Homily IV.

Philippians i. 22–26

“Then what I shall choose I wot not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again.”

Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, “To depart is very far better.” What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours “to depart and be with Christ,” neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, “What I shall choose I wot not”? and not this only, but dost thou choose that which is here, “to abide in the flesh”? What in the world? didst thou not live an exceeding bitter life, in “watchings,” in shipwrecks, in “hunger and thirst,” and “nakedness,” in cares and anxiety? “with the weak” thou wert “weak,” and for those who “were made to stumble” thou dost “burn.” (2 Cor. xi. 23, 29.) “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness.” (2 Cor. vi. 5, 6.) “Five times” didst thou “receive forty stripes save one,” “thrice” wast thou “beaten with rods, once” wast thou “stoned” “a night and a day” thou hast “been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren.” (2 Cor. xi. 24–26.) Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, “Whosoever of you would be justified by the law, ye are fallen away from grace”? (Gal. v. 4.) How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, “lest by any means, after that I have preached to others, I myself should be rejected?” (1 Cor. ix. 27.) If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire.55    [The editions in Greek, and the Latin translations, without support from any known Greek ms., here repeat, “thou oughtest to desire thy release from these things.” Field retains it as if necessary. Yet it is not necessary, and is in character quite similar to the additions which are so common in the altered text.—J.A.B.]

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ’s sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot56    γεώργιον. which I have planted bear much fruit. (1 Cor. iii. 9.). Didst thou not hear me, when I declared that I sought not “that which profited myself” (1 Cor. x. 33.), but my neighbor? Heardest thou not these words, “I could wish that I myself were anathema from Christ” (Rom. ix. 3.), that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved?

“Who shall utter Thy mighty acts, O Lord” (Psa. cvi. 2.), because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God praised Thee with one accord, when Thou madest the stars (Job xxxviii. 7.), and so too surely when Thou madest the sun, but not so much as when Thou didst manifest Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he hath shot forth more brilliant rays, he hath shed abroad more joyous beams. What fruit hath this man borne for us! not by making fat our corn, not by nurturing our pomegranates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if “there is joy in heaven over one sinner that repenteth” (Luke xv. 7.), while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It sufficeth that Paul should only be named, and the heavens leap for joy. For if when the Israelites “went forth out of Egypt, the mountains skipped like rams” (Psa. cxiv. 4.), how great, thinkest thou, was the joy, when men ascended from earth to heaven!

Ver. 24. For this cause “to abide in the flesh is more needful for your sake.”

And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell,57    [Chrys. frequently refers to Rom. ix. 3, according to his mistaken interpretation.—J.A.B.]) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not “remain” simply, but “will remain with you.” For this is the meaning of the word, “and I shall abide with,” i.e. I shall see you. For what cause? “For your progress and joy in the faith.” Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. “For your progress,” I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to “progress” in “the faith ”? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.

Ver. 26. “That your glorying may abound in Christ Jesus in me, through my presence with you again.”

You see that this explains the word “abide with you.” Behold his humility. Having said, “for your progress,” he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, “That is, that we may be comforted together in you.” (Rom. i. 11, 12.) Having previously said, “That I may impart unto you some spiritual gift.” And what means, “That your glorying may abound”? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, “Your glorying in me, through my presence with you again”? Yes, he answers; “For what is our hope, or crown of glorying? Are not even ye?” (1 Thess. ii. 19.) Because “you are our glorying, even as we also are yours” (2 Cor. i. 14.), i.e. that I may be able to rejoice in you greatly. How sayest thou, “That your glorying may abound”? I may glory the more when you make progress.58    St. Chrys. seems to take “your glorying” as “the glorying which I Paul have in you.” The passage quoted from 2 Cor. i. 14 shows that the two senses are connected. Compare 2 Cor. v. 12.

“Through my presence with you again.” What then! Did he come to them? Search ye whether he came.

Ver. 27. “Only let your manner of life be worthy of the Gospel of Christ.”

Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? “Only let your manner of life be worthy of the Gospel of Christ.” What means this word “only,” but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. “That whether I come and see you, or be absent, I may hear of your state.” This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. “If,” that is, “I hear that ye stand fast in one spirit, with one soul.” This is what above all things unites believers, and maintains love unbroken, “that they may be one.” (John xvii. 11.) For a “kingdom divided against itself shall not stand.” (Mark iii. 24.) For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, “By this shall all men know that ye are My disciples, if ye love one another.” (John xiii. 35.) That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when ye see me not coming faint. For even from report I can receive pleasure likewise.

What means, “In one spirit”? By the same gift of grace, viz. that of concord, and zeal; for the Spirit59    The punctuation is altered. He seems to be proving, not the unity of the Spirit, but the relation of that doctrine to practice. is one, and he shows it; for then are we able to stand in “one soul,” also, when we all have “one Spirit.” See how the word “one” is used for concord. See how their souls being many are called one. Thus was it of old. “For they were all,” it is written, “of one heart and of one soul. Striving together for the faith of the Gospel.” (Acts iv. 32.) Does he say, striving together for each other,60    [i.e. you and the faith.—J.A.B.] as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.

Ver. 28. “And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation.”

Well said he, “affrighted,” this is what befalls us from our enemies, they only frighten. “In nothing” therefore, he says, whatever happens, whether dangers—whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their61    Chrys. seems to make a false opposition between ἐκείνων and αὑτῶν; but if the reading is correct, this is really one of his rapid changes of the “point of view,” though not amounting to a change of person. Dounæus suggests ὅτι τὰ ἐκείνων ἀληθῆ; (for ἀσθενῆ;) ‘That the others’ (principles) ‘are true.’ Compare the letter of Antoninus [Hadrian] quoted by Justin Martyr. Apol. i. 70. part is weak? “And this,” he says, “comes from God.”

Ver. 29. “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf.”

Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.

Ver. 30. “Having the same conflict which ye saw in me”; i.e. ye have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, ye have heard, but “ye saw,” for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, “Did ye suffer so many things in vain, if it be indeed in vain.” (Gal. iii. 4.) And again, writing to the Hebrews, he said, “But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions.” (Heb. x. 32, 33.) And writing again to Macedonians, that is, to the Thessalonians, he said, “For they themselves report concerning us, what manner of entering in we had unto you.” (1 Thess. i. 9.) And again, “For yourselves, brethren, know our entering in unto you, that it hath not been found vain.” (1 Thess. ii. 1.) And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, “For ye took joyfully the spoiling of your possessions” (Heb. x. 34.); and to others, “For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor” (Rom. xv. 26.); and “your zeal hath stirred up very many of them.” (2 Cor. ix. 2.)

