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would examine their longing, just as little unprotected children, suffering an untimely orphanhood, are in great longing for their parents, not only because of nature itself, but also because of their desolation; so also are we. From this he also shows his despondency, in which he was because of the separation. And these things, he says, it is not possible to say, that we waited a long time, but For a short time, and this In presence, not in heart; for we always have you in our mind. See how great is his love; although having them always in his heart, he also sought their presence in person. Do not tell me of that 62.409 superfluous philosophy; this is truly of warm love, to see and to hear and to speak, and this would contribute much. More abundantly, he says, we were zealous. What is, More abundantly? Or it is this to say, that We exceedingly long for you; or as it was likely, Being left for an hour we were zealous to see your face. See the blessed Paul, when he is not able to fulfill his longing by himself, doing this through others; just as when he sends Timothy to the Philippians, and again the same to the Corinthians, being with them through others, when he is not able to by himself. For he was a kind of manic and unrestrainable lover, and impatient in friendship. Wherefore we would have come unto you. Which is of love. And yet here he mentions no other need, but that we might see you. Even I Paul, both once and twice; and Satan hindered us. 3. What do you say? Satan hinders? Yes; for this was not the work of God. For in the case of the Romans he says that God hindered; and elsewhere Luke says that The Spirit forbade them to go into Asia; and to the Corinthians he says it is the work of the Spirit, but here only of Satan. What hindrance of Satan does he mean? Certain unexpected and severe temptations. For when a plot was laid against him by the Jews, he says, he was detained in Greece for three months. But it is one thing to remain willingly for the sake of a dispensation, and another to be hindered. For there he says, Wherefore having no more place in these parts, and, To spare you I came not as yet unto Corinth; but here nothing of the sort, but what? That Satan hindered. I, he says, Paul, both once and twice. See how he takes pride and glories in it. wishing to show that he loved them most of all. The phrase, I Paul, instead of, Even if others did not, he says. For they only wished, but I also attempted. For what is our hope, or joy, or crown of boasting? Or are not even you in the presence of our Lord Jesus Christ at his coming? Are the Macedonians, tell me, your hope, O blessed Paul? Not these alone, he says; for this reason he added, Or are not even you? For what, he says, is our hope, or joy, or crown of boasting? Do you recognize these to be the words of women who are very warm in their affections, and speaking to little children? And a crown, he says, of boasting. For the name crown was not sufficient to show the splendor, but he also added, Of boasting. Of how much ardor is this? Never would a mother, nor a father, if they came together and blended their own longing, have been able to show their own longing as equal to that of Paul. Joy, he says, and crown; that is, I rejoice more in you, he says, than in a crown. For consider how great a thing it is for a whole Church to be present, planted and rooted by Paul. Who would not rejoice at such a multitude of children and such fine children? So that this is not flattery either. For he did not say, You, simply, but, Even you, with the others. For you are our glory and joy. Wherefore when we could no longer forbear, we thought it good to be left 62.410 at Athens alone. He said this instead of, we chose. And sent Timothy, our brother, and minister of God, and our fellow-laborer in the Gospel of Christ. And this not the

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πόθον ἐξετάσειε, καθάπερ παιδία μικρὰ ἀπροστάτευτα, ἄωρον ὀρφανίαν ὑποστάντα, ἐν πολλῷ πόθῳ τῶν γονέων εἰσὶν, οὐ διὰ τὴν φύσιν μόνον αὐτὴν, ἀλλὰ καὶ διὰ τὴν ἐρημίαν· οὕτω δὴ καὶ ἡμεῖς. Ἐκ τούτου καὶ τὴν ἀθυμίαν αὐτοῦ δείκνυσιν, ἐν ᾗ ἦν διὰ τὸν χωρισμόν. Καὶ ταῦτα, φησὶν, οὐκ ἔνι εἰπεῖν, ὅτι πολὺν χρόνον ἀνεμείναμεν, ἀλλὰ Πρὸς καιρὸν, καὶ τοῦτο Προσώπῳ, οὐ καρδίᾳ· ἀεὶ γὰρ ὑμᾶς ἔχομεν ἐν τῇ διανοίᾳ. Ὅρα ὅση ἀγάπη· καίτοι ἔχων αὐτοὺς διαπαντὸς ἐν καρδίᾳ, καὶ τὴν κατ' ὄψιν ἐζήτει παρουσίαν. Μή μοι λέγε τὴν 62.409 περιττὴν φιλοσοφίαν· τοῦτο ἀληθῶς θερμῆς ἀγάπης, τὸ καὶ ἰδεῖν καὶ ἀκοῦσαι καὶ εἰπεῖν, καὶ πολλὰ ἂν τοῦτο συμβάλλοιτο. Περισσοτέρως, φησὶν, ἐσπουδάσαμεν. Τί ἐστι, Περισσοτέρως; Ἢ τοῦτό ἐστιν εἰπεῖν, ὅτι Σφόδρα ὑμῶν ἐξεχόμεθα· ἢ ὡς εἰκὸς ἦν, Ὥραν ἀπολειφθέντες ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν. Ὅρα τὸν μακάριον Παῦλον, ὅταν μὴ δι' ἑαυτοῦ δύνηται πληροῦν αὐτοῦ τὸν πόθον, δι' ἑτέρων τοῦτο ποιοῦντα· ὥσπερ ὅτε πρὸς Φιλιππησίους τὸν Τιμόθεον πέμπει, καὶ πρὸς Κορινθίους πάλιν τὸν αὐτὸν, δι' ἑτέρων αὐτοῖς συγγινόμενος, ὅταν μὴ δύνηται δι' ἑαυτοῦ. Ἐρώμενος γὰρ ἦν μανικός τις καὶ ἀκάθεκτος, καὶ ἀκαρτέρητος εἰς φιλίαν. ∆ιὸ ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς. Ὅπερ ἐστὶν ἀγάπης. Καίτοι γε ἐνταῦθα οὐδεμίαν ἑτέραν χρείαν φησὶν, ἀλλ' ἵνα ἴδωμεν ὑμᾶς. Ἐγὼ μὲν Παῦλος, καὶ ἅπαξ καὶ δίς· καὶ ἐνέκοψεν ὁ Σατανᾶς. γʹ. Τί λέγεις; ὁ Σατανᾶς ἐγκόπτει; Ναί· οὐ γὰρ Θεοῦ τοῦτο ἔργον ἦν. Ἐπὶ μὲν γὰρ τῶν Ῥωμαίωνφησὶν, ὅτι ὁ Θεὸς ἐκώλυσε· καὶ ἀλλαχοῦ δέ φησιν ὁ Λουκᾶς, ὅτι Τὸ Πνεῦμα διεκώλυσεν αὐτοὺς ἐλθεῖν εἰς τὴν Ἀσίαν· καὶ Κορινθίοις τοῦ Πνεύματός φησιν εἶναι τὸ ἔργον, ἐνταῦθα δὲ μόνον τοῦ Σατανᾶ. Τίνα δὲ λέγει ἐγκοπὴν τοῦ Σατανᾶ; Πειρασμούς τινας ἀπροσδοκήτους καὶ σφοδρούς. Γενομένης γὰρ αὐτῷ, φησὶν, ἐπιβουλῆς ὑπὸ τῶν Ἰουδαίων, κατείχετο ἐν τῇ Ἑλλάδι τρεῖς μῆνας. Ἕτερον δέ ἐστιν οἰκονομίας ἕνεκεν παραμένειν καὶ ἑκόντα, καὶ ἕτερον ἐγκοπτόμενον. Ἐκεῖ μὲν γὰρ φησί· ∆ιὸ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, καὶ, Φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον· ἐνταῦθα δὲ οὐδὲν τοιοῦτον, ἀλλὰ τί; Ὅτι ὁ Σατανᾶς ἐνέκοψεν. Ἐγὼ μὲν, φησὶ, Παῦλος, καὶ ἅπαξ καὶ δίς. Ὅρα πῶς φιλοτιμεῖται καὶ ἐγκαλλωπίζεται. θέλων δεῖξαι, ὅτι μάλιστα πάντων αὐτοὺς ἐφίλει. Τὸ, Ἐγὼ μὲν Παῦλος, ἀντὶ τοῦ· Εἰ καὶ μὴ οἱ ἄλλοι, φησί. Κἀκεῖνοι μὲν γὰρ ἤθελον μόνον, ἐγὼ δὲ καὶ ἐπεχείρησα. Τίς γὰρ ἡμῖν ἐλπὶς, ἢ χαρὰ, ἢ στέφανος καυχήσεως; Ἢ οὐχὶ καὶ ὑμεῖς ἔμπροσθεν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ; Μακεδόνες εἰσὶ, εἰπέ μοι, ἡ ἐλπίς σου, ὦ μακάριε Παῦλε; Οὐχ οὗτοι μόνοι, φησί· διὰ τοῦτο ἐπήγαγεν· Ἢ οὐχὶ καὶ ὑμεῖς; Τίς γάρ ἐστιν ἡμῖν, φησὶν, ἐλπὶς, ἢ χαρὰ, ἢ στέφανος καυχήσεως; Ἆρα ἐπιγινώσκετε τὰ ῥήματα γυναικῶν ὄντα πάνυ διαθερμαινομένων τοῖς σπλάγχνοις, καὶ πρὸς παιδία μικρὰ διαλεγομένων; Καὶ στέφανος, φησὶ, καυχήσεως. Οὐ γὰρ ἤρκει τὸ στέφανος ὄνομα δεῖξαι τὴν λαμπρότητα, ἀλλὰ προσέθηκε καὶ, Καυχήσεως. Πόσης πυρώσεως τοῦτο; Οὐκ ἄν ποτε μήτηρ, οὐδὲ πατὴρ, εἴ γε ὁμοῦ συνῆλθον, καὶ τὸν ἑαυτῶν ἀνεμίξαντο πόθον, ἠδυνήθησαν δεῖξαι ἰσόῤῥοπον ὄντα τῷ Παύλῳ τὸν ἑαυτῶν πόθον. Χαρὰ, φησὶ, καὶ στέφανος· τουτέστι, Μᾶλλον ἐφ' ὑμῖν, φησὶν, ἀγάλλομαι, ἢ ἐπὶ στεφάνῳ. Ἐννόησον γὰρ ὅσον ἐστὶν Ἐκκλησίαν ὁλόκληρον παρεῖναι φυτευθεῖσαν καὶ ῥιζωθεῖσαν ὑπὸ Παύλου. Τίς οὐκ ἂν ἐπὶ τοσαύτῃ πολυπαιδίᾳ καὶ εὐπαιδίᾳ ἀγάλλοιτο; Ὥστε οὐδὲ τοῦτο κολακείας ἐστίν. Οὐ γὰρ εἶπεν, Ὑμεῖς, ἁπλῶς, ἀλλὰ, Καὶ ὑμεῖς, μετὰ τῶν ἄλλων. Ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά. ∆ιὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι 62.410 ἐν Ἀθήναις μόνοι. Τοῦτο εἶπεν ἀντὶ τοῦ, εἱλόμεθα. Καὶ ἐπέμψαμεν Τιμόθεον τὸν ἀδελφὸν ἡμῶν, καὶ διάκονον τοῦ Θεοῦ, καὶ συνεργὸν ἡμῶν ἐν τῷ Εὐαγγελίῳ τοῦ Χριστοῦ. Καὶ τοῦτο οὐ τὸν