Homily XX.

2 Cor. ix. 10

Now He that supplied seed to the sower, both minister bread for your food, and multiply your seed for sowing and increase the fruits of your righteousness510    [The Rev. Version differs from Chrysostom’s text, which is the same as the T.R. but is not well sustained. C.].

Herein one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind. This, (for instance,) “He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever,” belongs to a spiritual return; that again, “multiply your seed for sowing,” to a temporal recompense. Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for “increase the fruits of your righteousness,” is spiritual. This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings. For if even to those that sow the earth God gives, if to those that feed the body He grants abundance; much more will He to those who till the soil511    γεωργοῦσι. of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care. However, he does not state this in the way of inference nor in the manner I have done, but in the form of a prayer; thus at once making the reference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, ‘May He minister,’ saith he, ‘and multiply your seed for sowing, and increase the fruits of your righteousness.’ Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words, “multiply and increase,” are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, “bread for food.” For this also is particularly worthy of admiration in him, (and it is a point he successfully established512    κατεσκεύασεν. even before,) namely, that in things which be necessary, he allows them to seek for nothing more than need requires; but in spiritual things counsels them to get for themselves a large superabundance. Wherefore he said above also, “that having a sufficiency ye may abound to every good work:” and here, “He that ministereth bread for food, multiply your seed for sowing;” that is to say, the spiritual [seed]. For he asks not almsgiving merely, but with largeness. Wherefore also he continually calls it “seed.” For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits it showeth. Then having prayed for great affluence unto them, he shows again in what they ought to expend it, saying,

Ver. 11. “That being enriched in every thing to all liberality, which worketh through us thanksgiving to God.”

Not that ye may consume it upon things not fitting, but upon such as bring much thanksgiving to God. For God made us to have the disposal of great things, and reserving to Himself that which is less yielded to us that which is greater. For corporeal513    αἰσθητῆς. nourishment is at His sole disposal, but mental514    νοητὴν. He permitted to us; for we have it at our own disposal whether the crops we have to show be luxuriant. For no need is here of rains and of variety of seasons, but of the will only, and they run up to heaven itself. And largeness in giving is what he here calls liberality515    Gr. Singleness.. “Which worketh through us thanksgiving to God.” For neither is that which is done almsgiving merely, but also the ground of much thanksgiving: yea rather, not of thanksgiving only, but of many other things besides. And these as he goes on he mentions, that by showing it to be the cause of many good works, he may make them thereby the forwarder.

[2.] What then are these many good works? Hear him saying:

Ver. 12–14. “For the ministration of this service, not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; seeing that through the proving516    A.V. experiment. of you by this ministration, they glorify God for the obedience of your confession unto the Gospel517    Rec. Text. Gospel of Christ., and for the liberality of your contribution unto them and unto all; while they also with supplication on your behalf, long after you by reason of the exceeding grace of God in you.”

What he says is this; ‘in the first place ye not only supply the wants of the saints, but ye are abundant even;’ that is, ‘ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.’ For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat,) see how high-minded he makes them, exactly as he himself says to the Philippians, “Not that I desire a gift.” (Philip. iv. 17.) ‘To them too I bear record of the same thing. For they rejoice indeed that ye supply their wants and alleviate their poverty; but far more, in that ye are so subjected to the Gospel; whereof this is an evidence, your contributing so largely.’ For this the Gospel enjoins.

“And for the liberality of your contribution unto them and unto all.” ‘And on this account,’ he says, ‘they glorify God that ye are so liberal, not unto them only, but also unto all.’ And this again is made a praise unto them that they gave thanks even for that which is bestowed upon others. ‘For,’ saith he, ‘they do honor518    κοσμοῦσι., not to their own concerns only, but also to those of others, and this although they are in the extremest poverty; which is an evidence of their great virtue. For nothing is so full of envy as the whole race of such as are in poverty. But they are pure from this passion; being so far from feeling pained because of the things ye impart to others, that they even rejoice over it no less than over the things themselves receive.’

“While they themselves also with supplication.” ‘For in respect of these things,’ saith he, ‘they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money’s sake, but that they may be witnesses of the grace that hath been bestowed upon you.’ Seest thou Paul’s wisdom, how after having exalted them, he ascribed the whole to God by calling the thing “grace?” For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service519    ἐλειτουργοῦν. whilst he himself did but administer520    διηκονεῖτο.,) and termed them ‘proved521    i.e. In the word, proving.,’ he shows that God was the Author of all these things. And he himself again, along with them, sends up thanksgiving, saying,

Ver. 15. “Thanks be to God for His unspeakable gift.”

