Homily VIII.

Hebrews v. 1–3

“For every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on183   μετριοπαθεῖνthe ignorant and on them that are out of the way, for that he himself also is compassed with infirmity; and by reason hereof he ought, as for the people so also for himself to offer for sins.”

[1.] The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show,184   φανταστικὸν no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.

And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first [point] shows the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say.

And just as in the Epistle to the Romans having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole [question] to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened to their fathers,185    c. iii. 7 , &c. so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.

[2.] Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shows that He is superior. For comparative186   ἡ κατὰ σύγκρισιν excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.

“For every High Priest taken from among men,” this is common to Christ; “is ordained for men in things pertaining to God,” and this also; “that he may offer both gifts and sacrifices for the people,” and this too, [yet] not entirely: what follows however is no longer so: “who can have compassion187   [St. Chrys. has not drawn attention to the nice distinction between μετριοπαθεῖν equal “to bear reasonably with,” applied to the earthly High Priest, and συμπαθεῖν equal “to sympathize with,” applied to Christ.—F.G.] on the ignorant, and on them that are out of the way,” from this point forward is the superiority, “inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins.”

Then also [there are] other [points]: He is made [Priest] (he says) by Another and does not of Himself intrude into [the office]. This too is common ( ver. 4 ), “And no man taketh this honor to himself, but he that is called of God as was Aaron.”

Here again he conciliates188   θεραπεύει them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. “He that sent Me is greater than I,” and, “I came not of Myself.” ( John xii. 49; xiv. 28; viii. 42.)

He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, [but] intruders and corrupters of the law of the priesthood; ( ver. 5 ) “So Christ also glorified not Himself to be made an High Priest.”

How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they [the Jewish Priests] not only suffered nothing, but even are in high esteem. Whence then [His appointment]? He shows it from the prophecy. He has nothing [to allege] perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; “But He that said unto Him Thou art My Son, to-day have I begotten Thee.” What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.

Ver. 6. “As He saith also in another place, Thou art a Priest forever after the order of Melchisedech.” Unto whom now was this spoken?

Who is “after the order of Melchisedech”? No other [than He]. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other [than Him].

[3.] Ver. 7, 8. “Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.” Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the [expression] “with strong crying”? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not [merely] say that He prayed, but also “with strong crying.”

“And was heard,” (he says), “in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.” ( Ver. 9, 10 ), “And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech.”

Be it with “crying,” why also “strong [crying] and tears”?

“Having offered,” (he says), “and having been heard in that He feared.” What sayest thou? Let the Heretics189   Heretics who denied the reality of our Lord’s human nature. be ashamed. The Son of God “was heard in that He feared.” And what more could any man say concerning the prophets? And what sort of connection is there, in saying, “He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered”? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? “Having been heard,” (he says), “in that He feared, He learned obedience by the things which He suffered.” What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation?

Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was “exceeding sorrowful, and said, If it be possible, let this cup pass from Me”? ( Matt. xxvi. 38, 39.) Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, “Destroy this temple and within three days I will raise it up.” ( John. ii. 19.) And, “I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself.” ( John x. 18.) What then is it; why did He pray? (And again He said, “Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again” ( Matt. xx. 18, 19 ), and said not, “My Father shall raise Me up again.”) How then did He pray concerning this? But for whom did He pray? For those who believed on Him.

And what he means is this, ‘He is readily listened to.’ For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, “If ye loved Me, ye would rejoice, because I go to My Father” ( John xiv. 28 ), and “My Father is greater than I.” But how did He not glorify Himself, He who “made Himself of no reputation” ( Philip. ii. 7 ), He who gave Himself up? For, it is said, “He gave Himself” up “for our sins.” (See Gal. i. 4.) And again, “Who gave Himself a ransom for us all.” ( 1 Tim. ii. 6.) What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, “Although He were Son, He was heard in that He feared,” it is said. He wishes to show, that the success was of Himself, rather than of God’s favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.

“He learned,” he saith, to obey God. Here again he shows how great is the gain of sufferings. “And having been made perfect,” he says, “He became the Author of salvation to them that obey Him.” (Cf. supra, pp. 384, 391.) But if He, being the Son, gained obedience from His sufferings, much more shall we. Dost thou see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. “From the things,” he says, “which He suffered He” continually “learned” to obey God. And being “made perfect” through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For “being made perfect He became the Author of salvation to them that obey Him.”

[4.] “Being called,” he says, “of God an High Priest after the order of Melchisedech”: ( ver. 11 ) “Of whom we have many things to say and hard to be uttered [or explained].” When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was “milk,” and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks [about Him] as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.

“Of whom,” he says, “we have many things to say and hard to be explained, seeing ye are dull of hearing.” Because they do not hear, the doctrine is “hard to be explained.” For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.

But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such [as they], so that this may be said concerning yourselves also: but for the sake of those few I will speak.

Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, “Nay but, O man, who art thou that repliest against God?” ( Rom. ix. 20 ), he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing [for the knowledge]. For having mentioned [the subject], and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.

For this is ever a part of Paul’s wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, “Ye did run well; who did hinder you?” ( Gal. v. 7.) And, “Have ye suffered so many things in vain? if it be yet in vain” ( Gal. iii. 4 ), and, “I have confidence in you in the Lord.” ( Gal. v. 10.) Which he says also to these [Hebrews], “But we are persuaded better things of you, and things that accompany salvation.” ( c. vi. 9.) For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but [says] that they were once even good; ( ver. 12 ) for “when for the time ye ought to be teachers,” he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.

[5.] At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: “Having a great High Priest that is passed into the heavens” ( c. iv. 14 ); and omitting to say how He was great, he says again, “For every High Priest taken from among men, is appointed for men in things pertaining to God.” ( c. v. 1.) And again, “So Christ also glorified not Himself to be made an High Priest.” ( c. v. 5 ) And again after saying, “Thou art a Priest for ever after the order of Melchisedech” ( c. v. 6 ), he again puts off [the subject], saying, “Who in the days of His Flesh offered prayers and supplications.” ( c. v. 7.) When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! how great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. ( Ver. 12 ), “For when for the time ye ought to be teachers, ye have need again that some one190   τινα. The common editions have τίνα, “that one teach you which be,” &c., as is read in the received version of the Epistle, where Lachman adopts the reading τίνα teach you again which be the first principles191   “the elements of the beginning.” of the oracles of God.” Here he means the Human Nature [of Christ]. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.

Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, “The times of this ignorance God winked at: but now commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead.” ( Acts xvii. 30, 31 .) Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness [of what is said] forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept.192   That is, he took care to provide against being understood to refer to His Divine Nature, when he said lowly things concerning Christ.

But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, “For whereas there is among you envy and strife and divisions, are ye not carnal?” ( 1 Cor. iii. 3.) But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, “ye are become carnal,” but “dull”: in that case “carnal,” but in this the pain is greater. For they [the Corinthians] indeed were not able to endure [his reproof], because they were carnal: but these were able. For in saying, “Seeing ye are become dull of hearing” ( c. v. 11 ), he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

[6.] “And are become such as have need of milk, not of strong meat.” He always calls the lowly doctrine “milk,” both in this place and in the other. “When,” he says, “for [i.e. “because of”] the time ye ought to be teachers”: because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are become backsliding. Now he calls it “milk,” on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced193   The allowing the observances of the law, as well as the dwelling thus on the human characteristics of our Lord, were suited for the beginners, but would be injurious to us. now or the comparison made from them, [such as] that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful194   προσίσταται. Said of that which cannot be digested or causes nausea. to “us”; but at that time they nourished them being by no means unhealthful to them.

So then the oracles of God are true nourishment. “For I will give unto them,” he saith, “not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord.” ( Amos viii. 11.)

