Homily VII.

Chapter III. Verses 8–11

“Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things:82    [The words ‘through Jesus Christ’ (διὰ ᾽Ιησοῦ Χριστοῦ) which are here found in Chrysostom’s text have gotten into the textus receptus from the few late and mostly cursive mss. which present the Byzantine or Constantinopolitan text and from which the textus receptus was made. Chrysostom is the chief witness of this Byzantine text. Schaff, Companion to Greek Testament, pp. 205–6. The words are omitted by Aleph A B C D, most Versions and Editors.—G.A.]to the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God, according to the eternal purpose, which He purposed in Christ Jesus our Lord.”

They who go to the physician’s have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? when he was about to speak of the vastness of the grace of God, hear what he saith, “Unto me, who am less than the least of all saints, was this grace given.” Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself “a blasphemer, and a persecutor, and injurious;” (1 Tim. i. 13.) yet nothing was equal to this: for “formerly,” saith he, such was I; and again he calls himself, “one born out of due time.” (1 Cor. xv. 8.) But that after so many great and good deeds and at that time he should thus humble himself, and call himself “less than the least of all,” this is indeed great and surpassing moderation. “To one who am less than the least of all saints;” he saith not, “than the Apostles.” So that that expression is less strong than this before us. There his words are, “I am not meet to be called an Apostle.” (1 Cor. xv. 9.) Here he says that he is even “less than the least of all saints;” “to me,” saith he, “who am less than the least of all saints was this grace given.” What grace? “To preach unto the Gentiles the unsearchable riches of Christ, and to make all men see what is the dispensation of the mystery, which from all ages hath been hid in God, who created all things, to the intent that now unto the principalities and the powers in the heavenly places, might be made known through the Church the manifold wisdom of God.” True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was “hid in God,” even “in God who created all things.” And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold (ποικίλος) but the much-manifold (πολυποίκιλος) wisdom, that is, “the multiplied and varied.” What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us.83    S. Chrysostom says the same, Orat. iv.in Anom. 2. and Hom. i. in Joan. 2. (ed. Ben.) vid. also Theodoret in Ps. 23. 7, 8. S. Greg. Nyss. Hom. 8 in Cant. p. 596. S. Jerome in loc. [Comp. 1 Pet. i. 12, which things angels desire to look into.—G.A.] For hear what the Angel saith to Joseph; “Thou shalt call His Name Jesus, for it is He that shall save His people from their sins.” (Matt. i. 21.)

Paul himself was sent to the Gentiles, the other Apostles to the Circumcision. So that the more marvellous and astonishing commission was given, saith he, “to me, who am less than the least.” And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.

“To preach unto the Gentiles the unsearchable riches84    [“The whole divine fulness of salvation, of which Christ is the possessor and bestower, and which is of such a nature that the human intellect cannot explore it so as to form an adequate conception of it. This does not hinder the proclamation which, on the contrary, is rendered possible by revelation.”—Meyer.—G.A.] of Christ.”

If His “riches are unsearchable,” and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.

“And to make all men see,” saith he, “what is the dispensation of the mystery which from all ages hath been hid in God, who created all things.”

Angels knew only this, that “The Lord’s portion was His people.” (Deut. xxxii. 8, 9.) And again it is said, “The Prince of Persia withstood me.” (Dan. x. 13.) So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. “It is He that shall save,” it saith, “His people.” (Matt. i. 21.) Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed?

“Which hath been hid,” saith he, “in God.”

This “dispensation,” however, he more clearly unfolds in the Epistle to the Romans. “In God,” he continues, “who created all things by Jesus Christ.”85    [See note on these words above.—G.A.] And he does well to say “by Jesus Christ;” forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for “without Him,” it is said, “was not any thing made.” (John i. 30.)

In speaking of “principalities” and “powers,” he speaks both of those above and those beneath.

“According to the eternal purpose.” It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. “According to the eternal purpose which He purposed86    [This verb, ἐποίησεν, has been applied by many to the ‘forming’ of the purpose. (So Rev. Ver.) But it seems best to refer it to the ‘execution’ of it, regarded as an accomplished fact. Riddle in Popular Commentary and in Lange. Braune in Lange. Meyer, Ellicott.—G.A.] in Christ Jesus our Lord.” That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus, because it was by Christ that every thing was made.

Ver. 12. “In whom we have,” saith he, “boldness, and access in confidence through our faith in him.”

“Have access,” not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even “boldness with confidence,” that is, accompanied with cheerful trust; arising from what source? “through our faith in Him.”

Ver. 13. “Wherefore87    [Wherefore, “in view of my position as minister of such a gospel.”—Riddle.—G.A.] I ask that ye faint not at my tribulations for you, which are your glory.”

How is it “for them?” How is it “their glory?” It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God’s exceeding love towards them: it is what God also saith concerning the Prophets, “I have slain them by the words of my mouth.” (Hos. vi. 5.) But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, “that no man be moved by these afflictions.” (1 Thes. iii. 3.) For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.

Ver. 14, 15. “For this cause88    [This τούτου χάριν is a resumption of the first verse of the chapter which was left unfinished by reason of the digression concerning his office as apostle of the Gentiles, which forms a section by itself. (ver. 2–13.)—G.A.] I bow my knees unto the Father from whom every family in heaven and on earth is named.”

He here shows the spirit of his prayer for them. He does not say simply, “I pray,” but manifests the supplication to be heartfelt, by the “bowing of the knees.”

“From whom every family.”

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.

Ver. 16, 17. “That He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith.”

Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the “Holy Spirit in your inward man, that Christ may dwell in your hearts through faith.” How again shall this be?

Ver. 18, 19. “To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth,89    [“A sensuous illustration of the idea; ‘how great in every relation.’”—Meyer. G.A.] and to know the love of Christ which passeth knowledge.”

Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? “That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe.” And now again he says the same. “That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;” i.e., to know perfectly the mystery which hath been providentially ordered in our behalf:90    [“Of what are these dimensions predicated? Not of the work of redemption as Chrysostom (τὸ μυστήριον τὸ ὑπὲρ ὑμῶν οἰκονομηθεν) because after a new portion of the discourse is begun at ver. 14, the μυστὴριον is not again mentioned; nor of the love of God to us, as Chrysostom again, for the ἑν ἀγάπῃ preceding does not refer to God’s love; but of the love of Christ to men as shown in ver. 19.”—Meyer. So Ellicott, Braune, Riddle.—G.A.] “and the breadth, and length, and height, and depth;” that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. “By His might,” saith he, is it that ye must be “strengthened” against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.