And here he calls “gift,” even those so many good things which are wrought by almsgiving, both to them that receive and them that give; or else, those unspeakable good things which through His advent He gave unto the whole world with great munificence, which one may suspect to be the most probable. For that he may at once both sober, and make them more liberal, he puts them in mind of the benefits they had received from God. For this avails very greatly in inciting unto all virtue; and therefore he concluded his discourse with it. But if His Gift be unspeakable, what can match their frenzy who raise curious questions as to His Essence? But not only is His Gift unspeakable, but that “peace” also “passeth all understanding,” (Philip. iv. 7.) whereby He reconciled the things which are above with those which are below.

[3.] Seeing then that we are in the enjoyment of so great grace, let us strive to exhibit a virtue of life worthy of it, and to make much account of almsgiving. And this we shall do, if we shun excess and drunkenness and gluttony.522    ἁδδηφαγίαν.  For God gave meat and drink not for excess, but for nourishment. For it is not the wine that produceth drunkenness, for if that were the case, every body would needs be drunken. ‘But,’ saith one, ‘it would be better, if even to drink it largely did not injure.’ These are drunkards’ words. For if to drink it largely doth injure, and yet not even so thou desistest from thy excess in it; if this is so disgraceful and injurious, and yet thou ceasest not even so from thy depraved longing; if it were possible both to drink largely and be nothing harmed, where wouldest thou have stayed in thine excess? Wouldest thou not have longed that the rivers even might become wine? wouldest thou not have destroyed and ruined everything? If there is a mean in food which when we overpass we are injured, and yet even so thou canst not bear the curb, but snapping it as under seizest on what every body else hath, to minister to the wicked tyranny of this gluttony; what wouldest thou not have done, if this natural mean were abolished? wouldest thou not have spent thy whole time upon it? Would it then have been well to strengthen a lust so unreasonable, and not prevent the harm arising from excess? and to how many other harms would not this have given birth?

But O the senseless ones! who wallowing as in mire, in drunkeness and all other debauchery, when they have got a little sober again, sit down and do nothing but utter such sort of sayings, ‘Why doth this end523    ἀναλίσκεται. in this way?’ when they ought to be condemning their own transgressions. For instead of what thou now sayest, ‘Why hath He set bounds? why do not all things go on without any order?’ say, ‘Why do we not cease from being drunken? why are we never satiated? why are we more senseless than creatures without reason?’  For these things they ought to ask one another, and to hearken to the voice of the Apostle and learn how many good things he witnesseth to the Corinthians proceed from almsgiving, and to seize upon this treasure. For to contemn money maketh men approved, as he said; and provideth that God be glorified; and warmeth love; and worketh in men loftiness of soul; and constituteth them priests, yea of a priesthood that bringeth great reward. For the merciful man is not arrayed in a vest reaching to the feet, nor does he carry about bells, nor wear a crown; but he is wrapped in the robe of loving-kindness, a holier than the sacred vestment; and is anointed with oil, not composed of material elements, but produced524    γεωργουμένῳ. by the Spirit, and he beareth a crown of mercies, for it is said, “Who crowneth thee with pity and mercies;” (Ps. ciii. 4.) and instead of wearing a plate bearing the Name of God, is himself like to God. For how? “Ye,” saith He, “shall be like525    This is St. Chrysostom’s usual reading of the passage. As e.g. in his commentary on the text itself Hom. xviii. on St. Matthew, Oxf. Translation p. 277. [This edition p. 126.] unto your Father which is in heaven.” (Matt. v. 45.)

Wouldest thou see His altar also? Bezaleel built it not, nor any other but God Himself; not of stones, but of a material brighter than the heaven, of reasonable souls. But the priest entereth into the holy of holies. Into yet more awful places mayest thou enter when thou offerest this sacrifice, where none is present but “thy Father, Which seeth in secret,” (Matt. vi. 4.) where no other beholdeth. ‘And how,’ saith one, ‘is it possible that none should behold, when the altar standeth in public view?’ Because this it is that is admirable, that in those times double doors and veils made the seclusion: but now, though doing thy sacrifice in public view, thou mayest do it as in the holy of holies, and in a far more awful manner. For when thou doest it not for display before men; though the whole world hath seen, none hath seen, because thou hast so done it. For He said not simply, “Do” it “not before men,” but added, “to be seen of them.” (Matt. vi. 1.) This altar is composed of the very members of Christ, and the body of the Lord is made thine altar. That then revere; on the flesh of the Lord thou sacrificest the victim. This altar is more awful even than this which we now use, not only than that used of old. Nay, clamor not. For this altar is admirable because of the sacrifice that is laid upon it: but that, the merciful man’s, not only on this account, but also because it is even composed of the very sacrifice which maketh the other to be admired. Again, this is but a stone by nature; but become holy because it receiveth Christ’s Body:  but that is holy because it is itself Christ’s Body. So that this beside which thou, the layman, standest, is more awful than that. Whether then does Aaron seem to thee aught in comparison of this, or his crown, or his bells, or the holy of holies? For what need is there henceforth to make our comparison refer to Aaron’s altar, when even compared with this, it has been shown to be so glorious? But thou honorest indeed this altar, because it receiveth Christ’s body; but him that is himself the body of Christ thou treatest with contumely, and when perishing, neglectest. This altar mayest thou everywhere see lying, both in lanes and in market places, and mayest sacrifice upon it every hour; for on this too is sacrifice performed. And as the priest stands invoking the Spirit, so dost thou too invoke the Spirit, not by speech, but by deeds. For nothing doth so sustain and kindle the fire of the Spirit, as this oil largely poured out. But if thou wouldest see also what becomes of the things laid upon it, come hither, and I will show thee them. What then is the smoke, what the sweet savor of this altar? Praise and thanksgiving. And how far doth it ascend? as far as unto heaven? By no means, but it passeth beyond the heaven itself, and the heaven of heaven, and arriveth even at the throne of the King. For, “Thy prayers,” saith he, “and thine alms are come up before God.” (Acts x. 4.) And the sweet savor which the sense perceives pierceth not far into the air, but this opened the very vault of heaven. And thou indeed art silent, but thy work speaketh526    βοᾶ.: and a sacrifice of praise is made, no heifer slain nor hide burnt, but a spiritual soul presenting her proper offering. For such a sacrifice is more acceptable than any loving-kindness. When then thou seest a poor believer, think that thou beholdest an altar:  when thou seest such an one a beggar, not only insult him not, but even reverence him, and if thou seest another insulting him, prevent, repel it. For so shalt thou thyself be able both to have God propitious to thee, and to obtain the promised good things, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost, be glory, might, honor, now and forever, and world without end. Amen.

