Homily XXVI.

Hebrews xi. 20–22

“By faith, Isaac blessed Jacob and Esau concerning things to come. By faith, Jacob when he was a dying blessed both the sons of Joseph, and worshiped617   or, “bowed himself, made obeisance.” leaning on the top of his staff. By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones.”

[1.] “Many prophets and righteous men” (it is said) “have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear and have not heard them.” ( Matt. xiii. 17.) Did then those righteous men know all the things to come? Yea, most certainly. For if because of the weakness of those who were not able to receive Him, the Son was not revealed,—He was with good reason revealed to those conspicuous in virtue. This Paul also says, that they knew “the things to come,” that is the resurrection of Christ.

Or he does not mean this: but that “By faith, concerning things to come” [means] not [concerning] the world to come, but “concerning things to come” in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?

But on the other hand he obtained the blessing, and yet did not receive it.618   That is, Jacob obtained the blessing from Isaac, but did not himself receive the good things bestowed by the blessing. Therefore the good things to come were not those of this world. This is a reply to the second, the alternative, interpretation suggested. Thou seest that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy619   ἀ πώναντο. This is the reading of the best mss. and the oldest translation. There seems no reason to adopt the later reading ἀ πώνατο, “he did not enjoy.” the blessing, but the blessings went to his posterity, while he himself obtained the “things to come.” For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, “Few and evil have my days been” ( Gen. xlvii. 9 ); while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?

Seest thou that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not however all. For behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So that although he enjoy wealth, [yet is it] not without grief. Why? you ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.

“By Faith,” he says, “Isaac blessed Jacob and Esau concerning things to come” (and yet Esau was the elder; but he puts Jacob first for his excellence). Seest thou how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.

[2.] “By Faith, Jacob when he was a dying, blessed both the sons of Joseph.” Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. “And worshiped leaning,”620   προσεκύνησεν, as Gen. xlvii. 31. The same word also is used in the LXX. in Gen. xxxvii. 7, 9, 10 , of Joseph’s dreams, where our version has “made obeisance” and “bow down ourselves.” he says, “upon the top of his staff.” Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act. For inasmuch as another King was about to arise from Ephraim, therefore it is said, “And he bowed himself upon the top of his staff.” That is, even though he was now an old man, “he bowed himself” to Joseph, showing the obeisance of the whole people which was to be [directed] to him. And this indeed had already taken place, when his brethren “bowed down” to him: but it was afterwards to come to pass through the ten tribes. Seest thou how he foretold the things which were to be afterwards? Seest thou how great faith they had? How they believed “concerning the things to come”?

For some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold,621   πολύτροπος both of there being a recompense, and of awaiting it, not under the same conditions,622   καὶ τοῦ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν and of wrestling before the prizes.) And the things also which concern623   τὰ κατὰ Joseph are of Faith only. Joseph heard that [God] had made a promise to Abraham, that He had engaged His word “to thee and to thy seed will I give this land;” and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to “speak of the Exodus, and to give commandment concerning his bones.” He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have “given commandment concerning his bones,” unless he had been fully assured [of this]), they might look for their return [to Canaan].

Wherefore, when some men say, ‘See! Even righteous men had care about their sepulchers,’ let us reply to them, that it was for his reason: for he knew that “the earth is the Lord’s and all that therein is.”624   τὸ πλήρωμα αὐτοῦ ( Ps. xxiv. 1.) He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father thither, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.

But what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known.625   οὐδαμοῦ γνώριμοι γεγόνασι Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, “the earth is the Lord’s and all that therein is.” ( Ps. xxiv. 1.) Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.

[3.] ( Ver. 23 ) “By faith, Moses when he was born, was hid three months of his parents.” Dost thou see that in this case they hoped for things on the earth after their death?626   i.e. they hoped that through their child, when they were dead, the promised blessings upon earth (or in the land of Canaan) would be given. In the next sentence St. Chrys. seems to return to the conduct of Joseph, in order to add an observation, which he had omitted before. And many things were fulfilled after their death. This is for some who say, ‘After death those things were done for them, which they did not obtain while alive; nor did they believe [would be] after their death.’

Moreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things.

He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son [had]. Therefore also he goes on to increase the strangeness of what he says by enumerating even women that were harlots, and widows. For “by Faith” (he says) “the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.

But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? “They saw” (he says) “that he was a proper child.” The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose [work] was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.

And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For “the receiving with joyfulness the spoiling of their goods” ( c. x. 34 ), and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued,627   εἰς πολὺ παρετείνετο as, for instance, that of Abraham, although the circumstances seemed to contend against it.

“And” (he says) “they were not afraid of the king’s commandment,” although that was in operation,628   ἐ κεῖνο ἐνηργεῖτο but this [their hope respecting their child] was simply a kind of bare expectation. And this indeed was [the act] of his parents; but Moses himself what did he contribute?

[4.] Next again an example appropriate to them, or rather greater than that. For, saith he, ( ver. 24–26 ) “by faith Moses when he was come to years, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt;629   Αἰγύπτου. This is the approved reading of the sacred text and of St. Chrys. The common editions have ἐ ν Αἰγύπτῳ, “in Egypt,” in each of the three places where the words recur. for he had respect unto the recompense of the reward.” As though he had said to them, ‘No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king’s son, has he despised this, as Moses did.’ And that he did not simply leave [these things], he expressed by saying, “he refused,” that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.

And see how admirably Paul has put it. He did not say, ‘Esteeming heaven, and the things in heaven,’ ‘greater riches than the treasures of Egypt,’ but what? “The reproach of Christ.” For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward.

“Choosing rather” (he says) “to suffer affliction with the people of God.” For ye indeed suffer on your own account, but he “chose” [to suffer] for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things.

“Than” (he says) “to enjoy the pleasures of sin for a season.” He called unwillingness “to suffer affliction with the” rest “sin”: this, he says, [Moses] accounted to be “sin.” If then he accounted it “sin” not to be ready to “suffer affliction with” the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.

But this he did, seeing some great things before him. “Esteeming the reproach of Christ greater riches than the treasures of Egypt.” What is, “the reproach of Christ”? It is being reproached in such ways as ye are, the reproach which Christ endured; Or that he endured for Christ’s sake: for “that rock was Christ”630   The later mss. and common editions add some explanatory words, thus: “he suffered for Christ’s sake when he was reviled in the matter of the rock, from which he brought out water: and ‘ that rock ’ (he says) ‘ was Christ ’” ; they omit the clause next following. ( 1 Cor. x. 4 ); the being reproached as you are.

But what is “the reproach of Christ”? That [because] we repudiate the [ways] of our fathers we are reproached; that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, “Wilt thou kill me as thou killedst the Egyptian yesterday?” ( Ex. ii. 14.) This is “the reproach of Christ,” to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, “If Thou be the Son of God” ( Matt. xxvii. 40 ), from those for whom He was crucified, from those who were of the same race. This is “the reproach of Christ” when a man is reproached by those of his own family, or by those whom he is benefiting. For [Moses] also suffered these things from the man who had been benefited [by him].

In these words he encouraged them, by showing that even Christ suffered these things, and Moses also, two illustrious persons. So that this is rather “the reproach of Christ” than of Moses inasmuch as He suffered these things from “His own.” ( John i. 11.) But neither did the one send forth lightnings, nor the Other feel any [anger],631   ἔ παθε τι but He was reviled and endured all things, whilst they “wagged their heads.” ( Matt. xxvii. 39.) Since therefore it was probable that they [the readers] also would hear such things, and would long for the Recompense, he says that even Christ and Moses had suffered the like. So then ease632   ἄ νεσις is [the portion] of sin; but to be reproached, of Christ. For what then dost thou wish? “The reproach of Christ,” or ease?

