Homilies on Hebrews 23.1–23.2
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 23
23.1PG 63:18
Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω εἰς σωτηρίαν τοῦ οἴκου αὑτοῦ" δι' ἧς κατέκρινε τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης Πίστει, φησὶ, χρηματισθεὶς Νῶε. Καθάπερ ὁ Υἱὸς τοῦ Θεοῦ περὶ τῆς ἑαυτοῦ παρουσίας διαλεγόμενος ἔλεγεν" Ἐν ταῖς ἡμέραις τοῦ Νῶε ἐγάμουν καὶ ἐγαμίσκοντο" οὕτω καὶ οὗτός φησιν. Εἰκότως δὲ αὑτοὺς οἰκείας εἰκόνος ἀνέμνησε " τὸ μὲν γὰρ ὑπόδειγμα τοῦ Ἐνὼχ πίστεως ἣν ὑπόδειγμα μόνον, τὸ δὲ τοῦ Νῶε καὶ ἀπιστίας. Αὕτη δέ ἐστιν ἀπηρτισμένη παράκλησις καὶ προτροπὴ, ὅταν μὴ μόνον οἱ πιστεύσαντες εὑρίσκωνται εὐδοκιμοῦντες, ἀλλὰ καὶ οἱ ἀπιστοῦντες τἀναντία πάσχοντες. Τί γάρ φησι; Πίστει χρηματισθεὶς Νῶε. Τί ἐστι τοῦτο; Προλεχθὲν ἣν αὑτῷ, φησί. Χρηματισμὸν δὲ τὴν προφητείαν καλεῖ" καὶ γὰρ ἀλλαχοῦ οὕτως εἶπε" Καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος " καὶ πάλιν" Καὶ τί λέγει ὁ χρηματισμός; Ὁρᾷς τοῦ Πνεύματος τὸ ἰσότιμον; ὥσπερ γὰρ ὁ θεὸς χρᾷ, οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον. Τίνος δὲ ἕνεκεν οὕτως εἷπεν Ἵνα δείξῃ ὅτι ὁ χρηματισμὸς προφητεία ἐστί, Περὶ τῶν μηδέπω βλεπομένων, φησί" τουτέστι, Ὁ μὲν λογισμὸς οὐδὲν τοιοῦτον ὑπέβαλλεν " ἐγάμουν γὰρ καὶ ἐγαμίσκοντο, ἀὴρ ἦν καθαρὸς, σημεῖα οὐκ ἣν" ἀλλ᾽ ὅμως ἐφοβήθη ἐκεῖνος. διὸ καὶ οὕτως εἶπε" Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Πῶς; Δι᾿ ἧς κατέκρινε τὸν κόσμον. "Ἔδειξεν αὐτοὺς ἀξίους ὄντας κολάσεως, οἵ γε οὐδὲ διὰ τῆς χατασχευῖς ζοντο. Καὶ τῆς κατὰ πίστιν, φησὶ, δικαιοσύνης ἐγένετο κληρονόμος" τουτέστιν, ἀπὸ τούτου δίκαιος ἐφάνη, ἀπὸ τοῦ πιστεῦσαι τῷ Θεῷ. Τοῦτο γὰρ ψυχῆς ἔστι γνησίως πρὸς αὐτὸν διακειμένης, καὶ μηδὲν πιστότερον τῶν αὐτοῦ ῥημάτων εἶναι κρινούσης, ὡσπεροῦν ἡ ἀπιστία τοὐναντίον. Ἢ δὲ πίστις εὔδηλον ὅτι δικαιοσύνην ἐργάζεται. Ὥσπερ ἡμεῖς ἐχρηματίσθημεν περὶ γεέννης, οὕτω κἀκεῖνος. Καίτοι γε ἐγελᾶτο τότε, καὶ ὠνειδίζετο καὶ ἐχλευάζετο" ἀλλ᾽ ὅμως πρὸς οὐδὲν τούτων εἶδε. Πίστει καλούμενος Ἀβραὰμ, ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον, ὃν ἔμελλε λαμβάνειν εἰς κληρονομίαν" καὶ ἐξῆλθε μὴ ἐπιστάμενος ποῦ ἔρχεται. Πίστει παρῴκησεν εἰς τὴν γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ αὐτῆς. Τίνα γὰρ εἶδεν, ἵνα ζηλώσῃ, εἰπέ μοι; τὸν πατέρα Ἕλληνα εἶχε καὶ εἰδωλολάτρην, προφητῶν οὐκ ἠκηκόει, οὐδὲ ᾔδει ποῦ ἤρχετο. Ἐπειδὴ γὰρ εἰς τούτους ἑώρων οἱ ἐξ Ἑβραίων πεπιστευκότες, ὡς μυρίων ἀπολαύσαντας ἀγαθῶν, δείκνυσιν ὅτι οὐδεὶς οὐδέπω οὐδὲν ἐκομίσατο, ἀλλὰ πάντες εἰσὶν ἀγέραστοι, καὶ ὅτι οὐδεὶς οὐδέπω ἐδέξατο τὰς ἀμοιβάς. Τῆς πατρίδος ἐκεῖνος καὶ τῆς οἰκίας ἐξέπεσε, καὶ ἐξῆλθεν οὐκ εἰδὼς ποῦ ἔρχεται, Καὶ τί θαυμαστὸν, εἰ αὑτὸς, ὅπου γε καὶ τὸ σπέρμα αὐτοῦ οὕτω κατῴκησεν; Ὁρῶν γοῦν ἐλεγχομένην τὴν ἐπαγγελίαν. οὐ κατενάρκησεν" εἶπε γάρ' Σοὶ δώσω τὴν γῆν ταύτην, καὶ τῷ σπέρματί σου. Εἶδε τὸν υἱὸν ἐκεῖ κατοικοῦντα, καὶ ὁ ἔκγονος πάλιν εἶδεν ἑαυτὸν ἐν ἀλλοτρίᾳ κατοικοῦντα, καὶ οὐδὲν ἐθορυβήθη. Τὸ μὲν γὰρ τοῦ Ἀβραὰμ εἰκότως ἐγεγόνει, ἅτε μετὰ ταῦτα μελλούσης τῆς ἐπαγγελίας εἰς ἔργον ἐκβήσεσθαι εἰς τὸ γένος αὐτοῦ' καίτοι γε καὶ πρὸς αὐτὸν εἴρητο, ὅτι Σοὶ καὶ τῷ σπέρματί σου" οὐ, Διὰ τοῦ σπέρματός σου σοὶ, ἀλλὰ, Σοὶ καὶ τῷ σπέρματί σου" καὶ οὔτε αὐτὸς, οὔτε ὁ Ἰσαὰκ, οὔτε ὁ Ἰακὼβ ἀπέλαυσαν τῆς ὑποσχέσεως. Ὁ μὲν γὰρ μισθῷ ἐδούλευσεν, ὁ δὲ ἐξηλαύνετο, οὗτος δὲ καὶ ἐξέπιπτε δεδοικὼς " καὶ τὰ μὲν εἷλε πολέμῳ, τὰ δὲ, εἰ μὴ τῆς τοῦ Θεοῦ ῥοπῆς ἔτυχεν, ἀπώλετο ἄν. Διὰ τοῦτό φησιν, ὅτι Μετὰ τῶν κληρονόμων τῆς ἐπαγγελίας τῆς αὑτῆς. Οὐχὶ αὐτὸς μόνος, φησὶν, ἀλλὰ καὶ οἱ κληρονόμοι. Εἶτα καὶ ἕτερόν τι τῶν εἰρημένων τρανότερον ἐπήγαγε λέγων Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας. Δύο ἐνταῦθα ζητῆσαι ἄξιον, πῶς εἰπῶν, ὅτι Μετέθηκε τὸν Ἐνὼχ, τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐκ εὑρίσκετο, λέγει’ Κατὰ πίστιν ἀπέθανον οὗτοι πάντες. Καὶ πάλιν εἰπών" Μὴ κομισάμενοι τὰς ἐπαγγελίας, τὸν Νῶε δείκνυσιν εἰληφέναι μισθὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, καὶ τὸν Ἐνὼχ μετατεθεῖσθαι, καὶ τὸν Ἄβελ ἔτι λαλεῖν, καὶ τὸν Ἀβραὰμ ἐπειλῆφθαι τῆς γῆς " καί φησι" Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας. Τί οὖν ἐστιν ὃ λέγει; ᾿Αναγκαῖον τὸ πρῶτον λῦσαι, εἶτα τὸ δεύτερον. Κατὰ πίστιν ἀπέθανον, φησὶν, οὗτοι πάντες. Τὸ, Πάντες, ἐνταῦθα εἶπεν, οὐκ ἐπειδὴ πάντες ἀπέθανον, ἀλλ᾽ ἐπειδὴ ἐξῃρημένου ἐκείνου, ἀπέθανον οὗτοι πάντες, οὓς ἴσμεν τεθνηκότας. Τὸ δὲ, Μὴ κομισάμενοι τὰς ἐπαγγελίας, ἀληθὲς τυγχάνει " οὐ γὰρ δὴ τοῦτο ἔμελλεν εἶναι ἡ ἐπαγγελία τῷ Νῶε.
Pistei chrēmatistheis Nōe peri tōn mēdepō eis sōtērian tou oikou hautou" di' hēs katekrine ton kosmon, kai tēs kata pistin dikaiosynēs Pistei, phēsi, chrēmatistheis Nōe. Kathaper ho Huios tou Theou peri tēs heautou parousias dialegomenos elegen" En tais hēmerais tou Nōe egamoun kai egamiskonto" houtō kai houtos phēsin. Eikotōs de hautous oikeias eikonos anemnēse " to men gar hypodeigma tou Enōch pisteōs hēn hypodeigma monon, to de tou Nōe kai apistias. Hautē de estin apērtismenē paraklēsis kai protropē, hotan mē monon hoi pisteusantes heuriskōntai eudokimountes, alla kai hoi apistountes tanantia paschontes. Ti gar phēsi? Pistei chrēmatistheis Nōe. Ti esti touto? Prolechthen hēn hautǭ, phēsi. Chrēmatismon de tēn prophēteian kalei" kai gar allachou houtōs eipe" Kai ēn autǭ kechrēmatismenon hypo tou Pneumatos " kai palin" Kai ti legei ho chrēmatismos? Horąs tou Pneumatos to isotimon? hōsper gar ho theos chrą, houtō kai to Pneuma to hagion. Tinos de heneken houtōs heipen Hina deixę̄ hoti ho chrēmatismos prophēteia esti, Peri tōn mēdepō blepomenōn, phēsi" toutesti, Ho men logismos ouden toiouton hypeballen " egamoun gar kai egamiskonto, aēr ēn katharos, sēmeia ouk hēn" all᾽ homōs ephobēthē ekeinos. dio kai houtōs eipe" Pistei chrēmatistheis Nōe peri tōn mēdepō eis sōtērian tou oikou autou. Pōs? Di᾿ hēs katekrine ton kosmon. "Edeixen autous axious ontas kolaseōs, hoi ge oude dia tēs chatascheuis zonto. Kai tēs kata pistin, phēsi, dikaiosynēs egeneto klēronomos" toutestin, apo toutou dikaios ephanē, apo tou pisteusai tǭ Theǭ. Touto gar psychēs esti gnēsiōs pros auton diakeimenēs, kai mēden pistoteron tōn autou rhēmatōn einai krinousēs, hōsperoun hē apistia tounantion. Ē de pistis eudēlon hoti dikaiosynēn ergazetai. Hōsper hēmeis echrēmatisthēmen peri geennēs, houtō kakeinos. Kaitoi ge egelato tote, kai ōneidizeto kai echleuazeto" all᾽ homōs pros ouden toutōn eide. Pistei kaloumenos Abraam, hypēkousen exelthein eis ton topon, hon emelle lambanein eis klēronomian" kai exēlthe mē epistamenos pou erchetai. Pistei parǭkēsen eis tēn gēn tēs epangelias hōs allotrian, en skēnais katoikēsas meta Isaak kai autēs. Tina gar eiden, hina zēlōsę̄, eipe moi? ton patera Hellēna eiche kai eidōlolatrēn, prophētōn ouk ēkēkoei, oude ę̄dei pou ērcheto. Epeidē gar eis toutous heōrōn hoi ex Hebraiōn pepisteukotes, hōs myriōn apolausantas agathōn, deiknysin hoti oudeis oudepō ouden ekomisato, alla pantes eisin agerastoi, kai hoti oudeis oudepō edexato tas amoibas. Tēs patridos ekeinos kai tēs oikias exepese, kai exēlthen ouk eidōs pou erchetai, Kai ti thaumaston, ei hautos, hopou ge kai to sperma autou houtō katǭkēsen? Horōn goun elenchomenēn tēn epangelian. ou katenarkēsen" eipe gar' Soi dōsō tēn gēn tautēn, kai tǭ spermati sou. Eide ton huion ekei katoikounta, kai ho ekgonos palin eiden heauton en allotrią katoikounta, kai ouden ethorybēthē. To men gar tou Abraam eikotōs egegonei, hate meta tauta mellousēs tēs epangelias eis ergon ekbēsesthai eis to genos autou' kaitoi ge kai pros auton eirēto, hoti Soi kai tǭ spermati sou" ou, Dia tou spermatos sou soi, alla, Soi kai tǭ spermati sou" kai oute autos, oute ho Isaak, oute ho Iakōb apelausan tēs hyposcheseōs. Ho men gar misthǭ edouleusen, ho de exēlauneto, houtos de kai exepipte dedoikōs " kai ta men heile polemǭ, ta de, ei mē tēs tou Theou rhopēs etychen, apōleto an. Dia touto phēsin, hoti Meta tōn klēronomōn tēs epangelias tēs hautēs. Ouchi autos monos, phēsin, alla kai hoi klēronomoi. Eita kai heteron ti tōn eirēmenōn tranoteron epēgage legōn Kata pistin apethanon houtoi pantes, mē komisamenoi tas epangelias. Dyo entautha zētēsai axion, pōs eipōn, hoti Metethēke ton Enōch, tou mē idein thanaton, kai ouk heurisketo, legei’ Kata pistin apethanon houtoi pantes. Kai palin eipōn" Mē komisamenoi tas epangelias, ton Nōe deiknysin eilēphenai misthon eis sōtērian tou oikou autou, kai ton Enōch metatetheisthai, kai ton Abel eti lalein, kai ton Abraam epeilēphthai tēs gēs " kai phēsi" Kata pistin apethanon houtoi pantes, mē komisamenoi tas epangelias. Ti oun estin ho legei? ᾿Anankaion to prōton lysai, eita to deuteron. Kata pistin apethanon, phēsin, houtoi pantes. To, Pantes, entautha eipen, ouk epeidē pantes apethanon, all᾽ epeidē exę̄rēmenou ekeinou, apethanon houtoi pantes, hous ismen tethnēkotas. To de, Mē komisamenoi tas epangelias, alēthes tynchanei " ou gar dē touto emellen einai hē epangelia tǭ Nōe.
