John Chrysostom, On the Letter to the Hebrews

“Above when He said, Sacrifice and offering, and burnt-offerings, and [offering] for sin, Thou wouldest not, neither hadst pleasure [therein], which are offered by471 “according to.”the Law, then said He, Lo! I come to do Thy will, O God. He taketh away the first, that He may establish the second. By the which will we are472 “have been.”sanctified, by the offering of the body of Jesus Christ, once for all.473 ἐ φάπαξ And every Priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.”474 “a footstool for His feet.”

[1.] In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument, If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New [Testament], but from the prophets, bringing forward from times of old the strongest testimony, that it [the old system] comes to an end, and ceases, and that they do all in vain, “alway resisting the Holy Ghost.” ( Acts vii. 51.)

And he shows over and above that they cease not now [only], but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came; first they were made to cease, and then He appeared. That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted [of weakness], and then He appeared; for (He says) “sacrifice and offering Thou wouldest not.” Hereby He took all away; and having spoken generally, He says also particularly, “In burnt-offerings and [sacrifice] for sin Thou hadst no pleasure.” But “the offering” was everything except the sacrifice. “Then said I, Lo! I come.” Of whom was this spoken? of none other than the Christ.

Here he does not blame those who offer, showing that it is not because of their wickednesses that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times.475 προσήκοντα καιρὸν What then has this to do with the “sacrifices” being offered “oftentimes”? Not only from their being “oftentimes” [offered] (he means) is it manifest that they are weak, and that they effected nothing; but also from God’s not accepting them, as being unprofitable and useless. And in another place it is said, “If Thou hadst desired sacrifice I would have given it.” ( Ps. li. 16.) Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God’s will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will.

What is “To do Thy will”? To give up Myself, He means: This is the will of God. “By which Will we are sanctified.” Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.

[2.] And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For “who,” saith He, “hath required this at your hands?” ( Isa. i. 12.)

How then did He Himself enjoin it? In condescension. For as Paul says, “I would476 θέλω that all men were even as I myself” ( 1 Cor. vii. 7 ), in respect of continence, and again says, “I will477 βούλομαι that the younger women marry, bear children” ( 1 Tim. v. 14 ); and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because “they had waxed wanton against Christ” ( 1 Tim. v. 11 ), he then says, “I will that the younger women marry, bear children.” ( 1 Tim. v. 14.) So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, “I wish not the death of the sinner, as that he should turn unto [Me] and live” ( Ezek. xxxiii. 11 ): and in another place He says that He not only wished, but even desired478 St. Chrys. seems to refer to some place where it is said that God desired (ἐ πεθύμησε) the death of the wicked. It does not appear what passage he had in view. this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou “not wish”? how dost Thou in another place “desire,” which is a sign of vehement wishing? So is it in this case also.

“By the which will we are sanctified,” he says. How sanctified? “by the offering of the Body of Jesus Christ once for all.”

[3.] “And every priest standeth daily ministering and offering oftentimes the same sacrifice.” (To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.) “But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.” ( Ver. 14, 15 ) “For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us.” He had said that those [sacrifices] are not offered; he reasoned from what is written, [and] from what is not written;479 That is from other arguments than the words of the Old Testament. moreover also he put forward the prophetic word which says, “sacrifice and offering Thou wouldest not.” He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for “the Holy Ghost” (he says) “is a witness to us: for after that He had said,” ( ver. 16–18 ) “This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin.” So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

“He sat down on the right hand of God, from henceforth expecting.” Why the delay? “that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified.” But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then [does it appear] that they shall be put under? By the saying “He sat down.” He called to mind again that testimony which saith, “until I put the enemies under His feet.” (See above, i. 13.) But His enemies are the Jews. Then since he had said, “Till His enemies be put under His feet,” and they [these enemies480 [The English editor supplies this ellipsis with the words “to whom he wrote.” The reference seems rather to be to “the enemies,” and such was apparently the understanding of Mutianus and of the Benedictine editor.—F.G.]] were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the dæmons. And intimating the greatness of their subjection, he said not “are subjected,” but “are put under His feet.”

[4.] Let us not therefore be of [the number of] His enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. “For the carnal mind is enmity against God: for it is not subject to the law of God, for neither can it be.” ( Rom. viii. 7.) What then (you say)? this is not a ground of blame. Nay rather, it is very much a ground of blame. For the wicked man as long as he is wicked, cannot be subject [to God’s law]; he can however change and become good.

Let us then cast out carnal minds. But what are carnal? Whatever makes the body flourish and do well, but injures the soul: as for instance, wealth, luxury, glory (all these things are of the flesh), carnal love. Let us not then love gain, but ever follow after poverty: for this is a great good.

But (you say) it makes one humble and of little account. [True:] for we have need of this, for it benefits us much. “Poverty” (it is said) “humbles a man.” ( Prov. x. 4 , LXX.) And again Christ [says], “Blessed are the poor in spirit.” ( Matt. v. 3.) Dost thou then grieve because thou art upon a path leading to virtue? Dost thou not know that this gives us great confidence?