ΟΜΙΛΙΑ Κʹ. Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι, καὶ ἄρτον εἰς βρῶσιν χορηγήσαι, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν. αʹ. Μάλιστα ἄν τις ἐκ τούτου θαυμάσειε τὴν Παύλου σύνεσιν, ὅτι προτρέψας ἀπὸ τῶν πνευματικῶν, ἀπὸ τῶν σαρκικῶν, καὶ ἐν τῇ ἀντιδόσει πάλιν τὸ αὐτὸ τοῦτο ποιεῖ, ἑκατέρας τιθεὶς τὰς ἀμοιβάς. Τὸ μὲν οὖν, Ἐσκόρπισεν, ἔδωκε τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα, πνευματικῆς ἐστιν ἀμοιβῆς: τὸ δὲ, Πληθύναι τὸν σπόρον ὑμῶν, σαρκικῆς ἀντιδόσεως. Ἀλλ' ὅμως οὐχ ἵσταται ἐνταῦθα, ἀλλὰ καὶ πάλιν ἐπὶ τὰ πνευματικὰ μεταβαίνει, συνεχῶς παράλληλα αὐτὰ τιθείς: καὶ γὰρ τὸ, Αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν, πνευματικόν. Ταῦτα δὲ ποιεῖ καὶ ποικίλλει τὸν λόγον, τὸν ἄνανδρον ἐκείνων καὶ βλακώδη λογισμὸν πρόῤῥιζον ἀνασπῶν, καὶ τῆς πενίας τὸν φόβον ἐκλύων πολλαχόθεν, καὶ ἀπὸ τοῦ παραδείγματος τούτου τοῦ νῦν. Εἰ γὰρ καὶ τοῖς τὴν γῆν σπείρουσι δίδωσιν ὁ Θεὸς, εἰ τοῖς τὸ σῶμα τρέφουσι παρέχει τὴν ἀφθονίαν, πολλῷ μᾶλλον τοῖς τὸν οὐρανὸν γεωργοῦσι, τοῖς τῆς ψυχῆς ἐπιμελουμένοις: καὶ γὰρ ταῦτα βούλεται μᾶλλον προνοίας ἀπολαύειν. Ἀλλὰ συλλογιστικῶς μὲν αὐτὸ οὐ τίθησιν, οὐδὲ οὕτως, ὥσπερ ἔφην, ἐν δὲ εὐχῆς μέρει, ὁμοῦ καὶ τὸν συλλογισμὸν φανερὸν ποιῶν, καὶ μᾶλλον αὐτοὺς εἰς ἐλπίδα ἄγων, οὐκ ἀπὸ τῶν γινομένων μόνον, ἀλλὰ καὶ ἀπὸ τῆς εὐχῆς ταύτης: Χορηγήσαι γὰρ, φησὶν, καὶ πληθύναι τὸν σπόρον ὑμῶν, καὶ αὐξήσαι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν. Πάλιν κἀνταῦθα τὴν δαψίλειαν αἰνίττεται ἀνυπόπτως: τὸ γὰρ, Πληθύναι καὶ αὐξήσαι, τοῦτό ἐστιν ἐνδεικνυμένου: ὁμοῦ δὲ καὶ τῶν ἀναγκαίων πλέον οὐδὲν ἀφίησιν ἐπιζητεῖν, Ἄρτον, εἰπὼν, εἰς βρῶσιν. Καὶ γὰρ καὶ τοῦτο αὐτοῦ μάλιστα ἔστι θαυμάσαι, ὃ καὶ ἔμπροσθεν κατεσκεύασεν, ὅτι ἐν μὲν τοῖς ἀναγκαίοις οὐδὲν πλέον τῆς χρείας ἀφίησιν ἐπιζητεῖν, ἐν δὲ τοῖς πνευματικοῖς πολλὴν τὴν περιουσίαν συμβουλεύει ποιεῖσθαι. Διὸ καὶ ἀνωτέρω ἔλεγεν, Ἵνα αὐτάρκειαν ἔχοντες, περισσεύητε εἰς πᾶν ἔργον ἀγαθόν: καὶ ἐνταῦθα, Ὁ ἐπιχορηγῶν ἄρτον εἰς βρῶσιν, πληθύναι τὸν σπόρον ὑμῶν: τουτέστι, τὸν πνευματικόν. Οὐδὲ γὰρ ἁπλῶς ἐλεημοσύνην αἰτεῖ, ἀλλὰ τὴν μετὰ δαψιλείας. Διὸ καὶ σπόρον αὐτὸ συνεχῶς καλεῖ. Καθάπερ γὰρ ὁ σῖτος καταβαλλόμενος κομῶντα τὰ λήϊα δείκνυσι: οὕτω καὶ ἡ ἐλεημοσύνη πολλὰ τὰ δράγματα τῆς δικαιοσύνης ἐργάζεται, καὶ δείκνυσιν ἄφατα τὰ γεννήματα. Ἐπευξάμενος δὲ αὐτοῖς εὐθηνίαν τοσαύτην, δείκνυσι πάλιν ποῦ ταύτην δαπανᾷν χρὴ, λέγων. Ἵνα ἐν παντὶ πλουτιζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεται δι' ἡμῶν εὐχαριστίαν τῷ Θεῷ. Οὐχ ἵνα εἰς τὰ μὴ δέοντα ἀναλίσκητε, ἀλλ' εἰς ἐκεῖνα, ἃ πολλὴν φέρει τῷ Θεῷ τὴν εὐχαριστίαν. Καὶ γὰρ μεγάλων ἡμᾶς κυρίους ἐποίησεν ὁ Θεός: καὶ τὰ ἐλάττονα ἑαυτῷ ἀφεὶς, ἡμῖν τῶν μειζόνων παρεχώρησε. Τῆς μὲν γὰρ αἰσθητῆς τροφῆς αὐτὸς κύριος, τὴν δὲ νοητὴν ἡμῖν ἐπέτρεψε: καὶ γὰρ ἡμεῖς κύριοι τὰ λήϊα ἡμῶν δεῖξαι κομῶντα. Οὐδὲ γὰρ ὑετῶν δεῖται καὶ ὡρῶν κράσεως, καὶ προαιρέσεως μόνης, καὶ πρὸς αὐτὸν τρέχει τὸν οὐρανόν. Ἁπλότητα δὲ ἐνταῦθα τὴν δαψίλειαν καλεῖ, ἥτις κατεργάζεται δι' ἡμῶν εὐχαριστίαν τῷ Θεῷ. Οὐδὲ γὰρ ἐλεημοσύνη μόνον ἐστὶ τὸ γινόμενον, ἀλλὰ καὶ εὐχαριστίας πολλῆς ὑπόθεσις: μᾶλλον δὲ οὐκ εὐχαριστίας μόνον, ἀλλὰ καὶ ἑτέρων πλειόνων. Καὶ τίθησιν αὐτὰ προϊὼν, ἵνα δείξας πολλὰ ὄντα τὰ κατορθούμενα, ἐντεῦθεν προθυμοτέρους ἐργάσηται. Τίνα οὖν ἐστι τὰ πολλά; Ἄκουσον αὐτοῦ λέγοντος: Ὅτι ἡ διακονία τῆς λειτουργίας ταύτης οὐ μόνον ἐστὶ προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ: διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ Εὐαγγέλιον, καὶ ἁπλότητι τῆς κοινωνίας τῆς εἰς αὐτοὺς, καὶ εἰς πάντας, καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ' ὑμῖν. Ὃ δὲ λέγει, τοῦτό ἐστι: Πρῶτον τὰ ὑστερήματα τῶν ἁγίων οὐ μόνον πληροῦτε, ἀλλὰ καὶ περισσεύετε, τουτέστι, καὶ πλέον τῆς χρείας αὐτοῖς παρέχετε: εἶτα δι' αὐτῶν εὐφημίαν ἀναπέμπετε τῷ Θεῷ: δοξάζουσι γὰρ αὐτὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν. Ἵνα γὰρ μὴ δείξῃ αὐτοὺς διὰ τοῦτο εὐχαριστοῦντας μόνον, διὰ τὸ λαβεῖν λέγω, ὅρα πῶς ὑψηλοὺς αὐτοὺς ποιεῖ: ὅπερ αὐτός φησι πρὸς Φιλιππησίους, ὅτι Οὐκ ἐπιζητῶ τὰ δόματα, καὶ τούτοις