But how doth Christ dwell in the hearts? Hear what Christ Himself saith, “I and my Father will come unto him, and make our abode with him.” (John xiv. 23.) He dwelleth in those hearts that are faithful, in those that are “rooted” in His love, those that remain firm and unshaken.

“That ye may be” thoroughly “strong,” saith he; so that there is great strength needed.

91    [This entire paragraph is omitted from Field’s text. But as it is supported by several excellent authorities, as it is in Chrysostom’s style and as it contains a very noble thought, we have ventured to retain it. “Field seems to rely on the probability that the shorter text is the original. One of his main authorities seems to be a Catena which would naturally abridge the portions extracted especially in a writer so given to amplifications as Chrysostom.” We have in the main followed Field’s text in spite of this probability, but in exceptional cases, like the present, we have ventured to demur.—G.A.]“That ye may be filled unto all the fulness of God.”

What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even “be filled unto all the fulness of God;” meaning by the “fulness of God,” either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.

Ver. 20. “Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.”

That God hath done “abundantly above all that we ask or think,” is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply “greater,” nor “abundantly greater,” but “exceeding abundantly.” And this is evident from “the power, that worketh in us:” for neither did we ever ask these things, nor did we expect them.

Ver. 21. “Unto Him be the glory,” he concludes, “in the Church and in Christ Jesus, unto all generations forever and ever. Amen.”

Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God’s hands through Jesus Christ.

“The glory in the Church.” Well might he say this, forasmuch as the Church alone can last on to eternity.

It seems necessary to state what are meant by “families.” (πατριαί) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,”92    This text has various interpretations. S. Athanasius uses it to imply that God, as Father of the Son, is the only true Father, and that all created paternity is a shadow of the true. Orat. in Arian. i. 23. S. Jerome says, “As He who alone is good, (Luke xviii. 19.) makes men good, and who is alone immortal, (1 Tim. vi. 16.) bestows immortality, and who alone is true (Rom. iii. 4.) imparts the name of truth; so too the only Father, in that He is Creator of all, and the cause of substance to all, gives to the rest to be called Father.” in loc. He considers that the Angels are said in the text to share His paternity, in a spiritual sense, as Christ says to the sick man, “Son,” and to His disciples, “Little children.” Theodoret seems to say the same. in loc. v. also Hooker, E. P. V. liv. 2. [“The reference must be to those larger classes and communities into which, as we may also infer from other passages (i. 21; Col. i. 16.) the celestial hosts appear to be divided; and to the races and tribes of men every one of which owes the very title of πατριά, by which it is defined to the great πατήρ of all the πατριαί both of angels and men.”—Ellicott. “The Apostle seems regarding God as the Father of us His adopted children in Christ, to go forth into the fact that He in this relation to us is the great original and prototype of the paternal relation, wherever found.” Alford in Riddle in Pop. Com.—G.A.] he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, “the family of Amattari:” (1 Sam. x. 21. See Septuagint.) or else that it is from Him from whom earthly fathers have their name of father.

However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love “rooted and grounded,” so that neither any blasts can shake it, nor any thing else overturn it. He had said, that “tribulations” are “glory,” and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.

Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.

However, what is higher than the being “strengthened with might,” in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

Moral. And let us then be followers of Him; let us do good to our enemies, to them that hate us, let us draw near to those who turn their backs upon us. This renders us like unto God. “For if ye love them that love you,” saith Christ, “what reward have ye?” “Do not even the Gentiles the same.” (Matt. v. 46.) But what is a sure proof of love? To love him that hates thee. I wish to give you some example, (pardon me,) and since I find it not among them that are spiritual, I shall quote an instance from them that are without. See ye not those lovers? How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those,—women, I mean, that are harlots; no, but thus to love our enemies. For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the world, and squander away their substance, and cast insult in their face, and impose upon them more servile tasks than upon their own menials? And yet still they desist not, though no one hath so great an enemy in any one, as the lover in his mistress. Yea, this beloved one disdains, and reviles, and oftentimes maltreats him, and the more she is loved, the more she scorns him. And what can be more brutal than a spirit like this? Yet notwithstanding he loves her still.

But possibly we shall find love like this in spiritual characters also, not in those of our day, (for it has “waxed cold,”) (Matt. xxiv. 12.) but in those great and glorious men of old. Moses, the blessed Moses, surpassed even those that love with human passion. How, and in what way? First, he gave up the court, and the luxury, and the retinue, and the glory attending it, and chose rather to be with the Israelites. Yet is this not only what no one else would ever have done, but would have even been ashamed, were another to have discovered him, of being found to be a kinsman of men, who were slaves and not only slaves, but were looked upon as even execrable. Yet was he not only not ashamed of his kindred, but with all his spirit defended them, and threw himself into dangers for their sake. (Acts. vii. 24.) How? Seeing, it is said, one doing an injury to one of them, he defended him that suffered the injury, and slew him that inflicted it. But this is not as yet for the sake of enemies. Great indeed is this act of itself, but not so great as what comes afterwards. The next day, then, he saw the same thing taking place, and when he saw him whom he had defended93    [It does not appear from the account in Exodus ii. 11 ff. or from that in Acts vii. 24 ff. that the Hebrew who did his brother wrong was the same that Moses had defended on the preceeding day, as Chrysostom here takes for granted.—G.A.] doing his neighbor wrong, he admonished him to desist from his wrong-doing. But he said, with great ingratitude, “Who made thee a ruler and a judge over us?” (Acts. vii. 27.) Who would not have taken fire at these words? Had then the former act been that of passion and frenzy, then would he have smitten and killed this man also; for surely he on whose behalf it was done, never would have informed against him. But because they were brethren, it is said, he spoke thus. When he [the Hebrew] was being wronged, he uttered no such word “Who made thee a ruler and a judge over us?” “Wherefore saidst thou not this yesterday?” Moses would say, “Thy injustice, and thy cruelty, these make me a ruler and a judge.”

But now, mark, how that some, in fact, say as much even to God Himself. Whenever they are wronged indeed, they would have Him a God of vengeance, and complain of His long suffering; but when themselves do wrong, not for a moment.

However, what could be more bitter than words like these? And yet notwithstanding, after this, when he was sent to that ungrateful, to that thankless race, he went, and shrunk not back. Yea, and after those miracles, and after the wonders wrought by his hand, oftentimes they sought to stone him to death and he escaped out of their hands. They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, “Yet now if Thou wilt forgive, forgive their sin; and if not, blot even me also out of the book which Thou hast written.” (Ex. xxxii. 32.) Fain would I perish, saith he, with them, rather than without them be saved. Here, verily, is love even to madness, verily, unbounded love. What sayest thou, Moses? Art thou regardless of Heaven? I am, saith he, for I love those who have wronged me. Prayest thou to be blotted out? Yea, saith he, what can I do, for it is love? And what again after these things? Hear what the Scripture saith elsewhere; “And it went ill with Moses for their sakes.” (Ps. cvi. 32.) How often did they wax wanton? How often did they reject both himself and his brother? How often did they seek to return back to Egypt? and yet after all these things did he burn, yea, was beside himself with love for them, and was ready to suffer for their sakes.

