Homily XV.

Philippians iv. 10–14

“But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abused, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me. Howbeit, ye did well, that ye had fellowship with my affliction.”

I have ofttimes said, that almsgiving hath been introduced not for the sake of the receivers, but of the givers, for the latter are they which make the greatest gain. And this Paul shows here also. In what way? The Philippians had sent him somewhat, after a long time, and had committed the same to Epaphroditus. See then, how when he is about to send Epaphroditus as the bearer of this Epistle, he praises them, and shows that this action was for the need, not of the receiver, but of the givers. This he doth, both that they who benefited him may not be lifted up with arrogance, and that they may become more zealous in well-doing, since they rather benefit themselves; and that they who receive may not fearlessly rush forward to receive, lest they meet with condemnation. For “it is more blessed,” He saith, “to give than to receive.” (Acts xx. 35.) Why then does he say, “I rejoice in the Lord greatly”? Not with worldly rejoicing, saith he, nor with the joy of this life, but in the Lord. Not because I had refreshment, but because ye advanced; for this is my refreshment. Wherefore he also saith “greatly”; since this joy was not corporeal, nor on account of his own refreshment, but because of their advancement.

And see how, when he had gently rebuked them on account of the times that were passed, he quickly throweth a shadow over this, and teacheth them constantly and always to remain in well doing. “Because at length,” saith he. The words, “at length,” show long time to have elapsed. “Ye have revived,” as fruits which have shot forth, dried up, and afterwards shot forth. Here he showeth, that being at first blooming, then having faded, they again budded forth. So that the word “flourished again,” has both rebuke and praise. For it is no small thing, that he who hath withered should flourish again. He showeth also, that it was from indolence all this had happened to them. But here he signifies, that even in former time they were wont to be zealous in these things. Wherefore he addeth, “your thought for me, wherein ye did indeed take thought.” And lest you should think, that in other things too they had been more zealous, and had then withered, but in this thing alone, behold how he has added, “your thought for me.” I apply the words, “now at length,” only to this; for in other things it is not so.

Here some one may enquire, how when he had said, “It is more blessed to give than to receive” (Acts xx. 25, 34.); and, “These hands ministered to my necessities, and to them that were with me”; and again when writing to the Corinthians, “For it were good for me rather to die, than that any man should make my glorying void” (1 Cor. ix. 15.); he suffereth his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how doth he now endure so to do? What is it then? Probably, he then did not receive on account of the false Apostles, “that wherein they glory” (2 Cor. xi. 12.), saith he, “they may be found even as we.” And he said not “are,” but “glory”; for they received but secretly. Wherefore he said, “wherein they glory.” Wherefore he also said, “No man shall stop me of this glorying.” (2 Cor. xi. 10.) And he said not simply, shall not stop me, but what? “in the regions of Achaia.” And again, “I robbed other Churches, taking wages of them that I might minister unto you.” (2 Cor. xi. 8.) Here he showed that he did receive. But Paul indeed received rightly, having so great a work; if in truth he did receive. But they who work not, how can they receive? “Yet I pray,” saith one. But there is no work. For this may be done together with work. “But I fast.” Neither is this work. For see this blessed one, preaching in many places, and working too. “But ye lacked opportunity.” What meaneth lacked opportunity? It came not; saith he, of indolence, but of necessity.171    St. Chrys. understands him to be “partially” excusing them. Ye had it not in your hands, nor were in abundance. This is the meaning of, “Ye lacked opportunity.” Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.

“Not that I speak in respect of want.” I said, saith he, “now at length,” and I rebuked you, not seeking mine own, nor censuring you on this account, as if I were in want: for I sought it not on this account. Whence is this, O Paul, that thou makest no vain boasting? To the Corinthians he saith, “For we write none other things unto you, than what ye read or even acknowledge.” (2 Cor. i. 13.) And in this case he would not have spoken to them so as to be convicted, he would not, had he been making boasts, have spoken thus. He was speaking to those who knew the facts, with whom detection would have been a greater disgrace. “For I have learnt,” saith he, “in whatsoever state I am, therein to be content.” Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing. “In whatsoever state I am,” saith he, “therein to be content. I know how to be abased, and I know also how to abound. In everything and in all things have I learned the secret.” That is, I know how to use little, to bear hunger and want. “Both to abound, and to suffer need.” “But, says one, there is no need of wisdom or of virtue in order to abound.” There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. For many ofttimes, coming into plenty, have become indolent, and have not known how to bear their good fortune. Many men have taken it as an occasion of no longer working. But Paul did not so, for what he received he consumed on others, and emptied himself for them. This is to know. He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. “Both to be filled,” saith he, “and to be hungry, both to abound, and to be in want.” Many know not how to be full, as for example, the Israelites, “ate, and kicked” (Deut. xxxii. 15.), but I am equally well ordered in all. He showeth that he neither is now elated, nor was before grieved: or if he grieved, it was on their account, not on his own, for he himself was similarly affected.

“In everything,” saith he, “and in all things I have learned the secret,” i.e. I have had experience of all things in this long time, and these things have all succeeded with me. But since boasting might seem to have a place here, see how quickly he checks up, and says, “I can do all things in Christ172    [Chrys. here reads “Christ,” the “Syrian” text; but the true text is simply “in him that,” as in Rev. Ver.—J.A.B.] that strengtheneth me.” The success is not mine own, but His who has given me strength. But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he healeth it again. By what he hath said above, he hath brought down their proud thoughts, by what followeth he maketh their readiness revive, by saying, “Howbeit ye did well, that ye had fellowship with my affliction.” Seest thou, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, saith he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, “Ye all are partakers with me of grace.” (Philip. i. 7.) For it is grace to suffer for Christ, as he himself saith in another place, “For to you it is given from God not only to believe on Him, but also to suffer for Him.” (Philip. i. 29.) For since those former words by themselves might have made them regardless, for this cause he consoleth them, and receiveth them, and praiseth them again. And this in measured words. For he said not, “gave,” but “had fellowship,” to show that they too were profited by becoming partakers of his labors. He said not, ye did lighten, but ye did communicate with my affliction, which was something more elevated. Seest thou the humility of Paul? seest thou his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; “since thou art wont to give.” For he refuseth neither to do, nor say anything. That is, “Think not that my words show want of shame, wherein I accuse you, and say, ‘Now at length ye have revived,’ or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors.”

Seest thou how he sootheth them? How are ye the authors? In that ye hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuseth them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.

Ver. 15. “Ye yourselves also know, ye Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church had communicated with me, as concerning giving and receiving, but ye only.”

Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, whilst the Philippians did it without any other Church having made a beginning. For “in the beginning of the Gospel,” saith he, they manifested such zeal towards the holy Apostle, as themselves first to begin, without having any example, to bear this fruit. And no one can say that they did these things because he abode with them, or for their own benefit; for he saith, “When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but ye only.” What meaneth “receiving,” and what “had fellowship”? Wherefore said he not, “no Church gave to me,” but “had fellowship with me, in the matter of giving and receiving”? Because it is a case of communication. He saith, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things.” (1 Cor. ix. 11.) And again, “That your abundance may be a supply to their want.” (2 Cor. viii. 14.) How did they communicate? In the matter of giving carnal things, and receiving spiritual. For as they who sell and buy communicate with each other, by mutually giving what they have, (and this is communication,) so too is it here. For there is not anything more profitable than this trade and traffic. It is performed on the earth, but is completed in heaven. They who buy are on the earth, but they buy and agree about heavenly things, whilst they lay down an earthly price.

But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who giveth the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if thou hast this, thou wilt be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if thou who hast much throwest in but a small portion, thou gavest an alms indeed, but not so great as the widow did; for thou didst not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water hath God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? that is giving one man; but one man is not of worth enough.

Ver. 16. “For even in Thessalonica, ye sent once and again unto my need.”

Here again is great praise, that he, when dwelling in the metropolis,173    The difference was probably less marked in St. Paul’s time than in St. Chrysostom’s. should be nourished by a little city. And lest, by always withdrawing himself from the supposition of want, he should, as I said at first, render them amiss, having previously shown by so many proofs that he is not in want, he here does it by one word only, by saying “needs.” And he said not “my,”174    The Greek is, “Ye sent to me unto the needs.” but absolutely,—having a care of dignity. And not this only, but what followeth too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction,

Ver. 17. “Not that I seek for the gift.”

As he said above, “Not that I speak in respect of want”; that is stronger than this. For it is one thing, that he who is in want, should not seek, and another that he who is in want should not even consider himself to be in want. “Not that I seek for the gift,” he says, “but I seek for the fruit, that increaseth to your account.” Not mine own. Seest thou, that the fruit is produced for them? This say I for your sake, says he, not for my own, for your salvation. For I gain nothing when I receive, but the grace belongeth to the givers, for the recompense is yonder in store for givers, but the gifts are here consumed by them who receive. Again even his desire is combined with praise and sympathy.

When he had said, I do not seek, lest he should again render them remiss, he adds,

Ver. 18. “But I have all things and abound,” i.e. through this gift ye have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, ye have not only filled up what was deficient in former time, but ye have gone beyond. For lest by these words he should seem to accuse them, see how he seals up all. After he had said, “Not that I seek for the gift,” and “Now at length”; and had shown that their deed was a debt, for this is meant by, “I have all,” then again he showeth, that they had acted above what was due, and saith, “I have all things and abound, I am filled.” I say not this at hazard, or only from the feeling of my mind, but why? “Having received of Epaphroditus the things that came from you, an odor of a sweet smell; a sacrifice acceptable, well pleasing to God.” Lo, whither he hath raised their gift; not I, he saith, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, “God smelled a sweet savor” (Gen. viii. 21.), which denotes one who was pleased. For ye know, indeed ye know, how our soul is affected by sweet savors, how it is pleased, how it is delighted. The Scriptures therefore shrunk not from applying to God a word so human, and so lowly, that it might show to men that their gifts are become acceptable. For not the fat, not the smoke, made them acceptable, but the purpose of mind which offered them. Had it been otherwise, Cain’s offering too had been received. It saith then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who hath no need, saith that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he setteth them right by saying, “Will I eat the flesh of bulls, or drink the blood of goats?” (Ps. l. 13.) This Paul also saith. “Not that I seek,” saith he, “for the gift.”

Ver. 19. “And may175    [This is the reading for the N.T. text of a good many documents, but both the best and the majority there read, “And my God shall fulfill,” as do also several documents for Chrys. here.—J.A.B.] my God fulfill every need of yours, according to His riches in glory, in Christ Jesus.”