“By faith Noah, being warned [by God] about things not yet [seen, moved with reverent fear, prepared an ark] for the salvation of his household; through which he condemned the world, and [became heir] of the righteousness that is according to faith.” “By faith,” he says, “Noah, being warned.” Just as the Son of God, speaking about his own coming, said, “In the days of Noah they were marrying and being given in marriage,” so this man too speaks. And he fittingly reminded them of an image akin to their own case; for the example of Enoch was an example of faith only, but that of Noah of unbelief too. And this is a complete encouragement and exhortation, when not only are those who believed found to be approved, but those who disbelieved are found suffering the opposite. For what does he say? “By faith Noah, being warned.” What is this? It had been foretold to him, he says. He calls prophecy a “warning” (χρηματισμός); for elsewhere too he spoke thus: “And it had been revealed to him by the Spirit”; and again, “And what does the divine response say?” Do you see the Spirit's equal honor? For as God gives oracles, so does the Holy Spirit. And why did he speak thus? To show that the warning is prophecy. “About things not yet seen,” he says; that is, reasoning suggested nothing of the kind; for they were marrying and being given in marriage, the air was clear, there were no signs; but nevertheless that man feared. That is why he spoke thus: “By faith Noah, being warned about things not yet [seen, prepared an ark] for the salvation of his household.” How? “Through which he condemned the world.” He showed them to be worthy of punishment, since they did not [come to their senses] even through the building [of the ark]. “And he became heir,” he says, “of the righteousness that is according to faith”; that is, from this he was shown to be righteous, from believing God. For this belongs to a soul that is genuinely disposed toward him, and judges nothing more trustworthy than his words; just as unbelief does the opposite. And it is plain that faith produces righteousness. As we have been warned about Gehenna, so that man too [was warned about the flood]. And yet he was laughed at then, and reproached and mocked; but nevertheless he looked to none of these things. “By faith Abraham, when he was called, obeyed to go out to the place which he was to receive as an inheritance; and he went out, not knowing where he was going. By faith he sojourned in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, [the fellow heirs of the same promise].” For whom did he see, tell me, that he should emulate him? He had a father who was a Greek and an idolater; he had not heard the prophets, nor did he know where he was going. For since the Hebrews who had believed looked to these men as having enjoyed countless good things, he shows that no one has yet received anything, but all are unrewarded, and that no one has yet received the recompense. That man lost his country and his house, and went out not knowing where he was going. And what is wonderful about him, when even his seed dwelt in the same way? Seeing the promise, at any rate, seemingly refuted, he did not grow faint; for he had said, “To you I will give this land, and to your seed.” He saw his son dwelling there [as a stranger], and the grandson in turn saw himself dwelling in a foreign land, and he was not at all troubled. For in Abraham's case this naturally happened, since the promise was afterward to come to fulfillment in his descendants; and yet it had been said to him too, “To you and to your seed”; not “to you through your seed,” but “to you and to your seed”; and neither he, nor Isaac, nor Jacob enjoyed the promise. For the one served for wages, the other was driven out, and the third was even driven away in fear; and some things he took by war, while for others, had he not obtained God's help, he would have perished. That is why he says, “with the heirs of the same promise”: not he alone, he says, but also the heirs. Then he also added something clearer than what had been said, saying, “These all died in faith, not having received the promises.” Here two things deserve to be asked: how, having said that God took Enoch up so that he should not see death, and he was not found, he says, “These all died in faith”; and again, having said, “not having received the promises,” he shows that Noah received a reward in the salvation of his household, and that Enoch was taken up, and that Abel still speaks, and that Abraham took possession of the land; and yet he says, “These all died in faith, not having received the promises.” What then is it that he says? It is necessary to solve the first question, then the second. “These all,” he says, “died in faith.” He said “all” here not because all died, but because, that man [Enoch] being excepted, all these died whom we know to have died. And “not having received the promises” is true; for this was not to be the promise to Noah.
Heb 11:7–9 (quotation, high confidence) · Heb 11:13 (quotation, high confidence) · Matt 24:38 (quotation, high confidence) · Luke 2:26 (quotation, high confidence) · Rom 11:4 (quotation, high confidence) · Josh 24:2 (allusion, medium confidence) · Gen 12:7 (quotation, high confidence) · Gen 29:15–30 (allusion, medium confidence) · Gen 48:22 (allusion, medium confidence) · Heb 11:5 (allusion, high confidence) · Heb 11:4 (allusion, high confidence)
Notes and citation
Summary: Expounding Heb 11:7–13, Chrysostom presents Noah's faith in a warning about things unseen, which condemned the unbelieving world, and Abraham's faith in leaving his country for a promise that neither he nor Isaac nor Jacob received.
- The opening lemma (Heb 11:7) is garbled in the scan; bracketed words are supplied from the biblical text. Quotations: Matt 24:38; Luke 2:26; Rom 11:4; Heb 11:8–9, 13; Gen 12:7 (13:15); Gen 29–31 (Jacob served for wages); Gen 26 (Isaac driven out); Gen 27:41–45; 35:5 (Jacob in fear); Gen 48:22 (land taken by war). Chrysostom's claim that Abraham's father was an idolater rests on Josh 24:2. Section 23.2 continues the argument. A footnote mark was removed.
Notes on the original text
- Digital text corrected (OCR slip: "Αὔδελ ἔτι λχδεῖν, καὶ τὸν ᾿Αδραὰμ ἐπειλῆφθαι «ἧς for Ἄβελ ἔτι λαλεῖν, καὶ τὸν Ἀβραὰμ ἐπειλῆφθαι τῆς; OCR slip: «οὔ ᾿Αδραὰμ εἰχότω; for τοῦ Ἀβραὰμ εἰκότως; OCR slip: Εἰδε τὸν Υἱὸν ἐκεῖ χατοἰκυῦντα for Εἶδε τὸν υἱὸν ἐκεῖ κατοικοῦντα; OCR slip: Μετέθηχε “ὃν for Μετέθηκε τὸν; OCR slip: Ν οὐ κατενάρχησεν for οὐ κατενάρκησεν; OCR slip: Νῶβ for Νῶε; OCR slip: Νῶδ. ΤΙ ἔστι for Νῶε. Τί ἐστι; OCR slip: Νῶς καὶ for Νῶε καὶ; OCR slip: βιἱεπομένων,, for βλεπομένων,; OCR slip: δεδοιχιὺς for δεδοικὼς; OCR slip: διχαιοσύτης for δικαιοσύνης; OCR slip: εἴρττο for εἴρητο; OCR slip: εὑρίσχωνται for εὑρίσκωνται; OCR slip: κατο φκησεν: for κατῴκησεν;; OCR slip: κατἐχριγε for κατέκρινε; OCR slip: κομισάμεγοι for κομισάμενοι; OCR slip: λῦται for λῦσαι; OCR slip: οἰκία; ἐξέπεσε for οἰκίας ἐξέπεσε; OCR slip: οἴχου for οἴκου; OCR slip: οὖ; ἴσμεν τεθνηχό- «ας.. for οὓς ἴσμεν τεθνηκότας.; OCR slip: οὗ, Διὰ for οὐ, Διὰ; OCR slip: παρ. ῴκησεν for παρῴκησεν; OCR slip: πολι ἐμῳ for πολέμῳ; OCR slip: προφηπείαν for προφητείαν; OCR slip: σωτηρίὰν for σωτηρίαν; OCR slip: ταύτὴν, καὶ τῷ σξόρματί for ταύτην, καὶ τῷ σπέρματί; OCR slip: τοι κατέρα for τὸν πατέρα; OCR slip: τούτου; ἑώρων οἱ ἐξ 'Ἑδραίων for τούτους ἑώρων οἱ ἐξ Ἑβραίων; OCR slip: τρίαν, for ἀλλοτρίαν,; OCR slip: υὐχὶ αὐτὸς for Οὐχὶ αὐτὸς; OCR slip: φηόδί for φησί; OCR slip: φισὶ, χρηματισθεὶς Νῶρ for φησὶ, χρηματισθεὶς Νῶε; OCR slip: φῆσιν for φησιν; OCR slip: χατέχρι» τὸν χύσμον,, for κατέκρινε τὸν κόσμον,; OCR slip: χρηματισμός;; 'θρᾷς for χρηματισμός; Ὁρᾷς; OCR slip: χρηματιτμὸς for χρηματισμὸς; OCR slip: χρινούσης for κρινούσης; OCR slip: ἀμοιδά. Τῇ; πατρίδος for ἀμοιβάς. Τῆς πατρίδος; OCR slip: ἀνέμνησβ for ἀνέμνησε; OCR slip: ἀπέθαγον, φησὶν, οὗτοι πάγτες for ἀπέθανον, φησὶν, οὗτοι πάντες; OCR slip: ἀπηρπισμένη for ἀπηρτισμένη; OCR slip: Ἀδραὰμ, ὑπήκουσεν for Ἀβραὰμ, ὑπήκουσεν; OCR slip: ἐγαμίσχοντο, ἀὴρ ἧν καθαρὶς for ἐγαμίσκοντο, ἀὴρ ἦν καθαρὸς; OCR slip: ἐγωαμίσχοντο for ἐγαμίσκοντο; OCR slip: ἐθορυδήθη for ἐθορυβήθη; OCR slip: ἐφοδήθη for ἐφοβήθη; OCR slip: ἐχδήσεσθαι for ἐκβήσεσθαι; OCR slip: ἐχείνου for ἐκείνου; OCR slip: ἑαντὸν ἐν ἀλλοτῤί for ἑαυτὸν ἐν ἀλλοτρίᾳ; OCR slip: ἔμελ.16 λαμδάνειν εἰς κληρονομία»" for ἔμελλε λαμβάνειν εἰς κληρονομίαν"; OCR slip: Ἑνὼχ μετατεθεῖσθαι for Ἐνὼχ μετατεθεῖσθαι; OCR slip: ἣχηχόει, οὐδὲ ἤἥδει for ἠκηκόει, οὐδὲ ᾔδει; OCR slip: ἸΙῶς; for Πῶς;; OCR slip: Ἰσσὰχ, οὔτε ὁ Ἰαχὼδ ἀπἐλαυσαν for Ἰσαὰκ, οὔτε ὁ Ἰακὼβ ἀπέλαυσαν; OCR slip: ὄντα: κολάσεως for ὄντας κολάσεως; OCR slip: ὑπέδαλλεν for ὑπέβαλλεν; OCR slip: ὠνειδίξετο καὶ ἐχλευάζετο for ὠνειδίζετο καὶ ἐχλευάζετο; OCR slip: ᾿Ισαὰκχκ for Ἰσαὰκ; footnote mark removed): Νῶβ → Νῶε; σωτηρίὰν → σωτηρίαν; χατέχρι» τὸν χύσμον,, → κατέκρινε τὸν κόσμον,; διχαιοσύτης → δικαιοσύνης; φισὶ, χρηματισθεὶς Νῶρ → φησὶ, χρηματισθεὶς Νῶε; ἐγωαμίσχοντο → ἐγαμίσκοντο; ἀνέμνησβ → ἀνέμνησε; Νῶς καὶ → Νῶε καὶ; ἀπηρπισμένη → ἀπηρτισμένη; εὑρίσχωνται → εὑρίσκωνται; Νῶδ. ΤΙ ἔστι → Νῶε. Τί ἐστι; φηόδί → φησί; προφηπείαν → προφητείαν; χρηματισμός;; 'θρᾷς → χρηματισμός; Ὁρᾷς; χρηματιτμὸς → χρηματισμὸς; βιἱεπομένων,, → βλεπομένων,; ὑπέδαλλεν → ὑπέβαλλεν; ἐγαμίσχοντο, ἀὴρ ἧν καθαρὶς → ἐγαμίσκοντο, ἀὴρ ἦν καθαρὸς; ἐφοδήθη → ἐφοβήθη; ἸΙῶς; → Πῶς;; κατἐχριγε → κατέκρινε; ὄντα: κολάσεως → ὄντας κολάσεως; χρινούσης → κρινούσης; ὠνειδίξετο καὶ ἐχλευάζετο → ὠνειδίζετο καὶ ἐχλευάζετο; Ἀδραὰμ, ὑπήκουσεν → Ἀβραὰμ, ὑπήκουσεν; ἔμελ.16 λαμδάνειν εἰς κληρονομία»" → ἔμελλε λαμβάνειν εἰς κληρονομίαν"; παρ. ῴκησεν → παρῴκησεν; τρίαν, → ἀλλοτρίαν,; ᾿Ισαὰκχκ → Ἰσαὰκ; τοι κατέρα → τὸν πατέρα; ἣχηχόει, οὐδὲ ἤἥδει → ἠκηκόει, οὐδὲ ᾔδει; τούτου; ἑώρων οἱ ἐξ 'Ἑδραίων → τούτους ἑώρων οἱ ἐξ Ἑβραίων; ἀμοιδά. Τῇ; πατρίδος → ἀμοιβάς. Τῆς πατρίδος; οἰκία; ἐξέπεσε → οἰκίας ἐξέπεσε; κατο φκησεν: → κατῴκησεν;; Ν οὐ κατενάρχησεν → οὐ κατενάρκησεν; ταύτὴν, καὶ τῷ σξόρματί → ταύτην, καὶ τῷ σπέρματί; Εἰδε τὸν Υἱὸν ἐκεῖ χατοἰκυῦντα → Εἶδε τὸν υἱὸν ἐκεῖ κατοικοῦντα; ἑαντὸν ἐν ἀλλοτῤί → ἑαυτὸν ἐν ἀλλοτρίᾳ; ἐθορυδήθη → ἐθορυβήθη; «οὔ ᾿Αδραὰμ εἰχότω; → τοῦ Ἀβραὰμ εἰκότως; ἐχδήσεσθαι → ἐκβήσεσθαι; εἴρττο → εἴρητο; οὗ, Διὰ → οὐ, Διὰ; Ἰσσὰχ, οὔτε ὁ Ἰαχὼδ ἀπἐλαυσαν → Ἰσαὰκ, οὔτε ὁ Ἰακὼβ ἀπέλαυσαν; δεδοιχιὺς → δεδοικὼς; πολι ἐμῳ → πολέμῳ; ἃ Διὰ τοῦτό → Διὰ τοῦτό; φῆσιν → φησιν; υὐχὶ αὐτὸς → Οὐχὶ αὐτὸς; Μετέθηχε “ὃν → Μετέθηκε τὸν; κομισάμεγοι → κομισάμενοι; οἴχου → οἴκου; Ἑνὼχ μετατεθεῖσθαι → Ἐνὼχ μετατεθεῖσθαι; "Αὔδελ ἔτι λχδεῖν, καὶ τὸν ᾿Αδραὰμ ἐπειλῆφθαι «ἧς → Ἄβελ ἔτι λαλεῖν, καὶ τὸν Ἀβραὰμ ἐπειλῆφθαι τῆς; λῦται → λῦσαι; ἀπέθαγον, φησὶν, οὗτοι πάγτες → ἀπέθανον, φησὶν, οὗτοι πάντες; ἐχείνου → ἐκείνου; οὖ; ἴσμεν τεθνηχό- «ας.. → οὓς ἴσμεν τεθνηκότας..
