Homily XXXIII.

Hebrews xii. 28, 29

“Wherefore we receiving a kingdom which cannot be moved, let us have grace [or gratitude,]785   χάριν ἔχωμεν. St. Chrys. understands the expression in this sense; which it has elsewhere: as in Luke xvii. 9; 2 Tim. i. 3whereby we serve786   λατρεύομεν is the reading of all the mss., the common texts have λατρεύωμενGod acceptably with reverence and godly fear. For our God is a consuming fire.”

[1.] In another place he says the same, “for the things which are seen are temporal, but the things which are not seen are eternal” ( 2. Cor. iv. 18 ); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; “let us have thankfulness,” i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come.

“Whereby we serve God acceptably,” that is to say, ‘for thus is it possible to serve God acceptably,’ by giving him thanks in all things. “Do all things” (he says) “without murmurings and disputings.” ( Phil. ii. 14.) For whatever work a man does with murmuring, he cuts away and loses his reward; as the Israelites—how great a penalty they paid for their murmurings. Wherefore he says, “Neither murmur ye.” ( 1 Cor. x. 10.) It is not therefore possible to “serve” Him “acceptably” without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is “with reverence and godly fear.”

C. xiii. 1, 2. “Let brotherly love continue. Be not forgetful of hospitality,787   φιλοξενίας, see below, [5]. [Neither the A.V. “to entertain strangers,” nor the R.V. “to show love to strangers,” have hit upon the natural meaning of φιλοξενία, adopted throughout by St. Chrys.—F.G.] for hereby some have entertained angels unawares.” See how he enjoins them to preserve what they had: he does not add other things. He did not say, “Be loving as brethren,” but, “Let brotherly love continue.” And again, he did not say, “Be hospitable,” as if they were not, but, “Be not forgetful of hospitality,” for this was likely to happen owing to their afflictions.

Therefore788   διὰ τοῦτο, or διὰ ταύτης “thereby.” (he says) “some have entertained angels unawares.” Seest thou how great was the honor, how great the gain!

What is “unawares”?789   ἔ λαθον They entertained them without knowing it. Therefore the reward also was great, because he entertained them, not knowing that they were Angels. For if he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.

[2.] Ver. 3–5. “Remember them that are in bonds, as bound with them, them which suffer adversity as being yourselves also in the body. Marriage is honorable in all,790   [The R.V. puts this and the following clause in the imperative, “Let marriage be had in honor among all.” The Greek has simply the adjective and noun which would naturally be connected by the simple copula.—F.G.] and the bed undefiled; but whoremongers and adulterers God will judge. Let your conversation be without covetousness: being content with such things as ye have.”

See how large is his discourse concerning chastity. “Follow peace,” he said, “and holiness; Lest there be any fornicator or profane person” ( c. xii. 14 ); and again, “Fornicators and adulterers God will judge.” ( c. xii. 16.) In every case, the prohibition is with a penalty. “Follow peace with all men,” he says, “and holiness, without which no man shall see the Lord: But fornicators and adulterers God will judge.”

And having first set down “Marriage is honorable in all men, and the bed undefiled,” he shows that he rightly added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer vengeance.

Here he strips for791   ἀ ποδύεται πρὸς the heretics. He did not say again, Let no one be a fornicator; but having said it once for all, he then went on as with a general exhortation, and not as directing himself against them.

“Let your conversation be without covetousness,” he says. He did not say, Possess nothing, but, “Let your conversation be without covetousness”: that is, let it show forth the philosophical character of your mind.792   [The R.V. translates, “Be ye free from the love of money,” with the margin, “Let your turn of mind be free.” —F.G.] [And it will show it, if we do not seek superfluities, if we keep only to what is necessary.]793   [This passage is omitted in Field’s text, though contained in the Benedictine, and should of course be omitted here.—F.G.] For he says above also, “And ye took joyfully the spoiling of your goods.” ( c. x. 34.) He gives these exhortations, that they might not be covetous.

“Being content” (he says) “with such things as ye have.” Then here also the consolation; ( ver. 5 ) “For He” (he says) “hath said, I will never leave thee nor forsake thee”; ( ver. 6 ) “so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me.” Again consolation in their trials.

[3.] Ver. 7. “Remember them which have the rule over you.” This he was laboring to say above: therefore “Follow peace with all men.” ( c. xii. 14.) He gave this exhortation also to the Thessalonians, to “hold them in honor exceedingly.” ( 1 Thess. v. 13.)

“Remember” (he says) “them which have the rule over you,794   ἡ γουμένων, “spiritual leaders and guides.” who have spoken unto you the word of God, whose faith follow, considering the end of their conversation.” What kind of following is this? Truly the best: for he says, beholding their life, “follow their faith.” For from a pure life [cometh] faith.

Or else by “faith,” he means steadfastness. How so? Because they believe in the things to come. For they would not have shown forth a pure life, if they had questioned about the things to come, if they had doubted. So that here also he is applying a remedy to the same [evil].795   τὸ αὐτὸ θεραπεύει, “unchastity.”

Ver. 8, 9. “Jesus Christ the same yesterday and to-day and for ever. Be not carried about with divers and strange doctrines. For it is good that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.”

In these words, “Jesus Christ the same yesterday and to-day and for ever,” “yesterday” means all the time that is past: “to-day,” the present: “for ever,” the endless which is to come. That is to say: Ye have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, ‘He is not, another will come,’ he says this, that He who was “yesterday and to-day,” is “the same also for ever.” For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist.

“Be not carried about with divers and strange doctrines.” Not “with strange doctrines” only, but neither with “divers ones.”

“For it is a good thing that the heart be established with grace, not with meats which have not profited them that have been occupied796   οἱ περιπατήσαντες, i.e. “that have walked in them” : “lived in the observance of rules respecting them.” therein.” Here he gently hints at those who introduce the observance of “meats.” For by Faith all things are pure. There is need then of Faith, not of “meats.”

For ( ver. 10 ) “we have an altar whereof they have no right to eat which serve797   “perform the service of.” the Tabernacle.” Not as the Jewish [ordinances], are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, “Do not observe,”798   παρατηρεῖτε, see Gal. iv. 10 and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? [Yea we have], and we observe them very earnestly too, not sharing them even with the priests themselves.

[4.] Ver. 11, 12. “For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered” (he says) “without the gate.” Seest thou the type shining forth? “For sin,” he says, and “suffered without the gate.” ( Ver. 13 ) “Let us go forth therefore to Him without the camp, bearing His reproach,” that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to “go forth out” [of the world].

Ver. 14, 15. “For we have here no continuing city” (he says) “but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name.”

“By Him,” as by an High Priest, according to the flesh.799   His human nature. “Giving thanks”800   [R.V. “which make confession.” —F.G.] (he says) “to His Name.” (See p. 514.) Let us utter nothing blasphemous, nothing hasty, nothing bold, nothing presumptuous, nothing desperate. This is “with reverence and godly fear.” ( c. xii. 28.) For a soul in tribulations becomes desponding, and reckless.801   ἀ παναισχυντεῖ, “loses respect.” But let not us [be so]. See here he again says the same thing which he said before, “not forsaking the assembling of ourselves together,” for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.

Ver. 16. “But to do good and to communicate forget not.” I speak not [merely] with reference to the brethren present, but to those absent also. But if others have plundered your property, display your hospitality out of such things as ye have. What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?

