Homily III.

1 Timothy i. 12–14

“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry [R.V.: to his service, εἰς διακονίαν]; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus.”

The advantages arising from humility are generally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. “I was intrusted,” he had said, “with the glorious Gospel of God, of which they who still adhere to the law have no right to partake; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other; as we should say, that those who require punishments, and chains, have no right to be admitted into the train of philosophers.” Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said therefore that “the Gospel was committed to his trust”; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, “I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry.” Thus everywhere, we see, he conceals his own merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute nothing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To remove this objection, mark the prudence of his expression, “Which was committed,” he says, “to my trust.” This was his own excellence and merit, but not wholly his own; for he says, “I thank Christ Jesus, who enabled me.” This is God’s part: then his own again, “Because He counted me faithful.” Surely because he would be serviceable of his own part.

Ver. 13. “Putting me into his service, who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly in unbelief.”

Thus we see him acknowledge both his own part and that of God, and whilst he ascribes the greater part to the providence of God, he extenuates his own, yet so far only, as we said before, as was consistent with free will. And what is this, “Who enabled me”? I will tell you. He had so heavy a burden to sustain, that he needed much aid from above. For think what it was to be exposed to daily insults, and mockeries, and snares, and dangers, scoffs, and reproaches, and deaths; and not to faint, or slip, or turn backward, but though assaulted every day with darts innumerable, to bear up manfully, and remain firm and imperturbable. This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. “He is a chosen vessel unto me, to bear my name before the Gentiles and kings.” (Acts ix. 15.) For as those who bear the royal standard in war39    One copy has, “which is usually called Laburum,” perhaps a mistake for Labarum, but Socrates has Laborum. The first standard known to have been so called was that of Constantine, which bore the Christian symbol. [See Schaff, Church Hist. III. 27.] require both strength and address, that they may not let it fall into the hands of the enemy; so those who sustain the name of Christ, not only in war but in peace, need a mighty strength, to preserve it uninjured from the attacks of accusers. Great indeed is the strength required to bear the name of Christ, and to sustain it well, and bear the Cross. For he who in action, or word, or thought, does anything unworthy of Christ, does not sustain His name, and has not Christ dwelling in him. For he that sustains that name bears it in triumph, not in the concourse of men, but through the very heavens, while all angels stand in awe, and attend upon him, and admire him.

“I thank the Lord, who hath enabled me.” Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was “a chosen vessel.” For this, O blessed Paul, was thy own part. “For God is no respecter of persons.”40    He would be a respecter of persons who, without regard to a man’s qualities, should arbitrarily (or on external grounds, such as birth, wealth, &c.) prefer him to others; God therefore does not do this. Rom. ii. 11; Col. iii. 25; Acts x. 34. But I thank Him that he “thought me worthy of this ministry.” For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others: so it is here. Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, “who was formerly,” he says, “a blasphemer, and a persecutor, and injurious.” And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. “For I bear them record that they have a zeal for God, but not according to knowledge.” (Rom. x. 2.) But of himself he says, “Who was a blasphemer and a persecutor.” Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he Gas a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly.41    εὐσεβεῖν, “to worship aright.”

“But I obtained mercy because I did it ignorantly in unbelief.”

Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. “Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God.” (John xii. 42, 43.) And Christ again said to them, “How can ye believe, who receive honor one of another” (John v. 44.)? and the parents of the blind man “said these things for fear of the Jews, lest they should be put out of the synagogue.” (John ix. 22.) Nay the Jews themselves said, “Perceive ye how we avail nothing? behold, the world is gone after Him.” (John xii. 19.) Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing,42    i.e. proved that He had done it, by a direct appeal to God. which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers,43    i.e. Jewish teachers. but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, “The Romans will come and take away both our place and nation.” (John xi. 48.) What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, “which He had promised before by His holy prophets.” (Rom. iv. 2.) How is it then that thou knowest not, thou who art zealous of the law of their fathers, who wert brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, whilst thou that studiest the law art persecuting it! It is for this he condemns himself, saying, “I am not meet to be called an Apostle.” (1 Cor. ix. 9.) It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained “mercy.” What then does he mean when he says, “He counted me faithful”? He would give up no right of his Master’s: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, “Sirs, why do ye these things to us? we also are men of like passions with you.” (Acts xiv. 15.) So again, “He counted me faithful.” And again, “I labored more abundantly than they all, yet not I, but the grace of God which was with me.” (1 Cor. xv. 10.) And again, “It is He that worketh in us both to will and to do.” (Philip. ii. 13.) Thus in acknowledging that he “obtained mercy,” he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, “Blindness in part is happened to Israel.” (Rom. xi. 25.)

Ver. 14. “And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.”

This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished. But mercy was not confined to this, that punishment was not inflicted; many other great favors are implied by it. For not only has God released us from the impending punishment, but He has made us “righteous” too, and “sons,” and “brethren,” and “heirs,” and “joint-heirs.” Therefore it is he says, that “grace was exceeding abundant.” For the gifts bestowed were beyond mercy, since they are not such as would come of mercy only, but of affection and excessive love. Having thus enlarged upon the love of God which, not content with showing mercy to a blasphemer and persecutor, conferred upon him other blessings in abundance, he has guarded against that error of the unbelievers which takes away free will, by adding, “with faith and love which is in Christ Jesus.” Thus much only, he says, did we contribute. We have believed that He is able to save us.

Moral. Let us then love God through Christ. What means “through Christ”? That it is He, and not the Law, who has enabled us to do this. Observe what blessings we owe to Christ, and what to the Law. And he says not merely that grace has abounded, but “abounded exceedingly,” in bringing at once to the adoption those who deserved infinite punishment.