[5.] ( Ver. 27 ) “By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible.” What dost thou say? That he did not fear? And yet the Scripture says, that when he heard, he “was afraid”633   See Ex. ii. 14, 15. St. Chrys. is speaking of Moses’ flight after killing the Egyptian. ( Ex. ii. 14 ), and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, “not fearing the wrath of the king,” with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, ‘He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.’

So that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, ‘Let us see whether God will save me.’ And this the devil said to Christ, “Cast Thyself down.” ( Matt. iv. 6.) Seest thou that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, “he endured as seeing Him who is Invisible.”

[6.] If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.

For all things appear to us difficult, because we do not have the remembrance of God as we ought; because we do not carry Him about alway in our thoughts. For surely He might justly say to us, “Thou hast forgotten Me, I also will forget thee.” And so the evil becomes twofold, both that we forget Him and He us. For these two things are involved in each other, yet are two. For great is the effect of God’s remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we accomplish them, and bring them to their end.634   Probably this is to be understood according to that said Hom. xii. 5 [supra, pp. 425, 426] of the co-operation of Grace and the human will. Therefore the prophet says, “I will remember Thee from the land of Jordan, and from the little hill of Hermon.” ( Ps. xlii. 6.) The people which were in Babylon say this: being there, I will remember Thee.

[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children (cf. Ps. cxxxvii. 1 ); who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to635   προσκυνεῖ, Dan. ii. 46 the captives.

Dost thou see how great virtue is? When they were in actual captivity he waited on them as masters. He therefore was the captive, rather than they. It would not have been so marvelous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvelous thing is, that after he had bound them, and taken them captive, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to “offer an oblation.”636   μαναὰ, Dan. ii. 46 , according to the translation of Theodotion and the Vatican ms. The Alex. has μαννὰ, as has one ms. of St. Chrys. ( Dan. ii. 46.)

Do you see that the really splendid things are those which relate to God, whereas human things are a shadow? He knew not, it seems, that he was leading away masters for himself, and that he cast into the furnace those whom he was about to worship. But to them, these things were as a dream.

Let us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be grievous, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing: Nay even these very things will themselves work together for us the other way. These men were captives, and the king worshiped them: Paul was a tent-maker, and they sacrificed to him as a God.

[8.] Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, “What are ye doing? we also are men of like passions with you” ( Acts xiv. 15 ); whereas Daniel did nothing of this kind.

For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, “And as to me, O King, this secret hath not been revealed to me through any wisdom that is in me.” ( Dan. ii. 30.) And again; he was in the den for God’s sake, and when the prophet brought him food, he saith, “For God hath remembered me.” ( Bel and the Dragon, ver. 38.) Thus humble and contrite was he.

He was in the den for God’s sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though daring [to commit] innumerable pollutions, and being of all men most polluted, if we be not heard at our first prayer, draw back. Truly, great is the distance between them and us, as great as between heaven and earth, or if there be any greater.

What sayest thou? After so many achievements, after the miracle which had been wrought in the den, dost thou account thyself so humble? Yea, he says; for what things soever we have done, “we are unprofitable servants.” ( Luke xvii. 10.) Thus by anticipation did he fulfill the evangelical precept, and accounted himself nothing. For “God hath remembered me,” he said. His prayer again, of how great lowliness of mind it is full. And again the three children said thus, “We have sinned, we have committed iniquity.” ( Song of the Three Children, ver. 6.) And everywhere they show their humility.

And yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only637   The apodosis seems to be, “But yet again for his wisdom,” &c., which comes after some parentheses. because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. “Who putteth on the earth,” saith he, “as a garment.” (See Jer. xliii. 12 and Ps. civ. 2.) And again, “I have given it to Nebuchadnezzar My servant” ( Jer. xxvii. 6 ), and again from what he [the King] says in his letter).638   See Dan. iv. 1 , &c. And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission639   τὴν δουλείαν and the miracle. But yet again for his wisdom he was also held in admiration, for it is said, “Art thou wiser than Daniel?” ( Ezek. xxviii. 3.) And after all these things he was thus humble, dying ten thousand times for the Lord’s sake.

Why then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?

[9.] This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, “Thy gifts be to thyself.” ( Dan. v. 17.)

For besides this also again is another question, how while in words he rejected it, in deed he received the honor, and wore the chain640   μανιάκην [of gold]. ( Dan. v. 29.)

Moreover while Herod on hearing the cry “It is the voice of a god and not of a man,” inasmuch as “he gave not God the glory, burst in sunder, and all his bowels gushed out” ( Acts xii. 22, 23; see i. 18 ), this man received to himself even the honor belonging to God, not words only.

However it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honor to God. Therefore he said in anticipation, “And as to me, not through any wisdom that is in me.” ( Dan. ii. 30.) And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and “they called” the one “Jupiter and” the other “Mercurius.” ( Acts xiv. 12.)

The chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear that he rejected it? For in the other case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. Why he did not divert him [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God’s account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate641   ἠ κρωτηρίαζε the honor [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.

And here, after having done him reverence, he does these things: for he did not reverence him as a God, but as a wise man.

But it is not clear that he made the offering: and even if he did make it, yet not that it was with Daniel’s acceptance.

And what [of this], that he called him “Belteshazzar, the name of” his own “god”?642   See Dan. iv. 8 Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image,643   Dan. iii. 1 , &c. manifold and of various colors, and who adores the dragon.644    Bel and the Dragon 24

Moreover the Babylonians were much more foolish than those at Lystra. Wherefore it was not possible at once to lead them on to this. And many [more] things one might say: but thus far these suffice.

