Homily XI.

1 Thessalonians v. 19–22

“Quench not the Spirit. Despise not prophesyings. But prove all things; hold fast that which is good. Abstain from every form of evil.”

A thick mist, a darkness and cloud is spread over all the earth. And, showing this, the Apostle said, “For we121    [A slip of memory. N.T. text, without variation, “ye were,” &c.—J.A.B.] were once darkness.” (Eph. v. 8.) And again, “Ye, brethren, are not in darkness, that that day should overtake you as a thief.” Since therefore there is, so to speak, a moonless night, and we walk in that night, God hath given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, as, for instance, Paul and Peter, and all those Saints; while others have even extinguished it, as the five virgins, as those who have “made shipwreck concerning the faith,” as the fornicator of Corinth, as the Galatians who were perverted.

On this account Paul says, “Quench not the Spirit,” that is, the gift of grace, for it is his custom so to call the gift of the Spirit. But this an impure life extinguishes. For as any one, who has sprinkled both water and dust upon the light of our122    τούτου, “this,” often used for the natural as opposed to the spiritual. lamp, extinguishes it, and if he does not this, but only takes out the oil—so it is also with the gift of grace. For if you have cast over it earthly things, and the cares of fluctuating matters,123    Alluding to “water.” you have quenched the Spirit. And if you have done none of these things, but a temptation coming from some other quarter has vehemently assailed it, as some wind, and if the light be not strong, and it has not much oil, or you have not closed the opening, or have not shut the door, all is undone. But what is the opening? As in the lamp, so is it also in us: it is the eye and the ear. Suffer not a violent blast of wickedness to fall upon these, since it would extinguish the lamp, but close them up with the fear of God. The mouth is the door. Shut it, and fasten it, that it may both give light, and repel the attack from without. For instance, has any one insulted and reviled you? Do you shut the mouth; for if you open it, you add force to the wind. Do you not see in houses, when two doors stand directly opposite, and there is a strong wind, if you shut one, and there is no opposite draught, the wind has no power, but the greater part of its force is abated? So also now, there are two doors, thy mouth, and his who insults and affronts thee; if thou shuttest thy mouth, and dost not allow a draught on the other side, thou hast quenched the whole blast; but if thou openest it, it will not be restrained. Let us not therefore quench it.

And the flame is often liable to be extinguished even when no temptation assails it. When the oil fails, when we do not alms,124    Of this play upon the word, see Hom. iv. on Philip., near the end. the Spirit is quenched. For it came to thee as an alms from God. Then He sees this fruit not existing in thee, and he abides not with an unmerciful soul. But the Spirit being quenched, ye know what follows, as many of you as have walked on a road in a moonless night. And if it is difficult to walk by night in a road from land to land, how is it safe in the road that leads from earth to heaven? Know ye not how many demons there are in the intervening space, how many wild beasts, how many spirits of wickedness? If indeed we have that light, they will be able to do us no hurt; but if we extinguish it, they soon take us captive, they soon rob us of everything. Since even robbers first extinguish the lamp, and so plunder us. For they indeed see in this darkness, since they do the works of darkness: but we are unaccustomed to that light.125    One ms., “that space,” i.e. between earth and heaven. Let us not then extinguish it. All evil doing extinguishes that light, whether reviling, or insolence, or whatever you can mention. For as in the case of fire, everything that is foreign to its nature is destructive of it, but that kindles it which is congenial to it; whatever is dry, whatever is warm, whatever is fiery, kindles the flame of the Spirit. Let us not therefore overlay it with anything cold or damp; for these things are destructive of it.

But there is also another explanation. There were among them many indeed who prophesied truly, but some prophesied falsely. This also he says in the Epistle to the Corinthians, that on this account He gave “the discernings of spirits.” (1 Cor. xii. 10.) For the devil, of his vile craft, wished through this gift of grace to subvert everything pertaining to the Church. For since both the demon and the Spirit prophesied concerning the future, the one indeed uttering falsehood, and the other truth, and it was not possible from any quarter to receive a proof of one or the other, but each spoke without being called to account, as Jeremiah and Ezekiel had done, but when the time came they were convicted, He gave also the “discernings of spirits.”126    [When the time of fulfillment or the contrary came, the prophets were convicted, and it was shown which were from the devil. But the power of discerning between good and evil spirits in their predictions would make it unnecessary to wait for the time of fulfillment.—J.A.B.] Since therefore then also among the Thessalonians many were prophesying, glancing at whom he says, “Neither by word, nor by epistle, as from us, as that the day of the Lord is now present” (2 Thess. ii. 2.), he says this here. That is, do not, because there are false prophets among you, on their account prohibit also these, and turn away from them; “quench” them “not,” that is, “despise not prophesyings.”

Seest thou that this is what he means by, “Prove all things”? Because he had said, “Despise not prophesyings,” lest they should think that he opened the pulpit to all, he says, “Prove all things,” that is, such as are really prophecies; “and hold fast that which is good. Abstain from every form of evil”; not from this or that, but from all; that you may by proof distinguish both the true things and the false, and abstain from the latter, and hold fast the former. For thus both the hatred of the one will be vehement and the love of the other arises, when we do all things not carelessly, nor without examination, but with careful investigation.

Ver. 23. “And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.”

Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter.127    The same omits “but even” &c., and proceeds, For the Teacher needs, &c. For we need both counsel and prayer. For this reason we also first giving you counsel, then offer prayers for you. And this the Initiated know. But Paul indeed did this with good reason, having great confidence towards God, whereas we are confounded with shame, and have no freedom of speech. But because we were appointed to this we do it, being unworthy even to stand in His presence, and to hold the place of the lowest disciples. But because grace works even through the unworthy, not for our own sakes but for theirs who are about to be benefited, we contribute our parts.

“Sanctify you wholly,” he says, and may “your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.” What does he here call the spirit? The gift of grace.128    [See his remarks above, on ver. 19. To understand so here is groundless fancy. The Scripture writers sometimes speak of soul and body, sometimes of spirit and body, and occasionally of spirit and soul and body. Some able writers (as Ellicott here) understand this form of expression as teaching an essential psychological distinction between spirit and soul; but it is probable that we have only the Pauline accumulation of terms to make a complete and emphatic statement.—J.A.B.] For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says “your spirit.” For if that remains pure, the other remains also. “And soul and body,” he says. For neither the one nor the other then admits anything evil.

Ver. 24. “Faithful is He that calleth you, who will also do it.”

Observe his humility. For, because he had prayed, Think not, he says, that this happens from my prayers, but from the purpose, with which He called you. For if He called you to salvation, and He is true, He will certainly save you, in that He wills it.

Ver. 25. “Brethren, pray for us also.”129    [Some leading documents for N.T. give this “also.” See margin Rev. Ver.—J.A.B.]

Strange! what humility is here! But he indeed said this for the sake of humility, but we,130    [i.e. Chrys. himself. Below, with heightened earnestness, he says “I.” By the “honor” and the “title” he means those pertaining to himself.—J.A.B.] not from humility, but for the sake of great benefit, and wishing to gain some great profit from you, say, “Pray for us also.” For although you do not receive any great or wonderful benefit from us, do it nevertheless for the sake of the honor and the title itself. Some one has had children, and even if they had not been benefited by him, nevertheless, because he has been their father, he perhaps sets this before them, saying, “For one day I have not been called father by thee.”131    Downes would read, “for one day, however, I was called your father.” There is most likely some unknown allusion in the words. On this account we too say, “Pray for us also.” I am not merely saying this, but really desiring your prayers. For if I have become responsible for this presidency over you all, and shall have to render an account, much more ought I to have the benefit of your prayers. On your account my responsibilities are greater, therefore the help also from you should be greater.

Ver. 26. “Salute all the brethren with a holy kiss.”

Oh! what fervor! Oh! what mad passion is here! Because being absent he could not greet them with the kiss, he greets them through others, as when we say, Kiss him for me. So also do ye yourselves retain the fire of love. For it does not admit of distances, but even through long intervening ways it extends itself, and is everywhere present.