And observe again that “in” 44    ἐν—διὰ—see Hom. i. is used for “through.”45    ἐν—διὰ—see Hom. i. For not only faith is necessary, but love. Since there are many still who believe that Christ is God, who yet love Him not, nor act like those who love Him. For how is it when they prefer everything to Him, money, nativity, fate, augury, divinations, omens? When we live in defiance of Him, pray, where is our love? Has any one a warm and affectionate friend? Let him love Christ but equally. So, if no more, let him love Him who gave His Son for us His enemies, who had no merits of our own. Merits did I say? who had committed numberless sins, who had dared Him beyond all daring, and without cause! yet He, after numberless instances of goodness and care, did not even then cast us off. At the very time when we did Him the greatest wrong, then did He give His Son for us. And still we, after so great benefits, after being made His friends, and counted worthy through Him of all blessings, have not loved Him as our friend!46    See next paragraph, and Hom. on Stat. XX. and Herbert’s Poems, No. LXVIII. What hope then can be ours? You shudder perhaps at the word, but I would that you shuddered at the fact! What? How shall it appear that we do not love God even as our friends, you say? I will endeavor to show you—and would that my words were groundless, and to no purpose! but I am afraid they are borne out by facts. For consider: friends, that are truly friends, will often suffer loss for those they love. But for Christ, no one will suffer loss, or even be content with his present state. For a friend we can readily submit to insults, and undertake quarrels; but for Christ, no one can endure enmity: and the saying is, “Be loved for nothing—but be not hated for nothing.”

None of us would fail to relieve a friend who was hungering, but when Christ comes to us from day to day, and asks no great matter, but only bread, we do not even regard him, yea though we are nauseously over full, and swollen with gluttony: though our breath betrays the wine of yesterday, and we live in luxury, and waste our substance on harlots and parasites and flatterers, and even on monsters, idiots, and dwarfs; for men convert the natural defects of such into matter for amusement. Again, friends, that are truly such, we do not envy, nor are mortified at their success, yet we feel this toward (the minister of)47    See on Rom. Hom. Christ, and our friendship for men is seen to be more powerful than the fear of God, for the envious and the insincere plainly respect men more than God. And how is this? God sees the heart, yet man does not forbear to practice deceit in His sight; yet if the same man were detected in deceit by men, he thinks himself undone, and blushes for shame. And why speak of this? If a friend be in distress, we visit him, and should fear to be condemned, if we deferred it for a little time. But we do not visit Christ, though He die again and again in prison; nay, if we have friends among the faithful, we visit them, not because they are Christians, but because they are our friends. Thus we do nothing from the fear or the love of God, but some things from friendship, some from custom. When we see a friend depart on travel, we weep and are troubled, and if we see his death, we bewail him, though we know that we shall not be long separated, that he will be restored to us at the Resurrection. But though Christ departs from us, or rather we reject Him daily, we do not grieve, nor think it strange, to injure, to offend, to provoke Him by doing what is displeasing to Him; and the fearful thing is not that we do not treat Him as a friend; for I will show that we even treat Him as an enemy. How, do you ask? because “the carnal mind is enmity against God,” as Paul has said, and this we always carry about us. And we persecute Christ, when He advances toward us, and comes to our very doors.48    This idea is beautifully illustrated by the Christuskopf of Overbeck. For wicked actions in effect do this, and every day we subject him to insults by our covetousness and our rapacity. And does any one by preaching His word, and benefiting His Church, obtain a good reputation? Then he is the object of envy, because he does the work of God. And we think that we envy him, but our envy passes on to Christ. We affect to wish the benefit to come not from others, but from ourselves. But this cannot be for Christ’s sake, but for our own: otherwise, it would be a matter of indifference, whether the good were done by others or ourselves. If a physician found himself unable to cure his son, who was threatened with blindness, would he reject the aid of another, who was able to effect the cure? Far from it! “Let my son be restored,” he would almost say to him, “whether it is to be by you or by me.” And why? Because he would not consider himself, but what was beneficial to his son. So, were our regard “to Christ,” it would lead us to say, “Let good be done, whether by ourselves or by any other.” As Paul said, “Whether in pretense or in truth Christ is preached.” (Philip. i. 18.). In the same spirit Moses answered, when some would have excited his displeasure against Eldad and Modad, because they prophesied, “Enviest thou for my sake? Would God that all the Lord’s people were prophets!” (Num. xi. 29.) These jealous feelings proceed from vainglory; and are they not those of opponents and enemies? Doth any one speak ill of you? Love him! It is impossible, you say. Nay, if you will, it is quite possible. For if you love him only who speaks well of you, what thanks have you? It is not for the Lord’s sake, but for the sake of the man’s kind speech that you do it. Has any one injured you? Do him good! For in benefiting him who has benefited you there is little merit. Have you been deeply wronged and suffered loss? Make a point of requiting it with the contrary. Yes, I entreat you. Let this be the way we do our own part. Let us cease from hating and injuring our enemies. He commands us “to love our enemies” (Matt. v. 44.): but we persecute Him while He loves us. God forbid! we all say in words, but not so in deeds. So darkened are our minds by sin, that we tolerate in our actions what in words we think intolerable. Let us desist then from things that are injurious and ruinous to our salvation, that we may obtain those blessings which as His friends we may obtain. For Christ says, “I will that where I am, there My disciples may be also, that they may behold My glory” (John xvii. 24.), which may we all attain, through the grace and love of Jesus Christ.