If therefore we wish to obtain all good things, let us seek the things of God. For as they who seek the things of this world fail both of them and of the others, so they who prefer the things of God, obtain both. Let us then not seek these but those, that we may attain also to the good things promised 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 ΚϚʹ. Πίστει καὶ περὶ μελλόντων ηὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἡσαῦ. Πίστει Ἰακὼβ ἀποθνή σκων ἕκαστον τῶν υἱῶν Ἰωσὴφ ηὐλόγησε, καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Πίστει Ἰωσὴφ τελευτῶν, περὶ τῆς ἐξό δου τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσε, καὶ περὶ τῶν ὀστῶν αὐτοῦ ἐνετείλατο. αʹ. Πολλοὶ, φησὶ, προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. Ἆρα πάντα τὰ μέλλοντα ᾔδεσαν οἱ δίκαιοι; Καὶ σφόδρα. Εἰ γὰρ καὶ διὰ τὴν ἀσθένειαν τῶν μὴ δυναμένων αὐτὸν δέξασθαι, οὐκ ἀπεκαλύπτετο ὁ Υἱὸς, τοῖς ἐν ἀρετῇ διαλάμπουσιν εἰκότως ἀπεκαλύπτετο. Τοῦτο καὶ νῦν ὁ Παῦλός φησιν, ὅτι τὰ μέλλοντα ᾔδεσαν, τουτέστι, τὴν ἀνάστασιν τοῦ Χριστοῦ. Ἢ οὖν τοῦτό φησι, ἢ τὸ, Πίστει περὶ μελλόντων, οὐ περὶ τοῦ μέλλοντος αἰῶνος, ἀλλὰ περὶ τῶν ἐνταῦθα μελλόντων ὕστερον γίνεσθαι, λέγει. Ἂν γὰρ μὴ τοῦτο, πῶς ἄνθρωπος καθήμενος ἐν ξένῃ, τοιαύτας εὐλογίας ἠδύνατο διδόναι; πῶς δαὶ πάλιν ἐπέτυχεν εὐλογίας, καὶ οὐκ ἔλαβεν αὐτήν; Ὁρᾷς ὅτι ὅπερ ἔφην ἐπὶ μὲν τοῦ Ἀβραὰμ καὶ ἐπὶ τοῦ Ἰακὼβ ἔστιν εἰπεῖν, ὅτι οὐκ ἀπώνατο τῆς εὐλογίας, ἀλλ' εἰς ἐκγόνους ἐξῆλθε τὰ τῶν εὐλογιῶν, αὐτὸς δὲ τῶν μελλόντων ἔτυχεν; εὑρίσκομεν γὰρ τὸν ἀδελφὸν μᾶλλον ἀπολελαυκότα. Ὁ μὲν γὰρ ἐν δουλείᾳ καὶ θητείᾳ καὶ κινδύνοις καὶ ἐπιβουλαῖς καὶ ἀπάταις καὶ φόβοις τὸν ἅπαντα διεγένετο χρόνον, ἐρωτώμενός τε παρὰ τοῦ Φαραὼ φησί: Μικραὶ καὶ πονηραὶ αἱ ἡμέραι μου γεγόνασιν: ἐκεῖνος δὲ ἐν ἀδείᾳ καὶ αὐθεντίᾳ πολλῇ, καὶ μετὰ ταῦτα ἦν αὐτῷ φοβερός. Ποῦ οὖν ἐξέβησαν αἱ εὐλογίαι, ἀλλ' ἢ ἐν τῷ μέλλοντι; Ὁρᾷς ὅτι ἄνωθεν οἱ πονηροὶ τῶν ἐνταῦθα ἀπήλαυον: οἱ δὲ δίκαιοι τοὐναντίον, οὐ μὴν πάντες. Ἰδοὺ γὰρ ὁ Ἀβραὰμ δίκαιος ἦν καὶ ἀπήλαυσε καὶ τῶν ἐνταῦθα, πλὴν μετὰ θλίψεως καὶ πειρασμῶν: καὶ γὰρ πλοῦτος ἦν αὐτῷ μόνον, ἐπεὶ τὰ ἄλλα πάντα θλίψεως ἔγεμε τὰ κατ' αὐτόν. Οὐ γὰρ ἔστι τὸν δίκαιον μὴ θλίβεσθαι, κἂν πλουτῇ: ὅταν γὰρ βούληται πλεονεκτεῖσθαι, ἀδικεῖσθαι, τὰ ἄλλα πάσχειν, ἀνάγκη θλίβεσθαι. Ὥστε κἂν ἀπολαύῃ τοῦ πλούτου, οὐκ ἀλύπως. Τί δήποτε; Ὅτι ἐν θλίψει ἐστὶ καὶ ὀδύνῃ. Εἰ δὲ τότε ἐν θλίψει οἱ δίκαιοι, πολλῷ μᾶλλον νῦν. Πίστει περὶ μελλόντων, φησὶν, εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἡσαῦ. Καίτοι γε μείζων ἦν ὁ Ἡσαῦ: ἀλλὰ προτίθησιν ἀπὸ τῆς ἀρετῆς τὸν Ἰακώβ. Ὁρᾷς ὅτι ἦν ἡ πίστις; Πόθεν γὰρ ἐπηγγείλατο τοῖς υἱοῖς τὰ τοσαῦτα ἀγαθὰ, ἢ ἀπὸ τοῦ πιστεύειν τῷ Θεῷ πάντως; Πίστει Ἰακὼβ ἀποθνήσκων ἕκαστον τῶν υἱῶν Ἰωσὴφ εὐλόγησεν. Ἐνταῦθα χρὴ θεῖναι τὰς εὐλογίας ὅλας, ἵνα καὶ ἡ πίστις καὶ ἡ προφητεία αὐτοῦ κατάδηλος γένηται. Καὶ προσεκύνησε, φησὶν, ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Ἐνταῦθα δείκνυσιν, ὅτι οὐ μόνον εἶπεν, ἀλλὰ καὶ οὕτως ἐθάῤῥει τοῖς ἐσομένοις, ὡς καὶ τῷ ἔργῳ αὐτῷ ἐπιδεῖξαι. Ἐπειδὴ γὰρ ἔμελλεν ἀπὸ τοῦ Ἐφραῒμ ἀνίστασθαι βασιλεὺς ἕτερος, διὰ τοῦτό φησι: Καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Τουτέστι, καὶ γέρων ὢν ἤδη προσεκύνει τῷ Ἰωσὴφ, τὴν παντὸς τοῦ λαοῦ προσκύνησιν δηλῶν τὴν ἐσομένην αὐτῷ. Καὶ τοῦτο ἐξέβη μὲν ἤδη, ὅτε αὐτῷ οἱ ἀδελφοὶ προσεκύνησαν: ἐκβήσεσθαι δὲ ἔμελλε καὶ ὕστερον διὰ τῶν δέκα φυλῶν. Ὁρᾷς πῶς τὰ ὕστερον ἐσόμενα