Homily V.

Hebrews ii. 16–17

“For verily He taketh not hold of Angels, but of the seed of Abraham He taketh hold.137   marg. of E.V. Wherefore in all things it behooved Him to be made like unto His brethren.”

[1.] Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: “Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same” ( c. v. 14 )—follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight [matter], His taking on Him our flesh. He granted not this to Angels; “For verily He taketh not hold of Angels, but of the seed of Abraham.” What is it that he saith? He took not on Him an Angel’s nature, but man’s. But what is “He taketh hold of”? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, “He took on Him,” but used this expression, “He taketh hold of”? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away (for we “were far off”— Eph. ii. 13 ), He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he saith, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation” ( c. i. 14 )—he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, “He taketh not hold of angels.” For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature.

Moreover he said not “of men (simply) He taketh hold,” but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, “but of the seed of Abraham He taketh hold.”

“Wherefore it behooved [Him] in all things to be made like unto His brethren.” What is this, “in all things”? He was born (he means), was brought up, grew, suffered all things necessary, at last He died. This is, “in all things to be made like unto His brethren.” For after he had discoursed much concerning His majesty and the glory on high, he then begins concerning the dispensation. And consider with how great power [he doth this]. How he represents Him as having great zeal “to be made like unto us”: which was a sign of much care. For having said above, “Inasmuch then as the children were partakers of flesh and blood, He also Himself in like manner took part of the same”; in this place also he says, “in all things to be made like unto His brethren.” Which is all but saying, He that is so great, He that is “the brightness of His glory,” He that is “the express image of His person,” He that “made the worlds,” He that “sitteth on the right hand of the Father,” He was willing and earnest to become our brother in all things, and for this cause did He leave the angels and the other powers, and come down to us, and took hold of us, and wrought innumerable good things. He destroyed Death, He cast out the devil from his tyranny, He freed us from bondage: not by brotherhood alone did He honor us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father: for he adds,

[2.] “That He might become a merciful and faithful High Priest in things pertaining to God.” For this cause (he means) He took on Him our flesh, only for Love to man, that He might have mercy upon us. For neither is there any other cause of the economy, but this alone. For He saw us, cast on the ground, perishing, tyrannized over by Death, and He had compassion on us. “To make reconciliation,” he says, “for the sins of the people. That He might be a merciful and faithful High Priest.”

What is “faithful”? True, able. For the Son is a faithful High Priest, able to deliver from their sins those whose High Priest He is. In order then that He might offer a sacrifice able to purify us, for this cause He has become man.

Accordingly he added, “in things pertaining to God,”—that is, for the sake of things in relation to God. We were become altogether enemies to God, (he would say) condemned, degraded, there was none who should offer sacrifice for us. He saw us in this condition, and had compassion on us, not appointing a High Priest for us, but Himself becoming a High Priest. In what sense He was “faithful,” he added [viz.], “to make reconciliation for the sins of the people.”

Ver. 18. “For,” he says, “in that He hath suffered Himself being tempted, He is able to succor them that are tempted.” This is altogether low and mean, and unworthy of God. “For in that He hath suffered Himself,” he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; “now” He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered.

(What then is this, “He is able to succor them that are tempted”? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.)

[3.] Since they wished for something great, and to have an advantage over the [converts] from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all. In what respect now is this? Because of them is the salvation, because He took hold of them first, because from that race He assumed flesh. “For,” he says, “He taketh not hold of angels, but of the seed of Abraham He taketh hold.” Hereby he both gives honor to the Patriarch, and shows also what “the seed of Abraham” is. He reminds them of the promise made to him, saying, “To thee and to thy seed will I give this land” ( Gen. xiii. 15 ); showing by the very least thing, the nearness [of the relationship] in that they were “all of one.” But that nearness was not great: [so] he comes back to this, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great care and love; but now it is not this alone, but there are also the undying benefits which are bestowed on us through Him, for, he says, “to make reconciliation for the sins of the people.”

Why said he not, of the world, instead of “the people”? for He bare away the sins of all. Because thus far his discourse was concerning them [the Hebrews]. Since the Angel also said to Joseph, “Thou shalt call His name Jesus, for He shall save His people.” ( Matt. i. 21.) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, “To you [God] having raised up His Son, sent [Him] to bless you” ( Acts iii. 26 ): and again, “To you was the word of this Salvation sent.” ( Acts xiii. 26.) Here he shows the noble birth of the Jews, in saying, “to make reconciliation for the sins of the people.” For a while he speaks in this way. For that it is He who forgives the sins of all men, He declared both in the case of the paralytic, saying, “Thy sins are forgiven” ( Mark ii. 5 ); and also in that of Baptism: for He says to the disciples, “Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.” ( Matt. xxviii. 19.)

[4.] But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next:

C. iii. 1, 2. “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed [or made] Him, as also Moses [was faithful] in all His house.”

Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh [from His Human nature], by assuming for a time the equality, and says, “as also Moses in all His house”: nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. “Who was faithful,” he says, “to Him that made Him”—made [Him] what? “Apostle and High Priest.” He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.

“As also Moses in all His house,” that is, either among the people, or in the temple. But here he uses the expression “in His house,” just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by “house” he means the people, he added, “whose house we are” ( c. iii. 6 ); that is, we are in His creation. Then [comes] the superiority.

Ver. 3. “For this man was counted worthy of more glory than Moses,” (Again [he is speaking] of the Flesh), “inasmuch as he who hath builded138   κατασκεύασας [the house] hath more honor than the house”; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one’s house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made139   ποιήσας. Referring to what is implied in ver. 2 , that Moses was faithful to Him that made him. him [is] God. Moses he means. And see how he covertly shows the superiority. “Faithful,” he says, “in all His house,” being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say “the artificer hath more honor than his works,” but “he that hath builded the house, than the house.” ( Ver. 4.) “But He that built all things is God.” Thou seest that he is speaking not about the temple but about the whole people.

Ver. 5. “And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken.” See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. ( Ver. 6.) “But Christ as a Son over His own house.” Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father’s property as a master, but the other as a servant.

“Whose” [i.e.] God’s “house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.” Here again he encourages them to press forward nobly, and not to fall: for we shall be the “house” of God (he says), as Moses was, “if we hold fist our confidence and our rejoicing firm unto the end.” He however (he would say) that is distressed in his trials, and who falls, doth not glory: he that is ashamed, he that hideth himself, has no confidence, he that is perplexed doth not glory.

And then he also commends them, saying, “if we hold fast the confidence and the rejoicing of the hope firm unto the end,” implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm “in full assurance of faith,” without being shaken by their trials.

[5.] And be not astonished, that the [words] “Himself being tempted” ( c. ii. 18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” ( Ps. xiv. 2 ), that is, accurately acquainted Himself with all things; and again, “I will go down, and see whether they do altogether according to the cry of them” ( Gen. xviii. 21 ); and again, “God cannot endure the evil ways of men” ( Gen. vi. 5 ?), the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.

“Whence140   ὅ θεν holy brethren” (he says “whence” instead of “for this cause”), “partakers of an heavenly calling”—(seek nothing here, if ye have been called yonder—yonder is the reward, yonder the recompense. What then?) “Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house.” (What is “who was faithful to Him that appointed Him?” it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, “as also Moses in all His house”) that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him “Apostle,” on account of His having been “sent,” and “high priest of our profession,” that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.

