Homilies on Hebrews 28.2–28.6
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 28
28.2PG 63:18
Πολλαχοῦ ἡ Γραφὴ τὴν παραμυθίαν λαμβάνει τὴν ἐν τοῖς κακοῖς ἀπὸ τῶν συμβαινόντων πραγμάτων, ὡς ὅταν λέγῃ ὁ προφήτης" Ἀπὸ καύματος καὶ σκληρότητος, καὶ ὑετοῦ ῥύσεταί σε" καὶ ὁ Δαυῖδ' Ἡμέρας ὁ ἥλιος οὐ συγκαύσει σε, οὐδὲ ἡ σελήνη τὴν νύκτα. Τοῦτο γοῦν καὶ ἐνταῦθα λέγει, ὅτι ἡ μνήμη τῶν ἁγίων ἐκείνων, ὥσπερ νέφος τὸν φλεγόμενον ὑπὸ ἀκτῖνος θερμοτέρας σκιάζει, οὕτω τὴν ὑπὸ τῶν κακῶν καταπεπονημένην ἀνίστησι καὶ ἀνακτᾶται ψυχήν. Καὶ οὐκ εἶπεν, ᾿Ὑπεραιωρούμενον ἡμῶν, ἀλλὰ, Περικείμενον ἡμῖν, ὃ ἐκείνου πλέον ἦν » ὥστε δηλῶσαι διὰ τούτου, ὅτι περικείμενον κύκλῳ, ἐν μείζονι ἀδείᾳ εἰκότως εἶναι ποιήσει, Μάρτυρας δὲ οὐχὶ τοὺς ἐν τῇ Καινῇ λέγει μόνον, ἀλλὰ καὶ τοὺς ἐν τῇ Παλαιᾷ " καὶ γὰρ καὶ αὐτοὶ ἐμαρτύρησαν τῇ τοῦ Θεοῦ μεγαλειότητι " οἷον, ὡς οἱ τρεῖς παῖδες, οἱ περὶ τὸν Ἠλίαν, οἱ προφῆται πάντες. κὸν ὕπνον, τὴν ὀλιγωρίαν, τοὺς λογισμοὺς τοὺς εὐτελεῖς, πάντα τὰ ἀνθρώπινα. Καὶ τὴν εὐπερίστατον ἁμαρτίαν. Εὐπερίστατον τὴν εὐκόλως περιισταμένην ἡμᾶς, ἣ τὴν εὐκόλως περίστασιν δυναμένην παθεῖν, λέγει" μᾶλλον δὲ τοῦτο " ῥάδιον γὰρ, ἐὰν θέλωμεν, περιγενέσθαι τῆς ἁμαρτίας. Δι' ὑπομονῆς, φησὶ, τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα. Οὐκ εἶπε, Πυκτεύωμεν, οὐδὲ, Παλαίωμεν, οὐδὲ, Πολεμῶμεν, ἀλλ᾽ ὃ πάντων κουφότερον ἦν» τὸ τοῦ δρόμου, τοῦτο εἰς μέσον τέθεικεν, Οὐδὲ εἶπε, Προσθῶμεν τῷ δρόμῳ, ἀλλ᾽, Ἐν αὐτῷ τούτῳ ὑπομείνωμεν, μὴ ἐκλυθῶμεν. Τρέχωμεν, φησὶ, τὸν προκείμενον ἡμῖν ἀγῶνα. Εἶτα τὸ κεφάλαιον τῆς παρακλήσεως, ὃ καὶ πρῶτον καὶ ὕστερον τίθησι, τὸν Χριστόν" Ἀφορῶντες, φησὶν, εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. Ὅπερ οὖν καὶ αὐτὸς ὁ Χριστὸς τοῖς μαθηταῖς συνεχῶς ἔλεγεν" Εἰ μάλλον τοὺς οἰκιακοὺς αὑτοῦ; καὶ πάλιν - Οὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. Ἀφορῶντες, φησί" τουτἐστιν, ἵνα μάθωμεν τρέχειν, βλέπωμεν εἰς Χριστόν. Καθάπερ γὰρ ἐπὶ τῶν τεχνῶν πασῶν καὶ τῶν ἀγωνισμάτων πρὸς τοὺς διδασκάλους ὁρῶντες, οὕτως ἐντυποῦμεν τῇ διανοίᾳ τὴν τέχνην, διὰ τῆς ὀπτικῆς κανόνας τινὰς λαμβάνοντες ᾿ οὕτω δὴ καὶ ἐνταῦθα, εἰ βουλοίμεθα τρέχειν, καὶ μαθεῖν καλῶς τρέχειν, "πρὸς τὸν Χριστὸν ὁρῶμεν, τὸν ἀρχηγὸν τῆς πίστεως καὶ τελειωτὴν Ἰησοῦν. Τί ἔστι τοῦτο; Τουτέστιν, αὐτὸς ἐν ἡμῖν τὴν πίστιν ἐνέθηκεν, αὐτὸς τὴν ἀρχὴν δέδωκεν. Ὃ καὶ πρὸς τοὺς μαθητὰς ὁ Χριστὸς εἶπεν " Οὐκ ὑμεῖς με ἐξελέξασθε, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς. Καὶ ὁ Παῦλος δέ φησι " Τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην. Εἰ δὲ αὐτὸς τὴν ἀρχὴν ἡμῖν ἐνέθηκεν, αὐτὸς καὶ τὺ τέλος ἐπ᾿ ἰϑέ σοι, Ὅς ἀντὶ τῆς προκειμένης αὑτῷ, φησὶ, χαρᾶς, ὑπ: ἐστιν, ἐξῆν αὑτῷ μηδὲν παθεῖν, εἴπερ ἐβούλετο, Οὐδὲ γὰρ ἁμαρτίαν ἐποίησεν, οὐδὲ δόλος εὑρέθη ἐν τῷ στόματι αὐτοῦ" καθὼς καὶ αὐτός φησιν ἐν τοῖς Εὐαγγελίοις: Ἔρχεται ὁ τοῦ κόσμου ἄρχων, καὶ οὐκ ἔχει ἐν ἐμοὶ οὐδέν. Προὔκειτο τοίνυν αὐτῷ, εἴπερ ἐβούλετο, μὴ ἐλθεῖν εἰς τὸν σταυρόν" ᾽Εξουσίαν γὰρ ἔχω, φησὶ, θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. Εἰ τοίνυν ὁ μηδεμίαν ἔχων ἀνάγκην τοῦ σταυρωθῆναι, ἐσταυρώθη ἡμῶν ἕνεκεν " πόσῳ μᾶλλον ἡμᾶς δίκαιον πάντα γενναίως ὑπομένειν; Ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς, φησὶν, ὑπέμεινε σταυρὸν, αἰσχύνης γήσας; Τὸν ἐπονείδιστον, φησὶν, εἴλετο θάνατον. Ἔστω γὰρ, ἀπέθνησκε τί καὶ ἐπονειδίστως; Δι" οὐδὲν ἕτερον, ἀλλ᾽ ἡμᾶς διδάσκων μηδὲν ἡγεῖσθαι τὴν παρ᾽ ἀνθρώπων δόξαν. Διὰ τοῦτο, οὐκ ὑποκείμενος ἁμαρτίᾳ εἴλετο αὐτὴν, παιδεύων ἡμᾶς κατατολμᾷν αὐτῆς, καὶ μηδὲν αὐτὴν τίθεσθαι. Διὰ τί μὴ εἶπε Λύπην, ἀλλὰ Αἰσχύνην; Ὅτι οὐ μετὰ λύπης ταῦτα ἔφερε. Τί οὖν τὸ τέλος; ἄκουε, ἐπάγει γάρ' Ἐν δεξιᾷ τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν. Ὁρᾷς τὸ ἔπαθλον; “Ὅπερ καὶ ὁ Παῦλος γράφων φησί" Διὸ καὶ ὁ Θεὸς αὑτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὑτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ-. Τὸ κατὰ σάρκα φησί. Μάλιστα μὲν οὖν, εἰ καὶ μηδὲν ἣν ἔπαθλον, ἱκανὸν τὸ ὑπόδειγμα πεῖσαι πάντα ἑλέσθαι" νυνὶ δὲ καὶ ἔπαθλα ἡμῖν πρόκειται, οὐ τὰ τυχόντα, ἀλλὰ μεγάλα καὶ ἀπόῤῥητα. “Ὥστε καὶ ἡμεῖς ἐπειδόν τι πάθωμεν τοιοῦτον, πρὸ τῶν ἀποστόλων ἐννοῶμεν τὸν Χριστόν. Διὰ τί; Ὅτ: ὅλος ὁ βίος αὐτοῦ ὕβρεων ἔγεμε ' καὶ γὰρ μαινόμενος ᾿ἤκουεν ἀεὶ, καὶ πλάνος, καὶ γόης " καὶ ποτὲ μὲν ἔλεγον οἱ Ἰουδαῖοι Οὗτος οὐκ ἔστιν ἀπὸ τοῦ Θεοῦ" ποτὲ δὲ" Οὐχὶ, φησὶν, ἀλλὰ πλανᾷ τὸν ὄχλον " καὶ πάλιν" Ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν " Μετὰ τρεῖς ἡμέρας ἐγείρομαι. Καὶ εἰς γοητείαν δὲ αὐτὸν δαιμόνια" καὶ ὅτι μαίνεται, καὶ δαιμόνιον ἔχει " Οὐ καλῶς ἐλέγομεν, φησὶν, ὅτι δαιμόνιον ἔχει, καὶ μαίνεται; Καὶ ταῦτα ἤκουε παρ᾽ αὐτῶν, εὐεργετῶν, θαυματουργῶν, Θεοῦ ἔργα ἐπιδεικνύμενος. Εἰ μὲν γὰρ μηδὲν ποιῶν ταῦτα ἤκουεν, οὐκ ἦν οὕτω θαυμαστόν " εἰ δὲ διδάσκων τὰ πρὸς ἀλήθειαν, πλάνος ἤκουε, καὶ δαίμονας ἐκβάλλων, δαίμονα ἔχειν ἐλέγετο, καὶ πάντα ἀνατρέπων τὰ ἐναντία, γόης ἐλέγετο" ποίαν ὑπερβολὴν θαύματος οὐκ ἔχει; Ταῦτα κατ' αὐτοῦ συνεχῶς κατηγόρουν. Εἰ δὲ βούλει καὶ τὰ σκώμματα καὶ τὰς εἰρωνείας μαθεῖν, ἃς κατ᾿ αὐτοῦ ἐποιοῦντο, ὃ μάλιστα δάκνει τὰς ἡμετέρας ψυχὰς, ἄκουε πρῶτον τὰς ἀπὸ τοῦ γένους" Οὐκ οὗτος, φησὶν, ἐστὶν ὁ τοῦ τέκτονος υἱὸς, οὗ ἡμεῖς ἴσμεν τὸν πατέρα καὶ τὴν μητέρα; οὐκ οἱ ἀδελφοὶ αὑτοῦ πάντες παρ' ἡμῖν εἰσι; καὶ ἀπὸ τῆς πατρίδος αὑτὸν σκώπτοντες, ἔλεγον ἐκ Ναζαρὲτ αὐτὸν εἶναι. Καὶ πάλιν 'δὲ ἐρεῖς φησὶ, καὶ 1δε, ἴτε ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγήγερται " καὶ ἔφερε τοσαῦτα συκοφαντούμενος. Καὶ πάλιν ἔλεγον" Οὐχὶ ἡ Γραφὴ φησιν, ὅτι ἀπὸ Βηθλεὲμ τῆς κώμης ἔρχεται ὁ Χριστός; Βούλει καὶ τὰς εἰρωνείας ἰδεῖν ἃς ἐποιοῦντο παρ’ αὑτὸν τὸν σταυρόν; Προσεκύνουν αὐτῷ ἐμπαίζοντες, καὶ ἔπαιον αὐτὸν καὶ ἐκολάφιζον, καὶ ἔλεγον· Εἰπὲ ἡμῖν τίς ἐστιν τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ. Ἔτι δὲ καὶ ὁ δοῦλος τοῦ ἀρχιερέως ῥάπισμα ἔδωκεν αὐτῷ, καί φησιν " Εἰ μὲν κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ" εἰ δὲ καλῶς, τί με δέρεις; Καὶ χλευάζοντες δὲ, χλαμύδα περιέθηκαν αὐτῷ, καὶ ἐνέπτυον εἰς τὸ πρόσωπον αὐτοῦ καὶ τὰς πείρας ἀεὶ προσῆγον, πειράζοντες αὐτόν. Βούλει καὶ τὰς κατηγορίας ἰδεῖν, τὰς λάθρα, τὰς φανερῶς, τὰς παρὰ τῶν μαθητῶν; τὸ γὰρ, Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; καὶ τὸ, Δαιμόνιον ἔχεις, παρὰ τῶν πιστευσάντων ἤδη ἐλέγετο Εἰπὲ δέ μοι, οὐκ ἀεὶ ἔφευγε καὶ αὑτὸς, ποτὲ μὲν“εἰς τὴν Γαλιλαίαν, ποτὲ δὲ εἰς τὴν Ἰουδαίαν; οὐχὶ ἐκ σπαργάνων αὐτῷ πολὺς ὁ πειρασμός; οὐχὶ παιδίον ὄντα αὐτὸν ἡ μήτηρ λαβοῦσα κατῆλθεν εἰς Αἴγυπτον; Διὰ ταῦτα τοίνυν πάντα φησίν" Ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἷσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν. Εἰς τοῦτον τοίνυν ἀφορῶμεν καὶ εἰς τὰ τῶν μαθητῶν τῶν τούτου, ἀναγινώσκοντες τὰ Παύλου, καὶ ἀκούοντες αὑτοῦ λέγοντος" Ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ἐν ἀκαταστασίαις, ἐν νηστείαις ἐν κόποις, ἐν ἀγνότητι, ἐν γνώσει" καὶ πάλιν “ Μέχρι τῆς τεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν, καὶ κοπιῶμεν, ἐργαζόμενοι ταῖς ἰδίαις χερσί" βλασφημούμενοι, παρακαλοῦμεν. Ἆρα ἐξ ἡμῶν ἔχει τις εἰπεῖν, ὅτι τὸ πολλοστὸν τούτων μέρος ἔπαθεν; Ὡς πλάνοι γὰρ, φησὶν, ὡς ἄτιμοι, ὡς μηδὲν ἔχοντες " καὶ πάλιν Πεντάκις τεσσαράκοντα παρὰ μίαν ὑπὸ Ἰουδαίων ἔλαβον " τρὶς ἐῤῥαβδίσθην, ἅπαξ ἐλιθάσθην, νυχθήμερον ἐν τῷ βυθῷ πεστενοχωρίᾳ, ἐν λιμῷ. Καὶ ὅτι ταῦτα τῷ Θεῷ ἐδόκει, ἄκουε αὑτοῦ λέγοντος " ᾿Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, καὶ εἴρηκέ μοι, ᾿Αρχεῖ σοι ἡ χάρις μου" ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Διὸ καὶ, φησὶν, εὐδοκῶ ἐν ἀσθενείαις, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Καὶ αὐτοῦ δὲ ἄκουσον τοῦ Χριστοῦ λέγοντος" Ἐν τῷ κόσμῳ θλῖψιν ἕξετε. Ἀναλογίσασθε γὰρ, φησὶ, τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι. Εἰκότως ταῦτα ἐπήγαγεν "- εἰ γὰρ τὰ τῶν πλησίον πάθη διανίστησιν ἡμᾶς, τὰ τοῦ Δεσπότου πόσην ἡμῖν οὐ παρέξει προθυμίαν; τί ἡμᾶς οὐκ ἐργάσεται; Καὶ σκόπει πῶς παρεὶς πάντα εἰπεῖν, διὰ τῆς ἀντιλογίας τὸ πᾶν ἐδήλωσε, καὶ τῷ τοιαύτην προσθεῖναι " τὰς γὰρ ἐπὶ κόρρης πληγὰς, τὸν γέλωτα, τὰς ὕβρεις, τοὺς ὀνειδισμοὺς, τὰς χλευασίας, ταῦτα πάντα διὰ τῆς ἀντιλογίας ἐνέφηνε καὶ οὐκ ἐκεῖνα μόνα, ἀλλὰ καὶ τὰ παρὰ τὸν βίον ἅπαντα τὸν τῆς διδασκαλίας. Ταῦτα τοίνυν, ἀγαπητοὶ, ἀεὶ ἀναλογιζώμεθα, καὶ νύκτωρ καὶ μεθ᾽ ἡμέραν ἐν ταῖς διανοίαις ἡμῶν στρέφωμεν, εἰδότες ὅτι μεγάλα ἐκ τούτου καρπωσόμεθα ἀγαθὰ, καὶ πολλὴν τὴν ὠφέλειαν Μέγα γὰρ, ὄντως μέγα παραμύθιον, καὶ τὰ τοῦ Χριστοῦ πάθη καὶ τὰ τῶν ἀποστόλων. Οὕτω γὰρ ᾔδει ταύτην βελτίω τῆς ἀρετῆς οὖσαν τὴν ὁδὸν, ὡς καὶ αὐτὸς ὁ μὴ δεόμενος αὐτῆς ταύτην ἐλθεῖν" οὕτως ὑπόθεσιν μᾶλλον γινομένην" ἄκουε γὰρ αὑτοὺ τοῦ Χριστοῦ λέγοντος " ᾿Εὰν μὴ τις ἄρῃ τὸν σταυρὸν αὑτοῦ, καὶ ἀκολουθήσῃ ὀπίσω μου, οὐκ ἔστι μου ἄξιος. Μόνον γὰρ οὐχὶ τοῦτο διὰ τῆς τοιαύτης λέγει διδασκαλίας Εἰ μαθητὴς εἶ, τὸν διδάσκαλον μιμοῦ " τοῦτο γάρ ἔστι μαθητοῦ. Εἰ δὲ αὐτὸς μὲν διὰ θλίψεως ἦλθε, σὺ δὲ δι' ἀνέσεως, οὐκέτι τὴν αὐτὴν βαδίζεις ὁδὸν, ἣν ἐκεῖνος ἐβάδισεν, ἀλλ᾽ ἑτέραν. Πῶς οὖν ἀκολουθεῖς, μὴ ἀκολουθῶν; πῶς εἶ μαθητὴς, μὴ τῷ διδασκάλῳ ἑπόμενος; Τοῦτο καὶ ὁ Παῦλός φησιν" Ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί" ἡμεῖς ἄτιμοι, ὑμεῖς δὲ ἔντιμοι. Ἢ πῶς ἔχει λόγον, φησὶ, τάναντία ἡμᾶς ζηλοῦν, καὶ ὑμᾶς μὲν εἶναι μαθητὰς, ἡμᾶς δὲ διδασκάλους; Μέγα ἄρα θλῖψις, ἀγαπητοί " δύο γὰρ τὰ μέγιστα κατορθοῖ, καὶ ἁμαρτίας ἐξαλείφει,
Pollachou hē Graphē tēn paramythian lambanei tēn en tois kakois apo tōn symbainontōn pragmatōn, hōs hotan legę̄ ho prophētēs" Apo kaumatos kai sklērotētos, kai hyetou rhysetai se" kai ho Dauid' Hēmeras ho hēlios ou synkausei se, oude hē selēnē tēn nykta. Touto goun kai entautha legei, hoti hē mnēmē tōn hagiōn ekeinōn, hōsper nephos ton phlegomenon hypo aktinos thermoteras skiazei, houtō tēn hypo tōn kakōn katapeponēmenēn anistēsi kai anaktatai psychēn. Kai ouk eipen, ᾿Hyperaiōroumenon hēmōn, alla, Perikeimenon hēmin, ho ekeinou pleon ēn » hōste dēlōsai dia toutou, hoti perikeimenon kyklǭ, en meizoni adeią eikotōs einai poiēsei, Martyras de ouchi tous en tę̄ Kainę̄ legei monon, alla kai tous en tę̄ Palaią " kai gar kai autoi emartyrēsan tę̄ tou Theou megaleiotēti " hoion, hōs hoi treis paides, hoi peri ton Ēlian, hoi prophētai pantes. kon hypnon, tēn oligōrian, tous logismous tous euteleis, panta ta anthrōpina. Kai tēn euperistaton hamartian. Euperistaton tēn eukolōs periistamenēn hēmas, hē tēn eukolōs peristasin dynamenēn pathein, legei" mallon de touto " rhadion gar, ean thelōmen, perigenesthai tēs hamartias. Di' hypomonēs, phēsi, trechōmen ton prokeimenon hēmin agōna. Ouk eipe, Pykteuōmen, oude, Palaiōmen, oude, Polemōmen, all᾽ ho pantōn kouphoteron ēn» to tou dromou, touto eis meson tetheiken, Oude eipe, Prosthōmen tǭ dromǭ, all᾽, En autǭ toutǭ hypomeinōmen, mē eklythōmen. Trechōmen, phēsi, ton prokeimenon hēmin agōna. Eita to kephalaion tēs paraklēseōs, ho kai prōton kai hysteron tithēsi, ton Christon" Aphorōntes, phēsin, eis ton tēs pisteōs archēgon kai teleiōtēn Iēsoun. Hoper oun kai autos ho Christos tois mathētais synechōs elegen" Ei mallon tous oikiakous hautou? kai palin - Ouk esti mathētēs hyper ton didaskalon, oude doulos hyper ton kyrion autou. Aphorōntes, phēsi" toutestin, hina mathōmen trechein, blepōmen eis Christon. Kathaper gar epi tōn technōn pasōn kai tōn agōnismatōn pros tous didaskalous horōntes, houtōs entypoumen tę̄ dianoią tēn technēn, dia tēs optikēs kanonas tinas lambanontes ᾿ houtō dē kai entautha, ei bouloimetha trechein, kai mathein kalōs trechein, "pros ton Christon horōmen, ton archēgon tēs pisteōs kai teleiōtēn Iēsoun. Ti esti touto? Toutestin, autos en hēmin tēn pistin enethēken, autos tēn archēn dedōken. Ho kai pros tous mathētas ho Christos eipen " Ouk hymeis me exelexasthe, all' egō exelexamēn hymas. Kai ho Paulos de phēsi " Tote de epignōsomai, kathōs kai epegnōsthēn. Ei de autos tēn archēn hēmin enethēken, autos kai ty telos ep᾿ iϑe soi, Hos anti tēs prokeimenēs hautǭ, phēsi, charas, hyp: estin, exēn hautǭ mēden pathein, eiper ebouleto, Oude gar hamartian epoiēsen, oude dolos heurethē en tǭ stomati autou" kathōs kai autos phēsin en tois Euangeliois: Erchetai ho tou kosmou archōn, kai ouk echei en emoi ouden. Proukeito toinyn autǭ, eiper ebouleto, mē elthein eis ton stauron" ᾽Exousian gar echō, phēsi, theinai tēn psychēn mou, kai exousian echō palin labein autēn. Ei toinyn ho mēdemian echōn anankēn tou staurōthēnai, estaurōthē hēmōn heneken " posǭ mallon hēmas dikaion panta gennaiōs hypomenein? Hos anti tēs prokeimenēs autǭ charas, phēsin, hypemeine stauron, aischynēs gēsas? Ton eponeidiston, phēsin, eileto thanaton. Estō gar, apethnēske ti kai eponeidistōs? Di" ouden heteron, all᾽ hēmas didaskōn mēden hēgeisthai tēn par᾽ anthrōpōn doxan. Dia touto, ouk hypokeimenos hamartią eileto autēn, paideuōn hēmas katatolmąn autēs, kai mēden autēn tithesthai. Dia ti mē eipe Lypēn, alla Aischynēn? Hoti ou meta lypēs tauta ephere. Ti oun to telos? akoue, epagei gar' En dexią tou thronou tou Theou kekathiken. Horąs to epathlon? “Hoper kai ho Paulos graphōn phēsi" Dio kai ho Theos hauton hyperypsōse, kai echarisato hautǭ onoma to hyper pan onoma, hina en tǭ onomati ᾿Iēsou Christou pan gony kampsę̄-. To kata sarka phēsi. Malista men oun, ei kai mēden hēn epathlon, hikanon to hypodeigma peisai panta helesthai" nyni de kai epathla hēmin prokeitai, ou ta tychonta, alla megala kai aporrhēta. “Hōste kai hēmeis epeidon ti pathōmen toiouton, pro tōn apostolōn ennoōmen ton Christon. Dia ti? Hot: holos ho bios autou hybreōn egeme ' kai gar mainomenos ᾿ēkouen aei, kai planos, kai goēs " kai pote men elegon hoi Ioudaioi Houtos ouk estin apo tou Theou" pote de" Ouchi, phēsin, alla planą ton ochlon " kai palin" Ekeinos ho planos eipen eti zōn " Meta treis hēmeras egeiromai. Kai eis goēteian de auton daimonia" kai hoti mainetai, kai daimonion echei " Ou kalōs elegomen, phēsin, hoti daimonion echei, kai mainetai? Kai tauta ēkoue par᾽ autōn, euergetōn, thaumatourgōn, Theou erga epideiknymenos. Ei men gar mēden poiōn tauta ēkouen, ouk ēn houtō thaumaston " ei de didaskōn ta pros alētheian, planos ēkoue, kai daimonas ekballōn, daimona echein elegeto, kai panta anatrepōn ta enantia, goēs elegeto" poian hyperbolēn thaumatos ouk echei? Tauta kat' autou synechōs katēgoroun. Ei de boulei kai ta skōmmata kai tas eirōneias mathein, has kat᾿ autou epoiounto, ho malista daknei tas hēmeteras psychas, akoue prōton tas apo tou