Thus ought a man to love his enemies; by lamentation, by unwearied endurance, by doing everything, by showing all favor, to aim at their salvation.

And what again, tell me, did Paul? did he not ask even to be accursed in their stead? (Rom. ix. 3.) But the great pattern we must of necessity derive from the Lord, for thus doth He also Himself, where he saith, “For He maketh His sun to rise on the evil and the good,” (Matt. v. 45.) adducing the example from His Father; but we from Christ Himself. He came unto them, in His Incarnation, I mean, He became a servant for their sakes, “He humbled Himself, He emptied Himself, He took the form of a servant.” (Philip. ii. 7, 8.) And when He came unto them, He went not Himself aside “into any way of the Gentiles,” (Matt. x. 5.) and gave the same charge to His disciples, and not only so, but “He went about healing all manner of disease, and all manner of sickness.” (Matt. iv. 23.) And what then? All the rest indeed were astonished, and marvelled, and said, “Whence, then, hath this man all these things?” (Matt. xiii. 56.) But these, the objects of His beneficence, these said, “He hath a devil,” (John x. 20.) and “blasphemeth,” (John x. 36.) and “is mad,” and is a “deceiver,” (John vii. 12, and Matt. xxvii. 63.) Did he therefore cast them away? No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them. And after He was crucified, what were His words? “Father, forgive them, for they know not what they do.” (Luke xxiii. 34.) Both cruelly treated before this, and cruelly treated after this, even to the very latest breath, for them He did every thing, in their behalf He prayed. Yea, and after the Cross itself, what did He not do for their sakes? Did He not send Apostles? Did He not work miracles? Did He not shake the whole world?

Thus is it we ought to love our enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties, yet did he all things for their good. Hear his own words. “My heart’s desire and my supplication to God is for them that they may be saved.” (Rom. x. 1, 2.) And again; “For I bear them witness that they have a zeal for God.” And again; “If thou, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree?” (Rom. xi. 24.) How tender, thinkest thou, must be the affection from which these expressions proceed, how vast the benevolence? it is impossible to express it, impossible.

Thus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law. To imitate Him is to love our enemy. Consider it is not thine enemy thou art benefiting, but thyself; thou art not loving him, but art obeying God. Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever. Amen.