“I gave you milk to drink, and not meat” ( 1 Cor. iii. 2 ); He did not say, I fed you, showing that such [nourishment] as this is not food, but that [the case is] like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.

Moreover he did not say, “ye have need,” but “ye are become such as have need of milk and not of strong meat.” That is, ye willed [it]; ye have reduced yourselves to this, to this need.

Ver. 13. “For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe.” What is “the Word [doctrine] of righteousness”? He seems to me here to hint at conduct also. That which Christ also said, “Except your righteousness shall exceed the righteousness of the Scribes and Pharisees” ( Matt. v. 20 ), this he says likewise, “unskilled in the word of righteousness,” that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life.195   ἄ κρον καὶ ἠκριβωμένον Or else by “righteousness” he here means Christ, and the high doctrine concerning Him.

That they then were “become dull,” he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both “marveled” ( Gal. i. 6 ) and “stood in doubt” ( Gal. iv. 20 ), which tends much more to encourage, as [it is the language] of one who would never have expected that this should happen. For this is [what] the doubting [implies].

Thou seest that there is another infancy, Thou seest that there is another full age.196   τελειότης Let us become of “full age” in this sense: It is in the power even of those who are children, and the young to come to that “full age”: for it is not of nature, but of virtue.

[7.] Ver. 14. “But strong meat belongeth to them that are of full age [perfect], even them who by reason of use have their senses exercised to discern both good and evil.” Those had not “their senses exercised,” nor did they “know good and evil.” He is not speaking now concerning life [conduct], when he says “to discern good and evil,” for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not [so] the full grown man. Such [babes] are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these [Hebrews] also, as being lightly “carried about,” and now giving themselves to these, now to those. Which he also hinted near the end [of the Epistle], saying, “Be not carried aside by divers and strange doctrines.” ( c. xiii. 9.) This is the meaning of “to discern good and evil.” “For the mouth tasteth meat, but the soul trieth words.” ( Job xxxiv. 3.)

[8.] Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichæans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we “have the senses” of the soul “exercised to discern both good and evil,” we are able to discern such [teachers].

But how do our “senses” become “exercised”? By continual hearing; by experience of the Scriptures. For when we set forth the error of those [Heretics], and thou hearest today and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.

“That have,” he says, their “senses exercised.” Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. “Exercised,” saith he, “for discerning,” that is, to be skilled.

One man says, that there is no Resurrection; and another looks for none of the things to come; another says there is a different God; another that He has His beginning from Mary. And see at once how they have all fallen away from want of moderation,197   ἐ ξ ἀμετρίας some by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence.198   Cf. St. Irenæus, iv. 33. 2, p. 405, O.T. See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One.199   ἕ ν. The common texts add πρόσωπον, “one person.” Next that of Marcellus and Photinus, setting forth the same things. Moreover that of Paul of Samosata, saying that He had His beginning from Mary. Afterwards that of the Manichæans; for this is the most modern of all. After these the heresy of Arius. And there are others too.

And on this account have we received the Faith, that we might not be compelled to attack innumerable heresies, and to deal with them, but whatever any man might have endeavored either to add or take away, that we might consider spurious. For as those who give the standards do not oblige [people] to busy themselves about measures innumerable, but bid them keep to what is given them; so also in the case of doctrines.

[9.] But no man is willing to give heed to the Scriptures. For if we did give heed, not only should we not be ourselves entangled by deceit, but we should also set others free who are deceived, and should draw them out of dangers. For the strong soldier is not only able to help himself, but also to protect his comrade, and to free him from the malice of the enemy. But as it is, some do not even know that there are any Scriptures. Yet the Holy Spirit indeed made so many wise provisions in order that they might be safely kept.

And look at it from the first, that ye may learn the unspeakable love of God. He inspired the blessed Moses; He engraved the tables, He detained him on the mount forty days; and again as many [more] to give the Law. And after this He sent prophets who suffered woes innumerable. War came on; they slew them all, they cut them to pieces, the books were burned. Again, He inspired another admirable man to publish them, Ezra I mean, and caused them to be put together from the remains. And after this He arranged that they should be translated by the seventy. They did translate them. Christ came, He receives them; the Apostles disperse them among men. Christ wrought signs and wonders.

What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, “they were written for our admonition, upon whom the ends of the world are come.” ( 1 Cor. x. 11.) And again Christ said, “Ye do err not knowing the Scriptures” ( Matt. xxii. 29 ): and again Paul said, “That through patience and comfort of the Scriptures we may have hope.” ( Rom. xv. 4.) And again, “All Scripture is given by inspiration of God, and is profitable.” ( 2 Tim. iii. 16.) And “let the word of Christ dwell in you richly.” ( Col. iii. 16.) And the prophet, “he shall meditate in His Law day and night” ( Ps. i. 2 ), and again in another place, “Let all thy communication be in the law of the Most High.” ( Ecclus. ix. 15.) And again, “How sweet are Thy words unto my throat.” (He said not to my hearing, but to my “throat”); “more than honey and the honeycomb to my mouth.” ( Ps. cxix. 103.) And Moses says, “Thou shalt meditate in them continually, when thou risest up, when thou sittest, when thou liest down.” ( Deut. vi. 7.) “Be in them” ( 1 Tim. iv. 15 ), saith he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.

[10.] Yet, if any one wished to learn military affairs, of necessity he must learn the military laws. And if any one sought to learn navigation or carpentry or anything else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, although this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, “Come, ye children, hearken unto me, I will teach you the fear of the Lord.” ( Ps. xxxiv. 11.) It follows therefore certainly that the fear of God needs teaching. Then he says, “What man is he that desireth life?” ( Ps. xxxiv. 12.) He means the life yonder; and again, “Keep thy tongue from evil and thy lips from speaking guile; de part from evil and do good, seek peace and pursue it.” ( Ps. xxxiv. 13, 14.)

Do you know indeed who said these things, a prophet or a historian, or an apostle, or an evangelist? For my own part I do not think you do, except a few. Yea and these themselves again, if we bring forward a testimony from some other place, will be in the same case as the rest of you. For see, I repeat the same statement expressed in other words. “Wash ye, make you clean, put away your wickedness from your souls before Mine eyes, learn to do well, seek out judgment. Keep thy tongue from evil, and do good: learn to do well.” ( Isa. i. 16, 17.) Thou seest that virtue needs to be taught? For this one says, “I will teach you the fear of the Lord,” and the other, “Learn to do well.”

Now then do you know where these words are? For myself I do not think you do, except a few. And yet every week these things are read to you twice or even three times: and the reader when he goes up [to the desk] first says whose the book is, [the book] of such a prophet, and then says what he says, so that it shall be more intelligible to you and you may not only know the contents of the Book, but also the reason of the writings, and who spake these things. But all in vain; all to no purpose. For your zeal is spent on things of this life, and of things spiritual no account is made. Therefore not even those matters turn out according to your wishes, but there also are many difficulties. For Christ says, “Seek ye the Kingdom of God, and all these things shall be added unto you.” ( Matt. vi. 33.) These things He said, shall also be given in the way of addition: but we have inverted the order and seek the earth and the good things which are in the earth, as if those other [heavenly] things were to be given us in addition. Therefore we have neither the one nor the other. Let us then at last wake up and become coveters of the things which shall be hereafter; for so these also will follow. For it is not possible that he who seeks the things that relate to God, should not also attain human [blessings]. It is the declaration of the Truth itself which says this. Let us not then act otherwise, but let us hold fast to the counsel of Christ, lest we fail of all. But God is able to give you compunction and to make you better, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.