genous" Ouk houtos, phēsin, estin ho tou tektonos huios, hou hēmeis ismen ton patera kai tēn mētera? ouk hoi adelphoi hautou pantes par' hēmin eisi? kai apo tēs patridos hauton skōptontes, elegon ek Nazaret auton einai. Kai palin 'de ereis phēsi, kai 1de, ite ek tēs Galilaias prophētēs ouk egēgertai " kai ephere tosauta sykophantoumenos. Kai palin elegon" Ouchi hē Graphē phēsin, hoti apo Bēthleem tēs kōmēs erchetai ho Christos? Boulei kai tas eirōneias idein has epoiounto par’ hauton ton stauron? Prosekynoun autǭ empaizontes, kai epaion auton kai ekolaphizon, kai elegon; Eipe hēmin tis estin tou Theou, katabēthi apo tou staurou. Eti de kai ho doulos tou archiereōs rhapisma edōken autǭ, kai phēsin " Ei men kakōs elalēsa, martyrēson peri tou kakou" ei de kalōs, ti me dereis? Kai chleuazontes de, chlamyda periethēkan autǭ, kai eneptyon eis to prosōpon autou kai tas peiras aei prosēgon, peirazontes auton. Boulei kai tas katēgorias idein, tas lathra, tas phanerōs, tas para tōn mathētōn? to gar, Mē kai hymeis thelete hypagein? kai to, Daimonion echeis, para tōn pisteusantōn ēdē elegeto Eipe de moi, ouk aei epheuge kai hautos, pote men“eis tēn Galilaian, pote de eis tēn Ioudaian? ouchi ek sparganōn autǭ polys ho peirasmos? ouchi paidion onta auton hē mētēr labousa katēlthen eis Aigypton? Dia tauta toinyn panta phēsin" Aphorōntes eis ton tēs pisteōs archēgon kai teleiōtēn Iēsoun, hos anti tēs prokeimenēs autǭ charas hypemeine stauron, haischynēs kataphronēsas, en dexią te tou thronou tou Theou kekathiken. Eis touton toinyn aphorōmen kai eis ta tōn mathētōn tōn toutou, anaginōskontes ta Paulou, kai akouontes hautou legontos" En hypomonę̄ pollę̄, en thlipsesin, en anankais, en diōgmois, en akatastasiais, en nēsteiais en kopois, en agnotēti, en gnōsei" kai palin “ Mechri tēs teuomen, kai kolaphizometha, kai astatoumen, kai kopiōmen, ergazomenoi tais idiais chersi" blasphēmoumenoi, parakaloumen. Ara ex hēmōn echei tis eipein, hoti to polloston toutōn meros epathen? Hōs planoi gar, phēsin, hōs atimoi, hōs mēden echontes " kai palin Pentakis tessarakonta para mian hypo Ioudaiōn elabon " tris errhabdisthēn, hapax elithasthēn, nychthēmeron en tǭ bythǭ pestenochōrią, en limǭ. Kai hoti tauta tǭ Theǭ edokei, akoue hautou legontos " ᾿Hyper toutou tris ton Kyrion parekalesa, kai eirēke moi, ᾿Archei soi hē charis mou" hē gar dynamis mou en astheneią teleioutai. Dio kai, phēsin, eudokō en astheneiais, en thlipsesin, en anankais, en stenochōriais, en plēgais, en phylakais, hina episkēnōsę̄ ep' eme hē dynamis tou Christou. Kai autou de akouson tou Christou legontos" En tǭ kosmǭ thlipsin hexete. Analogisasthe gar, phēsi, ton toiautēn hypomemenēkota hypo tōn hamartōlōn eis auton antilogian, hina mē kamēte, tais psychais hymōn eklyomenoi. Eikotōs tauta epēgagen "- ei gar ta tōn plēsion pathē dianistēsin hēmas, ta tou Despotou posēn hēmin ou parexei prothymian? ti hēmas ouk ergasetai? Kai skopei pōs pareis panta eipein, dia tēs antilogias to pan edēlōse, kai tǭ toiautēn prostheinai " tas gar epi korrēs plēgas, ton gelōta, tas hybreis, tous oneidismous, tas chleuasias, tauta panta dia tēs antilogias enephēne kai ouk ekeina mona, alla kai ta para ton bion hapanta ton tēs didaskalias. Tauta toinyn, agapētoi, aei analogizōmetha, kai nyktōr kai meth᾽ hēmeran en tais dianoiais hēmōn strephōmen, eidotes hoti megala ek toutou karpōsometha agatha, kai pollēn tēn ōpheleian Mega gar, ontōs mega paramythion, kai ta tou Christou pathē kai ta tōn apostolōn. Houtō gar ę̄dei tautēn beltiō tēs aretēs ousan tēn hodon, hōs kai autos ho mē deomenos autēs tautēn elthein" houtōs hypothesin mallon ginomenēn" akoue gar hautou tou Christou legontos " ᾿Ean mē tis arę̄ ton stauron hautou, kai akolouthēsę̄ opisō mou, ouk esti mou axios. Monon gar ouchi touto dia tēs toiautēs legei didaskalias Ei mathētēs ei, ton didaskalon mimou " touto gar esti mathētou. Ei de autos men dia thlipseōs ēlthe, sy de di' aneseōs, ouketi tēn autēn badizeis hodon, hēn ekeinos ebadisen, all᾽ heteran. Pōs oun akoloutheis, mē akolouthōn? pōs ei mathētēs, mē tǭ didaskalǭ hepomenos? Touto kai ho Paulos phēsin" Hēmeis astheneis, hymeis de ischyroi" hēmeis atimoi, hymeis de entimoi. Ē pōs echei logon, phēsi, tanantia hēmas zēloun, kai hymas men einai mathētas, hēmas de didaskalous? Mega ara thlipsis, agapētoi " dyo gar ta megista katorthoi, kai hamartias exaleiphei,
In many places Scripture draws comfort in evils from the things that happen [in nature], as when the prophet says, “He will deliver you from heat and harshness and rain”; and David, “The sun will not burn you by day, nor the moon by night.” This, then, he says here too: that the memory of those saints, as a cloud shades one scorched by a hotter ray, so revives and refreshes the soul worn out by evils. And he did not say, “hovering above us,” but “lying around us,” which is more than that, so as to show by this that, lying around us in a circle, it will naturally make us be in greater security. And by witnesses he means not only those in the New [Testament] but also those in the Old; for they too bore witness to the greatness of God, for example the three youths, Elijah and his companions, all the prophets. “[Let us lay aside every weight]”: … sleep, negligence, mean thoughts, all human things. “And the sin that easily besets us.” By “easily besetting” he means either that which easily surrounds us, or that which can easily be surrounded; rather the latter; for it is easy, if we wish, to get the better of sin. “Let us run with endurance,” he says, “the contest set before us.” He did not say, “Let us box,” nor “Let us wrestle,” nor “Let us make war,” but he set in the middle what was lightest of all, running. Nor did he say, “Let us add to the race,” but, “Let us persevere in this very thing, let us not grow faint.” “Let us run,” he says, “the contest set before us.” Then the chief point of the encouragement, which he sets both first and last: Christ. “Looking,” he says, “to Jesus, the pioneer and perfecter of faith.” Which is what Christ himself constantly said to the disciples: “If [they called the master of the house Beelzebul, how much] more those of his household”; and again, “A disciple is not above the teacher, nor a slave above his master.” “Looking,” he says; that is, so that we may learn to run, let us look to Christ. For just as in all arts and contests, looking at the teachers, we imprint the art on our mind, taking certain rules through sight, so here too, if we wish to run and to learn to run well, let us look to Christ, Jesus, the pioneer and perfecter of faith. What is this? That is, he himself put faith in us; he himself gave the beginning. Which Christ also said to the disciples: “You did not choose me, but I chose you.” And Paul says, “Then I shall know, even as I have been known.” And if he himself put the beginning in us, he himself will also add the end. “Who for the joy that was set before him,” he says, “endured [the cross]”; that is, it was possible for him to suffer nothing, if he had wished; “for he committed no sin, nor was deceit found in his mouth,” as he himself says in the Gospels: “The ruler of the world is coming, and he has nothing in me.” It was in his power, then, if he had wished, not to come to the cross: “For I have authority,” he says, “to lay down my life, and I have authority to take it again.” If, then, he who had no necessity of being crucified was crucified for our sake, how much more is it just for us to endure all things nobly? “Who for the joy set before him,” he says, “endured the cross, despising the shame.” He chose, he says, a shameful death. For grant that he died: why shamefully too? For no other reason than to teach us to think nothing of the glory that comes from men. That is why, though not subject to sin, he chose it, teaching us to brave it and to count it nothing. Why did he not say “pain,” but “shame”? Because he bore these things without pain. What then is the end? Hear, for he adds: “He has sat down at the right hand of the throne of God.” Do you see the prize? Which Paul too says when he writes, “Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus Christ every knee should bend.” He says this with respect to the flesh. Now, even if there were no prize, the example would be enough to persuade us to choose everything; but as it is, prizes too are set before us, and not ordinary ones, but great and ineffable. So when we too suffer anything of the kind, let us think of Christ before the apostles. Why? Because his whole life was full of insults; for he was always being called mad, and a deceiver, and a sorcerer; and at times the Jews said, “This man is not from God”; at times, “No, but he leads the crowd astray”; and again, “That deceiver said while he was still alive, ‘After three days I will rise.’” And [they ascribed his miracles] to sorcery, [saying that he cast out] demons [by Beelzebul]; and that he is mad and has a demon: “Do we not rightly say,” it says, “that you have a demon,” and are mad? And he heard these things from them while doing good, working miracles, showing forth the works of God. For if he had heard them while doing nothing, it would not have been so wonderful; but when, teaching what makes for truth, he was called a deceiver, and casting out demons, he was said to have a demon, and overturning all the things opposed [to God], he was called a sorcerer: what excess of wonder does this not contain? These were the things they constantly accused him of. And if you wish to learn the jeers and the mockery that they made against him, which above all bite our souls, hear first those about his family: “Is not this,” he says, “the carpenter's son, whose father and mother we know? Are not all his brothers with us?” And mocking him from his homeland, they said he was from Nazareth. And again: “[Search] and see that no prophet has arisen from Galilee”; and he bore so many slanders. And again they said, “Does not Scripture say that the Christ comes from Bethlehem, the village?” Do you want to see too the mockery they made at the very cross? They bowed down to him mocking, and struck him and beat him with their fists, and said, “Tell us who it is [that struck you]”; “[If you are the Son] of God, come down from the cross.” And further, the high priest's slave gave him a blow, and he says, “If I have spoken wrongly, bear witness about the wrong; but if rightly, why do you strike me?” And mocking him they put a cloak around him, and spat in his face, and they were always bringing temptations to him, testing him. Do you want to see the accusations too, the secret ones, the open ones, those from the disciples? For “Do you too wish to go away?” and “You have a demon” were said by those who had already believed. Tell me, did he not himself always flee, now to Galilee, now to Judea? Was not his trial great from his swaddling clothes? Did not his mother take him as a child and go down into Egypt? Because of all these things, then, he says, “Looking to Jesus, the pioneer and perfecter of faith, who for the joy set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Let us, then, look to him, and to the things of his disciples, reading Paul's and hearing him say, “In much endurance, in afflictions, in necessities, in persecutions, in tumults, in fastings, in labors, in purity, in knowledge”; and again, “To the present hour we [hunger and thirst and are naked] and are buffeted and homeless, and we toil, working with our own hands; being reviled, we bless; being slandered, we entreat.” Can any of us say that he has suffered even the smallest part of these things? “As deceivers,” he says, “as dishonored, as having nothing”; and again, “Five times I received from the Jews forty lashes less one; three times I was beaten with rods, once I was stoned; a night and a day I have been in the deep … in distress, in hunger.” And that these things pleased God, hear him say, “Three times I entreated the Lord about this, and he said to me, ‘My grace is sufficient for you; for my power is made perfect in weakness.’ Therefore,” he says, “I take pleasure in weaknesses, in afflictions, in necessities, in distresses, in blows, in prisons, so that the power of Christ may dwell upon me.” And hear Christ himself saying, “In the world you will have tribulation.” “For consider,” he says, “him who endured such hostility from sinners against himself, so that you may not grow weary, fainting in your souls.” He fittingly added this; for if the sufferings of our neighbors rouse us, what eagerness will the Master's not give us? What will they not work in us? And see how, passing over the telling of everything, he showed all by the word “hostility,” and by adding “such”; for the blows on the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by “hostility”; and not those only, but also everything during his whole life of teaching. Let us, then, beloved, always consider these things, and turn them over in our minds night and day, knowing that we reap great good things from this, and much benefit. For the sufferings of Christ and those of the apostles are a great, truly a great comfort. For he knew that this way was better for virtue, since even he himself, who did not need it, went by it; so [much more] … when the cause is greater. For hear Christ himself saying, “If anyone does not take up his cross and follow after me, he is not worthy of me.” For by such teaching he all but says this: If you are a disciple, imitate the teacher; for this is the mark of a disciple. But if he came through affliction and you through ease, you no longer walk the same road that he walked, but another. How then do you follow, when you are not following? How are you a disciple, when you do not go after the teacher? Paul too says this: “We are weak, but you are strong; we are dishonored, but you are honored.” How is it reasonable, he says, that we should strive for opposite things, and that you are disciples and we teachers? Affliction, then, is a great thing, beloved; for it accomplishes the two greatest things: it both wipes out sins …
Textual problem in this passage: see the notes.
