Homilies on Hebrews 24.1–24.3
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 24
24.1PG 63:18
ὅτι ξένοι καὶ παρεπίδημοί εἰσιν" ἐπὶ τῆς ῥβὰ οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσι. Καὶ εἰ μὲν ἐκείνης ἐμνημόνευον, ἀφ᾽ ἧς ἐξῆλθον, εἶχον ἂν γ «αὐτοὺς ς. πικα αὐτῶν " ἡτοίμασε γὰρ αὑτοῖς πόλιν. 5 Ἢ πρώτη ἀρετὴ, καὶ ἡ πᾶσα ἀρετὴ τὸ ξένον εἶναι τοῦ κόσμου τούτου καὶ παρεπίδημον, καὶ μηδὲν κοινὸν ἔχειν πρὸς τὰ ἐνταῦθα πράγματα, ἀλλὰ ἀπηρτῆσθαι αὐτῶν ὥσπερ ξένων, καθάπερ οἱ μακάριοι μαθηταὶ ἐκεῖνοι, περὶ ὧν φησι" Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἣν ἄξιος ὁ κόσμος. Ἐκεῖνοι μὲν οὖν ξένους ἔλεγον εἶναι ἑαυτούς" ὁ δὲ Παῦλος καὶ πολλῷ τι πλέον εἶπεν. Οὐ γὰρ ξένον ἑαυτὸν ἀπλῶς εἶπεν, ἀλλὰ νεκρὸν εἶπε τῷ κόσμῳ, καὶ τὸν κόσμον αὐτῷ νεκρόν. Ἐμοὶ γὰρ, φησὶν, ὁ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. ᾿Αλλ' ἡμεῖς ὡς καὶ πολῖται, καὶ σφόδρα ζῶντες ὡς πολῖται, οὕτω πάντα ἐνταῦθα πραγματευόμεθα “ καὶ ὅπερ ἦσαν τῷ κόσμῳ οἱ δίκαιοι, ξένοι καὶ νεκροὶ, τοῦτο ἡμεῖς ἐσμεν τῷ οὐρανῷ " ὅπερ δὲ ἦσαν ἐκεῖνοι τῷ οὐρανῷ, ζῶντες καὶ πολιτευόμενοι, τοῦτο ἡμεῖς ἐσμεν τῷ κόσμῳ. Διὰ τοῦτο τεθνήκαμεν, ὅτι τὴν ὄντως ζωὴν ἀρνησάμεθα, καὶ τὴν πρόσκαιρον ταύτην εἱλόμεθα διὰ τοῦτο παροξύνομεν τὸν Θεὸν, ὅτι προκειμένης ἡμῖν τῆς ἐν τοῖς οὐρανοῖς ἀπολαύσεως, οὐδὲ οὕτω τῶν ἐπὶ τῆς γῆς ἀποστῆναι βουλόμεθα, ἀλλὰ, καθάπερ τινὲς σκώληκες, ἀπὸ τῆς γῆς εἰς τὴν γῆν, καὶ πάλιν ἀπὸ ταύτης εἰς ταύτην περιστρεφόμεθα, καὶ ὅλως οὐδὲ μικρὸν ἀνακύψαι βουλόμεθα, οὐδὲ ἀποστῆσαι ἑαυτοὺς τῶν ἀνθρωπίνων πραγμάτων, ἀλλ᾽ ὥσπερ ὑπό τινος κάρου καὶ ὕπνου καὶ μέθης Καὶ καθάπερ οἱ γλυκεῖ κατεχόμενοι ὕπνῳ, οὐ μόνον ἐν νυκτὶ, ἀλλὰ καὶ αὐτοῦ τοῦ ὄρθρου καταλαβόντος, καὶ λαμπρᾶς γενομένης ἡμέρας κεῖνται ἐπὶ κλίνης, καὶ οὐκ αἰσχύνονται τῇ ἡδονῇ χαριζόμενοι, καὶ τὸν καιρὸν τῆς ἐργασίας καὶ τῆς σπουδῆς, τοῦτον καιρὸν ποιούμενοι ὕπνου καὶ νωθείας" οὕτω δὴ καὶ ἡμεῖς, τῆς ἡμέρας ἐγγιζούσης, τῆς νυκτὸς προκοπτούσης, μᾶλλον δὲ τῆς ἡμέρας" 'Εργάζεσθε γὰρ, φησὶν, ἕως ἐστὶν ἡμέρα " ἡμέρας οὔσης, τὰ τῆς νυκτὸς πράττομεν ἅπαντα, καθεύδοντες͵ ὀνείρατα βλέποντες, φαντασίαις ἐντρυφῶντες " καὶ μεμύχασιν ἡμῖν οἱ τῆς διανοίας ὀφθαλμοὶ καὶ οἱ τοῦ σώματος, παραφθεγτις πληγὴν, οὐδὲ αἰσθανόμεθα, κἂν πᾶσαν ἡμῶν διαρπάσῃ τὴν οὐσίαν, κἂν αὑτὴν ἐμπρήσῃ τὴν οἰκίαν" μᾶλλον δὲ οὐδὲ ἀναμένομεν ἑτέρους τοῦτο ποιεῖν, ἀλλ᾽ αὐτοὶ τοῦτο πράττομεν κεντοῦντες ἑαυτοὺς καθ᾽ ἐκάστην ἡμέραν καὶ πλήττοντες, ἀσχημόνως κείμενοι, καὶ γεγυμνωμένοι πάσης εὐδοξίας, πάσης τιμῆς, καὶ τὰ αἰσχρὰ ἡμῶν ἔργα οὔτε αὐτοὶ συγκαλύπτοντες, οὔτε ἑτέροις ἐπιτρέποντες τοῦτο ποιεῖν, ἀλλ᾽ εἰς μέσην εἰς γέλωτα, εἰς σκώμματα μυρία. Οὐχ οἴεσθε καὶ αὐτοὺς τοὺς πονηροὺς καταγελᾶν τῶν ὁμοτρόπων, καὶ καταγινώσκειν αὑτῶν; Ἐπειδὴ γὰρ ἡμῖν ἐντέθεικεν ὁ Θεὸς δικαστήριον ἀδέκαστον, οὐδέποτε διαφθειρόμενον, κἂν εἰς αὑτὸν τῆς κακίας ἔλθωμεν τὸν πυθμένα " τούτου χάριν καὶ αὐτοὶ οἱ πονηροὶ καταδικάζουσιν ἑαυτοὺς, κἂν αὐτοὺς καλέσῃ τις τοῦτο, ὅπερ εἰσὶν, αἰσχύνονται, ὀργίζονται, ὕβριν τὸ πρᾶγμά φασιν. Οὕτως εἰ καὶ μὴ δι᾽ ἔργων, ἀλλὰ διὰ λόγων καταδικάζουσιν ἅπερ πράττουσι, διὰ τοῦ συνειδότος, μᾶλλον δὲ καὶ διὰ τῶν ἔργων. Ὅταν γὰρ λανθάνοντες καὶ κρυπτόμενοι πράττωσι, μέγιστον ἐκφέρουσι δεῖγμα γνώμης, ἣν περὶ τοῦ πράγματος ἔχουσιν. Οὕτω γὰρ δήλη ἐστὶν ἡ κακία, ὡς πάντας αὐτῆς εἶναι κατηγόρους, καὶ τοὺς μετιόντας αὑτὴν " τοιοῦτον δέ ἔστιν ἡ ἀρετὴ, ὡς καὶ παρ᾽ ἐκείνων θαυμάζεσθαι τῶν μὴ ζηλούντων αὐτήν. Καὶ γὰρ καὶ ὁ πόρνος ἐπαινέσεται τὴν σωφροσύνην, καὶ ὁ πλεονέκτης καταγνώσεται τῆς ἀδικίας, καὶ ὁ ὀργίλος τὴν ἀνεξικακίαν θαυμάσεται, καὶ τὴν μικροψυχίαν μέμψεται, καὶ τὴν ἀσέλγειαν ὁ ἀσελγής. Πῶς οὖν αὐτὰ μέτεισι, φησίν; Ἀπὸ ῥᾳθυμίας πολλῆς, οὐ κρίνας εἶναι καλόν - ἐπεὶ οὐδ᾽ ἂν ᾐσχύνθη τῷ πράγματι, οὐδ᾽ ἂν ἡρνήσατο κατηγοροῦντος ἑτέρου. Πολλοὶ δὲ καὶ προληφθέντες, τὴν αἰσχύνην οὐ φέροντες, καὶ ἀπήγξαντο " τοσαύτη τοῦ καλοῦ καὶ πρέποντος ἕνεστιν ἡμῖν ἡ μαρτυρία " οὕτως ἡλίου λαμπρότερα τὰ καλὰ, καὶ πάντων δυσει-
hoti xenoi kai parepidēmoi eisin" epi tēs rhba hoi gar toiauta legontes emphanizousin hoti patrida epizētousi. Kai ei men ekeinēs emnēmoneuon, aph᾽ hēs exēlthon, eichon an g «autous s. pika autōn " hētoimase gar hautois polin. 5 Ē prōtē aretē, kai hē pasa aretē to xenon einai tou kosmou toutou kai parepidēmon, kai mēden koinon echein pros ta entautha pragmata, alla apērtēsthai autōn hōsper xenōn, kathaper hoi makarioi mathētai ekeinoi, peri hōn phēsi" Periēlthon en mēlōtais, en aigeiois dermasin, hysteroumenoi, thlibomenoi, kakouchoumenoi, hōn ouk hēn axios ho kosmos. Ekeinoi men oun xenous elegon einai heautous" ho de Paulos kai pollǭ ti pleon eipen. Ou gar xenon heauton aplōs eipen, alla nekron eipe tǭ kosmǭ, kai ton kosmon autǭ nekron. Emoi gar, phēsin, ho kosmos estaurōtai, kagō tǭ kosmǭ. ᾿All' hēmeis hōs kai politai, kai sphodra zōntes hōs politai, houtō panta entautha pragmateuometha “ kai hoper ēsan tǭ kosmǭ hoi dikaioi, xenoi kai nekroi, touto hēmeis esmen tǭ ouranǭ " hoper de ēsan ekeinoi tǭ ouranǭ, zōntes kai politeuomenoi, touto hēmeis esmen tǭ kosmǭ. Dia touto tethnēkamen, hoti tēn ontōs zōēn arnēsametha, kai tēn proskairon tautēn heilometha dia touto paroxynomen ton Theon, hoti prokeimenēs hēmin tēs en tois ouranois apolauseōs, oude houtō tōn epi tēs gēs apostēnai boulometha, alla, kathaper tines skōlēkes, apo tēs gēs eis tēn gēn, kai palin apo tautēs eis tautēn peristrephometha, kai holōs oude mikron anakypsai boulometha, oude apostēsai heautous tōn anthrōpinōn pragmatōn, all᾽ hōsper hypo tinos karou kai hypnou kai methēs Kai kathaper hoi glykei katechomenoi hypnǭ, ou monon en nykti, alla kai autou tou orthrou katalabontos, kai lampras genomenēs hēmeras keintai epi klinēs, kai ouk aischynontai tę̄ hēdonę̄ charizomenoi, kai ton kairon tēs ergasias kai tēs spoudēs, touton kairon poioumenoi hypnou kai nōtheias" houtō dē kai hēmeis, tēs hēmeras engizousēs, tēs nyktos prokoptousēs, mallon de tēs hēmeras" 'Ergazesthe gar, phēsin, heōs estin hēmera " hēmeras ousēs, ta tēs nyktos prattomen hapanta, katheudontes͵ oneirata blepontes, phantasiais entryphōntes " kai memychasin hēmin hoi tēs dianoias ophthalmoi kai hoi tou sōmatos, paraphthegtis plēgēn, oude aisthanometha, kan pasan hēmōn diarpasę̄ tēn ousian, kan hautēn emprēsę̄ tēn oikian" mallon de oude anamenomen heterous touto poiein, all᾽ autoi touto prattomen kentountes heautous kath᾽ ekastēn hēmeran kai plēttontes, aschēmonōs keimenoi, kai gegymnōmenoi pasēs eudoxias, pasēs timēs, kai ta aischra hēmōn erga oute autoi synkalyptontes, oute heterois epitrepontes touto poiein, all᾽ eis mesēn eis gelōta, eis skōmmata myria. Ouch oiesthe kai autous tous ponērous katagelan tōn homotropōn, kai kataginōskein hautōn? Epeidē gar hēmin entetheiken ho Theos dikastērion adekaston, oudepote diaphtheiromenon, kan eis hauton tēs kakias elthōmen ton pythmena " toutou charin kai autoi hoi ponēroi katadikazousin heautous, kan autous kalesę̄ tis touto, hoper eisin, aischynontai, orgizontai, hybrin to pragma phasin. Houtōs ei kai mē di᾽ ergōn, alla dia logōn katadikazousin haper prattousi, dia tou syneidotos, mallon de kai dia tōn ergōn. Hotan gar lanthanontes kai kryptomenoi prattōsi, megiston ekpherousi deigma gnōmēs, hēn peri tou pragmatos echousin. Houtō gar dēlē estin hē kakia, hōs pantas autēs einai katēgorous, kai tous metiontas hautēn " toiouton de estin hē aretē, hōs kai par᾽ ekeinōn thaumazesthai tōn mē zēlountōn autēn. Kai gar kai ho pornos epainesetai tēn sōphrosynēn, kai ho pleonektēs katagnōsetai tēs adikias, kai ho orgilos tēn anexikakian thaumasetai, kai tēn mikropsychian mempsetai, kai tēn aselgeian ho aselgēs. Pōs oun auta meteisi, phēsin? Apo rhąthymias pollēs, ou krinas einai kalon - epei oud᾽ an ę̄schynthē tǭ pragmati, oud᾽ an hērnēsato katēgorountos heterou. Polloi de kai prolēphthentes, tēn aischynēn ou pherontes, kai apēnxanto " tosautē tou kalou kai prepontos henestin hēmin hē martyria " houtōs hēliou lamprotera ta kala, kai pantōn dysei-
“[… and confessing] that they were strangers and sojourners on the earth. For those who say such things make it clear that they are seeking a homeland. And if they had been thinking of that one from which they had gone out, they would have had [opportunity to return. But as it is, they desire a better one, that is, a heavenly one. Therefore God is not ashamed of] them, [to be called their God]; for he has prepared a city for them.” The first virtue, and the whole of virtue, is to be a stranger and sojourner in this world, and to have nothing in common with the things here, but to be detached from them as from things foreign; like those blessed disciples, of whom he says, “They went about in sheepskins, in goatskins, being destitute, afflicted, mistreated, of whom the world was not worthy.” Those men, then, called themselves strangers; but Paul said something much more. For he did not call himself simply a stranger, but called himself dead to the world, and the world dead to him: “For to me,” he says, “the world has been crucified, and I to the world.” But we, as though we were citizens, and very much alive as citizens, so conduct all our affairs here; and what the righteous were to the world, strangers and dead, that we are to heaven; and what they were to heaven, living and citizens, that we are to the world. That is why we have died: because we have denied the true life and chosen this temporary one; that is why we provoke God, because, though the enjoyment of heaven is set before us, not even so are we willing to stand apart from the things on earth, but, like worms, we turn from earth to earth, and again from this to this, and are not willing to lift our heads even a little, nor to withdraw ourselves from human affairs, but as if under some stupor and sleep and drunkenness… And just as those held by sweet sleep lie in bed not only at night, but even when dawn has come and the day has grown bright, and are not ashamed to indulge their pleasure, making the time of work and diligence a time of sleep and sluggishness, so we too, when the day draws near, when the night is far advanced, or rather when it is day (“Work,” he says, “while it is day”), though it is day, we do all the things of the night: sleeping, seeing dreams, luxuriating in fancies; and the eyes of our mind are closed, and those of the body; … [even if someone deals us a deep] blow, we do not even perceive it, even if he plunders all our property, even if he sets fire to the house itself. Or rather, we do not even wait for others to do this, but we do it ourselves, goading and striking ourselves every day, lying in disgrace, stripped of all good repute, all honor, neither covering our shameful deeds ourselves nor allowing others to do it, but [exposing them] in public, to laughter, to countless jests. Do you not think that even the wicked themselves laugh at those of like character, and condemn them? For since God has placed within us an incorruptible tribunal that is never corrupted, even if we come to the very bottom of wickedness, for this reason even the wicked themselves condemn themselves; and if anyone calls them what they are, they are ashamed, they are angry, they call the thing an insult. So, even if not by deeds, they condemn by words what they do, through their conscience; or rather, by their deeds too. For when they act in secret and in hiding, they give the greatest proof of the opinion they have about the thing. For wickedness is so plain that all are its accusers, even those who pursue it; and virtue is such that it is admired even by those who do not emulate it. For even the fornicator will praise chastity, and the greedy man will condemn injustice, and the irascible man will admire forbearance and blame pettiness, and the licentious man licentiousness. How then does he pursue these things, someone says? From great indolence, not because he judged it good; since otherwise he would not have been ashamed of the thing, nor would he have denied it when another accused him. And many, when caught in the act, unable to bear the shame, have even hanged themselves; so great is the testimony to the noble and the fitting that is within us; so much brighter than the sun are good things, and [the opposite more unsightly] than all…
Textual problem in this passage: see the notes.