προεῖπεν; Ὁρᾷς ὅσην εἶχον πίστιν; πῶς ὑπὲρ τῶν ἐσομένων ἐπίστευον; Τὰ μὲν γὰρ ὑπομονῆς ἐνταῦθά ἐστιν ὑποδείγματα μόνης, τὰ παρόντα, καὶ τοῦ παθεῖν κακῶς, καὶ τοῦ μηδὲν ἀπολαμβάνειν ἀγαθὸν, οἷον τὸ ἐπὶ τοῦ Ἀβραὰμ, τὸ ἐπὶ τοῦ Ἄβελ: τὰ δὲ πίστεως, οἷον ἐπὶ τοῦ Νῶε, ὅτι ἔστιν ὁ Θεὸς, ὅτι ἔστιν ἀνταπόδοσις. Ἡ πίστις γὰρ πολύσημός ἐστι λέξις: καὶ νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο σημαίνει: ἐνταῦθα δὲ σημαντική ἐστι τοῦ τε εἶναι ἀνταπόδοσιν, καὶ τοῦ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν πάντας, καὶ τοῦ πρὸ τῶν ἐπάθλων ἀθλεῖν. Καὶ τὰ κατὰ τὸν Ἰωσὴφ δὲ πίστεως μόνης ἐστίν: ὅτι γὰρ ἐπηγγείλατο τῷ Ἀβραὰμ, ὅτι ὑπέσχετο: Σοὶ δώσω καὶ τῷ σπέρματί σου τὴν γῆν ταύτην, ἤκουσεν ὁ Ἰωσήφ: καὶ ἐν ἀλλοτρίᾳ ὢν, καὶ οὐδέπω ὁρῶν ἐκβεβηκυῖαν τὴν ὑπόσχεσιν, οὐδὲ οὕτω κατέπεσεν, ἀλλ' οὕτως ἐπίστευσεν, ὡς καὶ περὶ τῆς ἐξόδου εἰπεῖν, καὶ περὶ τῶν ὀστῶν αὑτοῦ ἐντείλασθαι. Οὐκ ἄρα μόνος αὐτὸς ἐπίστευσεν, ἀλλὰ καὶ τοὺς ἄλλους ἐνῆγεν εἰς πίστιν. Διὰ τοῦτο καὶ ἐντέλλεται, ἵνα ἀεὶ τῆς ἐξόδου μεμνημένοι ὦσιν: οὐκ ἂν δὲ περὶ τῶν ὀστῶν αὑτοῦ ἐνετείλατο, εἰ μὴ πεπληροφόρητο ἔσεσθαι τὴν ἐπάνοδον. Ὥστε ὅταν τινὲς λέγωσιν, Ἰδοὺ καὶ δίκαιοι ἐφρόντισαν μνημείων: λέγωμεν πρὸς αὐτοὺς ὅτι διὰ τοῦτο, ἄλλως δὲ οὐδαμῶς: ᾔδει γὰρ, ὅτι Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Οὐκ ἂν οὖν ἐν τοσαύτῃ ζήσας φιλοσοφίᾳ τοῦτο ἠγνόησεν, ὁ τὸν ἅπαντα χρόνον ἐν Αἰγύπτῳ ζήσας. Καίτοι γε ἐξῆν, εἴ γε ἐβούλετο, ἐπανελθεῖν, καὶ μὴ πενθῆσαι μηδὲ δυσχερᾶναι. Ἀλλὰ καὶ τὸν πατέρα ἐκεῖ ἀναγαγὼν, τίνος ἕνεκεν καὶ τὰ αὑτοῦ ὀστᾶ ἀναγαγεῖν ἐκεῖθεν ἐπέσκηψεν, ἢ δῆλον ὅτι διὰ τοῦτο; βʹ. Τί δὲ, εἰπέ μοι, τοῦ Μωϋσέως αὐτοῦ τὰ ὀστᾶ οὐκ ἐν ξένῃ κεῖται; τὰ δὲ Ἀαρὼν, τὰ δὲ τοῦ Δανιὴλ, τὰ δὲ τοῦ Ἱερεμίου, τὰ δὲ τῶν ἀποστόλων οὐδὲ ἴσμεν τῶν πολλῶν ὅπου κεῖται. Πέτρου μὲν γὰρ, καὶ Παύλου, καὶ Ἰωάννου, καὶ Θωμᾶ δῆλοι οἱ τάφοι: τῶν δὲ ἄλλων τοσούτων ὄντων, οὐδαμοῦ γνώριμοι γεγόνασι. Μηδὲν τοίνυν ὑπὲρ τούτου κοπτώμεθα, μηδὲ οὕτω μικροψυχῶμεν: ὅπου γὰρ ἂν ταφῶμεν, Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Πάντως ὃ δεῖ γενέσθαι, γίνεται: τὸ μέντοι πενθεῖν καὶ κόπτεσθαι τοὺς ἀπελθόντας καὶ ὀδύρεσθαι, ἀπὸ μικροψυχίας γίνεται. Πίστει Μωϋσῆς γεννηθεὶς ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ. Ὁρᾷς ὅτι ἐνταῦθα τὰ μετὰ θάνατον ἤλπιζον ἐν τῇ γῇ; Καὶ πολλὰ ἐκβέβηκε μετὰ θάνατον αὐτῶν. Τοῦτο πρὸς τὸ λέγειν τινὰς, μετὰ θάνατον γίνεται ταῦτα ἐκείνοις, ὧν οὐκ ἔτυχον ζῶντες, οὔτε μετὰ θάνατον ἐπίστευον. Καὶ οὐκ εἶπεν ὁ Ἰωσὴφ, Ζῶντί μοι τὴν γῆν οὐκ ἔδωκεν, οὐδὲ τῷ πατρὶ τῷ ἐμῷ, οὐδὲ τῷ πάππῳ τῷ ἐμῷ, οὗ καὶ τὴν ἀρετὴν αἰδεσθῆναι ἔδει: τούτους δὲ τοὺς μοχθηροὺς ἀξιώσει ὧν ἐκείνους οὐκ ἠξίωσεν; Οὐδὲν τούτων εἶπεν, ἀλλὰ τῇ πίστει ταῦτα πάντα καὶ ἐνίκησε καὶ ὑπερέβη. Εἶπε τὸν Ἄβελ, τὸν Νῶε, τὸν Ἀβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακὼβ, τὸν Ἰωσὴφ, πάντας ἐπιδόξους καὶ θαυμαστούς. Πάλιν αὔξει τὴν παράκλησιν, εἰς πρόσωπα εὐτελῆ κατάγων τὸ πρᾶγμα. Τὸ μὲν γὰρ θαυμαστὰ πρόσωπα τοῦτο παθεῖν θαυμαστὸν οὐδὲν, καὶ τὸ ἐκείνων ἐλάττους φανῆναι οὐχ οὕτω δεινόν: τὸ δὲ καὶ ἀνωνύμων ἐλάττους ὀφθῆναι, τοῦτό ἐστι τὸ δεινόν. Καὶ ἄρχεται ἀπὸ τῶν γονέων τοῦ Μωϋσέως, ἀσήμων τινῶν ἀνδρῶν, καὶ οὐδὲν τοσοῦτον ἐχόντων ὅσον ὁ παῖς. Διὰ τοῦτο καὶ προϊὼν αὔξει τὴν ἀτοπίαν, καὶ πόρνας γυναῖκας καὶ χήρας καταλέγων: Πίστει γὰρ, φησὶ, Ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασι, δεξαμένη τοὺς κατασκόπους μετ' εἰρήνης. Καὶ οὐ μόνον τῆς πίστεως, ἀλλὰ καὶ τῆς ἀπιστίας