Isa 4:6 (quotation, medium confidence) · Ps 121:6 (120:6 LXX) (quotation, high confidence) · Heb 12:1–3 (quotation, high confidence) · Matt 10:25 (quotation, high confidence) · Matt 10:24 (quotation, high confidence) · John 15:16 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 1 Pet 2:22 (quotation, high confidence) · John 14:30 (quotation, high confidence) · John 10:18 (quotation, high confidence) · Phil 2:9–10 (quotation, high confidence) · John 9:16 (quotation, high confidence) · John 7:12 (quotation, high confidence) · Matt 27:63 (quotation, high confidence) · Matt 12:24 (allusion, high confidence) · John 10:20 (quotation, high confidence) · John 8:48 (allusion, high confidence) · Matt 13:55–56 (quotation, high confidence) · John 7:52 (quotation, high confidence) · John 7:42 (quotation, high confidence) · Luke 22:64 (quotation, high confidence) · Matt 27:40 (quotation, high confidence) · John 18:22–23 (quotation, high confidence) · Matt 27:28–30 (allusion, high confidence) · John 6:67 (quotation, high confidence) · Matt 2:14 (allusion, high confidence) · 2 Cor 6:4–6 (quotation, high confidence) · 1 Cor 4:11–13 (quotation, high confidence) · 2 Cor 6:8–10 (quotation, high confidence) · 2 Cor 11:24–27 (quotation, high confidence) · 2 Cor 12:8–10 (quotation, high confidence) · John 16:33 (quotation, high confidence) · Matt 10:38 (quotation, high confidence) · 1 Cor 4:10 (quotation, high confidence)
Notes and citation
Summary: Expounding Heb 12:1–3, Chrysostom shows how the cloud of witnesses refreshes the afflicted, explains the race to be run looking to Jesus, and recounts the insults, mockery and sufferings of Christ and of Paul to show that disciples must follow their teacher by the way of affliction.
- Quotations: Isa 4:6; Ps 121:6 (120:6 LXX); Heb 12:1–3; Matt 10:25; Matt 10:24; John 15:16; 1 Cor 13:12; 1 Pet 2:22 (Isa 53:9); John 14:30; John 10:18; Phil 2:9–10; John 9:16; John 7:12; Matt 27:63; Matt 12:24; John 10:20; John 8:48; Matt 13:55–56; John 7:52; John 7:42; Matt 27:29; Luke 22:64; Matt 27:40; John 18:22–23; Matt 27:28–30; John 6:67; John 7:20; Matt 2:14; 2 Cor 6:4–6; 1 Cor 4:11–13; 2 Cor 6:8–10; 2 Cor 11:24–25, 27; 2 Cor 12:8–10; John 16:33; Matt 10:38 (16:24); 1 Cor 4:10. Several lines are lost (marked …; bracketed words supplied from the biblical text or the sense); a long leak of Migne's Latin column, a section numeral, a footnote mark and stray dashes were removed. The section breaks off in mid-sentence; its continuation is in 28.4.
Notes on the original text
- Digital text corrected (OCR slip: Δεσπότοῦ for Δεσπότου; OCR slip: Διάλιστα for Μάλιστα; OCR slip: Εὶ μαθητὴς for Εἰ μαθητὴς; OCR slip: Θευῖν for Θεοῦ; OCR slip: Οὐκὶ ἡ Γραξἡ for Οὐχὶ ἡ Γραφὴ; OCR slip: Οὐκὶ, φησὶν, ἀ.1λὰ πλανᾷ τὸν ὄχιϊον for Οὐχὶ, φησὶν, ἀλλὰ πλανᾷ τὸν ὄχλον; OCR slip: Προσ. χύνουναὐτῷ for Προσεκύνουν αὐτῷ; OCR slip: Πυχτεύωυμεν for Πυκτεύωμεν; OCR slip: Χριστὸ; εἶπεν for Χριστὸς εἶπεν; OCR slip: αὑτῇ; ταύτην for αὐτῆς ταύτην; OCR slip: βηθεὲμ for Βηθλεὲμ; OCR slip: βούλει καὶ τὰς κατηγορίας for Βούλει καὶ τὰς κατηγορίας; OCR slip: γένὴὺς for γένους; OCR slip: γενναζως for γενναίως; OCR slip: γόγυ for γόνυ; OCR slip: διδασχόλους: for διδασκάλους;; OCR slip: διξφασηαλίας for διδασκαλίας; OCR slip: διωκαῖς for διωγμοῖς; OCR slip: δοῦἴος for δοῦλος; OCR slip: δχίμοναξ ἐχδάλλων for δαίμονας ἐκβάλλων; OCR slip: δόλο; for δόλος; OCR slip: εἴ μαθγτὲς for εἶ μαθητὴς; OCR slip: εἶνα:, for εἶναι.; OCR slip: εἶσι; καὶ ἀπὸ τῇς for εἰσι; καὶ ἀπὸ τῆς; OCR slip: εὐδοχῶ for εὐδοκῶ; OCR slip: εὑπερίστατον for εὐπερίστατον; OCR slip: ζδει for ᾔδει; OCR slip: θάνατον». “Ἔστω for θάνατον. Ἔστω; OCR slip: θλίγεσιν for θλίψεσιν; OCR slip: θλίῴξως for θλίψεως; OCR slip: θχῖψις for θλῖψις; OCR slip: κατάδηθι for κατάβηθι; OCR slip: καταξρογήσας for καταφρονήσας; OCR slip: καῦτα for ταῦτα; OCR slip: κεχάθιχε»". Ἐὶς for κεκάθικεν. Εἰς; OCR slip: κοιλα:ριζύμεθα for κολαφιζόμεθα; OCR slip: κχεχάθικεν.. for κεκάθικεν.; OCR slip: κωιῶς, τί μ8 for καλῶς, τί με; OCR slip: λέγοντο; for λέγοντος; OCR slip: λαδεῖν αὐτήν for λαβεῖν αὐτήν; OCR slip: λαμδάνοντες for λαμβάνοντες; OCR slip: λαμθάνει for λαμβάνει; OCR slip: λαὀοῦσα χατῖλθεν εἰ; for λαβοῦσα κατῆλθεν εἰς; OCR slip: μ:0᾽ for μεθ᾽; OCR slip: μέρος; ἔπαθεν for μέρος ἔπαθεν; OCR slip: μητέγει for μητέρα; OCR slip: μμεῖς ἀσθενεῖς for Ἡμεῖς ἀσθενεῖς; OCR slip: μοι. ἄξιος for μου ἄξιος; OCR slip: οιὰ τῆς ἀντιλογίας for διὰ τῆς ἀντιλογίας; OCR slip: οὐκὶ παιδίον for οὐχὶ παιδίον; OCR slip: οὐκὶ τοὺς for οὐχὶ τοὺς; OCR slip: οὐκὶ τοῦτο for οὐχὶ τοῦτο; OCR slip: οὐκὶ ἐκ σπαργάνων for οὐχὶ ἐκ σπαργάνων; OCR slip: οὐχἔχει for οὐκ ἔχει; OCR slip: οὕτω; ὑπόθεσιν for οὕτως ὑπόθεσιν; OCR slip: παρακα.λοῦμεν for παρακαλοῦμεν; OCR slip: παραχλήσ:ως for παρακλήσεως; OCR slip: πιλάγος for πλάνος; OCR slip: πιστευζάντων for πιστευσάντων; OCR slip: ποιλλῃ for πολλῇ; OCR slip: ποκιῶμεν for κοπιῶμεν; OCR slip: προρήτης for προφήτης; OCR slip: προφῖται for προφῆται; OCR slip: ρα ἐξ ἡμῶν for Ἆρα ἐξ ἡμῶν; OCR slip: συμδαινόντων for συμβαινόντων; OCR slip: συχοφαντούμενος for συκοφαντούμενος; OCR slip: σχιάζει for σκιάζει; OCR slip: σχώπτοντες for σκώπτοντες; OCR slip: τέχτονις for τέκτονος; OCR slip: τοι τὴν εὐκόλως περιιστα» μένην for τὴν εὐκόλως περιισταμένην; OCR slip: τούτοῦ χαρπωπόμεθα for τούτου καρπωσόμεθα; OCR slip: τὰν γέλωτα, “ἃς ὕδρεις; for τὸν γέλωτα, τὰς ὕβρεις; OCR slip: τῖῦς πείρας ἀεὶ προσΐγγον for τὰς πείρας ἀεὶ προσῆγον; OCR slip: φπροχειμένης for προκειμένης; OCR slip: φῇσιν for φησιν; OCR slip: χα! τὰ for καὶ τὰ; OCR slip: χαταπεπονημένην for καταπεπονημένην; OCR slip: χιρᾶς for χαρᾶς; OCR slip: χλενάζοντες for χλευάζοντες; OCR slip: χλενασίας for χλευασίας; OCR slip: χύῤῥης for κόρρης; OCR slip: χὰ; αὑτοῦ for κατ' αὐτοῦ; OCR slip: ἀ.1.1" ἐγὼ ἐξειεξάμην for ἀλλ' ἐγὼ ἐξελεξάμην; OCR slip: ἀγω-νισμάτων for ἀγωνισμάτων; OCR slip: ἀδεῖξῷοὶ for ἀδελφοὶ; OCR slip: ἀκολουθεῖ; for ἀκολουθεῖς; OCR slip: ἀλέθειαν for ἀλήθειαν; OCR slip: ἀπέθνησχε for ἀπέθνησκε; OCR slip: ἀπιδεικνύμενος for ἐπιδεικνύμενος; OCR slip: ἀπόξῥητα for ἀπόῤῥητα; OCR slip: ἀσθενείᾳ: τε- «“ἰειοῦται for ἀσθενείᾳ τελειοῦται; OCR slip: ἃ; ἐποιοῦντο for ἃς ἐποιοῦντο; OCR slip: Ἀφορῶγτες, φησί for Ἀφορῶντες, φησί; OCR slip: ἐγείρομωι for ἐγείρομαι; OCR slip: ἐδούλετε for ἐβούλετο; OCR slip: ἐδούλετο, μὴ for ἐβούλετο, μὴ; OCR slip: ἐν» γηστείαις for ἐν νηστείαις; OCR slip: ἐνέφτνς for ἐνέφηνε; OCR slip: ἐπιγγώσομιαι, καθὼς καὶ ἐπεγγώσθην. ἘΕἰὶ for ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην. Εἰ; OCR slip: ἐπισχηγώσῃ for ἐπισκηνώσῃ; OCR slip: ἐχείνου πλέον for ἐκείνου πλέον; OCR slip: ἐχείνων, ὥσπερ for ἐκείνων, ὥσπερ; OCR slip: ἐχλυθῶμεν for ἐκλυθῶμεν; OCR slip: ἐχλυόμενοι for ἐκλυόμενοι; OCR slip: ἐχολάφτιζον for ἐκολάφιζον; OCR slip: ἔλέγον' for ἔλεγον·; OCR slip: ἔλαθον " τρὶς ἐῤῥαδδίσθην for ἔλαβον " τρὶς ἐῤῥαβδίσθην; OCR slip: ἔπαῦλα for ἔπαθλα; OCR slip: ἔσταυρώθη for ἐσταυρώθη; OCR slip: ἔφενγε for ἔφευγε; OCR slip: Ἕν τῷ χκύσμῳ for Ἐν τῷ κόσμῳ; OCR slip: ἡυἷν for ἡμῖν; OCR slip: ἤκονεν for ἤκουεν; OCR slip: ἰσχυροῖ" for ἰσχυροί"; OCR slip: ὀδῦν, ἣν ἐκεῖνος ἐδάδισεν for ὁδὸν, ἣν ἐκεῖνος ἐβάδισεν; OCR slip: ὀπτιχῆς for ὀπτικῆς; OCR slip: ὅστι μαθητὴς for ἔστι μαθητὴς; OCR slip: Ὅρᾷ; for Ὁρᾷς; OCR slip: ὑπάγαιν for ὑπάγειν; OCR slip: ὑπέμειγε for ὑπέμεινε; OCR slip: ὑπερξολὴν for ὑπερβολὴν; OCR slip: ὑπερύγ ωσδ for ὑπερύψωσε; OCR slip: ὑπομεμενγηκότα ὑπὸ τῶν ἀμαρτωϊῶν εἰς αὑτὸν ἀνειλογίαν, ἵνα μὶ κάμητε for ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμητε; OCR slip: ὑπομογῆς for ὑπομονῆς; OCR slip: ὕδρεων ἔγεμς for ὕβρεων ἔγεμε; OCR slip: ὦ; καλ αὐτὺς for ὡς καὶ αὐτὸς; OCR slip: ᾿Αγαλογίσασθε for Ἀναλογίσασθε; OCR slip: ᾿Αφορῶγντες, φησὶν for Ἀφορῶντες, φησὶν; OCR slip: ᾿Λξορῶγντες for Ἀφορῶντες; OCR slip: ᾿ς εὖτελεῖς for τοὺς εὐτελεῖς; OCR slip: ῥάπιτμα for ῥάπισμα; OCR slip: “ιαίνεται for μαίνεται; OCR slip: “ἃ Παύλου for τὰ Παύλου; footnote mark removed; leaked section numeral removed; long leak of Migne's Latin column removed; stray dashes removed): λαμθάνει → λαμβάνει; συμδαινόντων → συμβαινόντων; ἐχείνων, ὥσπερ → ἐκείνων, ὥσπερ; σχιάζει → σκιάζει; χαταπεπονημένην → καταπεπονημένην; ἐχείνου πλέον → ἐκείνου πλέον; οὐκὶ τοὺς → οὐχὶ τοὺς; προφῖται → προφῆται; ᾿ς εὖτελεῖς → τοὺς εὐτελεῖς; εὑπερίστατον → εὐπερίστατον; τοι τὴν εὐκόλως περιιστα» μένην → τὴν εὐκόλως περιισταμένην; ὑπομογῆς → ὑπομονῆς; Πυχτεύωυμεν → Πυκτεύωμεν; ἐχλυθῶμεν → ἐκλυθῶμεν; παραχλήσ:ως → παρακλήσεως; ᾿Αφορῶγντες, φησὶν → Ἀφορῶντες, φησὶν; ὅστι μαθητὴς → ἔστι μαθητὴς; δοῦἴος → δοῦλος; αὑτοῦ.--- → αὐτοῦ. ; Ἀφορῶγτες, φησί → Ἀφορῶντες, φησί; ἀγω-νισμάτων → ἀγωνισμάτων; ὀπτιχῆς → ὀπτικῆς; λαμδάνοντες → λαμβάνοντες; ἡυἷν → ἡμῖν; Χριστὸ; εἶπεν → Χριστὸς εἶπεν; ἀ.1.1" ἐγὼ ἐξειεξάμην → ἀλλ' ἐγὼ ἐξελεξάμην; ἐπιγγώσομιαι, καθὼς καὶ ἐπεγγώσθην. ἘΕἰὶ → ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην. Εἰ; χιρᾶς → χαρᾶς; ἐδούλετε → ἐβούλετο; δόλο; → δόλος; οὐχἔχει → οὐκ ἔχει; ἐδούλετο, μὴ → ἐβούλετο, μὴ; λαδεῖν αὐτήν → λαβεῖν αὐτήν; τοίνυν 4 ὁ → τοίνυν ὁ; ἔσταυρώθη → ἐσταυρώθη; γενναζως → γενναίως; θάνατον». “Ἔστω → θάνατον. Ἔστω; ἀπέθνησχε → ἀπέθνησκε; καῦτα → ταῦτα; κχεχάθικεν.. → κεκάθικεν.; Ὅρᾷ; → Ὁρᾷς; ὑπερύγ ωσδ → ὑπερύψωσε; γόγυ → γόνυ; Διάλιστα → Μάλιστα; ἔπαῦλα → ἔπαθλα; ἀπόξῥητα → ἀπόῤῥητα; ὕδρεων ἔγεμς → ὕβρεων ἔγεμε; ἤκονεν → ἤκουεν; Θευῖν → Θεοῦ; Οὐκὶ, φησὶν, ἀ.1λὰ πλανᾷ τὸν ὄχιϊον → Οὐχὶ, φησὶν, ἀλλὰ πλανᾷ τὸν ὄχλον; πιλάγος → πλάνος; ἐγείρομωι → ἐγείρομαι; “ιαίνεται → μαίνεται; ἀπιδεικνύμενος → ἐπιδεικνύμενος; ἀλέθειαν → ἀλήθειαν; δχίμοναξ ἐχδάλλων → δαίμονας ἐκβάλλων; ὑπερξολὴν → ὑπερβολὴν; χὰ; αὑτοῦ → κατ' αὐτοῦ; Υ΄. Εἰ δὲ → Εἰ δὲ; γένὴὺς → γένους; τέχτονις → τέκτονος; μητέγει → μητέρα; ἀδεῖξῷοὶ → ἀδελφοὶ; εἶσι; καὶ ἀπὸ τῇς → εἰσι; καὶ ἀπὸ τῆς; σχώπτοντες → σκώπτοντες; εἶνα:, → εἶναι.; ᾿Εἰ ὠτζησον, διηρίϊυς, υἱ ρον ᾿οο οδίομάογε!, φυυὰ πο δ ᾽η οἰγουΐι γεπὶ βι οἱ οἱ ςοπευπιπιδίογοπι οδιπι, Ου͵ὰ Ποο Πα δὶ, ᾿ΐσοθαι οἱ πἰ μὲ} γαιὶ, εἰ γὙο]υἱδδοῖ : μευ. εἷι : Ῥγορίεν φιοά εἰ ἢ ει ἰδίμηα δα μεγεζαίαυὶ!, εἰ ἀοεἰ Ἵ. 13, Μαιιῆ, 41. 05. εἰ 44. : οἱ υοὰ τοῖν. Εἰ τυγϑυς : Ϊπίέττορα, παν, οἱ υἱάφ φιοά ἐς ὅα- [Ὁ εἰ Ἵ., ἀἰοείκιιινγ ἂν [ἰδ φυὶ αν ἐτοϑίδογαν!. γε, ἐν)ομε δ, ἐπ ἰαϑοτίθεδ, ἱπ εαειίαἱε, ἴῃ δεἰσηῖ!