But, one says, “the wisdom of the poor man is despised.” ( Eccles. ix. 16.) And again another says, “Give me neither riches nor poverty” ( Prov. xxx. 8 ), and, “Deliver me from the furnace of poverty.”481 The words of the LXX. are “He took me out of the furnace of poverty.” (See Isa. xlviii. 10.) And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under482 or “in,” ἐ ν the Old [Covenant], where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so.

But wilt thou hear the praises of poverty? Christ sought after it, and saith, “But the Son of Man hath not where to lay His head.” ( Matt. viii. 20.) And again He said to His disciples, “Provide483 or “get.” neither gold, nor silver, nor two coats.” ( Matt. x. 9, 10.) And Paul in writing said, “As having nothing and yet possessing all things.” ( 2 Cor. vi. 10.) And Peter said to him who was lame from his birth, “Silver and gold have I none.” ( Acts iii. 6.) Yea and under the Old [Covenant] itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was not John?

Let no man then be humiliated on account of his poverty: It is not poverty which humiliates, but wealth, which compels us to have need of many, and forces us to be under obligations to many?

And what could be poorer than Jacob (tell me), who said, “If the Lord give me bread to eat, and raiment to put on”? ( Gen. xxviii. 20.) Were Elijah and John then wanting in boldness?484 ἀ παρρησίαστοι Did not the one reprove Ahab, and the other Herod? The latter said, “It is not lawful for thee to have thy brother Philip’s wife.” ( Mark vi. 18.) And Elias said to Ahab with boldness, “It is not I that trouble Israel, but thou and thy father’s house.” ( 1 Kings xviii. 18.) Thou seest that this especially produces boldness; poverty [I mean]? For while the rich man is a slave, being subject to loss, and in the power of every one wishing to do him hurt, he who has nothing, fears not confiscation, nor fine. So, if poverty had made men wanting in boldness Christ would not have sent His disciples with poverty to a work requiring great boldness. For the poor man is very strong, and has nothing wherefrom he may be wronged or evil entreated. But the rich man is assailable on every side: just in the same way as one would easily catch a man who was dragging many long ropes after him, whereas one could not readily lay hold on a naked man. So here also it falls out in the case of the rich man: slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities, make him an easy prey to all.

[5.] Let no man then henceforth esteem poverty a cause of disgrace. For if virtue be there, all the wealth of the world is neither clay, nor even a mote in comparison of it. This then let us follow after, if we would enter into the kingdom of heaven. For, He saith, “Sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven.” ( Matt. xix. 21.) And again, “It is hard for a rich man to enter into the Kingdom of Heaven.” ( Matt. xix. 23.) Dost thou see that even if we have it not, we ought to draw it to us? So great a good is Poverty. For it guides us by the hand, as it were, on the path which leads to Heaven, it is an anointing for the combat, an exercise great and admirable, a tranquil haven.

But (you say) I have need of many [things], and am unwilling to receive a favor from any. Nevertheless, even in this respect the rich man is inferior to thee; for thou perhaps askest the favor for thy support, but he shamelessly [asks] for ten thousand things for covetousness’ sake. So that it is the rich that are in need of many [persons], yea oftentimes those who are unworthy of them. For instance, they often stand in need of those who are in the rank of soldiers, or of slaves: but the poor man has no need even of the Emperor himself, and if he should need him, he is admired because he has brought himself down to this, when he might have been rich.

Let no man then accuse poverty as being the cause of innumerable evils, nor let him contradict Christ, who declared it to be the perfection of virtue, saying, “If thou wilt be perfect.” ( Matt. xix. 21.) For this He both uttered in His words, and showed by His acts, and taught by His disciples. Let us therefore follow after poverty, it is the greatest good to the sober-minded.

Perhaps some of those who hear me, avoid it as a thing of ill omen. I do not doubt it.485 οὐκ ἀπιστῶ For this disease is great among most men, and such is the tyranny of wealth, that they cannot even as far as words endure the renunciation of it, but avoid it as of ill omen. Far be this from the Christian’s soul: for nothing is richer than he who chooses poverty of his own accord, and with a ready mind.

[6.] How? I will tell you, and if you please, I will prove that he who chooses poverty of his own accord is richer even than the king himself. For he indeed needs many [things], and is in anxiety, and fears lest the supplies for the army should fail him; but the other has enough of everything, and fears about nothing, and if he fears, it is not about so great matters. Who then, tell me, is the rich man? he who is daily asking, and earnestly laboring to gather much together, and fears lest at any time he should fall short, or he who gathers nothing together, and is in great abundance and hath need of no one? For it is virtue and the fear of God, and not possessions which give confidence. For these even enslave. For it is said, “Gifts and presents blind the eyes of the wise, and like a muzzle on the mouth turn away reproofs.” ( Ecclus. xx. 29.)

Consider how the poor man Peter chastised the rich Ananias. Was not the one rich and the other poor? But behold the one speaking with authority and saying, “Tell me whether ye sold the land for so much” ( Acts v. 8 ), and the other saying with submission, “Yea, for so much.” And who (you say) will grant to me to be as Peter? It is open to thee to be as Peter if thou wilt; cast away what thou hast. “Disperse, give to the poor” ( Ps. cxii. 9 ), follow Christ, and thou shalt be such as he. How? he (you say) wrought miracles. Is it this then, tell me, which made Peter an object of admiration, or the boldness which arose from his manner of life? Dost thou not hear Christ saying, “Rejoice not because the devils are subject unto you; If thou wilt be perfect [&c].” ( Luke x. 20.) Hear what Peter says: “Silver and gold have I none, but what I have I give thee.” ( Acts iii. 6.) If any man have silver and gold, he hath not those other gifts.

Why is it then, you say, that many have neither the one nor the other? Because they are not voluntarily poor: since they who are voluntarily poor have all good things. For although they do not raise up the dead nor the lame, yet, what is greater than all; they have confidence towards God. They will hear in that day that blessed voice, “Come, ye blessed of My Father,” (what can be better than this?) “inherit the kingdom prepared for you from the foundation of the world: for I was an hungered and ye gave Me meat: I was thirsty and ye gave Me drink: I was a stranger and ye took Me in: I was naked and ye clothed Me: I was sick and in prison and ye visited Me. Inherit the kingdom prepared for you from the foundation of the world.” ( Matt. xxv. 34–36.) Let us then flee from covetousness, that we may attain to the kingdom [of Heaven]. Let us feed the poor, that we may feed Christ: that we may become fellow-heirs with Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

