Homily XXXII.

Hebrews xii. 18–24

“For ye are not come unto a fire758   ὄ ρει is omitted in Mr. Field’s text, as by some [all—F.G.] critical editors of the New Test. It is not referred to by St. Chrys.that might be touched and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, which voice they that heard entreated that the word should not be spoken to them any more.759   “that not a word more should be spoken to them.” (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned.760   [The words ἢ βολόδι κατατοξευθήσεται are omitted by St. Chrys., as by all critical editors of the N.T., and are not given in the R.V.—F.G.] And so terrible was the sight, that Moses said, I exceedingly fear and quake.) But ye are come unto Mount Sion, and unto the city of the living God, the Heavenly Jerusalem; and to an innumerable company of Angels, to the general assembly,761   πανηγύρει. See next column. This word is connected with the preceding μυρίασιν ἀγγέλων by St. Chrys. as appears from his interpretation. So the Latin Vulgate has et multorum millium angelorum frequentiam, et ecclesiam primitivorum, &c. [The English edition translates “ to myriads of angels in festive gathering.” Whether πανηγύρει should be connected with the preceding or following clause is merely a question of punctuation. It is joined to the latter both in the A.V. and the R.V.—F.G.]and Church of the first-born which are written in Heaven; and to God the Judge of all; and to the spirits of just men made perfect: and to Jesus the Mediator of the New Covenant: and to the blood of sprinkling that speaketh better things than762   “in comparison of.”that of Abel.”

[1.] Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sina, “the fire, the darkness, the blackness, the tempest.” (Cf. Deut. xxxiii. 2.) For, it says, “God appeared in Sina,” and long ago were these things celebrated.763   ̔ᾔδετο, e.g. Ps. xviii., lxviii., Habak. iii. as well as Ex. xix The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God.764   παρὰ Θεοῦ. The reading of the common edition is: Χριστοῦ : which was that of Mutianus.

See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable [arguments], when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also.

And what says he? “For ye are not come unto a fire that might be touched, and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which they that heard entreated that the word should not be spoken to them any more.”

These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even “a beast” dared to go up. (But things that come hereafter765   τὰ μετὰ ταῦτα are not such. For what is Sina to Heaven? And what the “fire which might be touched” to God who cannot be touched? For “God is a consuming fire.”— c. v. 29.) For it is said, “Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake.” ( Ex. xx. 19 .) What wonder as respects the people? He himself who entered into “the darkness where God was,” saith, “I exceedingly fear and quake.” ( Ex. xx. 21.)

[2.] “But ye are come unto Mount Sion and unto the city of the living God, the heavenly Jerusalem: and to an innumerable company of angels and to the general assembly and Church of the first-born which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better [things] than that of Abel.”

Instead of “Moses,” Jesus. Instead of the people, “myriads of angels.”

Of what “first-born” does he speak? Of the faithful.

“And to the spirits of just men made perfect.” With these shall ye be, he says.

“And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better [things] than that of Abel.” Did then the [blood] “of Abel” speak? “Yea,” he saith, “and by it he being dead yet speaketh.” ( c. xi. 4.) And again God says, “The voice of thy brother’s blood crieth unto Me.” ( Gen. iv. 10.) Either this [meaning] or that; because it is still even now celebrated: but not in such way as that of Christ. For this has cleansed all men, and sends forth a voice more clear and more distinct, in proportion as it has greater testimony, namely that by facts.

Ver. 25–29. “See that ye refuse not Him that speaketh. For if they escaped not, who refused him that spake766   χρηματίζοντα, “that made a revelation” : see above, p. 469. on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven. Whose voice then shook the earth: but now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we767   [The reading of St. Chrys. here and below (Hom. xxxiii.) is λατρεύομεν, but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading λατρεύωμεν.—F.G.] serve God acceptably with reverence and godly fear. For our God is a consuming fire.”

[3.] Fearful were those things, but these are far more admirable and glorious. For here there is not “darkness,” nor “blackness,” nor “tempest.” It seems to me that by these words he hints at the obscurity of the Old [Testament], and the overshadowed and veiled768   τὸ συνεσκιασμένον καὶ συγκεκαλυμμένον character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress.

But what are “the sounds of the trumpet”? Probably it is as though some King were coming. This at all events will also be at the second coming. “At the last trump” ( 1 Cor. xv. 52 ) all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible.

And, it says, “there was much smoke.” (See Ex. xix. 18.) For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is “the blackness and the darkness”? He again expresses its fearfulness. Thus Isaiah also says; “And the house was filled with smoke.” ( Isa. vi. 4.) And what is the object of “the tempest”? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained.769   νομοθετουμένων

“Moses spake, and God answered him by a voice” ( Ex. xix. 19 ):770   St. Chrys. says this referring to, without expressly citing, the φωνῇ ῥημάτων of the text. for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? “God answered by a voice,” addressing the multitude:771   δημηγορῶν yea and his name shall be called.772   ἀ λλ̓ ὄνομα αὐτοῦ καλέσεται. Mr. Field with hesitation adopts here the reading of the Catena καλέσεται, in the sense here given. The mss. have καλέσαι and (excepting one) not any stop after it. St. Chrys. probably has in view the fact of Moses being called up to the top of the Mount, Ex. xix. 20

“They entreated” (he says) “that the word should not be spoken to them any more.”773   “that not a word more should be spoken to them.”

From the first therefore they were themselves the cause of God’s being manifested through the Flesh.774   φανῆναι διὰ τῆς σ Let Moses speak with us, and “Let not God speak with us.” ( Ex. xx. 9.) They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our [privileges]775   τὰ ἡμέτερα are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: “with unveiled countenance” ( 2 Cor. iii. 18 ), and, “not as Moses put a veil over his face.” ( 2 Cor. iii. 13.) They, he means, were not counted worthy of what we [are]. For of what were they thought worthy? They saw “darkness, blackness”; they heard “a voice.” But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator.

And in another way, by the “darkness” he shows the invisibleness.776   τὸ ἀόρατον “And darkness” (it says) “was under His feet.” ( Ps. xviii. 9.)

Then even Moses feared, but now no one.

As the people then stood below, so also do we. They were not below, but below Heaven. The Son is near to God, but not as Moses.777   This passage, Mr. Field observes, is difficult and probably corrupt. St. Chrysostom seems to mean, that we are like the people in that we are still here below, not in heaven: for they were “below” only in the sense of being below in reference to the mountain and heaven to which Moses had been called up. At the same time as being sons of God we are near to Him with a special nearness—a spiritual and so most intimate nearness—of the soul, not like that bodily nearness with which Moses was called to draw near.   If, however, “the Son” be understood of the Only-Begotten, it may be supposed that there is some latent connection of thought, as, that in His nearness His people also are brought near to the Father in a manner far more intimate than was granted to Moses.