μαρτυρῶ τὸ αὐτό. Χαίρουσι μὲν γὰρ, ὅτι τὰ ὑστερήματα αὐτῶν ἀναπληροῦτε, καὶ τὴν πτωχείαν αὐτῶν παραμυθεῖσθε: πολλῷ δὲ πλέον, ὅτι οὕτως ὑποτεταγμένοι ἐστὲ τῷ Εὐαγγελίῳ: οὗ σημεῖον τοῦτό ἐστι, τὸ οὕτω δαψιλῶς εἰσφέρειν. Τοῦτο γὰρ τὸ Εὐαγγέλιον ἐπιτάττει. Καὶ ἁπλότητι τῆς κοινωνίας τῆς εἰς αὐτοὺς καὶ εἰς πάντας. Καὶ διὰ τοῦτο δοξάζουσι, φησὶ, τὸν Θεὸν, ὅτι οὕτως ἐστὲ φιλότιμοι, οὐκ εἰς ἐκείνους μόνον, ἀλλὰ καὶ εἰς πάντας. Τοῦτο δὲ πάλιν ἐγκώμιον ἐκείνων γίνεται, τὸ καὶ ὑπὲρ τῶν ἑτέροις διδομένων εὐχαριστεῖν. Οὐ γὰρ τὰ ἑαυτῶν κοσμοῦσι μόνον, φησὶν, ἀλλὰ καὶ τὰ ἑτέρων, καίτοι γε ἐν ἐσχάτῃ ὄντες πενίᾳ: ὃ πολλῆς αὐτῶν ἀρετῆς ἐστι σημεῖον. Οὐδὲν γὰρ οὕτω ζηλότυπον, ὡς τὸ τῶν πτωχευομένων γένος. Ἀλλ' ἐκεῖνοι καθαροὶ τούτου τοῦ πάθους εἰσὶ, τοσοῦτον ἀπέχοντες ἀλγεῖν ἐφ' οἷς ἑτέροις μεταδίδοτε, ὅτι καὶ χαίρουσιν οὐχ ἧττον, ἢ ἐφ' οἷς αὐτοὶ λαμβάνουσι. Καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν. Ὑπὲρ μὲν γὰρ τούτων εὐχαριστοῦσι, φησὶ, τῷ Θεῷ: ὑπὲρ δὲ τῆς ὑμετέρας ἀγάπης καὶ τῆς συντυχίας παρακαλοῦσιν αὐτὸν, ἵνα καταξιωθῶσιν ὑμᾶς ἰδεῖν. Ἐπιποθοῦσι γὰρ τοῦτο οὐ διὰ τὰ χρήματα, ἀλλ' ὥστε θεαταὶ γενέσθαι τῆς δεδομένης ὑμῖν χάριτος. βʹ. Εἶδες Παύλου σύνεσιν, πῶς ἐπάρας αὐτοὺς, τὸ πᾶν ἀνέθηκε τῷ Θεῷ, χάριν τὸ πρᾶγμα καλέσας; Ἐπειδὴ γὰρ μεγάλα περὶ αὐτῶν ἐφθέγξατο, λειτουργοὺς αὐτοὺς εἰπὼν, καὶ ἐπάρας εἰς ὕψος: εἴ γε αὐτοὶ μὲν ἐλειτούργουν, αὐτὸς δὲ διηκονεῖτο: καὶ δοκίμους ὀνομάσας, δείκνυσιν ὅτι πάντων τούτων ὁ Θεὸς αἴτιος: καὶ αὐτὸς μετ' ἐκείνων πάλιν εὐχαριστίαν ἀναφέρει λέγων: Χάρις δὲ τῷ Θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ. Δωρεὰν δὲ ἐνταῦθα λέγει καὶ τὰ τοσαῦτα ἀγαθὰ τὰ διὰ τῆς ἐλεημοσύνης γινόμενα καὶ τοῖς λαμβάνουσι καὶ τοῖς παρέχουσιν: ἢ τὰ ἀπόῤῥητα ἀγαθὰ τὰ διὰ τῆς παρουσίας αὐτοῦ τῇ οἰκουμένῃ πάσῃ μετὰ πολλῆς δωρηθέντα τῆς φιλοτιμίας: ὃ καὶ μάλιστα ἔστιν ὑποπτεῦσαι. Ἵνα γὰρ καὶ καταστείλῃ, καὶ δαψιλεστέρους ἐργάσηται, ὧν ἔτυχον παρὰ τοῦ Θεοῦ, τούτων αὐτοὺς ἀναμιμνήσκει. Καὶ γὰρ μέγιστον τοῦτο εἰς προτροπὴν ἀρετῆς ἁπάσης: διὸ καὶ ἐνταῦθα τὸν