α (ἢ, ἴδπιδβ, ἰδηιφυϑηι ἰ}} πᾶ νοηι6 5 (2. (ον. ὅ.: εἴ Θυἱὰ ἔπιε φγανίις ἢ υϊά Πἴξοτα, αὶ ἰεἰαϊϊ8 ἃ [γἃμα τιον πογίηθ5 οἱ ἡ πηηιδιῃ ἀϊ5φυϊγειπαν → ; προρήτης → προφήτης; συχοφαντούμενος → συκοφαντούμενος; Οὐκὶ ἡ Γραξἡ → Οὐχὶ ἡ Γραφὴ; βηθεὲμ → Βηθλεὲμ; ἃ; ἐποιοῦντο → ἃς ἐποιοῦντο; Προσ. χύνουναὐτῷ → Προσεκύνουν αὐτῷ; ἐχολάφτιζον → ἐκολάφιζον; ἔλέγον' → ἔλεγον·; κατάδηθι → κατάβηθι; ῥάπιτμα → ῥάπισμα; φῇσιν → φησιν; κωιῶς, τί μ8 → καλῶς, τί με; χλενάζοντες → χλευάζοντες; τῖῦς πείρας ἀεὶ προσΐγγον → τὰς πείρας ἀεὶ προσῆγον; βούλει καὶ τὰς κατηγορίας → Βούλει καὶ τὰς κατηγορίας; ὑπάγαιν → ὑπάγειν; πιστευζάντων → πιστευσάντων; ἔφενγε → ἔφευγε; οὐκὶ ἐκ σπαργάνων → οὐχὶ ἐκ σπαργάνων; οὐκὶ παιδίον → οὐχὶ παιδίον; λαὀοῦσα χατῖλθεν εἰ; → λαβοῦσα κατῆλθεν εἰς; ᾿Λξορῶγντες → Ἀφορῶντες; φπροχειμένης → προκειμένης; ὑπέμειγε → ὑπέμεινε; καταξρογήσας → καταφρονήσας; κεχάθιχε»". Ἐὶς → κεκάθικεν. Εἰς; “ἃ Παύλου → τὰ Παύλου; ποιλλῃ → πολλῇ; διωκαῖς → διωγμοῖς; ἐν» γηστείαις → ἐν νηστείαις; κοιλα:ριζύμεθα → κολαφιζόμεθα; ποκιῶμεν → κοπιῶμεν; παρακα.λοῦμεν → παρακαλοῦμεν; ρα ἐξ ἡμῶν → Ἆρα ἐξ ἡμῶν; μέρος; ἔπαθεν → μέρος ἔπαθεν; ἔλαθον " τρὶς ἐῤῥαδδίσθην → ἔλαβον " τρὶς ἐῤῥαβδίσθην; ἀσθενείᾳ: τε- «“ἰειοῦται → ἀσθενείᾳ τελειοῦται; εὐδοχῶ → εὐδοκῶ; θλίγεσιν → θλίψεσιν; ἐπισχηγώσῃ → ἐπισκηνώσῃ; Ἕν τῷ χκύσμῳ → Ἐν τῷ κόσμῳ; ᾿Αγαλογίσασθε → Ἀναλογίσασθε; ὑπομεμενγηκότα ὑπὸ τῶν ἀμαρτωϊῶν εἰς αὑτὸν ἀνειλογίαν, ἵνα μὶ κάμητε → ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμητε; ἐχλυόμενοι → ἐκλυόμενοι; Δεσπότοῦ → Δεσπότου; οιὰ τῆς ἀντιλογίας → διὰ τῆς ἀντιλογίας; χύῤῥης → κόρρης; τὰν γέλωτα, “ἃς ὕδρεις; → τὸν γέλωτα, τὰς ὕβρεις; χλενασίας → χλευασίας; ἐνέφτνς → ἐνέφηνε; διξφασηαλίας → διδασκαλίας; μ:0᾽ → μεθ᾽; τούτοῦ χαρπωπόμεθα → τούτου καρπωσόμεθα; χα! τὰ → καὶ τὰ; ζδει → ᾔδει; ὦ; καλ αὐτὺς → ὡς καὶ αὐτὸς; αὑτῇ; ταύτην → αὐτῆς ταύτην; οὕτω; ὑπόθεσιν → οὕτως ὑπόθεσιν; λέγοντο; → λέγοντος; μοι. ἄξιος → μου ἄξιος; οὐκὶ τοῦτο → οὐχὶ τοῦτο; Εὶ μαθητὴς → Εἰ μαθητὴς; θλίῴξως → θλίψεως; ὀδῦν, ἣν ἐκεῖνος ἐδάδισεν → ὁδὸν, ἣν ἐκεῖνος ἐβάδισεν; ἀκολουθεῖ; → ἀκολουθεῖς; εἴ μαθγτὲς → εἶ μαθητὴς; μμεῖς ἀσθενεῖς → Ἡμεῖς ἀσθενεῖς; ἰσχυροῖ" → ἰσχυροί"; διδασχόλους: → διδασκάλους;; θχῖψις → θλῖψις.
Topics: Christology, Persecution
Cite (SBL): Chrysostom, Hom. Heb. 28.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-2
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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.
28.4PG 63:18
Τί οὖν, φησὶν, ἂν περιτρέψῃ καὶ ἀπολέσῃ; Οὐκ ἡ θλῖψις τοῦτο ποιεῖ, ἀλλ᾽ ἡ ἡμετέρα νωθεία, Πῶς, φησίν; Ἐὰν γὰρ νήφωμεν, ἐὰν τὸν Θεὸν παρακαλῶμεν, ὥστε μὴ ἐᾶσαι ἡμᾶς πειρασθῆναι ὑπὲρ ὃ δυνάμεθα, ἐὰν ἀεὶ αὐτοῦ ἐχώμεθα, στησόμεθα γενναίως, καὶ παραταξόμεθα, Ἕως ἂν αὐτὸν ἔχωμεν βοηθὸν, κἂν πάντων τῶν ἀνέμων σφοδρότερον πνεύσωσιν οἱ πειρασμοὶ, κάρφος ἡμῖν ἔσονται καὶ φύλλον ἁπλῶς φερόμενον. Ἄκουε Παύλου λέγοντος Ἐν τούτοις, φησὶ, πᾶσιν ὑπερνικῶμεν " καὶ πάλιν " Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς " καὶ πάλιν" Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως, καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης ἡμῖν κατεργάζεται. Σκόπει ἡλίκους κινδύνους, ναυάγια, τὰς ἐπαλλήλους θλίψεις, καὶ ὅσα τοιαῦτα, ἐλαφρὰ καλεῖ " καὶ ζήλωσον τὸν ἀδάμαντα τοῦτον, τὸν ἁπλῶς καὶ εἰκῇ τὸ σῶμα τοῦτο περικείμενον. Ἐν πενίᾳ εἶ; ἀλλ᾽ οὐκ ἐν τοσαύτῃ, ὅσῃ ὁ Παῦλος, ὁ καὶ ἐν λιμῷ ἐξεταζόμενος καὶ δίψει καὶ γυμνότητι " οὐ γὰρ μίαν ἡμέραν τοῦτο ἔπαθεν, ἀλλὰ διηνεκῶς τοῦτο ὑπέμεινε. Πόθεν τοῦτο δῆλον; Ακουε αὐτοῦ λέγοντος " τῆς ἄρτι ὥρας καὶ πεινῶμεν, καὶ διψῶμεν, καὶ γυμνητεύομεν. Βαβαὶ, πόσην ἔχων ἤδη δόξαν ἐν τῷ κηρύγματι, τοσαῦτα ὑπέμενεν, εἰκοστὸν λοιπὸν ἔτος ἔχων, ὅτε ταῦτα ἔγραφεν. Οἶδα γὰρ, φησὶν, ἄνθρωπον πρὸ ἑτῶν δεκατεσσάρων, εἴτε ἐν σώματι, εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα" καὶ πάλιν" Μετὰ τρία ἔτη, φησὶν, ἀνῆλθον εἰς Ιεροσόλυμα. Καὶ πάλιν ἄκουε αὐτοῦ λέγοντος " Καλόν μοι ἀποθανεῖν, ἣ τὸ καύχημά μου ἵνα τις κενώσῃ. Οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ πάλιν γράφων ἔλεγεν “ Ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν. Τί λιμοῦ χαλεπώτερον; τί κρυμοῦ; τί τῶν ἐπιβουλῶν τῶν παρὰ ἀδελφῶν; οὓς ψευδαδέλφους λοιπὸν καλεῖ. Οὐχὶ λυμεὼν ἐκαλεῖτο τῆς οἰκουμένης; οὐχὶ ἀπατεῶν; Ταῦτα ἐν νῷ λάβωμεν, ἀγαπητοὶ, ταῦτα ἀναλογιζώμεθα, ταῦτα μνημονεύωμεν, καὶ οὐδέποτε ἐκλυθησόμεθα, κἂν ἀδικώμεθα, κἂν ἁρπαζώμεθα, κἂν μυρία πάσχωμεν κακά. Γένοιτο τὰ ἐν τοῖς οὐρανοῖς ἡμᾶς εὐδοκιμεῖν, καὶ πάντα φορητά ' γένοιτο εὖ πράττειν ἐκεῖ, καὶ τῶν ἐνταῦθα λόγος οὐδείς. Σκιὰ ταῦτά ἐστι καὶ ὄναρ' οἷα ἂν εἴη, ἐλπιζομένων ἐκείνων καὶ προσδοκωμένων, οὐδέν ἐστι τῶν δεινῶν οὔτε τῇ φύσει, οὔτε τῷ χρόνῳ. Τί γὰρ βούλει πρὸς τὰ δεινὰ ἐκεῖνα παραβάλωμεν; τί πρὸς τὸ πῦρ τὸ ἄσβεστον, πρὸς τὸν σκώληκα τὸν ἀτελεύτητον; τί δυνήσῃ ἴσον εἰπεῖν τῶν ἐνταῦθα πρὸς τὸν βρυγμὸν τῶν ὀδόντων, πρὸς τὰ δεσμὰ, πρὸς τὸ σκότος τὸ ἐξώτερον, πρὸς τὴν ὀργὴν πρὸς τὴν θλῖψιν, πρὸς τὴν στενοχωρίαν; ᾿Αλλὰ τῷ χρόνῳ; Καὶ τί μύρια ἔτη πρὸς ἀπείρους αἰῶνας καὶ ἀτελευτήτους; οὐκ ὅσον μικρὰ σταγὼν πρὸς ἄβυσσον ἄπειρον; ᾿Αλλὰ πρὸς τὰ ἀγαθά; ᾿Αλλ᾽ ἐκεῖ μείζων ἡ ὑπερβολή" Ὀφθαλμὸς οὐκ εἶδε, φησὶν, οὖς οὐκ ἤκουσεν, ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Καὶ ταῦτα ἔσται πάλιν ἐν ἀπείροις αἰῶσιν. Ὑπὲρ τούτων οὖν κατακοπῆναι μυριάκις οὐ καλὸν, ἀναιρεθῆναι, κατακαῆναι, μυρίους ὑποστῆναι θανάτους, πᾶν ὁτιοῦν ὑπομεῖναι δεινὸν καὶ λόγῳ καὶ ἔργῳ; Εἰ γὰρ ἐν πυρὶ ζῇν κατακαιόμενον ἣν, οὐκ ἔδει πάντα ὑπομένειν ὑπὲρ τοῦ τυχεῖν τῶν ἐπηγγελμένων ἐκείνων ἀγαθῶν; Ἀλλὰ τί λέγω ταῦτα ληρῶν πρὸς ἀνθρώπους οὐδὲ χρημάτων καταφρονῆσαι αἱρουμένους, ἀλλ' ὡς ἀθανάτων αὐτῶν ἐχομένους, κᾶν μικρὰ ἐκ πολλῶν δῶσι, τὸ πᾶν νομίζοντας ἠνυκέναι; Οὐκ ἔστι τοῦτο ἐλεημοσύνη " ἐλεημοσύνη γάρ ἐστιν ἢ τῆς χήρας ἐκείνης, ἥτις τὸν βίον αὐτῆς πάντα ἐκένωσεν. Εἰ δὲ οὐ χωρεῖς τοσοῦτον ὅσον ἡ χήρα καταβαλεῖν, ἀλλὰ κἂν τὸ περίσσευμα ὅλον κατάβαλε· ἔχε τὰ ἀρκοῦντα, μὴ τὰ περιττά, ᾿Αλλ᾽ οὐδείς ἐστιν οὐδὲ τὸ περίσσευμα καταβάλλων " ἕως γὰρ ἂν ἔχῃς οἰκέτας πολλοὺς καὶ ἱμάτια σηρικὰ, πάντα ταῦτα περιττεύματά ἐστιν. Οὐδὲν ἀναγκαῖον οὐδὲ τῆς χρείας, ὧν ἄνευ δυνάμεθα ζῇν" ταῦτα περιττὰ καὶ ἁπλῶς ἔξω πρόσκειται. Τίνος οὖν ἄνευ οὐ δυνάμεθα ζῇν ἴδωμεν, εἰ δοκεῖ, Κἂν δύο μόνους ἔχωμεν οἰκέτας, δυνάμεθα ζῇν ὅπου γάρ εἰσί τινες χωρὶς οἰκετῶν ζῶντες, ποίαν ἡμεῖς ἔχομεν ἀπολογίαν, τοῖς δύο οὐκ ἀρκούμενοι; Δυνάμεθα καὶ ἐκ πλίνθων ἔχειν οἰκίαν τριῶν οἰκημάτων" καὶ τοῦτο ἀρκεῖ ἡμῖν. Εἰπὲ γάρ μοι, οὐκ εἰσί τινες. μετὰ παίδων καὶ γυναικὸς ἕνα οἶκον ἔχοντες; Ἔστωσαν δὲ, εἰ βούλει, καὶ παῖδες δύο. Καὶ πῶς οὐκ αἰσχύνη, φησὶν, ἐστὶ τὸ μετὰ δύο οἰκετῶν τὴν ἐλευθέραν βαδίζειν; "Ἄπαγε, οὐκ ἔστι τοῦτο αἰσχύνη, μετὰ δύο οἰκετῶν τὴν ἐλευθέραν βαδίζειν, ἀλλ’. αἰσχύνη ἐστὶ τὸ μετὰ πολλῶν προϊέναι. Τάχα γελᾶτε τούτων ἀκούοντες, Πιστεύσατε, τοῦτό ἐστιν αἰσχύνη, τὸ μετὰ πολλῶν προϊέναι. Ὥσπερ οἱ προβατοπῶλαι, ἣ ὥσπερ οἱ τῶν ἀνδραπόδων κάπηλοι, οὕτω μέγα τι ἡγεῖσθε τὸ μετὰ πλειόνων οἰκετῶν προϊέναι. Τῦφος τοῦτο καὶ κενοδοξία " ἐκεῖνο φιλοσοφία καὶ σεμνότης. Τὴν γὰρ ἐλευθέραν οὐκ ἀπὸ τοῦ πλήθους τῶν ἀκολούθων φαίνεσθαι δεῖ" ποία γὰρ ἀρετὴ ἀνδράποδα ἔχειν πολλά; Τοῦτο οὐκ ἔστι ψυχῆς ὅπερ δὲ οὐκ ἔστι ψυχῆς, οὐ δείκνυσιν ἐλευθέραν. Ὅταν ὀλίγοις ἀρκῆται, τότε ἐστὶν ἐλευθέρα ὄντως" ὅταν δὲ πολλῶν δέηται, δούλη ἐστὶ καὶ ἀνδραπόδων χείρων. Εἰπέ μοι, οἱ ἄγγελοι οὐχὶ μόνοι περιπολοῦσι τὴν οἰκουμένην, καὶ οὐ δέονται οὐδενὸς τοῦ ἐψομένου; ἄρ᾽ οὖν διὰ τοῦτο χείρους ἡμῶν εἰσι τῶν δεομένων οἱ μὴ δεόμενοι; Εἰ τοίνυν τὸ μηδὲ ὅλως δεῖσθαι ἀκολούθου, ἀγγελικὸν, τίς τοῦ ἀγγελικοῦ βίου ἐγγὺς, ἢ πολλῶν δεομένη, ἣ ἡ ὀλίγων; Οὐκ ἔστι τοῦτο αἰσχύνης αἰσχύνη γάρ ἔστι τὸ ἄτοπόν τι πρᾶξαι. Εἰπέ μοι, τίς ἐπιστρέφει τοὺς ἐπ' ἀγορᾶς, ἡ πολλοὺς ἐπαγομένη, ἣ ἢ ὀλίγους; ταύτης δὲ τῆς ὀλίγους ἐπαγομένης, οὐχὶ ἡ μόνη μᾶλλον ἀπρόοπτος φαινομένη; Ὁρᾷς ὅτι ἐκεῖνό ἔστιν αἰσχύνη; Τίς ἐπιστρέφει τοὺς ἐπ᾿ ἀγορᾶς, ἡ τὰ καλὰ φοροῦσα ἱμάτια, ἣ ἡ ἁπλῶς περικειμένη καὶ ἀνεπιτηδεύτως; τίς πάλιν ἐπιστρέφει τοὺς ἐπ᾽ ἀγορᾶς, ἡ ἐπὶ ἡμιόνων φερομένη, καὶ χρυσοπάστων παραπετασμάτων, ἣ ἡ ἁπλῶς καὶ ὡς ἔτυχε μετὰ κοσμιότητος βαδίζουσα; ἣ ταύτην μὲν οὐδὲ ὁρῶμεν κἂν ἴδωμεν, ἐκείνην δὲ οὐ μόνον ἰδεῖν βιάζονται οἱ πολλοὶ, ἀλλὰ καὶ ἐρωτῶσι, τίς εἴη, καὶ πόθεν; Καὶ παρίημι λέγειν ὅσος ὁ φθόνος ἐντεῦθεν τίκτεται, Τί οὖν, εἰπέ μοι, αἰσχρὸν, ὁρᾶσθαι ἣ μὴ ὁρᾶσθαι; πότε μείζων ἡ αἰσχύνη, ὅταν πάντες εἰς αὐτὴν βλέπωσιν, ἣ ὅταν μηδείς; ὅταν μανθάνωσι περὶ αὐτῆς, ἢ ὅταν μηδὲ φροντίζωσιν; Ὁρᾷς ὅτι οὐ δι᾽ αἰσχύνην, ἀλλὰ διὰ κενοδοξίαν πάντα πράττομεν; Πλὴν ἀλλ᾽ ἐπειδὴ τούτου ἀδύνατον ὑμᾶς ἀπαγαγεῖν, ἀρκεῖ μοι τέως τὸ μαθεῖν ὑμᾶς, ὅτι οὐκ ἔστι τοῦτο αἰσχύνη. ᾿Αμαρτία μόνη αἰσχύνη ἐστὶν, ἣν οὐδεὶς εἶναι νομίζει αἰσχύνην, ἀλλὰ πάντα μᾶλλον ἣ ταύτην. Ἱμάτια ἔστω τὰ τῆς χρείας, μὴ περιττά“ πλὴν ἀλλ᾽ ἵνα μὴ εἰς πολλὴν στενοχωρίαν ὑμᾶς κατακλείσωμεν, ἐκεῖνο παρεγγυῶ, ὅτι χρυσοπάστων ἡμῖν οὐ δεῖ, οὐδὲ λεπτῶν ὀθονίων. Καὶ ταῦτα οὐκ ἐγὼ λέγω " ὅτι γὰρ οὐκ ἐμά ἐστι τὰ ῥήματα, ἄκουε τοῦ μακαρίου Παύλου λέγοντος, καὶ παρεγγυῶντος ταῖς γυναιξὶ κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἢ χρυσῷ, ἣ μαργαρίταις, ἢ ἱματισμῷ πολυτελεῖ. ᾿Αλλὰ ποταπῷ βούλει, ὦ Παῦλε, εἰπέ" ἴσως γὰρ ἐροῦσιν, ὅτι τὰ χρυσᾶ μόνα ἐστὶ πολυτελῆ, τὰ δὲ σηρικὰ οὐ πολυτελῆ " εἰπὲ ποἔστω τὸ ἱμάτιον, φησὶν, ὥστε σκέπειν μόνον. Διὰ γὰρ Θεὸς, ἵνα σκέπωμεν τὴν γυμνότητα " τοῦτο δὲ οἱονδήποτε ἱμάτιον ποιῆσαι δύναται εὐτελοῦς ὃν τιμῆς. Τάχα γελᾶτε, αἱ τὰ σηρικὰ φοροῦσαι ἱμάτια· γελᾶσαι γὰρ ὄντως χρή. Τί μὲν Παῦλος ἐπέταξε, εἰ δὲ ἡμεῖς πράττομεν; Οὐ πρὸς τὰς γυναῖκας δέ μοι ὁ λόγος μόνον, ἀλλὰ καὶ πρὸς τοὺς ἄνδρας. Πάντα γὰρ τὰ λοιπὰ, ἅπερ ἔχομεν, περιττά" μόνοι οἱ πένητες οὐ περιττὰ κέκτηνται " τάχα δὲ κἀκεῖνοι δι᾽ ἀνάγκην, ὡς, εἴ γε ἐξῆν, οὐκ ἂν οὐδὲ ἐκεῖνοι ἀπέσχοντο. Πλὴν ἀλλ᾽, εἴτε προφάσει, εἴτε ἀληθείᾳ, τέως ἐκεῖνοι τὰ περιττὰ οὐκ ἔχουσι. Τοιαῦτα τοίνυν φορῶμεν ἱμάτια, τὰ τὴν χρείαν πληροῦντα. Τί γὰρ βούλεται ὁ πολὺς χρυσός; τοῖς ἐπὶ σκηνῆς ταῦτα ἁρμόττει, ταῦτα ἐκείνων τὰ φορήματα, πορνῶν ἐστι γυναικῶν, πάντα πρὸς τὸ θεαθῆναι ποιουσῶν. Καλλωπιζέσθω ἐκείνη ἡ ἐπὶ τῆς σκηνῆς, ἡ ἐπὶ τῆς ὀρχήστρας " πάντας γὰρ βούλεται πρὸς ἑαυτὴν ἐπισπάσασθαι " ἡ δὲ ἐπαγγελλομένη θεοσέβειαν, μὴ οὕτω καλλωπιζέσθω, ἀλλὰ ἑτέρως ἔχει καλλωπισμὸν Ἔχεις καὶ σὺ θέατρον πρὸς ἐκεῖνο καλλωπίζου τὸ θέατρον, ἐκεῖνον περιτίθεσο τὸν κόσμον. Ποῖόν σού ἔστι τὸ θέατρον; Ὁ οὐρανὸς, ὁ τῶν ἀγγέλων δῆμος" οὐχὶ τῶν παρθένων λέγω μόνον, ἀλλὰ καὶ τῶν κοσμικῶν " πᾶσαι, ὅσαι τῷ Χριστῷ πιστεύουσιν, ἐκεῖνο ἔχουσι τὸ θέατρον. Τοιαῦτα φθεγγώμεθα, ἵνα ἐκείνοις τέρπωμεν τοὺς θεατάς" τοιαῦτα περιτίθεσο, ἵνα ἐκείνους εὐφράνῃς. Εἰπὲ γάρ μοι, ἐὰν ἡ πόρνη γυνὴ ἀφεῖσα τὰ χρυσία καὶ τὰ ἱμάτια καὶ τὸν γέλωτα καὶ τὰ ῥήματα τὰ ἀστεῖα καὶ τὰ αἰσχρὰ, εὐτελὴς ἑαυτὴν εἰσέλθη, καὶ θεοσεβῆ φθέγγηται ῥήματα, καὶ περὶ σωφροσύνης διαλέγηται, καὶ μηδὲν αἰσχρὸν λέγῃ, οὐχὶ ἀναστήσονται πάντες; οὐχὶ διαλυθήσεται τοῦτο τὸ θέατρον; οὐχὶ ἐκβαλοῦσιν αὐτὴν, ὡς οὐκ εἰδυῖαν ἁρμόσασθαι τῷ δήμῳ, καὶ ἀλλότρια λέγουσαν τοῦ θεάτρου ἐκείνου τοῦ σατανικοῦ; Οὕτω καὶ σὺ, ἐὰν τὰ ἐκείνης περιθεμένη εἰς τὸ τῶν οὐρανῶν θέατρον εἰσέλθῃς, ἐκβαλοῦσί σε οἱ θεαταί. Ἐκεῖ γὰρ οὐ τῶν χρυσῶν ἱματίων χρεία τούτων, ἀλλ᾽ ἑτέρων. Ποίων; Οἵων ὁ προφήτης φησίν" Ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη " οὐκ ὥστε τὸ σῶμα λευκὸν ποιῆσαι καὶ ἀποστίλβον, ἀλλ᾽ ὥστε τὴν ψυχὴν καλλωπίσαι" αὕτη γάρ ἔστιν ἡ ἀγωνιζομένη ἐκεῖ καὶ ἀθλοῦσα. Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν, φησί. Ταῦτα περίθου " μυρίων γὰρ καὶ ἄλλων ἀπαλλάττεις σαυτὴν κακῶν, καὶ τὸν ἄνδρα μερίμνης, καὶ σαυτὴν φροντίδος. Οὕτω γὰρ αἰδέσιμος ἔσῃ τῷ ἀνδρὶ, ὅταν μὴ πολλῶν δέῃ.
Ti oun, phēsin, an peritrepsę̄ kai apolesę̄? Ouk hē thlipsis touto poiei, all᾽ hē hēmetera nōtheia, Pōs, phēsin? Ean gar nēphōmen, ean ton Theon parakalōmen, hōste mē easai hēmas peirasthēnai hyper ho dynametha, ean aei autou echōmetha, stēsometha gennaiōs, kai parataxometha, Heōs an auton echōmen boēthon, kan pantōn tōn anemōn sphodroteron pneusōsin hoi peirasmoi, karphos hēmin esontai kai phyllon haplōs pheromenon. Akoue Paulou legontos En toutois, phēsi, pasin hypernikōmen " kai palin " Logizomai gar hoti ouk axia ta pathēmata tou nyn kairou pros tēn mellousan doxan apokalyphthēnai eis hēmas " kai palin" To gar parautika elaphron tēs thlipseōs, kath᾽ hyperbolēn eis hyperbolēn aiōnion baros doxēs hēmin katergazetai. Skopei hēlikous kindynous, nauagia, tas epallēlous thlipseis, kai hosa toiauta, elaphra kalei " kai zēlōson ton adamanta touton, ton haplōs kai eikę̄ to sōma touto perikeimenon. En penią ei? all᾽ ouk en tosautę̄, hosę̄ ho Paulos, ho kai en limǭ exetazomenos kai dipsei kai gymnotēti " ou gar mian hēmeran touto epathen, alla diēnekōs touto hypemeine. Pothen touto dēlon? Akoue autou legontos " tēs arti hōras kai peinōmen, kai dipsōmen, kai gymnēteuomen. Babai, posēn echōn ēdē doxan en tǭ kērygmati, tosauta hypemenen, eikoston loipon etos echōn, hote tauta egraphen. Oida gar, phēsin, anthrōpon pro hetōn dekatessarōn, eite en sōmati, eite ektos tou sōmatos, ouk oida" kai palin" Meta tria etē, phēsin, anēlthon eis Ierosolyma. Kai palin akoue autou legontos " Kalon moi apothanein, hē to kauchēma mou hina tis kenōsę̄. Ou monon de touto, alla kai palin graphōn elegen “ Hōs perikatharmata tou kosmou egenēthēmen. Ti limou chalepōteron? ti krymou? ti tōn epiboulōn tōn para adelphōn? hous pseudadelphous loipon kalei. Ouchi lymeōn ekaleito tēs oikoumenēs? ouchi apateōn? Tauta en nǭ labōmen, agapētoi, tauta analogizōmetha, tauta mnēmoneuōmen, kai oudepote eklythēsometha, kan adikōmetha, kan harpazōmetha, kan myria paschōmen kaka. Genoito ta en tois ouranois hēmas eudokimein, kai panta phorēta ' genoito eu prattein ekei, kai tōn entautha logos oudeis. Skia tauta esti kai onar' hoia an eiē, elpizomenōn ekeinōn kai prosdokōmenōn, ouden esti tōn deinōn oute tę̄ physei, oute tǭ chronǭ. Ti gar boulei pros ta deina ekeina parabalōmen? ti pros to pyr to asbeston, pros ton skōlēka ton ateleutēton? ti dynēsę̄ ison eipein tōn entautha pros ton brygmon tōn odontōn, pros ta desma, pros to skotos to exōteron, pros tēn orgēn pros tēn thlipsin, pros tēn stenochōrian? ᾿Alla tǭ chronǭ? Kai ti myria etē pros apeirous aiōnas kai ateleutētous? ouk hoson mikra stagōn pros abysson apeiron? ᾿Alla pros ta agatha? ᾿All᾽ ekei meizōn hē hyperbolē" Ophthalmos ouk eide, phēsin, ous ouk ēkousen, epi kardian anthrōpou ouk anebē. Kai tauta estai palin en apeirois aiōsin. Hyper toutōn oun katakopēnai myriakis ou kalon, anairethēnai, katakaēnai, myrious hypostēnai thanatous, pan hotioun hypomeinai deinon kai logǭ kai ergǭ? Ei gar en pyri zę̄n katakaiomenon hēn, ouk edei panta hypomenein hyper tou tychein tōn epēngelmenōn ekeinōn agathōn? Alla ti legō tauta lērōn pros anthrōpous oude chrēmatōn kataphronēsai hairoumenous, all' hōs athanatōn autōn echomenous, kan mikra ek pollōn dōsi, to pan nomizontas ēnykenai? Ouk esti touto eleēmosynē " eleēmosynē gar estin ē tēs chēras ekeinēs, hētis ton bion autēs panta ekenōsen. Ei de ou chōreis tosouton hoson hē chēra katabalein, alla kan to perisseuma holon katabale; eche ta arkounta, mē ta peritta, ᾿All᾽ oudeis estin oude to perisseuma kataballōn " heōs gar an echę̄s oiketas pollous kai himatia sērika, panta tauta peritteumata estin. Ouden anankaion oude tēs chreias, hōn aneu dynametha zę̄n" tauta peritta kai haplōs exō proskeitai. Tinos oun aneu ou dynametha zę̄n idōmen, ei dokei, Kan dyo monous echōmen oiketas, dynametha zę̄n hopou gar eisi tines chōris oiketōn zōntes, poian hēmeis echomen apologian, tois dyo ouk arkoumenoi? Dynametha kai ek plinthōn echein oikian triōn oikēmatōn" kai touto arkei hēmin. Eipe gar moi, ouk eisi tines. meta paidōn kai gynaikos hena oikon echontes? Estōsan de, ei boulei, kai paides dyo. Kai pōs ouk aischynē, phēsin, esti to meta dyo oiketōn tēn eleutheran badizein? "Apage, ouk esti touto aischynē, meta dyo oiketōn tēn eleutheran badizein, all’. aischynē esti to meta pollōn proïenai. Tacha gelate toutōn akouontes, Pisteusate, touto estin aischynē, to meta pollōn proïenai. Hōsper hoi probatopōlai, hē hōsper hoi tōn andrapodōn kapēloi, houtō mega ti hēgeisthe to meta pleionōn oiketōn proïenai. Typhos touto kai kenodoxia " ekeino philosophia kai semnotēs. Tēn gar eleutheran ouk apo tou plēthous tōn akolouthōn phainesthai dei" poia gar aretē andrapoda echein polla? Touto ouk esti psychēs hoper de ouk esti psychēs, ou deiknysin eleutheran. Hotan oligois arkētai, tote estin eleuthera ontōs" hotan de pollōn deētai, doulē esti kai andrapodōn cheirōn. Eipe moi, hoi angeloi ouchi monoi peripolousi tēn oikoumenēn, kai ou deontai oudenos tou epsomenou? ar᾽ oun dia touto cheirous hēmōn eisi tōn deomenōn hoi mē deomenoi? Ei toinyn to mēde holōs deisthai akolouthou, angelikon, tis tou angelikou biou engys, ē pollōn deomenē, hē hē oligōn? Ouk esti touto aischynēs aischynē gar esti to atopon ti praxai. Eipe moi, tis epistrephei tous ep' agoras, hē pollous epagomenē, hē ē oligous? tautēs de tēs oligous epagomenēs, ouchi hē monē mallon aprooptos phainomenē? Horąs hoti ekeino estin aischynē? Tis epistrephei tous ep᾿ agoras, hē ta kala phorousa himatia, hē hē haplōs perikeimenē kai anepitēdeutōs? tis palin epistrephei tous ep᾽ agoras, hē epi hēmionōn pheromenē, kai chrysopastōn parapetasmatōn, hē hē haplōs kai hōs etyche meta kosmiotētos badizousa? hē tautēn men oude horōmen kan idōmen, ekeinēn de ou monon idein biazontai hoi polloi, alla kai erōtōsi, tis eiē, kai pothen? Kai pariēmi legein hosos ho phthonos enteuthen tiktetai, Ti oun, eipe moi, aischron, horasthai hē mē horasthai? pote meizōn hē aischynē, hotan pantes eis autēn blepōsin, hē hotan mēdeis? hotan manthanōsi peri autēs, ē hotan mēde phrontizōsin? Horąs hoti ou di᾽ aischynēn, alla dia kenodoxian panta prattomen? Plēn all᾽ epeidē toutou adynaton hymas apagagein, arkei moi teōs to mathein hymas, hoti ouk esti touto aischynē. ᾿Amartia monē aischynē estin, hēn oudeis einai nomizei aischynēn, alla panta mallon hē tautēn. Himatia estō ta tēs chreias, mē peritta“ plēn all᾽ hina mē eis pollēn stenochōrian hymas katakleisōmen, ekeino parengyō, hoti chrysopastōn hēmin ou dei, oude leptōn othoniōn. Kai tauta ouk egō legō " hoti gar ouk ema esti ta rhēmata, akoue tou makariou Paulou legontos, kai parengyōntos tais gynaixi kosmein heautas, mē en plegmasin, ē chrysǭ, hē margaritais, ē himatismǭ polytelei. ᾿Alla potapǭ boulei, ō Paule, eipe" isōs gar erousin, hoti ta chrysa mona esti polytelē, ta de sērika ou polytelē " eipe poestō to himation, phēsin, hōste skepein monon. Dia gar Theos, hina skepōmen tēn gymnotēta " touto de hoiondēpote himation poiēsai dynatai eutelous hon timēs. Tacha gelate, hai ta sērika phorousai himatia; gelasai gar ontōs chrē. Ti men Paulos epetaxe, ei de hēmeis prattomen? Ou pros tas gynaikas de moi ho logos monon, alla kai pros tous andras. Panta gar ta loipa, haper echomen, peritta" monoi hoi penētes ou peritta kektēntai " tacha de kakeinoi di᾽ anankēn, hōs, ei ge exēn, ouk an oude ekeinoi apeschonto. Plēn all᾽, eite prophasei, eite alētheią, teōs ekeinoi ta peritta ouk echousi. Toiauta toinyn phorōmen himatia, ta tēn chreian plērounta. Ti gar bouletai ho polys chrysos? tois epi skēnēs tauta harmottei, tauta ekeinōn ta phorēmata, pornōn esti gynaikōn, panta pros to theathēnai poiousōn. Kallōpizesthō ekeinē hē epi tēs skēnēs, hē epi tēs orchēstras " pantas gar bouletai pros heautēn epispasasthai " hē de epangellomenē theosebeian, mē houtō kallōpizesthō, alla heterōs echei kallōpismon Echeis kai sy theatron pros ekeino kallōpizou to theatron, ekeinon perititheso ton kosmon. Poion sou esti to theatron? Ho ouranos, ho tōn angelōn dēmos" ouchi tōn parthenōn legō monon, alla kai tōn kosmikōn " pasai, hosai tǭ Christǭ pisteuousin, ekeino echousi to theatron. Toiauta phthengōmetha, hina ekeinois terpōmen tous theatas" toiauta perititheso, hina ekeinous euphranę̄s. Eipe gar moi, ean hē pornē gynē apheisa ta chrysia kai ta himatia kai ton gelōta kai ta rhēmata ta asteia kai ta aischra, eutelēs heautēn eiselthē, kai theosebē phthengētai rhēmata, kai peri sōphrosynēs dialegētai, kai mēden aischron legę̄, ouchi anastēsontai pantes? ouchi dialythēsetai touto to theatron? ouchi ekbalousin autēn, hōs ouk eiduian harmosasthai tǭ dēmǭ, kai allotria legousan tou theatrou ekeinou tou satanikou? Houtō kai sy, ean ta ekeinēs perithemenē eis to tōn ouranōn theatron eiselthę̄s, ekbalousi se hoi theatai. Ekei gar ou tōn chrysōn himatiōn chreia toutōn, all᾽ heterōn. Poiōn? Hoiōn ho prophētēs phēsin" En krossōtois chrysois peribeblēmenē, pepoikilmenē " ouk hōste to sōma leukon poiēsai kai apostilbon, all᾽ hōste tēn psychēn kallōpisai" hautē gar estin hē agōnizomenē ekei kai athlousa. Pasa hē doxa tēs thygatros tou basileōs esōthen, phēsi. Tauta perithou " myriōn gar kai allōn apallatteis sautēn kakōn, kai ton andra merimnēs, kai sautēn phrontidos. Houtō gar aidesimos esę̄ tǭ andri, hotan mē pollōn deę̄.