Heb 11:13–16 (quotation, high confidence) · Heb 11:37–38 (quotation, high confidence) · Gal 6:14 (quotation, high confidence) · John 9:4 (quotation, high confidence) · Rom 13:12 (allusion, medium confidence)
Notes and citation
Summary: Expounding Heb 11:13–16, Chrysostom teaches that the whole of virtue is to live as strangers in this world, rebukes his hearers for living as citizens of earth in a kind of drunken sleep, and shows that even the wicked condemn their own vices by their shame.
- The section begins in the middle of the lemma (Heb 11:13–16), most of which is lost in the scan; bracketed words are supplied from the biblical text. Quotations: Heb 11:37–38; Gal 6:14; John 9:4 (cf. Rom 13:12). A long leak of Migne's Latin column (from the facing translation of this passage) was removed; a few words are lost (marked …). The section ends in mid-sentence.
Notes on the original text
- Digital text corrected (OCR slip: «οῦὔτο παροξύνομεν for τοῦτο παροξύνομεν; OCR slip: «ροχειμένης for προκειμένης; OCR slip: Πολλο! δὲ καὶ προληφθέντες,.πὴν for Πολλοὶ δὲ καὶ προληφθέντες, τὴν; OCR slip: Ποριῆλθον for Περιῆλθον; OCR slip: αἰσχύνοντα: for αἰσχύνονται; OCR slip: βουλύμεθα for βουλόμεθα; OCR slip: γαὶ ὁ πόρνος for καὶ ὁ πόρνος; OCR slip: γλυκεῖ' γατεχόμενοι for γλυκεῖ κατεχόμενοι; OCR slip: γὰο δήλη for γὰρ δήλη; OCR slip: θλιδόμενοι for θλιβόμενοι; OCR slip: κα-ηγοροῦντος for κατηγοροῦντος; OCR slip: κατ-τχόρους for κατηγόρους; OCR slip: κᾶν αὑτοὺ: for κἂν αὐτοὺς; OCR slip: οἱ τὰρ τοιαῦτα έγοντες for οἱ γὰρ τοιαῦτα λέγοντες; OCR slip: πάτης εὐδοξίας for πάσης εὐδοξίας; OCR slip: πολιτευόμενο! for πολιτευόμενοι; OCR slip: ποῦτο ἡμεῖς for τοῦτο ἡμεῖς; OCR slip: πράγματος; ἔχουσιν for πράγματος ἔχουσιν; OCR slip: πραγματενόμεθα for πραγματευόμεθα; OCR slip: τ ἣν ἀσέλγειαν for τὴν ἀσέλγειαν; OCR slip: τεθνήχαμεν for τεθνήκαμεν; OCR slip: τῇ; κακίας ἔλθωμεν πὸν for τῆς κακίας ἔλθωμεν τὸν; OCR slip: υὐχ οἴεσθε for Οὐχ οἴεσθε; OCR slip: φησίν: ᾿Απὸ for φησίν; Ἀπὸ; OCR slip: χαλὰ, for καλὰ,; OCR slip: χαταδικάζουσιν for καταδικάζουσιν; OCR slip: χαταλαύόντος, δαὶ λαμπρᾷ; for καταλαβόντος, καὶ λαμπρᾶς; OCR slip: χεντοῦντες for κεντοῦντες; OCR slip: χκαταδιχάζουσιν for καταδικάζουσιν; OCR slip: χύσμῳ οἱ δίχαιδι for κόσμῳ οἱ δίκαιοι; OCR slip: ἐμνημόνενον, ἀρ΄ ἧς for ἐμνημόνευον, ἀφ᾽ ἧς; OCR slip: ἐντέθειχεν for ἐντέθεικεν; OCR slip: ἐπεὶ. οὐδ᾽ ἂν ἡσχύνθη for ἐπεὶ οὐδ᾽ ἂν ᾐσχύνθη; OCR slip: ἐργασία; καὶ for ἐργασίας καὶ; OCR slip: ἐχείνων θαυμάζεσθχι for ἐκείνων θαυμάζεσθαι; OCR slip: ἐχφέρουσι δεῖγμα Ὑχύμης for ἐκφέρουσι δεῖγμα γνώμης; OCR slip: Ἔχεῖϊνοι for Ἐκεῖνοι; OCR slip: ἡ μῖν οἱ for ἡμῖν οἱ; OCR slip: ὕδριν for ὕβριν; OCR slip: ὕπνον καὶ μέθης for ὕπνου καὶ μέθης; OCR slip: Ὑἶἕν for γῆν; OCR slip: “ποιούμενοι for ποιούμενοι; OCR slip: “πράττομεν for πράττομεν; long leak of Migne's Latin column removed): οἱ τὰρ τοιαῦτα έγοντες → οἱ γὰρ τοιαῦτα λέγοντες; ἐμνημόνενον, ἀρ΄ ἧς → ἐμνημόνευον, ἀφ᾽ ἧς; Ποριῆλθον → Περιῆλθον; θλιδόμενοι → θλιβόμενοι; Ἔχεῖϊνοι → Ἐκεῖνοι; πραγματενόμεθα → πραγματευόμεθα; χύσμῳ οἱ δίχαιδι → κόσμῳ οἱ δίκαιοι; ποῦτο ἡμεῖς → τοῦτο ἡμεῖς; πολιτευόμενο! → πολιτευόμενοι; τεθνήχαμεν → τεθνήκαμεν; πον αρρεβογῖς (1. (οτ. ἃ. Ἴ) 1 Ἐὰ πιδιΐοιη, οἱ ἀ6 ᾿ιὰς γα ϑἴπηι8 50] }οἰ τὶ, ὁ ἀΐ! 661}. αν βε αηρ ἀνάραν ἰλα βάτον, ὅπ. «04 δια π) ογαηὶ 1}}} οἴο1ο νἱνϑηῖοδ οἱ ἰδ] Γαι τηοῦΐα ἰυγριὰΐπο οἱ 118 αι νἰ δι, οἱ 15. φυὶ ΤΟΝΔΟΠΙΠΔΩΙ; οἱ δἱ αι] βρίαηι 605 ἰά απο βυηΐϊ τοςᾶοἱ ρου Δίου ἰλιν δ ἱῖ ἰΘπιρογαηείδπι οἱ σοπιϊηδιίἑ δι, οἱ ἀνᾶγυβ σοπθηιηδθϊ! ἱπ) 5." πὶ; οἱ ἰγαουμπάις δὰ αἱ μια θἰϊαυαηὶ ἴῃ ἰαναγηδου δ, φαὶ ρεσαηία οἰἶδιῃ ἐπιδ- «Ὁ ρογεμθι! δ οιη αυτ ᾿}Π| 6 εβί, εἰν αι οπι, ναὶ οἱ Ἰοοιιπὶ ἀανδ!, οἱ φυὶ εἐδ56ὲ [ι δ] δι : → ; «οῦὔτο παροξύνομεν → τοῦτο παροξύνομεν; «ροχειμένης → προκειμένης; Ὑἶἕν → γῆν; βουλύμεθα → βουλόμεθα; ὕπνον καὶ μέθης → ὕπνου καὶ μέθης; γλυκεῖ' γατεχόμενοι → γλυκεῖ κατεχόμενοι; χαταλαύόντος, δαὶ λαμπρᾷ; → καταλαβόντος, καὶ λαμπρᾶς; αἰσχύνοντα: → αἰσχύνονται; ἐργασία; καὶ → ἐργασίας καὶ; “ποιούμενοι → ποιούμενοι; “πράττομεν → πράττομεν; ἡ μῖν οἱ → ἡμῖν οἱ; χεντοῦντες → κεντοῦντες; πάτης εὐδοξίας → πάσης εὐδοξίας; υὐχ οἴεσθε → Οὐχ οἴεσθε; ἐντέθειχεν → ἐντέθεικεν; τῇ; κακίας ἔλθωμεν πὸν → τῆς κακίας ἔλθωμεν τὸν; χκαταδιχάζουσιν → καταδικάζουσιν; κᾶν αὑτοὺ: → κἂν αὐτοὺς; ὕδριν → ὕβριν; χαταδικάζουσιν → καταδικάζουσιν; ἐχφέρουσι δεῖγμα Ὑχύμης → ἐκφέρουσι δεῖγμα γνώμης; πράγματος; ἔχουσιν → πράγματος ἔχουσιν; γὰο δήλη → γὰρ δήλη; κατ-τχόρους → κατηγόρους; ἐχείνων θαυμάζεσθχι → ἐκείνων θαυμάζεσθαι; γαὶ ὁ πόρνος → καὶ ὁ πόρνος; τ ἣν ἀσέλγειαν → τὴν ἀσέλγειαν; φησίν: ᾿Απὸ → φησίν; Ἀπὸ; ἐπεὶ. οὐδ᾽ ἂν ἡσχύνθη → ἐπεὶ οὐδ᾽ ἂν ᾐσχύνθη; κα-ηγοροῦντος → κατηγοροῦντος; Πολλο! δὲ καὶ προληφθέντες,.πὴν → Πολλοὶ δὲ καὶ προληφθέντες, τὴν; χαλὰ, → καλὰ,.
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 24.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/24-1
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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.
