On jeremiah (homilies 12-20) on and you shall say to this people: thus says the lord, the god of israel: every wineskin will be filled with wine up

 Therefore he here named the punishments unmixed wine, which they drink who are worthy of unmixed wine, that is, of unmixed punishment. but there are a

 To have the preeminence of a more honorable name than the people, god spares him so that he might not be punished when he sins. but the things written

 That god, sparing many, does not spare one. i will also take the example of a physician, showing that in sparing the whole body he does not spare one

 Then after this he commands them not to be lifted up, and teaches what must be done. what then is it to hear and what is it to give ear, let us unders

 Does darkness not happen? work while the light is in you. <the light is in you>, if you have in you the one who said: i am the light of the world

 Glory to god those who do things contrary to the glory of god through their sins. 12.12 “give glory to the lord our god before it grows dark, before y

 The prophets, lest we fall under the prophecy that says: but if you do not listen secretly, your soul will weep because of insolence. as many of you

 To cast a vote against the one who has sinned, each of the onlookers does not spare, does not look sad, does not pity, does not return to intercede fo

 What follows also fits: you have turned me away, says the lord, you will go backward. because you have turned away from the son of god, and because

 But not of pains that bring health to those being treated. 14.2 that people, therefore, was sick various diseases were among the people who were call

 Spiritual riches, but they turned away from what was being said and did not present themselves receptive so that they might be indebted for this reas

 How often i wanted to gather your children together» and what follows. and these things are also clearly spoken by the savior in the passage, “woe is

 Of the double-minded is judged. if you bear the image of the heavenly one having put off the image of the earthly one, you are not earth condemnin

 Of their affliction, he says, that is against the enemy, i stood by you on their behalf. and who is the enemy but our adversary the devil, who affli

 To a land which he did not know. for a fire is kindled from my wrath, it will be burned against you. after this, <ὁ> he who prayed above completes t

 In the present case, it was necessary † for such a thing to happen in the church of god. the one who was condemned has been condemned, so-and-so † whi

 Becomes inimitable, so that i become so great that no one is like me in character, in speech, in deeds, in wisdom, then i am able to say, because i al

 A limb, the physician tries to make a restoration of the dislocated part. when someone is outside his fatherland, whether justly or unjustly, and rece

 My savior and lord is about to stand before the father, being judged with all of us men. and he is judged with all men. i say: he is judged, he himsel

 My dispensation did this and that, and for your salvation i endured. when the savior says these things, what shall we do? for he is about to be judged

 Uncleanness.” having put these things to death, “he does not rely on the flesh of his own arm.” “cursed is he who has his hope in man.” and at the sam

 To take the souls that are on the hills, those not lying below? and see if the prophet did not cry out mystically saying these things and presenting t

 My ‘soul, you have good things laid up for many years rest, eat, drink, be merry.’” you see the one below the mountains, the one below the hills, th

 What awaits us, must be understood. if, then, we depart this life having sins, but also having virtues, will we be saved on account of the virtues, bu

 That the gentiles who sin receive their sins simply, but we receive our offenses doubly. for if we sin willfully after we have received the knowledge

 It is written with an iron pen, with a diamond point, engraved upon the breast of the heart ” but again, the word 'their' does not follow in that case

 Simpler than the believers. “the partridge called,” therefore, “it gathered what it did not hatch, making its wealth not with judgment.” the partridge

 Your names are written in the heavens”. therefore one must rejoice, if one becomes such a person, so that his name may be inscribed in the heavens. bu

 For “there shall be trouble in jacob, nor shall toil be seen in israel.” there is no labor for one following jesus the very act of following removes

 Has ascended far above the earthen vessels. below are the earthen vessels, and the nature that administers the earthen vessels, condescending to the t

 Into the potter's house and he recounts what he saw, saying: and behold, he was doing a work with his hands, and the vessel which he was making in th

 To be planted,” a whole nation and since this <the> nation being built up and planted has a good promise, but is able to sin, he says after speaking

 Christ, the mystery of the church, the one who comes to the synagogue and does not bear fruit. 18.6 at last i will speak against a nation or even aga

 Speaking to the child in a childish way, or that i may speak more emphatically, in an infantile way, that you have borne with the manners of your son

 Of the lord saying through the prophet: and the lord spoke to them. and to <us> now the lord says through the scriptures, let each one turn from hi

 Jews but since they did not thirst for christ and the holy spirit, they cannot drink even from god. those from the heresies seemed to have thirsted f

 Immer, and that he was a priest, and what rank he held among the people, that he was appointed leader of the house of the lord at the time when jeremi