[5.] And he did not say, “Be not forgetful” of the entertaining of strangers,802   St. Chrys. here reverts to ver. 2 , and goes over again the portion on which he has already commented. but “of hospitality”:803   “Love of the stranger,” φιλόξενία that is, do not merely entertain strangers, but [do it] with love for the strangers. Moreover he did not speak of the recompense that is future, and in store for us, lest he should make them more supine, but of that already given. For “thereby some” (he says) “have entertained angels unawares.”

But let us see in what sense “Marriage is honorable in all and the bed undefiled.” Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth804   τὴν λεχώ : Edd. τὴν κοίτην polluted: and “whosoever comes from the bed,” it is said, “is not clean.”805   See Lev. xv. 18 Those things are not polluted806   βδελυρὰ which arise from nature, O ungrateful and senseless Jew,807   [St. Chrys. might seem here to be casting contempt upon the laws of the Old Dispensation; but he probably means that while they were fitting enough as parts of the temporary ceremonial law, they have no such foundation in nature as to remain of any force under the Christian Dispensation.—F.G.] but those which arise from choice.808   τῆς προαιρέσεως For if “marriage is honorable” and pure, why forsooth dost thou think that one is even polluted by it?

“Let your conversation” (he says) “be without covetousness”: since many after having exhausted809   κενῶσαι. This word is used commonly by St. Chrys. for giving away one’s whole property in charity, and probably that is its meaning here. their property, afterwards wish to recover it again under the guise of alms, therefore he says, “Let your conversation be without covetousness”; that is, that we should be [desirous only] of what is necessary810   τῆς χρείας ὦμεν and indispensable. What then (you say) if we should not have a supply even of these? This is not possible; indeed it is not. “For He hath said,” and He doth not lie, “I will never leave thee, nor forsake thee. So that we boldly say, The Lord is my Helper, and I will not fear what man shall do unto me.” Thou hast the promise from Himself: do not doubt henceforward. He has promised; make no question. But this, “I will never leave thee,” he says not concerning money only, but concerning all other things also. “The Lord is my Helper, and I will not fear what man shall do unto me”; with good reason.

This then also let us say in all temptations; let us laugh at human things, so long as we have God favorable to us. For as, when He is our enemy, it is no gain, though all men should be our friends, so when He is our friend, though all men together war against us, there is no harm. “I will not fear what man shall do unto me.”

[6.] “Remember them which have the rule over you, who have spoken unto you the word of God.” In this place I think that he is speaking about assistance also.811   ἐ πικουρία : see 1 Tim. v. 17 , &c. For this is [implied in the words] “who have spoken unto you the word of God.”

“Whose faith follow considering the end of their conversation.” What is, “considering”?812   ἀ ναθεωροῦντες Continually revolving, examining it by yourselves, reasoning, investigating accurately, testing it as you choose. “The end of their conversation,” that is, their conversation to the end: for “their conversation” had a good end.

“Jesus Christ the same yesterday and to-day and for ever.” Do not think that then indeed He wrought wonders, but now works no wonders. He is the same. This is, “remember them that have the rule over you.”813   That is, Remember them, because of the continual presence and working of Christ in His Church.

“Be not carried about with divers and strange doctrines.” “Strange,” that is, different from those ye heard from us; [“Divers”] that is, of all sorts: for they have no stability, but are different [one from another]. For especially manifold814   or, “intricate and complicated,” πολύπλοκον is the doctrine of meats.

“For it is a good thing that the heart be established with grace; not with meats.” These are the “divers,” these the “strange”815   “foreign to us.” [doctrines]: especially as Christ has said, “not that which entereth into the mouth defileth the man, but that which cometh out.” ( Matt. xv. 11.) And observe that he does not make bold to say this openly, but as it were by a hint.816   ἐ ν αἰνίγματι “For it is a good thing that the heart be established with grace, not with meats.”

Faith is all. If that establishes [it], the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.

“Which” (he says) “have not profited them that have been occupied therein.” For what is the gain from the observance817   παρατήρησις ; see Gal. iv. 10 , “Ye observe (παρατηρεῖσθε) days,” &c. [of them], tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be necessary to observe [them], we must guard ourselves.818   ἔ στι παρατηρεῖσθαι : potius sibi cavendum est, is Mr. Field’s translation; “to be guarded,” as we say.

“Which” (he says) “have not profited them that have been occupied therein.” That is, who have always diligently kept them.

There is one observance, abstaining from sin. For what profit is it, when some are so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; although they were zealous about the observances. But because they had not faith, even thus they profited nothing.

[7.] In the next place he takes away819   ἀ ναιρεῖ the sacrifice from the type, and directs his discourse to the prototype, saying, “The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp.” Then those things were a type of these and thus Christ, suffering “without,” fulfilled all.

Here he makes it plain too that He suffered voluntarily, showing820   δεικνὺς ὅτι οὐκ ἐκεῖνα ἁπλῶς ἦν, ἀλλὰ καὶ αὐτὴ ἡ οἰκονομία ἔξω πάθους ἦν that those things were not accidental, but even the [Divine] arrangement itself was of a suffering “without.” [He suffered] without, but His Blood was borne up into Heaven. Thou seest then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth [the Reality]. If then we partake not of “reproach” [only] but of sanctification, 821   ἁ γιασμοῦ. The effect of the sprinkling with blood. See c. ix. 12, 13, &c.; x. 10, 14 the “reproach” is the cause of the sanctification. For as He was reproached, so also are we. If we go forth “without” therefore, we have fellowship with Him.

But what is, “Let us go forth to Him”? Let us have fellowship with Him in His sufferings; let us bear His reproach. For He did not simply bid us dwell “outside the gate,” but as He was reproached as a condemned person, so also we.

And “by Him let us offer a sacrifice to God.” Of what kind of sacrifice does he speak? “The fruit of lips giving thanks to His Name.” They [the Jews] brought sheep, and calves, and gave them to the Priest: let “us” bring none of these things, but thanksgiving. This “fruit” let “our lips” put forth.

“For with such sacrifices God is well pleased.” Let us give such a sacrifice to Him, that He may offer [it] to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things [are said] for the weak. For that the thanks belong to the Son is evident: since otherwise, how is the honor equal? “That all men” (He says) “should honor the Son even as they honor the Father.” ( John v. 23.) Wherein is the honor equal? “The fruit of our lips giving thanks to His Name.”822   That is, “to the Name of the Son.”

[8.] Let us bear all things thankfully, be it poverty, be it disease, be it anything else whatever: for He alone knows the things expedient for us. “For we know not what we should pray for as we ought.” ( Rom. viii. 26.) We then who do not know even how to ask for what is fitting, unless we have received of823   ἐ πιλαβώμεθα, “taken hold of.” the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly. Are we in poverty? Let us give thanks. Are we in sickness? Let us give thanks. Are we falsely accused? Let us give thanks: when we suffer affliction, let us give thanks.