Behold how he invokes blessings upon them, as poor men do. But if even Paul blesseth those who give, much more let us not be ashamed to do this when we receive. Let us not receive as though we ourselves had need, let us not rejoice on our own account, but on that of the givers. Thus we too who receive shall have a reward, if we rejoice for their sake. Thus we shall not take it hardly, when men do not give, but rather shall grieve for their sake. So shall we render them more zealous, if we teach them, that not for our own sake do we so act; “but may my God” fulfill every need of yours, or every grace, or every joy.176    [The words χρείαν, “need,” χάριν, “grace,” and χαρὰν, “joy,” are similar, and Chrys. indulges in some conjectures. Tisch. gives no evidence of any question as to the reading.—J.A.B.] If the second be true, “every grace,” he meaneth not only the alms, which are of earth, but every excellency. If the first, “your every need,” which I think too should rather be read, this is what he means to show. As he had said, “ye lacked opportunity,” he here maketh an addition, as he doth in the Epistle to the Corinthians, saying, “And He that supplieth seed to the sower, may He supply bread for food, and multiply your seed for sowing, and increase the fruits of your righteousness.” (2 Cor. ix. 10.) He invokes blessings upon them, that they may abound, and have wherewith to sow. He blesseth them too, not simply that they might abound, but “according to His riches,” so that this too is done in measured terms. For had they been as he was, so truly wise, so crucified, he would not have done this; but since they were men that were handicraftsmen, poor, having wives, bringing up children, ruling their families, and who had given these very gifts out of small possessions, and had certain desires of the things of this world, he blesseth them appropriately. For it is not unseemly to invoke sufficiency and plenty upon those who thus use them. See too what he said. He said not, May He make you rich, and to abound greatly; but what said he? “May He fulfill every need of yours,” so that ye may not be in want, but have things for your necessities. Since Christ too, when He gave us a form of prayer, inserted also this in the prayer, when He taught us to say,

“Give us this day our daily bread.” (Matt. vi. 11.)

“According to His riches.” That is, according to His free gift, i.e. it is easy to Him, and possible, and quickly. And since I have spoken of need, do not think that he will drive you into straits. Wherefore he added, “according to his riches in glory in Christ Jesus.” So shall all things abound to you, that you may have them to His glory. Or, ye are wanting in nothing; (for it is written, “great grace was upon them all, neither was there any that lacked.”) (Acts iv. 33.) Or, so as to do all things for His glory, as if he had said, that ye may use your abundance to His glory.

Ver. 20. “Now unto our God and Father be the glory for ever and ever. Amen.” For the glory of which he speaks belongs not only to the Son, but to the Father too, for when the Son is glorified, then is the Father also. For when he said, This is done to the glory of Christ, lest any one should suppose that it is to His glory alone, he continued, “Unto our God and Father be the glory,” that glory which is paid to the Son.

Ver. 21. “Salute every saint in Christ Jesus.” This also is no small thing. For it is a proof of great good will, to salute them through letters. “The brethren which are with me salute you.” And yet thou saidst that thou hast “no one like-minded, who will care truly for your state.” How then sayest thou now, “The brethren which are with me”? He either saith, “The brethren which are with me,” because he hath no one like-minded of those who are with him, (where he doth not speak of those in the city, for how were they constrained to undertake the affairs of the Apostles?) or that he did not refuse to call even those brethren.

Ver. 22, 23. “All the saints salute you, especially they that are of Cæsar’s household. The grace of the Lord Jesus Christ be with your spirit.”

He elevated them and strengthened them, by showing that his preaching had reached even to the king’s177    [It must be remembered that “king” was the regular Greek term for the Roman imperator (emperor).—J.A.B.] household. For if those who were in the king’s palace despised all things for the sake of the King of Heaven, far more ought they to do this. And this too was a proof of the love of Paul, and that he had told many things of them, and said great things of them, whence he had even led those who were in the palace to a longing for them, so that those who had never seen them saluted them. Especially because the faithful were then in affliction, his love was great. And those who were absent from each other were closely conjoined together as if real limbs. And the poor man was similarly disposed toward the rich, and the rich toward the poor, and there was no preëminence, in that they were all equally hated and cast out, and that for the same cause. For as, if captives taken from divers cities should arise and come to the same towns, they eagerly embrace each other, their common calamity binding them together; thus too at that time they had great love one toward another, the communion of their afflictions and persecutions uniting them.

Moral. For affliction is an unbroken bond, the increase of love, the occasion of compunction and piety. Hear the words of David, “It is good for me that I have been afflicted, that I might learn Thy statutes.” (Ps. cxix. 71.) And again another prophet, who saith, “It is good for a man that he bear the yoke in his youth.” (Lam. iii. 27.) And again, “Blessed is the man whom Thou chastenest, O Lord.” (Ps. xciv. 12.) And another who saith, “Despise not the chastening of the Lord.” (Prov. iii. 11.) And “if thou come near to serve the Lord, prepare thy soul for temptation.” (Ecclus. xi. 1.) And Christ also said to His disciples, “In the world ye shall have tribulation, but be of good cheer.” (John xvi. 33.) And again, “Ye shall weep and lament, but the world shall rejoice.” (John. xvi. 20.) And again, “Narrow and straitened is the way.” (Matt. vii. 14.) Dost thou see how tribulation is everywhere lauded, everywhere assumed as needful for us? For if in the contests of the world, no one without this receiveth the crown, unless he fortify himself by toil, by abstinence from delicacies, by living according to rule, by watchings, and innumerable other things, much more so here. For whom wilt thou name as an instance? The king? Not even he liveth a life free from care, but one burdened with much tribulation and anxiety. For look not to his diadem, but to his sea of cares, by which the crown is produced for him. Nor look to his purple robe, but to his soul, which is darker than that purple. His crown doth not so closely bind his brow, as care doth his soul. Nor look to the multitude of his spearmen, but to the multitude of his disquietudes. For it is not possible to find a private house laden with so many cares as a king’s palace. Violent deaths are each day expected, and a vision of blood is seen as they sit down to eat and drink. Nor can we say how oft he is disturbed in the night season, and leaps up, haunted with visions. And all this in peace; but if war should overtake him, what could be more piteous than such a life as this! What evils has he from those that are his own, I mean, those who are under his dominion. Nay, and of a truth the pavement of a king’s house is always full of blood, the blood of his own relations. And if ye will, I will also relate some instances, and ye will presently know; chiefly old occurrences—but also some things that have happened in our own times—yet still preserved in memory. One,178    After these words the Greek text is disarranged, and irreconcilable with itself and with the real history. Chrysostom seems, however, to intend to say what follows; that the brother of Crispus, i.e. Constantius Augustus, caused his father’s brother, Julius Constantius, and his sons, Dalmatius and Annibalianus, to be put to death. They were in fact slain by the soldiery, and as some thought, at the instigation of Constantius Augustus, son of Constantine. He adds afterwards, that his brother was taken by an usurper, and killed himself. Now Constans Augustus, the brother of Constantius, was taken by the usurper Magnentius, or rather by his generals, and slain, but no writer except Chrysostom says that he killed himself. He adds that Constantius slew his cousin. This was Gallus, who was made his colleague in the Empire by Constantius, and put to death by his order, A.D. 345.—Montf.   (Tillemont understands this otherwise, and more according to the Greek which is not difficult to construe as it stands; viz. that Constans killed himself and his children [if he had any, which does not otherwise appear] when taken by Magnentius, and that he [Constans] caused the death of his brother Constantine the younger.) it is said, having suspected his wife of adultery, bound her naked upon mules, and exposed her to wild beasts, though she had already been the mother to him of many princes. What sort of life, think ye, could that man have lived? For he would not have broken out into such vengeance, had he not been deeply affected with that distress. Moreover, this same man slew his own son,179    Here Chrysostom relates the violent deaths that had occurred within memory in the imperial palace; he goes, however, by common report, which usually varies from the real fact. He mentions the events without the names. There is no doubt, however, that the first example brought forward is Constantine the Great, who caused his son Crispus to be put to death, and afterwards his wife Fausta. Chrysostom says he exposed her to wild beasts; others, however, relate that she was suffocated by his order in a hot bath. Tillemont gives the most accurate of all the accounts of this affair.—Montf. or rather his brother did so. Of his sons, the one indeed slew himself when seized by a tyrant,180    [There is no known warrant for translating τύραννος by “rebel,” as the Oxford tr. does. It probably means some local usurping despot. In the Hom. on the return of Bishop Flavian, Chrysostom makes the emperor speak of the Antiochene mob who insulted his statues as “tyrants,” just as we say, “the tyranny of a mob.”—J.A.B.] and another put to death his cousin, his colleague in the kingdom, to which he had appointed him; and181    As for what Chrysostom adds (as usual, without names) of the wife of one of the Augusti who used drugs to cure barrenness, and perished together with the woman who supplied the drugs, also of another Augustus who was poisoned, and whose son had an eye put out, and another who perished in some horrible manner, I have not yet been able to find out to whom it applies. But what follows, of one burnt among beams and horses and all sorts of things, relates to Valens, who after his defeat at Hadrianople retired to a house, and was burnt to ashes with it. The reigning emperor was Arcadius, with respect to whom the history of that age attests the truth of his words.—Montf.   Tillemont understands the one poisoned to be Jovian, and says that his son Varronianus was treated as here mentioned, and afterwards put to death; and so Montf., in his Introduction to St. Chrys., “ad Viduam Juniorem,” t.i.p. 337. saw his wife destroyed by pessaries, for when she bore not, a certain wretched and miserable woman (for such indeed she was who thought to supply the gift of God by her own wisdom) gave her pessaries, and destroyed the queen, and herself perished with her. And this man is said to have also killed his own brother.182    [The older text, as here given after Field, may afford some help in these inquiries. The altered text, to which the notes refer, makes the brother of the first-mentioned king slay himself and his children. He whose wife was destroyed is there different from the one just preceding; and he who killed his brother is there the suicide. These differences are stated for the sake of those who are curious about such matters.—J.A.B.] Another again, his successor, was destroyed by noxious drugs, and his cup was to him no longer drink, but death. And his son had an eye put out, from fear of what was to follow, though he had done no wrong. It is not befitting to mention how another ended his life miserably. And after them, one was burnt, like some miserable wretch, amongst horses, and beams, and all sorts of things, and left his wife in widowhood. For it is not possible to relate the woes which he was compelled to undergo in his lifetime, when he rose up in revolt. And hath not he who now rules, from the time he received the crown, been in toil, in danger, in grief, in dejection, in misfortune, exposed to conspiracies? Such is not the kingdom of heaven, but after it is received, there is peace, life, joy, delight. But as I said, life cannot be without pain. For if in the affairs of this world even he who is accounted most happy, if the king is burdened with so many misfortunes, what thinkest thou must be true of private life? I cannot say how many other evils there are! How many stories have ofttimes been woven on these subjects! For nearly all the tragedies of the stage, as well as the mythical stories, have kings for their subjects. For most of these stories are formed from true incidents, for it is thus they please. As for example, Thyestes’ banquet, and the destruction to all that family by their misfortunes.

