Homily X.

2 Timothy iv. 9–13

“Do thy diligence to come shortly unto me: For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.”

It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God.” (1 Tim. iii. 15.) But he was withholden by a strong necessity. He was no longer master of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, “Hasten to come to me before the winter.”

“For Demas hath forsaken me, having loved this present world.” He does not say, “That I may see thee before I depart this life,” which would have grieved him, but “because I am alone,” he says, “and have no one to help or support me.”

“For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica”; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, “having loved this present world.” At the same time he wishes to draw his disciple to him.

“Crescens to Galatia, Titus to Dalmatia.”

These he does not censure. For Titus was one of the most admirable men, so that to him he intrusted the affairs of the island, no small island, I mean, but that great one of Crete.

“Only Luke is with me.” For he adhered to him inseparably. It was he who wrote the Gospel, and the General120    καθολικὰς. Acts; he was devoted to labors, and to learning, and a man of fortitude; of him Paul writes, “whose praise is in the Gospel121    He takes this to allude to the written Gospel. throughout all the Churches.” (2 Cor. viii. 18.)

“Take Mark, and bring him with thee, for he is profitable to me for the ministry.”

It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach. So it was on the same account he sent for Timothy, not for his own, but for the Gospel’s sake, that his death might occasion no disturbance to the faithful, when many of his own disciples were present to prevent tumults, and to console those who would scarce have endurance to bear up at his death. For it is probable that the believers at Rome were men of consequence.

“And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments.”

The word here translated “cloak”122    φελόνην. Some make it an ecclesiastical vestment. may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching. All the faithful, then, would suffer a great blow, but particularly those who were present at his death, and then enjoyed his society. But the cloak he requires, that he might not be obliged to receive one from another. For we see him making a great point of avoiding this; and elsewhere, when he was addressing those from Ephesus, he says, “Ye know that these hands have ministered to my necessities, and to those that were with me” (Acts xx. 34, 35.); and again, “It is more blessed to give than to receive.”

Ver. 14. “Alexander the coppersmith did me much evil; the Lord reward him according to his works.”

Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. “He did me much evil,” he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: “What persecutions I endured, but out of them all the Lord delivered me.” (2 Tim. iii. 11.) So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it.

Ver. 15. “Of whom be thou ware also; for he hath greatly withstood our words.”

That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation. And that he says these things to prepare the mind of his disciple, is manifest also from what follows. But see how he mentions other of his trials.

Ver. 16. “At my first answer,” he says, “no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.”

Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. “All men,” he says, “forsook me.” And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what “first answer,” does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.

Ver. 17. “Notwithstanding the Lord stood with me, and strengthened me.”

Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink.

“That by me the preaching might be fully known.”

That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that “the preaching,” with which I was intrusted, “might be fully known.” As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety.

“And that all the Gentiles might hear.”

What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all.

“And I was delivered out of the mouth of the lion.”

Ver. 18. “And the Lord shall deliver me from every evil work.”

See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. “The Lord delivered me,” he says, “and will deliver.” But if he says, “He will deliver me,” why does he say, “I am ready to be offered”? Attend to the expression, “He delivered me,” he says, “from the lion’s mouth”; and again, “He will deliver me,” not from the lion’s mouth, but “from every evil work.” For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to “resist unto blood striving against sin” (Heb. xii. 4.), and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up.

“And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen.”

This then is salvation, when we shine forth there. But what means, “He will preserve me unto His kingdom”? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For “He that hateth his life in this world shall keep it unto life eternal.” (John xii. 25.)

“To whom be glory.” Lo, here is a doxology to the Son.

Ver. 19. “Salute Priscilla and Aquila, and the household of Onesiphorus.”

For he was then in Rome, of whom he said “The Lord grant unto him that he may find mercy of the Lord in that day.” (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions.

“Salute Priscilla and Aquila.” These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted.123    B. πρόσρησις, as had been before conjectured. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.

Ver. 20. “Erastus abode at Corinth: but Trophimus have I left at Miletum sick.”

This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest.

“Trophimus I have left at Miletum sick.” Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. The same thing is observable of those blessed and righteous men, who were before them, as in the case of Moses, whose voice was weak. Why was not this defect removed? Nay, he was often afflicted with grief and dejection, and he was not admitted into the Land of Promise.