This brings us near to God: then we even have God for our debtor. But when we are in prosperity, it is we who are debtors and liable to be called to account. For when we are in prosperity, we are debtors to God: and oftentimes these things bring a judgment upon us, while those are for a payment of sins.824   ἔ κτισις, see above, Hom. v. [6.] p. 391. Those [afflictions] draw down mercy, they draw down kindness: while these on the other hand lift up even to an insane pride, and lead also to slothfulness, and dispose a man to fancy great things concerning himself; they puff up. Therefore the prophet also said, “It is good for me, Lord, that Thou hast afflicted825   or “humbled.” me; that I may learn Thy statutes.” ( Ps. cxix. 71.) When Hezekiah had received blessings and been freed from calamities, his heart was lifted up on high; when he fell sick, then was he humbled, then he became near to God. “When He slew them,” it says, “then they sought Him diligently, and turned, and were early in coming to826   ὤ ρθριζον πρὸς God.” ( Ps. lxxviii. 34.) And again, “When the beloved waxed gross and fat, then he kicked.” ( Deut. xxxii. 15.) For “the Lord is known when He executeth judgments.” ( Ps. ix. 16.)

[9.] Affliction is a great good. “Narrow is the way” ( Matt. vii. 14 ), so that affliction827   θλῖψις, literally “pressing” : probably St. Chrys. had in mind a word of the text which he does not cite, τεθλιμμένη ἡ ὁδός thrusts us into the narrow [way]. He who is not pressed by affliction cannot enter. For he who afflicts himself in the narrow [way], is he who also enjoys ease; but he that spreads himself out,828   ἐ μπλατύνων ἑαυτόν does not enter in, and suffers from being so to say wedged in.829   θλίβεται σφὴνούμενος See how Paul enters into this narrow way. He “keeps under” his “body” ( 1 Cor. ix. 27 ), so as to be able to enter. Therefore, in all his afflictions, he continued giving thanks unto God. Hast thou lost thy property? This hath lightened thee of the most of thy wideness. Hast thou fallen from glory? This is another sort of wideness. Hast thou been falsely accused? Have the things said against thee, of which thou art nowise conscious to thyself been believed? “Rejoice and leap for joy.” For “blessed are ye” (He says) “when men reproach you, and say all manner of evil against you, falsely, for My sake. Rejoice and be exceeding glad, for great is your reward in Heaven.” ( Matt. v. 11, 12.)

Why dost thou marvel, if thou art grieved, and wish to be set free from temptations? Paul wished to be set free, and oftentimes entreated God, and did not obtain. For the “thrice for this I besought the Lord,” is oftentimes; “and He said unto me, My grace is sufficient for thee, for My strength is made perfect in weakness.” ( 2 Cor. xii. 8, 9.) By “weakness,” he here means “afflictions.” What then? When he heard this he received it thankfully, and says, “Wherefore I take pleasure in infirmities” ( 2 Cor. xii. 10 ); that is, I am pleased, I rest in my afflictions. For all things then let us give thanks, both for comfort, and for affliction.830   [See above, pp. 442, 459, 460, 517. St. Chrysostom in his bitter banishment finished his last prayer “with his usual thanksgiving, ‘ Glory to God for all things ’ and sealed it with a final Amen.” Dr. Bright, Hist. of Church, between a.d. 313 and 451, chapter ix. end, p. 255 and Dr. Bright’s note b. on the same page.] Let us not murmur: let us not be unthankful. “Naked came I out of my mother’s womb, naked also shall I depart.” ( Job i. 21.) Thou didst not come forth glorious, do not seek glory. Thou wast brought into life naked, not of money alone, but also of glory, and of honorable name.

Consider how great evils have oftentimes arisen from wealth. For “It is easier” (it is said) “for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of Heaven.” ( Matt. xix. 24.) Seest thou to how many good things wealth is a hindrance, and dost thou seek to be rich? Dost thou not rejoice that the hindrance has been overthrown? So narrow is the way which leadeth into the Kingdom. So broad is wealth, and full of bulk and swelling out. Therefore He says, “Sell that thou hast” ( Matt. xix. 21 ), that that way may receive thee. Why dost thou yearn after wealth? For this cause He took it away from thee, that He might free thee from slavery. For true fathers also, when a son is corrupted by some mistress, and having given him much exhortation they do not persuade him to part from her, send the mistress into banishment. Such also is abundance of wealth. Because the Lord cares for us, and delivers us from the harm [which arises] therefrom, He takes away wealth from us.

Let us not then think poverty an evil: sin is the only evil. For neither is wealth a good thing by itself: to be well-pleasing to God is the only good. Poverty then let us seek, this let us pursue: so shall we lay hold on heaven, so shall we attain to the other good things. Which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost be glory, power, honor, now and ever and world without end. Amen.

