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disposition, or that which you show towards brothers by a disposition of brotherly love. But this is enmity, to have an opposing disposition. But if the Savior also says this—we said that it can also be said from the person of the Savior as a man—, he speaks of the Jews who have become his enemies. But not all have become his enemies; for the apostles were also Jews, they were Israelites. Therefore he did not say "among all the Hebrews, among all the Israelites," but "I have become a reproach to my enemies." They reproach the righteous man according to the first interpretation. And the wicked also reproach the Savior. Not every reproach, therefore, brings blame to the one who is reproached. There are times when those who reproach are blamed, and again, those who are reproached on account of sins. Indeed, in the book of Proverbs it is said to the wise man: "Do not acquire the reproaches of evil men." By adding "of evil men" he showed that there are reproaches of good men. Indeed, the disciples are commanded to rejoice when they are reproached. These are not the reproaches for which the apostles are blamed, of evil men. Then, since it is up to us to do things worthy of reproach, he commands: "Do not acquire the reproaches of evil men nor envy their ways"; for he who envies their deeds and thoughts has become an evil man, having acquired evil reproaches. Concerning this reproach it is said that some rise "to reproach and everlasting shame." But not all rise "to reproach and everlasting shame," but those who seem to be good here. When men who are thought to be good and holy rise up and the shames of their soul are revealed, these rise to reproach; for those who are openly evil do not rise to reproach, but to punishment. And if the Savior says this, he calls the cross a reproach; for this is what the apostle taught: "The reproaches of those who reproached you have fallen on me." Again: "who for the joy that was set before him endured the cross, despising the shame." And reproach and shame are the same thing. And see, as far as it concerned him, joy was set before him who had no sin. Therefore he despised shame, he trampled it. Reproach does not come from friends and those who have the same virtue, but from enemies. Consider, then, the reproaches they bring against the Lord's human nature: "Did we not say rightly that you are a Samaritan and have a demon?" Was it good men who offered this saying to him, was it the apostles and the others. Again, if they say: "He casts out demons by Beelzebul, the prince of demons," are they friends, are they virtuous men? "and greatly to my neighbors." His neighbors were the Jews, if the Savior was the one speaking; and of the good man, the hypocrites of virtue. They are my neighbors, and they have their own buildings near my house; for the house of the righteous is the upright way of life; for he 146 who has heard the words of Jesus and has turned them into deeds builds a house on the rock, while the wicked man builds on the sand. And since both have become hearers of the words of Jesus, they seem to be neighbors, they seem to be bordering. "The houses of the lawless will owe purification, but the houses of the righteous are acceptable." The lawless are not without law, but they have the same law, and they transgress it. But when it is said: "Blessed are they whose iniquities are forgiven," those have no experience of law. "Transgressions hunt a man"; for in a way, the lawless do not rise to judgment at all so as to be reproached. To be reproached is a lesser punishment. Indeed, those who received the law and transgressed it, these rise "to reproach and everlasting shame." And that this is so, we shall attend to the prophecy of Daniel; for in it this is stated: "And from those who sleep in the dust of the earth"—he did not say "all"—"these rise to life and these to reproach and to shame." And the resurrection in the first is threefold