 God will do it». and such a high priest is superficially beautiful and a whitewashed wall, full of dead men’s bones and of all uncleanness on the ins

 Of the disciples, as they were asking him, where do you want us to prepare the passover for you?, he said, as you are going, a man will meet you ca

 The sons of jerusalem have departed and the city has been destroyed. but if you examine the matter and see the city not as stones, but as people, you

 Burning in my bones, and i am weary on all sides and cannot bear it, because i heard the reproach of many gathering together round about,” and “saying

 For not only the adulterer is liable to the gehenna of fire, but also the one who says to his brother, fool. but if the one who says to his brothe

 You should think that his repentance has some kinship with the repentance of those who repent. for just as his word was something exceptional, his ang

 To the people, he hears god saying according to the scriptures: whom shall i send, and who will go to this people? and he, it says, answered: behol

 And i have insults as wood, i have drunkennesses as wood, thefts as wood, and i have built upon my structure ten thousand other pieces of wood. do you

 To despise», see if it is not truly for this reason, since they did not think they were deceived, they stored up for themselves «wrath in the day of w

 A laughingstock, all the day i was derided”? what am i saying, jeremiah? and my jesus was mocked for it says, “the pharisees, who were lovers of mone

 The unrighteous man “for it will be,” he says, “when you call upon me, i will not listen to you.” there, then, the unrighteous and it is clear that

 To discipline the body with fasts and to enslave it» «by abstaining from such foods,» and in every way «by the spirit to put to death the deeds of the

 In my bones, and i am exhausted on all sides and cannot bear it.” i fear lest such a thing is what is reserved for us, becoming a fire, as happened in

 Let us all, his friends, conspire against him watch his intention, and he will be deceived.” they wanted to deceive him with another deadly deception

 Let him examine. nevertheless, what awaits us are tormentors and one who examines hearts and reins for our sins from which sins if we are not quickly

For not only the adulterer is "liable to the gehenna of fire," but also the one who says to his brother, "fool." But if the one who says to his brother, "fool," "shall be liable to the gehenna of fire," to what will the adulterer be liable? I seek some punishment greater than the gehenna of fire. And perhaps I might say that gehenna is for involuntary sins, for those that can be cleansed. And just as in the case of good things, of the just, "it has not entered into the heart of man, what God has prepared for those who love him," so also <what> he has prepared for sinners, for fornicating, for committing adultery, "it has not entered into the heart of man." For if what the one who says to his brother, "fool," becomes liable to has entered into the heart, it is clear that what has been prepared for those who have committed worse sins is greater than that which enters into the heart. But I am not able to conceive of anything greater than gehenna, but I only believe that there is something greater than gehenna, that which has been prepared for adulterers. Thus I come also to the other punishments according to the law, and I take an apostolic saying agreeing with these things and keeping silent about my punishment if I should sin, since I do not want, having accepted the "you have deceived me, O Lord, and I was deceived," to be well deceived. But what does the apostle say? "Anyone who has set aside the law of Moses dies without pity on the evidence of two or three witnesses; of how much worse punishment, do you think, will he be thought worthy who has trampled underfoot the Son of God"? Name, O Paul, the punishment; state it. But I will not state it, he says; the punishment of those who sin under the gospel is greater than things spoken, greater than things heard, greater than things conceived. For this reason the prophet was introduced as a child, having heard and feared and been instructed and after this been perfected, saying: "you have deceived me, O Lord, and I was deceived." And you, insofar as you are a child, fear the threats, lest you suffer the things beyond the threats, the eternal punishments, the unquenchable fire, or perhaps something greater than this that is reserved for those who have lived too long contrary to the right reason. Of all which things may we in no way have experience, but being perfected in Christ Jesus may we be justified worthily of the heavenly feasts and of <the> Passover there unto the elevation in Christ Jesus, to whom is the glory and the power for ever and ever. Amen. 20.t <On "you have deceived me, O Lord, and I was deceived" again differently up to "understanding reins and hearts." Homily 20.> 20.1 All things that are written about God, even if they are on the face of it unseemly, it is necessary to understand them to be worthy of a good God. For who would not say it is unseemly when referring to God for him to have anger, for him to use wrath, for him to repent, and now also for him to sleep? But each of these for one who knows to "hear dark sayings" will be found worthy of God. For his anger is not fruitless, but just as his word instructs, so also his anger instructs; for those not instructed by word he instructs by anger. And it is necessary for God to use so-called anger, just as he uses the so-called word; for neither is his word of such a kind as the word of all. For no one's word is a "living being," no one's word is "God," no one's [for] word "in the beginning" was with him, whose word it was, even if only, † it is from some beginning. And so also the anger of God is called anger <not as the> anger of anyone [whomsoever]. And just as the word of God has something strange beyond every word of anyone, and has the strangeness of being God and of being a living [being] word, of subsisting in itself, of serving the Father, so since once his so-called anger was named God's, it has something strange and foreign to all the anger of one who is angry. So also his wrath has something of its own; for wrath i<s> of the purpose of the one rebuking with wrath, wishing the one being rebuked to turn back through the rebuke. The word also rebukes, as the word instructs; but the word does not rebuke in the same way as wrath rebukes. For those who are not helped by the rebuke from the word will need the rebuke from wrath. We say there is also a repentance of God, on the face of it unseemly, since it is written: "I repent that I anointed Saul to be king." But worthily you will seek also the repentance, and not