24.2PG 63:18
Ξένοι καὶ παρεπίδημοι ἦσαν οἱ ἅγιοι, Πῶς καὶ τίνι τρόπῳ; ποῦ δὲ ὁμολογεῖ ὁ Ἀβραὰμ ξένος εἶναι καὶ παρεπίδημος; Ἴσως μὲν καὶ αὑτὸς ὡμολόγησεν" ὁ δὲ Δαυῖδ ὅτι ὡμολόγησε, παντί που δῆλον " καὶ ἄκουε αὐτοῦ λέγοντος, ὅτι Ξένος εἰμὶ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Οἱ γὰρ ἐν σκηναῖς κατοικοῦντες, οἱ ἀργυρίου καὶ τάφους ὠνούμενοι δῆλον ὅτι ξένοι τινὲς οὕτως ἦσαν, ὥστε μηδὲ ὅπου θάψωσι τοὺς νεκροὺς ἑαυτῶν ἔχειν. Τί οὖν; ἄρα τῆς γῆς ἐκείνης μόνον ἔλεγον εἶναι ξένοι τῆς ἐν Παλαιστίνῃ; Οὐδαμῶς, ἀλλὰ τῆς οἰκουμένης πάσης, καὶ εἰκότως οὐδὲν γὰρ ἐθεώρουν ἐν αὐτῇ τούτων ὧν ἐβούλοντο, ἀλλὰ πάντα ξένα καὶ ἀλλότρια. Αὐτοὶ μὲν οὖν τὴν ἀρετὴν ἀσκεῖν ἠβούλοντο" ἐνταῦθα δὲ, ἔνθα ἣν κακία πολλὴ, καὶ ἀπεξένωτο πρὸς αὑτοὺς τὰ πράγματα " οὐδένα φίλον, οὐδένα οἰκεῖον εἶχον, πλὴν ὀλίγων τινῶν. Πῶς δὲ ξένοι ἦσαν; Οὐκ ἐπιμελούμενοι τῶν ἐνταῦθα καὶ τοῦτο οὐ διὰ ῥημάτων, ἀλλὰ καὶ διὰ πραγμάτων αὐτῶν ἐδείκνυον. Πῶς καὶ τίνι τρόπῳ; Εἶπε τῷ Ἀβραάμ· Ἄφες τὴν πατρίδα τὴν δοκοῦσαν, καὶ ἐλθὲ ἐπὶ τὴν ἀλλοτρίαν " καὶ οὐκ ἀντέσχετο τῶν οἰκείων, ἀλλ᾽ ὡς ξένην μέλλων ἀφιέναι, οὕτως ἀπροσπαθῶς αὐτὴν εἴασεν, Εἶπεν αὐτῷ "Ἀνένεγκε τὸν υἱόν σου " καὶ ὡς οὐκ ἔχων υἱὸν, οὕτως αὐτὸν ἀνήνεγκεν, ὡς οὐκ ἐνδεδυμένος τὴν φύσιν, οὕτως αὐτὸν ἀνήνεγκε Τὰ χρήματα κοινὰ ἐκέκτητο τοῖς παριοῦσιν ἅπασι, καὶ οὐδὲν τὸ πρᾶγμα ἡγεῖτο" τῶν πρωτεΐων ἑτέροις παρεχώρει, εἰς κινδύνους ἑαυτὸν ἐνέβαλλε, μυρία ἔπασχε δεινά" οὐκ οἰκίας ᾠκοδόμει λαμπρὰς, οὐδὲ ἐτρύφα, οὐκ ἱματίων ἐπεμελεῖτο, οὐκ ἄλλου οὐδενὸς, ἃ τῶν ἐνταῦθά ἐστιν" ἀλλὰ πάντα τὰ τῆς ἐκεῖ πόλεως ἐπολιτεύετο, φιλοξενίαν ἐπεδείκνυτο, φιλαδελφίαν, ἐλεημοσύνην, ἀνεξικακίαν, ὑπεροψίαν χρημάτων καὶ τῆς παρούσης δόξης καὶ τῶν ἄλλων ἁπάντων. Καὶ ὁ τούτου δὲ παῖς τοιοῦτος ἦν " ἐλαυνόμενος, πολεμούμενος εἶκε καὶ παρεχώρει, ἅτε ἐν ξένῃ ὧν οἱ γὰρ ξένοι, ὅσα ἂν πάθωσι, φέρουσιν, ἅτε οὐκ ὄντες ἐν πατρίδι. Καὶ τῆς γυναικὸς ἀφαιρουμένης, καὶ τοῦτο ἔφερεν, ἅτε ξένος " τὰ δὲ ἄνω πάντα ἐπολιτεύετο, γὰρ μετὰ τὸ παιδοποιῆσαι, οὐκέτι ὡμίλησε τῇ γυναικί" καὶ παρελθούσης δὲ τῆς ἀκμῆς τῆς νεότητος, πότε αὐτὴν ἠγάγετο, δεικνὺς ὅτι οὐ πάθους ἕνεκεν τοῦτο ἐποίει, ἀλλὰ ὑπηρετούμενος τῇ ἐπαγγελίᾳ τοῦ Θεοῦ. Τί δὲ ὁ Ἰακώβ; οὐχὶ ἄρτον ἐζήτει μόνον καὶ ἱμάτιον, ἃ ξένων ἐστὶν ὄντως αἰτήματα τῶν εἰς πενίαν ἐλθόντων πολλήν; οὐχὶ ἐλαυνόμενος ἀνεχώρει, δεινὰ, περιιὼν πανταχοῦ καθάπερ ξένος; Ταῦτα δὲ πάσχοντες ἔφερον, δεικνύντες ὅτι πατρίδα ἐπιζητοῦσιν ἑτέραν. Βαβαὶ, πόση διαφορά ! ἐκεῖνοι μὲν ὥδινον καθ᾽ ἑκάστην ἡμέραν, ἀπαλλαγῆναι βουλόμενοι ἐντεῦθεν, καὶ πρὸς τὴν αὐτῶν πατρίδα ἐπανελθεῖν ἡμεῖς δὲ τοὐναντίον" ἂν γὰρ πυρετὸς ἐμπέσῃ, πάντα ἀφέντες, καθάπερ τὰ παιδία τὰ μικρὰ, τὰ κλαυθμυριζόμενα, τὸν θάνατον δεδοίκαμεν - καὶ εἰκότως τοῦτο πάσχομεν. Ἐπειδὴ γὰρ οὐκ ὡς ξένοι διάγομεν ἐνταῦθα, οὐδὲ ὡς ἐπὶ πατρίδα σπεύδομεν, ἀλλ᾽ ὡς ἐπὶ κόλασιν ἀπιόντες ἐσμὲν, διὰ τοῦτο ἀλγοῦμεν, ὅτι τοῖς πράγμασιν οὐκ ἐχρησάμεθα εἰς γον τὴν πατρίδα ζητοῦντες τὴν ἑαυτῶν. Εἰ εἰς Μυΐιδι. δέον, ἀλλὰ τὴν τάξιν ἀντεστρέψαμεν᾽ διὰ τοῦτο ὀδυρόμεθα, ὅτε χαίρειν ἐχρῆν, διὰ τοῦτο φρίττομεν, καθάπερ τινὲς ἀνδροφόνοι καὶ λῄσταρχοι, μέλλοντες δικαστηρίῳ παρίστασθαι, καὶ πάντα λογιζόμενοι ἅπερ ἔπραξαν, καὶ διὰ τοῦτο δεδοικότες καὶ τρέμοντες. ᾿Αλλ᾽ οὐκ ἐκεῖνοι τοιοῦτοι, ἀλλ᾽ ἡπείγοντο᾽ ὁ δὲ Παῦλος καὶ ἐστέναξε. Καὶ ἄκουε αὐτοῦ λέγοντος, Καὶ αὐτοὶ οἱ ἐν τῷ σκήνει ὄντες, στενάζομεν βαρούμενοι. Τοιοῦτοι ἦσαν οἱ περὶ τὸν Ἀβραάμ· ξένοι, φησὶν, ἦσαν τῆς οἰκουμένης ἁπάσης, καὶ πατρίδα ἐζήτουν. Ποίαν δὴ ταύτην; ἄρα ἣν εἴασαν; Οὐδαμῶς " τί γὰρ ἐκώλυεν αὐτοὺς, εἴ γε ἐβούλοντο, ὑποστρέψαι πάλιν, καὶ γενέσθαι πολῖται; ἀλλ᾽ ἐκείνην ἐζήτουν τὴν ἐν τοῖς οὐρανοῖς. Οὕτω πρὸς τὴν ἀποδημίαν τὴν ἐνθένδε ἔσπευδον, καὶ οὕτως ἤρεσκον Θεῷ διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς Θεὸς καλεῖσθαι αὐτῶν. Βαβαὶ, ὅσον ἀξίωμα Θεὸς καλεῖσθαι αὐτῶν κατεδέξατο. Τί λέγεις; Θεὸς τῆς γῆς καλεῖται, καὶ Θεὸς τοῦ οὐρανοῦ, καὶ ὡς μέγα τι τέθεικας τὸ οὐκ ἐπαισχύνεσθαι Θεὸς καλεῖσθαι αὑτῶν; Μέγα, καὶ ὄντως μέγα, καὶ πολλῆς μακαριότητος τοῦτο τεκμήριον. Πῶς; Ὅτι γῆς μὲν καὶ οὐρανοῦ οὕτω καλεῖται Θεὸς, ὡς καὶ Ἑλλήνων, καὶ οὐρανοῦ μὲν καὶ γῆς Θεὸς, ᾗ ἔκτισε καὶ ἐδημιούργησεν αὐτά " τῶν δὲ ἁγίων ἐκείνων οὐκ οὕτως, ἀλλ᾽ ὡς φίλος τις γνήσιος. Ἐπὶ δὲ ὑποδείγματος ὑμῖν αὐτὸ ποιήσω φανερόν. Οἷον ἐπὶ τῶν ἐν ταῖς μεγάλαις οἰκίαις, ὅταν τινὲς εὐδοκιμῶσι τῶν προεστηκότων τῆς οἰκίας, καὶ σφόδρα εὐδοκιμῶσι, καὶ πάντα αὑτοὶ διέπωσι, καὶ πρὸς τοὺς δεσπότας πολλὴν τὴν παῤῥησίαν ἔχωσιν, ἀπ᾽ αὐτῶν ὁ δεσπότης καλεῖται " καὶ πολλοὺς ἄν τις εὕροι οὕτω καλουμένους. Τί δὲ λέγω; ὥσπερ ἦν εἰπεῖν, Ὁ Θεὸς, οὐκ ὁ τῶν ἐθνῶν, ἀλλ᾽ ὁ τῆς οἰκουμένης " οὕτως ἦν εἰπεῖν Ὁ Θεὸς Ἀβραάμ. Ἀλλ' οὐκ ἴστε ὅσον ἐστὶ τὸ ἀξίωμα τοῦτο, ἐπεὶ μηδὲ τυγχάνομεν αὑτοῦ, “Ὥσπερ γὰρ νῦν ὁ Κύριος τῶν Χριστιανῶν ἀπάντων λέγεται Θεὸς, καὶ ὅμως ὑπερβαίνει τὸ ὄνομα τὴν ἡμετέραν ἀξίαν" εἰ δὲ ἑνὸς κληθείη Θεὸς, ἐννόησον ὅσον τὸ μέγεθος. Ὁ τῆς οἰκουμένης Θεὸς οὐκ ἐπαισχύνεται τριῶν καλεῖσθαι Θεὸς, εἰκότως " οὐ γὰρ τῆς οἰκουμένης, ἀλλὰ μυρίων τοιούτων εἰσὶν ἀντίῤῥοποι οἱ ἅγιοι. Κρείττων γὰρ εἷς ποιῶν τὸ θέλημα Κυρίου, ἢ μυρίοι παράνομοι. Ὅτι δὲ οὕτως ἑαυτοὺς ξένους ἐκάλουν, δῆλον. “Ἔστω δὲ, οὗτοι διὰ τὴν ξένην ἔλεγον εἶναι ξένοι " τί δαὶ καὶ ὁ Δαυΐδ; οὐχὶ βασιλεὺς ἦν; οὐχὶ προφήτης; οὐχὶ ἐν τῇ οἰκείᾳ πατρίδι διέτριβε; τίνος οὖν ἕνεκέν φησι, ξένος καὶ παρεπίδημός εἰμι; Πῶς εἶ ξένος; Καθώς, φησὶ, πάντες οἱ πατέρες μου. Ὁρᾷς ὅτι κἀκεῖνοι ξένοι ἦσαν; "Ἔχομὲν πατρίδα, φησὶν, ἀλλ᾽ οὐ τὴν ὄντως πατρίδα. Πῶς δὲ σὺ ξένος; Τῆς γῆς. Οὐκοῦν κἀκεῖνοι τῆς γῆς" καθὼς γὰρ ἐκεῖνοι, οὕτω καὶ οὗτος, καὶ καθὼς οὗτος, οὕτω κἀκεῖνοι.