There was a wilderness, here a city.

[4.] “And to an innumerable company of angels.” Here he shows the joy, the delight, in place of the “blackness” and “darkness” and “tempest.”

“And to the general assembly and church of the first-born which are written in Heaven, and to God the Judge of all.” They did not draw near, but stood afar off, even Moses: but “ye are come near.”

Here he makes them fear, by saying, “And to God the Judge of all”; not of the Jews alone, and the faithful, but even of the whole world.

“And to the spirits of just men made perfect.” He means the souls of those who are approved.

“And to Jesus the Mediator of the New Covenant: and to the blood of sprinkling,” that is, of purification, “which speaketh better things than that of Abel.” And if the blood speaks, much more does He who, having been slain, lives. But what does it speak? “The Spirit also” (he says) “speaketh with groanings which cannot be uttered.” ( Rom. viii. 26.) How does He speak? Whenever He falls into a sincere mind, He raises it up and makes it speak.

[5.] “See that ye refuse not Him that speaketh”; that is, that ye reject778   ἀ πογνῶτε [Him] not. “For if they escaped not who refused Him that spake779   χρηματίζοντα. The word is used of God’s speaking. See above, Hom. xxiii. [1], p. 469. St. Chrysostom’s argument seems to oblige us to understand in the next clause something equivalent to “you say,” which words have been inserted for clearness’ sake. The supposition that Moses was meant by τὸν χρηματίζοντα is mentioned only to be rejected. [The words “you say” are omitted in this edition as unnecessary. χρηματίζοντα does not refer so much to God’s speaking as to Moses’ speaking by God’s direction.—F.G.] on earth.” Whom does he mean? Moses, I suppose. But what he says is this: if they, having “refused Him” when He gave laws “on earth, did not escape,” how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice “from Heaven.”780   Comp. St. Iren. pp. 330, 338, 403, O.T. It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? “For if they escaped not,” he says, “who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.” What then? Is this one different from the other? How then does he say, “whose voice then shook the earth”? For it was the “voice” of Him who “then” gave the Law, which “shook the earth. But now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifieth the removing of those things which are shaken, as of things that are made.” All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our rest were [to be] in the latter period of the world, then one ought to be afflicted in looking to the end.

“That” (he says) “those which cannot be shaken may remain.” But of what sort are “those things which cannot be shaken”? The things to come.

[6.] Let us then do all for this, that we may attain that [rest], that we may enjoy those good things. Yea, I pray and beseech you, let us be earnest for this. No one builds in a city which is going to fall down. Tell me, I pray you, if any one said that after a year, this city would fall, but such a city not at all, wouldest thou have built in that which was about to fall? So I also now say this, Let us not build in this world; it will fall after a little, and all will be destroyed. But why do I say, It will fall? Before its fall we shall be destroyed, and suffer what is fearful; we shall be removed from them.

Why build we upon the sand? Let us build upon the rock: for whatsoever may happen, that building remains impregnable, nothing will be able to destroy it. With good reason. For to all such attacks that region is inaccessible, just as this is accessible. For earthquakes, and fires, and inroad of enemies, take it away from us even while we are alive: and oftentimes destroy us with it.

And even in case it remains, disease speedily removes us, or if we stay, suffers us not to enjoy it fairly. For what pleasure [is there], where there are sicknesses, and false accusations, and envy, and intrigues? Or should there be none of these things, yet oftentimes if we have no children, we are disquieted, we are impatient, not having any to whom we may leave houses and all other things; and thenceforward we pine away as laboring for others. Yea oftentimes too the inheritance passes away to our enemies, not only after we are gone, but even while we live. What is more miserable then than to toil for enemies, and ourselves to be gathering sins together in order that they may have rest? And many are the instances of this that are seen in our cities. And yet [I say no more] lest I should grieve those who have been despoiled. For I could have mentioned some of them even by name, and have had many histories to tell, and many houses to show you, which have received for masters the enemies of those who labored for them: nay not houses only, but slaves also and the whole inheritance have oftentimes come round to enemies. For such are things human.

But in Heaven there is nothing of this to fear,—lest after a man is dead, his enemy should come, and succeed to his inheritance. For there there is neither death nor enmity; the tabernacles of the saints are permanent abodes; and among those saints is exultation, joy, gladness. For “the voice of rejoicing” (it is said) is “in the tabernacles of the righteous.” ( Ps. cxviii. 15.) They are eternal, having no end. They do not fall down through age, they do not change their owners, but stand continually in their best estate. With good reason. For there is nothing corruptible, nor perishable there, but all is immortal, and undefiled. On this building let us exhaust all our wealth. We have no need of carpenters nor of laborers. The hands of the poor build such houses; the lame, the blind, the maimed, they build those houses. And wonder not, since they procure even a kingdom for us, and give us confidence towards God.

[7.] For mercifulness781   or, “charity,” ἐ λεημοσύνη. See above, p. 509. is as it were a most excellent art, and a protector of those who labor at it. For it is dear to God, and ever stands near Him readily asking favor for whomsoever it will, if only it be not wronged by us; And it is wronged, when we do it by extortion. (See p. 481.) So, if it be pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. The gates of heaven open to it with great security: And as when a Queen is entering, no one of the guards stationed at the doors dares to inquire who she is, and whence, but all straightway receive her; so also indeed with mercifulness. For she is truly a queen indeed, making men like God. For, he says, “ye shall be merciful, as your Heavenly Father is merciful.” ( Luke vi. 36 .)

She is winged and buoyant, having golden pinions, with a flight which greatly delights the angels. There, it is said, are “the wings of a dove covered with silver, and her back with the yellowness of gold.” ( Ps. lxviii. 13.) As some dove golden and living, she flies, with gentle look, and mild eye. Nothing is better than that eye. The peacock is beautiful, but in comparison of her, is a jackdaw. So beautiful and worthy of admiration is this bird. She continually looks upwards; she is surrounded abundantly with God’s glory: she is a virgin with golden wings, decked out, with a fair and mild countenance. She is winged, and buoyant, standing by the royal throne. When we are judged, she suddenly flies in, and shows herself, and rescues us from punishment, sheltering us with her own wings.