ΟΜΙΛΙΑ Γʹ. Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμε νος εἰς διακονίαν, τὸν πρότερον ὄντα βλάσφη μον καὶ διώκτην καὶ ὑβριστήν: ἀλλ' ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ: ὑπερεπλεό νασε δὲ ἡ χάρις τοῦ Κυρίου ἡμῶν μετὰ πί στεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. αʹ. Τὴν ταπεινοφροσύνην πολὺ μὲν ἔχουσαν κέρδος ὁρῶμεν, οὐδαμοῦ δὲ ταχέως εὑρισκομένην, ἀλλὰ ταπεινοῤῥημοσύνην μὲν πολλὴν, καὶ πέρα τοῦ δέοντος, ταπεινοφροσύνην δὲ οὐδαμοῦ. Ὁ δὲ μακάριος οὕτως αὐτὴν μετεδίωκε Παῦλος, ὡς καὶ ἐπινοεῖν πολλὰς πανταχοῦ προφάσεις πρὸς τὸ ταπεινοῦν αὐτοῦ τὴν διάνοιαν. Ἐπειδὴ γὰρ μάλιστα ἐκείνους εἰκὸς κάμνειν βουλομένους ταπεινοφρονεῖν τοὺς μεγάλα συνειδότας ἑαυτοῖς κατορθώματα, πολλὴν δὲ εἰκὸς καὶ αὐτὸν βίαν πάσχειν, ὑπὸ τοῦ συνειδότος τοῦ ἀγαθοῦ, καθάπερ ὑπό τινος ῥεύματος, ὀγκούμενον: ὅρα τοίνυν καὶ ἐνταῦθα τί ποιεῖ. Εἶπεν, ὅτι Ἐπιστεύθην ἐγὼ τὸ Εὐαγγέλιον τῆς δόξης τοῦ Θεοῦ: Εὐαγγέλιον, οὗ μετέχειν θέμις οὐκ ἔνι τοὺς ἔτι νόμῳ χρωμένους: ἀντίκειται γὰρ αὐτῷ ἔτι, καὶ τοσοῦτον αὐτοῦ τὸ μέσον, ὡς τοὺς ὑπ' ἐκείνου φερομένους μηδέπω ἀξίους εἶναι τούτου μετέχειν: ὥσπερ ἂν εἴ τις λέγοι, ὅτι τοὺς δεσμῶν δεομένους καὶ δίκης οὐ θέμις εἰς φιλοσόφων εἰσφέρειν χορόν. Ἐπεὶ οὖν ἐφυσήθη, καὶ μέγα ἐφθέγξατο, ἅμα καὶ ἑαυτὸν καταστέλλει, καὶ τοὺς ἄλλους πείθει τὸ αὐτὸ δὴ τοῦτο ποιεῖν: γράφων τε, Ὃ ἐπιστεύθην ἐγὼ, ταχέως ἐπελάβετο ἑαυτοῦ, ἵνα μὴ νομίσῃς, ὅτι ἐξ ὑπερηφανίας τοῦτό φησιν. Ὅρα τοίνυν ποίᾳ κέχρηται διορθώσει ἐπάγων καὶ λέγων: Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο, θέμενος εἰς διακονίαν. Ὁρᾷς πῶς πανταχοῦ τὸ ἑαυτοῦ κατόρθωμα κρύπτει, καὶ τὸ πᾶν ἀνατίθησι τῷ Θεῷ, ἀλλ' ἐπὶ τοσοῦτον, ἐφ' ὅσον τὸ αὐτεξούσιον μὴ λυμήνασθαι; Ἔφη γὰρ ἂν ἴσως ὁ ἄπιστος, εἰ τὸ πᾶν τοῦ Θεοῦ ἐστι, καὶ οὐδὲν παρ' ἡμῶν εἰσφέρεται, ἀλλ' ὡς ξύλα καὶ λίθους μετακινεῖ πρὸς φιλοσοφίαν ἀπὸ κακίας: τί δήποτε Παῦλον μὲν τοιοῦτον εἰργάσατο, τὸν δὲ Ἰούδαν οὐκέτι; Ταύτην οὖν ἀναιρῶν τὴν ἀντίθεσιν, ὅρα πῶς μετὰ συνέσεως τῷ λόγῳ κέχρηται. Ἐπιστεύθην, φησὶν, ἐγώ. Τοῦτο αὐτοῦ κατόρθωμα καὶ ἀξίωμα, ἀλλ' οὐκ αὐτοῦ ὅλον: ὅρα γὰρ τί φησι: Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ. Τοῦτο τοῦ Θεοῦ: εἶτα πάλιν τὸ αὐτοῦ, ὅτι Πιστόν με ἡγήσατο: πάντως, ἐπειδὴ ἔμελλεν ἀφ' ἑαυτοῦ χρησιμεύειν. Θέμενος, φησὶν, εἰς διακονίαν τὸν πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν: ἀλλ' ἠλεήθην ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ. Ὅρα πῶς καὶ τὸ αὑτοῦ τίθησι, καὶ τὸ τοῦ Θεοῦ, τὸ πλέον νέμων τῇ τοῦ Θεοῦ προνοίᾳ, τὸ δὲ αὑτοῦ συστέλλων, πλὴν ὅσον μὴ λυμήνασθαι, ὡς ἔφθην εἰπὼν, τὴν