τίθησι τὰ ἐπίχειρα, ὡς ἐπὶ τοῦ Νῶε. Τέως δὲ περὶ τῶν γονέων τοῦ Μωϋσέως ἀναγκαῖον εἰπεῖν. Πάντα τὰ ἄῤῥενα ἀπόλλυσθαι ἐκέλευσεν ὁ Φαραὼ, καὶ οὐδεὶς ἐξέφυγε τὸν κίνδυνον. Πόθεν οὖν οὗτοι προσεδόκησαν σῶσαι τὸ παιδίον; Ἀπὸ πίστεως. Ποίας πίστεως; Εἶδον, φησὶν, ἀστεῖον τὸ παιδίον. Αὕτη ἡ ὄψις αὐτοὺς πρὸς τὴν πίστιν ἐπεσπάσατο. Οὕτως ἄνωθεν καὶ ἐξ αὐτῶν τῶν σπαργάνων πολλὴ τῷ δικαίῳ ἡ χάρις ἐπεκέχυτο, οὐ τῆς φύσεως, ἀλλὰ τοῦ Θεοῦ, τοῦτο ἐργαζομένης. Σκόπει γάρ: εὐθέως τεχθὲν καλὸν φαίνεται τὸ παιδίον, ἀλλ' οὐχὶ εἰδεχθές. Τίνος οὖν ἦν τοῦτο; Οὐ τῆς φύσεως, ἀλλὰ τῆς χάριτος τοῦ Θεοῦ, ἢ καὶ τὴν βάρβαρον ἐκείνην γυναῖκα τὴν Αἰγυπτίαν διήγειρε καὶ ἀνέῤῥωσε, καὶ εἷλε καὶ ἐπεσπάσατο: καίτοι γε ἡ πίστις οὐχ ἱκανὴν εἶχεν ἐπὶ τούτων τὴν ὑπόθεσιν: τί γὰρ ἦν ἀπὸ τῆς ὄψεως πιστεῦσαι; Ἀλλ' ὑμεῖς, φησὶν, ἀπὸ πραγμάτων πιστεύετε, καὶ πολλὰ τῆς πίστεως ἐνέχυρα ἔχοντες: τὸ γὰρ μετὰ χαρᾶς τὴν ἁρπαγὴν τῶν ὑπαρχόντων προσδέξασθαι, καὶ ὅσα τοιαῦτα, πίστεώς ἐστι καὶ ὑπομονῆς. Ἀλλ' ἐπειδὴ καὶ οὗτοι ἐπίστευσαν, εἶτα ὠλιγοψύχησαν, δείκνυσιν ὅτι καὶ ἡ πίστις ἡ ἐκείνων εἰς πολὺ παρετείνετο: οἵα ἡ τοῦ Ἀβραὰμ, καίτοι τῶν πραγμάτων δοκούντων μάχεσθαι. Καὶ οὐκ ἐφοβήθησαν, φησὶ, τὸ διάταγμα τοῦ βασιλέως. Καίτοι γε ἐκεῖνο ἐνηργεῖτο: τοῦτο δὲ ἁπλῶς ψιλή τις ἦν προσδοκία. Καὶ τοῦτο μὲν τῶν γονέων ἦν: αὐτὸς δὲ ὁ Μωϋσῆς οὐδὲν εἰσήνεγκεν. Εἶτα πάλιν οἰκεῖον αὐτοῖς τὸ ὑπόδειγμα ἕτερον λέγει: μᾶλλον δὲ ἐκείνου μεῖζον. Ποῖον δὴ τοῦτο; Πίστει γὰρ, φησὶ, Μωϋσῆς γενόμενος μέγας, ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραὼ, μᾶλλον, ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν: μείζονα πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ: ἀπέβλεπε γὰρ εἰς τὴν μισθαποδοσίαν. Ὡς ἂν εἰ ἔλεγε πρὸς αὐτοὺς, Οὐδεὶς ὑμῶν ἀφῆκε βασίλεια, καὶ βασίλεια λαμπρὰ, οὐ θησαυροὺς τοιούτους, οὐδὲ, ἐξὸν εἶναι βασιλέως υἱὸν, κατεφρόνησε τούτου, καθὼς ὁ Μωϋσῆς πεποίηκε. Καὶ ὅτι οὐχ ἁπλῶς ἀφῆκεν, ἐδήλωσεν εἰπὼν, Ἠρνήσατο: τουτέστιν, ἐμίσησεν, ἀπεστράφη. Τοῦ γὰρ οὐρανοῦ προκειμένου, περιττὸν ἦν τὰ βασίλεια θαυμάζειν τὰ Αἰγύπτου. γʹ. Καὶ βλέπε τί θαυμαστῶς αὐτὸ τέθεικεν ὁ Παῦλος. Οὐκ εἶπε, Μείζονα πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν οὐρανὸν, καὶ τὰ ἐν τοῖς οὐρανοῖς: ἀλλὰ τί; Τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Τὸ γὰρ διὰ Χριστὸν ὀνειδίζεσθαι βέλτιον ἡγήσατο τοῦ ἀνίεσθαι: οὕτω καὶ τοῦτο αὐτὸ καθ' ἑαυτὸ μισθὸς ἦν. Μᾶλλον ἑλόμενος, φησὶ, συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ. Ὑμεῖς μὲν γὰρ ὑπὲρ ὑμῶν αὐτῶν πάσχετε, ἐκεῖνος δὲ ὑπὲρ ἄλλων εἵλετο: καὶ ἑκὼν ἑαυτὸν ἔῤῥιψεν εἰς τοσούτους κινδύνους, ἐξὸν αὐτῷ καὶ εὐσεβεῖν καὶ ἀπολαύειν τῶν ἀγαθῶν. Ἢ πρόσκαιρον ἔχειν, φησὶ, ἁμαρτίας ἀπόλαυσιν. Ἁμαρτίαν εἶπε τὸ μὴ θελῆσαι τοῖς ἄλλοις συγκακουχεῖσθαι: τοῦτο ἁμαρτίαν, φησὶν, ἐνόμισεν. Εἰ τοίνυν ἐκεῖνος τὸ μὴ προθύμως συγκακουχηθῆναι τοῖς ἄλλοις, ἁμαρτίαν ἐνόμισε: μέγα ἄρα ἀγαθὸν ἡ κακουχία, ἐφ' ἢν ἀπὸ τῶν βασιλείων ἔῤῥιψεν ἑαυτόν. Ταῦτα δὲ ἐποίει, μεγάλα τινὰ προορῶν: διὸ καὶ οὕτως εἶπε: Πλοῦτον μείζονα ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Τί ἐστι, Τὸν ὀνειδισμὸν τοῦ Χριστοῦ; Τουτέστι, τὸ ὀνειδίζεσθαι τοιαῦτα οἷα ὑμεῖς, τὸν ὀνειδισμὸν ὃν ὁ Χριστὸς ὑπέμεινεν: ἢ ὅτι διὰ τὸν Χριστὸν ὑπέμεινεν, ὅτε ὑπὲρ τῆς πέτρας ἐλοιδορεῖτο, ἐξ ἧς ὕδωρ ἐξήγαγεν. Ἡ δὲ πέτρα, φησὶν, ἦν ὁ Χριστός. Πῶς δέ ἐστιν ὀνειδισμὸς τοῦ Χριστοῦ; Ὅτι καταπτύομεν τῶν πατρῴων ὀνειδιζόμεθα, ὅτι πάσχομεν κακῶς Θεῷ προσδραμόντες. Εἰκὸς δὲ ἦν κἀκεῖνον