Homilies on Hebrews 25.1–25.4
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 25
25.1PG 63:18
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πε ἔπαγε δ να τ ββρλιᾷι Ἷ εἱήεγάρ αὐ γρβι Ὡς Ἂνὶ γτθς γωά μ βο τ ᾿ γισάμ ἐς γος ὅτι καὶ ἐκ γεχρῶν ἐγείραιν δυνατὸς. αὑτὸν καὶ ἐν παραβολῇ ἐκομίσατο. ᾿ Μεγάλη ὄντως ἢ πίστις τοῦ Ἀβραάμ. Ἐπὶ μὲν γὰρ τοῦ Ἄβελ καὶ τοῦ Νῶε καὶ τοῦ Ἐνὼχ λογισμῶν ἦν μάχη μόνων, καὶ τοὺς ἀνθρωπίνους ὑπερβῆναι ἐχρῆν λογισμούς " ἐνταῦθα δὲ οὐ τοὺς ἀνθρωπίνους μόνον ὑπερβῆναι ἐχρῆν λογισμοὺς, ἀλλὰ καὶ ἕτερόν τι πλέον ἐπιδείξασθαι τὰ γὰρ τοῦ Θεοῦ ἐδόκει τοῖς τοῦ Θεοῦ μάχεσθαι, καὶ πίστις ἐμάχετο πίστει, καὶ πρόσταγμα ἐπαγγελίᾳ. Οἷόν τι λέγω " Εἴπεν᾽ ἐκ τῆς γῆς σου, καὶ ἐκ τῆς συγγενείας σου, καὶ δώσω σοι τὴν γῆν ταύτην καὶ οὐκ ἔδωκεν αὐτῷ ἐν αὐτῇ κληρονομίαν, οὐδὲ βῆμα ποδός. Ὁρᾷς πῶς τὰ γινόμενα τῇ ἐπαγγελίᾳ ἐμάχετο; Πάλιν φησίν Ἰσαὰκ κληθήσεταί σοι σπέρμα, καὶ ἐπίστευσε" καὶ πάλιν λέγει’ Θῦσον ἐμοὶ τοῦτον, τὸν μέλλοντα τὴν οἰκουμένην πᾶσαν ἐκ τοῦ σπέρματος αὐτοῦ πληροῦν. Εἶδες μάχην προσταγμάτων καὶ ἐπαγγελίας; Ἐναντία ταῖς ἐπαγγελίαις προσέταξε, καὶ οὐδὲ οὕτως ἰλιγγίασεν ὁ δίκαιος, οὐδὲ ἠπατῆσθαι ἔφη. Ὑμεῖς μὲν γὰρ, φησὶν, οὐκ ἂν ἔχοιτε τοῦτο εἰπεῖν, ὅτι ἄνεσιν ἐπηγγείλατο, καὶ θλῖψιν ἔδωκεν" ἐνταῦθα γὰρ ἅπερ ἐπηγγείλατο, ταῦτα καὶ ποιεῖ, Πῶς; Ἐν τῷ κόσμῳ, φησὶ, θλῖψιν ἕξετε. Ὁ μὴ λαβὼν τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθῶν ἐμοὶ, οὐκ ἔστι μου ἄξιος. Ὁ μὴ μισῶν τὴν ψυχὴν αὐτοῦ, οὐ μὴ εὕρῃ αὐτήν" καί’ Ὃς οὐκ ἀποτάσσεται, φησὶ, πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος " καὶ πάλιν Ἐπὶ ἡγεμόνας καὶ βασιλεῖς ἀχθήσεσθε ἔνεκεν ἐμοῦ" καὶ πάλιν ᾿Εχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὑτοῦ. Καὶ τὰ μὲν τῆς θλίψεως ὧδε τὰ δὲ τῆς ἀνέσεως ἐκεῖ, Ἐπὶ δὲ τοῦ Ἀβραὰμ τοὐναντίον" ἐναντία ταῖς ὑποσχέσεσι προσετέτακτο ποιεῖν, καὶ οὐδὲ οὕτως σεν" ὑμεῖς δὲ οὐδὲν ἔξωθεν τῆς ἐπαγγελίας ὑπομένετε, καὶ θορυβεῖσθε. Ἐκεῖνος ἐναντία ὧν ἐπηγγείλατο ἤκουσε παρὰ τοῦ αὐτοῦ τοῦ ἐκεῖνα ἐπαγγειλαμένου, καὶ οὐκ ἐθορυβεῖτο, ἀλλ᾽ ὡς σύμφωνα ἔπραττε ’ καὶ γὰρ ἦν σύμφωνα, ἐναντία μὲν τοῖς λογισμοῖς τοῖς ἀνθρωπίνοις, σύμφωνα δὲ ἀπὸ τῆς πίστεως καὶ πῶς, αὐτὸς ἡμᾶς ἐδίδαξεν ὁ ᾿Απόστολος, εἰπών" Λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς Θεός. Ὃ δὲ λέγει, τοῦτό ἐστιν" ᾿Απὸ τῆς αὐτῆς πίστεως, φησὶν, ἧς ἐπίστευσεν ὅτι οὐκ ὄντα χαρίσεται παῖδα, ἀπὸ τῆς αὐτῆς καὶ νεκρὸν ἐγείρειν, καὶ ὅτι σφαγιασθέντα ἀναστήσει, ἐπέπειστο. Ὁμοίως γὰρ ἄπορον ἦν, ἀνθρωπίνῳ λέγω λογισμῷ, καὶ ἐκ μήτρας νεκρᾶς χαϊ΄ " Ἑοτῖυ πα αὐτοῦ τοῦ ἐκ. γεγηρακυίας καὶ ἀχρήστου ἤδη γεγενημένης πρὸς παιδοποιίαν δοῦναι παιδίον, καὶ σφαγιασθέντα ἀναστῆσαι" ἀλλ᾽ ὅμως ἐπείθετο " προωδοποίει γὰρ ἢ πίστις ἡ παρελθοῦσα τοῖς μέλλουσιν. Ἄλλως δὲ καὶ ὁ μὲν ἑώρα τὰ χρηστὰ πρῶτα, τὰ δὲ δυσχερῆ ὕστερα πρὸς τῷ γήρᾳ. Ὑμεῖς δὲ τοὐναντίον, φησὶ, τὰ μὲν σκυθρωπὰ πρῶτα, τὰ δὲ χρηστὰ τελευταῖα. Τοῦτο πρὸς τοὺς λέγειν τολμῶντας, ὅτι Μετὰ θάνατον ἡμῖν ἐπηγγείλατο τὰ ἀγαθὰ, ἠπάτησεν ἴσως ἡμᾶς. Δείκνυσιν, ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός εἰ δὲ καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεὸς, πάντως πάντα ἀποδώσει. Εἰ δὲ Ἀβραὰμ ἐπίστευσε πρὸ τοσούτων ἐτῶν, ὅτι δυνατὸς ἐκ νεκρῶν ἐγείρειν ὁ Θεὸς, πολλῷ μᾶλλον ἡμεῖς πιστεύειν ὀφείλομεν. Ὁρᾷς ὅτι, ὅπερ ἔφθην εἰπὼν, οὕπω εἰσῆλθεν ὁ θάνατος, καὶ εὐθέως αὐτοὺς εἰς τὴν τῆς ἀναστάσεως εἴλκυσεν ἐλπίδα, καὶ εἰς τοσαύτην πληροφορίαν ἤγαγεν, ὡς καὶ σφαγιάζειν τοὺς ἑαυτῶν υἱοὺς κελευομένους, καὶ ἀφ᾽ ὧν προσεδόκων ἐμπλήσειν τὴν οἰκουμένην, ἑτοίμως τούτους προσάγειν; Καὶ ἕτερον δὲ δείκνυσιν ἐνταῦθα διὰ τοῦ εἰπεῖν, ᾿Επείραζεν ὁ Θεὸς τὸν Ἀβραάμ. Τί οὖν; οὐκ ἤδει ὁ Θεὸς ὅτι γενναῖος ἦν καὶ δόκιμος ὁ ἀνὴρ; Σφόδρα γε. Τίνος οὖν ἕνεκεν ἐπείραζεν αὐτὸν, εἰ ἤδει; Οὐκ ἵνα αὐτὸς μάθῃ, ἀλλ᾽ ἵνα τοῖς ἄλλοις δείξῃ, καὶ κατάδηλον αὐτοῦ τὴν ἀνδρείαν πᾶσι καταστήσῃ. Καὶ δείκνυσιν ἐνταῦθα καὶ τῶν πειρασμῶν τὴν αἰτίαν, ἵνα μὴ νομίζωσιν, ὡς ἐγκαταλελειμμένοι ταῦτα πάσχειν. Ἐνταῦθα μὲν γὰρ καὶ ἀνάγκη πειράζεσθαι, διὰ τὸ πολλοὺς ἔχειν τοὺς ἐλαύνοντας καὶ τοὺς ἐπιβουλεύοντας " ἐκεῖ δὲ ποία ἀνάγκη ἦν τοὺς οὐκ ὄντας αὐτῷ πειρασμοὺς ἐπινοεῖν; Οὗτος τοίνυν ὁ πειρασμὸς δῆλος ὅτι αὐτοῦ προστάττοντος ἐγίνετο. Οἱ μὲν οὖν ἄλλοι συγχωροῦντος αὐτοῦ συνέβαινον, οὗτος δὲ καὶ προστάττοντος. Εἰ τοίνυν οὕτω δοκίμους τὰ τῶν πειρασμῶν ποιεῖ, ὡς καὶ μὴ οὔσης αἰτίας τὸν Θεὸν γυμνάζειν τοὺς ἑαυτοῦ ἀθλητάς " πολλῷ μᾶλλον ἡμᾶς φέρειν πάντα χρὴ γενναίως. Ἐμφαντικῶς δὲ εἶπεν ἐνταῦθα, ὅτι Πίστει προσενήνοχε τὸν ᾿Ισαὰκ, πειραζόμενος " οὐδεμία γὰρ ἄλλη αἰτία ἣν προσαγωγῆς ἣ αὕτη. Εἶτα ἐπεξέρχεται τῷ νοήματι. Οὐκ ἔχει, φησὶν, εἰπεῖν, ὅτι καὶ ἄλλον εἶχεν υἱὸν, καὶ ἐξ ἐκείνου προσεδόκα τὴν ἐπαγγελίαν πληρωθήσεσθαι, καὶ διὰ τοῦτο θαῤῥῶν τοῦτον προσήνεγκε. Καὶ τὸν μονογενῆ, φησὶ, προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος. Τί λέγεις μονογενῇ; τί οὖν ὁ Ἰσμαήλ; πόθεν ἣν; Μονογενῇ λέγω, φησὶν, ὅσον εἰς τὸν τῆς ἐπαγγελίας λόγον " διὰ γὰρ τοῦτο προσέθηκεν, εἰπὼν Μονογενῆ ", δεικνὺς ὅτι διὰ τοῦτον καὶ λέγει “ Πρὸς ὃν ἐλαλήθη, ὅτι Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα, τουτέστιν, ἐξ αὐτοῦ. Ὁρᾷς πῶς θαυμάζει τὸ παρὰ τοῦ πατριάρχου γινόμενον; Ἐν ᾿Ισαὰκ, ἤκουσε, κληθήσεταί σοι σπέρμα, καὶ προσέφερε σφάγιον τὸν υἱόν. Εἶτα, ἵνα μὴ τις νομίσῃ, ὅτι ἀπογνοὺς τοῦτο ἐποίει, καὶ διὰ τοῦ προστάγματος τούτου τὴν πίστιν ἐξέβαλεν ἐκείνην, ἀλλὰ μάθῃ, ὅτι ὄντως καὶ τοῦτο πίστεως ἦν, φησὶν ὅτι κἀκείνην εἶχε τὴν πίστιν, καίτοι γε δοκοῦσαν ταύτῃ μάχεσθαι" ἀλλ᾽ οὐκ ἐμάχετο" οὐ γὰρ λογισμοῖς ἀνθρωπίνοις ἐμέτρει τοῦ Θεοῦ τὴν δύναμιν, ἀλλὰ τῇ πίστει πάντα ἐπέτρεπε. Διὸ οὐδὲ δέδοικεν εἰπεῖν, ὅτι Καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός. Ὅθεν αὑτὸν καὶ ἐν παραβολῇ ἐκομίσατο, τουτέστιν, ἐν ὑποδείγματι, ἐν τῷ κριῷ, φησί. Πῶς; Τοῦ γὰρ κριοῦ σφαγιασθέντος οὗτος ἐσώθη " ὥστε διὰ τοῦ κριοῦ αὐτὸν ἔλαβεν, ἀντὶ τούτου σφάξας ἐκεῖνον. Ταῦτα δὲ τύποι τινὲς ἦσαν" ἐνταῦθα γὰρ ὁ Υἱός ἔστι τοῦ Θεοῦ ὁ σφαγιαζόμενος. Καὶ θέα μοι τὴν φιλανθρωπίαν, ὅση ἦν " ἐπειδὴ γὰρ μεγάλη τις ἔμελλε δίδοσθαι χάρις τοῖς ἀνθρώποις, βουλόμενος μὴ χάριτι αὐτὸ ποιῆσαι, ἀλλ᾽ ὡς ὀφειλέτης, παρασκευάζει πρῶτον ἄνθρωπον τὸν υἱὸν τὸν ἑαυτοῦ ἐπιδοῦναι ὑπὲρ τοῦ προστάγματος τοῦ Θεοῦ, ἵνα μηδὲν δόξῃ μέγα ποιεῖν, τὸν ἑαυτοῦ ἐπιδιδοὺς Υἱὸν, εἴ γε ἄνθρωπος πρὸ αὐτοῦ τοῦτο ἐποίησεν, ἵνα μὴ χάριτι μόνον νομισθῇ τοῦτο ποιεῖν, ἀλλὰ καὶ ὀφειλῇ. Οὓς γὰρ ἂν φιλῶμεν, καὶ τοῦτο αὐτοῖς χαρίζεσθαι βουλόμεθα, τὸ δοκεῖν παρ' αὐτῶν τι πρότερον λαβόντας μικρὸν, οὕτως αὐτοῖς τὸ πᾶν διδόναι " καὶ καυχώμεθα ἐπὶ τῇ λήψει μᾶλλον ἣ ἐπὶ τῇ δόσει, καὶ οὐ λέγομεν, Τόδε ἐδώκαμεν αὑτῷ, ἀλλὰ Τόδε ἐλάβομεν παρ᾽ αὐτοῦ. “Ὅθεν αὐτὸν, φησὶ, καὶ ἐν παραβολῇ ἐκομίσατο, τουτέστιν, ὡς ἐν αἰνίγματι " ὥσπερ γὰρ παραβολὴ ἦν ὁ κριὸς τοῦ Ἰσαάκ " ἢ ὡς ἐν τῷ τύπῳ. Ἐπε ὰρ ἃ στὸ ἡ θυσία καὶ ἔσφαχτο ὁ Ἰδαὰκ εαδ μὰ ἢ δὴν αὐτὸν χαρίζεται τῷ πατριάρχῃ. ᾿
Pistei prosenēnochen Abraam ton Isaak pe epage d na t bbrliąi Hi heiēegar au grbi Hōs Ani gtths gōa m bo t ᾿ gisam es gos hoti kai ek gechrōn egeirain dynatos. hauton kai en parabolę̄ ekomisato. ᾿ Megalē ontōs ē pistis tou Abraam. Epi men gar tou Abel kai tou Nōe kai tou Enōch logismōn ēn machē monōn, kai tous anthrōpinous hyperbēnai echrēn logismous " entautha de ou tous anthrōpinous monon hyperbēnai echrēn logismous, alla kai heteron ti pleon epideixasthai ta gar tou Theou edokei tois tou Theou machesthai, kai pistis emacheto pistei, kai prostagma epangelią. Hoion ti legō " Eipen᾽ ek tēs gēs sou, kai ek tēs syngeneias sou, kai dōsō soi tēn gēn tautēn kai ouk edōken autǭ en autę̄ klēronomian, oude bēma podos. Horąs pōs ta ginomena tę̄ epangelią emacheto? Palin phēsin Isaak klēthēsetai soi sperma, kai episteuse" kai palin legei’ Thyson emoi touton, ton mellonta tēn oikoumenēn pasan ek tou spermatos autou plēroun. Eides machēn prostagmatōn kai epangelias? Enantia tais epangeliais prosetaxe, kai oude houtōs ilingiasen ho dikaios, oude ēpatēsthai ephē. Hymeis men gar, phēsin, ouk an echoite touto eipein, hoti anesin epēngeilato, kai thlipsin edōken" entautha gar haper epēngeilato, tauta kai poiei, Pōs? En tǭ kosmǭ, phēsi, thlipsin hexete. Ho mē labōn ton stauron autou, kai akolouthōn emoi, ouk esti mou axios. Ho mē misōn tēn psychēn autou, ou mē heurę̄ autēn" kai’ Hos ouk apotassetai, phēsi, pasi tois hyparchousin autou, kai akolouthei opisō mou, ouk esti mou axios " kai palin Epi hēgemonas kai basileis achthēsesthe eneken emou" kai palin ᾿Echthroi tou anthrōpou hoi oikiakoi hautou. Kai ta men tēs thlipseōs hōde ta de tēs aneseōs ekei, Epi de tou Abraam tounantion" enantia tais hyposchesesi prosetetakto poiein, kai oude houtōs sen" hymeis de ouden exōthen tēs epangelias hypomenete, kai thorybeisthe. Ekeinos enantia hōn epēngeilato ēkouse para tou autou tou ekeina epangeilamenou, kai ouk ethorybeito, all᾽ hōs symphōna epratte ’ kai gar ēn symphōna, enantia men tois logismois tois anthrōpinois, symphōna de apo tēs pisteōs kai pōs, autos hēmas edidaxen ho ᾿Apostolos, eipōn" Logisamenos hoti kai ek nekrōn egeirein dynatos Theos. Ho de legei, touto estin" ᾿Apo tēs autēs pisteōs, phēsin, hēs episteusen hoti ouk onta charisetai paida, apo tēs autēs kai nekron egeirein, kai hoti sphagiasthenta anastēsei, epepeisto. Homoiōs gar aporon ēn, anthrōpinǭ legō logismǭ, kai ek mētras nekras chaï΄ " Heotiy pa autou tou ek. gegērakuias kai achrēstou ēdē gegenēmenēs pros paidopoiian dounai paidion, kai sphagiasthenta anastēsai" all᾽ homōs epeitheto " proōdopoiei gar ē pistis hē parelthousa tois mellousin. Allōs de kai ho men heōra ta chrēsta prōta, ta de dyscherē hystera pros tǭ gērą. Hymeis de tounantion, phēsi, ta men skythrōpa prōta, ta de chrēsta teleutaia. Touto pros tous legein tolmōntas, hoti Meta thanaton hēmin epēngeilato ta agatha, ēpatēsen isōs hēmas. Deiknysin, hoti kai ek nekrōn egeirein dynatos ho Theos ei de kai ek nekrōn egeirein dynatos ho Theos, pantōs panta apodōsei. Ei de Abraam episteuse pro tosoutōn etōn, hoti dynatos ek nekrōn egeirein ho Theos, pollǭ mallon hēmeis pisteuein opheilomen. Horąs hoti, hoper ephthēn eipōn, houpō eisēlthen ho thanatos, kai eutheōs autous eis tēn tēs anastaseōs eilkysen elpida, kai eis tosautēn plērophorian ēgagen, hōs kai sphagiazein tous heautōn huious keleuomenous, kai aph᾽ hōn prosedokōn emplēsein tēn oikoumenēn, hetoimōs toutous prosagein? Kai heteron de deiknysin entautha dia tou eipein, ᾿Epeirazen ho Theos ton Abraam. Ti oun? ouk ēdei ho Theos hoti gennaios ēn kai dokimos ho anēr? Sphodra ge. Tinos oun heneken epeirazen auton, ei ēdei? Ouk hina autos mathę̄, all᾽ hina tois allois deixę̄, kai katadēlon autou tēn andreian pasi katastēsę̄. Kai deiknysin entautha kai tōn peirasmōn tēn aitian, hina mē nomizōsin, hōs enkataleleimmenoi tauta paschein. Entautha men gar kai anankē peirazesthai, dia to pollous echein tous elaunontas kai tous epibouleuontas " ekei de poia anankē ēn tous ouk ontas autǭ peirasmous epinoein? Houtos toinyn ho peirasmos dēlos hoti autou prostattontos egineto. Hoi men oun alloi synchōrountos autou synebainon, houtos de kai prostattontos. Ei toinyn houtō dokimous ta tōn peirasmōn poiei, hōs kai mē ousēs aitias ton Theon gymnazein tous heautou athlētas " pollǭ mallon hēmas pherein panta chrē gennaiōs. Emphantikōs de eipen entautha, hoti Pistei prosenēnoche ton ᾿Isaak, peirazomenos " oudemia gar allē aitia hēn prosagōgēs hē hautē. Eita epexerchetai tǭ noēmati. Ouk echei, phēsin, eipein, hoti kai allon eichen huion, kai ex ekeinou prosedoka tēn epangelian plērōthēsesthai, kai dia touto tharrhōn touton prosēnenke. Kai ton monogenē, phēsi, prosepheren ho tas epangelias anadexamenos. Ti legeis monogenę̄? ti oun ho Ismaēl? pothen hēn? Monogenę̄ legō, phēsin, hoson eis ton tēs epangelias logon " dia gar touto prosethēken, eipōn Monogenē ", deiknys hoti dia touton kai legei “ Pros hon elalēthē, hoti En Isaak klēthēsetai soi sperma, toutestin, ex autou. Horąs pōs thaumazei to para tou patriarchou ginomenon? En ᾿Isaak, ēkouse, klēthēsetai soi sperma, kai prosephere sphagion ton huion. Eita, hina mē tis nomisę̄, hoti apognous touto epoiei, kai dia tou prostagmatos toutou tēn pistin exebalen ekeinēn, alla mathę̄, hoti ontōs kai touto pisteōs ēn, phēsin hoti kakeinēn eiche tēn pistin, kaitoi ge dokousan tautę̄ machesthai" all᾽ ouk emacheto" ou gar logismois anthrōpinois emetrei tou Theou tēn dynamin, alla tę̄ pistei panta epetrepe. Dio oude dedoiken eipein, hoti Kai ek nekrōn egeirein dynatos ho Theos. Hothen hauton kai en parabolę̄ ekomisato, toutestin, en hypodeigmati, en tǭ kriǭ, phēsi. Pōs? Tou gar kriou sphagiasthentos houtos esōthē " hōste dia tou kriou auton elaben, anti toutou sphaxas ekeinon. Tauta de typoi tines ēsan" entautha gar ho Huios esti tou Theou ho sphagiazomenos. Kai thea moi tēn philanthrōpian, hosē ēn " epeidē gar megalē tis emelle didosthai charis tois anthrōpois, boulomenos mē chariti auto poiēsai, all᾽ hōs opheiletēs, paraskeuazei prōton anthrōpon ton huion ton heautou epidounai hyper tou prostagmatos tou Theou, hina mēden doxę̄ mega poiein, ton heautou epididous Huion, ei ge anthrōpos pro autou touto epoiēsen, hina mē chariti monon nomisthę̄ touto poiein, alla kai opheilę̄. Hous gar an philōmen, kai touto autois charizesthai boulometha, to dokein par' autōn ti proteron labontas mikron, houtōs autois to pan didonai " kai kauchōmetha epi tę̄ lēpsei mallon hē epi tę̄ dosei, kai ou legomen, Tode edōkamen hautǭ, alla Tode elabomen par᾽ autou. “Hothen auton, phēsi, kai en parabolę̄ ekomisato, toutestin, hōs en ainigmati " hōsper gar parabolē ēn ho krios tou Isaak " ē hōs en tǭ typǭ. Epe ar ha sto hē thysia kai esphachto ho Idaak ead ma ē dēn auton charizetai tǭ patriarchę̄. ᾿
“By faith Abraham, [when he was tested], offered up Isaac; [and he who had received the promises was offering up his only son, of whom it was said, ‘In Isaac your seed shall be called’;] considering that God was able to raise him even from the dead; from which he also received him back as a figure.” Great indeed was Abraham's faith. For in the case of Abel and Noah and Enoch there was a battle of reasonings only, and they had to rise above human reasonings; but here it was necessary not only to rise above human reasonings, but to show something more besides. For the things of God seemed to fight with the things of God, and faith fought with faith, and command with promise. I mean something like this: he said, “[Go out] from your land and from your kindred, and I will give you this land”; “and he gave him no inheritance in it, not even a foot's length.” Do you see how what happened fought with the promise? Again he says, “In Isaac your seed shall be called,” and he believed; and again he says, “Sacrifice this one to me,” the one who was to fill the whole world from his seed. Have you seen the battle of commands and promise? He commanded things contrary to the promises, and not even so did the righteous man become dizzy, nor did he say he had been deceived. For you, he says, could not say this, that he promised rest and gave affliction; for here, what he promised, that he also does. How? “In the world,” he says, “you will have tribulation.” “Whoever does not take his cross and follow me is not worthy of me.” “Whoever does not hate his life will not find it”; and, “Whoever does not renounce all that he has and follow after me is not worthy of me”; and again, “You will be brought before governors and kings for my sake”; and again, “A man's enemies will be those of his own household.” And the things of affliction are here, the things of rest there. But in Abraham's case the opposite: he was commanded to do things contrary to the promises, and not even so [was he troubled]; but you endure nothing outside the promise, and you are troubled. He heard things contrary to what had been promised from the very one who had promised them, and was not troubled, but acted as though they agreed; and indeed they did agree: contrary to human reasonings, but in agreement by faith. And how, the apostle himself taught us, saying, “considering that God was able to raise even from the dead.” What he means is this: by the same faith, he says, by which he believed that God would grant a child who did not exist, by the same he was convinced that God would raise the dead too, and that he would raise him up after he had been slaughtered. For it was equally impossible, to human reasoning I mean, both to give a child from a dead womb, from one who had grown old and become useless for bearing children, and to raise him up after he had been slaughtered; but nevertheless he was persuaded; for the faith that had gone before prepared the way for what was to come. Besides, he saw the good things first, and the hard things later, in old age; but you, he says, the opposite: the gloomy things first, and the good things last. This is said against those who dared to say, “He promised us the good things after death; perhaps he has deceived us.” He shows that God is able to raise even from the dead; and if God is able to raise even from the dead, he will certainly repay everything. And if Abraham believed so many years before that God is able to raise from the dead, much more ought we to believe. Do you see that, as I said before, death had not yet entered, and at once he drew them into the hope of the resurrection, and brought them to such full assurance that, when commanded, they would even slaughter their own sons, and readily offer those from whom they expected to fill the world? And he shows something else here too, by saying, “God tested Abraham.” What then? Did God not know that the man was noble and approved? Very much so. Why then did he test him, if he knew? Not that he himself might learn, but that he might show others, and make his courage plain to all. And here he also shows the reason for trials, so that they might not think that they suffer these things because they have been abandoned. For here it was even necessary to be tried, because of having many persecutors and plotters; but there, what necessity was there for trials that did not exist to be devised for him? This trial, then, plainly came about at his command. The others happened with his permission, but this one also at his command. If, then, trials make people so approved that God trains his athletes even when there is no cause, much more ought we to bear everything nobly. And he said emphatically here, “By faith he offered up Isaac, when he was tested”; for there was no other cause of the offering but this. Then he goes on with the thought. He cannot say, he says, that he had another son too, and expected the promise to be fulfilled through him, and therefore offered this one with confidence. “And the one who had received the promises,” he says, “was offering his only son.” Why do you say “only son”? What then of Ishmael? Where did he come from? I say “only son,” he says, as far as concerns the promise; for that is why he added, saying “only son,” showing that it is because of him that he says, “He to whom it was said, ‘In Isaac your seed shall be called,’” that is, from him. Do you see how he admires what the patriarch did? He heard, “In Isaac your seed shall be called,” and he offered his son as a sacrifice. Then, so that no one might think that he did this in despair, and that by this command he had cast out that faith, but might learn that this too was truly an act of faith, he says that he held that faith too, though it seemed to fight with this; but it did not fight with it; for he did not measure God's power by human reasonings, but entrusted everything to faith. That is why he was not even afraid to say, “that God was able to raise even from the dead.” “From which he also received him back as a figure,” that is, as a type, in the ram, he says. How? When the ram was slaughtered, this one was saved; so that he received him back through the ram, having slaughtered that one in his place. These were types; for here it is the Son of God who is sacrificed. And see how great the love for humankind was. For since a great grace was going to be given to human beings, wishing to do it not as a favor but as a debtor, he first prepares a man to give up his own son at God's command, so that he might seem to do nothing great in giving up his own Son, since a man had done it before him; so that he might be thought to do it not only as a favor but also as a debt. For those whom we love, we wish to grant them this too: to seem to have first received some small thing from them, and so to give them everything; and we boast of the receiving rather than of the giving, and we do not say, “We gave him this,” but, “We received this from him.” “From which,” he says, “he also received him back as a figure,” that is, as in a riddle; for the ram was a figure of Isaac; or as in the type. For since the sacrifice [had been completed] and Isaac had been slaughtered [in intention], … he grants him to the patriarch.