Ver. 27. “I adjure you by the Lord that this Epistle be read unto all the holy132    [Textus Rec. of N.T. has “holy”; Rev. Ver. properly omits it.—J.A.B.] brethren.”

And this command is rather from love, and not so much in the way of teaching; that with them also, he means, I may be conversing.

Ver. 28. “The grace of our Lord Jesus Christ be with you. Amen.”133    [Ver. 28 seems inserted out of place. What follows refers to “adjure,” in ver. 27.—J.A.B.]

And he does not merely command, but adjures them, and this from a fervent mind, that even though they should despise him, for the sake of the adjuration they may practice what is commanded. For men had a great dread of that appeal, but now that too is trampled under foot. And often when a slave is scourged, and adjures by God and His Christ, and says, “So may you die a Christian,” yet no one gives heed, no one regards it; but if he adjures him by his own son, immediately, though unwilling, and grinding his teeth, he gives up his anger. Again, another being dragged and led away through the middle of the market-place,134    i.e. for debt, to which he probably refers also in speaking against covetousness, Hom. x., near the end. in the presence both of Jews and Greeks, adjures him that leads him away with the most fearful adjurations, and no one regards it. What will not the Greeks say, when one of the faithful adjures a faithful man and a Christian, and no regard is paid to it, but we even despise him.

Will you allow me to tell you a certain story which I myself have heard? For I do not say it of my own invention, but having heard it from a person worthy of credit. There was a certain maid-servant united to a wicked man, a vile run-away slave; she, when her husband having committed many faults was about to be sold by her mistress; (for the offenses were too great for pardon, and the woman was a widow, and was not able to punish him who was the plague of her house, and therefore resolved to sell him; then considering that it was an unholy thing to separate the husband from the wife, the mistress, although the girl was useful, to avoid separating her from him, made up her mind to sell her also with him;) then the girl seeing herself in these straits, came to a venerable person who was intimate with her mistress, and who also told it to me, and clasping her knees, and with a thousand lamentations, besought her to entreat her mistress in her behalf; and having wasted many words, at last she added this also, as thereby especially to persuade her, laying on her a most awful adjuration, and the adjuration was this, “So mayest thou see Christ at the Day of Judgment, as thou neglectest not my petition.” And having so said, she departed. And she who had been entreated, upon the intrusion of some worldly care, such as happens in families, forgot the matter. Then suddenly late in the afternoon, the most awful adjuration came into her mind, and she felt great compunction, and she went and with great earnestness asked, and obtained her request. And that very night she suddenly saw the heavens opened, and Christ Himself. But she saw Him, as far as it was possible for a woman to see Him. Because she at all regarded the adjuration, because she was afraid, she was thought worthy of this vision.

And these things I have said, that we may not despise adjurations, especially when any entreat us for things that are good, as for alms, and for works of mercy. But now poor men, who have lost their feet, sit and see thee hastening by, and when they cannot follow thee with their feet, they expect to detain thee, as with a kind of hook, by the fear of an adjuration, and stretching out their hands, they adjure thee to give them only one or two pennies. But thou hastenest by, though adjured by thy Lord. And if he adjure thee by the eyes either of thy husband, who is gone abroad, or of thy son, or thy daughter, immediately thou yieldest, thy mind is transported, thou art warmed; but if he adjure thee by thy Lord, thou hastenest by. And I have known many women who, hearing indeed the name of Christ, have hastened by; but being commended for their beauty by those who came to them, have been melted and softened, and have stretched out their hand.

Yea thus they have reduced suffering and wretched beggars to this, even to deal in making sport! For when they do not touch their souls by uttering vehement and bitter words, they have recourse to this way by which they delight them exceedingly. And our great wickedness compels him that is in calamity or is straitened by hunger, to utter encomiums upon the beauty of those who pity him. And I wish this were all. But there is even another form worse than this. It compels the poor to be jugglers, and buffoons, and filthy jesters. For when he fastens on his fingers cups and bowls and cans, and plays on them as cymbals, and having a pipe, whistles on it those base and amorous melodies, and sings them at the top of his voice; and then many stand round, and some give him a piece of bread, some a penny, and others something else, and they detain him long, and both men and women are delighted; what is more grievous than this? Are not these things deserving of much groaning? They are indeed trifling, and are considered trifling, but they engender great sins in our character. For when any obscene and sweet melody is uttered, it softens the mind, and corrupts the very soul itself. And the poor man indeed who calls upon God, and invokes a thousand blessings upon us, is not vouchsafed a word from you; but he who instead of these things introduces sportive sallies, is admired.

And what has now come into my mind to say to you, that I will utter. And what is this? When you are involved in poverty and sickness, if from no other quarter, at least from those who beg, who wander through the narrow streets, learn to give thanks to the Lord. For they, spending their whole life in begging, do not blaspheme, are not angry, nor impatient, but make the whole narrative of their beggary in thanksgiving, magnifying God, and calling Him merciful. He indeed that is perishing with hunger, calls Him merciful, but you who are living in plenty, if you cannot get the possessions of all, call Him cruel. How much better is he! how will he condemn us! God has sent the poor through the world, as common teachers in our calamities, and consolation under them. Hast thou suffered anything contrary to thy wishes? yet nothing like what that poor man suffers. Thou hast lost an eye, but he both his. Thou hast long labored under disease, but he has one that is incurable. Thou hast lost thy children, but he even the health of his own body. Thou hast suffered a great loss, but thou art not yet reduced to supplicate from others. Give thanks to God. Thou seest them in the furnace of poverty, and begging indeed from all, but receiving from few. When thou art weary of praying, and dost not receive, consider how often thou hast heard a poor man calling upon thee, and hast not listened to him, and he has not been angry nor insulted thee. And yet thou indeed actest thus from cruelty; but God from mercy even declines to hear. If therefore thou, thyself from cruelty not hearing thy fellow-servant, expectest not to be found fault with, dost thou find fault with the Lord, who out of mercy does not hear His servant? Seest thou how great the inequality, how great the injustice?

Let us consider these things constantly, those who are below us, those who are under greater calamities, and so we shall be able to be thankful to God. Life abounds with many such instances. And he who is sober, and willing to attend, gains no small instruction from the houses of prayer. For on this account the poor sit before the vestibule both in the churches and in the chapels of the Martyrs,135    μαρτυρίοις. Of these, see Bingham, viii. 8, who quotes Eusebius Vit. Const. iii. 48, saying that Constantine built several in Constantinople. See also on Stat. Hom. i. that we may receive great benefit from the spectacle of these things. For consider, that when we enter into earthly palaces, we can see nothing of this kind; but men that are dignified and famous, and wealthy and intelligent, are everywhere hastening to and fro. But into the real palaces, I mean the Church, and the oratories136    [i.e. houses of prayer, as just above. This was an adaptation of a Jewish custom, as in Acts xvi. 13 (Rev. Ver.) and 16.—J.A.B.] of the Martyrs, enter the demoniacs, the maimed, the poor, the aged, the blind, and those whose limbs are distorted. And wherefore? That thou mayest be instructed by the spectacle of these things; in the first place that if thou hast entered drawing after thee any pride from without, having looked upon these, and laid aside thy arrogance, and become contrite in heart, so thou mayest go in, and hear the things that are said; for it is not possible that he who prays with an arrogant mind should be heard. That when thou seest an aged man, thou mayest not be elated at thy youth, for these old men were once young. That when thou boastest highly of thy warfare, or thy kingly power, thou mayest consider that from these are sprung those who are become illustrious in kings’ courts. That, when thou presumest upon thy bodily health, taking heed to these, thou mayest abate thy lofty spirit. For the healthy man who continually enters here will not be highminded on account of his bodily health; and the sick man will receive no slight consolation.