Xenoi kai parepidēmoi ēsan hoi hagioi, Pōs kai tini tropǭ? pou de homologei ho Abraam xenos einai kai parepidēmos? Isōs men kai hautos hōmologēsen" ho de Dauid hoti hōmologēse, panti pou dēlon " kai akoue autou legontos, hoti Xenos eimi kai parepidēmos, kathōs pantes hoi pateres mou. Hoi gar en skēnais katoikountes, hoi argyriou kai taphous ōnoumenoi dēlon hoti xenoi tines houtōs ēsan, hōste mēde hopou thapsōsi tous nekrous heautōn echein. Ti oun? ara tēs gēs ekeinēs monon elegon einai xenoi tēs en Palaistinę̄? Oudamōs, alla tēs oikoumenēs pasēs, kai eikotōs ouden gar etheōroun en autę̄ toutōn hōn eboulonto, alla panta xena kai allotria. Autoi men oun tēn aretēn askein ēboulonto" entautha de, entha hēn kakia pollē, kai apexenōto pros hautous ta pragmata " oudena philon, oudena oikeion eichon, plēn oligōn tinōn. Pōs de xenoi ēsan? Ouk epimeloumenoi tōn entautha kai touto ou dia rhēmatōn, alla kai dia pragmatōn autōn edeiknyon. Pōs kai tini tropǭ? Eipe tǭ Abraam; Aphes tēn patrida tēn dokousan, kai elthe epi tēn allotrian " kai ouk antescheto tōn oikeiōn, all᾽ hōs xenēn mellōn aphienai, houtōs aprospathōs autēn eiasen, Eipen autǭ "Anenenke ton huion sou " kai hōs ouk echōn huion, houtōs auton anēnenken, hōs ouk endedymenos tēn physin, houtōs auton anēnenke Ta chrēmata koina ekektēto tois pariousin hapasi, kai ouden to pragma hēgeito" tōn prōteïōn heterois parechōrei, eis kindynous heauton eneballe, myria epasche deina" ouk oikias ǭkodomei lampras, oude etrypha, ouk himatiōn epemeleito, ouk allou oudenos, ha tōn entautha estin" alla panta ta tēs ekei poleōs epoliteueto, philoxenian epedeiknyto, philadelphian, eleēmosynēn, anexikakian, hyperopsian chrēmatōn kai tēs parousēs doxēs kai tōn allōn hapantōn. Kai ho toutou de pais toioutos ēn " elaunomenos, polemoumenos eike kai parechōrei, hate en xenę̄ hōn hoi gar xenoi, hosa an pathōsi, pherousin, hate ouk ontes en patridi. Kai tēs gynaikos aphairoumenēs, kai touto epheren, hate xenos " ta de anō panta epoliteueto, gar meta to paidopoiēsai, ouketi hōmilēse tę̄ gynaiki" kai parelthousēs de tēs akmēs tēs neotētos, pote autēn ēgageto, deiknys hoti ou pathous heneken touto epoiei, alla hypēretoumenos tę̄ epangelią tou Theou. Ti de ho Iakōb? ouchi arton ezētei monon kai himation, ha xenōn estin ontōs aitēmata tōn eis penian elthontōn pollēn? ouchi elaunomenos anechōrei, deina, periiōn pantachou kathaper xenos? Tauta de paschontes epheron, deiknyntes hoti patrida epizētousin heteran. Babai, posē diaphora ! ekeinoi men hōdinon kath᾽ hekastēn hēmeran, apallagēnai boulomenoi enteuthen, kai pros tēn autōn patrida epanelthein hēmeis de tounantion" an gar pyretos empesę̄, panta aphentes, kathaper ta paidia ta mikra, ta klauthmyrizomena, ton thanaton dedoikamen - kai eikotōs touto paschomen. Epeidē gar ouk hōs xenoi diagomen entautha, oude hōs epi patrida speudomen, all᾽ hōs epi kolasin apiontes esmen, dia touto algoumen, hoti tois pragmasin ouk echrēsametha eis gon tēn patrida zētountes tēn heautōn. Ei eis Myïidi. deon, alla tēn taxin antestrepsamen᾽ dia touto odyrometha, hote chairein echrēn, dia touto phrittomen, kathaper tines androphonoi kai lę̄starchoi, mellontes dikastēriǭ paristasthai, kai panta logizomenoi haper epraxan, kai dia touto dedoikotes kai tremontes. ᾿All᾽ ouk ekeinoi toioutoi, all᾽ hēpeigonto᾽ ho de Paulos kai estenaxe. Kai akoue autou legontos, Kai autoi hoi en tǭ skēnei ontes, stenazomen baroumenoi. Toioutoi ēsan hoi peri ton Abraam; xenoi, phēsin, ēsan tēs oikoumenēs hapasēs, kai patrida ezētoun. Poian dē tautēn? ara hēn eiasan? Oudamōs " ti gar ekōlyen autous, ei ge eboulonto, hypostrepsai palin, kai genesthai politai? all᾽ ekeinēn ezētoun tēn en tois ouranois. Houtō pros tēn apodēmian tēn enthende espeudon, kai houtōs ēreskon Theǭ dio ouk epaischynetai autous ho Theos Theos kaleisthai autōn. Babai, hoson axiōma Theos kaleisthai autōn katedexato. Ti legeis? Theos tēs gēs kaleitai, kai Theos tou ouranou, kai hōs mega ti tetheikas to ouk epaischynesthai Theos kaleisthai hautōn? Mega, kai ontōs mega, kai pollēs makariotētos touto tekmērion. Pōs? Hoti gēs men kai ouranou houtō kaleitai Theos, hōs kai Hellēnōn, kai ouranou men kai gēs Theos, hę̄ ektise kai edēmiourgēsen auta " tōn de hagiōn ekeinōn ouk houtōs, all᾽ hōs philos tis gnēsios. Epi de hypodeigmatos hymin auto poiēsō phaneron. Hoion epi tōn en tais megalais oikiais, hotan tines eudokimōsi tōn proestēkotōn tēs oikias, kai sphodra eudokimōsi, kai panta hautoi diepōsi, kai pros tous despotas pollēn tēn parrhēsian echōsin, ap᾽ autōn ho despotēs kaleitai " kai pollous an tis heuroi houtō kaloumenous. Ti de legō? hōsper ēn eipein, Ho Theos, ouk ho tōn ethnōn, all᾽ ho tēs oikoumenēs " houtōs ēn eipein Ho Theos Abraam. All' ouk iste hoson esti to axiōma touto, epei mēde tynchanomen hautou, “Hōsper gar nyn ho Kyrios tōn Christianōn apantōn legetai Theos, kai homōs hyperbainei to onoma tēn hēmeteran axian" ei de henos klētheiē Theos, ennoēson hoson to megethos. Ho tēs oikoumenēs Theos ouk epaischynetai triōn kaleisthai Theos, eikotōs " ou gar tēs oikoumenēs, alla myriōn toioutōn eisin antirrhopoi hoi hagioi. Kreittōn gar heis poiōn to thelēma Kyriou, ē myrioi paranomoi. Hoti de houtōs heautous xenous ekaloun, dēlon. “Estō de, houtoi dia tēn xenēn elegon einai xenoi " ti dai kai ho Dauïd? ouchi basileus ēn? ouchi prophētēs? ouchi en tę̄ oikeią patridi dietribe? tinos oun heneken phēsi, xenos kai parepidēmos eimi? Pōs ei xenos? Kathōs, phēsi, pantes hoi pateres mou. Horąs hoti kakeinoi xenoi ēsan? "Echomen patrida, phēsin, all᾽ ou tēn ontōs patrida. Pōs de sy xenos? Tēs gēs. Oukoun kakeinoi tēs gēs" kathōs gar ekeinoi, houtō kai houtos, kai kathōs houtos, houtō kakeinoi.
The saints were strangers and sojourners. How, and in what way? And where does Abraham confess that he is a stranger and sojourner? Perhaps he too confessed it; but that David confessed it is plain to everyone. Listen to him saying, “I am a stranger and sojourner, as all my fathers were.” For those who lived in tents, who bought even burial places with silver, were clearly strangers to such a degree that they did not even have a place to bury their dead. What then? Did they say that they were strangers only to that land in Palestine? Not at all, but to the whole world, and rightly; for they saw in it none of the things they wished for, but everything strange and foreign. For they wished to practice virtue; but here, where there was much wickedness, things were estranged from them; they had no friend, no kinsman, except a very few. And how were they strangers? By not caring for the things here; and this they showed not by words but by deeds themselves. How, and in what way? He said to Abraham, “Leave what seems to be your country, and come to the foreign land”; and he did not cling to his own, but left it as without attachment as one who was going to leave a foreign country. He said to him, “Offer up your son”; and he offered him up as one who had no son, as one who had put off [human] nature. He held his wealth in common with all who passed by, and thought nothing of the matter; he yielded the first place to others, threw himself into dangers, suffered countless hardships; he did not build splendid houses, nor live in luxury, nor care for clothing, nor for anything else of the things here; but he lived wholly as a citizen of the city there, showing hospitality, brotherly love, almsgiving, forbearance, contempt of money and of present glory and of all other things. And his son too was like this: driven out, fought against, he gave way and yielded, as being in a foreign land; for strangers bear whatever they suffer, since they are not in their own country. And when his wife was being taken away, he bore this too, as a stranger; and he lived wholly as a citizen of the things above, [showing self-control; for] after having children he no longer had relations with his wife; and when the prime of youth had passed, then he took her, showing that he did not do this for passion, but in service of God's promise. And what of Jacob? Did he not ask only for bread and clothing, which are truly the requests of strangers who have fallen into great poverty? Did he not, when driven out, withdraw, [suffering] hardships, wandering everywhere like a stranger? And suffering these things they bore them, showing that they were seeking another homeland. Oh, how great the difference! They were in labor every day, wishing to be freed from here and to return to their homeland; but we the opposite: for if a fever falls on us, we drop everything, like little children who whimper, and we fear death; and naturally we suffer this. For since we do not live here as strangers, nor hasten as to a homeland, but are going away as to punishment, that is why we grieve: because we have not used things [as we ought], seeking our own homeland. … but we have turned the order upside down; that is why we lament when we ought to rejoice; that is why we shudder, like murderers and robbers about to stand before a court, reckoning up everything they have done, and for that reason afraid and trembling. But those men were not like this, but were eager [to depart]; and Paul even groaned. Listen to him saying, “For we who are in this tent groan, being burdened.” Such were Abraham and his family; they were strangers, he says, to the whole world, and sought a homeland. What sort of homeland? The one they had left? Not at all; for what prevented them, if they had wished, from returning again and becoming citizens? But they sought that one in heaven. So eager were they for the departure from here, and so did they please God. “Therefore God is not ashamed of them, to be called their God.” Oh, what dignity! He consented to be called their God. What are you saying? He is called the God of the earth and God of heaven, and you have set it down as a great thing that he is not ashamed to be called their God? Great, and truly great, and a proof of great blessedness. How? Because he is called God of earth and heaven in the same way as of the Greeks too, and God of heaven and earth inasmuch as he created and fashioned them; but not so of those saints, but as a true friend. I will make it plain to you by an example. As with those in great households, when some of those set over the household are highly esteemed, very highly esteemed, and manage everything themselves, and have great freedom of speech with their masters, the master is named after them; and one could find many so named. And what do I say? Just as one could say, “God, not of the nations, but of the world,” so one could say, “the God of Abraham.” But you do not know how great this dignity is, since we do not attain to it. For just as now the Lord is called the God of all Christians, and yet the name surpasses our worth; if he were called the God of one man, think how great it is! The God of the world is not ashamed to be called the God of three; and rightly; for the saints are worth not the world only but countless such worlds. “For better is one who does the will of the Lord than countless lawless ones.” And that they called themselves strangers in this way is clear. But granted that these men said they were strangers because of the foreign land: what about David? Was he not a king? Was he not a prophet? Did he not spend his life in his own country? Why then does he say, “I am a stranger and sojourner”? How are you a stranger? “As all my fathers were,” he says. Do you see that they too were strangers? We have a homeland, he says, but not the true homeland. And how are you a stranger? Of the earth. Therefore they too were strangers of the earth; for as they were, so is he; and as he is, so were they.
Textual problem in this passage: see the notes.
Ps 39:12 (38:13 LXX) (quotation, high confidence) · Gen 23:16 (allusion, high confidence) · Gen 12:1 (quotation, medium confidence) · Gen 22:2 (quotation, high confidence) · Gen 26:7–11 (allusion, medium confidence) · Gen 28:20 (allusion, high confidence) · 2 Cor 5:4 (quotation, high confidence) · Heb 11:15–16 (quotation, high confidence) · Exod 3:6 (allusion, high confidence)
Notes and citation
Summary: Chrysostom shows how Abraham, Isaac, Jacob and David lived as strangers on earth, detached from possessions and longing for the heavenly homeland, and explains why God calls himself their God as a mark of friendship.
- Quotations: Ps 39:12 (38:13 LXX); Gen 23 (Abraham buys a burial place); Gen 12:1; Gen 22:2; Gen 26 (Isaac's wells, wife taken: Gen 26:7–11); Gen 28:20; 2 Cor 5:4; Heb 11:15–16; Exod 3:6; Sir 16:3 (“better is one who does the will of the Lord than countless lawless ones”). The claim that Isaac abstained after the birth of his children and married late is Chrysostom's own interpretation. A few words are lost in the scan (marked …), and a footnote mark and stray letters were removed.