ΟΜΙΛΙΑ Ηʹ. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεὸν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν: καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν. αʹ. Θέλει δεῖξαι λοιπὸν ὁ μακάριος Παῦλος, ὅτι πολλῷ βελτίων ἡ Διαθήκη αὕτη τῆς παλαιᾶς: ποιεῖ δὲ τοῦτο, πόῤῥωθεν προκαταβάλλων τοὺς λογισμούς. Ἐπειδὴ γὰρ οὐδὲν ἦν σωματικὸν, ἢ φανταστικὸν, οἷον, οὐ ναὸς, οὐχ ἅγια ἁγίων, οὐχ ἱερεὺς τοσαύτην ἔχων κατασκευὴν, οὐ παρατηρήσεις νομικαὶ, ἀλλ' ὑψηλότερα καὶ τελειότερα πάντα, καὶ οὐδὲν τῶν σωματικῶν, τὸ δὲ πᾶν ἐν τοῖς πνευματικοῖς ἦν, οὐχ οὕτω δὲ τὰ πνευματικὰ τοὺς ἀσθενεστέρους ἐπήγετο, ὡς τὰ σωματικά: τούτου χάριν τοῦτον ὅλον κινεῖ τὸν λόγον. Καὶ θέα τὴν σύνεσιν: ἀπὸ τοῦ ἱερέως πρώτου ποιεῖται τὴν ἀρχὴν, καὶ συνεχῶς αὐτὸν ἀρχιερέα καλεῖ, καὶ ἀπ' αὐτοῦ πρῶτον δείκνυσι τὴν διαφοράν. Διὰ τοῦτο ὁρίζεται πρῶτον τί ἐστιν ἱερεὺς, καὶ δείκνυσι τίνα ἔχει ἱερέως, καὶ τίνα σύμβολα γίνεται ἱερωσύνης: καὶ ἐπείπερ ἀντέπιπτεν αὐτῷ, ὅτι οὐδὲ εὐγενὴς ἦν, οὔτε ἐκ φυλῆς ἦν ἱερατικῆς, οὔτε ἐπὶ τῆς γῆς ἱερεὺς, εἰκὸς δὲ ἦν διὰ τοῦτό τινας εἰπεῖν, Πῶς οὖν ἱερεὺς οὗτος; ὅπερ ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ, τοῦτο καὶ νῦν ποιεῖ. Ἀπίθανον γὰρ λόγον λαβὼν, εἰ πίστις ἐργάζεται τοῦτο ὅπερ οὐκ ἴσχυσεν ὁ τοῦ νόμου πόνος καὶ ὁ τῆς πολιτείας ἱδρὼς, καὶ θέλων δεῖξαι ὅτι τὸ δοκοῦν ἀδύνατον γέγονε καὶ κατώρθωται, κατέφυγεν ἐπὶ τὸν πατριάρχην, καὶ εἰς ἐκεῖνον τὸν χρόνον τὸ πᾶν ἀνήγαγεν. Οὕτω δὴ καὶ ἐνταῦθα τέμνει τῆς ἱερωσύνης τὴν ἑτέραν ὁδὸν, ἀπὸ τῶν φθασάντων αὐτὴν προτιθείς. Καὶ καθάπερ ἐπὶ τῆς κολάσεως οὐ τὴν γέενναν παραφέρει μόνον, ἀλλὰ καὶ τὰ ἐπὶ τῶν πατέρων συμβάντα: οὕτω δὴ καὶ ἐνταῦθα: πρῶτον ἀπὸ τῶν παρόντων τοῦτο βεβαιοῦται. Ἔδει μὲν γὰρ ἀπὸ τῶν οὐρανίων τὰ ἐπίγεια πιστοῦσθαι, ἀλλ' ὅταν ἀσθενεῖς ὦσιν οἱ ἀκούοντες, τὸ ἐναντίον γίνεται. Τέως οὖν ἃ κοινά ἐστι, τίθησι πρῶτα, καὶ τότε δείκνυσιν ὅ τι ὑπερέχει. Ἡ γὰρ κατὰ σύγκρισιν ὑπεροχὴ οὕτω γίνεται, ὅταν ἐν μὲν τοῖς κοινωνῇ, ἐν δὲ τοῖς ὑπερέχῃ: εἰ δὲ μὴ, οὐκέτι κατὰ σύγκρισιν γίνεται. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος. Τοῦτο κοινὸν τῷ Χριστῷ. Ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεόν. Καὶ τοῦτο κοινόν. Ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ τοῦ λαοῦ. Καὶ τοῦτο, οὐχ ὅλον δέ: τὰ δὲ λειπόμενα, οὐκέτι. Μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις. Ἐνταῦθα λοιπὸν ἡ ὑπεροχή. Ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν. Εἶτα καὶ ἄλλο προστίθησιν: Ὅτι ὑφ' ἑτέρου γίνεται, καὶ ὅτι οὐκ αὐτὸς ἐπιπηδᾷ. Καὶ τοῦτο κοινόν. Καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθὼς καὶ Ἀαρών. Ἐνταῦθα ἕτερόν τι πάλιν θεραπεύει, δεικνὺς ὅτι ἀπὸ τοῦ Θεοῦ ἀπέσταλται. Ὃ ἄνω καὶ κάτω Ἰουδαίοις διαλεγόμενος ἔλεγεν ὁ Χριστός: Ὁ πέμψας με μείζων μού ἐστι, καὶ Ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα. Ἐνταῦθά μοι δοκεῖ καὶ τῶν Ἰουδαίων αἰνίττεσθαι τοὺς ἱερέας, ὡς οὐκ ὄντας ἱερέας, τοὺς ἐπιπηδῶντας, καὶ τὸν νόμον τῆς ἱερωσύνης παραφθείροντας. Οὕτω καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα. Ποῦ οὖν ἐχειροτονήθη, φησίν; Ὁ γὰρ Ἀαρὼν ἐχειροτονήθη πολλάκις, ὡς ἐπὶ τῆς ῥάβδου, καὶ ὅτε τὸ πῦρ κατῆλθε καὶ ἠφάνισε τοὺς ἐπιπηδῶντας τῇ ἱερωσύνῃ: ἐνταῦθα δὲ τοὐναντίον, οὐ μόνον οὐδὲν ἔπαθον, ἀλλὰ καὶ εὐδοκιμοῦσι. Πόθεν οὖν; Ἀπὸ τῆς προφητείας τοῦτο δείκνυσιν. Οὐδὲν ἔχει αἰσθητὸν, οὐδὲν ὁρατόν. Διὰ τοῦτο ἀπὸ προφητείας, ἀπὸ τῶν μελλόντων ἰσχυρίζεται: Ἀλλ' ὁ λαλήσας, φησὶ, πρὸς αὐτὸν, Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Τί πρὸς τὸν Υἱὸν τοῦτο; Ναὶ, φησὶ, τοῦτο πρὸς τὸν Υἱὸν εἴρηται. Τί δαὶ συμβάλλεται τὸ τοιοῦτον πρὸς τὸ ζητούμενον; Καὶ πάνυ γε: προκατασκευὴ γάρ ἐστι τοῦ ὑπὸ Θεοῦ χειροτονηθῆναι. Καθὼς καὶ ἐν ἑτέρῳ λέγει, Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέχ. Πρὸς τίνα δὲ εἴρηται τοῦτο; τίς ἐστι κατὰ τὴν τάξιν Μελχισεδέχ; Οὐδεὶς ἕτερος ἢ οὗτος: πάντες γὰρ ὑπὸ τὸν νόμον ἦσαν, πάντες ἐσαββάτιζον, πάντες περιετέμνοντο: οὐδένα ἂν ἔχοι τις ἕτερον, φησὶ, δεῖξαι. Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. Καίπερ ὢν Υἱὸς, ἔμαθεν ἀφ' ὧν ἔπαθε τὴν ὑπακοήν. Ὁρᾷς ὅτι οὐδὲν ἄλλο ποιεῖ; ἢ τὸ κηδεμονικὸν παρίστησι καὶ τῆς ἀγάπης τὴν ὑπερβολήν; Τί γὰρ βούλεται τὸ, Μετὰ κραυγῆς ἰσχυρᾶς, οὐδαμοῦ τοῦτο τὸ Εὐαγγέλιόν φησιν, οὐδ' ὅτι ἐδάκρυσεν εὐχόμενος, οὐδ' ὅτι κραυγὴν ἀφῆκεν. Ὁρᾷς ὅτι συγκατάβασις ἦν; Οὐ γὰρ ἐνῆν εἰπεῖν ὅτι ηὔξατο, ἀλλὰ καὶ μετὰ κραυγῆς ἰσχυρᾶς. Καὶ εἰσακουσθεὶς, φησὶν, ἀπὸ τῆς εὐλαβείας. Καίπερ ὢν Υἱὸς, ἔμαθεν ἀφ' ὧν ἔπαθε τὴν ὑπακοήν: καὶ τελειωθεὶς ἐγένετο πᾶσι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου, προσαγορευθεὶς ἀπὸ τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισεδέχ. Ἔστω μετὰ κραυγῆς: διὰ τί καὶ ἰσχυρᾶς; Καὶ μετὰ δακρύων προσενέγκας, φησὶ, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. Αἰσχυνέσθωσαν αἱρετικοὶ ἀθετοῦντες τὴν σάρκα. Τί λέγεις; ὁ Υἱὸς τοῦ Θεοῦ ἀπὸ εὐλαβείας ἠκούετο; Καὶ τί περὶ τῶν προφητῶν πλέον ἂν εἴποι τις; Ποία δὲ καὶ ἀκολουθία εἰπεῖν: Εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, καὶ ἐπαγαγεῖν: Καίπερ ὢν Υἱὸς, ἔμαθεν ἀφ' ὧν ἔπαθε τὴν ὑπακοήν; ταῦτα περὶ Θεοῦ ἄν τις εἴποι; καὶ τίς οὕτω μέμηνε; τίς δὲ παραπαίων ἂν ταῦτα ἐφθέγξατο; Εἰσακουσθεὶς, φησὶν, ἀπὸ τῆς εὐλαβείας, ἔμαθεν ἀφ' ὧν ἔπαθε τὴν ὑπακοήν. Ποίαν ὑπακοὴν ἔμαθεν; ὁ μέχρι θανάτου πρὸ τούτου ὑπακούσας, ὡς πατρὶ υἱὸς, πῶς δὲ καὶ ὕστερον ἔμαθεν; βʹ. Ὁρᾷς ὅτι περὶ τῆς σαρκὸς εἴρηται; Εἰπὲ δή μοι, τοῦ Πατρὸς ἐδεῖτο, ἵνα σωθῇ ἀπὸ τοῦ θανάτου, καὶ διὰ τοῦτο περίλυπος ἦν, καὶ ἔλεγεν: Εἰ δυνατὸν, παρελθέτω ἀπ' ἐμοῦ τὸ ποτήριον τοῦτο; οὐδαμοῦ δὲ περὶ τῆς ἀναστάσεως ἐδεήθη τοῦ Πατρὸς, ἀλλὰ καὶ τοὐναντίον αὐτὸς ἀποφαίνεται λέγων: Λύσατε τὸν ναὸν τοῦτον, καὶ ἐγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν: καὶ, Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν: οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. Τί οὖν ἐστι; καὶ τίνος ἕνεκεν ἐδεῖτο; Καὶ πάλιν λέγει: Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσι καὶ γραμματεῦσι, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. Καὶ οὐκ εἶπεν, ὅτι Ἀναστήσει με ὁ Πατήρ. Πῶς οὖν περὶ τούτου ἐδεήθη; Ἀλλὰ περὶ τίνων ἐδεήθη; περὶ τῶν πιστευσάντων εἰς αὐτόν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: εἰσακούεται εὐκόλως. Ἐπειδὴ γὰρ οὐδέπω περὶ αὐτοῦ δόξαν εἶχον τὴν προσήκουσαν, εἶπεν ὅτι εἰσηκούσθη: ὥσπερ καὶ αὐτὸς τοὺς μαθητὰς παραμυθούμενος, ἔλεγεν: Εἰ ἠγαπᾶτέ με, ἐχάρητε ἂν, ὅτι πρὸς τὸν Πατέρα μου πορεύομαι, ὅτι ὁ Πατήρ μου μείζων μού ἐστι. Πῶς δὲ οὐχ ἑαυτὸν ἐδόξασεν ὁ ἑαυτὸν κενώσας, ὁ παραδοὺς ἑαυτόν; Παρέδωκε γὰρ, φησὶν, ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν: καὶ πάλιν, Δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων ἡμῶν. Τί οὖν ἐστιν; Ὁρᾷς ὅτι διὰ τὴν σάρκα ταπεινὰ φθέγγεται περὶ ἑαυτοῦ; Οὕτω καὶ ἐνταῦθα, καίπερ ὢν Υἱὸς, ἀπὸ τῆς εὐλαβείας εἰσηκούσθη, φησί. Βούλεται γὰρ αὐτοῦ δεῖξαι τὸ κατόρθωμα ὂν μᾶλλον ἢ τῆς χάριτος τοῦ Θεοῦ. Τοσαύτη, φησὶν, ἦν αὐτοῦ ἡ εὐλάβεια, ὡς καὶ ἀπὸ τούτου αἰδεῖσθαι αὐτὸν τὸν Θεόν. Ἔμαθεν ὑπακούειν, φησὶ, τῷ Θεῷ: ἐνταῦθα πάλιν δείκνυσιν ὅσον τῶν παθημάτων τὸ κέρδος. Καὶ τελειωθεὶς, φησὶν, ἐγένετο πᾶσι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας: εἰ δὲ ἐκεῖνος Υἱὸς ὢν ἐκέρδανεν ἀπὸ τῶν παθημάτων τὴν ὑπακοὴν, πολλῷ μᾶλλον ἡμεῖς. Ὁρᾷς ὅσα περὶ ὑπακοῆς διαλέγεται, ὥστε πείθεσθαι αὐτούς; Δοκοῦσι γάρ μοι συνεχῶς ἀφηνιάζειν, καὶ τοῖς λεγομένοις μὴ παρακολουθεῖν: τοῦτο γὰρ ᾐνίξατο τῷ εἰπεῖν: Νωθροὶ γεγόνατε ταῖς ἀκοαῖς. Ἀφ' ὧν ἔπαθε, φησὶ, συνεχῶς ἔμαθεν ὑπακούειν τῷ Θεῷ. Καὶ τελειωθείς: διὰ τῶν παθημάτων, φησί. Τοῦτό ἐστιν ἄρα τελείωσις, καὶ διὰ τούτου ἐλθεῖν εἰς τελείωσιν χρή. Οὐ μόνον γὰρ αὐτὸς ἐσώθη, ἀλλὰ καὶ ἑτέροις