ὀνειδίζεσθαι, ὅτε ἤκουσε, Μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; Τοῦτό ἐστιν ὀνειδισμὸς τοῦ Χριστοῦ, τὸ μέχρι τέλους καὶ ἐσχάτης ἀναπνοῆς πάσχειν κακῶς, ὥσπερ αὐτὸς ὠνειδίζετο καὶ ἤκουεν: Εἰ Υἱὸς εἶ τοῦ Θεοῦ, ὑπὸ τούτων ὑπὲρ ὧν ἐσταυροῦτο, ὑπὸ τούτων τῶν συμφυλετῶν. Τοῦτό ἐστιν ὀνειδισμὸς τοῦ Χριστοῦ, ὅταν τις παρὰ οἰκείων, ὅταν τις παρ' ὧν εὐεργετεῖ ὀνειδίζηται: καὶ γὰρ ἐκεῖνος παρὰ τοῦ εὐεργετηθέντος ταῦτα ἔπασχεν. Ἐνταῦθα αὐτοὺς ἀνέστησε, δεικνὺς ὅτι καὶ ὁ Χριστὸς ταῦτα ἔπασχε, καὶ ὁ Μωϋσῆς, δύο πρόσωπα ἔνδοξα: ὥστε τοῦ Χριστοῦ μᾶλλόν ἐστιν οὗτος ὁ ὀνειδισμὸς ἢ τοῦ Μωϋσέως, ἐπειδὴ παρὰ τῶν ἰδίων τοιαῦτα ἔπαθεν. Ἀλλ' οὔτε ἐκεῖνος ἔπαθέ τι, οὔτε οὗτος κεραυνοὺς ἠφίει, ἀλλ' ὠνειδίζετο, καὶ ἔφερε πάντα, κινούντων ἐκείνων τὰς κεφαλάς. Ἐπεὶ οὖν εἰκὸς ἦν τοιαῦτα ἀκούειν καὶ αὐτοὺς, καὶ ἐπιθυμεῖν τὴν ἀνταπόδοσιν, λέγει ὅτι καὶ ὁ Χριστὸς καὶ ὁ Μωϋσῆς τοιαῦτα πεπόνθασιν. Ἄρα οὖν ἡ μὲν ἄνεσις, τῆς ἁμαρτίας ἐστὶ, τὸ δὲ ὀνειδίζεσθαι, τοῦ Χριστοῦ. Τί γὰρ βούλει; τὸν ὀνειδισμὸν τοῦ Χριστοῦ, ἢ τὴν ἄνεσιν; Πίστει κατέλιπεν Αἴγυπτον, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως: τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησε. Τί λέγεις; ὅτι οὐκ ἐφοβήθη; Καὶ μὴν ἡ Γραφὴ τοῦτό φησιν, ὅτι ἀκούσας ἐφοβήθη, καὶ διὰ τοῦτο φυγῇ τὴν σωτηρίαν ἐπορίσατο καὶ ἀπέδρα καὶ ἐξέκλεψεν ἑαυτὸν, καὶ μετὰ ταῦτα περιδεὴς ἦν. Πρόσεχε μετὰ ἀκριβείας τῷ εἰρημένῳ τὸ, Μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως, πρὸς τὸ καὶ πάλιν ἐπιστῆναι εἴρηκε. Φοβουμένου γὰρ ἦν μὴ ἅψασθαι τῆς προστασίας πάλιν, μηδὲ ἐγχειρῆσαι τῷ πράγματι: τὸ μέντοι ἅψασθαι πάλιν, τῷ Θεῷ τὸ πᾶν ἐπιτρέποντος ἦν. Οὐ γὰρ εἶπεν ὅτι Ζητεῖ με, καὶ περιεργάζεται, καὶ οὐκ ἀνέχομαι πάλιν τῶν αὐτῶν ἅψασθαι. Ὥστε καὶ τὸ φυγεῖν πίστεως ἦν. Τί οὖν οὐκ ἔμεινε, φησίν; Ὥστε μὴ εἰς προὖπτον ἑαυτὸν κίνδυνον ἐμβαλεῖν. Τοῦτο γὰρ λοιπὸν πειράζοντος ἦν τὸ ἅλλεσθαι εἰς μέσους κινδύνους, καὶ λέγειν, Ἴδω εἰ σώζει με ὁ Θεός. Τοῦτο καὶ τῷ Χριστῷ εἶπεν ὁ διάβολος: Ῥῖψον σεαυτὸν κάτω. Ὁρᾷς ὅτι τοῦτο διαβολικόν ἐστι, τὸ εἰκῆ καὶ μάτην ῥίπτειν ἑαυτοὺς εἰς κινδύνους, καὶ πειράζειν εἰ σώζει ὁ Θεός; Προεστάναι γὰρ αὐτῶν οὐκέτι ἠδύνατο, οὕτως ἀγνωμόνως τῶν εὐεργετουμένων διακειμένων: μωρὸν τοίνυν ἦν καὶ ἀνόητον, μένειν αὐτόθι. Ταῦτα δὲ πάντα γέγονε, διότι ὡς ὁρῶν τὸν ἀόρατον, οὕτως ἐκαρτέρει. Ἂν τοίνυν καὶ ἡμεῖς ὁρῶμεν ἀεὶ τὸν Θεὸν τῷ νῷ, ἂν ἀεὶ ἐν τῇ μνήμῃ αὐτοῦ στρέφωμεν τὴν διάνοιαν, πάντα ἡμῖν ῥᾷστα φανήσεται, πάντα φορητὰ, πάντα εὐκόλως οἴσομεν, πάντων ἀνώτεροι γενησόμεθα. Εἰ γὰρ ἀγαπώμενόν τις ὁρῶν, μᾶλλον δὲ μεμνημένος τούτου, διανίσταται τὴν ψυχὴν, καὶ ὑψηλὸς γίνεται τὴν διάνοιαν, καὶ πάντα εὐκόλως φέρει ἐντρυφῶν τῇ μνήμῃ: ὁ τὸν ὄντως ἀγαπῆσαι ἡμᾶς καταξιώσαντα ἔχων ἐν διανοίᾳ, καὶ μεμνημένος αὐτοῦ, πότε ἢ λυπηροῦ τινος αἰσθήσεται, ἢ φοβερόν τι καὶ ἐπικίνδυνον φοβηθήσεται; πότε δὲ ὀλιγοψυχήσει; Οὐδέποτε. Πάντα γὰρ ἡμῖν δύσκολα φαίνεται, ὅτι τοῦ Θεοῦ τὴν μνήμην οὐκ ἔχομεν ὡς ἔχειν δεῖ, ὅτι οὐ περιφέρομεν αὐτὸν ἐν τῇ διανοίᾳ διαπαντός: εἴποι γὰρ ἂν δικαίως πρὸς ἡμᾶς: Ἐπελάθου μου σὺ, ἐπιλήσομαί σου κἀγώ. Ὥστε διπλοῦν τὸ κακὸν γίνεται, ὅτι καὶ ἡμεῖς αὐτοῦ ἐπιλανθανόμεθα, καὶ αὐτὸς ἡμῶν. Ταῦτα γὰρ δύο ἐστὶν ἀλλήλοις μὲν συμπεπλεγμένα, δύο δὲ ὅμως ἐστί. Μέγα μὲν γὰρ τὸ καὶ ἡμᾶς ἐν μνήμῃ ποιεῖσθαι τοῦ Θεοῦ, μέγα δὲ καὶ τὸ μνημονεύεσθαι αὐτὸν παρ' ἡμῶν: τοῦτο ποιεῖ αἱρεῖσθαι τὰ ἀγαθὰ, ἐκεῖνο δὲ ἀνύειν καὶ εἰς τέλος ἄγειν. Διὰ τοῦτό φησιν ὁ Προφήτης: Μνησθήσομαί σου ἐκ γῆς