«ἔνοχος» γὰρ «εἰς τὴν γέενναν τοῦ πυρὸς» οὐ μόνον ὁ μοιχός, ἀλλὰ καὶ ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ «μωρέ». εἰ δὲ ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ «μωρέ», «ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός», ὁ μοιχὸς τίνι ἔνοχος ἔσται; μεῖζόν τι ζητῶ κολαστήριον τῆς γεέννης τοῦ πυρός. καὶ τάχα εἴποιμι ἂν ὅτι ἡ γέεννα τῶν ἀκουσίων, τῶν δυναμένων καθαρθῆναί ἐστιν. ὥσπερ δὲ ἐπὶ τῶν ἀγαθῶν, τῶν δικαίων, «ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν», οὕτως <ἃ> ἡτοίμασε τοῖς ἁμαρτωλοῖς τῷ πορνεύειν, τῷ μοιχεύειν, «ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη». εἰ γὰρ ἀνέβη ἐπὶ τὴν καρδίαν <ᾧ> ἔνοχος γίνεται ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ· «μωρέ», δῆλον ὅτι μεῖζόν ἐστι τοῦ ἀναβαίνοντος ἐπὶ καρδίαν τὸ ἡτοιμασμένον τοῖς τὰ χείρονα ἡμαρτηκόσιν. οὐ δύναμαι δὲ νοῆσαι μεῖζόν τι γεέννης, ἀλλὰ μόνον πιστεύω ὅτι μεῖζόν τι ἔστι γεέννης, τὸ ἡτοιμασμένον τοῖς μοιχεύουσιν. Οὕτως ἔρχομαι καὶ ἐπὶ τὰς λοιπὰς τὰς κατὰ τὸν νόμον κολάσεις, καὶ λαμβάνω λέξιν ἀποστολικὴν συνᾴδουσαν τούτοις καὶ σιωπήσασάν μου τὴν κόλασιν ἐὰν ἁμάρτω, ἐπειδὴ οὐ θέλω τὸ «ἠπάτησάς με κύριε, καὶ ἠπατήθην» παραδεξάμενος ἀπατηθῆναι καλῶς. τί δὲ λέγει ὁ ἀπόστολος; «ἀθετήσας τις νόμον Μωσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶ μάρτυσιν ἀποθνῄσκει· πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας»; ὀνόμασον, ὦ Παῦλε, τὴν τιμωρίαν· εἶπον αὐτήν. ἀλλ' οὐ λέγω αὐτήν, φησί· μεῖζόν ἐστι τῶν λεγομένων τὸ τῆς κολάσεως τῶν ἐν εὐαγγελίῳ ἁμαρτανόντων, μεῖζον τῶν ἀκουομένων, μεῖζον τῶν νοουμένων. διὰ τοῦτο εἰσήχθη ὡς παιδίον ὁ προφήτης, ἀκούσας καὶ φοβηθεὶς καὶ παιδευθεὶς καὶ μετὰ τοῦτο τελειωθεὶς λέγων· «ἠπάτησάς με κύριε, καὶ ἠπατήθην». καὶ σὺ ὅσον εἶ παιδίον, φοβήθητι τὰς ἀπειλάς, ἵνα μὴ πάθῃς τὰ ὑπὲρ τὰς ἀπειλάς, τὰς κολάσεις τὰς αἰωνίους, τὸ ἄσβεστον πῦρ, ἢ τάχα τι τούτου μεῖζον τὸ ἀποκείμενον τοῖς παρὰ τὸν ὀρθὸν λόγον ἐπὶ πλεῖον βεβιωκόσιν. ὧν πάντων μηδαμῶς πειραθείημεν, ἀλλὰ ἐν Χριστῷ Ἰησοῦ τελειούμενοι δικαιωθείημεν ἀξίως τῶν ἑορτῶν τῶν ἐπουρανίων καὶ <τοῦ> πάσχα τοῦ ἐκεῖ ἐπὶ τὴν ἀναγωγὴν ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 20.t <Εἰς τὸ «ἠπάτησάς με κύριε, καὶ ἠπατήθην» πάλιν ἄλλως μέχρι τοῦ «συνίων νεφροὺς καὶ καρδίας». Ὁμιλία κʹ.