But they do not sit here only on this account, but that they may also make thee compassionate, and thou mayest be inclined to pity; that thou mayest admire the lovingkindness of God; for if God is not ashamed of them, but has set them in His vestibules, much less be thou ashamed; that thou mayest not be highminded on account of palaces upon earth. Be not ashamed, when called upon by a poor man; and if he should draw near, if he should catch thy knees, shake him not off. For these are certain admirable dogs of the Royal Courts. For I do not call them dogs as dishonoring them—far be it—but even highly commending them. They guard the King’s court. Therefore feed them. For the honor passes on to the King. There all is pride,—I speak of the palaces on earth—here all is humility. You learn especially from the very vestibules that human beings are nothing. From the very persons who sit before them, you are taught that God delights not in riches. For their sitting and assembling there is all but an admonition, sending forth a clear voice regarding the nature of all men, and saying that human things are nothing, that they are shadow and smoke. If riches were a good, God would not have seated the poor before His own vestibule. And if He admits rich people also, wonder not for He admits them not on this account, that they may continue rich, but that they may be delivered from their encumbrance. For hear what Christ says to them, “Ye cannot serve God and Mammon” (Matt. vi. 24.); and again, “It is hard for a rich man to enter into the kingdom of heaven”; and again, “It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of heaven.” (Matt. xix. 23, 24.) On this account He receives the rich, that they may hear these words, that they may long for the eternal riches, that they may covet things in heaven. And why dost thou wonder that He does not disdain to seat such at His vestibules? for He does not disdain to call them to His spiritual Table, and make them partakers of that Feast. But the maimed and the lame, the old man that is clothed in rags and filth, and has catarrh, comes to partake of that Table with the young and the beautiful, and with him even who is clothed in purple, and whose head is encircled with a diadem—and is thought worthy of the spiritual Feast, and both enjoy the same benefits, and there is no difference.