Cite (SBL): Chrysostom, Hom. Heb. 23.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/23-1
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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.
23.2PG 63:18
Ποίας δὲ καὶ ἐπαγγελίας φησίν; ὁ μὲν γὰρ Ἰσαὰκ καὶ Ἰακὼβ ἔλαβον τὰς ἐπαγγελίας τῆς γῆς ᾿ οἱ δὲ περὶ Νῶε, καὶ Ἄβελ, καὶ Ἐνὼχ, ποίας ἐπαγγελίας ἔλαβον; Ἢ τοίνυν περὶ τῶν τριῶν φησι τούτων᾽ ἣ εἰ καὶ περὶ ἐκείνων, οὐ τοῦτο ἦν ἡ ἐπαγγελία, τὸ θαυμασθῆναι τὸν Ἄβελ, οὐδὲ τὸ μετατεθῆναι τὸν Ἐνὼχ, οὐδὲ τὸ διασωθῆναι τὸν Νῶε, ἀλλὰ καὶ ταῦτα μὲν αὑτοῖς διὰ τὴν ἀρετὴν ἐγένετο, γεύματα δὲ τινα ἦν τῶν μελλόντων. Ὁ γὰρ θεὸς ἀπ’ ἀρχῆς εἰδὼς τὸ γένος τὸ ἀνθρώπινον πολλῆς δεόμενον συγκαταβάσεως, οὐ μόνον τὰ ἐν τῷ μέλλοντι, ἀλλὰ καὶ τὰ ἐνταῦθα ἡμῖν χαρίζεται" οἷον ὅπερ καὶ τοῖς μαθηταῖς ἔλεγεν ὁ Χριστός" Ὅστις ἀφῆκεν οἰκίας, ἣ ἀδελφοὺς, ἣ ἀδελφὰς, ἣ πατέρα, ἣ μητέρα, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει" καὶ πάλιν" Ζητεῖτε τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Ὁρᾷς καὶ ἐν προσθήκης μέρει ταῦτα παρ᾽ αὐτοῦ διδόμενα, ὥστε μὴ ἀποκαμεῖν; Καθάπερ γὰρ οἱ ἀθληταὶ ἀπολαύουσι μὲν θεραπείας καὶ ὅταν ἀγωνίζωνται, πλὴν ἀλλ᾽ οὐ πάσης τότε τῆς ἀνέσεως ἀπολαύουσιν, ὑπὸ νόμοις ζῶντες, ἀλλὰ πάσης μετὰ ταῦτα ἀπολαύουσιν" οὕτω καὶ ὁ Θεὸς οὐ πᾶσαν ἐνταῦθα δίδωσι μεταλαβεῖν τῆς ἀνέσεως " δίδωσι μὲν γὰρ καὶ ἐνταῦθα, πλὴν ὅμως τὴν πᾶσαν ἐν τῷ μέλλοντι ἐταμίευσε. Καὶ ὅτι τοῦτό ἐστιν, ἐδήλωσεν αὑτὸ καὶ διὰ τῆς ἐπαγωγῆς, εἰπών “ πόῤῥωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι. Ἐνταῦθά τι μυστικὸν αἰνίττεται δείκνυσι γὰρ ὅτι προέλαβον πάντα τὰ περὶ τῶν μελλόντων εἰρημένα, τὰ περὶ ἀναστάσεως, τὰ περὶ βασιλείας οὐρανῶν, τὰ περὶ τῶν ἄλλων, ὧν ἐλθὼν ὁ Χριστὸς ἐκήρυσσε " τὰς γὰρ ἐπαγγελίας ταύτας φησίν. Ἢ τοῦτο οὖν φησιν, Ὅτι οὐκ ἔλαβον μὲν αὐτὰς, θαῤῥήσαντες δὲ ὑπὲρ αὐτῶν ἀπῆλθον " ἐθάῤῥησαν δὲ τῇ πίστει μόνῃ. Πόῤῥωθεν δὲ αὐτὰς ἰδόντες εἶπε, δηλῶν ὅτι πρὸ τεσσάρων γενεῶν" μετὰ γὰρ τοσαύτας ἀνῆλθον ἐξ Αἰγύπτου. Καὶ ἀσπασάμενοι, φησὶ, καὶ ἡσθέντες. Οὕτω πεπεισμένοι ἧσαν περὶ αὐτῶν, ὡς καὶ ἀσπάσασθαι αὑτάς " ἀπὸ μεταφορᾶς εἶπε τῶν πλεόντων καὶ πόῤῥωθεν ὁρώντων τὰς πόλεις τὰς ποθουμένας, ἃς πρὶν ἣ εἰσελθεῖν εἰς αὐτὰς τῇ προσρήσει λαβόντες αὑτὰς οἰκειοῦνται, ᾿Εξεδέχοντο γὰρ, φησὶ, τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Ὁρᾷς ὅτι τὸ, Ἔλαβον, τὸ ἤδη δέξασθαί ἔστι καὶ θαρσῆσαι ὑπὲρ αὑτῶν; Εἰ τοίνυν τὸ θαρσῆσαι λαβεῖν ἔστιν, ἕνεστι καὶ ὑμῖν λαβεῖν. Οὗτοι γὰρ, εἰ καὶ μὴ ἀπήλαυσαν τούτων, ἀλλ᾽ ὅμως τῷ πόθῳ ἐθεώρουν αὐτάς, Τί δὴ ταῦτα γίνεται; Ἵνα ἡμεῖς αἰσχυνθῶμεν, ὅτι ἐκεῖνοι μὲν, καὶ ἐπαγγελλομένων αὐτοῖς τῶν ἐν τῇ γῇ, οὐ προσεῖχον, ἀλλὰ τὴν μέλλουσαν πόλιν ἐζήτουν " ἡμῖν δὲ ἄνω καὶ κάτω ὁ θεὸς περὶ τῆς ἄνω διαλέγεται πόλεως, καὶ τὴν ἐνταῦθα ζητοῦμεν. Εἶπεν αὐτοῖς, ὅτι Δώσω ὑμῖν τὰ ἐν τῷ παρόντι " Ἐπειδὴ δὲ εἶδε, μᾶλλον δὲ ἐπειδὴ ἔδειξαν ἑαυτοὺς μειζόνων ὄντας ἀξίους, τότε οὐκέτι αὐτοὺς ἀφίησι ταῦτα λαβεῖν, ἀλλ᾽ ἐκεῖνα τὰ μείζονα, βουλόμενος ἡμῖν δεῖξαι ὅτι μειζόνων ἄξιοί εἰσι, μὴ θελήσαντες προσδεθῆναι τούτοις· ὡς ἄν τις συνετῷ ἐπαγγέλλοιτο παιδικὰ, οὐκ ἵνα λάβῃ ἀλλ’ ἐπιδεικνύμενος αὑτοῦ τὴν φιλοσοφίαν, αἰτοῦντος ἐκείνου τὰ μείζονα. Τοῦτο γάρ ἐστι δεικνύντος, ὅτι μετὰ τοσαύτης σπουδῆς ἀπείχοντο τῆς γῆς, ὅτι οὐδὲ διδόμενα ἐλάμβανον. Τοιγαροῦν διὰ τοῦτο οἱ ἔκγονοι λαμβάνουσιν " αὐτοὶ γὰρ ἧσαν τῆς γῆς ἄξιοι. Τί ἔστι, Τὴν τοὺς θεμελίους ἔχουσαν πόλιν; οὗτοι γὰρ οὐκ εἰσὶ θεμέλιοι; Πρὸς σύγκρισιν ἐκείνων οὐκ εἰσίν. Ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Βαβαὶ, οἷον τὸ ἐγκώμιον τῆς πόλεως ἐκείνης! Πίστει καὶ αὐτὴ Σάῤῥα. Ἐντρεπτικῶς ἐνταῦθα ἤρξατο, εἴ γε γυναικὸς ὀλιγοψυχότεροι φανεῖεν. ᾿Αλλ᾽ εἴποι ἄν τις" Πῶς πιστὴ ἡ γελάσασα; Ὁ μὲν οὖν γέλως ἐξ ἀπιστίας, ὁ δὲ φόβος ἀπὸ πίστεως " τὸ γὰρ εἰπεῖν, Οὐκ ἐγέλασα, ἀπὸ πίστεως γέγονε. Τοιγαροῦν διὰ τοῦτο, κενωθείσης τῆς ἀπιστίας, ἐπεισῆλθεν ἡ πίστις. Πίστει καὶ αὐτὴ Σάῤῥα δύναμιν εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκε. Τί ἐστιν, Εἰς καταβολὴν σπέρματος; Εἰς τὸ κατασχεῖν τὸ σπέρμα, εἰς ὑποδοχὴν δύναμιν ἔλαβεν ἡ νενεκρωμένη, ἡ στεῖρα. Διπλῇ γὰρ ἣν ἡ πήρωσις, ἡ μὲν ἀπὸ τοῦ χρόνου, γεγηρακυῖα γὰρ ἦν ὄντως " ἡ δὲ δὲ ἀπὸ τῆς φύσεως, στεῖρα γὰρ ἦν. Ὅθεν, καὶ ἐξ ἐνὸς ἐγεννήθησαν οἱ πάντες, καὶ ταῦτα νενεκρωμένου, ὡς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡσεὶ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης ἡ ἀναρίθμητος. Ὅθεν, φησὶ, καὶ ἐξ ἑνὸς ἐγεννήθησαν οἱ πάντες. Οὐ τοῦτο μόνον ἐνταῦθα λέγει, ὅτι ἐγέννησεν, ἀλλ᾽ ὅτι καὶ τοσούτων ἐγένετο μήτηρ, ὅσων οὐδὲ αἱ εὔφοροι γαστέρες" Ὡς τὰ ἄστρα, φησί. Πῶς οὖν αὐτοὺς ἀριθμεῖ πολλάκις, καίτοι γε εἰπὼν, ὃν τρόπον οὐκ ἐξαριθμηθήσεται τὰ ἄστρα τοῦ οὐρανοῦ, οὕτως οὐδὲ τὸ σπέρμα ὑμῶν; “Ἤτοι καθ᾽ ὑπερβολήν ἐστι τοῦτο, ἣ διὰ τοὺς ἀεὶ ἐπιγινομένους οὕτως εἶπε. Μιᾶς μὲν γὰρ οἰκίας δυνατὸν τοὺς προγόνους ἀριθμῆσαι, οἷον, ὁ δεῖνα τοῦ δεῖνος, καὶ ὁ δεῖνα τοῦ δεῖνος " ἐνταῦθα δὲ, ὧν τὸ 'γένος τῷ πλήθει τῶν ἄστρων παρεικάζεται, οὐκ ἔστι. Τοιαῦται αἱ ἐπαγγελίαι τοῦ θεοῦ, οὕτως εὐμήχανοι αὑτοῦ αἱ ὑποσχέσεις. Εἰ δὲ ἅπερ ἐν προσθήκης μέρει ὑπέσχετο, οὕτω θαυμαστὰ, οὕτω παράδοξα, οὕτω μεγαλόδωρα, τίνα ἔσται ἐκεῖνα, ὧν ταῦτα προσθήκη, ὧν ἐκ περιουσίας ταῦτα; Τί τοίνυν τῶν νόντων ἀθλιώτερον; Εἰ γὰρ πατρίδος τις ἐκβεβλημένος, ὑπὸ πάντων ἐλεεῖται, καὶ κληρονομίαν ἀπολέσας δοκεῖ παρὰ πᾶσιν ἐλεεινὸς εἶναι " ὁ τοῦ οὐρανοῦ ἐκπίπτων καὶ τῶν ἀποκειμένων ἀγαθῶν ἐκεῖ, πόσοις ὀφείλει δάκρυσι δακρύεσθαι; μᾶλλον δὲ οὐδὲ δακρύεσθαι " δακρύεται γάρ τις ὅταν τι πάθῃ. ὧν οὐκ αὐτός ἐστιν αἴτιος “ ὅταν δὲ ἐξ οἰκείας γνώμης γῶν ἐστὶν ἄξιος, μᾶλλον δὲ καὶ τότε πένθους " ἐπεὶ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν Ἵερουσαλὴμ, καίτοι ἀσεβοῦσαν, ἐπένθησε καὶ ἐδάκρυσεν. “Ὄντως μυρίων ὀδυρμῶν ἄξιοί ἐσμεν, μυρίων θρήνων. Κἂν πᾶσα ἢ οἰκουμένη λαβοῦσα φωνὴν, καὶ λίθοι, καὶ ξύλα, καὶ δένδρα, καὶ θηρία, καὶ ὄρνιθες, καὶ ἰχθύες, καὶ ἀπλὼς πᾶσα ἡ οἰκουμένη, ἐὰν λαβοῦσα φωνὴν ἡμᾶς ὀδύρηται τοὺς ἐκπεπτωκότας τῶν ἀγαθῶν ἐκείνων, οὐδὲν κατ᾽ ἀξίαν ὀδυρεῖται οὐδὲ θρηνήσει, Ποῖος γὰρ λόγος παραστῆσαι δυνήσεται, ποῖος νοῦς ἐκείνην τὴν μακαριότητα, καὶ τὴν ἀρετὴν ἐκείνην, τὴν ἡδονὴν, τὴν δόξαν, τὴν εὐφροσύνην, τὴν λαμπρότητα - "Ἃ ὀφθαλμὸς, φησὶν, οὐκ εἶδε, καὶ οὗς οὐκ ἤκουσε, σεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν; Οὐκ εἶπεν ὅτι Ὑπερβαίνει ἀπλῶς, ἀλλ᾽, οὐδὲ ἐνενόησέ ποτέ τις, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. Ὧν γὰρ ἑτοιμαστὴς καὶ παρασκευαστὴς ὁ Θεὸς ἀγαθῶν, ποῖα εἰκὸς εἶναι ταῦτα; Εἰ γὰρ ποιήσας ἡμᾶς, εὐθέως, οὐδενὸς παρ᾽ ἡμῶν προϋπηργμένου, τοσαῦτα ἐχαρίσατο, παράδεισον, ὁμιλίαν τὴν μετ᾽ αὑτοῦ, ἀθανασίαν ὑπέσχετο, βίον μακάριον καὶ φροντίδων ἀπηλλαγμένον τοῖς τοσαῦτα πεποιηκόσι καὶ ἀθλήσασι, καὶ ὑπὲρ αὐτοῦ ὑπομείνασι, τί οὐ χαριεῖται; Τοῦ Μονογενοῦς οὐκ ἐφείσατο δι᾽ ἡμᾶς, τὸν Υἱὸν αὐτοῦ τὸν γνήσιον εἰς θάνατον ἔδωκε δι᾽ ἡμᾶς " εἰ δὲ ἐχθροὺς ὄντας τοιούτων κατηξίωσε, τίνος οὐ καταξιώσει φίλους γενομένους; τίνος οὐ μεταδώσει καταλλάξας ἑαυτῷ; Καὶ πλούσιός ἐστι σφόδρα, καὶ ἀπείρως ἐπιθυμεῖ καὶ σπουδάζει τῆς ἡμετέρας φιλίας τυχεῖν " ἡμεῖς δὲ οὐδὲ τὸ πολλοστὸν ἐκείνου σπουδάζομεν, ἀγαπητοί " τί λέγω, οὐ σπουδάζομεν; οὐ θέλομεν οὕτω τυχεῖν αὐτοῦ τῶν ἀγαθῶν, ὡς αὐτὸς θέλει. Καὶ ὅτι πλέον ἐκεῖνος θέλει, δι᾽ οὗ ἐποίησεν, ἔδειξεν. Ἡμεῖς μὲν γὰρ ὑπὲρ ἡμῶν αὑτῶν μόλις ὀλίγου καταφρονοῦμεν χρυσίον " αὐτὸς δὲ ὑπὲρ ἡμῶν καὶ τὸν Υἱὸν ἔδωκε τὸν αὐτοῦ. Χρησώμεθα εἰς δέον τῇ ἀγάπῃ τοῦ Θεοῦ, ἀγαπητοὶ, ἀπολαύσωμεν αὐτοῦ τῆς φιλίας. Ὑμεῖς γὰρ φίλοι μού ἐστε, φησὶν, ἐὰν ποιῆτε ἃ λέγω ὑμῖν. Βαβαὶ, τοὺς ἐχθροὺς τοὺς ἀπείρως αὐτοῦ διεστηκότας, ὧν ἀσυγκρίτῳ τῇ ὑπερβολῇ κατὰ πάντα διενήνοχε, τούτους φίλους ἐποίησε καὶ καλεῖ φίλους; Τί οὖν οὐκ αἱρετὸν παθεῖν ὑπὲρ ταύτης τῆς φιλίας; ᾿Αλλ᾽ ἡμεῖς ὑπὲρ ἀνθρώπων μὲν φιλίας πολλάκις καὶ κινδυνεύομεν, ὑπὲρ δὲ τῆς τοῦ Θεοῦ οὐδὲ χρήματα προϊέμεθα. Πένθους ὄντως ἄξια τὰ ἡμέτερα, πένθους, καὶ δακρύων, καὶ ἐλπίδος ἡμῶν ἐξεπέσομεν, ἐταπεινώθημεν ἀπὸ τοῦ ὕψους ἡμῶν, ἀνάξιοι τῆς τιμῆς ἐφάνημεν τοῦ Θεοῦ, ἀγνώμονες, καὶ μετὰ τὰς εὐεργεσίας ἐφάνημεν στοι, ἐγύμνωσεν ἡμᾶς πάντων ὁ διάβολος τῶν ἀγαθῶν" οἱ καταξιωθέντες εἶναι υἱοὶ, καὶ ἀδελφοὶ καὶ συγκληρονόμοι, τῶν ἐχθρῶν αὐτοῦ οὐδὲν διενηνόχαμεν, τῶν ὑβριζόντων αὐτόν. Τίς ἡμῖν ἔσται παραμυθία λοιπόν; Αὐτὸς ἡμᾶς ἐκάλεσε πρὸς τὸν οὐρανὸν, ἡμεῖς δὲ ἑαυτοὺς πρὸς τὴν γέενναν ὠθήσαμεν. Ἀρὰ καὶ ψεῦδος, καὶ κλοπὴ καὶ μοιχεία κέχυται ἐπὶ τῆς γῆς" οἱ μὲν αἵματα ἐφ᾽ αἴμασι μιγνύουσιν, οἱ δὲ πράγματα πράττουσιν αἱμάτων χείρονα. Πολλοὶ τῶν ἀδικουμένων, πολλοὶ τῶν πλεονεκτουμένων, μυρίους εὔχονται θανάτους ἣ ταῦτα παθεῖν" καὶ εἰ μὴ τὸν τοῦ Θεοῦ φόβον ἐδεδοίκεσαν, καὶ σᾳντο ἑαυτοὺς, οὕτω φονῶντες καθ᾽ ἑαυτῶν Ταῦτ᾽ οὖν οὐκ αἱμάτων χείρω; Οἴμοι, ψυχὴ. ἔλεγεν ἀποἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐκ ὑπάρχει. Νῦν δὲ καὶ ἡμεῖς τοῦτο βοήσομεν περὶ ἡμῶν αὐτῶν πρῶτον. ᾿Αλλά μοι τοῦ θρῆνον συλλάβεσθε. Τάχα τινὲς καὶ οἰωνίζονται καὶ γελῶσι " πλὴν καὶ διὰ τοῦτο ἐπιτείνειν μᾶλλον χρὴ τὸν θρῆνον, ὅτι οὕτω μαινόμεθα καὶ παραπαίομεν, ὅτι οὐδὲ εἰ μαινόμεθα ἴσμεν, ἀλλ᾽ ἐφ᾽ οἷς ἐχρῆν στένειν, γελῶμεν. Ἀποκαλύπτεται, ἄνθρωπε, ὀργὴ ἀπ᾽ οὐρανοῦ, ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων. Ὁ θεὸς ἐμφανῶς ἥξει " πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. Πῦρ ἐναντίον αὐτοῦ προπορεύσεται, καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. Ἢ ἡμέρα Κυρίου ὡς κλίβανος καιόμενος. Καὶ οὐδεὶς ταῦτα εἰς νοῦν βάλλεται, ἀλλὰ μύθων μᾶλλον καταπεφρόνηται τὰ φρικώδη ταῦτα πράγματα καὶ φοβερὰ, καὶ πεπάτηται. Ὁ ἀκούων, οὐδείς " οἱ δὲ γελῶντες καὶ χλευάζοντες, πάντες. Τίς ἔσται ἡμῖν πόρος; πόθεν σωτηρίαν εὕρωἐχθρῶν ἡμῶν κατάγελως, καὶ χλευασμὸς τῶν Ἑλλήνων καὶ τῶν δαιμόνων. Μέγα φρονεῖ νῦν ὁ διάβολος, γαυροῦται καὶ χαίρει" ἐν αἰσχύνῃ οἱ πιστευθέντες ἡμᾶς ἄγγελοι πάντες, ἐν κατηφείᾳ " οὐδεὶς ὁ ἐπιστρέφων, εἰκῇ πάντα ἡμῖν ἀνήλωται, καὶ ἡμεῖς ὑμῖν δοκοῦμεν ληρεῖν. Εὔκαιρον καὶ νῦν καλέσαι τὸν οὐρανὸν, ὅτι οὐδεὶς ὃ ἀκούων, διαὥου, ἡ γῆ,δτι Κύριος 6.14.1:ησε. Δότε χεῖρα, ὀρέξατε οἱ μηδέπω καταβαπτισθέντες τοῖς ὑπὸ τῆς μέθης ἀπολωλόσιν, οἱ ὑγιαίνοντες τοῖς κάμνουσιν, οἱ νήφοντες τοῖς μαινομένοις, οἱ ἐδραῖοι τοῖς περιφερομένοις " μηδεὶς, παρακαλῶ, χάριν τῆς σωτηρίας τοῦ φίλου προτιμάτω, καὶ ἡ ὕβρις καὶ ἡ ἐπιτίμησις εἰς ἓν ὁράτω μόνον, αὐτοῦ τὴν ὠφέλειαν, Ὅταν πυρετὸς καταλάβῃ, καὶ δοῦλοι κρατοῦσι δεσποτῶν. Ὅταν γὰρ ἐκεῖνος μὲν ἐπικαίηται " τὴν ψυχὴν συγχέων, ἀνδραπόδων δὲ ἑσμὸς παραστήκῃ, οὐδεὶς ἐπιγινώσκει τὸν νόμον τὸν δεσποτικὸν ἐν τῇ βλάβῃ τοῦ δεσπότου. Συστρέταποντιαμοὶ, ἀπώλειαι μυρίαι κύκλῳ καὶ πάντοθεν ἡ ὀργὴ τοῦ Θεοῦ ἡμᾶς περιστοιχίζεται. Ἡμεῖς δὲ ὡς εὐαρεστοῦντες, οὕτως ἐσμὲν ἐν ἀδείᾳ " πάντες τὰς χεῖρας εἰς πλεονεξίαν εὐτρεπίζομεν, οὐδεὶς εἰς βοήθειαν " πάντες εἰς ἁρπαγὴν, οὐδεὶς εἰς προστασίαν " ἔκαστος πῶς πλείονα τὰ ὄντα ποιήσει ἐσπούδακεν, οὐδεὶς πῶς βοηθήσει τῷ δεομένῳ " ἔκαστος πῶς προσθῇ τοῖς χρήμασι, πολλὴν ἔχει τὴν μέριμναν, οὐδεὶς ὅπως τὴν ψυχὴν τὴν ἑαυτοῦ διασώσῃ “ φόβος εἷς ἔχει πάντας, Μὴ πενιχροὶ, φησὶ, γενώμεθα" μὴ εἰς γέενναν δὲ ἐμπέσωμεν, οὐδεὶς ἀγωνιᾷ καὶ τρέμει. Ταῦτα θρήνων, ταῦτα κατηγοριῶν, ταῦτα διαβολῆς ἄξια. ᾿Αλλ᾽ οὐ ταῦτα ἐβουλόμην λέγειν, ἀλλ᾽ ὑπὸ τῆς ὀδύνης βιάζομαι " σύγγνωτε " ὑπὸ τοῦ πένθους ἀναγκάζομαι πολλὰ καὶ ὧν οὐ βούλομαι φθέγξασθαι. Χαλεπὴν ὁρῶ τὴν πληγὴν, ἀπαραμύθητον τὴν συμφορὰν, παρακλήσεως μείζονα τὰ καταλαβόντα ἡμᾶς δεινὰ, ἀπολώλαμεν. Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς μου πηγὴν δακρύων, ἵνα θρηνήσω; Κλαύσωμεν, ἀγαπητοὶ, κλαύσωμεν, στενάξωμεν. Τάχα τινές εἰσιν ἐνταῦθα λέγοντες" Πάντα θρήνους ἡμῖν λέγει, πάντα δάκρυα. ἐγκώμια καὶ ἐπαίνους διεξιέναι “ νυνὶ δὲ τούτων ὁ καιρός. Οὐ τὸ θρηνεῖν, ἀγαπητοὶ, χαλεπὸν, ἀλλὰ τὸ θρήνων ἄξια ποιεῖν " οὐ τὸ ὀδύρεσθαι ἀποτρόπαιον, ἀλλὰ τὸ τὰ ὀδυρμῶν ἄξια πράττειν. Μὴ κολασθῇς, καὶ οὐ πενθῶ" μὴ ἀποθάνῃς, καὶ οὐ κλαίω. ᾿Αλλ᾽ ἐὰν μὲν τὸ σῶμα κέηται νεκρὸν, πάντας παρακαλεῖς συναλγεῖν, καὶ ἀσυμπαθεῖς ἡγῇ τοὺς μὴ πενθοῦντας " τῆς δὲ ψυχῆς ἀπολλυμένης, λέγεις μὴ πενθεῖν; ᾿Αλλ᾽ οὐ δύναμαι πατὴρ εἶναι μὴ δακρύων " πατήρ εἰμι φιλόστοργος. ᾿Ακούετε οἷα βοᾷ ὁ Παῦλος " Τεκνία μου, οὓς πάλιν ὠδίνω. Ποία μήτηρ κύουσα οὕτω πικρὰς ἀφίησι φωνὰς, ὡς ἐκεῖνος; Εἴθε ἐνῆν τὴν πυρὰν αὐτὴν τῆς διανοίας ἰδεῖν, καὶ εἶδες ἄν, ὅτι. πάσης γυναικὸς καὶ κόρης χηρείαν ἄωρον ὑποστάσης πλέον καίομαι. Οὐκ οὕτως ἐκείνη τὸν ἄνδρα πενθεῖ τὸν ἑαυτῆς, οὐδὲ μήτηρ υἱὸν, ὡς ἐγὼ τὸ πλῆθος τοῦτο τὸ παρ᾽ ἡμῖν. Οὐδεμίαν ὁρῶ προκοπὴν, πάντα εἰς διαβολὰς καὶ κατηγορίας " οὐδεὶς ἔργον τίθεται ἀρέσκειν Θεῷ " ἀλλὰ, Τὸν δεῖνα, φησὶν, εἴπωμεν κακῶς, καὶ τὸν δεῖνα ὁ δεῖνα ἀνάξιος τοῦ κλήρου, ὁ δεῖνα ἀσέμνως βιοῖ, Ὀφείλοντες τὰ ἡμέτερα πενθεῖν κακὰ, κρίνομεν ἑτέρους, οὐδὲ ὅτε καθαροί ἐσμεν ἁμαρτημάτων ὀφείλοντες τοῦτο ποιεῖν. Τίς γάρ σε διακρίνει; φησί" τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών, Σὺ δὴ τί κρίνεις τὸν ἀδελφόν σου, μυρίων αὐτὸς γέμων κακῶν; Ὅταν εἴπῃς, Ὁ δεῖνα πονηρός ἐστι, καὶ λυμεὼν, καὶ μοχθηρὸς, ἐννόησον σαυτὸν, καὶ ἐξέτασον ἀκριβῶς τὰ σαυτοῦ, καὶ μεταμελήσει σοι ἐπὶ τοῖς λεχθεῖσιν. Οὐ γὰρ ἔστιν, οὐκ ἔστι πρὸς ἀρετὴν προτροπή τις τοιαύτη, οἷον ἁμαρτημάτων ἀνάμνησις. Ἐὰν ταῦτα τὰ δύο στρέφωμεν παρ᾽ ἑαυτοῖς, δυνησόμεθα τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, δυνησόμεθα καθαίρειν ἑαυτοὺς καὶ ἀποσωμεν τὸ πρᾶγμα, ἀγαπητοί" ἀλγήσωμεν τῷ λογισμῷ, ἵνα μὴ ἀλγήσωμεν ἐκεῖ τῇ κολάσει, ἀλλ᾽ ἵνα ἀπολαύσωμεν τῶν αἰωνίων ἀγαθῶν, ἔνθα ἀπέδρα ὀδύνη, λύπη, καὶ στεναγμός" ἵνα τύχωμεν τῶν ὑπερβαινόντων τὸν ἀνθρώπινον νοῦν αἰωνίων ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ" αὐτῷ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Poias de kai epangelias phēsin? ho men gar Isaak kai Iakōb elabon tas epangelias tēs gēs ᾿ hoi de peri Nōe, kai Abel, kai