Notes on the original text
- Digital text corrected (OCR slip: 'Ορᾷς for Ὁρᾷς; OCR slip: 0 τῆς οἰκουμένης Θεὸ; for Ὁ τῆς οἰκουμένης Θεὸς; OCR slip: «οὔ οὐρανοῦ for τοῦ οὐρανοῦ; OCR slip: Βαδαὶ for Βαβαὶ; OCR slip: Θε:οῦ for Θεοῦ; OCR slip: Θὐδαμῶς for Οὐδαμῶς; OCR slip: Καθὼ:, for Καθώς,; OCR slip: Κγρίου for Κυρίου; OCR slip: δαὶ καὶ ὁ Δαυΐδ; οὐκὶ βασιλεὺς ἦν; οὐκὶ προφήτης; υὐχὶ ἐν τῇ οἰκείᾳ πατρίδι ὃιἐτριθε for δαὶ καὶ ὁ Δαυΐδ; οὐχὶ βασιλεὺς ἦν; οὐχὶ προφήτης; οὐχὶ ἐν τῇ οἰκείᾳ πατρίδι διέτριβε; OCR slip: δισπότης for δεσπότης; OCR slip: εἰχότω; for εἰκότως; OCR slip: εἶχε καὶ παρεχώρε: for εἶκε καὶ παρεχώρει; OCR slip: εὐδοχιμῶσι τῶν προεστηχότων for εὐδοκιμῶσι τῶν προεστηκότων; OCR slip: εὗτος for οὗτος; OCR slip: καίρειν for χαίρειν; OCR slip: κατοίδα for πατρίδα; OCR slip: κἀκεῖνοι Ρ. ᾿ for κἀκεῖνοι.; OCR slip: λήτταρχοι for λῄσταρχοι; OCR slip: μυδὲ ὅπου for μηδὲ ὅπου; OCR slip: νεκροὺ; ἑαυτῶν for νεκροὺς ἑαυτῶν; OCR slip: οὐκὶ ἐλαυνόμενος for οὐχὶ ἐλαυνόμενος; OCR slip: οὐξὲν for οὐδὲν; OCR slip: οὕτω: αὑτὸν for οὕτως αὐτὸν; OCR slip: οὕὅτιυς for οὕτως; OCR slip: παντέ που for παντί που; OCR slip: πολλῇς for πολλῆς; OCR slip: πρὸ; τὴν for πρὸς τὴν; OCR slip: πόλεις ἐπολιτεύετο for πόλεως ἐπολιτεύετο; OCR slip: πὰἀρεπίδημος, καθὼς αὐντες for παρεπίδημος, καθὼς πάντες; OCR slip: σκήγει ὄντες, στεγάζομεν for σκήνει ὄντες, στενάζομεν; OCR slip: σφόδρα εὐδοχιμῶσι for σφόδρα εὐδοκιμῶσι; OCR slip: τέθειχας for τέθεικας; OCR slip: τρόταρ ᾿ ποῦ δε for τρόπῳ; ποῦ δὲ; OCR slip: τρύπῳ for τρόπῳ; OCR slip: φρέττομεν for φρίττομεν; OCR slip: χιυδύνους ἑαυτὸν ἐνἐόαλλε for κινδύνους ἑαυτὸν ἐνέβαλλε; OCR slip: χλαυθμυρ'ζόμενα for κλαυθμυριζόμενα; OCR slip: χστοιχοῦντες for κατοικοῦντες; OCR slip: ἀλ.γοῦμεν for ἀλγοῦμεν; OCR slip: ἀργυρίον for ἀργυρίου; OCR slip: ἀφαιρουμένη-ς for ἀφαιρουμένης; OCR slip: ἀχμῖις for ἀκμῆς; OCR slip: ἄγιο: for ἅγιοι; OCR slip: ἐδείχννον for ἐδείκνυον; OCR slip: ἐδούλοντο, ἀλλὰ for ἐβούλοντο, ἀλλὰ; OCR slip: ἐδούλοντο, ὑποστρέψαι πάλιν, καὶ γενέσθαι πολῆταε for ἐβούλοντο, ὑποστρέψαι πάλιν, καὶ γενέσθαι πολῖται; OCR slip: ἐκείγων for ἐκείνων; OCR slip: ἐλαυνόςμενος for ἐλαυνόμενος; OCR slip: ἐπαιαχύνεται for ἐπαισχύνεται; OCR slip: ἐπολιτεύττο for ἐπολιτεύετο; OCR slip: ἐχείνην ἐζήτουν τὴν ἐν τοῖς οὑὐρανοῖ; for ἐκείνην ἐζήτουν τὴν ἐν τοῖς οὐρανοῖς; OCR slip: ἔ σαν οἱ ἅγιοι for ἦσαν οἱ ἅγιοι; OCR slip: ἔσκευδον for ἔσπευδον; OCR slip: ἕνεχέν for ἕνεκέν; OCR slip: ἡδούλοντο for ἠβούλοντο; OCR slip: ἡμεῖ; δὲ for ἡμεῖς δὲ; OCR slip: ἧ ἔχτισε for ᾗ ἔκτισε; OCR slip: Ἡῶς δὲ for Πῶς δὲ; OCR slip: ἱματίῳν for ἱματίων; OCR slip: Ἰαχώθ; οὐκὶ for Ἰακώβ; οὐχὶ; OCR slip: ὁλίγῶν for ὀλίγων; OCR slip: ὁὐ γὰρ τῆς οἱκουμένης, ἀλλὰ μυῤίων for οὐ γὰρ τῆς οἰκουμένης, ἀλλὰ μυρίων; OCR slip: ὅτα ἂν for ὅσα ἂν; OCR slip: ὑπερδαίνει for ὑπερβαίνει; OCR slip: ὡμίλησς for ὡμίλησε; OCR slip: ᾧχυδόμει for ᾠκοδόμει; OCR slip: ᾿Αδραάμ- Λφες τὴν πατρίδα τὴν δοκοῦ-" σαν for Ἀβραάμ· Ἄφες τὴν πατρίδα τὴν δοκοῦσαν; OCR slip: ᾿Αδραάμ. ᾿Αλλ' for Ἀβραάμ. Ἀλλ'; OCR slip: ᾿Αδραὰμ ξένος εἶναι καὶ παρεἐπίδη μος for Ἀβραὰμ ξένος εἶναι καὶ παρεπίδημος; OCR slip: ᾿Ανάνεγχε τὸν υἱόν δον for Ἀνένεγκε τὸν υἱόν σου; OCR slip: ᾿Αὐραάμε" for Ἀβραάμ·; footnote mark removed): ἔ σαν οἱ ἅγιοι → ἦσαν οἱ ἅγιοι; τρόταρ ᾿ ποῦ δε → τρόπῳ; ποῦ δὲ; ᾿Αδραὰμ ξένος εἶναι καὶ παρεἐπίδη μος → Ἀβραὰμ ξένος εἶναι καὶ παρεπίδημος; παντέ που → παντί που; πὰἀρεπίδημος, καθὼς αὐντες → παρεπίδημος, καθὼς πάντες; χστοιχοῦντες → κατοικοῦντες; ἀργυρίον → ἀργυρίου; μυδὲ ὅπου → μηδὲ ὅπου; νεκροὺ; ἑαυτῶν → νεκροὺς ἑαυτῶν; Θὐδαμῶς → Οὐδαμῶς; εἰχότω; → εἰκότως; ἐδούλοντο, ἀλλὰ → ἐβούλοντο, ἀλλὰ; ἡδούλοντο → ἠβούλοντο; ὁλίγῶν → ὀλίγων; ἐδείχννον → ἐδείκνυον; τρύπῳ → τρόπῳ; ᾿Αδραάμ- Λφες τὴν πατρίδα τὴν δοκοῦ-" σαν → Ἀβραάμ· Ἄφες τὴν πατρίδα τὴν δοκοῦσαν; ᾿Ανάνεγχε τὸν υἱόν δον → Ἀνένεγκε τὸν υἱόν σου; οὕὅτιυς → οὕτως; οὕτω: αὑτὸν → οὕτως αὐτὸν; οὐξὲν → οὐδὲν; χιυδύνους ἑαυτὸν ἐνἐόαλλε → κινδύνους ἑαυτὸν ἐνέβαλλε; ᾧχυδόμει → ᾠκοδόμει; ἱματίῳν → ἱματίων; πόλεις ἐπολιτεύετο → πόλεως ἐπολιτεύετο; ἐλαυνόςμενος → ἐλαυνόμενος; εἶχε καὶ παρεχώρε: → εἶκε καὶ παρεχώρει; ὅτα ἂν → ὅσα ἂν; ἀφαιρουμένη-ς → ἀφαιρουμένης; ἐπολιτεύττο → ἐπολιτεύετο; ὡμίλησς → ὡμίλησε; ἀχμῖις → ἀκμῆς; Θε:οῦ → Θεοῦ; Ἰαχώθ; οὐκὶ → Ἰακώβ; οὐχὶ; οὐκὶ ἐλαυνόμενος → οὐχὶ ἐλαυνόμενος; ἑτέραν 4’ → ἑτέραν.; Βαδαὶ → Βαβαὶ; πρὸ; τὴν → πρὸς τὴν; ἡμεῖ; δὲ → ἡμεῖς δὲ; χλαυθμυρ'ζόμενα → κλαυθμυριζόμενα; ἀλ.γοῦμεν → ἀλγοῦμεν; κατοίδα → πατρίδα; καίρειν → χαίρειν; φρέττομεν → φρίττομεν; λήτταρχοι → λῄσταρχοι; σκήγει ὄντες, στεγάζομεν → σκήνει ὄντες, στενάζομεν; ᾿Αὐραάμε" → Ἀβραάμ·; ἐδούλοντο, ὑποστρέψαι πάλιν, καὶ γενέσθαι πολῆταε → ἐβούλοντο, ὑποστρέψαι πάλιν, καὶ γενέσθαι πολῖται; ἐχείνην ἐζήτουν τὴν ἐν τοῖς οὑὐρανοῖ; → ἐκείνην ἐζήτουν τὴν ἐν τοῖς οὐρανοῖς; ἔσκευδον → ἔσπευδον; ἐπαιαχύνεται → ἐπαισχύνεται; «οὔ οὐρανοῦ → τοῦ οὐρανοῦ; τέθειχας → τέθεικας; πολλῇς → πολλῆς; ἧ ἔχτισε → ᾗ ἔκτισε; ἐκείγων → ἐκείνων; εὐδοχιμῶσι τῶν προεστηχότων → εὐδοκιμῶσι τῶν προεστηκότων; σφόδρα εὐδοχιμῶσι → σφόδρα εὐδοκιμῶσι; δισπότης → δεσπότης; ᾿Αδραάμ. ᾿Αλλ' → Ἀβραάμ. Ἀλλ'; ὑπερδαίνει → ὑπερβαίνει; 0 τῆς οἰκουμένης Θεὸ; → Ὁ τῆς οἰκουμένης Θεὸς; ὁὐ γὰρ τῆς οἱκουμένης, ἀλλὰ μυῤίων → οὐ γὰρ τῆς οἰκουμένης, ἀλλὰ μυρίων; ἄγιο: → ἅγιοι; Κγρίου → Κυρίου; δαὶ καὶ ὁ Δαυΐδ; οὐκὶ βασιλεὺς ἦν; οὐκὶ προφήτης; υὐχὶ ἐν τῇ οἰκείᾳ πατρίδι ὃιἐτριθε → δαὶ καὶ ὁ Δαυΐδ; οὐχὶ βασιλεὺς ἦν; οὐχὶ προφήτης; οὐχὶ ἐν τῇ οἰκείᾳ πατρίδι διέτριβε; ἕνεχέν → ἕνεκέν; Καθὼ:, → Καθώς,; 'Ορᾷς → Ὁρᾷς; Ἡῶς δὲ → Πῶς δὲ; εὗτος → οὗτος; κἀκεῖνοι Ρ. ᾿ → κἀκεῖνοι..
Extrabiblical texts: Sir 16:3 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Chrysostom, Hom. Heb. 24.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/24-2
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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.