For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt (Ex. xxxii. 1.)? how would they not have been affected towards him if he had brought them also into the Land of Promise? If he had not been suffered to be overpowered by the fear of Pharaoh, would they not have thought him a God? We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, “Sirs, why do ye these things? we also are men of like passions with you.” (Acts xiv. 14, 15.) Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, “Ye men of Israel, why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk”? (Acts iii. 12.) Hear also the blessed Paul, saying, “There was given to me a thorn in the flesh, lest I should be exalted above measure.” (2 Cor. xii. 7.) But this, you say, was an expression of humility. Far from it. The thorn was not sent him that he might be humble, nor does he say this only out of humility. There are other causes besides to be assigned for it. Observe therefore how God, accounting for it, says, “My grace is sufficient for thee”; not “that thou mayest not be exalted above measure,” but what? “For my strength is made perfect in weakness.” Two ends therefore were answered at once: what was doing was made clearly manifest, and the whole was ascribed to God. For this cause he has said elsewhere, “We carry this treasure in earthen vessels” (2 Cor. iv. 7.); that is, in bodies weak and liable to suffering. Why? “That the excellency of the power may be of God, and not of us.” If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, “He was sick nigh unto death, but God had mercy on him.” (Philip. ii. 27.) And many other instances there are of his ignorance of events, which was profitable both for him and his disciples.

“Trophimus I have left at Miletum sick.” Miletus was near Ephesus. Did this happen then when he sailed to Judea, or upon some other occasion? For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not.124    This is, however, a strong presumption that he did. See p. 476, note. We see him however deserted by all. “For Demas,” he says, “hath forsaken me. Crescens is departed into Galatia, Titus to Dalmatia. Erastus abode at Corinth. Trophimus have I left at Miletum sick.”

Ver. 21. “Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens and Linus, and Claudia.”

This Linus, some say, was second125    i.e. the next. See Euseb. iii. 2, and note in Reading’s Ed.; also Cave Hist. Lit. Linus is thought not to have survived the persecution of Nero, and probably to have been bishop in St. Peter’s lifetime, and supplied his place when absent. Bishop of the Church of Rome after Peter. “And Claudia.” You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Manifestly because they in purpose had already withdrawn from worldly affairs, and were illustrious above other. For a woman, as such, meets not with any impediments. It is the work of divine grace, that this sex should be impeded only in the affairs of this life, or rather not even in them. For a woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. For if their domestic concerns were in a state of confusion and disorder, those who are engaged in public affairs would be kept at home, and political business would be ill managed. So that neither in those matters, as neither in spiritual, is she inferior. For she is able, if so inclined, to endure a thousand deaths. Accordingly many women have suffered martyrdom. She is able to practice chastity even more than men, no such strong flame disturbing her; and to show forth modesty and gravity, and “holiness, without which no one shall see the Lord” (Heb. xii. 14.); and contempt of wealth, if she will, and in short all other virtues.

“Do thy diligence to come before winter.” See how he urges him, yet he does not say anything to grieve him. He does not say, “Before I die,” lest he should afflict him; but, “Before winter,” that thou be not detained.

“Eubulus,” he says, “greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.” He does not mention the rest by name. Seest thou that those were the most zealous?

Ver. 22. “The Lord Jesus Christ be with thy spirit.”

There can be no better prayer than this. Grieve not for my departure. The Lord will be with thee. And he says, not “with thee,” but “with thy spirit.” Thus there is a twofold assistance, the grace of the Spirit,126    i.e. the original Gift, without which he had been but a carnal person. and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us?

“Grace be with us. Amen.”

Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.

Moral. But how shall we draw down grace upon us? By doing what is pleasing to God, and obeying Him in all things. In great houses do we not see those domestics in favor, who do not regard their own interest, but with all zeal and alacrity promote their masters’, and who not from the compulsion of the master, but from their own affection and good disposition, order all things well. When they are always before their eyes, when they are engaged in the house, when they are not occupied in any private concerns, nor caring for their own, but rather consider their masters’ concerns as their own. For he who makes what is his own his master’s, does not really give up his own to his master, but makes his interest his own; he commands even as himself in his affairs,127    See Gen. xl. 4, 22. and rules equally with him. He is often as much feared by the domestics, and whatever he says his master says too, and he is henceforth dreaded by all his enemies.