Enōch, poias epangelias elabon? Ē toinyn peri tōn triōn phēsi toutōn᾽ hē ei kai peri ekeinōn, ou touto ēn hē epangelia, to thaumasthēnai ton Abel, oude to metatethēnai ton Enōch, oude to diasōthēnai ton Nōe, alla kai tauta men hautois dia tēn aretēn egeneto, geumata de tina ēn tōn mellontōn. Ho gar theos ap’ archēs eidōs to genos to anthrōpinon pollēs deomenon synkatabaseōs, ou monon ta en tǭ mellonti, alla kai ta entautha hēmin charizetai" hoion hoper kai tois mathētais elegen ho Christos" Hostis aphēken oikias, hē adelphous, hē adelphas, hē patera, hē mētera, hekatontaplasiona lēpsetai, kai zōēn aiōnion klēronomēsei" kai palin" Zēteite tēn basileian tou Theou, kai tauta panta prostethēsetai hymin. Horąs kai en prosthēkēs merei tauta par᾽ autou didomena, hōste mē apokamein? Kathaper gar hoi athlētai apolauousi men therapeias kai hotan agōnizōntai, plēn all᾽ ou pasēs tote tēs aneseōs apolauousin, hypo nomois zōntes, alla pasēs meta tauta apolauousin" houtō kai ho Theos ou pasan entautha didōsi metalabein tēs aneseōs " didōsi men gar kai entautha, plēn homōs tēn pasan en tǭ mellonti etamieuse. Kai hoti touto estin, edēlōsen hauto kai dia tēs epagōgēs, eipōn “ porrhōthen autas idontes kai aspasamenoi. Entautha ti mystikon ainittetai deiknysi gar hoti proelabon panta ta peri tōn mellontōn eirēmena, ta peri anastaseōs, ta peri basileias ouranōn, ta peri tōn allōn, hōn elthōn ho Christos ekērysse " tas gar epangelias tautas phēsin. Ē touto oun phēsin, Hoti ouk elabon men autas, tharrhēsantes de hyper autōn apēlthon " etharrhēsan de tę̄ pistei monę̄. Porrhōthen de autas idontes eipe, dēlōn hoti pro tessarōn geneōn" meta gar tosautas anēlthon ex Aigyptou. Kai aspasamenoi, phēsi, kai hēsthentes. Houtō pepeismenoi hēsan peri autōn, hōs kai aspasasthai hautas " apo metaphoras eipe tōn pleontōn kai porrhōthen horōntōn tas poleis tas pothoumenas, has prin hē eiselthein eis autas tę̄ prosrēsei labontes hautas oikeiountai, ᾿Exedechonto gar, phēsi, tēn tous themelious echousan polin, hēs technitēs kai dēmiourgos ho Theos. Horąs hoti to, Elabon, to ēdē dexasthai esti kai tharsēsai hyper hautōn? Ei toinyn to tharsēsai labein estin, henesti kai hymin labein. Houtoi gar, ei kai mē apēlausan toutōn, all᾽ homōs tǭ pothǭ etheōroun autas, Ti dē tauta ginetai? Hina hēmeis aischynthōmen, hoti ekeinoi men, kai epangellomenōn autois tōn en tę̄ gę̄, ou proseichon, alla tēn mellousan polin ezētoun " hēmin de anō kai katō ho theos peri tēs anō dialegetai poleōs, kai tēn entautha zētoumen. Eipen autois, hoti Dōsō hymin ta en tǭ paronti " Epeidē de eide, mallon de epeidē edeixan heautous meizonōn ontas axious, tote ouketi autous aphiēsi tauta labein, all᾽ ekeina ta meizona, boulomenos hēmin deixai hoti meizonōn axioi eisi, mē thelēsantes prosdethēnai toutois; hōs an tis synetǭ epangelloito paidika, ouk hina labę̄ all’ epideiknymenos hautou tēn philosophian, aitountos ekeinou ta meizona. Touto gar esti deiknyntos, hoti meta tosautēs spoudēs apeichonto tēs gēs, hoti oude didomena elambanon. Toigaroun dia touto hoi ekgonoi lambanousin " autoi gar hēsan tēs gēs axioi. Ti esti, Tēn tous themelious echousan polin? houtoi gar ouk eisi themelioi? Pros synkrisin ekeinōn ouk eisin. Hēs technitēs kai dēmiourgos ho Theos. Babai, hoion to enkōmion tēs poleōs ekeinēs! Pistei kai autē Sarrha. Entreptikōs entautha ērxato, ei ge gynaikos oligopsychoteroi phaneien. ᾿All᾽ eipoi an tis" Pōs pistē hē gelasasa? Ho men oun gelōs ex apistias, ho de phobos apo pisteōs " to gar eipein, Ouk egelasa, apo pisteōs gegone. Toigaroun dia touto, kenōtheisēs tēs apistias, epeisēlthen hē pistis. Pistei kai autē Sarrha dynamin eis katabolēn spermatos elabe, kai para kairon hēlikias eteke. Ti estin, Eis katabolēn spermatos? Eis to kataschein to sperma, eis hypodochēn dynamin elaben hē nenekrōmenē, hē steira. Diplę̄ gar hēn hē pērōsis, hē men apo tou chronou, gegērakuia gar ēn ontōs " hē de de apo tēs physeōs, steira gar ēn. Hothen, kai ex enos egennēthēsan hoi pantes, kai tauta nenekrōmenou, hōs ta astra tou ouranou tǭ plēthei, kai hōsei ammos hē para to cheilos tēs thalassēs hē anarithmētos. Hothen, phēsi, kai ex henos egennēthēsan hoi pantes. Ou touto monon entautha legei, hoti egennēsen, all᾽ hoti kai tosoutōn egeneto mētēr, hosōn oude hai euphoroi gasteres" Hōs ta astra, phēsi. Pōs oun autous arithmei pollakis, kaitoi ge eipōn, hon tropon ouk exarithmēthēsetai ta astra tou ouranou, houtōs oude to sperma hymōn? “Ētoi kath᾽ hyperbolēn esti touto, hē dia tous aei epiginomenous houtōs eipe. Mias men gar oikias dynaton tous progonous arithmēsai, hoion, ho deina tou deinos, kai ho deina tou deinos " entautha de, hōn to 'genos tǭ plēthei tōn astrōn pareikazetai, ouk esti. Toiautai hai epangeliai tou theou, houtōs eumēchanoi hautou hai hyposcheseis. Ei de haper en prosthēkēs merei hypescheto, houtō thaumasta, houtō paradoxa, houtō megalodōra, tina estai ekeina, hōn tauta prosthēkē, hōn ek periousias tauta? Ti toinyn tōn nontōn athliōteron? Ei gar patridos tis ekbeblēmenos, hypo pantōn eleeitai, kai klēronomian apolesas dokei para pasin eleeinos einai " ho tou ouranou ekpiptōn kai tōn apokeimenōn agathōn ekei, posois opheilei dakrysi dakryesthai? mallon de oude dakryesthai " dakryetai gar tis hotan ti pathę̄. hōn ouk autos estin aitios “ hotan de ex oikeias gnōmēs gōn estin axios, mallon de kai tote penthous " epei kai ho Kyrios hēmōn Iēsous Christos tēn Hierousalēm, kaitoi asebousan, epenthēse kai edakrysen. “Ontōs myriōn odyrmōn axioi esmen, myriōn thrēnōn. Kan pasa ē oikoumenē labousa phōnēn, kai lithoi, kai xyla, kai dendra, kai thēria, kai ornithes, kai ichthyes, kai aplōs pasa hē oikoumenē, ean labousa phōnēn hēmas odyrētai tous ekpeptōkotas tōn agathōn ekeinōn, ouden kat᾽ axian odyreitai oude thrēnēsei, Poios gar logos parastēsai dynēsetai, poios nous ekeinēn tēn makariotēta, kai tēn aretēn ekeinēn, tēn hēdonēn, tēn doxan, tēn euphrosynēn, tēn lamprotēta - "Ha ophthalmos, phēsin, ouk eide, kai hous ouk ēkouse, sen ho Theos tois agapōsin auton? Ouk eipen hoti Hyperbainei aplōs, all᾽, oude enenoēse pote tis, ha hētoimasen ho Theos tois agapōsin auton. Hōn gar hetoimastēs kai paraskeuastēs ho Theos agathōn, poia eikos einai tauta? Ei gar poiēsas hēmas, eutheōs, oudenos par᾽ hēmōn proÿpērgmenou, tosauta echarisato, paradeison, homilian tēn met᾽ hautou, athanasian hypescheto, bion makarion kai phrontidōn apēllagmenon tois tosauta pepoiēkosi kai athlēsasi, kai hyper autou hypomeinasi, ti ou charieitai? Tou Monogenous ouk epheisato di᾽ hēmas, ton Huion autou ton gnēsion eis thanaton edōke di᾽ hēmas " ei de echthrous ontas toioutōn katēxiōse, tinos ou kataxiōsei philous genomenous? tinos ou metadōsei katallaxas heautǭ? Kai plousios esti