24.3PG 63:18
Γενώμεθα τοίνυν ξένοι κἂν νῦν καὶ ἡμεῖς, ἵνα μὴ ἐπαισχυνθῇ ἡμᾶς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι ἡμῶν. Αἰσχύνη γὰρ αὐτῷ, ὅταν ἀνδρῶν πονηρῶν καλῆται Θεὸς, καὶ ἐπαισχύνεται αὐτοὺς καὶ αὑτὸς, ὡσπεροῦν δοξάζεται, ὅταν ἀγαθῶν ἧ καὶ χρηστῶν καὶ ἀσκούντων ἀρετήν. Εἰ γὰρ ἡμεῖς παραιτούμεθα καλεῖσθαι δεσπόται πονηρῶν ἡμῶν δούλων, καὶ ἀφίεμεν αὐτούς " τους, Τοιοῦτοι ἧσαν οἱ περὶ τὸν ᾿Αδραάμ. κἂν εἴπῃ τις προσελθὼν, Ὁ δεῖνα μυρία ἐργάζεται κακὰ, ἄρα σὸς δοῦλός ἐστιν; εὐθέως φαμὲν, ὅτι οὐδαμῶς, ἀποτριβόμενοι τὸ ὄνειδος " σχέσις γάρ ἔστι τῷ δούλῳ πρὸς τὸν δεσπότην, καὶ διαβαίνει ἡ ἀδοξία καὶ εἰς τοῦτον ἀπ᾽ ἐκείνου " πολλῷ μᾶλλον ὁ Θεός. ᾿Αλλ᾽ ἐκεῖνοι οὕτως ἦσαν λαμπροὶ, οὕτω παῤῥησίας μεστοὶ, ὡς μὴ μόνον αὐτὸν μὴ ἐπαισχύνεσθαι παρ᾽ ἐκείνων καλούμενον, ἀλλὰ καὶ ἑαυτὸν λέγειν, ὅτι Ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ. Γενώμεθα καὶ ἡμεῖς, ἀγαπητοὶ, ξένοι, ἵνα μὴ ἐπαισχυνθῇ ἡμᾶς ὁ Θεὸς, ἵνα μὴ ἐπαισχυνθῇ, καὶ τῇ γεέννῃ παραδῷ. Τοιοῦτοι ἧσαν ἐκεῖνοι οἱ λέγοντες, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; ᾿Αλλ᾽ ὁρᾶτε τί φθέγγεται πρὸς αὑτοὺς ὁ Χριστός " Οὐκ οἶδα ὑμᾶς "ὅπερ ἂν ποιήσειαν δεσπόται οἰκετῶν πονηρῶν προστρεχόντων αὐτοῖς, βουλόμενοι τὸ ὄνειδος ἀποτρίψασθαι. Οὐκ οἶδα ὑμᾶς, φησί. Πῶς οὖν κολάσεις, οὓς οὐκ οἶδας; Οὐκ οἶδα, ἑτέρως εἶπον· τουτέστι, ᾿Αρνοῦμαι ὑμᾶς καὶ παραιτοῦμαι. ᾿Αλλὰ μὴ γένοιτο ταύτην ἡμᾶς ἀκοῦσαι τὴν φωνὴν τὴν ὀλεθρίαν καὶ φρικώδη. Εἰ γὰρ οἱ δαίμονας ἐκβαλόντες, καὶ προφητείας ἐργασάμενοι, ἐπειδὴ βίον οὐκ ἔσχον συμβαίνοντα τοῖς λόγοις, ἠρνήθησαν" πόσῳ μᾶλλον ἡμεῖς; Καὶ πῶς, φησὶν, ἕνι προφητείας ἐπιδειξαμένους, καὶ σημεῖα πεποιηκότας, καὶ δαιμόνια ἐκβεβληκέναι, καὶ γεγενῆσθαι πονηρούς; ὅθεν οὐδὲν ἀπώναντο οὐδὲ τῆς προτέρας ἀρετῆς. Οὐ γὰρ τὰ προοῖμια δεῖ μόνον ἔχειν λαμπρὰ, ἀλλὰ καὶ τὸ τέλος λαμπρότερον. Εἰπὲ γάρ μοι, ὁ ῥήτωρ οὐχὶ τὰ ἐν τῷ τέλει τοῦ λόγου σπουδάζει ποιεῖν λαμπρὰ, ὥστε μετὰ κρότων ἀναχωρεῖν; ὁ δὲ λειτουργῶν πόλει, οὐχὶ τὰ ἐπ᾽ ἐξόδῳ τῆς λειτουργίας λαμπρότερα ἐπιδείκνυται; Ὁ ἀθλητὴς ἐὰν μὴ ἐκεῖνα δείξῃ λαμπρότερα, καὶ μέχρι τέλους νικήσῃ, κἂν πάντας νικήσας νικηθῇ ὑπὸ τοῦ τελευταίου, οὐχὶ πάντα αὐτῷ ἀνόνητα; ὁ κυβερνήτης ἂν ἅπαν τὸ πέλαγος διαβαλὼν, πρὸς τῷ λιμένι καταῤῥάξῃ τὸ σκάφος, οὐχὶ πάντα ἀπώλεσε τὸν ἔμπροσθεν πόνον; Τί δὲ ὁ ἰατρός; Ἐὰν ἀπαλλάξας τῆς νόσου τὸν κάμνοντα, ὅταν μέλλῃ τέλεον ἀπαλλάττειν, τότε διαφθείρῃ, οὐχὶ τὸ πᾶν διέφθειρεν; Οὕτω καὶ ἐπὶ τῆς ἀρετῆς, ὅσοι μὴ τῇ ἀρχῇ ἀκόλουθον τὸ τέλος ἐπέθηκαν καὶ σύμφωνον καὶ συνῳδὸν, ἀπώλοντο καὶ διεφθάρησαν, Τοιοῦτοί εἰσιν οἱ ἀπὸ μὲν τῶν βαλβίδων αὐτῶν λαμπροὶ καὶ γαῦροι προπηδήσαντες, μετὰ ταῦτα δὲ ἐκλυθέντες, καὶ χαῦνοι γενόμενοι " διὸ καὶ ᾿Ακούσωμεν ταῦτα οἱ χρημάτων ἐρῶντες - ἣ γὰρ μεγίστη ἀνομία αὕτη τυγχάνει. Ῥίζα γὰρ ἐστι πάντων, φησὶ, τῶν κακῶν ἡ φιλαργυρία. ᾿Ακούσωμεν οἱ βουλόμενοι μείζονα τὴν ὑπάρχουσαν οὐσίαν ποιεῖν" ἀκούσωμεν, καὶ παυσώμεθα τῆς πλεονεξίας ποτὲ, ἵνα μὴ ταῦτα ἀκούσωμεν ἅπερ κἀκεῖνοι. Νῦν αὐτὰ ἀκούσωμεν καὶ φυλαξώμεθα, ἵνα μὴ τότε ἀκούσωμεν" νῦν ἀκούσωμεν μετὰ φόβου, ἵνα μὴ τότε ἀκούσωμεν μετὰ τιμωρίας, ᾿Απέλθετε ἀπ᾽ ἐμοῦ, φησὶν, οὐδέποτε ἔγνων ὑμᾶς, οὐδὲ τότε, φησὶν, ὅτε τὰς προφητείας ἐπεδείκνυσθε, καὶ τοὺς δαίμονας ἐξεβάλλετε, Εἰκὸς αὐτὸν ἐνταῦθα καὶ ἕτερόν τι αἰνίττεσθαι, ὅτι καὶ τότε βίου ἦσαν πονηροῦ" παρὰ δὲ τὴν ἀρχὴν καὶ δι᾽ ἀναξίων ἐνήργει ἡ χάρις. Εἰ γὰρ καὶ διὰ Βαλαὰμ ἐνήργησε, πολλῷ μᾶλλον δι᾽ ἀναξίων, καὶ τοῦτο διὰ τοὺς μέλλοντας κερδαίνειν. Εἰ δὲ καὶ σημεῖα καὶ τέρατα οὐκ ἴσχυσε κολάσεως ἀπαλλάξαι, πολλῷ μᾶλλον, κἂν ἐν ἀξιώματι ἱερατικῷ τις ὧν τυγχάνῃ, κἂν εἰς τὴν ἀνωτάτω τιμὴν φθάσῃ, κἂν εἰς τὴν χειροτονίαν ἐνεργήσῃ ἡ χάρις, κἂν εἰς τὰ ἄλλα πάντα διὰ τοὺς τῆς προστασίας δεομένους, ἀκούσεται καὶ αὐτὸς, Οὐδέποτέ σε ἔγνων, οὐδὲ τότε, ὅτε ἐνήργησεν ἐν σοὶ ἡ χάρις. Βαβαὶ, πόση τῆς τοῦ βίου καθαρότητος ἡ ζήτησις ἐκεῖ! πῶς αὐτὴ καὶ καϑ' ἑαυτὴν ἀρκεῖ εἰς τὴν βασιλείαν ἡμᾶς εἰσαγαγεῖν! πῶς δὲ ἀποῦσα προδίδωσι τὸν ἄνδρα, κἂν μυρία ἔχῃ τέρατα καὶ σημεῖα ἐπιδείκνυσθαι! Οὐδὲν γὰρ οὕτως εὐφραίνει τὸν Θεὸν, ὡς πολιτεία ἀρίστη. Ἐὰν ἀγαπᾶτέ με, φησὶν, οὐκ εἶπε, Σημεῖα ποιήσατε, ἀλλά· Τὰς ἐντολάς μου τηρήσατε. καὶ πάλιν' Φίλους ὑμᾶς λέγω, οὐκ ὅταν δαιμόνια ἐκβάλητε, ἀλλ᾽ Ἐὰν τηρήσητε τοὺς λόγους τοὺς ἐμούς. Ἐκεῖνα μὲν γὰρ τῆς τοῦ Θεοῦ δωρεᾶς ἔστι ταῦτα δὲ μετὰ τὴν τοῦ Θεοῦ δωρεὰν καὶ τῆς ἡμετέρας σπουδῆς. Σπουδάσωμεν γενέσθαι φίλοι τοῦ Θεοῦ, καὶ μὴ μένωμεν ἐχθροί. ᾿Αεὶ ταῦτα λέγομεν, ἀεὶ ταῦτα παραινοῦμεν καὶ ἡμῖν αὐτοῖς καὶ ὑμῖν, πλέον δὲ οὐδὲν γίνεται " διὸ καὶ δέδοικα. Καὶ ἐβουλόμην μὲν σιγῆσαι, ὥστε μὴ τὸν κίνδυνον ὑμῖν αὐξῆσαι" τὸ γὰρ πολλάκις ἀκούοντα μηδὲ οὕτω ποιεῖν, παροξῦναι τὸν Δεσπότην ἐστίν· ἀλλὰ δέδοικα καὶ αὐτὸς τὸν ἕτερον κίνδυνον τὸν τῆς σιγῆς, εἴγε εἰς λόγου διακονίαν ᾿τεταγμένος, μέλλοιμι σιγᾷν. Τί οὖν ποιήσομεν, φησὶν, ἵνα σωθῶμεν; ᾿Αρξώμεθα τῆς ἀρετῆς, ἕως καιρὸν ἔχομεν" διανείμωμεν ἑαυτοῖς τὰς ἀρετὰς, καθάπερ τὴν γεωργίαν οἱ γηπόνοι" ἐν τῷ μηνὶ τούτῳ κρατήσωμεν λοιδορίας, ὕβρεως, ὀργῆς ἀδίκου, καὶ θῶμεν ἑαυτοῖς νόμον, καὶ εἴπωμεν, Σήμερον τόδε κατορθώσωμεν᾽ καὶ ἐν τῷ μηνὶ τῷ ἄλλῳ τὴν ἀνεξικακίαν ἑαυτοὺς παιδεύσωμεν, καὶ ἐν ἑτέρῳ ἄλλην ἀρετήν" καὶ ὅταν ἐν ἕξει ταύτης γενώμεθα τῆς ἀρετῆς, ἐφ᾽ ἑτέραν ἔλθωμεν, καθάπερ ἐπὶ τῶν μαθημάτων, τά τε ἤδὴ χτῇ ἐχείνην ἔλθωμεν ἐπὶ τὴν τῶν χρημάτων ὑπεροψίαν" πρῶτον κατάσχωμεν τὰς χεῖρας ἀπὸ πλεονεξίας, καὶ τότε ποιήσωμεν ἐλεημοσύνην μὴ πάντα ἁπλῶς συγχέωμεν, ταῖς αὐταῖς χερσὶ καὶ ἁρπάζοντες, καὶ ἐλεοῦντες δῆθεν " μετὰ τοῦτο ἐπ᾽ ἄλλην ἀρετὴν, καὶ μετ᾽ ἐκείνην ἐπ᾽ ἄλλην. Αἰσχρότης, φησὶ, καὶ μωρολογία καὶ εὐτραπελία μηδὲ ὀνομαζέσθω παρ᾽ ὑμῖν. Ταῦτα τέως κατορθώσωμεν. Οὐκ ἔστι χρεία δαπάνης, οὐκ ἔστι πόνων, οὐκ ἔστιν ἱδρώτων " ἀρκεῖ θελῆσαι μόνον, καὶ πάντα ἤνυσται. Οὐ δεῖ μακράν ὁδὸν βαδίσαι, οὐδὲ πέλαγος διαβαλεῖν ἄπειρον, ἀλλὰ σπουδάσαι πρὸς τὰς ὕβρεις τὰς ἀκαίρους. Τὰς ὀργὰς, τὰς ἐπιθυμίας τὰς ἀτόπους, τὴν τρυφὴν, τὴν πολυτέλειαν ἐκβάλωμεν, τὴν ἐπιθυμίαν τῶν χρημάτων, ἀπὸ τῆς ψυχῆς τῆς ἡμετέρας, τὰς ἐπιορκίας, τοὺς ὄρκους τοὺς συνεχεῖς. ᾽ν οὕτως ἑαυτοὺς γεωργῶμεν, τὰς πρότερον ἀκάνθας ἐκτίλλοντες, καὶ τὸν οὐράνιον σπόρον ἐμβάλλοντες, δυνησόμεθα τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν. Ἥξει γὰρ ὁ γεωργὸς, καὶ ἀποθήσεται ἡμᾶς εἰς τὴν ἀποθήκην, καὶ ἐπιτευξόμεθα πάντων τῶν ἀγαθῶν " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
Genōmetha toinyn xenoi kan nyn kai hēmeis, hina mē epaischynthę̄ hēmas ho Theos, Theos epikaleisthai hēmōn. Aischynē gar autǭ, hotan andrōn ponērōn kalētai Theos, kai epaischynetai autous kai hautos, hōsperoun doxazetai, hotan agathōn hē kai chrēstōn kai askountōn aretēn. Ei gar hēmeis paraitoumetha kaleisthai despotai ponērōn hēmōn doulōn, kai aphiemen autous " tous, Toioutoi hēsan hoi peri ton ᾿Adraam. kan eipę̄ tis proselthōn, Ho deina myria ergazetai kaka, ara sos doulos estin? eutheōs phamen, hoti oudamōs, apotribomenoi to oneidos " schesis gar esti tǭ doulǭ pros ton despotēn, kai diabainei hē adoxia kai eis touton ap᾽ ekeinou " pollǭ mallon ho Theos. ᾿All᾽ ekeinoi houtōs ēsan lamproi, houtō parrhēsias mestoi, hōs mē monon auton mē epaischynesthai par᾽ ekeinōn kaloumenon, alla kai heauton legein, hoti Egō ho Theos Abraam, kai ho Theos Isaak, kai ho Theos Iakōb. Genōmetha kai hēmeis, agapētoi, xenoi, hina mē epaischynthę̄ hēmas ho Theos, hina mē epaischynthę̄, kai tę̄ geennę̄ paradǭ. Toioutoi hēsan ekeinoi hoi legontes, Kyrie, ou tǭ sǭ onomati proephēteusamen, kai tǭ sǭ onomati dynameis pollas epoiēsamen? ᾿All᾽ horate ti phthengetai pros hautous ho Christos " Ouk oida hymas "hoper an poiēseian despotai oiketōn ponērōn prostrechontōn autois, boulomenoi to oneidos apotripsasthai. Ouk oida hymas, phēsi. Pōs oun kolaseis, hous ouk oidas? Ouk oida, heterōs eipon; toutesti, ᾿Arnoumai hymas kai paraitoumai. ᾿Alla mē genoito tautēn hēmas akousai tēn phōnēn tēn olethrian kai phrikōdē. Ei gar hoi daimonas ekbalontes, kai prophēteias ergasamenoi, epeidē bion ouk eschon symbainonta tois logois, ērnēthēsan" posǭ mallon hēmeis? Kai pōs, phēsin, heni prophēteias epideixamenous, kai sēmeia pepoiēkotas, kai daimonia ekbeblēkenai, kai gegenēsthai ponērous? hothen ouden apōnanto oude tēs proteras aretēs. Ou gar ta prooimia dei monon echein lampra, alla kai to telos lamproteron. Eipe gar moi, ho rhētōr ouchi ta en tǭ telei tou logou spoudazei poiein lampra, hōste meta krotōn anachōrein? ho de leitourgōn polei, ouchi ta ep᾽ exodǭ tēs leitourgias lamprotera epideiknytai? Ho athlētēs ean mē ekeina deixę̄ lamprotera, kai mechri telous nikēsę̄, kan pantas nikēsas nikēthę̄ hypo tou teleutaiou, ouchi panta autǭ anonēta? ho kybernētēs an hapan to pelagos diabalōn, pros tǭ limeni katarrhaxę̄ to skaphos, ouchi panta apōlese ton emprosthen ponon? Ti de ho iatros? Ean apallaxas tēs nosou ton kamnonta, hotan mellę̄ teleon apallattein, tote diaphtheirę̄, ouchi to pan diephtheiren? Houtō kai epi tēs aretēs, hosoi mē tę̄ archę̄ akolouthon to telos epethēkan kai symphōnon kai synǭdon, apōlonto kai diephtharēsan, Toioutoi eisin hoi apo men tōn balbidōn autōn lamproi kai gauroi propēdēsantes, meta tauta de eklythentes, kai chaunoi genomenoi " dio kai ᾿Akousōmen tauta hoi chrēmatōn erōntes - hē gar megistē anomia hautē tynchanei. Rhiza gar esti pantōn, phēsi, tōn kakōn hē philargyria. ᾿Akousōmen hoi boulomenoi meizona tēn hyparchousan ousian poiein" akousōmen, kai pausōmetha tēs pleonexias pote, hina mē tauta akousōmen haper kakeinoi. Nyn auta akousōmen kai phylaxōmetha, hina mē tote akousōmen" nyn akousōmen meta phobou, hina mē tote akousōmen meta timōrias, ᾿Apelthete ap᾽ emou, phēsin, oudepote egnōn hymas, oude tote, phēsin, hote tas prophēteias epedeiknysthe, kai tous daimonas exeballete, Eikos auton entautha kai heteron ti ainittesthai, hoti kai tote biou ēsan ponērou" para de tēn archēn kai di᾽ anaxiōn enērgei hē charis. Ei gar kai dia Balaam enērgēse, pollǭ mallon di᾽ anaxiōn, kai touto dia tous mellontas kerdainein. Ei de kai sēmeia kai terata ouk ischyse kolaseōs apallaxai, pollǭ mallon, kan en axiōmati hieratikǭ tis hōn tynchanę̄, kan eis tēn anōtatō timēn phthasę̄, kan eis tēn cheirotonian energēsę̄ hē charis, kan eis ta alla panta dia tous tēs prostasias deomenous, akousetai kai autos, Oudepote se egnōn, oude tote, hote enērgēsen en soi hē charis. Babai, posē tēs tou biou katharotētos hē zētēsis ekei! pōs autē kai kaϑ' heautēn arkei eis tēn basileian hēmas eisagagein! pōs de apousa prodidōsi ton andra, kan myria echę̄ terata kai sēmeia epideiknysthai! Ouden gar houtōs euphrainei ton Theon, hōs politeia aristē. Ean agapate me, phēsin, ouk