“What then,” someone says, “if it overturns and destroys [us]?” It is not affliction that does this, but our own sluggishness. “How?” someone says. If we are sober, if we call on God not to let us be tested beyond what we can bear, if we always cling to him, we shall stand nobly and hold our ground. As long as we have him as our helper, even if trials blow more violently than all the winds, they will be to us a straw and a leaf simply blown about. Hear Paul saying, “In all these things,” he says, “we are more than conquerors”; and again, “For I consider that the sufferings of the present time are not worth comparing with the glory that is to be revealed to us”; and again, “For the momentary lightness of affliction is working for us an eternal weight of glory beyond all measure.” Consider how great the dangers, the shipwrecks, the successive afflictions and all such things that he calls light; and emulate this man of adamant, who wore this body to no purpose, as it were. Are you in poverty? But not in such as Paul's, who was tested in hunger and thirst and nakedness; for he did not suffer this for one day, but endured it continually. How is this clear? Hear him saying, “To the present hour we both hunger and thirst and are naked.” Oh! having already such glory in the preaching, he endured so much, being by then in his twentieth year when he wrote these things. “For I know,” he says, “a man fourteen years ago, whether in the body or out of the body I do not know”; and again, “After three years,” he says, “I went up to Jerusalem.” And again hear him saying, “It would be better for me to die than that anyone should empty my boast.” And not only this, but writing again he said, “We have become like the refuse of the world.” What is harder than hunger? What than cold? What than the plots of brothers, whom he calls false brothers? Was he not called the pest of the world? Was he not called a deceiver? Let us take these things to mind, beloved, let us consider these things, let us remember these things, and we shall never faint, even if we are wronged, even if we are robbed, even if we suffer countless evils. May we be approved in the things in heaven, and all is bearable; may we fare well there, and there is no account of the things here. These things are a shadow and a dream; whatever they may be, when those are hoped for and expected, none of our hardships is anything, either in nature or in time. For what do you want us to compare with those terrors? What with the unquenchable fire, with the undying worm? What here will you be able to name equal to the gnashing of teeth, to the bonds, to the outer darkness, to the wrath, to the affliction, to the distress? But in time? And what are ten thousand years compared with infinite and endless ages? Are they not as a small drop to a boundless abyss? But compared with the good things? There the excess is greater: “Eye has not seen,” he says, “ear has not heard, it has not entered the heart of man.” And these again will be for infinite ages. For these, then, is it not good to be cut to pieces ten thousand times, to be killed, to be burned, to undergo countless deaths, to endure any terror whatever in word and deed? For if one had to live burning in fire, ought one not to endure everything to obtain those promised good things? But why do I say these things, talking idly to people who do not even choose to despise money, but cling to it as to immortal things, and if they give a little out of much, think they have done everything? This is not almsgiving; for almsgiving is that of the widow who emptied out her whole living. But if you are not able to put in as much as the widow, at least put in your whole surplus; keep what is sufficient, not what is superfluous. But no one puts in even the surplus; for as long as you have many servants and silk garments, all these are surplus. Nothing that we can live without is necessary or of need; these things are superfluous and simply attached from outside. Let us see, then, if you like, what we cannot live without. Even if we have only two servants, we can live; for since there are some who live without servants, what defense do we have if we are not content with two? We can have a house of brick with three rooms; and this is enough for us. For tell me, are there not some who have one room with children and wife? Let there be also, if you like, two servants. “And how is it not a disgrace,” someone says, “for a free woman to walk with two servants?” Away with it! It is not a disgrace for a free woman to walk with two servants, but it is a disgrace to go out with many. Perhaps you laugh hearing these things. Believe me, this is a disgrace: to go out with many. Like sheep dealers or slave traders, so you think it a great thing to go out with many servants. This is conceit and vainglory; that is philosophy and dignity. For the free woman ought not to be shown by the number of her attendants; for what virtue is it to have many slaves? This does not belong to the soul; and what does not belong to the soul does not show her free. When she is content with few, then she is truly free; but when she needs many, she is a slave and worse than slaves. Tell me, do not the angels go about the world alone, and need no one to follow them? Are they then worse than we who need them, those who do not need them? If, then, to need no attendant at all is angelic, who is near the angelic life, she who needs many or she who needs few? This is no disgrace; for disgrace is to do something wrong. Tell me, who turns the heads of those in the marketplace, the woman who brings many with her, or the one with few? And of the one who brings few, is not the one alone even less conspicuous? Do you see that that is the disgrace? Who turns the heads of those in the marketplace, the woman wearing fine clothes, or the one simply and unaffectedly dressed? Who again turns the heads of those in the marketplace, the one carried on mules with gold-spangled curtains, or the one who walks simply and as it happens, with modesty? Or do we not even notice this one, even if we see her, while as for that one, most people not only force themselves to see her but also ask who she is and where from? And I pass over how much envy is born from this. What then, tell me, is shameful: being seen or not being seen? When is the disgrace greater: when all look at her, or when no one does? When they inquire about her, or when they do not even care? Do you see that we do everything not from shame but from vainglory? But since it is impossible to draw you away from this, it is enough for me for the present that you learn that this is not a disgrace. Sin alone is a disgrace, which no one thinks a disgrace, but everything rather than this. Let garments be those of need, not superfluous ones; but so as not to shut you into great constraint, this I urge: that we need no gold-spangled garments, nor fine linens. And it is not I who say these things; for that the words are not mine, hear the blessed Paul saying and urging the women to adorn themselves “not with braided hair, or gold, or pearls, or costly clothing.” But tell us, Paul, what kind do you want? For perhaps they will say that only gold things are costly, but silk ones are not costly. Tell us … Let the garment be, he says, only for covering. [For this is why] God [gave them to us], so that we may cover our nakedness; and any garment of cheap value can do this. Perhaps you laugh, you who wear silk garments; for truly one ought to laugh. What did Paul command, and what do we do? But my word is not only to the women, but also to the men. For all the rest that we have is superfluous; only the poor possess no superfluities; and perhaps they too from necessity, since, if it were possible, not even they would abstain. But nevertheless, whether in pretext or in truth, meanwhile they do not have superfluities. Let us wear such garments, then, as fulfill the need. For what is the use of much gold? These things suit those on the stage; these are their costumes; they belong to harlots, who do everything to be seen. Let her adorn herself who is on the stage, who is in the orchestra; for she wishes to draw everyone to herself; but let her who professes godliness not adorn herself so, but she has another adornment. You too have a theater: adorn yourself for that theater, put on that adornment. What is your theater? Heaven, the people of the angels; I mean not only of the virgins, but also of women in the world; all who believe in Christ have that theater. Let us speak such things that we may delight those spectators; put on such things that you may gladden them. For tell me, if the harlot, laying aside the gold and the garments and the laughter and the witty and shameful words, came in dressed plainly, and uttered godly words, and spoke about chastity, and said nothing shameful, would not everyone get up? Would not this theater break up? Would they not throw her out, as not knowing how to suit herself to the people and saying things foreign to that satanic theater? So you too, if you put on her things and enter the theater of heaven, the spectators will throw you out. For there there is no need of these golden garments, but of others. Of what kind? Of the kind the prophet speaks of: “Clothed in golden fringes, embroidered”; not so as to make the body white and gleaming, but so as to adorn the soul; for it is she who contends and competes there. “All the glory of the king's daughter is within,” it says. Put these on; for you free yourself from countless other evils, and your husband from anxiety, and yourself from care. For so you will be respected by your husband, when you do not need much.
1 Cor 10:13 (allusion, high confidence) · Rom 8:37 (quotation, high confidence) · Rom 8:18 (quotation, high confidence) · 2 Cor 4:17 (quotation, high confidence) · 1 Cor 4:11 (quotation, high confidence) · 2 Cor 12:2 (quotation, high confidence) · Gal 1:18 (quotation, high confidence) · 1 Cor 9:15 (quotation, high confidence) · 1 Cor 4:13 (quotation, high confidence) · 2 Cor 11:26 (allusion, high confidence) · Acts 24:5 (allusion, high confidence) · Mark 9:48 (allusion, high confidence) · Matt 8:12 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Mark 12:42–44 (allusion, high confidence) · 1 Tim 2:9 (quotation, high confidence) · 1 Tim 6:8 (allusion, medium confidence) · Ps 45:13–14 (44:14-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Chrysostom shows from Paul's sufferings that affliction does not overthrow those who cling to God, warns that present hardships are nothing beside eternal punishment or glory, and urges his hearers, especially wealthy women, to give their surplus as alms, to go about with few servants, and to dress modestly for the theater of heaven.
- Quotations: 1 Cor 10:13; Rom 8:37; Rom 8:18; 2 Cor 4:17; 1 Cor 4:11; 2 Cor 12:2; Gal 1:18; 1 Cor 9:15; 1 Cor 4:13; 2 Cor 11:26; Acts 24:5; 2 Cor 6:8; Mark 9:48; Matt 8:12; 1 Cor 2:9; Mark 12:42–44; 1 Tim 2:9; 1 Tim 6:8; Ps 45:13–14 (44:14–15 LXX). Chrysostom's estimate that Paul wrote 1 Corinthians in about the twentieth year of his preaching is his own. The text before 28.4 (section 3) is part of 28.2. A long leak of Migne's Latin column, a displaced fragment, stray letters and a footnote mark were removed; a few words are lost (marked …; bracketed words supplied from the sense).
Notes on the original text
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OCR slip: καταχλείσωμεν for κατακλείσωμεν; OCR slip: καταχοπῆναι for κατακοπῆναι; OCR slip: κενοδοξίᾳ for κενοδοξία; OCR slip: κὥς οὐκ for πῶς οὐκ; OCR slip: κὰκεῖνοι for κἀκεῖνοι; OCR slip: λάδωμεν for λάβωμεν; OCR slip: λίγῃ, οὐκὶ for λέγῃ, οὐχὶ; OCR slip: λόγῳ. καὶ for λόγῳ καὶ; OCR slip: μαργαρίεαις for μαργαρίταις; OCR slip: μείζον ἢ αἰσχύνη for μείζων ἡ αἰσχύνη; OCR slip: μόνο: οἱ for μόνοι οἱ; OCR slip: μύρια ἕτὴ for μύρια ἔτη; OCR slip: οὐκὶ διαλυθήσεται for οὐχὶ διαλυθήσεται; OCR slip: οὐκὶ ἐκθαλοῦσιν, αὐτὴν, -ὡς for οὐχὶ ἐκβαλοῦσιν αὐτὴν, ὡς; OCR slip: οὐκὶ ἡ μόνη for οὐχὶ ἡ μόνη; OCR slip: οὐκὶ. ἀπατεῶν for οὐχὶ ἀπατεῶν; OCR slip: οὖς ψευδαξέλφους for οὓς ψευδαδέλφους; OCR slip: οὗ χωρεῖς for οὐ χωρεῖς; OCR slip: παραδάλωμεν for παραβάλωμεν; OCR slip: περιδεδ:λημέγη for περιβεβλημένη; OCR slip: περιπκαθάρματα for περικαθάρματα; OCR slip: πράττομεν»; for πράττομεν;; OCR slip: προδατοπῶλαι for προβατοπῶλαι; OCR slip: πόθεν: Καὶ for πόθεν; Καὶ; OCR slip: πὸ σῶμα for τὸ σῶμα; OCR slip: ροι, τίς ἐπισέρέφει for μοι, τίς ἐπιστρέφει; OCR slip: σεμνότη; for σεμνότης; OCR slip: σηριχὰ οὐ πολυτελῇ for σηρικὰ οὐ πολυτελῆ; OCR slip: σηριχὰ φοροῦσαι ἱμάτια". for σηρικὰ φοροῦσαι ἱμάτια·; OCR slip: σταγὼν πρὸς ἄδυσσον for σταγὼν πρὸς ἄβυσσον; OCR slip: σχέκειν for σκέπειν; OCR slip: σχκέπωμεν for σκέπωμεν; OCR slip: τάρ εἰσί for γάρ εἰσί; OCR slip: τὰς; γυναῖκας for τὰς γυναῖκας; OCR slip: χάπηλοι, οὕτῳ for κάπηλοι, οὕτω; OCR slip: χαλλωπίζου for καλλωπίζου; OCR slip: χαλλωπίσαι for καλλωπίσαι; OCR slip: χαλὸν, ἀναιρεθῆναι, χαταχαῆναι for καλὸν, ἀναιρεθῆναι, κατακαῆναι; OCR slip: χατάδαλε ἔχε for κατάβαλε· ἔχε; OCR slip: χαταδαλεῖν for καταβαλεῖν; OCR slip: χενοδοζίαν for κενοδοξίαν; OCR slip: χκαταδάλλων for καταβάλλων; OCR slip: χκαχῶν for κακῶν; OCR slip: χοσμ'χῶν for κοσμικῶν; OCR slip: χρυμοῦ for κρυμοῦ; OCR slip: χχλεῖ for καλεῖ; OCR slip: ϑέατρον for θέατρον; OCR slip: ἀλλότῥια for ἀλλότρια; OCR slip: ἀνέδη for ἀνέβη; OCR slip: ἀποκαιλύπτεσθαι for ἀποκαλυφθῆναι; OCR slip: ἀποστίλθον for ἀποστίλβον; OCR slip: ἀρμόττει, ταῦτα ἐχείνων for ἁρμόττει, ταῦτα ἐκείνων; OCR slip: ἀρχῆται for ἀρκῆται; OCR slip: ἄκους αὐτοῦ for ἄκουε αὐτοῦ; OCR slip: ἄσδεστον for ἄσβεστον; OCR slip: ἄχονε τοῦ μακαρίου Παύ.λου for ἄκουε τοῦ μακαρίου Παύλου; OCR slip: ἐκδαλοῦσί σς for ἐκβαλοῦσί σε; OCR slip: ἐλευϑέραν for ἐλευθέραν; OCR slip: ἐμᾶς for ἡμᾶς; OCR slip: ἐπέταξε : for ἐπέταξε,; OCR slip: ἐπιδουλῶν for ἐπιβουλῶν; OCR slip: ἐχείνην δὲ for ἐκείνην δὲ; OCR slip: ἐχείνου τοῦ σατανιχοῦ for ἐκείνου τοῦ σατανικοῦ; OCR slip: ἐχείνων καὶ προξδοχωμένων, οὐδέν ἐστε for ἐκείνων καὶ προσδοκωμένων, οὐδέν ἐστι; OCR slip: ἐχείνων ἀγαθῶν; ᾿Αλλὰ τέ λέγω for ἐκείνων ἀγαθῶν; Ἀλλὰ τί λέγω; OCR slip: ἐχλυθησόμεθα, κἂν ἀδιχώμεθα for ἐκλυθησόμεθα, κἂν ἀδικώμεθα; OCR slip: ἐχομένευς for ἐχομένους; OCR slip: ἑξώτερον,. for ἐξώτερον,; OCR slip: ἔχονσι for ἔχουσι; OCR slip: ἡλίχους for ἡλίκους; OCR slip: ἡμέρὰν for ἡμέραν; OCR slip: ἡνυκέναι for ἠνυκέναι; OCR slip: ἴλχονε Παύλου λέγον- «ος for Ἄκουε Παύλου λέγοντος; OCR slip: ἴνα ἐκείνους for ἵνα ἐκείνους; OCR slip: ὁπὲρ τοῦ for ὑπὲρ τοῦ; OCR slip: ὑμᾶς. ἀπαγαγεῖν, ἄρχεῖ μοι πέως for ὑμᾶς ἀπαγαγεῖν, ἀρκεῖ μοι τέως; OCR slip: ὑπερδολή" ᾿οφθαλμὸς for ὑπερβολή" Ὀφθαλμὸς; OCR slip: ὑπερδολὴν εἰς ὑπερθοιλὴν for ὑπερβολὴν εἰς ὑπερβολὴν; OCR slip: Ὠόθεν for Πόθεν; OCR slip: ᾿λέγω " ὅτι γὰρ οὖχκ for λέγω " ὅτι γὰρ οὐκ; OCR slip: “Ἑστὼ-᾿ σαν for Ἔστωσαν; footnote mark removed; long leak of Migne's Latin column removed): γενγαίω; → γενναίως; ἴλχονε Παύλου λέγον- «ος → Ἄκουε Παύλου λέγοντος; ἀποκαιλύπτεσθαι → ἀποκαλυφθῆναι; ὑπερδολὴν εἰς ὑπερθοιλὴν → ὑπερβολὴν εἰς ὑπερβολὴν; ἡλίχους → ἡλίκους; χχλεῖ → καλεῖ; πὸ σῶμα → τὸ σῶμα; εἴ; ἀλλ᾽ → εἶ; ἀλλ᾽; ἡμέρὰν → ἡμέραν; Ὠόθεν → Πόθεν; δηρῶμεν → διψῶμεν; Βαύδαὶ → Βαβαὶ; Οἷδι γὰρ, φησὶν, ἄνθρωσον → Οἶδα γὰρ, φησὶν, ἄνθρωπον; εἴτα ἐκτὸς → εἴτε ἐκτὸς; ἄκους αὐτοῦ → ἄκουε αὐτοῦ; Καιλόν' μοι ἀποθαγεῖν → Καλόν μοι ἀποθανεῖν; περιπκαθάρματα → περικαθάρματα; χρυμοῦ → κρυμοῦ; ἐπιδουλῶν → ἐπιβουλῶν; οὖς ψευδαξέλφους → οὓς ψευδαδέλφους; Οὐκὶ λυμεὼν → Οὐχὶ λυμεὼν; οὐκὶ. ἀπατεῶν → οὐχὶ ἀπατεῶν; λάδωμεν → λάβωμεν; ἐχλυθησόμεθα, κἂν ἀδιχώμεθα → ἐκλυθησόμεθα, κἂν ἀδικώμεθα; ἐμᾶς → ἡμᾶς; ἐχείνων καὶ προξδοχωμένων, οὐδέν ἐστε → ἐκείνων καὶ προσδοκωμένων, οὐδέν ἐστι; παραδάλωμεν → παραβάλωμεν; ἄσδεστον → ἄσβεστον; ἑξώτερον,. → ἐξώτερον,; μύρια ἕτὴ → μύρια ἔτη; σταγὼν πρὸς ἄδυσσον → σταγὼν πρὸς ἄβυσσον; ὑπερδολή" ᾿οφθαλμὸς → ὑπερβολή" Ὀφθαλμὸς; ἀνέδη → ἀνέβη; καταχοπῆναι → κατακοπῆναι; χαλὸν, ἀναιρεθῆναι, χαταχαῆναι → καλὸν, ἀναιρεθῆναι, κατακαῆναι; λόγῳ. καὶ → λόγῳ καὶ; ὁπὲρ τοῦ → ὑπὲρ τοῦ; ἐχείνων ἀγαθῶν; ᾿Αλλὰ τέ λέγω → ἐκείνων ἀγαθῶν; Ἀλλὰ τί λέγω; ἐχομένευς → ἐχομένους; ἡνυκέναι → ἠνυκέναι; οὗ χωρεῖς → οὐ χωρεῖς; χαταδαλεῖν → καταβαλεῖν; χατάδαλε ἔχε → κατάβαλε· ἔχε; χκαταδάλλων → καταβάλλων; τάρ εἰσί → γάρ εἰσί; “Ἑστὼ-᾿ σαν → Ἔστωσαν; κὥς οὐκ → πῶς οὐκ; δύρ οἰκετῶν → δύο οἰκετῶν; ἐλευϑέραν → ἐλευθέραν; Τάγα γελᾶτε ᾿φοῦτο ἔδωκεν ἡμῖν αὐτὰ ὁ τούτων → Τάχα γελᾶτε τούτων; προδατοπῶλαι → προβατοπῶλαι; χάπηλοι, οὕτῳ → κάπηλοι, οὕτω; κενοδοξίᾳ → κενοδοξία; σεμνότη; → σεμνότης; ἀρχῆται → ἀρκῆται; δέητα!: → δέηται; Ψ Εἰπέ μοι, οἱ ἄγγελο! οὐκὶ → Εἰπέ μοι, οἱ ἄγγελοι οὐχὶ; εἰσε τῶν → εἰσι τῶν; αἰσχίνη → αἰσχύνη; ροι, τίς ἐπισέρέφει → μοι, τίς ἐπιστρέφει; οὐκὶ ἡ μόνη → οὐχὶ ἡ μόνη; ἐχείνην δὲ → ἐκείνην δὲ; πόθεν: Καὶ → πόθεν; Καὶ; ΤΙ, οὖν → Τί οὖν; μείζον ἢ αἰσχύνη → μείζων ἡ αἰσχύνη; βλέτωσιν → βλέπωσιν; χενοδοζίαν → κενοδοξίαν; ὑμᾶς. ἀπαγαγεῖν, ἄρχεῖ μοι πέως → ὑμᾶς ἀπαγαγεῖν, ἀρκεῖ μοι τέως; καταχλείσωμεν → κατακλείσωμεν; ᾿λέγω " ὅτι γὰρ οὖχκ → λέγω " ὅτι γὰρ οὐκ; ἄχονε τοῦ μακαρίου Παύ.λου → ἄκουε τοῦ μακαρίου Παύλου; Κοσ μεῖν ἑαντὰς → κοσμεῖν ἑαυτὰς; μαργαρίεαις → μαργαρίταις; σηριχὰ οὐ πολυτελῇ → σηρικὰ οὐ πολυτελῆ; σχέκειν → σκέπειν; σχκέπωμεν → σκέπωμεν; δύ. ναται → δύναται; σηριχὰ φοροῦσαι ἱμάτια". → σηρικὰ φοροῦσαι ἱμάτια·; ἐπέταξε : → ἐπέταξε,; πράττομεν»; → πράττομεν;; τὰς; γυναῖκας → τὰς γυναῖκας; δεδδοίδηίαν οἱ οἷα δ τ: γεδουηί, οἰ 5ἷ χ τὴ 1118 αἷς πε, Θεὲ ἴπγρα, υἱάοτὶ δὴ πορ τἱ ἀεὶ ηαυρυὰο υδιι ἱπηρίσπη!. Οὐ ἢ ομΐπὶ οἱ δὲ νὰ] πα] δι δυγυμνῦ τὺγ ἴῃ ΒΑ Ἰποῖβ οἱ ἰη (οΥἱβ ἢ ϑϑὰ ἰπ θα] ἷ5 οἱ [ογὶ 5 651 (ογί 8556 τη ΓΙ : (πη ΘΟΟἰδδίητη ἃ !6 π} δἰ πὶ 60 [18πιδηδαδιυἀ 6 πὴ, ΡῈ Γ ΠΟἢ οϑίδίθ τ), Νὰ πὶ ογθὰθ δε ΐ, ο ἢ 0 6586 50 Πρ} 10 0521}, 56 ΒυὨ}}]6πὶ δὲ αἀἰπ)588 πὶ. → ; μόνο: οἱ → μόνοι οἱ; κὰκεῖνοι → κἀκεῖνοι; ἔχονσι → ἔχουσι; ἀρμόττει, ταῦτα ἐχείνων → ἁρμόττει, ταῦτα ἐκείνων; θεοσέδειαν → θεοσέβειαν; καλλωπιξέσθω → καλλωπιζέσθω; χαλλωπίζου → καλλωπίζου; δῆμοξ" οὐκὶ τῶν καρθένων → δῆμος" οὐχὶ τῶν παρθένων; χοσμ'χῶν → κοσμικῶν; ἴνα ἐκείνους → ἵνα ἐκείνους; εὐφράνῃς 6. → εὐφράνῃς.; εὑτεὶὶς → εὐτελὴς; θεοσεδῇ → θεοσεβῆ; λίγῃ, οὐκὶ → λέγῃ, οὐχὶ; οὐκὶ διαλυθήσεται → οὐχὶ διαλυθήσεται; οὐκὶ ἐκθαλοῦσιν, αὐτὴν, -ὡς → οὐχὶ ἐκβαλοῦσιν αὐτὴν, ὡς; ἀλλότῥια → ἀλλότρια; ἐχείνου τοῦ σατανιχοῦ → ἐκείνου τοῦ σατανικοῦ; ϑέατρον → θέατρον; ἐκδαλοῦσί σς → ἐκβαλοῦσί σε; Οΐἴων → Οἵων; περιδεδ:λημέγη → περιβεβλημένη; ἀποστίλθον → ἀποστίλβον; χαλλωπίσαι → καλλωπίσαι; βασιιέως → βασιλέως; χκαχῶν → κακῶν.
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 28.4 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-4
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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.
28.6PG 63:18
Πᾶς γὰρ ἄνθρωπος εἴωθεν ἀκκίζεσθαι κατὰ τῶν δεομένων αὑτοῦ" ὅταν δὲ ἴδῃ μὴ χρείαν ἔχοντας, κατασπᾷ τὸ φρόνημα, ὥστε ὁμοτίμως διαλέγεται. Ὅταν ἴδῃ ὁ ἀνὴρ ὅτι οὐ χρείαν αὐτοῦ ἔχεις ἐν οὐδενὶ, ὅτι καταφρονεῖς τῶν παρ᾽ αὐτοῦ δωρεῶν, κἄν σφόδρα ἧ φρονηματιῶν, τότε σε αἰδεσθήσεται μᾶλλον, ἣ τὰ χρυσία περικειμένην" καὶ οὐκέτι ἔσῃ αὐτοῦ δούλη. Ὧν γὰρ χρείαν ἔχομεν, ὑποκύπτειν τούτοις ἀναγκαζόμεθα - ἐὰν δὲ ἀποστήσωμεν ἑαυτοὺς, οὐκέτι ἐσόμεθα ὑπόδικοι, ἀλλ᾽ οἷδεν ὅτι διὰ τὸν τοῦ Θεοῦ φόβον ὑπακοὴν τίνα ἀπονέμομεν αὐτῷ, οὐ διὰ τὰ παρ' αὐτοῦ. Νῦν μὲν γὰρ ὡς μεγάλα ἡμῖν χαριζόμενος, ὅσης ἂν ἀπολαύσῃ τῆς τιμῆς, οὐκ ἣν ἀπολελαυκέναι" τότε δὲ κἂν μικρᾶς τύχῃ, χάριν ἡγήσεται" οὐκ ὀνειδιεῖ, οὐκ ἀναγκασθήσεται οὐδὲ αὐτὸς πλεονεκτεῖν διὰ σέ. Τί γὰρ ἀλογώτερον τοῦ χρυσία εἰς τοῦτο κατασκευάζειν, ἵνα περικέωνται ἐν βαλανείοις καὶ ἐν ἀγοραῖς; ᾽᾿Αλλ᾽ ἐν βαλανείοις καὶ ἐν ἀγοραῖς οὐδὲν ἴσως θαυμαστόν" τὸ δὲ καὶ ἐν ἐκκλησίᾳ οὕτω σχηματιζομένην προϊέναι, πολὺς ὁ γέλως. Τί γὰρ δήποτε εἰσέρχεται χρυσία φοροῦσα, ἡ ὀφείλουσα εἰσελθεῖν, ἵνα ἀκούσῃ κοσμεῖν ἑαυτὰς, μὴ χρυσίῳ μηδὲ μαργαρίταις, μηδὲ ἱματισμῷ πολυτελεῖ; Τίνος οὖν ἕνεκεν εἰσέρχῃ, ὦ γύναι; ἆρα ὡς μαχομένη τῷ Παύλῳ, καὶ δεικνύουσα ὅτι κᾶν μυριάκις ταῦτα λέγῃ, οὐκ ἐπιστρέφῃ; ἀλλ᾽ ὡς τοὺς διδασκάλους ἡμᾶς ἐλέγξαι βουλομένη μάτην ταῦτα διαλεγομένους; Εἰπὲ γάρ μοι, ἐάν τις Ἕλλην καὶ ἄπιστος ἀκούσας ἀναγινωσκομένου τοῦ χωρίου τούτου, ἔνθα ταῦτα λέγει ὁ μακάριος Παῦλος, παρεγγυῶν ταῖς μήτε χρυσῷ, μήτε μαργαρίταις, μήτε ἱματισμῷ πολυτελεῖ κοσμεῖν ἑαυτὰς, Καὶ ἔχων γυναῖκα πιστὴν, ἴδῃ ὅτι πολὺν ποιεῖται λόγον τοῦ καλλωπισμοῦ καὶ χρυσία περιτίθεται, ἵνα προέλθῃ ἐν ἐκκλησίᾳ, ἄρα οὐκ ἐρεῖ πρὸς ἑαυτὸν, ὁρῶν αὑτὴν ἐν τῷ κοιτωνίσκῳ ταῦτα περιτιθεμένην καὶ διατιθεῖσαν καλῶς, Τί μένει ἔνδον ἡ γυνὴ εἰς τὸν κοιτωνίσκον; τί βραδύνει; τί περιτίθεται τὰ χρυσία; ποῦ ἀπελθεῖν ἔχει; εἰς τὴν ἐκκλησίαν; διὰ τί; ἵνα ἀκούσῃ, Μὴ ἱματισμῷ πολυτελεῖ; Οὐ γελάσεται; οὐκ ἀνακαγχάσει; οὐ χλεύην καὶ ἀπάτην εἶναι νομιεῖ τὰ ἡμέτερα; Διὸ παρακαλῶ, τὰ χρυσία ταῖς πομπαῖς ἀφῶμεν, ταῖς σκηναῖς, ταῖς προθήκαις ταῖς ἐπὶ τῶν ἐργαστηρίων " ἡ δὲ τοῦ θεοῦ εἰκὼν μὴ τούτοις καλλωπιζέσθω - ἡ ἐλευθέρα τῇ ἐλευθερίᾳ κοσμείσθω ἐλευθερία δὲ τὸ ἄτυφον, τὸ ἀλάμπαστον. Εἰ δὲ καὶ δόξης βούλει τῆς παρὰ ἀνθρώπων ἐπιτυχεῖν, οὕτως ἐπιτεύξῃ Τὴν γὰρ ἀνδρὸς πλουτοῦντος οὖσαν γυναῖκα οὐκ οὕτω θαυμασόμεθα φοροῦσαν καὶ σηρικὰ (τοῦτο γὰρ κοινὸν ἁπασῶν), ὡς ὅταν λιτὸν ἱμάτιον καὶ ἁπλοῦν, καὶ ἐξ ἐρίου σμένον μόνον περικειμένη τυγχάνῃ " τοῦτο θαυμάσονται πάντες, τοῦτο κροτήσουσιν. Ἐν ἐκείνῳ μὲν γὰρ τῷ κόσμῳ τῷ τῶν χρυσίων καὶ τῶν πολυτελῶν ἱματίων, πολλὰς ἔχει τὰς κοινωνούσας αὐτῇ" κἂν ταύτην ὑπερακοντίσῃ, ὑπὸ τῆς ἑτέρας ἡττᾶται" κᾶν πάσας ὑπερβάληται, ὑπὸ τῆς βασιλίδος αὐτῆς νικᾶται" ἐνταῦθα δὲ πάσας νικᾷ, καὶ αὐτὴν τὴν τοῦ βασιλέως γυναῖκα" μόνη γὰρ ἐν πλούτῳ πολλῷ τὰ τῶν πενήτων εἴλετο, Ὥστε καὶ εἰ δόξης ἐρῶμεν, ἐνταῦθα μείζων ἡ δόξα, Οὐ πρὸς τὰς χήρας λέγω μόνον, καὶ τὰς πλουσίας" ἐνταῦθα γὰρ δοκεῖ ἡ τῆς χηρείας ἀνάγκη τοῦτο ποιεῖν" ἀλλὰ καὶ πρὸς τὰς ὑπάνδρους οὔσας. ᾿Αλλ᾽ οὐκ ἀρέσκω, φησὶ, τῷ ἀνδρί. Οὐ τῷ ἀνδρὶ βούλει ἀρέσκειν, ἀλλὰ τῷ πλήθει τῶν γυναικῶν τῶν πενιχρῶν " μᾶλλον δὲ οὐκ ἀρέσκειν, ἀλλὰ κατατήκειν αὐτὰς καὶ ὀδυνᾶν, καὶ τὴν πενίαν μείζονα ποιεῖν. Πόσαι διὰ σὲ βλάσφημα φθέγγονται; Μὴ ἔστω, φησὶ, πενία ’ ὁ Θεὸς μισεῖ τοὺς πενομένους, ὁ Θεὸς οὐ φιλεῖ τοὺς ἐν πενίᾳ. Ὅτι γὰρ οὐ τῷ ἀνδρὶ βούλει ἀρέσκειν, καὶ ταύτης ἕνεκεν τῆς αἰτίας καλλωπίζῃ, ἐξ ὧν αὐτὴ ποιεῖς τοῦτο δῆλον ἅπασι καθιστᾷς. Ὅταν γὰρ ὑπερθῇς τὸν οὐδὸν τοῦ θαλάμου, εὐθέως ἅπαντα ἀποτίθῃ, καὶ τὰ ἱμάτια, καὶ τὰ χρυσία, καὶ τοὺς μαργαρίτας" καὶ ἐπὶ τῆς οἰκίας μάλιστα οὐ φορεῖς. Εἰ δὲ ὅλως: βούλε ξι ἀρέσκειν τῷ τ: ἔστι δι᾽ σμιότητος. Πίστευε γάρ μοι, γύναι, κἂν μυριάκις ᾖ κατωφερὴς ὁ ἀνὴρ καὶ ἀκρατὴς, ταῦτα μᾶλλον αὐτὸν ἀδάπανον, τὸ εὐτελές. Τὸν μὲν γὰρ ἀκόλαστον. κἂν μυρία τοιαῦτα ἐπινοῇς, οὐ καθέξεις ' καὶ ἴσασιν ὅσαι τοιούτους ἐσχήκασιν ἄνδρας" ὡς γὰρ ἐὰν καλλωπίσῃς σαυτὴν, ἐκεῖνος ἀκόλαστος ὧν πρὸς ἑτέραν τὸν ὲ σώφρονα καὶ κόσμιον οὐ τούτοις αἱρήσεις, ἀλλὰ τοῖς ἐναντίοις " ἐν τούτοις δὲ καὶ λυπεῖς, σαυτῇ δόξαν περιτιθεῖσα φιλοκόσμου. Εἰ γὰρ καὶ αἰδούμενος ὁ ἀνὴρ, καὶ τοῦτο ὡς σώφρων οὐ λέγει, ἀλλ᾽ ἔνδοθεν καταγνώσεταί σου" τοὺς δὲ φθόνους καὶ τὰς βασκανίας φθόνον ἐγείρουσα κατὰ σαυτῆς