λόγον κατέκλεισεν. Εἰ δὲ ἡ δωρεὰ ἀνεκδιήγητος, τί τῆς μανίας ἴσον γένοιτ' ἂν τῶν τὴν οὐσίαν αὐτοῦ περιεργαζομένων; Οὐχ ἡ δωρεὰ δὲ αὐτοῦ μόνον ἀνεκδιήγητος, ἀλλὰ καὶ ἡ εἰρήνη πάντα νοῦν ὑπερέχει, δι' ἧς τὰ ἄνω τοῖς κάτω κατήλλαξε. Σπουδάσωμεν τοίνυν τοσαύτης ἀπολαύοντες χάριτος, ἀξίαν ἐπιδείκνυσθαι τοῦ βίου τὴν ἀρετὴν, καὶ πολὺν τῆς ἐλεημοσύνης ποιεῖσθαι λόγον: ποιησόμεθα δὲ, ἂν τὴν ἀμετρίαν φύγωμεν, ἂν τὴν μέθην, ἂν τὴν ἀδηφαγίαν. Καὶ γὰρ καὶ σῖτα καὶ ποτὰ δέδωκεν ὁ Θεὸς, οὐκ εἰς ἀμετρίαν, ἀλλὰ εἰς τροφήν. Οὐδὲ γὰρ ὁ οἶνος ποιεῖ τὴν μέθην: ἐπεὶ εἰ τοῦτο ἦν, πάντας ἔδει μεθύειν. Ἀλλ' οὐκ ἐχρῆν, φησὶν, οὐδὲ τὸ πολὺ βλάπτειν. Μεθυόντων ταυτὶ τὰ ῥήματα. Εἰ γὰρ τὸ πολὺ βλάπτει, καὶ οὐδὲ οὕτως ἀφίστασαι τῆς πλεονεξίας: εἰ οὕτως αἰσχρὸν καὶ ἐπιβλαβὲς τοῦτο, καὶ οὐδὲ οὕτω λήγεις τῆς πονηρᾶς ἐπιθυμίας: εἰ ἐξῆν καὶ πολὺ πίνειν, καὶ μηδὲν παραβλάπτεσθαι, ποῦ ἂν ἔστης τῆς πλεονεξίας; ἆρα οὐκ ἂν ἐπεθύμησας, καὶ τοὺς ποταμοὺς γενέσθαι οἶνον; οὐκ ἂν πάντα ἀπώλεσας καὶ διέφθειρας; Εἰ μέτρον ἐστὶ τροφῆς, καὶ τοῦτο ὑπερβάντες βλαπτόμεθα, καὶ οὐδὲ οὕτως ἀνέχῃ τοῦ χαλινοῦ, ἀλλὰ διαῤῥήξας αὐτὸν τὰ πάντων λαμβάνεις, ἵνα λειτουργήσῃς τῇ πονηρᾷ τῆς γαστριμαργίας τυραννίδι: τί οὐκ ἂν ἐποίησας, εἰ τοῦτο ἀνῃρέθη τὸ μέτρον τῆς φύσεως; Οὐκ ἂν πάντα τὸν χρόνον εἰς τοῦτο ἀνάλωσας; Ἔδει οὖν οὕτως ἐπιθυμίαν ἄτοπον ἰσχυρὰν ποιῆσαι, καὶ τὴν βλάβην μὴ κωλῦσαι τὴν ἐκ τῆς ἀμετρίας; καὶ πόσαι οὐκ ἂν ἐτέχθησαν ἐντεῦθεν ἕτεραι βλάβαι; Ἀλλ' ὢ τῶν ἀνοήτων! οἳ, καθάπερ βορβόρῳ κυλινδούμενοι τῇ μέθῃ καὶ ταῖς λοιπαῖς ἀσωτίαις, ὅταν μικρὸν ἀνανήψωσιν, οὐδὲν ἄλλο τι κάθηνται ποιοῦντες, ἢ ταυτὶ φθεγγόμενοι, Διὰ τί τοῦτο εἰς τοῦτο ἀναλίσκεται, δέον τοῖς ἑαυτῶν κρίνειν πλημμελήμασιν; Ἀνθ' οὗ γὰρ λέγεις, Διὰ τί ὅρους τέθεικε; διὰ τί μὴ πάντα ἀτάκτως φέρεται; εἰπὲ, Διὰ τί μὴ παυόμεθα μεθύοντες; διὰ τί μὴ λαμβάνομεν κόρον; διὰ τί τῶν ἀλόγων ἐσμὲν ἀνοητότεροι; Ταῦτα γὰρ ἔδει ζητεῖν πρὸς ἀλλήλους, καὶ τῆς ἀποστολικῆς ἀκούειν φωνῆς, καὶ εἰδέναι πόσα τούτοις μαρτυρεῖ τὰ ἀγαθὰ ἐκ τῆς ἐλεημοσύνης, καὶ ἁρπάζειν τοῦτον τὸν θησαυρόν. Καὶ γὰρ δοκίμους τοῦτο ποιεῖ, καθάπερ αὐτὸς ἔφησε, τὸ χρημάτων ὑπερορᾷν, καὶ τὸν Θεὸν δοξάζεσθαι παρασκευάζει, καὶ ἀγάπην θερμαίνει, καὶ μεγαλοψύχους ἐργάζεται, καὶ ἱερέας καθίστησι καὶ ἱερωσύνην πολὺν φέρουσαν τὸν μισθόν. Ὁ γὰρ ἐλεήμων οὐ ποδήρη ἐνδέδυται, οὐδὲ κώδωνας περιφέρει, οὐδὲ στέφανον ἀναδεῖται, ἀλλὰ ἀναβέβληται μὲν τῆς φιλανθρωπίας στολὴν, τῆς ἱερᾶς ἐσθῆτος ἁγιωτέραν οὖσαν, κέχρισται δὲ ἐλαίῳ, οὐκ ἐξ ὕλης αἰσθητῆς συγκειμένῳ, ἀλλ' ὑπὸ Πνεύματος γεωργουμένῳ, ἔχει δὲ στέφανον ἀπὸ τῶν οἰκτιρμῶν: Τὸν στεφανοῦντά σε γὰρ, φησὶν, ἐν ἐλέει καὶ οἰκτιρμοῖς: ἀντὶ δὲ τοῦ πέταλον φέρειν ὄνομα ἔχον Θεοῦ, αὐτὸς ἴσος γίνεται τῷ Θεῷ. Πῶς γάρ; Γενήσεσθε, φησὶν, ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς. γʹ. Βούλει καὶ τὸ θυσιαστήριον αὐτοῦ ἰδεῖν; Οὐ Βεσελεὴλ αὐτὸ ᾠκοδόμησεν, οὔτε ἄλλος τις, ἀλλ' αὐτὸς ὁ Θεὸς, οὐ διὰ λίθων, ἀλλὰ δι' ὕλης τοῦ οὐρανοῦ λαμπροτέρας, διὰ ψυχῶν λογικῶν. Ἀλλὰ εἰς τὰ Ἅγια τῶν ἁγίων εἰσέρχεται ὁ ἱερεύς. Ἔξεστί σοι εἰς τὰ φρικωδέστερα εἰσελθεῖν θύοντι τὴν θυσίαν ταύτην, ἔνθα μηδεὶς πάρεστιν, ἀλλ' ὁ Πατήρ σου, ὁ βλέπων σε ἐν τῷ κρυπτῷ, ἔνθα μηδεὶς ἄλλος ὁρᾷ. Καὶ πῶς, φησὶν, ἔστι μὴ ὁρᾷν, δημοσίᾳ ἑστῶτος τοῦ θυσιαστηρίου; Τὸ γὰρ θαυμαστὸν τοῦτό ἐστιν, ὅτι τότε μὲν ἀμφίθυρα καὶ παραπετάσματα τὴν ἐρημίαν ἐποίει: νῦν δὲ ἔξεστι δημοσίᾳ θύοντι, ὡς ἐν τοῖς Ἁγίοις τῶν ἁγίων, καὶ πολλῷ φρικωδέστερον τοῦτο ποιεῖν. Ὅταν γὰρ μὴ πρὸς ἐπίδειξιν ἀνθρώπων ποιῇς, κἂν ἡ οἰκουμένη εἶδεν, οὐδεὶς εἶδεν, ἐπειδὴ σὺ οὕτως ἐποίησας. Οὐ γὰρ εἶπε, Μὴ ποιεῖτε, ἁπλῶς, ἔμπροσθεν τῶν ἀνθρώπων, ἀλλὰ προσέθηκε, Πρὸς τὸ θεαθῆναι αὐτοῖς. Τοῦτο τὸ θυσιαστήριον ἐξ αὐτῶν τῶν τοῦ Χριστοῦ σύγκειται μελῶν, καὶ τὸ σῶμα τοῦ Δεσπότου θυσιαστήριόν σοι γίνεται. Αἰδέσθητι τοῦτο αὐτό: ἐν τῇ σαρκὶ θύεις τοῦ Δεσπότου τὸ ἱερεῖον. Τοῦτο τὸ θυσιαστήριον καὶ τούτου τοῦ νῦν φρικωδέστερον, οὐχὶ τοῦ παλαιοῦ μόνον. Ἀλλὰ μὴ θορυβηθῆτε: τοῦτο μὲν γὰρ θαυμαστὸν διὰ τὴν ἐπιτιθεμένην ἐν αὐτῷ θυσίαν: ἐκεῖνο δὲ τὸ τοῦ ἐλεήμονος οὐ διὰ τοῦτο μόνον, ἀλλὰ καὶ ὅτι καὶ ἐξ αὐτῆς σύγκειται τῆς θυσίας τῆς τοῦτο