιτῶν τῆς σφαγῆς. Ταῦτ᾽ οὖν εἰδότες, μὴ φοδώμεθα τὸ καχῶς παθεῖν, ἀλλὰ τὸ δρᾶσαι χακῶς" τοῦτο μὲν γὰρ νίχη, ἐχεῖνο δὲ ἧττα. Διὸ ᾿ καὶ ὁ Παῦλος ἔλεγε, Διὰ τί οὐ μᾶλλον ἀδικεῖσθε; AAI ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ ταῦτω ἀδειϊφούς. Ἔν γὰρ τῷ πάσχειν καχῶς οἱ στέφανοι καὶ τὰ βραδεῖα καὶ ἢ ἀναχήρνξ'ς. Καὶ τοῦτο ἐπι πάντων ἔστι τῶν ἁγίων ἰδεῖν. Ἐπεὶ οὖν ἅπαντες ἡμεῖς ταύτην ὁδεύωμεν τὴν ὁδόν" καὶ εὐχώμεθα μὲν μὴ εἰσελθεῖν εἰς πειρασμόν" εἰ δὲ παραγένοιτο, μετὰ πολλῆς ἱστάμενοι τῆς ἀνδρείας, τὴν προσήχουσαν ἐπιδειξώμεθα προθυμίαν’ ἵνα τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς «οὺς αἰῶνας τῶν αἰώνων. Ξρίτοι τοῦτο ἔρχομαι πρὸς ὑμᾶς, ἐπὶ στόμαὅς δύο μαρτύρων καὶ τριῶν 'σταθήσεται πᾶν μα. Πολλαχόθεν μὲν καὶ ἄλλοθεν, μάλιστα δὲ καὶ ἐχ πούτου, τοῦ Παύλου τὴν φιλοσοφίαν ἔστιν ἰδεῖν, καὶ τὴν πολλὴν φιλοστοργίαν" πῶς πολὺς μὲν ἐν ταῖς ἂν ταῖς τιμωρίαις. Οὐ γὰρ εὐθέως ἁμαρτάνοντας ἐχόλασεν, ἀλλὰ παρήγγειλεν ἅπαξ καὶ δεύτερον καὶ οὐδὲ οὕτω παραχούσαντας πιμωρεῖται, ἀλλὰ πάλιν παραγγέλλει λέγων, Τρίτον ἔρχομαι τοῦτο πρὸς ὑμᾶς, καὶ πρὶν ἢ παραγένωμαι, γράφω πάλιν. Εἴτα ἵνα μὴ ἡ μέλλησις ῥᾳθυμίαν ἐργάσηται, ὅρα πῶς καὶ πὸ ἐντεῦθεν διορθοῦται, ψυνεχῶς ἀπειλῶν, καὶ ἐπἀνατεινόμενος τὴν πληγὴν, καὶ λέγων, ᾿Κὰν ἔλθω δὶς τὸ πάλιν, οὐ φείσοζαι" καὶ, Μή κως ἐλθὼν πενθήσω πολλούς. Ταῦτα δὲ ποιεῖ καὶ λέγει, καὶ κπαύτῃ τὸν Δεσπότην τῶν ἁπάντων μιμούμενος" ἐπεὶ καὶ ὁ Θεὸς συνεχῶς μὲν ἀπειλεῖ καὶ πολλάχις παρἀγγέλλει, οὐ πολλάκις δὲ κολάζει κκαὶ- τιμωρεῖται. Τοῦτο δὴ καὶ αὐτὸς ποιεῖ’ καὶ διὰ τοῦτο καὶ ἔμπρο-θεν ἔλεγεν, ὅτι Φειδόμενος ὑμῶν, οὐκέτι ἤλθον «ἷς Κόρινθον. Τί ἐστι, Φειδόμενος ὑμῶν; να μὴ εὑρὼν ἡμαρτηχότας καὶ ἀδιορθώτους μείναντας, ἐπἄγω κόλασιν καὶ τιμωρίαν. Καὶ ἐνταῦθα, Τρίτον τοῦτο ἔρχομαι χρὸς ὑμᾶς" ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. "Αγραφον ἐγγράφῳ συνάπτει" ὃ καὶ ἀλλαχοῦ πεποίηχεν εἰπὼν, ὅτι Ὁ κολλώμενος τῇ πόρνῃ, ὃν σῶμά ἐστιν ὄσονται γὰρ, φησὶν, οἱ δύο εἰς ισάρκα μίαν. Καῖτοι γε ἐπὶ νομίμου τοῦτο εἴρηται γάμου. ἀλλὰ ἀπεχρήσατο αὐτῷ εἰς τοῦτο συμφερόντως, ὥστε φοδῆσαι μειζόνως. Οὕτω δὴ καὶ ἐνταῦθα ποιεῖ, ἀντὶ μαρτυριῶν τὰς παρουσίας αὐτοῦ τιθεὶς καὶ τὰς παραγγελίας. Ὃ δὲ λέγει, τοῦτό ἐστιν’ “Λπαξ εἴπον καὶ δεύτερον, ὅτε παρεγενόμην' λέγω καὶ νῦν διὰ γραμμάτων. Καὶ μὴν ἐὰν ἀχούσητέ μου, ὅπερ ἐπεθύμουν γέγονεν" ἐὰν δὲ παραχούσητε, ἀνάγχη λοιπὸν στῆσαι τὰ εἰρημένα, καὶ ἐπαγαγεῖν τὴν τιμωρίαν. Διό φησι, Προείρηκα, καὶ προλέγω ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω τοῖς προημαρτηχόσε καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Εἰ γὰρ ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα, παρεγενόμην 4 δεύτερον καὶ εἶπον, λέγω δὲ καὶ νῦν διὰ τῆς Ἐπιστολῆς" ἀνάγκη με λοιπὸν ἀληθεῦσαι. Μὴ γὰρ δὴ νομίσητε ἔλαττον ἔχειν ἐὰ γράμματα τῆς παρουσίας" ὥσπερ γὰρ παρὼν ἔλεγον, οὕτω καὶ ἀπὼν νῦν γράφω. Εἶδες κηδεμονίαν πατριχήν; εἶδες διδασχαλίαν καὶ πρέπουσαν Ῥ πρόνοιαν; Οὔτε ἐσίγησεν, οὔτε ἐχόλασεν, ἀλλὰ καὶ προλέγει πολλάχις, καὶ μένει διῆνεκῶς ἀπειλῶν, καὶ ἀναδάλλεται τὴν τιμωρίαν" καὶ εἰ μένοιεν ἀδιόρθωτοι, τότε ἀπειλεῖ τὴν πεῖραν ἐπαγαγεῖν. Τί δὲ προείρηχας παρὼν, καὶ ἀπὼν νῦν γράφεις; Ὅτι, ἐὰν ἔλθω, εἰς τὸ πάλιν, οὐ φείσομαι. Δείξας πρότερον ὅτι οὐ δύναναι, ἂν μὴ ἀναγχασθῇ, τοῦτο ποιῇσαι, καὶ πένθος τὸ πρᾶγμα, καλέσας καὶ — γα]! διδασκάλῳ πρ. προ ἢ ταπείνωσιν" Μή πως γὰρ, φησὶν, ἐλθόντα με ὁ Θεός μὸν τακεινώσῃ πρὸς ὑμᾶς, καὶ πεγθήσω καὶ ἀπολογησάμενος αὑτοῖς, ὅτι καὶ ἅπαξ καὶ δεύτεpe καὶ τρίτον προεῖπε, καὶ ὅτι πάντα ποιεῖ καὶ μηχάνᾶται͵ ὥστε ἀναχρούσασθαι τὴν τιμωρίαν, καὶ τῷ φόδῳ τῶν ῥημάτων βελτίους κοιῆσαι, τότε τὸ φορτιπὸν τοῦτο καὶ φοδερὸν ἔθηχε λέγων, Ὅτε, ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Οὐχ εἶκε, καὶ χολάσω καὶ ἀπαιτήσω δίκην, ἀλλὰ πάλιν πατρικοῖς ῥήμασι καὶ αὐτὴν τὴν τιμωρίαν τίθησι, δεικνὺς αὐτοῦ τὰ σπλάγχνα καὶ τὴν συναλγοῦσαν αὐτοῖς διάγοιᾶν, διότι ἀεὶ φειδόμενος ἀνεδάλλετο. Εἶτα, ἵνα μὴ ᾿καὶ νῦν “νομίσωσιν, ὅτε πάλιν ἀναδολὴ καὶ ἁπλῶς ἀπειλὴ ῥημάτων, διὰ τοῦτο καὶ ἔμπροσθεν εἴρηχεν" Ἐπὶ στόματος δύο καὶ τριῶν μαρεύρων ται πᾶν ῥῆμα᾽ καὶ, Ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Ὃ δὲ λέγει, τοῦτό ἐστιν Οὐχέτι ἀναἀλλὰ ἐπάξω πάντως, καὶ στήσω ὅπεῤ εἴρηχα. Εἶτα μετὰ πολλοῦ τοῦ θυμοῦ καὶ σφοδρᾶς τῆς ἀγαναχτήσεως πρὸς τοὺς χωμῳδοῦντας αὐτὸν ὡς ἀσθενῆ, καὶ τὴν παρουσίαν αὐτοῦ χλευάζοντας, καὶ λέγοντας. Ἢ «παρουσία ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος, ὡς πρὸς τούτους γοῦν ἀποτεινόμενος, φησίν᾽ Ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Ἰοῦνο γὰρ ὁμοῦ μὲν πλήττων, ὁμοῦ δὲ χἀχείνων χαθακπτόμενος εἴρηκεν. Ὃ δὲ λέγει, τοῦτό ἐστι". Ἐπειδὴ βούλεσθε δοχιμάζειν εἰ ἐν ἐμοὶ ὅ Χριστὸς οἰχεῖ, καὶ εὐθύνας ἀπαιτεῖτε, καὶ διὰ τοῦτό με κωμῳδεῖτε, ὡς εὐτελῆ καὶ εὐκαταφρόνητον, ἅτε ἔρημον ὄντα τῆς δυνάμεως ἐκείνης" εἴσεσθς ὅτι οὐκ ἐσμὲν ἔρημοι, εἰ παράσχοιτε πρόφασιν, ὃ μὴ γένοιτο. Τί οὖν; εἰπέ μοι’ διὰ τοῦτο χολάζεις, ἐπειδὴ δοχιμὴν ζητοῦσιν; Οὐχὶ, φησίν εἰ γὰρ τοῦτο ἐζή- ⁊ouv, ἐχ πρώτης ἂν ἐχόλασα ἁμαρτόντας, καὶ οὐχ ἀνεξαλόμην. Ὅτι δὲ οὐ τοῦτο ζητεῖ, προϊὼν τοῦτο σαφέστερον ἔδειξεν εἰπὼν, Εὔχομαι δὲ μηδὲν αοιῆσαι ὑμᾶς καχὸν, οὐχ ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν, ἀλλὰ ὑμεῖς δόχιμοι ἧτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. ### English translation (Claude) [End of Homily 28:] ... in the theater of the devil and the banquet of demons? Do you see tongue against tongue, the one bringing saving medicines, the other carrying poison? But why did she not order him to be slaughtered inside at the banquet, where her pleasure would have been greater? She feared lest, if he came and was seen, he would change them all by his look, by his boldness. That is why she asks for the head, wishing to set up a glorious trophy of sexual immorality; and the girl gave it to her mother [Matt 14:11]. Do you see the wages of the dancing, the spoils of the devilish plot? I do not mean the head of John, but the man she lived with himself. For if one examines carefully, the trophy will be against the king; and the woman who conquered was defeated, and the beheaded man [was crowned and proclaimed victor, even after death] shaking more violently the minds of those who had sinned. And that what has been said is no boast, ask Herod himself; who, when he heard of Christ's signs, said, "This is John; he has been raised from the dead, and therefore these powers are at work in him" [Matt 14:2]. So vigorous did he keep his fear and so continual his agony; and no one could cast off the dread of his conscience, but that incorruptible judge remained choking him and every day demanding satisfaction for the murder. Knowing these things, then, let us not fear suffering evil, but doing evil; for the one is victory, the other defeat. That is why Paul too said, "Why do you not rather suffer wrong? But you yourselves do wrong and defraud, and that your brothers" [1 Cor 6:7–8]. For in suffering evil are the crowns and the prizes and the proclamation. And one may see this in all the saints. Since, then, [they were all so crowned,] let us all travel this road; and let us pray not to enter into temptation; but if it comes, let us stand with great courage and show the readiness that is fitting, so that we may obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. [Homily 29.] "This is the third time I am coming to you. By the mouth of two or three witnesses every word shall be established" [2 Cor 13:1]. From many other places, but especially from this one too, one can see Paul's philosophy and his great tender affection: how he is lavish in [exhortations, but slow] in punishments. For he did not punish them at once when they sinned, but warned them once and a second time; and not even when they disobeyed so does he punish them, but warns again, saying, "This is the third time I am coming to you," and before I come, I write again. Then, so that the delay may not produce carelessness, see how he sets this right too, continually threatening and holding up the blow, and saying, "If I come again, I will not spare" [2 Cor 13:2]; and, "lest when I come I mourn many" [2 Cor 12:21]. And he does and says this imitating in this too the Master of all; for God too continually threatens and often warns, but does not often chastise and punish. This he too does; and for this reason he said earlier, "To spare you I did not come again to Corinth" [2 Cor 1:23]. What is "to spare you"? So that, finding you sinners and remaining uncorrected, I might not bring chastisement and punishment. And here, "This is the third time I am coming to you; by the mouth of two or three witnesses every word shall be established." He joins what is not written to what is written [Deut 19:15]; which he did elsewhere too, saying, "He who is joined to a prostitute is one body; for the two, he says, shall become one flesh" [1 Cor 6:16; Gen 2:24]. And yet this was said of lawful marriage; but he used it for this purpose profitably, so as to frighten them more. So he does here too, putting his visits and his warnings in place of witnesses. What he says is this: I spoke once, and a second time, when I was present; I speak now too by letter. And if you listen to me, what I desired has happened; but if you disobey, it is necessary at last to make good what has been said and bring the punishment. That is why he says, "I have said beforehand, and I say beforehand, as when present the second time, and now being absent I write to those who sinned before and to all the rest, that if I come again I will not spare." For if "by the mouth of two or three witnesses every word shall be established," I came a second time and spoke, and I speak now too through the letter; I must at last make it true. For do not think that letters have less force than presence; for as I said when present, so I write now when absent. Do you see a father's solicitude? Do you see teaching and fitting forethought? He neither kept silent nor chastised, but both forewarns often, and continues threatening, and puts off the punishment; and if they should remain uncorrected, then he threatens to bring it in fact. And what did you say beforehand when present, and write now when absent? "That if I come again, I will not spare." Having first shown that he cannot do this unless compelled, and calling the thing mourning and humiliation ("lest when I come my God should humble me before you, and I mourn"), and having defended himself to them, that he forewarned once and a second and a third time, and that he does and contrives everything so as to stave off the punishment and to make them better by fear of his words, then he set down this burdensome and fearful thing, saying, "that if I come again, I will not spare." He did not say, "I will both chastise and exact a penalty," but again sets down the punishment itself in fatherly words, showing his heart and his mind that shares their pain, because he always put it off out of sparing them. Then, so that they may not think now too that there is again a postponement and a mere threat in words, for this reason he said before, "By the mouth of two or three witnesses every word shall be established," and, "that if I come again, I will not spare." What he says is this: I will no longer put it off, but will certainly bring it, and will make good what I have said. Then with great anger and vehement indignation against those who ridiculed him as weak and mocked his presence, saying, "His presence is weak and his speech of no account," as though directing himself at them, he says, "since you seek a proof of Christ speaking in me" [2 Cor 13:3]. For he said this at once striking these and attacking those. What he says is this: since you wish to test whether Christ dwells in me, and demand an account, and for this reason ridicule me as mean and contemptible, as being destitute of that power, you will know that we are not destitute, if you give occasion, which God forbid. "What then? Tell me, do you punish for this reason, because they seek a proof?" No, he says; for if I sought this, I would have punished them as sinners from the first and not have borne with them. And that he does not seek this, he showed more clearly further on, saying, "But I pray to God that you do no evil, not that we may appear approved, but that you may do what is good, though we be as unapproved" [2 Cor 13:7]. ### Scripture references - Matt 14:11: allusion, high confidence - Matt 14:2: quotation, high confidence - 1 Cor 6:7: quotation, high confidence - 1 Cor 6:8: quotation, high confidence - Matt 26:41: allusion, medium confidence - 2 Cor 13:1: quotation, high confidence - Deut 19:15: quotation, high confidence - 2 Cor 13:2: quotation, high confidence - 2 Cor 12:21: quotation, high confidence - 2 Cor 1:23: quotation, high confidence - 1 Cor 6:16: quotation, high confidence - Gen 2:24: quotation, high confidence - 2 Cor 10:10: quotation, high confidence - 2 Cor 13:3: quotation, high confidence - 2 Cor 13:7: quotation, high confidence ### Translation notes - This ref begins with the last part of Homily 28, which the scan placed here; Homily 29 begins after the doxology, marked in brackets. Words lost in the scan are supplied in brackets or marked '…'. Chrysostom notes that Gen 2:24, said of lawful marriage, is applied by Paul in 1 Cor 6:16 to union with a prostitute; translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 29.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/29-1). ## Homily 29.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/29-2/#p-29-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's warning that Christ, though 'crucified out of weakness', lives and is powerful among the Corinthians, distinguishing three meanings of 'weakness'; Paul prays they will do no evil so that he need not prove his power by punishing them (2 Cor 13:3–9); Chrysostom ends by denouncing vainglory as the pursuit of shadows, a madness worse than frenzy. ### Greek text Οὐτοίνυν αἰτιολογικῶς αὐτὸ τίθησιν, ἀλλὰ μᾶλλον ἀγαναχτῶν, μᾶλλον χαθαπτόμενος τῶν καταφρονούντῶν αὐτοῦ. Ἐγὼ μὲν οὐ βούλομαι, φησὶ, δοῦναι πεῖραν ὑμὲν τοιαύτην᾽ εἰ δὲ αὐτοὶ παρέχετε τὴν αἰτίαν, καὶ βουληθείητέ με ἐκχαλέσασθαι, εἴσεσθε διὰ τῶν ἔργων αὑτῶν. Καὶ ὅρα πῶς φορτιχὸν ποιεῖ τὸν λόγον. Οὐ γὰρ εἶπεν, Ἐπειδὴ δοκιμὴν ζητεῖτε ἐμοῦ, ἀλλὰ, Τοῦ ἐν ἐμοὶ λαλοῦντος Τριατοῦ" δεικνὺς ὅτι εἰς ἐκεῖνον ἡμάρτανον. Καὶ οὐχ ἁπλῶς εἶαε, Τοῦ ἐνοιχοῦντος, ἀλλὰ, Τοῦ «“ἰαλοῦντος, δειχνὺς πνευματιχὰ ὄντα τὰ ῥήματα. Εἰ δὲ οὐχ ἐνδείχνυται «αὐτοῦ τὴν ἰαχὺν, οὐδὲ κολάζει" λοιπὸν γὰρ ἀφ᾽ ἑαντοῦ τὸν λήν᾽ οὐ δι᾽ ἀσϑένειαν' δύναται. γάρ᾽ ἀλλὰ διὰ μαχκρο θυμίαν. Μὴ τοίνυν τὴν ἀνοχὴν αὐτοῦ ἀσθένειάν τις λσγιζέαθω. Τί γὰρ θαυμάζεις, εἰ οὐκ ἐπεξέρχεται vũv ἁμαρτάνουσιν, οὐδὲ ἀπαιτεῖ δίχῃν ἀνεχόμενος καὶ μακροθυμῶν, ὅπου γε καὶ σταυρωθῆναι αὐτὸς ὑπέμεινε, καὶ τοιαῦτα πάσχων οὖχ ἐκόλαζε; Διὸ και ἐπήγαγε, Ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀ.λλὰ δύνα-ται ἐν ὑμῖν. Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. Πολλὴν ἀσάφειαν ἔχει τὰ ῥήματα, καὶ τοῖς ἀσθενεστέροις θόρνδον ἐντίθησι. Διόπερ ἀναγκαῖον αὐτὰ ἀναπλῶσαι σαφέστερον, καὶ τῆς λέξεως ταύτης εἰπεῖν τὰ σημαινόμενα, περὶ ἣν ἢ ἀσάφεια, ἵνα μηδεὶς σχανξαλίζηται μηδξ τῶν ἀφελε- ΤΙ ποτ᾽ οὖν ἔστι τὸ εἰρημένον, καὶ τί δηλοῖ τὸ τῆς ἀσθενείας ὄνομα, καὶ χατὰ ποῖον δσημαινόμενον εἴρηται, ἀναγχαῖον μαθεῖν. Μία μὲν γὰρ ἡ λέξις, πολλὰ δὲ τὰ ἐξ αὐτῆς δηλούμενα. Καὶ γὰρ ἀσθένεια λέγεται ἢ τοῦ σώματος ἀῤῥωστίᾳ" διὸ καὶ ἐν τῷ Εὐαγγελίῳ εἴρηται, ΄1δὲ ὃν φιλεῖς ἀσθενεῖ, κερὶ τοῦ Λαζάρου" καὶ αὐτὸς ἔλεγεν, Ἡ ἀσθένεια αὕτη οὐκ ἔσει πρὸς θάνατον" καὶ περὶ τοῦ Ἐκαορᾶ ὁ Παῦλος" Καὶ γὰρ τὸν ἠλέησε" καὶ περὶ τοῦ Τιμοθέου, Οἴνγῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς τυκνὰς σου ἀσθενείας. Ταῦτα γάρ ἄπαντα σωματιχὴν ἀῤῥωστίαν δηλοῖ. Λέγεται πάλιν ἀσθένεια τὸ μὴ πεπηγέναι ἐν τῷ πίστει ἀπλῶς, μηδὲ τέλειον εἶναι καὶ ἀπηρτισμένον. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγε" Τὸν δὰ ἀσθενοῦντα τῇ πίστει προσιλαμδάνεσθε, -μὴ εἰς διαχρίσεις διαλογισμῶν" καὶ πάλιν, Ὅς μὲν απιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει" τὸν ἐν τῇ πίστει ἀσθενοῦντα δηλῶν. Ἰδοὺ δύο σημαινόμενα ἐκ τῆς ἀσθενείας ἐστέ" καὶ τρίτον ἔτερὸν, ὃ καλεῖται ἀσθένεια. Ποῖον δὴ τοῦτο; Οἱ διωγμοῖς αἱ ἐπιδουλαὶ, αἱ ἐπήρειαι, οἱ πειρασμοὶ, αἱ ἐπαγωγαί. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγεν: Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα: καὶ εἶπ Αρκεῖ σοι ἡ χάρις μου" ἡ γὰρ δύναμίς μον ἐν" ἀσθενείᾳ τελειοῦται. Τί ἐστιν, ᾿Εν ἀσθεγείᾳ; Ἐν διωγμοῖς, ἐν κινδύνοις, ἐν πειρασμοῖς, ἐν ἐπιδουλαῖς, ἐν θανάτοις. Καὶ τοῦτο δηλῶν ἔλεγε, Δεὸ εὐδοκῶ ἐν ἀσθενοίᾳ. Ἐΐτα δεικνὺς ποίαν λέγει ἀσθένειαν, οὗ πυρετὸν εἶπεν, οὐχ ἀμφιθδολίαν τὴν περὰ τὴν πίστιν, ἀλλὰ τέ; 'Εν δόρεσιν, ἐν διωγμοῖς, ἐν" ἀνάγκαις, ἐν στενγοχωρίαις, ἐν πιἪληγαῖς, ἐν’ φυ- Δλακαῖς, ἵνα ἐπκισχηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ὅτων γὰρ ἀσϑενῶ, τότε δυνατός εἶμε" καὶ περιγίνομαι τῶν ἐπιδουλευόντων, τῆς χάριτος ψιλέστερον ἐνιζανούσης ἐν ἐμοί, Κατὰ δὴ τοῦνο τὸ τρίτον τὴν ἀσθένειαν τέθεικεν ὁ παῦλος" καὶ ὃ λέγει τοῦτό ἔστι" πρὸς ἐχεῖνο πάλιν ἀποτεινόμενος, ὃ καὶ ἔμπροαϑεν εἶπον, ὅνι εὐτελὴς αὐτοῖς ἐδόκει εἶναι καὶ εὐχαταφρόνητος. Οὐ γὰρ δὴ δούλετο χομπάζειν, οὐδὲ ὅπερ ἦν, εἶναι δοκεῖν αὐτὸν, οὐδὲ τὴν ϑύναμεν ἐνδείχνυσθαι, ἣν εἶχεν «ἰς τὸ κολάζειν καὶ τιμωρεῖσθαι: ὅθεν καὶ ἐνομίζετο εὐτελὴς εἶναι. 'Κπεὶ οὖν ποῦτο νομίζοντες ἐν πολλῇ ῥᾳθυμίᾳ ἦσαν καὶ ἀναικαιρὸν ἐπιτήδειον λαδὼν, καὶ περὶ τούτων εὐτόνως σφόδρα διαλέγεται, δεικνὺς ὅτι οὐ δι᾽ ἀσθένειαν οὐδὲν ἐποίει, ἀλλὰ διὰ μαχροθυμέαν. Εἶτα, ὅπερ ἔφην, ἀφ᾽. ον. 5. ἑαυτοῦ τὸν λόγον ἐπὶ τὸν Χριστὸν μεταγαγὼν, ἐπιτείνει τὸν φόδον, αὔξεί τὴν ἀπειλήν. Ὃ δὲ λέγει, τοῦτό ἐστι" Μὴ γὰρ, καὶ ἐὰν ποιήσω τι, καὶ χολάσω καὶ τιμωρήσωμαι τοὺς ἡμαρτηχότας, ἐγώ εἰμι ὁ κολάζων καὶ τιμωρούμενος; ἔστιν ὁ ἐν ἐμοὶ οἰχῶν, αὐτὸς ὁ Χριστός. ΕἸ δὲ οὐ πιστεύετε τοῦτο, ἀλλὰ βούλεσθε λαδεῖν δοχιμὴν, διὰ τῶν ἔργων τοῦ ἐνοιχοῦντος ἐν ἐμοὶ εἴσεσθε ταχέως" οὐδὲ γὰρ ἀσθενεῖ εἰς ὑμᾶς, ἀλλὰ καὶ δυνατός ἔστι. Καὶ διὰ τί προσέθηχεν, δὶς ὑμᾶς, καίτοι πανταχοῦ δυνατός ἐστι; χἂν γὰρ ἀπίστοὺς βουληθῇ χολάσαι, δύναται, χἂν δαίμονας, χᾶν ὁτιοῦν, Τί οὖν βούλεται ἡ προσθήχη; Σφόδρα ἐντρέἥοντος αὑτούς ἔστι τὸ ῥῆμα, ἀφ᾽ ὧν ἤδη πεῖραν εἰλήφασιν' ἢ τοῦτο δηλοῦντος, ὅτι Τέως ἐν ὑμῖν τὴν δύναμιν ἐπιδείχνυται τοῖς ὀφείλουσι διορθωθῆναι. Ὃ καὶ ἀλλαχοῦ ἔλεγε" Τί γάρ μὸι καὶ τοὺς ἔξω χρί- Υ΄. Τοὺς μὲν γὰρ ἔξω, φησὶ, τότε ἀπαιτήσει δίκην κατὰ τὴν ἡμέραν τῆς χρίσεως ᾿ ὑμᾶς δὲ καὶ νῦν, ὥστε ἐκείνης ἐξελέσθαι τῆς τιμωρίας. ᾿Αλλ᾽ ὅμως καὶ τὸ κηδεμονιχὸν τοῦτο καὶ διὰ φιλοστοργίαν γινόμενον, ὅρα πῶς μετὰ φόδου είθησι καὶ πολλοῦ τοῦ θυμοῦ, λέγων " Ὃς οὖχ " ἀσθενεῖ εἰς ὑμᾶς, ἀλλὰ δύναται ἐν ὑμῖν. Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθεγείας, ἀλλὰ ζῇ ἐκ δυνάμεως Οεοῦ. ΤΙ ἐστιν, Εἰ ἐσταυρώθη ἐξ ἀσθενείας; Καὶ γὰρ εἰ εζλετο, φησὶ, - πρᾶγμα ὑπομεῖναι δοχοῦν ἀεθενείας ἔχειν. ὑπόληψιν, ἀλλ' οὐδὲν τοῦτο τὴν δύναμιν αὐτοῦ διαχόπτει" μένει γὰρ αὕτη ἄμαχος οὖσα, καὶ οὐδὲν τὸ πρᾶ- Ὑμα τὸ δοχοῦν ἀσθενείας εἶναι ταύτην παρέδλαψεν, ἀλλ᾽ αὐτὸ μὲν οὖν τοῦτο μάλιστα αὐτοῦ δείχνυσι τὴν ἰσχὺν, ὅτι καὶ τοιοῦτον πρᾶγμα ὑπέμεινε, καὶ τὰ τῆς δυνάμεως αὑτοῦ οὐκ ἠχρωτηριάσθη. Μὴ τοίνυν σε θορυδείτω ἡ λέξις τῆς ἀσθενείάς " καὶ γὰρ καὶ ἀλλαχοῦ φησι Τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀγθρώπων ἐστὶ, καὶ τὸ ἀσύεγὲς τοῦ Οεοῦ ἰσχυρότερον τῶν ἀγθρώπων ἐστί" καίτοι οὔτε μωρὸν, οὔτε ἀσθενὲς οὐδὲν ὁ Θεὸς ἔχει" ἀλλὰ τὸν σταυρὸνοῦτως ἐχάλεσε, τὴν τῶν ἀπίστων ὑπόνοιαν περὶ αὐτοῦ ἐξἡγούμενος. ΓἌχουσον γοῦν αὐτοῦ ἑαυτὸν ἑρμηνεύοντος- Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμέγοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμὲς Θεοῦ ἔστι" καὶ πάλιν - ᾿Ημεῖς δὲ κηρύσσομεν Θεὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, “Ελμησι δὲ μωρίαν, αὐτοῖς δὲ τοῖς χλητοῖς Ἰουδαίοις τε καὶ Ἕλλησι Χριστὸν, Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν " καὶ πάλιν, Ψυχικὸς δὲ ἄγθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος " μωρία γὰρ αὐτῷ ἐστιν. “Ὅρα πῶς πανταχοῦ τῶν ἀπίστων τὴν ὑπόνοιᾶν ἑρμηνεύςι, μωρίαν καὶ ἀσθένειαν τὸν σταυρὸν νομιζόντων. Οὕτω δὴ καὶ ἐνταῦθα οὐ τὴν οὖσαν ἀσθένειαν λέγει, ἀλλὰ τὴν ὁποπτευομένην παρὰ τοῖς ἀπίστοις. Οὐ τοῦτο οὖν φησιν, ὅτι ἀσθενὴς ὧν ἐσταυρώθη, ἄπαγε. Ὅτι γὰρ ἠδύνατο μὴ σταυρωθῆναι διὰ πάντων ἔδειξε, νῦν μὲν ὑπτίους ῥίψας, νῦν δὲ τὰς ἀκτῖνας ἀποστρέψας, καὶ συχὴν ξηράνας, καὶ πὰς ὄψεις τῶν ἐλθόντων ἐπ᾽ αὐτὸν πηρώσας, καὶ μυρία ἕτερᾳ ἐργασάμενος, Τί οὖν ἔστιν ὅ φησιν, ESę ἀσθενείας; Ὅτι εἰ καὶ ἐσταυρώθη κίνδυνον ὑπομείνας καὶ ἐπιδουλὴν (ἐδείξαμεν » γὰρ. τὴν ἀσθένειαν χίνδυνον χαλουμένην καὶ ἑἐπιδουλὴν), ἀλλ᾽ ὅμως οὐδὲν παρεδλάδη. Ταῦτα δὲ ἔλεγεν εἰς τὰ καθ᾽ ἑαυτὸν ἕλχων τὸ ὑπόδειγμα. Ἐπειδὴ γὰρ ἑώρων αὖαὐτοὺς, ὅτι οὐδὲ αὐτοὶ παρὰ ἀτονίαν ταῦτα πάσχουσιν, οὐδὲ παρὰ τὸ μὴ δύνασθαι ἐπεξιέναι, ἀνάγει τὸν λόγον ἐπὶ τὸν Δεσπότην " ἐπεὶ καὶ αὐτὸς, φησὶν, ἐσταυροῦτο, ἐδεσμεῖτο, μυρία ἔπασχε, καὶ οὐκ ἐπεξῇει, ἀλλ᾽ ἔμενε, τὰ δοκοῦντα τῆς ἀσθενείας εἶναι ὑπομένων πράγματα, καὶ τἀύτῃ τὴν δύναμιν ἕπιδεικνύμενος τὴν αὐτοῦ, ὅτι καὶ μὴ ἐπεξιὼν μηδὲ ἀμυνόμενος, οὐδὲν ὅλως παραδλάπτεται. Τὴν γοῦν ζωὴν οὐ διέχοψεν ὁ δταυρὸς, οὐδὲ ἑνεπόδισε τὴν ἀνάστασιν, ἀλλὰ καὶ ἀνέστη. καὶ ζῇ. Ὅταν δὲ ἀχούὄὅῃς σταυρὸν καὶ ζωὴν, τὸν περὶ τῆς οἰχονομίας ἐχδέχου λόγον “ περὶ γὰρ ταύτην ὁ πᾶς οὗτος λόγος. Εἰδέ φησιν, Ἔκ δυνάμδως Θεοῦ, [οὐχ ὡς αὐτοῦ ἀτονοῦντος ζωογονῆσαι τὴν σάρχα, ἀλλ᾽ ἀδιάφορον αὐτῷ τὸ « λέγειν καὶ τυῦ Πατρὸς καὶ τοῦ Εἰπὼν γὰρ, Ἐχ δυνάμεως Θεοῦ.) ἐκ δυνάμεως τῆς αὐτοῦ εἴρηχεν. Ὅτι γὰρ καὶ αὐτὸς αὐτὴν ἀνέστησε. «αὶ διαχρατεῖ, ἄκουσον αὐτοῦ λέγοντος " Αύσατε τὸν γαὸν τοῦτον, καὶ ἐγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Εἰ δὲ, ὅπερ αὐτοῦ ἐστιν, τοῦτο τοῦ. Πατρὸς εἶναι λέγει, μὴ θορυδη)ῇς " Πάντα γὰρ τὰ τοῦ Πατρός μου ἐμά ἔστι, φησί " καὶ πάλιν, Πάντα τὰ ἐμὰ σά ἐστι, καὶ εὰ σὰ ἐμά. “Ὥσπερ οὖν ἐχεῖνος ὁ οὐδὲ ἡμεῖς διωχόμενοι, πολεμούμενοι“ διὸ καὶ ἐπἀγει" Καὶ γὰρ καὶ ἡμεῖς ἀσθεγοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα ἐν αὐτῷ ἐκ δυνάμεως Θεοῦ. Τί ἔστιν, Ἀσθενοῦμεν ἐν αὐτῷ; Διωχόμεθα, ἐλαυνόμεθα, τὰ ἔσχατα πάτχομεν, ᾿Αλλὰ τί ἐστιν, Ἐν αὐτῷ; Διὰ τὸ χέρυγμα, φησὶ, καὶ τὴν πίστιν τὴν εἰς αὐτόν. Εὶ δὲ τὰ σχυθρωπὰ καὶ φορτικὰ ὑπομένομεν δι᾿ αὐτὸν, εὔδηλον ὅτι καὶ τὰ φαιδρά " διὸ καὶ ἐπήγαγεν, Ἀλλὰ σωζόμεθα ἐν αὐτῷ ἐκ δυνάμεως Θεοῦ. Ἑαυτοὺς πειράζετε, εἰ ἐστὲ "ἐν τῇ πίστει, ἑαυτοὺς δοχιμάζετε. Ἢ οὐκ ἐπιγινώσκχετε ὅει Χριστὸς ἐν ὑμῖν ἐστιν, εἰ μή τι ἀδόχιμοί ἐστε; Ἐκπίζω δὲ, ὅτι γνώσεσθε ὅτι. ἡμεῖς οὐκ ἐσμὲν ἀδόχιμοι. ᾿Ἐπειδὴ γὰρμ διὰ τῶν εἰρημένων ἔδειξεν ὅτι, εἰ καὶ μὴ ἐπεξέρχεται, οὐχ ὡς οὐχ ἔχων τὸν Χριστὸν ἐν ἑαυτῷ, ἀλλ᾽ ὡς; τὴν μακροθυμίαν τὴν ἐχείνου μιμούμενος τοῦ σταυρουμένου, καὶ μὴ ἀμυνομένου, πάλιν ἑτέρως τὸ αὐτὸ τοῦτο ἐργάζεταί, καὶ ἐκ πλείονος περιουσίας, ἀπὸ τῶν μαθητῶν καταὐχευάζων «τὸν λόγον. Τί γὰρ λέγω περὶ ἐμοῦ τοῦ διδασχάλου, φησὶ, καὶ τοσαύτην ἔχοντος φροντίδα, καὶ τὴν οἰχουμένην ἅπασαν ἐμπεπιστευμένου, καὶ τοσαῦτα σημεῖα κ᾿ πεποιηκότος; Ὑμᾶς γὰρ αὐτοὺς ἐὰν βουληθῆτε ἐξετάσαι τοὺς ἐν τάξει μαθητῶν ὄντας, ὄψεσθε ὅτι καὶ ἐν ὑμῖν ὁ Χριστός " εἰ δὲ ἐν ὑμῖν, πολλῷ μᾶλλον ἐν τῷ διδασκάλῳ. Εἰ γὰρ τὴν πίστιν ἔχετε, καὶ ἐν ὑμῖν ὁ Χριστός. Καὶ περὶ τῶν πιστευόντων τοῦτο αὐτὸ εἴρηται θαύματα ἐργαζομένων" οἱ γὰρ πιστεύοντες τότε, ἐθαυματούργουν - διὸ καὶ ἐπήγαγεν, Ἑαυτοὺς πειράζετε, ἑαυτοὺς δοκιμάζετε, εἰ ἐστὲ ἐν τῇ πίστει. Ἢ οὐκ ἐπιγινώσχετε ϑαυτοὺς, ὄει Χριστὸς ἐν ὑμῖν, εἰ μή τι ἀδόκεμοί ὅστε; Εἰ δὲ ἐν ὑμῖν, πολλῷ μᾶλλον ἐν τῷ διδασχάλῳ, Ἐμοὶ δὲ δοκεῖ πίστιν ἐνταῦθα λέγειν καὶ τὴν τῶν σημείων. ΕΙ γὰρ ἔχετε τὴν πίστιν ἐχείϑην, φησὶν, ὁ Χριστὸς.- κἂν ὑμῖν ἔστιν, Εἰ μή εἰ ἀδόκιμοι γεγόνατε. ᾿ς; δ᾽, Εἶδες πῶς πάλιν φοδεῖ, καὶ ἐκ περιουσίας δείχνυσι παρ᾽ αὐτῷ ὄντα τὰν Χριστόν; 'Ενταῦθα γάρ μοι δοχεῖ ᾿ καὶ εἰς βίον αὐτοὺς αἰνίττεσθαι. Ἐπειδὴ γὰρ οὐχ “ἀρχεῖ ἢ πίστις εἰς τὰ ἐπισπᾶσθαι τὴν ἐνέργειαν τὴν πνευματιχὴν, εἶπε δὲ, ὅτι Εἰ ἐστὲ ἐν τῇ πίστει, τὸν Χριστὸν ἔχετε ἐν αὐτοίς, συνέδαινε δὲ πολλοὺς εἶναι ταύτης τῆς ἐνεργείας ἐρήμους πίστιν ἔχοντας, λύων τὴν ἀπορίαν φησὶν, Εἰ μή τι ἀδόκιμοί ἐστε, εἰ μὴ βίον διεφθαρμένον ἔχετε. Ἐλπίζω δὲ, ὅτι γνώσεσθε ἔτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. Τὰ ἀχόλουθον ἦν εἰπεῖν, Εἰ δὲ ὑμεῖς ἀδόχιμοι γεγόνατε, ἀλλ᾽ οὐχ ἡμεῖς " ἀλλ᾽ οὕτω μὲν οὐ λέγει, ἵνα μὴ πλήξῃ, δρῶς δὲ αὐτὸ αἰνίττεται, οὔτε ἀποφαινόμενος καὶ λέγων, ὅτι ἀδόχιμοί ἔστε, οὔτε χατ᾽ ἐρώτησιν προάγων καὶ λέγων, εἰ δὲ ὑμεῖς ἀδόχιμόι, ἀλλὰ τοῦτο πάραλιπὼν, αἰνιγματωδῶς αὐτὸ ἐνδείχνυται, ἐπάγων, Ἐλπίζω δὲ, ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόχεμοι. Πάλιν χἀνταῦθα πολλὴ ἡ ἀπειλὴ, μέγας ὁ φόδος. Ἐπειδὴ γὰρ ἐντεῦθεν, βούλεσθε, φησὶ, διὰ τῆς εἰς ὑμᾶς χολάσεως νὴν δοχιμὴν λαδεῖν, οὐχ ἀπορήσομεν τοῦ δοῦναι ὑμῖν τὴν ἀπόδειξιν. ᾿Αλλ᾽ οὕτω μὲν οὐ λέγει, μετὰ πλείονος δὲ τοῦ βάρους καὶ τῆς ἀπειλῆς" Ἐλπίζω δὲ, ὅτι γνώσεσθε ὅτι ἡμεῖς, οὐκ ἐσμὲν ἀδόκιμοι. "Ἔδει μὲν γὰρ καὶ χωρὶς τού- «κου εἰδέναι ὑμᾶς, φησὶ, τὰ ἡμέτερα, καὶ ὅτι Χριστὸν ἔχομεν ἐν ἑαυτοῖς λαλοῦντα καὶ ἐνεργοῦντα" ἐπειδὴ δὲ καὶ διὰ τῶν ἔργων βούλεσθε λαδεῖν τὴν πεῖραν, εἴσεσθε ὅτι οὐχ ἐσμὲν ἀδόχιμοι. Εἶτα ἐπειδὴ τὴν ἀπειλὴν ἐπανετείνατο, καὶ τὴν χόλασιν λοιπὸν ἐπὶ θύρᾶς ἤγαγε, καὶ ἐν τρόμῳ κχατέστησεν αὐτοὺς, καὶ προσδοχᾷν ἐποίησε τιμωρίαν" ὅρα πῶς πάλιν χατακαὶ δείχνυσιν αὐτοῦ τὸ ἀφιλότιμον, τὸ πρὸς τοὺς μαθητὰς κηδεμονιχὸν, τὸ φιλόσοφον τῆς γνώμης, τὸ ὑψηλὸν καὶ ἀχενόδοξον. Ταῦτα γὰρ ἅπαντα δείχνυσι δι᾽ ὧν ἐπάγει λέγων, Εὔχομαι δὲ πρὸς τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδὲν, ἵνα μὴ ἡμεῖς δόἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. Οὐ γὰρ δυνάμεθά τι couer γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυγατοὶ ἦτε. Τοῦτο γὰρ καὶ εὐχόμεθα, τὴν ὑμῶν Τί ταύτης ἴσσν γένοιτ᾽ ἂν τῆς ψυχῆς; Κατεφρολῆς, ὡς εὐχαταφρόνητος, ὡς ἀλαζὼν, ὡς κομπκάζων μὲν διὰ τῶν ῥημάτων, ἐπὶ δὲ τῶν πραγμάτων οὐδὲ μικρόν τι δεῖξαι ἔχων τὴν ἑαυτοῦ ἰσχύν’ καὶ οὐ μόνον ἀναδάλλεται, οὐδὲ μόνον ἀναδύεται, ἀλλὰ καὶ εὔχεται μὴ ἐμπεσεῖν εἰς τοσαύτην ὑπόθεσιν’ Εὔχομαι γὰρ, φησὶ, μὴ ποιῆσαι ὑμᾶς κακὰν μηδὲν, ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν, ἃ... ἵγα ὑμεῖς τὸ καιλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὧμεν. Τί ἐστιν ὃ λέγει; Παρακαλῶ τὸν Θεὴν, φησὶν, ἱχετεύω μηδένα εὑρεῖν ἀδιόρθωτον, μηδένα εὑρεῖν ἀμετανόητον᾽ μᾶλλον δὲ οὐδὲ τοῦτο μόνον, ἀλλὰ μηδὲ τὴν ἀρχὴν ἁμαρτεῖν Μὴ ποιῆσαι γὰρ ὑμᾶς, φησὶ, μηδέν - εἰ δόντας διορθώσασθαι, καὶ πᾶσαν ἀποχρούσασθαι ὄργὴν. Οὐδὲ γὰρ τοῦτο σπουδάζω, ἵνα οὕτω δόχιμοι ὦμεν, ἀλλὰ τοὐναντίον ἅπαν, ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν. Εἰ γὰρ μένετε, φησὶν, ἀμετανόητα ἅμαρτάνοντες, ἀνάγχη ἡμᾶς χολάζειν, τιμωρεῖσθαι, πηροῦν ὑμῶν τὰ σώματα" ὅπερ ἐπὶ Σαπφείρας καὶ ἐπὶ τοῦ Μάγου γέγονε καὶ ἐδώχαμεν δοχιμὴν τῆς δυνάμεως. ᾿Αλλ᾽ οὐκ εὐχόμεθα τοῦτο, ἀλλὰ τούναναἰον, ἵνα μήτε ἡμεῖς οὕτω δόχιμοι φανῶμεν τουτἐστιν, Ἵνα μὴ οὕτω τὴν δοχιμὴν ἐπιδειξώμεθα τῆς δυνάμεως τῆς ἐν ἡμῖν, διὰ τοῦ χολάζειν ὑμᾶς καὶ τιμωρεῖσθαι ἁμαρτάνοντας καὶ ἀνίατα νοσοῦντας, ἀλλὰ τί; Ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, τοῦτο εὐχόἦμεθα, ἵνα ἀεὶ ἐν ἀρετῇ, ἀεὶ ἐν διορθώσει, ἡμεῖς δὲ ὡς ἀδόκιμοι μεν, οὐχ ἐπιδειχνύμενοι ἡμῶν τὴν τιμωρητιχὴν δύναμιν. Καὶ οὐχ εἶπεν, ᾿Αδόκεμοι" οὐ γὰρ ἔμελλεν εἶναι ἀδόχιμος, εἰ καὶ μὴ ἐκόλασεν, ἀλλὰ δι᾽ αὐτὸ μὲν οὖν τοῦτο δόκιμος" ἀλλ᾽ εἰ καί τινες ὑποπτεύουσιν ἡμᾶς, φησὶ, μὴ ἐπιδειχνυμένους τὴν ἰσχὺν ἡμῶν εὐχαταφρονήτους εἶναι καὶ ἀπεῤῥιμμένους, οὐδὲν ἡμῖν μέλει τούτου. Βέλτιον ἡμᾶς τοῦτο νομίζεσθαι παρ᾽ ἐχείνοις, ἢ ἐν ταῖς πληγαῖς καὶ τῷ ἀδιορθώτῳ τῆς γνώμης τὴν δύναμιν, ἣν ἔδωχεν ἡμῖν ὁ Οεὸς, ἐπιδείχνυσθαι. Οὐ γὰρ δυνάμεθα κατὰ τῆς ἀληθεῖας, ἃ. ὑπὲρ τῆς ἀληθείας. Ἵνα γὰρ μὴ δόξῃ αὐτοῖς χαρίζεσθαι (τοῦτο γάρ ἐδτιν ἀκενοδόξου γνώμης), ἀλλ᾽ ὅπερ ἡ τοῦ πράγμοτος ἀπαιτεῖ φύσις, τοῦτο ποιῇ, τοῦτο ἐπήγαγε λέγων' Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας. χρουσαμένους «ἃ ἁμαρτήματα διὰ τῆς μετανοίας, παῤῥησίαν πρὺς τὸν Θεὸν ἐσ "κότας" οὐδὲ δυνησόμεθα, χἂν βουληθῶμεν, χο, ται λοιπὸν, ἀλλὰ χἂν ἐπιχειρήσιυμεν, οὗ συμπράξε ὁ Θεός, Εἰς τοῦτο γὰρ ἡμῖν ἔδωχε τὴν δύναμιν, ὥς: « ἀληθῆ φέρειν τὴν ψῆφον καὶ δικαίαν, καὶ οὐχ ἵ πεναντίαν τῇ ἀληθείᾳ. Εἶδες πῶς πανταχόθεν ἀνεπ. θῇ ποιεῖ τὸν λόγον, καὶ παραμυδεῖται τῆς ἀπειλῆς “ὃ τραχύ; Πλὴν ἀλλ᾽ ὥσπερ τοῦτο ἐσπούδαχεν, οὔτι.» βούλεται καὶ τὴν αὖτοῦ δεῖξαι γνώμην οἰχειουμέ ην αὐτοῖς" διὸ καὶ ἐπἦγαγε, Χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε. Τοῦτο δὲ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιγν. Μάλιστα μὲν γαρ, φησὶν, οὔτε δυνάμεθά τι κατὰ τῇς ἀληθείας, τουτέστιν, εὐαρεστοῦντας ὑμᾶς χολάσοι" πλὴν ἐπειδὴ οὐ δυνάν μεθα, διὰ τοῦτο οὐ βουλόμεθα, καὶ τοὺνα' ντίον ἐπ'οι θυμοῦμεν. ᾿Αλλὰ καὶ δι᾽ αὐτὸ μὲν οὖν τοῦτο μάλιστα νοῦντας αὐτῆς; Οὐκοῦν οὗτοί εἶσιν οἱ δοξαζόμενοι. καίρομεν, ὅταν μὴ εὕρωμεν ὑμᾶς ἀφορμὴν ἡμῖν παρέχοντας τοῦ δεῖξαι ἡμῶν τὴν δύναμιν τὴν ἐπὶ τῇ χολάσει. Εἰ γὰρ καὶ τὸ τὰ τοιαῦτα ποιεῖν λαμπροὺς δείχνυσι καὶ δοχίμους καὶ ἰσχυροὺς, ἀλλ᾽ ἡμεῖς τὸ ἐναντίον βουλόμεθα, ὑμᾶς ὀοχίμους εἶναι καὶ ἀλήπτους, καὶ ἡμᾶς μηδέποτε τὴν ἐντεῦθεν καρποῦσθαι δόξαν. Διό φησι, Χαίρομεν γὰρ, ὅταν ἡμεῖς ἀσθεἀσθενεῖς" οὐχ ὅτε ἐσμὲν ἀσθενεῖς, ἀλλ᾽ ὅτε νομιζόμέθα ἀσθενεῖς" τοῦτο γὰρ ἐνομίζουτο παρὰ τοῖς ἐχθροῖς, οὐκέτι δειχνύμενοι τὴν τιμωρητιχὴν αὐτῶν δύναμιν. ᾿Αλλ ὅμως καίρομεν, ὅταν οὕτως ἀναστραφῆτε, ὥστε μὴ παρασχεῖν ἡμῖν πρόφασιν τοῦ τιμωρεῖσθαι ὑμᾶς. Καὶ ἡμῖν τοῦτο ἡδὺ, ὅταν οὕτω νομιζώμεθα ἀσθενεῖς, μόνον ὑμεῖς ἵνα ἄληπτοι ἦτε ἐπάγει, "Ὑμεῖς δὲ δυνατοὶ ἦτε᾽ τουτέστι, δόχιμοι, ἐνάρετοι. Καὶ οὐ μόνον βουλόμεθα ταῦτα, ἀλλὰ καὶ εὐχόμεθα ταῦτα, ἀλήπτους ὑμᾶς εἶναι, τετελειωμένους, μηδεμίαν παρέχοντας λαθὴν ἡμῖν. «΄. Τοῦτο σπλάγχνου πατριχοῦ, τῆς οἰχείας εὐδοχιμήσεὼς τὴν σωτηρίαν προτιμᾷν τῶν μαθητῶν᾽ τοῦτο Ψυχῆς ἀκενοδόξου " τοῦτο μάλιστα ἀπαλλάττει τῶν συνδέσμων τοῦ σώμᾳτος, καὶ μετεωρίζεσθα: ποιεῖ ἀπὸ τῆς γῆς εἰς τὸν οὐρανὸν, τὸ τῆς δόξης εἶναι τῆς κενῆς χαθαρόν’ ὡσπεροῦν τὸ ἐναντίον εἰς πολλὰ ἄγει τὰ ἁμαρτήματα. Οὐ γὰρ ἔστι μὴ καθα- Ῥεύοντα δόξης κενῆς, ὑψηλὸν γενέσθαι καὶ μέγαν καὶ γενναῖον,. ἀλλὰ ἀνάγχη χαμαὶ σύρεσθαι, καὶ πολλὰ διαφθείρειν, δουλεύοντα μιαρᾷ δεσποίνῃ καὶ βαρδᾶρου παντὸς ἀπηνεστέρα. Τί γὰρ αὐτῆς ἀγριώπαρὸν γένοιτ᾽ ἂν, ἢ ὅταν μάλιστα θεραπεύηται, τότε μάλιστα ἀγριοῦται; Καίτοι γε τοῦτο οὐδὲ τὰ θηρία ἔχει, ἀλλὰ τῇ πολλῇ τιϑασσεύεται θεραπείᾳ. Ἢ δὲ χενοδοξία τοὐναντίον ἅπαν - χαταφρονουμένη μὲν ἡμεροῦται, τιμωμένη δὲ ἀγριοῦται καὶ ὁπλίζεται κατὰ τοῦ τιμῶντος. Ταύτην τιμῆσαντες οἱ Ἰουδαῖοι, μετὰ πολλῆς τῆς σφοδρότητος ἐχολάσθησαν " ταύτην ἀτιμάσαντες οἱ μαθηταὶ ἐστεφανώθησαν. Καὶ τί χέγω κόλασιν καὶ στεφάνους; εἰς γὰρ αὐτὸ τὸ φανῆναι λαμπροὺς μάλιστα τὸ διαπτύειν αὐτὴν συντελεῖ, Καὶ δίψει κἀνταῦθα τοὺς μὲν τιμῶντας αὐτὴν, παραδλαμὲν γὰρ ἀτιμάσαντες αὐτὴν μαθηταὶ (οὐδὲν γὰρ χωλύει τῷ αὐτῷ πάλιν χρήσασθαι ὑποδείγματι) καὶ τὰ «ποῦ Θερῦ προτιμήσαντες, ὑπὲρ τὸν ἥλιον λάμπουσιν, ἀθάνατον χτησάμενοι μνήμην καὶ μετὰ τελευτήν " οἱ δὲ ὑποχαταχλιθέντες αὐτῇ Ἰουδαῖοι, ἀπόλιδες, «ελεῖς, εὐχαταφρόνητοι. Καὶ σὺ τοίνυν, εἰ βούλει δόξαν λαθεῖν, διάχρουσαι ξόξαν᾽ εἰ δὲ διώχεις δόξαν, ἐχπέσῃ δόξης. Καὶ, εἰ βούλεσθε, τοῦτον καὶ ἐν τοῖς βιωτιχοῖς τὸν λόγον γυσιν; οὐχὶ τοὺς ἐφιεμένους αὐτῆς Οὐχοῦν μάλιστα οὗτοι εἰσιν οἱ ταύτης ἀπεστερημένοι, μυρίους ἔχον- Τίνας δὲ θαυμάζομεν, εἰπέ μοι; οὐ τοὺς κατα ρο- [αἱ “Ὥσπερ γὰρ πλούσιος οὐχ ὁ πολλῶν δεόμενος, ἀλλ᾽ ὁ μηδενός" οὕτως ἔνδοξος οὐχ ὁ δόξης ἐρῶν, ἀλλ᾽ ὁ ταύτης ὑπερορῶν' σχιὰ γὰρ δόξης ἐστὶν αὕτη ἡ δόξα. Οὐδεὶς ἄρτον ἰδὼν ἐζωγραφημένον, χἂν μυριάκις ὑπὸ λιμοῦ χκατέχηται, τῆς γραφῆς ἄψεται. Μὴ τοίνυν μηδὲ σὺ δίωχε τὰς σχιάς " σχιὰ γὰρ δόξης τοῦτο, οὗ δόξα. Καὶ ἵνα μάθῃς, ὅτι τοῦτο τοῦτον ἔχει τὸν «τρόπον, ἐχεῖνο λογίζου" ὅταν διαδάλληται παρὰ ἀνθρώποις τὸ πρᾶγμα, ὅταν φευχτὸν εἶναι δοχῇ τοῖς πᾶσι, καὶ αὑτοῖς τοῖς ἐπιθυμοῦσιν αὐτοῦ, ὅταν αἱσχύνηται καλούμενος ἐντεῦθεν ὁ ἔχων, ᾿ἦ ὁ ἐφιέμε: νος αὐτῆς. Πόθεν οὖν ἡ ἐπιθυμία, φησὶν, αὕτη, καὶ πῶς γίνεται τὸ πάθος; ᾿Απὸ μικροψυχίας (οὗ γὰρ δεῖ κατηγορεῖν μόνον, ἀλλὰ καὶ διορθοῦσθαι), ἀπὸ ἀτελοῦς διανοίας, ἀπὸ παιδικῆς γνώμης. roſvov παῖδες ὄντες, καὶ γενώμεθα ἄνδρες, καὶ πανταχοῦ τὴν. ἀλήθειαν, μὴ τὰς σχιὰς διώχωμεν, καὶ ἐν πλούτῳ καὶ ἐν ἡδονῇ καὶ ἐν τρυφῇ καὶ ἐν δόξῃ καὶ ἐν δυνάμει" καὶ παύσεται τὸ νόσημα τοῦτο καὶ ἕτερα πλείονα. Τὸ γὰρ σχιὰς διώχειν, μαινομένου. Διὸ καὶ ὁ Παῦλος ἔλεγεν, Ἔκγήψατε δικαίως, καὶ μὴ ἁμαρτάνετε. "Ἔστι γὰρ καὶ ἑτέρα μανία, χαλεπωτέρα ἐκείνης τῆς ἀςπὸ τῶν δαιμόνων, τῆς ἀπὸ τῆς φρενίτιδος. Ἧ μὲν γὰρ. ἔχει συγγνώμην, αὕτη δὲ ἀπολογίας ἐστέρηται, ὅταν αὐτὴ ἡ ψυχὴ διεφθαρμένη ἧ, καὶ μὴ ἐρθὴ ἡ χρίσις αὐτῆς, ἀλλ᾽ ἀπολωλυΐα" ᾿χχὶ τὸ μὲν τῆς φρενίτιδος ὄργανόν ἔστι σωματιχὸν πάθος, αὕτη δὲ ἢ μανία τοῦ τεχνίτου νοῦ. "Ὥσπερ οὖν τῶν πυρετῶν ἐχεῖνοι χαλεπώτεροι καὶ ἀνίατοι οἱ τῶν στερεῶν ἀπτόμενοι σωμάτων, καὶ τοῖς νεύροις οὕτω δὴ καὶ αὕτη ἡ μανία, ἐπειδὴ αὐτῇ τῇ διανοίᾳ Πῶς γὰρ οὐ μανία λαμπρὰ καὶ σαφὴς, καὶ μανίας ἀπάσης χαλεπώτερον πάθος, τῶν μὲν μενόντων διἡνεχῶς καταφρονεῖν, τῶν δὲ ἀπολλυμένων ἔχεσθαι μετὰ πολλῆς τῆς σπουδῆς; Εἰπὲ γάρ μοι, εἴ τις ἄνεμὸν ἐδίωχεν ἣ κρατεῖν ἐπεχείρει, οὐκ ἂν ἔφαμεν αὑτὸν μαίνεσθαι; εἴ τις σχιὰς κατεῖχε, τῶν ἀληθῶν ἀμελῶν, καὶ τὴν μὲν γυναῖκα ἐμίσει τὴν ἑαυτοῦ, περιεπλέχετο δὲ αὐτῆς τῇ σχιᾷ, ἢ τὸν μὲν υἱὸν ἀπἐστρέφετο, τὴν δὰ τούτου σχιὰν πάλιν ἐφίλει, ἄρα ἂν ἕτερον ἐξήτησας σημεῖον τούτου σαφέστερον εἰς ἀπόδειξιν μανίας; Τοιοῦτοί τινές εἰσι καὶ οὗτοι οἱ πρὸς τὰ παρόντα χεχηνότες, Καὶ γὰρ πάντα σχιὰ, χἂν δόξαν εἴπῃς. χἂν δυναστείαν, χἂν εὐδοχέμησιν, χᾶν πλοῦτογ, κἂν τρυφὴν, χἂν ὁτιοῦν ἕτερον βιωτιχόν. Διὰ δὴ τοῦτο καὶ ὁ προφήτης ἔλεγε, Μέντοι γα ἐν εἰκόνι διαπορδύεται ἄγθρωπος " πλὴν μάτην ταράσσεται: καὶ πάλιν, Αἱ ἡμέραι ἡμῶν, ὡς σκιὰ ἐκιίθησαν. Καὶ ἀλλαχοῦ χαπνὸν καὶ ἄνθος χόρτου καλεῖ τὰ ἀνθρώπινα. Οὐ τὰ χηστὰ δὲ σχιὰ μόνον, ἀλλὰ καὶ τὰ λυπηρὰ, χἂν θάνατον εἴπῃς, χἂν πενίαν, χἂν ἀῤῥωστίαν, χἂν ὁτιοῦν ἕτερον. Ποῖα οὖν τὰ μένοντα, καὶ τὰ χρηστὰ καὶ τὰ λυπηρά; Ἢ βασιλεία: ἡ αἰώνιος, καὶ ἡ γέεννα ἢ διηνεχής. Οὔτε γὰρ ὁ σχώληξ τελευτήσει, καὶ τὸ πῦρ οὐ σδεόθήσεται" καὶ ἀναστήσονται οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν αἰώνιον. Ἵν᾽ οὖν τὴν μὲν φύγωμεν, τῆς δὲ ἀπολαύσωμεν, ἀφέμενοι τῆς σχιᾶ:, ἐχώμεθα τῶν τὰρ ἐπετευξόμεθα τῆς βασιλείας τῶν οδρανῶν- ἧς τένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάρετι καὶ φιλανδρωπίς, καὶ τὰ ἑξῆς. ### English translation (Claude) So he does not set it down as giving a reason, but rather in indignation, rather attacking those who despised him. I do not wish, he says, to give you such a proof; but if you yourselves supply the cause and wish to provoke me, you will know by the deeds themselves. And see how he makes the word weighty. For he did not say, "since you seek a proof of me," but, "of Christ speaking in me," showing that it was against him that they sinned. And he did not say simply "dwelling," but "speaking," showing that the words are spiritual. And if he does not display his strength nor punish, [this is] not from weakness (for he is able), but from long-suffering; [and he shifts] the word from himself [to Christ]. Let no one, then, reckon his forbearance as weakness. For why do you wonder if he does not now proceed against sinners nor exact a penalty, bearing with them and being long-suffering, when he himself endured even to be crucified, and suffering such things did not punish? That is why he added, "who is not weak toward you, but is powerful among you. For though he was crucified out of weakness, yet he lives by the power of God" [2 Cor 13:3–4]. The words have much obscurity, and cause disturbance to the weaker. Therefore it is necessary to unfold them more clearly, and to state the meanings of this word about which the obscurity lies, so that none even of the simpler may stumble. What, then, is said, and what does the name "weakness" signify, and in which meaning is it said? This must be learned. For the word is one, but the things it signifies are many. For weakness is said of bodily sickness; that is why it is said in the Gospel about Lazarus, "See, he whom you love is weak" [John 11:3]; and he himself said, "This weakness is not unto death" [John 11:4]; and Paul about Epaphroditus, "[For he was weak, near to death,] but God had mercy on him" [Phil 2:27]; and about Timothy, "Use wine for your stomach's sake and your frequent weaknesses" [1 Tim 5:23]. For all these signify bodily sickness. Again, weakness is said of not being firmly fixed in the faith, nor being perfect and complete. And showing this Paul said, "Receive the one who is weak in faith, not for disputes about opinions" [Rom 14:1]; and again, "One believes he may eat all things, but the weak one eats vegetables" [Rom 14:2], meaning the one who is weak in faith. See, there are two meanings of weakness; and there is a third thing too which is called weakness. What is this? Persecutions, plots, insults, trials, assaults. And showing this Paul said, "Concerning this I besought the Lord three times; and he said to me, My grace is sufficient for you; for my power is made perfect in weakness" [2 Cor 12:8–9]. What is "in weakness"? In persecutions, in dangers, in trials, in plots, in deaths. And showing this he said, "Therefore I take pleasure in weakness" [2 Cor 12:10]. Then, showing what weakness he means, he did not say fever, nor doubt about the faith, but what? "In insults, in persecutions, in necessities, in distresses, in stripes, in prisons, so that the power of Christ may rest upon me. For when I am weak, then I am strong": and I prevail over those who plot against me, as grace settles more abundantly in me. It is in this third sense, then, that Paul set down weakness; and what he says is this, directing himself again at what I said before, that he seemed mean and contemptible to them. For he did not wish to boast, nor to seem to be what he was, nor to display the power he had for chastising and punishing; hence he was thought to be mean. Since, then, thinking this, they were in great carelessness and ..., having found a fitting occasion he discourses about these things too with great vigor, showing that he did nothing from weakness, but from long-suffering. Then, as I said, transferring the word from himself to Christ, he heightens the fear and increases the threat. What he says is this: if I do anything, and chastise and punish the sinners, am I the one who chastises and punishes? It is the one who dwells in me, Christ himself. And if you do not believe this, but wish to receive a proof, you will quickly know by the deeds of the one who dwells in me; for he is not weak toward you, but is powerful. And why did he add "toward you," though he is powerful everywhere? For whether he wishes to punish unbelievers, he can, or demons, or anything at all. What, then, does the addition mean? The word is that of one greatly shaming them by what they had already experienced; or of one showing this, that for the present he displays his power among you, who ought to be corrected. As he said elsewhere too, "For what have I to do with judging those outside?" [1 Cor 5:12]. For those outside, he says, he will then exact the penalty from on the day of judgment; but you even now, so as to rescue you from that punishment. But nevertheless see how even this, which is a matter of solicitude and done out of tender affection, he sets down with fear and much anger, saying, "who is not weak toward you, but is powerful among you. For though he was crucified out of weakness, yet he lives by the power of God." What is "though he was crucified out of weakness"? For even if he chose, he says, to endure a thing that seems to carry a suspicion of weakness, yet this in no way cuts off his power; for it remains invincible, and the thing that seems to be weakness did not harm it at all; rather, this very thing above all shows his strength, that he endured even such a thing and his power was not mutilated. Do not, then, let the word "weakness" disturb you; for elsewhere too he says, "The foolishness of God is wiser than men, and the weakness of God is stronger than men" [1 Cor 1:25]; and yet God has nothing foolish nor weak; but he so called the cross, explaining the unbelievers' opinion about it. Hear him, at any rate, interpreting himself: "For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" [1 Cor 1:18]; and again, "But we preach God crucified, to Jews a stumbling block and to Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" [1 Cor 1:23–24]; and again, "The natural man does not receive the things of the Spirit; for they are foolishness to him" [1 Cor 2:14]. See how everywhere he explains the opinion of the unbelievers, who think the cross foolishness and weakness. So here too he does not speak of real weakness, but of the weakness suspected among unbelievers. So he does not say this, that he was crucified being weak; away with it! For he showed by everything that he was able not to be crucified: now throwing them on their backs [John 18:6], now turning back the rays [of the sun], and withering the fig tree [Matt 21:19], and blinding the eyes of those who came against him, and doing countless other things. What, then, does he mean by "out of weakness"? That even if he was crucified, enduring danger and plotting (for we have shown that danger and plotting are called weakness), nevertheless he was in no way harmed. And he said these things drawing the example to his own case. For since they saw that they themselves too suffered these things, not from feebleness, nor from being unable to proceed against them, he raises the word to the Master: for he too, he says, was crucified, was bound, suffered countless things, and did not proceed against them, but remained, enduring things that seem to belong to weakness, and in this way displaying his own power, that even not proceeding against them nor defending himself, he is not harmed at all. At any rate the cross did not cut off his life, nor hinder his resurrection, but he both rose and lives. And when you hear of cross and life, understand the word about the economy; for this whole word is about it. And if he says "by the power of God" [it is not as though he lacked the strength to give life to the flesh, but because it makes no difference to him to speak of the Father's or of his own power; for having said "by the power of God"], he has spoken of his own power. For that he himself raised it up and holds it, hear him saying, "Destroy this temple, and in three days I will raise it up" [John 2:19]. And if he says that what is his belongs to the Father, do not be disturbed: "For all that the Father has is mine," he says [John 16:15]; and again, "All mine are yours, and yours are mine" [John 17:10]. As, then, he [was not harmed], so neither are we when persecuted and warred against; that is why he adds, "For we too are weak in him, but we shall live with him by the power of God" [2 Cor 13:4]. What is "we are weak in him"? We are persecuted, driven out, we suffer the utmost things. But what is "in him"? Because of the preaching, he says, and faith in him. And if we endure the gloomy and burdensome things for his sake, it is plain that we shall have the bright ones too; that is why he added, "but we shall be saved in him by the power of God." "Test yourselves, whether you are in the faith; prove yourselves. Or do you not recognize that Christ is in you, unless indeed you are disqualified? But I hope that you will know that we are not disqualified" [2 Cor 13:5–6]. For since by what he had said he had shown that even if he does not proceed against them, it is not as one who does not have Christ in himself, but as imitating the long-suffering of the one who was crucified and did not defend himself, he again achieves the same thing in another way and with greater abundance, establishing the argument from the disciples. For why do I speak about myself, the teacher, he says, who have so great a care and have been entrusted with the whole world and have done so many signs? If you are willing to examine yourselves, who are in the rank of disciples, you will see that Christ is in you too; and if in you, much more in the teacher. For if you have the faith, Christ is in you too. And this is said about believers who worked wonders; for those who believed then worked wonders. That is why he added, "Test yourselves, prove yourselves, whether you are in the faith. Or do you not recognize yourselves, that Christ is in you, unless indeed you are disqualified?" And if in you, much more in the teacher. It seems to me that here he speaks of the faith of signs too. For if you have that faith, he says, Christ is in you too, unless you have become disqualified. Do you see how he again frightens them, and shows abundantly that Christ is with him? For here he seems to me to hint at their life too. For since faith is not enough to draw down the spiritual working, and he had said, "If you are in the faith, you have Christ in yourselves," while it happened that many who had faith were destitute of this working, resolving the difficulty he says, "unless indeed you are disqualified," unless you have a corrupt life. "But I hope that you will know that we are not disqualified." What followed was to say, "But if you have become disqualified, we have not"; but he does not say it so, so as not to strike them, yet he hints at it all the same, neither declaring and saying "you are disqualified," nor proceeding by question and saying "but if you are disqualified," but leaving this aside he shows it in a riddle, adding, "But I hope that you will know that we are not disqualified." Here again great is the threat, great the fear. For since, he says, you wish to receive the proof from this, through punishment upon you, we shall not be at a loss to give you the demonstration. But he does not say it so, but with greater weight and threat: "But I hope that you will know that we are not disqualified." For you ought to have known our affairs even without this, he says, and that we have Christ in ourselves speaking and working; but since you wish to receive the proof through deeds too, you will know that we are not disqualified. Then, since he had held up the threat and brought the punishment at last to the door, and set them in trembling, and made them expect punishment, see how he again [softens it,] and shows his freedom from ambition, his solicitude toward the disciples, the philosophy of his mind, his loftiness and freedom from vainglory. For he shows all these by what he adds, saying, "Now I pray to God that you do no evil, not that we may appear approved, but that you may do what is good, though we be as disqualified. For we can do nothing against the truth, but for the truth. For we rejoice when we are weak and you are strong. And this we also pray for, your perfecting" [2 Cor 13:7–9]. What could equal this soul? He was despised, [ridiculed] as contemptible, as a boaster, as bragging in words but having nothing to show of his strength in deeds; and he not only postpones, not only draws back, but even prays not to fall into such an occasion: "For I pray," he says, "that you do no evil, not that we may appear approved, but that you may do what is good, though we be as disqualified." What does he mean? I entreat God, he says, I beseech him that I may find no one uncorrected, no one unrepentant; or rather not this only, but that you may not sin at all in the first place: "that you do no evil," he says; [or, if you have sinned,] that you may correct it and turn away all anger. For I am not anxious about this, that we may be approved in that way, but quite the opposite, "not that we may appear approved." For if you remain sinning without repentance, we must chastise, punish, maim your bodies, as happened with Sapphira and the sorcerer [Acts 5:1–10; 13:6–11], and we gave a proof of our power. But we do not pray for this, but the opposite, that we may not appear approved in this way; that is, that we may not display the proof of the power in us in this way, through chastising and punishing you as sinners and incurably sick; but what? "That you may do what is good": this we pray for, that you may always be in virtue, always in amendment, "though we be as disqualified," not displaying our punishing power. And he did not say "disqualified"; for he would not be disqualified even if he did not punish, but for this very reason approved; but even if some suspect us, he says, since we do not display our strength, of being contemptible and cast off, we do not care about this. It is better that we be thought this by them than that we display the power God gave us in blows and in the incorrigibility of your mind. "For we can do nothing against the truth, but for the truth." For so that he may not seem to do them a favor (for this belongs to a mind free of vainglory), but to do what the nature of the thing demands, he added this, saying, "For we can do nothing against the truth." [If we find you] having beaten off your sins through repentance, having boldness toward God, we shall not be able, even if we wish, to chastise you; but even if we attempt it, God will not cooperate. For he gave us the power for this, to bring a true and just verdict, and not one contrary to the truth. Do you see how on every side he makes his word unoffensive and softens the harshness of the threat? But just as he is anxious for this, so he also wishes to show his own mind as closely bound to them; that is why he added, "For we rejoice when we are weak and you are strong. And this we also pray for, your perfecting." Above all, he says, we can do nothing against the truth, that is, punish you when you are pleasing to God; but since we cannot, for this reason we do not wish it either, but desire the opposite. Indeed for this very reason we rejoice above all when we do not find you supplying us an occasion to show our power for punishment. For even if doing such things shows men glorious and approved and strong, we wish the opposite: that you be approved and blameless, and that we never reap the glory that comes from that. That is why he says, "For we rejoice when we are weak": not when we are weak, but when we are thought weak; for they were thought so by their enemies, no longer displaying their punishing power. But nevertheless we rejoice when you so conduct yourselves as to give us no pretext for punishing you. And this is sweet to us, when we are thought weak in this way, if only you are blameless. That is why he adds, "and you are strong," that is, approved, virtuous. And not only do we wish these things, but we also pray for them, that you be blameless, perfected, giving us no handle. This belongs to a father's heart, to prefer the salvation of the disciples to one's own reputation; this to a soul free of vainglory. This above all frees one from the bonds of the body and makes one soar from earth to heaven, to be clean of vainglory; just as the opposite leads to many sins. For it is not possible for one who is not clean of vainglory to become lofty and great and noble; but he must be dragged on the ground and destroy many things, being slave to a defiled mistress, harsher than any barbarian. For what could be more savage than she, who, when she is most courted, then grows most savage? And yet not even wild beasts have this, but are tamed by much care. But vainglory is the very opposite: when despised it is tamed, but when honored it grows savage and arms itself against the one who honors it. The Jews, honoring it, were punished with great severity; the disciples, dishonoring it, were crowned. And why do I speak of punishment and crowns? For despising it contributes above all to appearing glorious; and you will see even here that those who honor it are harmed, [while those who despise it are honored]. For the disciples, having dishonored it (for nothing prevents using the same example again) and having preferred the things of God, shine above the sun, having gained an immortal memory even after death; but the Jews, who bowed down under it, are without city, without hearth, contemptible. You too, then, if you wish to receive glory, push glory away; but if you pursue glory, you will fall from glory. And, if you wish, [let us examine] this word in worldly affairs too. Whom do we admire, tell me? Not those who despise it? So these are the ones glorified. [Whom do we ridicule?] Not those who desire it? So these above all are the ones deprived of it, having countless [accusers]. For as the rich man is not the one who needs much, but the one who needs nothing, so the glorious man is not the one who loves glory, but the one who disdains it; for this glory is a shadow of glory. No one, seeing bread painted, even if he were held by hunger ten thousand times, would touch the painting. Do not, then, pursue shadows either; for this is a shadow of glory, not glory. And so that you may learn that this is so, consider this: the thing is reviled among men, it seems to all a thing to be fled, even to those who desire it, when the one who has it, or desires it, is ashamed to be called by this name. "Where, then," someone says, "does this desire come from, and how does the passion arise?" From smallness of soul (for one must not only accuse, but also correct), from an imperfect mind, from a childish judgment. Let us, then, [cease to be] children and become men, and everywhere pursue the truth, not the shadows, in wealth and pleasure and luxury and glory and power; and this disease will cease and many others too. For to pursue shadows is the part of a madman. That is why Paul too said, "Awake to righteousness, and do not sin" [1 Cor 15:34]. For there is another madness too, harder than that from demons, than that from frenzy. For that has pardon, but this is deprived of defense, when the soul itself is corrupted, and its judgment is not upright but ruined; and the instrument of frenzy is a bodily passion, but this is the madness of the craftsman, the mind. As, then, of fevers those are harder and incurable which lay hold of the solid parts of the body and the sinews, so too this madness, since [it fastens on] the mind itself. For how is it not plain and evident madness, and a passion harder than all madness, to despise the things that remain forever and to hold with great zeal to the things that perish? For tell me, if someone pursued the wind or tried to grasp it, would we not say he was mad? If someone held shadows, neglecting the realities, and hated his own wife, but embraced her shadow, or turned away from his son, but loved his shadow, would you seek any clearer sign than this for proof of madness? Such are these men too who gape after present things. For all things are a shadow, whether you speak of glory, or power, or reputation, or wealth, or luxury, or anything else of this life. That is why the prophet too said, "Surely man walks about in an image; yet he is disquieted in vain" [Ps 39:6]; and again, "Our days have passed away like a shadow" [Ps 102:11]. And elsewhere he calls human things smoke and the flower of grass [Ps 102:3; Isa 40:6]. And not only the good things are a shadow, but the painful ones too, whether you speak of death, or poverty, or sickness, or anything else. What, then, are the things that remain, both good and painful? The eternal kingdom, and everlasting hell. For "the worm will not die, and the fire will not be quenched" [Mark 9:48]; and "these will rise to eternal life, and those to eternal punishment" [Matt 25:46]. So that we may flee the one and enjoy the other, then, let us let go of the shadow and hold to the [realities]. For so we shall obtain the kingdom of heaven; which may we all attain, by the grace and lovingkindness, and so on. ### Scripture references - 2 Cor 13:3: quotation, high confidence - 2 Cor 13:4: quotation, high confidence - John 11:3: quotation, high confidence - John 11:4: quotation, high confidence - Phil 2:27: quotation, high confidence - 1 Tim 5:23: quotation, high confidence - Rom 14:1: quotation, high confidence - Rom 14:2: quotation, high confidence - 2 Cor 12:8: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - 2 Cor 12:10: quotation, high confidence - 1 Cor 5:12: quotation, high confidence - 1 Cor 1:25: quotation, high confidence - 1 Cor 1:18: quotation, high confidence - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - 1 Cor 2:14: quotation, high confidence - John 18:6: allusion, high confidence - Matt 27:45: allusion, medium confidence - Matt 21:19: allusion, high confidence - John 2:19: quotation, high confidence - John 16:15: quotation, high confidence - John 17:10: quotation, high confidence - 2 Cor 13:5: quotation, high confidence - 2 Cor 13:6: quotation, high confidence - 2 Cor 13:7: quotation, high confidence - 2 Cor 13:8: quotation, high confidence - 2 Cor 13:9: quotation, high confidence - Acts 5:10: allusion, high confidence - Acts 13:11: allusion, high confidence - 1 Cor 15:34: quotation, high confidence - Ps 39:6 (38:7 LXX): quotation, high confidence - Ps 102:11 (101:12 LXX): quotation, high confidence - Ps 102:3 (101:4 LXX): allusion, medium confidence - Isa 40:6: allusion, medium confidence - Mark 9:48: quotation, high confidence - Matt 25:46: quotation, high confidence ### Translation notes - Several passages are lost or garbled in the scan and are supplied in brackets by sense; a leaked note on a variant reading was removed. The sentence explaining 'by the power of God' as Christ's own power (because the Father's power and his are the same) is printed in brackets in the edition; it is translated in brackets. Chrysostom's 'God crucified' at 1 Cor 1:23 follows his text; most manuscripts read 'Christ crucified'. 'Turning back the rays' refers to the darkness at the crucifixion (Matt 27:45). 'The sorcerer' is Elymas (Acts 13:6–11). ### Citation (SBL) Chrysostom, Hom. 2 Cor. 29.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/29-2). ## Homily 30.1 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/30-1/#p-30-1 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains Paul's closing: he writes sharply while absent so as not to need severity when present, using the authority God gave for building up (2 Cor 13:10), and then bids them rejoice, be perfected, comforted, of one mind and at peace, and greet one another with a holy kiss, a kindling of love unlike Judas's kiss (2 Cor 13:11–12). ### Greek text Διὰ τοῦτο ταῦτα ἀπὼν γρέρω, ἵνα παρὼν μὴ "Ησθετοαύτοῦ σφοδρότερον διαλεχθέντος, καὶ μάλιστα πρὸς τῷ τέλει τῆς Ἐπιστολῆς. Καὶ γὰρ ἔμπροαθεν ἔλεγεν, Αὐτός δὲ ἐγὼ Παῦλος παραχαλῶ ὑμᾶς διὰ τῆς πραύεητος καὶ ἐπιεικείας τοῦ Χριστοῦ’ ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαῤῥῶ εἰς ὑμᾶς. Δέομαι δὲ τὸ μὴ παρὼν θεῤῥῆσαι τῇ πεποιθήσει, ἣ λογίζομαι τολμῆσαι ἐπί τινας τοὺς λογιζομένους ἡμᾶς κατὰ σάρκα περιπακοῦντας καὶ, ᾿Εν ἑτοίμῳ ἔχοντες δυδικῆσαι πᾶσαν παρακοὴν, ὅτων «πληρωθῇ ἡκῶν ἡ ὑκακοή" καὶ, Φοδοῦμαι μή πως ἐλθὼν, οὐχ οἵους θέλω, εὕρω ὑμᾶς, καὶ ἐγὼ δυὐρεθῶ ὑμῖν, οἷον οὗ θέλετε καὶ πάλιν, Μή πως μὲ ταπεινώσῃ ὁ Οεός μου πρὸς ὑμᾶς, καὶ πενθήσῳ πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησόντων ἐπὶ τῇ ἀσελγείᾳ, καὶ ἀκαθαρσίᾳ ἧ ἔκραξων" καὶ μετὰ ταῦτα, Προείρηκα παὶ προιλέτω ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω, ὅτι ἐὰν ἔλθω εἰς τὸ κ“άλιν, οὐ φείσομαι" ἐπεὶ δοκιμὴν δμεῖεε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ. Ἐπεὶ οὖν ταῦτά τε καὶ ἕτερα πλείονα εἴρηχε, φοδῶν, ἐντρέπων, ὀνειδίζων, χαθαπτόμενος, ἀπολογούμενος ὑπὲρ ἀπάντων, φησί" Διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα μὴ παρὼν ἀποτόμως χρήσωμαι. Βούλομαι γὰρ ἐν τοῖς γράμμασι χεῖσθαι τὴν ἀποτομἱαν, ἀλλὰ μὴ ἕν τοῖς πράγμασι' βούλομαι σφοδρὰς εἶναι τὰς Ἐπιστολὰς, ἵνα μείνωσιν ἀπειλαὶ, καὶ μὴ εἰς ἔργον ἐξέλθωσιν. Πάλιν καὶ ἐν ταύτῃ τῇ ἀπολοοὐκ αὐτός ἐστιν ὁ μέλλων χολάζειν, ἀλλ᾽ ὁ Οεός " ἐπήγαγε γὰρ, Κατὰ τὴν ἐξουσίαν, ἣν ἔδωκά μοι ὁ Κύριος" καὶ πάλιν δειχνὺς ὅτι οὐχ ἐπιθυμεῖ τῇ ἐξουσίᾳ εἰς τὴν ἐχείνων ἀποχρήσασθαι τιμωρίαν. Προσέθηχε γὰρ, Οὐχ εἰς καθαίρεσιν, ἀλλ᾽ εἰς οἱκοδομήν. Καὶ ἡνίξατο μὲν τοῦτο νῦν, ὅπερ ἔφην" θωτοι μείνωσι, καὶ τοῦτο πάλιν οἰχοδομή ἐστι, τὸ τοὺς οὕτω διαχειμένους χολάζειν. Καὶ γὰρ οὕτως ἔχει, καὶ αὐτὸς τοῦτο οἶδε, καὶ διὰ τῶν ἔργων ἔδειξε. Τὸ λοιπὸν, ἀδελφοὶ, καίρετε, καταρτίζεσθε, παρακαλεῖσϑε, τὸ αὐτὸ φρονεῖτε, εἰρηγεύετε" καὶ ὁ Οεὸς εῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ᾽ ὑμῶν. Ti ἐστι, Τὸ λοιπὸν, ἀδελφοὶ, καίρετε; ἐλύπησας, ἐφόδησας, εἰς ἀγωνίαν ἐνέδαλες, τρέμειν ἐποίησας καὶ δεδοικέναι, καὶ πῶς χελεύεις καίρειν; Δι᾿ αὐτὸ μὲν οὖν νοῦτο χελεύω καίρειν, Εἰ γὰρ τὰ παρ᾽ ὑμῶν, φησὶν, ἀχολουθήσειε τοῖς «αρ᾽ ἐμοῦ, οὐδὲν ἔσται τὸ χωλύον τὴν χαράν. Τὰ μὲνγὰρ ἐμὰ ἅπαντα ὥστε κανταχόθϑεν ὑμᾶς συναγαγεῖν εἰς τὸν τῆς μετανοίας καρπόν. Δεῖ δὲ λοιπὸν γενέσθαι τὰ παρ᾽ ὑμῶν. καὶ οὕτως ἁμάραντος ὑμῖν ἢ χαρά. Καταρείζοσθε. Τί ἔστι, Καταρείζσθε; Τέλειοι γίνεσθε, ἀναπληροῦτε τὰ λείποντα. Περακαλεῖσθᾳ. Ἐπειδὴ γὰρ πολλοὶ ἦσαν οἱ πειρασμοὶ, καὶ μεγάλοι αἱ κίνδυνοι, φησί. Παραχαλεῖσθε καὶ ὑπ᾽ ἀλλήλων, καὶ ὄφ᾽ ἡμῶν, καὶ ὑπὸ τῆς ἐπὶ τὸ βέλτιον μεταδολῆς. γὰρ ἀπὸ τοῦ συνειδότας γένοιτο χαρὰ καὶ τέλειοι χατασταίητε, οὐδὲν λείπει εἰς εὐθυμίαν ὃμῖν καὶ παράχλησιν" οὐδὲν γὰρ οὕτω ποιεῖ καράχλησεν, ὡς καθαρὸν συνειδὸς, χἂᾶν μυρίοι περιχέωνται πειρασμοί. Τὸ αὐτὸ φρονεῖτε, εἰρηνγεύετε" ὃ καὶ ἐν τῇ προτέρᾳ Ἐξπιστολῇ ἐχ προοιμίων ἤτησεν. “Ἔστι γὰρ καὶ τὸ αὐτὸ φρονεῖν, καὶ βὴ εἰρηνεύειν, ὅταν ἐν τοῖς δόγμασι συμθαίνωσί τινες, ἐν δὲ τοῖς πρὸς ἂλλήλους διαστασιάζωσιν. Ἀλλὰ ἀμφότερα ὁ Παῦλος ἀπαιτεῖ. Καὶ ὁ θεὸς τῆς ἀγάπης καὶ τῆς εἰρήνης ἔσται μεθ' ὑμῶν. Οὐ γὰρ δὴ μόνον παραινεῖ καὶ τοῦτο, ἢ προλέγει τὸ ἐσόμενον" μᾶλλον δὲ ἀμφότερα. Ἐὰν γὰρ ταῦτα ποιῆτε, φησὶν, οἷον, ἐὰν τὸ αἰ πὸ φρονῆτε καὶ εἰρηνεύητε, ἔσται καὶ ὁ Οεὸς μεθ᾽ ὑμῶν" ἀγάπης γάρ ἐστιν ὁ Οεὃς καὶ εἰρήνης, καὶ τούτοις καίρει, τούτοις εὐφραΐνεται. Ἐντεῦθεν ὑμῖν καὶ εἰρήνη ἀπὸ τῆς ἀγάπης αὐτοῦ ἐντεῦθεν τῶν χαχῶν ἡ ἀναίρεσις ἀπάντων. Αὕτη τὴν οἰχουμένην ἔσωσεν, αὕτη τὸν χρόνιον πόλεμον χατέλυσεν, αὔτη τῷ οὐρανῷ τὴν γῆν ἀνέμιξεν, αὕτη τοὺς ἀνδρώκους ἀγγέλους ἐποίησε. Ταύτην τοίνυν καὶ ἡμεῖς ἀγαπήσωμεν᾽ μυοίων γὰρ ἀγαθῶν μήτηρ ἡ ἀγάπη. Διὰ ταὐτῆς ἐσώϑημεν, διὰ ταύτης ἡμῖν τὰ ἀπόῤῥητα ἀγαθὰ ἅπαντα. Εἴτα ἐνάγων αὐτοὺς εἰς ταύτην, φησίν. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγίῳ. Τί ἐστιν, Ἁγίῳ; Μὴ ὑπούλῳ, μὴ δολερῷ, καθάπερ ὁ Ἰούδας τὸν Χριστὸν ἐφίλησε. Διὰ γὰρ τοῦτο τὸ φίλημα δέδοται, ἕνα ἐμπύρευμα τῆς ἀγάπης γένηται, ἵνα ἀνα καΐῃ τὴν διάθεσιν, ἵνα οὕτως ἀλλήλους φιλῶμεν, ὡς ἀδελφοὺς ἀδελφοὶ, ὡς παῖδες πατέρας, ὡς πατέρες καΐδας " μᾶλλον δὲ καὶ πολλῷ πλεῖον ἐχεῖνα μὰν γὰρ φύσεως, ταῦτα δὲ χάριτος. Οὕτως αἱ ψυχαλ ἀλλήλαις συνδέονται. Διὰ τοῦτο καὶ ἐξ ἀποδημίας μένων εἰς τὴν πρὸς ἀλλήλους συνουσίαν. Τοῦτο γὰρ μάλιστά ἐστι τὸ μέλες τὸ τῆς ψυχῆς κηρύττον ἡμῖν τὸ φίλτρον. ### English translation (Claude) "For this reason I write these things while absent, so that when present I may not [deal sharply, according to the authority which the Lord gave me for building up and not for casting down]" [2 Cor 13:10]. [He knew that] he had spoken rather vehemently, and above all toward the end of the letter. For earlier he said, "Now I, Paul, myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you; but I beg you that when I am present I may not be bold with the confidence with which I count on daring against some who count us as walking according to the flesh" [2 Cor 10:1–2]; and, "being ready to punish all disobedience, when your obedience is fulfilled" [2 Cor 10:6]; and, "I fear lest perhaps, when I come, I may find you not such as I wish, and I may be found by you such as you do not wish" [2 Cor 12:20]; and again, "lest my God should humble me before you, and I mourn many of those who have sinned before and have not repented of the uncleanness and licentiousness which they practiced" [2 Cor 12:21]; and after this, "I have said beforehand, and I say beforehand, as when present the second time, and now being absent I write, that if I come again I will not spare, since you seek a proof of Christ speaking in me" [2 Cor 13:2–3]. Since, then, he has said these and many other things, frightening, shaming, reproaching, attacking, he says in defense of them all, "For this reason I write these things while absent, so that when present I may not deal sharply." For I wish the sharpness to lie in the letters, but not in deeds; I wish the letters to be vehement, so that the threats may remain threats and not go out into action. Again in this defense too [he shows that] it is not he who will punish, but God; for he added, "according to the authority which the Lord gave me"; and again he shows that he does not desire to use the authority for their punishment. For he added, "for building up and not for casting down." And he hinted at this now, as I said: [if they] remain [incorrigible], this too is building up, to punish those so disposed. For so it is, and he himself knows this, and showed it by deeds. "Finally, brothers, rejoice, be perfected, be comforted, be of the same mind, live in peace; and the God of love and peace will be with you" [2 Cor 13:11]. What is "Finally, brothers, rejoice"? You grieved them, you frightened them, you threw them into anxiety, you made them tremble and be afraid; and how do you bid them rejoice? For this very reason I bid them rejoice. For if your part, he says, follows on mine, nothing will hinder your joy. For all my part has been done so as to gather you from every side into the fruit of repentance. And now your part must be done, and so your joy will be unfading. "Be perfected." What is "be perfected"? Become perfect, fill up what is lacking. "Be comforted." For since the trials were many and the dangers great, he says, "Be comforted," both by one another, and by us, and by your change for the better. For if [your] joy comes from your conscience, and you become perfect, nothing is lacking for your good cheer and comfort; for nothing so produces comfort as a clean conscience, even if countless trials surround one. "Be of the same mind, live in peace"; which he also asked at the beginning of the first letter [1 Cor 1:10]. For it is possible both to be of the same mind and not to live in peace, when people agree in doctrines but are at variance in their dealings with one another. But Paul demands both. "And the God of love and peace will be with you." For he not only exhorts this, but also foretells what will be; or rather both. For if you do these things, he says, that is, if you are of the same mind and live in peace, God too will be with you; for God is of love and peace, and in these he rejoices, in these he delights. From this comes peace to you too, from his love; from this the removal of all evils. This love saved the world, this ended the long war, this mingled earth with heaven, this made men angels. Let us too, then, love this; for love is the mother of countless good things. Through it we were saved, through it we have all the unspeakable good things. Then, leading them on to it, he says, "Greet one another with a holy kiss" [2 Cor 13:12]. What is "holy"? Not deceitful, not treacherous, as Judas kissed Christ [Matt 26:49]. For the kiss is given for this reason, that it may become a kindling of love, that it may set the disposition aflame, so that we may love one another as brothers love brothers, as children parents, as parents children; or rather even far more; for those things belong to nature, but these to grace. So souls are bound to one another. For this reason too, [when we return] from a journey, [we kiss one another,] hastening to be together. For this above all is the member that proclaims to us the love of the soul. ### Scripture references - 2 Cor 13:10: quotation, high confidence - 2 Cor 10:1: quotation, high confidence - 2 Cor 10:2: quotation, high confidence - 2 Cor 10:6: quotation, high confidence - 2 Cor 12:20: quotation, high confidence - 2 Cor 12:21: quotation, high confidence - 2 Cor 13:2: quotation, high confidence - 2 Cor 13:3: quotation, high confidence - 2 Cor 13:11: quotation, high confidence - 1 Cor 1:10: allusion, high confidence - 2 Cor 13:12: quotation, high confidence - Matt 26:49: allusion, high confidence ### Translation notes - The opening verse (2 Cor 13:10) is garbled in the scan and is supplied in brackets; several other words lost in the scan are supplied in brackets by sense. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 30.1 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/30-1). ## Homily 30.2 on 2 Corinthians - URL: https://sophiascriptura.com/fathers/chrysostom-hom-2-corinthios/30-1/#p-30-2 - Source: PG 61:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chrysostom explains the holy kiss as kissing the entrance of Christ's temple, the mouth that receives the Lord's body in communion, defends the full deity of the Spirit and the Son from Paul's varied naming of the persons in the closing blessing (2 Cor 13:12–14), and urges love of God, who commands everything for our good, as his rules on marriage, reconciliation and almsgiving show. ### Greek text Ἐκὶ δὲ τοῦ φιλήματος τούτου τοῦ ἁγίου ἔστι καὶ ἕτερον λόγον εἰπεῖν. Ποῖον δὴ τοῦτον; Ναός ἐσμεν νοῦ Χριστοῦ" τὰ τοίνυν πρόθυρα φιλοῦμεν τοῦ ναοῦ καὶ τὴν εἴσοδον, ἀλλήλους φιλοῦντες. Ἢ οὐχ ὁρῖετε ὅσοι καὶ τὰ πρόθυρα τοῦ ναοῦ τούτου φιλοῦσιν, οἱ μὲν κύψαντες, οἱ δὲ τῇ χειρὶ κατέχοντες, καὶ τῷ στόματι τὴν χεῖρα προσάγοντες; Καὶ διὰ τούτων τῶν πυλῶν καὶ τῶν θυρῶν καὶ εἰσῆλθε καὶ εἰσέρχεται πρὸς ἡμᾶς ὁ Χριστὸς, ἡνίχα ἂν χοινωνῶμεν. Ἴστε οἱ τῶν μυστηρίων μετέχοντες τὸ λεγόμενον. Καὶ γὰρ οὐχ ὡς ἔτυχε τὸ φτόμα ἡμῶν τετίμηται δεχόμενον τὸ σῶμα τὸ Δεσποτιχόν. Διὰ τοῦτο μάλιστα ἐνταῦθα φιλοῦμεν. ᾿Αχουέτῶωσαν οἱ αἰσχρὰ φθεγγόμενοι, οἱ λοιδορίας ἐξάγοντες, καὶ φριττέτωσαν οἷον χαταισχύνουσι στόμα " ἀχουέτωσαν οἱ αἰσχρῶς φιλοῦντες " ἄχουσον οἷα ἔχρησε διὰ τοῦ στόματός σου δθεὸς, καὶ φύλαξον αὐτὸ ἀκηλίδωτον. Περὶ τῆς μελλούσης ζωῆς διελέχθη, περὶ ἀναστάσεως, περὶ ἀθανασίας, ὅτι ὁ θάνατος οὗ θάνατος, τὰ ἄλλα μυρία ἀπόῤῥητα. “Ὥσπερ γὰρ εἰς χρηπτήριον παραγίνεται πρὸς τὸ στόμα τοῦ ἱερέως ὁ μνσταγωγεῖσθαι μέλλων. ᾿Αχούσωμεν ὅσαπέρ ἔστι φρίχης μεστά. Καὶ γὰρ ἀπώλεσεν αὐτοῦ τὴν ζωὴν ἐκ προγόνων, καὶ ἔρχεται αὐτὴν ἀναζητήσων, καὶ ἐρωτήσων πῶς ἂν αὐτὴν εὕροι καὶ ἀνακτήσαιτο. Εἶτα αὐτῷ ὁ Οεὺς χρᾷ πῶς ἂν εὑρεθείη, καὶ γίνεται τοῦ ἐλαστηρίου τὸ στόμα τοῦτο φριχωδέστερον. Ἐχεῖνο μὲν γὰρ τὸ ἱλαστήριον οὐδαμοῦ τοιαύτην ἠφίει φωνὴν, ἀλλὰ πολὺ περὶ ἐλαττόνων διελέγετο πραγμάτῶν, περὶ πολέμων καὶ εἰρήνης τῆς χάτω " ταῦτα δὲ ἅπαντα περὶ οὐρανοῦ, καὶ τῆς μελλούσης ζωῆς, καὶ πραγμάτων χαινῶν καὶ διάνοιαν ὑπερδαινόντων. Εἰκὼν δὲ, ᾿Ασπάσασθε ἀλλήλους ἐν φιλήματι ἀγίῳ, ἐπήγαγεν" ᾿Ασπάζογνται ὑμᾶς οἱ ἅγιοι πάντες" κἀντεῦθεν διδοὺς αὐτοῖς χρηστὰς ἐλπίδας. Τοῦτο “προέγραψεν α ἀντὶ τοῦ φιλήματος, διὰ τῆς προσρήσεως αὐτοὺς συνάπτων ᾿ ἀπὸ γὰρ τοῦ αὐτοῦ στόμα- «ος, οὗ τὸ φίημα, πρόεισι καὶ τὰ ῥήματα. Εἶδες πῶς ἅπαντας συνάγει, καὶ τοὺς πόῤῥωθεν διεστῶτας τοῖς σώμασι, καὶ τοὺς πλησίον, τοὺς μὲν διὰ τοῦ φιλήματος, τοὺς δὲ διὰ τῶν γραμμάτων; Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύ- “ᾳτος μετὰ πάντων ὑμῶγ.᾿Αμήν. Ἐπειδὴ συνῆψεν αὑτοὺς ἀλλήλοις διὰ τῶν ἀσπασμῶν καὶ τῶν φιλημάτων, πάλιν εἰς εὐχὴν χαταλύει τὸν λόγον, μετὰ πολλῆς τῆς ἀκριδείας συνάπτων αὐτοὺς καὶ τῷ Θεῷ. ᾿ Ποῦ νῦν οἱ λέγοντες, Ἐπειδὴ οὐχ ἐντέταχται τὸ Πινεῦμα᾽ τὸ ἅγιον ἐν τοῖς προοιμίοις τῶν ᾿Επιστολῶν οὐχ ἔστι τῆς αὐτῆς οὐσίας; Ἰδοὺ γὰρ νῦν μετὰ τοῦ Πατρὸς αὐτὸ χατέλεξε καὶ τοῦ Υἱοῦ. Χωρὶς δὲ τού- ⁊ou. χἀχεῖνο ἔστιν εἰπεῖν, ὅτι Κολοσσαεῦσιν ἐπιατἕλλων, καὶ εἰπὼν, Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Παςξρὸς ἡμῶν, τὸν Υἱὸν ἐσίγησε, καὶ οὐ προσἐθηχεν, ὡς ἐν πάσαις ταῖς ᾿Ἐπιστολαῖς, καὶ Κυρίου Ἰησοῦ Χριστοῦ, ἾΑρα οὖν οὐδὲ Υἱὸς ἔσται τῆς αὐτῆς οὐσίας διὰ τοῆτο; ᾿Αλλὰ ἐσχάτης ταῦτα ἀνοίας. Καὶ γὰρ αὐτὸ τοῦτο μάλιστα δείχνυσι τῆς αὐτῆς οὐσίας ὄντα αὐτὺν, τὸ διαφόρως χεχρῆσθα: τὸν Παὐλοντούτῳ.. Καὶ ὅτι οὐ στοχασμὸς τὸ εἰρημένο;, ἄχουσον πῶς καὶ Πνεύματος μέμνηται, καὶ τὸν Πατέρα ἀποσιγᾳ. Κορινθίσις γὰρ γράφων φησὶν, Ἀλλ᾽ ἀπελούσασθε, τοῦ Κυρίου ἸΙησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. Τί οὖν, εἰπέ μοι, οὐκ ἐδαπτίσθησαν εἰς Πατέρα οὗτοι; Οὐχοῦν οὐδὲ ἀπελούσαντο, οὐδὲ ἡγιάσθησαν.. ᾿Αλλὰ ἐδαπτίσαντο - ὥσπερ οὖν καὶ ἐξαπτίσαντο. Πῶς οὖν οὐχ εἶπεν, ὅτι ᾿Απελούσασθε ἐν τῷ ὀνόματι τοῦ Πατρός; Ὅτι ἀδιάφορον αὐτῷ, ποτὲ μὲν ταύτης, ποτὲ δὲ ἐχείνης μεμνῆσθαι «ἧς ὑποστάσεοις : καὶ εὕροις ἂν τοῦτο πολλαχοῦ τῶν Ἐπιστολῶγτὸ ἔθος. Καὶ γὰρ Ῥωμαίοις γράφων, φησὶ, Παρακαλῶ οὖν ὑμᾶς διὰ τῶν οἶχτιρμῶν τοῦ Θεοῦ" καίτοι καὶ τοῦ Υἱοῦ εἰσιν οἱ οἰχτιρμοί" καὶ, Παρακαιῶ δὲ ὑμᾶς διὰ τῆς ἀγάπης τοῦ Πνεύματος " καίτοι καὶ τοῦ Πατρός ἐστιν ἡ ἀγάπη. Τίνος οὖν ἕνεχεν οὐκ ἐμνήσθη ἐν τοῖς οἰχτιρμοῖς τοῦ Υἱοῦ, οὐδὲ ἐν τῇ ἀγάπῃ τοῦ Πατρός; Ὅτι ὡς δῆλα καὶ ὡμολογημένα ἐσίγησεν. Εὐρεθήσεται δὲ καὶ τὰ δῶρα αὐτὰ πάλιν ἀντιστρόφως τιθείς. Εἰπὼν γὰρ, Ἡ. χάρις τοῦ Χριστοῦ, ναὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου Πγειμίατος, ἀλλαχοῦ τὴν χοινωνίαν τοῦ Υἱοῦ, καὶ τὸν ἀγάπην τοῦ Πνεύματός φησι. Παρακαλῶ γὰρ ὑμᾶς διὰ τῆς ἀγάπης τοῦ Πνεύματος, φησί. Καὶ ἐν τῇ πρὸς Κορινθίονς, Πιστὸς ὁ Θεὸς, δι᾽ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ. Οὕτω τὰ τῆς Τριά« δὸς ἀδιαίρετα καὶ οὗ τοῦ Πνεύματός ἐστιν ἡ χοιγωνία, εὑρέθη καὶ τοῦ ΥἹοῦ· καὶ οὗ τοῦ Υἱοῦ ἐστιν ἡ χάρις, καὶ τοῦ Πατρὸς καὶ τοῦ ἁγίου Πνεύματος" Χάρις γὰρ ὑμῖν, φησὶν, ἀπὸ Θεοῦ Πατρός. Καὶ ἀλλαχοῦ πολλὰ αὐτῆς εἴδη καταλέξας, ἐπήγαγε, Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἕν καὶ τὸ αὐτὸ Πγεῦμα, διαιροῦν ἰδίᾳ ἑχάστῳ καθὼς βού,ϊεται. Καὶ ταῦτα λέγω, οὐ συναλείφιυν τὰς ὑποστάσεις, ἅπανε, ἀλλὰ εἰδὼς καὶ τὸ τούτων ἰδιάζον καὶ διῃρημένον, καὶ τῆς οὐσίας τὴν ἑνότητα. Υ΄. Μένωμεν τοίνυν καὶ τῶν δογμάτων τούτων τὴν ἀχρίδειαν ἔχοντες, καὶ τοῦ Θεοῦ τὴν ἀγάπην ἐπισπώμενοι. Πρότερον μὲν γὰρ μισοῦντας ἢγάπησε, καὶ ἐχθροὺς ὄντας χατήλλαξε " λοιπὸν δὲ ἀγαπῶντας ἀγοιπᾷν βούλεται. Μένωμεν τοίνυν ἀγαπῶντες αὐτὸν, ὥστε καὶ παρ' αὐτοῦ ἀγαπᾶσθαι. Εἰ γὰρ παρὰ ἀνβρώπων δυνατῶν ἀγαπώμενοι, φοθεροὶ πᾶσίν ἐσμεν, πολλῷ μᾶλλον παρὰ τοῦ θεοῦ. Κἂν χρήματα δέῃ, κἂν σώματα, κἂν αὐτὴν τὴν ψυχὴν ὑπὲρ ταύτης δοῦναι τῆς ἀγάπης, μὴ φεισώμεθα. Οὐ γὰρ ἀρκεῖ τὸ διὰ ῥημάτων λέγειν, ὅτι ἀγαπῶμεν, ἀλλὰ χρὴ καὶ τὴν τῶν πραγμάτων παρέχειν ἀπόδειξιν " οὐδὲ γὰρ αὐτὸς διὰ ῥημάτων μόνον, ἀλλὰ καὶ διὰ τῶν πραγμάτων ἔδειξε τὴν ἀγάπην. Δεῖξον τοίνυν καὶ σὺ διὰ τῷν ἔργῶν τοῦτο, καὶ ποίει τὰ δοχοῦντα αὐτῷ “ οὕτω γὰρ. αὑτὸς καρπώσῃ τὸ κέρδος πάλιν, Ἐχεῖνος γὰρ οὐδενὸς δεῖται τῶν παρ᾽ ἡμῶν " ὃ καὶ μάλιστα γνησίας ἀγάπης, τὸ μὴ δεόμενον μηδὲ ἐν χρείᾳ χαθεατῶτα, πάντα ποιεῖν ὑπὲρ τοῦ φιλεῖσθαι παρ᾽ ἡμῶν. Διὸ. καὶ Μωῦσῆς ἔλεγε, Τί γὰρ ζητεῖ Κύριος ὁ Θεὸς “αρ᾽ ὑμῶν. ἀλλ᾽ ἣ ἀγαπᾷν αὐτὸν, καὶ ἕτοιμον εἴγαί σε τοῦ πορεύεσθαι ὀπίσω αὑτοῦ; Ὥστε, ὅταν αὐτὸν κελεύῃ φιλεῖν, τότε μάλιστα δείκνυσιν. ὅτι σε φιλεῖ, Θὺδὲν γὰρ οὕτω συγυροτεῖ τὴν σωτῆρίνα τὴν ἡμετέραν, ὡς τὸ αὐτὸν. ἀγαπᾷν. Ὅρα Ἰοῦν, ὅτε καὶ τὰ ἐπιτάγματα αὐτοῦ πάντα εἰς τὴν ἡμετέραν ἀνάκαυσιν καὶ σωτηρίαν καὶ οὐδοκέμησιν συντείνει. Καὶ γὰρ ὅταν εἴπῃ, Μέακάριοε οὗ ἐλεήμονες, μακάριοι οἱ κωθαροὶ τῇ καρδίᾳ, μα-πκάριοι οἱ πραεῖς, μαιάρέοι οὗ πεωχοὶ τῷ πνεύμων. τι, μακάριοι οἱ εἰρηνοποιοὶ, αὐτὸς μὲν οὐδὲν ἐνζων ταῦτα ἐπιτάττει χὰὶϊ ὅταν λέγῃ, Ἐπείνασα" οὗ δεόμενος τῆς παρ᾽ ἡμῶν διαχονάις, ἀλλὰ σὲ ἀλείων εἷς φλανθρωπίαν. Ἠδύνατο γὰρ ναὶ χωρὶς σοῦ. τὸν πένητα τρέφειν, ἀλλὰ θησαυρόν σοι χαριζόμενος μέγιστον, ταῦτα ἐπέταξεν. Εἰ γὰρ ὀἧλιος, χτίσμο:. ὧν, οὐδὲ δεῖται τῶν ἡμετέρων ὀφθαλμῶν (μένει γὰρτὴν οἰκείαν φαιδρότητα ἔχων, κἂν μηδεὶς εἰς αὐτὸνἐμόλέπῃ ), οἱ δὲ χερδαίνοντες ἡμεῖς ἔσμεν, ὅταν αὖ-. «οὗ τῆς ἀχτῖνος ἀπολαύσωμεν· πολλῷ μᾶλλον ἐπὶ τοῦ Θεοῦ τοῦτο συμόαίνει. Ἵνα δὲ καὶ ἑτέρωθεν τοῦτο μάϑῃς, ἄχουε" Πόσον εἶναι βούλει τὸ μέσον του. Θεοῦ καὶ ἡμῶν; ἄρα ὅσον κωνώπων καὶ ἡμῶν ἢ “ πολλῷ πλόον; Εὔδηλον ὅτι πολλῷ πλέον, καὶ ἄπειρον. Ἑὶ τοίνυν ἡμεῖς οἱ χενόδοξοι τῆς παρὰ τῶν νωνώκων οὐ δεόμεϑα βοηϑείας ἢ δόξης, πολλῷ μᾶλλον τὸ θεῖον, μαὶ ἀπαθὲς ὃν καὶ ἀνενδεές. Τοσοῦτον ἡμῶν τοίνυν ἀπολαύει, ὅσον εὑεργετούμεθα, ὅσον ἐνερυφᾷ ἡμῶν τῇ σωτηρίᾳ. Διὰ τοῦτο καὶ πολλαχοῦ τὰ αὐτοῦ ἀφιεὶς, τὰ σὰ ζητεῖ. ΕΊ εἰς γὰρ, φησὶ, γυναῖκα ἔχει ἄπιστον, καὶ αὑτὴ συγευδοκεῖ οἰκεῖν μετ᾽ αὐτοῦ, μὴ λόγου πορνείας, ποιεῖ αὑτὴν μοιχούεσσαι. Ἐῖδες ἔφατον ἀγαθότητα; Ἐὰν ἧ πόρνη ἡ γυνὴ, φησὶν, οὖχ ἀναγχάζω συνοικεῖν " ἐὰν δὲ ἄπιστος, οὐ κωλύω, κότα. Ἐὰν γὰρ προσφάρῃς τὸ δῶρόν σου, φησὶ, πάπκοῖ μνησϑῇς., ὄει ὁ ἀδελρός σου ἔχει τε κατὰ. σοῦ, ὥρες τὸ δῶρόν σοῦ ἔμαροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε, πρῶτον διαλλάγηθι τῷ ἀδε.φῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σον. Τί δὲ ἢ παραδολὴ τοῦ πάντα χατοδηδοχότος : οὐ. «οὐτοἐνδείχνυται; Ὅτε μὲν γὰρ τὰ μύρια τάλαντα κατ’ ἐφατγεν, ἡλέησεναὐτὸν, καὶ ἀφῆχεν " ὅτε δὲ ἑκανὸν δηγάρια ἀπῆτει τὸν σύνδουλον, καὶ πονηρὸν ἐκάλεσε, καὶ. τῇ κολάσει παρέδωκεν " οὔτω πολὺς αὐτῷ λόγος ἐστὶ τῆς ἀνακαύσεως τῆς σῆς. Εἰς τὴν γυναῖκα τοῦ δικαίου ἔμελλεν ἁμαρτάνειν ὁ βάρδαρος, καί. φησιν, Ἐρεισάμην σου τοῦ ἁμαρτῆσαι οἷς ἐμέ. Τοὺς ἀποστόλους ἐδίωκεν ὁ Παῦλος, καὶ λέγει πρὸς αὐτόν" Τί με διώκεις; ΓΔλλοι πεινῶσι, καὶ λέγει αὑτὸς πεινᾷν, καὶ γυμνὸς περιιέναι καὶ ξένος, βουλόμενός σε ἐντρέπειν, καὶ ταύτῃ εἰς τὸν τῆς ἐλεημοσύνης λόγον. ἐμδαλεῖν. Ἐννοοῦντες τοίνυν. τὴν. ἀγάκην, ὅσην διὰ. πάντων ἐπεδείξατο καὶ ἐκιδείχνυται, γνωρίσαι τε. ἡμῖν ἑαυτὸν. χαταξιώσας " ὅκερ μέγιστόν ἔστι κεφά-. λαιον τῶν ἀγαθῶν, καὶ φῶς διανοίας, καὶ διδασκαλία. ἀρετῆς· καὶ βίον ἀρεστὸν νομοθετήσας, καὶ πάντα δι᾽ ἡμᾶς ἐργασάμενος, καὶ τὸν Υἱὸν δεδωκώς, καὶ βασιλείαν ἐπαγγειλάμενος, καὶ ἐπὶ τὰ ἀπόῤῥητα ἡμᾶς καλῶν ἀγαθὰ, καὶ μακαριωτάτην ζωὴν παρα-σχκευάσας ἡμῖν, ἅπαντα ποιῶμεν καὶ λέγωμεν, ὥστε. καὶ τῆς ἀγάκης ἄξιοι φανῆναι τῆς αὐτοῦ, καὶ ἐπι- «τυχεῖν νῶν μελλόντων ἀγαϑῶν· ὧν γένοιτο πάνεας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωφίᾳ τοῦ Κυρίου. ἡμῶν Ἰησοῦ Χριστοῦ, μεϑ' οὗ τῷ Πατρὶ ἡ ἐόξα, σὺν τῷ ἀγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς, αἰῶνας. τῶν αἰώνων.. ᾿Αμήν.. ### English translation (Claude) About this holy kiss one can also give another account. What is it? We are the temple of Christ [1 Cor 3:16]; so, in kissing one another, we kiss the porch and entrance of the temple. Or do you not see how many kiss even the porch of this temple, some stooping down, others holding it with the hand and bringing the hand to the mouth? And through these gates and doors Christ both entered and enters to us, whenever we communicate. You who share in the mysteries know what is said. For our mouth is honored not in an ordinary way, receiving the Lord's body. That is why above all we kiss here. Let those who utter shameful things, who bring out abuse, hear, and shudder at what kind of mouth they disgrace; let those who kiss shamefully hear. Hear what God has spoken through your mouth, and keep it unstained. He has discoursed about the life to come, about the resurrection, about immortality, that death is not death, and the other countless unspeakable things. For as to an oracle, the one who is to be initiated comes to the mouth of the priest. Let us hear how full of awe these things are. For he lost his life from his forefathers, and comes to seek it, and to ask how he may find and recover it. Then God declares to him how it may be found, and this mouth becomes more awesome than the mercy seat. For that mercy seat never uttered such a voice, but discoursed about far lesser things, about wars and peace here below; but these things are all about heaven and the life to come and new things that surpass understanding. Having said, "Greet one another with a holy kiss," he added, "All the saints greet you" [2 Cor 13:13], giving them good hopes from this too. He wrote this instead of the kiss, joining them by the greeting; for from the same mouth from which the kiss comes, the words also come. Do you see how he gathers all together, both those far off in body and those near, the one through the kiss, the others through the letter? "The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with you all. Amen" [2 Cor 13:14]. Since he joined them to one another through the greetings and kisses, he again ends his discourse in prayer, joining them with great exactness to God as well. Where now are those who say that, since the Holy Spirit is not ranked in the openings of the letters, he is not of the same essence? For see, now he has listed him with the Father and the Son. And besides this, one may also say that, writing to the Colossians and saying, "Grace to you and peace from God our Father" [Col 1:2], he was silent about the Son and did not add, as in all the letters, "and the Lord Jesus Christ." Will the Son, then, not be of the same essence for this reason? But these things belong to the utmost folly. For this very thing above all shows that he is of the same essence, that Paul uses it variously. And that what has been said is no conjecture, hear how he mentions the Spirit too and is silent about the Father. For writing to the Corinthians he says, "But you were washed, [but you were sanctified, but you were justified in the name] of the Lord Jesus Christ and in the Spirit of our God" [1 Cor 6:11]. What then, tell me? Were these not baptized into the Father? Then they were neither washed nor sanctified. But they were baptized; as indeed they were baptized. Why then did he not say, "You were washed in the name of the Father"? Because it was indifferent to him to mention now this person, now that; and you will find this custom in many places of the letters. For writing to the Romans he says, "I exhort you, then, by the mercies of God" [Rom 12:1]; and yet the mercies are the Son's too; and, "I exhort you by the love of the Spirit" [Rom 15:30]; and yet the love is the Father's too. Why then did he not mention the Son in the mercies, nor the Father in the love? Because he was silent about them as plain and agreed. And he will be found again setting down the gifts themselves the other way round. For having said, "The grace of Christ, and the love of God the Father, and the fellowship of the Holy Spirit," elsewhere he speaks of the fellowship of the Son and the love of the Spirit: "For I exhort you," he says, "by the love of the Spirit." And in the letter to the Corinthians: "God is faithful, through whom you were called into the fellowship of his Son" [1 Cor 1:9]. So the things of the Trinity are undivided; and whose the fellowship of the Spirit is, it was found to be the Son's too; and whose the grace of the Son is, it is the Father's and the Holy Spirit's too: "Grace to you," he says, "from God the Father" [Rom 1:7]. And elsewhere, having listed many kinds of it, he added, "But all these the one and the same Spirit works, distributing to each one individually as he wills" [1 Cor 12:11]. And I say these things not confusing the persons (away with it!), but knowing both what is proper to them and distinct, and the unity of the essence. Let us remain, then, holding the exactness of these doctrines, and drawing to ourselves the love of God. For before, he loved us when we hated him, and reconciled us when we were enemies [Rom 5:10]; but now he wishes to love us when we love him. Let us remain, then, loving him, so as also to be loved by him. For if, when we are loved by powerful men, we are formidable to all, much more when loved by God. Even if we must give money, or bodies, or life itself for this love, let us not spare them. For it is not enough to say in words that we love, but we must also supply the proof of deeds; for he too showed his love not by words only, but also by deeds. Show this, then, you too by works, and do what pleases him; for so you yourself will reap the gain again. For he needs nothing from us; which is above all a mark of genuine love, that one who needs nothing and is in no want does everything in order to be loved by us. That is why Moses said, "For what does the Lord your God ask of you, but to love him and to be ready to walk after him?" [Deut 10:12]. So when he bids you love him, then above all he shows that he loves you. For nothing so establishes our salvation as loving him. See, at any rate, that all his commands too tend to our rest and salvation and good repute. For when he says, "Blessed are the merciful, blessed are the pure in heart, blessed are the meek, blessed are the poor in spirit, blessed are the peacemakers" [Matt 5:3–9], he gives these commands needing nothing himself; and when he says, "I was hungry" [Matt 25:35], it is not because he needs our service, but to anoint you for kindness. For he could feed the poor man even without you; but bestowing on you the greatest treasure, he gave these commands. For if the sun, being a creature, does not need our eyes (for it keeps its own brightness even if no one looks at it), but we are the ones who gain when we enjoy its ray, much more does this hold of God. And so that you may learn this from another side too, hear: how great do you think the distance is between God and us? As great as between gnats and us, or much more? Plainly much more, and infinite. If, then, we who are vainglorious do not need help or glory from gnats, much more the Godhead, being both impassible and without need. He enjoys us, then, so far as we are benefited, so far as he delights in our salvation. For this reason in many places too he lets go what is his and seeks what is yours. "For if anyone," he says, "has an unbelieving wife, and she consents to live with him, [let him not put her away]" [1 Cor 7:12]; [and, "Whoever puts away his wife,] except on account of sexual immorality, makes her commit adultery" [Matt 5:32]. Do you see unspeakable goodness? If the wife is a prostitute, he says, I do not compel you to live with her; but if she is an unbeliever, I do not forbid it. [Again, if you are grieved with someone, I bid the one who grieved you leave my gift and run to you.] For "if you are offering your gift," he says, "and there remember that your brother has something against you, leave your gift before the altar, and go, first be reconciled to your brother, and then come and offer your gift" [Matt 5:23–24]. And what of the parable of the one who had devoured everything? Does it not show this? For when he had devoured the ten thousand talents, he had mercy on him and released him; but when he demanded a hundred denarii from his fellow servant, he both called him wicked and handed him over to punishment [Matt 18:23–35]: so much account does he make of your rest. The barbarian was about to sin with the wife of the righteous man, and he says, "I spared you from sinning against me" [Gen 20:6]. Paul was persecuting the apostles, and he says to him, "Why do you persecute me?" [Acts 9:4]. Others are hungry, and he says that he himself is hungry, and goes about naked and a stranger [Matt 25:35–36], wishing to shame you and in this way to bring you to the work of almsgiving. Considering, then, the love which he has shown and shows through all things, having deigned to make himself known to us, which is the greatest sum of good things, and light of the mind, and teaching of virtue; and having laid down a life pleasing to him, and having done everything for us, and having given his Son, and promised a kingdom, and calling us to the unspeakable good things, and preparing for us a most blessed life, let us do and say everything so as to appear worthy of his love and to obtain the good things to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, with the Holy Spirit, now and always and to the ages of ages. Amen. ### Scripture references - 1 Cor 3:16: allusion, high confidence - 2 Cor 13:12: quotation, high confidence - 2 Cor 13:13: quotation, high confidence - 2 Cor 13:14: quotation, high confidence - Col 1:2: quotation, high confidence - 1 Cor 6:11: quotation, high confidence - Rom 12:1: quotation, high confidence - Rom 15:30: quotation, high confidence - 1 Cor 1:9: quotation, high confidence - Rom 1:7: quotation, high confidence - 1 Cor 12:11: quotation, high confidence - Rom 5:10: allusion, high confidence - Deut 10:12: quotation, high confidence - Matt 5:7: quotation, high confidence - Matt 5:8: quotation, high confidence - Matt 5:5: quotation, high confidence - Matt 5:3: quotation, high confidence - Matt 5:9: quotation, high confidence - Matt 25:35: quotation, high confidence - 1 Cor 7:12: quotation, high confidence - Matt 5:32: quotation, high confidence - Matt 5:23: quotation, high confidence - Matt 5:24: quotation, high confidence - Matt 18:24: allusion, high confidence - Matt 18:28: allusion, high confidence - Gen 20:6: quotation, high confidence - Acts 9:4: quotation, high confidence - Matt 25:36: allusion, high confidence ### Translation notes - Chrysostom cites 1 Cor 7:12 and then Matt 5:32 ('whoever puts away his wife, except on account of sexual immorality, makes her commit adultery'); words lost in the scan between the two quotations are supplied in brackets, and his comment ('If the wife is a prostitute, I do not compel you to live with her; if an unbeliever, I do not forbid it') is translated as written. A sentence lost after it is supplied in brackets by sense. 'The barbarian' is Abimelech (Gen 20). The passage on the Spirit 'of the same essence' and on the undivided Trinity is translated as written. ### Citation (SBL) Chrysostom, Hom. 2 Cor. 30.2 (PG 61:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-2-corinthios/30-2).