Heb 11:17–19 (quotation, high confidence) · Gen 12:1 (quotation, high confidence) · Gen 12:7 (quotation, high confidence) · Acts 7:5 (quotation, high confidence) · Gen 21:12 (quotation, high confidence) · Gen 22:2 (allusion, high confidence) · John 16:33 (quotation, high confidence) · Matt 10:38 (quotation, high confidence) · John 12:25 (allusion, medium confidence) · Luke 14:33 (quotation, high confidence) · Matt 10:18 (quotation, high confidence) · Matt 10:36 (quotation, high confidence) · Gen 22:1 (quotation, high confidence) · Gen 22:13 (allusion, high confidence) · Rom 4:19 (allusion, medium confidence) · John 3:16 (echo, low confidence)
Notes and citation
Summary: Expounding Heb 11:17–19, Chrysostom shows that Abraham's faith overcame the apparent conflict between God's command and God's promise, believing God could raise the dead, and that the ram received in Isaac's place was a type of the Son of God's sacrifice.
- The opening lemma (Heb 11:17–19) is garbled in the scan; the bracketed words are supplied from the biblical text. Quotations: Gen 12:1, 7; Acts 7:5; Gen 21:12; Gen 22:2; John 16:33; Matt 10:38; John 12:25 (Luke 14:26); Luke 14:33; Matt 10:18; Matt 10:36 (Mic 7:6); Gen 22:1, 13; Rom 4:19. The idea that God, in giving his Son, wished to be as it were a debtor to Abraham's prior offering is Chrysostom's own and is translated as written. The last sentence is garbled in the scan (marked …), and a displaced fragment of the lemma was removed.
Notes on the original text
- Digital text corrected (OCR slip: «οὔ Θεοῦ for τοῦ Θεοῦ; OCR slip: «ἧς αὐτῆς for τῆς αὐτῆς; OCR slip: «Ἰαδὼν for λαβὼν; OCR slip: Δογισάμεγος ὅει for Λογισάμενος ὅτι; OCR slip: Οὗς γὰρ for Οὓς γὰρ; OCR slip: αρίζεσθαι for χαρίζεσθαι; OCR slip: αὖτοῦ πληροῦν for αὐτοῦ πληροῦν; OCR slip: γήρψ for γήρᾳ; OCR slip: γενναίως:. for γενναίως.; OCR slip: γὰρ,. φησὶν for γὰρ, φησὶν; OCR slip: δυσχερῖ, for δυσχερῆ; OCR slip: εοῦ ἀνθρώπου οἱ οἱκιακοὶ for τοῦ ἀνθρώπου οἱ οἰκιακοὶ; OCR slip: θορυδεῖσϑε for θορυβεῖσθε; OCR slip: καὶ πῶς,. αὐτὸς for καὶ πῶς, αὐτὸς; OCR slip: καὶ. γὰρ for καὶ γὰρ; OCR slip: κληθήσξταί for κληθήσεταί; OCR slip: κρῶν ἐγείρειὶν δυνατὸς ὁΘεός. “Οθὲν for κρῶν ἐγείρειν δυνατὸς ὁ Θεός. Ὅθεν; OCR slip: κὰὶϊ δόκιμος for καὶ δόκιμος; OCR slip: λαθόντας for λαβόντας; OCR slip: λὄγον for λόγον; OCR slip: μογογεγῆ for μονογενῆ; OCR slip: παραδοιλῇ for παραβολῇ; OCR slip: παραδολῇ ἐκομίσατο, τουτέστιν, ἐν for παραβολῇ ἐκομίσατο, τουτέστιν, ἐν; OCR slip: παραδολῇ ἐκομίσατο, τουτέστιν, ὡς for παραβολῇ ἐκομίσατο, τουτέστιν, ὡς; OCR slip: πειραζώμενος for πειραζόμενος; OCR slip: προσεγήνοχε for προσενήνοχε; OCR slip: προσετέταχτο for προσετέτακτο; OCR slip: συνέδαινον for συνέβαινον; OCR slip: σφα- Ὑιάζειν for σφαγιάζειν; OCR slip: σφαγιασθένζα for σφαγιασθέντα; OCR slip: τούπου τὴν πίστιν ἐξέδαλεν ἐχείνην for τούτου τὴν πίστιν ἐξέβαλεν ἐκείνην; OCR slip: τοῖς. ἀνθρωπίνοις for τοῖς ἀνθρωπίνοις; OCR slip: τρὺς ἀνθρωπίνους ὑπερδῆναι for τοὺς ἀνθρωπίνους ὑπερβῆναι; OCR slip: φρόσταγμα for πρόσταγμα; OCR slip: χεγηρακχυίας for γεγηρακυίας; OCR slip: χελενομένους for κελευομένους; OCR slip: ἀνθρωπένους μόνον ὑκερδῆναι for ἀνθρωπίνους μόνον ὑπερβῆναι; OCR slip: ἀνὑρωπίνῳ for ἀνθρωπίνῳ; OCR slip: ἀπο- Ὑνοὺς for ἀπογνοὺς; OCR slip: ἄναστῆσαι for ἀναστῆσαι; OCR slip: ἐδορυδεῖτο for ἐθορυβεῖτο; OCR slip: ἐκτῆς συγγενείας σου, καὶ δώσὼω for ἐκ τῆς συγγενείας σου, καὶ δώσω; OCR slip: ἐλάδομὲν for ἐλάβομεν; OCR slip: ἐνπαὐθαδ'ιὰ -οὗ for ἐνταῦθα διὰ τοῦ; OCR slip: ἐπαγ- Ἑλίας for ἐπαγγελίας; OCR slip: ἐπείρᾶζεν for ἐπείραζεν; OCR slip: ἐπιδουλεύονκας for ἐπιβουλεύοντας; OCR slip: ἐχείνου for ἐκείνου; OCR slip: ἑαυϑοῦ for ἑαυτοῦ; OCR slip: ἔλαδεν, ἀντὶ for ἔλαβεν, ἀντὶ; OCR slip: ἕτέρόν «ἰ πλέον for ἕτερόν τι πλέον; OCR slip: Ἐνκαῦθα for Ἐνταῦθα; OCR slip: Ἐὶ τοίνυν for Εἰ τοίνυν; OCR slip: Ἔν Ἰσαὰκ for Ἐν Ἰσαὰκ; OCR slip: Ἔναντία for Ἐναντία; OCR slip: ἡπατῆσθαι for ἠπατῆσθαι; OCR slip: Ἱὰρ παραθδολὴ for γὰρ παραβολὴ; OCR slip: ὀφειλέτῆς for ὀφειλέτης; OCR slip: ὄντα; αὐτῷ for ὄντας αὐτῷ; OCR slip: Ὃ δὲλέγει for Ὃ δὲ λέγει; OCR slip: Ὦνδτι αὑτοῦ προττάττοντος for ὅτι αὐτοῦ προστάττοντος; OCR slip: ᾿Αδραάμ. Τὶ οὖν for Ἀβραάμ. Τί οὖν; OCR slip: ᾿Αδραάμ. Ἐπὶ μὲν τὰρ τοῦ "Αδελ for Ἀβραάμ. Ἐπὶ μὲν γὰρ τοῦ Ἄβελ; OCR slip: ᾿Αδραὰμ τοὐναντίον" ἐναντία «αἷς for Ἀβραὰμ τοὐναντίον" ἐναντία ταῖς; OCR slip: ᾿Αδραὰμ τὸν Ἰσαὰκ πε for Ἀβραὰμ τὸν Ἰσαὰκ πε; OCR slip: ᾿Αὐρχὰμ for Ἀβραὰμ; OCR slip: “Λλλως for Ἄλλως; OCR slip: “παιδοποιίαν δοῦναι καιδίον for παιδοποιίαν δοῦναι παιδίον; displaced fragment of the lemma removed and the split word rejoined): ᾿Αδραὰμ τὸν Ἰσαὰκ πε → Ἀβραὰμ τὸν Ἰσαὰκ πε; παραδοιλῇ → παραβολῇ; ᾿Αδραάμ. Ἐπὶ μὲν τὰρ τοῦ "Αδελ → Ἀβραάμ. Ἐπὶ μὲν γὰρ τοῦ Ἄβελ; τρὺς ἀνθρωπίνους ὑπερδῆναι → τοὺς ἀνθρωπίνους ὑπερβῆναι; ἀνθρωπένους μόνον ὑκερδῆναι → ἀνθρωπίνους μόνον ὑπερβῆναι; ἕτέρόν «ἰ πλέον → ἕτερόν τι πλέον; «οὔ Θεοῦ → τοῦ Θεοῦ; φρόσταγμα → πρόσταγμα; ἐκτῆς συγγενείας σου, καὶ δώσὼω → ἐκ τῆς συγγενείας σου, καὶ δώσω; κληθήσξταί → κληθήσεταί; αὖτοῦ πληροῦν → αὐτοῦ πληροῦν; ἐπαγ- Ἑλίας → ἐπαγγελίας; Ἔναντία → Ἐναντία; ἡπατῆσθαι → ἠπατῆσθαι; γὰρ,. φησὶν → γὰρ, φησὶν; «Ἰαδὼν → λαβὼν; εοῦ ἀνθρώπου οἱ οἱκιακοὶ → τοῦ ἀνθρώπου οἱ οἰκιακοὶ; ᾿Αδραὰμ τοὐναντίον" ἐναντία «αἷς → Ἀβραὰμ τοὐναντίον" ἐναντία ταῖς; προσετέταχτο → προσετέτακτο; θορυδεῖσϑε → θορυβεῖσθε; ἐδορυδεῖτο → ἐθορυβεῖτο; καὶ. γὰρ → καὶ γὰρ; τοῖς. ἀνθρωπίνοις → τοῖς ἀνθρωπίνοις; καὶ πῶς,. αὐτὸς → καὶ πῶς, αὐτὸς; Δογισάμεγος ὅει → Λογισάμενος ὅτι; Ὃ δὲλέγει → Ὃ δὲ λέγει; «ἧς αὐτῆς → τῆς αὐτῆς; σφαγιασθένζα → σφαγιασθέντα; ἀνὑρωπίνῳ → ἀνθρωπίνῳ; χεγηρακχυίας → γεγηρακυίας; “παιδοποιίαν δοῦναι καιδίον → παιδοποιίαν δοῦναι παιδίον; ἄναστῆσαι → ἀναστῆσαι; “Λλλως → Ἄλλως; δυσχερῖ, → δυσχερῆ; γήρψ → γήρᾳ; ᾿Αὐρχὰμ → Ἀβραὰμ; σφα- Ὑιάζειν → σφαγιάζειν; χελενομένους → κελευομένους; ἐνπαὐθαδ'ιὰ -οὗ → ἐνταῦθα διὰ τοῦ; ᾿Αδραάμ. Τὶ οὖν → Ἀβραάμ. Τί οὖν; κὰὶϊ δόκιμος → καὶ δόκιμος; ἐπείρᾶζεν → ἐπείραζεν; Ἐνκαῦθα → Ἐνταῦθα; ἐπιδουλεύονκας → ἐπιβουλεύοντας; ὄντα; αὐτῷ → ὄντας αὐτῷ; Ὦνδτι αὑτοῦ προττάττοντος → ὅτι αὐτοῦ προστάττοντος; συνέδαινον → συνέβαινον; Ἐὶ τοίνυν → Εἰ τοίνυν; γενναίως:. → γενναίως.; προσεγήνοχε → προσενήνοχε; πειραζώμενος → πειραζόμενος; ἐχείνου → ἐκείνου; μογογεγῆ → μονογενῆ; λὄγον → λόγον; Ἔν Ἰσαὰκ → Ἐν Ἰσαὰκ; ἀπο- Ὑνοὺς → ἀπογνοὺς; τούπου τὴν πίστιν ἐξέδαλεν ἐχείνην → τούτου τὴν πίστιν ἐξέβαλεν ἐκείνην; γε, προσέγηχεν Ἰσαάκ. ἐΐω ᾿ → νε; κρῶν ἐγείρειὶν δυνατὸς ὁΘεός. “Οθὲν → κρῶν ἐγείρειν δυνατὸς ὁ Θεός. Ὅθεν; παραδολῇ ἐκομίσατο, τουτέστιν, ἐν → παραβολῇ ἐκομίσατο, τουτέστιν, ἐν; ἔλαδεν, ἀντὶ → ἔλαβεν, ἀντὶ; ὀφειλέτῆς → ὀφειλέτης; ἑαυϑοῦ → ἑαυτοῦ; Οὗς γὰρ → Οὓς γὰρ; αρίζεσθαι → χαρίζεσθαι; λαθόντας → λαβόντας; ἐλάδομὲν → ἐλάβομεν; παραδολῇ ἐκομίσατο, τουτέστιν, ὡς → παραβολῇ ἐκομίσατο, τουτέστιν, ὡς; Ἱὰρ παραθδολὴ → γὰρ παραβολὴ.
Topics: Christology
Cite (SBL): Chrysostom, Hom. Heb. 25.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/25-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-25-1) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
25.2PG 63:18
Ὁρᾷς ὅτι ὃ ἀεὶ λέγω, τοῦτο καὶ νῦν δείκνυται; Ὅταν γὰρ παραστήσωμεν ἡμῶν τὴν διάνοιαν ἀπηρτισμένην, καὶ δείξωμεν ὅτι ὑπερορῶμεν τῶν γηΐνων πραγμάτων, τότε ἡμῖν καὶ τὰ γήϊνα χαρίζεται, πρότερον δὲ οὔ, ἵνα μὴ τὸ λαβεῖν προσδεδεμένους ἡμᾶς τῆς δουλείας, καὶ τότε λάβε, ἵνα μηκέτι ὡς δοῦλος λάβῃς, ἀλλ' ὡς δεσπότης “ καταφρόνησον πλούτου, καὶ ἔσῃ πλούσιος “ καταφρόνησον δόξης, καὶ ἔσῃ ἕνδοξος “ καταφρόνησον τῆς τιμωρίας τῶν ἐχθρῶν, καὶ τότε αὑτῆς ἐπιτεύξῃ καταφρόνησον ἀνέσεως, καὶ τότε αὐτὴν λήψῃ " ἵνα λαβὼν, μὴ ὡς δέσμιος λάβῃς, μηδὲ ὡς δοῦλος, ἀλλ᾽ ὡς ἐλεύθερος. Καθάπερ γὰρ ἐπὶ τῶν παιδίων τῶν μικρῶν, ὅταν μὲν ἐπιθυμῇ τὸ παιδίον παιδικῶν ἀθυρμάτων, μετὰ πολλῆς σπουδῆς ἐκεῖνα κρύπτομεν, οἷον σφαῖραν καὶ ὅσα τοιαῦτα, ἵνα μὴ ἐμποδίζηται τῶν ἀναγκαίων “ ὅταν δὲ τούτων καταφρονήσῃ καὶ μηκέτι ἐπιθυμῇ, ἀδεῶς αὐτῶν μεταδίδομεν, εἰδότες ὡς οὐδεμία βλάβη λοιπὸν αὐτῷ ἐντεῦθεν γίνεται, τῆς ἐπιθυμίας ἐκείνης οὐκέτι ἰσχυούσης ἀπαγαγεῖν αὐτὸν τῶν ἀναγκαίων " οὕτω καὶ ὁ Θεὸς, ὅταν ἴδῃ μηκέτι ἐπιθυμοῦντας τῶν ἐνταῦθα, λοιπὸν ἀφίησιν αὐτοῖς κεχρῆσθαι" ὡς γὰρ ἐλεύθεροι καὶ ἄνδρες αὐτὰ ἔχομεν, οὐκ ὡς παῖδες. Ὅτι γὰρ, ἐὰν καταφρονήσῃς τῆς τιμωρίας τῶν ἐχθρῶν, τότε ἐπιτεύξῃ, ἄκουε τί φησιν “ Ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν" ἐὰν διψᾷ, πότιζε αὐτόν" καὶ ἐπήγαγε" Τοῦτο γὰρ ποιῶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. Καὶ πάλιν, ὅτι ἐὰν καταφρονήσῃς τοῦ πλούτου, τότε αὐτοῦ ἐπιτεύξῃ, ἄκουε τοῦ Χριστοῦ λέγοντος " Οὐκ ἔστιν ὃς ἀφῆκε πατέρα, ἣ μητέρα, ἣ οἰκίαν, ἣ ἀδελφοὺς, ὃς οὐχὶ ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. Καὶ ὅτι ἐὰν καταφρονήσῃς δόξης, τότε αὐτῆς ἐπιτεύξῃ, αὐτοῦ πάλιν τοῦ Χριστοῦ λέγοντος " Ὃ θέλων ἐν ὑμῖν πρῶτος εἶναι, ἔστω ὑμῶν διάκονος " καὶ πάλιν, Ὃς γὰρ ἂν ταπεινώσῃ ἑαυτὸν, οὗτος ὑψωθήσεται. Τί λέγεις; ἐὰν ποτίσω τὸν ἐχθρὸν τότε αὐτὸν κολάζω : ἐὰν ἀφῶ τὰ ὑπάρχοντα, τότε αὐτὰ ἔχω; ἐὰν ταπεινώσω ἐμαυτὸν, τότε ὑψηλὸς ἔσομαι; Ναὶ, φησί “ τοιαύτη γὰρ ἡ ἐμὴ δύναμις, διὰ τῶν ἐναντίων τὰ ἐναντία παρέχει " εὔπορός εἰμι καὶ εὐμήχανος, μὴ δείσῃς " τῷ ἐμῷ θελήματι ἡ τῶν πραγμάτων ἀκολουθεῖ φύσις, οὐκ ἐγὼ τῇ φύσει ἔπομαι “ ἐγὼ πάντα ἐργάζομαι, οὐκ ἐγὼ ὑπ' ἐκείνων αὐτὰ δύναμαι. Καὶ τί θαυμάζεις εἰ ἐν τοῖς τοιούτοις γίνεται τὸ τοιοῦτο; τὸ αὐτὸ γὰρ καὶ ἐν τοῖς ἄλλοις ἅπασιν εὑρήσεις. οὐκ ἠδικήθης “ ἐὰν ἀμύνῃ, τότε οὐκ ἠμύνω, ἀλλὰ σαυτὸν ἠμύνω. Ὁ γὰρ ἀγαπῶν τὴν ἀδικίαν, φησὶ, μισεῖ τὴν ἑαυτοῦ ψυχήν. Ὁρᾷς ὅτι οὐκ ἀδικεῖς, ἀλλ᾽ ἠδικήθης; Διὰ τοῦτο καὶ ὁ Παῦλός φησι" Διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; δε: ὅτι οὐκ ἔστι τοῦτο ἀδικεῖσθαι; Ὅταν ὑβρίσῃς, τότε ὑβρίσθης. Καὶ τοῦτο ἐκ μέρους ἴσασιν οἱ πολλοί " ὡς ὅταν λέγωσι πρὸς ἀλλήλους, Ἄγωμεν ἐντεῦθεν, μὴ ὑβρίσῃς σαυτόν. Διὰ τί; “Ὅτι πολὺ τὸ μέσον σοῦ κἀκείνου᾽ ὅσα γὰρ ἂν ὑβρίσῃς, ἐκεῖνος δόξαν ἡγεῖται. Τοῦτο ἐπὶ πάντων ἐννοῶμεν, καὶ γινόμεθα ὑψηλότεροι τῶν ὕβρεων. Πῶς, ἐγὼ λέγω " ἐὰν πρὸς αὐτὸν τὸν τὴν ἁλουργίδα ἔχοντα μάχην ἔχωμεν, τῷ ὑβρίζειν αὐτὸν ἡμᾶς αὐτοὺς ὑβρίζειν ἡγούμεθα" καὶ γὰρ πλύνοντες ἐκεῖνον, καὶ ἡμεῖς τοῦ πλύνεσθαι ἄξιοι γινόμεθα. Τί λέγεις, εἰπέ μοι; τῶν οὐρανῶν πολίτης ὧν, καὶ τὴν ἄνω φιλοσοφίαν ἔχων, μετὰ τοῦ τὰ γῆϊνα φρονοῦντος πλύνεις σαυτόν; Κἂν γὰρ μυρία χρήματα κέκτηται, κἂν ἐν δυναστείᾳ ἧ, οὔπω οἷδε τὸ καλὸν τὸ σόν. Μὴ ὑβρίσῃς σαυτὸν, ἐκεῖνον ὑβρίζων’ σαυτοῦ φεῖσαι, μὴ ἐκείνου " σαυτὸν τίμησον, μὴ ἐκεῖνον. Οὐχὶ παροιμία τοιαύτη ἐστὶν, Ὁ τιμῶν, ἑαυτὸν τιμᾷ; Εἰκότως " οὐ γὰρ ἐκεῖνον τιμᾷ, ἀλλ᾽ ἑαυτόν. Ἄκουε σοφοῦ τινος λέγοντος" Ποίησον τῇ ψυχῇ σου τιμὴν κατὰ τὴν ἀξίαν αὐτῆς. Τί ἐστι, Κατὰ τὴν ἀξίαν αὐτῆς; Εἰ ἐπλεονέκτησε, φησὶ, μὴ πλεονεκτήσῃς" εἰ ὕβρισε, μὴ ὑβρίσῃς. Εἰπέ μοι, παρακαλῶ, εἴ τις πένης πηλὸν ἐῤῥιμμένον ἀπὸ τῆς αὐλῆς λας τῆς σῆς, ἄρα ἂν ὑπὲρ τούτου δικαστήριον αὐτῷ σαυτὸν, ἵνα μὴ πάντες σου καταγνῶσι. Τοῦτο καὶ νῦν γίνεται" πένης γάρ ἔστιν ὁ πλούσιος, καὶ ὅσῳ πλουτεῖ, τοσούτῳ πένης γίνεται τὴν ὄντως πενίαν. Πηλός ἔστιν ὁ χρυσὸς, ἐν αὐλῇ ἐῤῥιμμένος, οὐκ ἐν τῇ οἰκίᾳ σου κείμενος" ἢ γὰρ οἰκίᾳ σου ὁ οὐρανός ἐστιν. Ὑπὲρ τούτου οὖν συγκροτήσεις δικαστήριον, καὶ οὐ καταγνώσονταί σου οἱ ἄνω πολῖται; οὐκ ἐκβαλοῦσί σε τῆς ἑαυτῶν πατρίδος, τὸν οὕτω ταπεινὸν, τὸν οὕτως εὐτελῆ, ὡς ὑπὲρ ὀλίγου πηλοῦ μάχεσθαι αἱρεῖσθαι; Εἰ γὰρ ὁ κόσμος ἦν σὸς, εἶτα αὐτόν τις ἔλαβεν, ἐπιστραφῆναι ἐχρῆν. Οὐκ οἶδας ὅτι δεκάκις τὴν οἰκουμένην ἐὰν θῇς, καὶ ἑκατοντάκις, καὶ μυριάκις, καὶ δὶς τοσοῦτον, » οὐδὲ » |ρ6. τοί οὐδὲ τὸ πολλοστὸν μέρος, γε υὐδὲν πρὸς τὸ, πρὸς οὃ πολλοστὸν μέρος τῶν ἐν τοῖς οὐρανοῖς; ἐστιν ἀγαθῶν; Ὃ τοίνυν τὰ ἐνταῦθα θαυμάζων, ἐκεῖνα ὕβρισεν, εἴ γε ταῦτα ἄξια σπουδῆς ἡγεῖται, τοσοῦτον ἐκείνων ἀπολιμπανόμενα " μᾶλλον δὲ οὐδὲ θαυμάσαι ἐκεῖνα δυνήσεται " πῶς γὰρ, πρὸς ταῦτα ἐπτοημένος; Διατέμωμεν ὀψὲ γοῦν ποτε, παρακαλῶ, τὰ σχοινία καὶ τὰς πλεκτάνας " τοῦτο γὰρ τὰ γήϊνα πράγματα. Μέχρι πότε κάτω κύπτομεν; μέχρι τίνος ἀλλήλοις ἐπιβουλεύομεν, καθάπερ τὰ θηρία, καθάπερ οἱ ἰχθύες; Μᾶλλον δὲ, τὰ θηρία οὐκ ἐπιβουλεύει ἀλλήλοις, ἀλλὰ τοῖς ἀλλοφύλοις" οἷον, ἄρκτος ἄρκτον οὐκ ἀναιρεῖ ταχέως, οὐδὲ ὄφις ὄφιν ἀναιρεῖ, τὸ ὁμόφυλον αἰδούμενος" σὺ δὲ μετὰ τοῦ ὁμοφύλου καὶ μυρία ἔχων δικαιώματα, τὸ συγγενὲς, τὸ λογικὸν, τὸ τὸν Θεὸν εἰδέναι, τῆς φύσεως τὴν ἰσχὺν, μυρία ἄλλα ἕτερα, τὸν συγγενῆ καὶ τῆς αὐτῆς φύσεως κεκοινωνηκότα, τοῦτον ἀναιρεῖς, καὶ μυρίοις περιβάλλεις κακοῖς. Τί γὰρ, εἰ μὴ τὸ ξίφος ὠθεῖς, μηδὲ βαπτίζεις εἰς τὴν δέρην τὴν δεξιάν; ἕτερα χαλεπώτερα τούτου ποιεῖς, λύπαις διηνεκέσι περιβάλλων. Ἐκεῖνο γὰρ εἰ εἰργάσω, ἀπήλλαξας ἂν αὐτὸν φροντίδος’ νῦν δὲ λιμῷ καὶ δουλείᾳ περιβάλλεις, ἀποδυσπετήσεσι καὶ ἁμαρτίαις ἑτέραις πολλαῖς. Ταῦτα λέγω, καὶ λέγων οὐ παύσομαι, οὐχὶ φονᾷν ὑμᾶς παρασκευάζων͵ οὐδὲ ὡς ἐπὶ ἔλαττον ἐκείνου κακὸν ἔρχεσθαι πρὸς τοῦτο προτρεπόμενος, ἀλλὰ μὴ θαῤῥεῖν, ὡς μὴ μέλλοντας δώσειν δίκην. Ὁ ἀφαιρούμενος γὰρ, φησὶν, ἐμβίωσιν τὸν πλησίον αὐτοῦ καὶ ἄρτον, φονεύει αὐτόν. Κατάσχωμεν παρ᾽ ἑαυτοῖς τὰς χεῖράς ποτε, παρακαλῶ, κατάσχωμεν " μᾶλλον δὲ μὴ κατάσχωμεν, ἀλλ᾽ ἐκτείνωμεν αὐτὰς καλῶς, μὴ πρὸς πλεονεξίαν, ἀλλὰ πρὸς ἐλεημοσύνην μὴ ἄκαρπον ἔχωμεν τὴν χεῖρα, μηδὲ ξηράν᾽ ἡ μὲν γὰρ μὴ ποιοῦσα ἐλεημοσύνην, ξηρά" ἡ δὲ καὶ πλεονεκτοῦσα, μιαρὰ καὶ ἀκάθαρτος. Μηδεὶς μετὰ τοιούτων ἐσθιέτω χειρῶν " ὕβρις γὰρ τῶν κεκλημένων τοῦτο. Εἰπὲ γάρ μοι, εἴ τις ἐπὶ σινδόνων κατακλίνας ἡμᾶς ἐν οἴκῳ λαμπρῷ καὶ μεγάλῳ, καὶ πολὺ πλῆθος διακόνων παραστησάμενος, εἶτα πίνακα ἐξ ἀργύρου παρασκευασάμενος καὶ χρυσοῦ, καὶ πολλῶν ἐμπλῆσας ἐδεσμάτων καὶ πολυτελῶν καὶ παντοδαπῶν, ἠνάγκαζεν ἐσθίειν" εἰ μόνον ἀνεξόμεθα αὐτοῦ τὰς χεῖρας εἰς βόρβορον χρίοντος ἢ καὶ κόπρον ἀνθρωπίνην, καὶ οὕτω συγκατακλινομένου, ἄρα ἄν τις ταύτην ἠνέσχετο τὴν κόλασιν, ἀλλ᾽ οὐκ ὕβριν τὸ πρᾶγμα ἐνόμιζεν ἄν; "Ἔγωγε οἶμαι, καὶ εὐθέως ἂν ἀπεπήδησε. Νῦν δὲ βορβόρου τοῦ ὄντως οὐχὶ τὰς χεῖρας ὁρᾷς ἐμπεπλησμένας, ἀλλὰ καὶ αὐτὰ τὰ ἐδέσματα, καὶ οὐκ ἀποπηδᾷς, οὐκ ἀποφεύγεις, οὐκ ἐπιτιμᾷς" ἀλλ᾽ ἐὰν ἐν δυναστείᾳ ἧ, καὶ μέγα τὸ πρᾶγμα τίθεσαι, καὶ τὴν ψυχὴν ἀπολλύεις τὴν σαυτοῦ, τοιαῦτα σιτούμενος. Παντὸς γὰρ βορβόρου πλεονεξία χείρων " ψυχὴν γὰρ, οὐ σῶμα μολύνει, καὶ ποιεῖ δυσέκπλυτον. Σὺ τοίνυν ὁρῶν τοῦ βορβόρου τούτου ἀνακεχρωσμένον μὲν τὸν κατακλινόμενον, καὶ τὰς χεῖρας καὶ τὴν ὄψιν, ἐμπεπλησμένην δὲ τὴν οἰκίαν, ἐμπεπλησμένην δὲ καὶ τὴν τράπεζαν (βολβίτων γὰρ, καὶ εἴ τι τούτων χεῖρον, ἀκαθαρτότερα ἐκεῖνα καὶ μιαρώτερα τὰ ἐδέσματα), ὡς δὴ τιμηθεὶς διάκεισαι, καὶ ὡς μέλλων τρυφᾷν; καὶ οὐδὲ τὸν, Παῦλον δέδοικας, εἰς μὲν Ἑλλήνων τράπεζαν, εἰ ᾿ βουλοίμεθα, ἀκωλύτως συγχωροῦντα ἀπελθεῖν, εἰς δὲ τὰς τῶν πλεονεκτῶν οὐδὲ βουλομένους ἐῶντα; ᾿Εὰν γάρ τις ἀδελφὸς ὀνομαζόμενος, ἧ, φησὶ, πόρνος" ἀδελφὸν ἐνταῦθα λέγων πάντα τὸν πιστὸν ἁπλῶς, οὐ τὸν μονάζοντα. Τί γάρ ἔστι τὸ ποιοῦν τὴν ἀδελφότητα; τὸ λουτρὸν τῆς παλιγγενεσίας, τὸ δυνηθῆναι καλέσαι Πατέρα τὸν Θεόν. Ὥστε ὁ μὲν κατηχούμενος, κἂν μοναχὸς ἧ, οὐκ ἀδελφός" ὁ δὲ πιστὸς, κἂν κοσμικὸς ἧ,, ἀδελφός ἐστιν. Εἴ τις, φησὶν, ἀδελφὸς ὀνομαζόμενος. Οὐδὲ γὰρ ἴχνος πότε μονάζοντος ἦν, ἀλλὰ πάντα πρὸς κοσμικοὺς διελέγετο ὁ μακάριος οὗτος. 'Εάν τις, φησὶν, ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἣ πλεονέκτης, ἣ μέθυσος. τῷ τοιούτῳ μηδὲ συνεσθίειν. ᾿Αλλ᾽ οὐκ ἐπὶ τῶν Ἑλλήνων οὕτως, ἀλλὰ τί; Ἐάν τις ὑμᾶς καλέσῃ τῶν ἀπίστων, τοὺς Ἕλληνας λέγων, καὶ θέλητε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε. ᾿Εὰν δέ τις ὀνομαζόμενος, ἧ, φησὶ, μέθυσος.