Ἰορδάνου, καὶ Ἑρμωνιεὶμ ἀπὸ ὄρους μικροῦ. Ταῦτά φησιν ὁ λαὸς ὁ ἐν Βαβυλῶνι, Ἐκεῖ ὢν μνησθήσομαί σου. δʹ. Καὶ ἡμεῖς τοίνυν ὥσπερ ἐν Βαβυλῶνι ὄντες τὰ αὐτὰ λέγωμεν. Εἰ γὰρ καὶ μὴ μεταξὺ τῶν πολεμίων καθήμεθα, ἀλλὰ μεταξὺ τῶν ἐχθρῶν ἐσμεν. Οἱ μὲν γὰρ ὡς αἰχμάλωτοι ἐκάθηντο, οἱ δὲ οὐδὲ ᾐσθάνοντο τῆς αἰχμαλωσίας, ὡς ὁ Δανιὴλ, ὡς οἱ τρεῖς παῖδες: οἳ καὶ ἐν αἰχμαλωσίᾳ ὄντες, αὐτοῦ τοῦ αἰχμαλωτεύσαντος αὐτοὺς βασιλέως ἐγένοντο λαμπρότεροι ἐν αὐτῇ τῇ χώρᾳ ἐκείνῃ: καὶ τοὺς αἰχμαλώτους γὰρ ὁ αἰχμαλωτεύσας προσεκύνει. Εἶδες ὅσον ἀρετή ἐστιν; ἐν αὐτῇ τῇ αἰχμαλωσίᾳ ὄντας ἐθεράπευσεν ὡς δεσπότας: ἄρα ἐκεῖνος ὁ αἰχμάλωτος ἦν, μᾶλλον ἣ οὗτοι. Οὐκ ἦν οὕτω θαυμαστὸν, εἰ ἐν τῇ πατρίδι ὄντας ἐλθὼν προσεκύνησε τῇ ἑαυτῶν, ἢ βασιλεύοντας ἐκεῖ: τὸ δὲ θαυμαστὸν, ὅτι δεσμεύσας αὐτοὺς, καὶ λαβὼν αἰχμαλώτους, καὶ ἔχων ἐν τῇ ἑαυτοῦ ἐξουσίᾳ, πάντων ὁρώντων οὐκ ᾐσχύνετο προσκυνῆσαι, καὶ μαναὰ σπεῖσαι. Ὁρᾶτε ὅτι τὰ ὄντως λαμπρὰ πράγματα τὰ κατὰ Θεόν ἐστι, τὰ δὲ ἀνθρώπινα σκιά; Ἠγνόει ἄρα δεσπότας ἀπάγων ἑαυτῷ, καὶ οὓς ἔμελλε προσκυνεῖν ἐνέβαλεν εἰς κάμινον: ἀλλ' ὡς ὄναρ ταῦτα ἐκείνοις ἦν. Φοβηθῶμεν οὖν, ἀγαπητοὶ, τὸν Θεὸν, φοβηθῶμεν: κἂν ἐν αἰχμαλωσίᾳ ὦμεν, πάντων ἐσόμεθα λαμπρότεροι: φόβος παρέστω Θεοῦ, καὶ οὐδὲν ἔσται λυπηρὸν, κἂν πενίαν εἴπῃς, κἂν νόσον, κἂν αἰχμαλωσίαν, κἂν δουλείαν, κἂν ὁτιοῦν τῶν λυπηρῶν: ἀλλὰ καὶ αὐτὰ ἐκεῖνα ἡμῖν συνεργήσει πρὸς τὰ ἐναντία. Αἰχμάλωτοι ἦσαν οὗτοι, καὶ προσεκύνησεν αὐτοῖς ὁ βασιλεύς: σκηνοποιὸς ἦν ὁ Παῦλος, καὶ ἔθυον αὐτῷ ὡς Θεῷ. Ἐνταῦθα ζήτημα ἀνακύπτει: ἐρωτῶσι γὰρ πολλοὶ λέγοντες: Τί δήποτε οἱ μὲν ἀπόστολοι τὰς θυσίας ἀπεῖρξαν, καὶ διέῤῥηξαν αὑτῶν τὰ ἱμάτια, καὶ ἀπήγαγον αὐτοὺς τῆς ἐπιχειρήσεως, καὶ ἀπωδύροντο λέγοντες, Τί ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄνθρωποι: ὁ δὲ Δανιὴλ οὐδὲν τοιοῦτον ἐποίησεν. Ὅτι γὰρ καὶ αὐτὸς ταπεινὸς ἦν, καὶ τούτων οὐχ ἧττον ἀνέφερε τῷ Θεῷ δόξαν, πολλαχόθεν δῆλον. Μάλιστα μὲν γὰρ καὶ πρῶτον καὶ ἐξ αὐτοῦ τοῦ φιλεῖσθαι παρὰ τοῦ Θεοῦ, τοῦτο δῆλον: οὐ γὰρ ἂν αὐτὸν σφετεριζόμενον τοῦ Θεοῦ τὴν τιμὴν εἴα ζῆσαι, οὐ λέγω εὐδοκιμῆσαι: δεύτερον, ὅτι καὶ μετὰ πολλῆς τῆς παῤῥησίας ἔλεγε, Καὶ ἐμοὶ, βασιλεῦ, οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ ἀπεκαλύφθη τὸ μυστήριον τοῦτο: καὶ τρίτον πάλιν, ὅτι ἐν λάκκῳ ἦν διὰ τὸν Θεόν: καὶ ἐπειδὴ τροφὴν αὐτῷ ἐκόμισεν ὁ προφήτης, φησὶν, Ἐμνήσθη γάρ μου ὁ Θεός: οὕτως ἦν ταπεινὸς καὶ συντετριμμένος. Ἐν λάκκῳ ἦν διὰ τὸν Θεὸν, καὶ ἀνάξιον ἑαυτὸν ἡγεῖτο τῆς μνήμης καὶ τοῦ ἀκουσθῆναι. Ἡμεῖς δὲ μυρία τολμῶντες μιαρὰ, καὶ πάντων ὄντες μιαρώτεροι, ἐὰν μὴ ἐκ πρώτης εὐχῆς ἀκουσθῶμεν, ἀναχωροῦμεν. Ὄντως πολὺ τὸ μέσον ἐκείνων καὶ ἡμῶν, ὅσον τοῦ οὐρανοῦ πρὸς τὴν γῆν, καὶ εἴ τι πλέον. Τί λέγει; μετὰ τοσαῦτα κατορθώματα, μετὰ τὸ ἐν λάκκῳ γενόμενον θαῦμα, οὕτω σεαυτὸν ταπεινὸν ἡγῇ; Ναὶ, φησίν: ὅσα γὰρ ἂν ἐργασώμεθα, ἀχρεῖοι δοῦλοί ἐσμεν. Οὕτω προλαβὼν, τὸ εὐαγγελικὸν παράγγελμα ἐπλήρου, καὶ οὐδὲν ἡγεῖτο ἑαυτόν. Ἐμνήσθη γάρ μου ὁ Θεὸς, ἔλεγε. Καὶ ἡ εὐχὴ αὐτοῦ ὅρα πάλιν ὅσης ταπεινοφροσύνης γέμει. Οὕτω καὶ οἱ τρεῖς παῖδες ἔλεγον: Ἡμάρτομεν, ἠνομήσαμεν: καὶ πανταχοῦ τὸ ταπεινὸν ἑαυτῶν δεικνύουσι. Καίτοι γε εἶχεν ὁ Δανιὴλ μυρίας ἀφορμὰς τοῦ ἐπαίρεσθαι, ἀλλ' ᾔδει ὅτι καὶ ταῦτα αὐτῷ ὑπῆρχεν ἀπὸ τοῦ μὴ ἐπαίρεσθαι, καὶ οὐ διέφθειρε τὸν θησαυρόν. Παρὰ πάντας γὰρ ἀνθρώπους καὶ ἐν τῇ οἰκουμένῃ πάσῃ οὐκ ἐπὶ τούτοις ᾔδετε μόνον, ὅτι ῥίψας ἑαυτὸν εἰς πρόσωπον ὁ βασιλεὺς ἔσπεισεν αὐτῷ, ἀλλ' ὅτι καὶ θεὸν ἐνόμισεν αὐτὸν ὁ πανταχοῦ τῆς γῆς ὡς θεὸς τιμώμενος: πάσης γὰρ αὐτὸς ἐκράτει: καὶ δῆλον ἀπὸ τοῦ Ἱερεμίου: Ὁ ἀναβαλλόμενος γὰρ, φησὶ, τὴν γῆν, ὡς ἱμάτιον: καὶ πάλιν, Ἐγὼ ἔδωκα αὐτὴν Ναβουχοδονόσορ τῷ δούλῳ μου. Καὶ ἐξ ὧν ἐπιστέλλει δῆλον τοῦτο πάλιν, ὅτι οὐκ ἐκεῖ μόνον ἐθαυμάζετο, ἔνθα ἦν, ἀλλὰ καὶ πανταχοῦ, καὶ μείζων ἦν ἀκουόμενος ἢ εἰ παρόντα εἶδον αὐτὸν τὰ λοιπὰ ἔθνη, ὁπότε καὶ διὰ γραμμάτων ὡμολόγησε τὴν δουλείαν καὶ τὸ θαῦμα. Ἀλλ' ὅμως καὶ ἐπὶ σοφίᾳ πάλιν ἐθαυμάζετο: Μὴ σοφώτερος γὰρ εἶ, φησὶ, σὺ τοῦ Δανιήλ; Καὶ μετὰ ταῦτα πάντα οὕτως ἦν ταπεινὸς, ὡς μυριάκις διὰ τὸν Δεσπότην ἀποθανεῖν. εʹ. Τί δήποτ' οὖν οὕτω ταπεινὸς ὢν, οὐ διεκρούσατο οὔτε τὴν προσκύνησιν τὴν παρὰ τοῦ βασιλέως, οὔτε τὰς σπονδάς; Τοῦτο οὐκ ἐρῶ: ἀρκεῖ γάρ μοι τὸ ζήτημα μόνον εἰπεῖν: τὸ δὲ λοιπὸν ὑμῖν ἀφίημι, ἵνα κἂν οὕτω διαναστήσω ὑμῶν τὴν διάνοιαν. Ἐκεῖνο μέντοι παρεγγυῶ, πάντα διὰ τὸν τοῦ Θεοῦ φόβον αἱρεῖσθαι, ὑποδείγματα τοιαῦτα ἔχοντας: καὶ ὅτι ὄντως καὶ τῶν ἐνταῦθα ἐπιτευξόμεθα, ἐὰν τῶν μελλόντων γνησίως ἀντιλαβώμεθα. Ὅτι γὰρ οὐκ ἀπονοίᾳ τοῦτο ἐποίησε, δῆλον ἀπὸ τοῦ εἰπεῖν, Τὰ δόματά σου σοὶ ἔστω. Καὶ γὰρ καὶ τοῦτο πάλιν ἕτερον ζήτημα, πῶς τῷ λόγῳ διακρουόμενος, διὰ τῶν ἔργων ἐδέξατο τὴν τιμὴν, καὶ ἐφόρεσε τὸν μανιάκην. Καὶ ὁ μὲν Ἡρώδης ἀκούσας, Φωνὴ Θεοῦ, καὶ οὐκ ἀνθρώπου, ἐπειδὴ μὴ ἔδωκε δόξαν τῷ Θεῷ, διεῤῥάγη, καὶ ἐξεχύθη τὰ σπλάγχνα αὐτοῦ: οὗτος δὲ καὶ Θεοῦ τιμὴν προσήκατο, οὐχὶ ῥήματα μόνον. Ἐνταῦθα ἀναγκαῖον εἰπεῖν τί δὴ τοῦτό ἐστιν. Ὅτι ἐκεῖθεν μὲν εἰς εἰδωλολατρείαν ἐξέπιπτον οἱ ἄνθρωποι μείζονα, ἐντεῦθεν δὲ οὐκέτι. Πῶς; Τὸ γὰρ νομισθῆναι τοῦτον τοιοῦτον, τιμὴ εἰς τὸν Θεὸν ἦν: διὰ γὰρ τοῦτο προλαβὼν εἶπε: Καὶ ἐμοὶ δὲ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ ἀπεκαλύφθη. Ἄλλως δὲ, οὐδὲ φαίνεται προσιέμενος τὰς σπονδάς: εἶπε μὲν γὰρ, φησὶν, ὅτι χρὴ σπεῖσαι, οὔπω δὲ δῆλον ἐγένετο, ὅτι καὶ τὸ ἔργον παρηκολούθησεν. Ἐκεῖ δὲ ἤνεγκαν ὥστε τοὺς ταύρους καταθῦσαι: καὶ ἐκάλουν τὸν μὲν Δία, τὸν δὲ Ἑρμῆν. Τὸν μὲν οὖν μανιάκην προσήκατο, ἵνα δῆλον ἑαυτὸν ποιήσῃ: τὴν μέντοι σπονδὴν διὰ τί μὴ φαίνεται διακρουόμενος; καὶ γὰρ ἐκεῖ οὐκ ἐποίησαν, ἀλλ' ἐπεχείρησαν, καὶ ἐκώλυσαν οἱ ἀπόστολοι: ὥστε καὶ ἐνταῦθα ἔδει εὐθέως διακρούσασθαι: καὶ ἐκεῖ μὲν δῆμος ὁλόκληρος ἦν, ἐνταῦθα δὲ τύραννος. Τί οὖν αὐτὸν οὐκ ἀπήγαγε, προλαβὼν εἶπον, ὅτι οὐχ ὡς θεῷ ἔσπενδεν ἐπὶ ἀνατροπῇ τοῦ σεβάσματος, ἀλλ' ἐπὶ μείζονι θαύματι. Πῶς; Ὅτι τοῦ Θεοῦ ἕνεκεν διάταγμα τέθεικεν, ὁμολογῶν αὐτοῦ τὴν δεσποτείαν: ὥστε οὐκ ἠκρωτηρίαζε τὴν τιμήν. Ἐκεῖνοι δὲ οὐχ οὕτως, ἀλλ' αὐτοὺς ἐνόμιζον εἶναι τοὺς θεούς: διὰ τοῦτο διεκρούοντο. Ἄλλως δὲ, καὶ προσκυνήσας ἐνταῦθα, τότε ταῦτα ποιεῖ: οὐδὲ γὰρ ὡς θεῷ προσεκύνησεν, ἀλλ' ὡς ἀνθρώπῳ σοφῷ. Οὐ δῆλον δὲ οὐδὲ ὅτι ἔσπεισεν: εἰ δὲ καὶ ἔσπεισεν, ἀλλ' οὐ δεχομένου τοῦ Δανιήλ. Τί δὲ, ὅτι αὐτὸν καὶ Βαλτάσαρ ἐκάλεσεν, τοῦ θεοῦ αὐτοῦ τὸ ὄνομα; Οὕτως οὐδὲν θαῦμα ἡγοῦντο αὐτῶν τοὺς θεοὺς, ὅπου γε καὶ τὸν αἰχμάλωτον οὕτως ἐκάλει ὁ πάντας κελεύων τὴν εἰκόνα προσκυνεῖν τὴν παντοδαπὴν καὶ ποικίλην, καὶ τὸν δράκοντα σέβων: καὶ ἐκείνων πολὺ ἦσαν ἀνοητότεροι οἱ Βαβυλώνιοι τῶν ἐν Λύστρᾳ: διὸ οὐκ ἐνῆν εὐθέως ἐνάγειν αὐτοὺς εἰς τοῦτο. Καὶ πολλὰ ἄν τις εἴποι: τέως δὲ ταῦτα ἀρκεῖ. Ἂν τοίνυν βουλώμεθα πάντων ἐπιτυχεῖν τῶν ἀγαθῶν, τὰ κατὰ Θεὸν ζητῶμεν. Ὥσπερ γὰρ οἱ τὰ τοῦ κόσμου ζητοῦντες, καὶ τούτων καὶ ἐκείνων ἐκπίπτουσιν: οὕτως οἱ τὰ κατὰ Θεὸν προτιμῶντες, ἀμφοτέρων ἐπιτυγχάνουσι. Μὴ δὴ ταῦτα λοιπὸν ζητῶμεν, ἀλλ' ἐκεῖνα, ἵνα καὶ τῶν ἐπηγγελμένων ἀγαθῶν ἐπιτύχωμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.