“For a testimony of those things which shall be spoken.” What meanest thou? Doth God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, “Hear, O heaven, and give ear, O earth, for the Lord hath spoken”— Isa. i. 2 —and “Hear ye ravines,141   St. Chrys. had mentioned hills (βουνοὶ) as called to witness by God: in the verse preceding this (Mic. vi. 1) occur the words, “let the hills hear Thy voice” ; and this verse itself runs, “Hear ye hills” (βουνοὶ ) according to the Alexandrine mss. of the LXX. or “ye mountains” (ὄ ρη according to the Vatican), “the judgment of the Lord, and ye ravines,” &c. foundations of the earth, for the Lord hath a controversy with His people”— Mic. vi. 2 ), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.

Ver. 6. “But Christ as a Son.” The one takes care of the property of others, but this One of His own. “And the rejoicing of the hope.” Well said he “of the hope.” For since the good things were all in hope, and yet we ought so “to hold it fast,” as even now to glory as for things which had already come to pass: for this cause he says, “the rejoicing of the hope.”

And adds, “let us hold it firm unto the end.” ( Rom. viii. 24.) For “by hope we are saved”; if therefore “we are saved by hope,” and “are waiting with patience” ( Rom. viii. 25 ), let us not be grieved at present things, nor seek now those that have been promised afterwards; “For” (he says) “hope which is seen is not hope.” For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.

[6.] Let us not then be troubled, let no man be troubled, when he seeth the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.

Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teacheth us when he says, “For this cause many [are] weak and sickly among you, and many sleep.” ( 1 Cor. xi. 30.) And again, “I have delivered such an one to Satan.” ( 1 Cor. v. 5.) And the prophet says, “for she hath received of the Lord’s hand her sins double” ( Isa. xl. 2 ); and again David, “Behold mine enemies that they are multiplied above the hairs of my head142   The words “above the hairs of my head” are part of another Psalm, xl. 12, or lxix. 4 and [with] an unjust hatred have they hated me”: “and forgive Thou all my sins.” ( Ps. xxv. 19, 18.) And again another: “O Lord, our God, give peace unto us; for Thou hast rendered all things to us again.” ( Isa. xxvi. 12.)

These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, “Thou didst receive good things,” and “Lazarus evil things.” ( Luke xvi. 25.) What good things? For in this place by saying “thou receivest,143   ἀ πέλαβες” and not thou “hadst taken,144   ἔ λαβες” he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, “Therefore he is comforted” here (for thou seest him pure from sins) “and thou art tormented.” Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty 145   ἔ κτισις of sins.

[7.] Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, “All Who will live godly in Christ Jesus, shall suffer persecution.” ( 2 Tim. iii. 12.) No noble-spirited wrestler, when in the lists,146   σκάμματι seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contendeth with dust, with oil, with the heat of the sun’s ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, “So fight I, not as one that beateth the air.” ( 1 Cor. ix. 26 .) Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.

And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. “There hath no temptation taken you,” it is said, “but such as is common to man.” ( 1 Cor. x. 13.) Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel147   κήρυγμα call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when thou findest the things that concern godliness prosper as thou desirest. Why draw down needless dangers which bring no gain?

These things I say, because I wish you to observe the laws of Christ who commands us to “pray that we enter not into temptation” ( Matt. xxvi. 41 ), and commands us to “take up the cross and follow” Him. ( Matt. xvi. 24.) For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in thine armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call thee, go forth immediately, and make no account of thy life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up thy trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.

The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one’s own. Let us then pour out our own blood, when it is for Christ’s sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and whithersoever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.

[8.] There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. Paul, describing this war, says, “We wrestle not against flesh and blood.” ( Eph. vi. 12.) This war is ever at hand. Therefore he wishes us to stand ever armed. Because he wishes us to stand ever armed, he says, “Stand, having girded yourselves about.” ( Eph. vi. 14 .) Which itself also belongs to the time present, and expresses that we ought ever to be armed. For great is the war through the tongue, great that through the eyes; this then we must keep down—great [too] is that of the lusts.

Therefore he begins at that point to arm the soldier of Christ: for “stand,” saith he, “having your loins girt about,” and he added “with truth.” ( Eph. vi. 14.) Why “with truth”? Because lust is a mockery and a lie: wherefore the prophet says, “My loins are filled with mockings.” ( Ps. xxxviii. 7.) The thing is not pleasure, but a shadow of pleasure. “Having your loins,” he says, “girt about with truth”; that is, with true pleasure, with temperance, with orderly behavior. For this cause he gives this advice, knowing the unreasonableness of sin, and wishing that all our members should be hedged round; for “unjust anger” it is said, “shall not be guiltless.” ( Ecclus. i. 22.)

Moreover he wishes us to have around us a breastplate and a buckler. For desire is a wild beast which easily springs forth, and we shall have need of walls and fences innumerable, to overcome, and to restrain it. And for this cause God has built this part [of our body] especially with bones, as with a kind of stones, placing around it a support, so that [desire] might not at any time, having broken or cut through, easily injure the whole man. For it is a fire (it is said) and a great tempest, and no other part of the body could endure this violence. And the sons of the physicians too say that for this cause the lungs have been spread under the heart, so that the heart being itself [put] into something soft and tender, by beating as it were into a sort of sponge, may continually be rested, and not [by striking] against the resisting and hard sternum, receive hurt through the violence of its beatings. We have need therefore of a strong breastplate, so as to keep this wild beast alway quiet.

We have need also of an helmet; for since the reasoning faculty is there, and from this it is possible for us either to be saved, when what is right is done, or it is possible for us to be ruined—therefore he says, “the helmet of salvation.” ( Eph. vi. 17.) For the brain is indeed by nature tender, and therefore is covered above with the skull, as with a kind of shell. And it is to us the cause of all things both good and evil, knowing what is fitting, or what is not so. Yea and our feet too and our hands need armor, not these hands, nor these feet, but as before those of the soul—the former by being employed about what is right, the latter, that they may walk where they ought. Thus then let us thoroughly arm ourselves, and we shall be able to overcome our enemies, and to wreathe ourselves with the crown in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