ΟΜΙΛΙΑ ΙΕʹ. Ἀνώτερον λέγων, ὅτι θυσίαν καὶ προσφορὰν καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας, οὐδὲ εὐδόκησας, αἵτινες κατὰ νόμον προσφέρονται: τότε εἴρηκεν: Ἰδοὺ ἥκω τοῦ ποιῆ σαι, ὁ Θεὸς, τὸ θέλημά σου. Ἀναιρεῖ τὸ πρῶ τον, ἵνα τὸ δεύτερον στήσῃ. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώ ματος Ἰησοῦ Χριστοῦ ἐφάπαξ. Καὶ πᾶς μὲν ἱερεὺς ἕστηκε καθ' ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐ δέποτε δύνανται περιελεῖν ἁμαρτίας: οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑπο πόδιον τῶν ποδῶν αὐτοῦ. αʹ. Ἐν μὲν τοῖς ἔμπροσθεν ἔδειξεν ἀνωφελεῖς τὰς θυσίας οὔσας πρὸς τὴν τελείαν καθαρότητα, καὶ τύπον οὔσας, καὶ πολὺ λειπομένας. Ἐπεὶ οὖν ἀντέπιπτεν αὐτῷ τοῦτο, εἰ τύποι εἰσὶ, πῶς τῆς ἀληθείας ἐλθούσης, οὐκ ἐπαύσαντο οὐδὲ ὑπεχώρησαν, ἀλλ' ἐπιτελοῦνται; Αὐτὸ δὲ τοῦτο ἐνταῦθα ἐργάζεται, δεικνὺς ὅτι οὐκέτι τελοῦνται: οὐδὲ ὡς τύπος, οὐ γὰρ αὐτὰς προσίεται ὁ Θεός. Καὶ τοῦτο οὐκ ἀπὸ τῆς Καινῆς πάλιν, ἀλλ' ἀπὸ τῶν προφητῶν δείκνυσιν, ἄνωθεν τὴν ἰσχυροτάτην παράγων μαρτυρίαν, ὅτι λήγει καὶ παύεται, καὶ εἰκῆ πάντα πράττουσιν, ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτοντες. Καὶ δείκνυσιν ἐκ περιουσίας οὐ νῦν αὐτὰς πεπαυμένας, ἀλλὰ καὶ παρ' αὐτὴν τοῦ Χριστοῦ τὴν παρουσίαν, μᾶλλον δὲ, καὶ πρὸ τῆς αὐτοῦ παρουσίας, καὶ πῶς οὐ τελευταῖον ἔλυσεν αὐτὰς ὁ Χριστὸς, ἀλλὰ πρότερον ἐλύθησαν, καὶ τότε ἦλθε: πρότερον ἐπαύθησαν, καὶ τότε αὐτὸς παρεγένετο. Ἵνα γὰρ μὴ λέγωσι, καὶ χωρὶς ταύτης τῆς θυσίας ἠδυνάμεθα εὐαρεστῆσαι τῷ Θεῷ, καὶ δι' ἐκείνων ἀνέμεινεν αὐτὰς ἐλεγχθῆναι, καὶ τότε αὐτὸς παρεγένετο: Θυσίαν γὰρ, φησὶ, καὶ προσφορὰν οὐκ ἠθέλησας. Πάντα ἀνεῖλε διὰ τούτου: καὶ γενικῶς εἰπὼν, λέγει καὶ ἰδικῶς: Ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Προσφορὰ δὲ πᾶν τὸ ἐκτὸς τῆς θυσίας ἦν. Τότε εἶπον: Ἰδοὺ ἥκω. Περὶ τίνος τοῦτο εἴρηται; Περὶ οὐδενὸς ἑτέρου, ἀλλ' ἢ περὶ τοῦ Χριστοῦ. Ἐνταῦθα οὐδὲν αἰτιᾶται τοὺς προσφέροντας, δεικνὺς ὅτι οὐ διὰ τὰς πονηρίας αὐτῶν οὐ δέχεται, καθάπερ ἑτέρωθί φησιν: ἀλλὰ διὰ τὸ λοιπὸν ἐληλέγχθαι τὸ πρᾶγμα, καὶ πεφανερῶσθαι οὐδεμίαν ἔχον ἰσχὺν, οὐδὲ καιρόν τινα προσήκοντα. Τί οὖν τοῦτο πρὸς τὸ πολλάκις προσφέρεσθαι τὰς θυσίας; Οὐκ ἀπὸ τοῦ πολλάκις μόνον δῆλον, φησὶν, ὅτι ἀσθενεῖς εἰσι καὶ ὅτι οὐδὲν ἤνυσαν, ἀλλὰ καὶ ἀπὸ τοῦ μὴ προσίεσθαι αὐτὰς τὸν Θεὸν, ὡς ἀνονήτους καὶ ἀνωφελεῖς. Τοῦτο αὐτὸ δηλῶν καὶ ἀλλαχοῦ φησιν, ὅτι, Εἰ ἠθέλησας θυσίαν ἔδωκα ἄν. Ἄρα καὶ διὰ τούτου δηλοῖ ὅτι οὐ θέλει. Ἄρα οὖν οὐχ αἱ θυσίαι τὸ θέλημα τοῦ Θεοῦ, ἀλλ' ἡ τῶν θυσιῶν ἀναίρεσις: οὐκοῦν παρὰ τὸ θέλημα θύουσι. Τί ἐστι, Τοῦ ποιῆσαι τὸ θέλημά σου; Τοῦ ἐμαυτὸν, φησὶ, ἐκδοῦναι: τοῦτο τοῦ Θεοῦ θέλημα. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμέν. Ἔτι διὰ τούτου καὶ ἄλλως δείκνυσιν, ὅτι οὐχ αἱ θυσίαι τοὺς ἀνθρώπους καθαίρουσιν, ἀλλὰ τὸ θέλημα τοῦ Θεοῦ. Ἄρα οὖν τὸ θύειν οὐ θέλημα τοῦ Θεοῦ. Καὶ τί θαυμάζεις, εἰ νῦν οὐ θέλημά ἐστι τοῦ Θεοῦ, ὅπου γε μηδὲ ἐξ ἀρχῆς θέλημα ἦν; Τίς γὰρ ἐξεζήτησε ταῦτα, φησὶν, ἐκ τῶν χειρῶν ὑμῶν; Πῶς οὖν αὐτὸς ἐπέταξε; Συγκαταβαίνων: ὥσπερ καὶ ὁ Παῦλος φαίνεται λέγων: Θέλω πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτὸν ἐν ἐγκρατείᾳ: καὶ πάλιν παραινῶν ἀλλαχοῦ φησι: Βούλομαι νεωτέρας γαμεῖν, τεκνογονεῖν. Δύο θελήματα τίθησιν, ἀλλ' οὐ τὰ δύο αὐτοῦ ἐστιν, εἰ καὶ ἐπιτάττει: ἀλλὰ τοῦτο μὲν αὐτοῦ, διὸ καὶ χωρὶς αἰτίας τίθησιν: ἐκεῖνο δὲ οὐκ αὐτοῦ, εἰ καὶ βούλεται, διὸ καὶ μετὰ αἰτίας πρόσκειται. Πρότερον γὰρ κατηγορήσας αὐτῶν, ὅτι κατεστρηνίασαν τοῦ Χριστοῦ, τότε φησί: Βούλομαι νεωτέρας γαμεῖν, τεκνογονεῖν. Οὕτω δὴ καὶ ἐνταῦθα συγκαταβαίνων οἰκονομεῖ: οὐκ αὐτοῦ θέλημα ἦν προηγούμενον τὸ τὰς θυσίας γίνεσθαι. Οὕτω καὶ περὶ τοῦ θανάτου λέγων: Οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν αὐτόν: καὶ ἀλλαχοῦ λέγει, ὅτι οὐ μόνον ἠβουλήθη, ἀλλὰ καὶ ἐπεθύμησε τοῦτο: καίτοι γε ἐναντία ταῦτα ἀλλήλοις: ἐπιθυμία γὰρ ἐπιτεταμένη ἡ βούλησίς ἐστι. Πῶς οὖν οὐ θέλων, ἀλλαχοῦ ἐπιθυμεῖς, ὃ τοῦ σφόδρα θέλειν ἐστὶ σημεῖον; Τοῦτο δὴ καὶ ἐνταῦθα ἔστιν εἰπεῖν. Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν, φησί. Πῶς δὲ ἡγιασμένοι, αὐτὸς ἑρμηνεύσει ἐπάγων: Διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ. Καὶ πᾶς μὲν ἱερεὺς ἕστηκε καθ' ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας. Ἄρα τὸ ἑστάναι τοῦ λειτουργεῖν ἐστι σημεῖον: οὐκοῦν τὸ καθῆσθαι τοῦ λειτουργεῖσθαι: Οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. Μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον. Εἶπεν, ὅτι ἐκεῖναι οὐ προσφέρονται: συνελογίσατο ἀπὸ τῶν ἐγγράφων, ἀπὸ τῶν ἀγράφων: ἄλλως δὲ καὶ ῥητὸν παρέστησε προφητικὸν λέγον, ὅτι Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας. Εἶπεν, ὅτι ἀφῆκε τὰς ἁμαρτίας. Πάλιν καὶ τοῦτο ἀπὸ ἐγγράφου μαρτυρίας πιστοῦται: Μαρτυρεῖ γὰρ ἡμῖν, φησὶ, τὸ Πνεῦμα τὸ ἅγιον. Μετὰ γὰρ τὸ εἰρηκέναι, Αὕτη ἡ διαθήκη, ἣν διαθήσομαι πρὸς αὐτοὺς, μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὐτοὺς, καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας. Οὐκοῦν ἀφῆκε τὰς ἁμαρτίας, ὅτε τὴν διαθήκην ἔδωκε: τὴν δὲ διαθήκην διὰ τῆς θυσίας ἔδωκεν. Εἰ τοίνυν ἀφῆκε τὰς ἁμαρτίας διὰ τῆς μιᾶς θυσίας, οὐκέτι χρεία δευτέρας. Ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος. Καὶ τίνος ἕνεκεν ἡ ἀναβολή; Ἵνα τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. Μιᾷ γὰρ, φησὶ, προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Ἀλλ' ἴσως εἴποι τις ἄν: Καὶ τίνος ἕνεκεν οὐκ εὐθέως τέθεικε; Διὰ τοὺς πιστοὺς τοὺς μέλλοντας τίκτεσθαι καὶ γεννᾶσθαι. Πόθεν οὖν δῆλον ὅτι τεθήσονται; Διὰ τοῦ εἰπεῖν, ὅτι ἐκάθισεν. Ἀνέμνησε πάλιν τῆς μαρτυρίας ἐκείνης τῆς λεγούσης: Ἕως ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Οἱ δὲ ἐχθροὶ αὐτοῦ οἱ Ἰουδαῖοί εἰσιν. Εἶτα ἐπειδὴ εἶπεν, Ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, σφόδρα δὲ ἠπείγοντο: τούτου χάριν πάντα τὰ μετὰ ταῦτα τίθησιν, ὅσα περὶ πίστεως διαλέγεται. Τίνες δὲ οἱ ἐχθροὶ, ἀλλ' ἢ οἱ ἄπιστοι πάντες, οἱ δαίμονες; οὐ γὰρ δὴ μόνον Ἰουδαῖοι; Καὶ τὸ πολὺ δὲ τῆς ὑποταγῆς αἰνιττόμενος, οὐκ εἶπεν, Ὑποταγῶσιν, ἀλλὰ, Τεθῶσιν ὑπὸ τοὺς πόδας αὐτοῦ. Μὴ τοίνυν γενώμεθα τῶν ἐχθρῶν: οὐ γὰρ ἐκεῖνοι μόνον ἐχθροὶ οἱ ἄπιστοι καὶ Ἰουδαῖοι, ἀλλὰ καὶ οὗτοι οἱ βίου ἀκαθάρτου πλήρεις ὄντες: Τὸ γὰρ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν: τῷ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται: οὐδὲ γὰρ δύναται. Τί οὖν, φησίν; οὐκ ἔστιν ἔγκλημα τοῦτο; Καὶ σφόδρα μὲν οὖν ἔγκλημα: ὁ γὰρ κακὸς, ἕως ἂν ᾖ κακὸς, οὐ δύναται ὑποτάττεσθαι: μεταβαλέσθαι μέντοι καὶ γενέσθαι ἀγαθὸς δύναται. βʹ. Ἐκβάλωμεν τοίνυν τὰ φρονήματα τὰ σαρκικά. Ποῖα δέ ἐστι τὰ σαρκικά; Ὅσα τὸ μὲν σῶμα ἀνθεῖν ποιεῖ καὶ εὐπαθεῖν, κακοῖ δὲ τὴν ψυχήν: οἷόν τι λέγω: Ὁ πλοῦτος, ἡ τρυφὴ, ἡ δόξα: πάντα ταῦτα τῆς σαρκός ἐστιν: ὁ ἔρως τῶν σωμάτων. Μὴ τοίνυν τοῦ πλείονος ἐρῶμεν, ἀλλὰ τὴν πενίαν ἀεὶ διώκωμεν: αὕτη γὰρ μέγα ἀγαθόν. Ἀλλὰ ταπεινὸν, φησὶ, καὶ εὐτελῆ ποιεῖ. Τούτου γὰρ ἡμῖν χρεία: πολὺ γὰρ ἡμῖν τοῦτο συμβάλλεται. Πενία, φησὶν, ἄνδρα ταπεινοῖ: καὶ πάλιν ὁ Χριστός: Μακάριοι οἱ πτωχοὶ τῷ πνεύματι. Διὰ τοῦτο οὖν ἀλγεῖς, ὅτι ἔχεις ὁδὸν εἰς ἀρετὴν χειραγωγοῦσαν; οὐκ οἶδας ὅτι αὕτη πολλὴν παῤῥησίαν ἡμῖν δίδωσιν; Ἀλλ' ἡ σοφία, φησὶ, τοῦ πένητός ἐστιν ἐξουθενημένη: καὶ πάλιν ἕτερός τίς φησι: Πλοῦτον καὶ πενίαν, μή μοι δῷς: καί: Ἐκ καμίνου πενίας ῥῦσαί με. Πῶς δὲ πάλιν, εἰ πλοῦτος καὶ πενία παρὰ Κυρίου, κακὸν ἡ πενία, ἢ ὁ πλοῦτος; Τίνος οὖν ἕνεκεν ταῦτα εἴρηται; Ταῦτα ἐλέγετο ἐν τῇ Παλαιᾷ, ἔνθα πολὺς ὁ λόγος τοῦ πλούτου, ἔνθα τῆς πενίας πολλὴ ἦν ἡ ὑπεροψία, ἔνθα τὸ μὲν κατάρα ἦν, τὸ δὲ εὐλογία. Ἀλλὰ νῦν οὐκέτι: ἀλλὰ θέλεις ἀκοῦσαι τῆς πενίας ἐγκώμια; αὐτὴν μετῆλθεν ὁ Χριστὸς, καί φησιν: Ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. Καὶ πάλιν τοῖς μαθηταῖς ἔλεγε: Μὴ κτήσησθε χρυσὸν, μήτε ἄργυρον, μήτε δύο χιτῶνας. Καὶ ὁ Παῦλος γράφων ἔλεγεν: Ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. Καὶ Πέτρος ἔλεγε τῷ ἐκ γενετῆς χωλῷ: Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι. Καὶ ἐν αὐτῇ δὲ τῇ Παλαιᾷ, ἔνθα ἐθαυμάζετο ὁ πλοῦτος, τίνες, εἰπέ μοι, ἦσαν οἱ θαυμαστοί; οὐχὶ Ἠλίας ὁ πλὴν τῆς μηλωτῆς μηδὲν ἔχων; οὐχὶ Ἑλισσαῖος, οὐχὶ Ἰωάννης; Μηδεὶς τοίνυν ἔστω ταπεινὸς διὰ πενίαν: οὐκ ἔστι πενία ἡ ποιοῦσα ταπεινὸν, ἀλλὰ πλοῦτος ὁ πολλῶν δεῖσθαι καταναγκάζων, καὶ πολλοῖς εἰδέναι χάριτας βιαζόμενος. Τί δὲ τοῦ Ἰακὼβ πενέστερον ἦν, εἰπέ μοι, ὃς ἔλεγεν: Ἐὰν δῷ μοι Κύριος ἄρτον φαγεῖν, καὶ ἱμάτιον περιβαλέσθαι; Ἆρα ἀπαῤῥησίαστοι ἦσαν οἱ περὶ Ἠλίαν καὶ Ἰωάννην; οὐχ ὁ μὲν τὸν Ἀχαὰβ ἤλεγχεν, ὁ δὲ τὸν Ἡρώδην; Ἐκεῖνος ἔλεγεν: Οὐκ ἔξεστί σοι ἔχειν τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ σου: ὁ δὲ Ἠλίας πρὸς τὸν Ἀχαὰβ μετὰ παῤῥησίας ἔλεγεν: Οὐκ ἐγὼ διαστρέφω τὸν Ἰσραὴλ, ἀλλὰ σὺ καὶ ὁ οἶκος τοῦ πατρός σου. Ὁρᾷς ὅτι τοῦτο μᾶλλον ποιεῖ τὴν παῤῥησίαν, ἡ πενία; Ὁ μὲν γὰρ πλούσιος δοῦλός ἐστιν, ὑπεύθυνος ὢν ζημίᾳ, καὶ παρέχων παντὶ τῷ βουλομένῳ κακῶς αὐτὸν ποιεῖν: ὁ δὲ μηδὲν ἔχων, δήμευσιν οὐ δέδοικεν οὐδὲ καταδίκην. Οὐκ ἂν οὖν, εἰ ἡ πενία ἐποίει ἀπαῤῥησιάστους, ὁ Χριστὸς μετὰ πενίας ἔπεμπε τοὺς μαθητὰς εἰς πρᾶγμα παῤῥησίας πολλῆς δεόμενον. Σφόδρα γὰρ ἰσχυρὸς ὁ πένης ἐστὶ, καὶ οὐκ ἔχει ὅθεν ἀδικηθῇ, ἢ πάθῃ κακῶς. Ὁ μέντοι πλούσιος πανταχόθεν εὐχείρωτος καθίσταται: καὶ ταὐτὸν γίνεται, οἷον ἄν τις τὸν πολλὰ σχοινία ἐπισυρόμενον καὶ μακρὰ, ῥᾳδίως ἕλοι, τὸν μέντοι γυμνὸν οὐκ εὐκόλως κατασχεῖν δυνήσεται. Οὕτω καὶ ἐνταῦθα ἐπὶ τοῦ πλουσίου συμβαίνει: ἀνδράποδα, χρυσίον, ἀγροὶ, μυρία πράγματα, μυρίαι φροντίδες, περιστάσεις, ἀνάγκαι πᾶσιν αὐτὸν εὐχείρωτον ἐργάζονται. γʹ. Μηδεὶς τοίνυν λοιπὸν τὴν πενίαν τῆς ἀτιμίας αἰτίαν εἶναι νομιζέτω. Ἐὰν γὰρ ἀρετὴ παρῇ, ἅπας ὁ τῆς οἰκουμένης πλοῦτος οὐδὲ πηλὸς, οὐδὲ κάρφος ἐστὶ πρὸς αὐτήν. Ταύτην τοίνυν διώκωμεν, εἰ βουλοίμεθα εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Πώλησον γάρ σου, φησὶ, τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ: καὶ πάλιν: Δύσκολον πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὁρᾷς ὅτι καὶ μὴ παροῦσαν αὐτὴν ἐπισπάσασθαι δεῖ; Τοσοῦτόν ἐστιν ἀγαθὸν ἡ πενία: χειραγωγία γάρ τίς ἐστι τῆς πρὸς τὸν οὐρανὸν φερούσης ὁδοῦ, ἄλειμμα ἀθλητικὸν, γυμνασία τις μεγάλη καὶ θαυμαστὴ, λιμὴν εὐδιεινός. Ἀλλὰ χρείαν ἔχω πολλῶν, φησὶ, καὶ οὐ βούλομαί τινος χάριν λαβεῖν: ἀλλὰ καὶ ἐν τούτῳ σου ὁ πλούσιος ἠλάττωται. Σὺ μὲν γὰρ ἴσως ὑπὲρ τροφῆς τὴν χάριν αἰτεῖς: ἐκεῖνος δὲ ὑπὲρ μυρίων ἀναισχυντῶν πραγμάτων, ὑπὲρ πλεονεξίας. Ὥστε οἱ πλούσιοί εἰσιν οἱ πολλῶν δεόμενοι. Τί λέγω πολλῶν; καὶ ἀναξίων ἑαυτῶν πολλάκις: οἷόν τι λέγω: Τῶν ἐν ταῖς τάξεσι στρατιωτῶν καὶ δούλων ὄντων πολλάκις ἐν χρείᾳ καθίστανται. Ὁ δὲ πένης οὐδὲ αὐτοῦ δεῖται τοῦ βασιλέως, κἂν δεηθῇ, θαυμάζεται ὅτι εἰς τοῦτο κατέστησεν ἑαυτὸν, παρὸν αὐτῷ πλουτεῖν: μηδεὶς τοίνυν αἰτιάσθω τὴν πενίαν, ὡς μυρίων οὖσαν κακῶν αἰτίαν, μηδὲ ἀντιφθεγγέσθω τῷ Χριστῷ, ὃς τελειότητα ταύτην ἔφησεν εἶναι τῆς ἀρετῆς, εἰπών: Εἰ θέλεις τέλειος εἶναι: τοῦτο γὰρ καὶ διὰ τῶν λόγων αὐτὸς εἶπε, καὶ διὰ τῶν ἔργων ἔδειξε, καὶ διὰ τῶν μαθητῶν ἐδίδαξε. Διώξωμεν οὖν τὴν πενίαν: μέγιστον γάρ ἐστιν ἀγαθὸν αὕτη τοῖς νήφουσι. Τάχα τινὲς καὶ οἰωνίζονται τῶν ἀκουόντων. Οὐκ ἀπιστῶ: πολλὴ ἡ νόσος αὕτη παρὰ τοῖς πλείοσι τῶν ἀνθρώπων, καὶ τοσαύτη τῶν χρημάτων ἡ τυραννὶς, ὡς μηδὲ μέχρι ῥημάτων αὐτῆς τὴν παραίτησιν φέρειν, ἀλλὰ καὶ οἰωνίζεσθαι ταύτην. Πόῤῥω ταῦτα τῆς τοῦ Χριστιανοῦ ψυχῆς: οὐδὲν γὰρ πλουσιώτερον τοῦ πενίαν αἱρουμένου ἑκοντὶ καὶ μετὰ προθυμίας. Πῶς, ἐγὼ λέγω: καὶ, εἰ βούλεσθε, καὶ αὐτοῦ τοῦ βασιλέως πλουσιώτερον ὄντα ἀποφαίνω τὸν ἑκοντὶ τὴν πενίαν αἱρούμενον. Ἐκεῖνος μὲν γὰρ δεῖται πολλῶν, καὶ ἐν φροντίδι ἐστὶ, καὶ δέδοικε μὴ ἐπιλίπῃ αὐτῷ τὰ τῆς τροφῆς τῆς στρατιωτικῆς: οὗτος δὲ πάντα ἀφθόνως ἔχει, καὶ περὶ οὐδενὸς, δέδοικε, καὶ εἰ δέδοικεν, οὐχ ὑπὲρ τοσούτων. Τίς οὖν, εἰπέ μοι, πλούσιος, ὁ καθ' ἑκάστην ἡμέραν ἀπαιτῶν, καὶ σπουδάζων πολλὰ συλλέγειν, καὶ δεδοικὼς μήποτε ἐπιλίπῃ: ἢ ὁ μηδὲν συλλέγων, καὶ ἐν ἀφθονίᾳ ὢν πολλῇ καὶ μηδενὸς δεόμενος; τὴν παῤῥησίαν γὰρ ἀρετὴ δίδωσι καὶ τοῦ Θεοῦ φόβος, οὐ τὰ χρήματα: ἐκεῖνα γὰρ καὶ καταδουλοῦνται: Ξένια γὰρ καὶ δῶρα, φησὶν, ἐκτυφλοῖ ὀφθαλμοὺς σοφῶν, καὶ ὡς φιμὸς ἐν στόματι ἀποτρέπει ἐλεγμούς. Σκόπει πῶς ὁ πένης ἐκεῖνος Πέτρος Ἀνανίαν τὸν πλούσιον ἐκόλασεν: οὐχ ὁ μὲν πλούσιος ἦν, ὁ δὲ πένης; ἀλλ' ὅρα τοῦτον μὲν μετὰ αὐθεντίας διαλεγόμενον, καὶ λέγοντα, Εἰπέ μοι, Εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἐκεῖνον δὲ μετὰ ὑποστολῆς λέγοντα, Ναὶ, τοσούτου. Καὶ τίς δώσει μοι, φησὶ, κατὰ Πέτρον εἶναι; Ἔξεστί σοι κατὰ Πέτρον εἶναι, ἐὰν θέλῃς ῥῖψαι ἃ ἔχεις: σκόρπισον, δὸς πένησιν, ἀκολούθησον τῷ Χριστῷ, καὶ ἔσῃ τοιοῦτος. Πῶς; ἐκεῖνος, φησὶ, σημεῖα ἐποίησε. Τοῦτο οὖν ἐστιν, εἰπέ μοι, τὸ τὸν Πέτρον ποιῆσαν θαυμαστὸν, ἢ ἡ παῤῥησία ἡ ἀπὸ τῆς πολιτείας; Οὐκ ἀκούεις τοῦ Χριστοῦ λέγοντος: Μὴ χαίρετε ὅτι τὰ δαιμόνια ὑμῖν ὑπακούει. Ἐὰν θέλῃς τέλειος εἶναι, πώλησον τὰ ὑπάρχοντά σου, καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς. Ἄκουσον τί καὶ ὁ Πέτρος φησίν: Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι: ὃ δὲ ἔχω, τοῦτό σοι δίδωμι. Εἴ τις ἔχει ἀργύριον καὶ χρυσίον, ἐκεῖνα οὐκ ἔχει. Τί οὖν, φησὶν, ὅτι πολλοὶ οὔτε ἐκεῖνα, οὔτε ταῦτα ἔχουσιν; Ὅτι οὐχ ἑκόντες πένονται: ἐπεὶ οἱ ἑκόντες πενόμενοι πάντα ἔχουσι τὰ ἀγαθά. Εἰ γὰρ καὶ μὴ νεκροὺς ἀνιστῶσι, μηδὲ χωλοὺς, ἀλλ' ὃ πάντων μεῖζόν ἐστι, παῤῥησίαν ἔχουσι πρὸς τὸν Θεόν: ἀκούσονται κατ' ἐκείνην τὴν ἡμέραν τῆς μακαρίας ἐκείνης φωνῆς τῆς λεγούσης: Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου. Τί τούτου κρεῖττον; Κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν: ἐδίψησα, καὶ ἐποτίσατέ με: ξένος ἤμην, καὶ συνηγάγετέ με: γυμνὸς ἤμην, καὶ περιεβάλετέ με: ἀσθενὴς ἤμην, καὶ ἐν φυλακῇ, καὶ ἐπεσκέψασθέ με. Κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Φεύγωμεν τοίνυν τὴν πλεονεξίαν, ἵνα τύχωμεν τῆς βασιλείας τῶν οὐρανῶν: τρέφωμεν τοὺς πένητας, ἵνα τρέφωμεν τὸν Χριστὸν, ἵνα συγκληρονόμοι αὐτοῦ γενώμεθα, 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.