Seest thou the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, whilst we have grown cold in love toward Christ. Again I am constrained to accuse things present; and what shall I do? It is against my will, yet am I constrained. Were I able by my silence of things which are done, by holding my peace, and not mentioning aught, to remove them, it would behoove me to be silent. But if the contrary comes to pass; if not only are these things not removed by our silence, but even become worse, we are forced to speak. For he who rebukes sinners, if he does nought else, suffers them not to go farther. For there is no such shameless and rash soul, as not to turn, and remit the extravagance of its evil deeds, on hearing any one continually rebuking it. There is, there is indeed, even in the shameless, a small portion of shame. For God hath sown in our nature the seeds of shame; for since fear was insufficient to bring us to a right tone, He hath also prepared many other ways for avoiding sin. For example, that a man should be accused, fear of the enacted laws,62    See on Stat. Hom. vi. love of reputation, the desire of forming friendships; for all these are paths to avoid sin. Ofttimes that which was not done for God’s sake, was done through shame; that which was not done for God’s sake, was done for fear of men. That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God’s sake. Else why did Paul exhort those, who were about to overcome63    κρατεῖν. He seems to mean “to have them in their power.” their enemies, not by the fear of God, but on the score of waiting for the vengeance?64    See on the passage, Hom. xxii., Tr. p. 508. “For by so doing,” he says, “thou shalt heap coals of fire upon his head.” (Rom. xii. 20.) For this is his first wish, that our virtue should be established. As I said then, there is in us a sense of shame. We have many good natural affections, which lead to virtue; as, for example, all of us men are naturally moved to pity, and no other good thing so inheres in our nature, but this alone. Whence any one might reasonably enquire, wherefore these seeds have above all others been sown in our nature, by which we melt65    κατακλᾶσθαι. See on Stat. Hom. xiii. § 9, Tr. p. 429. In that and Hom. xii. the law of nature is discussed at some length. at tears, by which we are turned to compassion, and are ready to pity. No one is naturally idle,66    [This is obscure, and the Oxford editor follows the suggestion of Downes that for ἀργός, “idle,” we should read ἄοργος, “without anger,” but, as Field points out, there is no such word.—J.A.B.] no one is naturally regardless of his reputation, no one is naturally above emulation, but pity lies deep in every one’s nature, however fierce and ungentle he be. And what wonder? we pity beasts, such a superabundance of pity lies deep in us. If we see a lion’s whelp, we are somewhat affected; much more in the case of one of our race. See, how many maimed are there! and this is sufficient to lead us to pity. Nothing so much pleases God as mercy.67    ἐλεημοσύνη. Wherefore with this the priests were anointed, and the kings, and the prophets, for they had, in oil, a type of God’s love to man; and they further learnt, that rulers should have a greater share of mercy.68    ἐλέου. It showed that the Spirit is to come to men through mercy, since God pities and is kind to man. For, “Thou hast mercy upon all,” it is written, “for Thou canst do all things.” (Wisd. xi. 23.) For this cause they were anointed with oil: and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is peculiar to power. Consider that the world was established by pity,69    Comp. Wisd. i. 14, xi. 24. and then imitate thy Lord. “The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh.” (Ecclus. xviii. 13.) How “upon all flesh”? Whether you mean sinners, or just men, we all need the mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John. And listen to their own words; there is no need of mine. For what says this blessed one? “But I obtained mercy, because I did it ignorantly.” (1 Tim. i. 13.) What then, was there afterwards no need of mercy? Hear what he says; “But I labored more abundantly than they all; yet not I, but the grace of God which was with me.” (1 Cor. xv. 10.) And of Epaphroditus he says, “For indeed he was sick, nigh unto death; but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.” (Philip. ii. 27.) And again he says, “We were weighed down exceedingly, beyond our power, insomuch that we despaired even of life. Yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God, who delivered us out of so great a death, and will deliver.” (2 Cor. i. 8, 9, 10.) And again, “And I was delivered out of the mouth of the lion; and the Lord will deliver me.” (2 Tim. iv. 17, 18.) And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, “Satan hath desired to sift you as wheat; and I made supplication for thee, that thy faith fail not.” (Luke xxii. 31, 32.) John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, “Ye did not choose Me, but I chose you.” (John xv. 16.) For we all have need of the mercy of God, as it is written, “The mercy of God is upon all flesh.”70    Ecclus. xviii. 13, as above. Compare Ps. cxlv. 9 and Job iv. 18. But if these men needed the mercy of God, what should one say of the rest? For why, tell me, doth He “make the sun to rise on the evil and the good”? Did He withhold the rain for one year, would He not destroy all? And what if He caused overwhelming rain? what if He rained down fire? what if He sent flies? But what do I say? if He were so to do71    [So the best group of mss., though Field retains the reading of the other group, “if he were to make darkness.” The vague expression, “so to do as He once did,” probably refers to the universal destruction at the Deluge.—J.A.B.] as He once did, would not all perish? If He were to shake the earth, would not all perish? It is now seasonable to say, “What is man, that Thou art mindful of him?” (Ps. viii. 4.) Were He only to threaten the earth, all men would become one tomb. “As a drop of water from the bucket,” it is written, “so are the nations in His sight, they shall be counted as very small dust, as the turning of the balance.” (Isa. xl. 15.) It were as easy for Him to destroy all things, and to make them again, as for us to turn the balance. He then who has such power over us, and sees us sinning every day, and yet punishes us not, how is it but by mercy He bears with us? Since beasts too exist by mercy: “Thou, Lord, wilt preserve both men and beasts.” (Ps. xxxvi. 7.) He looked upon the earth, and filled it with living things. And wherefore? For thy sake! And wherefore did He make thee? Through His goodness.

There is nothing better than oil. It is the cause of light, and there also it is the cause of light.72    [There is a queer play upon the words ἐλαίου, “oil,” and ἐλέου, “mercy,” which in Chrys.’s day (as in Mod. Greek) were pronounced alike. As oil in the natural, so mercy in the spiritual sphere, he says, is the cause of light.—J.A.B.] “Then shall thy light break forth as the morning” (Isa. lviii. 8.), saith the Prophet, if thou showest pity upon thy neighbour. And as natural oil contains light, so then doth mercy [alms] grant us a great, a marvelous light. Much mention doth Paul, too, make of this mercy. In one place, hear him say, “Only that we should remember the poor.” (Gal. ii. 10.) And in another, “If it be meet for me to go also.” (1 Cor. xvi. 4.) And in every place, turn where you will, ye see him anxious about this very thing. And again, “And let our people also learn to maintain good works.” (Tit. iii. 14.) And again, “These things are good and profitable unto men.” (Tit. iii. 8.) Listen to a certain other one who saith, “Alms73    [The Greek word which we borrow and contract into “alms” is derived from the word here rendered pity and mercy.—J.A.B.] do deliver from death” (Tob. xii. 9.); If Thou takest away pity, “Lord, Lord, who shall stand” (Ps. cxxx. 3.); and it is said, If Thou enterest “into judgment with thy servant” (Ps. cxliii. 2.); “A great thing is man”; why? “and an honorable thing is a merciful man.” (Prov. xx. 6, LXX.) For this is the true character of man, to be merciful, yea rather the character of God, to show mercy. Dost thou see, how strong is the mercy of God? This made all things, this formed the world, this made the angels, it was through mere goodness. For this cause, too, He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore did God, being alone, create so many beings? was it not through goodness? was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy74    al. This oil; see note 2; and on Rom. xiv. 13, Hom. xxv., Tr. p. 425, note g; and on Matt. xxv., Hom. lxxviii. init., also Hom. on Stat. vi., Tr. p. 130, note c. He may mean here to distinguish the fire of Hell, from which we may be freed, from that which is to rage, but to be quenched. we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. For whence will He be compassionate and show mercy? Mercy comes of love! Nothing incenses God so much as to be pitiless. “A man was brought to him who owed him ten thousand talents, and he was moved with compassion, and forgave him. And there were owing to that man from his fellow-servant a hundred pence, and he caught him by the throat. Therefore the Lord delivered him to the tormentors, till he should pay what was due.” Let us on hearing this be merciful to those who are our debtors in money or in sins. Let no one remember evils, if at least he does not wish to injure himself; for he does not so much aggrieve the other (as he injures himself). For he75    [This probably means God, as suggested by the altered text, which of course tinkered so obscure a passage.—J.A.B.] either will follow him with vengeance, or he has not done so; but dost thou thyself, while not forgiving thy neighbor his sins, seek for a kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our sins, and so we may obtain the good things which are in store, through the grace and lovingkindness, &c.