ΟΜΙΛΙΑ Εʹ. Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. αʹ. Τὴν πολλὴν τοῦ Θεοῦ φιλανθρωπίαν ὁ Παῦλος δεῖξαι βουλόμενος, καὶ τὴν ἀγάπην ἣν περὶ τὸ γένος ἔσχε τὸ ἀνθρώπινον, μετὰ τὸ εἰπεῖν: Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἐπεξέρχεται τούτῳ τῷ χωρίῳ, καί φησιν: Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται: μὴ γὰρ ἁπλῶς πρόσχῃς τῷ λεχθέντι, μηδὲ ψιλόν τι πρᾶγμα τοῦτο εἶναι νομίσῃς, τὸ τὴν ἐξ ἡμῶν σάρκα αὐτὸν ἀναλαβεῖν: οὐ γὰρ ἀγγέλοις τοῦτο ἐχαρίσατο: διὸ καὶ οὕτως εἴρηκεν: Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραάμ. Τί ἐστιν ὅ φησιν; Οὐκ ἀγγέλου φύσιν ἀνεδέξατο, ἀλλ' ἀνθρώπου. Τί δέ ἐστιν, Ἐπιλαμβάνεται; Οὐκ ἐκείνης, φησὶν, ἐδράξατο τῆς φύσεως τῶν ἀγγέλων, ἀλλὰ τῆς ἡμετέρας. Διὰ τί δὲ οὐκ εἶπεν, ἀνέλαβεν: ἀλλὰ ταύτῃ τῇ λέξει ἐχρήσατο τῇ, Ἐπιλαμβάνεται; Ἀπὸ μεταφορᾶς τῶν διωκόντων τοὺς ἀποστρεφομένους αὐτοὺς, καὶ πάντα ποιούντων, ὥστε καταλαβεῖν φεύγοντας καὶ ἐπιλαβέσθαι ἀποπηδώντων. Φεύγουσαν γὰρ ἀπ' αὐτοῦ τὴν ἀνθρωπίνην φύσιν, καὶ πόῤῥω φεύγουσαν (Ἦμεν γὰρ τοῦ Θεοῦ μακρὰν, φησὶν, ἀπηλλοτριωμένοι, καὶ ἄθεοι ὄντες ἐν τῷ κόσμῳ), αὐτὸς καταδιώξας κατέλαβεν. Ἐντεῦθεν δείκνυται ὅτι φιλανθρωπία μόνη καὶ ἀγάπη καὶ κηδεμονία τοῦτο πεποίηκεν. Ὥσπερ οὖν ὅταν λέγῃ, Οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; τὸ περισπούδαστον αὐτῷ τῆς ἀνθρωπίνης φύσεως δείκνυσι, καὶ ὅτι πολὺς τῷ Θεῷ ὁ λόγος αὐτῆς: οὕτω καὶ ἐνταῦθα τὸ πολὺ μεῖζον τίθησιν ἀπὸ συγκρίσεως λέγων: Οὐ γὰρ ἀγγέλων ἐπιλαμβάνεται. Καὶ γὰρ ὄντως μέγα καὶ θαυμαστὸν καὶ ἐκπλήξεως γέμον, τὴν ἐξ ἡμῶν σάρκα ἄνω καθῆσθαι, καὶ προσκυνεῖσθαι ὑπ' ἀγγέλων καὶ ἀρχαγγέλων καὶ τῶν Σεραφὶμ καὶ τῶν Χερουβίμ. Τοῦτο πολλάκις εἰς νοῦν ἐγὼ λαβὼν, ἐξίσταμαι, καὶ μεγάλα περὶ τοῦ ἀνθρωπίνου γένους φαντάζομαι: μεγάλα γὰρ ὁρῶ καὶ λαμπρὰ τὰ προοίμια, καὶ πολλὴν τῷ Θεῷ τὴν σπουδὴν ὑπὲρ τῆς φύσεως τῆς ἡμετέρας. Καὶ οὐκ εἶπεν: Ἀνθρώπων ἁπλῶς ἐπιλαμβάνεται, ἀλλὰ βουλόμενος αὐτοὺς ἐπᾶραι, καὶ δεῖξαι μέγα τὸ γένος αὐτῶν καὶ τίμιον, φησίν: Ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. Τί ἐστι, Κατὰ πάντα; Ἐτέχθη, φησὶν, ἐτράφη, ηὐξήθη, ἔπαθε πάντα ἅπερ ἐχρῆν, τέλος ἀπέθανε: τοῦτό ἐστι, Κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. Ἐπειδὴ γὰρ πολλὰ διελέχθη περὶ τῆς μεγαλειότητος αὐτοῦ καὶ τῆς ἄνω δόξης, λοιπὸν τὸν περὶ τῆς οἰκονομίας λόγον κινεῖ: καὶ θέα μεθ' ὅσης συνέσεως καὶ δυνάμεως, πῶς αὐτὸν δείκνυσι πολλὴν τιθέμενον τὴν σπουδὴν ὥστε ἡμῖν ὁμοιωθῆναι: ὅπερ κηδεμονίας ἦν πολλῆς. Εἰπὼν γὰρ ἀνωτέρω, Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, καὶ ἐνταῦθά φησι: Κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι: μονονουχὶ λέγων, Ὁ οὕτω μέγας, ὁ ὢν ἀπαύγασμα τῆς δόξης, ὁ ὢν χαρακτὴρ τῆς ὑποστάσεως, ὁ τοὺς αἰῶνας πεποιηκὼς, ὁ ἐν δεξιᾷ τοῦ Πατρὸς καθήμενος, οὗτος ἠθέλησε καὶ ἐσπούδασεν ἀδελφὸς ἡμῶν ἐν ἅπασι γενέσθαι, καὶ διὰ τοῦτο ἀγγέλους ἀφῆκε καὶ τὰς ἄνω δυνάμεις, καὶ πρὸς ἡμᾶς κατῆλθε, καὶ ἡμῶν ἐπελάβετο. Σκόπει δὲ καὶ ὅσα εἰργάσατο ἀγαθά: θάνατον ἔλυσε, τοῦ διαβόλου τῆς τυραννίδος ἐξέβαλεν ἡμᾶς, δουλείας ἀπήλλαξεν, ἀδελφὸς γενόμενος ἐτίμησεν: οὐ τῇ ἀδελφότητι δὲ μόνον τετίμηκεν, ἀλλὰ καὶ ἑτέροις μυρίοις: καὶ γὰρ ἀρχιερεὺς ἡμῶν γενέσθαι ἠθέλησε πρὸς τὸν Πατέρα: ἐπάγει γάρ: Ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεόν. Διὰ τοῦτο, φησὶ, τὴν σάρκα ἀνέλαβε τὴν ἡμετέραν, διὰ φιλανθρωπίαν μόνον, ἵνα ἐλεήσῃ ἡμᾶς. Οὐδὲ γάρ ἐστιν ἄλλη τις αἰτία τῆς οἰκονομίας, ἢ μόνη αὕτη: εἶδε γὰρ χαμαὶ ἐῤῥιμμένους, ἀπολλυμένους, ὑπὸ τοῦ θανάτου τυραννουμένους, καὶ ἠλέησεν. Εἰς τὸ ἱλάσκεσθαι, φησὶ, τὰς ἁμαρτίας τοῦ λαοῦ, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεύς: τί