αὐτεξουσίαν. Τί δέ ἐστι, Τῷ ἐνδυναμώσαντί με; Ἄκουε: φορτίον ὑπῆλθε μέγα, καὶ πολλῆς ἐδεῖτο τῆς ἄνωθεν ῥοπῆς. Ἐννόησον γὰρ ὅσον ἦν πρὸς καθημερινὰς ὕβρεις, λοιδορίας, ἐπιβουλὰς, κινδύνους, σκώμματα, ὀνείδη, θανάτους ἵστασθαι, καὶ μὴ ἀποκάμνειν μηδὲ ὀλισθαίνειν μηδὲ περιτρέπεσθαι, ἀλλὰ, πάντοθεν βαλλόμενον μυρίοις καθ' ἑκάστην ἡμέραν τοῖς βέλεσιν, ἀτενὲς ἔχοντα τὸ ὄμμα ἑστάναι καὶ ἀκατάπληκτον. Τοῦτο οὐκ ἦν ἀνθρωπίνης ἰσχύος, ἀλλ' οὐδὲ τῆς τοῦ Θεοῦ ῥοπῆς μόνον, ἀλλὰ καὶ τῆς αὐτοῦ προαιρέσεως. Ὅτι γὰρ προειδὼς αὐτὸν τίς ἔσται, εἵλετο αὐτὸν, ἄκουσον τί φησι, πρὶν ἢ ἅψασθαι αὐτὸν τοῦ κηρύγματος: Σκεῦος ἐκλογῆς μοί ἐστιν οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν καὶ βασιλέων. Ὥσπερ γὰρ οἱ βαστάζοντες τὸ σημεῖον τὸ βασιλικὸν ἐν πολέμῳ, τὸ λεγόμενον τῇ συνηθείᾳ λάβουρον, πολλῆς δέονται τῆς ἰσχύος καὶ τῆς ἐμπειρίας, ὥστε αὐτὸ μὴ προδοῦναι τοῖς πολεμίοις: οὕτω καὶ οἱ τὸ ὄνομα τοῦ Χριστοῦ βαστάζοντες οὐκ ἐν πολέμῳ μόνον, ἀλλὰ καὶ ἐν εἰρήνῃ, πολλῆς δέονται τῆς δυνάμεως, ὥστε τοῖς κατηγόροις αὐτὸ μὴ ἐκδοῦναι στόμασιν, ἀλλὰ βαστάζειν καλῶς καὶ φέρειν τὸν σταυρόν. Πολλῆς γὰρ ὄντως δεῖ τῆς ἰσχύος, ὥστε βαστάσαι τὸ ὄνομα τοῦ Χριστοῦ. Ὁ γὰρ ἀνάξιόν τι ἢ λέγων, ἢ πράττων, ἢ φρονῶν, οὐκ ἐβάστασε τὸ ὄνομα, οὐκ ἔχει τὸν Χριστὸν ἐν ἑαυτῷ. Πομπεύει δὲ ὁ βαστάζων, οὐ δι' ἀγορᾶς ἀλλὰ διὰ τῶν οὐρανῶν, καὶ πάντες πεφρίκασιν, ἄγγελοι δορυφοροῦντες καὶ θαυμάζοντες. Χάριν ἔχω, φησὶ, τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Ὅρα πῶς καὶ τῶν αὐτοῦ χάριν αὐτῷ οἶδεν. Ὅτι γὰρ σκεῦος ἐκλογῆς ἐστι, φησὶν αὐτῷ χάριν εἰδέναι. Καίτοι τοῦτο σὸν γέγονεν, ὦ μακάριε Παῦλε: οὐ γὰρ προσωπολήπτης ὁ Θεός. Ἀλλὰ χάριν ἔχω, φησὶν, ὅτι κατηξίωσέ με τῆς διακονίας ταύτης: τοῦτο γάρ με τοῦ πιστὸν εἶναι νομίζειν σημεῖον. Καθάπερ γὰρ ἐν οἰκίᾳ οὐ τῷ πιστευθῆναι μόνον ὁ οἰκονόμος χάριν ἔχει τῷ δεσπότῃ, ἀλλὰ καὶ τὸ σημεῖον τίθησι τοῦτο, ὅτι αὐτὸν τῶν ἄλλων ἡγεῖται πιστότερον: τὸν αὐτὸν δὴ τρόπον καὶ ἐνταῦθα. Εἶτα σκόπει πῶς ἐπαίρει τὸν ἔλεον τοῦ Θεοῦ καὶ τὴν φιλανθρωπίαν, τὸν πρότερον αὐτοῦ βίον ἐξηγούμενος. Τὸν πρότερον ὄντα, φησὶ, βλάσφημον καὶ διώκτην καὶ ὑβριστήν. Καὶ ὅταν μὲν περὶ Ἰουδαίων διαλέγηται τῶν ἔτι ἀπίστων, μεθ' ὑποστολῆς κέχρηται τῷ λόγῳ: Μαρτυρῶ γὰρ αὐτοῖς, φησὶν, ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀλλ' οὐ κατ' ἐπίγνωσιν: περὶ δὲ ἑαυτοῦ φησι, Βλάσφημον ὄντα καὶ διώκτην καὶ ὑβριστήν. Ὁρᾷς τὴν καταφορὰν αὐτοῦ, πῶς οὐκ ἔστι φίλαυτος, πῶς συνεσταλμένην κέκτηται τὴν διάνοιαν; Οὐκ ἤρκει εἰπεῖν, Βλάσφημον ὄντα καὶ διώκτην, ἀλλ' ὅτι καὶ μετ' ἐπιτάσεως τοῦτο ἔπραττε. Οὐ μόνον γὰρ, φησὶ, μέχρις ἐμοῦ ἵστων