> 20.1 Πάντα τὰ ἀναγεγραμμένα περὶ τοῦ θεοῦ κἂν ἀπεμφαίνοντα αὐτόθεν ᾖ, χρὴ ἄξια νοῆσαι εἶναι θεοῦ ἀγαθοῦ. τίς γὰρ οὐκ ἐρεῖ ἀπεμφαίνοντα εἶναι ἀναφερόμενα ἐπὶ θεὸν τὸ ἔχειν αὐτὸν ὀργήν, τὸ χρῆσθαι αὐτὸν θυμῷ, τὸ μεταμελεῖσθαι αὐτόν, ἤδη δὲ καὶ τὸ ὑπνοῦν αὐτόν; ἀλλ' ἕκαστον τούτων παρὰ τῷ εἰδότι «ἀκούειν σκοτεινῶν λόγων» εὑρεθήσεται ἄξιον θεοῦ. ἡ γὰρ ὀργὴ μὲν αὐτοῦ οὐκ ἄκαρπός ἐστιν, ἀλλ' ὡς ὁ λόγος αὐτοῦ παιδεύει, οὕτως καὶ ἡ ὀργὴ αὐτοῦ παι δεύει· τοὺς γὰρ μὴ παιδευθέντας λόγῳ παιδεύει ὀργῇ. καὶ ἀναγκαῖόν ἐστι τὸν θεὸν χρῆσθαι τῇ καλουμένῃ ὀργῇ, ὡς χρῆται τῷ ὀνομαζομένῳ λόγῳ· οὐδὲ γὰρ ὁ λόγος αὐτοῦ τοιοῦτός ἐστιν, ὁποῖος ὁ πάντων λόγος. οὐδενὸς γὰρ ὁ λόγος «ζῶον», οὐδενὸς ὁ λόγος «θεός», οὐδενὸς [γὰρ] ὁ λόγος «ἐν ἀρχῇ» πρὸς ἐκεῖνον ἦν, οὗ ὁ λόγος ἦν, κἂν εἰ μόνος, † ἀπό τινος ᾖ ἀρχῆς. οὕτω δὲ καὶ ἡ ὀργὴ τοῦ θεοῦ ὀργὴ <λέγεται οὐχὶ ὡς ἡ> οὑτινοσοῦν [τινος] ὀργή. καὶ ὥσπερ ξένον τι ἔχει ὁ λόγος τοῦ θεοῦ παρὰ πάντα τὸν οὑτινοσοῦν λόγον, καὶ ἔχει ξένον τὸ εἶναι θεὸς καὶ τὸ εἶναι λόγος [ὢν] ζῶον, τὸ ὑφεστηκέναι καθ' ἑαυτό, τὸ ὑπηρετεῖν τῷ πατρί, οὕτως ἐπεὶ ἅπαξ ὠνομάσθη θεοῦ ἡ καλουμένη αὐτοῦ ὀργή, ξένον τι ἔχει καὶ ἀλλότριον πάσης τῆς τοῦ ὀργιζομένου ὀργῆς. οὕτως καὶ ὁ θυμὸς αὐτοῦ ἴδιόν τι ἔχει· ἔ<στ>ι γὰρ ὁ θυμὸς τῆς προθέσεως τῆς τοῦ θυμῷ ἐλέγχοντος, βουλομένης τὸν ἐλεγχόμενον διὰ τοῦ ἐλέγχου ἐπιστρέφειν. ἐλέγχει καὶ λόγος, ὡς παιδεύει λόγος· ἀλλ' οὐχ οὕτως ἐλέγχει λόγος, ὡς ἐλέγχει θυμός. οἱ γὰρ τῷ ἀπὸ τοῦ λόγου ἐλέγχῳ μὴ ὠφεληθέντες δεήσονται ἐλέγχου τοῦ ἀπὸ τοῦ θυμοῦ. Ἐλέγομέν τινα εἶναι καὶ μεταμέλειαν θεοῦ αὐτόθεν ἀπεμφαίνουσαν, ἐπεὶ γέγραπται· «μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα». ἀξίως δὲ ζητήσεις καὶ τὴν μεταμέλειαν, καὶ μὴ