ἐστι, Πιστός; Ἀληθὴς, δυνάμενος: ἀρχιερεὺς γάρ ἐστι μόνος πιστὸς ὁ Υἱὸς, δυνάμενος τούτους, ὧν ἐστιν ἀρχιερεὺς, ἀπαλλάξαι τῶν ἁμαρτημάτων. Ἵν' οὖν προσενέγκῃ θυσίαν δυναμένην ἡμᾶς καθαρίσαι, διὰ τοῦτο γέγονεν ἄνθρωπος. Ἐπήγαγε γοῦν: Τὰ πρὸς τὸν Θεόν: τουτέστι, τῶν πρὸς τὸν Θεὸν ἕνεκεν. Ἐκπεπολεμωμένοι ἦμεν, φησὶ, τῷ Θεῷ κατεγνωσμένοι, ἠτιμωμένοι: οὐδεὶς ἦν ὁ προσοίσων ὑπὲρ ἡμῶν θυσίαν: εἶδεν ἡμᾶς ἐν τούτοις ὄντας καὶ ἠλέησεν, οὐ καταστήσας ἡμῖν ἀρχιερέα, ἀλλ' αὐτὸς γενόμενος ἀρχιερεὺς πιστός. Εἶτα δεικνὺς πῶς πιστὸς, ἐπήγαγεν, Εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ. Ἐν ᾧ γὰρ πέπονθε, φησὶν, αὐτοὺς πειρασθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. βʹ. Πάνυ ταπεινὸν τοῦτο καὶ εὐτελὲς καὶ ἀνάξιον τοῦ Θεοῦ. Ἐν ᾧ γὰρ πέπονθε, φησὶν, αὐτός. Περὶ τοῦ σαρκωθέντος ἐνταῦθά φησι, τάχα δὲ καὶ πρὸς πληροφορίαν τῶν ἀκουόντων εἴρηται, καὶ διὰ τὴν αὐτῶν ἀσθένειαν. Ὃ δὲ λέγει, τοῦτό ἐστι: Δι' αὐτῆς τῆς πείρας ὧν ἐπάθομεν ἦλθε: νῦν οὐκ ἀγνοεῖ τὰ πάθη τὰ ἡμέτερα: οὐ γὰρ ὡς Θεὸς μόνον οἶδεν, ἀλλὰ καὶ ὡς ἄνθρωπος ἔγνω διὰ τῆς πείρας ἧς ἐπειράσθη: ἔπαθε πολλὰ, οἶδε συμπάσχειν. Καίτοι γε ἀπαθὴς ὁ Θεός ἐστιν: ἀλλὰ τὰ τῆς σαρκώσεως ἐνταῦθα διηγεῖται: ὡς ἂν εἰ ἔλεγε: Καὶ αὐτὴ ἡ σὰρξ ἡ τοῦ Χριστοῦ πολλὰ δεινὰ ἔπαθεν. Οἶδε τί ἐστι θλῖψις, οἶδε τί ἐστι πειρασμὸς, καὶ οὐχ ἧττον τῶν παθόντων ἡμῶν: καὶ γὰρ καὶ αὐτὸς ἔπαθε. Τί οὖν ἐστι τὸ, Δύναται τοῖς πειραζομένοις βοηθῆσαι; Ὡς ἄν τις εἴποι: Μετὰ πολλῆς προθυμίας ὀρέξει χεῖρα, συμπαθὴς ἔσται. Ἐπειδὴ γὰρ ἐβούλοντο μέγα τι καὶ πλέον ἔχειν τῶν ἐξ ἐθνῶν, δείκνυσιν ἐν τούτῳ πλέον ἔχοντας, ἔνθα οὐδὲν κατέβλαπτε τοὺς ἐξ ἐθνῶν. Ἐν ποίῳ δὴ τούτῳ; Ὅτι ἐξ αὐτῶν ἐστιν ἡ σωτηρία, ὅτι ἐκείνων ἐπελάβετο πρῶτον, ὅτι ἐκεῖθεν ἀνέλαβε σάρκα. Οὐ γὰρ ἀγγέλων, φησὶν, ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Τιμᾷ καὶ τὸν πατριάρχην διὰ τούτου, καὶ δείκνυσι καὶ τί ἐστι, Σπέρματος Ἀβραάμ. Ἀναμιμνήσκει γὰρ αὐτοὺς τῆς πρὸς αὐτὸν γενομένης ἐπαγγελίας τῆς λεγούσης: Σοὶ καὶ τῷ σπέρματί σου δώσω τὴν γῆν ταύτην, διὰ τοῦ σμικροτάτου δεικνὺς τὴν ἐγγύτητα, τοῦ ἐξ ἑνὸς εἶναι πάντας. Ἀλλ' ἐπειδὴ οὐ πολλὴ ἐκείνη ἦν ἡ ἐγγύτης, ἔρχεται πάλιν ἐπὶ ταύτην, καὶ ἐνδιατρίβει λοιπὸν τῇ οἰκονομίᾳ τῇ κατὰ σάρκα, καί φησιν: Εἰς τὸ ἱλάσκεσθαι ταῖς ἁμαρτίαις τοῦ λαοῦ. Ἦν μὲν γὰρ καὶ αὐτὸ τὸ θελῆσαι γενέσθαι ἄνθρωπον, πολλῆς κηδεμονίας καὶ ἀγάπης: νῦν δὲ οὐ τοῦτο μόνον ἐστὶν, ἀλλὰ καὶ τὰ ἀθάνατα ἀγαθὰ, τὰ δι' αὐτοῦ ἡμῖν παρασχεθέντα: Εἰς τὸ ἱλάσκεσθαι γὰρ, φησὶ, ταῖς ἁμαρτίαις τοῦ λαοῦ. Διὰ τί μὴ εἶπε: Τῆς οἰκουμένης, ἀλλὰ, Τοῦ λαοῦ; ὄντως γὰρ τὰς πάντων ἡμῶν ἁμαρτίας ἀνήνεγκεν. Ὅτι τέως περὶ αὐτῶν ἦν ὁ λόγος αὐτῷ: ἐπεὶ καὶ ὁ ἄγγελος πρὸς τὸν Ἰωσὴφ ἔλεγε, Καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν: αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ. Τοῦτο γὰρ καὶ πρῶτον ἔδει γενέσθαι, καὶ διὰ τοῦτο ἦλθεν, ὥστε τούτους σῶσαι, καὶ τότε διὰ τούτων ἐκείνους, εἰ καὶ τοὐναντίον γέγονε. Τοῦτο καὶ οἱ ἀπόστολοι ἄνωθεν ἔλεγον Ὑμῖν ἀναστήσας τὸν Παῖδα αὐτοῦ ἀπέστειλεν εὐλογοῦντα ὑμᾶς: καὶ πάλιν, Ὑμῖν ὁ λόγος τῆς σωτηρίας ἀπεστάλη. Τὴν εὐγένειαν ἐνταῦθα δείκνυσι τὴν Ἰουδαϊκὴν, λέγων: Εἰς τὸ ἱλάσκεσθαι ταῖς ἁμαρτίαις τοῦ λαοῦ. Τέως οὕτω φησίν. Ὅτι γὰρ αὐτός ἐστιν ὁ τὰς ἁμαρτίας πάντων ἀφιεὶς, ἐδήλωσε καὶ ἐν τῷ παραλυτικῷ, εἰπών: Ἀφέωνταί σοι αἱ ἁμαρτίαι: καὶ ἐν τῷ βαπτίσματι: φησὶ γὰρ πρὸς τοὺς μαθητάς: Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Ὅταν δὲ τῆς σαρκὸς ἐπιλάβηται ὁ Παῦλος, πάντα λοιπὸν ταπεινὰ φθέγγεται, οὐδὲν δεδοικώς: ὅρα γὰρ λοιπὸν τί φησιν: Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν Χριστὸν, πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Μέλλων αὐτὸν προτιθέναι τοῦ Μωϋσέως κατὰ σύγκρισιν, εἰς τὸν τῆς ἀρχιερωσύνης νόμον ἤγαγε τὸν λόγον: οὐ γὰρ μικρὰν περὶ Μωϋσέως δόξαν εἶχον ἅπαντες. Καὶ προκαταβάλλεται ἤδη τὰ σπέρματα τῆς ὑπεροχῆς. Ἄρχεται μὲν οὖν ἀπὸ τῆς σαρκὸς, ἄνεισι δὲ εἰς τὴν θεότητα, ἔνθα οὐκέτι σύγκρισις ἦν γίνεσθαι. Ἤρξατο ἀπὸ τῆς σαρκὸς τέως τὸ ἴσον τιθέναι, καί φησιν: Ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Καὶ οὐ παρὰ τὴν ἀρχὴν δείκνυσι τὴν ὑπεροχὴν, ἵνα μὴ ἀποπηδήσῃ ὁ ἀκροατὴς, καὶ εὐθέως ἐμφράξῃ τὰς ἀκοάς: εἰ γὰρ καὶ πιστοὶ ἦσαν, ἀλλ' ὅμως ἔτι πολὺ τὸ συνειδὸς εἶχον πρὸς Μωϋσέα. Πιστὸν ὄντα, φησὶ, τῷ ποιήσαντι αὐτόν. Τί ποιήσαντι; Ἀπόστολον καὶ ἀρχιερέα. Οὐδὲν ἐνταῦθα περὶ οὐσίας φησὶν, οὐδὲ περὶ τῆς θεότητος, ἀλλὰ τέως περὶ ἀξιωμάτων ἀνθρωπίνων: Ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ: τουτέστιν, ἐν τῷ λαῷ, ἢ ἐν τῷ ἱερῷ. Ἐνταῦθα δὲ τὸ, Ἐν τῷ οἴκῳ αὐτοῦ, φησίν: ὡς ἂν εἴ τις εἴποι: Περὶ τῶν ἐν τῇ οἰκίᾳ. Καθάπερ γάρ τις ἐπίτροπος καὶ οἰκονόμος οἰκίας, οὕτως ἦν ὁ Μωϋσῆς ἐν τῷ λαῷ. Ὅτι γὰρ οἶκον ἐνταῦθα τὸν λαόν φησιν, ἐπήγαγεν, Οὗ οἶκός ἐσμεν ἡμεῖς: τουτέστιν: Ἐν τῇ κτίσει αὐτοῦ ἐσμεν. Εἶτα ἡ ὑπεροχή: Μείζονος γὰρ οὗτος δόξης παρὰ Μωϋσῆν ἠξίωται. Πάλιν περὶ τῆς σαρκός: Καθ' ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν. γʹ. Καὶ αὐτὸς, φησὶ, τῆς οἰκίας ἦν. Καὶ οὐκ εἶπεν, οὗτος μὲν γὰρ δοῦλος, ἐκεῖνος δὲ Δεσπότης, ἀλλὰ τοῦτο λανθανόντως ἐνέφηνεν. Εἰ ὁ οἶκος οὖν ἦν ὁ λαὸς, καὶ αὐτὸς δὲ τοῦ λαοῦ ἦν, καὶ αὐτὸς ἄρα τῆς οἰκίας ἦν: οὕτω γὰρ καὶ ἡμῖν ἔθος λέγειν, ὁ δεῖνα τῆς οἰκίας τῆς τοῦ δεῖνός ἐστιν. Ἐνταῦθα δὲ οἶκον οὐ τὸν ναὸν λέγει: οὐ γὰρ ὁ Θεὸς αὐτὸν κατεσκεύασεν, ἀλλ' οἱ ἄνθρωποι. Ὁ δὲ ποιήσας αὐτὸν, ὁ Θεός: τὸν Μωϋσέα φησί. Καὶ ὅρα πῶς δείκνυσι τὴν ὑπεροχὴν λανθανόντως: Πιστὸς, φησὶν, ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ αὐτὸς ὢν τοῦ οἴκου, τουτέστι, τοῦ λαοῦ. Πλείονα τιμὴν ἔχει τῶν ἔργων ὁ τεχνίτης, ἀλλὰ καὶ τοῦ οἴκου ὁ κατασκευάσας αὐτόν. Ὁ δὲ τὰ πάντα κατασκευάσας, Θεός. Ὁρᾷς ὅτι οὐ περὶ τοῦ ναοῦ λέγει, ἀλλὰ περὶ παντὸς τοῦ λαοῦ; Καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων, εἰς μαρτύριον τῶν λαληθησομένων. Ἰδοὺ καὶ ἄλλη ὑπεροχὴ ἡ ἀπὸ τοῦ Υἱοῦ καὶ τῶν δούλων. Ὁρᾷς πάλιν ὅτι γνησιότητα διὰ τῆς τοῦ Υἱοῦ προσηγορίας αἰνίττεται; Χριστὸς δὲ, ὡς Υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ. Εἶδες πῶς ποίημα καὶ ποιητὴν διίστησι, πῶς δοῦλον καὶ Υἱόν; κἀκεῖνος μὲν εἰς τὰ πατρῷα ὡς Δεσπότης εἰσέρχεται, οὗτος δὲ ὡς δοῦλος. Οὗ οἶκός ἐσμεν ἡμεῖς, ἐάνπερ τὴν παῤῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν. Ἐνταῦθα πάλιν αὐτοὺς προτρέπει ἑστάναι γενναίως, καὶ μὴ καταπίπτειν. Οἶκος γὰρ, φησὶν, ἐσόμεθα τοῦ Θεοῦ, ὥσπερ ἦν Μωϋσῆς, ἐάνπερ τὴν παῤῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν: ὥστε ὁ ἀλγῶν ἐν τοῖς πειρασμοῖς καὶ καταπίπτων, οὐ καυχᾶται: ὁ αἰσχυνόμενος, ὁ κρυπτόμενος, παῤῥησίαν οὐκ ἔχει: ὁ ἀλύων οὐ καυχᾶται. Εἶτα καὶ ἐγκωμιάζει αὐτοὺς λέγων: Ἐάνπερ τὴν παῤῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν: δεικνὺς ὅτι καὶ ἤρξαντο. Δεῖ δὲ καὶ τοῦ τέλους, καὶ οὐχ ἁπλῶς ἑστάναι, ἀλλὰ βεβαίαν ἔχειν τὴν ἐλπίδα ἐν πληροφορίᾳ πίστεως, μὴ παρασαλευομένους ὑπὸ τῶν πειρασμῶν. Καὶ μὴ θαυμάσῃς, εἰ ἀνθρωπινώτερον τὸ, Αὐτὸς πειρασθεὶς, εἴρηται. Εἰ γὰρ περὶ τοῦ Πατρὸς τοῦ μὴ σαρκωθέντος φησὶν ἡ Γραφὴ, Ἐκ τοῦ οὐρανοῦ διέκυψεν ὁ Κύριος καὶ εἶδε πάντας τοὺς υἱοὺς τῶν ἀνθρώπων, τουτέστιν, ἀκριβῶς πάντα κατέμαθε: καὶ πάλιν, Καταβὰς ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν συντελοῦνται: καὶ πάλιν, Οὐ δύναται φέρειν ὁ Θεὸς τὰς κακίας τῶν ἀνθρώπων: τὸ πολὺ τῆς ὀργῆς ἐνδεικνυμένη ἡ θεία Γραφή: πολλῷ μᾶλλον περὶ τοῦ Χριστοῦ τοῦ καὶ παθόντος ἐν σαρκὶ λέγοιντ' ἂν ταῦτα τὰ ἀνθρωπινοπαθῆ. Ἐπειδὴ γὰρ πολλοὶ τῶν ἀνθρώπων τὴν πεῖραν πάντων εἶναι πιστοτέραν νομίζουσι πρὸς γνῶσιν, βούλεται δεῖξαι, ὅτι ὁ παθὼν οἶδε τί πάσχει ἡ ἀνθρωπίνη φύσις, Ὅθεν, φησὶν, ἀδελφοὶ ἅγιοι. Τὸ, Ὅθεν, ἀντὶ τοῦ, διὰ τοῦτο, φησί, Κλήσεως ἐπουρανίου μέτοχοι. Μηδὲν τοίνυν ἐνταῦθα ζητῆτε, εἰ ἐκεῖ κέκλησθε: ἐκεῖ γὰρ ὁ μισθὸς, ἐκεῖ ἡ ἀνταπόδοσις. Τί οὖν; Κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν Χριστὸν, πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Τί ἐστι, Πιστὸν ὄντα τῷ ποιήσαντι αὐτόν; Τουτέστι, προνοϊκὸν, προϊστάμενον τῶν αὐτοῦ, καὶ οὐκ ἐῶντα φέρεσθαι ἁπλῶς. Ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Τουτέστι, Γνῶτε τίς ἐστιν ὁ ἀρχιερεὺς καὶ ποταπὸς, καὶ οὐ δεήσεσθε παραμυθίας ἑτέρας οὐδὲ παρακλήσεως. Ἀπόστολον δὲ αὐτὸν λέγει διὰ τὸ ἀπεστάλθαι: καὶ ἀρχιερέα φησὶ τῆς ὁμολογίας ἡμῶν, τουτέστι, τῆς πίστεως, Καλῶς εἶπεν: Ὡς Μωϋσῆς: καὶ γὰρ καὶ οὗτος λαὸν, καθάπερ ἐκεῖνος προστασίαν λαοῦ, ἐγκεχείρισται, εἰ καὶ μείζονα, καὶ ἐπὶ μείζοσι. Μωϋσῆς μὲν γὰρ ὡς οἰκέτης, Χριστὸς δὲ ὡς Υἱός: καὶ ὁ μὲν τῶν ἀλλοτρίων, οὗτος δὲ τῶν αὐτοῦ κήδεται. Εἰς μαρτύριον τῶν λαληθησομένων. Τί λέγεις; μαρτυρίαν ἀνθρώπου λαμβάνει ὁ Θεός; Καὶ πάνυ γε. Εἰ γὰρ οὐρανὸν μαρτύρεται καὶ γῆν καὶ βουνοὺς, λέγων διὰ τοῦ προφήτου: Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου ἡ γῆ, ὅτι Κύριος ἐλάλησε, καί: Ἀκούσατε φάραγγες, θεμέλια τῆς γῆς, ὅτι κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ: πολλῷ μᾶλλον ἀνθρώπους. Τί ἐστιν, Εἰς μαρτύριον; Ἵνα ὦσι, φησὶ, μάρτυρες, ὅταν ἀναισχυντῶσιν αὐτοί. Χριστὸς, δὲ ὡς Υἱός. Ὁ μὲν γὰρ ἀλλοτρίων κήδεται, οὗτος δὲ τῶν αὑτοῦ. Καὶ τὸ καύχημα τῆς ἐλπίδος. Καλῶς εἶπε: Τῆς ἐλπίδος, ἐπειδὴ πάντα ἐν ἐλπίσιν ἦν τὰ ἀγαθά. Οὕτω δὲ αὐτὴν δεῖ κατέχειν, ὡς ἤδη καυχᾶσθαι ὡς ἐπὶ γεγενημένοις. Διὰ τοῦτό φησι: Τὸ καύχημα τῆς ἐλπίδος: καὶ ἐπάγει, Μέχρι τέλους βεβαίαν κατάσχωμεν: τῇ γὰρ ἐλπίδι ἐσώθημεν. Εἰ τοίνυν τῇ ἐλπίδι ἐσώθημεν, καὶ δι' ὑπομονῆς ἀπεκδεχόμεθα, μὴ οὖν ἀσχάλλωμεν ἐπὶ τοῖς παροῦσι, μηδὲ ἤδη ζητῶμεν τὰ μετὰ ταῦτα ἐπαγγελθέντα. Ἐλπὶς γὰρ, φησὶ, βλεπομένη, οὐκ ἔστιν ἐλπίς. Ἐπειδὴ γὰρ μεγάλα ἐστὶ τὰ ἀγαθὰ, φησὶν, ἐνταῦθα λαβεῖν οὐ δυνάμεθα αὐτὰ ἐν τῷ ἐπικήρῳ τούτῳ βίῳ. Τίνος οὖν ἕνεκεν ἡμῖν καὶ προεῖπε ταῦτα, οὐ μέλλων αὐτὰ ἐνταῦθα διδόναι; Ἵνα τῇ ἐπαγγελίᾳ τὰς ψυχὰς ἀνακτήσηται, ἵνα τῇ ὑποσχέσει ῥώσῃ τὴν προθυμίαν, ἵνα ἀλείψῃ καὶ διεγείρῃ τὴν ἡμετέραν διάνοιαν. Διὰ δὴ τοῦτο πάντα ταῦτα γεγένηται. δʹ. Μὴ τοίνυν θορυβώμεθα μηδεὶς ὁρῶν πονηροὺς εὐπραγοῦντας θορυβείσθω. Οὐκ ἔστιν ἐνταῦθα ἡ ἀνταπόδοσις, οὔτε τῆς πονηρίας οὔτε τῆς ἀρετῆς: εἰ δέ που γίνεται καὶ τῆς πονηρίας καὶ τῆς ἀρετῆς, ἀλλ' οὐχὶ κατ' ἀξίαν, ἀλλ' ἁπλῶς, ὡσανεὶ γεῦμα τῆς κρίσεως, ἵνα οἱ τῇ ἀναστάσει διαπιστοῦντες, κἂν ἐν τούτοις ἐνταῦθα σωφρονίζωνται. Ὅταν οὖν ἴδωμεν πονηρὸν πλουτοῦντα, μὴ καταπίπτωμεν: ὅταν ἴδωμεν ἀγαθὸν κακῶς πάσχοντα, μὴ θορυβώμεθα: ἐκεῖ γὰρ οἱ στέφανοι, ἐκεῖ καὶ αἱ κολάσεις. Καὶ ἄλλως δὲ οὐκ ἔστιν οὔτε τὸν κακὸν, πάντῃ εἶναι κακὸν ἀλλ' ἔστι τινὰ ἔχειν αὐτὸν καὶ ἀγαθά: οὔτε τὸν ἀγαθὸν πάντῃ εἶναι ἀγαθὸν, ἀλλ' ἔχειν τινὰ καὶ ἁμαρτήματα. Ὅταν οὖν εὐπραγῇ ὁ πονηρὸς, ἴσθι ὅτι ἐπὶ κακῷ τῆς ἑαυτοῦ κεφαλῆς: ἵνα γὰρ ἐκείνων τῶν ὀλίγων ἀγαθῶν τὴν ἀντίδοσιν ἐνταῦθα λαβὼν, ἐκεῖ λοιπὸν τέλεον κολάζηται, τούτου χάριν ἐνταῦθα ἀπολαμβάνει. Καὶ μακάριος ἐκεῖνος μάλιστά ἐστιν ὁ ἐνταῦθα κολαζόμενος, ἵνα πάντα ἀποθέμενος τὰ ἁμαρτήματα, εὐδόκιμος καὶ καθαρὸς ἀπίῃ, καὶ ἀνεύθυνος. Καὶ τοῦτο διδάσκων ἡμᾶς ὁ Παῦλος, φησί: Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶνται ἱκανοί: καὶ πάλιν, Παράδοτε τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ ἐκείνῃ. Καὶ ὁ προφήτης φησὶν, ὅτι Ἐδέξατο ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα: καὶ πάλιν ὁ Δαυῒδ, Ἴδε τοὺς ἐχθρούς μου, ὅτι ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου, καὶ μῖσος ἄδικον ἐμίσησάν με, καὶ ἄφες πάσας τὰς ἁμαρτίας μου: καὶ πάλιν ἕτερος, Κύριε ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν: πάντα γὰρ ἀπέδωκας ἡμῖν. Ἀλλὰ ταῦτα μὲν δεικνύντος ἐστὶ τοὺς καλοὺς τὰς ὑπὲρ τῶν ἁμαρτημάτων δίκας ἐνταῦθα ἀπολαμβάνοντας: ποῦ δὲ τὰ ἀγαθὰ οἱ πονηροὶ ἀπολαμβάνοντες ἐνταῦθα, ἐκεῖ τέλεον κολάζονται; Ἄκουε τοῦ Ἀβραὰμ λέγοντος πρὸς τὸν πλούσιον: Ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά. [Ποῖα ἀγαθά;] Ἐνταῦθα γὰρ τὸ, Ἀπέλαβες, ἀλλὰ μὴ, ἔλαβες, εἰπὼν, δείκνυσι κατὰ ὀφειλὴν ἑκατέρους παθόντας, καὶ τὸν μὲν ἐν εὐπραγίᾳ, τὸν δὲ ἐν δυσπραγίᾳ γενόμενον: καί φησι, διὰ τοῦτο Οὗτος ἐνταῦθα παρακαλεῖται: ὁρᾷς γὰρ αὐτὸν καθαρὸν ἁμαρτημάτων: καὶ σὺ ὀδυνᾶσαι. Μὴ τοίνυν ἀλύωμεν, ὅταν εὐπαθοῦντας ὁρῶμεν ἐνταῦθα τοὺς ἁμαρτωλοὺς, ἀλλ' ὅταν κακῶς πάσχωμεν αὐτοὶ, χαίρωμεν: ἁμαρτιῶν γάρ ἐστι τὸ πρᾶγμα ἔκτισις: μὴ ζητῶμεν ἄνεσιν: θλῖψιν γὰρ ἐπηγγείλατο τοῖς αὑτοῦ μαθηταῖς ὁ Χριστός: καί φησιν ὁ Παῦλος: Πάντες οἱ θέλοντες ζῇν εὐσεβῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσονται. Οὐδεὶς γενναῖος ἀθλητὴς ἐν τῷ σκάμματι λουτρὰ ἐπιζητεῖ, καὶ τράπεζαν πλήθουσαν σιτίοις καὶ οἴνῳ: τοῦτο οὐκ ἔστιν ἀθλητοῦ, ἀλλὰ βλακός: ὁ γὰρ ἀθλητὴς μάχεται κόνει, ἐλαίῳ, ἀκτῖνος θερμότητι, ἱδρῶτι πολλῷ, θλίψει, καὶ στενοχωρίᾳ ἀγῶνος. Οὗτός ἐστι καὶ τοῦ πυκτεύειν ὁ καιρός: οὐκοῦν καὶ τοῦ τραύματα λαμβάνειν καὶ αἱμάττεσθαι καὶ ἀλγεῖν. Ἄκουσον τί φησιν ὁ μακάριος Παῦλος: Οὕτω πυκτεύω ὡς οὐκ ἀέρα δέρων. Πάντα τὸν βίον ἐναγώνιον εἶναι νομίσωμεν, καὶ οὐδέποτε ἀνάπαυσιν ζητήσομεν, οὐδέποτε θλιβόμενοι ξενοπαθήσομεν: εἴπερ μηδὲ πύκτης, ὅτε ἐν ἀγῶνί ἐστι, ξενοπαθεῖ. Ἕτερός ἐστιν ὁ τῆς ἀνέσεως καιρός: διὰ θλίψεως ἡμᾶς τελειωθῆναι δεῖ. Εἰ καὶ μὴ διωγμός ἐστι μηδὲ θλῖψις, ἀλλ' εἰσὶν ἕτεραι θλίψεις, αἱ καθ' ἑκάστην ἡμέραν ἡμῖν συμπίπτουσαι: εἰ δὲ ταύτας οὐ φέρομεν, σχολῇ γε ἐκείνας ἐνέγκοιμεν ἄν. Πειρασμὸς ὑμᾶς οὐκ εἴληφε, φησὶν, εἰ μὴ ἀνθρώπινος. Εὐχώμεθα μὲν οὖν τῷ Θεῷ μὴ εἰσελθεῖν εἰς πειρασμόν: εἰσελθόντες δὲ, φέρωμεν γενναίως. Ἐκεῖνο μὲν γὰρ σωφρόνων ἀνδρῶν, τὸ μὴ κινδύνοις ἐπιῤῥίπτειν ἑαυτούς: τοῦτο δὲ γενναίων καὶ φιλοσόφων, τὸ ἵστασθαι ἐμπεσόντας. Μήτε οὖν ἐπιῤῥίπτωμεν ἑαυτοὺς ἁπλῶς: θρασύτητος γάρ: μήτε ἀγόμενοι, καὶ τῶν πραγμάτων καλούντων, ἐνδιδῶμεν: δειλίας γάρ: ἀλλ' ἐὰν μὲν τὸ κήρυγμα καλῇ, μὴ παραιτώμεθα: ἁπλῶς δὲ, αἰτίας μὴ οὔσης, μήτε χρείας, μήτε ἀνάγκης τῆς κατὰ θεοσέβειαν καλούσης, μὴ ἐπιτρέχωμεν: ἐπίδειξις γάρ ἐστι τὸ πρᾶγμα, καὶ φιλοτιμία περιττή. Ἐὰν δέ τι τῶν τὴν εὐσέβειαν παραβλαπτόντων γίνηται, κἂν μυρίους ὑποστῆναι δέῃ θανάτους, μηδὲν παραιτώμεθα. Μὴ προσκαλοῦ τοὺς πειρασμοὺς, ὅταν σοι τὰ κατὰ τὴν εὐσέβειαν προχωρῇ ὡς ποθεῖς: τί περιττοὺς ἐπισπᾶσαι κινδύνους οὐδὲν κέρδος ἔχοντας; εʹ. Ταῦτα λέγω βουλόμενος ὑμᾶς φυλάττειν τοὺς νόμους τοῦ Χριστοῦ κελεύοντος εὔχεσθαι μὴ εἰσελθεῖν εἰς πειρασμὸν, καὶ κελεύοντος πάλιν τὸν σταυρὸν λαβόντας ἀκολουθεῖν αὐτῷ. Ταῦτα μὲν γὰρ οὐκ ἔστιν ἐναντία, ἀλλὰ καὶ σφόδρα συνᾴδοντα. Σὺ μὲν οὖν οὕτω παρεσκεύασο ὡς στρατιώτης γενναῖος, ἐν τοῖς ὅπλοις ἔσο διηνεκῶς, νήφων, ἐγρηγορὼς, ἀεὶ τὸν πολέμιον προσδοκῶν: πολέμους μέντοι μὴ τίκτε: τοῦτο γὰρ οὐκ ἔστι στρατιώτου, ἀλλὰ στασιαστοῦ. Ἐὰν δὲ ἡ τῆς εὐσεβείας σάλπιγξ καλῇ, εὐθέως ἔξιθι, καὶ καταφρόνησον τῆς ψυχῆς, καὶ ἔμβηθι μετὰ πολλῆς τῆς προθυμίας εἰς τοὺς ἀγῶνας, ῥῆξον τὴν φάλαγγα τῶν ἐναντίων, σύγκοψον τὸ πρόσωπον τοῦ διαβόλου, στῆσον τὸ τρόπαιον: ἐὰν δὲ μηδὲν ἡ εὐσέβεια παραβλάπτηται, μηδὲ πορθῇ τις τὰ ἡμέτερα