And if he who in worldly concerns prefers his masters interests to his own, does not really neglect his own interest, but rather advance it the more; much more is this the case in spiritual matters. Despise thine own concerns, and thou wilt receive those of God. This He Himself wills. Despise each, and seize upon the kingdom of heaven. Dwell there, not here. Be formidable there, not here. If thou art formidable there thou wilt be formidable not to men, but to demons, and even to the devil himself. But if thy dependence is on worldly wealth, thou wilt be contemptible to them, and often to men too. Whatever be thy riches, thou wilt be rich in servile things. But if thou despisest these, thou wilt be radiant in the house of the King.

Such were the Apostles, despising a servile house and worldly wealth! And see how they commanded in the affairs of their Master. “Let one,” they said, “be delivered from disease, another from the possession of devils: bind this man, and loose that.” This was done by them on earth, but it was fulfilled as in Heaven. For, “whatever ye shall bind on earth,” said He, “shall be bound in Heaven.” (Matt. xviii. 18.) And greater power than His own did He give them. And that I lie not, appears from His own words. “He that believeth in Me, greater works shall he do than these which I do.” (John xiv. 12.) Why so? Because this honor is reflected upon the Master.128    See Acts iv. 12, 13; v. 4. The power of our Lord, after He had received His kingdom, was exercised through them. As in our own affairs, if the servant has great power, the master is the more admired, for if the servant is so powerful, much more is he who commands him. But if any man, neglecting his master’s service thinks only of his wife, his son, or his servant, and seeks to be rich, and to lay up treasure there, by stealing and robbing his master of his possessions, he is presently ruined, and his wealth perishes with him.

Wherefore having these examples, I beseech you, let us not regard our possessions, that we may regard ourselves: nay, let us despise them, that we may obtain them. If we despise them, He will take care of them; if we take care of them, God will despise them. Let us labor in the concerns of God, not in our own, or rather really in our own, for His are our own. I speak not of heaven,129    i.e. the material heaven. nor of earth, nor of the things of this world: these are unworthy of Him. And they belong alike to the faithful and the unbelievers. What then do I speak of as His? His glory and His kingdom. These are His, and ours for His sake. How? “If we be dead with Him,” He says, “we shall also live with Him. If we suffer, we shall also reign with Him.” (2 Tim. ii. 11.) We are become “joint heirs,” and are called His “brethren.” Why do we sink below, when He is drawing us upward towards Himself? How long shall we be poor, and beggarly? Heaven is set before us; and do we linger on earth? Is His kingdom opened to us, and do we choose such poverty as is here? Is life immortal offered us, and do we spend ourselves for lands, for wood and stones? Be truly rich. I would wish thee to be so. Be covetous and rapacious, I blame thee not for it. Here it is a fault not to be covetous, here it is blameworthy not to be grasping. What then is this? “The kingdom of Heaven suffereth violence, and the violent take it by force.” (Matt. xi. 12.) There be thou violent! be grasping! It is not diminished by being seized upon. For neither is virtue divided, nor piety lessened, nor the kingdom of Heaven. Virtue is increased when thou seizest upon it, whilst temporal goods are lessened when they are seized upon. And this appears from hence: Let there be ten thousand men in a city; if all seize on virtue, it is multiplied, for they become righteous in ten thousand things.130    Lit. “they become righteous in ten thousand”; but the true reading is perhaps ἐν γὰρ τοῖς μυρίοις γίνεται δικαίοις, “for it is formed in ten thousand righteous men,” as has been conjectured from an Old. Lat. If no one seizes upon it, it is diminished, for it is nowhere to be found.

Thou seest then that good things are multiplied on being possessed by many, but earthly goods are rather diminished by seizing. Let us not therefore sit down content with poverty, but let us choose riches. God is then rich, when those who enjoy His kingdom are many. “For He is rich,” it is said, “unto all that call upon Him.” (Rom. x. 12.) Increase then His substance; and thou wilt increase it by taking possession of it, by being covetous of it, by violently seizing it. And truly there is need of violence. Wherefore? Because there are so many impediments, as wives and children, cares and worldly business; besides those demons, and him who is the ruler of them, the devil. There is need then of violence, there is need of fortitude. He who takes by violence is exposed to toils. How? He endures all things, he contends against necessities. How? He almost attempts impossibilities. If such are those who take by violence, and we shrink from attempting even what is possible, how shall we ever win? or when shall we enjoy the things for which we strive? “The violent,” it is said, “take” the kingdom of heaven “by force.” Violence and rapacity are needed. For it is not simply set before us, and ready to our hands. He who seizes by violence, is ever sober and watchful, he is anxious and thoughtful, that he may make his seizure at a seasonable time. Dost thou not see that in war he who is about to make a seizure keeps watch and is under arms the whole night? If then they who aim at seizing upon worldly goods, watch and are armed all the night long, should we, who wish to seize upon spiritual things, sleep and snore in the day, and continue always naked and unarmed? For he who is engaged in sin is unarmed; as he who practices righteousness is armed. We do not fortify ourselves with almsgiving. We do not prepare for ourselves lamps that are burning, we do not fence ourselves in spiritual armor. We do not learn the way that leads thither. We are not sober and watchful, and therefore we can seize no spoil.