Pas gar anthrōpos eiōthen akkizesthai kata tōn deomenōn hautou" hotan de idę̄ mē chreian echontas, kataspą to phronēma, hōste homotimōs dialegetai. Hotan idę̄ ho anēr hoti ou chreian autou echeis en oudeni, hoti kataphroneis tōn par᾽ autou dōreōn, kan sphodra hē phronēmatiōn, tote se aidesthēsetai mallon, hē ta chrysia perikeimenēn" kai ouketi esę̄ autou doulē. Hōn gar chreian echomen, hypokyptein toutois anankazometha - ean de apostēsōmen heautous, ouketi esometha hypodikoi, all᾽ hoiden hoti dia ton tou Theou phobon hypakoēn tina aponemomen autǭ, ou dia ta par' autou. Nyn men gar hōs megala hēmin charizomenos, hosēs an apolausę̄ tēs timēs, ouk hēn apolelaukenai" tote de kan mikras tychę̄, charin hēgēsetai" ouk oneidiei, ouk anankasthēsetai oude autos pleonektein dia se. Ti gar alogōteron tou chrysia eis touto kataskeuazein, hina perikeōntai en balaneiois kai en agorais? ᾽᾿All᾽ en balaneiois kai en agorais ouden isōs thaumaston" to de kai en ekklēsią houtō schēmatizomenēn proïenai, polys ho gelōs. Ti gar dēpote eiserchetai chrysia phorousa, hē opheilousa eiselthein, hina akousę̄ kosmein heautas, mē chrysiǭ mēde margaritais, mēde himatismǭ polytelei? Tinos oun heneken eiserchę̄, ō gynai? ara hōs machomenē tǭ Paulǭ, kai deiknyousa hoti kan myriakis tauta legę̄, ouk epistrephę̄? all᾽ hōs tous didaskalous hēmas elenxai boulomenē matēn tauta dialegomenous? Eipe gar moi, ean tis Hellēn kai apistos akousas anaginōskomenou tou chōriou toutou, entha tauta legei ho makarios Paulos, parengyōn tais mēte chrysǭ, mēte margaritais, mēte himatismǭ polytelei kosmein heautas, Kai echōn gynaika pistēn, idę̄ hoti polyn poieitai logon tou kallōpismou kai chrysia peritithetai, hina proelthę̄ en ekklēsią, ara ouk erei pros heauton, horōn hautēn en tǭ koitōniskǭ tauta peritithemenēn kai diatitheisan kalōs, Ti menei endon hē gynē eis ton koitōniskon? ti bradynei? ti peritithetai ta chrysia? pou apelthein echei? eis tēn ekklēsian? dia ti? hina akousę̄, Mē himatismǭ polytelei? Ou gelasetai? ouk anakanchasei? ou chleuēn kai apatēn einai nomiei ta hēmetera? Dio parakalō, ta chrysia tais pompais aphōmen, tais skēnais, tais prothēkais tais epi tōn ergastēriōn " hē de tou theou eikōn mē toutois kallōpizesthō - hē eleuthera tę̄ eleutherią kosmeisthō eleutheria de to atyphon, to alampaston. Ei de kai doxēs boulei tēs para anthrōpōn epitychein, houtōs epiteuxę̄ Tēn gar andros ploutountos ousan gynaika ouk houtō thaumasometha phorousan kai sērika (touto gar koinon hapasōn), hōs hotan liton himation kai haploun, kai ex eriou smenon monon perikeimenē tynchanę̄ " touto thaumasontai pantes, touto krotēsousin. En ekeinǭ men gar tǭ kosmǭ tǭ tōn chrysiōn kai tōn polytelōn himatiōn, pollas echei tas koinōnousas autę̄" kan tautēn hyperakontisę̄, hypo tēs heteras hēttatai" kan pasas hyperbalētai, hypo tēs basilidos autēs nikatai" entautha de pasas niką, kai autēn tēn tou basileōs gynaika" monē gar en ploutǭ pollǭ ta tōn penētōn eileto, Hōste kai ei doxēs erōmen, entautha meizōn hē doxa, Ou pros tas chēras legō monon, kai tas plousias" entautha gar dokei hē tēs chēreias anankē touto poiein" alla kai pros tas hypandrous ousas. ᾿All᾽ ouk areskō, phēsi, tǭ andri. Ou tǭ andri boulei areskein, alla tǭ plēthei tōn gynaikōn tōn penichrōn " mallon de ouk areskein, alla katatēkein autas kai odynan, kai tēn penian meizona poiein. Posai dia se blasphēma phthengontai? Mē estō, phēsi, penia ’ ho Theos misei tous penomenous, ho Theos ou philei tous en penią. Hoti gar ou tǭ andri boulei areskein, kai tautēs heneken tēs aitias kallōpizę̄, ex hōn autē poieis touto dēlon hapasi kathistąs. Hotan gar hyperthę̄s ton oudon tou thalamou, eutheōs hapanta apotithę̄, kai ta himatia, kai ta chrysia, kai tous margaritas" kai epi tēs oikias malista ou phoreis. Ei de holōs: boule xi areskein tǭ t: esti di᾽ smiotētos. Pisteue gar moi, gynai, kan myriakis ę̄ katōpherēs ho anēr kai akratēs, tauta mallon auton adapanon, to euteles. Ton men gar akolaston. kan myria toiauta epinoę̄s, ou kathexeis ' kai isasin hosai toioutous eschēkasin andras" hōs gar ean kallōpisę̄s sautēn, ekeinos akolastos hōn pros heteran ton e sōphrona kai kosmion ou toutois hairēseis, alla tois enantiois " en toutois de kai lypeis, sautę̄ doxan perititheisa philokosmou. Ei gar kai aidoumenos ho anēr, kai touto hōs sōphrōn ou legei, all᾽ endothen katagnōsetai sou" tous de phthonous kai tas baskanias phthonon egeirousa kata sautēs
For every person is accustomed to grow proud toward those who need him; but when he sees that they have no need, he lowers his pride, so as to converse on equal terms. When the husband sees that you need him in nothing, that you despise his gifts, even if he is very proud, then he will respect you more than if you wore gold; and you will no longer be his slave. For we are forced to bow down to those whom we need; but if we withdraw ourselves, we shall no longer be subject to them, but he knows that we render him some obedience because of the fear of God, not because of what comes from him. For now, as though granting us great things, whatever honor he enjoys, he thinks he has not enjoyed it; but then, even if he obtains a little, he will think it a favor; he will not reproach you, he will not be forced to be greedy himself because of you. For what is more irrational than to have gold made for this purpose, to be worn in baths and in marketplaces? But in baths and in marketplaces perhaps it is nothing surprising; but to come forward dressed so in church, too, is very laughable. For why does she come in wearing gold, she who ought to come in to hear that women should adorn themselves “not with gold nor pearls nor costly clothing”? Why then do you come in, woman? Is it to fight with Paul, and show that, even if he says these things ten thousand times, you do not turn? Or wishing to convict us teachers of speaking these things in vain? For tell me, if a Greek and unbeliever, hearing this passage read, where the blessed Paul says these things, urging women to adorn themselves neither with gold nor pearls nor costly clothing, and having a believing wife, sees that she makes much of her adornment and puts on gold to go out to church, will he not say to himself, seeing her putting these on in the bedroom and arranging them well: “Why does my wife stay inside in the bedroom? Why does she delay? Why does she put on the gold? Where does she have to go? To church? Why? To hear, ‘Not with costly clothing’?” Will he not laugh? Will he not burst out laughing? Will he not think our religion mockery and deceit? Therefore I beg you, let us leave gold to processions, to the stage, to the shop windows of the workshops; but let the image of God not be adorned with these. Let the free woman be adorned with freedom; and freedom is to be free of conceit, free of display. And if you wish to obtain glory from men too, this is how you will obtain it. For we shall not so admire the wife of a rich man wearing silk too (for this is common to all), as when she happens to wear a simple and plain garment, made only of wool; this all will admire, this they will applaud. For in that adornment of gold and costly garments she has many sharing it with her; even if she outshines this one, she is defeated by another; even if she surpasses all, she is conquered by the empress herself; but here she conquers all, even the emperor's wife herself; for she alone, in great wealth, chose what belongs to the poor. So if we love glory, here the glory is greater. I do not speak to widows only, and the rich ones; for there the necessity of widowhood seems to do this; but also to those who are married. “But I do not please my husband,” someone says. It is not your husband you wish to please, but the crowd of poor women; or rather not to please them, but to waste them away and pain them, and make their poverty greater. How many utter blasphemies because of you? “Let there be no poverty,” they say; “God hates the poor; God does not love those in poverty.” For that it is not your husband you wish to please, and that it is not for this reason that you adorn yourself, you yourself make plain to all from what you do. For when you cross the threshold of your chamber, at once you lay everything aside, the garments and the gold and the pearls; and at home above all you do not wear them. But if you wish at all to please your husband, … by modesty. Believe me, woman, even if your husband is ten thousand times inclined to pleasure and incontinent, these things [win] him more: … the inexpensive, the plain. For the licentious man you will not restrain, even if you devise countless such things; and those who have had such husbands know it; for however you adorn yourself, he, being licentious, [will go] to another. And the chaste and modest man you do not win by these things, but by their opposites; and in these you even grieve him, putting on yourself a reputation for love of finery. For even if the husband, out of respect and as a chaste man, does not say this, yet inwardly he will condemn you; and the envies and the jealousies, stirring up envy against yourself …
Textual problem in this passage: see the notes.
1 Tim 2:9 (quotation, high confidence) · 1 Pet 3:3 (allusion, medium confidence)
Notes and citation
Summary: Chrysostom argues that a wife who needs nothing from her husband wins more respect than one decked in gold, condemns wearing jewelry to church where Paul's prohibition is read, and shows that plain dress brings true glory, spares the poor envy and blasphemy, and pleases a chaste husband better.
- Quotations: 1 Tim 2:9 (cf. 1 Pet 3:3). The text before 28.6 (section 5) is part of 28.4. Several lines are lost in the scan near the end (marked …; bracketed words supplied from the sense).
Notes on the original text
- Digital text corrected (OCR slip: ":χρ' αὐτοῦ. Νὺν for παρ' αὐτοῦ. Νῦν; OCR slip: Θεὺς οὐ for Θεὸς οὐ; OCR slip: Πόπα διὰ σὲ βλάσφημα φθέγγοντα: for Πόσαι διὰ σὲ βλάσφημα φθέγγονται; OCR slip: βασι. λέως for βασιλέως; OCR slip: βραδύνε: for βραδύνει; OCR slip: γελάσετα: for γελάσεται; OCR slip: κατατήχειν for κατατήκειν; OCR slip: κύπσμιον οὐ τούτοις αἰἱρήτει; for κόσμιον οὐ τούτοις αἱρήσεις; OCR slip: μένεἔνδον ἣ γυνὴ εἰς τὸν χοιτωνίσκον for μένει ἔνδον ἡ γυνὴ εἰς τὸν κοιτωνίσκον; OCR slip: μο:, γύνα:, κἂν μυριάχι- ἡ for μοι, γύναι, κἂν μυριάκις ᾖ; OCR slip: μυριάχι;. for μυριάκις; OCR slip: μόγον for μόνον; OCR slip: οὖκ ἐρεῖ for οὐκ ἐρεῖ; OCR slip: οὗ λέγει for οὐ λέγει; OCR slip: παρεγγνῶν ταῖς μὴτε χρυσῷ, μῆτε for παρεγγυῶν ταῖς μήτε χρυσῷ, μήτε; OCR slip: πλίθει πὧ) for πλήθει τῶν; OCR slip: πλου» τοῦντος for πλουτοῦντος; OCR slip: προθήχαις for προθήκαις; OCR slip: πρὸ: τὰς for πρὸς τὰς; OCR slip: ςόὅον for φόβον; OCR slip: σαντῆς: for σαυτῆς; OCR slip: σηριχὰ for σηρικὰ; OCR slip: τύχῃ. γάριν for τύχῃ, χάριν; OCR slip: τὰ; βασκανίας for τὰς βασκανίας; OCR slip: φιλοχόσμου for φιλοκόσμου; OCR slip: φοροῦσχ θα for φοροῦσα; OCR slip: χαθιστᾷᾶς. ταν for καθιστᾷς. Ὅταν; OCR slip: χαλλιυπίσγς for καλλωπίσῃς; OCR slip: χαλλωπίζῃ for καλλωπίζῃ; OCR slip: χαλλωπιζέσθω for καλλωπιζέσθω; OCR slip: χοιτωνέσχῳ for κοιτωνίσκῳ; OCR slip: χοσμείσθω for κοσμείσθω; OCR slip: χροτήσουσιν for κροτήσουσιν; OCR slip: ἀλόμπαστον for ἀλάμπαστον; OCR slip: ἀναχαγχάσει; οὗ for ἀνακαγχάσει; οὐ; OCR slip: ἀνδοὶ for ἀνδρὶ; OCR slip: ἀπολελαυχέναι for ἀπολελαυκέναι; OCR slip: ἀυνχγχασθύήσεται for ἀναγκασθήσεται; OCR slip: ἀχχίξεσθαι for ἀκκίζεσθαι; OCR slip: ἄπιστὸς ἀχούτας ἀναγινωσχομένον for ἄπιστος ἀκούσας ἀναγινωσκομένου; OCR slip: ἄτα ὡς for ἆρα ὡς; OCR slip: Ἂν ποι ρλις for ἱματισμῷ; OCR slip: ἐχχλυησίαν for ἐκκλησίαν; OCR slip: ἔνδσθεν for ἔνδοθεν; OCR slip: ἔχε: τὰς χοινωγούσας for ἔχει τὰς κοινωνούσας; OCR slip: ἱμωτισμῷ τελεῖ for ἱματισμῷ πολυτελεῖ; OCR slip: ἴνα περιχέωνται ἐν βχλαγξίοις καὶ ἐν" ἀγοραῖς for ἵνα περικέωνται ἐν βαλανείοις καὶ ἐν ἀγοραῖς; OCR slip: ὅτ: καταφρονεῖς for ὅτι καταφρονεῖς; OCR slip: ὑπερέἝάληται for ὑπερβάληται; OCR slip: ὑπεραχοντίσῃ for ὑπερακοντίσῃ; OCR slip: ὑποχύπτειν for ὑποκύπτειν; OCR slip: ὑπόδιχοι for ὑπόδικοι; OCR slip: ὡς; μεγάλα ἡμῖ) χαριζόμενος, ὅφης for ὡς μεγάλα ἡμῖν χαριζόμενος, ὅσης; stray letters removed): ἀχχίξεσθαι → ἀκκίζεσθαι; ὅτ: καταφρονεῖς → ὅτι καταφρονεῖς; ὑποχύπτειν → ὑποκύπτειν; ὑπόδιχοι → ὑπόδικοι; ςόὅον → φόβον; ":χρ' αὐτοῦ. Νὺν → παρ' αὐτοῦ. Νῦν; ὡς; μεγάλα ἡμῖ) χαριζόμενος, ὅφης → ὡς μεγάλα ἡμῖν χαριζόμενος, ὅσης; ἀπολελαυχέναι → ἀπολελαυκέναι; τύχῃ. γάριν → τύχῃ, χάριν; ἀυνχγχασθύήσεται → ἀναγκασθήσεται; ἴνα περιχέωνται ἐν βχλαγξίοις καὶ ἐν" ἀγοραῖς → ἵνα περικέωνται ἐν βαλανείοις καὶ ἐν ἀγοραῖς; φοροῦσχ θα → φοροῦσα; Ἂν ποι ρλις → ἱματισμῷ; ἄτα ὡς → ἆρα ὡς; μυριάχι;. → μυριάκις; ἄπιστὸς ἀχούτας ἀναγινωσχομένον → ἄπιστος ἀκούσας ἀναγινωσκομένου; παρεγγνῶν ταῖς μὴτε χρυσῷ, μῆτε → παρεγγυῶν ταῖς μήτε χρυσῷ, μήτε; οὖκ ἐρεῖ → οὐκ ἐρεῖ; χοιτωνέσχῳ → κοιτωνίσκῳ; μένεἔνδον ἣ γυνὴ εἰς τὸν χοιτωνίσκον → μένει ἔνδον ἡ γυνὴ εἰς τὸν κοιτωνίσκον; βραδύνε: → βραδύνει; ἐχχλυησίαν → ἐκκλησίαν; ἱμωτισμῷ τελεῖ → ἱματισμῷ πολυτελεῖ; γελάσετα: → γελάσεται; ἀναχαγχάσει; οὗ → ἀνακαγχάσει; οὐ; προθήχαις → προθήκαις; χαλλωπιζέσθω → καλλωπιζέσθω; χοσμείσθω → κοσμείσθω; ἀλόμπαστον → ἀλάμπαστον; πλου» τοῦντος → πλουτοῦντος; σηριχὰ → σηρικὰ; χροτήσουσιν → κροτήσουσιν; ἔχε: τὰς χοινωγούσας → ἔχει τὰς κοινωνούσας; ὑπεραχοντίσῃ → ὑπερακοντίσῃ; ὑπερέἝάληται → ὑπερβάληται; βασι. λέως → βασιλέως; μόγον → μόνον; πρὸ: τὰς → πρὸς τὰς; πλίθει πὧ) → πλήθει τῶν; κατατήχειν → κατατήκειν; Πόπα διὰ σὲ βλάσφημα φθέγγοντα: → Πόσαι διὰ σὲ βλάσφημα φθέγγονται; Θεὺς οὐ → Θεὸς οὐ; ἀνδοὶ → ἀνδρὶ; χαλλωπίζῃ → καλλωπίζῃ; χαθιστᾷᾶς. ταν → καθιστᾷς. Ὅταν; μο:, γύνα:, κἂν μυριάχι- ἡ → μοι, γύναι, κἂν μυριάκις ᾖ; χαλλιυπίσγς → καλλωπίσῃς; κύπσμιον οὐ τούτοις αἰἱρήτει; → κόσμιον οὐ τούτοις αἱρήσεις; Ν Ὁ τοῖς → τοῖς; φιλοχόσμου → φιλοκόσμου; οὗ λέγει → οὐ λέγει; ἔνδσθεν → ἔνδοθεν; τὰ; βασκανίας → τὰς βασκανίας; σαντῆς: → σαυτῆς.
Cite (SBL): Chrysostom, Hom. Heb. 28.6 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-6
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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.