τὸ φαῦλον, οὐδὲ ἠρκούμην αὐτὸς βλασφημῶν, ἀλλὰ καὶ τοὺς βουλομένους εὐσεβεῖν ἐδίωκον. Πολλὴ τῆς βλασφημίας ἡ μανία. Ἀλλ' ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ. βʹ. Τίνος οὖν ἕνεκεν καὶ ἄλλοι Ἰουδαῖοι οὐκ ἠλεήθησαν; Ὅτι οὐκ ἐξ ἀγνοίας, ἀλλὰ καὶ εἰδότες καὶ σφόδρα ἐπιστάμενοι ἔπραττον ἅπερ ἔπραττον. Καὶ ἵνα μάθῃς ἀκριβῶς, ἄκουε τοῦ εὐαγγελιστοῦ λέγοντος, ὅτι Πολλοὶ ἐκ τῶν Φαρισαίων καὶ Ἰουδαίων ἐπίστευον μὲν, οὐχ ὡμολόγουν δέ. Ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον, ἤπερ τὴν δόξαν τοῦ Θεοῦ. Καὶ πάλιν ὁ Χριστός φησι: Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀλλήλων λαμβάνοντες; καὶ πάλιν, Ταῦτα εἶπον, φησὶν, οἱ γονεῖς τοῦ τυφλοῦ διὰ τοὺς Ἰουδαίους, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Καὶ αὐτοὶ δὲ οἱ Ἰουδαῖοι πάλιν ἔλεγον, Ὁρᾶτε ὅτι οὐδὲν ὠφελοῦμεν, ὅτι πᾶς ὁ κόσμος ὑπάγει ὀπίσω αὐτοῦ. Πανταχοῦ γὰρ αὐτοῖς τὸ τῆς φιλαρχίας πάθος ἠνώχλει. Καὶ μὴν αὐτοὶ εἶπον, ὅτι Οὐδεὶς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ μόνος ὁ Θεός: καὶ εὐθέως ἐποίησε τοῦτο, ὅπερ ἔφησαν εἶναι σημεῖον Θεοῦ. Οὐκ ἦν οὖν ταῦτα ἀγνοίας. Ποῦ δὲ ὁ Παῦλος ἦν τότε; Ἴσως ἄν τις εἴποι: Παρὰ τοὺς πόδας Γαμαλιὴλ, οὐδὲν κοινὸν μετὰ τῶν ὄχλων ἔχων τῶν στασιαστῶν. Ὁ δὲ Γαμαλιὴλ ἀνήρ τις ἦν οὐ φιλαρχίας ἕνεκέν τι ποιῶν. Πῶς οὖν μετὰ ταῦτα εὑρίσκεται μετὰ τοῦ ὄχλου ὁ Παῦλος; Ἑώρα αὐξανόμενον τὸ δόγμα, καὶ κρατοῦν λοιπὸν, καὶ πάντας αὐτοὺς πειθομένους. Ἐπὶ μὲν γὰρ τοῦ Χριστοῦ ποτὲ μὲν αὐτῷ συνῄεσαν, ποτὲ δὲ τοῖς διδασκάλοις: ὅτε δὲ τέλεον ἀπεσχοινίσθησαν, τότε λοιπὸν, οὐχ ὡς οἱ λοιποὶ φιλαρχίας ἕνεκεν ἔπραττεν ἅπερ ἔπραττεν, ἀλλὰ ζήλου. Τίνος γὰρ ἕνεκεν εἰς Δαμασκὸν ἐπορεύετο; Λύμην τὸ πρᾶγμα ἐνόμιζε, καὶ ἐδεδοίκει μὴ πανταχοῦ διαδοθῇ τὸ κήρυγμα. Οἱ δὲ Ἰουδαῖοι οὐχ οὕτως: οὐ γὰρ τῆς προστασίας τῶν πολλῶν ἕνεκεν, ἀλλὰ φιλαρχίας χάριν πάντα ἔπραττον. Ὅρα γοῦν τί φασιν: Ἀροῦσιν ἡμῶν τὸ ἔθνος καὶ τὴν πόλιν. Ποῖος αὐτοὺς κατέσεισε φόβος; ἀνθρώπινος. Ἐκεῖνο δὲ ἄξιον ἐξετάσαι, πῶς ἀκριβὴς ὢν περὶ τὸν νόμον, οὐδὲν ἔγνω: αὐτὸς γὰρ ἦν ὁ λέγων. Ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ. Πῶς οὖν οὐκ οἶδας ζηλωτὴς ὑπάρχων τοῦ πατρῴου νόμου, παρὰ τοὺς πόδας Γαμαλιήλου παιδευόμενος; ἀλλ' οἱ μὲν ἐν λίμναις καὶ ποταμοῖς διατρίβοντες καὶ τελῶναι προσέδραμον καὶ ἐδέξαντο, σὺ δὲ διώκεις ὁ νομομαθής; Διὰ τοῦτο κατεγίνωσκεν ἑαυτοῦ, λέγων, Οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος: διὰ τοῦτο τὴν ἄγνοιαν ὁμολογεῖ, ἣν ἡ ἀπιστία ἔτικτε: διὰ τοῦτό φησιν ἐλεηθῆναι. Τί ἐστι, Πιστόν με ἡγήσατο; Οὐδὲν τῶν Δεσποτικῶν προεδίδου: πάντα αὑτοῦ ἔλεγεν εἶναι, καὶ τὰ ἴδια. Οὐκ ἐσφετερίζετο