ΟΜΙΛΙΑ Ζʹ. Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ, καὶ φωτίσαι πάντας, τίς ἡ οἰκονομία τοῦ μυστη ρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ: ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ, κατὰ πρόθεσιν τῶν αἰώνων, ἣν ἐποίησεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Τοὺς εἰς ἰατρεῖον ἐρχομένους οὐχ ἁπλῶς ἐκεῖ δεῖ πορεύεσθαι, ἀλλ' ὥστε μανθάνειν θεραπεύεσθαι, καὶ φάρμακα ἐπιτιθέναι. Καὶ ἡμᾶς τοίνυν ἐνταῦθα παραγενομένους, οὐχ ἁπλῶς δεῖ τοῦτο ποιεῖν, ἀλλὰ μανθάνειν τῆς ταπεινοφροσύνης Παύλου τὴν ὑπερβολήν. Τί γάρ; Ἐπειδὴ ἔμελλε λέγειν τὸ μέγεθος τῆς χάριτος τοῦ Θεοῦ, ἄκουσον τί φησιν: Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη. Ἦν μὲν ταπεινοφροσύνης καὶ τὸ ἐπὶ τοῖς προτέροις ἁμαρτήμασι, καίτοι ἐξηλειμμένοις, θρηνεῖν, καὶ μεμνῆσθαι αὐτῶν, καὶ μετριάζειν, ὡς ὅταν λέγῃ βλάσφημον ἑαυτὸν καὶ διώκτην καὶ ὑβριστήν: ἀλλ' οὐδὲν ἴσον τούτου. Πρότερον γὰρ, φησὶ, τοιοῦτος ἤμην, καὶ ἔκτρωμα δὲ ἑαυτὸν καλεῖ: τὸ δὲ μετὰ τοσαῦτα κατορθώματα καὶ ἐπὶ τοῦ παρόντος μετριάζειν, καὶ πάντων ἑαυτὸν λέγειν ἐλαχιστότερον, πολλῆς καὶ ὑπερβαλλούσης ἐστὶ μετριότητος. Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων. Οὐκ εἶπε, Τῶν ἀποστόλων: ὥστε κἀκεῖνο τούτου ἔλαττον. Ἐκεῖ γὰρ εἶπεν, Οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος: ἐνταῦθα δὲ καὶ τῶν ἁγίων πάντων ἐλαχιστότερον εἶναί φησιν. Ἐμοὶ, φησὶ, τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη. Ποία; Εὐαγγελίσασθαι τοῖς ἔθνεσι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ, καὶ φωτίσαι πάντας, τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκαλυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ, ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Ἔστω, ἀνθρώποις οὐκ ἀπεκαλύφθη: καὶ ἀγγέλους καὶ ἀρχαγγέλους φωτίζεις, καὶ ἀρχὰς καὶ ἐξουσίας; Ναὶ, φησίν: ἐν γὰρ τῷ Θεῷ κέκρυπτο, καὶ Θεῷ τῷ πάντα κτίσαντι διὰ Ἰησοῦ. Καὶ τολμᾷς τοῦτο εἰπεῖν; Ναὶ, φησίν. Ἀλλὰ πόθεν τοῦτο δῆλον τοῖς ἀγγέλοις γέγονε; Διὰ τῆς Ἐκκλησίας. Καὶ οὐδὲ ἁπλῶς εἶπεν, Ἡ ποικίλη σοφία τοῦ Θεοῦ, ἀλλ', Ἡ πολυποίκιλος. Τί οὖν ἐστι τοῦτο; οὐκ ᾔδεσαν ἄγγελοι; Οὐδαμῶς: εἰ γὰρ ἀρχαὶ οὐκ ᾔδεσαν, πολλῷ μᾶλλον ἄγγελοι οὐκ ᾔδεσαν ἄν. Τί οὖν; οὐδὲ ἀρχάγγελοι ᾔδεσαν; Οὐδὲ ἐκεῖνοι: πόθεν δὲ καὶ ἔμελλον εἴσεσθαι; τίνος ἀποκαλύπτοντος; Ὅτε ἡμεῖς ἐμάθομεν, τότε κἀκεῖνοι δι' ἡμῶν. Ἄκουε γὰρ τοῦ ἀγγέλου λέγοντος πρὸς τὸν Ἰωσήφ: Καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν: αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Αὐτὸς ἀπεστάλη εἰς τὰ ἔθνη, ἐκεῖνοι δὲ εἰς τὴν περιτομήν. Ὥστε, τὸ θαυμασιώτερον καὶ ἔκπληκτον, ἐμοὶ, φησὶν, ἐδόθη τῷ ἐλαχιστοτέρῳ, Καὶ τοῦτο δὲ χάριτος ἦν, τὸ τὸν μικρὸν τὰ μείζονα ἐγχειρισθῆναι, τὸ γενέσθαι τούτων εὐαγγελιστήν. Ὁ γὰρ τῶν μειζόνων γενόμενος εὐαγγελιστὴς, ταύτῃ μέγας ἐστίν. Εὐαγγελίσασθαι ἐν τοῖς ἔθνεσι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ. Εἰ ὁ πλοῦτος αὐτοῦ ἀνεξιχνίαστος, καὶ μετὰ τὸ φανῆναι, πολλῷ μᾶλλον ἡ οὐσία. Εἰ μυστήριον ἔτι ἐστὶ, πολλῷ μᾶλλον πρὸ τοῦ γνωρισθῆναι. Μυστήριον γὰρ αὐτὸ διὰ τοῦτο καλεῖ, ἐπειδὴ μηδὲ ἄγγελοι ᾔδεσαν, μηδὲ ἑτέρῳ τινὶ δῆλον ἦν. Καὶ φωτίσαι πάντας, φησὶ, τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ. Ἄγγελοι τοῦτο μόνον ᾔδεσαν, ὅτι Ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ: καὶ πάλιν, Ὁ ἄρχων τῶν Περσῶν, φησὶν, ἀντέστῃ μοι. Ὥστε οὐδὲν θαυμαστὸν, εἰ καὶ τοῦτο ἠγνόουν. Εἰ γὰρ τὰ τῆς ἐπανόδου ἠγνόουν, πολλῷ μᾶλλον ταῦτα: καὶ γὰρ εὐαγγέλιον τοῦτό ἐστιν. Ὅστις, φησὶ, σώσει τὸν λαὸν αὐτοῦ τὸν Ἰσραήλ. Οὐδὲν περὶ τῶν ἐθνῶν: ἀλλὰ περὶ τῶν ἐθνῶν τὸ Πνεῦμα ἀποκαλύπτει. Ὅτι μὲν οὖν ἐκλήθησαν, ᾔδεσαν, ὅτι δὲ ἐπὶ τοῖς αὐτοῖς, καὶ ὥστε εἰς τὸν θρόνον καθίσαι τὸν τοῦ Θεοῦ, τοῦτο τίς ἂν προσεδόκησε; τίς ἂν ἐπίστευσε; Τοῦ ἀποκεκρυμμένου, φησὶν, ἐν τῷ Θεῷ. Ταύτην δὲ τὴν οἰκονομίαν σαφέστερον ἐν τῇ πρὸς Ῥωμαίους ἀποκαλύπτει. Ἐν τῷ Θεῷ, φησὶ, τῷ τὰ πάντα κτίσαντι διὰ Ἰησοῦ Χριστοῦ. Καὶ καλῶς ἐμνημόνευσε κτίσεως, εἰπὼν, Διὰ Ἰησοῦ Χριστοῦ. Ὁ γὰρ πάντα δι' αὐτοῦ κτίσας, καὶ τοῦτο δι' αὐτοῦ ἀποκαλύπτει: οὐδὲν γὰρ χωρὶς αὐτοῦ πεποίηκε: Χωρὶς γὰρ αὐτοῦ, φησὶν, ἐγένετο οὐδέν. Εἰπὼν ἀρχὰς καὶ ἐξουσίας, καὶ τοὺς ἄνω καὶ τοὺς κάτω εἶπε. Κατὰ πρόθεσιν τῶν αἰώνων. Νῦν μὲν, φησὶ, γέγονεν, οὐ νῦν δὲ ὥριστο, ἀλλ' ἄνωθεν προτετύπωτο. Κατὰ πρόθεσιν τῶν αἰώνων, ἣν ἐποίησεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν: τουτέστι, κατὰ πρόγνωσιν τῶν αἰώνων, προειδὼς τὰ μέλλοντα: τοὺς μέλλοντας αἰῶνάς φησιν: ᾔδει γὰρ τὰ ἐσόμενα, καὶ οὕτως ὥρισε. Κατὰ πρόθεσιν τῶν αἰώνων: ἴσως τούτων ὧν ἐποίησεν ἐν Χριστῷ Ἰησοῦ, ὅτι δὴ διὰ τοῦ Χριστοῦ γέγονεν ἅπαν. Ἐν ᾧ ἔχομεν, φησὶ, τὴν παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. Οὐχ ὡς αἰχμάλωτοι, φησὶ, προσήχθημεν, οὐδ' ὡς συγγνώμης ἀξιούμενοι, οὐδὲ ὡς ἡμαρτηκότες. Καὶ, Τὴν παῤῥησίαν γὰρ, φησὶν, ἔχομεν ἐν πεποιθήσει, τουτέστι, μετὰ τοῦ θαῤῥεῖν. Πόθεν; Διὰ τῆς πίστεως αὐτοῦ. Διὸ αἰτοῦμαι μὴ ἐκκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν, ἥτις ἐστὶ δόξα ὑμῶν. Πῶς ἐστιν ὑπὲρ αὐτῶν; πῶς ἐστι δόξα αὐτῶν; Ὅτι οὕτως αὐτοὺς ἠγάπησεν ὁ Θεὸς, ὥστε καὶ τὸν Υἱὸν ὑπὲρ αὐτῶν δοῦναι, καὶ τοὺς δούλους κακοῦν. Ἵνα γὰρ οὗτοι τύχωσι τοσούτων ἀγαθῶν, Παῦλος ἐδεσμεῖτο. Ἄρα τοῦτο τῆς πολλῆς τοῦ Θεοῦ περὶ αὐτοὺς ἀγάπης: ὅπερ καὶ περὶ τῶν προφητῶν φησιν ὁ Θεός: Ἀπέκτεινον αὐτοὺς ἐν ῥήματι στόματός μου. Πῶς δὲ ἐξεκάκουν, ἄλλου θλιβομένου; Τουτέστιν, ἐθορυβοῦντο, ἐταράττοντο. Ταῦτα καὶ Θεσσαλονικεύσι γράφων λέγει: Ὥστε μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις. Οὐ μόνον γὰρ οὐκ ἀλγεῖν, ἀλλὰ καὶ χαίρειν χρή. Εἰ γὰρ ἀπὸ τῆς προῤῥήσεως παραμυθεῖσθε, προλέγομεν ὑμῖν, ὅτι μέλλομεν θλίβεσθαι ἐνθάδε. Τί δήποτε; Ὅτι οὕτως ὁ Δεσπότης προσέταξε. Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς, καὶ ἐπὶ γῆς ὀνομάζεται. Τὴν διάθεσιν τῆς εὐχῆς τῆς ὑπὲρ αὐτῶν δείκνυσιν. Οὐκ εἶπεν ἁπλῶς, εὔχομαι, ἀλλὰ τὴν κατανενυγμένην δέησιν διὰ τοῦ κάμπτειν τὰ γόνατα ἐδήλωσεν. Ἐξ οὗ πᾶσα πατριά. Οὐκέτι κατὰ ἀριθμὸν ἀγγέλων, φησὶν, ἀλλὰ καὶ τὰς ἄνω καὶ τὰς κάτω ποιήσαντα φυλὰς, οὐχ οἷαι αἱ Ἰουδαϊκαί. Ἵνα δῴη ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν. Ὅρα μεθ' ὅσης ἀπληστίας ἐπεύχεται αὐτοῖς τὰ ἀγαθὰ ὥστε μὴ περιφέρεσθαι, Πῶς δὲ τοῦτο γίνεται; Διὰ Πνεύματος ἁγίου εἰς τὸν ἔσω ὑμῶν ἄνθρωπον κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις. Πῶς; Ἐν ἀγάπῃ ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι, ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος, καὶ μῆκος καὶ βάθος καὶ ὕψος, γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ. Ὅπερ ἀρχόμενος ηὔξατο, τοῦτο καὶ νῦν. Τί δὲ καὶ ἔλεγεν ἐν ἀρχῇ; Ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν, εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας. Καὶ νῦν τὸ αὐτό φησιν: Ἵνα ἰσχύσητε καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος: τουτέστι, τὸ μυστήριον τὸ ὑπὲρ ἡμῶν οἰκονομηθὲν μετὰ ἀκριβείας εἰδέναι: τοῦτο γὰρ πλάτος καὶ μῆκος καλεῖ, καὶ βάθος καὶ ὕψος: τουτέστι, τὸ μέγεθος τῆς ἀγάπης τοῦ Θεοῦ γνῶναι, πῶς πανταχοῦ ἐκτέταται: καὶ σωματικοῖς αὐτὴν ὑπέγραψε σχήμασι, δεικνὺς τὸν ἄνθρωπον: περιέλαβε τὰ ἄνω, τὰ κάτω, τὰ ἐκ πλαγίων. Εἴπομεν γὰρ, φησὶν, οὐκ ἔστι δὲ τῶν ἐμῶν λόγων ταῦτα διδάξαι, ἀλλὰ τοῦ Πνεύματος τοῦ ἁγίου. Τούτου τῇ δυνάμει, φησὶ, κραταιωθῆναι πρὸς τοὺς πειρασμοὺς, καὶ τὸ μὴ παραφέρεσθαι. Ὥστε οὐκ ἔστιν ἄλλως κραταιωθῆναι, ἀλλ' ἢ διὰ Πνεύματος καὶ πειρασμῶν. Πῶς δὲ ὁ Χριστὸς κατοικεῖ ἐν ταῖς καρδίαις, ἄκουε αὐτοῦ λέγοντος τοῦ Χριστοῦ: Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρ' αὐτῷ ποιήσομεν. Κατοικεῖ δὲ οὐχ ἁπλῶς, ἀλλ' ἐν ταῖς καρδίαις ταῖς πισταῖς, ταῖς ἐῤῥιζωμέναις ἐν τῇ ἀγάπῃ αὐτοῦ, ταῖς μὴ παραφερομέναις. Ἵνα ἐξισχύσητε, φησίν. Ὥστε ἰσχύος πολλῆς δεῖ. Ποῦ δὲ ταύτης ἡμῖν χρεία δηλῶν, ἐπάγει: Καταλαβέσθαι σὺν πᾶσιν ἁγίοις, τί τὸ βάθος καὶ ὕψος, γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ. Ἵνα πληρωθῶμεν εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ. Ὃ δὲ λέγει, τοῦτό ἐστιν: Εἰ καὶ ὑπέρκειται πάσης γνώσεως ἀνθρωπίνης ἡ ἀγάπη τοῦ Χριστοῦ, ὅμως ὑμεῖς γνώσεσθε, εἰ τὸν Χριστὸν σχοίητε ἐνοικοῦντα: οὐ μόνον δὲ γνώσεσθε ἐξ αὐτοῦ τοῦτο, ἀλλὰ καὶ πληρωθήσεσθε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ: πλήρωμα Θεοῦ λέγων ἢ τὸ γνῶναι, ὡς ἐν Πατρὶ καὶ Υἱῷ καὶ Πνεύματι ἁγίῳ προσκυνεῖται ὁ Θεὸς, ἢ προτρέπων οὕτω σπουδάζειν, ὥστε πληροῦσθαι πάσης ἀρετῆς, ἧς πλήρης ἐστὶν ὁ Θεός. Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν, κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν. Καλῶς, Κατὰ τὴν δύναμιν, εἶπε: δυνάμεως γὰρ τὸ λαβεῖν, ἃ μηδὲ ἠλπίσαμεν πώποτε. Ὅτι δὲ ἐκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν ἐποίησε, δῆλον ἐξ ὧν ἔγραφεν αὐτός. Ἐγὼ μὲν γὰρ, φησὶν, εὔχομαι: αὐτὸς δὲ καὶ χωρὶς τῆς ἐμῆς εὐχῆς, μείζονα ἐργάσεται τῶν ἡμετέρων αἰτήσεων, οὐχ ἁπλῶς μείζονα, ἢ ἐκπερισσοῦ, ἀλλ' Ὑπερεκπερισσοῦ, τὸ μέγεθος ἐμφαίνων τῆς δωρεᾶς. Πόθεν δὲ δῆλον τοῦτο; Ἐκ τῆς δυνάμεως τῆς ἐνεργουμένης, φησὶν, ἐν ἡμῖν. Οὔτε γὰρ ᾐτήσαμέν ποτε ταῦτα, οὔτε προσεδοκήσαμεν. Αὐτῷ ἡ δόξα, φησὶν, ἐν τῇ Ἐκκλησίᾳ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. Ἀμήν. Καλῶς εἰς εὐχὴν καὶ δοξολογίαν τὸν λόγον κατέκλεισεν. Ἔδει γὰρ τὸν τοσαῦτα παρασχόντα ἡμῖν δοξασθῆναι καὶ εὐλογηθῆναι. Ὥστε καὶ τοῦτο μέρος ἐστὶ θαυμασμοῦ, τὸ δοξάζειν ἕνεκα τῶν ὑπηργμένων ἡμῖν παρὰ τοῦ Θεοῦ διὰ Ἰησοῦ Χριστοῦ. Ἡ δόξα αὐτοῦ ἐν τῇ Ἐκκλησίᾳ, καλῶς οὕτως εἶπεν: αὕτη γὰρ οἶδε μόνη μένειν εἰς τὸ διηνεκές. Ἐπεὶ δὲ αὕτη διὰ παντὸς ἕστηκε, βούλεται αὐτὸν καὶ δοξάζεσθαι ὑφ' ἡμῶν μέχρι τῆς συντελείας: τοῦτο γὰρ ἐδήλωσεν εἰπὼν, Εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος. Τί ἐστιν, αἱ πατριαὶ, ἀναγκαῖον εἰπεῖν. Ἐνταῦθα μὲν γὰρ πατριαί εἰσι τὰ γένη, ἐν δὲ οὐρανῷ πῶς, ἔνθα οὐδεὶς ἐξ οὐδενὸς γέγονεν; Ἢ ἐκεῖ τὰ συστήματά φησι πατριὰς, καθάπερ καὶ ἐν τῇ Γραφῇ ἔστιν εὑρεῖν κείμενον, πατριὰ ἁματταρεὶ, ἀφ' οὗ καὶ πατέρες καλοῦνται. Οὐ παρὰ τοῦ Θεοῦ δὲ τὸ πᾶν ἀπαιτεῖ, ἀλλὰ καὶ παρ' αὐτῶν τὴν πίστιν καὶ τὴν ἀγάπην: καὶ οὐχ ἁπλῶς τὴν ἀγάπην, ἀλλ' ἐῤῥιζωμένην καὶ τεθεμελιωμένην, ὥστε μήτε πνεύματα αὐτὴν σαλεύειν, μήτε ἄλλο μηδὲν αὐτὴν καταβάλλειν. Εἶπεν ὅτι δόξα εἰσὶν αἱ θλίψεις: εἰ δὲ αἱ ἐμαὶ, πολλῷ μᾶλλον αἱ ὑμῶν. Ὥστε οὐκ ἐγκαταλιμπανομένων ἐστὶ τὸ θλίβεσθαι: οὐ γὰρ ἂν ὁ τοσαῦτα ἐργασάμενος τοῦτο ἐποίησεν. Εἰ δὲ τοῦ Θεοῦ τὴν ἀγάπην ὥστε μαθεῖν, τῆς εὐχῆς Παύλῳ δεῖ, καὶ Πνεύματος χρεία ἐνιδρύσεως, τοῦ Χριστοῦ τὴν οὐσίαν τίς εἴσεται λογισμοῖς κατακολουθῶν; Καίτοι τί δύσκολον πρᾶγμα μαθεῖν, ὅτι φιλεῖ ἡμᾶς ὁ Θεός; Σφόδρα δύσκολον, ἀγαπητέ. Οἱ μὲν γὰρ καὶ τοῦτο ἀγνοοῦσιν, ὅθεν καὶ φασὶ μυρία κακὰ εἰς τὸν κόσμον γίνεσθαι: οἱ δὲ τὸ πόσον ἀγνοοῦσι. Καὶ ὁ Παῦλος δὲ οὐ τὸ πόσον, οὐ δὲ ὥστε μετρῆσαι ζητεῖ: πῶς γάρ; ἀλλ' ὅτι ὑπερβάλλον καὶ μέγα ἐστὶ αὐτὸ τοῦτο μαθεῖν: καί φησιν, ὅτι αὐτὸ τοῦτο ἱκανός ἐστι δεῖξαι καὶ ἀπὸ τῆς γνώσεως, ἧς ἡμεῖς κατηξιώθημεν. Καίτοι τί περισσόν ἐστι τοῦ κραταιοῦσθαι; Τὸ δυνάμει, ὥσπερ τοῦ τὸν Χριστὸν ἔχειν ἁπλῶς τὸ ἔνδον ἐστὶ περισσόν. Μεγάλα τὰ αἰτηθέντα, φησὶν, ἀλλ' οἶδε καὶ ὑπὲρ αὐτὰ ποιεῖν, ὥστε μὴ μόνον ἀγαπᾷν, ἀλλὰ καὶ σφόδρα τοῦτο ποιεῖν. Μεριμνήσωμεν τοίνυν, ἀγαπητοὶ, ὥστε τοῦ Θεοῦ τὴν ἀγάπην μαθεῖν. Μέγα τοῦτό ἐστιν, οὐδὲν οὕτω ἡμᾶς ὠφελεῖ, οὐδὲν οὕτως ἡμᾶς κατανύσσει: τοῦ φόβου τῆς γεέννης ἱκανὸν τοῦτο μᾶλλον ἑλεῖν τὰς ἡμετέρας ψυχάς. Πόθεν οὖν εἰσόμεθα; Ἔκ τε τῶν εἰρημένων, ἔκ τε τῶν καθ' ἑκάστην ἡμέραν συμβαινόντων. Τίνος γὰρ ἕνεκεν ταῦτα γεγένηται; ποίας χρείας τῆς αὐτοῦ; Οὐδεμιᾶς. Ἄνω καὶ κάτω τὴν ἀγάπην τίθησιν αἰτίαν: μάλιστα δὲ ἐκείνη ἀγάπη ἐστὶν, ὅταν εὐεργετῶνται ἄνθρωποι μηδενὸς προϋπάρξαντος παρ' αὐτῶν. Τοῦτον τοίνυν καὶ ἡμεῖς μιμώμεθα, τοὺς ἐχθροὺς εὖ ποιῶμεν, τοὺς μισοῦντας ἡμᾶς, τοὺς ἀποστρεφομένους προσιώμεθα. Τοῦτο ὁμοιοῖ ἡμᾶς τῷ Θεῷ. Ἂν γὰρ τὸν φίλον, φησὶν, ἀγαπήσῃς, τί τὸ κέρδος; τοῦτο καὶ οἱ ἐθνικοὶ ποιοῦσιν. Ἀλλὰ τί τῆς ἀγάπης τεκμήριον; Τὸν μισοῦντα ἀγαπᾷν. Βούλομαί τι ὑπόδειγμα εἰπεῖν, σύγγνωτέ μοι, καὶ οὐχ εὑρίσκω ἐν τοῖς πνευματικοῖς: διὸ ἀπὸ τῶν ἔξωθεν ἐρῶ. Οὐχ ὁρᾶτε τοὺς ἐρῶντας τούτους; πόσα ὑβριζόμενοι παρὰ τῶν ἐρωμένων, πόσα ἐπιβουλευόμενοι, πόσα ζημιούμενοι, προσηλοῦνται καὶ ἐκκαίονται, καὶ τῆς ἑαυτῶν ψυχῆς μᾶλλον αὐτὰς ἀγαπῶσι, διανυκτερεύοντες ἐν τοῖς ἐκείνων προθύροις; Ἐκεῖθεν λάβωμεν τὸ ὑπόδειγμα, οὐχ ὥστε τοιαύτας φιλεῖν, πόρνας λέγω γυναῖκας, ἀλλ' ὥστε οὕτω φιλεῖν τοὺς ἐχθρούς. Εἰπὲ γάρ μοι, οὐχὶ πάντων ἐχθρῶν ὑβριστικώτερον αὐτοῖς κέχρηνται, καὶ τὴν οὐσίαν διασπαθῶσι, καὶ τὴν ὄψιν ὑβρίζουσι, καὶ τῶν διακονουμένων αὐταῖς δουλικώτερα ἐπιτάττουσιν; Ἀλλ' ὅμως οὐκ ἀφίστανται. Καίτοι οὐδεὶς οὐδένα ἔχει τοιοῦτον ἐχθρὸν, οἷον ὁ φιλῶν τὴν φιλουμένην. Καὶ γὰρ θρύπτεται καὶ αἰκίζεται, καὶ ἀποκέχρηται αὐτῷ πολλάκις ἡ φιλουμένη, καὶ ὅσῳ ἂν φιλῆται, τοσούτῳ καταφρονεῖ. Καίτοι τί τῆς οὕτω διακειμένης ψυχῆς θηριωδέστερον; Ἀλλ' ὅμως φιλοῦσιν ἐκεῖνοι. Ἀλλὰ τάχα καὶ ἀπὸ τῶν πνευματικῶν εὑρήσομεν τοιαύτην ἀγάπην, οὐ τῶν νῦν: ἐψύγη γάρ: ἀλλὰ τῶν πάλαι μεγάλων καὶ θαυμαστῶν ἐκείνων ἀνδρῶν. Ὁ Μωϋσῆς ὁ μακάριος καὶ τούτους αὐτοὺς ὑπερέβαλε τοὺς ἔρωτι φιλοῦντας. Πῶς καὶ τίνι τρόπῳ; Πρῶτον μὲν τὰ βασίλεια ἀφιεὶς καὶ τὴν ἐκεῖ τρυφὴν καὶ τὴν θεραπείαν καὶ τὸ δοξάζεσθαι, εἵλετο εἶναι μετὰ τῶν Ἰσραηλιτῶν. Καίτοι οὐ μόνον οὐκ ἄν τις ἄλλος εἰργάσατο τοῦτο, ἀλλὰ κἂν ἐπῃσχύνθη ἐλέγχοντος ἑτέρου φανῆναι συγγενὴς οὐ μόνον δούλων, ἀλλὰ καὶ μιαρῶν εἶναι νομιζομένων: ὁ δὲ οὐ μόνον τὴν συγγένειαν οὐκ ἐπῃσχύνθη, ἀλλὰ καὶ παντὶ θυμῷ ἤμυνε, καὶ εἰς κινδύνους ἑαυτὸν ἔῤῥιψεν ὑπὲρ ἐκείνων. Πῶς; Ὁρῶν, φησὶ, τινὰ ἀδικοῦντα, ἤμυνε τῷ ἀδικουμένῳ, καὶ ἀπέκτεινε τὸν ἀδικοῦντα. Ἀλλ' οὔπω ταῦτα ὑπὲρ ἐχθρῶν: μεγάλα μὲν οὖν καὶ αὐτὰ, οὐχ οὕτω δὲ ὡς τὰ μετὰ ταῦτα. Τῇ οὖν ἐπιούσῃ ἡμέρᾳ τὸ αὐτὸ εἶδε γινόμενον, κἀκεῖνον ᾧ ἤμυνεν ὁρῶν ἀδικοῦντα, παρῄνει παύσασθαι τῆς ἀδικίας: ὁ δέ φησι, πολλῇ ἀγνωμοσύνῃ κεχρημένος, Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Τίνα οὐκ ἂν ἐνέπρησε τὰ ῥήματα ταῦτα; Εἰ τοίνυν θυμῷ τὸ πρότερον ἐγένετο καὶ μανίᾳ, καὶ τοῦτον ἂν πλήξας ἀνεῖλεν. Οὐ γὰρ δὴ ἐκεῖνος, ὑπὲρ οὗ τοῦτο ἐγένετο, κατεμήνυσεν ἂν αὐτὸν, ἀλλ' ὅτι συγγενεῖς ἦσαν, φησὶ, ταῦτα εἶπεν. Ὅτε ἠδικεῖτο, οὐδὲν τοιοῦτον ἐφθέγξατο, Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Διὰ τί μὴ χθὲς εἶπες τοῦτο; Ἡ ἀδικία ἡ σὴ καὶ ἡ ὠμότης, φησὶν, αὕτη με κατέστησεν ἄρχοντα καὶ δικαστήν. Ἀλλὰ νῦν ὅρα ὅτι καὶ τῷ Θεῷ ταῦτα λέγουσί τινες. Ἐν οἷς μὲν γὰρ ἀδικοῦνται, βούλονται αὐτὸν εἶναι σφοδρὸν, καὶ τῆς μακροθυμίας αὐτοῦ κατηγοροῦσιν: ὅταν δὲ ἀδικῶσιν, οὐκέτι. Τί τούτων πικρότερον τῶν ῥημάτων; Ἀλλ' ὅμως μετὰ ταῦτα πρὸς τοὺς ἀγνώμονας, πρὸς τοὺς ἀχαρίστους πεμπόμενος, ἤρχετο, καὶ οὐκ ἀνεδύετο. Ἀλλὰ καὶ μετὰ τὰ σημεῖα ἐκεῖνα, καὶ μετὰ τὰ θαύματα τὰ δι' αὐτοῦ γενόμενα, καταλεῦσαι αὐτὸν πολλάκις ἐπεχείρησαν, καὶ ἐξέφυγε τὰς χεῖρας αὐτῶν: καὶ κατεγόγγυζον συνεχῶς, ἀλλ' ὅμως αὐτοὺς οὕτως ἐφίλει ἔρωτι, ὡς εἰπεῖν πρὸς τὸν Θεὸν, ἡνίκα τὴν ἁμαρτίαν ἐκείνην τὴν χαλεπὴν εἰργάσαντο: Εἰ μὲν ἀφῆς αὐτοῖς τὴν ἁμαρτίαν, ἄφες: εἰ δὲ μὴ, κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ἧς ἔγραψας. Βούλομαι μετ' ἐκείνων ἀπολέσθαι, φησὶν, ἢ χωρὶς ἐκείνων σώζεσθαι. Ὄντως μανία, ὄντως ἔρως μέγας. Τί λέγεις; τοῦ οὐρανοῦ καταφρονεῖς; Ναὶ, φησί: φιλῶ γὰρ τοὺς ἠδικηκότας. Ἐξαλειφθῆναι αἰτεῖς; Καὶ τί πάθω, φησίν; ἔρως γάρ ἐστι. Τί δὲ τὰ μετὰ ταῦτα; Ἄκουσον τί φησιν ἑτέρωθι ἡ Γραφή: Καὶ ἐκακώθη Μωϋσῆς δι' αὐτούς. Ποσάκις ὕβρισαν; ποσάκις ἀπεχειροτόνησαν αὐτὸν, καὶ τὸν ἀδελφόν; εἰς Αἴγυπτον ποσάκις μεταναστῆναι ἐζήτησαν; καὶ μετὰ ταῦτα πάντα ἐξεκαίετο καὶ ἐμεμήνει, καὶ ὑπὲρ αὐτῶν πάσχειν ἕτοιμος ἦν, Οὕτω δεῖ φιλεῖν τοὺς ἐχθροὺς, κοπτόμενον καὶ ταλαιπωρούμενον καὶ πάντα ποιοῦντα καὶ χωριζόμενον, ἐφίεσθαι τῆς σωτηρίας αὐτῶν. Τί δὲ ὁ Παῦλος, εἰπέ μοι, οὐχὶ καὶ γέενναν ᾔτησεν ἀντ' αὐτῶν; Ἀλλ' ἀπὸ τοῦ Δεσπότου τὸ παράδειγμα ἀναγκαῖον ἀγαγεῖν. Οὕτω γὰρ καὶ αὐτὸς ποιεῖ, λέγων, ὅτι Τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθούς: ἀπὸ τοῦ Πατρὸς αὐτοῦ φέρων τὸ παράδειγμα, ἡμεῖς δὲ ἀπ' αὐτοῦ τοῦ Χριστοῦ. Ἦλθε πρὸς αὐτοὺς, κατὰ τὴν οἰκονομίαν λέγω, δοῦλος ἐγένετο δι' αὐτοὺς, ἐταπείνωσεν ἑαυτὸν, ἐκένωσε, μορφὴν δούλου ἔλαβε: καὶ παραγενόμενος, οὔτε αὐτὸς εἰς ὁδὸν ἐθνῶν ἀπήρχετο, καὶ τοῖς μαθηταῖς τοῦτο ἐπέταττε: καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ περιῆγε θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. Τί οὖν; Οἱ μὲν ἄλλοι πάντες ἐξεπλήσσοντο καὶ ἐθαύμαζον, καὶ ἔλεγον, Πόθεν τούτῳ ταῦτα; οὗτοι δὲ εὐεργετούμενοι ἔλεγον Δαιμόνιον ἔχει, καὶ, βλασφημεῖ, καὶ, Μαίνεται, καὶ, Πλάνος ἐστί. Ἆρ' οὖν ἀπώσατο αὐτούς; Οὐδαμῶς, ἀλλὰ καὶ μειζόνως εὐηργέτει ταῦτα ἀκούων, καὶ ἀπῄει πρὸς τοὺς μέλλοντας αὐτὸν σταυροῦν, ἵνα μόνον αὐτοὺς διασώσῃ. Καὶ μετὰ τὸ σταυρωθῆναι, τί φησι; Πάτερ, ἄφες αὐτοῖς: οὐ γὰρ οἴδασιν ὃ ποιοῦσι. Καὶ πρὸ τούτου κακῶς παθὼν, καὶ μετὰ ταῦτα κακῶς παθὼν, μέχρις ἐσχάτης ἀναπνοῆς περὶ αὐτῶν πάντα ἔπραττεν, ὑπὲρ αὐτῶν ἐδεῖτο. Καὶ μετὰ τὸν σταυρὸν τί οὐκ ἐποίησε δι' αὐτούς; οὐχὶ ἀποστόλους ἀπέστειλεν; οὐχὶ σημεῖα εἰργάσατο; οὐχὶ πᾶν ὁτιοῦν ἐκίνησεν; Οὕτω δεῖ φιλεῖν τοὺς ἐχθροὺς, οὕτω μιμεῖσθαι τὸν Χριστόν. Οὕτω Παῦλος ἐποίησε λιθαζόμενος, μυρία πάσχων, ὑπὲρ αὐτῶν ἅπαντα ἔπραττεν. Ἄκουε αὐτοῦ λέγοντος: Ἡ εὐδοκία μου καὶ ἡ δέησις ὑπὲρ αὐτῶν ἐστιν εἰς σωτηρίαν: καὶ πάλιν, Μαρτυρῶ γὰρ αὐτοῖς, ὅτι ζῆλον Θεοῦ ἔχουσι: καὶ πάλιν, Εἰ σὺ ἀγριέλαιος ὢν ἐνεκεντρίσθης, πόσῳ μᾶλλον οὗτοι ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ; Ἀπὸ πόσης φιλοστοργίας οἴει ταῦτα λέγεσθαι τὰ ῥήματα; ἀπὸ πόσης εὐνοίας; Οὐκ ἔστιν εἰπεῖν, οὐκ ἔστιν. Οὕτω δεῖ φιλεῖν τοὺς ἐχθρούς: τοῦτο τὸν Θεόν ἐστι φιλεῖν, τὸν ἐπιτάξαντα, τὸν νομοθετήσαντα: τὸ μιμεῖσθαι ἐκεῖνον, τὸ φιλεῖν τὸν ἐχθρόν ἐστιν. Ἐννόησον ὅτι οὐ τὸν ἐχθρὸν εὐεργετεῖς, ἀλλὰ σαυτὸν, οὐκ ἐκεῖνον φιλεῖς, ἀλλὰ τῷ Θεῷ ὑπακούεις. Ταῦτα οὖν εἰδότες, κυρώσωμεν εἰς ἀλλήλους τὴν ἀγάπην, ἵνα μετὰ ἀκριβείας ταύτην κατορθώσαντες, τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν 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.