Does then Christ not disdain to call them to His Table with the king (Emperor)—for both are called together—and thou perhaps disdainest even to be seen giving to the poor, or even conversing with them? Fie upon thy haughtiness and pride! See that we suffer not the same with the rich man formerly. He disdained even to look upon Lazarus, and did not allow him to share his roof or shelter, but he was without, cast away at his gate, nor was he even vouchsafed a word from him. But see how, when fallen into straits, and in want of his help, he failed to obtain it. For if we are ashamed of those of whom Christ is not ashamed, we are ashamed of Christ, being ashamed of His friends. Let thy table be filled with the maimed and the lame. Through them Christ comes, not through the rich. Perhaps thou laughest at hearing this; therefore, that thou mayest not think it is my word, hear Christ Himself speaking, that thou mayest not laugh, but shudder: “When thou makest a dinner or a supper, call not thy friends nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid thee again, and a recompense be made thee. But when thou makest a feast, bid the poor, the maimed, the halt, the blind; and thou shalt be blessed; because they have not wherewith to recompense thee: for thou shalt be recompensed in the Resurrection of the just.” (Luke xiv. 12–14.) And greater is thy glory even here, if thou lovest that. For from the former class of guests arise envy, and malice, and slanders, and revilings, and much fear lest anything unbecoming should occur. And thou standest like a servant before his master, if those who are invited are thy superiors, fearing their criticism and their lips. But in the case of these there is nothing of this sort, but whatever you bring them, they receive all with pleasure; and ample is the applause, brighter the glory, higher the admiration. All they that hear do not so much applaud the former, as the latter. But if thou disbelievest, thou who art rich, make the trial, thou who invitest generals and governors. Invite the poor, and fill thy table from them, and see if thou art not applauded by all, if thou art not loved by all, if all do not hold thee as a father. For of those feasts there is no advantage, but for these heaven is in store, and the good things of heaven—of which may we all be partakers, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΑʹ. Τὸ πνεῦμα μὴ σβέννυτε: προφητείας μὴ ἐξου θενεῖτε. Πάντα δὲ δοκιμάζετε: τὸ καλὸν κατ έχετε. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέ χεσθε. αʹ. Ἀχλύς τις παχεῖα καὶ ζόφος καὶ νεφέλη κατακέχυται τῆς γῆς ἁπάσης: καὶ τοῦτο δηλῶν ὁ Ἀπόστολος ἔλεγεν: Ἦμεν γάρ ποτε σκότος: καὶ πάλιν, Ὑμεῖς, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ. Ἐπεὶ οὖν νύξ ἐστιν, ὡς εἰπεῖν, ἀσέληνος, καὶ ἐν ταύτῃ τῇ νυκτὶ βαδίζομεν, ἔδωκεν ἡμῖν λαμπάδα φαιδρὰν ὁ Θεὸς, τοῦ Πνεύματος τοῦ ἁγίου τὴν χάριν ἀνάψας ἐν ταῖς ἡμετέραις ψυχαῖς. Ἀλλὰ τοῦτο τὸ φῶς οἱ μὲν δεξάμενοι λαμπρότερον εἰργάσαντο καὶ φαιδρὸν, οἷον ὡς Παῦλος, ὡς Πέτρος, ὡς οἱ ἅγιοι πάντες ἐκεῖνοι: οἱ δὲ καὶ ἔσβεσαν, ὡς αἱ πέντε παρθένοι, ὡς ἐκεῖνοι οἱ περὶ τὴν πίστιν ναυαγήσαντες, ὡς ὁ ἐν Κορίνθῳ πεπορνευκὼς, ὡς Γαλάται παρατραπέντες. Διὰ τοῦτο ὁ Παῦλος νῦν φησι, Τὸ πνεῦμα μὴ σβέννυτε, τουτέστι, τὸ χάρισμα: οὕτω γὰρ αὐτῷ καλεῖν ἔθος τὸ χάρισμα τοῦ Πνεύματος. Σβέννυσι δὲ αὐτὸ βίος ἀκάθαρτος. Καθάπερ γάρ τις ἐπὶ τοῦ λυχνιαίου τούτου φωτὸς, ὕδωρ κατασκεδάσας, ἢ χοῦν, ἔσβεσε τὸ φῶς, καὶ εἰ μηδὲν τούτων, ἀλλά γε τὸ ἔλαιον ἐξελών: οὕτω καὶ ἐπὶ τοῦ χαρίσματος: ἄν τε γὰρ γήϊνα καὶ τῶν διαῤῥεόντων πραγμάτων κατασκεδάσῃς φροντίδας, ἔσβεσας τὸ πνεῦμα: ἄν τε σὺ μηδὲν ἐργάσῃ τοιοῦτον, ἑτέρωθεν δέ ποθεν πειρασμὸς ἐπελθὼν προσβάλῃ σφοδρῶς, καθάπερ τι πνεῦμα, καὶ μὴ σφοδρὰ ᾖ ἡ φλὸξ, ἢ πολὺ τὸ ἔλαιον ἔχουσα, ἢ τὴν ὀπὴν μὴ ἐμφράξῃς, ἢ τὴν θύραν μὴ προσκλείσῃς, πάντα ἀπόλωλε. Τί δέ ἐστιν ἡ ὀπή; Ὥσπερ ἐπὶ τοῦ λύχνου, οὕτω καὶ ἐφ' ἡμῶν, ὀπή ἐστιν ὀφθαλμὸς καὶ ἀκοή. Μὴ ἀφῇς ταύταις προσπίπτειν πνεῦμα σφοδρὸν πονηρίας, ἐπεὶ ἔσβεσε τὸν λύχνον, ἀλλ' ἀπόφραξον τῷ φόβῳ τοῦ Θεοῦ. Θύρα τὸ στόμα ἐστί: κλεῖσον, πρόσκλεισον, ἵνα καὶ τὸ φῶς παρέχῃ, καὶ ἀποκρούηται τὴν ἔξωθεν προσβολήν. Οἷον, ὕβρισέ σέ τις; ἐλοιδόρησε; σὺ κλεῖσον τὸ στόμα: ἂν γὰρ ἀνοίξῃς, ἐῤῥίπισας τὸν ἄνεμον. Οὐχ ὁρᾷς ἐν ταῖς οἰκίαις, ὅταν καταντικρὺ καὶ ἐπ' εὐθείας δύο θύραι στήκωσι, καὶ σφοδρὸς ἄνεμος ᾖ, πῶς, ἂν τὴν ἑτέραν κλείσῃς καὶ ἀντίπνοια μὴ γένηται, οὐδὲν ἴσχυσεν ὁ ἄνεμος, ἀλλὰ τὸ πολὺ τῆς ἰσχύος ὑποτέμνεται; Οὕτω καὶ νῦν, δύο εἰσὶ θύραι, τὸ στόμα τὸ σὸν, καὶ τὸ τοῦ ὑβρίζοντός σε καὶ ἐμπαροινοῦντος: ἂν ἀποκλείσῃς τὸ σὸν καὶ μὴ δῷς ἀντίπνοιαν, ἔσβεσας ὅλον τὸ πνεῦμα: ἂν δὲ ἀνοίξῃς, ἀκάθεκτον γίνεται. Μὴ τοίνυν αὐτὸ σβεννύωμεν. Ἔστι δὲ πολλάκις καὶ μηδενὸς ἐπικειμένου σβεσθῆναι τὴν φλόγα: ὅταν τὸ ἔλαιον ἐκλίπῃ, ὅταν ἐλεημοσύνην μὴ ποιῶμεν, σβέννυται τὸ πνεῦμα. Καὶ γὰρ ἀπὸ ἐλεημοσύνης τῆς τοῦ Θεοῦ ἦλθε πρὸς σέ: εἶτα τὸν καρπὸν τοῦτον ὁρᾷ μὴ ὄντα παρὰ σοὶ, καὶ ἀφίπταται: οὐ μένει γὰρ παρὰ ψυχῇ ἀνελεήμονι. Σβεσθέντος δὲ τοῦ πνεύματος, τὰ λοιπὰ ἴστε ὅσοι ἐν ἀσελήνῳ νυκτὶ ἐβαδίσατε. Εἰ δὲ τὴν ἀπὸ γῆς εἰς γῆν ὁδὸν βαδίζειν δυσχερὲς ἐν νυκτὶ, τὴν ἀπὸ γῆς εἰς οὐρανὸν φέρουσαν πῶς ἀσφαλές; Οὐκ ἴστε πόσοι δαίμονες ἐν τῷ διαστήματι τούτῳ, πόσα θηρία, πόσα πνευματικὰ τῆς πονηρίας; Ἂν μὲν οὖν ἐκεῖνο τὸ φῶς ἔχωμεν, οὐδὲν ἡμᾶς βλάψαι δυνήσονται: ἂν δὲ σβέσωμεν αὐτὸ, ταχέως ἡμᾶς ἁλίσκουσι, ταχέως πάντα τὰ ἡμῶν ἐκφοροῦσιν: ἐπεὶ καὶ οἱ λῃσταὶ πρότερον τὴν λαμπάδα σβέσαντες, τότε λῃστεύουσιν. Ἐκεῖνοι μὲν γὰρ ὁρῶσιν ἐν τῷ σκότει τούτῳ, ἐπειδὴ τὰ τοῦ σκότους πράττουσιν: ἡμεῖς δὲ ἀήθεις ἐσμὲν ἐκείνου τοῦ φωτός. Μὴ τοίνυν σβέσωμεν αὐτό. Πᾶσα πονηρὰ πρᾶξις σβέννυσι τοῦτο τὸ φῶς, καὶ λοιδορία, καὶ ὕβρις, καὶ ὅπερ ἂν εἴπῃς. Καθάπερ γὰρ ἐπὶ τοῦ πυρὸς πᾶν τὸ ἀλλότριον αὐτοῦ ἀναιρετικὸν αὐτοῦ ἐστιν, ἐκεῖνο δὲ ἀνάπτει αὐτὸ, ὅπερ αὐτοῦ συγγενές ἐστιν: οὕτω καὶ ἐπὶ τοῦ φωτὸς τούτου, εἴ τι ξηρὸν, εἴ τι θερμὸν, εἴ τι διάπυρον, ἀνάπτει τὴν φλόγα τοῦ πνεύματος. Μηδὲν οὖν ψυχρὸν, μηδὲν ὑγρὸν ἐπιφέρωμεν: ταῦτα γὰρ τούτου ἀναιρετικά. Ἔστι δὲ καὶ ἄλλη ἐξήγησις. Πολλοὶ παρ' αὐτοῖς, οἱ μὲν προεφήτευον ἀληθῶς, οἱ δὲ ἐψεύδοντο. Τοῦτο καὶ ἐν τῇ πρὸς Κορινθίους φησὶ, διακρίσεις πνευμάτων διὰ τοῦτο δεδωκέναι. Μιαρὸς γὰρ ὢν ὁ διάβολος, ἠθέλησε διὰ τοῦ χαρίσματος τούτου τὸ πᾶν ἀνατρέψαι τῆς Ἐκκλησίας. Ἐπειδὴ γὰρ ἀμφότεροι περὶ μελλόντων προὔλεγον, καὶ ὁ δαίμων καὶ τὸ πνεῦμα, ἀλλ' ὁ μὲν ψευδόμενος, τὸ δὲ ἀληθεῦον, καὶ οὐδαμόθεν ἦν ἑκατέρου τεκμήριον λαβεῖν, ἀλλ' ἀνευθύνως ἑκάτεροι ἔλεγον, ὡς ὁ Ἱερεμίας καὶ ὁ Ἰεζεκιήλ: ἀλλ' ἐλθόντος τοῦ καιροῦ ἠλέγχθησαν, ἔδωκε καὶ διακρίσεις πνευμάτων. Ἐπεὶ οὖν καὶ τότε παρὰ Θεσσαλονικεῦσι πολλοὶ προεφήτευον, οὓς καὶ ἀλλαχοῦ αἰνίττεται λέγων, Μὴ θροεῖσθε μήτε διὰ λόγου, μήτε δι' ἐπιστολῆς, ὡς δι' ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ Κυρίου: εἰπὼν, Τὸ πνεῦμα μὴ σβέννυτε, προσέθηκεν εὐκαίρως, καὶ τὰ ἑξῆς, Προφητείας, λέγων, μὴ ἐξουθενεῖτε. Ὃ οὖν ἐνταῦθα δηλοῦν βούλεται, τοῦτό ἐστι: Μὴ ἐπειδή τινες ψευδοπροφῆται παρ' ὑμῖν εἰσι, δι' ἐκείνους καὶ τούτους κωλύσητε καὶ ἀποστραφῆτε αὐτούς: μὴ σβέννυτε αὐτούς: τουτέστι, προφητείας μὴ ἐξουθενεῖτε. βʹ. Ὁρᾷς ὅτι τοῦτό ἐστιν ὅ φησι, Πάντα δοκιμάζετε. Ἐπειδὴ εἶπε, Προφητείας μὴ ἐξουθενεῖτε, ἵνα μὴ νομίσωσιν ὅτι πᾶσιν ἀνέῳξε τὸ βῆμα, Πάντα, φησὶ, δοκιμάζετε, τὸ δὲ καλὸν κατέχετε, τουτέστι, τὰς ὄντως προφητείας. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε: μὴ τούτου ἢ ἐκείνου, ἀλλ', Ἀπὸ παντός: καὶ τὰ ψευδῆ καὶ τὰ ἀληθῆ ἵνα μετὰ δοκιμασίας διακρίνητε, καὶ ἐκείνων ἀπέχησθε, καὶ τούτων ἔχησθε. Οὕτω γὰρ κἀκείνων σφοδρὸν τὸ μῖσος ἔσται, καὶ τούτων ἡ ἀγάπη γίνεται, ὅταν μὴ ἁπλῶς μηδὲ ἀνεξετάστως, ἀλλὰ μετὰ ἀκριβείας ἅπαντα πράττωμεν. Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. Ὅρα διδασκάλου φιλοστοργίαν: μετὰ τὴν παραίνεσιν καὶ εὐχὴν ἐπάγει: καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐν τοῖς γράμμασι: δεῖ γὰρ καὶ συμβουλῆς καὶ εὐχῆς. Διὰ τοῦτο καὶ ἡμεῖς πρότερον συμβουλεύοντες, τότε τὰς ὑπὲρ ὑμῶν εὐχὰς ποιούμεθα: καὶ τοῦτο ἴσασιν οἱ μεμυημένοι. Ἀλλ' ὁ μὲν Παῦλος εἰκότως τοῦτο ἐποίει, πολλὴν πρὸς τὸν Θεὸν τὴν παῤῥησίαν ἔχων: ἡμεῖς δὲ κατῃσχυμμένοι καὶ ἀπαῤῥησίαστοι ὄντες: ἀλλ' ἐπειδὴ εἰς τοῦτο ἐτάχθημεν, πράττομεν αὐτὸ, ἀνάξιοι μὲν ὄντες καὶ παρεστάναι, καὶ τῶν ἐσχάτων μαθητῶν τὸν τόπον ἐπέχειν: ἐπειδὴ δὲ καὶ δι' ἀναξίων ἡ χάρις ἐνεργεῖ, οὐ δι' αὐτοὺς, ἀλλὰ διὰ τοὺς μέλλοντας ὠφελεῖσθαι τὰ παρ' ἑαυτῶν εἰσφέρομεν. Ἁγιάσαι ὑμᾶς, φησὶν, ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. Τὸ πνεῦμα τί φησιν ἐνταῦθα; Τὸ χάρισμα. Ἂν μὲν γὰρ ἔχοντες λαμπρὰς τὰς λαμπάδας ἀπέλθωμεν, εἰσελευσόμεθα εἰς τὸν νυμφῶνα: ἂν δὲ ἐσβεσμένας, οὐκέτι. Διὰ τοῦτό φησιν, Ὁλόκληρον ὑμῶν τὸ πνεῦμα: ἐκείνου γὰρ μένοντος ἀκεραίου, καὶ τοῦτο μένει. Καὶ ἡ ψυχὴ, φησὶ, καὶ τὸ σῶμα. Οὔτε γὰρ αὐτή τι πονηρὸν δέχεται, οὔτ' ἐκεῖνο. Πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει. Ὅρα τὴν ταπεινοφροσύνην: ἐπειδὴ γὰρ ηὔξατο, μὴ νομίσητε, φησὶν, ὅτι ἀπὸ τῶν ἐμῶν