ΟΜΙΛΙΑ ΛΓʹ. Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες, ἔχω μεν χάριν, δι' ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας. Καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. αʹ. Ὅπερ ἀλλαχοῦ φησι, Τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια, καὶ ἀπὸ τούτου ποιούμενος τὴν παράκλησιν τὴν ἐπὶ τοῖς κακοῖς οἷς κατὰ τὸν παρόντα βίον ὑπομένομεν, τοῦτο δὴ καὶ ἐνταῦθα ποιεῖ, καί φησιν, Ἔχωμεν χάριν: τουτέστιν, εὐχαριστῶμεν τῷ Θεῷ, βέβαιοι μένωμεν. Οὐ γὰρ μόνον οὐκ ὀφείλομεν ἀποδυσπετεῖν ἐπὶ τοῖς παροῦσιν, ἀλλὰ καὶ χάριν αὐτῷ μεγίστην εἰδέναι ἐπὶ τοῖς μέλλουσι. Δι' ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ: τουτέστιν, Οὕτω γὰρ ἔστιν εὐαρέστως λατρεύειν τῷ Θεῷ, εὐχαριστοῦντα ἐν ἅπασι. Πάντα ποιεῖτε, φησὶ, χωρὶς γογγυσμῶν καὶ διαλογισμῶν, Ὃ γὰρ ἂν ἐργάσηταί τις γογγύζων, ὑποτέμνεται καὶ ἀπώλεσε τὸν μισθὸν, καθάπερ οἱ Ἰσραηλῖται: ἴστε γὰρ ἡλίκην ἐκεῖνοι δίκην ἔτισαν ὑπὲρ γογγυσμῶν. Διό φησι, Μηδὲ γογγύζετε. Οὐκ ἄρα ἔστιν εὐαρέστως λατρεῦσαι, μὴ χάριν εἰδότα πάντων αὐτῷ καὶ τῶν πειρασμῶν καὶ τῶν ἀνέσεων. Μετὰ αἰδοῦς καὶ εὐλαβείας: τουτέστι, μηδὲν ἰταμὸν φθεγγώμεθα, μηδὲν ἀναίσχυντον, ἀλλὰ συστέλλωμεν ἑαυτοὺς, ἵνα αἰδέσιμοι ὦμεν: τοῦτο γάρ ἐστιν ὃ λέγει, Μετ' αἰδοῦς καὶ εὐλαβείας. Ἡ φιλαδελφία μενέτω. Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε: διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους. Ὅρα πῶς τὰ παρόντα προστάττει φυλάττειν αὐτούς: καὶ οὐχὶ προστίθησιν ἕτερα: οὐ γὰρ εἶπε, Γίνεσθε φιλάδελφοι, ἀλλὰ, Μενέτω ἡ φιλαδελφία. Καὶ πάλιν οὐκ εἶπε, Φιλόξενοι γένεσθε, ὡς οὐκ οὖσιν, ἀλλὰ, Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε: τοῦτο γὰρ εἰκὸς ἀπὸ τῶν θλίψεων γίνεσθαι. Εἶτα καὶ ἐπάγει ὅπερ ἱκανὸν ἦν μᾶλλον προτρέψαι, λέγων: Ἔλαθόν τινες ξενίσαντες ἀγγέλους. Ὁρᾷς ὅση ἡ τιμὴ, ὅσον τὸ κέρδος; Τί ἐστιν, Ἔλαθον; Οὐκ εἰδότες, φησὶν, ἐξένισαν. Διὰ τοῦτο καὶ μέγας ὁ μισθὸς τῷ Ἀβραὰμ δέδοται, ὅτι μὴ εἰδὼς ἀγγέλους αὐτοὺς ὄντας, ἐξένισεν: ἐπεὶ, εἰ ᾔδει, οὐδὲν θαυμαστόν. Τινὲς ἐνταῦθα καὶ τὸν Λὼτ αὐτὸν αἰνίττεσθαί φασι, καὶ δι' αὐτὸν εἰρηκέναι αὐτό. Μιμνήσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχουμένων, ὡς καὶ αὐτοὶ ὄντες ἐν σώματι. Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος: πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. Ἀφιλάργυρος ὁ τρόπος: ἀρκούμενοι τοῖς παροῦσιν. Ὅρα πόσος περὶ σωφροσύνης ὁ λόγος αὐτῷ. Εἶπεν, Εἰρήνην διώκετε καὶ τὸν ἁγιασμόν: καὶ πάλιν, Μή τις ἢ πόρνος, ἢ βέβηλος: νῦν πάλιν φησὶ, Πόρνους καὶ μοιχοὺς κρινεῖ ὁ Θεός. Πανταχοῦ δὲ μετὰ ἐπιτιμίου ἡ ἀπαγόρευσις. Καὶ πῶς, σκόπει ἐντεῦθεν: Εἰρήνην, εἰπὼν, διώκετε μετὰ πάντων καὶ τὸν ἁγιασμὸν, ἐπήγαγεν, Οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον: ἐνταῦθα δὲ, Πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεὸς, καὶ πρότερον θεὶς τὸ, Τίμιος ὁ γάμος ἐν πᾶσι καὶ ἡ κοίτη ἀμίαντος, εἶτα ἐπιτίμιον ἐπαγαγὼν, δείκνυσιν ὅτι δικαίως τὰ ἑξῆς ἐπήγαγεν. Εἰ γὰρ γάμος συνεχωρήθη, δικαίως ὁ πόρνος κολάζεται, δικαίως ὁ μοιχὸς τιμωρεῖται. Ἐνταῦθα πρὸς τοὺς αἱρετικοὺς ἀποδύεται. Οὐκ εἶπε πάλιν, Μηδεὶς ἔστω πόρνος: ἀλλ' ἅπαξ εἰπὼν, τότε ἐπήγαγεν ὡς κοινὴν παραίνεσιν, καὶ οὐχ ὡς πρὸς αὐτοὺς ἀποτεινόμενος: Ἀφιλάργυρος ὁ τρόπος: ἀρκούμενοι τοῖς παροῦσιν. Οὐκ εἶπεν, ὅτι Μηδὲν κτήσησθε, ἀλλ', Ἀφιλάργυρος ὁ τρόπος ἔστω: τουτέστιν, ἐλεύθερος ὁ νοῦς ἔστω, δεικνύτω τὸ φιλόσοφον ἡ γνώμη: δείξει δὲ, ἐὰν μὴ ζητῶμεν τὰ περιττὰ, ἐὰν τῆς χρείας μόνον γενώμεθα. Καὶ γὰρ ἀνωτέρω ἔλεγε, Καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε. Ταῦτα ὥστε μὴ εἶναι φιλαργύρους παραινεῖ. Ἀρκούμενοι, φησὶ, τοῖς παροῦσιν. Εἶτα καὶ ἐνταῦθα ἡ παραμυθία, ὥστε μὴ ἀπαγορεύειν: Αὐτὸς γὰρ, φησὶν, εἴρηκεν, Οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλίπω. Ὥστε θαῤῥοῦντας ἡμᾶς λέγειν, Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ἰδοὺ πάλιν ἐν τοῖς πειρασμοῖς ἡ παραμυθία. Μνημονεύετε τῶν ἡγουμένων ὑμῶν. Τοῦτο ἄνωθεν ὤδινεν εἰπεῖν: διὰ τοῦτο ἔλεγεν, Εἰρήνην διώκετε μετὰ πάντων. Τοῦτο καὶ Θεσσαλονικεῦσι παρῄνει, ὥστε ἔχειν αὐτοὺς ἐν τιμῇ ὑπὲρ ἐκπερισσοῦ. Μνημονεύετε, φησὶ, τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ: ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Ποία ἀκολουθία αὕτη; Ἀρίστη μὲν οὖν: λέγει γὰρ, Θεωροῦντες αὐτῶν τὴν ἀναστροφὴν, τουτέστι, τὸν βίον, μιμεῖσθε τὴν πίστιν: ἀπὸ γὰρ βίου καθαροῦ ἡ πίστις. Ἢ τὴν πίστιν τὸ βέβαιον λέγει. Πῶς; Δείκνυσι γὰρ ὅτι πιστεύσαντες βεβαίως τοῖς μέλλουσι, τὴν ἀρίστην πολιτείαν κατώρθωσαν. Οὐ γὰρ ἂν ἐπεδείξαντο βίον καθαρὸν, εἴ γε ἠμφισβήτουν περὶ τῶν μελλόντων, εἴ γε ἀμφέβαλλον. Ὥστε καὶ ἐνταῦθα τὸ αὐτὸ θεραπεύει. Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς αἰῶνας. Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε: καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατήσαντες. βʹ. Ἐνταῦθα τὸ, Χθὲς, τὸν παρελθόντα πάντα λέγει χρόνον: τὸ, Σήμερον, τὸν ἐνεστῶτα: ὁ αἰὼν, τὸ ἄπειρον καὶ λῆξιν οὐκ ἔχον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ἀρχιερέα ἠκούσατε, ἀλλ' οὐκ ἀρχιερέα λήγοντα: ἀεὶ γὰρ ὁ αὐτός ἐστι. Τάχα δὲ ὡς ὄντων τινῶν τῶν λεγόντων, ὅτι οὐκ ἔστιν ὁ σταυρωθεὶς οὗτος ὁ προσδοκώμενος Χριστὸς, ἀλλ' ἕτερος ἥξει, τὸ, Χθὲς καὶ σήμερον, λέγει, καὶ, Ὁ αὐτὸς εἰς τοὺς αἰῶνας: δηλῶν διὰ τούτου, ὅτι ὁ ἐλθὼν πάλιν ἥξει, καὶ αὐτὸς οὗτος καὶ προῆν, καὶ ἔστι, καὶ ἔσται εἰς τοὺς αἰῶνας. Ἐπεὶ καὶ νῦν Ἰουδαῖοι λέγουσιν, ὅτι ἕτερος ἥξει: οἳ καὶ τοῦ ὄντος ἀποστερήσαντες ἑαυτοὺς, τῷ Ἀντιχρίστῳ περιπεσοῦνται. Διδαχαῖς ποικίλαις, φησὶ, καὶ ξέναις μὴ παραφέρεσθε. Οὐ μόνον ξέναις, ἀλλ' οὐδὲ ποικίλαις διδαχαῖς βούλεται αὐτοὺς παραφέρεσθαι: οἶδε γὰρ ἐξ ἀμφοτέρων τοῖς παραφερομένοις ὄλεθρον τίκτεσθαι. Καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατήσαντες. Ἐνταῦθα ἠρέμα αἰνίττεται τοὺς τὴν παρατήρησιν τῶν βρωμάτων εἰσάγοντας: τῇ γὰρ πίστει πάντα καθαρά: πίστεως οὖν δεῖ, οὐ βρωμάτων. Ἔχομεν γὰρ θυσιαστήριον, ἐξ οὗ φαγεῖν ἐξουσίαν οὐκ ἔχουσιν οἱ τῇ σκηνῇ λατρεύοντες. Οὐχ οἷα τὰ Ἰουδαϊκὰ, φησὶ, τοιαῦτα τὰ παρ' ἡμῖν, ὡς μηδὲ ἀρχιερεῖ θέμις εἶναι μετέχειν αὐτῶν. Ὥστε ἐπειδὴ εἶπε, Μὴ παρατηρεῖτε, ἐδόκει δὲ τοῦτο καταβάλλοντος εἶναι τὰ ἴδια, πάλιν αὐτὸ περιστρέφει. Μὴ γὰρ καὶ ἡμεῖς οὐ παρατηροῦμεν, φησί; Καὶ παρατηροῦμεν, καὶ σφοδρότερον οὐδὲ αὐτοῖς τοῖς ἱερεῦσι μεταδιδόντες αὐτῶν. Ὧν γὰρ εἰσφέρεται ζώων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, Ἔξω τῆς πύλης, φησὶν, ἔπαθεν. Εἶδες τὸν τύπον λάμποντα; Ἔξω, φησὶν, τῆς παρεμβολῆς, καὶ, Ἔξω τῆς πύλης. Ἐπεὶ οὖν τὰ προσφερόμενα περὶ ἁμαρτίας τύπος τις ἦσαν, καὶ ἔξω τῆς παρεμβολῆς ὡλοκαυτοῦντο, καὶ ὁ ὑπὲρ ἁμαρτιῶν ἡμῶν προσαχθεὶς Ἰησοῦς εἰκότως ἔξω τῆς πύλης πάσχει. Οὐκοῦν καὶ ἡμᾶς τὸν ὑπὲρ ἡμῶν παθόντα μιμεῖσθαι χρὴ, καὶ ἔξω τοῦ κόσμου γίνεσθαι, μᾶλλον δὲ τῶν τοῦ κόσμου πραγμάτων. Διὸ καὶ τοῦτο δηλῶν ἐπήγαγε: Τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, φέροντες τὸν ὀνειδισμὸν αὐτοῦ: τουτέστι, τὰ αὐτὰ πάσχοντες, κοινωνοῦντες αὐτῷ ἐν τοῖς παθήμασιν. Ὡς κατάδικος ἐσταυρώθη ἔξω: μὴ τοίνυν μηδὲ ἡμεῖς αἰσχυνώμεθα ἐξιέναι ἔξω τοῦ κόσμου: τοῦτο γὰρ ᾐνίξατο τῷ εἰπεῖν, Ἔξω τῆς παρεμβολῆς, καὶ, Ἔξω τῆς πύλης. Οὐ γὰρ ἔχομεν ὧδε μένουσαν, φησὶ, πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν. Δι' αὐτοῦ οὖν ἀναφέρωμεν θυσίαν αἰνέσεως διαπαντὸς τῷ Θεῷ: τουτέστι, καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ. Δι' αὐτοῦ, εἶπεν, ὡς δι' ἀρχιερέως, τὸ κατὰ σάρκα. Ὁμολογούντων, φησὶ, τῷ ὀνόματι αὐτοῦ. Ὡσανεὶ ἔλεγεν, Εἰ ὁμολογεῖν αὐτῷ δεῖ, μηδὲν βλάσφημον, μηδὲν ἰταμὸν, μηδὲν θρασὺ, μηδὲν τολμηρὸν, μηδὲν ἀπονενοημένον φθεγγώμεθα, ἀλλὰ μετὰ αἰδοῦς καὶ εὐλαβείας πάντα ποιῶμεν καὶ λέγωμεν. Ταῦτα λέγει οὐχ ἁπλῶς, ἀλλ' ἐπειδὴ οἶδεν αὐτοὺς θλιβομένους: ψυχὴ δὲ ἐν ταῖς θλίψεσιν ἀπογινώσκει καὶ ἀπαναισχυντεῖ. Ἀλλὰ μὴ ἡμεῖς, φησίν. Ἰδοὺ πάλιν τὸ αὐτὸ εἶπεν, ὅπερ ἀνωτέρω ἔλεγε: Μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν. Οὕτω δυνησόμεθα μετὰ αἰδοῦς πάντα ποιεῖν: πολλάκις γὰρ καὶ ἀνθρώπους αἰσχυνόμενοι, πολλὰ οὐ πράττομεν τῶν πονηρῶν. Τῆς δὲ εὐποιίας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε. γʹ. Ταῦτα τότε μὲν ὁ Παῦλος ἔλεγε, νῦν δὲ ἐγὼ λέγω: οὐχὶ πρὸς τοὺς παρόντας μόνον ἀδελφοὺς δὲ τὰ αὐτὰ λέγω, ἀλλὰ καὶ πρὸς τοὺς ἀπόντας. Οὐδεὶς τὰ ὑπάρχοντα ὑμῶν ἥρπασεν: εἰ δέ τινες καὶ ἡρπάκασιν, ἐκ τῶν ἐνόντων τὴν φιλοξενίαν ἐπιδείκνυσθε. Τίνα γὰρ ἕξομεν ἡμεῖς ἀπολογίαν λοιπὸν, τούτων καὶ μετὰ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ταῦτα ἀκουόντων, Καὶ ὅρα, ἐνταῦθα λέγει, Τῆς εὐποιίας μὴ ἐπιλανθάνεσθε, εἰπὼν ἀνωτέρω, Τῆς φιλοξενίας: οὐκ ἄλλο καὶ ἄλλο δηλῶν, ἀλλὰ τὸ αὐτὸ δι' ἑτέρας λέξεως. Καὶ οὐκ εἶπε, Τῆς ξενοδοχίας μὴ ἐπιλανθάνεσθε, ἀλλὰ, Τῆς φιλοξενίας: τουτέστι, Μὴ ἁπλῶς ξενοδοχεῖτε, ἀλλὰ μετὰ τοῦ φιλεῖν τοὺς ξένους. Καὶ οὐκ εἶπε τὴν μέλλουσαν καὶ ἀποκειμένην ἀμοιβὴν, ἵνα μὴ πάλιν αὐτοὺς ὑπτιωτέρους ἐργάσηται, ἀλλὰ τὴν ἤδη δοθεῖσαν: ἐπήγαγε γὰρ, Δι' αὐτῆς ἔλαθόν τινες ξενίσαντες ἀγγέλους. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Τίμιος ὁ γάμος, φησὶν, ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος. Πῶς τίμιος ὁ γάμος; Ὅτι ἐν σωφροσύνῃ, φησὶ, διατηρεῖ τὸν πιστόν. Ἐνταῦθα καὶ Ἰουδαίους αἰνίττεται, ὅτι βδελυρὰν ἡγοῦντο τὴν κοίτην: Καὶ ὃς ἂν ᾖ, φησὶν, ἀπὸ κοίτης, οὐκ ἔστι καθαρός. Οὐκ ἔστι βδελυρὰ τὰ ἀπὸ φύσεως, ὦ ἄγνωμον καὶ ἀναίσθητε Ἰουδαῖε, ἀλλὰ τὰ ἀπὸ προαιρέσεως: εἰ γὰρ τίμιος ὁ γάμος καὶ καθαρὸς, τί δήποτε καὶ ἐξ αὐτοῦ μιαίνεσθαι νομίζεις; Ἀφιλάργυρος, φησὶν, ὁ τρόπος. Ἐπειδὴ πολλοὶ μετὰ τὸ κενῶσαι τὰ ὑπάρχοντα, ὕστερον βούλονται προσχήματι ἐλεημοσύνης ἀνακτᾶσθαι πάλιν αὐτὰ, διὰ τοῦτό φησιν, Ἀφιλάργυρος ὁ τρόπος: τουτέστιν, ἵνα τῆς χρείας ὦμεν καὶ τῶν ἀναγκαίων. Τί οὖν, ἂν μηδὲ τούτων, φησὶν, εὐπορῶμεν; Οὐκ ἔστι τοῦτο, οὐκ ἔστιν: αὐτὸς γὰρ εἶπε, καὶ οὐ ψεύδεται, ὅτι Οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλίπω. Ὥστε θαῤῥοῦντας ἡμᾶς λέγειν: Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ὡσεὶ ἔλεγε, Τὴν ὑπόσχεσιν ἔχεις παρ' αὐτοῦ, μὴ ἀμφίβαλλε λοιπόν: αὐτὸς ἐπηγγείλατο, μὴ ἀμφισβήτει. Τὸ δὲ, Οὐ μή σε ἀνῶ, οὐ περὶ χρημάτων μόνον φησὶν, ἀλλὰ καὶ περὶ τῶν ἄλλων ἁπάντων λέγει. Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Εἰκότως τὸ τοῦ προφήτου ἐπήγαγεν, ἐπισφραγίζων τούτῳ τὸν λόγον, καὶ προθυμοτέρους μᾶλλον ποιῶν, ὥστε μὴ ἀπαγορεύειν. Τοῦτο τοίνυν καὶ ἡμεῖς ἐν πᾶσι λέγωμεν τοῖς πειρασμοῖς, καὶ καταγελῶμεν τῶν ἀνθρωπίνων πραγμάτων: ἕως ἂν ἔχωμεν τὸν Θεὸν ἡμῖν εὐμενῆ, οὐδεὶς ἡμῶν περιέσται. Ὥσπερ γὰρ ἐκείνου ἐχθροῦ ὄντος, κἂν πάντες ἡμῖν ὦσι φίλοι, κέρδος οὐδέν: οὕτως αὐτοῦ φίλου ὄντος, κἂν ἅπαντες ἡμᾶς πολεμῶσιν, οὐδεμία βλάβη. Διὰ τοῦτο ἔλεγεν, Οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ. Ἐνταῦθα καὶ περὶ ἐπικουρίας αὐτὸν οἶμαι λέγειν: τοῦτο γάρ ἐστι τὸ, Οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ. Ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, μιμεῖσθε τὴν πίστιν. Τί ἐστιν, Ἀναθεωροῦντες; Συνεχῶς στρέφοντες, παρ' ἑαυτοῖς ἐξετάζοντες, λογιζόμενοι, ζητοῦντες ἀκριβῶς, ὡς βούλεσθε βασανίζοντες. Καλῶς εἶπε, Τὴν ἔκβασιν τῆς ἀναστροφῆς: τουτέστι, τὴν μέχρι τέλους πολιτείαν: ὅτι τέλος ἔσχε χρηστὸν αὐτῶν ἡ ἀναστροφή. Ἰησοῦς, φησὶ, Χριστὸς χθὲς καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας. Ὃ λέγει, τοῦτό ἐστι: Μὴ νομίσητε ὅτι τότε ἐθαυματούργησε, νῦν δὲ οὐ θαυματουργεῖ: ὁ αὐτός ἐστι, καὶ ἐπεὶ ὁ αὐτός ἐστιν, οὐκ ἔστιν ὅτε μὴ δύναται τὰ αὐτὰ ἐνεργεῖν. Τάχα πρὸς τοῦτο ἀφορῶν εἶπε, Μνημονεύετε τῶν ἡγουμένων ὑμῶν. Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε. _Ξέναις, τουτέστι, Παρ' ἃς ἠκούσατε παρ' ἡμῶν: Ποικίλαις, παντοδαπαῖς: αἱ τοιαῦται γὰρ οὐδὲν βέβαιον ἔχουσιν, ἀλλ' εἰσὶ διάφοροι, μάλιστα δὲ τὸ τῶν βρωμάτων διάφορον: διὸ καὶ πρὸς τοῦτο ἱστάμενος ἐπάγει, Καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν. Αἱ ποικίλαι αὗται, αἱ ξέναι αὗται. Ἐνταῦθα εἰς παρατήρησιν βρωμάτων αὐτοὺς κωμῳδεῖ: δείκνυσι γὰρ ὅτι ἀπὸ τῆς τῶν βρωμάτων παρατηρήσεως εἰς τὸ ἑτεροδιδασκαλεῖν ἐξέπεσον, καὶ ἀπὸ τούτων πρὸς τὰς ποικίλας καὶ ξένας διδαχὰς ἐξηνέχθησαν. Καὶ ὅρα αὐτὸν οὐ τολμῶντα φανερῶς εἰπεῖν τοῦτο, ἀλλ' ὡς ἐν αἰνίγματι: τῷ γὰρ εἰπεῖν, Ποικίλαις καὶ ξέναις διδαχαῖς μὴ παραφέρεσθε, καὶ, Καλὸν χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασι, μονονουχὶ τὸ τοῦ Χριστοῦ λέγει, ἐν οἷς ἔλεγεν: Οὐ τὸ εἰσερχόμενον κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐξερχόμενον. Καὶ δείκνυσιν ὅτι τὸ πᾶν πίστις ἐστίν: ἂν αὕτη βεβαιώσῃ, ἡ καρδία ἐν ἀσφαλείᾳ ἕστηκεν. Ἄρα πίστις βεβαιοῖ: οὐκοῦν λογισμοὶ σαλεύουσιν: ἐναντίον γὰρ ἡ πίστις λογισμῷ. Ἐν οἷς οὐκ ὠφελήθησαν, φησὶν, οἱ περιπατήσαντες. Τί γὰρ τὸ κέρδος, φησὶν, ἀπὸ τῆς παρατηρήσεως, εἰπέ μοι; οὐχὶ ἀπόλλυσι μᾶλλον; οὐχὶ ὑπὸ ἁμαρτίαν ἐργάζεται τὸν τοιοῦτον; Εἰ δεῖ παρατηρεῖν, ἔστι παρατηρεῖσθαι ὅθεν ὠφέλεια τοῖς παρατηροῦσιν ἔσται. Καλὴ παρατήρησις κακίας ἀποφυγὴ, καρδίας εὐθύτης, εὐσέβεια εἰς Θεὸν, πίστις ὀρθή. Ἐν οἷς, φησὶν, οὐκ ὠφελήθησαν οἱ περιπατήσαντες: τουτέστιν, οἱ διαπαντὸς φυλάξαντες αὐτά. Μία ἐστὶ παρατήρησις τὸ ἁμαρτίας ἀπέχεσθαι. Τί γὰρ ὄφελος, ὅπου γε οὕτως εἰσί τινες μιαροὶ, ὡς μὴ δύνασθαι μετέχειν τῶν θυσιῶν; Ὥστε οὐδὲν αὐτοὺς ἔσωζε, καίτοι σπουδὴν ἐποιοῦντο περὶ τὰς παρατηρήσεις, ἀλλ', ἐπειδὴ πίστιν οὐκ εἶχον, οὐδὲν ὠφελήθησαν οὐδὲ οὕτως. Εἶτα ἀναιρεῖ ἀπὸ τοῦ τύπου τὴν θυσίαν, καὶ ἐπὶ τὸ πρωτότυπον ἄγει τὸν λόγον, λέγων, ὅτι Ὧν γὰρ εἰσφέρεται ζώων τὸ αἷμα εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς. Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαὸν, ἔξω τῆς πύλης ἔπαθεν. Ἄρα τύπος ἐκεῖνα τούτων ἦν, καὶ οὕτω τὰ πάντα ἐπλήρωσεν ὁ Χριστὸς ἔξω παθών. Ἐνταῦθα καὶ τὸ ἑκοντὶ πεπονθέναι δηλοῖ: δείκνυσι γὰρ, ὅτι οὐδὲ ἐκεῖνα ἁπλῶς, ἀλλὰ τύπος τις ἦν, καὶ αὐτὴ ἡ οἰκονομία οὐκ ἔξω τοῦ πάθους ἦν, ἀλλ' εἰς τὸν οὐρανὸν τὸ αἷμα ἀνηνέχθη. δʹ. Ὁρᾷς οὖν ὅτι αἵματος μετέχομεν τοῦ εἰς τὰ ἅγια εἰσφερομένου, τὰ ἅγια τὰ ἀληθινὰ, τῆς θυσίας ἧς μόνος ἀπήλαυσεν ὁ ἀρχιερεύς. Ἡμεῖς οὖν τῆς ἀληθείας μετέχομεν. Εἰ τοίνυν οὐκ ὀνειδισμοῦ, ἀλλ' ἁγιασμοῦ μετέχομεν, ὁ ὀνειδισμὸς τοῦ ἁγιασμοῦ αἴτιον: καθάπερ γὰρ αὐτὸς ὠνειδίσθη, οὕτω καὶ ἡμεῖς. Ἂν ἐξέλθωμεν οὖν, κοινωνοῦμεν αὐτῷ. Τί δέ ἐστι τοίνυν, Ἐξερχώμεθα πρὸς αὐτόν; Κοινωνῶμεν αὐτῷ τῶν παθῶν, φέρωμεν αὐτοῦ τὸν ὀνειδισμόν: οὐ γὰρ ἁπλῶς ἔξω πύλης ἔπαθεν, ἀλλ' ἵνα καὶ ἡμεῖς τὸν σταυρὸν αὐτοῦ αἴρωμεν, καὶ ἔξω κόσμου μένωμεν, καὶ εἶναι σπουδάζωμεν. Ὥσπερ οὖν ἐκεῖνος ὠνειδίζετο ὡς κατάδικος, οὕτω καὶ ἡμεῖς. Καὶ δι' αὐτοῦ θυσίαν ἀναφέρωμεν τῷ Θεῷ. Ποίαν δὲ θυσίαν λέγει; Αὐτὸς ἡρμήνευσε λέγων, Καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ: τουτέστιν, εὐχὰς, ὕμνους, εὐχαριστίαν: ταῦτα γὰρ τῶν χειλέων ὁ καρπός. Ἐκεῖνοι προσέφερον πρόβατα, μόσχους, καὶ ἐδίδοσαν τῷ ἱερεῖ: ἡμεῖς δὲ μηδὲν τούτων προσενέγκωμεν, ἀλλ' εὐχαριστίαν, καὶ τὴν ἐν πᾶσιν, ὡς οἷόν τε, μίμησιν τοῦ Χριστοῦ: τοῦτο βλαστησάτω ἡμῶν τὰ χείλη. Τῆς εὐποιίας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε: τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός. Δῶμεν, φησὶ, τοιαύτην αὐτῷ θυσίαν, ἵνα ἀνενέγκῃ τῷ Πατρί: ἄλλως γὰρ οὐκ ἀναφέρεται, ἂν μὴ διὰ τοῦ Υἱοῦ: μᾶλλον δὲ καὶ διὰ καρδίας συντετριμμένης. Πάντα ταῦτα οὕτως εἶπε διὰ τοὺς ἀσθενέστερον διακειμένους ἔτι τῶν ἀκροατῶν: ἐπεὶ ὅτι τοῦ Υἱοῦ ἐστιν ἡ χάρις, δῆλον: ἐπεὶ πῶς ἐστι τιμὴ ἴση; Ἵνα πάντες, φησὶ, τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. Εἰ μὴ τοῦ Πατρὸς δοξαζομένου καὶ ὁ Υἱὸς συνδοξάζεται, ποῦ ἴση ἡ τιμή; Ἐπειδὴ καρπὸς χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ τὸ χάριν αὐτῷ εἰδέναι, τουτέστιν, ὑπὲρ πάντων, καὶ ὑπὲρ ὧν δι' ἡμᾶς ἔπαθε: πάντα φέρωμεν εὐχαρίστως, κἂν πενία, κἂν νόσος ᾖ, κἂν ὁτιοῦν ἕτερον: τὰ γὰρ ἡμῖν συμφέροντα αὐτὸς οἶδε μόνος. Τὸ γὰρ τί προσευξώμεθα, φησὶ, καθ' ὃ δεῖ, οὐκ οἴδαμεν. Οἱ οὖν μηδὲ αἰτῆσαι εἰδότες ὅ τι χρὴ, ἐὰν μὴ τοῦ πνεύματος ἐπιλαβώμεθα, πῶς ἂν εἰδείημεν τὰ συμφέροντα; Οὐκοῦν σπουδάζωμεν εὐχαριστίαν ὑπὲρ ἁπάντων ἀναφέρειν, καὶ γενναίως ἅπαντα φέρωμεν τὰ συμπίπτοντα. Ὅταν τοίνυν ἐν πενίᾳ ὦμεν, ὅταν ἐν νόσῳ, εὐχαριστῶμεν: ὅταν συκοφαντώμεθα, εὐχαριστῶμεν: ὅταν κακῶς πάσχωμεν, εὐχαριστῶμεν: τοῦτο ἡμᾶς ἐγγὺς εἶναι τοῦ Θεοῦ ποιεῖ: τότε καὶ τὸν Θεὸν ὀφειλέτην ἔχομεν. Ὅταν δὲ καλῶς πάθωμεν, ἡμεῖς ἐσμεν ὀφειλέται καὶ ὑπεύθυνοι τοῦ Θεοῦ: ἄλλως τε καὶ πολλάκις ἡμῖν ταῦτα εἰς κρῖμα γίνεται, ἐκεῖνα δὲ εἰς ἔκτισιν ἁμαρτημάτων. Ἐκεῖνα ἔλεον ἐπισπᾶται, ἐκεῖνα φιλανθρωπίαν: ταῦτα δὲ καὶ εἰς ἀπόνοιαν αἴρει, ταῦτα καὶ εἰς ῥᾳθυμίαν ἐξάγει, καὶ μεγάλα περὶ ἑαυτοῦ παρασκευάζει φαντάζεσθαι, ταῦτα χαυνοῖ. Διὰ τοῦτο καὶ ὁ προφήτης ἔλεγεν: Ἀγαθόν μοι, Κύριε, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου. Ὅτε εὐεργετήθη καὶ ἀπηλλάγη τῶν κακῶν ὁ Ἐζεκίας, ἐπήρθη εἰς ὕψος ἡ καρδία αὐτοῦ: ὅτε ἠῤῥώστησε, τότε ἐταπεινώθη, τότε ἐγγὺς ἐγένετο τοῦ Θεοῦ. Ὅτε, φησὶν, ἀπέκτεινεν αὐτοὺς, τότε ἐξεζήτουν αὐτὸν, καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν Θεόν: καὶ πάλιν: Ὅτε ἐπαχύνθη καὶ ἐλιπάνθη, ἀπελάκτισεν ὁ ἠγαπημένος. Γινώσκεται γὰρ Κύριος κρίματα ποιῶν. Μέγα θλῖψις ἀγαθόν. Στενή ἐστιν ἡ ὁδός: ὥστε ἡ θλῖψις ἡμᾶς ὠθεῖ ἐν τῇ στενῇ: ὁ μὴ θλιβόμενος εἰσελθεῖν οὐ δυνήσεται. Ὁ γὰρ ἐν τῇ στενῇ θλίβων ἑαυτὸν, οὗτός ἐστιν ὁ καὶ ἀνέσεως ἀπολαύων: ὁ δὲ ἐμπλατύνων ἑαυτὸν, οὔτε εἰσέρχεται, καὶ θλίβεται σφηνούμενος, ὡς εἰπεῖν. Ἄκουε πῶς εἰσῆλθεν εἰς τὴν στενὴν ταύτην ὁδὸν Παῦλος. Ὑπωπιάζω, φησὶ, μοῦ τὸ σῶμα, καὶ δουλαγωγῶ. Ὑπωπίαζε τὸ σῶμα, ὥστε δυνηθῆναι εἰσελθεῖν: διὰ τοῦτο ἐν πάσαις ταῖς θλίψεσιν εὐχαριστῶν τῷ Θεῷ διετέλει. Ἐζημιώθης χρήματα: τοῦτό σοι τὸ πολὺ τῆς εὐρύτητος ἐπεκούφισεν. Ἐξέπεσες δόξης; ἑτέρα αὕτη εὐρύτης. Ἐσυκοφαντήθης; ἐπιστεύθη κατὰ σοῦ τὰ λεχθέντα, ἐν οἷς οὐ σύνοιδας σαυτῷ; χαῖρε καὶ ἀγαλλία. Μακάριοι γάρ ἐστε, φησὶν, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν, ψευδόμενοι, ἕνεκεν ἐμοῦ. Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς. Τί θαυμάζεις εἰ σὺ ἀσχάλλεις, καὶ θέλεις ἀνεθῆναι ἐκ τῶν πειρασμῶν; Παῦλος ἠθέλησεν ἀνεθῆναι, καὶ πολλάκις τὸν Θεὸν παρεκάλεσε, καὶ οὐκ ἔτυχε: τὸ γὰρ τρὶς πολλάκις ἐστίν. Ὑπὲρ τούτου τρὶς τὸν Κύριον, φησὶ, παρεκάλεσα, καὶ εἶπέ μοι, Ἀρκεῖ σοι ἡ χάρις μου: ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται: ἀσθένειαν λέγει ἐνταῦθα τὰς θλίψεις. Τί οὖν; Ἐπειδὴ ταῦτα ἤκουσεν, εὐχαρίστως ἤνεγκε, καὶ λέγει: Διὸ εὐδοκῶ ἐν ἀσθενείαις: τουτέστιν, Ἀρέσκομαι, ἀναπαύομαι ἐν ταῖς θλίψεσιν. Ὑπὲρ πάντων οὖν εὐχαριστῶμεν, ὑπέρ τε ἀνέσεως, ὑπέρ τε θλίψεως, μὴ γογγύζωμεν, μὴ ἀχάριστοι ὦμεν. Λέγε καὶ σύ: Γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι. Οὐκ ἐξῆλθες ἔνδοξος: μὴ ζήτει δόξαν. Γυμνὸς οὐ χρημάτων μόνον, ἀλλὰ καὶ δόξης καὶ εὐφημίας, εἰς τὸν βίον παρήχθης. Ἐννόησον πόσα πολλάκις ἀπὸ χρημάτων κακὰ γέγονε: μᾶλλον δὲ ἄκουε τί φησιν ὁ Χριστός: Εὐκοπώτερον γὰρ, φησὶ, κάμηλον εἰσελθεῖν διὰ τρυπήματος ῥαφίδος, ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὁρᾷς πόσων ἀγαθῶν ἐμπόδιον ὁ πλοῦτος γίνεται, καὶ σὺ πλουτῆσαι ζητεῖς; καὶ οὐ χαίρεις ἐν πενίᾳ ὢν, ὅτι τὸ κώλυμα ἀνατέτραπται; Οὕτω στενή ἐστιν ἡ ὁδὸς ἡ εἰσάγουσα εἰς τὴν βασιλείαν: οὕτω πλατὺς ὁ πλοῦτος, καὶ ὄγκου γέμων καὶ φυσήματος. Διὰ τοῦτό φησι: Πώλησόν σου τὰ ὑπάρχοντα, ἵνα σε δέξηται ἡ ὁδὸς ἐκείνη. Τί ποθεῖς τὰ χρήματα; διὰ τοῦτό σε ἀφείλετο, ἵνα σε ἀπαλλάξῃ δουλείας: ἐπεὶ καὶ οἱ πατέρες οἱ γνήσιοι, ἐπειδὰν ὁ παῖς τύχῃ προσεφθαρμένος ἑταίρᾳ τινὶ, καὶ πολλὰ παραινέσαντες μὴ πείθωσιν αὐτῆς ἀποστῆναι, τὴν ἑταίραν ἐξορίζουσι. Τοιαύτη ἐστὶ καὶ ἡ εὐπορία τῶν χρημάτων. Κηδόμενος τοίνυν καὶ ἡμῶν ὁ Δεσπότης, καὶ ἀπαλλάττων ἡμᾶς τῆς ἐντεῦθεν βλάβης, ἀφαιρεῖται ἡμῶν τὰ χρήματα. Μὴ τοίνυν νομίζωμεν πενίαν κακὸν εἶναι: ἁμαρτία κακὸν μόνον. Οὐδὲ γὰρ ὁ πλοῦτος ἀγαθὸν καθ' ἑαυτόν: τῷ Θεῷ εὐαρεστεῖν ἀγαθὸν μόνον. Τὴν πενίαν τοίνυν ζητῶμεν, ταύτην διώκωμεν: οὕτω τοῦ οὐρανοῦ ἐπιληψόμεθα, οὕτω τῶν ἐν οὐρανοῖς ἀγαθῶν ἐπιτευξόμεθα: 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.