sphodra, kai apeirōs epithymei kai spoudazei tēs hēmeteras philias tychein " hēmeis de oude to polloston ekeinou spoudazomen, agapētoi " ti legō, ou spoudazomen? ou thelomen houtō tychein autou tōn agathōn, hōs autos thelei. Kai hoti pleon ekeinos thelei, di᾽ hou epoiēsen, edeixen. Hēmeis men gar hyper hēmōn hautōn molis oligou kataphronoumen chrysion " autos de hyper hēmōn kai ton Huion edōke ton autou. Chrēsōmetha eis deon tę̄ agapę̄ tou Theou, agapētoi, apolausōmen autou tēs philias. Hymeis gar philoi mou este, phēsin, ean poiēte ha legō hymin. Babai, tous echthrous tous apeirōs autou diestēkotas, hōn asynkritǭ tę̄ hyperbolę̄ kata panta dienēnoche, toutous philous epoiēse kai kalei philous? Ti oun ouk haireton pathein hyper tautēs tēs philias? ᾿All᾽ hēmeis hyper anthrōpōn men philias pollakis kai kindyneuomen, hyper de tēs tou Theou oude chrēmata proïemetha. Penthous ontōs axia ta hēmetera, penthous, kai dakryōn, kai elpidos hēmōn exepesomen, etapeinōthēmen apo tou hypsous hēmōn, anaxioi tēs timēs ephanēmen tou Theou, agnōmones, kai meta tas euergesias ephanēmen stoi, egymnōsen hēmas pantōn ho diabolos tōn agathōn" hoi kataxiōthentes einai huioi, kai adelphoi kai synklēronomoi, tōn echthrōn autou ouden dienēnochamen, tōn hybrizontōn auton. Tis hēmin estai paramythia loipon? Autos hēmas ekalese pros ton ouranon, hēmeis de heautous pros tēn geennan ōthēsamen. Ara kai pseudos, kai klopē kai moicheia kechytai epi tēs gēs" hoi men haimata eph᾽ aimasi mignyousin, hoi de pragmata prattousin haimatōn cheirona. Polloi tōn adikoumenōn, polloi tōn pleonektoumenōn, myrious euchontai thanatous hē tauta pathein" kai ei mē ton tou Theou phobon ededoikesan, kai sąnto heautous, houtō phonōntes kath᾽ heautōn Taut᾽ oun ouk haimatōn cheirō? Oimoi, psychē. elegen apoapo tēs gēs, kai ho katorthōn en anthrōpois ouk hyparchei. Nyn de kai hēmeis touto boēsomen peri hēmōn autōn prōton. ᾿Alla moi tou thrēnon syllabesthe. Tacha tines kai oiōnizontai kai gelōsi " plēn kai dia touto epiteinein mallon chrē ton thrēnon, hoti houtō mainometha kai parapaiomen, hoti oude ei mainometha ismen, all᾽ eph᾽ hois echrēn stenein, gelōmen. Apokalyptetai, anthrōpe, orgē ap᾽ ouranou, epi pasan asebeian kai adikian anthrōpōn. Ho theos emphanōs hēxei " pyr enōpion autou kauthēsetai, kai kyklǭ autou kataigis sphodra. Pyr enantion autou proporeusetai, kai phlogiei kyklǭ tous echthrous autou. Ē hēmera Kyriou hōs klibanos kaiomenos. Kai oudeis tauta eis noun balletai, alla mythōn mallon katapephronētai ta phrikōdē tauta pragmata kai phobera, kai pepatētai. Ho akouōn, oudeis " hoi de gelōntes kai chleuazontes, pantes. Tis estai hēmin poros? pothen sōtērian heurōechthrōn hēmōn katagelōs, kai chleuasmos tōn Hellēnōn kai tōn daimonōn. Mega phronei nyn ho diabolos, gauroutai kai chairei" en aischynę̄ hoi pisteuthentes hēmas angeloi pantes, en katēpheią " oudeis ho epistrephōn, eikę̄ panta hēmin anēlōtai, kai hēmeis hymin dokoumen lērein. Eukairon kai nyn kalesai ton ouranon, hoti oudeis ho akouōn, diaōou, hē gē,dti Kyrios 6.14.1:ēse. Dote cheira, orexate hoi mēdepō katabaptisthentes tois hypo tēs methēs apolōlosin, hoi hygiainontes tois kamnousin, hoi nēphontes tois mainomenois, hoi edraioi tois peripheromenois " mēdeis, parakalō, charin tēs sōtērias tou philou protimatō, kai hē hybris kai hē epitimēsis eis hen horatō monon, autou tēn ōpheleian, Hotan pyretos katalabę̄, kai douloi kratousi despotōn. Hotan gar ekeinos men epikaiētai " tēn psychēn syncheōn, andrapodōn de hesmos parastēkę̄, oudeis epiginōskei ton nomon ton despotikon en tę̄ blabę̄ tou despotou. Systretapontiamoi, apōleiai myriai kyklǭ kai pantothen hē orgē tou Theou hēmas peristoichizetai. Hēmeis de hōs euarestountes, houtōs esmen en adeią " pantes tas cheiras eis pleonexian eutrepizomen, oudeis eis boētheian " pantes eis harpagēn, oudeis eis prostasian " ekastos pōs pleiona ta onta poiēsei espoudaken, oudeis pōs boēthēsei tǭ deomenǭ " ekastos pōs prosthę̄ tois chrēmasi, pollēn echei tēn merimnan, oudeis hopōs tēn psychēn tēn heautou diasōsę̄ “ phobos heis echei pantas, Mē penichroi, phēsi, genōmetha" mē eis geennan de empesōmen, oudeis agōnią kai tremei. Tauta thrēnōn, tauta katēgoriōn, tauta diabolēs axia. ᾿All᾽ ou tauta eboulomēn legein, all᾽ hypo tēs odynēs biazomai " syngnōte " hypo tou penthous anankazomai polla kai hōn ou boulomai phthenxasthai. Chalepēn horō tēn plēgēn, aparamythēton tēn symphoran, paraklēseōs meizona ta katalabonta hēmas deina, apolōlamen. Tis dōsei tę̄ kephalę̄ mou hydōr, kai tois ophthalmois mou pēgēn dakryōn, hina thrēnēsō? Klausōmen, agapētoi, klausōmen, stenaxōmen. Tacha tines eisin entautha legontes" Panta thrēnous hēmin legei, panta dakrya. enkōmia kai epainous diexienai “ nyni de toutōn ho kairos. Ou to thrēnein, agapētoi, chalepon, alla to thrēnōn axia poiein " ou to odyresthai apotropaion, alla to ta odyrmōn axia prattein. Mē kolasthę̄s, kai ou penthō" mē apothanę̄s, kai ou klaiō. ᾿All᾽ ean men to sōma keētai nekron, pantas parakaleis synalgein, kai asympatheis hēgę̄ tous mē penthountas " tēs de psychēs apollymenēs, legeis mē penthein? ᾿All᾽ ou dynamai patēr einai mē dakryōn " patēr eimi philostorgos. ᾿Akouete hoia boą ho Paulos " Teknia mou, hous palin ōdinō. Poia mētēr kyousa houtō pikras aphiēsi phōnas, hōs ekeinos? Eithe enēn tēn pyran autēn tēs dianoias idein, kai eides an, hoti. pasēs gynaikos kai korēs chēreian aōron hypostasēs pleon kaiomai. Ouk houtōs ekeinē ton andra penthei ton heautēs, oude mētēr huion, hōs egō to plēthos touto to par᾽ hēmin. Oudemian horō prokopēn, panta eis diabolas kai katēgorias " oudeis ergon tithetai areskein Theǭ " alla, Ton deina, phēsin, eipōmen kakōs, kai ton deina ho deina anaxios tou klērou, ho deina asemnōs bioi, Opheilontes ta hēmetera penthein kaka, krinomen heterous, oude hote katharoi esmen hamartēmatōn opheilontes touto poiein. Tis gar se diakrinei? phēsi" ti de echeis ho ouk elabes? ei de kai elabes, ti kauchasai hōs mē labōn, Sy dē ti krineis ton adelphon sou, myriōn autos gemōn kakōn? Hotan eipę̄s, Ho deina ponēros esti, kai lymeōn, kai mochthēros, ennoēson sauton, kai exetason akribōs ta sautou, kai metamelēsei soi epi tois lechtheisin. Ou gar estin, ouk esti pros aretēn protropē tis toiautē, hoion hamartēmatōn anamnēsis. Ean tauta ta dyo strephōmen par᾽ heautois, dynēsometha tychein tōn epēngelmenōn agathōn, dynēsometha kathairein heautous kai aposōmen to pragma, agapētoi" algēsōmen tǭ logismǭ, hina mē algēsōmen ekei tę̄ kolasei, all᾽ hina apolausōmen tōn aiōniōn agathōn, entha apedra odynē, lypē, kai stenagmos" hina tychōmen tōn hyperbainontōn ton anthrōpinon noun aiōniōn agathōn, en Christǭ Iēsou" autǭ doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.