God would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. “He will relieve” (it is said) “the widow” and “the fatherless” ( Ps. cxlvi. 9 ) and the poor. God wishes to be called from her. “The Lord is pitiful and merciful,782   [ἐ λεήμων akin to ἐ λεημοσύνη, which St. Chrysostom is here describing.] long-suffering, and of great mercy” ( Ps. cxlv. 8 ), and true. The mercy of God is over all the earth. She hath saved the race of mankind (see Ps. cxlv. 9 ): For unless she had pitied us, all things would have perished. “When we were enemies” (see Rom. v. 10 ), she “reconciled” us, she wrought innumerable blessings; she persuaded the Son of God to become a slave, and to empty Himself [of His glory].783   κενῶσαι ἑαυτὸν ( Phil. ii. 7.)

Let us earnestly emulate her by whom we have been saved; let us love her, let us prize her before wealth, and apart from wealth, let us have a merciful soul. Nothing is so characteristic of a Christian, as mercy. There is nothing which both unbelievers and all men so admire, as when we are merciful. For oftentimes we are ourselves also in need of this mercy, and say to God “Have mercy upon us, after Thy great goodness.” ( Ps. li. 1.) Let us begin first ourselves: or rather it is not we that begin first. For He has Himself already shown His mercy towards us: yet at least let us follow second. For if men have mercy on a merciful man, even if he has done innumerable wrongs, much more does God.

[8.] Hear the prophet saying, “But I” (his words are) “am like a fruitful olive tree in the house of God.” ( Ps. lii. 8.) Let us become such: let us become “as an olive tree”: let us be laden on every side with the commandments. For it is not enough to be as an olive tree, but also to be fruitful. For there are persons who in doing alms give little, [only once] in the course of the whole year, or in each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitful ones, but even withered. For because they show compassion they are olive trees, but because they do it not liberally, they are not fruitful olive trees. But let us be fruitful.

I have often said and I say now also: the greatness of the charity784   ἐ λεημοσύνης is not shown by the measure of what is given, but by the disposition of the giver. You know the case of the widow. It is well continually to bring this example [forward], that not even the poor man may despair of himself, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected. ( Ex. xxxv. 23.) But if when they had gold, they had brought hair, they [would have been] accursed: but if, having this only, they brought it, they were accepted. For this cause Cain also was blamed, not because he offered worthless things, but because they were the most worthless he had. “Accursed” (it is said) “is he which hath a male, and sacrificeth unto God a corrupt thing.” ( Mal. i. 14.) He did not speak absolutely, but, “he that hath” (he says) and spareth [it]. If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two farthings, or more worthless than hair? What than a pint of meal? But nevertheless these were approved equally with the calves and the gold. For “a man is accepted according to that he hath, not according to that he hath not.” ( 2 Cor. viii. 12.) And, it says, “according as thy hand hath, do good.” ( Prov. iii. 27.)

Wherefore, I entreat you, let us readily empty out what we have for the poor. Even if it be little we shall receive the same reward with them who have cast the most; or rather, more than those who cast in ten thousand talents. If we do these things we shall obtain the unspeakable treasures of God; if we not only hear, but practice also, if we do not praise [charity], but also show [it] by our deeds. Which may we all attain, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, might, honor, now and for ever and world without end. Amen.