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διαθέσει, ἢ ἐπιδείκνυσαι πρὸς ἀδελφοὺς τῇ φιλαδελφίᾳ διαθέσει. τοῦτο δέ ἐστιν ἔχθρα τὸ ἀντικειμένην ἔχειν διάθεσιν. ἐὰν δὲ καὶ ὁ σωτὴρ τοῦτο λέγῃ-εἴπομεν ὅτι δύναται καὶ ἐκ προσώπου τοῦ σωτῆρος ὡς ἄνθρωπος λέγεσθαι-, λέγει τοὺς Ἰουδαίους τοὺς ἐχθροὺς αὐτοῦ γεγεν̣ημένους. οὐ πάντες δὲ ἐχθροὶ αὐτοῦ γεγόνασιν· καὶ οἱ ἀπόστολοι γὰρ Ἰουδαῖοι ἦσαν, Ἰσραηλῖται ἦσαν. οὐκ εἶπεν οὖν "παρὰ πάντας τοὺς Ἑβραίους, παρὰ πάντας τοὺς Ἰσραηλίτας", ἀλλὰ "τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος". ὀνειδίζουσιν τὸν δίκαιον κατὰ τὴν πρώτην ἐκδοχήν. ὀνειδίζουσιν δὲ καὶ τὸν σωτῆρα οἱ φαῦλοι. οὐ πᾶς οὖν ὀνειδισμὸς ψόγον φέρει τῷ ὀνειδιζομένῳ. ἔστιν ὅτε οἱ ὀνειδί ζοντες ψέγονται, καὶ ἐκεῖνοι πάλιν οἱ διὰ ἁμαρτίας ὀνειδιζόμενοι. ἀμέλει γοῦν ἐν τῇ τῶν Παροιμιῶν γραφῇ λέγεται πρὸς τὸν σοφόν· "μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη". διὰ τοῦ προςθεῖναι "κακῶν ἀνδρῶν" ἔδειξεν ὅτι εἰσὶν ὀνείδη σπουδαίων ἀνδρῶν. οἱ γοῦν μαθηταὶ χαίρειν προστάττονται ὅταν ὀνειδίζωνται. οὔκ εἰσιν οὗτοι οἱ ὀνειδισμοὶ ἐφ' ὧν ψέγονται οἱ ἀπόστολοι, κακῶν ἀνδρῶν. εἶτα, ἐπεὶ ἐφ' ἡμῖν ἐστιν τὸ τὰ ὀνειδισμοῦ ἄξια ποιεῖν, προστάττει· "μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη μηδὲ ζηλώσῃς τὰς ὁδοὺς αὐτῶν"· ὁ γὰρ τὰς πράξεις ἐκείνων καὶ τὰς νοήσεις ζηλῶν κακὸς ἀνὴρ γέγονε̣ν κακὰ ὀνείδη κεκτημένος. περὶ τούτου τοῦ ὀνειδισμοῦ λέγεται ὅτι ἀνίστανταί τινες "εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον". οὐ πάντες δὲ "εἰς ὀνειδιςμὸν καὶ αἰσχύνην αἰώνιον" ἀνίστανται, ἀλλ' οἱ δοκοῦντες ἐνταῦθα ἀγαθοὶ εἶναι. ὅταν νομιζόμενοι σπουδαῖοι καὶ ἅγιοι ἄνδρες ἀναστῶσιν καὶ φανῇ αὐτῶν τὰ αἴσχη τῆς ψυχῆς, εἰς ὀνειδισμὸν οὗτοι ἀνίστανται· οἱ γὰρ φανερῶς κακοὶ οὐκ εἰς ὀνειδισμὸν ἀνίστανται, ἀλλ' εἰς κόλασιν. καὶ ὁ σωτὴρ ἐὰν λέγῃ τοῦτο, τὸν σταυρὸν ὀνειδιςμὸν λέγει· τοῦτο γὰρ ὁ ἀπόστολος ἐδίδαξεν· "οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ' ἐμέ". πάλιν· "ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας". ταὐτὸν δὲ ὀνειδισμὸς καὶ αἰςχύνη. καὶ ὅρα γε, ὅσον ἧκεν εἰς αὐτόν, χαρὰ αὐτῷ προέκειτο ἁμαρτίαν οὐκ ἔχοντι. κατεφρόνησεν οὖν αἰσχύνης, ἐπάτησεν αὐτήν. οὐ παρὰ τοῖς φίλοις καὶ τοῖς τὴν αὐτὴν ἀρετὴν ἔχουσιν γίνεται ὄνειδος, ἀλλὰ παρὰ τοῖς ἐχθροῖς. θεώρει γοῦν τοὺς ὀνειδισμοὺς οὓς ἐπιφέρουσιν τῷ κυριακῷ ἀνθρώπῳ· "οὐ καλῶς ἐλέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις"; μὴ σπουδαῖοι ταύτην προσέφερον αὐτῷ τὴν φωνήν, μὴ οἱ ἀπόστολοι καὶ οἱ ἄλλοι. πάλιν ἐὰν λέγωσιν· "ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια", μὴ φίλοι εἰσίν, μὴ ἐνάρετοι ἄνδρες εἰσίν. "καὶ τοῖς γείτοσίν μου σφόδρα". γείτονες ἦσαν αὐτοῦ οἱ Ἰουδαῖοι, ἐὰν ὁ σωτὴρ ᾖν ὁ λέγων· καὶ τοῦ σπουδαίου οἱ ὑποκριταὶ ἀρετῆς. γείτονές μού εἰσιν, πλησίον δὲ τῆς οἰκίας μου ἔχουσιν τὰ ἑαυτῶν οἰκοδομήματα· οἰκία γὰρ τοῦ δικαίου ἡ ὀρθὴ πολιτεία· ὁ 146 γὰρ τοὺς Ἰησοῦ λόγους ἀκούσας καὶ εἰς ἔργα μεταβαλὼν αὐτοὺς οἰκοδομεῖ οἰκίαν ἐπὶ τὴν πέτραν τοῦ φαύλου ἐπὶ τὴν ἄμμον οἰκοδομοῦντος. ἐπειδὴ δὲ ἀμφότεροι ἀκροαταὶ γεγόνασιν τῶν Ἰησοῦ λόγων, δοκοῦσιν γείτονες εἶναι, δοκοῦσιν ὅμοροι. "οἰκίαι παρανόμων ὀφειλήσουσιν καθαρισμόν, οἰκίαι δὲ δικαίων δεκταί". οἱ παράνομοι οὔκ εἰσιν ἄνομοι, ἀλλ' ἔχουσιν τὸν αὐτὸν νόμον, παραβαίνουσιν δὲ αὐτόν. ὅταν δὲ λέγηται· "μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι", ἐκεῖνοι οὐκ ἔχουσιν πεῖραν νόμου. "παρανομίαι ἄνδρα ἀγρεύουσιν"· τρόπον τινὰ γὰρ οἱ ἄνομοι οὐδὲ εἰς κρίσιν ἀνίστανται ὅλως ἵνα καὶ ὀνειδισθῶσιν. ἐλάττω κόλασίς ἐστιν τὸ ὀνειδισ θῆναι. ἀμέλει γοῦν οἱ λαβόντες τὸν νόμον καὶ παραβάντες, οὗτοι "εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον" ἀνίστανται. καὶ ὅτι τοῦτο οὕτως ἔχει, ἐπιστήσομεν τῇ προφητείᾳ τοῦ ∆ανιήλ· ἐν αὐτῇ γὰρ κεῖται τοῦτο· "καὶ ἀπὸ τῶν καθευδόντων ἐκ γῆς χώματος"-οὐκ εἶπεν ὅτι "πάντες"-"ἀνίστανται οὗτοι εἰς ζωὴν καὶ οὗτοι εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην". τριχῶς δὲ ἡ ἀνάστασις ἐν τῷ πρώτῳ