Homilies on Hebrews 31.1–31.4
Greek text: PG 63.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).
Chapter 31
31.1PG 63:18
Εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Πολλὰ μὲν ἔστι τὰ χαρακτηρίζοντα τὸν Χριστιανισμὸν, μᾶλλον δὲ πάντων καὶ κρεῖττον ἁπάντων ἡ πρὸς ἀλλήλους ἀγάπη καὶ ἢ εἰρήνη. Διὰ τοῦτο καὶ ὁ Χριστός φησιν᾽ Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν" καὶ πάλιν, Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους. Διὰ τοῦτο καὶ ὁ Παῦλος νῦν φησιν’ Εἰρήνην διώκετε μετὰ τητα, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ. Καθάπερ ὁδόν τινα μακρὰν ὁδευόντων ἐν συνοδίᾳ πολλῇ, βλέπετε, φησὶ, μή τις ἀπέμεινεν’ οὐ γὰρ τοῦτο ζητῶ μόνον, ἵνα ὑμεῖς παραγένησθε, ἀλλ᾽ ἵνα καὶ τοὺς ἄλλους ἐπισκοπῆτε. Μή τις ὑστερῶν, φησὶν, ἀπὸ τῆς χάριτος τοῦ Θεοῦ. Χάριν τοῦ Θεοῦ τὰ μέλλοντα καλεῖ ἀγαθὰ, τὴν πίστιν τὴν εὐαγγελικὴν, τὴν ἀρίστην πολιτείαν " πάντα γὰρ τῆς τοῦ Θεοῦ χάριτός ἐστι. Μὴ οὖν μοι εἴπῃς, ὅτι εἷς ἐστιν ὁ ἀπολλύμενος " καὶ δι᾽ ἕνα ὁ Χριστὸς ἀπέθανε. ἕνα ὁ Χριστὸς ἀπέθανε, σὺ δὲ οὐ φροντίζεις; ἐστὶν ἐπὶ τῶν ἀσθενῶν, καὶ διὰ πάντων ἐξετάζοντες, [χαταμανθάνοντεςἾ. Μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ. Τοῦτο ἐν τῷ Δευτερονομίῳ κεῖται" ἔλαβε δὲ αὐτὸ ἀπὸ μεταφορᾶς τῶν φυτῶν. Μή τις ῥίζα, φησὶ, πικρίας" ὃ καὶ ἀλλαχοῦ γράφων λέγει, Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. Οὐκ ἐκείνου μόνον ἕνεκεν τοῦτο, φησὶ, βούλομαι, ἀλλὰ καὶ διὰ τὴν ἐξ αὐτοῦ γινομένην βλάβην. Τουτέστι, κἂν ᾖ τις ῥίζα τοιαύτη, μηδεμίαν βλάστην ἀφῇς ἀνελθεῖν, ἀλλ' ἐκκοπτέσθω, ὥστε μὴ φέρειν τοὺς οἰκείους καρποὺς, ὥστε μὴ καὶ τοὺς ἄλλους μολύνειν καὶ μιαίνειν. Μή τις γὰρ, φησὶ, ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ διὰ ταύτης μιανθῶσι πολλοί, Καὶ εἰκότως πικρὰν τὴν ἁμαρτίαν ἐκάλεσεν" οὐδὲν γὰρ ὄντως ἁμαρτίας πικρότερον " καὶ ἴσασιν οἱ μετὰ τὸ πρᾶξαι ὑπὸ τοῦ συνειδότος τηκόμενοι, οἱ πικρίαν πολλὴν ὑπομένοντες " πικροτάτη γὰρ οὖσα διαστρέφει αὐτὸ τὸ λογιστικόν. Τοιαύτη ἡ τοῦ πικροῦ φύσις, ἔστιν ἀνόνητος. Καὶ καλῶς εἶπε· Ῥίζα πικρίας. Οὐκ εἶπε, Πικρὰ, ἀλλὰ, Πικρίας" τὴν μὲν γὰρ πικρὰν ῥίζαν ἔστι καρποὺς ἐνεγκεῖν γλυκεῖς, τὴν δὲ πικρίας ῥίζαν καὶ πηγὴν καὶ ὑπόθεσιν " οὐκ ἔστι ποτὲ γλυκὺν ἐνεγκεῖν καρπόν " πάντα γάρ ἔστι πικρὰ, οὐδὲν ἔχει ἡδὺ, πάντα πικρὰ, πάντα ἀηδῆ, πάντα μίσους καὶ βδελυγμίας γέμοντα. Καὶ δι᾽ αὐτῆς, φησὶ, μιανθῶσι πολλοί. Τουτέστιν, Ἵνα μὴ τοῦτο γένηται, τοὺς ἀσελγεῖς ἐκκόπτετε. Μή τις πόρνος, ἣ βέβηλος ὡς Ἡσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὑτοῦ. Καὶ ποῦ πόρνος ἦν ὁ Ἡσαῦ; Οὐ τοῦτο ἐνταῦθά φησιν, ὅτι πόρνος ἣν ὁ Ἡσαῦ, ἀλλὰ πρὸς ἀντιδιαστολὴν κεῖται τοῦ, Τὸν ἀγιασμὸν διώκετε" τὸ δὲ, Βέβηλος, ὡς πρὸς ἐκεῖνον εἴρηται. Μή τις οὖν ἔστω ὡς ὁ Ἡσαῦ, χὸς, τὰ πνευματικὰ ἀπεμπολῶν. Ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ. Τουτέστιν, ὃς τὴν παρὰ τοῦ Θεοῦ τιμὴν ταύτην διὰ τῆς οἰκείας ῥᾳθυμίας ἀπέδοτο, καὶ μικρᾶς ἡδονῆς χάριν τὴν μεγίστην τιμὴν καὶ δόξαν ἀπώλεσε. Τοῦτο οἰκείως πρὸς αὐτοὺς, τοῦτο βδελυροῦ, τοῦτο ἀκαθάρτου. Ὥστε οὐκ ὁ πόρνος ἀκάθαρτος μόνον, ἀλλὰ καὶ ὁ γαστρίμαργος, ὅς ἐστι τῆς γαστρὸς δοῦλος. Καὶ γὰρ καὶ οὗτος ἑτέρας ἐστὶν ἡδονῆς δοῦλος, ἀναγκάζεται πλεονεκτεῖν, ἀναγκάζεται ἁρπάζειν, μυρία ἀσχημονεῖν, δοῦλος ὧν τοῦ πάθους ἐκείνου, καὶ βλασφημεῖ πολλάκις. Οὗτος οὐδενὸς ἄξια εἶναι ἐνόμισε τὰ πρωτοτόκια. Διὸ καὶ προνοῶν τῆς ἀναπαύσεως τῆς προσκαίρου, καὶ μέχρι τῶν πρωτοτοκίων ἔφθασεν. Ὥστε ἡμῶν τὰ πρωτοτόκια λοιπὸν, οὐχὶ Ἰουδαίων. “Ἅμα δὲ καὶ πρὸς τὸ πάθος αὐτῶν τοῦτο συμβάλλεται" μονονουχὶ τοῦτο γὰρ διὰ τούτου αἰνίττεται, ὅτι ὁ πρῶτος ὕστερος γέγονε, καὶ ὁ δεύτερος πρῶτος" οὗτος διὰ καρτερίαν πρῶτος, ἐκεῖνος διὰ ῥᾳθυμίαν ὕστερος. Ἴστε γὰρ, φησὶν, ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν, ἀπεδοκιμάσθη" μετανοίας γὰρ τόπον οὐκ εὗρε, καίπερ
Eirēnēn diōkete meta pantōn kai ton hagiasmon, hou chōris oudeis opsetai ton Kyrion. Polla men esti ta charaktērizonta ton Christianismon, mallon de pantōn kai kreitton hapantōn hē pros allēlous agapē kai ē eirēnē. Dia touto kai ho Christos phēsin᾽ Eirēnēn tēn emēn didōmi hymin" kai palin, En toutǭ gnōsontai pantes, hoti emoi mathētai este, ean agapate allēlous. Dia touto kai ho Paulos nyn phēsin’ Eirēnēn diōkete meta tēta, hou chōris oudeis opsetai ton Kyrion. Episkopountes mē tis hysterōn apo tēs charitos tou Theou. Kathaper hodon tina makran hodeuontōn en synodią pollę̄, blepete, phēsi, mē tis apemeinen’ ou gar touto zētō monon, hina hymeis paragenēsthe, all᾽ hina kai tous allous episkopēte. Mē tis hysterōn, phēsin, apo tēs charitos tou Theou. Charin tou Theou ta mellonta kalei agatha, tēn pistin tēn euangelikēn, tēn aristēn politeian " panta gar tēs tou Theou charitos esti. Mē oun moi eipę̄s, hoti heis estin ho apollymenos " kai di᾽ hena ho Christos apethane. hena ho Christos apethane, sy de ou phrontizeis? estin epi tōn asthenōn, kai dia pantōn exetazontes, [chatamanthanontesI. Mē tis rhiza pikrias anō phyousa enochlę̄. Touto en tǭ Deuteronomiǭ keitai" elabe de auto apo metaphoras tōn phytōn. Mē tis rhiza, phēsi, pikrias" ho kai allachou graphōn legei, Mikra zymē holon to phyrama zymoi. Ouk ekeinou monon heneken touto, phēsi, boulomai, alla kai dia tēn ex autou ginomenēn blabēn. Toutesti, kan ę̄ tis rhiza toiautē, mēdemian blastēn aphę̄s anelthein, all' ekkoptesthō, hōste mē pherein tous oikeious karpous, hōste mē kai tous allous molynein kai miainein. Mē tis gar, phēsi, rhiza pikrias anō phyousa enochlę̄, kai dia tautēs mianthōsi polloi, Kai eikotōs pikran tēn hamartian ekalesen" ouden gar ontōs hamartias pikroteron " kai isasin hoi meta to praxai hypo tou syneidotos tēkomenoi, hoi pikrian pollēn hypomenontes " pikrotatē gar ousa diastrephei auto to logistikon. Toiautē hē tou pikrou physis, estin anonētos. Kai kalōs eipe; Rhiza pikrias. Ouk eipe, Pikra, alla, Pikrias" tēn men gar pikran rhizan esti karpous enenkein glykeis, tēn de pikrias rhizan kai pēgēn kai hypothesin " ouk esti pote glykyn enenkein karpon " panta gar esti pikra, ouden echei hēdy, panta pikra, panta aēdē, panta misous kai bdelygmias gemonta. Kai di᾽ autēs, phēsi, mianthōsi polloi. Toutestin, Hina mē touto genētai, tous aselgeis ekkoptete. Mē tis pornos, hē bebēlos hōs Hēsau, hos anti brōseōs mias apedoto ta prōtotokia hautou. Kai pou pornos ēn ho Hēsau? Ou touto entautha phēsin, hoti pornos hēn ho Hēsau, alla pros antidiastolēn keitai tou, Ton agiasmon diōkete" to de, Bebēlos, hōs pros ekeinon eirētai. Mē tis oun estō hōs ho Hēsau, chos, ta pneumatika apempolōn. Hos anti brōseōs mias apedoto ta prōtotokia autou. Toutestin, hos tēn para tou Theou timēn tautēn dia tēs oikeias rhąthymias apedoto, kai mikras hēdonēs charin tēn megistēn timēn kai doxan apōlese. Touto oikeiōs pros autous, touto bdelyrou, touto akathartou. Hōste ouk ho pornos akathartos monon, alla kai ho gastrimargos, hos esti tēs gastros doulos. Kai gar kai houtos heteras estin hēdonēs doulos, anankazetai pleonektein, anankazetai harpazein, myria aschēmonein, doulos hōn tou pathous ekeinou, kai blasphēmei pollakis. Houtos oudenos axia einai enomise ta prōtotokia. Dio kai pronoōn tēs anapauseōs tēs proskairou, kai mechri tōn prōtotokiōn ephthasen. Hōste hēmōn ta prōtotokia loipon, ouchi Ioudaiōn. “Hama de kai pros to pathos autōn touto symballetai" mononouchi touto gar dia toutou ainittetai, hoti ho prōtos hysteros gegone, kai ho deuteros prōtos" houtos dia karterian prōtos, ekeinos dia rhąthymian hysteros. Iste gar, phēsin, hoti kai metepeita thelōn klēronomēsai tēn eulogian, apedokimasthē" metanoias gar topon ouk heure, kaiper
“Pursue peace with all, and holiness, without which no one will see the Lord.” Many things mark Christianity, but more than all and better than all, love for one another and peace. That is why Christ says, “My peace I give to you”; and again, “By this all will know that you are my disciples, if you love one another.” That is why Paul too now says, “Pursue peace with all, and holiness”, [that is, puri]ty, “without which no one will see the Lord.” “See to it that no one fails to obtain the grace of God.” As when people travel a long road in a large company, “See,” he says, “that no one has been left behind; for I do not seek this only, that you arrive, but also that you look after the others.” “That no one fails,” he says, “to obtain the grace of God.” He calls the grace of God the good things to come, the faith of the gospel, the best way of life; for all are of the grace of God. Do not tell me, then, that it is one who is perishing; Christ died even for one. [For one] Christ died, and you do not care? … [as is done] in the case of the sick, [examining] everything and [inquiring closely]. “That no root of bitterness springs up and causes trouble.” This lies in Deuteronomy; and he took it by a metaphor from plants. “That no root,” he says, “of bitterness”; which he also says writing elsewhere, “A little leaven leavens the whole lump.” I wish this, he says, not only for that one's sake, but also because of the harm that comes from him. That is, even if there is such a root, do not let any shoot come up, but let it be cut off, so that it may not bear its own fruits, so that it may not defile and pollute the others too. “For let no root of bitterness,” he says, “spring up and cause trouble, and by it many be defiled.” And he rightly called sin bitter; for nothing is truly more bitter than sin; and those know it who, after doing it, waste away under conscience, who endure much bitterness; for being most bitter, it twists the very reasoning faculty. Such is the nature of what is bitter: it is unprofitable. And he said well, “a root of bitterness.” He did not say “bitter,” but “of bitterness”; for a bitter root can bear sweet fruits, but a root and source and occasion of bitterness can never bear sweet fruit; for everything is bitter, has nothing pleasant: everything bitter, everything unpleasant, everything full of hatred and abomination. “And by it,” he says, “many be defiled.” That is, so that this may not happen, cut off the licentious. “That no one be sexually immoral or profane like Esau, who for one meal sold his birthright.” And where was Esau sexually immoral? He does not say here that Esau was sexually immoral, but it is set in contrast with “pursue holiness”; and “profane” is said with reference to him. Let no one, then, be like Esau, [profane], bartering away spiritual things. “Who for one meal sold his birthright”: that is, who through his own indolence sold this honor from God, and for a little pleasure lost the greatest honor and glory. This is apt for them; this is the mark of the abominable, of the unclean. So not only the fornicator is unclean, but also the glutton, who is a slave of the belly. For he too is a slave of another pleasure; he is forced to be greedy, forced to rob, to behave shamefully in countless ways, being a slave of that passion, and often he blasphemes. This man thought the birthright worth nothing. That is why, providing for his temporary ease, he went as far as the birthright. So the birthright is ours from now on, not the Jews'. At the same time this also bears on what they suffered; for by this he all but hints that the first has become last and the second first: the one first through endurance, the other last through indolence. “For you know,” he says, “that afterward, when he wished to inherit the blessing, he was rejected; for he found no place for repentance, though …”
Textual problem in this passage: see the notes.