δόγματα, τὰ κατὰ τὴν ψυχὴν λέγω, μηδὲ ἀναγκάζῃ τι ποιεῖν τῶν μὴ δοκούντων τῷ Θεῷ, μὴ περιττὸς ἔσο. Αἱμάτων δεῖ γέμειν τὸν τοῦ Χριστιανοῦ βίον, αἱμάτων, οὐκ ἐν τῷ τὰ ἀλλότρια ἐκχεῖν, ἀλλ' ἐν τῷ ἕτοιμον εἶναι τὸ ἑαυτοῦ ἐκχεῖν. Μετὰ τοσαύτης τοίνυν προθυμίας τὸ ἴδιον αἷμα ἐκχέωμεν, ὅταν ὑπὲρ τοῦ Χριστοῦ τοῦτο ᾖ, μεθ' ὅσης ἂν ὕδωρ τις ἐκχέοι (καὶ γὰρ ὕδωρ ἐστὶ τὸ αἷμα περιῤῥέον τὸ σῶμα): καὶ μετὰ τοσαύτης εὐκολίας τὴν σάρκα ἀποδυώμεθα, μεθ' ὅσης ἂν καὶ τὸ ἱμάτιον. Τοῦτο δὲ ἔσται, ἐὰν μὴ χρήμασιν ὦμεν προσδεδεμένοι, ἂν μὴ οἰκίαις, ἂν μὴ προσπαθείᾳ τῶν παρόντων ὦμεν ἀπηρτημένοι. Εἰ γὰρ οἱ τὸν στρατιωτικὸν τοῦτον βίον ζῶντες πᾶσιν ἀποτάσσονται, καὶ ἔνθα ἂν ὁ πόλεμος καλῇ, ἐκεῖ παραγίνονται καὶ ὁδοιποροῦσι, καὶ πάντα μετὰ προθυμίας ὑπομένουσι: πολλῷ μᾶλλον ἡμᾶς τοὺς τοῦ Χριστοῦ στρατιώτας οὕτω παρασκευάζεσθαι χρὴ, καὶ παρατάττεσθαι πρὸς τὸν πόλεμον τῶν παθῶν. Οὐκ ἔστι διωγμὸς νῦν, μηδὲ γένοιτο γενέσθαι ποτέ: ἀλλ' ἕτερος πόλεμός ἐστιν, ὁ τῆς τῶν χρημάτων ἐπιθυμίας, ὁ τῆς βασκανίας, ὁ τῶν ἄλλων παθῶν. Τοῦτον τὸν πόλεμον διηγούμενος ὁ Παῦλός φησιν: Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα. Ἀεὶ οὗτος ὁ πόλεμος ἐνέστηκε. Διὰ τοῦτο ἀεὶ ὡπλισμένους ἡμᾶς ἑστάναι βούλεται. Στῆτε οὖν, φησὶ, περιζωσάμενοι: ὅπερ καὶ αὐτὸ ἐνεστῶτός ἐστι καιροῦ: καὶ ἐνέφηνεν, ὅτι ἀεὶ δεῖ ὁπλίζεσθαι. Πολὺς γὰρ ὁ πόλεμος διὰ γλώσσης, πολὺς δι' ὀφθαλμῶν: τοῦτον τοίνυν κατέχωμεν: πολὺς ὁ τῶν ἐπιθυμιῶν. Διὰ τοῦτο ἐκεῖθεν ἄρχεται καθοπλίζειν τὸν στρατιώτην τοῦ Χριστοῦ. Στῆτε γὰρ, φησὶ, περιζωσάμενοι τὴν ὀσφὺν ὑμῶν: καὶ ἐπήγαγεν, Ἐν ἀληθείᾳ. Διὰ τί, Ἐν ἀληθείᾳ; Ἐμπαιγμὸς γάρ ἐστι καὶ ψεῦδος ἡ ἐπιθυμία, ὥς που καὶ ὁ Δαυῒδ ἔφη: Αἱ ψύαι μου ἐπλήσθησαν ἐμπαιγμάτων. Οὐκ ἔστιν ἡδονὴ τὸ πρᾶγμα, ἀλλὰ σκιὰ ἡδονῆς. Διὰ τοῦτο, Περιζωσάμενοι, φησὶ, τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ: τουτέστιν, τῇ ἀληθινῇ ἡδονῇ, τῇ σωφροσύνῃ, τῇ κοσμιότητι. Διὰ ταῦτα δὲ παραινεῖ, εἰδὼς τῆς ἁμαρτίας τὴν ἀτοπίαν, καὶ βουλόμενος ἡμῶν τὰ μέλη πάντα περιπεφράχθαι. Θυμὸς γὰρ, φησὶν, ἄδικος οὐκ ἀθωωθήσεται: καὶ θώρακα ἡμᾶς περικεῖσθαι βούλεται καὶ ἀσπίδα. Θηρίον γάρ ἐστιν εὐκόλως ἐπιπηδῶν ὁ θυμὸς, καὶ μυρίων θριγκίων καὶ διαφραγμάτων ἡμῖν δεῖ πρὸς τὸ περιγενέσθαι καὶ κατασχεῖν. Καὶ διὰ τοῦτο μάλιστα ἡμῖν τοῦτο τὸ μέρος, ὥσπερ ἔκ τινων λίθων, τῶν ὀστέων ᾠκοδόμησεν ὁ Θεὸς, ἔρεισμα αὐτῷ περιθεὶς ταῦτα, ὥστε μὴ διαῤῥῆξάν ποτε, μηδὲ διατεμὸν εὐκόλως τὸ πᾶν λυμήνασθαι ζῶον. Πῦρ γάρ ἐστι, φησὶ, καὶ ζάλη μεγάλη, καὶ οὐκ ἂν ἕτερον μέλος ταύτην τὴν βίαν ἀνάσχοιτο. Λέγουσι δὲ καὶ ἰατρῶν παῖδες τούτου χάριν ὑπεστορῆσθαι τὸν πλεύμονα τῇ καρδίᾳ, ὥστε εἰς ἁπαλὸν αὐτὴν οὖσαν καθάπερ εἴς τινα σπόγγον ἐναλλομένην, διαναπαύεσθαι τὴν καρδίαν, ἀλλὰ μὴ εἰς τὸ ἀντίτυπον καὶ σκληρὸν τὸ στέρνον, καταβλάπτεσθαι τῇ πυκνότητι τῶν ἁλμάτων: δεῖ τοίνυν ἡμῖν θώρακος ἰσχυροῦ, ὥστε διαπαντὸς ἐν ἡσυχίᾳ τοῦτο τὸ θηρίον διατηρεῖν: δεῖ δὲ ἡμῖν καὶ περικεφαλαίας. Ἐπειδὴ γὰρ ἐκεῖ τὸ λογιστικὸν τυγχάνει, καὶ ἀπὸ τούτου ἢ σωθῆναι δυνατὸν, ἐὰν τὰ δέοντα γίγνωνται, ἢ ἀπολέσθαι ἔνι, εἰ τὰ μὴ δέοντα: διὰ τοῦτό φησι: Καὶ τὴν περικεφαλαίαν σωτηρίου. Ὁ γὰρ ἐγκέφαλος φύσει μέν ἐστιν ἁπαλός: διὸ καὶ αὐτὸς καθάπερ τινὶ ὀστράκῳ, τῷ βρέγματι καλύπτεται ἄνωθεν. Πάντων δὲ ἡμῖν αἴτιος γίνεται τῶν ἀγαθῶν καὶ τῶν κακῶν, εἴτε τὰ δέοντα γνοὺς, εἴτε τὰ μὴ τοιαῦτα. Καὶ οἱ πόδες δὲ καὶ αἱ χεῖρες ὅπλων ἡμῖν δέονται: οὐχ αὗται αἱ χεῖρες οὐδὲ οὗτοι οἱ πόδες, ἀλλὰ πάλιν οἱ τῆς ψυχῆς: αἱ μὲν μελετῶσαι τὰ δέοντα, οἱ δὲ ἵνα πορεύωνται, ἔνθα χρή. Καθοπλίσωμεν τοίνυν ἑαυτοὺς οὕτω, καὶ δυνησόμεθα περιγενέσθαι τῶν πολεμίων, καὶ τὸν στέφανον τῆς νίκης ἀναδήσασθαι, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.