τοῦτο γέγονε περιουσία σωτηρίας. Τελειωθεὶς γὰρ ἐγένετο τοῖς ὑπακούουσιν αὐτῷ αἴτιος αἰωνίου σωτηρίας. Προσαγορευθεὶς, φησὶν, ὑπὸ τοῦ Θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισεδέχ. Περὶ οὗ πολὺς ὑμῖν ὁ λόγος, καὶ δυσερμήνευτος. Μέλλων καθιέναι τὸν λόγον εἰς τὴν διαφορὰν τῆς ἱερωσύνης, πρότερον αὐτοῖς ἐπιτιμᾷ, δεικνὺς, ὅτι καὶ ἡ τοσαύτη συγκατάβασις γάλα ἦν, καὶ διὰ τὸ νηπίους εἶναι, πλέον ἐνδιέτριβε τῷ ταπεινῷ λόγῳ τῷ κατὰ σάρκα, καὶ ὡς περί τινος δικαίου διαλέγεται. Καὶ θέα, οὔτε ἀπεσιώπησε τὸν λόγον πάντῃ, οὔτε εἶπε: τὸ μὲν γὰρ, ἵνα ἀναγάγῃ αὐτῶν τὴν διάνοιαν, καὶ πείσῃ τελείους εἶναι, καὶ μὴ ἀποστερεῖσθαι τῶν μεγάλων δογμάτων, πεποίηκε: τὸ δὲ, ἵνα μὴ καταχώσῃ αὐτῶν τὸν νοῦν. Περὶ οὗ πολὺς ἡμῖν ὁ λόγος, φησὶ, καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς. Ἐπειδὴ ἐκεῖνοι οὐκ ἀκούουσι, διὰ τοῦτο δυσερμήνευτος ὁ λόγος. Ὅταν γάρ τις πρὸς ἀνθρώπους ἔχῃ μὴ παρακολουθοῦντας, μηδὲ τὰ λεγόμενα νοοῦντας, ἑρμηνεῦσαι καλῶς αὐτοῖς οὐ δύναται. Ἀλλ' ἴσως τις ὑμῶν τῶν ἐνταῦθα ἑστηκότων ἰλιγγιᾷ, καὶ ἐπήρειαν τὸ πρᾶγμα νομίζει, εἰ δι' Ἑβραίους αὐτὸς ἐνεποδίσθη τὸν τελειότερον λαλῆσαι λόγον. Τάχα μὲν οὖν καὶ ἐνταῦθα, πλὴν ὀλίγων, πολλοὺς εἶναι τοιούτους οἶμαι, ὥστε λέγεσθαι καὶ περὶ ὑμῶν τοῦτο: τῶν δὲ ὀλίγων ἕνεκεν ἐρῶ. Ἆρ' οὖν ἀπεσιώπησεν, ἢ πάλιν αὐτὸν ἀνέλαβεν ἐν τοῖς ἐφεξῆς, καὶ ταὐτὸν ἐποίησεν, οἷον ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ; καὶ γὰρ ἐκεῖ πρότερον ἐπιστομίσας τοὺς ἀντιλέγοντας, καὶ εἰπὼν, Μενοῦν γε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; τότε τὴν λύσιν ἐπάγει. Ἐγὼ δὲ αὐτὸν οὔτε πάντῃ σεσιγηκέναι, οὔτε εἰρηκέναι οἶμαι, ἵνα εἰς πόθον ἀγάγῃ τοὺς ἀκροατάς. Μνημονεύσας γὰρ καὶ εἰπὼν μεγάλα τινὰ ἐναποκεῖσθαι τῷ λόγῳ, ὅρα πῶς μετ' ἐγκωμίου ποιεῖται τὴν ἐπιτίμησιν. Τοῦτο γὰρ ἀεὶ τῆς σοφίας Παύλου, τὰ δυσχερῆ τοῖς χρηστοῖς ἀναμιγνύναι: ὃ καὶ ἐν τῇ πρὸς Γαλάτας ποιεῖ, λέγων, Ἐτρέχετε καλῶς: τίς ὑμᾶς ἐνέκοψε; καὶ, Τοσαῦτα ἐπάθετε εἰκῆ; εἴ γε καὶ εἰκῆ: καὶ, Πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ. Ὃ καὶ τούτοις φησί: Πεπείσμεθα δὲ περὶ ὑμῶν τὰ κρείττονα, καὶ ἐχόμενα σωτηρίας. Δύο γὰρ ταῦτα ποιεῖ: οὔτε ἐπιτείνει, οὔτε ἀφίησιν αὐτοὺς ἀναπεσεῖν: εἰκότως: εἰ γὰρ τὰ ἑτέρων παραδείγματα ἱκανὰ τὸν ἀκούοντα ἀναστῆσαι, καὶ εἰς ζῆλον ἀγαγεῖν: ὅταν τις παρ' ἑαυτοῦ τὸ ὑπόδειγμα ἔχῃ, καὶ ἑαυτὸν παρακελεύηται ζηλοῦν, πολλῷ μᾶλλον ἐντεῦθεν ἤδη τὸ δυνατὸν τῆς διδασκαλίας εἰσάγεται. Καὶ τοῦτο οὖν δείκνυσι, καὶ οὐκ ἀφίησιν ὡς σφόδρα κατεγνωσμένους ἀναπεσεῖν, οὐδὲ ὡς ἀεὶ ὄντας κακοὺς, ἀλλ' ὅτι ποτὲ ἐγένοντο καὶ χρηστοὶ, λέγει: Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον. Δείκνυσιν ἐνταῦθα πρὸ πολλοῦ χρόνου πεπιστευκότας αὐτούς: δείκνυσι δὲ ὅτι καὶ ἄλλους ὀφείλουσι κατηχεῖν. Ὅρα γοῦν αὐτὸν συνεχῶς ὠδίνοντα τὸν περὶ τοῦ ἀρχιερέως εἰσαγαγεῖν λόγον, καὶ ἀεὶ ἀναβαλλόμενον. Ἄκουε γὰρ πῶς ἤρξατο: Ἔχοντες ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς: καὶ παρεὶς εἰπεῖν πῶς μέγαν, πάλιν φησί: Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεόν: καὶ πάλιν: Οὕτω καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα. Καὶ πάλιν εἰπών: Σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδὲχ, πάλιν ἀναβάλλεται λέγων: Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὑτοῦ δεήσεις καὶ ἱκετηρίας προσήνεγκεν. γʹ. Ἐπεὶ οὖν τοσαυτάκις ἐξεκρούσθη, ὡσανεὶ ἀπολογούμενός φησιν, Ἡ αἰτία παρ' ὑμᾶς. Βαβαὶ, πόση διαφορά; ὀφείλοντες ἄλλους διδάσκειν, οὐδὲ ἁπλῶς μαθηταί εἰσιν, ἀλλὰ μαθηταὶ ἔσχατοι. Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, φησὶ, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Ἐνταῦθα στοιχεῖα ἀρχῆς τὴν ἀνθρωπότητά φησιν. Ὥσπερ γὰρ ἐπὶ τῶν ἔξωθεν γραμμάτων πρῶτον τὰ στοιχεῖα δεῖ μαθεῖν, οὕτω καὶ ἐπὶ τῶν θείων λογίων πρῶτον περὶ τῆς ἀνθρωπότητος ἔδει διδάσκεσθαι. Ὁρᾷς τίς ἡ αἰτία τοῦ ταπεινὰ φθέγγεσθαι; Οὕτω καὶ Ἀθηναίοις ἐποίησεν ὁ Παῦλος διαλεγόμενος αὐτοῖς καὶ λέγων: Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τανῦν παραγγέλλει τοῖς ἀνθρώποις πᾶσι πανταχοῦ μετανοεῖν, καθότι ἔστησεν ἡμέραν, ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν. Διὰ τοῦτο εἰ μέν τι ὑψηλὸν λέγει, ἐν βραχεῖ τοῦτό φησι, τὰ δὲ ταπεινὰ πολλαχοῦ διέσπαρται τῆς ἐπιστολῆς. Καὶ οὕτω δὲ τὸ ὑψηλὸν δείκνυται: τὸ γὰρ σφόδρα ταπεινὸν οὐκ ἀφίησι περὶ τῆς θεότητος ταῦτα ὑποπτεύεσθαι. Οὕτω καὶ ἐνταῦθα τὸ ἀσφαλὲς φυλάττων, τὰ ταπεινὰ προσάπτει τῇ ἀνθρωπότητι: καὶ τὸ αἴτιον, τὸ μὴ δύνασθαι αὐτοὺς τῶν τελείων ἀκούειν. Τοῦτο μάλιστα ἐν τῇ πρὸς Κορινθίους ἐσήμανεν Ἐπιστολῇ, εἰπών: Ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις καὶ διχοστασίαι, οὐχὶ σαρκικοί ἐστε; Θέα δέ μοι τὴν σύνεσιν αὐτοῦ τὴν πολλὴν, πῶς καταλλήλως ἀεὶ τοῖς ὑποκειμένοις πάθεσι προσφέρεται. Ἐκεῖ μὲν γὰρ ἡ ἀσθένεια ἀπὸ ἀμαθίας τὸ πλέον ἐγένετο, μᾶλλον δὲ ἀπὸ ἁμαρτημάτων: ἐνταῦθα δὲ οὐκ ἀπὸ ἁμαρτημάτων μόνον, ἀλλὰ καὶ ἀπὸ τῶν θλίψεων τῶν συνεχῶν: διὸ καὶ λέξεσι δέξασθαι δυναμέναις τὴν διαφορὰν κέχρηται, ἐκεῖ μὲν λέγων, Σαρκικοί ἐστε, ἐνταῦθα δέ: Ἐπεὶ μείζων ἡ ὀδύνη, νωθροὶ γεγόνατε. Καὶ ἐκεῖνοι μὲν οὐκ ἠδυνήθησαν ἐνεγκεῖν, ἅτε σαρκικοὶ ὄντες: οὗτοι δὲ ἠδυνήθησαν. Τὸ γὰρ εἰπεῖν, Ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς, δηλοῦντος ἦν ὅτι πάλαι ὑγίαινον, καὶ ἦσαν ἰσχυροὶ, τῇ προθυμίᾳ ζέοντες, καὶ ὕστερον αὐτοὺς τοῦτο παθεῖν μαρτυρεῖ. Καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. Ἀεὶ δὲ γάλα τὸν ταπεινὸν λόγον καλεῖ, καὶ ἐνταῦθα καὶ ἐκεῖ. Ὀφείλοντες εἶναι, φησὶ, διδάσκαλοι διὰ τὸν χρόνον: ὡσεὶ ἔλεγε: Δι' ὃ μάλιστα ἐξελύθητε, καὶ ὕπτιοι γεγόνατε, διὰ τοῦτο μάλιστα ὀφείλετε εἶναι ἰσχυροὶ, διὰ τὸν χρόνον. Γάλα δὲ καλεῖ τὸν ταπεινὸν λόγον διὰ τὸ τοῖς ἀφελεστέροις ἁρμόζειν: τοῦτο δὲ ἐναντίον τοῖς τελειοτέροις, καὶ βλαβερὸν τὸ ἐν τούτοις διατρίβειν. Ὥστε οὐκ ἔδει τὰ νομικὰ ἐπεισφέρεσθαι νῦν, οὐδὲ ἀπὸ τούτων τὴν σύγκρισιν γίνεσθαι, ὅτι ἀρχιερεὺς, καὶ ὅτι ἔθυσε, καὶ ἐδεήθη μετὰ κραυγῆς καὶ ἱκετηρίας. Ὅρα γοῦν πῶς ἡμῖν ταῦτα προσίσταται: ἀλλ' ἐκείνους τότε ἔτρεφεν, οὐδαμοῦ προσιστάμενα αὐτοῖς. Ἄρα οὖν ἀληθὴς τροφὴ τὰ λόγια τοῦ Θεοῦ, τρέφουσα τὴν ψυχήν. Ὅτι δὲ ὁ λόγος τροφὴ, δῆλον ἐκεῖθεν: Δώσω γὰρ αὐτοῖς, φησὶν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα. Οὐκ εἶπεν, Ἔθρεψα, δεικνὺς ὅτι οὐκ ἔστι τὸ τοιοῦτον τροφὴ, ἀλλ' ὥσπερ ἐπὶ τῶν παιδίων τῶν μικρῶν τῶν οὐ δυναμένων ἄρτῳ τρέφεσθαι: τὰ γὰρ τοιαῦτα οὐ ποτίζεται, ἀλλ' ἡ τροφὴ αὐτοῖς ἀντὶ ποτοῦ γίνεται: οὕτω καὶ ἐνταῦθα. Καὶ οὐκ εἶπε, Χρείαν ἔχετε, ἀλλὰ, Γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς: τουτέστιν, Ὑμεῖς ἠθελήσατε, ὑμεῖς ἑαυτοὺς εἰς τοῦτο κατεστήσατε, εἰς ταύτην τὴν χρείαν. Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης: νήπιος γάρ ἐστι. Τί ἐστιν ὁ λόγος τῆς δικαιοσύνης; Ἐνταῦθά μοι δοκεῖ καὶ βίον αἰνίττεσθαι: ὅπερ καὶ ὁ Χριστὸς ἔλεγεν, Ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν Γραμματέων καὶ Φαρισαίων. Τοῦτο καὶ αὐτός φησιν: Ἄπειρος λόγου δικαιοσύνης: τουτέστι, τῆς ἄνω φιλοσοφίας ἄπειρος, οὐ δύναται παραδέξασθαι βίον ἄκρον καὶ ἠκριβωμένον. Ἢ καὶ δικαιοσύνην ἐνταῦθα τὸν Χριστόν φησι, καὶ τὸν ὑψηλὸν περὶ αὐτοῦ λόγον. Ὅτι μὲν οὖν νωθροὶ γεγόνασιν, εἶπε: πόθεν δὲ, οὐκέτι προσέθηκεν, αὐτοῖς ἀφιεὶς εἰδέναι, καὶ μὴ βουλόμενος ἐπαχθῆ τὸν λόγον ἐργάσασθαι. Ἐπὶ δὲ τῶν Γαλατῶν καὶ ἐθαύμασε καὶ ἠπόρησεν: ὃ πολλῷ μεῖζον πρὸς παραμυθίαν ἐστίν: ὡς οὐκ ἂν προσδοκήσαντός ποτε τοῦτο γενέσθαι. Τοῦτο γάρ ἐστιν ἡ διαπόρησις. Ὁρᾷς νηπιότητα ἑτέραν οὖσαν; ὁρᾷς τελειότητα ἑτέραν; Γενώμεθα τέλειοι τοίνυν ταύτην τὴν τελειότητα: ἔνεστι καὶ παῖδας ὄντας καὶ νέους. πρὸς ἐκείνην ἐλθεῖν τὴν τελειότητα: οὐ γάρ ἐστι φύσεως, ἀλλ' ἀρετῆς. Τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Τί δαί; οὐκ εἶχον τὰ αἰσθητήρια γεγυμνασμένα ἐκεῖνοι, οὐδὲ ᾔδεισαν τί καλὸν καὶ κακόν; Νῦν οὐ περὶ βίου αὐτῷ ὁ λόγος, ὅταν λέγῃ, Πρὸς διάκρισιν καλοῦ καὶ κακοῦ: τοῦτο γὰρ παντὶ ἀνθρώπῳ δυνατὸν εἰδέναι καὶ εὔκολον: ἀλλὰ περὶ δογμάτων ὑγιῶν καὶ ὑψηλῶν, διεφθαρμένων τε καὶ ταπεινῶν. Τὸ παιδίον οὐκ οἶδε τὴν φαύλην καὶ τὴν δόκιμον τροφὴν διαιρεῖν: πολλάκις γοῦν καὶ χοῦν ἐνέβαλεν εἰς τὸ στόμα, καὶ τὸ βλαβερὸν ἐδέξατο, καὶ πάντα ἀδιακρίτως ποιεῖ: ἀλλ' οὐ τὸ τέλειον τοιοῦτον. Τοιοῦτοί εἰσιν οἱ πᾶσιν ἁπλῶς προσέχοντες, καὶ ἀδιακρίτως τὰς ἀκοὰς ἐκδιδόντες ἀδοκίμοις. Καὶ τούτους αἰτιᾶται, ὡς ἁπλῶς περιφερομένους, καὶ νῦν μὲν τούτοις, νῦν δὲ ἐκείνοις διδόντας ἑαυτούς: ὃ καὶ πρὸς τῷ τέλει ᾐνίξατο λέγων, Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε. Τοῦτό ἐστι, Πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Λάρυγξ μὲν γὰρ σῖτα γεύεται, ψυχὴ δὲ δοκιμάζει λόγους. δʹ. Καὶ ἡμεῖς τοίνυν τοῦτο μάθωμεν, καὶ μὴ, ἐὰν ἀκούσῃς, ὅτι οὐκ ἔστιν Ἕλλην, οὐδὲ Ἰουδαῖος, εὐθέως Χριστιανὸν εἶναι νομίσῃς, ἀλλ' ἐξέτασον καὶ τὰ ἄλλα ἅπαντα: ἐπεὶ καὶ Μανιχαῖοι καὶ πᾶσαι αἱρέσεις τοῦτο ὑπέδυσαν τὸ προσωπεῖον, πρὸς τὸ οὕτως ἀπατᾷν τοὺς ἀφελεστέρους: ἀλλ' ἐὰν ἔχωμεν τὰ αἰσθητήρια τῆς ψυχῆς γεγυμνασμένα πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, δυνησόμεθα τοὺς τοιούτους διακρίνειν. Πῶς δὲ γεγυμνασμένα γίνεται ἡμῶν τὰ αἰσθητήρια; Ἀπὸ τῆς συνεχοῦς ἀκροάσεως, ἀπὸ τῆς τῶν Γραφῶν ἐμπειρίας. Ὅταν γὰρ προθῶμεν αὐτῶν τὴν πλάνην, καὶ σήμερον ἀκούσῃς καὶ αὔριον, καὶ δοκιμάσῃς μὴ καλῶς ἔχειν, τὸ πᾶν ἔμαθες, τὸ πᾶν ἔγνως: κἂν σήμερον μὴ καταλάβῃς, αὔριον καταλήψῃ: Τῶν τὰ αἰσθητήρια, φησὶ, γεγυμνασμένα ἐχόντων. Ὁρᾷς ὅτι χρὴ γυμνάζειν ἡμῶν τὴν ἀκοὴν ταῖς ἀκροάσεσι ταῖς θείαις, ὥστε μὴ ξενοφωνεῖσθαι; Γεγυμνασμένα, φησὶ, πρὸς διάκρισιν: τουτέστιν, ἔμπειρον εἶναι. Ὁ μὲν λέγει μὴ εἶναι ἀνάστασιν, ὁ δὲ οὐδὲν τῶν μελλόντων προσδοκᾷ, ἄλλος ἕτερον λέγει Θεὸν, ἄλλος ἀπὸ Μαρίας αὐτὸν ἔχειν τὴν ἀρχήν. Καὶ θέα εὐθέως πῶς ἐξ ἀμετρίας πάντες ἐξέπεσον, οἱ μὲν πλεονάσαντες, οἱ δὲ ἐλαττώσαντες. Οἷον, πρώτη μὲν πάντων αἵρεσις ἡ Μαρκίωνος: ἐκείνη ἕτερον Θεὸν ἐπεισήγαγε τὸν οὐκ ὄντα. Ἰδοὺ τὸ πλέον: Μετ' ἐκείνην ἡ Σαβελλίου, τὸν Υἱὸν καὶ τὸν Πατέρα καὶ τὸ Πνεῦμα ἓν πρόσωπον εἶναι λέγουσα. Εἶτα ἡ Μαρκέλλου καὶ Φωτεινοῦ, καὶ αὕτη τὰ αὐτὰ πρεσβεύουσα. Εἶτα ἡ Παύλου τοῦ Σαμοσατέως, ἐκ Μαρίας λέγουσα τὴν ἀρχὴν αὐτὸν ἐσχηκέναι. Εἶτα ἡ Μανιχαίων: αὕτη γὰρ πασῶν νεωτέρα. Μετ' ἐκείνας, ἡ Ἀρείου. Εἰσὶ δὲ καὶ ἕτεραι. Ἡμεῖς δὲ διὰ τοῦτο τὴν πίστιν παρελάβομεν ἁπλῶς, ἵνα μὴ ἀναγκαζώμεθα μυρίαις ἐπιέναι αἱρέσεσι, καὶ πράγματα ἔχειν, ἀλλ' ὅπερ ἂν ἢ προσθεῖναι, ἢ ἀφελεῖν τις ἐπιχειρήσειεν ἐκείνης, τοῦτο νόθον εἶναι νομίσωμεν. Καθάπερ γὰρ οἱ τοὺς κανόνας διδόντες οὐκ ἀναγκάζουσι μυρία μέτρα περιεργάζεσθαι, ἀλλὰ τὸ δοθὲν ἐκεῖνο κατέχειν κελεύουσιν: οὕτω καὶ ἐπὶ τῶν δογμάτων. Ἀλλ' οὐδεὶς βούλεται ταῖς Γραφαῖς προσέχειν: εἰ γὰρ προσείχομεν, οὐ μόνον οὐκ ἂν περιεπέσομεν τῇ ἀπάτῃ, ἀλλὰ καὶ ἑτέρους ἀπατωμένους ἀπηλλάξαμεν ἂν, καὶ τῶν κινδύνων ἐξειλκύσαμεν. Ὁ γὰρ ἰσχυρὸς στρατιώτης οὐ μόνον ἑαυτῷ ἀρκέσαι δύναται, ἀλλὰ καὶ τὸν παραστάτην διαφυλάξαι, καὶ τῆς τῶν πολεμίων βλάβης ἐλευθερῶσαι. Νῦν δὲ οὐδὲ ὅτι Γραφαὶ εἰσὶν ἴσασί τινες: καίτοι τὸ Πνεῦμα τὸ ἅγιον τοσαῦτα ᾠκονόμησεν, ὥστε αὐτὰς φυλαχθῆναι. Καὶ ὁρᾶτε ἄνωθεν, ἵνα μάθητε τοῦ Θεοῦ τὴν ἄφατον φιλανθρωπίαν: Ἐνέπνευσε τῷ μακαρίῳ Μωϋσεῖ, τὰς πλάκας ἐκόλαψε, κατέσχεν αὐτὸν τεσσαράκοντα ἡμέρας ἐπὶ τοῦ ὄρους, καὶ πάλιν τοσαύτας ἑτέρας, ὥστε δοῦναι τὸν νόμον. Μετὰ δὲ ταῦτα προφήτας ἔπεμψε μυρία παθόντας δεινά. Ἐπῆλθε πόλεμος, ἀνεῖλον πάντας, κατέκοψαν, ἐνεπρήσθησαν αἱ βίβλοι. Ἑτέρῳ πάλιν ἀνδρὶ θαυμαστῷ ἐνέπνευσεν, ὥστε αὐτὰς ἐκθέσθαι, τῷ Ἔσδρᾳ λέγω, καὶ ἀπὸ λειψάνων συντεθῆναι ἐποίησε. Μετὰ δὲ τοῦτο ᾠκονόμησεν ἑρμηνευθῆναι αὐτὰς ὑπὸ τῶν Ἑβδομήκοντα: ἡρμήνευσαν ἐκεῖνοι. Παρεγένετο ὁ Χριστὸς, δέχεται αὐτὰς, οἱ ἀπόστολοι εἰς πάντας αὐτὰς διασπείρουσι, σημεῖα ἐποίησε καὶ θαύματα ὁ Χριστός. Εἶτα τί; Μετὰ τοσαύτην πραγματείαν καὶ οἱ ἀπόστολοι ἔγραψαν, καθὼς καὶ Παῦλος εἶπεν: Ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησε. Καὶ ὁ Χριστὸς ἔλεγε: Πλανᾶσθε, μὴ εἰδότες τὰς Γραφάς. Καὶ Παῦλος πάλιν ἔλεγε: Διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν: καὶ πάλιν: Πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος: καί: Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως. Καὶ ὁ προφήτης: Ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός: καὶ ἑτέρωθι πάλιν: Πᾶσα διήγησίς σου ἔστω ἐν νόμῳ Ὑψίστου. Καὶ πάλιν: Ὡς γλυκέα τῷ λάρυγγί μου τὰ λόγιά σου (οὐκ εἶπε, Τῇ ἀκοῇ μου, ἀλλὰ, Τῷ λάρυγγί μου), ὑπὲρ μέλι καὶ κηρίον τῷ στόματί μου. Καὶ ὁ Μωϋσῆς, Μελετήσεις ἐν αὐτοῖς, φησὶ, διαπαντὸς, ἀνιστάμενος, καθεζόμενος, κοιταζόμενος. Διὰ τοῦτο καὶ ὁ Παῦλος γράφων πρὸς Τιμόθεον ἔλεγεν: Ἐν αὐτοῖς ἴσθι, ταῦτα μελέτα. Καὶ μυρία ἄν τις περὶ αὐτῶν εἴποι. Ἀλλ' ὅμως μετὰ τοσαῦτα εἰσί τινες οὐδὲ εἰδότες ὅτι εἰσί ποτε Γραφαί. Διά τοι τοῦτο οὐδὲν ὑγιὲς, οὐδὲν χρήσιμον παρ' ἡμῶν γίνεται. Ἀλλ' εἰ μέν τις τὰ τῆς στρατείας εἰδέναι βούλοιτο, ἀνάγκη τοὺς νόμους αὐτὸν μανθάνειν τοὺς στρατιωτικούς: καὶ εἴ τις τὴν κυβερνητικὴν, ἢ τὴν τεκτονικὴν ἐπιστήμην γινώσκειν ἐθέλοι, ἢ εἴ τι ἕτερον, τὰ τῆς τέχνης αὐτὸν ἀνάγκη μανθάνειν: ἐνταῦθα δὲ οὐδὲν τοιοῦτον ἔστι ποιοῦντας ἰδεῖν: καὶ ταῦτα τῆς ἐπιστήμης ταύτης πολλῆς δεομένης τῆς ἀγρυπνίας. Ὅτι γὰρ καὶ τοῦτο τέχνη ἐστὶ διδασκαλίας δεομένη, ἄκουσον τοῦ Προφήτου λέγοντος: Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον Κυρίου διδάξω ὑμᾶς. Ἄρα ἀληθῶς διδασκαλίας δεῖται ὁ τοῦ Θεοῦ φόβος. Εἶτά φησι, Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν; ζωὴν τὴν ἐκεῖ λέγει. Καὶ πάλιν, Παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον: ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν: ζήτησον εἰρήνην, καὶ δίωξον αὐτήν: Ἆρα ἴστε, τίς ταῦτα εἶπε προφήτης, ἢ ἱστοριογράφος, ἢ ἀπόστολος, ἢ εὐαγγελιστής; Οὐκ ἔγωγε οἶμαι, πλὴν ὀλίγων: καὶ αὐτοὶ δὲ οὗτοι πάλιν, ἐὰν παραγάγωμεν μαρτυρίαν ἑτέρωθεν, τὸ αὐτὸ ὑμῖν πείσονται. Ἰδοὺ γὰρ, ἐρῶ τὸ αὐτὸ τοῦτο ῥητὸν, ῥήμασιν ἑτέροις εἰρημένον: Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ὑμῶν ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου, μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ ποίησον ἀγαθὸν, μάθετε καλὸν ποιεῖν. Ὁρᾷς ὅτι διδασκαλίας δεῖται ἡ ἀρετή; Οὗτος μὲν γὰρ λέγει, Φόβον Κυρίου διδάξω ὑμᾶς: ἐκεῖνος δέ: Μάθετε καλὸν ποιεῖν. Ἆρ' οὖν ἴστε ποῦ ταῦτα ἔγκειται; Οὐκ ἔγωγε οἶμαι, πλὴν ὀλίγων. Καίτοι καθ' ἑκάστην ἑβδομάδα δὶς ἢ καὶ τρὶς ταῦτα ὑμῖν ἀναγινώσκεται: καὶ ἀνελθὼν ὁ ἀναγνώστης λέγει πρῶτον τὸ βιβλίον τίνος ἐστὶ, τοῦ δεῖνος τυχὸν προφήτου, ἢ ἀποστόλου, ἢ εὐαγγελιστοῦ, καὶ τότε λέγει ἃ λέγει, ὥστε εὐσημότερα ὑμῖν εἶναι, καὶ μὴ μόνον τὰ ἐγκείμενα εἰδέναι, ἀλλὰ καὶ τὴν αἰτίαν τῶν γεγραμμένων, καὶ τίς ταῦτα εἴρηκεν. Ἀλλὰ πάντα εἰκῆ, ἀλλὰ πάντα μάτην: πᾶσα γὰρ ἡ σπουδὴ εἰς τὰ βιωτικὰ κεκένωται, καὶ τῶν πνευματικῶν λόγος οὐδείς. Διὰ τοῦτο οὐδὲ ἐκεῖνα ὑμῖν κατὰ γνώμην ἐκβαίνει, ἀλλὰ πολλαὶ κἀκεῖ δυσκολίαι. Ὁ μὲν οὖν Χριστός φησιν: Αἰτεῖτε τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν: καὶ ταῦτα μὲν ἐν προσθήκης εἶπε μέρει δοθήσεσθαι: ἡμεῖς δὲ τὴν τάξιν ἀντεστρέψαμεν, καὶ ζητοῦμεν τὴν γῆν, καὶ τὰ ἀγαθὰ τὰ ἐν τῇ γῇ, ὡς ἐκείνων ἐν προσθήκης μέρει δοθησομένων ἡμῖν. Διὰ τοῦτο οὔτε ταῦτα, οὔτε ἐκεῖνα ἔχομεν. Ἀνανήψωμεν οὖν ποτε, καὶ γενώμεθα τῶν μελλόντων ἀγαθῶν ἐπιθυμηταί: οὕτω γὰρ καὶ ταῦτα ἕψεται. Οὐδὲ γὰρ ἔνι τὸν τὰ κατὰ Θεὸν ζητοῦντα, μὴ καὶ τῶν ἀνθρωπίνων ἐπιτυχεῖν: ἀπόφασίς ἐστι τῆς ἀληθείας αὐτῆς τοῦτο λεγούσης. Μὴ τοίνυν ἄλλως ποιῶμεν, ἀλλ' ἀντεχώμεθα τῆς συμβουλῆς τοῦ Χριστοῦ, ἵνα μὴ πάντων ἐκπέσωμεν. Ὁ δὲ Θεὸς ἱκανός ἐστι κατανύξαι ἡμᾶς, καὶ ποιῆσαι βελτίους, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.