These things we know from the writers183    The civil historians. that are without: but if ye will, I will adduce instances from the Scripture too. Saul was the first king, and ye knew how he perished, after experiencing numberless ills. After him, David, Solomon, Abia, Hezekiah, Josiah, in like sort. For it is not possible, without affliction and toil, and without dejection of mind, to pass through the present life. But let us be cast down in mind, not for such things as these, for which kings grieve, but for those things, whence we (thus) have great gain. “For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret.” (2 Cor. vii. 10.) On account of these things we should be grieved, for these things we should be pained, for these things we should be pricked at heart; thus was Paul grieved for sinners, thus did he weep. “For out of much affliction and anguish of heart I wrote unto you in many tears.” (2 Cor. ii. 4.) For when he had no cause of grief on his own account, he did so on account of others, or rather he accounted those things too to be his own, at least as far as grief went. Others were offended, and he burned; others were weak, and he was weak: such grief as this is good, is superior to all worldly joy. Him who so grieves I prefer to all men, or rather the Lord Himself pronounces them blessed, who so grieve, who are sympathizing. I do not so much admire him in dangers, or rather I do not admire him less for the dangers by which he died daily, yet this still more captivates me. For it came of a soul devoted to God, and full of affection: from the love which Christ Himself seeketh: from a brotherly and a fatherly sympathy, or rather, of one greater than both these. Thus we should be affected, thus weep; such tears as these are full of great delight; such grief as this is the ground of joy.

And say not to me: What do they for whom I grieve gain by my so doing? Though we no way profit them for whom we grieve, at all events we shall profit ourselves. For he who grieveth thus on account of others, much more will so do for himself; he who thus weepeth for the sins of others will not pass by his own transgressions unwept, or rather, he will not quickly sin. But this is dreadful, that when we are ordered so to grieve for them that sin, we do not even exhibit any repentance for our own sins, but when sinning remain without feeling, and have care for and take account of anything, rather than our own sins. For this cause we rejoice with a worthless joy, which is the joy of the world, and straightway quenched, and which brings forth griefs innumerable. Let us then grieve with grief which is the mother of joy, and let us not rejoice with joy which brings forth grief. Let us shed tears which are the seeds of great joy, and not laugh with that laughter, which brings forth the gnashing of teeth for us. Let us be afflicted with affliction, from which springs up ease, and let us not seek luxury, whence great affliction and pain is born. Let us labor a little time upon the earth, that we may have continual enjoyment in heaven. Let us afflict ourselves in this transitory life, that we may attain rest in that which is endless. Let us not be remiss in this short life, lest we groan in that which is endless.