ΟΜΙΛΙΑ Δʹ. Καὶ τί αἱρήσομαι, οὐ γνωρίζω. Συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀνα λῦσαι καὶ σὺν Χριστῷ εἶναι: πολλῷ γὰρ μᾶλ λον κρεῖσσον. Τὸ δὲ ἐπιμένειν ἐν τῇ σαρκὶ, ἀναγκαιότερον δι' ὑμᾶς. Καὶ τοῦτο πεποιθὼς οἶδα, ὅτι μενῶ, καὶ συμπαραμενῶ πᾶσιν ὑμῖν, εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πί στεως: ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. αʹ. Οὐδὲν τῆς Παύλου ψυχῆς μακαριώτερον, ἐπειδὴ μηδὲ γενναιότερον. Ἀλλὰ νῦν τὸ ἐναντίον εὔκαιρον εἰπεῖν περὶ πάντων: οὐδὲν ἡμῶν ἀσθενέστερον, οὐδὲ ταλαιπωρότερον. Διὰ τοῦτο πάντες πεφρίκαμεν τὸν θάνατον, οἱ μὲν διὰ τὸ τῶν ἁμαρτημάτων πλῆθος, ὧν καὶ αὐτὸς εἷς εἰμι, οἱ δὲ διὰ τὴν φιλοψυχίαν καὶ ταλαιπωρίαν, ὧν μήποτε γενοίμην ἐγώ: ψυχικοὶ γὰρ οἱ τοῦτον δεδοικότες τὸν φόβον. Τοῦτο τοίνυν, ὃ πάντες πεφρίκαμεν, ἐκεῖνος ηὔχετο, καὶ πρὸς ἐκεῖνον ἠπείγετο, Τὸ ἀναλῦσαι, λέγων, πολλῷ μᾶλλον κρεῖσσον, καὶ τί αἱρήσομαι, οὐκ οἶδα. Τί λέγεις; μέλλων ἐντεῦθεν πρὸς τὸν οὐρανὸν μεθίστασθαι, καὶ μετὰ Χριστοῦ εἶναι, οὐ γνωρίζεις τί αἱρήσῃ; Ἀλλὰ πόῤῥω τῆς Παύλου ταῦτα ψυχῆς. Τίνι γὰρ εἴ τις εἶπε τοῦτο καὶ διεβεβαιώσατο, οὐκ ἂν εὐθέως ἥρπασε; Ναὶ, φησίν: ἀλλ' ὥσπερ οὐκ ἔστιν ἡμῶν τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι: οὕτως οὐδὲ τὸ, παρὸν τούτου τυχεῖν, μεῖναι ἐνταῦθα ἡμῶν: ἀλλ' ἀμφότερα Παύλου καὶ τῆς ἐκείνου ψυχῆς. Τί λέγεις; οἶδας καὶ πέπεισαι, ὅτι μετὰ Χριστοῦ μέλλεις εἶναι, καὶ ἀμφιβάλλεις λέγων, Οὐκ οἶδα τί αἱρήσομαι; καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ ἐνταῦθα αἱρῇ, τὸ ἐπιμεῖναι λέγω τῇ σαρκί; Τί ποτε τοῦτό ἐστιν; Οὐχὶ κατάπικρον ἔζης βίον; ἐν ἀγρυπνίαις, ἐν ναυαγίοις, ἐν λιμῷ καὶ δίψει καὶ γυμνότητι, ἐν μερίμναις, ἐν φροντίσι; μετὰ τῶν ἀσθενούντων ἠσθένεις, καὶ ὑπὲρ τῶν σκανδαλιζομένων ἐπυροῦ. Ἐν ὑπομονῇ πολλῇ, φησὶν, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν νηστείαις, ἐν ἁγνότητι: πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον, τρὶς ἐῤῥαβδίσθην, ἅπαξ ἐλιθάσθην, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα: κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν ψευδαδέλφοις. Οὐχὶ, ὅτε τὸ Γαλατῶν ἅπαν ἔθνος ἐπὶ τὴν τοῦ νόμου παρατήρησιν ἐπανῆλθεν, ἐβόας λέγων, Οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσετε; πόσα τότε οὐκ ἐπένθησας, καὶ ἔτι μᾶλλον τοῦτον ποθεῖς τὸν ἐπίκηρον βίον; Εἰ γὰρ μηδέν σοι τούτων συμβεβήκει, ἀλλὰ πάντα, ἅπερ κατωρθώκεις, κατώρθωσας μετὰ ἀδείας, μετὰ τρυφῆς, οὐκ ἐχρῆν τὸ ἄδηλον τοῦ μέλλοντος δεδοικότα πρός τινα λιμένα σπεύδειν; Τίς ἔμπορος, εἰπέ μοι, θησαυρῶν μυρίων πλήρη τὴν ὁλκάδα ἔχων, παρὸν εἰς λιμένα καταδραμεῖν καὶ ἀναπαύεσθαι, ἕλοιτο θαλαττεύειν ἔτι; τίς ἀγωνιστὴς, παρὸν στεφανωθῆναι, ἕλοιτο ἀγωνίζεσθαι; τίς πυκτεύων, παρὸν ἀναδήσασθαι τὸν στέφανον, ἕλοιτο πάλιν εἰς τὸν ἀγῶνα εἰσιέναι, καὶ κατακόπτειν τὴν ἑαυτοῦ κεφαλήν; ποῖος στρατηγὸς, ἐξὸν ἀπαλλαγῆναι τοῦ πολέμου μετὰ εὐδοξίας καὶ τροπαίων, καὶ μετὰ τοῦ βασιλέως ἐν τοῖς βασιλείοις ἀναπαύεσθαι, καταδέξαιτο ἂν ἔτι καὶ ἱδροῦν καὶ παρατάττεσθαι; Πῶς οὖν τὸν οὕτω κατάπικρον ζῶν βίον, ἔτι ἐνταῦθα μένειν βούλει; οὐχὶ σὺ ἔλεγες, Φοβοῦμαι μή πως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι; Εἰ καὶ διὰ μηδὲν ἕτερον, διὰ τοῦτο γοῦν ἐχρῆν ἐπιθυμεῖν τῆς ἀπαλλαγῆς: εἰ μυρίων ἦν ἀγαθῶν μεστὰ τὰ παρόντα, διὰ γοῦν τὸν Χριστὸν τὸν ποθούμενον ἔδει ποθεῖν τὴν τούτων ἀπαλλαγήν. Βαβαὶ τῆς τοῦ Παύλου ψυχῆς! οὐδὲν ἴσον ἐκείνης γέγονεν, οὐδὲ ἔσται. Φοβῇ τὸ μέλλον, μυρίοις ἐνέχῃ δεινοῖς, καὶ οὐ βούλει εἶναι πρὸς τὸν Χριστόν; Οὒ, φησί: καὶ τοῦτο διὰ τὸν Χριστὸν, ἵνα οὓς εἰργασάμην αὐτοῦ δούλους, εὐνουστέρους καταστήσω: ἵνα