εὐχῶν τοῦτο γίνεται, ἀλλ' ἐκ τῆς προθέσεως, ἧς ὑμᾶς ἐκάλεσεν. Εἰ γὰρ εἰς σωτηρίαν ἐκάλεσεν, ἀληθὴς δέ ἐστι, πάντως σώσει βουλόμενος. Ἀδελφοὶ, προσεύχεσθε καὶ περὶ ἡμῶν. Βαβαὶ, πόση ταπεινοφροσύνη! Ἀλλ' ἐκεῖνος μὲν ταπεινοφροσύνης ἕνεκεν, τοῦτο ἔλεγεν, ἡμεῖς δὲ οὐ ταπεινοφροσύνης ἕνεκεν, ἀλλ' ὠφελείας πολλῆς, καὶ μέγα τι παρ' ὑμῶν κερδᾶναι βουλόμενοι, λέγομεν, Προσεύχεσθε καὶ περὶ ἡμῶν. Εἰ γὰρ καὶ μηδὲν ὠφελῆσθε παρ' ἡμῶν μέγα μηδὲ θαυμαστὸν, ἀλλ' ὅμως δι' αὐτὴν τὴν τιμὴν, δι' αὐτὴν τὴν προσηγορίαν. Ἔσχε τις παῖδάς ποτε, καὶ ὅμως εἰ καὶ μηδὲν ὠφέληνται παρ' αὐτοῦ, ἀλλ' ἐπειδὴ πατὴρ γέγονε, τοῦτο ἴσως προβάλλεται λέγων, Μίαν ὑμῶν ἡμέραν οὐκ ἐκλήθην πατήρ. Διὰ τοῦτο καὶ ἡμεῖς λέγομεν, Προσεύχεσθε καὶ περὶ ἡμῶν: οὐχ ἁπλῶς τοῦτο λέγων, ἀλλὰ πάνυ ἐφιέμενος τῶν ὑμετέρων εὐχῶν. Εἰ γὰρ ὑπεύθυνος ἐγενόμην τῆς πάντων ὑμῶν προστασίας, καὶ λόγους ὑπέχειν μέλλω, πολλῷ μᾶλλον ὀφείλω τῆς παρ' ὑμῶν ἀπολαύειν εὐχῆς. Αἱ εὐθῦναί μοι μείζους ἐγένοντο δι' ὑμᾶς: οὐκοῦν καὶ ἡ βοήθεια πλείων παρ' ὑμῶν. Ἀσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν ἁγίῳ φιλήματι. Βαβαὶ τῆς θερμότητος! βαβαὶ τῆς διανοίας! Ἐπειδὴ φιλήματι αὐτοὺς ἀσπάσασθαι οὐκ ἠδύνατο ἀπὼν, δι' ἑτέρων αὐτοὺς ἀσπάζεται: οὕτω καὶ ἡμεῖς ποιοῦμεν, ὡς ὅταν λέγωμεν, Φίλησον αὐτὸν ἀντ' ἐμοῦ. Οὕτω καὶ αὐτοὶ κατέχετε τὸ πῦρ τῆς ἀγάπης: οὐ γὰρ ἀνέχεται διαστημάτων, ἀλλὰ καὶ διὰ μέσων τῶν ὁδῶν ἑαυτὴν ἐκτείνει, καὶ πανταχοῦ πάρεστιν. Ὁρκίζω ὑμᾶς τὸν Κύριον, ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς. Καὶ τοῦτο πόθου μάλιστα, οὐ διδασκαλίας τοσοῦτον: ἵνα κἀκείνοις ὦ προσδιαλεγόμενος, φησίν: Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Ἀμήν. Καὶ οὐχ ἁπλῶς ἐπιτάττει, ἀλλ' ὁρκίζων, ἀπὸ θερμῆς διανοίας καὶ τοῦτο ποιῶν, ἵνα κἂν αὐτοῦ καταφρονήσωσι, διὰ τὸν ὁρκισμὸν πράξωσι τὸ ἐπιταχθέν. Μέγαν γὰρ εἶχον τότε φόβον τοῦ πράγματος: νυνὶ δὲ καὶ τοῦτο πεπάτηται. Καὶ ἔστι πολλάκις παῖς μαστιζόμενος, καὶ ὁρκίζων τὸν Θεὸν καὶ τὸν Χριστὸν αὐτοῦ, καὶ, οὕτω Χριστιανὸς ἀποθάνοις, καὶ οὐδεὶς προσέχει, οὐδεὶς ἐπιστρέφεται: ἂν δὲ τὸν υἱὸν τὸν ἴδιον ὁρκίσῃ, εὐθέως καὶ ἄκων, καὶ τρίζων τοὺς ὀδόντας, ὑφίησι τοῦ θυμοῦ. Ἄλλος πάλιν ἑλκόμενος, ἀπαγόμενος ἐπὶ μέσης τῆς ἀγορᾶς, καὶ Ἑλλήνων καὶ Ἰουδαίων παρόντων, ὁρκοῖ τὸν ἀπάγοντα ὅρκους φρικωδεστάτους, καὶ οὐδεὶς προσέχει. Τί οὐκ ἐροῦσιν οἱ Ἕλληνες, ὅταν πιστὸς τὸν πιστὸν καὶ Χριστιανὸν ὁρκοῖ, καὶ μηδεὶς γίνηται λόγος, ἀλλὰ καὶ καταφρονῶμεν; γʹ. Βούλεσθε ὑμῖν διηγήσωμαί τι πρᾶγμα, ὅπερ καὶ αὐτὸς ἀκήκοα; οὐδὲ γὰρ πλάττων λέγω, ἀλλὰ παρὰ προσώπου ἀξιοπίστου ἀκηκοώς. Παιδίσκη τις ἀνδρὶ πονηρῷ συνεζευγμένη, μιαρῷ, δραπέτῃ, αὕτη, πολλὰ τοῦ ἀνδρὸς ἡμαρτηκότος, καὶ μέλλοντος ἀπεμπολεῖσθαι παρὰ τῆς δεσποίνης: καὶ γὰρ μείζονα συγγνώμης ἦν τὰ ἁμαρτήματα, καὶ χήρα ἦν ἡ γυνὴ, καὶ κολάζειν αὐτὸν λυμαινόμενον αὐτῆς τὴν οἰκίαν οὐκ ἴσχυεν, ἀλλ' ἔγνω ἀποδόσθαι: εἶτα ἀνόσιον εἶναι νομίζουσα ἡ δέσποινα διασπάσαι τῆς γυναικὸς τὸν ἄνδρα, κατεδέξατο καὶ χρησίμην οὖσαν τὴν κόρην, ὑπὲρ τῆς ἀπαλλαγῆς τῆς ἐκείνου συναπεμπολῆσαι καὶ τὴν γυναῖκα. Ὁρῶσα τοίνυν ἡ κόρη ἑαυτὴν ἐν τοῖς ἀπόροις οὖσαν, ἐλθοῦσα πρὸς αἰδέσιμον πρόσωπον καὶ σύνηθες τῇ δεσποίνῃ αὐτῆς, τὸ κἀμοὶ διηγησάμενον, καὶ τῶν γονάτων ἁπτομένη, καὶ μυρία ἀποδυρομένη, παρεκάλεσεν ὥστε τὴν αὐτῆς ἀξιῶσαι δέσποιναν ὑπὲρ αὐτῆς: καὶ πολλοὺς ἀναλώσασα λόγους, ὕστερον καὶ τοῦτο προσέθηκεν, ὡς τούτῳ πείσουσα μάλιστα, ὅρκον τινὰ φρικωδέστατον ἐπάγουσα: ὁ δὲ ὅρκος ἦν οὗτος: Οὕτω τὸν Χριστὸν ἴδοις ἐν ἡμέρᾳ κρίσεως, μὴ παρίδῃς μου τὴν ἀξίωσιν: καὶ ταῦτα εἰποῦσα ἀπῆλθεν. Ἡ δὲ παρακληθεῖσα, φροντίδος τινὸς ἐμπεσούσης βιωτικῆς, οἵα συμβαίνει ἐν ταῖς οἰκίαις, ἐπελάθετο. Εἶτα ἄφνω δείλης μεσημβρίας εἰς μνήμην ἦλθε τοῦ φρικωδεστάτου ὅρκου, καὶ κατενύγη σφοδρῶς, καὶ ἀπελθοῦσα ἠξίωσε μετὰ πολλῆς τῆς ἐπιμελείας, καὶ τὸ πρᾶγμα ἤνυσε. Καὶ κατ' ἐκείνην τὴν νύκτα ἄφνω τοὺς οὐρανοὺς εἶδεν ἀνεῳγότας, καὶ αὐτὸν τὸν Χριστόν: εἶδε δὲ, ὡς δυνατὸν γυναικὶ ἰδεῖν. Ἐπειδὴ γὰρ ὅλως ἐφρόντισε τοῦ ὁρκισμοῦ, ἐπειδὴ ἐφοβήθη, τῆς ὀπτασίας κατηξιώθη ταύτης. Ταῦτα δὲ εἶπον, ἵνα μὴ καταφρονῶμεν τῶν ὁρκισμῶν, μάλιστα ὅταν ὑπὲρ ἀγαθῶν πραγμάτων ἡμᾶς τινες παρακαλῶσιν, ὑπὲρ ἐλεημοσύνης, ὑπὲρ φιλανθρωπίας. Νῦν δὲ κάθηνται πένητες ἐκκεκομμένοι τοὺς πόδας, ὁρῶντές σε παρατρέχουσαν: εἶτ' ἐπειδὴ τοῖς ποσὶν ἐπακολουθῆσαι μὴ δύνανται, καθάπερ ἀγκίστρῳ τινὶ προσδοκῶσι κατέχειν τῷ φόβῳ τοῦ ὅρκου, καὶ τὰς χεῖρας ἐκτείνοντες ὁρκίζουσιν, ὥστε δοῦναι ὀβολὸν ἕνα, ἢ δύο μόνον: σὺ δὲ παρατρέχεις, τὸν Δεσπότην ὁρκιζομένη τὸν σόν. Καὶ ἂν μὲν κατὰ τῶν ὀφθαλμῶν ἢ τοῦ ἀνδρὸς τοῦ ἀποδημοῦντος ὁρκίσῃ, ἢ τοῦ παιδίου, ἢ τῆς θυγατρὸς, εὐθέως εἴκεις, καὶ ἐφάλλεταί σου ἡ διάνοια καὶ διαθερμαίνῃ: ἂν δὲ τὸν Κύριον ὁρκίσῃ, παρατρέχεις. Πολλὰς δὲ οἶδα ἐγὼ, αἳ, τὸν μὲν Χριστὸν ἀκούουσαι, παρέδραμον: εἰς δὲ κάλλος ἐπαινεθεῖσαι παρὰ τῶν προσιόντων, διεχύθησαν, ἐμαλάχθησαν, καὶ χεῖρα ὤρεξαν. Τοιγαροῦν εἰς τοῦτο τοὺς πένητας κατέστησαν τοὺς ἀθλίους, εἰς τὸ γελωτοποιεῖν. Ἐπειδὴ γὰρ τὰ σφοδρὰ ῥήματα καὶ πικρὰ λέγοντες οὐ καθάπτονται τῆς ψυχῆς, ἐπὶ ταύτην ἔρχονται τὴν ὁδὸν, δι' ἧς μάλιστα τέρπουσι: καὶ τὸν ἐν συμφορᾷ ὄντα καὶ ὑπὸ τοῦ λιμοῦ ἀγχόμενον ἠνάγκασεν ἡ πολλὴ φαυλότης ἡμῶν κάλλους ἐγκώμια λέγειν τοὺς ἐπαιτοῦντας. Καὶ εἴθε τοῦτο μόνον, ἀλλὰ καὶ ἕτερον εἶδος τούτου χαλεπώτερον: θαυματοποιοὺς τοὺς πένητας ἠνάγκασεν εἶναι καὶ αἰσχρολόγους καὶ γελωτοποιούς. Ὅταν γὰρ κύλικας καὶ κισσύβια καὶ ποτήρια τοῖς δακτύλοις ἐνείρων, καὶ περιτιθεὶς κυμβαλίζῃ, καὶ σύριγγα ἔχων ᾄδῃ δι' αὐτῆς τὰ ᾄσματα τὰ αἰσχρὰ καὶ ἔρωτος γέμοντα, καὶ διὰ τῆς φωνῆς ἀναβοᾷ: εἶτα πολλοὶ περιεστήκωσι, καὶ οἱ μὲν τρύφος ἄρτου, οἱ δὲ ὀβολὸν, οἱ δὲ ἕτερόν τι παρέχωσι, καὶ κατέχωσιν ἐπὶ πολὺ, καὶ τέρπωνται καὶ ἄνδρες καὶ γυναῖκες, τί τούτου χαλεπώτερον; οὐχὶ πολλοῦ στεναγμοῦ ταῦτα ἄξια; Μικρὰ μέν ἐστι, καὶ νομίζεται μικρά: μεγάλα δὲ ἐναποτίκτει τοῖς ἤθεσιν ἡμῶν τὰ ἁμαρτήματα. Ὅταν γὰρ αἰσχρόν τι λεχθῇ καὶ ἡδὺ μέλος, ἐμάλαξε τὴν διάνοιαν, καὶ αὐτὴν ἐκείνην διέφθειρε τὴν ψυχήν. Καὶ ὁ μὲν τὸν Θεὸν καλῶν πένης, καὶ ἐπευχόμενος ὑμῖν μυρία ἀγαθὰ, οὐδὲ λόγου ἀξιοῦται παρ' ὑμῶν: ὁ δὲ ἀντὶ τούτων τὰ νεωτερικὰ ἐπεισάγων, θαυμάζεται. Ὃ δέ με νῦν ἐπεισῆλθεν εἰπεῖν πρὸς ὑμᾶς, ἐκεῖνο ἐρῶ. Ποῖον δὴ τοῦτο; Ὅταν πενίᾳ καὶ νόσῳ περιβληθῇς, εἰ καὶ μηδαμόθεν ἀλλαχόθεν, ἀπὸ γοῦν τῶν ἐπαιτούντων τῶν διὰ τῶν στενωπῶν χωρούντων μάθε εὐχαριστεῖν τῷ Δεσπότῃ. Οὗτοι γὰρ πάντα τὸν βίον ἐν τῷ ἐπαιτεῖν καταναλίσκοντες, οὐ βλασφημοῦσιν, οὐκ ἀγανακτοῦσιν οὐδὲ δυσχεραίνουσιν, ἀλλὰ πᾶσαν τὴν τῆς ἐπαιτήσεως διήγησιν ἐν εὐχαριστίᾳ ποιοῦνται, μέγαν τὸν Θεὸν ποιοῦντες καὶ φιλάνθρωπον. Ὁ μὲν λιμῷ φθειρόμενος, φιλάνθρωπον καλεῖ: σὺ δὲ ὁ ἐν ἀφθονίᾳ ζῶν, ἂν μὴ τὰ πάντων λάβῃς, ὠμὸν λέγεις. Πόσῳ βελτίων ἐκεῖνος; πῶς ἡμᾶς τότε κατακρινεῖ; Κοινοὺς διδασκάλους ἡμῖν τῶν συμφορῶν καὶ παραμυθίαν ἀφῆκε διὰ τῆς οἰκουμένης ὁ Θεὸς τοὺς πένητας. Ἔπαθές τι τῶν ἀβουλήτων; ἀλλ' οὐδὲν τοιοῦτον, οἷον ἐκεῖνος. Ἐξεκόπης τὸν ὀφθαλμόν; ἀλλ' ἐκεῖνος τοὺς δύο. Ἐνόσησας νόσον μακράν; ἀλλ' ἐκεῖνος ἀνίατον ἔχει. Ἀπέβαλες τοὺς παῖδας; ἀλλ' ἐκεῖνος καὶ τὴν ὑγιείαν τοῦ οἰκείου σώματος. Ἐζημιώθης ζημίαν μεγάλην; ἀλλ' οὐδέπω πρὸς τὸ ἑτέρων δεῖσθαι κατέστης. Οὐκοῦν εὐχαρίστησον τῷ Θεῷ. Ὁρᾷς ἐκείνους ἐν καμίνῳ πενίας, καὶ παρὰ πάντων μὲν αἰτοῦντας, παρ' ὀλίγων δὲ λαμβάνοντας. Ὅταν ἀποκάμῃς εὐχόμενος, καὶ μὴ λαμβάνῃς, ἐννόησον ποσάκις ἤκουσας πένητός σε καλοῦντος, καὶ οὐκ ἐπήκουσας, καὶ οὐκ ἠγανάκτησεν ἐκεῖνος, οὐδὲ ὕβρισέ σε. Καίτοι σὺ μὲν ἀπὸ ὠμότητος τοῦτο ποιεῖς, ὁ δὲ Θεὸς ἀπὸ φιλανθρωπίας καὶ τὸ μὴ ἀκούειν ποιεῖ. Εἰ τοίνυν αὐτὸς τοῦ ὁμοδούλου δι' ὠμότητα μὴ ἀκούων οὐκ ἀξιοῖς ἐγκαλεῖσθαι, τῷ δεσπότῃ τοῦ δούλου διὰ φιλανθρωπίαν οὐκ ἀκούοντι ἐγκαλεῖς; Ὁρᾷς πόσον τὸ ἄνισον; πόσον τὸ ἄδικον; δʹ. Ταῦτα ἐννοῶμεν διαπαντὸς, τοὺς κατωτέρους, τοὺς ἐν μείζοσι συμφοραῖς, καὶ οὕτω δυνησόμεθα εὐχαριστεῖν τῷ Θεῷ. Πολλῶν ὁ βίος γέμει τοιούτων ὑποδειγμάτων: ἔχει δὲ διδασκαλίαν οὐ μικρὰν ὁ νήφων καὶ βουλόμενος προσέχειν καὶ ἀπὸ τῶν εὐκτηρίων οἴκων. Διὰ τοῦτο γὰρ καὶ ἐν ταῖς ἐκκλησίαις, καὶ ἐν τοῖς μαρτυρίοις προκάθηνται τῶν προπυλαίων οἱ πένητες, ὥστε ἡμᾶς ἐκ τῆς τούτων θέας πολλὴν δέχεσθαι τὴν ὠφέλειαν. Ἐννόησον γὰρ ὅτι εἰς μὲν βασίλεια τὰ ἐπὶ γῆς εἰσερχομένων ἡμῶν, οὐδὲν τοιοῦτον ἔστιν ἰδεῖν: ἀλλὰ ἄνδρες καὶ σεμνοὶ, καὶ λαμπροὶ, καὶ πλουτοῦντες, καὶ συνετοὶ, πανταχοῦ διατρέχουσιν, εἰς δὲ τὰ ὄντως βασίλεια, τὴν ἐκκλησίαν λέγω, καὶ τοὺς εὐκτηρίους οἴκους τῶν μαρτύρων, δαιμονῶντες, ἀνάπηροι, πένητες, γέροντες, τυφλοὶ, διεστραμμένοι τὰ μέλη. Τί δήποτε; Ἵνα σὺ παιδεύῃ διὰ τῆς τούτων θέας, πρῶτον μὲν ἵνα, εἴ τινα τῦφον ἔξωθεν ἐπισυρόμενος εἰσέλθῃς, εἰς ἐκείνους βλέψας, καὶ ἀποθέμενος τὸν ὄγκον, καὶ συντρίψας τὴν καρδίαν, οὕτως εἰσέλθῃς, καὶ τῶν λεγομένων ἀκούσῃς (οὐ γὰρ ἔστι μετὰ τύφου προσευχόμενον ἀκούεσθαι): ἵν', ὅταν γέροντα ἴδῃς, μὴ ἐπὶ νεότητι μέγα φρονῇς: καὶ γὰρ οὗτοι οἱ γέροντες νέοι ἐγένοντο: ἵν', ὅταν ἐπὶ στρατείᾳ καὶ δυναστείᾳ βασιλικῇ μέγα κομπάζῃς, ἐννοήσῃς ὅτι ἐκ τούτων εἰσὶ καὶ οἱ λαμπροὶ γενόμενοι ἐν ταῖς βασιλικαῖς αὐλαῖς: ἵν', ὅταν ἐπὶ ὑγείᾳ σώματος θαῤῥῇς, τούτοις προσέχων καταστείλῃς σου τὸ φρόνημα. Καὶ γὰρ ἐνταῦθα συνεχῶς εἰσιὼν, ὁ μὲν ὑγιαίνων οὐ μέγα φρονήσει ἐπὶ ὑγείᾳ σώματος: ὁ δὲ κάμνων, λήψεται παραμυθίαν οὐ τὴν τυχοῦσαν. Οὐ διὰ τοῦτο δὲ μόνον ἐνταῦθα παρακάθηνται, ἀλλ' ἵνα σε καὶ ἐλεήμονα ποιήσωσι, καὶ πρὸς ἔλεον ἐπικαμφθῇς, ἵνα θαυμάσῃς τοῦ Θεοῦ τὴν φιλανθρωπίαν. Εἰ γὰρ ὁ Θεὸς οὐκ ἐπαισχύνεται αὐτοὺς, ἀλλ' ἐν τοῖς προπυλαίοις αὐτοῦ ἔστησε, πολλῷ μᾶλλον σύ: ἵνα μὴ μέγα φρονῇς ἐπὶ τοῖς βασιλείοις τοῖς ἐπὶ τῆς γῆς. Μὴ τοίνυν ἐπαισχύνου παρὰ πένητος καλούμενος: κἂν προσέλθῃ, κἂν τὰ γόνατα κατέχῃ, μὴ ἀποσείσῃ: κύνες γάρ εἰσιν οὗτοί τινες θαυμαστοὶ τῶν αὐλῶν τῶν βασιλικῶν. Οὐ γὰρ ἀτιμάζων αὐτοὺς κύνας ἐκάλεσα, μὴ γένοιτο, ἀλλὰ καὶ σφόδρα ἐπαινῶν: τὴν αὐλὴν φυλάττουσι τὴν βασιλικήν: θρέψον τοίνυν αὐτούς: ἡ γὰρ τιμὴ εἰς τὸν βασιλέα ἀναβαίνει. Ἐκεῖ πάντα τῦφος, ἐν τοῖς βασιλείοις λέγω τοῖς ἐπὶ τῆς γῆς, ἐνταῦθα πάντα ταπεινοφροσύνη. Ὅτι οὐδὲν τὰ ἀνθρώπινα ἀπ' αὐτῶν μάλιστα τῶν προπυλαίων μανθάνεις: ὅτι οὐ τέρπεται πλούτῳ Θεὸς, ἀπ' αὐτῶν τῶν προκαθημένων διδάσκῃ. Ἡ γὰρ τούτων καθέδρα καὶ ἡ συλλογὴ μονονουχὶ παραίνεσίς ἐστι, πρὸς τὴν τῶν ἁπάντων ἀνθρώπων φύσιν φωνὴν ἀφιεῖσα λαμπρὰν, καὶ λέγουσα, ὅτι οὐδὲν τὰ ἀνθρώπινα πράγματα, ὅτι σκιὰ καὶ καπνός. Εἰ καλὸν ἦν ὁ πλοῦτος, οὐκ ἂν πένητας προεκάθισεν ὁ Θεὸς τῶν οἰκείων προθύρων. Εἰ δὲ προσίεται καὶ πλουτοῦντας, μὴ θαυμάσῃς: οὐ γὰρ διὰ τοῦτο προσίεται, ἵνα μένωσι πλουτοῦντες, ἀλλ' ἵνα ἀπαλλαγῶσι τοῦ ὄγκου: ἄκουσον γὰρ τί φησιν αὐτοῖς ὁ Χριστός: Οὐ δύνασθε Θεῷ δουλεύειν, καὶ μαμωνᾷ: καὶ πάλιν, Δυσκόλως πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν: καὶ πάλιν, Εὐκοπώτερόν ἐστι κάμηλον διὰ ῥαφίδος τρυπήματος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν. Διὰ ταῦτα δέχεται τοὺς πλουσίους, ἵνα ταῦτα ἀκούσωσι τὰ ῥήματα, ἵνα τὸν αἰώνιον ποθήσωσι πλοῦτον, ἵνα ἐπιθυμήσωσι τῶν ἐν τοῖς οὐρανοῖς. Καὶ τί θαυμάζεις εἰ εἰς τὰ πρόθυρα αὐτοῦ οὐκ ἀπαξιοῖ τοὺς τοιούτους καθίζειν; ἐπὶ γὰρ τὴν τράπεζαν αὐτοῦ τὴν πνευματικὴν οὐκ ἀπαξιοῖ καλεῖν αὐτοὺς, καὶ μεταδοῦναι τῆς εὐωχίας ἐκείνης: ἀλλ' ὁ κυλλὸς καὶ ἀνάπηρος, ὁ γέρων καὶ ῥάκια ἠμφιεσμένος καὶ ῥύπον καὶ κόρυζαν ἔχων, ἅμα τῷ νέῳ τῷ καλῷ, καὶ αὐτῷ τῷ τὴν ἁλουργίδα περικειμένῳ καὶ τὸ διάδημα ἐπὶ τῆς κεφαλῆς ἔχοντι, ἔρχεται τῆς τραπέζης μεθέξων, καὶ ἀξιοῦται τῆς εὐωχίας τῆς πνευματικῆς, καὶ τῶν αὐτῶν ἑκάτεροι ἀπολαύουσι, καὶ οὐδεμία ἐστὶ διαφορά. εʹ. Εἶθ' ὁ μὲν Χριστὸς οὐκ ἀπαξιοῖ εἰς τὴν τράπεζαν αὐτοὺς καλεῖν μετὰ τοῦ βασιλέως: ὁμοῦ γὰρ ἀμφότεροι καλοῦνται: σὺ δὲ ἴσως ἀπαξιοῖς καὶ ὀφθῆναι, διδοὺς πένησιν, ἢ καὶ προσδιαλεγόμενος; Βαβαὶ τῆς ἀπονοίας καὶ τοῦ τύφου! Ὅρα μὴ τὰ αὐτὰ πάθωμεν τῷ ποτε πλουσίῳ. Ἀπηξίου ἐκεῖνος κἂν ἰδεῖν τὸν Λάζαρον, καὶ ὀροφῆς αὐτῷ οὐ μετέδωκεν οὐδὲ στέγης, ἀλλ' ἦν ἔξω παρὰ τὸν πυλῶνα ἐῤῥιμμένος, ἀλλ' οὐδὲ ῥημάτων ἠξιώθη τῶν παρ' ἐκείνου. Ἀλλ' ὅρα πῶς ἐν ἀνάγκῃ καὶ χρείᾳ καταστὰς αὐτοῦ τῆς βοηθείας, ἀπέτυχεν. Εἰ γὰρ οὓς ὁ Χριστὸς οὐκ ἐπαισχύνεται, τούτους ἡμεῖς ἐπαισχυνόμεθα, τὸν Χριστὸν ἐπαισχυνόμεθα, τοὺς φίλους αὐτοῦ ἐπαισχυνόμενοι. Πεπληρώσθω σου ἡ τράπεζα χωλῶν, ἀναπήρων: διὰ τούτων παραγίνεται ὁ Χριστὸς, οὐ διὰ τῶν πλουτούντων. Τάχα γελᾷς ἀκούων. Οὐκοῦν ἵνα μὴ νομίσῃς ὅτι ἐμὸν τὸ ῥῆμα, ἄκουσον αὐτοῦ τοῦ Χριστοῦ λέγοντος, ἵνα μὴ γελάσῃς, ἀλλ' ἵνα φρίξῃς: Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, φησὶ, μὴ φώνει τοὺς φίλους σου, μηδὲ τοὺς ἀδελφούς σου, μηδὲ τοὺς συγγενεῖς σου, μήτε γείτονας πλουσίους, μήποτε καὶ αὐτοὶ ἀντικαλέσωσί σε, καὶ γένηταί σοι ἀνταπόδομα: ἀλλ' ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, τυφλοὺς, καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι: ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. Καὶ δόξα δὲ μείζων ἐνταῦθα γίνεται, εἴ γε ταύτης ἐρᾷς. Ἐξ ἐκείνων μὲν γὰρ φθόνος καὶ βασκανίαι καὶ κατηγορίαι καὶ λοιδορίαι, καὶ πολὺς ὁ φόβος μή τι παρὰ τὸ δέον γένηται: καὶ ὡς οἰκέτης δεσπότῃ, οὕτω παρέστηκας, ἂν μείζους οἱ καλούμενοι ὦσι, δεδοικὼς τὴν παρ' αὐτῶν μέμψιν καὶ τὰ στόματα: ἐπὶ δὲ τούτων οὐδὲν τοιοῦτον, ἀλλ' ἅπερ ἂν αὐτοῖς ἐνέγκῃς, μεθ' ἡδονῆς πάντα δέχονται: καὶ πολὺς ἐντεῦθεν ὁ κρότος, λαμπροτέρα ἡ δόξα, μεῖζον τὸ θαῦμα. Οὐχ οὕτω κροτοῦσιν ἐκείνους ὡς τούτους ἅπαντες οἱ ἀκούοντες. Εἰ δὲ ἀπιστεῖς, πείρασον σὺ ὁ πλουτῶν, ὁ στρατηγοὺς καὶ ἡγεμόνας καλῶν: κάλεσον καὶ πένητας, καὶ ἀπὸ τούτων τὴν τράπεζαν πλήρωσον, ἂν μὴ παρὰ πάντων κροτηθῇς, ἂν μὴ παρὰ πάντων φιληθῇς, ἂν μὴ πάντες ὡς πατέρα ἕξωσιν. Ἐκείνων μὲν γὰρ τῶν δείπνων κέρδος οὐδὲν, ὑπὲρ τούτων δὲ οὐρανὸς ἀπόκειται, καὶ τὰ ἐν τοῖς οὐρανοῖς ἀγαθά: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.