Heb 12:14–17 (quotation, high confidence) · John 14:27 (quotation, high confidence) · John 13:35 (quotation, high confidence) · Rom 14:15 (allusion, medium confidence) · Deut 29:18 (29:17 LXX) (allusion, high confidence) · 1 Cor 5:6 (quotation, high confidence) · Gen 25:29–34 (allusion, high confidence) · Gen 27:30–40 (allusion, high confidence)
Notes and citation
Summary: Expounding Heb 12:14–17, Chrysostom teaches that peace and love mark Christians, that each must watch over others so that no one falls short of God's grace, that the root of bitterness must be cut off, and that Esau, profane and gluttonous, sold his birthright for a little pleasure.
- Quotations: Heb 12:14–17; John 14:27; John 13:35; Rom 14:15 (1 Cor 8:11); Deut 29:18 (29:17 LXX); 1 Cor 5:6 (Gal 5:9); Gen 25:29–34; Gen 27:30–40. A few lines are lost (marked …; bracketed words supplied from the sense); the square brackets around “inquiring closely” are the edition's. The section ends in mid-sentence, continued in 31.2.
Notes on the original text
- Digital text corrected (OCR slip: Βέδηος for Βέβηλος; OCR slip: Χριστιανισιὺν for Χριστιανισμὸν; OCR slip: αἰνέττεται for αἰνίττεται; OCR slip: αὐ» τῆς for αὐτῆς; OCR slip: βέθηλος for βέβηλος; OCR slip: βλάδην for βλάβην; OCR slip: γγυχὺν ἐνέγχεῖϊν for γλυκὺν ἐνεγκεῖν; OCR slip: γγώσονται for γνώσονται; OCR slip: γλυχεῖς for γλυκεῖς; OCR slip: δλον τὸ φύραμα for ὅλον τὸ φύραμα; OCR slip: εἶπε: ’“Ρίζα for εἶπε· Ῥίζα; OCR slip: μιαγθῶσι «1οἰ for μιανθῶσι πολλοί; OCR slip: μιαγθῶσι ποι11οί for μιανθῶσι πολλοί; OCR slip: οἰκεΐας for οἰκείας; OCR slip: οὐκὶ Ἰουδαίων for οὐχὶ Ἰουδαίων; OCR slip: οὗ γὰρ τοῦτο ζητῶ for οὐ γὰρ τοῦτο ζητῶ; OCR slip: παραγένησϑε for παραγένησθε; OCR slip: πιχροτάτη for πικροτάτη; OCR slip: ποῦτο γένηται, τοὺς ἀσελγεῖς ἐχχκόπτετε for τοῦτο γένηται, τοὺς ἀσελγεῖς ἐκκόπτετε; OCR slip: πρωεοτόχιᾳ for πρωτοτόκια; OCR slip: πρωτοτοχίων for πρωτοτοκίων; OCR slip: συμόάλλεται for συμβάλλεται; OCR slip: φροντίζεις : for φροντίζεις;; OCR slip: φόουσα ἐνοχιῇ for φύουσα ἐνοχλῇ; OCR slip: χεῖται τοῦ for κεῖται τοῦ; OCR slip: χεῖται" ἔλαθε for κεῖται" ἔλαβε; OCR slip: χἀριτός for χάριτός; OCR slip: ἀγιασμὸν,ὼ οὗ for ἁγιασμὸν, οὗ; OCR slip: ἀνεὶ βρώσεως for ἀντὶ βρώσεως; OCR slip: ἀρπάζειν for ἁρπάζειν; OCR slip: ἐξετάζον- «ες for ἐξετάζοντες; OCR slip: ἐπισχοπῆτε for ἐπισκοπῆτε; OCR slip: ἐσεε for ἐστε; OCR slip: ἐχείνου μόνον for ἐκείνου μόνον; OCR slip: ἐχχοπτέσθω for ἐκκοπτέσθω; OCR slip: ἧ «ς ῥίζα for ᾖ τις ῥίζα; OCR slip: Ἰζαὶ ποῦ for Καὶ ποῦ; OCR slip: ὃ Ἰαστρίμαργος for ὁ γαστρίμαργος; OCR slip: ὅτε πόρνος for ὅτι πόρνος; OCR slip: ᾿ Ἰολλὰ for Πολλὰ; OCR slip: ᾿Ἑπισκοκποῦντες μὴ τις ὑστερῶν ἀπὸ εῆς for Ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς; OCR slip: “στε γὰρ for Ἴστε γὰρ): ἀγιασμὸν,ὼ οὗ → ἁγιασμὸν, οὗ; ᾿ Ἰολλὰ → Πολλὰ; Χριστιανισιὺν → Χριστιανισμὸν; γγώσονται → γνώσονται; ἐσεε → ἐστε; ᾿Ἑπισκοκποῦντες μὴ τις ὑστερῶν ἀπὸ εῆς → Ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς; οὗ γὰρ τοῦτο ζητῶ → οὐ γὰρ τοῦτο ζητῶ; παραγένησϑε → παραγένησθε; ἐπισχοπῆτε → ἐπισκοπῆτε; χἀριτός → χάριτός; φροντίζεις : → φροντίζεις;; ἐξετάζον- «ες → ἐξετάζοντες; φόουσα ἐνοχιῇ → φύουσα ἐνοχλῇ; χεῖται" ἔλαθε → κεῖται" ἔλαβε; δλον τὸ φύραμα → ὅλον τὸ φύραμα; ἐχείνου μόνον → ἐκείνου μόνον; βλάδην → βλάβην; ἧ «ς ῥίζα → ᾖ τις ῥίζα; ἐχχοπτέσθω → ἐκκοπτέσθω; μιαγθῶσι «1οἰ → μιανθῶσι πολλοί; πιχροτάτη → πικροτάτη; εἶπε: ’“Ρίζα → εἶπε· Ῥίζα; γλυχεῖς → γλυκεῖς; γγυχὺν ἐνέγχεῖϊν → γλυκὺν ἐνεγκεῖν; αὐ» τῆς → αὐτῆς; μιαγθῶσι ποι11οί → μιανθῶσι πολλοί; ποῦτο γένηται, τοὺς ἀσελγεῖς ἐχχκόπτετε → τοῦτο γένηται, τοὺς ἀσελγεῖς ἐκκόπτετε; βέθηλος → βέβηλος; Ἰζαὶ ποῦ → Καὶ ποῦ; ὅτε πόρνος → ὅτι πόρνος; χεῖται τοῦ → κεῖται τοῦ; Βέδηος → Βέβηλος; ἀνεὶ βρώσεως → ἀντὶ βρώσεως; πρωεοτόχιᾳ → πρωτοτόκια; οἰκεΐας → οἰκείας; ὃ Ἰαστρίμαργος → ὁ γαστρίμαργος; ἀρπάζειν → ἁρπάζειν; πρωτοτοχίων → πρωτοτοκίων; οὐκὶ Ἰουδαίων → οὐχὶ Ἰουδαίων; συμόάλλεται → συμβάλλεται; αἰνέττεται → αἰνίττεται; “στε γὰρ → Ἴστε γὰρ.
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 31.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-1
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
31.2PG 63:18
Τί δὴ τοῦτό ἐστιν; ἄρα μὴ τὴν μετάνοιαν ἐκβάλλει; Οὐδαμῶς. ᾿Αλλὰ πῶς, φησὶ, μετανοίας τόπον οὐκ εὗρεν; εἰ γὰρ κατέγνω ἑαυτοῦ, εἰ ἀνῴμωξε μέγα, διὰ τί οὐκ εὗρε τόπον μετανοίας; Ὅτι οὐκ ἦν μετανοίας τὸ πρᾶγμα. Ὥσπερ γὰρ ἡ λύπη τοῦ Κάϊν οὐκ ἦν μετανοίας, καὶ ὁ φόνος ἔδειξεν - οὕτω καὶ ἐνταῦθα οὐκ ἦν μετανοίας τὰ ῥήματα, καὶ μετὰ ταῦτα ὁ φόνος ἔδειξε" καὶ γὰρ καὶ αὐτὸς τῇ προαιρέσει ἀνεῖλε τὸν Ἰακώβ. Ἐγγίσουσι γὰρ, φησὶν, αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, καὶ ἀποκτενῶ Ἰακὼβ τὸν ἀδελφόν μου. Διὰ τοῦτο οὐκ ἴσχυσε τὰ δάκρυα μετάνοιαν αὐτῷ δοῦναι. Καὶ οὐκ εἶπε, Μετανοίας, ἁπλῶς, ἀλλὰ, Καὶ μετὰ δακρύων ἐκζητήσας, μετανοίας τόπον οὐκ εὗρε. Τί δήποτε; Ὅτι οὐ μετενόησεν ὃν ἔδει τρόπον τοῦτο 'γὰρ ἐστι μετάνοια " οὐ μετενόησεν ὡς ἐχρῆν. Ἐπεὶ πῶς ταῦτα ἔλεγε; πῶς νωθροὺς γενομένους παρεκάλει πάλιν; πῶς χωλοὺς γενομένους; πῶς παραλυθέντας πῶς παρειμένους; τοῦτο γὰρ ἀρχὴ πτώσεώς ἐστιν. Ἐμοὶ δοκεῖ αἰνίττεσθαί τινας ἐν αὐτοῖς πόρνους, οὐ μέντοι βούλεσθαι ἐλέγχειν αὐτοὺς τέως, ἀλλὰ προσποιεῖται ἄγνοιαν, ἵνα διορθώσωνται, Δεῖ γὰρ πρῶτον μὲν ἄγνοιαν ὑποκρίνεσθαι, μετὰ δὲ ταῦτα, ὅταν ἐπιμένωσι, τότε καὶ τὸν ἔλεγχον ἐπάγειν, σιν ἐπὶ Ζαμβρὶ καὶ τῆς Χασβίτιδος. Μετανοίας γὰρ, φησὶ, τόπον οὐκ εὗρεν. Οὐκ εὗρε μετάνοιαν, ἣ ὅτι μετανοίας μείζονα ἥμαρτεν, ἣ ὅτι μετάνοιαν ἀξίαν οὐκ ἐπεδείξατο, Ἔστιν ἄρα ἀμαρτήματα μετανοίας μείξονα. “Ὁ ὁὲ λέγει, τοῦτό ἐστι " Μὴ πέσωμεν πτῶμα ἀνίατον" ἕως ἂν ἧ χωλεία τὸ πρᾶγμα, εὔκολον γενέσθαι ὀρθόν " ἐὰν δὲ ἐκτραπῶμεν, τί ἔσται λοιπόν; Τοῖς μὲν γὰρ μηδέπω πεσοῦσιν οὕτω διαλέγεται, τῷ φόβῳ συγκροτῶν αὐτοὺς, καί φησιν ὅτι οὐκ ἔστι πεσόντα παραμυθίας τυχεῖν " τοῖς δὲ πεσοῦσιν, ὥστε μὴ εἰς ἀπόγνωσιν ἐμπεσεῖν, τἀναντία παραινεῖ, οὕτω λέγων· Τεκνία μου, οὓς πάλιν ὠδίνω, ἄκρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν " καὶ πάλιν, σεῖο. Ἰδοὺ μαρτυρεῖ ὅτι ἐξέπεσον. Ὁ μὲν γὰρ ἑστὼς, ἀκούων ὅτι πεσόντα οὐκ ἔστι συγγνώμης τυχεῖν, σφοδρότερος ἔσται, καὶ ἀσφαλέστερος περὶ τὴν στάσιν" ἂν μέντοι καὶ περὶ τὸν πεπτωκότα τῇ αὐτῇ χρήσῃ σφοδρότητι, οὐδέποτε ἀναστήσεται· ποίᾳ γὰρ ἐλπίδι τὴν μεταβολὴν ἐπιδείξεται; Οὐ μόνον δέ φησιν, Ἐδάκρυσεν, ἀλλὰ καὶ, Ἐξεζήτησεν' οὐ τοίνυν ἐκβάλλει μετάνοιαν, λέγων, Μετανοίας τόπον οὐκ εὗρεν" ἀλλ᾽ ἀσφαλίζεται αὐτοὺς μᾶλλον διὰ τούτου πρὸς τὸ μὴ πεσεῖν. Ὅσοι τοίνυν ἀπιστοῦσι τῇ γεέννῃ, ταῦτα ἁμαρτάνειν, ταῦτα λογιζέσθωσαν. Διὰ τί Ἡσαῦ οὐκ ἔτυχε συγγνώμης; Ὅτι οὐ μετενόησεν ὡς ἐχρῆν.
Ti dē touto estin? ara mē tēn metanoian ekballei? Oudamōs. ᾿Alla pōs, phēsi, metanoias topon ouk heuren? ei gar kategnō heautou, ei anǭmōxe mega, dia ti ouk heure topon metanoias? Hoti ouk ēn metanoias to pragma. Hōsper gar hē lypē tou Kaïn ouk ēn metanoias, kai ho phonos edeixen - houtō kai entautha ouk ēn metanoias ta rhēmata, kai meta tauta ho phonos edeixe" kai gar kai autos tę̄ proairesei aneile ton Iakōb. Engisousi gar, phēsin, hai hēmerai tou penthous tou patros mou, kai apoktenō Iakōb ton adelphon mou. Dia touto ouk ischyse ta dakrya metanoian autǭ dounai. Kai ouk eipe, Metanoias, haplōs, alla, Kai meta dakryōn ekzētēsas, metanoias topon ouk heure. Ti dēpote? Hoti ou metenoēsen hon edei tropon touto 'gar esti metanoia " ou metenoēsen hōs echrēn. Epei pōs tauta elege? pōs nōthrous genomenous parekalei palin? pōs chōlous genomenous? pōs paralythentas pōs pareimenous? touto gar archē ptōseōs estin. Emoi dokei ainittesthai tinas en autois pornous, ou mentoi boulesthai elenchein autous teōs, alla prospoieitai agnoian, hina diorthōsōntai, Dei gar prōton men agnoian hypokrinesthai, meta de tauta, hotan epimenōsi, tote kai ton elenchon epagein, sin epi Zambri kai tēs Chasbitidos. Metanoias gar, phēsi, topon ouk heuren. Ouk heure metanoian, hē hoti metanoias meizona hēmarten, hē hoti metanoian axian ouk epedeixato, Estin ara amartēmata metanoias meixona. “Ho hoe legei, touto esti " Mē pesōmen ptōma aniaton" heōs an hē chōleia to pragma, eukolon genesthai orthon " ean de ektrapōmen, ti estai loipon? Tois men gar mēdepō pesousin houtō dialegetai, tǭ phobǭ synkrotōn autous, kai phēsin hoti ouk esti pesonta paramythias tychein " tois de pesousin, hōste mē eis apognōsin empesein, tanantia parainei, houtō legōn; Teknia mou, hous palin ōdinō, akris hou morphōthę̄ Christos en hymin " kai palin, seio. Idou martyrei hoti exepeson. Ho men gar hestōs, akouōn hoti pesonta ouk esti syngnōmēs tychein, sphodroteros estai, kai asphalesteros peri tēn stasin" an mentoi kai peri ton peptōkota tę̄ autę̄ chrēsę̄ sphodrotēti, oudepote anastēsetai; poią gar elpidi tēn metabolēn epideixetai? Ou monon de phēsin, Edakrysen, alla kai, Exezētēsen' ou toinyn ekballei metanoian, legōn, Metanoias topon ouk heuren" all᾽ asphalizetai autous mallon dia toutou pros to mē pesein. Hosoi toinyn apistousi tę̄ geennę̄, tauta hamartanein, tauta logizesthōsan. Dia ti Hēsau ouk etyche syngnōmēs? Hoti ou metenoēsen hōs echrēn.
What is this? Does he cast out repentance? Not at all. “But how,” someone says, “did he find no place for repentance? For if he condemned himself, if he wailed aloud, why did he not find a place for repentance?” Because the thing was not repentance. For just as Cain's grief was not repentance, and the murder showed it, so here too the words were not repentance, and the murder afterward showed it; for he too killed Jacob in intention: “For the days of mourning for my father are drawing near,” he says, “and I will kill Jacob my brother.” That is why his tears could not give him repentance. And he did not simply say “of repentance,” but, “though he sought it with tears, he found no place for repentance.” Why? Because he did not repent as he should have; for this is repentance; he did not repent as was needful. Since otherwise, how did he say these things? How did he exhort again those who had become sluggish? How those who had become lame? How those paralyzed, how those drooping? For this is the beginning of a fall. It seems to me that he is hinting at some fornicators among them, but does not wish to convict them for the present; rather he pretends ignorance, so that they may correct themselves. For one must first feign ignorance, and afterward, when they persist, then bring the reproof too, … [as Moses did] in the case of Zimri and the Midianite woman. “For he found no place,” he says, “for repentance.” He did not find repentance, either because he sinned more greatly than repentance [can cover], or because he did not show worthy repentance. So there are sins greater than repentance. What he means is this: let us not fall an incurable fall. As long as the thing is lameness, it is easy to be made straight; but if we turn aside, what will there be from then on? For to those who have not yet fallen he speaks thus, tightening them with fear, and says that it is not possible for one who has fallen to obtain comfort; but to those who have fallen, so that they may not fall into despair, he urges the opposite, saying thus: “My little children, for whom I am again in labor until Christ is formed in you”; and again, [“You who would be justified by the law have fallen away from grace”]: see, he testifies that they have fallen. For the one who is standing, hearing that one who falls cannot obtain pardon, will be more vigorous and more secure in his standing; but if you use the same vehemence with the one who has fallen, he will never rise again; for with what hope will he show the change? And he says not only, “he wept,” but also, “he sought”; so in saying, “he found no place for repentance,” he does not cast out repentance, but rather secures them by this against falling. Let those, then, who disbelieve Gehenna consider these things [when they wish] to sin. Why did Esau not obtain pardon? Because he did not repent as he should have.
Textual problem in this passage: see the notes.
Heb 12:17 (quotation, high confidence) · Gen 4:8 (allusion, high confidence) · Gen 27:41 (quotation, high confidence) · Num 25:6–15 (allusion, high confidence) · Gal 4:19 (quotation, high confidence) · Gal 5:4 (quotation, medium confidence)
Notes and citation
Summary: Chrysostom explains that Esau found no place for repentance not because repentance is excluded, but because his tears, like Cain's grief, were not true repentance, and that Paul uses fear to secure those who stand while offering hope to those who have fallen.
- Quotations: Heb 12:17; Gen 4:8; Gen 27:41; Num 25:6–15 (Zimri and the Midianite woman); Gal 4:19; Gal 5:4 (the words after “and again” are lost in the scan and supplied from the sense). The statement “there are sins greater than repentance” is translated as written; Chrysostom immediately applies it pastorally as a warning to the standing, not a denial of repentance to the fallen. A long leak of Migne's Latin column was removed; a few lines are lost (marked …).
Notes on the original text
- Digital text corrected (OCR slip: Ζαμδρὶ καὶ τῆς Χασόίτιδος for Ζαμβρὶ καὶ τῆς Χασβίτιδος; OCR slip: Μεταγοίας τότον for Μετανοίας τόπον; OCR slip: δήπρτε for δήποτε; OCR slip: μεταδολὴν for μεταβολὴν; OCR slip: οὔτω λέγων Ζεχνία μου, οὗς for οὕτω λέγων· Τεκνία μου, οὓς; OCR slip: πάλιν : for πάλιν;; OCR slip: πάσοῦσιν for πεσοῦσιν; OCR slip: προαῦρέσει ἀνεῖλε τὸν Ἰαχώδ. ᾿Βγγίσουσι γὰρ, φησὶν, αὲ ἡμέραι τοῦ πένθους τοῦ πατρός μον, καὶ ἀποχτεγῶ Ἰαχὼδ τὸν ἀδεῖφρόν for προαιρέσει ἀνεῖλε τὸν Ἰακώβ. Ἐγγίσουσι γὰρ, φησὶν, αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, καὶ ἀποκτενῶ Ἰακὼβ τὸν ἀδελφόν; OCR slip: τόκον οὐκ for τόπον οὐκ; OCR slip: τὸχεῖν for τυχεῖν; OCR slip: φόδῳ for φόβῳ; OCR slip: ἀναστήσεται: " for ἀναστήσεται·; OCR slip: ἐκδάλ-λει for ἐκβάλλει; OCR slip: ἐπιμένωτι for ἐπιμένωσι; OCR slip: ἐχδάλλει for ἐκβάλλει; OCR slip: ἐχζητήσας for ἐκζητήσας; OCR slip: ἐχτραπῶμεν for ἐκτραπῶμεν; OCR slip: ὑποχρίνεσθαι for ὑποκρίνεσθαι; long leak of Migne's Latin column removed; the split word μετανοίας rejoined): ἐκδάλ-λει → ἐκβάλλει; τόκον οὐκ → τόπον οὐκ; προαῦρέσει ἀνεῖλε τὸν Ἰαχώδ. ᾿Βγγίσουσι γὰρ, φησὶν, αὲ ἡμέραι τοῦ πένθους τοῦ πατρός μον, καὶ ἀποχτεγῶ Ἰαχὼδ τὸν ἀδεῖφρόν → προαιρέσει ἀνεῖλε τὸν Ἰακώβ. Ἐγγίσουσι γὰρ, φησὶν, αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, καὶ ἀποκτενῶ Ἰακὼβ τὸν ἀδελφόν; ἐχζητήσας → ἐκζητήσας; δήπρτε → δήποτε; πάλιν : → πάλιν;; ὑποχρίνεσθαι → ὑποκρίνεσθαι; ἐπιμένωτι → ἐπιμένωσι; Ζαμδρὶ καὶ τῆς Χασόίτιδος → Ζαμβρὶ καὶ τῆς Χασβίτιδος; τε Ῥὲν {{ΐανὶ ἰηφμίημδμινν τι, Το. ἐπὶ, Νὰ δος ὀνεμίδὶ, βοὴ ἰμνθιῖ ἰοσυπι ρα μ θη 125 ἢ μου Θὰ Γδ5 Ποιν 161 οὐαὶ ρεγβθυθγαυθγίηι, (πὸ οἰἰ τ ἐπδγγο 1 σον δ ροϑδὶι μοι οι; δὺϊ ᾳφυοά οἶα 4 πον υην σοφοί εκ δὶς ἰοαυϊίαγ, ἐμοῖο 5 Ποῖ πον μοββὸ αἱ αιΐ οεοίαϊι τοη πὶ δϑβοηπδίυγ, γμπηΐυηθα, Ἰὰς οορίιοηι. Οὐν διὰ μοι δὶ Δϑβοαιμυβ Νειοῖο : πυπιφειϊά ἐρο Ἔππὶ ἐμξίο [γαϊ τὶς πιεῖ (ἐπ. ἃ. εἰ πιὸ αὐεοοπάϊ ( ἐπ. δ. 9.. Μηξηῦπι εδὲ "Ὸφιῦ → με; ἐχτραπῶμεν → ἐκτραπῶμεν; φόδῳ → φόβῳ; πάσοῦσιν → πεσοῦσιν; οὔτω λέγων Ζεχνία μου, οὗς → οὕτω λέγων· Τεκνία μου, οὓς; τὸχεῖν → τυχεῖν; ἀναστήσεται: " → ἀναστήσεται·; μεταδολὴν → μεταβολὴν; ἐχδάλλει → ἐκβάλλει; Μεταγοίας τότον → Μετανοίας τόπον.