ὅπερ ἐφύτευσα γεώργιον, καρποφορῆσαι ποιήσω. Οὐκ ἤκουσάς μου οὐχὶ τὸ ἐμαυτοῦ ζητοῦντος συμφέρον, ἀλλὰ τὸ τῶν πλησίον; οὐκ ἤκουσας, ὅτι ἀνάθεμα ηὐχόμην γενέσθαι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τοῦ πολλοὺς αὐτῷ προσελθεῖν; Ὁ ἐκεῖνο ἑλόμενος, οὐ πολλῷ μᾶλλον τοῦτο αἱρήσομαι, ἡδέως ἐμαυτὸν ζημιῶν διὰ τῆς ἀναβολῆς καὶ ὑπερθέσεως, ἵνα ἐκείνοις γένηταί τις σωτηρία; Τίς λαλήσει τὰς δυναστείας σου, Κύριε, ὅτι Παῦλον οὐκ ἀφῆκας λαθεῖν, ὅτι ἔδειξας τῇ οἰκουμένῃ τοιοῦτον ἄνδρα; Ἤ|νεσάν σε πάντες ἄγγελοι ὁμοθυμαδὸν, ὅτε τὰ ἄστρα εἰργάσω, οὐκοῦν καὶ ὅτε τὸν ἥλιον: ἀλλ' οὐχ οὕτως, ὡς ὅτε τὸν Παῦλον ἔδειξας ἡμῖν καὶ τῇ οἰκουμένῃ πάσῃ. Διὰ τοῦτο λαμπροτέρα γέγονεν ἡ γῆ τοῦ οὐρανοῦ, φαιδρότερος οὗτος τοῦ ἡλιακοῦ φωτὸς ἀφῆκε λαμπροτέρας τὰς μαρμαρυγὰς, φαιδρὰς τὰς ἀκτῖνας ἥπλωσεν. Ἡλίκον ἡμῖν οὗτος ἔτεκε τὸν καρπὸν, οὐκ ἀστάχυς πιαίνων, οὐδὲ ῥοιὰς τρέφων, ἀλλὰ τὸν τῆς εὐσεβείας καρπὸν καὶ τίκτων, καὶ εἰς ἀκμὴν ἄγων, καὶ διαπίπτοντα συνεχῶς ἀνακτώμενος; Εἰκότως: οὗτος μὲν γὰρ ὁ ἥλιος τὸ ἅπαξ διασαπὲν τῶν ἀκροδρύων οὐδὲν ὀνῆσαι δυνήσεται. Παῦλος δὲ τοὺς μυρίας ἔχοντας σηπεδόνας, ἐξ ἁμαρτημάτων ἀνεκαλεῖτο: καὶ οὗτος μὲν παραχωρεῖ τῇ νυκτὶ, ἐκεῖνος δὲ τοῦ διαβόλου περιεγένετο. Οὐδὲν εἷλεν ἐκεῖνον, οὐδὲν ἐκράτησεν. Ἐκεῖνος ἀφ' ὕψους φερόμενος, κάτω τὰς ἀκτῖνας ἀφίησιν: αὐτὸς δὲ κάτωθεν ἀνατέλλων, οὐχὶ τὸ μέσον οὐρανοῦ καὶ τῆς γῆς τοῦ φωτὸς ἐπλήρωσεν, ἀλλὰ ἅμα τὸ στόμα ἀνέῳξε, καὶ τοὺς ἀγγέλους ἐνέπλησε πολλῆς τῆς ἡδονῆς. Πῶς; Εἰ γὰρ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι χαρὰ γίνεται ἐν τοῖς οὐρανοῖς, αὐτὸς δὲ ἐκ πρώτης δημηγορίας πολλοὺς ἐθήρευσε, πῶς οὐκ ἐμπλήσει χαρᾶς τὰς ἄνω δυνάμεις; βʹ. Καὶ τί λέγω; ἁπλῶς ἀρκεῖ Παῦλον φθέγγεσθαι, καὶ τοὺς οὐρανοὺς ἐπὶ τούτῳ σκιρτᾷν καὶ εὐφραίνεσθαι. Εἰ γὰρ, ὅτε ἐξ Αἰγύπτου ἐξῄεσαν οἱ Ἰσραηλῖται, ἐσκίρτησαν τὰ ὄρη, ὡς κριοί: ὅτε ἀπὸ γῆς εἰς οὐρανὸν μετέστησαν ἄνθρωποι, πόσην οἴει εἶναι χαράν; Διὰ ταῦτα, Τὸ ἐπιμεῖναι τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. Ποίαν ἕξομεν ἀπολογίαν λοιπὸν ἡμεῖς; Πολλάκις γὰρ ἄνθρωπος κληροῦται πόλιν μικρὰν καὶ πενιχρὰν, καὶ οὐχ αἱρεῖται ἀπελθεῖν ἑτέρωθι, τὴν οἰκείαν προκρίνων ἀνάπαυσιν: πρὸς τὸν Χριστὸν εἶχεν ἀπελθεῖν ὁ Παῦλος, καὶ οὐκ ἠθέλησε τὸν Χριστόν: Χριστὸν, ὃν οὕτως ἐπόθει, ὡς δι' αὐτὸν καὶ γέενναν αἱρεῖσθαι: καὶ ἔμενεν ἔτι ἀγωνιζόμενος διὰ τοὺς ἀνθρώπους. Τίς ἔσται ἡμῖν ἀπολογία; Ὅλως δὲ μεμνῆσθαι χρὴ Παύλου ἁπλῶς; Ὅρα τί εἰργάσατο: Ἔδειξεν, ὅτι κρεῖσσον τὸ ἀπελθεῖν, πείθων αὐτοὺς μὴ ἀλγεῖν: ἔδειξεν, ὅτι κἂν μένῃ, διὰ τοῦτο μένει, δι' ἐκείνους, ὅτι οὐκ ἀπὸ τῆς πονηρίας γίνεται τῶν ἐπιβουλευόντων. Ἵνα τοίνυν ἀξιοπίστους αὐτοὺς ἐργάσηται, καὶ τὴν αἰτίαν ἔθηκεν. Εἰ γὰρ ἀναγκαῖον τοῦτό ἐστι, πάντως ὅτι μενῶ, καὶ οὐχ ἁπλῶς μενῶ, ἀλλὰ μεθ' ὑμῶν: τοῦτο γάρ ἐστι τὸ, Καὶ συμπαραμενῶ, τουτέστιν, Ὄψομαι ὑμᾶς. Τίνος ἕνεκεν; Εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως. Ἐνταῦθα αὐτοὺς καὶ διανίστησιν, ὥστε προσέχειν ἑαυτοῖς. Εἰ γὰρ δι' ὑμᾶς, φησὶ, μενῶ, ὁρᾶτε μὴ καταισχύνητέ μου τὴν παραμονήν. Μέλλων Χριστὸν ὁρᾷν, εἱλόμην ἐπὶ τῇ ὑμετέρᾳ προκοπῇ μένειν. Ἐπειδὴ ἡ ἐμὴ παρουσία καὶ πρὸς πίστιν ὑμῖν συμβάλλεται καὶ πρὸς χαρὰν, διὰ τοῦτο εἱλόμην μένειν. Τί οὖν; Φιλιππησίων ἕνεκεν ἔμενε μόνων; Οὐκ ἐκείνων ἕνεκεν ἔμενε μόνων: λέγει δὲ τοῦτο, ἵνα αὐτοὺς θεραπεύσῃ. Πῶς δὲ ἦν τῇ πίστει προκόψαι; Ὥστε στηριχθῆναι μᾶλλον ὑμᾶς, καθάπερ νεοττοὺς δεομένους τῆς μητρὸς, ἕως ἂν αὐτοῖς παγῇ τὰ πτερά. Πολλῆς ἀγάπης τοῦτο τεκμήριον. Οὕτω καὶ ἡμεῖς τινας διεγείρομεν, ὡς ὅταν εἴπωμεν: Διὰ σὲ ἔμεινα, ἵνα σε ποιήσω χρηστόν. Ἵνα τὸ καύχημα