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to say this, but as in a riddle; for by saying, Be not carried about with diverse and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, he is all but saying what Christ said, when He spoke: Not that which goeth 63.229 into the mouth defileth a man; but that which cometh out of the mouth. And he shows that faith is everything; if this establishes, the heart stands in security. Therefore faith establishes; reasonings therefore shake; for faith is contrary to reasoning. In which, he says, they have not profited that have been occupied therein. For what is the gain, he says, from the observance, tell me? Does it not rather destroy? Does it not work such a one under sin? If one must observe, there is an observance from which there will be a benefit to those who observe. A good observance is the avoidance of evil, uprightness of heart, piety toward God, right faith. In which, he says, they have not profited that have been occupied therein; that is, those who kept them continually. One observance is to abstain from sin. For what is the benefit, when some are so defiled as not to be able to partake of the sacrifices? So that nothing saved them, although they were zealous about the observances, but since they did not have faith, they profited nothing even so. Then he does away with the sacrifice from the type, and brings his discourse to the prototype, saying that, 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 without the gate. Therefore those things were a type of these, and thus Christ fulfilled all things by suffering outside. Here he also shows that He suffered willingly; for he shows that not even those things were simple, but were a certain type, and the economy itself was not outside of the passion, but the blood was brought up to heaven. 4. Do you see then that we partake of the blood that is brought into the holy places, the true holy places, of the sacrifice which the high priest alone enjoyed? We therefore partake of the truth. If, then, we partake not of reproach, but of sanctification, the reproach is the cause of sanctification; for just as he was reproached, so also are we. If we go out, therefore, we have communion with him. What then is, Let us go forth therefore unto him? Let us have communion with him in his sufferings, let us bear his reproach; for he did not simply suffer outside the gate, but so that we too might bear his cross, and remain outside the world, and strive to be so. Just as, therefore, he was reproached as a condemned man, so also are we. And through him let us offer a sacrifice to God. But what sacrifice does he mean? He himself interpreted it, saying, The fruit of our lips giving thanks to his name; that is, prayers, hymns, thanksgiving; for these are the fruit of the lips. They offered sheep, calves, and gave to the priest; but let us offer none of these things, but thanksgiving, and in all things, as far as possible, the imitation of Christ; let this spring forth from our lips. But to do good and to communicate forget not: for with such sacrifices God is well pleased. Let us give, he says, such a sacrifice to him, that he may offer it to the Father; for otherwise it is not offered, unless it be through the Son; or rather, also through a contrite heart. He said all these things in this way because of those among the hearers who were still weaker; since it is clear that the grace is of the Son; since how is the honor equal? That all men, he says, should honor 63.230 the Son, even as they honor the Father. If when the Father is glorified the Son is not glorified with Him, where is the honor equal? Since the fruit of lips confessing his name is to give thanks to him, that is, for all things, and for what he suffered for our sake; let us bear all things with thanksgiving, whether poverty, or sickness, or anything else; for he alone knows what is profitable for us. For what we should pray for, he says, as we ought: we know not. Those therefore who do not even know what they ought to ask for, unless we take hold of the spirit, how should we know what is profitable? Let us therefore be zealous to offer thanksgiving for all things, and let us bear nobly all things that befall us. When, therefore, we are in poverty, when in sickness, let us give thanks; when we are slandered, let us give thanks; when we suffer evil, let us give thanks; this makes us to be near to God; then also

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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 εἰσερχό 63.229 μενον 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. ∆ιὸ 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. ∆ῶμεν, 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 63.230 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