If a man wishes to make an attempt on a kingdom, does he not set death before him in a thousand shapes? Is he not armed at all points, does he not practice the art of war, does he not do everything with this view, and so rush on to the attack? But we do not act thus. We wish to take the spoil while we are sleeping, and therefore we come off with empty hands. Dost thou not see plunderers, how they flee, how rapidly they move? how they force their way through everything? And there is need of expedition here. The devil is in pursuit of thee. He orders those before to detain thee. But if thou art strong, if thou art watchful, thou wilt spurn one, and thrust aside another, and escape from all, as a bird. Yea, if thou depart hence, if thou escape from the market and the tumult, I mean this life, and arrive at those higher regions beyond these, in the world to come. For there, as in a solitude, there is no tumult, no one to disturb, or to stay thy course.

Hast thou seized? Yet a little exertion is needed after the seizure, that what thou hast seized may not be taken from thee. If we run on, if we look to none of those things that are set before our eyes, if we consider nothing but how we may escape from those who would hinder us, we shall be able to retain with all security what we have seized. Hast thou seized on chastity? Tarry not; flee beyond the reach of the devil. If he sees that he cannot overtake thee, he will cease to pursue; as we, when we can no longer see those who have robbed us, despair of the pursuit, and do not pursue, nor call on others to stop thief, but suffer them to escape. So do thou run vigorously at the beginning, and when thou art beyond the reach of the devil, he will not afterwards attack thee, but thou wilt be in safety, securely enjoying those unspeakable blessings, which God grant that we may all obtain through Jesus Christ our Lord. To whom with the Father, and the Holy Ghost, be glory, power, honor, and worship, now and for ever, and world without end. Amen.