ὑμῶν, φησὶ, περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. Ὁρᾷς ὅτι τὸ, Συμπαραμενῶ, τοῦτό ἐστιν; Ὅρα τὴν ταπεινοφροσύνην: Ἐπειδὴ εἶπεν, Εἰς τὴν ὑμῶν προκοπὴν, δείκνυσιν ὅτι καὶ εἰς τὴν αὐτοῦ ὠφέλειαν. Ὅπερ καὶ πρὸς Ῥωμαίους γράφων ποιεῖ, λέγων: Τοῦτο δέ ἐστι, συμπαρακληθῆναι ἐν ὑμῖν: εἰπὼν πρῶτον, Ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικόν. Τί δέ ἐστιν, Ἵνα τὸ καύχημα ὑμῶν περισσεύῃ; Ὅπερ καὶ τὸ καύχημα ἦν, τὸ ἐστηρίχθαι ἐν τῇ πίστει (τοῦτο γάρ ἐστι καύχημα ἐν Χριστῷ), τὸ ὀρθῶς βιοῦν. Τὸ ὑμῶν καύχημα ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς; Ναὶ, φησί. Τίς γὰρ ἡμῶν ἐλπὶς, ἢ στέφανος καυχήσεως; ἢ οὐχὶ καὶ ὑμεῖς; Ὅτι καύχημα ἡμῶν ὑμεῖς ἐστε, καθάπερ ἡμεῖς ὑμῶν: τουτέστιν, Ἵνα ἔχω καυχᾶσθαι ἐν ὑμῖν μειζόνως. Πῶς; Ἵνα περισσεύῃ τὸ καύχημα ὑμῶν. Μειζόνως γὰρ ἔχω καυχᾶσθαι, ὑμῶν ἐπιδόντων. Διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. Τί οὖν; ἦλθε πρὸς αὐτούς; Τοῦτο ζητεῖτε, εἰ ἦλθε. Μόνον ἀξίως, φησὶ, τοῦ Εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε. Ὁρᾷς ὅτι διὰ τοῦτο εἶπε πάντα, ἵνα εἰς τοῦτο αὐτοὺς προτρέψῃ ἐπιδοῦναι πρὸς ἀρετήν; Μόνον ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε. Τί ἐστι τὸ, Μόνον; Τοῦτό ἐστι τὸ ζητούμενον μόνον, καὶ οὐδὲν ἄλλο: ἂν τοῦτο ᾖ, οὐδὲν λυπηρὸν ἡμῖν συμβήσεται. Ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν ἀκούσω τὰ περὶ ὑμῶν. Οὐχ ὡς μεταθέμενος, οὐδὲ ὡς οὐκέτι ἥξων, ταῦτα λέγει: Ἀλλ' ἐὰν τοῦτο γένηται, φησὶ, καὶ ἀπὼν εὐφραίνεσθαι δύναμαι. Ἐὰν ἀκούσω, ὅτι στήκετε ἐν ἑνὶ πνεύματι καὶ μιᾷ ψυχῇ. γʹ. Τοῦτό ἐστιν ὃ μάλιστα συγκροτεῖ τοὺς πιστοὺς, καὶ τὴν ἀγάπην συνέχει: διὰ τοῦτο, Ἵνα ὦσιν ἓν, φησὶν ὁ Χριστός. Καὶ γὰρ Βασιλεία μερισθεῖσα ἐφ' ἑαυτὴν, οὐ σταθήσεται. Διὰ τοῦτο πολλὴν ὑπὲρ ὁμονοίας ποιεῖται πανταχοῦ τὴν συμβουλὴν, καὶ ὁ Παῦλος: διὰ τοῦτο καὶ ὁ Χριστός φησιν, Ἐν τούτῳ γνώσονται πάντες, ὅτι μαθηταί μού ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους. Τουτέστι, Μὴ εἰς τὴν προσδοκίαν τὴν ἐμὴν ἀφορῶντες καθεύδετε, οἷον προσδοκῶντες ἥξειν: εἶτα, ἐπειδὰν ἴδητε μὴ ἐρχόμενον, ἐκλυθῆτε. Καὶ γὰρ ἐξ ἀκοῆς εὐφραίνεσθαι δύναμαι ὁμοίως. Τί ἐστιν, Ἐν ἑνὶ πνεύματι; Τουτέστι, τῷ αὐτῷ χαρίσματι, τῷ τῆς ὁμονοίας, τῷ τῆς προθυμίας. Ἓν γάρ ἐστι τὸ πνεῦμα, καὶ δείκνυσι τοῦτο, τὸ πολλαχοῦ οὕτως εἰρῆσθαι. Οὕτω γὰρ ἔστι καὶ ἐν μιᾷ ἑστηκέναι ψυχῇ, ὅταν ἓν πνεῦμα οἱ πάντες ἔχωμεν. Ἰδοὺ τὸ, Μιᾷ, ἐπὶ ὁμονοίας εἴρηται: ἰδοὺ πολλαὶ μία λέγονται. Οὕτως ἦν τὸ παλαιόν: Ἦν ἡ καρδία πάντων, φησὶ, καὶ ἡ ψυχὴ μία. Συναθλοῦντες τῇ πίστει τοῦ Εὐαγγελίου. Ἆρα ὡς τῆς πίστεως ἀθλούσης, συναθλοῦντες, φησὶν, ἀλλήλοις; πῶς ἂν ἔχοι λόγον; μὴ γὰρ πρὸς ἀλλήλους ἐπάλαιον; Ἀλλὰ ὃ λέγει, τοῦτό ἐστι: Συμπαραλαμβάνετε ἀλλήλους, φησὶν, ἐν τῇ ἀθλήσει τῇ πίστει τοῦ Εὐαγγελίου. Καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἥτις ἐστὶν αὐτοῖς μὲν ἔνδειξις ἀπωλείας, ὑμῖν δὲ σωτηρίας. Πτυρόμενοι, καλῶς εἶπε: τοιαῦτα γὰρ τὰ παρὰ τῶν ἐχθρῶν: μόνον πτύρεται. Ἐν μηδενὶ οὖν, φησὶ, κἂν ὁτιοῦν γένηται, κἂν κίνδυνοι, κἂν ἐπιβουλαί: τοῦτο γάρ ἐστι τῶν ὀρθῶς ἑστώτων. Ἐκεῖνοι γὰρ οὐδὲν δύνανται, ἀλλὰ πτῦραι μόνον. Ἐπειδὴ εἰκὸς ἦν θορυβεῖσθαι αὐτοὺς, ἅτε τοῦ Παύλου μυρία πάσχοντος. Οὐ λέγω, φησὶν, ὅτι Μὴ σαλεύεσθε, ἀλλὰ Μὴ πτύρεσθε, ἀλλὰ καὶ σφόδρα αὐτῶν καταφρονεῖτε. Ἂν γὰρ οὕτω διακέησθε, ἐντεῦθεν ἤδη καὶ τὴν αὐτῶν ἀπώλειαν, καὶ τὴν ὑμετέραν σωτηρίαν δήλην ποιήσετε. Ὅταν γὰρ ἴδωσιν, ὅτι μυρία τεχνάζονται, καὶ οὐδὲ πτῦραι ὑμᾶς δύνανται, τεκμήρια λήψονται τῆς ἑαυτῶν ἀπωλείας. Ὅταν γὰρ οἱ διώκοντες τῶν διωκομένων μὴ περιγένωνται, οἱ ἐπιβουλεύοντες τῶν ἐπιβουλευομένων, οἱ κρατοῦντες τῶν κρατουμένων, οὐκ αὐτόθεν ἔσται δῆλον αὐτοῖς, ὅτι ἀπολοῦνται, ὅτι οὐδὲν ἰσχύουσιν, ὅτι τὰ αὐτῶν ψευδῆ, ὅτι τὰ ἐκείνων ἀσθενῆ; Καὶ τοῦτο ἀπὸ Θεοῦ, φησίν: ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. Πάλιν αὐτῶν παιδεύει τὸ φρόνημα μετριάζειν, τὸ πᾶν ἀνατιθεὶς τῷ Θεῷ, καὶ χάριν εἶναι λέγων καὶ χάρισμα καὶ δωρεὰν τὸ πάσχειν ὑπὲρ Χριστοῦ. Ὥστε μὴ αἰσχύνεσθε χάρισμα: καὶ γάρ ἐστιν ὄντως τοῦ νεκροὺς ἀνιστᾷν πολλῷ καὶ σημεῖα ποιεῖν θαυμαστότερον. Ἐκεῖ μὲν γὰρ ὀφειλέτης εἰμὶ, ἐνταῦθα δὲ ὀφειλέτην ἔχω τὸν Χριστόν. Ὥστε οὐ μόνον αἰσχύνεσθαι οὐ χρὴ, ἀλλὰ καὶ ἀγάλλεσθαι, ὡς χάρισμα ἔχοντας. Τὰς ἀρετὰς χαρίσματά φησιν, οὐχ ὁμοίως μέντοι, ὡς καὶ τὰ ἄλλα: ἐκεῖνα μὲν γὰρ ὁλόκληρα τοῦ Θεοῦ, ταῦτα δὲ καὶ ἡμῶν. Ἀλλ' ἐπειδὴ καὶ ἐνταῦθα τὸ πλέον τοῦ Θεοῦ ἐστι, διὰ τοῦτο ὅλον αὐτοῦ φησιν εἶναι, οὐ τὸ αὐτεξούσιον ἀνατρέπων, ἀλλὰ μετριόφρονας καὶ εὐγνώμονας κατασκευάζων. Τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοί. Τουτέστι, Καὶ τὸ παράδειγμα ἔχετε. Πάλιν αὐτοὺς ἐπαίρει ἐνταῦθα. Δείκνυσι γὰρ πανταχοῦ τὰ αὐτὰ ἀγωνιζομένους αὐτῷ, τὰ αὐτὰ ἀθλοῦντας, καὶ ἰδίᾳ καὶ καθ' ἑαυτοὺς τῷ συνδιαφέρειν αὐτῷ τοὺς πειρασμούς. Οὐκ εἶπεν, Ἀκηκόατε, ἀλλ', Εἴδετε: καὶ γὰρ ἐκεῖ ἤθλησεν ἐν Φιλίπποις. Ἄρα μεγάλη ἀρετὴ τοῦτό ἐστι. Διὸ καὶ πρὸς Γαλάτας γράφων ἔλεγε, Τοσαῦτα ἐπάθετε εἰκῆ, εἴ γε καὶ εἰκῆ: καὶ Ἑβραίοις πάλιν γράφων ἔλεγεν, Ἀναμιμνήσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων, τοῦτο μὲν ὀνειδισμοῖς καὶ θλίψεσι θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες. Καὶ Μακεδόσι πάλιν, τουτέστι, Θεσσαλονικεῦσι γράφων ἔλεγεν: Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν, ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς: καὶ πάλιν: Αὐτοὶ γὰρ οἴδατε, ἀδελφοὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς, ὅτι οὐ κενὴ γέγονε. Καὶ πᾶσιν ὁμοίως τὸ αὐτὸ μαρτυρεῖ, ἄθλους καὶ ἀγῶνας. Ἀλλ' οὐ νῦν τοῦτο εὑρήσετε παρ' ἡμῖν: νῦν γὰρ ἀγαπητὸν τὸ κἂν ἐν χρήμασι τινά τι παθεῖν. Καὶ ἐν χρήμασι δὲ μεγάλα αὐτοῖς μαρτυρεῖ: τοῖς μὲν γάρ φησιν, ὅτι Τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε: τοῖς δέ φησιν, ὅτι Εὐδόκησαν Μακεδονία καὶ Ἀχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχούς: καὶ πάλιν, Ὁ ἐξ ὑμῶν ζῆλος ἠρέθισε τοὺς πλείονας. δʹ. Ὁρᾷς τὰ ἐγκώμια τῶν τότε ἀνδρῶν; Ἡμεῖς δὲ οὐδὲ μέχρι ῥαπισμάτων, οὐδὲ μέχρι πληγῆς φέρομεν, οὐδὲ ὕβριν οὐδὲ χρημάτων ζημίαν ὑπομένομεν. Ἐκεῖνοι ἤδη ζηλωταὶ, καὶ μάρτυρες πάντες ἦσαν ἀγωνιζόμενοι: ἡμεῖς δὲ τὴν ἀγάπην ἐψύξαμεν τὴν εἰς τὸν Χριστόν. Πάλιν ἀναγκάζομαι κατηγορεῖν τῶν παρόντων πραγμάτων. Καὶ τί πάθω; οὐκ ἐβουλόμην, ἀλλ' ἀναγκάζομαι. Εἰ μὲν γὰρ ἦν σιγήσαντα, καὶ μηδὲν εἰπόντα, τῶν γενομένων ἀφανίσαι διὰ τῆς σιγῆς τὰ γινόμενα, ἔδει σιγᾷν: εἰ δὲ τοὐναντίον γίνεται (οὐ γὰρ μόνον οὐκ ἀφανίζεται, ἡμῶν σιγώντων, ἀλλὰ καὶ χαλεπώτερα γίνεται), ἀναγκαῖον εἰπεῖν. Ὁ γὰρ κατηγορῶν τῶν ἁμαρτανόντων, εἰ καὶ μηδὲν ἕτερον, οὐκ ἀφίησι περαιτέρω προελθεῖν. Οὐδεμία γάρ ἐστιν οὕτως ἀναίσχυντος ψυχὴ καὶ ἰταμὴ, ὡς συνεχῶς ἀκούουσα κακιζόντων αὐτήν τινων, μὴ ἐντρέπεσθαι, μηδὲ καθυφεῖναι τῆς κακίας τῆς πολλῆς. Ἔνι γὰρ, ἔνι καὶ τοῖς ἀναισχύντοις μικρόν τι αἰδοῦς: ὁ Θεὸς γὰρ ἐνέσπειρε τὴν αἰδὼ τῇ φύσει τῇ ἡμετέρᾳ. Ἐπειδὴ γὰρ οὐκ ἤρκει ὁ φόβος ῥυθμίσαι ἡμᾶς, καὶ πολλὰς ἑτέρας κατεσκεύασεν ὁδοὺς τοῦ μὴ ἁμαρτάνειν: οἷον, τὸ κατηγορεῖσθαι παρὰ ἀνθρώπων, τὸ δεδοικέναι νόμους τοὺς κειμένους, τὸ δόξης ἐρᾷν, τὸ φιλίας ἀντιποιεῖσθαι. Πᾶσαι γὰρ αὗται αἱ ὁδοὶ τοῦ μὴ ἁμαρτάνειν εἰσί. Πολλάκις γὰρ ἃ διὰ τὸν Θεὸν οὐκ ἐγένετο, δι' αἰδὼ γέγονε: καὶ ἃ διὰ τὸν Θεὸν οὐκ ἐγένετο, διὰ φόβον ἀνθρώπων ἐγένετο. Τὸ γὰρ ζητούμενον τοῦτό ἐστι: Πρότερον, μὴ ἁμαρτάνειν μαθεῖν: εἶτα, τὸ διὰ τὸν Θεὸν τοῦτο ποιεῖν ὕστερον κατορθώσομεν: ἐπεὶ διὰ τί Παῦλος τοὺς μέλλοντας κρατεῖν τῶν ἐχθρῶν, οὐκ ἀπὸ τοῦ φόβου προτρέπει τοῦ Θεοῦ, ἀλλὰ καὶ ἀπὸ τοῦ τὴν ἐκδικίαν ἀναμένειν; Τοῦτο γὰρ ποιῶν, φησὶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. Τέως γὰρ τοῦτο βούλεται, κατορθωθῆναι τὴν ἀρετήν. Ὅπερ οὖν ἔλεγον, ἔνεστί τι αἰσχυντηρὸν ἐν ἡμῖν: πολλὰ γὰρ καὶ φυσικὰ ἀγαθὰ ἔχομεν πρὸς τὴν ἀρετήν: οἷον πρὸς τὸ ἐλεεῖν ἀπὸ φύσεως κινούμεθα πάντες ἄνθρωποι, καὶ οὐδὲν οὕτως ἀγαθὸν ἐν τῇ φύσει ἡμῶν ἐστιν ἄλλο, ὡς τοῦτο. Ὅθεν ἄν τις εἰκότως καὶ ἐξετάσειε, διὰ τί τοῦτο μάλιστα τῇ φύσει ἡμῶν ἐνέσπαρται, τὸ κατακλᾶσθαι λέγω δάκρυσι, τὸ ἐπικάμπτεσθαι, τὸ ἑτοίμους εἶναι πρὸς ἔλεον. Οὐδεὶς φύσει ἐστὶν ἀργὸς, οὐδεὶς φύσει ἐστὶν ἀκενόδοξος, οὐδεὶς φύσει ἐστὶ ζήλου κρείττων: ἀλλὰ τὸ ἐλεεῖν πᾶσιν ἔγκειται φύσει, κἂν ὠμός τις ᾖ, κἂν ἀπηνής. Καὶ τί θαυμαστὸν, εἰ ἐπὶ ἀνθρώπων τοῦτο ἐπιδεικνύμεθα; καὶ θηρία ἐλεοῦμεν: οὕτως ἐκ περιουσίας ἡμῖν ὁ ἔλεος ἔγκειται. Κἂν σκύμνον ἴδωμεν λέοντος, πάσχομέν τι: ἐπὶ δὲ ὁμοφύλου πολλῷ πλέον. Ὅρα πόσοι ἀνάπηροι, πολλάκις λέγομεν, εἰδότες ὅτι καὶ τοῦτο ἱκανὸν εἰς ἔλεον ἡμᾶς ἀγαγεῖν. Οὐδὲν οὕτως εὐφραίνει τὸν Θεὸν, ὡς ἐλεημοσύνη. Διὸ οἱ ἱερεῖς τούτῳ ἐχρίοντο, καὶ οἱ βασιλεῖς, καὶ οἱ προφῆται: τῆς γὰρ τοῦ Θεοῦ φιλανθρωπίας εἶχον σύμβολον τὸ ἔλαιον. Πάλιν ἐμάνθανον, ὅτι τὸν ἄρχοντα πλέον ἐλέου δεῖ ἔχειν: ἐδήλου ὅτι τὸ πνεῦμα εἰς ἄνθρωπον δι' ἔλεον μέλλει ἔρχεσθαι: ἐπειδὴ ὁ Θεὸς ἐλεεῖ τοὺς ἀνθρώπους, καὶ φιλανθρωπεύεται: Ἐλεεῖς γὰρ, φησὶ, πάντας, ὅτι πάντα δύνασαι. Διὰ τοῦτο ἐλαίῳ ἐχρίοντο. Καὶ γὰρ καὶ τὴν ἱερωσύνην ἀπὸ ἐλέους ἐποίησε, καὶ οἱ βασιλεῖς ἐλαίῳ ἐχρίοντο. Κἂν ἄρχοντά τις ἐπαινῇ, οὐδὲν οὕτως αὐτῷ πρέπον ἐρεῖ, ὡς ἔλεος: τοῦτο γὰρ ἀρχῆς ἴδιον, τὸ ἐλεεῖν. Ἐννόησον ὅτι δι' ἔλεον ὁ κόσμος συνεστάθη, καὶ μίμησαι τὸν Δεσπότην. Ἔλεος ἀνθρώπου ἐπὶ τὸν πλησίον αὐτοῦ, ἔλεος δὲ Κυρίου ἐπὶ πᾶσαν σάρκα. Πῶς, Ἐπὶ πᾶσαν σάρκα; Κἂν ἁμαρτωλοὺς εἴπῃς, κἂν δικαίους εἴπῃς, πάντες τοῦ ἐλέους τοῦ Θεοῦ δεόμεθα: πάντες ἀπολαύομεν αὐτοῦ, κἂν αὐτὸς ᾖ Παῦλος, κἂν Πέτρος, κἂν Ἰωάννης. Καὶ ἄκουσον αὐτῶν λεγόντων: οὐδὲν γὰρ δεῖ λόγων τῶν ἡμετέρων. Τί γάρ φησιν ὁ μακάριος οὗτος; Ἀλλ' ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα. Τί οὖν; μετὰ ταῦτα οὐκ ἐδεῖτο ἐλέους; Ἄκουσον τί φησι πάλιν: Περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί. Καὶ περὶ Ἐπαφροδίτου φησί: Καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλ' ὁ Θεὸς αὐτὸν ἠλέησεν, οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ ἐμὲ, ἵνα μὴ λύπην ἐπὶ λύπῃ σχῶ: καὶ πάλιν, Ἐβαρήθημεν, φησὶν, ὑπὲρ δύναμιν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῇν. Ἀλλ' αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, ἀλλ' ἐπὶ τῷ Θεῷ, ὃς ἐκ τηλικούτων θανάτων ἐῤῥύσατο ἡμᾶς, καὶ ῥύσεται: καὶ πάλιν, Ἐῤῥύσθην ἐκ στόματος λέοντος, καὶ ῥύσεταί με ὁ Κύριος. Καὶ πανταχοῦ εὑρήσομεν τοῦτο αὐτὸν καυχώμενον, ὅτι ἐλέῳ ἐσώθη. εʹ. Καὶ Πέτρος δὲ ἀπὸ τοῦ ἐλεηθῆναι τοιοῦτος ἦν. Ἄκουε γὰρ τοῦ Χριστοῦ πρὸς αὐτὸν λέγοντος: Πέτρε, Πέτρε, ἠθέλησεν ὁ Σατανᾶς σινιάσαι ὑμᾶς, ὡς τὸν σῖτον, καὶ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλείπῃ ἡ πίστις σου. Καὶ Ἰωάννης ἐλέῳ τοιοῦτος ἦν, καὶ πάντες δὲ ἁπλῶς οἱ ἀπόστολοι. Ἄκουε γὰρ τοῦ Χριστοῦ τοῦτο αἰνιττομένου καὶ λέγοντος: Οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς. Πάντες γὰρ δεόμεθα τοῦ ἐλέους τοῦ Θεοῦ: Ἔλεος γὰρ Θεοῦ, φησὶν, ἐπὶ πᾶσαν σάρκα. Εἰ δὲ οὗτοι ἐδέοντο τοῦ ἐλέους τοῦ Θεοῦ, τί ἄν τις εἴποι περὶ τῶν λοιπῶν; Πόθεν γὰρ, εἰπέ μοι, τὸν ἥλιον ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθούς; Τί