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 31.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-2
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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.
31.3PG 63:18
Θέλεις ἰδεῖν μετάνοιαν ἀκριβῆ; "Ακουσὸν τὴν τοῦ Πέτρου μετάνοιαν μετὰ τὴν ἄρνησιν. Διηγούμενος γὰρ ἡμῖν τὰ κατ' αὐτὸν ὁ εὐαγγελιστὴς, φησὶ, Καὶ ἐξελθὼν ἔξω, ἔκλαυσε πικρῶς. Διὰ τοῦτο καὶ ἀφείθη αὐτῷ τὸ τοιοῦτον ἁμάρτημα, ὅτι μετενόησεν ὃν ἔδει τρόπον. Καίτοι οὔπω τὸ θῦμα προσενήνεκτο, οὕπω ἡ θυσία ἐγεγένητο, οὕπω ἦρτο ἡ ἁμαρτία, ἔτι ἐκράτει καὶ ἐτυράννει. Καὶ ἵνα μάθῃς, ὅτι οὐκ οὕτω ῥᾳθυμίας ἦν ἡ ἄρνησις, ὅσον ἐγκαταλείψεως τοῦ Θεοῦ παιδεύοντος αὐτὸν εἰδέναι τὰ ἀνθρώπινα μέτρα, καὶ μὴ ἀντιλέγειν τοῖς παρὰ τοῦ διδασκάλου λεγομένοις, μηδὲ μείζονα τῶν ἄλλων φρονεῖν, ἀλλ᾽ εἰδέναι ὅτι χωρὶς Θεοῦ οὐδὲν γενέσθαι δυνατὸν, καὶ ὅτι, Ἐὰν μὴ ὁ Κύριος οἶκον οἰκοδομήσῃ, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὑτόν " ἄκουε πῶς ἀσφαλιζόμενος, καὶ πείθων μετριάζειν, εἶπε πρὸς αὐτὸν μόνον ὁ Χριστός" Σίμων, Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο σινιάσαι σε ὡς τὸν σῖτον, κἀγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ ἡ πίστις σου. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτὸν μέγα φρονεῖν, συνειδότα ἑαυτῷ ὅτι μᾶλλον ἁπάντων ἀγαπᾷ τὸν Χριστὸν, διὰ τοῦτο συγχωρεῖται πεσεῖν, ἀπαρνήσασθαι τὸν διδάσκαλον, διὰ τοῦτο καὶ κλαίει πικρῶς, καὶ τὰ ἄλλα τὰ ἑξῆς τοῦ κλαυθμοῦ ὁμοίως ποιεῖ. Τί γὰρ οὐκ ἐποίησε; μυρίοις κινδύνοις ἑαυτὸν περιέβαλε μετὰ ταῦτα, διὰ πάντων δεικνὺς αὑτοῦ τὴν ἀνδρείαν καὶ τὸ παράστημα τῆς ψυχῆς. Μετενόησε καὶ ὁ Ἰούδας, ἀλλὰ κακῶς" ἀπήγξατο γάρ. Μετενόησεν, ὅπερ ἔφην, καὶ Ἡσαῦ" μᾶλλον δὲ οὗτος οὐδὲ μετενόησε " τὰ γὰρ δάκρυα οὐκ ἦν μετανοίας, ἀλλὰ ἐπηρείας καὶ θυμοῦ μᾶλλον " καὶ δείκνυσι τὰ ἑξῆς. Μετενόησεν ὁ μακάριος Δαυῖδ οὕτω λέγων " Λούσω καθ᾽ ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω" καὶ τὴν πάλαι γεγενημένην ἁμαρτίαν, μετὰ τοσαῦτα ἔτη, μετὰ τοσαύτας γενεὰς, ὡς νεωστὶ σθαι χρὴ οὐδὲ ἀγριαίνειν, ἀλλὰ συντρίβεσθαι ὡς κατεγνωσμένον, ὡς οὐκ ἔχοντα παῤῥησίαν, ὡς καταδεδικασμένον, ὡς ἀπὸ ἐλέους σωθῆναι ὀφείλοντα μόνου, ὡς ἀγνώμονα περὶ τὸν εὐεργέτην φανέντα, ὡς ἀχάριστον, ὡς ἀδόκιμον, ὡς μυρίων κολάσεων ἄξιον. Ἐὰν ταῦτα λογίζηται, οὐκ ὀργισθήσεται, οὐκ ἀγανακτήσει, χτα καὶ ἡμέραν. Τὸν μετανοοῦντα οὐδέποτε χρὴ λήθῃ παραδοῦναι τὴν ἁμαρτίαν ἀλλὰ τὸν μὲν Θεὸν παρακαλεῖν μὴ μνησθῆναι αὐτῆς, αὐτὸν δὲ μηδέποτε ἐπιλαθέσθαι αὐτῆς" ἐὰν ἡμεῖς αὐτῆς μνημονεύωμεν, ὁ Θεὸς αὐτῆς ἐπιλήσεται. Παρ᾽ ἡμῶν αὐτῶν δίκην λάβωμεν, ἡμῶν αὐτῶν κατηγορήσωμεν οὕτως ἐξιλεωσόμεθα τὸν κριτήν. ᾿Αμαρτία γὰρ ὁμολογουμένη ἐλάττων γίνεται, μὴ ὁμολογουμένη δὲ χείρων. Ἂν γὰρ προσλάβῃ ἁμαρτία τὴν ἀναισχυντίαν καὶ τὴν ἀγνωμοσύνην, οὐδέποτε στήσεται " πῶς δαὶ ὅλως ὁ τοιοῦτος δυνήσεται φυλάξασθαι πάλιν μὴ τοῖς αὐτοῖς περιπεσεῖν, ὁ τὸ πρότερον οὐκ εἰδὼς ὅτι ἥμαρτεν; Μὴ τοίνυν ἀρνώμεθα, παρακαλῶ, μηδὲ ἀναισχυντῶμεν, ἵνα μὴ καὶ ἄκοντες δῶμεν τιμωρίαν. Ἤκουσε Κάϊν παρὰ τοῦ Θεοῦ, Ποῦ ἐστιν Ἄβελ ὁ ἀδελφός σου; καί φησιν, Οὐκ οἶδα· μὴ φύλαξ ἐγώ εἰμι τοῦ ἀδελφοῦ μου; Εἶδες πῶς τοῦτο χαλεπωτέραν τὴν ἁμαρτίαν εἰργάσατο; ᾿Αλλ᾽ οὐκ ὁ πατὴρ αὐτοῦ οὕτως, ἀλλὰ τί; ᾿Ακούσας, ᾿Αδὰμ, ποῦ εἴ; φησὶν, Ἤκουσα τῆς φωνῆς σου, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην. Μέγα ἀγαθὸν, ἐπιγινώσκειν τὰ ἁμαρτήματα, καὶ μιμνήσκεσθαι αὐτῶν διηνεκῶς " οὐδὲν οὕτω θεραπεύει πλημμέλειαν, ὡς μνήμη διηνεκῆς" οὐδὲν οὕτως ὀκνηρὸν ἄνθρωπον ποιεῖ πρὸς κακίαν. Οἶδα ὅτι ἀποπηδᾷ, καὶ οὐκ ἀνέχεται τὸ συνειδὸς ὑπὸ τῆς μνήμης μαστίζεσθαι τῶν κακῶν " ἀλλ᾽ ἄγξον τὴν ψυχὴν, καὶ ἐπίθες αὐτῇ κημόν" καθάπερ γὰρ ἵππος δυσήνιος, οὕτω δυσανασχετεῖ, καὶ οὐ βούλεται πεῖσαι ἑαυτὴν ὅτι ἥμαρτε. Τοῦτο δὲ ὅλον ἐστὶ σατανικόν. ᾿Αλλ᾽ ἡμεῖς αὐτὴν πείθωμεν ὅτι ἥμαρτεν, ἵνα καὶ μετανοήσῃ, καὶ ἵνα μετανοήσασα ἀπαλλαγῇ τῶν κολάσεων. Πῶς ἀξιοῖς συγγνώμης τυχεῖν, εἰπέ μοι, ἐπὶ τοῖς ἁμαρτήμασι, μηδέπω ταῦτα ὁμολογήσας; Πάντως ἐκεῖνος ἐστιν ἐλέους καὶ φιλανθρωπίας ἄξιος ὁ ἡμαρτηκώς “ σὺ δὲ μηδέν πείσας σαυτὸν ἡμαρτηκέναι, πῶς ἀξιοῖς ἐλεηθῆναι, ἐπὶ τοῖς πλεὅτι ἡμάρτομεν’ μὴ τῇ γλώττῃ λέγωμεν μόνον, ἀλλὰ καὶ τῇ διανοίᾳ" μὴ ἀμαρτωλοὺς καλῶμεν ἑαυτοὺς μόνον, ἀλλὰ καὶ τὰ ἁμαρτήματα ἀναλογιζώμεθα, κατ᾽ εἶδος ἕκαστον ἀναλέγοντες. Οὐ λέγω σοι, Ἐκπόμπευσον σαυτὸν, οὐδὲ παρὰ τοῖς ἄλλοις κατηγόρησον, ἀλλὰ πείθεσθαι συμβουλεύω τῷ προφήτῃ λέγοντι. Ἀποκάλυψον πρὸς Κύριον τὴν ὁδόν σου. Ἐπὶ τοῦ Θεοῦ ταῦτα ὁμολόγησον, ἐπὶ τοῦ δικαστοῦ ὁμολόγει τὰ ἁμαρτήματα, εὐχόμενος, εἰ καὶ μὴ τῇ γλώττῃ, ἀλλὰ τῇ μνήμῃ. καὶ οὕτως ἀξίου ἐλεηθῆναι. "Ἂν ἔχῃς τὰ ἁμαρτήματα διηνεκῶς ἐν τῇ μνήμῃ, οὐδέποτε τῷ πλησίον μνησικακήσεις. Οὐ τοῦτο δὲ λέγω, ἐὰν ἧς πεπεισμένος σαυτὸν ἁμαρτωλὸν εἶναι “ οὐκ οὕτω τοῦτο δύναται ταπεινῶσαι ψυχὴν, ὡς αὐτὰ ἐφ᾽ ἑαυτῶν τὰ ἁμαρτήματα, καὶ κατ᾽ εἶδος ἐξεταζόμενα. Οὐ μνησικακήσεις, ταῦτα ὅλα ἔχων ἐν τῇ μνήμῃ, οὐκ ὀργισθήσῃ, οὐ λοιδορήσεις, οὐ φρονήσεις μέγα, οὐ περιπεσῇ πάλιν τοῖς αὐτοῖς - σφοδρότερος ἔσῃ πρὸς τὰ ἀγαθά.