See ye not how many are here in affliction for the sake of worldly things? Consider that thou also art one of them, and bear thy affliction and thy pain, feeding on the hope of things to come. Thou art not better than Paul or Peter, who never obtained rest, who passed all their life in hunger and thirst and nakedness. If thou wouldest attain the same things with them, why journeyest thou along a contrary road? If thou wouldest arrive at that City, of which they have been deemed worthy, walk along the path which leadeth thither. The way of ease leadeth not thither, but that of affliction. The former is broad, the latter is narrow; along this let us walk, that we may attain eternal life in Christ Jesus our Lord, with whom, to the Father, together with the Holy Ghost, be honor, might, power, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΕʹ. Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν: ἐφ' ᾧ καὶ ἐφρονεῖτε, ἠκαιρεῖσθε δέ. Οὐχ ὅτι καθ' ὑστέ ρησιν λέγω: ἐγὼ γὰρ ἔμαθον, ἐν οἷς εἰμι, αὐτ άρκης εἶναι. Οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν: ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι: πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. Πλὴν καλῶς ἐποιήσατε συγκοινω νήσαντές μου τῇ θλίψει. αʹ. Πολλάκις εἶπον, ὅτι ἡ ἐλεημοσύνη οὐ τῶν λαμβανόντων ἕνεκεν, ἀλλὰ τῶν διδόντων ἐπεισήχθη: καὶ γὰρ ἐκεῖνοί εἰσιν οἱ τὰ μέγιστα κερδαίνοντες. Τοῦτο καὶ ἐνταῦθα δείκνυσιν ὁ Παῦλος. Πῶς; Ἀπέστειλαν αὐτῷ τινα διὰ μακροῦ χρόνου Φιλιππήσιοι, αὐτὰ δὴ ταῦτα Ἐπαφροδίτῳ ἐγχειρίσαντες. Μέλλων τοίνυν αὐτὸν πέμπειν τὴν ἐπιστολὴν ἀποκομίζοντα, ὅρα πῶς καὶ ἐπαινεῖ αὐτοὺς, καὶ δείκνυσιν ὅτι οὐ τῆς τῶν λαμβανόντων χρείας, ἀλλὰ τῆς τῶν διδόντων ἕνεκεν τοῦτο γεγένηται. Τοῦτο δὲ ποιεῖ, ἵνα μήτε εἰς ἀπόνοιαν αἴρωνται οἱ εὖ ποιοῦντες, καὶ προθυμότεροι γίνωνται περὶ τὸ εὖ ποιεῖν, ἅτε ἑαυτοὺς μᾶλλον ὠφελοῦντες, οἵ τε λαμβάνοντες μὴ ἐπιτρέχωσιν ἀδεῶς τῷ λαμβάνειν, ἵνα μὴ κρῖμα ἔχωσι: Μακάριον γάρ ἐστι, φησὶ, διδόναι μᾶλλον, ἢ λαμβάνειν. Τί οὖν δηλοῖ λέγων, Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως; Οὐ κοσμικῶς ἐχάρην, φησὶν, οὐδὲ βιωτικῶς, ἀλλ' ἐν Κυρίῳ: οὐχ ὅτι ἀνάπαυσιν ἔσχον ἐγὼ, ἀλλ' ὅτι ὑμεῖς προεκόψατε: ἡ γὰρ ἐμὴ ἀνάπαυσις, αὕτη ἐστί. Διὰ τοῦτο καί φησι, Μεγάλως: ἐπειδὴ οὐ σωματικὴ ἦν ἡ χαρὰ, οὐδὲ ὑπὲρ τῆς αὐτοῦ ἀναπαύσεως ἔχαιρεν, ἀλλ' ὑπὲρ τῆς ἐκείνων προκοπῆς. Καὶ ὅρα πῶς ἠρέμα ἐπιτιμήσας ὑπὲρ τοῦ παρελθόντος χρόνου, ταχέως αὐτὸ συνεσκίασε, παιδεύων συνεχῶς καὶ διαπαντὸς ἐν εὐποιίᾳ εἶναι. Ὅτι ἤδη ποτὲ, φησί. Τὸ, Ἤδη ποτὲ, χρόνον δηλοῦντός ἐστι μακρόν. Ἀνεθάλετε: ὡς ἐπὶ δένδρων βλαστησάντων, εἶτα ξηρανθέντων, καὶ πάλιν βλαστησάντων. Τοῦτο δὲ δεικνύντος ἐστὶν, ὅτι πρότερον ὄντες ἀνθηροὶ ἐμαράνθησαν: εἶτα μαρανθέντες, πάλιν ἐβλάστησαν: ὥστε καὶ ἐπιτίμησίς ἐστι καὶ ἔπαινος τὸ, Ἀνεθάλετε: οὐ γάρ ἐστι μικρὸν, τὸ μαρανθέντα ἀναθῆλαι. Καὶ τὸ πᾶν ἀπὸ ῥᾳθυμίας αὐτοὺς πεπονθότας δείκνυσιν. Εἰς τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ' ᾧ καὶ ἐφρονεῖτε. Ἐνταῦθα δὲ δηλοῖ, ὅτι ἔθος εἶχον καὶ πρὸ τούτου ἐν τοῖς τοιούτοις φιλοτιμεῖσθαι. Διὰ τοῦτο ἐπήγαγεν, Εἰς τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ' ᾧ καὶ ἐφρονεῖτε. Καὶ ἵνα μὴ νομίσῃς καὶ ἐν τοῖς λοιποῖς προθυμοτέρους αὐτοὺς γεγενῆσθαι, καὶ μεμαράνθαι, ἀλλ' ἐν τούτῳ μόνῳ, ὅρα πῶς αὐτὸ ἀσφαλίζεται λέγων: Ἤδη ποτὲ ἀνεθάλετε εἰς τὸ ὑπὲρ ἐμοῦ φρονεῖν: ὡσεὶ ἔλεγεν: Εἰς τοῦτό φημι μόνον τὸ, Ἤδη ποτέ: ἐν γὰρ τοῖς ἄλλοις οὐχ οὕτω. Ζητήσειε δ' ἄν τις ἐνταῦθα, πῶς λέγων, Μακάριόν ἐστι μᾶλλον διδόναι, ἢ λαμβάνειν: καὶ, Ὅτι αἱ χεῖρές μου ὑπηρέτησαν ταῖς χρείαις μου καὶ τοῖς οὖσι μετ' ἐμοῦ: καὶ πάλιν πρὸς Κορινθίους γράφων ἔλεγε, Καλὸν γάρ μοι ἀποθανεῖν μᾶλλον, ἢ τὸ καύχημά μου ἵνα τις κενώσῃ: νῦν περιορᾷ κενούμενον ἑαυτοῦ τὸ καύχημα. Πῶς; Λαβών. Εἰ γὰρ τὸ καύχημα τοῦτο ἦν, τὸ μηδὲν λαβεῖν, πῶς νῦν ἀνέχεται; τί οὖν ἔστιν εἰπεῖν; Ἐκεῖ εἰκότως οὐκ ἐλάμβανε διὰ τοὺς ψευδαποστόλους, Ἵνα ἐν ᾧ καυχῶνται, φησὶν, εὑρεθῶσι καθὼς καὶ ἡμεῖς. Καὶ οὐκ εἶπεν, Εἰσὶν, ἀλλὰ, Καυχῶνται, δηλῶν ἐκ τούτου ὅτι ἐλάμβανον μὲν, λανθανόντως δέ. Διὰ τοῦτο εἶπεν, Ἐν ᾧ καυχῶνται. Ἐλάμβανε δὲ καὶ αὐτὸς, εἰ καὶ μὴ ἐκεῖ: διὰ τοῦτο καὶ αὐτὸς ἔλεγεν: Οὐ φραγήσεται τὸ καύχημά μου. Καὶ οὐχ ἁπλῶς εἶπεν, Οὐ φραγήσεται, ἀλλὰ τί; Ἐν τοῖς κλίμασι τῆς Ἀχαΐας: καὶ τὸ, Ἄλλας Ἐκκλησίας ἐσύλησα, λαβὼν ὀψώνια πρὸς τὴν ὑμῶν διακονίαν: δηλοῦντός ἐστιν, ὅτι ἐλάμβανεν. Ἀλλὰ Παῦλος μὲν εἰκότως ἐλάμβανεν, ἔργον ἔχων τηλικοῦτον, εἴ που καὶ ἐλάμβανεν: οἱ δὲ μηδὲν ἐργαζόμενοι, πῶς ἂν δύναιντο λαμβάνειν; Ἀλλ' εὔχομαι, φησίν. Ἀλλ' οὐκ ἔστι τοῦτο ἔργον: τοῦτο γὰρ ἔστι καὶ μετὰ ἔργου ποιεῖν. Ἀλλὰ νηστεύω. Ἀλλ' οὐδὲ τοῦτο ἔργον. Ἀλλ' ὅρα τὸν μακάριον τοῦτον πολλαχοῦ κηρύττοντα, καὶ ἐργαζόμενον. Ἠκαιρεῖσθε δὲ, φησί. Τί ἐστιν, Ἠκαιρεῖσθε; Οὐ τῆς ῥᾳθυμίας ὑμῶν, φησὶν, ἀλλὰ τῆς ἀνάγκης: οὐκ εἴχετε ἐν χερσὶν, οὐδὲ ἐν ἀφθονίᾳ ἦτε: τοῦτο γάρ ἐστιν, Ἠκαιρεῖσθε δέ. Ἀπὸ τῆς κοινῆς αὐτὸ συνηθείας ἔλαβεν. Οὕτω γὰρ οἱ πλείους λέγουσιν, ὅταν αὐτοῖς μὴ μετὰ ἀφθονίας ἐπιῤῥέῃ τὰ βιωτικὰ, ἀλλ' ἐν στενοχωρίᾳ ᾖ. Οὐχ ὅτι καθ' ὑστέρησιν λέγω. Εἶπον, φησὶν, Ἤδη ποτὲ, καὶ ἐπετίμησα, οὐχὶ τὸ ἐμαυτοῦ ζητήσας, οὐδὲ διὰ τοῦτο μεμφόμενος, ὡς ἐν ἐνδείᾳ ὤν: οὐδὲ γὰρ διὰ τοῦτο ἐζήτουν. Πόθεν δῆλον, ὅτι οὐ κομπάζεις, ὦ Παῦλε; Κορινθίοις μὲν οὖν φησιν: Οὐ γὰρ ἄλλα γράφομεν ὑμῖν, ἀλλ' ἢ ἃ ἀναγινώσκετε, ἢ καὶ ἐπιγινώσκετε. Καὶ ἐπὶ τούτων δὲ οὐκ ἂν, ὥστε ἁλῶναι, ἔλεγεν. Οὐκ ἂν, εἴ γε ἐκόμπαζε, ταῦτα εἶπε: παρὰ γὰρ εἰδόσιν ἔλεγε, καὶ πλείων ἦν ἡ αἰσχύνη ἁλῶναι. Ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι, φησὶν, αὐτάρκης εἶναι. Ἄρα διδασκαλίας ἐστὶ τὸ πρᾶγμα, καὶ γυμνασίας καὶ μελέτης. Οὐ γὰρ εὐκατόρθωτόν ἐστιν, ἀλλὰ καὶ σφόδρα δύσκολον καὶ πόνον ἔχον πολύν. Ἐν οἷς εἰμι, φησὶν, αὐτάρκης εἶναι. Οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν: ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι. Τουτέστι, Καὶ ὀλίγοις κεχρῆσθαι οἶδα, καὶ λιμὸν φέρειν καὶ ἔνδειαν. Καὶ περισσεύειν, καὶ ὑστερεῖσθαι. Ναὶ, φησίν: ἀλλὰ τοῦτο οὐκ ἔστιν ἐπιστήμης, ὥσπερ οὐδὲ ἀρετῆς, τὸ περισσεύειν. Καὶ σφόδρα ἀρετῆς, οὐχ ἧττον ἢ ἐκεῖνο. Πῶς; Ὅτι ὥσπερ ἡ στενοχωρία πολλὰ παρασκευάζει κακὰ ποιεῖν, οὕτω καὶ ἡ πλησμονή. βʹ. Πολλοὶ γὰρ πολλάκις ἐν ἀφθονίᾳ γενόμενοι, ῥᾳθυμότεροι ἐγένοντο, καὶ οὐκ ἔγνωσαν ἐνεγκεῖν τὴν εὐπραγίαν: πολλοὶ πολλάκις ἀφορμὴν ἔλαβον τοῦ μηκέτι ἐργάζεσθαι. Ἀλλ' οὐχ ὁ Παῦλος: καὶ γὰρ λαμβάνων εἰς ἄλλους ἀνήλισκε, καὶ εἰς ἄλλους ἐκένου. Τοῦτο δέ ἐστιν εἰδέναι καλῶς κεχρῆσθαι τῷ ἔχειν. Οὐχὶ διεχεῖτο, οὐδὲ ἔχαιρεν ἐπὶ τῇ περισσείᾳ αὐτοῦ, ἀλλ' ἴσος ἦν ἔν τε ἐνδείᾳ, ἔν τε πλησμονῇ, οὔτε ἐκεῖθεν πιεζόμενος, οὔτε ἐντεῦθεν χαυνούμενος. Καὶ χορτάζεσθαι, φησὶν, οἶδα καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι. Πολλοὶ οὐκ ἴσασι χορτάζεσθαι, οἷον οἱ Ἰσραηλῖται: ἐκεῖνοι γὰρ ἔφαγον, καὶ ἀπελάκτισαν. Ἀλλ' ἐπὶ τῆς αὐτῆς εὐταξίας ἐγὼ μένω. Δείκνυσιν ὅτι οὔτε νῦν ἥσθη, οὔτε πρότερον ἐλυπεῖτο: εἰ δὲ καὶ ἐλυπεῖτο, οὐκ αὐτοῦ ἕνεκεν, ἀλλ' αὐτῶν: αὐτὸς γὰρ ὁμοίως διέκειτο. Ἐν παντὶ, φησὶ, καὶ ἐν πᾶσι μεμύημαι. Τουτέστι, Πεῖραν ἔλαβον ἐν τῷ μακρῷ τούτῳ χρόνῳ πάντων, καὶ ταῦτά μοι πάντα κατώρθωται. Ἀλλ' ἐπειδὴ μεγαληγορία τὸ πρᾶγμα ἦν, ὅρα πῶς ἐπιλαμβάνεται ταχέως, καί φησι: Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ, φησίν. Οὐκ ἐμὸν τὸ κατόρθωμα, ἀλλὰ τοῦ τὴν ἰσχὺν δεδωκότος ἐστίν. Ἀλλ' ἐπειδὴ πάλιν οἱ εὖ ποιοῦντες, ὅταν ἴδωσιν οὐ διατιθέμενον εὖ τὸν λαμβάνοντα, ἀλλὰ καταφρονοῦντα τῶν διδομένων, ῥᾳθυμότεροι γίνονται: αὐτοὶ γὰρ ὡς χαριζόμενοι διέκειντο καὶ ἀναπαύοντες: ἵνα οὖν μὴ τοῦτο γένηται, μηδέ τις εἴπῃ, ὅτι Ἐπεὶ καταφρονεῖ τῆς ἀναπαύσεως Παῦλος, ἀνάγκη τούτους ῥᾳθυμοτέρους γενέσθαι: ὅρα πῶς πάλιν καὶ τοῦτο ἰᾶται. Διὰ μὲν γὰρ τῶν εἰρημένων τὸ φρόνημα αὐτῶν κατέσπασε: διὰ δὲ τῶν ἑξῆς τὴν προθυμίαν αὐτῶν ἀναζῇν ποιεῖ, λέγων: Πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει. Ὁρᾷς καὶ πῶς ἀπέστησεν ἑαυτὸν, καὶ πῶς πάλιν ἥνωσε; Τοῦτο γνησίας φιλίας ἐστὶ καὶ πνευματικῆς. Μὴ γὰρ ἐπειδὴ, φησὶν, ἐν χρείᾳ οὐ καθέστηκα, νομίσητε μὴ δεῖσθαί με τοῦ πράγματος: δέομαι δι' ὑμᾶς. Πῶς οὖν ἐκοινώνησαν αὐτῷ τῶν θλίψεων; Διὰ τούτου: ὅπερ καὶ δεσμούμενος ἔλεγε, Συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς. Χάρις γάρ ἐστι τὸ παθεῖν ὑπὲρ τοῦ Χριστοῦ, ὥς που καὶ αὐτός φησιν: Ὅτι ὑμῖν ἐχαρίσθη ἀπὸ Θεοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. Ἐπειδὴ γὰρ ἐκεῖνα καταμόνας λεγόμενα ἀλγῆσαι αὐτοὺς ἱκανὰ ἦν, διὰ τοῦτο θεραπεύει καὶ ἀποδέχεται καὶ ἐπαινεῖ πάλιν, καὶ τοῦτο μεμετρημένως. Οὐ γὰρ εἶπε, Δόντες, ἀλλὰ, Συγκοινωνήσαντες, δεικνὺς αὐτοὺς καὶ κερδάναντας, εἴ γε τῶν ἄθλων ἐγένοντο κοινωνοί. Οὐκ εἶπεν, Ἐπικουφίσαντές μου τὰς θλίψεις, ἀλλὰ, Συγκοινωνήσαντές μου τῇ θλίψει, ὅπερ ἦν σεμνότερον. Ὁρᾷς τὸ ταπεινὸν Παύλου; ὁρᾷς τὸ εὐγενές; Ὅτε ἔδειξεν οὐδὲν δεόμενον τῶν παρ' ἐκείνων αὐτοῦ ἕνεκεν, τότε λοιπὸν ἀδεῶς καὶ ταπεινὰ φθέγγεται ῥήματα, καὶ ἅπερ οἱ προσαιτοῦντες λέγουσιν, Ὡς ἔθος ἔχεις διδόναι. Οὐδὲν γὰρ παραιτεῖται οὔτε ποιεῖν, οὔτε λέγειν, πρὸς τὸ μόνον, ὃ βούλεται, κατορθῶσαι. Τί δὲ τοῦτό ἐστι; Μὴ νομίσητε, φησὶν, ἀναισχυντίας εἶναι τὰ ῥήματα, τὸ ἐγκαλεῖν, καὶ λέγειν, Ἤδη ποτὲ ἀνεθάλετε, καὶ τοῦ ἐν χρείᾳ εἶναι: οὐ γὰρ δεόμενος ταῦτα λέγω, ἀλλὰ τί; Ἐκ τοῦ σφόδρα θαῤῥεῖν ὑμῖν: καὶ τούτου δὲ ὑμεῖς αἴτιοι. Ὁρᾷς πῶς αὐτοὺς θεραπεύει, καὶ πῶς φησιν, Ὑμεῖς αἴτιοι, πρὸ τῶν ἄλλων ἐπιπηδήσαντες τῷ πράγματι, καὶ παῤῥησίαν ἡμῖν δόντες ὑπὲρ τῶν τοιούτων ὑπομιμνήσκειν ὑμᾶς; Καὶ θέα τὸ σεμνόν: μὴ πέμπουσι μὲν οὐκ ἐγκαλεῖ, ἵνα μὴ δόξῃ τὸ ἑαυτοῦ θεραπεύειν: ἐπειδὴ δὲ ἔπεμψαν, τότε ἐπετίμησεν ὑπὲρ τοῦ παρελθόντος χρόνου, καὶ ἤνεγκαν: λοιπὸν γὰρ οὐκ ἂν ἔδοξε τὸ αὑτοῦ θεραπεύειν. Οἴδατε, φησὶ, καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι. Βαβαὶ, ἡλίκον τὸ ἐγκώμιον! εἴ γε Κορίνθιοι μὲν ἐκ τοῦ ἀκούειν ἐκεῖνα παρ' αὐτοῦ καὶ Ῥωμαῖοι προτρέπονται, οὗτοι δὲ οὐδεμιᾶς Ἐκκλησίας ἀρξαμένης (καὶ γὰρ, Ἐν ἀρχῇ τοῦ Εὐαγγελίου, φησὶ), τοσαύτην περὶ τὸν ἅγιον ἐπεδείξαντο σπουδὴν, ὡς μηδὲ παράδειγμα ἔχοντες, αὐτοὶ πρῶτοι τῆς καρποφορίας ἄρξασθαι ταύτης. Καὶ οὐκ ἔστιν εἰπεῖν, ὅτι παραμένοντι αὐτῷ οὐδὲ τῶν πρὸς αὐτοὺς ἕνεκεν ταῦτα ἐποίουν: Ὅτε ἐξῆλθον γὰρ, φησὶν, ἀπὸ Μακεδονίας, οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι. Τί ἐστι, Λήψεως; τί δέ ἐστιν, Ἐκοινώνησε; διὰ τί μὴ εἶπεν, ὅτι Οὐδεμία μοι Ἐκκλησία ἔδωκεν, ἀλλ', Ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως; Κοινωνία γὰρ τὸ πρᾶγμά ἐστιν. Εἰ γὰρ ἡμεῖς τὰ πνευματικὰ ὑμῖν, φησὶν, ἐσπείραμεν, τί μέγα, εἰ ἡμεῖς τὰ σαρκικὰ ὑμῶν θερίσομεν; καὶ πάλιν, Τὸ ὑμῶν περίσσευμα ἵνα γίνηται εἰς τὸ ἐκείνων ὑστέρημα. Ὁρᾷς πῶς ἐκοινώνησαν, εἰς λόγον δόσεως τῶν σαρκικῶν, καὶ λήψεως τῶν πνευματικῶν; Ὥσπερ γὰρ οἱ πωλοῦντες καὶ ἀγοράζοντες κοινωνοῦσιν ἀλλήλοις, τὰ παρ' ἀλλήλων ἀντιδιδόντες (τοῦτο γάρ ἐστι κοινωνία), οὕτω δὴ καὶ ἐνταῦθα. Οὐ γὰρ ἔστιν, οὐκ ἔστι ταύτης τῆς ἀγορασίας καὶ ἐμπορίας τι κερδαλεώτερον: γίνεται μὲν γὰρ ἐν τῇ γῇ, τελεῖται δὲ ἐν τῷ οὐρανῷ: οἱ μὲν ἀγοράζοντες ἐν τῇ γῇ ἑστήκασιν: ἀγοράζουσι δὲ καὶ συμφωνοῦσι τὰ ἐν τοῖς οὐρανοῖς, γηΐνην κατατιθέντες τὴν τιμήν. γʹ. Ἀλλὰ μὴ καταγνῷς: οὐ χρημάτων ἐστὶν ὠνητὰ τὰ οὐράνια, οὐ τὰ χρήματα αὐτὰ ἀγοράζει, ἀλλ' ἡ προαίρεσις τοῦ τὰ χρήματα καταβάλλοντος, ἡ φιλοσοφία, τὸ τῶν βιωτικῶν