τὴν τοῦ Θεοῦ δόξαν. Ἄκουε γὰρ αὐτοῦ καὶ ἀλλαχοῦ λέγοντος, Ἄνδρες, τί ἡμῖν προσέχετε; ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄνθρωποι. Τοῦτό ἐστι, Πιστόν με ἡγήσατο. Καὶ πάλιν ἀλλαχοῦ, Περισσότερον αὐτῶν πάντων ἐκοπίασα, φησίν: οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί: καὶ πάλιν, Ὁ ἐνεργῶν ἐν ἡμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν. Δείκνυσιν ἑαυτὸν ἐκ τούτου τιμωρίας ἄξιον: ὁ γὰρ ἔλεος ἐπὶ τούτοις γίνεται. Καὶ πάλιν ἀλλαχοῦ φησι: Πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν. Ἀλλ' ἡ χάρις τοῦ Θεοῦ, φησὶν, ὑπερεπλεόνασε μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. Τί ἐστι τοῦτο; Ἵνα μὴ ἀκούσας, Ἠλεήθην, τοσοῦτον μόνον νομίσῃς, Βλάσφημος, φησὶν, ἤμην καὶ διώκτης καὶ ὑβριστής: οὐκοῦν καὶ κολάσεως ἄξιος: ἀλλ' οὐκ ἐτιμωρήθην: ἠλεήθην γάρ. Ἆρ' οὖν τοῦτο μόνον, καὶ μέχρι τούτου ὁ ἔλεος τοῦ μὴ δοῦναι τιμωρίαν; Οὐδαμῶς, ἀλλὰ καὶ ἕτερα πολλὰ καὶ μεγάλα. Οὐ γὰρ τῆς ἐπηρτημένης ἡμᾶς δίκης μόνης ἀπήλλαξεν ὁ Θεὸς, ἀλλὰ καὶ δικαίους ἐποίησε καὶ υἱοὺς καὶ ἀδελφοὺς καὶ φίλους καὶ κληρονόμους καὶ συγκληρονόμους. Διὰ τοῦτό φησιν, Ὑπερεπλεόνασεν ἡ χάρις, δηλῶν ὅτι ὑπερέβη καὶ τὸν ἔλεον τὰ δῶρα. Ταῦτα γὰρ οὐκ ἐλεοῦντός ἐστιν, ἀλλὰ φιλοῦντος, καὶ σφόδρα ἀγαπῶντος. Εἰπὼν τοίνυν πολλὰ καὶ μεγάλα περὶ τῆς φιλανθρωπίας τοῦ Θεοῦ, ὅτι βλάσφημον ὄντα καὶ ὑβριστὴν καὶ διώκτην ἠλέησε, καὶ ὅτι οὐ μέχρι τούτου ἔστη μόνον, ἀλλὰ καὶ μεγάλων ἑτέρων ἠξίωσε, πάλιν ἐκεῖνο ἀσφαλίζεται τὸ τῶν ἀπίστων, τὸ μὴ λέγειν ὅτι ἡ προαίρεσις ἀνήρηται: ἐπήγαγε γοῦν, Μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. Τοσοῦτον μόνον, φησὶν, ἡμεῖς εἰσηνέγκαμεν: ἐπιστεύσαμεν, ὅτι δύναται ἡμᾶς σῶσαι. γʹ. Ἀγαπήσωμεν τοίνυν αὐτὸν διὰ τοῦ Χριστοῦ. Τί ἐστι, Διὰ τοῦ Χριστοῦ; Ὅτι αὐτὸς ἡμῖν τούτου πρόξενος γέγονεν, οὐχ ὁ νόμος. Ὁρᾷς τίνων μὲν ὁ Χριστὸς αἴτιος ἡμῖν γέγονεν ἀγαθῶν, τίνων δὲ ὁ νόμος; Καὶ οὐχ ἁπλῶς εἶπεν, Ἐπλεόνασεν ἡ χάρις, ἀλλ' Ὑπερεπλεόνασε. Καὶ γὰρ ὄντως ὑπερεπλεόνασε, τοὺς μυρίων κολάσεων ἀξίους, τούτους εἰς υἱοθεσίαν ἀγαγοῦσα ἐξαίφνης. Ἰδοὺ πάλιν τὸ, ἐν, διὰ ἐστίν: οὐ γὰρ πίστεως δεῖ μόνον, ἀλλὰ καὶ ἀγάπης: ἐπεὶ πολλοὶ καὶ νῦν εἰσιν, ὅτι μέν ἐστιν ὁ Χριστὸς Θεὸς πιστεύοντες, οὐκ ἀγαπῶντες δὲ αὐτὸν, οὐδὲ τὰ τῶν φιλούντων πράσσοντες: πῶς γὰρ, ὅταν πάντα αὐτοῦ προτιμῶσι, χρήματα, γένεσιν, εἱμαρμένην, παρατήρησιν, κλῃδονισμοὺς, οἰωνισμούς; Ὅταν δὲ εἰς ὕβριν αὐτοῦ ζῶμεν, εἰπέ μοι, ποία ἀγάπη; Εἴ τις ἔχει φίλον θερμὸν καὶ διάπυρον, κἂν οὕτω φιλείτω τὸν Χριστόν: κἂν οὕτω φιλείτω τὸν ὑπὲρ τῶν ἐχθρῶν τὸν Υἱὸν αὐτοῦ δεδωκότα, οὐδὲν ἡμῶν κατωρθωκότων. Τί λέγω, κατωρθωκότων; μεγάλα