Horąs hoti ho aei legō, touto kai nyn deiknytai? Hotan gar parastēsōmen hēmōn tēn dianoian apērtismenēn, kai deixōmen hoti hyperorōmen tōn gēïnōn pragmatōn, tote hēmin kai ta gēïna charizetai, proteron de ou, hina mē to labein prosdedemenous hēmas tēs douleias, kai tote labe, hina mēketi hōs doulos labę̄s, all' hōs despotēs “ kataphronēson ploutou, kai esę̄ plousios “ kataphronēson doxēs, kai esę̄ hendoxos “ kataphronēson tēs timōrias tōn echthrōn, kai tote hautēs epiteuxę̄ kataphronēson aneseōs, kai tote autēn lēpsę̄ " hina labōn, mē hōs desmios labę̄s, mēde hōs doulos, all᾽ hōs eleutheros. Kathaper gar epi tōn paidiōn tōn mikrōn, hotan men epithymę̄ to paidion paidikōn athyrmatōn, meta pollēs spoudēs ekeina kryptomen, hoion sphairan kai hosa toiauta, hina mē empodizētai tōn anankaiōn “ hotan de toutōn kataphronēsę̄ kai mēketi epithymę̄, adeōs autōn metadidomen, eidotes hōs oudemia blabē loipon autǭ enteuthen ginetai, tēs epithymias ekeinēs ouketi ischyousēs apagagein auton tōn anankaiōn " houtō kai ho Theos, hotan idę̄ mēketi epithymountas tōn entautha, loipon aphiēsin autois kechrēsthai" hōs gar eleutheroi kai andres auta echomen, ouk hōs paides. Hoti gar, ean kataphronēsę̄s tēs timōrias tōn echthrōn, tote epiteuxę̄, akoue ti phēsin “ Ean peiną ho echthros sou, psōmize auton" ean dipsą, potize auton" kai epēgage" Touto gar poiōn, anthrakas pyros sōreuseis epi tēn kephalēn autou. Kai palin, hoti ean kataphronēsę̄s tou ploutou, tote autou epiteuxę̄, akoue tou Christou legontos " Ouk estin hos aphēke patera, hē mētera, hē oikian, hē adelphous, hos ouchi hekatontaplasiona lēpsetai, kai zōēn aiōnion klēronomēsei. Kai hoti ean kataphronēsę̄s doxēs, tote autēs epiteuxę̄, autou palin tou Christou legontos " Ho thelōn en hymin prōtos einai, estō hymōn diakonos " kai palin, Hos gar an tapeinōsę̄ heauton, houtos hypsōthēsetai. Ti legeis? ean potisō ton echthron tote auton kolazō : ean aphō ta hyparchonta, tote auta echō? ean tapeinōsō emauton, tote hypsēlos esomai? Nai, phēsi “ toiautē gar hē emē dynamis, dia tōn enantiōn ta enantia parechei " euporos eimi kai eumēchanos, mē deisę̄s " tǭ emǭ thelēmati hē tōn pragmatōn akolouthei physis, ouk egō tę̄ physei epomai “ egō panta ergazomai, ouk egō hyp' ekeinōn auta dynamai. Kai ti thaumazeis ei en tois toioutois ginetai to toiouto? to auto gar kai en tois allois hapasin heurēseis. ouk ēdikēthēs “ ean amynę̄, tote ouk ēmynō, alla sauton ēmynō. Ho gar agapōn tēn adikian, phēsi, misei tēn heautou psychēn. Horąs hoti ouk adikeis, all᾽ ēdikēthēs? Dia touto kai ho Paulos phēsi" Dia ti ouchi mallon adikeisthe? de: hoti ouk esti touto adikeisthai? Hotan hybrisę̄s, tote hybristhēs. Kai touto ek merous isasin hoi polloi " hōs hotan legōsi pros allēlous, Agōmen enteuthen, mē hybrisę̄s sauton. Dia ti? “Hoti poly to meson sou kakeinou᾽ hosa gar an hybrisę̄s, ekeinos doxan hēgeitai. Touto epi pantōn ennoōmen, kai ginometha hypsēloteroi tōn hybreōn. Pōs, egō legō " ean pros auton ton tēn halourgida echonta machēn echōmen, tǭ hybrizein auton hēmas autous hybrizein hēgoumetha" kai gar plynontes ekeinon, kai hēmeis tou plynesthai axioi ginometha. Ti legeis, eipe moi? tōn ouranōn politēs hōn, kai tēn anō philosophian echōn, meta tou ta gēïna phronountos plyneis sauton? Kan gar myria chrēmata kektētai, kan en dynasteią hē, oupō hoide to kalon to son. Mē hybrisę̄s sauton, ekeinon hybrizōn’ sautou pheisai, mē ekeinou " sauton timēson, mē ekeinon. Ouchi paroimia toiautē estin, Ho timōn, heauton timą? Eikotōs " ou gar ekeinon timą, all᾽ heauton. Akoue sophou tinos legontos" Poiēson tę̄ psychę̄ sou timēn kata tēn axian autēs. Ti esti, Kata tēn axian autēs? Ei epleonektēse, phēsi, mē pleonektēsę̄s" ei hybrise, mē hybrisę̄s. Eipe moi, parakalō, ei tis penēs pēlon errhimmenon apo tēs aulēs las tēs sēs, ara an hyper toutou dikastērion autǭ sauton, hina mē pantes sou katagnōsi. Touto kai nyn ginetai" penēs gar estin ho plousios, kai hosǭ ploutei, tosoutǭ penēs ginetai tēn ontōs penian. Pēlos estin ho chrysos, en aulę̄ errhimmenos, ouk en tę̄ oikią sou keimenos" ē gar oikią sou ho ouranos estin. Hyper toutou oun synkrotēseis dikastērion, kai ou katagnōsontai sou hoi anō politai? ouk ekbalousi se tēs heautōn patridos, ton houtō tapeinon, ton houtōs eutelē, hōs hyper oligou pēlou machesthai haireisthai? Ei gar ho kosmos ēn sos, eita auton tis elaben, epistraphēnai echrēn. Ouk oidas hoti dekakis tēn oikoumenēn ean thę̄s, kai hekatontakis, kai myriakis, kai dis tosouton, » oude » |r6. toi oude to polloston meros, ge yyden pros to, pros hoo polloston meros tōn en tois ouranois? estin agathōn? Ho toinyn ta entautha thaumazōn, ekeina hybrisen, ei ge tauta axia spoudēs hēgeitai, tosouton ekeinōn apolimpanomena " mallon de oude thaumasai ekeina dynēsetai " pōs gar, pros tauta eptoēmenos? Diatemōmen opse goun pote, parakalō, ta schoinia kai tas plektanas " touto gar ta gēïna pragmata. Mechri pote katō kyptomen? mechri tinos allēlois epibouleuomen, kathaper ta thēria, kathaper hoi ichthyes? Mallon de, ta thēria ouk epibouleuei allēlois, alla tois allophylois" hoion, arktos arkton ouk anairei tacheōs, oude ophis ophin anairei, to homophylon aidoumenos" sy de meta tou homophylou kai myria echōn dikaiōmata, to syngenes, to logikon, to ton Theon eidenai, tēs physeōs tēn ischyn, myria alla hetera, ton syngenē kai tēs autēs physeōs kekoinōnēkota, touton anaireis, kai myriois periballeis kakois. Ti gar, ei mē to xiphos ōtheis, mēde baptizeis eis tēn derēn tēn dexian? hetera chalepōtera toutou poieis, lypais diēnekesi periballōn. Ekeino gar ei eirgasō, apēllaxas an auton phrontidos’ nyn de limǭ kai douleią periballeis, apodyspetēsesi kai hamartiais heterais pollais. Tauta legō, kai legōn ou pausomai, ouchi phonąn hymas paraskeuazōn͵ oude hōs epi elatton ekeinou kakon erchesthai pros touto protrepomenos, alla mē tharrhein, hōs mē mellontas dōsein dikēn. Ho aphairoumenos gar, phēsin, embiōsin ton plēsion autou kai arton, phoneuei auton. Kataschōmen par᾽ heautois tas cheiras pote, parakalō, kataschōmen " mallon de mē kataschōmen, all᾽ ekteinōmen autas kalōs, mē pros pleonexian, alla pros eleēmosynēn mē akarpon echōmen tēn cheira, mēde xēran᾽ hē men gar mē poiousa eleēmosynēn, xēra" hē de kai pleonektousa, miara kai akathartos. Mēdeis meta toioutōn esthietō cheirōn " hybris gar tōn keklēmenōn touto. Eipe gar moi, ei tis epi sindonōn kataklinas hēmas en oikǭ lamprǭ kai megalǭ, kai poly plēthos diakonōn parastēsamenos, eita pinaka ex argyrou paraskeuasamenos kai chrysou, kai pollōn emplēsas edesmatōn kai polytelōn kai pantodapōn, ēnankazen esthiein" ei monon anexometha autou tas cheiras eis borboron chriontos ē kai kopron anthrōpinēn, kai houtō synkataklinomenou, ara an tis tautēn ēnescheto tēn kolasin, all᾽ ouk hybrin to pragma enomizen an? "Egōge oimai, kai eutheōs an apepēdēse. Nyn de borborou tou ontōs ouchi tas cheiras horąs empeplēsmenas, alla kai auta ta edesmata, kai ouk apopēdąs, ouk apopheugeis, ouk epitimąs" all᾽ ean en dynasteią hē, kai mega to pragma tithesai, kai tēn psychēn apollyeis tēn sautou, toiauta sitoumenos. Pantos gar borborou pleonexia cheirōn " psychēn gar, ou sōma molynei, kai poiei dysekplyton. Sy toinyn horōn tou borborou toutou anakechrōsmenon men ton kataklinomenon, kai tas cheiras kai tēn opsin, empeplēsmenēn de tēn oikian, empeplēsmenēn de kai tēn trapezan (bolbitōn gar, kai ei ti toutōn cheiron, akathartotera ekeina kai miarōtera ta edesmata), hōs dē timētheis diakeisai, kai hōs mellōn tryphąn? kai oude ton, Paulon dedoikas, eis men Hellēnōn trapezan, ei ᾿ bouloimetha, akōlytōs synchōrounta apelthein, eis de tas tōn pleonektōn oude boulomenous eōnta? ᾿Ean gar tis adelphos onomazomenos, hē, phēsi, pornos" adelphon entautha legōn panta ton piston haplōs, ou ton monazonta. Ti gar esti to poioun tēn adelphotēta? to loutron tēs palingenesias, to dynēthēnai kalesai Patera ton Theon. Hōste ho men katēchoumenos, kan monachos hē, ouk adelphos" ho de pistos, kan kosmikos hē,, adelphos estin. Ei tis, phēsin, adelphos onomazomenos. Oude gar ichnos pote monazontos ēn, alla panta pros kosmikous dielegeto ho makarios houtos. 'Ean tis, phēsin, adelphos onomazomenos, ē pornos, hē pleonektēs, hē methysos. tǭ toioutǭ mēde synesthiein. ᾿All᾽ ouk epi tōn Hellēnōn houtōs, alla ti? Ean tis hymas kalesę̄ tōn apistōn, tous Hellēnas legōn, kai thelēte poreuesthai, pan to paratithemenon hymin esthiete. ᾿Ean de tis onomazomenos, hē, phēsi, methysos.