ΟΜΙΛΙΑ Ιʹ. Σπούδασον ἐλθεῖν πρός με ταχέως. Δημᾶς γάρ με ἐγκατέλιπεν, ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς Θεσσαλονίκην, Κρήσκης εἰς Γαλατίαν. Τίτος εἰς Δαλματίαν: Λουκᾶς ἐστι μό νος μετ' ἐμοῦ. Μάρκον ἀναλαβὼν, ἄγε μετὰ σεαυ τοῦ: ἔστι γάρ μοι εὔχρηστος εἰς διακονίαν. Τυ χικὸν δὲ ἀπέστειλα εἰς Ἔφεσον. Τὸν φελόνην, ὃν ἀπέλιπον ἐν Τρωάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. αʹ. Ἄξιον ζητῆσαι πῶς καλεῖ τὸν Τιμόθεον πρὸς ἑαυτὸν, εἴ γε Ἐκκλησίαν πεπιστευμένος ἦν, καὶ ἔθνος ὁλόκληρον. Οὐκ ἀπονοίας ἦν τὸ πρᾶγμα: αὐτὸς γὰρ ἕτοιμος ἦν ἐλθεῖν πρὸς αὐτόν: ἄκουε γὰρ αὐτοῦ λέγοντος, Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι. Ἀλλὰ τίνος ἕνεκεν; Ἀνάγκῃ κατείληπτο πολλῇ, καὶ κύριος ἀποδημίας οὐκέτι ἦν: δεσμωτήριον ᾤκει, καὶ συνεκέκλειστο ὑπὸ Νέρωνος, καὶ ὅσον οὔπω ἔμελλε τελευτᾷν. Ἵνα οὖν μὴ τοῦτο γένηται πρὸ τοῦ τὸν μαθητὴν ἰδεῖν, διὰ τοῦτο αὐτὸν καλεῖ, θεάσασθαι ποθῶν πρὸ τῆς τελευτῆς, καὶ ἴσως πολλὰ παραθέσθαι: διό φησι, Σπούδασον πρὸ χειμῶνος ἐλθεῖν πρός με. Δημᾶς γάρ με ἐγκατέλιπεν, ἀγαπήσας τὸν νῦν αἰῶνα. Καὶ οὐ λέγει, Ἵνα σε ἴδω πρὶν ἀπελθεῖν ἐκ τοῦ βίου, ὃ μάλιστα ἐλύπει: ἀλλ', Ἐπειδὴ μόνος εἰμὶ, φησὶν, οὐδένα ἔχω τὸν συναντιλαμβανόμενόν μου. Δημᾶς με γὰρ ἐγκατέλιπεν, ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς Θεσσαλονίκην. Τουτέστι, τῆς ἀνέσεως ἐρασθεὶς, τοῦ ἀκινδύνου καὶ τοῦ ἀσφαλοῦς, μᾶλλον εἵλετο οἴκοι τρυφᾷν, ἢ μετ' ἐμοῦ ταλαιπωρεῖσθαι, καὶ συνδιαφέρειν μοι τοὺς παρόντας κινδύνους. Τοῦτον διέβαλε μόνον, οὐκ αὐτὸν διαβαλεῖν βουλόμενος, ἀλλ' ἡμᾶς στηρίξαι, ὥστε μὴ μαλακίζεσθαι ἐν τοῖς κινδύνοις μηδὲ ἐν τοῖς πόνοις: τοῦτο γάρ ἐστι, Τὸν παρόντα ἀγαπήσας αἰῶνα: ἅμα δὲ καὶ τὸν μαθητὴν ἐπισπάσασθαι βουλόμενος. Κρήσκης, φησὶν, εἰς Γαλατίαν, Τίτος εἰς Δαλματίαν. Τούτους οὐκέτι διαβάλλει: καὶ γὰρ ὁ Τίτος τῶν σφόδρα θαυμαστῶν ἦν, ὥστε αὐτῷ τὰ κατὰ τὴν νῆσον ἐνεχείρισε, νῆσον οὐ μικρὰν, ἀλλὰ καὶ σφόδρα μεγάλην, τὴν Κρήτην λέγω. Λουκᾶς ἐστι μόνος μετ' ἐμοῦ. Αὐτὸς γὰρ σφόδρα ἀδιασπάστως εἶχεν αὐτοῦ, ὁ καὶ τὸ εὐαγγέλιον γράψας, καὶ τὰς καθολικὰς Πράξεις, φιλόπονος ὢν καὶ φιλομαθὴς καὶ καρτερικός. Περὶ τούτου φησὶ γράφων, Οὗ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν. Μάρκον ἀναλαβὼν, ἄγε μετὰ σεαυτοῦ. Τίνος ἕνεκεν; Ἔστι γάρ μοι εὔχρηστος