ποιούσης. Θαυμαστὸν τοῦτο πάλιν, ὅτι λίθος μέν ἔστι τὴν φύσιν, ἅγιον δὲ γίνεται, ἐπειδὴ σῶμα δέχεται Χριστοῦ: ἐκεῖνο δὲ, ἐπειδὴ αὐτὸ σῶμά ἐστι Χριστοῦ. Ὥστε τοῦτο φρικωδέστερον ἐκείνου, ᾧ σὺ παρέστηκας ὁ λαϊκός. Ἆρά σοι μή τι ὁ Ἀαρὼν φαίνεται πρὸς ταῦτα; μηδὲ ὁ στέφανος, μηδὲ οἱ κώδωνες, μηδὲ τὰ Ἅγια τῶν ἁγίων; Τί γὰρ δεῖ πρὸς ἐκεῖνο λοιπὸν τὸ θυσιαστήριον ποιεῖσθαι τὴν σύγκρισιν, ὅπου γε καὶ πρὸς τοῦτο συγκρινόμενον, οὕτω λαμπρὸν ἐφάνη; Σὺ δὲ τὸ μὲν θυσιαστήριον τοῦτο τιμᾷς, ὅτι δέχεται τοῦ Χριστοῦ σῶμα: τὸν δὲ αὐτὸ τὸ σῶμα τοῦ Χριστοῦ ὄντα καθυβρίζεις, καὶ περιορᾷς ἀπολλύμενον. Τοῦτο τὸ θυσιαστήριον πανταχοῦ δυνήσῃ κείμενον ἰδεῖν, καὶ ἐν στενωποῖς καὶ ἐν ἀγοραῖς, καὶ καθ' ἑκάστην ἐν αὐτῷ θύειν τὴν ὥραν: καὶ γὰρ καὶ ἐνταῦθα θυσία τελεῖται. Καὶ καθάπερ ὁ ἱερεὺς ἕστηκε τὸ Πνεῦμα καλῶν, οὕτω καὶ σὺ τὸ Πνεῦμα καλεῖς: ἀλλ' οὐ διὰ φωνῆς, ἀλλὰ δι' ἔργων. Οὐδὲν γὰρ οὕτω κατέχει καὶ ἀνάπτει τοῦ Πνεύματος τὸ πῦρ, ὡς τοῦτο τὸ ἔλαιον δαψιλὲς ἐκχεόμενον. Εἰ δὲ βούλει, καὶ τὰ καταβαλλόμενα ἰδεῖν τί γίνεται, δεῦρο, καὶ ταῦτά σοι δείξω. Τίς οὖν ὁ καπνός; τίς ἡ εὐωδία τοῦ θυσιαστηρίου τούτου; Δόξα καὶ εὐχαριστία. Καὶ μέχρι ποῦ προβαίνει; ἆρα μέχρι τοῦ οὐρανοῦ; Οὐδαμῶς: ἀλλ' αὐτὸν ὑπερβαίνει τὸν οὐρανὸν, καὶ τὸν οὐρανὸν τοῦ οὐρανοῦ, καὶ αὐτῷ παρίσταται τῷ θρόνῳ τῷ βασιλικῷ: Αἱ εὐχαί σου γὰρ, φησὶ, καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν ἐνώπιον τοῦ Θεοῦ. Καὶ ἡ μὲν αἰσθητὴ εὐωδία οὐδὲ τὸ πολὺ διατέμνει τοῦ ἀέρος: αὕτη δὲ αὐτὰς ἀνοίγει τῶν οὐρανῶν τὰς ἁψῖδας. Καὶ σὺ μὲν σιγᾷς, τὸ δὲ ἔργον βοᾷ: καὶ γίνεται θυσία αἰνέσεως, οὐ δαμάλεως σφαττομένης, οὐδὲ δέρματος καιομένου, ἀλλὰ ψυχῆς πνευματικῆς τὰ παρ' αὐτῆς εἰσφερούσης. Φιλανθρωπίας γὰρ πάσης ἡ τοιαύτη θυσία εὐδοκιμωτέρα. Ὅταν οὖν ἴδῃς πένητα πιστὸν, θυσιαστήριον ὁρᾷν νόμιζε: ὅταν ἴδῃς πτωχὸν τοιοῦτον, μὴ μόνον μὴ ὑβρίσῃς, ἀλλὰ καὶ αἰδέσθητι: κἂν ἕτερον ἴδῃς ὑβρίσαντα, κώλυσον, ἄμυνον. Οὕτω γὰρ δυνήσῃ καὶ αὐτὸς τὸν Θεὸν ἵλεων ἔχειν, καὶ τῶν ἐπηγγελμένων ἐπιτυχεῖν ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τὰ ἑξῆς.