Theleis idein metanoian akribē? "Akouson tēn tou Petrou metanoian meta tēn arnēsin. Diēgoumenos gar hēmin ta kat' auton ho euangelistēs, phēsi, Kai exelthōn exō, eklause pikrōs. Dia touto kai apheithē autǭ to toiouton hamartēma, hoti metenoēsen hon edei tropon. Kaitoi oupō to thyma prosenēnekto, houpō hē thysia egegenēto, houpō ērto hē hamartia, eti ekratei kai etyrannei. Kai hina mathę̄s, hoti ouk houtō rhąthymias ēn hē arnēsis, hoson enkataleipseōs tou Theou paideuontos auton eidenai ta anthrōpina metra, kai mē antilegein tois para tou didaskalou legomenois, mēde meizona tōn allōn phronein, all᾽ eidenai hoti chōris Theou ouden genesthai dynaton, kai hoti, Ean mē ho Kyrios oikon oikodomēsę̄, eis matēn ekopiasan hoi oikodomountes hauton " akoue pōs asphalizomenos, kai peithōn metriazein, eipe pros auton monon ho Christos" Simōn, Simōn, idou ho Satanas exę̄tēsato siniasai se hōs ton siton, kagō edeēthēn peri sou, hina mē eklipę̄ hē pistis sou. Epeidē gar eikos ēn auton mega phronein, syneidota heautǭ hoti mallon hapantōn agapą ton Christon, dia touto synchōreitai pesein, aparnēsasthai ton didaskalon, dia touto kai klaiei pikrōs, kai ta alla ta hexēs tou klauthmou homoiōs poiei. Ti gar ouk epoiēse? myriois kindynois heauton periebale meta tauta, dia pantōn deiknys hautou tēn andreian kai to parastēma tēs psychēs. Metenoēse kai ho Ioudas, alla kakōs" apēnxato gar. Metenoēsen, hoper ephēn, kai Hēsau" mallon de houtos oude metenoēse " ta gar dakrya ouk ēn metanoias, alla epēreias kai thymou mallon " kai deiknysi ta hexēs. Metenoēsen ho makarios Dauid houtō legōn " Lousō kath᾽ hekastēn nykta tēn klinēn mou, en dakrysi mou tēn strōmnēn mou brexō" kai tēn palai gegenēmenēn hamartian, meta tosauta etē, meta tosautas geneas, hōs neōsti sthai chrē oude agriainein, alla syntribesthai hōs kategnōsmenon, hōs ouk echonta parrhēsian, hōs katadedikasmenon, hōs apo eleous sōthēnai opheilonta monou, hōs agnōmona peri ton euergetēn phanenta, hōs achariston, hōs adokimon, hōs myriōn kolaseōn axion. Ean tauta logizētai, ouk orgisthēsetai, ouk aganaktēsei, chta kai hēmeran. Ton metanoounta oudepote chrē lēthę̄ paradounai tēn hamartian alla ton men Theon parakalein mē mnēsthēnai autēs, auton de mēdepote epilathesthai autēs" ean hēmeis autēs mnēmoneuōmen, ho Theos autēs epilēsetai. Par᾽ hēmōn autōn dikēn labōmen, hēmōn autōn katēgorēsōmen houtōs exileōsometha ton kritēn. ᾿Amartia gar homologoumenē elattōn ginetai, mē homologoumenē de cheirōn. An gar proslabę̄ hamartia tēn anaischyntian kai tēn agnōmosynēn, oudepote stēsetai " pōs dai holōs ho toioutos dynēsetai phylaxasthai palin mē tois autois peripesein, ho to proteron ouk eidōs hoti hēmarten? Mē toinyn arnōmetha, parakalō, mēde anaischyntōmen, hina mē kai akontes dōmen timōrian. Ēkouse Kaïn para tou Theou, Pou estin Abel ho adelphos sou? kai phēsin, Ouk oida; mē phylax egō eimi tou adelphou mou? Eides pōs touto chalepōteran tēn hamartian eirgasato? ᾿All᾽ ouk ho patēr autou houtōs, alla ti? ᾿Akousas, ᾿Adam, pou ei? phēsin, Ēkousa tēs phōnēs sou, kai ephobēthēn, hoti gymnos eimi, kai ekrybēn. Mega agathon, epiginōskein ta hamartēmata, kai mimnēskesthai autōn diēnekōs " ouden houtō therapeuei plēmmeleian, hōs mnēmē diēnekēs" ouden houtōs oknēron anthrōpon poiei pros kakian. Oida hoti apopēdą, kai ouk anechetai to syneidos hypo tēs mnēmēs mastizesthai tōn kakōn " all᾽ anxon tēn psychēn, kai epithes autę̄ kēmon" kathaper gar hippos dysēnios, houtō dysanaschetei, kai ou bouletai peisai heautēn hoti hēmarte. Touto de holon esti satanikon. ᾿All᾽ hēmeis autēn peithōmen hoti hēmarten, hina kai metanoēsę̄, kai hina metanoēsasa apallagę̄ tōn kolaseōn. Pōs axiois syngnōmēs tychein, eipe moi, epi tois hamartēmasi, mēdepō tauta homologēsas? Pantōs ekeinos estin eleous kai philanthrōpias axios ho hēmartēkōs “ sy de mēden peisas sauton hēmartēkenai, pōs axiois eleēthēnai, epi tois pleoti hēmartomen’ mē tę̄ glōttę̄ legōmen monon, alla kai tę̄ dianoią" mē amartōlous kalōmen heautous monon, alla kai ta hamartēmata analogizōmetha, kat᾽ eidos hekaston analegontes. Ou legō soi, Ekpompeuson sauton, oude para tois allois katēgorēson, alla peithesthai symbouleuō tǭ prophētę̄ legonti. Apokalypson pros Kyrion tēn hodon sou. Epi tou Theou tauta homologēson, epi tou dikastou homologei ta hamartēmata, euchomenos, ei kai mē tę̄ glōttę̄, alla tę̄ mnēmę̄. kai houtōs axiou eleēthēnai. "An echę̄s ta hamartēmata diēnekōs en tę̄ mnēmę̄, oudepote tǭ plēsion mnēsikakēseis. Ou touto de legō, ean hēs pepeismenos sauton hamartōlon einai “ ouk houtō touto dynatai tapeinōsai psychēn, hōs auta eph᾽ heautōn ta hamartēmata, kai kat᾽ eidos exetazomena. Ou mnēsikakēseis, tauta hola echōn en tę̄ mnēmę̄, ouk orgisthēsę̄, ou loidorēseis, ou phronēseis mega, ou peripesę̄ palin tois autois - sphodroteros esę̄ pros ta agatha.
Do you want to see exact repentance? Hear Peter's repentance after the denial. For the evangelist, recounting his story to us, says, “And going outside, he wept bitterly.” That is why such a sin was forgiven him, because he repented as he should. And yet the victim had not yet been offered, the sacrifice had not yet been made, sin had not yet been taken away; it still ruled and tyrannized. And so that you may learn that the denial was not so much from carelessness as from God's abandoning him, teaching him to know human measures, and not to contradict what the teacher said, nor to think himself greater than the others, but to know that nothing can be done without God, and that “Unless the Lord builds the house, those who build it labor in vain”: hear how, securing him and persuading him to be moderate, Christ said to him alone, “Simon, Simon, see, Satan has demanded to sift you like wheat; but I have prayed for you, that your faith may not fail.” For since it was likely that he would think highly of himself, being conscious that he loved Christ more than all, that is why he is allowed to fall, to deny his teacher; that is why he also weeps bitterly, and does the other things that follow the weeping likewise. For what did he not do? He surrounded himself with countless dangers after this, showing his courage and the boldness of his soul through everything. Judas too repented, but badly; for he hanged himself. Esau too repented, as I said; or rather he did not even repent; for the tears were not of repentance, but rather of spite and anger; and what follows shows it. The blessed David repented, saying thus: “Every night I will wash my bed, with my tears I will drench my couch”; and the sin committed long before, after so many years, after so many generations, [he bewailed] as if newly [done] … [one] must not [be indignant] or savage, but be crushed as one condemned, as one without boldness, as one sentenced, as one who must be saved by mercy alone, as one shown ungrateful toward his benefactor, as thankless, as worthless, as deserving countless punishments. If he reckons these things, he will not be angry, he will not be indignant, … night and day. The one who repents must never consign the sin to forgetfulness, but must call on God not to remember it, while he himself never forgets it; if we remember it, God will forget it. Let us exact the penalty from ourselves, let us accuse ourselves; so we shall propitiate the judge. For sin confessed becomes less, but not confessed, worse. For if sin takes on shamelessness and ingratitude, it will never stop. For how will such a one be able to guard against falling into the same things again, who does not know that he sinned before? Let us not, then, deny, I beg you, nor be shameless, so that we may not pay the penalty even against our will. Cain heard from God, “Where is Abel your brother?” and he says, “I do not know; am I my brother's keeper?” Do you see how this made the sin more grievous? But not so his father; but what? Hearing, “Adam, where are you?” he says, “I heard your voice, and I was afraid, because I am naked, and I hid.” It is a great good to acknowledge one's sins and remember them continually; nothing so heals transgression as continual remembrance; nothing so makes a person reluctant toward wickedness. I know that it [the conscience] leaps away and does not bear to be scourged by the memory of its evils; but strangle the soul and put a muzzle on it; for like an unruly horse it chafes, and does not wish to persuade itself that it has sinned. But this is wholly satanic. But let us persuade it that it has sinned, so that it may also repent, and having repented may be freed from punishments. How do you expect, tell me, to obtain pardon for your sins, when you have not yet confessed them? Surely the sinner is worthy of mercy and love for humankind; but you, having in no way persuaded yourself that you have sinned, how do you expect to be shown mercy, [being so shameless] about … [Let us persuade ourselves] that we have sinned; let us not say it with the tongue only, but also with the mind; let us not only call ourselves sinners, but also reckon up the sins, listing each one by its kind. I do not say to you, “Parade yourself,” nor “Accuse yourself before others,” but I advise you to obey the prophet who says, “Reveal your way to the Lord.” Confess these things before God; before the judge confess your sins, praying, if not with the tongue, at least with the memory; and so ask to be shown mercy. If you keep your sins continually in memory, you will never bear a grudge against your neighbor. I do not mean this: if you are persuaded that you are a sinner; this cannot humble the soul as much as the sins themselves, by themselves, and examined one by one. You will not bear a grudge, if you keep all these in memory; you will not be angry, you will not revile, you will not think highly of yourself, you will not fall into the same things again; you will be more vigorous for good things.
Textual problem in this passage: see the notes.
Matt 26:75 (quotation, high confidence) · Ps 127:1 (126:1 LXX) (quotation, high confidence) · Luke 22:31–32 (quotation, high confidence) · Matt 27:5 (allusion, high confidence) · Gen 27:41 (allusion, medium confidence) · Ps 6:6 (6:7 LXX) (quotation, high confidence) · Gen 4:9 (quotation, high confidence) · Gen 3:9–10 (quotation, high confidence) · Ps 37:5 (36:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Chrysostom contrasts Peter's true repentance with Judas's despair and Esau's angry tears, holds up David's lifelong sorrow, and urges his hearers to confess their sins to God one by one and remember them constantly, so that God may forget them and they may grow humble and gentle.
- Quotations: Matt 26:75; Ps 127:1 (126:1 LXX); Luke 22:31–32; Matt 27:5; Gen 27:41; Ps 6:6 (6:7 LXX); Gen 4:9; Gen 3:9–10; Isa 43:26 (cf. 43:25); Ps 37:5 (36:5 LXX). Chrysostom's view that Peter's denial was permitted by God to teach him humility is translated as written. Several lines are lost in the scan (marked …; bracketed words supplied from the sense).