μὲν οὖν ἐργασαμένων κακὰ, καὶ τετολμηκότων ἀτόλμητα ἀντ' οὐδενός. Καὶ ὁ μὲν μετὰ τὰς μυρίας εὐεργεσίας καὶ κηδεμονίας οὐδὲ οὕτως ἔῤῥιψεν, ἀλλὰ τότε μάλιστα τὸν Υἱὸν ἔδωκεν, ὅτε μείζονα ἠδικήσαμεν: ἡμεῖς δὲ μετὰ τὸ τοσούτων τυχεῖν, μετὰ τὸ γενέσθαι φίλοι, μετὰ τὸ πάντων τῶν ἀγαθῶν ἀξιωθῆναι δι' αὐτοῦ, οὐδὲ ὡς φίλον ἠγαπήσαμεν. Καὶ τίς ἡμῖν ἔσται ἐλπίς; Τάχα φρίττετε πρὸς τὸ ῥῆμα: ἀλλ' εἴθε πρὸς τὰ πράγματα. Καὶ πῶς, φησὶν, οὐδὲ ὡς τοὺς φίλους οὕτω φιλήσομεν τὸν Θεόν; Πῶς; ἐγὼ πειράσομαι δεῖξαι: καὶ εὔχομαι μὲν μηδὲν δόξαι λέγειν, ἀλλὰ ληρεῖν: φοβοῦμαι δὲ μὴ κατὰ πραγμάτων ᾖ τὰ λεγόμενα ῥήματα. Σκόπει δέ: ὑπὲρ φίλων, τῶν ὄντως φίλων, πολλοὶ καὶ ζημιωθῆναι εἵλοντο πολλάκις: τοῦ δὲ Χριστοῦ ἕνεκεν οὐ μόνον ζημιωθῆναι, ἀλλὰ τοῖς οὖσιν ἀρκεῖσθαι οὐδεὶς ἀνέχεται. Ὑπὲρ φίλου πολλάκις καὶ ὑβρίσθημεν, καὶ ἔχθρας ἀνεδεξάμεθα: διὰ δὲ τὸν Χριστὸν οὐδεὶς ἔχθραν ἀναδέχεται, ἀλλ' εἰκῆ, φησὶ, φιλοῦ, εἰκῆ μὴ μισοῦ. Τὸν φίλον λιμώττοντα οὐδέποτε περιοψόμεθα: τὸν δὲ Χριστὸν καθ' ἡμέραν ἡμῖν προσιόντα οὐχ ὑπέρ τινος μεγάλου, ἀλλ' ὑπὲρ ἄρτου μόνον, οὐδὲ προσιέμεθα, καὶ ταῦτα ἐρευγόμενοι δυσωδίας, καὶ διασπώμενοι καὶ γαστριζόμενοι, καὶ τὸν χθεσινὸν οἶνον ἀποπνέοντες, καὶ τρυφῶντες, καὶ οἱ μὲν πόρναις διδόντες, οἱ δὲ παρασίτοις, οἱ δὲ κόλαξιν, οἱ δὲ τέρασι καὶ μωροῖς καὶ νάννοις: καὶ γὰρ τὰ τῆς φύσεως ἁμαρτήματα ταῦτα φέρουσιν εἰς τέρψιν. Καὶ φίλοις τοῖς ὄντως φίλοις οὐδέποτε φθονοῦμεν, οὐδὲ δακνόμεθα τῇ τούτων εὐπραγίᾳ: ἐπὶ δὲ τοῦ Χριστοῦ καὶ τοῦτο πάσχομεν: καὶ μείζονα ἴδοι τις ἂν τὴν φιλίαν ἰσχύουσαν, ἢ τὸν τοῦ Θεοῦ φόβον. Καὶ γὰρ ὁ ὕπουλος καὶ ὁ φθονερὸς μᾶλλον τοῦ Θεοῦ τοὺς ἀνθρώπους αἰδεῖται. Πῶς; ἐγὼ λέγω: ὅτι τοῦ μὲν Θεοῦ ὁρῶντος τὰ κατὰ καρδίαν, οὐκ ἀφίσταται ἄνθρωπος δόλους ῥάπτων: ἂν δὲ ἄνθρωπον ἴδῃ ἄνθρωπος, ἀπόλωλε, καὶ ἐρυθριᾷ. Τί τοῦτο λέγω; Πρὸς φίλον μὲν κακούμενον ἀπερχόμεθα, κἂν μικρόν τι ἀναβαλώμεθα, φοβούμεθα μὴ καταγνωσθῶμεν: τοῦ δὲ Χριστοῦ πολλάκις ἐν δεσμοῖς ἀποθανόντος, οὐδὲ ἐπεσκεψάμεθα. Καὶ πρὸς τοὺς φίλους δὲ τοὺς πιστοὺς, οὐκ ἐπειδὴ πιστοί εἰσιν, ἀπερχόμεθα, ἀλλ' ἐπειδὴ φίλοι. δʹ. Ὁρᾷς οὐδὲν φόβῳ Θεοῦ γινόμενον, οὐδὲ τῷ περὶ αὐτὸν φίλτρῳ, ἀλλὰ τὰ μὲν φιλίᾳ, τὰ δὲ συνηθείᾳ; Ὁρῶντες φίλον ἀποδημοῦντα, κλαίομεν, στένομεν, ἂν δὲ καὶ ἀποθανόντα ἴδωμεν, ὀλοφυρόμεθα, καίτοι γε εἰδότες ὅτι οὐ διαπαντὸς ἡμῶν διαστήσεται, ἀλλ' αὐτὸν ἐν τῇ ἀναστάσει ἀποληψόμεθα: τοῦ δὲ Χριστοῦ χωριζομένου ἡμῶν καθ' ἑκάστην ἡμέραν, μᾶλλον δὲ τὸν Χριστὸν καθ' ἑκάστην ἡμέραν ἀπελαύνοντες ἀφ' ἡμῶν, οὐκ ἀλγοῦμεν, οὐδὲ δεινόν τι ποιεῖν νομίζομεν, ἀδικοῦντες, λυποῦντες, παροξύνοντες, τὰ μὴ δοκοῦντα αὐτῷ πράσσοντες. Ἀλλ' οὔπω