ΟΜΙΛΙΑ ΛΒʹ. Οὐ γὰρ προσεληλύθατε ὄρει ψηλαφωμένῳ, καὶ κεκαυμένῳ πυρὶ, γνόφῳ καὶ σκότῳ καὶ θυέλ λῃ, καὶ σάλπιγγος ἤχῳ, καὶ φωνῇ ῥημά των, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προσ τεθῆναι αὐτοῖς λόγον (οὐκ ἔφερον γὰρ τὸ διαστελλόμενον: Κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται: καὶ, (οὕτω φοβερὸν ἦν τὸ φανταζόμενον) Μωϋσῆς εἶπεν, Ἔκφοβός εἰμι καὶ ἔντρομος): ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ Ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τε τελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. αʹ. Ἦν μὲν τὰ κατὰ τὸν ναὸν θαυμαστὰ, τὰ Ἅγια τῶν ἁγίων: ἦν δὲ πάλιν φοβερὰ καὶ ταῦτα τὰ κατὰ τὸ Σινᾶ ὄρος γεγενημένα, τὸ πῦρ, τὸ σκότος, ὁ γνόφος, ἡ θύελλα. Ὤφθη γὰρ, φησὶν, ὁ Θεὸς ἐν Σινᾷ διὰ πυρὸς καὶ θυέλλης καὶ γνόφου. Ἡ μέντοι Διαθήκη ἡ Καινὴ μετ' οὐδενὸς τούτων ἐδόθη, ἀλλ' ἐν διαλέξει ψιλῇ παρὰ τοῦ Χριστοῦ δέδοται. Ὅρα τοίνυν πῶς ποιεῖται τὰς συγκρίσεις καὶ τούτων: καὶ εἰκότως αὐτὰ ὕστερον ἔθηκεν. Ὅτε γὰρ αὐτοὺς διὰ μυρίων ἔπεισεν, ὅτε καὶ τὸ μέσον ἔδειξεν ἑκατέρας τῆς Διαθήκης, τότε λοιπὸν ὡς προκατεγνωσμένης αὐτῆς, ῥᾳδίως καὶ τούτοις ἐπιχειρεῖ: καὶ τί φησιν; Οὐ γὰρ προσεληλύθατε ὄρει ψηλαφωμένῳ, καὶ κεκαυμένῳ πυρὶ, καὶ γνόφῳ, καὶ σκότῳ, καὶ θυέλλῃ, καὶ σάλπιγγος ἤχῳ, καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς λόγον: οὐκ ἔφερον γὰρ τὸ διαστελλόμενον: κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Φοβερὰ ταῦτα, φησὶ, καὶ οὕτω φοβερὰ, ὡς μηδὲ φέρειν τὴν ἀκοὴν, ὡς μηδὲ θηρίον τολμᾷν ἀνιέναι. Ἀλλ' οὐ τοιαῦτα οἷα τὰ μετὰ ταῦτα: τί γὰρ τὸ Σινᾶ πρὸς τὸν οὐρανόν; τί δὲ τὸ ψηλαφώμενον πῦρ πρὸς τὸν ἀψηλάφητον Θεόν; Ὁ Θεὸς γὰρ ἡμῶν πῦρ καταναλίσκον, φησίν. Ὅτι δὲ φρίκης ἔγεμον τὰ ἐν τῷ ὄρει τότε γεγενημένα, δῆλον ἐξ ὧν ἔλεγον: Μὴ λαλείτω ὁ Θεὸς, ἀλλὰ λαλείτω ἡμῖν Μωϋσῆς. Οὐκ ἔφερον γὰρ, φησὶ, τὸ διαστελλόμενον: Κἂν θηρίον θίγῃ, τοῦ ὄρους, λιθοβοληθήσεται, καὶ (οὕτω φοβερὸν ἦν τὸ φανταζόμενον), Μωϋσῆς εἶπεν: Ἔκφοβός εἰμι καὶ ἔντρομος. Τί θαυμαστὸν εἰ περὶ τοῦ λαοῦ τοιαῦτα παθεῖν διαλέγεται, ὅπου καὶ αὐτὸς ὁ εἰς τὸν γνόφον εἰσελθὼν, οὗ ἦν ὁ Θεὸς, φησὶν, Ἔμφοβός εἰμι καὶ ἔντρομος; Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει, καὶ Ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. Ὅρα διὰ πόσων ἔδειξε τὸ ὑπερέχον τῆς Καινῆς πρὸς τὴν Παλαιάν. Ἀντὶ γὰρ τῆς κάτω Ἱερουσαλὴμ ἡ ἐπουράνιος: Προσεληλύθατε γὰρ, φησὶ, πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ: ἀντὶ Μωϋσέως ὁ Ἰησοῦς: Καὶ διαθήκης, φησὶ, νέας μεσίτῃ Ἰησοῦ: ἀντὶ δὲ τοῦ λαοῦ πάντες οἱ ἄγγελοι: Καὶ μυριάσιν ἀγγέλων πανηγύρει, φησί. Τίνας δὲ πρωτοτόκους καλεῖ λέγων, Καὶ Ἐκκλησίᾳ πρωτοτόκων; Πάντας τοὺς χοροὺς τῶν πιστῶν. Τοὺς αὐτοὺς δὲ καὶ πνεύματα δικαίων τετελειωμένων λέγει. Μὴ τοίνυν ἀσχάλλετε: μετὰ τούτων ἔσεσθε, φησί. Τί ἐστιν ὃ λέγει, Αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ; τὸ γὰρ τοῦ Ἄβελ ἐλάλησε; Ναί: καὶ πῶς, ἄκουε Παύλου λέγοντος, Πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάϊν προσήνεγκε, δι' ἧς ἐμαρτυρήθη εἶναι δίκαιος: καὶ δι' αὐτῆς ἀποθανὼν ἔτι λαλεῖ. Τοῦτο καὶ ὁ Θεὸς δείκνυσι λέγων: Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με. Ἢ τοῦτο τοίνυν ἔστιν εἰπεῖν, ἢ ὅτι ἔτι καὶ νῦν ᾄδεται: ἀλλ' οὐχ οὕτως ὡς τὸ τοῦ Χριστοῦ: τοῦτο γὰρ πάντας ἐκάθηρε, καὶ φωνὴν ἀφίησι λαμπροτέραν καὶ εὐσημοτέραν, ὅσῳ μείζονα τὴν μαρτυρίαν ἔχει τὴν διὰ τῶν πραγμάτων. Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα. Εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον, τὸν ἐπὶ γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ' οὐρανοῦ ἀποστρεφόμενοι. Οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε: νῦν δὲ ἐπήγγελται, λέγων: Ἔτι ἅπαξ ἐγὼ σείω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ, Ἔτι ἅπαξ, δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν, ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα. Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες, ἔχομεν χάριν, δι' ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας. Καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. Φοβερὰ ἐκεῖνα, ἀλλὰ πολλῷ ταῦτα θαυμασιώτερα καὶ λαμπρότερα: οὐ γὰρ σκότος ἐνταῦθα, οὐδὲ γνόφος, οὐδὲ θύελλα, ὥσπερ ἐκεῖ. Καὶ τίνος ἕνεκεν διὰ πυρὸς ὤφθη τότε ὁ Θεός; Ἐμοὶ δοκεῖ δι' ἐκείνων αἰνίττεσθαι τὸ ἀσαφὲς τῆς Παλαιᾶς, καὶ τὸ συνεσκιασμένον τοῦ νόμου καὶ τὸ συγκεκαλυμμένον: ἄλλως δὲ, ἵνα δείξῃ ὅτι ὁ νομοθέτης φοβερὸς ὀφείλει εἶναι, καὶ κολαστικὸς τοῖς παραβαίνουσι. βʹ. Τί δὲ οἱ ἦχοι τῆς σάλπιγγος; Εἰκότως, ἅτε ὡς βασιλέως τινὸς παρόντος. Τοῦτο γοῦν καὶ ἐπὶ τῆς δευτέρας ἔσται παρουσίας: Σαλπίσει γὰρ, φησὶ, καὶ πάντες ἀναστησόμεθα. Ὥστε τῇ τοῦ Θεοῦ δυνάμει πάντων ἡ ἀνάστασις ἔσται. Ἡ δὲ φωνὴ τῆς σάλπιγγος οὐδὲν ἕτερον, ἀλλ' ἢ τοῦτο δηλοῖ, ὅτι πάντας ἐγηγέρθαι δεῖ. Ἀλλὰ τότε μὲν ἦσαν ἐκεῖνα αἰσθητὰ, καὶ ὄψεις, καὶ φωναί: τὰ δὲ μετὰ ταῦτα πάντα, νοητὰ καὶ ἀόρατα. Καὶ τὸ μὲν πῦρ τοῦτο δηλοῖ, ὅτι ὁ Θεὸς πῦρ ἐστι. Πῦρ γὰρ, φησὶν, ὁ Θεὸς ἡμῶν καταναλίσκον: ὁ δὲ γνόφος καὶ τὸ σκότος καὶ ὁ καπνὸς πάλιν τὸ φοβερὸν ἐμφαίνει. Οὕτω καὶ ὁ Ἡσαΐας φησί: Καὶ ὁ οἶκος ἐπλήσθη καπνοῦ. Καὶ ἡ θύελλα τί βούλεται; Ῥᾴθυμον τὸ γένος τὸ ἀνθρώπινον ἦν: ἔδει τοίνυν αὐτὸ διανίστασθαι τούτοις. Οὐδεὶς γὰρ οὕτω νωθὴς, ὃς οὐκ ἄνω τὴν διάνοιαν εἶχε γινομένων τούτων καὶ νομοθετουμένων: Μωϋσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνετο αὐτῷ φωνῇ: ἔδει γὰρ τοῦ Θεοῦ φέρεσθαι τὴν φωνήν. Ἐπεὶ δὲ διὰ Μωϋσέως ἔμελλε νομοθετεῖν, διὰ τοῦτο ἀξιόπιστον αὐτὸν ποιεῖ. Οὐχ ἑώρων αὐτὸν διὰ τὸν γνόφον, οὐκ ἤκουον αὐτοῦ διὰ τὸ ἰσχνόφωνον. Τί οὖν; Ἀποκρίνεται ὁ Θεὸς φωνῇ φθεγγόμενος, ὥσπερ καὶ δημηγορῶν, καὶ ἐξακουστὰ ποιῶν τὰ νομοθετούμενα. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα: Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ ὄρει, καὶ κεκαυμένῳ πυρὶ καὶ σάλπιγγος ἤχῳ, φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, φησὶ, μὴ προστεθῆναι αὐτοῖς τὸν λόγον. Ἄρα αὐτοὶ γεγόνασιν αἴτιοι τοῦ διὰ σαρκὸς φανῆναι τὸν Θεόν. Τί δὲ καὶ ἔλεγον; Λαλείτω ἡμῖν Μωϋσῆς, καὶ μὴ λαλείτω ἡμῖν ὁ Θεός. Οἱ τὰς συγκρίσεις ποιοῦντες, μᾶλλον ἐκεῖνα αἴρουσιν, ἵνα ταῦτα πολλῷ μείζονα δείξωσιν: ἐγὼ δὲ κἀκεῖνα ἡγούμενος θαυμαστὰ (Θεοῦ γὰρ ἔργα, καὶ τῆς αὐτοῦ δυνάμεως ἀπόδειξις), ὅμως καὶ ταύτῃ κρείττονα καὶ θαυμασιώτερα τὰ ἡμέτερα δείκνυμι. Διπλῇ γὰρ μεγάλα: ὅτι τε λαμπρὰ καὶ ὅτι μείζονα ὄντα, εὐπρόσιτα μᾶλλόν ἐστι καὶ ἡμερώτερα. Τοῦτο καὶ ἐν τῇ πρὸς Κορινθίους Ἐπιστολῇ γράφων φησί: Ἡμεῖς δὲ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα, καὶ οὐχ ὡς Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ πρόσωπον αὐτοῦ. Οὐκ ἠξιώθησαν, φησὶν, ὧν ἡμεῖς ἐκεῖνοι. Τίνος γὰρ κατηξιώθησαν; σκότος εἶδον, γνόφον, φωνῆς ἤκουσαν. Ἀλλὰ καὶ σὺ φωνῆς ἤκουσας, οὐ διὰ γνόφου, ἀλλὰ διὰ σαρκός: οὐ διεταράχθης οὐδὲ διεθορυβήθης, ἀλλὰ καὶ ἔστης καὶ διελέχθης τῷ μεσίτῃ. Ἄλλως δὲ, καὶ τὸ ἀόρατον