εἰς διακονίαν. Οὐκ εἰς τὴν ἀνάπαυσιν λέγει τὴν ἑαυτοῦ, ἀλλ' Εἰς τὴν διακονίαν τοῦ εὐαγγελίου: καὶ γὰρ ἐν δεσμοῖς ὢν, οὐκ ἔληγε κηρύττων. Ἄρα καὶ τὸν Τιμόθεον τούτου ἕνεκεν ἐκάλει, οὐ τῶν αὐτοῦ ἕνεκεν, ἀλλ' ὑπὲρ τοῦ εὐαγγελίου, ὥστε μηδεμίαν γενέσθαι ταραχὴν κατὰ τὴν αὐτοῦ τελευτὴν τοῖς πιστοῖς, τῶν αὐτοῦ μαθητῶν πολλῶν παρόντων, καὶ κωλυόντων θορύβους, καὶ παραμυθουμένων τοὺς ἀφορήτως φέροντας αὐτοῦ τὴν τελευτήν. Καὶ γὰρ ἄνδρας ἀξιολόγους εἰκὸς ἦν εἶναι τοὺς πεπιστευκότας ἐπὶ τῆς Ῥώμης: Τυχικὸν δὲ ἀπέστειλα εἰς Ἔφεσον. Τὸν φελόνην, ὃν ἀπέλιπον ἐν Τρωάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας. Φελόνην ἐνταῦθα τὸ ἱμάτιον λέγει: τινὲς δέ φασι τὸ γλωσσόκομον, ἔνθα τὰ βιβλία ἔκειτο. Τί δὲ αὐτῷ τῶν βιβλίων ἔδει μέλλοντι ἀποδημεῖν πρὸς τὸν Θεόν; Καὶ μάλιστα ἔδει, ὥστε αὐτὰ τοῖς πιστοῖς παραθέσθαι, καὶ ἀντὶ τῆς αὐτοῦ διδασκαλίας, ἔχειν αὐτά. Πάντας μὲν οὖν τοὺς πιστοὺς εἰκὸς τότε μεγάλην ἔχειν πληγὴν, μάλιστα δὲ τοὺς παρόντας τῇ τελευτῇ, καὶ ἀπολαύοντας αὐτοῦ τότε. Τὸν δὲ φελόνην ζητεῖ, ὥστε μὴ δεηθῆναι παρ' ἑτέρου λαβεῖν. Ὁρᾷς γὰρ αὐτὸν ὑπὲρ τούτου πολλὴν ποιούμενον τὴν σπουδὴν, καὶ λέγοντα ἑτέρωθι, ἡνίκα πρὸς τοὺς ἀπὸ τῆς Ἐφέσου διελέγετο: Γινώσκετε, ὅτι ταῖς χρείαις μου, καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται: καὶ πάλιν, Μακάριόν ἐστι διδόναι μᾶλλον, ἢ λαμβάνειν. Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο. Ἀποδῴη αὐτῷ ὁ Κύριος κατὰ τὰ ἔργα αὐτοῦ. Πάλιν ἐνταῦθα μέμνηται πειρασμοῦ, οὐχ ἁπλῶς ἐκεῖνον βουλόμενος διαβαλεῖν, οὐδὲ κατηγορῆσαι αὐτοῦ, ἀλλὰ τὸν μαθητὴν ἀλεῖψαι πρὸς τοὺς ἀγῶνας, ὥστε φέρειν γενναίως: κἂν εὐτελεῖς ὦσιν οἱ τὰς πείρας προσάγοντες, κἂν οὐδαμινοὶ, κἂν ἄτιμοι, δεῖ, φησὶ, πάντα φέρειν γενναίως. Ὁ γὰρ ὑπὸ μεγάλου τινὸς παθὼν κακῶς, ἔχει φιλοτιμίαν οὐ μικρὰν, τὴν τοῦ ποιοῦντος ὑπεροχήν: ὁ δὲ ὑπὸ εὐτελοῦς καὶ ἀπεῤῥιμμένου, μείζονα ἔχει τὴν ἀνίαν. Πολλά με κακὰ ἐνεδείξατο: τουτέστιν, Ἔθλιψέ με διαφόρως. Ἀλλ' οὐκ ἀτιμωρητὶ, φησὶ, ταῦτα αὐτῷ προχωρήσει: Ἀποδώσει γὰρ ὁ Κύριος κατὰ τὰ ἔργα αὐτοῦ. Ὥσπερ γράφων ἔλεγεν ἀνωτέρω, Οἵους διωγμοὺς ὑπέμεινα, καὶ ἐκ πάντων με ἐῤῥύσατο ὁ Κύριος: οὕτω καὶ ἐνταῦθα διπλῇ παρεκάλεσε τὸν μαθητὴν, τῷ τε κακῶς πάσχειν, καὶ τῷ ἐκεῖνον ἀπολήψεσθαι: οὐχ ὡς τῶν ἁγίων ταῖς τιμωρίαις ἐπιχαιρόντων ἁπλῶς, ἀλλ' ὡς τοῦ κηρύγματος δεομένου καὶ τῶν ἀσθενεστέρων τῆς ἐντεῦθεν παραμυθίας. Ὃν καὶ σὺ, φησὶ, φυλάσσου: λίαν γὰρ ἀνθέστηκε τοῖς ἡμετέροις λόγοις. Τουτέστι, πολεμεῖ καὶ ἐναντιοῦται. Καὶ οὐκ εἶπε, Τιμώρησαι, κόλασον, ἀπέλασον, καίτοι γε ἐνῆν διὰ τῆς χάριτος ταῦτα ἐργάσασθαι: ἀλλ' οὐδὲν τούτων, οὐδὲ ὁπλίζει αὐτὸν κατ' αὐτοῦ, ἀλλ' ἀναχωρεῖν μόνον κελεύει, τῷ Θεῷ παραχωροῦντα τῆς τιμωρίας. Καὶ πρὸς παραμυθίαν τῶν ἀσθενεστέρων τοῦτο εἴρηκε, τὸ, Ἀποδώσει αὐτῷ: ὃ καὶ προφητεία ἐστὶν, ἢ ἀρά. Ὅτι δὲ ὑπὲρ τοῦ τὸν μαθητὴν ἀλεῖψαι ταῦτα λέγει, καὶ ἐκ τῶν ἑξῆς δῆλον. Ἀλλ' ὅρα πάλιν πῶς ἑτέρους πειρασμοὺς αὐτοῦ διηγεῖται. Ἐν τῇ πρώτῃ μου ἀπολογίᾳ, φησὶν, οὐδείς μοι συμπαρεγένετο, πάντες με ἐγκατέλιπον: μὴ αὐτοῖς λογισθείη. βʹ. Ὁρᾷς πῶς φείδεται τῶν οἰκείων; καίτοι ἔργον εἰργάσαντο δεινόν. Οὐ γάρ ἐστιν ἴσον παρὰ τῶν ἔξωθεν καταφρονεῖσθαι, καὶ παρὰ τῶν οἰκείων. Ὁρᾷς ἐπιτεταμένην ἀθυμίαν; Οὐκ ἔχεις εἰπεῖν, ὅτι παρὰ μὲν τῶν ἔξωθεν ἐπολεμούμην, εἶχον δὲ παραμυθίαν τὴν θεραπείαν καὶ τὴν συμμαχίαν τῶν ἐμῶν: καὶ γὰρ καὶ ἐκεῖνοί με προέδωκαν. Πάντες με ἐγκατέλιπον, φησίν. Ἄρα οὐ μικρὸν ἁμάρτημα τοῦτο. Εἰ γὰρ ἐν πολέμῳ τὸν κινδυνεύοντα ὁ ἀφεὶς, καὶ τῆς τῶν ἐχθρῶν ἑαυτὸν ὑπεξάγων χειρὸς, ὑπὸ τῶν οἰκείων πλήττεται εἰκότως, ὡς τὸ πᾶν διαφθείρας καὶ προδούς: πολλῷ μᾶλλον ἐν τῷ κηρύγματι. Ποίαν δὲ πρώτην ἀπολογίαν λέγει; Παρέστη ἤδη τῷ Νέρωνι, καὶ διέφυγεν: ἐπειδὴ δὲ τὸν οἰνοχόον αὐτοῦ κατήχησε, τότε αὐτὸν ἀπέτεμεν. Ἰδοὺ πάλιν προτροπὴ τῷ μαθητῇ διὰ τῶν ἐπαγομένων: Ἀλλ' ὁ Κύριός μοι παρέστη, καὶ ἐνεδυνάμωσέ με. Τὸν γὰρ ὑπὸ ἀνθρώπων ἐγκαταλιμπανόμενον οὐκ ἀφίησί τι παθεῖν δεινὸν ὁ Θεός. Καὶ ἐνεδυνάμωσέ με, φησί: τουτέστι, παῤῥησίαν ἐχαρίσατο, οὐκ ἀφῆκε καταπεσεῖν. Ἵνα δι' ἐμοῦ τὸ κήρυγμα πληροφορηθῇ: τουτέστι, πληρωθῇ. Ὅρα τὴν ταπεινοφροσύνην αὐτοῦ τὴν πολλήν. Οὐχ ὡς ἄξιον τυχεῖν τῆς δωρεᾶς, φησὶν, ἐνεδυνάμωσέ με, ἀλλ' Ἵνα τὸ κήρυγμα πληροφορηθῇ, ὃ ἤμην ἐμπεπιστευμένος. Ὡς ἂν εἴ τις ἁλουργίδα καὶ διάδημα βαστάζοι καὶ δι' αὐτὴν σώζοιτο. Καὶ ἀκούσῃ, φησὶ, πάντα τὰ ἔθνη. Τί ἐστι τοῦτο; Ἵνα πᾶσι, φησὶ, κατάδηλος γένηται καὶ τοῦ κηρύγματος ἡ περιφάνεια, καὶ τῆς περὶ ἐμὲ προνοίας ἡ κηδεμονία. Καὶ ἐῤῥύσατό με ἐκ στόματος λέοντος: καὶ ῥύσεταί με ὁ Κύριος ἀπὸ παντὸς ἔργου πονηροῦ. Ὅρα πῶς παρὰ μικρὸν ἦλθεν ἀποθανεῖν. Εἰς αὐτὸν τοῦ λέοντος ