Sophia Scriptura

Homilies on Hebrews 22.1–22.2

John Chrysostom · Homilies on Hebrews · ca. 398-404 · Constantinople · 2 passages

Greek text: PG 63.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).

Chapter 22

22.1PG 63:18

Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι τοῦ Θεοῦ, εἷς τὸ μὴ ἐκ φαινομένων. τὰ μενα ἩΠΎΘΎΙ: Πίστει πλείονα θυσίαν Ῥήθη εἴνοι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώ-,οις αὐτοῦ τοῦ Θεοῦ ' καὶ δι’ αὑτῆς ἀποθαπἰ. Τὸ τῆς πίστεως γενναίας καὶ νεανικῆς δεῖται ψυχῆς καὶ πάντα ὑπερβαινούσης τὰ αἰσθητὰ, καὶ τὴν ἀσθένειαν τῶν λογισμῶν τῶν ἀνθρωπίνων παρερχομένης. Οὐ γὰρ ἔστιν ἑτέρως γενέσθαι πιστὸν, ἂν μή τις ἑαυτὸν τῆς συνηθείας ὑπεραναγάγῃ τῆς κοινῆς. Ἐπεὶ οὖν αἱ τῶν Ἑβραίων ἧσαν ἐξησθενημέναι ψυχαὶ, καὶ ἀπὸ πίστεως μὲν ἤρξατο, ὑπὸ δὲ τῶν πραγμάτων, λέγω δὴ τῶν παθῶν καὶ τῶν θλίψεων, ἐσαλεύοντο, πρῶτον μὲν αὐτοὺς ἀπὸ τῶν ἑαυτῶν παρεκάλεσεν, εἰπὼν, Ἀναμνήσθητε τὰς πρότερον ἡμέρας" ἔπειτα ἀπὸ τῆς Γραφῆς τῆς λεγούσης, Ὃ δὲ δίκαιος ἐκ πίστεως ζήσεται" ἔπειτα ἀπὸ τῶν λογισμῶν, εἰπὼν, "Ἔστι δὲ πίστις, ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. Νῦν δὲ πάλιν ἀπὸ τῶν προπατόρων, τῶν μεγάλων ἀνδρῶν, τῶν θαυμαστῶν ἐκείνων, μονονουχὶ λέγων · εἰ ἔνθα παρὰ πόδας τὰ ἀγαθὰ, πάντες πίστει ἐσώθησαν, πολλῷ μᾶλλον ἡμεῖς. Ὅταν γὰρ εὕρῃ τῶν αὐτῶν κοινωνὸν ἡ ψυχὴ, ἀναπαύεται καὶ ἀναπνεῖ. Τοῦτο καὶ ἐπὶ τῆς πίστεως, τοῦτο καὶ ἐπὶ θλίψεως ἔστιν ἰδεῖν συμβαῖνον " καθὼς ἀλλαχοῦ φησιν" Εἰς τὸ συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως. Σφόδρα γὰρ ἄπιστον τὸ γένος τὸ ἀνθρώπινον, καὶ ἑαυτῷ οὐ δύναται θαῤῥεῖν, καὶ δέδοικεν ὑπὲρ ὧν ἂν κρίνῃ " ὅτι ἔχει, καὶ πολλὴν ἔχει τῆς τῶν πολλῶν δόξης φροντίδα. Τί οὖν ὁ Παῦλος ποιεῖ; ᾿Απὸ τῶν προτέρων αὐτοὺς παρακαλεῖ, καὶ πρὸ τούτων, ἀπὸ τῆς κοινῆς ἐννοίας. Ἐπειδὴ γὰρ ἡ πίστις τότε διεβάλλετο ὡς ἀναπόδεικτον πρᾶγμα, καὶ ἀπάτης μᾶλλον ὃν, διὰ τοῦτο δείκνυσιν, ὅτι τὰ μέγιστα διὰ πίστεως, καὶ οὐ διὰ λογισμῶν κατορθοῦται. Καὶ πῶς τοῦτο δείκνυσιν, εἰπέ μοι; Πίστει νοοῦμεν, εἰπὼν, κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπόμενα γεγονέναι. Δῆλον, φησὶν, ἐστὶν, ὅτι ἐξ οὐκ ὄντων τὰ ὄντα ἐποίησεν ὁ Θεὸς, ἐκ τῶν μὴ φαινομένων τὰ φαινόμενα, ἐκ τῶν οὐκ ὑφεστώτων τὰ ὑφεστῶτα. Πόθεν δὲ δῆλον, ὅτι καὶ ῥήματι τοῦτο ἐποίησεν; ὁ μὲν γὰρ λογισμὸς οὐδὲν ὑποβάλλει τοιοῦτον, ἀλλὰ καὶ τοὐναντίον ἐκ τῶν φαινομένων τὰ μὴ φαινόμενα εἶναι. Διὰ τοῦτο μάλιστα οἱ φιλόσοφοι οὐδέν φασιν ἐξ οὐκ ὄντων εἶναι, ψυχικοὶ ὄντες, καὶ οὐδὲν τῇ πίστει ἐπιτρέποντες " ἁλίσκονται δὲ καὶ αὐτοὶ ὅμως, ὅταν μέγα τι καὶ γενναῖον εἴπωσι, τῇ πίστει αὐτὸ ἐπιτρέποντες “ οἷον, λέγουσιν ὅτι ὁ Θεὸς ἄναρχός καὶ ἀγέννητος " ὁ γὰρ λογισμὸς οὐκ ὑποδάλλει λόγων, καὶ δι᾽ ἔργων μαρτυρήσας τῷ δικαίῳ, «οὗτο, ἀλλὰ τοὐναντίον. Θέα δέ μοι καὶ τὴν πολλὴν - καὶ δι᾿ αὑτὸν ὁρῶν ἀναιρούμενον, οὐκ ἤμυνεν ἀλλ᾽ μωρίαν αὐτῶν. Τὸν Θεὸν ἄναρχον λέγουσιν " ὃ τοῦ ἐξ οὐκ ὄντων πολλῷ θαυμασιώτερον. Τοῦ γὰρ εἰπεῖν, ὅτι ἐξ οὐκ ὄντων τὰ ὄντα ὁ Θεὸς ἐποίησε, τὸ εἰπεῖν, ὅτι ἄναρχός ἔστιν, ὅτι ἀγέννητος, οὔτε ὑφ᾽ ἑαυτοῦ, οὔτε ὑφ᾽ ἑτέρου γεννηθεὶς, ἀπορώτερον. Ἐνταῦθα μὲν γὰρ πολλὰ τὰ, πιστά» οἷον, ὅτι ἐποίησέ τι, ὅτι ἀρχὴν ἔσχε τὸ ποιούμενον, ὅτι ἐποιήθη ὅλως" ἐκεῖ δὲ τὸ, αὐτόματος, ἀγέννητος, οὔτε ἀρχὴν ἔσχεν, οὔτε χρόνον, ταῦτα οὐχὶ πίστεως δεῖται, εἰπέ μοι; Ἀλλ᾽ οὐκ ἔθηκε τοῦτο ὃ πολλῷ πλέον ἦν, ἀλλὰ τὸ ἔλαττον, εἰπών " Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ. Πόθεν οὖν λέγεις δῆλον, ὅτι ὁ Θεὸς ῥήματι πάντα ἐποίησε; λογισμὸς γὰρ τοῦτο οὐκ ὑποβάλλει, οὐδὲ παρῆν τις ὅτε ταῦτα ἐγίνετο. Ὑπὸ πίστεως " πίστεως γὰρ ἔργον ἧ κατανόησις. Διὸ καὶ οὕτως εἶπε, Πίστει νοοῦμεν. Τί νοοῦμεν πίστει, εἰπέ; Ὅτι μὴ ἐκ φαινομένων τὰ βλεπόμενα γέγονε " τοῦτο γὰρ ἢ πίστις. Εἰπὼν δὴ τὸ κοινὸν, λοιπὸν ἐπὶ προσώπων αὐτὸ γυμνάζει. Καὶ γὰρ τῆς οἰκουμένης ἐστὶν ἀντάξιος ἔνδοξος ἀνήρ. Τοῦτο γοῦν καὶ. ὕστερον ἠνίξατο. Ἐπειδὴ γὰρ ἐπὶ προσώπων αὐτὸ ἑκατὸν ἣ διακοσίων ἀντέστησεν, εἶτα εἶδε τὸν ἀριθμὸν ὀλίγον τῇ. ποσότητι, λοιπόν φησιν" Ὧν οὐκ ἦν ἄξιος ὁ κόσμος. Πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ. Θέα τίνα πρῶτον τίθησι, τὸν παθόντα κακῶς, καὶ παρὰ ἀδελφοῦ οὐδὲν ἠδικημένου, ἀλλὰ διὰ τὸν Θεὸν φθονηθέντος. Οὐκοῦν οἰκεῖον τὸ πάθος, Καὶ. γὰρ ὑμεῖς τὰ αὑτὰ, φησὶν, ἐπάθετε ὑπὸ τῶν οἰκείων τῶν. Ἅμα καὶ δείκνυσιν ὅτι καὶ αὐτοὶ βασκαίνονται καὶ φθονοῦνται. Ἐτίμησεν ἐκεῖνος τὸν Θεὸν, καὶ ἀπέθανεν ἀνθ᾽ ὧν ἐτίμησε, καὶ οὐδέπω ἀναστάσεως ἔτυχεν " ἀλλ᾽ ἡ μὲν προθυμία αὐτοῦ δήλη, καὶ τὰ παρ᾽ αὑτοῦ γέγονε, τὰ δὲ παρὰ τοῦ Θεοῦ οὐδέπω εἰς. αὐτὸν εἰσενήνεκται. Θυσίαν δὲ ἐνταῦθα πλείονα τὴν ἐντιμοτέραν λέγει, τὴν λαμπροτέραν, τὴν ἀναγκαιοτέραν. Καὶ οὐκ ἔχομεν, φησὶν, εἰπεῖν, ὅτι οὐκ ἀπεδέχθη ἀπεδέξατο γὰρ, καὶ εἶπε πρὸς τὸν Κάϊν Οὔκ, ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς. Οὐκοῦν ὁ Ἄβελ καὶ ὀρθῶς προσήνεγκε, καὶ ὀρθῶς διεῖλεν. ᾿Αλλ' ὅμως ἀντὶ. τούτων τίνα τὴν ἀμοιβὴν τὴν καταδίκην, ἣν. ὁ πατὴρ ὑπέμεινε διὰ τὴν ἁμαρτίαν, ταύτην πρῶτος ἐδέξατο υἱὸς ὁ κατορθώσας, καὶ τοσούτῳ χαλεπὰ ἔπαθεν ὅσῳ καὶ παρὰ ἀδελφοῦ καὶ πρῶτος. Καὶ ταῦτα κατώρθωσεν εἰς οὐδένα ἰδών" εἰς τίνα γὰρ εἶδε, καὶ οὕτως ἐτίμησε τὸν Θεόν : εἰς τὸν πατέρα καὶ τὴν μητέρα; ἀλλ᾽ ἐκεῖνοι ὕβρισαν αὐτὸν ἀντὶ τῶν εὐεργεσιῶν. ᾿Αλλ᾽ εἰς τὸν ἀδελφόν; ἀλλὰ καὶ οὗτος ἡτίμασεν. Ὥστε παρ᾽ ἑαυτοῦ τὸ ἀγαθὸν ἐξεῦρε. Καὶ ὁ τοσαύτης ὧν τιμῆς ἄξιος, τί δὴ πάσχει; ᾿Αναιρεῖται. Εἶτα καὶ ἄλλο ἐγκώμιον τίθησι λέγων Δι’ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ Θεοῦ" καὶ δι αὐτῆς ἀποθανὼν ἔτι λαλεῖ. Πῶς δὲ καὶ ἄλλως ἐμαρτυρήθη εἶναι δίκαιος; Λέγεται πῦρ κατελθὸν ἀναλαβεῖν τὰς θυσίας - ἀντὶ γὰρ τοῦ, Ἐπεῖδε, ἐπὶ Ἄβελ, ἔλεγε, καὶ ἐπὶ τὰς θυσίας αὐτοῦ ὁ Κύριος, Καὶ ἐνεπύρισεν, εἶπεν. Ὃ τοίνυν καὶ διὰ Ἷ εἴασε..

Pistei nooumen katērtisthai tous aiōnas rhēmati tou Theou, heis to mē ek phainomenōn. ta mena HēPYThUI: Pistei pleiona thysian Rhēthē einoi dikaios, martyrountos epi tois dō-,ois autou tou Theou ' kai di’ hautēs apothapi. To tēs pisteōs gennaias kai neanikēs deitai psychēs kai panta hyperbainousēs ta aisthēta, kai tēn astheneian tōn logismōn tōn anthrōpinōn parerchomenēs. Ou gar estin heterōs genesthai piston, an mē tis heauton tēs synētheias hyperanagagę̄ tēs koinēs. Epei oun hai tōn Hebraiōn hēsan exēsthenēmenai psychai, kai apo pisteōs men ērxato, hypo de tōn pragmatōn, legō dē tōn pathōn kai tōn thlipseōn, esaleuonto, prōton men autous apo tōn heautōn parekalesen, eipōn, Anamnēsthēte tas proteron hēmeras" epeita apo tēs Graphēs tēs legousēs, Ho de dikaios ek pisteōs zēsetai" epeita apo tōn logismōn, eipōn, "Esti de pistis, elpizomenōn hypostasis, pragmatōn elenchos ou blepomenōn. Nyn de palin apo tōn propatorōn, tōn megalōn andrōn, tōn thaumastōn ekeinōn, mononouchi legōn ; ei entha para podas ta agatha, pantes pistei esōthēsan, pollǭ mallon hēmeis. Hotan gar heurę̄ tōn autōn koinōnon hē psychē, anapauetai kai anapnei. Touto kai epi tēs pisteōs, touto kai epi thlipseōs estin idein symbainon " kathōs allachou phēsin" Eis to symparaklēthēnai en hymin dia tēs en allēlois pisteōs. Sphodra gar apiston to genos to anthrōpinon, kai heautǭ ou dynatai tharrhein, kai dedoiken hyper hōn an krinę̄ " hoti echei, kai pollēn echei tēs tōn pollōn doxēs phrontida. Ti oun ho Paulos poiei? ᾿Apo tōn proterōn autous parakalei, kai pro toutōn, apo tēs koinēs ennoias. Epeidē gar hē pistis tote dieballeto hōs anapodeikton pragma, kai apatēs mallon hon, dia touto deiknysin, hoti ta megista dia pisteōs, kai ou dia logismōn katorthoutai. Kai pōs touto deiknysin, eipe moi? Pistei nooumen, eipōn, katērtisthai tous aiōnas rhēmati Theou, eis to mē ek phainomenōn ta blepomena gegonenai. Dēlon, phēsin, estin, hoti ex ouk ontōn ta onta epoiēsen ho Theos, ek tōn mē phainomenōn ta phainomena, ek tōn ouk hyphestōtōn ta hyphestōta. Pothen de dēlon, hoti kai rhēmati touto epoiēsen? ho men gar logismos ouden hypoballei toiouton, alla kai tounantion ek tōn phainomenōn ta mē phainomena einai. Dia touto malista hoi philosophoi ouden phasin ex ouk ontōn einai, psychikoi ontes, kai ouden tę̄ pistei epitrepontes " haliskontai de kai autoi homōs, hotan mega ti kai gennaion eipōsi, tę̄ pistei auto epitrepontes “ hoion, legousin hoti ho Theos anarchos kai agennētos " ho gar logismos ouk hypodallei logōn, kai di᾽ ergōn martyrēsas tǭ dikaiǭ, «houto, alla tounantion. Thea de moi kai tēn pollēn - kai di᾿ hauton horōn anairoumenon, ouk ēmynen all᾽ mōrian autōn. Ton Theon anarchon legousin " ho tou ex ouk ontōn pollǭ thaumasiōteron. Tou gar eipein, hoti ex ouk ontōn ta onta ho Theos epoiēse, to eipein, hoti anarchos estin, hoti agennētos, oute hyph᾽ heautou, oute hyph᾽ heterou gennētheis, aporōteron. Entautha men gar polla ta, pista» hoion, hoti epoiēse ti, hoti archēn esche to poioumenon, hoti epoiēthē holōs" ekei de to, automatos, agennētos, oute archēn eschen, oute chronon, tauta ouchi pisteōs deitai, eipe moi? All᾽ ouk ethēke touto ho pollǭ pleon ēn, alla to elatton, eipōn " Pistei nooumen katērtisthai tous aiōnas rhēmati Theou. Pothen oun legeis dēlon, hoti ho Theos rhēmati panta epoiēse? logismos gar touto ouk hypoballei, oude parēn tis hote tauta egineto. Hypo pisteōs " pisteōs gar ergon hē katanoēsis. Dio kai houtōs eipe, Pistei nooumen. Ti nooumen pistei, eipe? Hoti mē ek phainomenōn ta blepomena gegone " touto gar ē pistis. Eipōn dē to koinon, loipon epi prosōpōn auto gymnazei. Kai gar tēs oikoumenēs estin antaxios endoxos anēr. Touto goun kai. hysteron ēnixato. Epeidē gar epi prosōpōn auto hekaton hē diakosiōn antestēsen, eita eide ton arithmon oligon tę̄. posotēti, loipon phēsin" Hōn ouk ēn axios ho kosmos. Pistei pleiona thysian Abel para Kaïn prosēnenke tǭ Theǭ. Thea tina prōton tithēsi, ton pathonta kakōs, kai para adelphou ouden ēdikēmenou, alla dia ton Theon phthonēthentos. Oukoun oikeion to pathos, Kai. gar hymeis ta hauta, phēsin, epathete hypo tōn oikeiōn tōn. Hama kai deiknysin hoti kai autoi baskainontai kai phthonountai. Etimēsen ekeinos ton Theon, kai apethanen anth᾽ hōn etimēse, kai oudepō anastaseōs etychen " all᾽ hē men prothymia autou dēlē, kai ta par᾽ hautou gegone, ta de para tou Theou oudepō eis. auton eisenēnektai. Thysian de entautha pleiona tēn entimoteran legei, tēn lamproteran, tēn anankaioteran. Kai ouk echomen, phēsin, eipein, hoti ouk apedechthē apedexato gar, kai eipe pros ton Kaïn Ouk, an orthōs prosenenkę̄s, orthōs de mē dielę̄s. Oukoun ho Abel kai orthōs prosēnenke, kai orthōs dieilen. ᾿All' homōs anti. toutōn tina tēn amoibēn tēn katadikēn, hēn. ho patēr hypemeine dia tēn hamartian, tautēn prōtos edexato huios ho katorthōsas, kai tosoutǭ chalepa epathen hosǭ kai para adelphou kai prōtos. Kai tauta katōrthōsen eis oudena idōn" eis tina gar eide, kai houtōs etimēse ton Theon : eis ton patera kai tēn mētera? all᾽ ekeinoi hybrisan auton anti tōn euergesiōn. ᾿All᾽ eis ton adelphon? alla kai houtos hētimasen. Hōste par᾽ heautou to agathon exeure. Kai ho tosautēs hōn timēs axios, ti dē paschei? ᾿Anaireitai. Eita kai allo enkōmion tithēsi legōn Di’ hēs emartyrēthē einai dikaios, martyrountos epi tois dōrois autou tou Theou" kai di autēs apothanōn eti lalei. Pōs de kai allōs emartyrēthē einai dikaios? Legetai pyr katelthon analabein tas thysias - anti gar tou, Epeide, epi Abel, elege, kai epi tas thysias autou ho Kyrios, Kai enepyrisen, eipen. Ho toinyn kai dia Hi eiase..

“By faith we understand that the ages were framed by the word of God, so that what is seen was not made out of things that appear. By faith Abel offered to God a greater sacrifice [than Cain, through which he was attested] to be righteous, God bearing witness to his gifts; and through it, though he died, [he still speaks].” The matter of faith needs a noble and youthful soul, one that rises above all things of sense and passes beyond the weakness of human reasonings. For it is not possible to become a believer otherwise, unless one lifts oneself above common habit. Since, then, the souls of the Hebrews had grown weak, and though they had begun from faith, they were being shaken by events, I mean by their sufferings and afflictions, he first encouraged them from their own record, saying, “Remember the former days”; then from the Scripture which says, “But the righteous shall live by faith”; then from reasonings, saying, “Now faith is the substance of things hoped for, the proof of things not seen.” And now again from the forefathers, those great and admirable men, all but saying: if [those men], [when the good things were not] close at hand, were all saved by faith, much more we. For when the soul finds someone who has shared the same things, it is refreshed and revives. This one can see happening with faith, and with affliction too; as he says elsewhere, “That I may be encouraged together with you by the faith we share with one another.” For the human race is very distrustful, and cannot rely on itself, and fears about whatever it judges; … and it has great concern for the opinion of the many. What then does Paul do? He encourages them from those of earlier times, and before these, from common notions. For since faith was then slandered as a thing without proof, and rather a matter of deceit, he therefore shows that the greatest things are accomplished through faith and not through reasonings. And how does he show this, tell me? By saying, “By faith we understand that the ages were framed by the word of God, so that what is seen was not made out of things that appear.” It is clear, he says, that God made the things that are out of things that are not, the things that appear out of things that do not appear, the things that subsist out of things that do not subsist. And how is it clear that he did this by a word? For reasoning suggests nothing of the kind, but rather the opposite: that the things that do not appear come from the things that appear. That is why above all the philosophers, being unspiritual and entrusting nothing to faith, say that nothing comes from what is not. And yet they themselves are caught too, whenever they say something great and noble, entrusting it to faith; for example, they say that God is without beginning and unbegotten; for reasoning does not suggest this, but the opposite. And consider their great folly: they say God is without beginning, which is much more wonderful than [creation] out of nothing. For to say that he is without beginning, that he is unbegotten, begotten neither by himself nor by another, is more perplexing than to say that God made the things that are out of things that are not. For here many things are credible: for example, that he made something, that what is made had a beginning, that it was made at all; but there, [that he is] self-existent, unbegotten, had neither beginning nor time: do these not need faith, tell me? But he did not set down this, which was much greater, but the lesser, saying, “By faith we understand that the ages were framed by the word of God.” How then, you say, is it clear that God made all things by a word? For reasoning does not suggest this, nor was anyone present when these things came to be. By faith; for understanding is a work of faith. That is why he said, “By faith we understand.” What do we understand by faith, tell me? That what is seen was not made out of things that appear; for this is faith. Having stated the general point, he then exercises it in persons. And indeed a man of renown is worth the whole world. He hinted at this later too. For when he had set it against a hundred or two hundred persons, he then saw that their number was small compared with the multitude, and so says, “Of whom the world was not worthy.” “By faith Abel offered to God a greater sacrifice than Cain.” See: he puts him first, the one who suffered evil, and at the hands of a brother who had in no way been wronged by him, but who envied him because of God. So the suffering is akin to yours. For you too, he says, suffered the same things at the hands of your own [people]. At the same time he also shows that they too are envied and begrudged. That man honored God, and died for having honored him, and has not yet obtained the resurrection; but his eagerness is plain, and his own part has been done, while God's part has not yet been brought to him. By a “greater” sacrifice he means here the more honorable, the more splendid, the more fitting. And we cannot say, he says, that it was not accepted; for he accepted it, and said to Cain, “If you offer rightly but do not divide rightly, [have you not sinned]?” So Abel both offered rightly and divided rightly. But nevertheless, in return for these things, what recompense [did he receive]? The condemnation which the father underwent because of his sin, this the son who did right was the first to receive; and he suffered so much more grievously in that it was at a brother's hands, and the first. And he did these good things looking to no one; for to whom did he look in honoring God so? To his father and mother? But they had insulted him in return for his benefits. To his brother? But he too dishonored him. So he discovered the good from himself. And the man worthy of such honor, what does he suffer? He is killed. Then he adds another praise, saying, “Through which he was attested to be righteous, God bearing witness to his gifts; and through it, though he died, he still speaks.” And how else was he attested to be righteous? It is said that fire came down and consumed the sacrifices; for in place of [this], “The Lord looked upon Abel and upon his sacrifices,” he said, “And he sent fire on them.” He, then, who both by words and by deeds bore witness to the righteous man, and saw him killed for his sake, did not avenge him, but allowed [it].

Heb 11:3–4 (quotation, high confidence) · Heb 10:32 (quotation, high confidence) · Heb 10:38 (quotation, high confidence) · Hab 2:4 (quotation, high confidence) · Heb 11:1 (quotation, high confidence) · Rom 1:12 (quotation, high confidence) · Heb 11:38 (quotation, high confidence) · Gen 4:7 (quotation, high confidence) · Gen 4:4 (quotation, high confidence) · Gen 4:8 (allusion, high confidence)

Notes and citation

Summary: Chrysostom explains that faith rises above reasoning, shows from creation out of nothing (Heb 11:3) that the greatest truths are grasped by faith, and presents Abel as the first example of one who honored God and suffered for it at a brother's hands.

  • The opening lemma (Heb 11:3–4) is garbled in the scan; bracketed words are supplied from the biblical text. Quotations: Heb 10:32; Heb 10:38 (Hab 2:4); Heb 11:1; Rom 1:12; Heb 11:38; Gen 4:7 (LXX: “If you offer rightly but do not divide rightly, have you not sinned?”); Gen 4:4, with a rendering “and he set them on fire” (ἐνεπύρισεν; the name of its source is garbled in the scan; NPNF's text reads “the Syrian”). A long leak of Migne's Latin column was removed. Two lines of the last sentence (“… by words and by deeds bore witness to the righteous man”, “and saw him killed for his sake, did not avenge him, but …”) are displaced in the scan into the passage on the philosophers; they are translated in their proper place at the end of the section.

Notes on the original text

  • Digital text corrected (OCR slip: 'Εὄραίων for Ἑβραίων; OCR slip: Θύχοῦν ὁ “Αόελ for Οὐκοῦν ὁ Ἄβελ; OCR slip: Πίστει γοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ. 1[6θεν for Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ. Πόθεν; OCR slip: Πίστει γοοῦμεν, εἰπὼν for Πίστει νοοῦμεν, εἰπὼν; OCR slip: αὐτόματας for αὐτόματος; OCR slip: γὰῤ τῆς for γὰρ τῆς; OCR slip: διεδάλλετο for διεβάλλετο; OCR slip: θέα εἶνα πρῶτον for Θέα τίνα πρῶτον; OCR slip: κίστει, εἰκέ for πίστει, εἰπέ; OCR slip: κοινῇς- for κοινῆς.; OCR slip: κοῦ, Ἐπὶ “δε. ἐπέθιλεγε for τοῦ, Ἐπεῖδε, ἐπὶ Ἄβελ, ἔλεγε; OCR slip: μαρευροῦντος for μαρτυροῦντος; OCR slip: νδεὶπεῖν for τὸ εἰπεῖν; OCR slip: νἱὸς for υἱὸς; OCR slip: παρἐκάλεσεν for παρεκάλεσεν; OCR slip: ποδότητ: for ποσότητι; OCR slip: ποιεῖ «; for ποιεῖ;; OCR slip: πρα- Ὑμάτων for πραγμάτων; OCR slip: συμδαῖνον ᾿" for συμβαῖνον "; OCR slip: συμπκαραχ.ηθῆγαι for συμπαρακληθῆναι; OCR slip: ταῦτα οὐκὶ πίστεως for ταῦτα οὐχὶ πίστεως; OCR slip: τῇ; τῶν πολλῶν for τῆς τῶν πολλῶν; OCR slip: φθονη» θέντος for φθονηθέντος; OCR slip: φᾶσιν ἐξ οὐκ ἔντων for φασιν ἐξ οὐκ ὄντων; OCR slip: χλὶ τοὐναντίον for καὶ τοὐναντίον; OCR slip: ψυκαὶ for ψυχαὶ; OCR slip: ἀλίσκονται for ἁλίσκονται; OCR slip: ἀμοιδὴν for ἀμοιβὴν; OCR slip: ἀνα- «νεῖ, Τοῦνο for ἀναπνεῖ. Τοῦτο; OCR slip: ἀναγχαιοπέραν for ἀναγκαιοτέραν; OCR slip: ἀναλαδεῖν τὰ; for ἀναλαβεῖν τὰς; OCR slip: ἀπἐδέχθη for ἀπεδέχθη; OCR slip: ἄν μή εις for ἂν μή τις; OCR slip: ἐγεπύρισεν for ἐνεπύρισεν; OCR slip: ἐμαρευρήθη for ἐμαρτυρήθη; OCR slip: ἔτι.α.1εἴ for ἔτι λαλεῖ; OCR slip: ἕπειτα ἀπὸ τῶν λογισμῶν for ἔπειτα ἀπὸ τῶν λογισμῶν; OCR slip: ἡδιχημένου for ἠδικημένου; OCR slip: ἽΔμα for Ἅμα; OCR slip: ὅ μὲν γὰρ λογισμὸς οὐδὲν ὑποδάλλει for ὁ μὲν γὰρ λογισμὸς οὐδὲν ὑποβάλλει; OCR slip: ὅτε ὁ Θεὸς ῥήματι πάντα. ἐποίησε : λογισμὸς γὰρ τοῦτο οὐκ ὑποδάλλει for ὅτι ὁ Θεὸς ῥήματι πάντα ἐποίησε; λογισμὸς γὰρ τοῦτο οὐκ ὑποβάλλει; OCR slip: ὑπερδαινούσης for ὑπερβαινούσης; OCR slip: ὕδρισαν for ὕβρισαν; OCR slip: ὠλιλεύοντο for ἐσαλεύοντο; OCR slip: ᾽᾿Δλλ᾽ οὐκ ἔθηκε for Ἀλλ᾽ οὐκ ἔθηκε; OCR slip: ᾿Δγαμγήσθητε for Ἀναμνήσθητε; OCR slip: “ 1} ἔνθα for · εἰ ἔνθα; OCR slip: “Αδε.2 παρὰ Καϊν for Ἄβελ παρὰ Κάϊν; leaked lines of Migne's Latin column (and a repeated phrase) removed): ὑπερδαινούσης → ὑπερβαινούσης; ἄν μή εις → ἂν μή τις; κοινῇς- → κοινῆς.; 'Εὄραίων → Ἑβραίων; ψυκαὶ → ψυχαὶ; πρα- Ὑμάτων → πραγμάτων; ὠλιλεύοντο → ἐσαλεύοντο; παρἐκάλεσεν → παρεκάλεσεν; ᾿Δγαμγήσθητε → Ἀναμνήσθητε; ἕπειτα ἀπὸ τῶν λογισμῶν → ἔπειτα ἀπὸ τῶν λογισμῶν; “ 1} ἔνθα → · εἰ ἔνθα; ἀνα- «νεῖ, Τοῦνο → ἀναπνεῖ. Τοῦτο; συμδαῖνον ᾿" → συμβαῖνον "; συμπκαραχ.ηθῆγαι → συμπαρακληθῆναι; τῇ; τῶν πολλῶν → τῆς τῶν πολλῶν; ποιεῖ «; → ποιεῖ;; διεδάλλετο → διεβάλλετο; Πίστει γοοῦμεν, εἰπὼν → Πίστει νοοῦμεν, εἰπὼν; ὅ μὲν γὰρ λογισμὸς οὐδὲν ὑποδάλλει → ὁ μὲν γὰρ λογισμὸς οὐδὲν ὑποβάλλει; χλὶ τοὐναντίον → καὶ τοὐναντίον; φᾶσιν ἐξ οὐκ ἔντων → φασιν ἐξ οὐκ ὄντων; ἀλίσκονται → ἁλίσκονται; τὰς Τί οὖν ὁ Παῦλος ποιεῖ. ος 6δὲ ῥτἱηείρίυπι νοσεῖ ἰῷ τηπὶ ἦτ, [αἰ οοιἀδπηηαίυ5, οἱ ἀϊχὶξ πα ΐο κ δυγα υἱιϊο 7 τυ διὰ Ὀοῦπι ΙΟ4ΌΘΓΘ : δἷς βοὴ οτὶξ διηυϊεδεῖῖ οἱ τεϑρίγαὶ. Ηος δἱ ἰῃ [6 οἱ ἰῃ )υϑίοαῖ, φυοιΐαπι οδι ποιὰ οἱ ουτᾶ ἀδ χτυογυπι δεῖ, ὧἱ ἐπ ἰνιυϊει δας υἱοὶ δία βάγειι. τοι; δκ ἰδ αι ποἢ ΟΟμδἰ δία! 68 4185 γοιὸ απ ποῖ ἰος δυφφοῦί!, δϑὶ οομίγαγίαπ). οη- 100 αἰυϊβοτία (( τη. ᾧ. Ἴ). ΑΙΟΙ Ἔγκο οἱ γϑοίϑ οι, οἱ ποσὶνῖϑ, θη. ὁ, ὁ; οἱ σομδτγιπαίον ἐκ ΗΪογομγ πη ἐεϑιἐπιομίο ἅπτει → ; νδεὶπεῖν → τὸ εἰπεῖν; αὐτόματας → αὐτόματος; ταῦτα οὐκὶ πίστεως → ταῦτα οὐχὶ πίστεως; ᾽᾿Δλλ᾽ οὐκ ἔθηκε → Ἀλλ᾽ οὐκ ἔθηκε; Πίστει γοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ. 1[6θεν → Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ. Πόθεν; ὅτε ὁ Θεὸς ῥήματι πάντα. ἐποίησε : λογισμὸς γὰρ τοῦτο οὐκ ὑποδάλλει → ὅτι ὁ Θεὸς ῥήματι πάντα ἐποίησε; λογισμὸς γὰρ τοῦτο οὐκ ὑποβάλλει; κίστει, εἰκέ → πίστει, εἰπέ; γὰῤ τῆς → γὰρ τῆς; ποδότητ: → ποσότητι; “Αδε.2 παρὰ Καϊν → Ἄβελ παρὰ Κάϊν; θέα εἶνα πρῶτον → Θέα τίνα πρῶτον; ἡδιχημένου → ἠδικημένου; φθονη» θέντος → φθονηθέντος; ἽΔμα → Ἅμα; ἀναγχαιοπέραν → ἀναγκαιοτέραν; ἀπἐδέχθη → ἀπεδέχθη; Θύχοῦν ὁ “Αόελ → Οὐκοῦν ὁ Ἄβελ; ἀμοιδὴν → ἀμοιβὴν; νἱὸς → υἱὸς; ὕδρισαν → ὕβρισαν; ἐμαρευρήθη → ἐμαρτυρήθη; μαρευροῦντος → μαρτυροῦντος; ἔτι.α.1εἴ → ἔτι λαλεῖ; ἀναλαδεῖν τὰ; → ἀναλαβεῖν τὰς; κοῦ, Ἐπὶ “δε. ἐπέθιλεγε → τοῦ, Ἐπεῖδε, ἐπὶ Ἄβελ, ἔλεγε; ἐγεπύρισεν → ἐνεπύρισεν.

Cite (SBL): Chrysostom, Hom. Heb. 22.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/22-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/22-1

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.

22.2PG 63:18

Τὸ δὲ ὑμέτερον οὗ τοιοῦτον " πῶς γὰρ, οἱ καὶ μυρίας, καὶ σημεῖα καὶ θαύματα γενόμενα; Ὥστε ἐκεῖνο ὄντως πίστις ἦν. Ποῖα γὰρ θαύματα εἶδεν ἐκεῖνος, ἵνα πιστεύσῃ ὅτι ἔσται τις αὐτῷ ἀντίδοσις τῶν ἀγαθῶν; οὐχὶ ἀπὸ πίστεως μόνης τὴν ἀρετὰν εὍετο; Τί ἐστι, Καὶ δι᾽ αὐτῆς ἀποθανὼν ἔτι λαλεῖ; Ἵνα μὴ εἰς πολλὴν ἀπόγνωσιν αὐτοὺς ἐμβάλῃ, δείκνυσιν αὐτὸν ἐν μέρει ἀπολαύσαντα ἀμοιβῆς. Πῶς; Ἡ ἐπισκοπὴ ἡ ὑπὲρ αὐτοῦ, φησὶ, πολλή ἔστι " τοῦτο γὰρ ἡνίξατο εἰπὼν, Καὶ ἔτι λαλεῖ " τουτέστιν, ἀνεῖλεν αὐτὸν, ἀλλὰ οὐ συνανεῖλεν αὐτῷ τὴν δόξαν καὶ τὴν τιμήν " οὐ τέθνηκεν ἐκεῖνος " οὐκοῦν οὐδὲ ὑμεῖς τεθνήξεσθε. Ὅσῳ γὰρ ἄν τις χαλεπώτερα πάθῃ, τοσούτῳ ἡ δόξα μείζων. Πῶς οὖν ἔτι γὰρ λαλεῖ; Τοῦτο καὶ τοῦ ζῇν σημεῖόν ἐστι, καὶ τοῦ παρὰ πάντων ἄδεσθαι, θαυμάζεσθαι καὶ μακαρίζεσθαι" ὁ γὰρ παραινῶν τοῖς ἄλλοις δικαίοις εἶναι, λαλεῖ. Οὐ τοσοῦτον γὰρ ἀνύει λόγος, ὅσον τὸ πάθος τὸ ἐκείνου. Ὥσπερ οὖν ὁ οὐρανὸς φαινόμενος μόνον λαλεῖ, οὕτω καὶ ἐκεῖνος μνημονευόμενος. Οὐκ ἂν, εἰ ἀνεκήρυξεν ἑαυτὸν, οὐκ ἂν, εἰ μυρίας ἔσχε γλώσσας, καὶ ἔζη, οὕτως ἐθαυμάζετο ὡς νῦν. Τουτέστιν, οὐκ ἀτιμωρητὶ ταῦτα γίνεται οὐδὲ ἁπλῶς, οὐδὲ παρέρχεται. Πίστει ᾿Ενὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐκ εὑρίσκετο, διότι μετέθηκεν αὑτὸν ὁ Θεός " πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ. Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι " πιστεῦσαι γὰρ δεῖ πρῶτον τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὑτὸν μισθαποδότης γίνεται. Οὗτος μείζονα πίστιν τοῦ Ἄβελ ἐπεδείξατο. Τί δήποτε; Ὅτι εἰ καὶ μετ᾽ ἐκεῖνον γέγονεν, ἀλλὰ τὰ εἰς ἐκεῖνον γενόμενα ἱκανὰ ἣν αὐτὸν ἀποστρέψαι. Πῶς; Προῄδει ὁ Θεὸς ὅτι ἀπολεῖται' εἶπε γὰρ τῷ Κάϊν’ Ἥμαρτες, μὴ προσθῇς ἔτι. Ἐτιμήθη παρ᾽ αὐτοῦ, οὐκ ἤμυνεν αὐτῷ. Καὶ οὐδὲ τοῦτο εἰς ῥᾳθυμίαν ἐνέβαλεν " οὐκ εἶπε πρὸς ἑαυτὸν, Τίς χρεία πόνων καὶ κινδύνων; ὁ Ἄβελ ἐτίμησε τὸν Θεὸν, καὶ οὐκ ἤμυνεν αὐτῷ. Τί γὰρ ὄφελος τῷ ἀπελθόντι τῆς τιμωρίας τῆς τοῦ ἀδελφοῦ; τί δὲ ἐκεῖθεν ἀπόνασθαι αὐτὸν δυνατόν; Θῶμεν ὅτι χαλεπὴν δίδωσι δίκην· τί πρὸς τὸν ἀνῃρημένον; Οὐδὲν τοιοῦτον οὐκ εἶπεν, οὐκ ἐνενόησεν, ἀλλὰ ταῦτα πάντα ὑπερβὰς, ἔγνω ὅτι, εἰ Θεὸς ἔστι, πάντως καὶ ἀνταποδότης ἐστί " καίτοι οὔπω οὐδὲν περὶ ἀναστάσεως ᾔδεισαν. Εἰ δὲ οἱ μηδὲν μηδέπω πέρι ἀναστάσεως εἰδότες, ἀλλὰ καὶ ἐνταῦθα τάναντία ὁρῶντες οὕτως εὐηρέστησαν " πόσῳ μᾶλλον ἡμεῖς; οὔτε γὰρ περὶ ἀναστάσεως ᾔδεισαν ἐκεῖνοι, οὔτε εἰς παραδείγματα εἶχον ἰδεῖν. Αὐτὸ μὲν οὖν τοῦτο αὐτὸν ἑαυτὸν, ἅπερ πολλοί" Τίς χρεία μοι πόνων καὶ κινδύνων; Προῄδει ὁ Θεὸς ὅτι ἀναιρεθήσεται Ἄβελ τιμηθεὶς παρ᾽ αὐτοῦ. Εἶπε γὰρ τῷ Κάϊν" “Ἥμαρτες, καὶ μὴ προσθῇς ἔτι. Ἐτίμησεν αὐτὸν, καὶ οὐκ ἦν. αὐτῷ, “ἰ τοίνυν ὄφελος τῷ ἀπ. Πυκάτε. εὐαρεστῆσαι ἐποίησε, τὸ μηδὲν αὐτὸν ἀπολαβεῖν. Εἰπὲ δὴ μοι" ἤδει ὅτι μισθαποδότης ἐστὶν ὁ Θεός. Πόθεν; οὕπω γὰρ οὐδὲ τῷ Ἄβελ ἀπέδωκεν. Ὥστε ὁ λογισμὸς ἕτερα ὑπέβαλλεν, ἡ δὲ πίστις τὰ ἐναντία τῶν ὁρωμένων. Κἂν ὑμεῖς οὖν, φησὶν, ὁρᾶτε μηδὲν ἐνταῦθα ἀπολαμβάνοντας ὑμᾶς, μὴ θορυβεῖσθε. Πῶς δὲ πίστει μετετέθη ὁ Ἐνώχ; Ὅτι τῆς μεταθέσεως ἡ ᾿ εὐαρέστησις αἰτία, τῆς δὲ εὐαρεστήσεως ἡ πίστις. Εἰ γὰρ μὴ ἥδει ὅτι λήψεται ἀμοιβὰς, πῶς εὐηρέστει; Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι. Πῶς; Ἂν γάρ τις πιστεύσῃ εἶναι Θεὸν καὶ ἀντίδοσιν, ἕξει τὰς ἀμοιβάς. Ἐντεῦθεν οὖν ἡ εὐαρέστησις. Πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστιν, οὐ τὸ τί ἐστιν. Εἰ δὲ τὸ, Ὅτι ἔστι, πίστεως, καὶ οὐ λογισμῶν δεῖται" τὸ, τί ἐστι, λογισμῷ καταλαβεῖν δυνατόν; εἰ ὅτι μισθαποδότης ἐστὶ, πίστεως χρείαν ἔχει, καὶ οὐ λογισμῶν " πῶς τὰ τῆς οὐσίας λογισμῷ περιλαβεῖν ἕνι; ποῖος γὰρ δυνήσεται λογισμὸς ἐφικέσθαι τούτων; τινὲς γὰρ αὐτόματά φασιν ἄγεσθαι τὰ ὄντα, Ὁρᾷς ὅτι, ἂν μὴ πιστεύομεν περὶ πάντα, οὐ περὶ τὴν ἀντίδοσιν μόνον, ἀλλὰ καὶ περὶ αὑτὸ τὸ εἶναι Θεὸν, οἴχεται ἡμῖν τὰ πάντα; Πολλοὶ δὲ ζητοῦσι ποῦ μετετέθη ὁ Ἐνώχ, καὶ διὰ τί μετετέθη, καὶ διὰ τί οὐκ ἀπέθανεν, οὔτε αὐτὸς, οὔτε ὅ Ἠλίας, καὶ εἰ ἔτι ζῶσι, πῶς ζῶσι, καὶ ἐν ποίῳ σχήματί εἰσιν. ᾿Αλλὰ περιττὸν πάντη τὸ ταῦτα ζητεῖν. Ὅτι μὲν γὰρ μετετέθη οὗτος, καὶ ὅτι ἀνελήφθη ἐκεῖνος, εἶπον αἱ Γραφαί" ποῦ δέ εἰσι, καὶ πῶς εἰσιν, οὐκέτι προσέθηκαν" οὐδὲν γὰρ πλέον τῶν ἀναγκαίων λέγουσι. Τοῦτο μὲν γὰρ γέγονε, λέγω δὲ τὸ τῆς μεταθέσεως, ἐκ προοιμίων εὐθέως, ὅπως ἢ ἀνθρωπίνη φύσις ἐλπίδα λάβῃ τῆς καταλύσεως τοῦ θανάτου, καὶ τῆς καθαιρέσεως τῆς τυραννίδος τῆς διαβολικῆς, καὶ ὅτι παραλυθήσεται ὁ θάνατος " μετετέθη γὰρ οὐ νεκρὸς, ἀλλὰ τοῦ μὴ ἰδεῖν θάνατον. Διὰ τοῦτο προσέθηκε, ζῶν μετετέθη, ὅτι εὐηρέστησε. Καθάπερ γάρ τις ἀπειλήσας πατὴρ υἱῷ, βούλεται μὲν εὐθέως ἀνεῖναι τὴν ἀπειλὴν, ὅταν ἀπειλήσῃ, ἀνέχεται δὲ καὶ καρτερεῖ, ἵνα- τέω; αὐτὸν σωπειλήν " οὕτω καὶ ὁ Θεὸς, σχεδὸν εἰπεῖν ἀνθρωπίνως, οὐκ ἐκαρτέρησεν, ἀλλ᾽ εὐθέως ἔδειξεν, ὅτι λέλυται ὁ θάνατος. Καὶ πρῶτον ἀφίησι τὸν θάνατον εἰς τὸν δίκαιον γενέσθαι, φοβῆσαι βουλόμενος διὰ τοῦ παιδὸς τὸν πατέρα. θέλων γὰρ δεῖξαι, ὅτι ὄντως ἐστὶν ἡ ἀπόφασις βεβαία, οὐ τοὺς κακοὺς εὐθέως, ἀλλὰ καὶ τὸν εὐαρεστήσαντα ὑπέβαλε τῇ τιμωρίᾳ, τὸν μακάριον ἐκεῖνον τὸν Ἄβελ λέγω " καὶ σχεδὸν μετὰ τοῦτον εὐθέως μετέθηκε τὸν Ἐνὼχ ζῶντα. Καὶ οὐκ ἀνέστησεν ἐκεῖνον, ἵνα μὴ θαῤῥήσωσιν εὐθέως, ἀλλὰ μετέθηκε τοῦτον ζῶντα, διὰ μὲν τοῦ Ἄβελ, διὰ δὲ τούτου δοὺς ζῆλον τοῦ εὐαρεστεῖν αὑτῷ. Ὥστε οἱ αὐτόματα πάντα ἄγεσθαι καὶ φέρεσθαι λέγοντες, καὶ μὴ προσδοκῶντες ἀντίδοσιν, οὐκ εὐαρεστοῦσιν, ὥσπερ οὐδὲ οἱ Ἕλληνες, Τοῖς γὰρ ἐκζητοῦσιν αὑτὸν δι᾿ ἔργων καὶ διὰ τῆς γνώσεως Ἐπεὶ οὖν ἔχομεν μισθαποδότην, πάντα πράττωμεν, ὥστε μὴ ἀποστερηθῆναι τῶν μισθῶν τῶν ἐπὶ τῇ ἀρετῇ " καὶ γὰρ πολλῶν δακρύων ἄξιον τοιαύτης ἀμοιβῆς ὑπεριδεῖν, τοιαύτης ἀντιδόσεως καταφρονῆσαι. “Ὥσπερ γὰρ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται, οὕτω τοῖς μὴ ζητοῦσι τὸ ἐναντίον" Ζητεῖτε, καὶ εὑρήσετε, φησί. Πῶς δὲ ἔστι τὸν Κύριον εὑρεῖν; Ἐννόησον πῶς εὑρίσκεται τὸ χρυσίον, μετὰ πολλοῦ πόνου. Ταῖς χερσί μου. φησὶ, νυκτὸς ἐναντίον αὑτοῦ, καὶ οὐκ ἡπατήθην. Τουτέστιν, ὥσπερ τὸ ἀπολωλὸς ζητοῦμεν, οὕτω τὸν θεὸν ζητήσωμεν. Οὐχὶ τὸν νοῦν ἐκεῖ συστρέφομεν; οὐχὶ πάντας ἐξετάζομεν; οὐχὶ ἀποδημίαν ποιούμεθα; οὐχὶ χρήματα ἐπαγγελλόμεθα; Οἷον, ἔστω τις ἡμῖν υἱὸς ἀπολωλώς " τί οὐ πράττομεν; ποίαν γῆν, ποίαν θάλατταν περινοστοῦμεν; οὐχὶ καὶ χρήματα, καὶ οἰκίας, καὶ πάντα δεύτερα τιθέμεθα τῆς εὑρέσεως; κἂν εὕρωμεν, καὶ μέλλοντες ζητεῖν, πάντα πραγματευόμεθα, ὥστε εὑρεῖν τὸ ζητούμενον " πόσῳ δὲ μᾶλλον ἐπὶ τοῦ Θεοῦ τοῦτο χρὴ ποιεῖν, ὥσπερ τι τῶν ἀναγκαίων ζητοῦντας; μᾶλλον δὲ οὐκ οὕτως, ἀλλὰ καὶ πολλῷ πλέον. Πλὴν ἀλλ᾽ ἐπειδὴ ἀσθενεῖς ἐσμεν, κἂν ὡς τὰ χρήματά σου ζητεῖς, ἣ τὸν υἱὸν, ζήτησον τὸν Θεόν. Οὐχὶ ἀποδημεῖς ὑπὲρ τούτου; ἄρα οὐκ ἀπεδήμησάς ποτε ὑπὲρ χρημάτων; οὐχὶ πάντα περιεργάζῃ; οὐκ ὅταν εὕρῃς, τότε θαῤῥεῖς; Ζητεῖτε, φησὶ, καὶ εὑρήσετε. Τὰ γὰρ ζητούμενα πολλῆς δεῖται μερίμνης, καὶ μάλιστα ἐπὶ Θεοῦ " πολλὰ γὰρ τὰ κωλύματα, πολλὰ τὰ ἐπισκοτοῦντα, πολλὰ τὰ εἴργοντα ἡμῶν τὴν αἴσθησιν. Ὥσπερ γὰρ ὁ ἥλιός ἔστι δῆλος, καὶ εἰς μέσον πᾶσι πρόκειται, καὶ οὐ δεόμεθα τοῦ ζητεῖν αὐτόν" ἂν μέντοι κατορύξωμεν ἑαυτοὺς, κἂν πάντα περιστρέφωμεν, πολλοῦ δεόμεθα πόνου, ὥστε ἰδεῖν πρὸς τὸν ἥλιον " οὕτω δὴ καὶ ἐνταῦθα, ἐὰν ἐν τῷ βυθῷ τῶν ἐπιθυμιῶν τῶν πονηρῶν, ἐὰν ἐν τῷ σκότῳ τῶν παθῶν καὶ τῶν βιωτικῶν πραγμάτων κατορύττωμεν ἑαυτοὺς, μόλις διαβλέπομεν, μόλις ἀνακύπτομεν. Ὁ κάτω κατορωρυγμένος, ὅσῳ ἂν ἄνω βλέπῃ, τοσούτῳ πρὸς τὸν ἥλιον ἔρχεται. ᾿Αποτιναξώμεθα τοίνυν τὸν χοῦν, ἀναῤῥήξωμεν τὴν ἐπικειμένην ἡμῖν ἀχλύν " πυκνὴ τίς ἐστι καὶ στεγανὴ, καὶ οὐκ ἀφίησιν ἡμᾶ; αὕτη; Ἐὰν ἐπισπασώμεθα τοῦ νοητοῦ ἡλίου τὰς ἀκτῖνας, τοῦ ἡλίου τῆς δικαιοσύνης, ἐὰν τὰς χεῖρας εἰς τὸν οὐρανὸν αἴρωμεν "Ἕπαρσις, φησὶ, τῶν χειρῶν μου θυσία ἑσπερινή " ἐὰν μετὰ τῶν χειρῶν καὶ τὸν νοῦν ἀναλάβωμεν. Ἴστε οἱ μεμυημένοι τί λέγω " τάχα δὲ καὶ ἐπιγινώσκετε τὸ λεχθὲν, καὶ συνορᾶτε ὅπερ ᾐνιξάμην. Ἐπάρωμεν εἰς ὕψος τὴν διάνοιαν. Οἶδα πολλοὺς ἄνδρας ἐγὼ, σχεδὸν κρεμαμένους ἀπὸ τῆς γῆς, καὶ πέρα τοῦ μέτρου τὰς χεῖρας ἀνατείνοντας, καὶ ἀθυμοῦντας ὅτι μὴ δυνατὸν μετεωρισθῆναι, καὶ οὕτως εὐχομένους μετὰ προθυμίας. Οὕτως ὑμᾶς εἶναι βούλομαι ἀεί" εἰ δὲ μὴ ἀεὶ, κἂν πλεονάκις " εἰ δὲ μὴ πλεονάκις, κἂν ὀλιγάκις, κἂν ἐν ταῖς ἑωθιναῖς, κἂν ἐν ταῖς ἐσπεριναῖς. Εἰπὲ γάρ μοι, ἐκτείνειν τὰς χεῖρας οὐ δύνῃ; ἔκτεινον τὴν προαίρεσιν ὅσον θέλεις ᾿ ταύτην ἔκτεινον κἂν εἰς αὐτὸν τὸν οὐρανόν " κἂν ἀνελθὼν ἐμπεριπατῆσαι, ἔξεστί σοι" παντὸς γὰρ πτεροῦ καὶ κουφότερος καὶ ὑψηλότερος ὁ ἡμέτερος νοῦς. Ὅταν δὲ καὶ τὴν παρὰ τοῦ Πνεύματος λάβῃ χάριν, βαβαὶ, πῶς ἔστι ταχὺς, πῶς ὀξὺς, πῶς πάντα περινοστεῖ, πῶς οὐ καταφέρεται οὐδὲ καταπίπτει πρὸς ᾿ τὸ ἔδαφος! Ταῦτα κατασκευάσωμεν ἡμῖν τὰ πτερὰ, διὰ τούτων καὶ τὸ πέλαγος διαπτῆναι δυνησόμεθα τοῦ κλύδωνος τοῦ παρόντος βίου. τὰ ὀξύτατα τῶν ὀρνίθων, καὶ ὄρη, καὶ νάπας, καὶ πελάγη, καὶ σκοπέλους ἐν βραὁ νοῦς" ὅταν πτερωθῇ, ὅταν τῶν βιωτικῶν ἀποστῇ, οὐδὲν αὐτοῦ ἐπιλαβέσθαι δύναται, πάντων ἐστὶν ἀνώτερος, καὶ τῶν βελῶν τῶν πεπυρωμένων τοῦ διαβόλου. Οὐκ ἔστιν οὕτως εὔστοχος ὁ διάβολος, ὡς δυνηθῆναι τοῦ ὕψους ἐφικέσθαι, ἀλλὰ τί; ἀφίησι μὲν τὰ βέλη ἀναίσχυντος γάρ ἐστιν " οὐκ ἐπιτυγχάνει δὲ, ἀλλ᾽ ὑποστρέφει πρὸς αὐτὸν κενὸν τὸ βέλος, καὶ οὐ μόνον κενὸν, ἀλλὰ καὶ εἰς τὴν αὑτοῦ κεφαλὴν δεῖ γὰρ πάντως πλῆξαι τὸ παρ' αὐτοῦ πεμπόμενον. Ὥσπερ οὖν τὸ παρὰ ἀνθρώπων βληθὲν, ἢ τὸ καθ᾽ οὗ πέμπεται βάλλει, ἢ δένδρον, ἢ τοῖχον, ἣ ἱμάτιον, ἣ ξύλον, ἢ αὐτὸν τὸν ἀέρα διατέμνει " οὕτω καὶ τὸ τοῦ διαβόλου βέλος, δεῖ μὲν πλῆξαι πάντως, ἂν δὲ τὸν βαλλόμενον μὴ πλήξη, πάντως τὸν πέμποντα ἔπληξε. Καὶ ἔστι πολλαχόθεν τοῦτο μαθεῖν, ὅτι, ὅταν ἡμεῖς μὴ πληγῶμεν, πάντως ἐκεῖνος πλήττεται " οἷόν τι λέγω, Ἐπεβούλευσε τῷ Ἰὼβ, οὐκ ἔπληξεν αὐτὸν, ἀλλ᾽ ἐπλήγη αὐτός " ἐπεβούλευσε τῷ Παύλῳ, οὐκ ἔπληξεν αὐτὸν, ἀλλ᾽ ἐπλήγη αὐτός. Καὶ πανταχοῦ τοῦτο ἔστιν, ἐὰν νήφωμεν, ἰδεῖν γινόμενον. Καὶ ὅταν μὲν γὰρ πλήξη, πλήττεται᾽ πολλῷ δὲ πλέον, ὅτε κατ’ ἐκείνου τοῖς ξίφεσι καὶ τῷ θυρεῷ τῆς δὲ ἐπι τοῦ διαδόλου ἐπιθυμία πονηρά. Ὀργὴ μάλιστα " πῦρ ἐστι, φλόξ ἐστι, συναρπάζει, ἀναιρεῖ, κατακαίει" ἀλλ᾽ ἡμεῖς τῇ μακροθυμίᾳ τῇ ἀνοχῇ αὐτὴν σδέσωἔαρος, τὸ ΑἸ Η αραε νυ γύϑῳ ἀρην εἰ: τὸν ἡγὰ ψεν, ἀλλὰ μᾶλλον ὠφέλησε, καὶ αὐτὸς διεκρατήθη πλέον. Οὐδὲν γὰρ μακροθυμίας ἴσον" οὐδέποτε ὑβρίζεται ὁ τοιοῦτος " ἀλλ᾽ ὥσπερ τὰ ἀδαμάντινα σώματα οὐ πλήττεται, οὕτως οὐδὲ αἱ τοιαῦται ψυχαί " ἀνώτεραι͵ γὰρ τῶν βελῶν εἰσιν. Ὑψηλός ἔστι, καὶ οὕτως ὑψηλὸς ὁ μακρόθυμος, ὡς μὴ δέχεσθαι πληγὴν ἀπὸ τῆς βολῆς. Ὅταν ἀγριαίνῃ, σὺ γέλα - γέλα δὲ μὴ φανερῶς, ὥστε μὴ παροξῦναι, ἀλλὰ γέλα κατὰ ψυχὴν αὑτοῦ ἕνεκεν. Καὶ γὰρ ἐπὶ τῶν παίδων, ὅταν πλήττωσιν ἡμᾶς μετὰ θυμοῦ, ὡς δὴ ἀμυνόμενοι, γελῶμεν. “Ἂν τοίνυν γελάσῃς, τοσοῦτον ἕσται σοῦ κἀκείνου τὸ μέσον, ὅσον παιδὸς καὶ ἀνδρός" ἂν δὲ ἀγριαίνῃς, γέγονας παῖς " παίδων γὰρ ἀνοητότεροι οἱ ὀργιζόμενοι. Εἰπὲ δή μοι, ἂν ἀπίδῃ τις πρὸς παῖδα ἀγριαίνοντα, οὐχὶ καταγελᾷ; Τοῦτο καὶ ἐπὶ τῶν ὀργιζομένων συμβαῖνον ἔστιν ἰδεῖν" οἱ τοιοῦτοι καὶ ὀλιγόψυχοι, εἰ δὲ ὀλιγόψυχοι, καὶ ἄφρονες" Ὃ δὲ ὀλιγόψυχος, φησὶν, ἰσχυρῶς ἄφρων. Ὁ τοίνυν ἄφρων νήπιός ἐστι. Καὶ ὁ μακρόθυμος, φησὶ, πολὺς ἐν φρονήσει. Ταύτην τοίνυν τὴν μακροθυμίαν μεταδιώκωμεν, ὅθεν πολλὴ τοῖς κατορθοῦσι σύνεσις περιγίνεται, ἵνα τύχωμεν τῶν ἐπηγγελμένων ἡμῖν ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

To de hymeteron hou toiouton " pōs gar, hoi kai myrias, kai sēmeia kai thaumata genomena? Hōste ekeino ontōs pistis ēn. Poia gar thaumata eiden ekeinos, hina pisteusę̄ hoti estai tis autǭ antidosis tōn agathōn? ouchi apo pisteōs monēs tēn aretan heOeto? Ti esti, Kai di᾽ autēs apothanōn eti lalei? Hina mē eis pollēn apognōsin autous embalę̄, deiknysin auton en merei apolausanta amoibēs. Pōs? Hē episkopē hē hyper autou, phēsi, pollē esti " touto gar hēnixato eipōn, Kai eti lalei " toutestin, aneilen auton, alla ou synaneilen autǭ tēn doxan kai tēn timēn " ou tethnēken ekeinos " oukoun oude hymeis tethnēxesthe. Hosǭ gar an tis chalepōtera pathę̄, tosoutǭ hē doxa meizōn. Pōs oun eti gar lalei? Touto kai tou zę̄n sēmeion esti, kai tou para pantōn adesthai, thaumazesthai kai makarizesthai" ho gar parainōn tois allois dikaiois einai, lalei. Ou tosouton gar anyei logos, hoson to pathos to ekeinou. Hōsper oun ho ouranos phainomenos monon lalei, houtō kai ekeinos mnēmoneuomenos. Ouk an, ei anekēryxen heauton, ouk an, ei myrias esche glōssas, kai ezē, houtōs ethaumazeto hōs nyn. Toutestin, ouk atimōrēti tauta ginetai oude haplōs, oude parerchetai. Pistei ᾿Enōch metetethē tou mē idein thanaton, kai ouk heurisketo, dioti metethēken hauton ho Theos " pro gar tēs metatheseōs autou memartyrētai euērestēkenai tǭ Theǭ. Chōris de pisteōs adynaton euarestēsai " pisteusai gar dei prōton ton proserchomenon tǭ Theǭ, hoti esti, kai tois ekzētousin hauton misthapodotēs ginetai. Houtos meizona pistin tou Abel epedeixato. Ti dēpote? Hoti ei kai met᾽ ekeinon gegonen, alla ta eis ekeinon genomena hikana hēn auton apostrepsai. Pōs? Proę̄dei ho Theos hoti apoleitai' eipe gar tǭ Kaïn’ Hēmartes, mē prosthę̄s eti. Etimēthē par᾽ autou, ouk ēmynen autǭ. Kai oude touto eis rhąthymian enebalen " ouk eipe pros heauton, Tis chreia ponōn kai kindynōn? ho Abel etimēse ton Theon, kai ouk ēmynen autǭ. Ti gar ophelos tǭ apelthonti tēs timōrias tēs tou adelphou? ti de ekeithen aponasthai auton dynaton? Thōmen hoti chalepēn didōsi dikēn; ti pros ton anę̄rēmenon? Ouden toiouton ouk eipen, ouk enenoēsen, alla tauta panta hyperbas, egnō hoti, ei Theos esti, pantōs kai antapodotēs esti " kaitoi oupō ouden peri anastaseōs ę̄deisan. Ei de hoi mēden mēdepō peri anastaseōs eidotes, alla kai entautha tanantia horōntes houtōs euērestēsan " posǭ mallon hēmeis? oute gar peri anastaseōs ę̄deisan ekeinoi, oute eis paradeigmata eichon idein. Auto men oun touto auton heauton, haper polloi" Tis chreia moi ponōn kai kindynōn? Proę̄dei ho Theos hoti anairethēsetai Abel timētheis par᾽ autou. Eipe gar tǭ Kaïn" “Hēmartes, kai mē prosthę̄s eti. Etimēsen auton, kai ouk ēn. autǭ, “i toinyn ophelos tǭ ap. Pykate. euarestēsai epoiēse, to mēden auton apolabein. Eipe dē moi" ēdei hoti misthapodotēs estin ho Theos. Pothen? houpō gar oude tǭ Abel apedōken. Hōste ho logismos hetera hypeballen, hē de pistis ta enantia tōn horōmenōn. Kan hymeis oun, phēsin, horate mēden entautha apolambanontas hymas, mē thorybeisthe. Pōs de pistei metetethē ho Enōch? Hoti tēs metatheseōs hē ᾿ euarestēsis aitia, tēs de euarestēseōs hē pistis. Ei gar mē hēdei hoti lēpsetai amoibas, pōs euērestei? Chōris de pisteōs adynaton euarestēsai. Pōs? An gar tis pisteusę̄ einai Theon kai antidosin, hexei tas amoibas. Enteuthen oun hē euarestēsis. Pisteusai gar dei ton proserchomenon tǭ Theǭ, hoti estin, ou to ti estin. Ei de to, Hoti esti, pisteōs, kai ou logismōn deitai" to, ti esti, logismǭ katalabein dynaton? ei hoti misthapodotēs esti, pisteōs chreian echei, kai ou logismōn " pōs ta tēs ousias logismǭ perilabein heni? poios gar dynēsetai logismos ephikesthai toutōn? tines gar automata phasin agesthai ta onta, Horąs hoti, an mē pisteuomen peri panta, ou peri tēn antidosin monon, alla kai peri hauto to einai Theon, oichetai hēmin ta panta? Polloi de zētousi pou metetethē ho Enōch, kai dia ti metetethē, kai dia ti ouk apethanen, oute autos, oute ho Ēlias, kai ei eti zōsi, pōs zōsi, kai en poiǭ schēmati eisin. ᾿Alla peritton pantē to tauta zētein. Hoti men gar metetethē houtos, kai hoti anelēphthē ekeinos, eipon hai Graphai" pou de eisi, kai pōs eisin, ouketi prosethēkan" ouden gar pleon tōn anankaiōn legousi. Touto men gar gegone, legō de to tēs metatheseōs, ek prooimiōn eutheōs, hopōs ē anthrōpinē physis elpida labę̄ tēs katalyseōs tou thanatou, kai tēs kathaireseōs tēs tyrannidos tēs diabolikēs, kai hoti paralythēsetai ho thanatos " metetethē gar ou nekros, alla tou mē idein thanaton. Dia touto prosethēke, zōn metetethē, hoti euērestēse. Kathaper gar tis apeilēsas patēr huiǭ, bouletai men eutheōs aneinai tēn apeilēn, hotan apeilēsę̄, anechetai de kai karterei, hina- teō? auton sōpeilēn " houtō kai ho Theos, schedon eipein anthrōpinōs, ouk ekarterēsen, all᾽ eutheōs edeixen, hoti lelytai ho thanatos. Kai prōton aphiēsi ton thanaton eis ton dikaion genesthai, phobēsai boulomenos dia tou paidos ton patera. thelōn gar deixai, hoti ontōs estin hē apophasis bebaia, ou tous kakous eutheōs, alla kai ton euarestēsanta hypebale tę̄ timōrią, ton makarion ekeinon ton Abel legō " kai schedon meta touton eutheōs metethēke ton Enōch zōnta. Kai ouk anestēsen ekeinon, hina mē tharrhēsōsin eutheōs, alla metethēke touton zōnta, dia men tou Abel, dia de toutou dous zēlon tou euarestein hautǭ. Hōste hoi automata panta agesthai kai pheresthai legontes, kai mē prosdokōntes antidosin, ouk euarestousin, hōsper oude hoi Hellēnes, Tois gar ekzētousin hauton di᾿ ergōn kai dia tēs gnōseōs Epei oun echomen misthapodotēn, panta prattōmen, hōste mē aposterēthēnai tōn misthōn tōn epi tę̄ aretę̄ " kai gar pollōn dakryōn axion toiautēs amoibēs hyperidein, toiautēs antidoseōs kataphronēsai. “Hōsper gar tois ekzētousin auton misthapodotēs ginetai, houtō tois mē zētousi to enantion" Zēteite, kai heurēsete, phēsi. Pōs de esti ton Kyrion heurein? Ennoēson pōs heurisketai to chrysion, meta pollou ponou. Tais chersi mou. phēsi, nyktos enantion hautou, kai ouk hēpatēthēn. Toutestin, hōsper to apolōlos zētoumen, houtō ton theon zētēsōmen. Ouchi ton noun ekei systrephomen? ouchi pantas exetazomen? ouchi apodēmian poioumetha? ouchi chrēmata epangellometha? Hoion, estō tis hēmin huios apolōlōs " ti ou prattomen? poian gēn, poian thalattan perinostoumen? ouchi kai chrēmata, kai oikias, kai panta deutera tithemetha tēs heureseōs? kan heurōmen, kai mellontes zētein, panta pragmateuometha, hōste heurein to zētoumenon " posǭ de mallon epi tou Theou touto chrē poiein, hōsper ti tōn anankaiōn zētountas? mallon de ouk houtōs, alla kai pollǭ pleon. Plēn all᾽ epeidē astheneis esmen, kan hōs ta chrēmata sou zēteis, hē ton huion, zētēson ton Theon. Ouchi apodēmeis hyper toutou? ara ouk apedēmēsas pote hyper chrēmatōn? ouchi panta periergazę̄? ouk hotan heurę̄s, tote tharrheis? Zēteite, phēsi, kai heurēsete. Ta gar zētoumena pollēs deitai merimnēs, kai malista epi Theou " polla gar ta kōlymata, polla ta episkotounta, polla ta eirgonta hēmōn tēn aisthēsin. Hōsper gar ho hēlios esti dēlos, kai eis meson pasi prokeitai, kai ou deometha tou zētein auton" an mentoi katoryxōmen heautous, kan panta peristrephōmen, pollou deometha ponou, hōste idein pros ton hēlion " houtō dē kai entautha, ean en tǭ bythǭ tōn epithymiōn tōn ponērōn, ean en tǭ skotǭ tōn pathōn kai tōn biōtikōn pragmatōn katoryttōmen heautous, molis diablepomen, molis anakyptomen. Ho katō katorōrygmenos, hosǭ an anō blepę̄, tosoutǭ pros ton hēlion erchetai. ᾿Apotinaxōmetha toinyn ton choun, anarrhēxōmen tēn epikeimenēn hēmin achlyn " pyknē tis esti kai steganē, kai ouk aphiēsin hēma? hautē? Ean epispasōmetha tou noētou hēliou tas aktinas, tou hēliou tēs dikaiosynēs, ean tas cheiras eis ton ouranon airōmen "Heparsis, phēsi, tōn cheirōn mou thysia hesperinē " ean meta tōn cheirōn kai ton noun analabōmen. Iste hoi memyēmenoi ti legō " tacha de kai epiginōskete to lechthen, kai synorate hoper ę̄nixamēn. Eparōmen eis hypsos tēn dianoian. Oida pollous andras egō, schedon kremamenous apo tēs gēs, kai pera tou metrou tas cheiras anateinontas, kai athymountas hoti mē dynaton meteōristhēnai, kai houtōs euchomenous meta prothymias. Houtōs hymas einai boulomai aei" ei de mē aei, kan pleonakis " ei de mē pleonakis, kan oligakis, kan en tais heōthinais, kan en tais esperinais. Eipe gar moi, ekteinein tas cheiras ou dynę̄? ekteinon tēn proairesin hoson theleis ᾿ tautēn ekteinon kan eis auton ton ouranon " kan anelthōn emperipatēsai, exesti soi" pantos gar pterou kai kouphoteros kai hypsēloteros ho hēmeteros nous. Hotan de kai tēn para tou Pneumatos labę̄ charin, babai, pōs esti tachys, pōs oxys, pōs panta perinostei, pōs ou katapheretai oude katapiptei pros ᾿ to edaphos! Tauta kataskeuasōmen hēmin ta ptera, dia toutōn kai to pelagos diaptēnai dynēsometha tou klydōnos tou parontos biou. ta oxytata tōn ornithōn, kai orē, kai napas, kai pelagē, kai skopelous en brao nous" hotan pterōthę̄, hotan tōn biōtikōn apostę̄, ouden autou epilabesthai dynatai, pantōn estin anōteros, kai tōn belōn tōn pepyrōmenōn tou diabolou. Ouk estin houtōs eustochos ho diabolos, hōs dynēthēnai tou hypsous ephikesthai, alla ti? aphiēsi men ta belē anaischyntos gar estin " ouk epitynchanei de, all᾽ hypostrephei pros auton kenon to belos, kai ou monon kenon, alla kai eis tēn hautou kephalēn dei gar pantōs plēxai to par' autou pempomenon. Hōsper oun to para anthrōpōn blēthen, ē to kath᾽ hou pempetai ballei, ē dendron, ē toichon, hē himation, hē xylon, ē auton ton aera diatemnei " houtō kai to tou diabolou belos, dei men plēxai pantōs, an de ton ballomenon mē plēxē, pantōs ton pemponta eplēxe. Kai esti pollachothen touto mathein, hoti, hotan hēmeis mē plēgōmen, pantōs ekeinos plēttetai " hoion ti legō, Epebouleuse tǭ Iōb, ouk eplēxen auton, all᾽ eplēgē autos " epebouleuse tǭ Paulǭ, ouk eplēxen auton, all᾽ eplēgē autos. Kai pantachou touto estin, ean nēphōmen, idein ginomenon. Kai hotan men gar plēxē, plēttetai᾽ pollǭ de pleon, hote kat’ ekeinou tois xiphesi kai tǭ thyreǭ tēs de epi tou diadolou epithymia ponēra. Orgē malista " pyr esti, phlox esti, synarpazei, anairei, katakaiei" all᾽ hēmeis tę̄ makrothymią tę̄ anochę̄ autēn sdesōearos, to AI Ē arae ny gyϑǭ arēn ei: ton hēga psen, alla mallon ōphelēse, kai autos diekratēthē pleon. Ouden gar makrothymias ison" oudepote hybrizetai ho toioutos " all᾽ hōsper ta adamantina sōmata ou plēttetai, houtōs oude hai toiautai psychai " anōterai͵ gar tōn belōn eisin. Hypsēlos esti, kai houtōs hypsēlos ho makrothymos, hōs mē dechesthai plēgēn apo tēs bolēs. Hotan agriainę̄, sy gela - gela de mē phanerōs, hōste mē paroxynai, alla gela kata psychēn hautou heneken. Kai gar epi tōn paidōn, hotan plēttōsin hēmas meta thymou, hōs dē amynomenoi, gelōmen. “An toinyn gelasę̄s, tosouton hestai sou kakeinou to meson, hoson paidos kai andros" an de agriainę̄s, gegonas pais " paidōn gar anoētoteroi hoi orgizomenoi. Eipe dē moi, an apidę̄ tis pros paida agriainonta, ouchi katagelą? Touto kai epi tōn orgizomenōn symbainon estin idein" hoi toioutoi kai oligopsychoi, ei de oligopsychoi, kai aphrones" Ho de oligopsychos, phēsin, ischyrōs aphrōn. Ho toinyn aphrōn nēpios esti. Kai ho makrothymos, phēsi, polys en phronēsei. Tautēn toinyn tēn makrothymian metadiōkōmen, hothen pollē tois katorthousi synesis periginetai, hina tychōmen tōn epēngelmenōn hēmin agathōn, en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri hama tǭ hagiǭ Pneumati doxa, kratos, timē kai proskynēsis, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

But your case is not like this: how could it be, when you have [prophets and examples and] countless [encouragements], and signs and wonders that have happened? So that his was truly faith. For what wonders did he see, that he should believe there would be some recompense for his good deeds? Did he not practice virtue from faith alone? What is “And through it, though he died, he still speaks”? So as not to cast them into great despair, he shows that he has in part enjoyed a reward. How? The concern shown for him, he says, is great; for he hinted at this by saying, “and he still speaks”; that is, [Cain] killed him, but did not kill along with him his glory and honor; he has not died; so neither will you die. For the more grievously someone suffers, the greater the glory. How then does he still speak? This is a sign both of his living and of his being sung by all, admired and called blessed; for one who exhorts others to be righteous speaks. For no word accomplishes as much as his suffering. Just as heaven speaks merely by being seen, so that man speaks by being remembered. Not if he had proclaimed himself, not if he had had countless tongues and were alive, would he have been so admired as now. That is, these things do not happen without punishment, nor idly, nor do they pass away. “By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him up; for before his being taken up he was attested to have pleased God. But without faith it is impossible to please him; for whoever draws near to God must first believe that he exists and that he becomes the rewarder of those who seek him.” This man showed a greater faith than Abel. Why? Because, even though he came after him, what happened to Abel was enough to turn him back. How? God foreknew that he would be killed; for he said to Cain, “You have sinned; do not do so again.” He was honored by him; he did not avenge him. And not even this cast him into indolence; he did not say to himself, “What need is there of toils and dangers? Abel honored God, and he did not avenge him. For what profit is there to the one who has departed in the punishment of the brother? What could he enjoy from it? Let us grant that he pays a heavy penalty: what is that to the one who was killed?” He said nothing of the kind, he thought nothing of the kind, but passing beyond all these things he knew that if God exists, he is surely also a rewarder; and yet they knew nothing as yet about the resurrection. And if those who as yet knew nothing about the resurrection, but even saw the opposite here, pleased God so, how much more should we? For neither did they know about the resurrection, nor did they have examples to look at. This very thing, then, made him pleasing [to God]: that he received nothing. Tell me, now: he knew that God is a rewarder. From where? For he had not yet repaid even Abel. So reasoning suggested other things, but faith the opposite of what was seen. So you too, he says, even if you see that you receive nothing here, do not be troubled. And how was Enoch taken up by faith? Because pleasing God was the cause of his being taken up, and faith the cause of his pleasing God. For if he had not known that he would receive rewards, how would he have pleased him? “But without faith it is impossible to please him.” How? If someone believes that there is a God and a recompense, he will have the rewards. From this, then, comes the pleasing. “For whoever draws near to God must believe that he exists,” not what he is. And if “that he exists” needs faith and not reasonings, can “what he is” be grasped by reasoning? If “that he is a rewarder” needs faith and not reasonings, how can the things of his being be comprehended by reasoning? What reasoning will be able to attain to these things? For some say that the things that are are carried along of themselves. Do you see that unless we believe about everything, not only about the recompense but about the very existence of God, everything is lost to us? Many ask where Enoch was taken, and why he was taken, and why neither he nor Elijah died, and, if they are still alive, how they live and in what condition they are. But it is wholly superfluous to ask these things. For that the one was taken up and the other taken up the Scriptures have said; but where they are and how they are they did not go on to add; for they say nothing beyond what is necessary. For this happened (I mean the taking up) right at the beginning, so that human nature might receive the hope of the abolition of death and of the overthrow of the devil's tyranny, and that death will be undone; for he was taken up not dead, but so as not to see death. That is why he added: he was taken up alive, because he pleased [God]. For just as a father who has threatened his son wishes to relax the threat at once, as soon as he has threatened, but holds back and endures, so that [the son may be chastened, and so does not lift] the threat; so God too, speaking almost in human fashion, did not endure, but at once showed that death has been undone. And first he lets death fall on the righteous man, wishing to frighten the father through the son. For wishing to show that the sentence is truly firm, he subjected to the punishment not the wicked at once, but even the one who had pleased him, I mean that blessed Abel; and almost immediately after this he took Enoch up alive. And he did not raise up the former, so that they might not grow confident at once, but took this one up alive: through Abel [making them afraid], and through this one giving them zeal to please him. So those who say that all things are carried and borne along of themselves, and do not expect recompense, do not please him, as neither do the Greeks. “For to those who seek him” through works and through knowledge … Since, then, we have a rewarder, let us do everything so as not to be deprived of the rewards given for virtue; for it deserves many tears to overlook such a recompense, to despise such a repayment. For just as he becomes a rewarder to those who seek him, so the opposite to those who do not seek. “Seek, and you will find,” he says. And how is it possible to find the Lord? Consider how gold is found: with much labor. “With my hands,” it says, “by night before him, and I was not deceived.” That is, as we seek what is lost, so let us seek God. Do we not concentrate our mind there? Do we not question everyone? Do we not travel abroad? Do we not promise money? For example, suppose we had a son who was lost: what do we not do? What land, what sea do we not go around? Do we not put money and houses and everything second to finding him? And if we find him, … And when we are going to seek [anything], we work at everything so as to find what is sought. How much more should one do this in the case of God, as seeking something necessary? Or rather not so, but much more. Yet since we are weak, seek God at least as you seek your money or your son. Do you not travel abroad for this? Did you never travel abroad for money? Do you not busy yourself with everything? Are you not confident only when you have found it? “Seek,” he says, “and you will find.” For things sought need much care, and above all in the case of God; for many are the hindrances, many the things that darken, many the things that obstruct our perception. For just as the sun is plain, and set in the open for all, and we do not need to seek it; but if we bury ourselves, even if we turn everything around, we need much labor to look up at the sun; so too here: if we bury ourselves in the depth of evil desires, if in the darkness of the passions and of worldly affairs, we scarcely see through, we scarcely look up. The one buried below, the more he looks up, the nearer he comes to the sun. Let us shake off the dust, then; let us tear away the mist that lies upon us; it is thick and close, and does not let us [see]. How [shall we tear it away]? If we draw to ourselves the rays of the spiritual sun, the sun of righteousness; if we lift our hands to heaven (“The lifting up of my hands,” it says, “is an evening sacrifice”); if together with our hands we lift up our mind too. You who are initiated know what I mean; perhaps you also recognize what was said and perceive what I hinted at. Let us lift up our understanding on high. I know many men who are almost suspended from the earth, and stretch out their hands beyond measure, and are dejected that they cannot be lifted up into the air, and pray in this way with eagerness. I wish you to be like this always; and if not always, at least often; and if not often, at least sometimes, at least in the morning prayers, at least in the evening ones. For tell me, can you not stretch out your hands? Stretch out your will as far as you like; stretch it out even to heaven itself; you may even go up and walk about there. For our mind is lighter and higher than any wing. And when it receives the grace of the Spirit too, oh! how swift it is, how quick, how it goes around everything, how it is not borne down nor falls to the ground! Let us make these wings for ourselves; by them we shall be able to fly across even the sea of the surge of the present life. [Swifter than] the swiftest of birds, [it crosses] mountains and valleys and seas and cliffs in a moment: the mind, when it is winged, when it has stood apart from worldly things; nothing can take hold of it; it is above all things, even the fiery darts of the devil. The devil is not so good a marksman as to be able to reach that height. But what? He shoots his darts, for he is shameless; he does not hit, but the dart returns to him empty, and not only empty, but onto his own head; for what is sent by him must certainly strike. Just as what is shot by men strikes either the one at whom it is sent, or a tree, or a wall, or a garment, or wood, or cuts through the air itself, so too the devil's dart must certainly strike; and if it does not strike the one shot at, it certainly strikes the one who sent it. And one can learn this from many cases, that when we are not struck, he is certainly struck. For example, he plotted against Job; he did not strike him, but was struck himself; he plotted against Paul; he did not strike him, but was struck himself. And one can see this happening everywhere, if we are sober. And when he strikes, he is struck; but much more when … against him with the swords and the shield … of the devil, evil desire. Anger above all: it is fire, it is flame; it seizes, destroys, burns up; but let us quench it with long-suffering, with forbearance … he did no harm, but rather did good, and he himself was the more overpowered. For nothing is equal to long-suffering; such a man is never insulted; but just as bodies of adamant are not struck, so neither are such souls; for they are above the darts. The long-suffering man is high, and so high that he receives no wound from the shot. When the other grows savage, you laugh; but laugh not openly, so as not to provoke him, but laugh in your soul for his sake. For with children too, when they strike us in a temper, as though taking revenge, we laugh. If, then, you laugh, the difference between you and him will be as great as between a child and a man; but if you grow savage, you have become a child; for those who are angry are more foolish than children. Tell me, now: if someone looks at a child in a rage, does he not laugh at him? One can see this happening with angry people too. Such people are faint-hearted, and if faint-hearted, also foolish: “But the faint-hearted,” it says, “is exceedingly foolish.” So the foolish man is a child. “And the long-suffering man,” it says, “is great in understanding.” Let us pursue this long-suffering, then, from which much understanding comes to those who practice it, so that we may attain the good things promised to us, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honor, and worship, now and always, and to the ages of ages. Amen.

Heb 11:4–6 (quotation, high confidence) · Gen 4:7 (quotation, medium confidence) · Gen 5:24 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · Matt 7:7 (quotation, high confidence) · Ps 77:2 (76:3 LXX) (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Ps 141:2 (140:2 LXX) (quotation, high confidence) · Eph 6:16 (allusion, high confidence) · Prov 14:29 (quotation, high confidence)

Notes and citation

Summary: Chrysostom explains how Abel still speaks and how Enoch, taken up alive, pleased God by faith in a rewarder, then urges his hearers to seek God as one seeks lost gold or a lost son, to lift up their minds in prayer, and to overcome the devil's darts and anger by long-suffering.

  • Quotations: Heb 11:4–6; Gen 4:7 (LXX “you have sinned; be still”, quoted as “do not do so again”); Gen 5:24; 2 Kgs 2:11; Matt 7:7; Ps 77:2 (76:3 LXX: “with my hands by night before him, and I was not deceived”); Mal 4:2 (3:20 LXX); Ps 141:2 (140:2 LXX); Eph 6:16; Prov 14:29. “You who are initiated” alludes to the liturgy (“Let us lift up our hearts”), as NPNF notes. Between “This very thing” and “made him pleasing” the scan repeats several lines from just above (“What need do I have of toils and dangers? God foreknew that Abel would be killed …”); the repetition is not translated. Several passages are lost or garbled in the scan, especially in the reflection on Abel and Enoch and the passage on anger (marked …; bracketed words supplied from the sense); two long leaks of Migne's Latin column, a section numeral and a column number were removed.

Notes on the original text

  • Digital text corrected (OCR slip: "Αὔελ τιμηθεὶς for Ἄβελ τιμηθεὶς; OCR slip: 1}ὰ ὀξύτατα for τὰ ὀξύτατα; OCR slip: «οὔτον εὐθέω; μετέθηχς for τοῦτον εὐθέως μετέθηκε; OCR slip: Γρχφαί for Γραφαί; OCR slip: Εἰπὶ γάρ μοι, ἐκτείνειν τὰς χεῖβᾶς for Εἰπὲ γάρ μοι, ἐκτείνειν τὰς χεῖρας; OCR slip: Καὶ ἔτι 1α.λεῖ for Καὶ ἔτι λαλεῖ; OCR slip: Οὐκὶ τὸν νοῦν for Οὐχὶ τὸν νοῦν; OCR slip: Οὐκὶ ἀποδημεῖς for Οὐχὶ ἀποδημεῖς; OCR slip: Προἦδει for Προῄδει; OCR slip: Τί δήποτε : for Τί δήποτε;; OCR slip: Τιόθεν for Πόθεν; OCR slip: Τοῖ; γὰρ ἐχξητοῦσιν for Τοῖς γὰρ ἐκζητοῦσιν; OCR slip: Χρισίῷ for Χριστῷ; OCR slip: Ψυχὴν for ψυχὴν; OCR slip: αχλύν " πυχνὴ for ἀχλύν " πυκνὴ; OCR slip: αἰῴνων for αἰώνων; OCR slip: αὐτοῦ 5, for αὐτοῦ,; OCR slip: βεθαία for βεβαία; OCR slip: βελῶν τῶν πεπυρωμένων τοῦ διαδόλου for βελῶν τῶν πεπυρωμένων τοῦ διαβόλου; OCR slip: γένεται for γίνεται; OCR slip: γήπιός for νήπιός; OCR slip: γαὶ τὸν εὐαρεστήσαντα ὑπέδαλε for καὶ τὸν εὐαρεστήσαντα ὑπέβαλε; OCR slip: δίκην τέ πρὸς τὸν ἀνρημένον for δίκην· τί πρὸς τὸν ἀνῃρημένον; OCR slip: δακρυων for δακρύων; OCR slip: δεῖ τὰρ πάντως for δεῖ γὰρ πάντως; OCR slip: δια πτῆναι for διαπτῆναι; OCR slip: διαδηλιχῆς for διαβολικῆς; OCR slip: διαδλέπομεν for διαβλέπομεν; OCR slip: διεχρατήθη for διεκρατήθη; OCR slip: δρῃ, for ὄρη,; OCR slip: δυνατόν : Θῶμεν for δυνατόν; Θῶμεν; OCR slip: δόντον for δένδρον; OCR slip: εἰς; μέσον for εἰς μέσον; OCR slip: εὐαρ:στοῦσιν for εὐαρεστοῦσιν; OCR slip: εὐηρέττησε for εὐηρέστησε; OCR slip: εὐθέω; ἔδειξεν for εὐθέως ἔδειξεν; OCR slip: εὑρήσετα. for εὑρήσετε.; OCR slip: εὑὐαρεστεῖν for εὐαρεστεῖν; OCR slip: θάνατον." for θάνατον,; OCR slip: θαυμάξεσθαι for θαυμάζεσθαι; OCR slip: θορυδεῖσθε for θορυβεῖσθε; OCR slip: καταλαδεῖν δυνατόν: for καταλαβεῖν δυνατόν;; OCR slip: κατμέλλοντες for καὶ μέλλοντες; OCR slip: κᾶν αὐἀνελθὼν for κἂν ἀνελθὼν; OCR slip: λάδῃ τῆς χαταλύσεω; for λάβῃ τῆς καταλύσεως; OCR slip: λάδῃ.. χάριν, βαδαὶ, πῶς for λάβῃ χάριν, βαβαὶ, πῶς; OCR slip: λέγόντες for λέγοντες; OCR slip: μαχρόθιυμος for μακρόθυμος; OCR slip: μαχρόθυμο; for μακρόθυμος; OCR slip: μερέμνης for μερίμνης; OCR slip: μετέθηχε τοῦτον for μετέθηκε τοῦτον; OCR slip: μετεωρτιαθῆναι for μετεωρισθῆναι; OCR slip: μεῦ᾽ οὗ for μεθ᾽ οὗ; OCR slip: μιηθαποδότην for μισθαποδότην; OCR slip: μυρία; ἔσχε for μυρίας ἔσχε; OCR slip: νοῦ;. Ὅταν for νοῦς. Ὅταν; OCR slip: οὐκὶ καταγελὰ; for οὐχὶ καταγελᾷ;; OCR slip: οὐκὶ καὶ χρήματα for οὐχὶ καὶ χρήματα; OCR slip: οὐκὶ πάντα περιεργάζῃ for οὐχὶ πάντα περιεργάζῃ; OCR slip: οὐκὶ πάντας for οὐχὶ πάντας; OCR slip: οὐκὶ χρήματα ἐπαγγελλόμεθα for οὐχὶ χρήματα ἐπαγγελλόμεθα; OCR slip: οὐκὶ ἀποδημίαν for οὐχὶ ἀποδημίαν; OCR slip: οὐκὶ ἀπὸ πίστεως: for οὐχὶ ἀπὸ πίστεως; OCR slip: οὐσία; λογισμῷ περιλχδεῖν for οὐσίας λογισμῷ περιλαβεῖν; OCR slip: οὔπο; οὐδὲν for οὔπω οὐδὲν; OCR slip: οὕτω; εὔστοχος ὁ διάδηλος for οὕτως εὔστοχος ὁ διάβολος; OCR slip: οὗ πλήττεται, οὕτω; for οὐ πλήττεται, οὕτως; OCR slip: οὗ τὸ τί for οὐ τὸ τί; OCR slip: πάντω; καὶ for πάντως καὶ; OCR slip: πάντω; τὸν for πάντως τὸν; OCR slip: πάντὰ πραγματευόμεθα᾽ for πάντα πραγματευόμεθα; OCR slip: περ οὖν τὸ παρὰ ἀνθρώπων βληύὲν for Ὥσπερ οὖν τὸ παρὰ ἀνθρώπων βληθὲν; OCR slip: περιγίνε-. ται for περιγίνεται,; OCR slip: πλὴττωσιν for πλήττωσιν; OCR slip: πϑρὲστι for πῦρ ἐστι; OCR slip: πὸν βαλλόμενον for τὸν βαλλόμενον; OCR slip: πῶ; πάντα for πῶς πάντα; OCR slip: σοῦ κἀκεῖνοῦ for σοῦ κἀκείνου; OCR slip: συναρπάζε: for συναρπάζει; OCR slip: σχήψματίὲ for σχήματί; OCR slip: σχοπέλους for σκοπέλους; OCR slip: τί οὗ πράττομεν for τί οὐ πράττομεν; OCR slip: ταύτην ἔχτεινον for ταύτην ἔκτεινον; OCR slip: ταῖ; ἑωθιναῖς for ταῖς ἑωθιναῖς; OCR slip: τοῖ; κατορθοῦσι for τοῖς κατορθοῦσι; OCR slip: τοῦ διαδόλου βέλος, διῖ μὲν πλῆξχι for τοῦ διαβόλου βέλος, δεῖ μὲν πλῆξαι; OCR slip: τὲν προσερχόμενον for τὸν προσερχόμενον; OCR slip: τὴ» μακροθυμίαν μεταδιώ.χωμεν for τὴν μακροθυμίαν μεταδιώκωμεν; OCR slip: φασινἄγεσθαι « for φασιν ἄγεσθαι; OCR slip: φοδῇσα: βουλόμενος διὰ τοῦ παιδὺς for φοβῆσαι βουλόμενος διὰ τοῦ παιδὸς; OCR slip: χαρτ:ρεῖ for καρτερεῖ; OCR slip: χατορωρυγμένος for κατορωρυγμένος; OCR slip: χατορύττωμεν for κατορύττωμεν; OCR slip: χρεμαμένους ἀπὸ τῆς: for κρεμαμένους ἀπὸ τῆς; OCR slip: χρυτίον for χρυσίον; OCR slip: χρὴματά for χρήματά; OCR slip: ψυκαί for ψυχαί; OCR slip: ἀκοθανὼν for ἀποθανὼν; OCR slip: ἀμοιδάς for ἀμοιβάς; OCR slip: ἀμοιδὰς, πῶς εὐηρέστε: : for ἀμοιβὰς, πῶς εὐηρέστει;; OCR slip: ἀμοιδῆς for ἀμοιβῆς; OCR slip: ἀμοιδῆς ὑπεριδεῖν for ἀμοιβῆς ὑπεριδεῖν; OCR slip: ἀναγκαΐων for ἀναγκαίων; OCR slip: ἀναλάδωμεν for ἀναλάβωμεν; OCR slip: ἀνατείνοντα, for ἀνατείνοντας,; OCR slip: ἀναῤῥίξωμεν for ἀναῤῥήξωμεν; OCR slip: ἀντίδοσι: for ἀντίδοσις; OCR slip: ἀπίδῃ τις πρὸς πεῖδα for ἀπίδῃ τις πρὸς παῖδα; OCR slip: ἀπολαδεῖν. Εἰπὲ for ἀπολαβεῖν. Εἰπὲ; OCR slip: ἀπολαμδάνοντας for ἀπολαμβάνοντας; OCR slip: ἀποστρέψαι. Ρ Πῶς for ἀποστρέψαι. Πῶς; OCR slip: ἀσθενεῖς; ἐσμεν for ἀσθενεῖς ἐσμεν; OCR slip: ἐγαντίον' for ἐναντίον; OCR slip: ἐκεῖνο; πλήττετλι for ἐκεῖνος πλήττεται; OCR slip: ἐμάτιον for ἱμάτιον; OCR slip: ἐμδάλῃ for ἐμβάλῃ; OCR slip: ἐνἐδαλεν for ἐνέβαλεν; OCR slip: ἐπεδούλευσε τῷ Παύλῳ for ἐπεβούλευσε τῷ Παύλῳ; OCR slip: ἐπιγινώσχετε for ἐπιγινώσκετε; OCR slip: ἐπιλαδέσθαι for ἐπιλαβέσθαι; OCR slip: ἐπιτυγχάνει ὃ, for ἐπιτυγχάνει δὲ,; OCR slip: ἐφἐκέσθαι for ἐφικέσθαι; OCR slip: ἐχαρτέρησεν for ἐκαρτέρησεν; OCR slip: ἐχείνου for ἐκείνου; OCR slip: ἔδαφος ἱ for ἔδαφος!; OCR slip: ἔδεισαν ἐκεῖνοι for ᾔδεισαν ἐκεῖνοι; OCR slip: ἔσον" for ἴσον"; OCR slip: ἔστι: τὸν Κύριον εὑρεῖν : for ἔστι τὸν Κύριον εὑρεῖν;; OCR slip: ἔχτεινον τὴν for ἔκτεινον τὴν; OCR slip: ἕνα μὴ for ἵνα μὴ; OCR slip: ἕσπερινή for ἑσπερινή; OCR slip: Ἐπεδούλευσε τῷ Ἰὼδ for Ἐπεβούλευσε τῷ Ἰὼβ; OCR slip: Ἐὶ δὲ τὸ, Ὅτι ὅστι for Εἰ δὲ τὸ, Ὅτι ἔστι; OCR slip: Ἑννόησον for Ἐννόησον; OCR slip: Ἔτιμήθη for Ἐτιμήθη; OCR slip: ἡλίον τὰς ἀχτῖ-“ νας for ἡλίου τὰς ἀκτῖνας; OCR slip: ἡμεῖς; τῇ μεκροθυμίᾳ for ἡμεῖς τῇ μακροθυμίᾳ; OCR slip: ἤδεισσν for ᾔδεισαν; OCR slip: ἦνιξάμην. Ἑπάρωμεν for ᾐνιξάμην. Ἐπάρωμεν; OCR slip: Ἢ ἱπισχοπὴ for Ἡ ἐπισκοπὴ; OCR slip: ἱροσερχόμδγον for προσερχόμενον; OCR slip: ἸΤρούδει for Προῄδει; OCR slip: ὁ “Αὔελ ἐτίμησε for ὁ Ἄβελ ἐτίμησε; OCR slip: ὁλιγόφυχος, φη τὶν for ὀλιγόψυχος, φησὶν; OCR slip: ὁρ- Ὑἱζομένων συμδαζνον for ὀργιζομένων συμβαῖνον; OCR slip: ὃὲ ἀγριά. νῃς for δὲ ἀγριαίνῃς; OCR slip: ὑδρίζεται for ὑβρίζεται; OCR slip: ὑμᾶ; εἶναι for ὑμᾶς εἶναι; OCR slip: ὑπέδαλλεν for ὑπέβαλλεν; OCR slip: ὑπερδὰς for ὑπερβὰς; OCR slip: ὕγους for ὕψους; OCR slip: ᾿Αδ:λ for Ἄβελ; OCR slip: “Α61λ for Ἄβελ; OCR slip: “Αὔελ διὰ δὲ for Ἄβελ, διὰ δὲ; OCR slip: “Μμαρτες for Ἥμαρτες; OCR slip: “λέον, ὅτε for πλέον, ὅτε; OCR slip: “Ὅτῳ γὰρ for Ὅσῳ γὰρ; OCR slip: “᾿Αὔελ ἐπεδείξχτο for Ἄβελ ἐπεδείξατο; column number removed; long leak of Migne's Latin column removed; the word cut off (πτεροῦ) rejoined; stray letters and a leaked section numeral removed): ἀντίδοσι: → ἀντίδοσις; οὐκὶ ἀπὸ πίστεως: → οὐχὶ ἀπὸ πίστεως; ἀκοθανὼν → ἀποθανὼν; ἐμδάλῃ → ἐμβάλῃ; ἀμοιδῆς. → ἀμοιβῆς.; Ἢ ἱπισχοπὴ → Ἡ ἐπισκοπὴ; αὐτοῦ 5, → αὐτοῦ,; Καὶ ἔτι 1α.λεῖ → Καὶ ἔτι λαλεῖ; “Ὅτῳ γὰρ → Ὅσῳ γὰρ; θαυμάξεσθαι → θαυμάζεσθαι; ἐχείνου → ἐκείνου; μυρία; ἔσχε → μυρίας ἔσχε; θάνατον." → θάνατον,; ἱροσερχόμδγον → προσερχόμενον; γένεται → γίνεται; “᾿Αὔελ ἐπεδείξχτο → Ἄβελ ἐπεδείξατο; Τί δήποτε : → Τί δήποτε;; ἀποστρέψαι. Ρ Πῶς → ἀποστρέψαι. Πῶς; Προἦδει → Προῄδει; “Μμαρτες → Ἥμαρτες; Ἔτιμήθη → Ἐτιμήθη; ἐνἐδαλεν → ἐνέβαλεν; ὁ “Αὔελ ἐτίμησε → ὁ Ἄβελ ἐτίμησε; δυνατόν : Θῶμεν → δυνατόν; Θῶμεν; δίκην τέ πρὸς τὸν ἀνρημένον → δίκην· τί πρὸς τὸν ἀνῃρημένον; ὑπερδὰς → ὑπερβὰς; πάντω; καὶ → πάντως καὶ; οὔπο; οὐδὲν → οὔπω οὐδὲν; ἤδεισσν → ᾔδεισαν; ἔδεισαν ἐκεῖνοι → ᾔδεισαν ἐκεῖνοι; ἸΤρούδει → Προῄδει; "Αὔελ τιμηθεὶς → Ἄβελ τιμηθεὶς; ἀπολαδεῖν. Εἰπὲ → ἀπολαβεῖν. Εἰπὲ; Τιόθεν → Πόθεν; “Α61λ → Ἄβελ; ὑπέδαλλεν → ὑπέβαλλεν; ἀπολαμδάνοντας → ἀπολαμβάνοντας; θορυδεῖσθε → θορυβεῖσθε; ἀμοιδὰς, πῶς εὐηρέστε: : → ἀμοιβὰς, πῶς εὐηρέστει;; ἀμοιδάς → ἀμοιβάς; τὲν προσερχόμενον → τὸν προσερχόμενον; οὗ τὸ τί → οὐ τὸ τί; Ἐὶ δὲ τὸ, Ὅτι ὅστι → Εἰ δὲ τὸ, Ὅτι ἔστι; καταλαδεῖν δυνατόν: → καταλαβεῖν δυνατόν;; οὐσία; λογισμῷ περιλχδεῖν → οὐσίας λογισμῷ περιλαβεῖν; ἐφἐκέσθαι → ἐφικέσθαι; φασινἄγεσθαι « → φασιν ἄγεσθαι; σχήψματίὲ → σχήματί; Γρχφαί → Γραφαί; ἀναγκαΐων → ἀναγκαίων; λάδῃ τῆς χαταλύσεω; → λάβῃ τῆς καταλύσεως; διαδηλιχῆς → διαβολικῆς; εὐηρέττησε → εὐηρέστησε; χαρτ:ρεῖ → καρτερεῖ; ἐχαρτέρησεν → ἐκαρτέρησεν; εὐθέω; ἔδειξεν → εὐθέως ἔδειξεν; φοδῇσα: βουλόμενος διὰ τοῦ παιδὺς → φοβῆσαι βουλόμενος διὰ τοῦ παιδὸς; βεθαία → βεβαία; γαὶ τὸν εὐαρεστήσαντα ὑπέδαλε → καὶ τὸν εὐαρεστήσαντα ὑπέβαλε; ᾿Αδ:λ → Ἄβελ; «οὔτον εὐθέω; μετέθηχς → τοῦτον εὐθέως μετέθηκε; ἕνα μὴ → ἵνα μὴ; μετέθηχε τοῦτον → μετέθηκε τοῦτον; “Αὔελ διὰ δὲ → Ἄβελ, διὰ δὲ; εὑὐαρεστεῖν → εὐαρεστεῖν; λέγόντες → λέγοντες; εὐαρ:στοῦσιν → εὐαρεστοῦσιν; Τοῖ; γὰρ ἐχξητοῦσιν → Τοῖς γὰρ ἐκζητοῦσιν; αἱ δ Ὑ΄. → ; μιηθαποδότην → μισθαποδότην; δακρυων → δακρύων; ἀμοιδῆς ὑπεριδεῖν → ἀμοιβῆς ὑπεριδεῖν; ἔστι: τὸν Κύριον εὑρεῖν : → ἔστι τὸν Κύριον εὑρεῖν;; Ἑννόησον → Ἐννόησον; χρυτίον → χρυσίον; ἐγαντίον' → ἐναντίον; Οὐκὶ τὸν νοῦν → Οὐχὶ τὸν νοῦν; οὐκὶ πάντας → οὐχὶ πάντας; οὐκὶ ἀποδημίαν → οὐχὶ ἀποδημίαν; οὐκὶ χρήματα ἐπαγγελλόμεθα → οὐχὶ χρήματα ἐπαγγελλόμεθα; τί οὗ πράττομεν → τί οὐ πράττομεν; οὐκὶ καὶ χρήματα → οὐχὶ καὶ χρήματα; κατμέλλοντες → καὶ μέλλοντες; πάντὰ πραγματευόμεθα᾽ → πάντα πραγματευόμεθα; ἀσθενεῖς; ἐσμεν → ἀσθενεῖς ἐσμεν; χρὴματά → χρήματά; Οὐκὶ ἀποδημεῖς → Οὐχὶ ἀποδημεῖς; οὐκὶ πάντα περιεργάζῃ → οὐχὶ πάντα περιεργάζῃ; εὑρήσετα. → εὑρήσετε.; μερέμνης → μερίμνης; εἰς; μέσον → εἰς μέσον; χατορύττωμεν → κατορύττωμεν; διαδλέπομεν → διαβλέπομεν; χατορωρυγμένος → κατορωρυγμένος; ἀναῤῥίξωμεν → ἀναῤῥήξωμεν; αχλύν " πυχνὴ → ἀχλύν " πυκνὴ; ἡλίον τὰς ἀχτῖ-“ νας → ἡλίου τὰς ἀκτῖνας; ἕσπερινή → ἑσπερινή; ἀναλάδωμεν → ἀναλάβωμεν; ἐπιγινώσχετε → ἐπιγινώσκετε; ἦνιξάμην. Ἑπάρωμεν → ᾐνιξάμην. Ἐπάρωμεν; χρεμαμένους ἀπὸ τῆς: → κρεμαμένους ἀπὸ τῆς; ἀνατείνοντα, → ἀνατείνοντας,; μετεωρτιαθῆναι → μετεωρισθῆναι; ὑμᾶ; εἶναι → ὑμᾶς εἶναι; ταῖ; ἑωθιναῖς → ταῖς ἑωθιναῖς; Εἰπὶ γάρ μοι, ἐκτείνειν τὰς χεῖβᾶς → Εἰπὲ γάρ μοι, ἐκτείνειν τὰς χεῖρας; ἔχτεινον τὴν → ἔκτεινον τὴν; ταύτην ἔχτεινον → ταύτην ἔκτεινον; κᾶν αὐἀνελθὼν → κἂν ἀνελθὼν; β πὶ διιίοπι οἱ οοηϑίδηιοΓ ράγιγαι, οἱ ἱπιοτὶ πη οὐ πὶ οἱ οπιηΐ9 οάδὰ εὶ οἱ (οττὶ ἀϊουμί, οἱ ποι ἰπαυΐ!,, δὲ ἐμυεπίδιϊα (Μ αι. Ἵ.. Νάπι αι δ πὴ ἐπι δα πη} : [3 ᾿ς αοᾳυο, δἰ ἴῃ ργοίωπάο υἱ 5'πιὶ ἴῃ Δ6ΓῸ δ} } 0, οἱ [Δ ργϑοδϑί68. οὐ πισπᾶ ἴδιαν οπιηίπο ορογίοι; δἱ δυιέδιῃ ἢ! υπι φηεπν ροι! ποῦ δυϊ πὶ ἰγαφοῦπίυν. Ὀΐς δινΐπιρ πη !ΐ,, δὲ φιϊερίδηι απίεπὶ ρα εἰ ὶ, ἰπηυΐι, εεἰ απἰννϊ, εεῖ σα ἀδ ἐπείριεης φμα γεν βάεηι ἐεὶ, κότες ἐεὶ ἱπειικίμε; μος 6βι, εκ δὺ Ν πιεροῦ → ρ πτεροῦ; νοῦ;. Ὅταν → νοῦς. Ὅταν; λάδῃ.. χάριν, βαδαὶ, πῶς → λάβῃ χάριν, βαβαὶ, πῶς; πῶ; πάντα → πῶς πάντα; ἔδαφος ἱ → ἔδαφος!; δια πτῆναι → διαπτῆναι; 1}ὰ ὀξύτατα → τὰ ὀξύτατα; δρῃ, → ὄρη,; σχοπέλους → σκοπέλους; ἐπιλαδέσθαι → ἐπιλαβέσθαι; βελῶν τῶν πεπυρωμένων τοῦ διαδόλου → βελῶν τῶν πεπυρωμένων τοῦ διαβόλου; οὕτω; εὔστοχος ὁ διάδηλος → οὕτως εὔστοχος ὁ διάβολος; ὕγους → ὕψους; ἐπιτυγχάνει ὃ, → ἐπιτυγχάνει δὲ,; δεῖ τὰρ πάντως → δεῖ γὰρ πάντως; περ οὖν τὸ παρὰ ἀνθρώπων βληύὲν → Ὥσπερ οὖν τὸ παρὰ ἀνθρώπων βληθὲν; δόντον → δένδρον; ἐμάτιον → ἱμάτιον; τοῦ διαδόλου βέλος, διῖ μὲν πλῆξχι → τοῦ διαβόλου βέλος, δεῖ μὲν πλῆξαι; πὸν βαλλόμενον → τὸν βαλλόμενον; πάντω; τὸν → πάντως τὸν; ἐκεῖνο; πλήττετλι → ἐκεῖνος πλήττεται; Ἐπεδούλευσε τῷ Ἰὼδ → Ἐπεβούλευσε τῷ Ἰὼβ; ἐπεδούλευσε τῷ Παύλῳ → ἐπεβούλευσε τῷ Παύλῳ; (309] → ; “λέον, ὅτε → πλέον, ὅτε; πϑρὲστι → πῦρ ἐστι; συναρπάζε: → συναρπάζει; ἡμεῖς; τῇ μεκροθυμίᾳ → ἡμεῖς τῇ μακροθυμίᾳ; διεχρατήθη → διεκρατήθη; ἔσον" → ἴσον"; ὑδρίζεται → ὑβρίζεται; οὗ πλήττεται, οὕτω; → οὐ πλήττεται, οὕτως; ψυκαί → ψυχαί; μαχρόθυμο; → μακρόθυμος; Ψυχὴν → ψυχὴν; πλὴττωσιν → πλήττωσιν; σοῦ κἀκεῖνοῦ → σοῦ κἀκείνου; ὃὲ ἀγριά. νῃς → δὲ ἀγριαίνῃς; ἀπίδῃ τις πρὸς πεῖδα → ἀπίδῃ τις πρὸς παῖδα; οὐκὶ καταγελὰ; → οὐχὶ καταγελᾷ;; ὁρ- Ὑἱζομένων συμδαζνον → ὀργιζομένων συμβαῖνον; ὁλιγόφυχος, φη τὶν → ὀλιγόψυχος, φησὶν; γήπιός → νήπιός; μαχρόθιυμος → μακρόθυμος; τὴ» μακροθυμίαν μεταδιώ.χωμεν → τὴν μακροθυμίαν μεταδιώκωμεν; τοῖ; κατορθοῦσι → τοῖς κατορθοῦσι; περιγίνε-. ται → περιγίνεται,; Χρισίῷ → Χριστῷ; μεῦ᾽ οὗ → μεθ᾽ οὗ; αἰῴνων → αἰώνων.

Topics: Prayer, Ethics

Cite (SBL): Chrysostom, Hom. Heb. 22.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/22-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/22-2

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.