Notes on the original text
- Digital text corrected (OCR slip: «Θέλεις ἰδεῖν μετάνοιαν ἀχριδῆ for Θέλεις ἰδεῖν μετάνοιαν ἀκριβῆ; OCR slip: «οῦ Θεοῦ for τοῦ Θεοῦ; OCR slip: Διηγούμενος; γὰρ for Διηγούμενος γὰρ; OCR slip: Λούσωκχαθ' for Λούσω καθ᾽; OCR slip: Οἷδε ὅτι for Οἶδα ὅτι; OCR slip: Πάντω; ἐκεῖνό; ἐστιν ἐλέου; for Πάντως ἐκεῖνος ἐστιν ἐλέους; OCR slip: αὺ- «τοῖς for αὐτοῖς; OCR slip: δάχρνα for δάκρυα; OCR slip: δίκὴν λάδωμεν, ἡμῶν αὐτῶν χατηγορήσωμεν for δίκην λάβωμεν, ἡμῶν αὐτῶν κατηγορήσωμεν; OCR slip: δυσήνιο;, οὕτω δυτανασχετεῖ for δυσήνιος, οὕτω δυσανασχετεῖ; OCR slip: δῶμεν. τιμωρίαν. "Ἤχουτε for δῶμεν τιμωρίαν. Ἤκουσε; OCR slip: εἶπέ μοι, ἐπὶ τοῖς ἀμαρτήμασι for εἰπέ μοι, ἐπὶ τοῖς ἁμαρτήμασι; OCR slip: καῦτα ληγίζηται for ταῦτα λογίζηται; OCR slip: μακάρίος Δανῖδ for μακάριος Δαυῖδ; OCR slip: μαστίζεσγλ: for μαστίζεσθαι; OCR slip: μειὰ τοσαῦτα for μετὰ τοσαῦτα; OCR slip: μηδὲποτε for μηδέποτε; OCR slip: μνέμη for μνήμη; OCR slip: μνησιχαχήσει;, ταῦτα ὅλτυ for μνησικακήσεις, ταῦτα ὅλα; OCR slip: οὔτως for οὕτως; OCR slip: οὕτω; ὀχνηρὸν for οὕτως ὀκνηρὸν; OCR slip: οὖκ ἀγανακτήσει for οὐκ ἀγανακτήσει; OCR slip: οὗ περιπεσῇ for οὐ περιπεσῇ; OCR slip: οῖδα" for οἶδα·; OCR slip: πείσας; for πείσας; OCR slip: περιέδαλε μετὰ «καῦτα for περιέβαλε μετὰ ταῦτα; OCR slip: προσενήνεχτο for προσενήνεκτο; OCR slip: προσλάδῃ for προσλάβῃ; OCR slip: σατανιχόν for σατανικόν; OCR slip: συμδουλεύω for συμβουλεύω; OCR slip: συνεἰδότα for συνειδότα; OCR slip: συντρίδεσθαι ὡς χλτεγνωσμένον for συντρίβεσθαι ὡς κατεγνωσμένον; OCR slip: σωθῆνα: ὀφείλοντα μόνου, ὡ; for σωθῆναι ὀφείλοντα μόνου, ὡς; OCR slip: χαλῶμεν for καλῶμεν; OCR slip: χατηγόρησον for κατηγόρησον; OCR slip: χκαταδεδιχασμένον for καταδεδικασμένον; OCR slip: ἀγκομοσύνην for ἀγνωμοσύνην; OCR slip: ἀμαρτήματα, καὶ μιμνήσχ:σθαι αὐτῶν διηνε-κῶ; for ἁμαρτήματα, καὶ μιμνήσκεσθαι αὐτῶν διηνεκῶς; OCR slip: ἀμαρτίαν εἰργάσατο for ἁμαρτίαν εἰργάσατο; OCR slip: ἀνατῦχυντῶμεν for ἀναισχυντῶμεν; OCR slip: ἀχάρίστον for ἀχάριστον; OCR slip: ἐκρύδην for ἐκρύβην; OCR slip: ἐμολογου μένη for ὁμολογουμένη; OCR slip: ἐπίθε; αὐτῇ κημόν for ἐπίθες αὐτῇ κημόν; OCR slip: ἐφοδήθην for ἐφοβήθην; OCR slip: ἕχαστον for ἕκαστον; OCR slip: Ἐχπόμπευσον for Ἐκπόμπευσον; OCR slip: ἡμαρτηχώ; for ἡμαρτηκώς; OCR slip: ἡμεῖ; αὐτὴν πείθωμενδτι for ἡμεῖς αὐτὴν πείθωμεν ὅτι; OCR slip: ἥλαοτε for ἥμαρτε; OCR slip: Ἴκχουσα for Ἤκουσα; OCR slip: ὀργισθήτῃ for ὀργισθήσῃ; OCR slip: ὁμολογήσᾶς for ὁμολογήσας; OCR slip: ὅτ: ἥμαρτεν for ὅτι ἥμαρτεν; OCR slip: ᾿λατοχάλυγψγον for Ἀποκάλυψον; OCR slip: ᾿ξὰν μὴ ὁ Κύριος οἷκον οἰκοδομήσῃ. δὶς μάτὴν ἐχοπκίασαν for Ἐὰν μὴ ὁ Κύριος οἶκον οἰκοδομήσῃ, εἰς μάτην ἐκοπίασαν; OCR slip: ῥᾳθυμία; ἣν for ῥᾳθυμίας ἦν; OCR slip: “Λδε ὁ ἀδειῖρός for Ἄβελ ὁ ἀδελφός; OCR slip: “ε6ρὶ σοῦ, ἵνα μὴ ἐχιϊίπκῃ for περὶ σοῦ, ἵνα μὴ ἐκλίπῃ): «Θέλεις ἰδεῖν μετάνοιαν ἀχριδῆ → Θέλεις ἰδεῖν μετάνοιαν ἀκριβῆ; Διηγούμενος; γὰρ → Διηγούμενος γὰρ; προσενήνεχτο → προσενήνεκτο; ῥᾳθυμία; ἣν → ῥᾳθυμίας ἦν; «οῦ Θεοῦ → τοῦ Θεοῦ; ᾿ξὰν μὴ ὁ Κύριος οἷκον οἰκοδομήσῃ. δὶς μάτὴν ἐχοπκίασαν → Ἐὰν μὴ ὁ Κύριος οἶκον οἰκοδομήσῃ, εἰς μάτην ἐκοπίασαν; “ε6ρὶ σοῦ, ἵνα μὴ ἐχιϊίπκῃ → περὶ σοῦ, ἵνα μὴ ἐκλίπῃ; συνεἰδότα → συνειδότα; περιέδαλε μετὰ «καῦτα → περιέβαλε μετὰ ταῦτα; δάχρνα → δάκρυα; μακάρίος Δανῖδ → μακάριος Δαυῖδ; Λούσωκχαθ' → Λούσω καθ᾽; μειὰ τοσαῦτα → μετὰ τοσαῦτα; συντρίδεσθαι ὡς χλτεγνωσμένον → συντρίβεσθαι ὡς κατεγνωσμένον; χκαταδεδιχασμένον → καταδεδικασμένον; σωθῆνα: ὀφείλοντα μόνου, ὡ; → σωθῆναι ὀφείλοντα μόνου, ὡς; ἀχάρίστον → ἀχάριστον; καῦτα ληγίζηται → ταῦτα λογίζηται; οὖκ ἀγανακτήσει → οὐκ ἀγανακτήσει; μηδὲποτε → μηδέποτε; δίκὴν λάδωμεν, ἡμῶν αὐτῶν χατηγορήσωμεν → δίκην λάβωμεν, ἡμῶν αὐτῶν κατηγορήσωμεν; ἐμολογου μένη → ὁμολογουμένη; προσλάδῃ → προσλάβῃ; ἀγκομοσύνην → ἀγνωμοσύνην; αὺ- «τοῖς → αὐτοῖς; ὅτ: ἥμαρτεν → ὅτι ἥμαρτεν; ἀνατῦχυντῶμεν → ἀναισχυντῶμεν; δῶμεν. τιμωρίαν. "Ἤχουτε → δῶμεν τιμωρίαν. Ἤκουσε; “Λδε ὁ ἀδειῖρός → Ἄβελ ὁ ἀδελφός; οῖδα" → οἶδα·; ἀμαρτίαν εἰργάσατο → ἁμαρτίαν εἰργάσατο; οὔτως → οὕτως; Ἴκχουσα → Ἤκουσα; ἐφοδήθην → ἐφοβήθην; ἐκρύδην → ἐκρύβην; ἀμαρτήματα, καὶ μιμνήσχ:σθαι αὐτῶν διηνε-κῶ; → ἁμαρτήματα, καὶ μιμνήσκεσθαι αὐτῶν διηνεκῶς; μνέμη → μνήμη; οὕτω; ὀχνηρὸν → οὕτως ὀκνηρὸν; Οἷδε ὅτι → Οἶδα ὅτι; μαστίζεσγλ: → μαστίζεσθαι; ἐπίθε; αὐτῇ κημόν → ἐπίθες αὐτῇ κημόν; δυσήνιο;, οὕτω δυτανασχετεῖ → δυσήνιος, οὕτω δυσανασχετεῖ; ἥλαοτε → ἥμαρτε; σατανιχόν → σατανικόν; ἡμεῖ; αὐτὴν πείθωμενδτι → ἡμεῖς αὐτὴν πείθωμεν ὅτι; εἶπέ μοι, ἐπὶ τοῖς ἀμαρτήμασι → εἰπέ μοι, ἐπὶ τοῖς ἁμαρτήμασι; ὁμολογήσᾶς → ὁμολογήσας; Πάντω; ἐκεῖνό; ἐστιν ἐλέου; → Πάντως ἐκεῖνος ἐστιν ἐλέους; ἡμαρτηχώ; → ἡμαρτηκώς; πείσας; → πείσας; χαλῶμεν → καλῶμεν; ἕχαστον → ἕκαστον; Ἐχπόμπευσον → Ἐκπόμπευσον; χατηγόρησον → κατηγόρησον; συμδουλεύω → συμβουλεύω; ᾿λατοχάλυγψγον → Ἀποκάλυψον; μνησιχαχήσει;, ταῦτα ὅλτυ → μνησικακήσεις, ταῦτα ὅλα; ὀργισθήτῃ → ὀργισθήσῃ; οὗ περιπεσῇ → οὐ περιπεσῇ.
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 31.3 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-3
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
31.4PG 63:18
Ὁρᾷς ὅσα ἀπὸ τῆς μνήμης τῶν ἀμαρτημάτων τίκτεται καλά; Ἐγγράφωμεν τοίνυν αὐτὰ εἰς τὰς διανοίας ἡμῶν. Οἷδα ὅτι οὐκ ἀνέχεται ἡ ψυχὴ τῆς μνήμης τῆς οὕτω πικρᾶς " ἀλλὰ ἀναγκάζωμεν αὐτὴν καὶ βιαζώμεθα. Βέλτιον δάκνεσθαι αὐτὴν τῇ μνήμῃ νῦν, ἣ κατ' ἐκεῖνον τὸν καιρὸν τῇ τιμωρίᾳ. Νῦν, ἐὰν ἧς αὐτῶν μεμνημένος, καὶ συνεχῶς αὑτὰς προσφέρῃς τῷ Θεῷ, καὶ ὑπὲρ αὐτῶν δέῃ, ταχέως ἐξαλείψεις αὐτάς " ἐὰν δὲ νῦν ἐπιλάθῃ, τότε αὐτῶν ἀναμνησθήσῃ καὶ ἄκων, ἐπὶ τῆς οἰκουμένης ἀπάσης εἰς μέσον φερομένων αὐτῶν, καὶ ἐκπομπευομένων ἐπὶ πάντων, καὶ φίλων καὶ ἐχθρῶν καὶ ἀγγέλων. Οὐ γὰρ δὴ πρὸς Δαυῖδ ἔλεγε μόνον, Ἃ σὺ ἐν κρυφῇ ἐποίησας, ἐγὼ ποιήσω πᾶσι κατάδηλα, ἀλλὰ καὶ πρὸς πάντας ἡμᾶς. Ἐφοβήθης ἀνθρώπους, φησὶ, καὶ ἠσχύνθης τοῦ Θεοῦ πλέον" καὶ τοῦ Θεοῦ ὁρῶντος οὐκ ἐφρόντισας, ἀλλὰ τοὺς ἀνθρώπους ᾐδέσθης " Οἱ ὀφθαλμοὶ γὰρ, φησὶ, τῶν ἀνθρώπων, τοῦτο ὁ φόβος αὑτῶν. Διὰ τοῦτο ἐπὶ τούτων αὐτῶν δώσεις δίκην " ἐλέγξω γάρ σε, ὑπὸ τοῖς ἀπάντων ὀφθαλμοῖς τιθείς σου τὰ ἁμαρτήματα, Ὅτι γὰρ τοῦτό ἐστιν ἀληθὲς, καὶ κατ᾽ ἐκείνην τὴν ἡμέραν πάντων ἡμῶν ἐκπομπεύεται τὰ ἁμαρτήματα, ἐὰν μὴ νῦν αὐτὰ τῇ συνεχεῖ μνήμῃ ἀφανίσωμεν, ἄκουσον πῶς ἐκπομπεύεται ἡ ὠμότης καὶ ἡ ἀπανθρωπία τῶν ἐνταῦθα μὴ ἐλεησάντων. ᾿Επείνασα, φησὶ, καὶ οὐκ ἐδώκατέ μοι φαγεῖν. Πότε ταῦτα λέγεται; ἄρα ἐν γωνίᾳ; ἄρα ἐν παραδύστῳ; Οὐδαμῶς, ἀλλὰ πότε; Ὅταν ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντα τὰ ἔθνη συναγάγῃ, ὅταν ἀφορίσῃ τούτους κἀκείνους, τότε πάντων ἀκουόντων ἐρεῖ, στήσας ἐκ δεξιῶν καὶ ἐξ εὐωνύμων " ᾿Επείνασα, καὶ οὐκ ἐδώκατέ μοι φαγεῖν. Ὅρα πάλιν καὶ τὰς πέντε παρθένους ἐπὶ πάντων ἀκουούσας, Οὐκ οἶδα ὑμᾶς. Αἱ γὰρ πέντε, καὶ πέντε, οὐχὶ τὸν ἀριθμὸν δηλοῦσι τῶν πέντε μόνον, ἀλλὰ πάσας τὰς πονηρὰς καὶ ὠμοὺς καὶ ἀπανθρώπους τῶν παρθένων, καὶ τὰς μὴ τοιαύτας. Οὕτω καὶ ὁ τὸ ἐν τάλαντον κατορύξας, ἤκουσεν ἐπὶ πάντων, καὶ τῶν τὰ πέντε, καὶ τῶν τὰ δύο προσενεγκόντων " Πονηρὲ δοῦλε καὶ ὀκνηρέ. Οὐ διὰ ῥημάτων μόνον, ἀλλὰ καὶ διὰ πραγμάτων τότε ἐλέγχει αὐτούς " καθάπερ καὶ ὁ εὐαγγελιστής φησιν, Ὄψονται εἰς ὃν ἐξεκέντησαν. Ὁμοῦ γὰρ ἢ ἀνάστασις ἔσται πάντων, καὶ ἁμαρτωλῶν καὶ δικαίων " ὁμοῦ παρέσται κρίνων ἅπασιν. Ἐννόησον οὖν τίνες ἔσονται τότε οἱ ἐν κατηφείᾳ, οἱ ἐν ὀδύνῃ, οἱ ἑλκόμενοι εἰς τὸ πῦρ, στεφανουμένων ἑτέρων. Δεῦτε, φησὶν, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου" καὶ πάλιν, ᾿Απέλθετε ἀπ' ἐμοῦ εἰς τὸ πῦρ τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὑτοῦ. Μὴ ἁπλῶς τῶν ῥημάτων ἀκούωμεν, ἀλλ' ὑπογράψωμεν αὐτὰ καὶ τῇ ὄψει, καὶ νομίσωμεν νῦν παρεῖναι αὐτὸν, καὶ λέγειν ταῦτα, καὶ ἀπάγεσθαι ἡμᾶς εἰς τὸ πῦρ ἐκεῖνο. Τίνα ἕξομεν ψυχήν; ποίαν παραμυθίαν; τί δὲ, ὅταν διχοτομώμεθα; τί δὲ, ὅταν ὑπὲρ ἁρπαγῆς ἐγκαλώμεθα; ποίαν ἕξομεν εἰπεῖν πρόφασιν; τίνα λόγον εὐπρόσωπον; Οὐδένα " ἀλλ᾽ ἀνάγκη δεσμουμένους, κάτω νεύοντας, σύρεσθαι πρὸς τὰ τῶν καμίνων στόματα, πρὸς τὸν ποταμὸν τοῦ πυρὸς, πρὸς τὸ σκότος, πρὸς τὰς ἀθανάτους κολάσεις, καὶ μηδενὸς δεῖσθαι πρὸς ἀπαλλαγὴν δύνασθαι. Οὐ γὰρ ἔστι, φησὶν, οὐκ ἔστιν ἐντεῦθεν διαβῆναι ἐκεῖ" χάσμα γὰρ μέγα μεταξὺ ἡμῶν τε καὶ ὑμῶν᾽ καὶ οὐδὲ βουλομένοις ἕνι μεταβῆναι, καὶ ὀρέξαι χεῖρα" ἀλλ᾽ ἀνάγκη καίεσθαι διαπαντὸς, οὐδενὸς ἡμῖν ἀμύνοντος, κἂν πατὴρ ἧ, κἂν μήτηρ. κἂν ὁστισοῦν, κἂν πολλὴν ἔχῃ πρὸς τὸν Θεὸν παῤῥησίαν. Ἀδελφὸς γὰρ, φησὶν, οὐ λυτροῦται· λυτρώσεται ἄνθρωπος; Ἐπεὶ οὖν οὐκ ἔστιν ἐν ἑτέρῳ τὰς ἐλπίδας ἔχειν τῆς σωτηρίας, ἀλλ᾽ ἐν αὑτῷ μετὰ τὴν τοῦ Θεοῦ φιλανθρωπίαν, παρακαλῶ, πάντα πράττωμεν, ὥστε ἡμῖν τὸν βίον γενέσθαι καθαρὸν καὶ τὴν πολιτείαν ἀρίστην, καὶ μηδὲ παρὰ τὴν ἀρχὴν δέξασθαι κηλῖδά τινα" εἰ δὲ ἐδεξάμεθα, μετὰ γοῦν τὴν κηλῖδα μὴ καθεύδωμεν, ἀλλὰ διαπαντὸς ἐπιμένωμεν ἀποπλύνοντες τὸν ῥύπον διὰ μετανοίας, διὰ δακρύων, διὰ εὐχῶν, διὰ ἐλεημοσύνης. Τί οὖν, ἐὰν μὴ ἔχω, φησὶν, ἐλεημοσύνην ἐργάζεσθαι; ᾿Αλλὰ ψυχροῦ ποτήριον ἔχεις, ὅσον ἂν ἧς πένης" ἀλλὰ δύο λεπτὰ ἔχεις, ὡς ἂν ἧς ἐν πενίᾳ" ἀλλὰ πόδας ἔχεις ὥστε ἐπισκέψασθαι ἀῤῥώστους, ὥστε εἰς δεσμωτήριον εἰσελθεῖν, ἀλλὰ στέγην ἔχεις ὥστε δέξασθαι ξένους. Οὐ γὰρ ἔστιν, οὐκ ἔστι συγγνώμη οὐδεμία τῷ ἐλεημοσύνην μὴ ἐργαζομένῳ. Ταῦτα συνεχῶς λέγομεν πρὸς ὑμᾶς, ἵνα κἂν μικρὸν ἀπὸ τῆς συνεχείας ἀνύσωμεν " ταῦτα λέγομεν, οὐ τῶν εὖ πασχόντων φροντίζοντες, ὡς ὑμῶν. Ἐκείνοις μὲν γὰρ τὰ ἐνταῦθα δίδοτε, ἀντιλαμβάνετε δὲ τὰ οὐράνια ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Horąs hosa apo tēs mnēmēs tōn amartēmatōn tiktetai kala? Engraphōmen toinyn auta eis tas dianoias hēmōn. Hoida hoti ouk anechetai hē psychē tēs mnēmēs tēs houtō pikras " alla anankazōmen autēn kai biazōmetha. Beltion daknesthai autēn tę̄ mnēmę̄ nyn, hē kat' ekeinon ton kairon tę̄ timōrią. Nyn, ean hēs autōn memnēmenos, kai synechōs hautas prospherę̄s tǭ Theǭ, kai hyper autōn deę̄, tacheōs exaleipseis autas " ean de nyn epilathę̄, tote autōn anamnēsthēsę̄ kai akōn, epi tēs oikoumenēs apasēs eis meson pheromenōn autōn, kai ekpompeuomenōn epi pantōn, kai philōn kai echthrōn kai angelōn. Ou gar dē pros Dauid elege monon, Ha sy en kryphę̄ epoiēsas, egō poiēsō pasi katadēla, alla kai pros pantas hēmas. Ephobēthēs anthrōpous, phēsi, kai ēschynthēs tou Theou pleon" kai tou Theou horōntos ouk ephrontisas, alla tous anthrōpous ę̄desthēs " Hoi ophthalmoi gar, phēsi, tōn anthrōpōn, touto ho phobos hautōn. Dia touto epi toutōn autōn dōseis dikēn " elenxō gar se, hypo tois apantōn ophthalmois titheis sou ta hamartēmata, Hoti gar touto estin alēthes, kai kat᾽ ekeinēn tēn hēmeran pantōn hēmōn ekpompeuetai ta hamartēmata, ean mē nyn auta tę̄ synechei mnēmę̄ aphanisōmen, akouson pōs ekpompeuetai hē ōmotēs kai hē apanthrōpia tōn entautha mē eleēsantōn. ᾿Epeinasa, phēsi, kai ouk edōkate moi phagein. Pote tauta legetai? ara en gōnią? ara en paradystǭ? Oudamōs, alla pote? Hotan elthę̄ ho Huios tou anthrōpou en tę̄ doxę̄ autou, kai panta ta ethnē synagagę̄, hotan aphorisę̄ toutous kakeinous, tote pantōn akouontōn erei, stēsas ek dexiōn kai ex euōnymōn " ᾿Epeinasa, kai ouk edōkate moi phagein. Hora palin kai tas pente parthenous epi pantōn akouousas, Ouk oida hymas. Hai gar pente, kai pente, ouchi ton arithmon dēlousi tōn pente monon, alla pasas tas ponēras kai ōmous kai apanthrōpous tōn parthenōn, kai tas mē toiautas. Houtō kai ho to en talanton katoryxas, ēkousen epi pantōn, kai tōn ta pente, kai tōn ta dyo prosenenkontōn " Ponēre doule kai oknēre. Ou dia rhēmatōn monon, alla kai dia pragmatōn tote elenchei autous " kathaper kai ho euangelistēs phēsin, Opsontai eis hon exekentēsan. Homou gar ē anastasis estai pantōn, kai hamartōlōn kai dikaiōn " homou parestai krinōn hapasin. Ennoēson oun tines esontai tote hoi en katēpheią, hoi en odynę̄, hoi helkomenoi eis to pyr, stephanoumenōn heterōn. Deute, phēsin, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou" kai palin, ᾿Apelthete ap' emou eis to pyr to hētoimasmenon tǭ diabolǭ kai tois angelois hautou. Mē haplōs tōn rhēmatōn akouōmen, all' hypograpsōmen auta kai tę̄ opsei, kai nomisōmen nyn pareinai auton, kai legein tauta, kai apagesthai hēmas eis to pyr ekeino. Tina hexomen psychēn? poian paramythian? ti de, hotan dichotomōmetha? ti de, hotan hyper harpagēs enkalōmetha? poian hexomen eipein prophasin? tina logon euprosōpon? Oudena " all᾽ anankē desmoumenous, katō neuontas, syresthai pros ta tōn kaminōn stomata, pros ton potamon tou pyros, pros to skotos, pros tas athanatous kolaseis, kai mēdenos deisthai pros apallagēn dynasthai. Ou gar esti, phēsin, ouk estin enteuthen diabēnai ekei" chasma gar mega metaxy hēmōn te kai hymōn᾽ kai oude boulomenois heni metabēnai, kai orexai cheira" all᾽ anankē kaiesthai diapantos, oudenos hēmin amynontos, kan patēr hē, kan mētēr. kan hostisoun, kan pollēn echę̄ pros ton Theon parrhēsian. Adelphos gar, phēsin, ou lytroutai; lytrōsetai anthrōpos? Epei oun ouk estin en heterǭ tas elpidas echein tēs sōtērias, all᾽ en hautǭ meta tēn tou Theou philanthrōpian, parakalō, panta prattōmen, hōste hēmin ton bion genesthai katharon kai tēn politeian aristēn, kai mēde para tēn archēn dexasthai kēlida tina" ei de edexametha, meta goun tēn kēlida mē katheudōmen, alla diapantos epimenōmen apoplynontes ton rhypon dia metanoias, dia dakryōn, dia euchōn, dia eleēmosynēs. Ti oun, ean mē echō, phēsin, eleēmosynēn ergazesthai? ᾿Alla psychrou potērion echeis, hoson an hēs penēs" alla dyo lepta echeis, hōs an hēs en penią" alla podas echeis hōste episkepsasthai arrhōstous, hōste eis desmōtērion eiselthein, alla stegēn echeis hōste dexasthai xenous. Ou gar estin, ouk esti syngnōmē oudemia tǭ eleēmosynēn mē ergazomenǭ. Tauta synechōs legomen pros hymas, hina kan mikron apo tēs synecheias anysōmen " tauta legomen, ou tōn eu paschontōn phrontizontes, hōs hymōn. Ekeinois men gar ta entautha didote, antilambanete de ta ourania hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hama tǭ hagiǭ Pneumati doxa, kratos, timē kai proskynēsis, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Do you see how many good things are born from the remembrance of sins? Let us, then, write them on our minds. I know that the soul does not bear so bitter a memory; but let us compel it and force it. It is better that it be stung by memory now than by punishment at that