ἀνωτέρω εἶναι, ἡ φιλανθρωπία, ἡ ἐλεημοσύνη. Ἐπεὶ εἰ τὸ ἀργύριον ἠγόραζεν, ἡ τὰ δύο λεπτὰ καταβαλοῦσα οὐδὲν ἂν ἔλαβε μέγα: ἐπειδὴ δὲ οὐ τὸ ἀργύριον, ἀλλ' ἡ προαίρεσις ἴσχυσεν, ἐκείνη πᾶσαν προαίρεσιν ἐπιδειξαμένη, πάντα ἔλαβε. Μὴ τοίνυν λέγωμεν, ὅτι ὠνητὴ χρημάτων ἐστὶν ἡ βασιλεία: οὐ χρημάτων, ἀλλὰ προαιρέσεως τῆς διὰ χρημάτων ἐπιδεικνυμένης. Οὐκοῦν δεῖ χρημάτων, φησίν; Οὐ δεῖ χρημάτων, ἀλλὰ προαιρέσεως: ἂν ταύτην ἔχῃς, δυνήσῃ καὶ διὰ δύο λεπτῶν ἀγοράσαι τὸν οὐρανόν: μὴ οὔσης δὲ ταύτης, οὐδὲ μυρία τάλαντα χρυσοῦ τοῦτο δυνήσεται, ὅπερ τὰ δύο λεπτά. Διὰ τί; Ὅταν γὰρ πολλὰ ἔχων, ἐλάττονα καταβάλῃς, ἐποίησας μὲν ἐλεημοσύνην, οὐ τοσαύτην δὲ ὅσην ἡ χήρα: οὐ γὰρ μετὰ τοσαύτης προθυμίας κατέβαλες, μεθ' ὅσης ἐκείνη: πάντων γὰρ ἑαυτὴν ἀπεστέρησε, μᾶλλον δὲ οὐκ ἀπεστέρησεν, ἀλλὰ πάντα ἑαυτῇ ἐχαρίσατο. Οὐ ταλάντων χρυσοῦ, ἀλλὰ ποτηρίου ψυχροῦ τὴν βασιλείαν ὑπέσχετο ὁ Θεὸς, ἀλλὰ προθυμίας: οὐ θανάτου, ἀλλὰ προαιρέσεως: ἐπεὶ οὐδὲ μέγα τί ἐστι. Τί γάρ ἐστι μίαν ψυχὴν δοῦναι; Ἔδωκεν ἕνα ἄνθρωπον: εἷς δὲ ἄνθρωπος οὐκ ἔστιν ἀντάξιος. Ὅτι καὶ ἐν Θεσσαλονίκῃ, καὶ ἅπαξ καὶ δὶς εἰς τὰς χρείας μοι ἐπέμψατε. Πάλιν μέγα τὸ ἐγκώμιον, εἴ γε ἐν τῇ μητροπόλει καθήμενος, παρὰ τῆς μικρᾶς ἐτρέφετο πόλεως. Καὶ ὅρα: ἵνα μὴ διαπαντὸς ἐξέλκων ἑαυτὸν τῆς χρείας, ὅπερ εἶπον προλαβὼν, ῥᾳθυμοτέρους ποιήσῃ, διὰ τοσούτων δείξας, ὅτι οὐ δεῖται, ἑνὶ μόνῳ τοῦτο δῆλον ἐποίησεν, εἰπὼν, Εἰς τὰς χρείας: καὶ οὐκ εἶπε, Τὰς ἐμὰς, ἀλλ' ἁπλῶς, τοῦ σεμνοῦ ἐπιμελόμενος: οὐ τοῦτο δὲ μόνον, ἀλλὰ καὶ τὸ ἑξῆς. Ἐπειδὴ γὰρ συνεῖδε σφόδρα ταπεινὸν ὂν, πάλιν αὐτὸ τῇ ἐπιδιορθώσει ἀσφαλίζεται, λέγων: Οὐχ ὅτι ἐπιζητῶ, λέγων, τὸ δόμα. Ὅπερ εἶπεν ἄνω, Οὐχ ὅτι καθ' ὑστέρησιν λέγω, τὸ αὐτὸ δηλῶν, εἰ καὶ ἐκεῖνο τούτου μεῖζόν ἐστιν. Ἕτερον γάρ ἐστιν ὑστεροῦντα μὴ ζητῆσαι, καὶ ἕτερον ἐν ὑστερήσει ὄντα μηδὲ νομίζειν ὑστερεῖσθαι. Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, φησὶν, ἀλλ' ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν, οὐκ ἐμοῦ. Ὁρᾷς ὅτι ὁ καρπὸς ἐκείνοις τίκτεται; Δι' ὑμᾶς ταῦτα λέγω, φησὶ, οὐ δι' ἐμαυτὸν, εἰς τὴν ὑμετέραν σωτηρίαν: ἐγὼ γὰρ οὐδὲν κερδαίνω λαμβάνων: τῶν διδόντων ἐστὶν ἡ χάρις. Τοῖς μὲν γὰρ διδοῦσιν ἐκεῖ φυλάττεται ἡ ἀμοιβή: τοῖς δὲ λαμβάνουσιν ἐνταῦθα ἀναλίσκεται τὰ διδόμενα. Πάλιν μετ' ἐγκωμίου καὶ συμπαθείας, καὶ τὸ χρῄζειν. Ἐπειδὴ γὰρ εἶπεν, Οὐ ζητῶ, ἵνα μὴ πάλιν ῥᾳθυμοτέρους ποιήσῃ, φησίν: Ἀπέχω δὲ πάντα, καὶ περισσεύω. Τουτέστι, διὰ ταύτης τῆς δόσεως καὶ τὰ παραλειφθέντα ἐπληρώσατε, ὅπερ μάλιστα προθυμοτέρους ἦν ποιῆσαι. Ὅσῳ γὰρ ἂν ὦσι φιλοσοφώτεροι, ζητοῦσι καὶ τὰς παρὰ τῶν εὖ παθόντων χάριτας οἱ εὖ ποιοῦντες. Ἀπέχω πάντα, καὶ περισσεύω. Τουτέστιν, οὐ μόνον ἀνεπληρώσατε τὰ ἐλλειφθέντα ἐν τῷ παρελθόντι χρόνῳ, ἀλλὰ καὶ ὑπερεβάλετε. Εἶτα ἵνα μὴ δόξῃ διὰ τοῦτο ἐγκαλεῖν, ὅρα πῶς ἐπισφραγίζεται. Ἐπειδὴ γὰρ εἶπεν, Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, καὶ ὅτι, Ἤδη ποτὲ, καὶ ἔδειξεν ὅτι ὀφειλή ἐστι τὸ πρᾶγμα (τοῦτο γάρ ἐστιν, Ἀπέχω): πάλιν δείκνυσιν ὅτι ὑπὲρ ὀφειλὴν ἔπραξαν, καί φησιν: Ἀπέχω πάντα, καὶ περισσεύω, πεπλήρωμαι. Οὐχ ἁπλῶς, οὐδὲ ἀπὸ διαθέσεως ταῦτα λέγω, ἀλλὰ τί; Δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ' ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτὴν, εὐάρεστον τῷ Θεῷ. Βαβαὶ, ποῦ τὸ δῶρον αὐτῶν ἀνήγαγεν! Οὐκ ἐγὼ, φησὶν, ἔλαβον, οὐκ ἔλαβον, ἀλλ' ὁ Θεὸς δι' ἐμοῦ. Ὥστε, κἂν ἐγὼ μὴ χρῄζω, μὴ μελέτω ὑμῖν: ἐπεὶ οὐδὲ ὁ Θεὸς ἔχρῃζε, καὶ ὅμως ἀπεδέχετο, οὕτως ὡς μηδὲ παραιτεῖσθαι εἰπεῖν τὴν θείαν Γραφὴν, ὅτι Ὠσφράνθη ὁ Θεὸς ὀσμὴν εὐωδίας, ὅπερ ἦν εὐφραινομένου. Ἴστε γὰρ, ἴστε πῶς διατίθεται ἡμῶν ἡ ψυχὴ ἐπὶ ταῖς εὐωδίαις, πῶς εὐφραίνεται, πῶς γάννυται. Οὐ παρῃτήσατο τοίνυν εἰπεῖν περὶ Θεοῦ ἀνθρώπινον οὕτω ῥῆμα καὶ ταπεινὸν ἡ Γραφὴ, ἵνα τοῖς ἀνθρώποις δείξῃ, ὅτι δεκτὰ τὰ παρ' αὐτῶν δῶρα γέγονεν. Οὐ γὰρ ἡ κνίσσα, οὐδὲ ὁ καπνὸς δεκτὰ ἐποίει, ἀλλ' ἡ προαίρεσις ἡ προσφέρουσα: ἐπεὶ, εἰ τοῦτο ἦν, καὶ τὰ παρὰ τοῦ Κάϊν ἂν ἐδέχθη. Εἶπεν οὖν, ὅτι καὶ εὐφραίνεται, καὶ πῶς εὐφραίνεται: οὐ γὰρ ἂν ἄλλως ἔμαθον οἱ ἄνθρωποι. Ὁ τοίνυν μὴ ἐν χρείᾳ καθεστὼς λέγει οὕτως εὐφραίνεσθαι, ἵνα μὴ διὰ τὸ ἀνενδεὲς ῥᾴθυμοι γένωνται. Καὶ ὅτε λοιπὸν τῆς ἄλλης ἀρετῆς ἀμελήσαντες, ταύταις ἐθάῤῥουν, ὅρα πῶς πάλιν διορθοῦται αὐτοὺς, λέγων: Μὴ φάγωμαι κρέα ταύρων, ἢ αἷμα τράγων πίωμαι; Τοῦτο καὶ Παῦλός φησιν, Οὐκ ἐπιζητῶ τὸ δόμα. Ὁ δὲ Θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸν πλοῦτον αὑτοῦ ἐν δόξῃ, ἐν Χριστῷ Ἰησοῦ. δʹ. Ὅρα πῶς καὶ ἐπεύχεται, καθάπερ οἱ πένητες. Εἰ δὲ Παῦλος ἐπεύχεται τοῖς διδοῦσι, πολλῷ μᾶλλον ἡμεῖς μὴ αἰσχυνώμεθα λαμβάνοντες τοῦτο ποιεῖν. Μὴ δὴ λαμβάνωμεν, ὡς αὐτοὶ χρῄζοντες, μηδὲ χαίρωμεν ἡμῶν ἕνεκεν, ἀλλὰ τῶν διδόντων αὐτῶν. Οὕτως ἡμῖν ἔσται μισθὸς καὶ λαμβάνουσιν, ἂν δι' ἐκείνους χαίρωμεν: οὕτως οὐκ ἀγανακτήσομεν, μὴ διδόντων, μᾶλλον δὲ ἀλγήσομεν δι' αὐτούς: οὕτω καὶ προθυμοτέρους ἐργασόμεθα, ἂν διδάσκωμεν, ὅτι οὐχ ἡμῶν ἕνεκεν ταῦτα πράττομεν. Ὁ δὲ Θεός μου, φησὶ, πληρώσει πᾶσαν χρείαν ὑμῶν, ἢ πᾶσαν χάριν, ἢ πᾶσαν χαράν. Ἀλλ' ἂν μὲν ᾖ, Πᾶσαν χάριν, μὴ ταύτην μόνον φησὶ, τὴν ἐπὶ γῆς ἐλεημοσύνην, ἀλλὰ πᾶν κατόρθωμα: ἂν δὲ, Πᾶσαν χρείαν, ὅπερ οἶμαι καὶ μᾶλλον λέγεσθαι, τοῦτό ἐστιν ὃ δηλοῦν βούλεται: ἐπειδὴ ἔμπροσθεν εἶπεν, Ἠκαιρεῖσθε, ἐπάγει ἐνταῦθα, ὅπερ ἐν τῇ πρὸς Κορινθίους ποιεῖ λέγων, Ὁ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν χορηγήσαι, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν. Ἐπεύχεται γὰρ αὐτοῖς, ὥστε εἶναι ἐν ἀφθονίᾳ, καὶ ἔχειν σπείρειν: καὶ ἐπεύχεται οὐχ ἁπλῶς ἐν ἀφθονίᾳ εἶναι, ἀλλὰ, Κατὰ τὸν πλοῦτον αὑτοῦ. Ὥστε καὶ τοῦτο συμμεμετρημένως. Εἰ μὲν γὰρ κατ' αὐτὸν ἦσαν, καὶ οὕτω φιλόσοφοι, καὶ οὕτως ἐσταυρωμένοι, οὐκ ἂν τοῦτο ἐποίησεν: ἐπειδὴ δὲ ἄνδρες ἦσαν, χειροτέχναι, πένητες, γυναῖκας ἔχοντες, παῖδας τρέφοντες, οἰκίας προεστῶτες, καὶ ἀπὸ ὀλίγων καὶ ταῦτα ἔδοσαν, καί τινα εἶχον ἐπιθυμίαν καὶ τῶν παρόντων, ἐπεύχεται συγκαταβατικῶς. Τοῖς γὰρ οὕτω κεχρημένοις οὐδὲν ἄτοπον ἐπεύχεσθαι τὴν αὐτάρκειαν καὶ τὴν ἀφθονίαν. Ὅρα γοῦν τί καὶ ἐπεύχεται: Οὐκ εἶπεν, ὅτι Ποιήσαι πλουσίους καὶ εὐπόρους σφόδρα, ἀλλὰ τί; Πληρώσαι πᾶσαν χρείαν ὑμῶν. Ὥστε μὴ εἶναι ἐν ἐνδείᾳ, ἀλλὰ τὰ πρὸς χρείαν ἔχειν: ἐπεὶ καὶ ὁ Χριστὸς ὅρον εὐχῆς ἡμῖν διδοὺς, τοῦτο τῇ εὐχῇ ἐνέθηκε, διδάσκων ἡμᾶς, Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον λέγειν, δὸς ἡμῖν σήμερον. Κατὰ τὸν πλοῦτον αὑτοῦ. Τί ἐστι τοῦτο; Κατὰ τὴν δωρεὰν αὑτοῦ: τουτέστιν, ὅ τι εὔκολον αὐτῷ καὶ δυνατὸν, καὶ ταχέως ποιεῖν. Καὶ ἐπειδὴ Χρείαν εἶπον, ἵνα μὴ νομίσωσιν, ὅτι στενοχωρήσει αὐτοὺς, διὰ τοῦτο ἐπήγαγε, Κατὰ τὸν πλοῦτον αὑτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. Οὕτω περισσεύσει ὑμῖν ἅπαντα, φησὶν, ὥστε ἐν δόξῃ αὐτοῦ ἔχειν. Ἢ οὖν τοῦτο λέγει, ὅτι Οὐδενὸς ὑστερεῖσθε: Καὶ χάρις γὰρ μεγάλη, φησὶν, ἦν ἐπὶ πάντας αὐτούς: οὐδὲ γὰρ ἐνδεής τις ὑπῆρχεν ἐν αὐτοῖς: ἢ προτρέπει εἰς δόξαν αὐτοῦ πάντα ποιεῖν: ὡσεὶ ἔλεγεν: Ἵνα εἰς δόξαν αὐτοῦ χρῆσθε τῇ περιουσίᾳ. Τῷ δὲ Θεῷ καὶ Πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Αὕτη δὲ ἡ δόξα οὐχὶ τοῦ Υἱοῦ μόνον, ἀλλὰ καὶ τοῦ Πατρὸς γίνεται. Ὅταν γὰρ ὁ Υἱὸς δοξάζηται, τότε ὁ Πατήρ. Ἐπειδὴ γὰρ εἶπεν εἰς δόξαν Χριστοῦ τοῦτο γενέσθαι, ἵνα μή τις νομίσῃ αὐτοῦ μόνου, ἐπήγαγε: Τῷ δὲ Θεῷ καὶ Πατρὶ ἡμῶν ἡ δόξα, αὕτη ἡ γενομένη δηλονότι τῷ Υἱῷ. Ἀσπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ. Οὐ μικρὸν καὶ τοῦτο: πολλῆς γὰρ εὐμενείας, καὶ τὸ διὰ γραμμάτων αὐτοὺς ἀσπάζεσθαι. Ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. Καὶ μὴν ἔλεγες, ὅτι Οὐδένα ἔχω ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει: πῶς οὖν λέγεις νῦν, Οἱ σὺν ἐμοὶ ἀδελφοί, Ἢ τοὺς μετ' αὐτοῦ ἀδελφούς φησι, δηλῶν ὅτι Οὐδένα τῶν μεθ' ἑαυτοῦ ἔχει ἰσόψυχον, οὐ περὶ τῶν ἐν τῇ πόλει λέγων: ποίαν γὰρ ἀνάγκην εἶχον ἐκεῖνοι τὰ τῶν ἀποστόλων ἀναδέχεσθαι πράγματα; ἢ ὅτι οὐ παραιτεῖται καὶ τούτους ἀδελφοὺς καλεῖν. Ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. Ἀνέστησεν αὐτοὺς καὶ ἀνέῤῥωσε, δεικνὺς ὅτι καὶ τῆς βασιλικῆς οἰκίας τὸ κήρυγμα ἥψατο. Εἰ γὰρ οἱ ἐν τοῖς βασιλείοις πάντων κατεφρόνησαν διὰ τὸν βασιλέα τῶν οὐρανῶν, πολλῷ μᾶλλον αὐτοὺς χρὴ τοῦτο ποιεῖν. Καὶ τοῦτο δὲ τεκμήριον ἦν τῆς Παύλου ἀγάπης, τὸ πολλὰ περὶ αὐτῶν διηγεῖσθαι, καὶ μεγάλα λέγειν, ὅθεν καὶ εἰς πόθον ἤγαγε τοὺς ἐν τοῖς βασιλείοις, ὥστε ἀσπάσασθαι αὐτοὺς τοὺς οὐχ ἑωρακότας. Μάλιστα μὲν γὰρ, ἐπειδὴ ἐν θλίψει ἦσαν οἱ πιστοὶ τότε, πολλὴ ἦν ἡ ἀγάπη. Πῶς; Οἵ τε γὰρ ἀλλήλων διεστηκότες, ἀλλήλοις ἦσαν συγκεκολλημένοι, καὶ οἱ πόῤῥωθεν, ὡς ἐγγὺς ὄντες, ἀλλήλους ἠσπάσαντο, καὶ ὡς περὶ μέλη οἰκεῖα, οὕτω πρὸς ἑαυτοὺς ἕκαστος διετίθετο. Καὶ ὁ πένης γὰρ πρὸς τὸν πλούσιον ὁμοίως διέκειτο, καὶ ὁ πλούσιος πρὸς τὸν πένητα: καὶ οὐδεμία ἦν ὑπεροχὴ, τῷ πάντας ὁμοίως μισεῖσθαι καὶ ἐλαύνεσθαι, καὶ ἐπὶ τοῖς αὐτοῖς. Ὥσπερ γὰρ οἱ ἐκ διαφόρων πόλεων αἰχμάλωτοί τινες ἀναστάντες, καὶ εἰς μίαν ἐλθόντες πόλιν, σφόδρα ἀλλήλοις συμπλέκονται, τοῦ κοινοῦ τῆς συμφορᾶς συγκολλῶντος αὐτούς: οὕτω δὴ καὶ τότε, τῆς κοινωνίας τῶν παθημάτων καὶ τῶν θλίψεων συναπτούσης αὐτοὺς, πολλὴν εἶχον πρὸς ἀλλήλους ἀγάπην. εʹ. Δεσμὸς γάρ τίς ἐστιν ἡ θλῖψις ἀῤῥαγὴς, ἀγάπης αὔξησις, κατανύξεως καὶ εὐλαβείας ὑπόθεσις. Ἄκουε γὰρ τοῦ Δαυῒδ λέγοντος: Ἀγαθόν μοι, Κύριε, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου: καὶ πάλιν ἑτέρου προφήτου λέγοντος, Ἀγαθὸν ἀνθρώπῳ, ὅταν ἄρῃ ζυγὸν ἐκ νεότητος αὑτοῦ: καὶ πάλιν, Μακάριος ἄνθρωπος, ὃν ἂν παιδεύσῃς, Κύριε: καὶ ἑτέρου τινὸς λέγοντος, Μὴ ὀλιγώρει παιδείας Κυρίου: καὶ ἀλλαχοῦ, Εἰ προσέρχῃ δουλεύειν Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν. Καὶ ὁ Χριστὸς δὲ πρὸς τοὺς ἑαυτοῦ μαθητὰς ἔλεγεν, Ἐν τῷ κόσμῳ θλῖψιν ἕξετε, ἀλλὰ θαρσεῖτε: καὶ πάλιν, Κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται: καὶ πάλιν, Στενὴ καὶ τεθλιμμένη ἡ ὁδός. Ὁρᾷς πανταχοῦ τὴν θλῖψιν ἐπαινουμένην; πανταχοῦ παραλαμβανομένην, ὡς ἀναγκαίαν οὖσαν ἡμῖν; Εἰ γὰρ ἐν τοῖς ἔξωθεν ἀγῶσιν οὐδεὶς ἂν ταύτης χωρὶς στέφανον λάβοι, εἰ μὴ καὶ πόνοις καὶ σιτίων παραιτήσει καὶ νόμῳ διαίτης καὶ ἀγρυπνίαις καὶ μυρίοις ἑτέροις ἑαυτὸν ὀχυρώσειε, πολλῷ μᾶλλον ἐνταῦθα. Τίνα γὰρ βούλει; τὸν βασιλέα εἰπεῖν; Ἀλλ' οὐδὲ ἐκεῖνος ἀμέριμνον ζῇ βίον, ἀλλὰ καὶ πολλῶν θλίψεων καὶ φροντίδων γέμοντα. Μὴ γὰρ εἰς τὸ διάδημα ἴδῃς, ἀλλ' εἰς τὸ κλυδώνιον φροντίδων, δι' οὗ αὐτῷ ὁ θόρυβος τίκτεται: μηδὲ εἰς τὴν ἁλουργίδα βλέπε, ἀλλ' εἰς τὴν ψυχὴν τὴν μᾶλλον ἐκείνης τῆς ἁλουργίδος μελαινομένην: οὐχ οὕτως ὁ στέφανος δεσμεῖ τὴν κεφαλὴν, ὡς τὴν ψυχὴν ἡ φροντίς: μηδὲ εἰς τὸ τῶν δορυφόρων πλῆθος ἴδῃς, ἀλλ' εἰς τὸ τῶν ἀθυμιῶν πλῆθος: οὐδὲ γὰρ ἔστιν ἰδιωτικὴν οἰκίαν εὑρεῖν τοσούτων γέμουσαν φροντίδων, ὅσων τὰ βασίλεια. Θάνατοι καθ' ἑκάστην ἡμέραν προσδοκώμενοι παρ' αὐτοῖς τούτοις, καὶ πρὸ τῆς τραπέζης τὸ αἷμα ὁρᾶται, καὶ πρὸ τοῦ ποτοῦ. Ἐν δὲ ταῖς νυξὶν οὐδὲ εἰπεῖν ἔστιν ὁσάκις ἅλλονται καὶ ἀναπηδῶσι φαντασιούμενοι. Καὶ ταῦτα δὴ ἐν εἰρήνῃ: εἰ δὲ πόλεμος καταλάβοι, ἔτι τὰ τῶν φροντίδων ἐπιτείνεται. Τί τοίνυν τοῦ βίου τούτου ἐλεεινότερον γένοιτ' ἄν; Τὰ δὲ παρὰ τῶν οἰκείων ὅσα; τῶν ἀρχομένων λέγω. Ἀμέλει καὶ συγγενικῶν αἱμάτων ἀεὶ γέμει τὸ ἔδαφος τὸ βασιλικόν. Καὶ, εἰ βούλεσθε, τινὰ καὶ διηγήσομαι, καὶ τάχα ἐπιγνώσεσθε ὅτι οὕτως ἔχει: μάλιστα μὲν καὶ τὰ παλαιὰ ἐρῶ, πλὴν ἀλλ' ὅμως ἔτι τῇ μνήμῃ φυλαττόμενα, ἅτε καὶ ἐπὶ τῶν χρόνων γενόμενα τῶν ἡμετέρων. Ὁ δεῖνα, φησὶ, τὴν γυναῖκα ὑποπτεύσας ἐπὶ μοιχείᾳ, γυμνὴν προσέδησεν ὄρεσι, καὶ θηρίοις ἐξέδωκεν, ἤδη μητέρα γενομένην αὐτῷ βασιλέων πολλῶν. Οἵαν οἴεσθε ζωὴν ζῇν ἐκεῖνον; οὐ γὰρ ἂν, εἰ μὴ σφόδρα κατετάκη τῷ πάθει, εἰς τοσαύτην ἐξέβη τιμωρίαν. Ὁ αὐτὸς δὴ οὗτος τὸν υἱὸν ἀπέσφαξε τὸν αὑτοῦ: μᾶλλον δὲ ὁ τούτου ἀδελφὸς ἑαυτὸν μετὰ τῶν παίδων αὑτοῦ. Λέγεται δὲ καὶ τὸν ἀδελφὸν οὗτος ἀνῃρηκέναι τὸν αὑτοῦ. Καὶ ὁ μὲν ἑαυτὸν ἀνεῖλεν, ὑπὸ τυράννου καταληφθεὶς, ὁ δὲ τὸν ἀνεψιὸν τὸν αὑτοῦ κοινωνοῦντα τῆς βασιλείας αὐτῷ, ἣν αὐτὸς ἐνεχείρισεν. Ἄλλος τὴν γυναῖκα εἶδεν ὑπὸ πεσσῶν διαφθαρεῖσαν: ὡς γὰρ οὐκ ἔτικτε, γυνή τις ἀθλία καὶ ταλαίπωρος (ἀθλία γὰρ καὶ ταλαίπωρος, ἣ τὸ τοῦ Θεοῦ δῶρον ἤλπισε δι' οἰκείας παρέξειν σοφίας), πεσσοὺς δοῦσα, διέφθειρε τὴν βασιλίδα, καὶ συνδιεφθάρη καὶ αὐτή. Ἕτερος πάλιν μετὰ τοῦτο ὑπὸ δηλητηρίων ἀνῄρητο φαρμάκων, καὶ τὸ ποτήριον ἦν αὐτῷ λοιπὸν οὐκέτι πόμα, ἀλλὰ θάνατος: καὶ ὁ υἱὸς αὐτῷ τὸν ὀφθαλμὸν ἐξωρύττετο φόβῳ τῶν μελλόντων, οὐδὲν ἠδικηκώς. Ἄλλος, οὐδὲ εἰπεῖν καλὸν, ὅπως κατέλυσε τὸν βίον ἐλεεινῶς. Τῶν δὲ μετὰ τούτους ὁ μὲν κατεκάη, καθάπερ τις ἄθλιος καὶ ταλαίπωρος, μετὰ ἵππων καὶ δοκῶν καὶ τῶν ἄλλων ἁπάντων, καὶ τὸ γύναιον ἐν χηρείᾳ. Τὰς γὰρ ἐν τῷ ζῇν λύπας οὐδὲ εἰπεῖν ἔνι, ἃς, ὅτε οὗτος ἐπανέστη, ἠναγκάζετο ἔχειν. Οὗτος δὲ ὁ νῦν κρατῶν οὐχὶ ἐξ οὗ τὸ διάδημα περιέθετο, ἐν πόνοις, ἐν κινδύνοις, ἐν λύπαις, ἐν ἀθυμίαις, ἐν συμφοραῖς, ἐν ἐπιβουλαῖς; Ἀλλ' οὐχ ἡ βασιλεία τοιαύτη τῶν οὐρανῶν: ἀλλὰ μετὰ τὸ λαβεῖν αὐτὴν, εἰρήνη, ζωὴ, χαρὰ, εὐφροσύνη. Ἀλλ', ὅπερ ἔλεγον, οὐκ ἔνι βίος ἀταλαιπώρητος. Εἰ δὲ ἐν τοῖς βιωτικοῖς καὶ ὁ μάλιστα μακαριώτερος, ὁ ἐν βασιλείᾳ, τοσούτων γέμει συμφορῶν, τί οἴει ἐν τοῖς ἰδιωτικοῖς: Καὶ πόσα ἕτερα κακὰ, οὐδὲ εἰπεῖν ἔστι. Πόσοι πολλάκις καὶ μῦθοι ἀπὸ τούτων ἐπλάσθησαν, πᾶσαι σχεδὸν αἱ ἐπὶ τῆς σκηνῆς τραγῳδίαι ἀπὸ τῶν βασιλέων ὑφαίνονται, καὶ οἱ μῦθοι. Τὰ γὰρ πλείονα τῶν ἐν τοῖς μύθοις ἀπὸ τῶν γενομένων πέπλασται: οὕτω γὰρ ἔχει καὶ ἡδονήν: οἷον, τὰ Θυέστεια δεῖπνα, καὶ ὡς πᾶσα ἐκείνη ἡ οἰκία διὰ συμφορῶν κατέστρεψεν. Ϛʹ. Ἀλλὰ ταῦτα μὲν ἀπὸ τῶν παρὰ τῶν ἔξωθεν συντεθέντων ἴσμεν: εἰ δὲ βούλεσθε, καὶ ἀπὸ τῶν Γραφῶν ἐροῦμεν. Ὁ Σαοὺλ πρῶτος ἐβασίλευσεν, ἀλλ' ἴστε πῶς καὶ οὗτος ἀπώλετο μυρίων πειραθεὶς κακῶν. Μετ' ἐκεῖνον ὁ Δαυῒδ, ὁ Σολομὼν, ὁ Ἀβιὰ, ὁ Ἐζεκίας, ὁ Ἰωσίας ὁμοίως. Οὐ γὰρ ἔστι θλίψεως χωρὶς, οὐκ ἔστι πόνων χωρὶς, οὐκ ἔστιν ἀθυμίας ἐκτὸς τὸν παρόντα βίον διελθεῖν. Ἀλλ' ἡμεῖς ἀθυμῶμεν μὴ ὑπὲρ τῶν τοιούτων, ὑπὲρ ὧν οἱ βασιλεῖς, ἀλλ' ὑπὲρ τοιούτων, ὑπὲρ ὧν καὶ κέρδος ἔχομεν μέγα: Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται. Ὑπὲρ τούτων χρὴ λυπεῖσθαι, ὑπὲρ τούτων ἀλγεῖν, ὑπὲρ τούτων δάκνεσθαι: οὕτως ἐλυπεῖτο Παῦλος ὑπὲρ τῶν ἁμαρτανόντων, οὕτως ἐδάκρυεν: Ἐκ γὰρ πολλῆς θλίψεως, φησὶ, καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων. Ἐπειδὴ γὰρ ὑπὲρ οἰκείων οὐκ εἶχε πενθεῖν, ὑπὲρ τῶν ἀλλοτρίων τοῦτο ἐποίει: μᾶλλον δὲ κἀκεῖνα οἰκεῖα ἡγεῖτο κατὰ τὸν τοῦ πένθους λόγον. Ἕτεροι ἐσκανδαλίζοντο, καὶ αὐτὸς ἐπυροῦτο: ἕτεροι ἠσθένουν, καὶ αὐτὸς ἠσθένει. Ἀγαθὸν ἡ τοιαύτη λύπη, πάσης κρείττων αὕτη χαρᾶς κοσμικῆς. Τὸν οὕτω πενθοῦντα ἐγὼ πάντων τῶν ἀνθρώπων προκρίνω: μᾶλλον δὲ καὶ αὐτὸς τοὺς οὕτω πενθοῦντας μακαρίζει ὁ Κύριος, τοὺς συμπαθεῖς. Οὐχ οὕτως αὐτὸν ἐπὶ τοῖς κινδύνοις θαυμάζω: μᾶλλον δὲ οὐχ ἧττον αὐτὸν τῶν κινδύνων θαυμάζω, ὑφ' ὧν καθ' ἑκάστην ἡμέραν ἀπέθνησκεν: ἀλλὰ τοῦτό με μᾶλλον αἱρεῖ. Ἀπὸ γὰρ ψυχῆς φιλοθέου καὶ φιλοστόργου ἐγίνετο, ἀπὸ ἀγάπης, ἣν αὐτὸς ὁ Χριστὸς ἐζήτει, ἀπὸ συμπαθείας ἀδελφικῆς καὶ πατρικῆς, μᾶλλον δὲ καὶ τούτων ἀμφοτέρων μείζονος. Οὕτω διακεῖσθαι χρὴ, οὕτω δακρύειν: τὰ τοιαῦτα δάκρυα πολλῆς ἐστιν εὐφροσύνης μεστά: τὸ τοιοῦτον πένθος ὑπόθεσις χαρᾶς ἐστι. Καὶ μή μοι εἴπῃς, τί πλέον ἐκ τοῦ θρηνεῖν, ὑπὲρ ὧν τοῦτο ποιῶ; Κἂν μηδὲν ὀνήσωμεν τοὺς θρηνουμένους, ἀλλὰ πάντως ἡμᾶς αὐτοὺς ὠφελήσομεν. Ὁ γὰρ ὑπὲρ τῶν ἀλλοτρίων οὕτως ἀλγῶν, πολλῷ μᾶλλον ὑπὲρ τῶν ἰδίων τοῦτο ποιήσεται: ὁ ἐπὶ τοῖς ἑτέρων οὕτω δακρύων, οὐκ ἀδακρυτὶ τὰ οἰκεῖα παρελεύσεται πλημμελήματα: μᾶλλον δὲ οὐδὲ ἁμαρτήσει ταχέως. Τὸ δὲ δεινὸν, ὅτι κελευσθέντες οὕτως ἐπὶ τοῖς ἁμαρτάνουσι θρηνεῖν, οὐδὲ ἐπὶ τοῖς οἰκείοις τινὰ ἐπιδεικνύμεθα μετάνοιαν, ἀλλ' ἀναλγήτως πταίοντες διακείμεθα, καὶ πάντων μᾶλλον φροντίζομεν, καὶ πάντα λογιζόμεθα μᾶλλον ἢ τὰ οἰκεῖα ἁμαρτήματα. Διὰ τοῦτο χαίρομεν χαρὰν τὴν ἀνόνητον, τὴν τοῦ κόσμου, τὴν εὐθέως σβεννυμένην, τὴν μυρίας τίκτουσαν λύπας. Λυπηθῶμεν τοίνυν λύπην χαρᾶς μητέρα, καὶ μὴ ἡσθῶμεν χαρὰν λύπην τίκτουσαν: ἀφῶμεν δάκρυα σπείροντα πολλὴν ἡδονὴν, καὶ μὴ γελῶμεν γέλωτα βρυγμὸν ἡμῖν ὀδόντων τίκτοντα: θλιβῶμεν θλῖψιν, ἀφ' ἧς ἄνεσις βλαστάνει, καὶ μὴ ζητῶμεν τρυφὴν, ἀφ' ἧς πολλὴ θλῖψις καὶ ὀδύνη τίκτεται: ἐπὶ τῆς γῆς μικρὸν πονήσωμεν, ἵνα τρυφήσωμεν διηνεκῶς ἐν τοῖς οὐρανοῖς: ἐν τῷ ἐπικήρῳ βίῳ θλίψωμεν ἑαυτοὺς, ἵνα ἐν τῷ ἀπείρῳ τύχωμεν ἀνέσεως: μὴ διαχυθῶμεν ἐν τῷ βραχεῖ τούτῳ, ἵνα μὴ στενάξωμεν ἐν τῷ ἀπείρῳ. Οὐχ ὁρᾶτε πόσοι καὶ ἐνταῦθα θλίβονται βιωτικῶν ἕνεκεν πραγμάτων; Ἐννόησον ὅτι καὶ σὺ εἷς ἐξ ἐκείνων εἶ, καὶ φέρε τὴν θλῖψιν καὶ τὴν ὀδύνην, τῇ ἐλπίδι τῶν μελλόντων τρεφόμενος: οὐκ εἶ σὺ τοῦ Παύλου βελτίων οὐδὲ τοῦ Πέτρου, τῶν οὐδέποτε ἀνέσεως τυχόντων, τῶν ἐν λιμῷ καὶ δίψει καὶ γυμνότητι τὸν πάντα βίον διεξελθόντων. Εἰ βούλει τῶν αὐτῶν ἐκείνοις τυχεῖν, τί τὴν ἐναντίαν ὁδεύεις ὁδόν; εἰ βούλει πρὸς τὴν πόλιν ἀπαντῆσαι ἐκείνην, ἧς ἐκεῖνοι κατηξιώθησαν, ἐκείνην βάδιζε τὴν ὁδὸν τὴν ἐκεῖ φέρουσαν. Οὐ φέρει ἡ τῆς ἀνέσεως ὁδὸς ἐκεῖ, ἀλλ' ἡ τῆς θλίψεως: ἐκείνη εὐρύχωρος, αὕτη στενή. Ταύτην βαδίζωμεν, ἵνα τύχωμεν τῆς αἰωνίου ζωῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.