eipe, Sēmeia poiēsate, alla; Tas entolas mou tērēsate. kai palin' Philous hymas legō, ouk hotan daimonia ekbalēte, all᾽ Ean tērēsēte tous logous tous emous. Ekeina men gar tēs tou Theou dōreas esti tauta de meta tēn tou Theou dōrean kai tēs hēmeteras spoudēs. Spoudasōmen genesthai philoi tou Theou, kai mē menōmen echthroi. ᾿Aei tauta legomen, aei tauta parainoumen kai hēmin autois kai hymin, pleon de ouden ginetai " dio kai dedoika. Kai eboulomēn men sigēsai, hōste mē ton kindynon hymin auxēsai" to gar pollakis akouonta mēde houtō poiein, paroxynai ton Despotēn estin; alla dedoika kai autos ton heteron kindynon ton tēs sigēs, eige eis logou diakonian ᾿tetagmenos, melloimi sigąn. Ti oun poiēsomen, phēsin, hina sōthōmen? ᾿Arxōmetha tēs aretēs, heōs kairon echomen" dianeimōmen heautois tas aretas, kathaper tēn geōrgian hoi gēponoi" en tǭ mēni toutǭ kratēsōmen loidorias, hybreōs, orgēs adikou, kai thōmen heautois nomon, kai eipōmen, Sēmeron tode katorthōsōmen᾽ kai en tǭ mēni tǭ allǭ tēn anexikakian heautous paideusōmen, kai en heterǭ allēn aretēn" kai hotan en hexei tautēs genōmetha tēs aretēs, eph᾽ heteran elthōmen, kathaper epi tōn mathēmatōn, ta te ēdē chtę̄ echeinēn elthōmen epi tēn tōn chrēmatōn hyperopsian" prōton kataschōmen tas cheiras apo pleonexias, kai tote poiēsōmen eleēmosynēn mē panta haplōs syncheōmen, tais autais chersi kai harpazontes, kai eleountes dēthen " meta touto ep᾽ allēn aretēn, kai met᾽ ekeinēn ep᾽ allēn. Aischrotēs, phēsi, kai mōrologia kai eutrapelia mēde onomazesthō par᾽ hymin. Tauta teōs katorthōsōmen. Ouk esti chreia dapanēs, ouk esti ponōn, ouk estin hidrōtōn " arkei thelēsai monon, kai panta ēnystai. Ou dei makran hodon badisai, oude pelagos diabalein apeiron, alla spoudasai pros tas hybreis tas akairous. Tas orgas, tas epithymias tas atopous, tēn tryphēn, tēn polyteleian ekbalōmen, tēn epithymian tōn chrēmatōn, apo tēs psychēs tēs hēmeteras, tas epiorkias, tous orkous tous synecheis. ᾽n houtōs heautous geōrgōmen, tas proteron akanthas ektillontes, kai ton ouranion sporon emballontes, dynēsometha tychein tōn epēngelmenōn agathōn. Hēxei gar ho geōrgos, kai apothēsetai hēmas eis tēn apothēkēn, kai epiteuxometha pantōn tōn agathōn " hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hama tǭ hagiǭ Pneumati doxa, kratos, timē kai proskynēsis, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. Amēn.
Let us, then, become strangers too, even now, so that God may not be ashamed of us, to be called our God. For it is a shame to him when he is called the God of wicked men, and he himself is ashamed of them, just as he is glorified when he is [the God] of good and upright men who practice virtue. For if we refuse to be called masters of wicked slaves of ours, and disown them, and if someone comes and says, “So-and-so does countless evils; is he your slave?” we say at once, “Not at all,” wiping off the reproach (for the slave has a relation to his master, and the disgrace passes from the one to the other too), much more God. But those men were so illustrious, so full of boldness, that not only was he not ashamed to be called [God] by them, but he even said of himself, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” Let us too become strangers, beloved, so that God may not be ashamed of us, so that he may not be ashamed of us and hand us over to Gehenna. Such were those who said, “Lord, did we not prophesy in your name, and do many mighty works in your name?” But see what Christ says to them: “I do not know you,” which masters might do when wicked servants run to them, wishing to wipe off the reproach. “I do not know you,” he says. How then will you punish those whom you do not know? “I do not know” is said in another sense, that is, “I disown you and reject you.” But God forbid that we should hear that ruinous and dreadful voice. For if those who cast out demons and performed prophecies were disowned because they did not have a life agreeing with their words, how much more we? “And how is it possible,” someone says, “for those who have shown prophecies and done signs and cast out demons to have become wicked?” Hence they profited nothing from their former virtue either. For one must not only have a brilliant beginning, but an even more brilliant end. For tell me, does not the orator take care to make the things at the end of his speech brilliant, so as to withdraw amid applause? And does not one who performs a public service for a city display the more brilliant things at the close of his service? The athlete, unless he shows the final bouts as more brilliant and conquers to the end, even if he has conquered all and is conquered by the last, are not all things useless to him? The helmsman, if after crossing the whole sea he dashes the boat to pieces at the harbor, has he not lost all his former labor? And what of the physician? If, having relieved the sick man of his illness, he ruins him just when he is about to free him completely, has he not ruined the whole? So too with virtue: all who have not added an end consistent with, and in harmony and accord with, the beginning have perished and been ruined. Such are those who sprang forward from the starting lines themselves brilliant and proud, but afterward grew slack and became lax; that is why … Let us listen to these things, we who love money; for this is the greatest lawlessness. “For the love of money,” it says, “is the root of all evils.” Let us listen, we who wish to make our existing property greater; let us listen, and cease from greed at last, so that we may not hear the things that those men heard. Let us hear them now and be on guard, so that we may not hear them then; let us hear them now with fear, so that we may not hear them then with punishment: “Depart from me,” he says, “I never knew you”: not even then, he says, when you were showing prophecies and casting out demons. It is likely that he is also hinting at something else here, that even then they were of a wicked life; but at the beginning grace worked even through the unworthy. For if it worked even through Balaam, much more through the unworthy, and this for the sake of those who were going to profit. And if even signs and wonders could not free them from punishment, much more, even if someone happens to be in priestly rank, even if he has reached the highest honor, even if grace works in his ordination, and in all the other things because of those who need his leadership, he too will hear, “I never knew you, not even when grace was working in you.” Oh, how great is the search for purity of life there! How it is sufficient by itself to bring us into the kingdom! How its absence betrays a man, even if he has countless wonders and signs to show! For nothing so delights God as the best way of life. “If you love me,” he says (he did not say, “Do signs,” but), “keep my commandments.” And again: “I call you friends,” not when you cast out demons, but “if you keep my words.” For those things are of God's gift, but these, after God's gift, are of our diligence as well. Let us be eager to become friends of God, and not remain enemies. We always say these things, we always exhort both ourselves and you to these things, but nothing more comes of it; that is why I am afraid. And I wished to be silent, so as not to increase the danger for you; for to hear often and not act even so is to provoke the Master; but I fear the other danger myself, that of silence, if, appointed to the ministry of the word, I should keep silent. “What then shall we do,” someone says, “to be saved?” Let us begin virtue while we have time; let us divide the virtues among ourselves, as farmers divide their farming. In this month let us master reviling, insult, unjust anger, and let us set ourselves a law and say, “Today let us accomplish this”; and in the next month let us train ourselves in forbearance, and in another, another virtue; and when we have come into the habit of this virtue, let us go on to another, as with lessons, [holding fast] what has already been acquired. … let us come to contempt of money: first let us restrain our hands from greed, and then do almsgiving; let us not simply mix everything up, robbing and showing mercy, forsooth, with the same hands. After this to another virtue, and after that to another. “Let filthiness,” he says, “and foolish talk and coarse jesting not even be named among you.” Let us accomplish these meanwhile. There is no need of expense, no need of labors, no need of sweat; it is enough only to will, and everything is done. One need not walk a long road, nor cross a boundless sea, but to be zealous … Untimely insults, anger, absurd desires, luxury, extravagance, the desire for money, let us cast out of our soul, perjuries, constant oaths. If we cultivate ourselves in this way, first pulling up the thorns and then sowing the heavenly seed, we will be able to attain the promised good things. For the farmer will come and will store us in the barn, and we shall attain all good things; may we all attain these, by the grace and love for humankind of our Lord Jesus Christ, 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 11:16 (allusion, high confidence) · Exod 3:6 (quotation, high confidence) · Matt 7:22–23 (quotation, high confidence) · 1 Tim 6:10 (quotation, high confidence) · Num 22:1–24:25 (allusion, medium confidence) · John 14:15 (quotation, high confidence) · John 15:14–15 (quotation, high confidence) · Acts 16:30 (allusion, medium confidence) · Eph 5:4 (quotation, high confidence) · Matt 3:12 (allusion, medium confidence)
Notes and citation
Summary: Chrysostom urges his hearers to live as strangers so that God will not be ashamed of them, warns that even miracle-workers and clergy will be disowned without a pure life, and proposes training in one virtue after another, month by month, as farmers divide their work.
- Quotations: Heb 11:16; Exod 3:6; Matt 7:22–23; 1 Tim 6:10; Num 22–24 (Balaam); John 14:15; John 15:14–15; Acts 16:30; Eph 5:4; Matt 3:12 (13:30). The remark that grace works even in the ordination of an unworthy priest “because of those who need his leadership” is translated as written. A long leak of Migne's Latin column, apparatus fragments and stray marks were removed; a displaced line (“Such were Abraham and his family”) is left in the Greek but not translated, and a few words are lost (marked …).