Do you see that what I always say is shown now too? For when we present our mind detached, and show that we look down on earthly things, then he grants us earthly things too, but not before, so that we may not, by receiving, [be bound still more]. … [first free yourself] from the slavery, and then receive, so that you may no longer receive as a slave, but as a master. Despise wealth, and you will be rich; despise glory, and you will be glorious; despise vengeance on your enemies, and then you will obtain it; despise rest, and then you will receive it; so that, receiving, you may receive not as a prisoner nor as a slave, but as a free man. For just as with little children, when the child desires childish toys, we hide them with great care, a ball and such things, so that he may not be hindered from necessary things; but when he despises them and no longer desires them, we give them to him without fear, knowing that no harm comes to him from them any longer, since that desire no longer has the strength to draw him away from necessary things: so too God, when he sees that we no longer desire the things here, from then on lets us use them; for we have them as free men and adults, not as children. For that, if you despise vengeance on your enemies, you then obtain it, hear what he says: “If your enemy is hungry, feed him; if he is thirsty, give him drink”; and he added, “For by doing this you will heap coals of fire on his head.” And again, that if you despise wealth, you then obtain it, hear Christ saying, “There is no one who has left father or mother or house or brothers who will not receive a hundredfold, and will inherit eternal life.” And that if you despise glory, you then obtain it, hear Christ again saying, “Whoever wishes to be first among you, let him be your servant”; and again, “For whoever humbles himself will be exalted.” What are you saying? If I give my enemy drink, then I punish him? If I let go of my possessions, then I have them? If I humble myself, then I shall be lofty? Yes, he says; for such is my power: it provides contraries through contraries. I am resourceful and inventive; do not be afraid; the nature of things follows my will; I do not follow nature; I work all things; I am not [controlled] by them. And why are you surprised if this happens in such things? You will find the same thing in all the others. … [if you are wronged, then] you were not wronged; if you avenge yourself, then you have not avenged yourself, but have taken vengeance on yourself. “For whoever loves injustice,” it says, “hates his own soul.” Do you see that you do not do wrong, but have been wronged? That is why Paul too says, “Why do you not rather suffer wrong?” [Do you see] that this is not to suffer wrong? When you insult, then you have been insulted. And most people know this in part, as when they say to one another, “Let us go away from here; do not insult yourself.” Why? Because the difference between you and him is great; for whatever insults you offer, he counts as glory. Let us think of this in all cases, and we become higher than insults. How? I will tell you. If we have a quarrel with the very man who wears the purple, we think that by insulting him we insult ourselves; for when we abuse him, we too become worthy of being abused. What are you saying, tell me? Being a citizen of heaven, and possessing the philosophy from above, do you abuse yourself along with the one who thinks earthly things? For even if he possesses countless riches, even if he is in power, he does not yet know your good. Do not insult yourself by insulting him; spare yourself, not him; honor yourself, not him. Is there not such a proverb, “He who honors, honors himself”? Rightly; for he honors not the other, but himself. Hear a wise man saying, “Give your soul honor according to its worth.” What is “according to its worth”? If he has cheated, he says, do not cheat; if he has insulted, do not insult. Tell me, I beg you, if some poor man [took] the mud thrown out from your courtyard, would you set up a court against him for this? … [so as not to disgrace] yourself, so that all may not condemn you. This happens now too; for the rich man is poor, and the more he is rich, the poorer he becomes in true poverty. Gold is mud thrown out in the courtyard, not lying in your house; for your house is heaven. Will you then convene a court over this, and will not the citizens above condemn you? Will they not cast you out of their homeland, you who are so mean, so paltry, as to choose to fight over a little mud? For if the world were yours, and then someone took it, ought you to have paid it any attention? Do you not know that if you set down the world ten times, and a hundred times, and ten thousand times, and twice as much again, it is nothing compared with even the smallest part of the good things in heaven? He, then, who admires the things here has insulted those, if indeed he thinks these worth his zeal, though they fall so far short of those; or rather, he will not even be able to admire those; for how could he, being infatuated with these? Let us cut through, at long last, I beg you, the ropes and the nets; for that is what earthly things are. How long shall we stoop to the ground? How long shall we plot against one another, like wild beasts, like fish? Or rather, wild beasts do not plot against one another, but against other kinds; for example, a bear does not readily kill a bear, nor does a snake kill a snake, respecting its own kind; but you, though you have with your own kind countless claims, kinship, reason, the knowledge of God, the strength of nature, countless other things, kill your kinsman who shares the same nature, and surround him with countless evils. For what if you do not thrust in the sword, nor plunge your right hand into his neck? You do other things worse than this, surrounding him with constant griefs. For if you had done that, you would have freed him from care; but as it is you surround him with hunger and slavery, with despair and many other sins. I say these things, and I will not stop saying them, not to prepare you to murder, nor urging you to go to this as to a lesser evil than that, but so that you may not be confident, as though you will not pay the penalty. “For whoever takes away his neighbor's living and bread,” it says, “murders him.” Let us restrain our hands at last, I beg you, let us restrain them; or rather, let us not restrain them, but stretch them out well, not for greed but for almsgiving; let us not have a fruitless hand, nor a withered one; for the hand that does not give alms is withered, and the one that is greedy is foul and unclean. Let no one eat with such hands; for this is an insult to those invited. For tell me, if someone made us recline on linen cloths in a splendid and great house, and set a great crowd of servants by, and then prepared a table of silver and gold and filled it with many costly and varied dishes, and compelled us to eat, if only we would put up with his smearing his hands with mud or even human dung, and reclining with us so, would anyone bear this punishment, or would he not think the thing an insult? I think so, and he would leap up at once. But now you see not only the hands full of real filth, but the dishes themselves too, and you do not leap away, you do not flee, you do not rebuke; but if he is in power, you even count it a great thing, and you destroy your own soul eating such things. For greed is worse than any filth; for it defiles not the body but the soul, and makes it hard to wash clean. You, then, seeing the one reclining stained with this filth, both his hands and his face, and the house filled, and the table filled (for those dishes are more unclean and foul than cow dung or anything worse), are you disposed as though you were honored and about to feast? And do you not fear Paul, who allows us to go without hindrance to the table of Greeks, if we wish, but does not let us go to that of the greedy even if we wish? “For if anyone who is called a brother,” he says, “is sexually immoral”; here he calls a brother simply every believer, not the monk. For what is it that makes brotherhood? The washing of regeneration, being able to call God Father. So the catechumen, even if he is a monk, is not a brother; but the believer, even if he is a layman, is a brother. “If anyone,” he says, “who is called a brother.” For there was not yet any trace of the monk then, but this blessed man addressed everything to people in the world. “If anyone,” he says, “who is called a brother is sexually immoral, or greedy, or a drunkard, with such a one do not even eat.” But not so with the Greeks; but what? “If any of the unbelievers invites you,” meaning the Greeks, “and you wish to go, eat whatever is set before you.” “If anyone who is called [a brother],” he says, “is a drunkard.”
Textual problem in this passage: see the notes.
Rom 12:20 (quotation, high confidence) · Prov 25:21–22 (quotation, high confidence) · Matt 19:29 (quotation, high confidence) · Matt 20:26–27 (quotation, high confidence) · Luke 14:11 (quotation, high confidence) · Ps 11:5 (10:5 LXX) (quotation, high confidence) · 1 Cor 6:7 (quotation, high confidence) · 1 Cor 5:11 (quotation, high confidence) · Titus 3:5 (allusion, high confidence) · 1 Cor 10:27 (quotation, high confidence)
Notes and citation
Summary: Chrysostom teaches that God gives earthly goods only to those who despise them, that by not avenging or insulting we rise above injury, and that greed is a filth worse than dung; with Paul (1 Cor 5:11) he forbids believers to dine with greedy or drunken fellow Christians.
- Quotations: Rom 12:20 (Prov 25:21–22); Matt 19:29; Matt 20:26–27; Luke 14:11 (18:14); Ps 11:5 (10:5 LXX: “whoever loves injustice hates his own soul”); 1 Cor 6:7; Sir 10:28 (“give your soul honor according to its worth”); Sir 34:22 (“whoever takes away his neighbor's living murders him”); 1 Cor 5:11; Titus 3:5; 1 Cor 10:27. Chrysostom's statement that the catechumen, even a monk, is not a “brother”, while a baptized layman is, is translated as written. Several lines are lost (marked …), and a long leak of Migne's Latin column, a column number, a section numeral and footnote marks were removed.