And what promises does he mean? For Isaac and Jacob received the promises of the land; but Noah and Abel and Enoch, what promises did they receive? Either, then, he speaks of these three; or, if of those too, this was not the promise: that Abel should be admired, nor that Enoch should be taken up, nor that Noah should be saved; but these things happened to them because of their virtue, and were a kind of foretaste of the things to come. For God, knowing from the beginning that the human race needed much condescension, grants us not only the things in the future, but also those here; for example, what Christ said to the disciples too: “Whoever has left houses or brothers or sisters or father or mother will receive a hundredfold, and will inherit eternal life”; and again, “Seek the kingdom of God, and all these things will be added to you.” Do you see that these things are given by him as an addition, so that we may not grow weary? For just as athletes enjoy care even while they are competing, but do not then enjoy complete relaxation, since they live under rules, but enjoy it all afterward, so God too does not give us to share fully in rest here; for he gives even here, but nevertheless he has stored up the whole for the future. And that this is so he made clear by what follows too, saying, “having seen them from afar and greeted them.” Here he hints at something mystical; for he shows that they received beforehand all that was said about the things to come, about the resurrection, about the kingdom of heaven, about the other things that Christ preached when he came; for it is these that he calls the promises. Or he means this: that they did not receive them, but departed confident about them; and they were confident by faith alone. And he said, “having seen them from afar,” showing that it was four generations before; for after so many they came up out of Egypt. “And having greeted them,” he says, and having rejoiced. They were so convinced about them that they even greeted them; he spoke by a metaphor from sailors who see from afar the cities they long for, which, before they enter them, they make their own by greeting them. “For they were waiting for the city that has foundations, whose craftsman and builder is God.” Do you see that “they received” means that they already accepted them and were confident about them? If, then, to be confident is to receive, it is possible for you too to receive. For these, even though they did not enjoy these things, nevertheless beheld them with longing. Why do these things happen? So that we may be put to shame, because they, even when the things on earth were promised to them, paid no attention, but sought the city to come; whereas to us God speaks up and down about the city above, and we seek the one here. He said to them, “I will give you the things in the present”; but when he saw, or rather when they showed themselves worthy of greater things, then he no longer lets them receive these, but those greater things, wishing to show us that they are worthy of greater things, since they did not wish to be bound to these; as if someone promised a sensible man childish things, not so that he would take them, but to display his wisdom, while he asks for the greater things. For this is the mark of one showing that they kept away from the earth with such zeal that they did not take it even when it was given. Therefore it is their descendants who receive it; for they [the descendants] were worthy of the land. What is “the city that has foundations”? Do these cities not have foundations? Compared with that one they do not. “Whose craftsman and builder is God.” Oh, what praise of that city! “By faith Sarah herself also.” Here he began in a way that shames them, if they should appear more faint-hearted than a woman. But someone might say, “How was she faithful, she who laughed?” The laughter came from unbelief, but the fear from faith; for saying, “I did not laugh,” came from faith. Therefore, when the unbelief had been emptied out, faith came in. “By faith Sarah herself also received power for the conceiving of seed, and bore a child past the time of life.” What is “for the conceiving of seed”? For retaining the seed: for its reception she who was as good as dead, the barren one, received power. For the disability was twofold: one from age, for she was truly old; the other from nature, for she was barren. “Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven in number, and as the countless sand by the seashore.” “Therefore,” he says, “from one man they were all born.” He says here not only that she bore, but that she became mother of so many as not even fruitful wombs [bear]: “As the stars,” he says. How then does he often count them, though he said, “As the stars of heaven will not be numbered, so neither will your seed”? Either this is said by hyperbole, or he spoke so because of those continually being added. For in a single household it is possible to count the ancestors, for example, so-and-so son of so-and-so, and so-and-so son of so-and-so; but here, where the race is compared to the multitude of the stars, it is not possible. Such are God's promises, so lavish are his pledges. If what he promised by way of addition is so wonderful, so extraordinary, so munificent, what will those things be to which these are an addition, of which these come from the overflow? What, then, is more wretched than those who [fall short of them]? For if someone driven from his country is pitied by all, and one who has lost an inheritance seems pitiable to everyone, the one who falls from heaven and from the good things stored up there, with how many tears ought he to be wept for? Or rather, not even wept for; for one is wept for when he suffers something of which he himself is not the cause; but when by his own choice he [loses these things], he is worthy of … rather, even then of mourning; since our Lord Jesus Christ too mourned and wept over Jerusalem, though it was ungodly. Truly we are worthy of countless lamentations, countless dirges. Even if the whole world took a voice, and stones and wood and trees, wild beasts and birds and fish, in short the whole world, if it took a voice and lamented us who have fallen from those good things, it would not lament or bewail us as we deserve. For what word will be able to describe, what mind [to conceive] that blessedness, and that excellence, the pleasure, the glory, the gladness, the splendor? “What eye,” he says, “has not seen, and ear has not heard, [and has not entered the heart of man, what] God has [prepared] for those who love him.” He did not say simply that it surpasses, but that no one has ever even conceived what God has prepared for those who love him. For of what sort must those good things be of which God is the preparer and provider? For if, as soon as he made us, though nothing had been done by us beforehand, he granted so much—paradise, converse with himself—promised immortality, a blessed life free of cares, what will he not grant to those who have done so much and contended so much, and endured for his sake? He did not spare his only-begotten for our sake; he gave his own true Son to death for us. And if he counted us worthy of such things when we were enemies, of what will he not count us worthy when we have become friends? What will he not share with us, having reconciled us to himself? And he is exceedingly rich, and desires infinitely and is eager to obtain our friendship; but we are not eager for even the smallest part of it, beloved. Why do I say we are not eager? We do not wish to obtain his good things as much as he himself wishes. And that he wishes it more he showed by what he did. For we for our own sake scarcely despise a little gold; but he for our sake gave even his own Son. Let us use the love of God as we ought, beloved; let us enjoy his friendship. “For you are my friends,” he says, “if you do what I tell you.” Oh! the enemies who stood infinitely apart from him, from whom he differs in every respect by an incomparable superiority, these he has made friends and calls friends? What, then, is not worth choosing to suffer for this friendship? But we often even risk danger for the friendship of men, while for the friendship of God we do not even part with money. Truly our state deserves mourning, mourning and tears, and lamentations, and wailing. We have fallen from our [hope]; we have been brought low from our height; we have shown ourselves unworthy of God's honor; we have shown ourselves ungrateful, and [un]thankful after his benefits; the devil has stripped us of all good things; we who were counted worthy to be sons, brothers and fellow heirs, differ in nothing from his enemies, from those who insult him. What comfort will we have from now on? He called us to heaven, and we have pushed ourselves toward Gehenna. Cursing and lying and theft and adultery are poured out over the earth; some mingle blood with blood, others do things worse than bloodshed. Many of those who are wronged, many of those who are cheated, pray for countless deaths rather than suffer these things; and if they had not feared God, they would even have [killed] themselves, thus becoming their own murderers. Are not these things worse than bloodshed? “Woe is me, my soul,” he said, “for [the godly man has perished] from the earth, and there is none among men who does right.” But now we too shall cry this out, about ourselves first. But join me in the lament. Perhaps some even take it as an ill omen and laugh; but for this very reason one must intensify the lament the more, that we are so mad and out of our minds that we do not even know that we are mad, but laugh at the things over which we ought to groan. “The wrath” of God, O man, “is revealed from heaven against all ungodliness and unrighteousness of men.” “God will come openly; fire will burn before him, and round about him a mighty tempest.” “Fire will go before him and will burn up his enemies round about.” “The day of the Lord is like a burning furnace.” And no one takes these things to heart, but these awful and fearful things are despised more than fables, and trampled underfoot. The one who listens: no one; those who laugh and mock: all. What way out will we have? From where shall I find salvation? … a laughingstock to our enemies, and a mockery to the Greeks and the demons. Now the devil is proud, exults and rejoices; all the angels entrusted with us are in shame, in dejection; there is no one who turns back; everything has been spent on us in vain, and to you we seem to be talking nonsense. It is fitting now too to call on heaven, since there is no one listening: “Hear, O heaven, and give ear, O earth, for the Lord has spoken.” Give a hand, reach it out, you who have not yet been drowned, to those who have been lost through drunkenness; you who are healthy, to those who are sick; you who are sober, to those who are mad; you who are steady, to those who are carried about. Let no one, I beg you, prefer [any] favor to his friend's salvation; and let both insult and rebuke look to one thing only, his benefit. When fever takes hold, even slaves rule their masters. For when it burns him up, confounding the soul, and a swarm of slaves stands by, no one recognizes the master's law when the master is being harmed. … submersions, countless destructions round about, and on every side the wrath of God surrounds us. But we are as unconcerned as if we were pleasing [him]; we all make our hands ready for greed, none for help; all for robbery, none for protection; each is eager how he may make his possessions more, no one how he may help the needy; each is anxious how he may add to his money, no one how he may save his own soul; one fear holds everyone: “Let us not become poor,” he says; but that we may not fall into Gehenna, no one is in anguish or trembles. These things deserve laments, accusations, censure. But I did not wish to say these things; I am forced by my pain; forgive me; I am compelled by grief to utter many things, even things I do not wish to. I see a severe wound, a misfortune beyond comfort; the evils that have overtaken us are greater than any consolation; we have perished. “Who will give water to my head, and to my eyes a fountain of tears, that I may lament?” Let us weep, beloved, let us weep, let us groan. Perhaps there are some here who say, “Everything he says to us is laments, everything tears.” … to recount praises and commendations; but now is not the time for these. It is not lamenting that is grievous, beloved, but doing things deserving of lament; it is not mourning that is abhorrent, but doing things deserving of lamentation. Do not be punished, and I do not mourn; do not die, and I do not weep. But if the body lies dead, you call on everyone to grieve with you, and you consider those who do not mourn unsympathetic; and when the soul is perishing, do you tell me not to mourn? But I cannot be a father without weeping; I am an affectionate father. Hear what cries Paul utters: “My little children, for whom I am again in labor.” What mother in labor utters such bitter cries as he? Would that it were possible to see the very fire of my mind, and you would have seen that I burn more than any woman or girl who has suffered untimely widowhood. She does not mourn her own husband, nor a mother her son, as I mourn this multitude among us. I see no progress; everything goes to slanders and accusations; no one makes it his work to please God; but: “Let us speak evil of so-and-so,” he says, “and of so-and-so; so-and-so is unworthy of the clergy, so-and-so lives without dignity.” When we ought to mourn our own evils, we judge others, which we ought not to do even when we are pure of sins. “For who distinguishes you?” it says; “and what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” Why, then, do you judge your brother, when you yourself are full of countless evils? When you say, “So-and-so is wicked and a scoundrel and a villain,” consider yourself, and examine your own affairs closely, and you will regret what you said. For there is no exhortation to virtue, there is none, like the remembrance of sins. If we turn over these two things in ourselves, we will be able to obtain the promised good things; we will be able to cleanse ourselves and … the matter, beloved; let us feel pain in our reasoning, so that we may not feel pain there in the punishment, but may enjoy the eternal good things, where pain, grief and sighing have fled away; so that we may attain the eternal good things that surpass the human mind, in Christ Jesus; to him be glory to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Matt 19:29 (quotation, high confidence) · Matt 6:33 (quotation, high confidence) · Heb 11:10–13 (quotation, high confidence) · Gen 18:15 (quotation, high confidence) · Gen 15:5 (allusion, high confidence) · Gen 22:17 (allusion, high confidence) · Luke 19:41 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Rom 8:32 (allusion, high confidence) · John 15:14 (quotation, high confidence) · Hos 4:2 (quotation, high confidence) · Mic 7:1–2 (quotation, high confidence) · Rom 1:18 (quotation, high confidence) · Ps 50:3 (49:3 LXX) (quotation, high confidence) · Ps 97:3 (96:3 LXX) (quotation, high confidence) · Mal 4:1 (3:19 LXX) (quotation, high confidence) · Isa 1:2 (quotation, high confidence) · Jer 9:1 (8:23 LXX) (quotation, high confidence) · Gal 4:19 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence) · Isa 35:10 (allusion, medium confidence)
Notes and citation
Summary: Chrysostom explains that the patriarchs saw the promises from afar and sought the heavenly city, praises Sarah's faith, then breaks into a lament over his congregation's greed, slander and indifference to the good things God has prepared for those who love him.
- Quotations: Matt 19:29; Matt 6:33; Heb 11:10–13; Gen 18:15; Gen 15:5; 22:17; 1 Cor 2:9; Rom 8:32; John 15:14; Hos 4:2 (“cursing and lying and theft and adultery … blood upon blood”); Mic 7:1–2; Rom 1:18; Ps 50:3 (49:3 LXX); Ps 97:3 (96:3 LXX); Mal 4:1 (3:19 LXX); Isa 1:2; Jer 9:1 (8:23 LXX); Gal 4:19; 1 Cor 4:7; Isa 35:10. Chrysostom's lament over Jerusalem alludes to Luke 19:41. Several lines are lost in the scan (marked …; bracketed words supplied from the sense). A long leak of Migne's Latin column, an apparatus note, two stray section numerals, footnote marks and a column number were removed.