Notes on the original text
- Digital text corrected (OCR slip: 'Ρίζα γὰρ ἔστε for Ῥίζα γὰρ ἐστι; OCR slip: «ἧς σιγῆς for τῆς σιγῆς; OCR slip: Βαδαὶ,. πόση τῆς «οὔ βίου for Βαβαὶ, πόση τῆς τοῦ βίου; OCR slip: Δἰσχύνη for Αἰσχύνη; OCR slip: ΕἸ δὲ καὶ σημεῖα for Εἰ δὲ καὶ σημεῖα; OCR slip: Σπουδά» φωμεν for Σπουδάσωμεν; OCR slip: Φίζους for Φίλους; OCR slip: βαλδίξων for βαλβίδων; OCR slip: γεωρχίαν for γεωργίαν; OCR slip: γὰρό γεωργὸς for γὰρ ὁ γεωργὸς; OCR slip: δαίμονα: ἐχδαλόντες for δαίμονας ἐκβαλόντες; OCR slip: δηξάζεται for δοξάζεται; OCR slip: διαδαίνει for διαβαίνει; OCR slip: διαδαλεῖν for διαβαλεῖν; OCR slip: εἰ; τὴν ἀκοθήχην for εἰς τὴν ἀποθήκην; OCR slip: εἰσαγαγεῖν] for εἰσαγαγεῖν!; OCR slip: καλῇται for καλῆται; OCR slip: καὶὲν τῷ for καὶ ἐν τῷ; OCR slip: κῶς αὐτὴ for πῶς αὐτὴ; OCR slip: κῶς δὲ ἀποῦσα for πῶς δὲ ἀποῦσα; OCR slip: λέγοντε; for λέγοντες; OCR slip: μωρο- «λογία for μωρολογία; OCR slip: μὲντὰρ «ἧς for μὲν γὰρ τῆς; OCR slip: νικῆσας νιχηθῇ for νικήσας νικηθῇ; OCR slip: οὐκὶ πάντα αὐτῷ for οὐχὶ πάντα αὐτῷ; OCR slip: οὐκὶ πάντα ἀπώλεσε for οὐχὶ πάντα ἀπώλεσε; OCR slip: οὐκὶ τὰ ἐν τῷ τέλει for οὐχὶ τὰ ἐν τῷ τέλει; OCR slip: οὐκὶ τὰ ἐπ᾽ ἐξόδῳ for οὐχὶ τὰ ἐπ᾽ ἐξόδῳ; OCR slip: οὐκὶ τὸ πᾶν for οὐχὶ τὸ πᾶν; OCR slip: οὗτῷ for οὗ τῷ; OCR slip: πριήσειαν δεσπόται δἰχετῶν πογηρῶν for ποιήσειαν δεσπόται οἰκετῶν πονηρῶν; OCR slip: ςφόδου for φόβου; OCR slip: σπουδάτῇ for σπουδάσαι; OCR slip: στπόρον ἐμδάλλοντες for σπόρον ἐμβάλλοντες; OCR slip: συμδαίνοντα for συμβαίνοντα; OCR slip: τὴν Δεσπότην ἐσείν for τὸν Δεσπότην ἐστίν·; OCR slip: τῇ; πλεονεξίας for τῆς πλεονεξίας; OCR slip: χολάξεις, οὖς for κολάσεις, οὓς; OCR slip: χρατήσωμεν for κρατήσωμεν; OCR slip: χυθερνήτης ἂν ἅπαν τὸ πέλαγος διαδαλὼν for κυβερνήτης ἂν ἅπαν τὸ πέλαγος διαβαλὼν; OCR slip: χἂᾶν ἐν ἀξιώματι ἱεραφτικῷ for κἂν ἐν ἀξιώματι ἱερατικῷ; OCR slip: ἀκ' ἐμοῦ for ἀπ᾽ ἐμοῦ; OCR slip: ἀπαλλάττειϑ, κότε for ἀπαλλάττειν, τότε; OCR slip: ἀποτριθόμενοι for ἀποτριβόμενοι; OCR slip: ἀπὦναντο for ἀπώναντο; OCR slip: ἀρετῆν for ἀρετὴν; OCR slip: ἀρκάζοντες for ἁρπάζοντες; OCR slip: ἀρχεῖθελῇσαι for ἀρκεῖ θελῆσαι; OCR slip: ἐδουλόμην for ἐβουλόμην; OCR slip: ἐνεργήφῃ for ἐνεργήσῃ; OCR slip: ἐξεθάλλετε for ἐξεβάλλετε; OCR slip: ἐπεδείχνυσθε for ἐπεδείκνυσθε; OCR slip: ἐπιδείκννται for ἐπιδείκνυται; OCR slip: ἐπιδείκνυσθαι ἱ for ἐπιδείκνυσθαι!; OCR slip: ἐποιήσαμεν: for ἐποιήσαμεν;; OCR slip: ἐργάξεται for ἐργάζεται; OCR slip: ἐχδάλητε for ἐκβάλητε; OCR slip: ἐχείνην ἐπ᾽ for ἐκείνην ἐπ᾽; OCR slip: ἐχείνου “ πολλῷ for ἐκείνου " πολλῷ; OCR slip: ἐχείνων καλούμενον for ἐκείνων καλούμενον; OCR slip: ἐχθαθλῆσθαι, καὶ γεγενῆσθα: πονηρούς for ἐκβεβληκέναι, καὶ γεγενῆσθαι πονηρούς;; OCR slip: ἐχλυθέντες for ἐκλυθέντες; OCR slip: ἑαυτοὺς; γεωργῶμεν for ἑαυτοὺς γεωργῶμεν; OCR slip: ἔγγων ὑμᾶς for ἔγνων ὑμᾶς; OCR slip: ἔπι» θυμίας for ἐπιθυμίας; OCR slip: ἡ μῶν δούλων for ἡμῶν δούλων; OCR slip: ἢρνήθησαν for ἠρνήθησαν; OCR slip: ἵνὰ μὴ for ἵνα μὴ; OCR slip: ὑόρεις for ὕβρεις; OCR slip: ὕδρεως for ὕβρεως; OCR slip: ᾿Αμήν. ἢ for Ἀμήν.; OCR slip: ᾿Αὐραὰμ, καὶ ὁ Θεὸς ᾿Ισαὰκ, καὶ ὁ Θεὸς Ἰαχώδ for Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ; OCR slip: ᾿γεέννῃ παραξῷ for γεέννῃ παραδῷ; OCR slip: ᾿ξὰν ἀγαπᾷᾶτέ for Ἐὰν ἀγαπᾶτέ; apparatus fragment removed; long leak of Migne's Latin column removed; stray marks removed): ἵνὰ μὴ → ἵνα μὴ; Δἰσχύνη → Αἰσχύνη; καλῇται → καλῆται; δηξάζεται → δοξάζεται; ἡ μῶν δούλων → ἡμῶν δούλων; 5 (0}}ν. ποι πὶ ἰμοῖρῖι ἢἷ5. → ; ἐργάξεται → ἐργάζεται; ἀποτριθόμενοι → ἀποτριβόμενοι; διαδαίνει → διαβαίνει; ἐχείνου “ πολλῷ → ἐκείνου " πολλῷ; ἐχείνων καλούμενον → ἐκείνων καλούμενον; ᾿Αὐραὰμ, καὶ ὁ Θεὸς ᾿Ισαὰκ, καὶ ὁ Θεὸς Ἰαχώδ → Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ; ᾿γεέννῃ παραξῷ → γεέννῃ παραδῷ; λέγοντε; → λέγοντες; ἐποιήσαμεν: → ἐποιήσαμεν;; πριήσειαν δεσπόται δἰχετῶν πογηρῶν → ποιήσειαν δεσπόται οἰκετῶν πονηρῶν; χολάξεις, οὖς → κολάσεις, οὓς; εἶπον «.. → εἶπον·; δαίμονα: ἐχδαλόντες → δαίμονας ἐκβαλόντες; συμδαίνοντα → συμβαίνοντα; ἢρνήθησαν → ἠρνήθησαν; ἐχθαθλῆσθαι, καὶ γεγενῆσθα: πονηρούς → ἐκβεβληκέναι, καὶ γεγενῆσθαι πονηρούς;; ἀπὦναντο → ἀπώναντο; οὐκὶ τὰ ἐν τῷ τέλει → οὐχὶ τὰ ἐν τῷ τέλει; οὐκὶ τὰ ἐπ᾽ ἐξόδῳ → οὐχὶ τὰ ἐπ᾽ ἐξόδῳ; ἐπιδείκννται → ἐπιδείκνυται; νικῆσας νιχηθῇ → νικήσας νικηθῇ; οὐκὶ πάντα αὐτῷ → οὐχὶ πάντα αὐτῷ; χυθερνήτης ἂν ἅπαν τὸ πέλαγος διαδαλὼν → κυβερνήτης ἂν ἅπαν τὸ πέλαγος διαβαλὼν; οὐκὶ πάντα ἀπώλεσε → οὐχὶ πάντα ἀπώλεσε; ἀπαλλάττειϑ, κότε → ἀπαλλάττειν, τότε; οὐκὶ τὸ πᾶν → οὐχὶ τὸ πᾶν; βαλδίξων → βαλβίδων; ἐχλυθέντες → ἐκλυθέντες; 'Ρίζα γὰρ ἔστε → Ῥίζα γὰρ ἐστι; τῇ; πλεονεξίας → τῆς πλεονεξίας; ςφόδου → φόβου; ἀκ' ἐμοῦ → ἀπ᾽ ἐμοῦ; ἔγγων ὑμᾶς → ἔγνων ὑμᾶς; ἐπεδείχνυσθε → ἐπεδείκνυσθε; ἐξεθάλλετε → ἐξεβάλλετε; αὐοο ρειβο τὶ, οἱ ἰδπία ῥ᾽ επὶ βάνιοίδ,, υἱ πο 80 υ ποι δγυναβοεγεῖ αν 1118 τοσαγὶ, ϑεὰ εἰΐδιῃ ἀο 56 ἀϊ- ͵ λ διιρρ! οἷο ς πιο πιοεὶς, οἰἰδπιϑί φαΐ δἰῖ ἰη ἀϊφι οί εἰο. δὶ ἀἰ σίς τις ἰπαιΐε, ἢοη δυπι. Οὐ ἐγφο (δοϊοπηιδ αἱ δα ἰνΐ δἰιηυδ ᾽ [ποἰ μία (ἐπι, οἱ δὺ [118 δὰ αἰίδηι. Τμγρίίμάο οἱ εἰμί δἰογαίμνε 5802 ἃ ποβίγὰ δα ρα] πη} δηΐιπα. 8: πος ξἰὶοὸ δἰ ΒΟΠΊΡΟΓ, αἱ ἰπ δου δ βοουϊΐογαπ). ἀϊι οἱ πεγοάϊ θη ἰμ δῶ, πὸ (ἔκε. 18. 40. οἱ;; οἱ γυγϑι8 : ᾿νε σέϑεε εἰ γγαείάες Ῥγοιη δεῖ δ εὸ ἱρδο αυὶ ογαὶ ροὶ Π οἰϊαα.,, εἰ ποῦ ἰὰτ- Ἵ γι] → ; ΕἸ δὲ καὶ σημεῖα → Εἰ δὲ καὶ σημεῖα; χἂᾶν ἐν ἀξιώματι ἱεραφτικῷ → κἂν ἐν ἀξιώματι ἱερατικῷ; ἐνεργήφῃ → ἐνεργήσῃ; Βαδαὶ,. πόση τῆς «οὔ βίου → Βαβαὶ, πόση τῆς τοῦ βίου; κῶς αὐτὴ → πῶς αὐτὴ; εἰσαγαγεῖν] → εἰσαγαγεῖν!; κῶς δὲ ἀποῦσα → πῶς δὲ ἀποῦσα; ἐπιδείκνυσθαι ἱ → ἐπιδείκνυσθαι!; ᾿ξὰν ἀγαπᾷᾶτέ → Ἐὰν ἀγαπᾶτέ; ἀλλὰ «[; → ἀλλά·; Φίζους → Φίλους; ἐχδάλητε → ἐκβάλητε; μὲντὰρ «ἧς → μὲν γὰρ τῆς; Σπουδά» φωμεν → Σπουδάσωμεν; ἐδουλόμην → ἐβουλόμην; τὴν Δεσπότην ἐσείν → τὸν Δεσπότην ἐστίν·; «ἧς σιγῆς → τῆς σιγῆς; γεωρχίαν → γεωργίαν; χρατήσωμεν → κρατήσωμεν; ὕδρεως → ὕβρεως; καὶὲν τῷ → καὶ ἐν τῷ; ἀρκάζοντες → ἁρπάζοντες; ἀρετῆν → ἀρετὴν; ἐχείνην ἐπ᾽ → ἐκείνην ἐπ᾽; μωρο- «λογία → μωρολογία; ἀρχεῖθελῇσαι → ἀρκεῖ θελῆσαι; διαδαλεῖν → διαβαλεῖν; σπουδάτῇ → σπουδάσαι; ὑόρεις → ὕβρεις; ἔπι» θυμίας → ἐπιθυμίας; ἑαυτοὺς; γεωργῶμεν → ἑαυτοὺς γεωργῶμεν; στπόρον ἐμδάλλοντες → σπόρον ἐμβάλλοντες; γὰρό γεωργὸς → γὰρ ὁ γεωργὸς; εἰ; τὴν ἀκοθήχην → εἰς τὴν ἀποθήκην; οὗτῷ → οὗ τῷ; ᾿Αμήν. ἢ → Ἀμήν..
Topics: Church office, Ethics
Cite (SBL): Chrysostom, Hom. Heb. 24.3 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/24-3
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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.