δείκνυσι διὰ τοῦ σκότους. Καὶ γνόφος, φησὶν, ὑπὸ τοὺς πόδας αὐτοῦ. Τότε καὶ Μωϋσῆς ἔδεισε, νυνὶ δὲ οὐδείς: κάτω εἱστήκει ὁ λαὸς τότε, ἡμεῖς δὲ οὐκ ἐσμὲν κάτω, ἀλλὰ τοῦ οὐρανοῦ ἀνώτεροι, ἐγγὺς τοῦ Θεοῦ ὡς υἱοὶ, ἀλλ' οὐχ ὡς Μωϋσῆς. Ἐκεῖ ἔρημος ἦν, ἐνταῦθα πόλις, καὶ μυριάσιν ἀγγέλων πανηγύρει: ἐνταῦθα τὴν χαρὰν δείκνυσι καὶ τὴν εὐφροσύνην, ἀντὶ τοῦ γνόφου καὶ τοῦ σκότους καὶ τῆς θυέλλης Καὶ Ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων. Ἐκεῖνοι οὐ προσῆλθον, ἀλλὰ πόῤῥω εἱστήκεισαν, καὶ ὁ Μωϋσῆς: ὑμεῖς δὲ προσεληλύθατε. Ἐνταῦθα αὐτοὺς φοβεῖ εἰπὼν, Καὶ κριτῇ Θεῷ πάντων. Ἄρα οὐχὶ τῶν Ἰουδαίων μόνον, οὐδὲ τῶν πιστῶν, ἀλλὰ καὶ τῆς οἰκουμένης ἁπάσης καθεδεῖται κριτής. Καὶ πνεύμασι δικαίων τετελειωμένων. Τὰς ψυχὰς λέγει τῶν εὐδοκίμων. Καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ: τουτέστι, καθαρμοῦ. Κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. Εἰ δὲ τὸ αἷμα λαλεῖ, πολλῷ μᾶλλον ὁ σφαγιασθεὶς ζῇ. Τί δὲ λαλεῖ, ἄκουε: Καὶ τὸ πνεῦμα, φησὶ, λαλεῖ στεναγμοῖς ἀλαλήτοις. Πῶς λαλεῖ; Ἔνθα γὰρ ἂν εἰς εἰλικρινῆ διάνοιαν ἐμπέσῃ, αὐτὴν διανίστησι, καὶ ποιεῖ λαλεῖν. Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα: τουτέστι, Μὴ ἀπογνῶτε. Εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματίζοντα. Τίνα λέγει; Ἐμοὶ δοκεῖ, Μωϋσῆν. Ὃ δὲ λέγει, τοῦτό ἐστιν: Εἰ ἐπὶ γῆς νομοθετοῦντα παραιτησάμενοι οὐκ ἐξέφυγον, ἀπὸ τοῦ οὐρανοῦ νομοθετοῦντα πῶς παραιτησόμεθα; Ἐνταῦθα ἐπιδείκνυσιν, οὐχ ὅτι ἄλλος ἐστὶν ἐκεῖνος: μὴ γένοιτο: οὐκ ἄλλον καὶ ἄλλον δείκνυσιν, ἀλλὰ ὅτι φοβερὸς φαίνεται φωνὴν ἀφιεὶς ἐκ τοῦ οὐρανοῦ. Αὐτὸς μὲν οὖν ἐστι καὶ οὗτος κἀκεῖνος, φοβερὸς δὲ οὗτος: οὐ γὰρ διαφορὰν λέγει προσώπων, ἀλλὰ δόσεως. Πόθεν δῆλον; Ἐξ ὧν ἐπήγαγε λέγων: Εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον, παραιτησάμενοι τὸν ἐπὶ γῆς χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ' οὐρανῶν ἀποστρεφόμενοι. Τί οὖν; ἄλλος οὗτός ἐστι παρ' ἐκεῖνον; πῶς οὖν φησιν, Οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε; ἡ γὰρ τοῦ τότε δόντος τὸν νόμον φωνὴ τὴν γῆν ἐσάλευσε. Νῦν δὲ ἐπήγγελται λέγων: Ἔτι ἅπαξ ἐγὼ σείω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ, ἔτι ἅπαξ, δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν ὡς πεποιημένων. Ἄρα ἐκ τοῦ μέσου πάντα ἀρεήσεται, καὶ ἐπὶ τὸ βέλτιον συμπαγήσεται ἄνωθεν: τοῦτο γὰρ αἰνίττεται ταῦτα λέγων ἐνταῦθα. Τί τοίνυν ἀλγεῖς, ἐν κόσμῳ πάσχων οὐ μένοντι, ἐν κόσμῳ θλιβόμενος μικρὸν ὕστερον παροδευομένῳ; Εἰ ἐν ὑστέρῳ τοῦ κόσμου ἡ ἄνεσις ἦν, τότε θλίβεσθαι ἐχρῆν πρὸς τὸ τέλος ὁρῶντα. Ἵνα μείνῃ, φησὶ, τὰ μὴ σαλευόμενα. Ποῖα δέ ἐστι τὰ μὴ σαλευόμενα; Τὰ μέλλοντα. γʹ. Πάντα τοίνυν ὑπὲρ τούτου πράττωμεν, ὥστε ἐκείνων τυχεῖν, ὥστε ἐκείνων ἀπολαῦσαι τῶν ἀγαθῶν. Ναὶ δέομαι καὶ ἀντιβολῶ, τοῦτο σπουδάζωμεν. Οὐδεὶς ἐν πόλει μελλούσῃ καταπίπτειν οἰκοδομεῖ. Εἰπὲ δή μοι, παρακαλῶ, εἴ τις ἔλεγεν ὅτι μετὰ ἐνιαυτὸν αὕτη πεσεῖται ἡ πόλις, ἡ δεῖνα δὲ οὐ πάντως, ἆρα ἂν ᾠκοδόμησας ἐν τῇ μελλούσῃ καταπίπτειν; Ὥστε τοῦτο καὶ νῦν λέγω, μὴ οἰκοδομῶμεν ἐν τῷ κόσμῳ τούτῳ: πεσεῖται μικρὸν ὕστερον, καὶ πάντα ἀπολεῖται. Τί δὲ λέγω, πεσεῖται; πρὸ τῆς πτώσεως ἡμεῖς ἀπολούμεθα καὶ δεινὰ πεισόμεθα, ἡμεῖς αὐτῶν ἐκστησόμεθα. Τί οἰκοδομοῦμεν ἐπὶ τὴν ἄμμον; Οἰκοδομήσωμεν ἐπὶ τὴν πέτραν: ὅπερ γὰρ ἐὰν ἐπέλθῃ, ἀνάλωτος ἐκείνη μένει ἡ οἰκοδομὴ, οὐδὲν αὐτὴν δυνήσεται ἑλεῖν, εἰκότως: πάσαις γὰρ ἐπιβουλαῖς τοιαύταις ἄβατος ὁ χῶρος ἐκεῖνος, ὥσπερ οὖν ὁ ἐνταῦθα βατός: καὶ γὰρ σεισμοὶ καὶ ἐμπρησμοὶ καὶ πολεμίων ἔφοδος καὶ ζῶντας ἡμᾶς ἀφαιρεῖται αὐτὴν, πολλάκις δὲ καὶ μετ' αὐτῆς ἀπόλλυσιν. Ὅταν δὲ καὶ αὐτὴ ἑστήκῃ, τότε ἡμᾶς ἢ νόσος ἀπήγαγε θᾶττον, ἢ μένοντας οὐκ εἴασεν αὐτῆς ἀπολαῦσαι καλῶς: ποία γὰρ ἡδονὴ, ἔνθα νόσοι, καὶ συκοφαντίαι, καὶ φθόνος, καὶ ἐπιβουλαί; Ἢ εἰ μηδὲν τούτων ᾖ τὸ ἐνοχλοῦν, παιδία πολλάκις μὴ ἔχοντες, ἀλύομεν, δυσανασχετοῦμεν, οὐκ ἔχοντες οἷς παραδῶμεν τὰς οἰκίας καὶ τἄλλα πάντα: καὶ κατατρυχόμεθα λοιπὸν ὡς ἑτέροις πονοῦντες: πολλάκις δὲ καὶ εἰς ἐχθροὺς ἦλθεν ὁ κλῆρος, οὐκ ἀπελθόντων μόνον ἡμῶν, ἀλλὰ καὶ ζώντων. Τί τοίνυν ἀθλιώτερον τοῦ τοῖς ἐχθροῖς κάμνειν, καὶ ἵνα ἐκεῖνοι ἀναπαύσωνται, αὐτοὺς ἁμαρτίας συλλέγειν; καὶ τούτου τὰ ὑποδείγματα πολλὰ ἐν ταῖς πόλεσιν ὁρᾶται: καὶ σιγῶ, ἵνα μὴ λυπήσω τοὺς ἀπεστερημένους: ἐπεὶ εἶπον ἂν ὀνομαστὶ καί τινας ἐξ αὐτῶν, καὶ πολλὰ εἶχον διηγήματα εἰπεῖν, καὶ πολλὰς ὑποδεῖξαι οἰκίας ὑμῖν, αἳ κυρίους ἔλαβον τοὺς ἐχθροὺς τῶν περὶ αὐτὰς πονησάντων: οὐκ οἰκίαι δὲ, ἀλλὰ καὶ ἀνδράποδα καὶ ἅπας ὁ κλῆρος πολλάκις εἰς τοὺς ἐχθροὺς περιῆλθε. Τοιαῦτα γὰρ τὰ ἀνθρώπινα. Ἐν τοῖς οὐρανοῖς δὲ οὐδὲν ἔστι δεῖσαι τούτων, μὴ τοῦ τετελευτηκότος ἕτερος ἔλθῃ ὁ ἐχθρὸς, καὶ τὸν κλῆρον διαδέξηται: οὔτε γὰρ θάνατός ἐστιν ἐκεῖ. οὔτε ἀπέχθεια: αἱ σκηναὶ τῶν ἁγίων εἰσὶ μόναι: ἐν δὲ τοῖς ἁγίοις ἐκείνοις ἀγαλλίασις, χαρὰ, εὐφροσύνη: Φωνὴ γὰρ, φησὶν, ἀγαλλιάσεως ἐν σκηναῖς δικαίων. Αἰώνιοί εἰσι, τέλος οὐκ ἔχουσαι. Οὐχ αὗται τῷ χρόνῳ καταπίπτουσιν, οὐ τοὺς κεκτημένους ἀμείβουσιν, ἀλλ' ἑστήκασιν ἐν ἀκμῇ διηνεκεῖ, εἰκότως: οὐ γὰρ ἔστι τι φθαρτὸν οὐδὲ ἐπίκηρον ἐκεῖ, ἀλλὰ πάντα ἀθάνατα καὶ ἀκήρατα. Οὐκοῦν κενώσωμεν εἰς ταύτην τὴν οἰκοδομὴν τὰ χρήματα: οὐ δεῖ τεκτόνων ἡμῖν, οὐδὲ ἐργατῶν: αἱ τῶν πενήτων χεῖρες τὰς τοιαύτας οἰκοδομοῦσιν οἰκίας, οἱ χωλοὶ, οἱ τυφλοὶ, οἱ ἀνάπηροι: οὗτοι ἐκείνας τὰς οἰκίας οἰκοδομοῦσι. Καὶ μὴ θαυμάσῃς, ὅπου γε καὶ βασιλείαν ἡμῖν οὗτοι προξενοῦσι, καὶ παῤῥησίαν ἡμῖν διδόασι πρὸς τὸν Θεόν. Ἡ γὰρ ἐλεημοσύνη τέχνη τίς ἐστιν ἀρίστη, καὶ προστάτις τῶν ἐργαζομένων αὐτήν: φίλη γὰρ τῷ Θεῷ ἐστι, καὶ πλησίον ἕστηκεν αὐτοῦ, ὑπὲρ ὧν ἂν βούληται, εὐκόλως αἰτοῦσα χάριν, μόνον ἂν μὴ ἀδικῆται παρ' ἡμῶν: ἀδικεῖται δὲ, ὅταν ἐξ ἁρπαγῆς αὐτὴν ἐργαζώμεθα: ὡς ἐὰν ᾖ καθαρὰ, πολλὴν τοῖς ἀναπέμπουσιν αὐτὴν δίδωσι τὴν παῤῥησίαν. Τοσαύτη αὐτῆς ἡ ἰσχὺς, ὅτι καὶ ὑπὲρ προσκεκρουκότων δεῖται, καὶ ὑπὲρ ἡμαρτηκότων. Αὕτη διαῤῥήγνυσι τὰ δεσμὰ, λύει τὸ σκότος, σβέννυσι τὸ πῦρ, θανατοῖ τὸν σκώληκα, ἀπελαύνει τὸν τῶν ὀδόντων βρυγμόν: ταύτῃ μετὰ πολλῆς ἀδείας ἀνοίγονται τῶν οὐρανῶν αἱ πύλαι. Καὶ ὥσπερ βασιλίδος εἰσιούσης οὐδεὶς τολμήσει τῶν φυλάκων τῶν ἐπὶ ταῖς θύραις τεταγμένων ἐξετάσαι τίς εἴη καὶ πόθεν, ἀλλὰ πάντες εὐθέως ὑποδέχονται: οὕτω δὴ καὶ τὴν ἐλεημοσύνην: βασιλὶς γάρ ἐστιν ὄντως, ὁμοίους ἀνθρώπους ποιοῦσα Θεῷ. Ἔσεσθε γὰρ, φησὶν, οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος οἰκτίρμων ἐστίν. Ὑπόπτερός ἐστι καὶ κούφη, πτέρυγας ἔχουσα χρυσᾶς, πτῆσιν ἔχουσα πάνυ τέρπουσαν τοὺς ἀγγέλους. Ἐκεῖ, φησὶ, Πτέρυγες περιστερᾶς περιηργυρωμέναι, καὶ τὰ μετάφρενα αὐτῆς ἐν χλωρότητι χρυσίου. Καθάπερ γὰρ περιστερά τις χρυσῆ καὶ ζῶσα, πέταται, ὄμμα προσηνὲς ἔχουσα, ὀφθαλμὸν ἥμερον. Οὐδὲν τοῦ ὀφθαλμοῦ ἐκείνου βέλτιον. Καλός ἐστι καὶ ὁ ταὼς, ἀλλὰ πρὸς ἐκείνην κολοιός ἐστιν: οὕτως ἡ ὄρνις αὕτη καλή τίς ἐστι καὶ θαυμαστή. Ἄνω διὰ παντὸς ὁρᾷ, πολλῇ τοῦ Θεοῦ τῇ δόξῃ περιστοιχίζεται: παρθένος ἐστὶ πτέρυγας ἔχουσα χρυσᾶς, περιεσταλμένη, λευκὸν πρόσωπον ἔχουσα καὶ ἥμερον: ὑπόπτερός ἐστι καὶ κούφη, παρὰ τὸν θρόνον ἑστῶσα τὸν βασιλικόν. Ὅταν κρινώμεθα, ἄφνω ἐφίπταται καὶ φαίνεται, καὶ ἐξαιρεῖται τῆς κολάσεως ἡμᾶς, ταῖς αὑτῆς πτέρυξι περιβάλλουσα. Ταύτην θέλει ὁ Θεὸς μᾶλλον, ἢ θυσίας: πολλὰ περὶ αὐτῆς διαλέγεται: οὕτως αὐτὴν φιλεῖ. Χήραν καὶ ὀρφανὸν καὶ πένητα, φησὶν, ἀναλήψεται. Ἀπ' αὐτῆς φιλεῖ καλεῖσθαι ὁ Θεός: Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, φησὶν ὁ Δαυῒδ, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός: καὶ πάλιν ἕτερος, Ἔλεος τοῦ Θεοῦ ἐπὶ πᾶσαν τὴν γῆν. Αὕτη τὸ τῶν ἀνθρώπων γένος διέσωσεν: εἰ γὰρ μὴ ἠλέησεν ἡμᾶς ὁ Θεὸς, πάντα ἂν ἀπόλωλεν: αὕτη ἐχθροὺς ἡμᾶς ὄντας κατήλλαξεν, αὕτη τὰ μυρία ἀγαθὰ εἰργάσατο, αὕτη τὸν Υἱὸν τοῦ Θεοῦ ἔπεισε δοῦλον γενέσθαι καὶ κενῶσαι ἑαυτόν. Ταύτην ζηλώσωμεν, ἀγαπητοὶ, δι' ἧς ἐσώθημεν: ταύτην ἀγαπήσωμεν, ταύτην χρημάτων προτιμήσωμεν, καὶ χωρὶς χρημάτων ψυχὴν ἐλεήμονα ἔχωμεν. Οὐδὲν οὕτω χαρακτηριστικὸν Χριστιανοῦ, ὡς ἐλεημοσύνη: οὐδὲν οὕτω καὶ ἄπιστοι καὶ πάντες θαυμάζουσιν, ὡς ὅταν ἐλεῶμεν. Πολλαχοῦ γὰρ καὶ ἡμεῖς δεόμεθα τοῦ ἐλέους τούτου, καὶ πρὸς τὸν Θεὸν καθ' ἑκάστην λέγομεν: Κατὰ τὸ μέγα σου ἔλεος ἐλέησον ἡμᾶς. Πρότερον αὐτοὶ ἀρχώμεθα: μᾶλλον δὲ οὐκ ἀρχόμεθα πρότερον: καὶ γὰρ αὐτὸς ἤδη ἐπεδείξατο τὸν ἔλεον αὐτοῦ τὸν περὶ ἡμᾶς. Ἀλλ', ἀγαπητοὶ, κἂν δεύτεροι ἑπώμεθα. Εἰ γὰρ ἄνθρωποι τὸν ἐλεήμονα, κἂν μυρία ἐργάσηται ἁμαρτήματα, ἐλεοῦσι: πολλῷ μᾶλλον ὁ Θεός. Ἄκουε τοῦ προφήτου λέγοντος: Ἐγὼ δὲ ὡσεὶ ἐλαία, φησὶ, κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ. Τοιοῦτοι γενώμεθα, ὡς ἐλαία γενώμεθα: πάντοθεν βριθώμεθα ταῖς ἐντολαῖς: οὐ γὰρ ἀρκεῖ ὡς ἐλαίαν εἶναι, ἀλλὰ καὶ κατάκαρπον. Εἰσὶ γὰρ οἳ ἐλεοῦντες ὀλίγα διδόασιν, ἢ διὰ παντὸς τοῦ ἐνιαυτοῦ ἅπαξ, ἢ καθ' ἑκάστην ἑβδομάδα, ἢ τὸ τυχὸν προϊέμενοι: οὗτοι ἐλαῖαι μέν εἰσιν, οὐ κατάκαρποι δὲ, ἀλλὰ καὶ ξηραί. Ὅτι μὲν γὰρ ἐλεοῦσιν, ἐλαῖαι: ὅτι δὲ οὐ φιλοτίμως, οὐ κατάκαρποι ἐλαῖαι. Ἀλλ' ἡμεῖς κατάκαρποι γενώμεθα. Ὃ πολλάκις εἶπον, καὶ λέγω νῦν: οὐ τῷ μέτρῳ τῶν διδομένων τὸ μέγεθος δείκνυται τῆς ἐλεημοσύνης, ἀλλὰ τῇ προαιρέσει τοῦ διδόντος. Ἴστε τὰ κατὰ τὴν χήραν: καλὸν ἀεὶ φέρειν τοῦτο τὸ ὑπόδειγμα, ἵνα μηδὲ ὁ πένης ἀπογινώσκῃ ἑαυτοῦ, ὁρῶν εἰς τὴν τὰ δύο λεπτὰ καταβαλοῦσαν. Ἤνεγκάν τινες καὶ τρίχας ἐν τῇ τοῦ ναοῦ κατασκευῇ, καὶ οὐδὲ οὗτοι ἀπεβλήθησαν. Ἀλλ' εἰ μὲν χρυσίον ἔχοντες, τρίχας ἔφερον, ἐπικατάρατοι: εἰ δὲ τοῦτο ἔχοντες μόνον, τοῦτο ἤνεγκαν, ἀπόδεκτοι. Διὰ τοῦτο καὶ ὁ Κάϊν ἐμέμφθη, οὐκ ἐπειδὴ φαῦλα προσήνεγκεν, ἀλλ' ἐπειδὴ ὧν εἶχε τὰ φαυλότερα: Ἐπικατάρατος, φησὶν, ὃς ἔχει ἄρσεν, καὶ θύει διεφθαρμένον τῷ Θεῷ, Οὐχ ἁπλῶς εἶπεν, ἀλλ' ὁ ἔχων, φησὶ, καὶ φειδόμενος. Εἰ τοίνυν τις οὐκ ἔχει, ἀπήλλακται καὶ ἐγκλημάτων, μᾶλλον δὲ ἔχει μισθόν. Τί γὰρ δύο ὀβολῶν εὐτελέστερον, καὶ τριχῶν οὐδαμινέστερον; τί δὲ σεμιδάλεως κοτύλης; ἀλλ' ὅμως ταῦτα ηὐδοκίμησεν ὁμοίως τοῖς μόσχοις καὶ τῷ χρυσίῳ. Καθ' ὃ γὰρ ἔχει τις, εὐπρόσδεκτος, οὐ καθ' ὃ οὐκ ἔχει: καὶ, Ὡς ἂν ἔχῃ, φησὶν, ἡ χείρ σου, εὖ ποίει: διὸ, παρακαλῶ, κενώσωμεν προθύμως τὰ ὄντα εἰς τοὺς πένητας: κἂν ὀλίγα ᾖ, τὸν αὐτὸν ληψόμεθα μισθὸν τοῖς τὰ πλείονα καταβάλλουσι, μᾶλλον δὲ πλείονα τῶν μυρία τάλαντα καταβαλλόντων. Ἂν ταῦτα ποιῶμεν, ἐπιτευξόμεθα τῶν ἀφάτων θησαυρῶν τοῦ Θεοῦ, ἂν μὴ ἀκούωμεν μόνον, ἀλλὰ καὶ πράττωμεν, ἂν μὴ ἐπαινῶμεν, ἀλλὰ καὶ διὰ τῶν ἔργων ἐπιδεικνύωμεν. Ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.