τοῦτο φρικτὸν, εἰ μηδὲ ὡς φίλῳ αὐτῷ κεχρήμεθα: ἐγὼ γὰρ δείξω, ὅτι καὶ ὡς ἐχθρῷ αὐτῷ χρώμεθα. Πῶς; Τὸ φρόνημα τῆς σαρκὸς, φησὶν ὁ Παῦλος, ἔχθρα εἰς Θεόν. Ἡμεῖς δὲ τοῦτο μὲν ἀεὶ περιφέρομεν, τὸν δὲ Χριστὸν ἀεὶ βουλόμενον ἡμῖν ἐπιτρέχειν, καὶ πρὸς τὰς θύρας ἡμῶν ἐρχόμενον διώκομεν (αἱ γὰρ πονηραὶ πράξεις τοῦτο ἐργάζονται): καὶ ποιοῦμεν αὐτὸν ὑβρίζεσθαι καθ' ἑκάστην ἡμέραν, διὰ τὰς πλεονεξίας ἡμῶν, διὰ τὰς ἁρπαγάς. Δοξάζεταί τις εὐδοκιμῶν, καὶ τὰ αὑτοῦ φθεγγόμενος, καὶ τὴν Ἐκκλησίαν ὠφελῶν; καὶ ἡμεῖς τούτῳ φθονοῦμεν, ὅτι τὰ τοῦ Θεοῦ ἐργάζεται: καὶ δοκοῦμεν μὲν φθονεῖν ἐκείνῳ, ὁ δὲ φθόνος διαβαίνει εἰς Χριστόν. Οὒ, φησὶν, ἀλλὰ βουλόμεθα οὐ δι' ἑτέρων, ἀλλὰ δι' ἡμῶν τὴν ὠφέλειαν γίνεσθαι. Οὐ διὰ τὸν Χριστὸν, ἀλλὰ δι' ἡμᾶς: ἐπεὶ εἰ διὰ τὸν Χριστὸν, ἀδιάφορον ἂν ἦν ἡμῖν τὸ καὶ δι' ἑτέρων, καὶ δι' ἡμῶν ταῦτα γίνεσθαι. Εἰπὲ γάρ μοι, εἴ τις ἰατρὸς παῖδα ἔχων τυφλοῦσθαι μέλλοντα, αὐτὸς μὲν ἐξασθενήσει πρὸς τὴν ἰατρείαν, ἕτερον δὲ εὕροι δυνάμενον τοῦτο ἐργάζεσθαι, ἆρα ἂν ἀπήλασεν αὐτόν; Οὐδαμῶς: ἀλλὰ μονονουχὶ ἐρεῖ πρὸς αὐτόν: Εἴτε διὰ σοῦ, εἴτε δι' ἐμοῦ, τὰ τῆς ὠφελείας γινέσθω. Τί δήποτε; Ὅτι οὐ τὸ ἑαυτοῦ ὁρᾷ, ἀλλὰ τὸ τῷ παιδὶ συμφέρον. Οὕτω καὶ ἡμεῖς, εἰ τὸ τοῦ Χριστοῦ ἑωρῶμεν, εἴπομεν ἂν, Εἴτε δι' ἡμῶν, εἴτε δι' ἑτέρου τινὸς, τὸ λυσιτελὲς γινέσθω: Εἴτε ἀληθείᾳ, εἴτε προφάσει, φησὶ, Χριστὸς καταγγέλλεται. Ἄκουε γὰρ τοῦ Μωϋσέως λέγοντος πρὸς τοὺς παροξῦναι αὐτὸν βουλομένους, ἡνίκα οἱ περὶ Ἐλδὰδ καὶ Μωδὰδ προεφήτευον: Μὴ ζηλοῖς σὺ ἐμοί: καὶ τίς δῴη πάντα τὸν λαὸν Κυρίου προφήτας εἶναι; Ταῦτα δὲ πάντα ἀπὸ φιλοδοξίας γίνεται. Ἆρα οὐκ ἐχθρῶν ταῦτα καὶ πολεμίων; Εἶπέ σέ τις κακῶς; ἀγάπησον αὐτὸν σύ. Καὶ πῶς δυνατόν; Δυνατὸν, καὶ σφόδρα δυνατὸν, ἐὰν θέλῃς. Ἂν δὲ καλῶς εἰπόντα φιλήσῃς, οὐκ ἔτι σοι χάρις: οὐ γὰρ διὰ τὸν Κύριον, ἀλλὰ διὰ τὴν εὐφημίαν τοῦτο πεποίηκας. Ἔβλαψέ σέ τις; εὐεργέτησον: ἂν δὲ ὠφελήσαντα ὠφελήσῃς, οὐδὲν μέγα πεποίηκας. Ἠδικήθης καὶ ἐζημιώθης τὰ μεγάλα; τοῖς ἐναντίοις ἀμείψασθαι σπούδασον. Ναὶ, παρακαλῶ, οὕτω διοικῶμεν τὰ καθ' ἑαυτούς: παυσώμεθα τοῦ ἀδικεῖν καὶ μισεῖν τοὺς ἐχθρούς: αὐτὸς τοὺς ἐχθροὺς κελεύει φιλεῖν, ἡμεῖς δὲ καὶ αὐτὸν φιλοῦντα διώκομεν. Μὴ γένοιτο, φησί. Τῷ ῥήματι τοῦτο πάντες φθεγγόμεθα, διὰ δὲ τῶν ἔργων οὐ πάντες. Τοσαύτη ἡ τῆς ἁμαρτίας σκότωσις, ὅτι ἅπερ οὐκ ἔστι λόγῳ φορητὰ, ταῦτα δι' ἔργων φορητά ἐστιν. Ἀπιστῶμεν ὀψὲ γοῦν ποτε τῶν βλαπτόντων καὶ λυμαινομένων ἡμῶν τὴν σωτηρίαν, ἵνα τύχωμεν ὧν τοὺς φίλους εἰκὸς τυχεῖν. Θέλω γὰρ, φησὶν, ἵν', ὅπου εἰμὶ ἐγὼ, ὦσι καὶ οἱ μαθηταί μου, ἵνα τὴν δόξαν ὁρῶσι τὴν ἐμήν. Ἧς 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.