Notes on the original text
- Digital text corrected (OCR slip: ( βολδίτῶν for (βολβίτων; OCR slip: «τοῦ πλύνεσθαι for τοῦ πλύνεσθαι; OCR slip: «ὰ σχοινία καὶ τὰς πλεχτάνας for τὰ σχοινία καὶ τὰς πλεκτάνας; OCR slip: Διὰ εἰ οὐκὶ μᾶ.λ:λον for Διὰ τί οὐχὶ μᾶλλον; OCR slip: Εὶ ἐπλεονέκτησε. for Εἰ ἐπλεονέκτησε,; OCR slip: Οὐδὸ γὰρ for Οὐδὲ γὰρ; OCR slip: Οὐκὶ παροιμία for Οὐχὶ παροιμία; OCR slip: ΠΙεῦλον for Παῦλον; OCR slip: Παντὸς γὰρ βορδόρου for Παντὸς γὰρ βορβόρου; OCR slip: αἱρεῖσθαι : for αἱρεῖσθαι;; OCR slip: αὶ ὅτι ἐὰν καταφρονήσῃς δόξης, “ότε for Καὶ ὅτι ἐὰν καταφρονήσῃς δόξης, τότε; OCR slip: βλάδη for βλάβη; OCR slip: βορδόρου τοῦ ὄντως οὐκὶ for βορβόρου τοῦ ὄντως οὐχὶ; OCR slip: γώμιζο for ψώμιζε; OCR slip: γὸρ ἐπὶ for γὰρ ἐπὶ; OCR slip: δέτις for δέ τις; OCR slip: διάχεισαι for διάκεισαι; OCR slip: διηνεχέσι περιδάλλων for διηνεκέσι περιβάλλων; OCR slip: δουλείᾳ περιδάλλεις for δουλείᾳ περιβάλλεις; OCR slip: δτιδ ἀεὶ for ὅτι ὃ ἀεὶ; OCR slip: δυσέχπλυτον for δυσέκπλυτον; OCR slip: δὲ. τὐτῶν for δὲ τούτων; OCR slip: εἴ τι; ἐτὰ σινδόνων καταχλίνας for εἴ τις ἐπὶ σινδόνων κατακλίνας; OCR slip: εἴτις for εἴ τις; OCR slip: εἶμι καὶ for εἰμι καὶ; OCR slip: εὖπελῇ for εὐτελῆ; OCR slip: θαυμάξεις for θαυμάζεις; OCR slip: θαυμάξων, ἐκεῖνα δόρισεν for θαυμάζων, ἐκεῖνα ὕβρισεν; OCR slip: κατα- Ὑνώσονταί for καταγνώσονταί; OCR slip: κεραλὴν for κεφαλὴν; OCR slip: κλεονεχτοῦσα, μιαρὰ καὶ ἀχάθαρτο;. Μηδεὶς; for πλεονεκτοῦσα, μιαρὰ καὶ ἀκάθαρτος. Μηδεὶς; OCR slip: κἂν χυσμικὸς for κἂν κοσμικὸς; OCR slip: λάδε, ἵνα for λάβε, ἵνα; OCR slip: λάθῃς for λάβῃς; OCR slip: λήγεται for λήψεται; OCR slip: λαδεῖν προσδεδεμένους for λαβεῖν προσδεδεμένους; OCR slip: λαδὼν, μὴ ὡς δέσμιος λάδῃς for λαβὼν, μὴ ὡς δέσμιος λάβῃς; OCR slip: μεταδιδόαμεν for μεταδίδομεν; OCR slip: μὴ ὑδρίσῃς σαυτόν. Διὰ for μὴ ὑβρίσῃς σαυτόν. Διὰ; OCR slip: οἱκίαν for οἰκίαν; OCR slip: οὐκὶ φονᾷν ὑμᾶς καρασκευάζων for οὐχὶ φονᾷν ὑμᾶς παρασκευάζων; OCR slip: οὖκ ἐπιτιμᾷς for οὐκ ἐπιτιμᾷς; OCR slip: οὗτες for οὗτος; OCR slip: παρασχευασάμενος for παρασκευασάμενος; OCR slip: περιθάλλεις for περιβάλλεις; OCR slip: πιεογέχτης for πλεονέκτης; OCR slip: πλεονεχτήσῃς" εἰ δόρισε, μὴ ὑδρίσῃς for πλεονεκτήσῃς" εἰ ὕβρισε, μὴ ὑβρίσῃς; OCR slip: πλὸυτεῖ for πλουτεῖ; OCR slip: πολλαῖ;. for πολλαῖς.; OCR slip: προτρεπόμενο; for προτρεπόμενος; OCR slip: πρόπερον δὲ οὗ for πρότερον δὲ οὔ; OCR slip: πότε αὐτὴν for τότε αὐτὴν; OCR slip: πἧς δουλείας for τῆς δουλείας; OCR slip: συγχροτήσεις for συγκροτήσεις; OCR slip: τοσοῦ- «τον ἐχείνων for τοσοῦτον ἐκείνων; OCR slip: φονεύε; for φονεύει; OCR slip: χαλὸν τὸ σόν. Μὴ ὁδρίσῃς σαυτὸν, ἐκεῖνον ὑδρί» ζων for καλὸν τὸ σόν. Μὴ ὑβρίσῃς σαυτὸν, ἐκεῖνον ὑβρίζων; OCR slip: χαταγνῶσι for καταγνῶσι; OCR slip: χεχοινω» γηχότα for κεκοινωνηκότα; OCR slip: χολάζω for κολάζω; OCR slip: χρύπτομεν for κρύπτομεν; OCR slip: χύπτομεν for κύπτομεν; OCR slip: ψϑψυχῇ σοῦ for ψυχῇ σου; OCR slip: ἀδειρὸς for ἀδελφὸς; OCR slip: ἀδελρὸς for ἀδελφὸς; OCR slip: ἀδιχεῖς, ἀλλ᾽ ἐδικήθης for ἀδικεῖς, ἀλλ᾽ ἠδικήθης; OCR slip: ἀπήλλαϑας for ἀπήλλαξας; OCR slip: ἀπολλύει: for ἀπολλύεις; OCR slip: ἀχαθαρτότερα for ἀκαθαρτότερα; OCR slip: ἐκδαλοῦσί for ἐκβαλοῦσί; OCR slip: ἐμδίωσιν for ἐμβίωσιν; OCR slip: ἐνκαῦθα for ἐνταῦθα; OCR slip: ἐπιδουλεύομεν for ἐπιβουλεύομεν; OCR slip: ἐχείνου " σαυτὸν τέμησον for ἐκείνου " σαυτὸν τίμησον; OCR slip: ἐχείνου κακὸν for ἐκείνου κακὸν; OCR slip: ἐχείνων αὑτὰ for ἐκείνων αὐτὰ; OCR slip: ἐχτείνωμεν for ἐκτείνωμεν; OCR slip: ἑκατοντάχις for ἑκατοντάκις; OCR slip: ἑπιδουλεύει for ἐπιβουλεύει; OCR slip: ἑἰς βόρδορον for εἰς βόρβορον; OCR slip: ἑῶντα for ἐῶντα; OCR slip: ἔλαδεν, ἐπιστραφῆναι for ἔλαβεν, ἐπιστραφῆναι; OCR slip: ἕν δυναστείᾳ for ἐν δυναστείᾳ; OCR slip: ἠνάγχαζεν for ἠνάγκαζεν; OCR slip: ἡμύνω, ἀλλὰ σαυτὸν ἡμύνω for ἠμύνω, ἀλλὰ σαυτὸν ἠμύνω; OCR slip: ἰσχνούσης for ἰσχυούσης; OCR slip: ὀρῶν τοῦ βορδόρου «τούτου ἀναχεχρωσμένον μὲν τὸν χαταχλινόμενον, καὶ «τὰς for ὁρῶν τοῦ βορβόρου τούτου ἀνακεχρωσμένον μὲν τὸν κατακλινόμενον, καὶ τὰς; OCR slip: ὁδελφοὺς, ὃς οὐκὶ for ἀδελφοὺς, ὃς οὐχὶ; OCR slip: ὑδρίζειν αὐτὸν ἡμᾶς αὐτοὺς ὑδρίζειν for ὑβρίζειν αὐτὸν ἡμᾶς αὐτοὺς ὑβρίζειν; OCR slip: ὑδρίσῃς, τότε ὑδρίσθης for ὑβρίσῃς, τότε ὑβρίσθης; OCR slip: ὑδρίσῃς, ἐχεῖνοὸς for ὑβρίσῃς, ἐκεῖνος; OCR slip: ὑπάρχοντα. for ὑπάρχοντα,; OCR slip: ὕδρεων. Πῶφ for ὕβρεων. Πῶς; OCR slip: ὕδριν τὸ πρᾶγμα for ὕβριν τὸ πρᾶγμα; OCR slip: ὕδρις γὰρ for ὕβρις γὰρ; OCR slip: Ὑίνεται" πέγης for γίνεται" πένης; OCR slip: ᾿Βὰν πεινᾷ for Ἐὰν πεινᾷ; OCR slip: “:ηδὲ for μηδὲ; OCR slip: “καὶ οὕτω συγχαταχλινομένου for καὶ οὕτω συγκατακλινομένου; column number removed; footnote mark removed; leaked section numeral removed; long leak of Migne's Latin column removed; stray letter removed): δτιδ ἀεὶ → ὅτι ὃ ἀεὶ; πρόπερον δὲ οὗ → πρότερον δὲ οὔ; λαδεῖν προσδεδεμένους → λαβεῖν προσδεδεμένους; πἧς δουλείας → τῆς δουλείας; λάδε, ἵνα → λάβε, ἵνα; λάθῃς → λάβῃς; πότε αὐτὴν → τότε αὐτὴν; λαδὼν, μὴ ὡς δέσμιος λάδῃς → λαβὼν, μὴ ὡς δέσμιος λάβῃς; γὸρ ἐπὶ → γὰρ ἐπὶ; χρύπτομεν → κρύπτομεν; δὲ. τὐτῶν → δὲ τούτων; μεταδιδόαμεν → μεταδίδομεν; βλάδη → βλάβη; ἰσχνούσης → ἰσχυούσης; ἐνκαῦθα → ἐνταῦθα; ᾿Βὰν πεινᾷ → Ἐὰν πεινᾷ; γώμιζο → ψώμιζε; κεραλὴν → κεφαλὴν; ὁδελφοὺς, ὃς οὐκὶ → ἀδελφοὺς, ὃς οὐχὶ; λήγεται → λήψεται; αὶ ὅτι ἐὰν καταφρονήσῃς δόξης, “ότε → Καὶ ὅτι ἐὰν καταφρονήσῃς δόξης, τότε; οὗτες → οὗτος; 8 θεὸ ἀεγοϊοιοα μς [δι], Ν 6 φυΐάδιι ἐυσ) δἱ ἰπ ραγαυοϊαπι ἀοοομί!, μος οδι, ἰῃ ἐχοιημο : ἰῃ ν δηοίαη, νἱ αὶ μιας ἣτο ἰἰ 0 ἐπμαπιογδθί δ, οἱ εἷϊ ἰ ρεϊπείρδιυ οἱ ροίεϑίδιθ, ποι; Ὑἱ δ οἱ δ οείωβ,, υἱ εοηιίεδ οἱ ἀδοίδα αὐ] ὐδα,, οἱ δὲ8 ἰδηίαπι, πε οδί χυΐἄδην δὰ πιϊυΐνδι ρϑεῖ ἐπ ΒΟΠΟΓΏΒῚ 435 5πηῖ ἰη οὶ π δἰ ἴῃ π|8]2 ἐπ᾿ ἰοἰς ἱπμυπιογδυ 8. Ουἱά τυτ δαί, εἰ οἱ οἴδείι υἱ αἰ οὐ ον ροεεΐὶ εἰμὶ. Τὰ ὁγρὸ υἱόϑιδ βοὺ « → ; χολάζω → κολάζω; ὑπάρχοντα. → ὑπάρχοντα,; εἶμι καὶ → εἰμι καὶ; ἐχείνων αὑτὰ → ἐκείνων αὐτὰ; θαυμάξεις → θαυμάζεις; ἡμύνω, ἀλλὰ σαυτὸν ἡμύνω → ἠμύνω, ἀλλὰ σαυτὸν ἠμύνω; ἀδιχεῖς, ἀλλ᾽ ἐδικήθης → ἀδικεῖς, ἀλλ᾽ ἠδικήθης; Διὰ εἰ οὐκὶ μᾶ.λ:λον → Διὰ τί οὐχὶ μᾶλλον; ὑδρίσῃς, τότε ὑδρίσθης → ὑβρίσῃς, τότε ὑβρίσθης; [42}} → ; μὴ ὑδρίσῃς σαυτόν. Διὰ → μὴ ὑβρίσῃς σαυτόν. Διὰ; ὑδρίσῃς, ἐχεῖνοὸς → ὑβρίσῃς, ἐκεῖνος; ὕδρεων. Πῶφ → ὕβρεων. Πῶς; ὑδρίζειν αὐτὸν ἡμᾶς αὐτοὺς ὑδρίζειν → ὑβρίζειν αὐτὸν ἡμᾶς αὐτοὺς ὑβρίζειν; «τοῦ πλύνεσθαι → τοῦ πλύνεσθαι; χαλὸν τὸ σόν. Μὴ ὁδρίσῃς σαυτὸν, ἐκεῖνον ὑδρί» ζων → καλὸν τὸ σόν. Μὴ ὑβρίσῃς σαυτὸν, ἐκεῖνον ὑβρίζων; ἐχείνου " σαυτὸν τέμησον → ἐκείνου " σαυτὸν τίμησον; Οὐκὶ παροιμία → Οὐχὶ παροιμία; ψϑψυχῇ σοῦ → ψυχῇ σου; Εὶ ἐπλεονέκτησε. → Εἰ ἐπλεονέκτησε,; πλεονεχτήσῃς" εἰ δόρισε, μὴ ὑδρίσῃς → πλεονεκτήσῃς" εἰ ὕβρισε, μὴ ὑβρίσῃς; εἴτις → εἴ τις; χαταγνῶσι → καταγνῶσι; Ὑίνεται" πέγης → γίνεται" πένης; πλὸυτεῖ → πλουτεῖ; συγχροτήσεις → συγκροτήσεις; κατα- Ὑνώσονταί → καταγνώσονταί; ἐκδαλοῦσί → ἐκβαλοῦσί; εὖπελῇ → εὐτελῆ; αἱρεῖσθαι : → αἱρεῖσθαι;; ἔλαδεν, ἐπιστραφῆναι → ἔλαβεν, ἐπιστραφῆναι; Υ᾽΄ → ; ἑκατοντάχις → ἑκατοντάκις; θαυμάξων, ἐκεῖνα δόρισεν → θαυμάζων, ἐκεῖνα ὕβρισεν; τοσοῦ- «τον ἐχείνων → τοσοῦτον ἐκείνων; «ὰ σχοινία καὶ τὰς πλεχτάνας → τὰ σχοινία καὶ τὰς πλεκτάνας; χύπτομεν → κύπτομεν; ἐπιδουλεύομεν → ἐπιβουλεύομεν; ἑπιδουλεύει → ἐπιβουλεύει; χεχοινω» γηχότα → κεκοινωνηκότα; περιθάλλεις → περιβάλλεις; διηνεχέσι περιδάλλων → διηνεκέσι περιβάλλων; ἀπήλλαϑας → ἀπήλλαξας; δουλείᾳ περιδάλλεις → δουλείᾳ περιβάλλεις; πολλαῖ;. → πολλαῖς.; οὐκὶ φονᾷν ὑμᾶς καρασκευάζων → οὐχὶ φονᾷν ὑμᾶς παρασκευάζων; ἐχείνου κακὸν → ἐκείνου κακὸν; προτρεπόμενο; → προτρεπόμενος; ἐμδίωσιν → ἐμβίωσιν; φονεύε; → φονεύει; ἐχτείνωμεν → ἐκτείνωμεν; κλεονεχτοῦσα, μιαρὰ καὶ ἀχάθαρτο;. Μηδεὶς; → πλεονεκτοῦσα, μιαρὰ καὶ ἀκάθαρτος. Μηδεὶς; ὕδρις γὰρ → ὕβρις γὰρ; εἴ τι; ἐτὰ σινδόνων καταχλίνας → εἴ τις ἐπὶ σινδόνων κατακλίνας; πίνακα 4 → πίνακα ; παρασχευασάμενος → παρασκευασάμενος; ἠνάγχαζεν → ἠνάγκαζεν; ἑἰς βόρδορον → εἰς βόρβορον; “καὶ οὕτω συγχαταχλινομένου → καὶ οὕτω συγκατακλινομένου; ὕδριν τὸ πρᾶγμα → ὕβριν τὸ πρᾶγμα; βορδόρου τοῦ ὄντως οὐκὶ → βορβόρου τοῦ ὄντως οὐχὶ; οὖκ ἐπιτιμᾷς → οὐκ ἐπιτιμᾷς; ἕν δυναστείᾳ → ἐν δυναστείᾳ; ἀπολλύει: → ἀπολλύεις; Παντὸς γὰρ βορδόρου → Παντὸς γὰρ βορβόρου; δυσέχπλυτον → δυσέκπλυτον; ὀρῶν τοῦ βορδόρου «τούτου ἀναχεχρωσμένον μὲν τὸν χαταχλινόμενον, καὶ «τὰς → ὁρῶν τοῦ βορβόρου τούτου ἀνακεχρωσμένον μὲν τὸν κατακλινόμενον, καὶ τὰς; οἱκίαν → οἰκίαν; ( βολδίτῶν → (βολβίτων; ἀχαθαρτότερα → ἀκαθαρτότερα; διάχεισαι → διάκεισαι; ΠΙεῦλον → Παῦλον; ἑῶντα → ἐῶντα; ἀδελφός Δ" → ἀδελφός"; κἂν χυσμικὸς → κἂν κοσμικὸς; ἀδειρὸς → ἀδελφὸς; Οὐδὸ γὰρ → Οὐδὲ γὰρ; ἀδελρὸς → ἀδελφὸς; πιεογέχτης → πλεονέκτης; “:ηδὲ → μηδὲ; δέτις → δέ τις.
Extrabiblical texts: Sir 10:28 (Sirach [in RC, EO, ETH canons]; quotation); Sir 34:22 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Chrysostom, Hom. Heb. 25.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/25-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-25-2) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
25.4PG 63:18
Βαβαὶ, πόση ἡ ἀκρίβεια! ἡμεῖς δὲ οὐ μόνον οὐ φεύγομεν τοὺς μεθύσους, ἀλλὰ καὶ ἀπερχόμεθα πρὸς αὐτοὺς, μεθέξοντες τῶν παρ᾽ αὐτῶν. Διὰ τοῦτο πάντα ἄνω καὶ κάτω γεγένηται, πάντα συγκέχυται καὶ ἀνατέτραπται καὶ ἀπόλωλεν. Εἰπὲ γάρ μοι, εἰ καλέσειέ σε τις τῶν τοιούτων ἐπὶ ἑστίασιν ἡτοιμασμένην, σὲ τὸν πένητα καὶ εὐτελῆ νομιζόμενον, εἶτα ἀκούσειε παρὰ σοῦ ὅτι ἐπειδὴ ἀπὸ πλεονεξίας ἐστὶ τὰ παρατιθέμενα, οὐκ ἀνέξομαι μολύνειν τὴν ἐμαυτοῦ ψυχὴν, οὐκ ἄν ᾐδέσθη; οὐκ ἂν ἐνετράπη; οὐκ ἂν κατῃσχύνθη; ὥστε ταλανίσαι μὲν ἐπὶ τῷ πλούτῳ ἑαυτὸν, θαυμάσαι δὲ ἐπὶ τῇ πενίᾳ σε, εἴ γε ἑώρα ἑαυτὸν μετὰ τοσαύτης σπουδῆς καταφρονούμενον παρὰ σοῦ. ᾿Αλλὰ γεγόναμεν δοῦλοι ἀνθρώπων, οὐκ οἶδα πόθεν, τοῦ Παύλου ἄνω καὶ κάτω βοῶντος· Μὴ γίνεσθε δοῦλοι ἀνθρώπων. Πόθεν οὖν γεγόναμεν δοῦλοι ἀνθρώπων; Ἐπειδὴ πρότερον γαστρὸς ἐγενόμεθα δοῦλοι καὶ χρημάτων καὶ δόξης καὶ τῶν ἄλλων ἁπάντων " προεδώκαμεν τὴν ἐλευθερίαν, ἣν ἐχαρίσατο ἡμῖν ὁ Χριστός. Τί οὖν μένει τὸν γενόμενον δοῦλον, εἰπέ μοι; “Ακουε τοῦ Χριστοῦ λέγοντος Ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα. "Ἔχεις ἀπόφασιν αὐτοτελῆ, ὅτι οὐδέποτε εἰς βασιλείαν εἰσέρχεται " ἡ γὰρ οἰκία τοῦτό ἐστιν. Ἐν γὰρ τῇ οἰκίᾳ, φησὶ, τοῦ Πατρός μου μοναὶ πολλαί εἰσιν. Ὁ τοίνυν δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα " δοῦλον δὲ ἐκεῖνον λέγει τὸν τῆς ἁμαρτίας δοῦλον " ὁ δὲ μὴ ν ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα, ἐν τῇ γεέννῃ μένει εἰς τὸν αἰῶνα, οὐδαμόθεν ἔχων παραμυθίαν. ᾿Αλλὰ γὰρ εἰς τοσοῦτον κακίας τὰ πράγματα ἦλθεν, ὡς καὶ ἐλεημοσύνας αὑτοὺς ἀπὸ τούτων ποιεῖν, καὶ πολλοὺς δέχεσθαι. Διὰ τοῦτο ἡ παῤῥησία ἡμῶν ἐκκέκοπται, καὶ οὐδὲ ἐπιτιμῆσαί τινι δυνάμεθα. ᾿Αλλ᾽ ὅμως κἂν ἀπὸ τοῦ νῦν φεύγωμεν τὴν ἐντεῦθεν βλάβην " ὑμεῖς τε οἱ τὸν βόρβορον τοῦτον ἀνελίττοντες, παύσασθε τῆς τοιαύτης λύμης, καὶ ἐπίσχετε τὴν ἐν τοῖς τοιούτοις συμποσίοις ὁρμὴν, εἴ πως κἂν νῦν δυνηθῶμεν ἐξιλεώσασθαι τὸν Θεὸν, καὶ τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν - ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
Babai, posē hē akribeia! hēmeis de ou monon ou pheugomen tous methysous, alla kai aperchometha pros autous, methexontes tōn par᾽ autōn. Dia touto panta anō kai katō gegenētai, panta synkechytai kai anatetraptai kai apolōlen. Eipe gar moi, ei kaleseie se tis tōn toioutōn epi hestiasin hētoimasmenēn, se ton penēta kai eutelē nomizomenon, eita akouseie para sou hoti epeidē apo pleonexias esti ta paratithemena, ouk anexomai molynein tēn emautou psychēn, ouk an ę̄desthē? ouk an enetrapē? ouk an katę̄schynthē? hōste talanisai men epi tǭ ploutǭ heauton, thaumasai de epi tę̄ penią se, ei ge heōra heauton meta tosautēs spoudēs kataphronoumenon para sou. ᾿Alla gegonamen douloi anthrōpōn, ouk oida pothen, tou Paulou anō kai katō boōntos; Mē ginesthe douloi anthrōpōn. Pothen oun gegonamen douloi anthrōpōn? Epeidē proteron gastros egenometha douloi kai chrēmatōn kai doxēs kai tōn allōn hapantōn " proedōkamen tēn eleutherian, hēn echarisato hēmin ho Christos. Ti oun menei ton genomenon doulon, eipe moi? “Akoue tou Christou legontos Ho doulos ou menei en tę̄ oikią eis ton aiōna. "Echeis apophasin autotelē, hoti oudepote eis basileian eiserchetai " hē gar oikia touto estin. En gar tę̄ oikią, phēsi, tou Patros mou monai pollai eisin. Ho toinyn doulos ou menei en tę̄ oikią eis ton aiōna " doulon de ekeinon legei ton tēs hamartias doulon " ho de mē n en tę̄ oikią eis ton aiōna, en tę̄ geennę̄ menei eis ton aiōna, oudamothen echōn paramythian. ᾿Alla gar eis tosouton kakias ta pragmata ēlthen, hōs kai eleēmosynas hautous apo toutōn poiein, kai pollous dechesthai. Dia touto hē parrhēsia hēmōn ekkekoptai, kai oude epitimēsai tini dynametha. ᾿All᾽ homōs kan apo tou nyn pheugōmen tēn enteuthen blabēn " hymeis te hoi ton borboron touton anelittontes, pausasthe tēs toiautēs lymēs, kai epischete tēn en tois toioutois symposiois hormēn, ei pōs kan nyn dynēthōmen exileōsasthai ton Theon, kai tychein tōn epēngelmenōn 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, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. Amēn.
Oh, how great the strictness! But we not only do not flee drunkards, but even go to them to share in what they offer. That is why everything has been turned upside down, everything confounded and overturned and ruined. For tell me, if one of these men invited you, who are thought poor and of no account, to a prepared banquet, and then heard from you, “Since the things set before me come from greed, I will not put up with defiling my own soul,” would he not have been abashed? Would he not have been put to shame? Would he not have been confounded? So that he would have called himself wretched for his wealth, and admired you for your poverty, if he saw himself despised by you with such earnestness. But we have become slaves of men, I do not know how, though Paul cries up and down, “Do not become slaves of men.” How then have we become slaves of men? Because we first became slaves of the belly and of money and of glory and of all other things; we betrayed the freedom that Christ granted us. What then awaits one who has become a slave, tell me? Hear Christ saying, “The slave does not remain in the house forever.” You have a final sentence, that he never enters the kingdom; for that is the house: “For in my Father's house,” he says, “are many dwelling places.” “The slave, then, does not remain in the house forever.” By a slave he means here the slave of sin; and the one who does not [remain] in the house forever remains in Gehenna forever, having comfort from nowhere. But things have come to such a pitch of wickedness that they even give alms from these [gains], and many accept them. That is why our boldness has been cut off, and we cannot rebuke anyone. But nevertheless, even from now on, let us flee the harm that comes from this; and you who wallow in this filth, cease from such defilement; and you, check your eagerness for such banquets; if perhaps even now we may be able to propitiate God and attain the promised 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, now and always, and to the ages of ages. Amen.
1 Cor 7:23 (quotation, high confidence) · Gal 5:1 (allusion, medium confidence) · John 8:34–35 (quotation, high confidence) · John 14:2 (quotation, high confidence)
Notes and citation
Summary: Chrysostom laments that Christians dine with the greedy and drunken instead of shunning them, warns that slaves of sin will not remain in God's house, and condemns alms given from ill-gotten gains, which silence the church's rebuke.
- Quotations: 1 Cor 7:23; Gal 5:1; John 8:34–35; John 14:2. The text before 25.4 (section 3) is part of 25.2. An apparatus fragment repeating words from 25.2 was removed.
Notes on the original text
- Digital text corrected (OCR slip: Βαδαὶ, πόση ἡ ἀχρίδεια 1 ἡμεῖς δὲ οὗ for Βαβαὶ, πόση ἡ ἀκρίβεια! ἡμεῖς δὲ οὐ; OCR slip: βλάδην for βλάβην; OCR slip: βοῶντος: for βοῶντος·; OCR slip: βόρδορον τοῦτον ἀνελέττοντες » for βόρβορον τοῦτον ἀνελίττοντες; OCR slip: θαυμάσαι. δὲ for θαυμάσαι δὲ; OCR slip: κα χεῖνον λέγει τὸν «ἧς for δὲ ἐκεῖνον λέγει τὸν τῆς; OCR slip: καλέσειέ δὲ τις for καλέσειέ σε τις; OCR slip: ποι:λαί for πολλαί; OCR slip: προεδώχαμεν for προεδώκαμεν; OCR slip: τοὐτὼν ποιεῖν for τούτων ποιεῖν; OCR slip: τοῦ Παύλου. ἄνω for τοῦ Παύλου ἄνω; OCR slip: χρά» τος for κράτος; OCR slip: Ἀμήν... for Ἀμήν.; OCR slip: ἐχχέχοπται for ἐκκέκοπται; OCR slip: ἕν τῇ γεέννῃ for ἐν τῇ γεέννῃ; OCR slip: ἠδέσθη : for ᾐδέσθη;; OCR slip: Ὃ τοίνυν δοῦλος for Ὁ τοίνυν δοῦλος; apparatus fragment repeating words from 25.2 removed; apparatus mark removed): Βαδαὶ, πόση ἡ ἀχρίδεια 1 ἡμεῖς δὲ οὗ → Βαβαὶ, πόση ἡ ἀκρίβεια! ἡμεῖς δὲ οὐ; καλέσειέ δὲ τις → καλέσειέ σε τις; ἠδέσθη : → ᾐδέσθη;; ἃ (ο1"., → ; ὃ ἂν οὐκ τ ἐς μὰ μοναχὸς, ἂν κατηχούμενος ὗ, → ; θαυμάσαι. δὲ → θαυμάσαι δὲ; τοῦ Παύλου. ἄνω → τοῦ Παύλου ἄνω; βοῶντος: → βοῶντος·; προεδώχαμεν → προεδώκαμεν; ποι:λαί → πολλαί; Ὃ τοίνυν δοῦλος → Ὁ τοίνυν δοῦλος; κα χεῖνον λέγει τὸν «ἧς → δὲ ἐκεῖνον λέγει τὸν τῆς; ἕν τῇ γεέννῃ → ἐν τῇ γεέννῃ; τοὐτὼν ποιεῖν → τούτων ποιεῖν; ἐχχέχοπται → ἐκκέκοπται; βλάδην → βλάβην; βόρδορον τοῦτον ἀνελέττοντες » → βόρβορον τοῦτον ἀνελίττοντες; χρά» τος → κράτος; Ἀμήν... → Ἀμήν..
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 25.4 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/25-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-25-4) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.