δέ; εἰ μόνον ἐνιαυτὸν ὑετὸν ἐπέσχεν, οὐκ ἂν ἅπαντας ἀπώλεσε; τί δὲ, εἰ ἐπομβρίαν εἰργάσατο; τί δὲ, εἰ πῦρ ἔβρεξε; τί δὲ, εἰ μυίας ἔπεμψεν; Ἀλλὰ τί ταῦτα λέγω; εἰ σκότος ἐποίησεν, οἷόν ποτε, οὐκ ἂν ἅπαντας ἀπώλεσεν; εἰ τὴν γῆν ἐτίναξεν, οὐκ ἂν ἅπαντες ἀπώλοντο; Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; Εὔκαιρον εἰπεῖν νῦν: ἂν ἀπειλήσῃ τῇ γῇ μόνον, πάντες εἷς ἐγένοντο τάφος. Ὡς σταγὼν ὕδατος ἀπὸ κάδου, φησὶν, οὕτω τὰ ἔθνη ἐνώπιον αὐτοῦ: ὡς σίελος λογισθήσονται, ὡς ῥοπὴ ζυγοῦ. Ὡς εὔκολον ἡμῖν τὴν τρυτάνην κινῆσαι, οὕτως αὐτῷ πάντα ἀπολέσαι, καὶ ποιῆσαι πάλιν. Ὁ τοίνυν τοσαύτην ἔχων ἐξουσίαν ἡμῶν, καὶ ὁρῶν ἡμᾶς καθ' ἑκάστην ἁμαρτάνοντας, καὶ μὴ κολάζων, οὐχὶ ἐλέῳ διαβαστάζει; Ἐπεὶ καὶ τὰ κτήνη ἐλέῳ ἔστι τε καὶ σώζεται: Ἀνθρώπους γὰρ, φησὶ, καὶ κτήνη σώσεις, Κύριε. Εἶδεν ἐπὶ τὴν γῆν, καὶ ἔπλησεν αὐτὴν ζώων. Διὰ τί; Διὰ σέ. Σὲ δὲ διὰ τί ἐποίησεν; ἆρα οὐ δι' ἀγαθότητα; Οὐδὲν ἐλαίου κρεῖττον: φωτός ἐστιν αἴτιον καὶ ἐκεῖ καὶ ἐνταῦθα. Καὶ ἀνατελεῖ, φησὶν ὁ προφήτης, πρώϊμον τὸ φῶς σου, ἐὰν ποιήσῃς ἔλεον εἰς τὸν πλησίον: καὶ εἰκότως. Ὥσπερ τὸ ἔλαιον τοῦτο τὸ φῶς παρέχει τοῖς θαλαττεύουσιν, οὕτως ἡ ἐλεημοσύνη ἐκεῖ φῶς μέγα ἡμῖν χαρίζεται καὶ θαυμάσιον. Καὶ πολὺς τοῦ ἐλέου τούτου ὁ λόγος τῷ Παύλῳ ἦν. Ἄκουε γὰρ αὐτοῦ ποτὲ μὲν λέγοντος, Μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν: ἄλλοτε δὲ, Ἐὰν ᾖ ἄξιον τοῦ κἀμὲ πορεύεσθαι. Καὶ πανταχοῦ ἄνω καὶ κάτω περὶ τούτου ὁρᾷς αὐτὸν μεριμνῶντα. Καὶ πάλιν, Μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι: καὶ πάλιν, Ταῦτα γάρ ἐστι καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις. Ἄκουε δὲ καὶ ἄλλου τινὸς λέγοντος, Ἐλεημοσύνη ἐκ θανάτου ῥύεται: καὶ ἄλλου, Ἐὰν δὲ τὸν ἔλεον ἀνέλῃς, Κύριε, Κύριε, τίς ὑποστήσεται; καὶ, Ἐὰν εἰσέλθῃς, φησὶν, εἰς κρίσιν μετὰ τοῦ δούλου σου: καὶ ἄλλος, Μέγα τι ἄνθρωπος, καὶ τίμιον ἀνὴρ ἐλεήμων. Τοῦτο γὰρ ἄνθρωπος, ἐλεήμων: μᾶλλον δὲ τοῦτο ὁ Θεὸς, τὸ ἐλεεῖν. Ὁρᾷς ὅση τοῦ ἐλέους τοῦ Θεοῦ ἡ ἰσχύς; τοῦτο πάντα ἐποίησε, τοῦτο τὸν κόσμον εἰργάσατο, τοῦτο ἀγγέλους ἐποίησε, δι' ἀγαθότητα μόνον. Διὰ τοῦτο καὶ γέενναν ἠπείλησεν, ἵνα βασιλείας τύχωμεν: βασιλείας δὲ τυγχάνομεν δι' ἔλεον. Διὰ τί γὰρ, εἰπὲ, μόνος ὢν ὁ Θεὸς τοσούτους ἐποίησεν; οὐ δι' ἀγαθότητα; οὐ διὰ φιλανθρωπίαν; Ἂν ἐρωτήσῃς, διὰ τί τόδε καὶ τόδε, πανταχοῦ τὴν ἀγαθότητα εὑρήσεις. Οὐκοῦν ἐλεήσωμεν τοὺς πλησίον, ἵνα ἐλεηθῶμεν αὐτοί. Οὐκ ἐκείνοις μᾶλλον, ἢ ἡμῖν αὐτοῖς συνάγομεν τὸν ἔλεον τοῦτον ἐν ἐκείνῃ τῇ ἡμέρᾳ. Ὅταν σφοδρὰ ᾖ τοῦ πυρὸς ἡ φλὸξ, τὸ ἔλεος τοῦτο τοῦ μὲν πυρός ἐστι σβεστικὸν, ἡμῖν δὲ φωτὸς αἴτιον. Οὕτω τοῦ πυρὸς τῆς γεέννης διὰ τούτου ἀπαλλαγησόμεθα: ἐπεὶ πόθεν σπλαγχνισθήσεται καὶ ἐλεήσει; Ἀπὸ τῆς ἀγάπης ὁ ἔλεος γίνεται. Οὐδὲν οὕτω παροξύνει τὸν Θεὸν, ὡς τὸ ἀνελεήμονα εἶναι. Προσηνέχθη αὐτῷ τις ὀφείλων μυρία τάλαντα, καὶ σπλαγχνισθεὶς συνεχώρησε: καὶ ἐκείνῳ ὠφείλετο παρὰ τοῦ συνδούλου ἑκατὸν δηνάρια, καὶ ἦγχεν αὐτόν: διὰ τοῦτο παρέδωκεν αὐτὸν ὁ κύριος τοῖς βασανισταῖς, ἕως οὗ ἀποδῷ τὸ ὀφειλόμενον. Ταῦτα ἀκούοντες, ἐλεήμονες ὦμεν περὶ τοὺς ὀφείλοντας ἐν χρήμασιν, ἐν ἁμαρτήμασι: μηδεὶς μνησίκακος ἔστω, εἴ γε μὴ βούλοιτο ἑαυτὸν ἀδικεῖν. Οὐ γὰρ ἐκεῖνον τοσοῦτον μὴ ἀφιεὶς λυπεῖς, ὅσον ἑαυτὸν ἀδικεῖς. Ἐκείνῳ μὲν γὰρ, ἐπεξιόντος σου, οὐκ ἐπέξεισιν ὁ Θεός: σοῦ δὲ καταλιπόντος, ἢ ἐπέξεισιν αὐτὸς, ἣ τὰς ἁμαρτίας σου ἀφίησι. Πῶς δὲ μὴ ἀφιεὶς σὺ τῷ πλησίον, βασιλείαν ζητεῖς; Ὅπερ ἵνα μὴ πάθωμεν, πᾶσιν ἀφῶμεν: ἑαυτοῖς γὰρ ἀφίεμεν: καὶ συγχωρήσωμεν, ἵνα ὁ Θεὸς συγχωρήσῃ ἡμῖν τὰ ἁμαρτήματα ἡμῶν, καὶ οὕτω τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, καὶ τὰ ἑξῆς.