Notes on the original text
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Βαβαὶ, τοὺς ἐχθροὺς τοὺς ἀπείρως αὐτοῦ διεστηκότας; OCR slip: “ἀπολώλαμεν for ἀπολώλαμεν; OCR slip: “Ἔ λαδον for Ἔλαβον; apparatus note and a repeated fragment removed; column number removed; footnote mark removed; leaked section numeral removed; long leak of Migne's Latin column removed; stray letter removed): Ἰαχὼδ ἔλαδον → Ἰακὼβ ἔλαβον; “Αὔελ, καὶ Ἐνὼχ, ποίας ἐπαγγελίας ἔλαδον → Ἄβελ, καὶ Ἐνὼχ, ποίας ἐπαγγελίας ἔλαβον; ἐχείνων, οὐ τοῦτο ἣν → ἐκείνων, οὐ τοῦτο ἦν; "Αθελ → Ἄβελ; συγχαταθάσεως → συγκαταβάσεως; ἑχατονταπιλασίονγα ψεται → ἑκατονταπλασίονα λήψεται; κιὶτρογομήσει → κληρονομήσει; πῶντα → πάντα; προσθήκη; μέρει → προσθήκης μέρει; ἀποχαμεῖν → ἀποκαμεῖν; ἀγωνίξζωνται → ἀγωνίζωνται; κάσης μετὰ → πάσης μετὰ; οὐ οδα ἐνταῦθα δίδωσι μεταλαδεῖν → οὐ πᾶσαν ἐνταῦθα δίδωσι μεταλαβεῖν; Ἕν- «αῦθά → Ἐνταῦθά; προἐλαύον → προέλαβον; Ὧδτι οὐκ ἴλαδον → Ὅτι οὐκ ἔλαβον; ἰδόντε; εἶπε → ἰδόντες εἶπε; Αἱἷγύπτου → Αἰγύπτου; πλεόντῶν → πλεόντων; πόλει; τὰς → πόλεις τὰς; αὐτὰ; τῇ προσρήσει λαθόντες → αὐτὰς τῇ προσρήσει λαβόντες; “Ἔ λαδον → Ἔλαβον; Ἑὶ τοίνυν τὸ θαρσῇται λχδεῖν → Εἰ τοίνυν τὸ θαρσῆσαι λαβεῖν; ὀμῖν λαδεῖν → ὑμῖν λαβεῖν; χίνεται → γίνεται; προσεἶχον → προσεῖχον; αὐτοῖ;, → αὐτοῖς,; ἀξίου, τότε → ἀξίους, τότε; λαθεῖν, ἀλλ᾽ → λαβεῖν, ἀλλ᾽; «βούτοις “. → τούτοις·; λάδῃ ἀλλ’ → λάβῃ ἀλλ’; αἰτοῦντος; ἐχείνου → αἰτοῦντος ἐκείνου; δειχγύντος → δεικνύντος; ἐλάμδανον → ἐλάμβανον; λαμδάνουσιν → λαμβάνουσιν; σύγκρισιν ἐχείνων → σύγκρισιν ἐκείνων; Βαδαὶ → Βαβαὶ; ἐκείνης 1 → ἐκείνης!; Ἐντρεπτιχῶς → Ἐντρεπτικῶς; φόδος → φόβος; Θὺχ ἐγέλασα → Οὐκ ἐγέλασα; χενωθείσης τῇς → κενωθείσης τῆς; ναταδοιϊὴν σπέρματος ξιλαδε → καταβολὴν σπέρματος ἔλαβε; ἡλικέας → ἡλικίας; καταδο.λὴν → καταβολὴν; Εὶς τὸ → Εἰς τὸ; ἔλαδεν ἡ νενεχρωμένη → ἔλαβεν ἡ νενεκρωμένη; γεγηραχυΐα → γεγηρακυῖα; ὄγτως → ὄντως; ιι οπιηδα εἰμὶ ἃ ργηΐο ᾿πηπιυη68, οἱ πα} 5 ἀπο ἴδ μα υδεῖ! τοριυπογαιίοηοηι. Εχοίάΐε 116 οἱ ἃ ρᾶποῦ ἰος αγαὶ ργοηιϊβδοίο, χοῦ 41.681 [Οἷΐ [να όθιδ. ἰν Ἰοφυίταν οἰν δῖα, οἱ οἂπὶ αὐ αδὶ ἰς αυκγίημις. Ὁ] - ΄ ἴεργα:, οἱ ἰδῥίάδς, οἱ ἰΐζπα, εἱ αὐῦογοβ, οἱ (Ὁ γᾶ, οἱ τ ρὰγ οδἱ,, ἀεῆο!!ς τοὶ ἰαπιεπιλοίιαγ, Ναὶ αι ἀϊδι ο Παρ αι, οἱ ἐοοῖϊ → ; ἐγένγήθησαν → ἐγεννήθησαν; νεγεχρωμένου, ὡς τὰ ὥστρα → νενεκρωμένου, ὡς τὰ ἄστρα; πιιήθει → πλήθει; χεῖῖος → χεῖλος; ἀγναρίθμητος → ἀναρίθμητος; Ἀάντες → πάντες; μἕτηρ → μήτηρ; ὑπερδολήν → ὑπερβολήν; οὕτω; εἶπε. Μιᾶ; → οὕτως εἶπε. Μιᾶς; 4 ἀριθμῆσαι → ἀριθμῆσαι; παρειχάζεται → παρεικάζεται; Υ΄. Τοιαῦται → Τοιαῦται; εὑμέχανοι → εὐμήχανοι; ὑποτχέσεις → ὑποσχέσεις; Εἰ ὃς ἅπερ → Εἰ δὲ ἅπερ; θανμαστὰ → θαυμαστὰ; μεγαλόδωρι → μεγαλόδωρα; τίνα ἔσται. → τίνα ἔσται; ταῦτα; " → ταῦτα;; ἐχδεδλτ,μένος → ἐκβεβλημένος; δότρυσι δαχρύεσθαι → δάκρυσι δακρύεσθαι; δαχρύεσθαι " ὄχκχρύεται → δακρύεσθαι " δακρύεται; ἄξιο;, → ἄξιος,; Κύριο; ἡμῶν- Ἰησοῦς Χριτὸς → Κύριος ἡμῶν Ἰησοῦς Χριστὸς; ἀσεδοῦσαν → ἀσεβοῦσαν; θρήγων → θρήνων; Ἐὼχν κᾶτα → Κἂν πᾶσα; λαδοῦσα φωνὴν, καὶ → λαβοῦσα φωνὴν, καὶ; χαλθη οἷα, χαϊ → καὶ θηρία, καὶ; λαδοῦσα φωνὴν ἡμᾶς → λαβοῦσα φωνὴν ἡμᾶς; ἐχπεπτωχέταξς → ἐκπεπτωκότας; ἐχείνων, οὐδὲν → ἐκείνων, οὐδὲν; ὁδυρεῖται → ὀδυρεῖται; λόγας → λόγος; νοῦ; ἐχείνην → νοῦς ἐκείνην; ἀρετὴν ἐχείνην → ἀρετὴν ἐκείνην; φησὶν; οὐκ → φησὶν, οὐκ; ἀγαχῶσιν → ἀγαπῶσιν; Ὕπερδαίνει → Ὑπερβαίνει; παρασχευαστὴ; → παρασκευαστὴς; κοῖα εἰχὺὸς ἐἶναι → ποῖα εἰκὸς εἶναι; εὖθέως → εὐθέως; προῦπηργμένου → προϋπηργμένου; ἐθληχότι, καὶ ὑπὶρ → ἀθλήσασι, καὶ ὑπὲρ; 8 (οηγεεῖξ Ὠυπῦξ, τοὺς ἀπογόνους... δὲϊνος᾽ ὧν δὲ τὸ → ; ἡμᾶ:, → ἡμᾶς,; οὐ. χατἀξιώσει → οὐ καταξιώσει; τίνο; οὐ μεταδώσει χαταλλάξας → τίνος οὐ μεταδώσει καταλλάξας; πολλοστὸν. ἐχείνου σπουδάξομεν → πολλοστὸν ἐκείνου σπουδάζομεν; τἰ λέγω → τί λέγω; οὗ θέλομεν → οὐ θέλομεν; ΥἹὸν ἔδωκε → Υἱὸν ἔδωκε; Χρητώμεθα → Χρησώμεθα; φιλίας: Ὑμεῖς γὰρ ρίλοι μού ἐσέε → φιλίας. Ὑμεῖς γὰρ φίλοι μού ἐστε; “έγω ὑμῖν. Βαθαὶ, ποὺς ἐχθροὺς «οὺς ἀπείρως αὐτοῦ διεστηχότας → λέγω ὑμῖν. Βαβαὶ, τοὺς ἐχθροὺς τοὺς ἀπείρως αὐτοῦ διεστηκότας; ὑπερθολῇ → ὑπερβολῇ; διξενήνοχε, τούτου; φίλους ἐποίησς → διενήνοχε, τούτους φίλους ἐποίησε; ἐξιπέσομεν → ἐξεπέσομεν; ὕψου; ἡμῶν → ὕψους ἡμῶν; εὐεργεσία: → εὐεργεσίας; διάδολος → διάβολος ; σὲ ἀδελφοὶ → καὶ ἀδελφοὶ; ὑδριζόντων → ὑβριζόντων; ᾿Αρὰ καὶ → Ἀρὰ καὶ; χέχυται → κέχυται; ἀδικούμενων → ἀδικουμένων; πλεονεχτουμένων → πλεονεκτουμένων; φόδον ἐδ:δοίχεσαν → φόβον ἐδεδοίκεσαν; ἀγθρώποις → ἀνθρώποις; συλλάδεσθε → συλλάβεσθε; οἱωνίζοντας → οἰωνίζονται; Ἀποχαζύπτεται → Ἀποκαλύπτεται; οὐρωγοῦ → οὐρανοῦ; ἀσέδειαν → ἀσέβειαν; κανυθήσεται → καυθήσεται; φιλογιεἴ → φλογιεῖ; κλίδαγος → κλίβανος; φριχώδη → φρικώδη; φοδερὰ → φοβερὰ; χλενάζοντες → χλευάζοντες; Τί; ἔσται → Τίς ἔσται; χλενασμὸς τῶν Ἔλλήνων → χλευασμὸς τῶν Ἑλλήνων; δ. Μέγα → Μέγα; διάδολος, γαυροῦται καὶ χαΐρει → διάβολος, γαυροῦται καὶ χαίρει; οὐδεὶ; ὁ ἐπιστρέφων → οὐδεὶς ὁ ἐπιστρέφων; χωτλδαπτισθέντες τοῖ; → καταβαπτισθέντες τοῖς; ἀπολωλόφιν → ἀπολωλόσιν; ὑγιαίνοντε; → ὑγιαίνοντες; τοῖ; περιφερημένοις → τοῖς περιφερομένοις; μηδεὶ;, → μηδεὶς,; σωτηρία; τοῦ → σωτηρίας τοῦ; ὕδρις → ὕβρις; ἕν ὀράτω → ἓν ὁράτω; χαταλά- ' ὅῃ → καταλάβῃ; παρχστήχῃ → παραστήκῃ; κὺν δεσποτικὸν ἐν τῇ βλάδῃ → τὸν δεσποτικὸν ἐν τῇ βλάβῃ; ὡς; εὐἀρεστοῦντες → ὡς εὐαρεστοῦντες; «τὰς χεῖρας → τὰς χεῖρας; εὐτρεπίξομεν → εὐτρεπίζομεν; πῶ; πλείονα τὰ ὄντα ποιήσει ἑσπού.δαχεν → πῶς πλείονα τὰ ὄντα ποιήσει ἐσπούδακεν; πῶ; προσθῇ τοῖς χρήμασι, πολρῶν ἔχει τὴν μέριγναν → πῶς προσθῇ τοῖς χρήμασι, πολλὴν ἔχει τὴν μέριμναν; ὅκως → ὅπως; φήδος εἷς ἔχιι → φόβος εἷς ἔχει; διαδολῆς → διαβολῆς; ἐδουλόμην → ἐβουλόμην; βιάξόμαι → βιάζομαι; συμφορᾶν → συμφορὰν; χαταλαθόντα ἡμᾶ; → καταλαβόντα ἡμᾶς; “ἀπολώλαμεν → ἀπολώλαμεν; ὀρθαλμοῖς → ὀφθαλμοῖς; δάχρνα. → δάκρυα.; πράττει)». → πράττειν.; χολασθῇς, καὶ οὐ πινθῶ → κολασθῇς, καὶ οὐ πενθῶ; χλαίω → κλαίω; γεχρὸν → νεκρὸν; παραχαλεῖς → παρακαλεῖς; «ἧς δὲ φυχῆς → τῆς δὲ ψυχῆς; εἶμε φιλόστοργος → εἰμι φιλόστοργος; Παῦλο; " → Παῦλος "; οὖς πάλιν ὠὡδίνω → οὓς πάλιν ὠδίνω; χύουσα οὕτω «ικρὰ; → κύουσα οὕτω πικρὰς; ἑνὴῆν τὴν πυρὰν → ἐνῆν τὴν πυρὰν; διανοία; ἰδεῖν → διανοίας ἰδεῖν; γυναιχὸ; → γυναικὸς; ἑαντῆς → ἑαυτῆς; διαδολὰ; → διαβολὰς; [318 → ; κατηγορίας Ἀ" → κατηγορίας "; ἔργὸν → ἔργον; κακῶ:, → κακῶς,; χλήρτυ → κλήρου; ἁπέμνως → ἀσέμνως; ἔλαξες → ἔλαβες; ξλαῦες → ἔλαβες; 4} λαθών → μὴ λαβών; χρίνεις τὸν ἀδελφόν σον → κρίνεις τὸν ἀδελφόν σου; κακών;, → κακῶν;; πονηρός; ἐστι, και → πονηρός ἐστι, καὶ; λαὶ μοχθηρὸς → καὶ μοχθηρὸς; σαντὸν", » αἱ ἐξέτασον ἀχριδῶς → σαυτὸν, καὶ ἐξέτασον ἀκριβῶς; σοι: ἐπὶ τοῖ; → σοι ἐπὶ τοῖς; ἀρετὴν. προτροπή → ἀρετὴν προτροπή; ἀμαρτημάτων ἀνάμνησις → ἁμαρτημάτων ἀνάμνησις; καθαέρειν → καθαίρειν; ὀχεῖ → ἐκεῖ; ὑπερόαινόντων → ὑπερβαινόντων.
Topics: Eschatology, Ethics
Cite (SBL): Chrysostom, Hom. Heb. 23.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/23-2
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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.