time. Now, if you remember them, and continually bring them before God, and pray about them, you will quickly wipe them out; but if you forget them now, then you will remember them even against your will, when they are brought into the open before the whole world and paraded before all, friends and enemies and angels. For it was not to David alone that he said, “What you did in secret, I will make plain to all,” but also to all of us. You feared men, he says, and you were more ashamed than of God; and you took no thought of God's seeing, but you respected men: “for the eyes of men,” it says, “this is their fear.” That is why you will pay the penalty before these very men; “for I will reprove you,” setting your sins before the eyes of all. For that this is true, and on that day the sins of all of us are paraded, unless we wipe them out now by continual remembrance, hear how the cruelty and inhumanity of those who did not show mercy here is paraded: “I was hungry,” he says, “and you gave me no food.” When is this said? In a corner? In a hidden place? Not at all; but when? “When the Son of Man comes in his glory, and gathers all the nations,” when he separates these from those, then, with all hearing, he will say, having set them on the right and on the left, “I was hungry, and you gave me no food.” See again the five virgins hearing before all, “I do not know you.” For the five and five do not show only the number five, but all the wicked and cruel and inhuman among the virgins, and those not such. So too the one who buried the one talent heard before all, both those who brought five and those who brought two, “Wicked and slothful servant.” He convicts them then not only by words, but also by deeds; as the evangelist too says, “They will look on him whom they pierced.” For the resurrection of all will be together, of sinners and righteous; together he will be present judging all. Consider, then, who will be in dejection then, in pain, dragged to the fire, while others are crowned. “Come,” he says, “you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world”; and again, “Depart from me into the fire prepared for the devil and his angels.” Let us not hear these words merely, but let us picture them to our sight too, and think that he is present now and saying these things, and that we are being led away into that fire. What soul shall we have? What comfort? What then, when we are cut in two? What when we are accused of robbery? What excuse shall we be able to make? What plausible word? None; but we must be bound, hanging our heads, dragged to the mouths of the furnaces, to the river of fire, to the darkness, to the undying punishments, and be unable to beg anyone for release. “For it is not possible,” he says, “it is not possible to cross from here to there; for there is a great chasm between us and you”; and it is not possible even for those who wish to cross over and reach out a hand; but we must burn forever, with no one helping us, even if it is a father, even a mother, even anyone at all, even one who has great boldness with God. “For a brother does not redeem,” it says; “will a man redeem?” Since, then, it is not possible to have hopes of salvation in another, but in oneself, after God's love for humankind, I beg you, let us do everything so that our life may become pure and our conduct excellent, and not receive any stain at all from the beginning; and if we have received one, let us not sleep after the stain, but let us persevere continually in washing off the filth by repentance, by tears, by prayers, by almsgiving. “What then,” someone says, “if I do not have the means to give alms?” But you have a cup of cold water, however poor you are; but you have two mites, however much in poverty you are; but you have feet to visit the sick, to go into a prison; but you have a roof to receive strangers. For there is no pardon, there is none at all, for one who does not give alms. We say these things to you continually, so that we may accomplish at least a little by repetition; we say these things, caring not so much for those who receive the benefit as for you. For to them you give the things here, but you receive in return the heavenly things; may we all attain these, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, and worship, now and always, and to the ages of ages. Amen.
2 Sam 12:12 (quotation, high confidence) · Ps 50:21 (49:21 LXX) (quotation, high confidence) · Matt 25:31–46 (quotation, high confidence) · Matt 25:12 (quotation, high confidence) · Matt 25:26 (quotation, high confidence) · John 19:37 (quotation, high confidence) · Zech 12:10 (allusion, medium confidence) · Matt 24:51 (allusion, high confidence) · Luke 16:26 (quotation, high confidence) · Ps 49:7 (48:8 LXX) (quotation, high confidence) · Matt 10:42 (allusion, high confidence) · Mark 12:42 (allusion, high confidence)
Notes and citation
Summary: Chrysostom urges his hearers to remember and confess their sins now so that they are not exposed before all at the judgment, describes the public judgment and the fire from which no one can deliver, and insists that everyone, however poor, can and must give alms.
- Quotations: 2 Sam 12:12; Sir 23:19 (“the eyes of men are his fear”); Ps 50:21 (49:21 LXX); Matt 25:42; Matt 25:31–33; Matt 25:12; Matt 25:26; John 19:37 (Zech 12:10); Matt 25:34, 41; Matt 24:51; Luke 16:26; Ps 49:7 (48:8 LXX); Matt 10:42; Mark 12:42; Matt 25:36. The text before 31.4 is in 31.3.
Notes on the original text
- Digital text corrected (OCR slip: 'Ἔκείνοις for Ἐκείνοις; OCR slip: «ἰνα λόγον for τίνα λόγον; OCR slip: αἰῶ» νας for αἰῶνας; OCR slip: γαὶ ἁμαρτωλῶν for καὶ ἁμαρτωλῶν; OCR slip: γωνίᾳ: for γωνίᾳ;; OCR slip: δάχνεσθαι for δάκνεσθαι; OCR slip: διαδόϊλῳ for διαβόλῳ; OCR slip: διαδῆναι for διαβῆναι; OCR slip: εὐ.ογημένοι for εὐλογημένοι; OCR slip: κατάδη,λα for κατάδηλα; OCR slip: καταδολῆς for καταβολῆς; OCR slip: μεταδῆναι for μεταβῆναι; OCR slip: οὐκὶ τὸν ἀριθμὸν for οὐχὶ τὸν ἀριθμὸν; OCR slip: οὖκ ἐδώκατέ for οὐκ ἐδώκατέ; OCR slip: πάντῶν for πάντων; OCR slip: προσενεγχόντων for προσενεγκόντων; OCR slip: πρὴς τὸν for πρὸς τὸν; OCR slip: πῶς ἐχπομπεύεται for πῶς ἐκπομπεύεται; OCR slip: ρόδος for φόβος; OCR slip: στεφανουμό» νων for στεφανουμένων; OCR slip: σὐρεσῦπι for σύρεσθαι; OCR slip: τί ὃδ, ὅταν for τί δὲ, ὅταν; OCR slip: τούτων. αὐτῶν for τούτων αὐτῶν; OCR slip: χαθἀπερ καὶ ὁ εὐαγγελιστῆς φησιν, "Οῥονται for καθάπερ καὶ ὁ εὐαγγελιστής φησιν, Ὄψονται; OCR slip: χαιρὸ" for καιρὸν; OCR slip: χαμίνων for καμίνων; OCR slip: χατορύξας for κατορύξας; OCR slip: ἀληθὲ; for ἀληθὲς; OCR slip: ἀναγχάζωμεν for ἀναγκάζωμεν; OCR slip: ἀντιλαμδάνετς for ἀντιλαμβάνετε; OCR slip: ἀπανθρώποὺς for ἀπανθρώπους; OCR slip: ἀρπαγῆς ἐγκαλώμεθα;; for ἁρπαγῆς ἐγκαλώμεθα;; OCR slip: ἀῤῥώσίους for ἀῤῥώστους; OCR slip: ἐλεημοσύγὴν for ἐλεημοσύνην; OCR slip: ἐπιλάθη for ἐπιλάθῃ; OCR slip: ἐφρόντἰσας for ἐφρόντισας; OCR slip: ἐχείνην τὴν ἡμέραν πάντων ἡμῶν ἐχπομπεύεται for ἐκείνην τὴν ἡμέραν πάντων ἡμῶν ἐκπομπεύεται; OCR slip: ἐχπομπευομένων for ἐκπομπευομένων; OCR slip: ἐᾶν μὴ ἔχω for ἐὰν μὴ ἔχω; OCR slip: ἔστε συγγνώμη for ἔστι συγγνώμη; OCR slip: Ἐφοδήθης for Ἐφοβήθης; OCR slip: Ἔννδησον οὗ" for Ἐννόησον οὖν; OCR slip: ἠδέσθης for ᾐδέσθης; OCR slip: ἢλῶν for ἡμῶν; OCR slip: ὀρθαλμοὶ for ὀφθαλμοὶ; OCR slip: ᾿Αδειῖρὸς γὰρ, φησὶν, οὐ Συτροῦται" λυτρώσεται ἄγθρωπος; Ἕπεὶ for Ἀδελφὸς γὰρ, φησὶν, οὐ λυτροῦται· λυτρώσεται ἄνθρωπος; Ἐπεὶ; OCR slip: ῥύπὸν for ῥύπον): ἢλῶν → ἡμῶν; ἀναγχάζωμεν → ἀναγκάζωμεν; δάχνεσθαι → δάκνεσθαι; χαιρὸ" → καιρὸν; ἐπιλάθη → ἐπιλάθῃ; ἐχπομπευομένων → ἐκπομπευομένων; κατάδη,λα → κατάδηλα; Ἐφοδήθης → Ἐφοβήθης; ἐφρόντἰσας → ἐφρόντισας; ἠδέσθης → ᾐδέσθης; ὀρθαλμοὶ → ὀφθαλμοὶ; ρόδος → φόβος; τούτων. αὐτῶν → τούτων αὐτῶν; ἀληθὲ; → ἀληθὲς; ἐχείνην τὴν ἡμέραν πάντων ἡμῶν ἐχπομπεύεται → ἐκείνην τὴν ἡμέραν πάντων ἡμῶν ἐκπομπεύεται; πῶς ἐχπομπεύεται → πῶς ἐκπομπεύεται; γωνίᾳ: → γωνίᾳ;; οὖκ ἐδώκατέ → οὐκ ἐδώκατέ; πάντῶν → πάντων; οὐκὶ τὸν ἀριθμὸν → οὐχὶ τὸν ἀριθμὸν; ἀπανθρώποὺς → ἀπανθρώπους; χατορύξας → κατορύξας; προσενεγχόντων → προσενεγκόντων; χαθἀπερ καὶ ὁ εὐαγγελιστῆς φησιν, "Οῥονται → καθάπερ καὶ ὁ εὐαγγελιστής φησιν, Ὄψονται; γαὶ ἁμαρτωλῶν → καὶ ἁμαρτωλῶν; Ἔννδησον οὗ" → Ἐννόησον οὖν; στεφανουμό» νων → στεφανουμένων; εὐ.ογημένοι → εὐλογημένοι; καταδολῆς → καταβολῆς; διαδόϊλῳ → διαβόλῳ; τί ὃδ, ὅταν → τί δὲ, ὅταν; ἀρπαγῆς ἐγκαλώμεθα;; → ἁρπαγῆς ἐγκαλώμεθα;; «ἰνα λόγον → τίνα λόγον; σὐρεσῦπι → σύρεσθαι; χαμίνων → καμίνων; πρὴς τὸν → πρὸς τὸν; διαδῆναι → διαβῆναι; μεταδῆναι → μεταβῆναι; ᾿Αδειῖρὸς γὰρ, φησὶν, οὐ Συτροῦται" λυτρώσεται ἄγθρωπος; Ἕπεὶ → Ἀδελφὸς γὰρ, φησὶν, οὐ λυτροῦται· λυτρώσεται ἄνθρωπος; Ἐπεὶ; ῥύπὸν → ῥύπον; ἐᾶν μὴ ἔχω → ἐὰν μὴ ἔχω; ἐλεημοσύγὴν → ἐλεημοσύνην; ἀῤῥώσίους → ἀῤῥώστους; ἔστε συγγνώμη → ἔστι συγγνώμη; 'Ἔκείνοις → Ἐκείνοις; ἀντιλαμδάνετς → ἀντιλαμβάνετε; αἰῶ» νας → αἰῶνας.
Extrabiblical texts: Sir 23:19 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Eschatology, Ethics
Cite (SBL): Chrysostom, Hom. Heb. 31.4 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/31-4
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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.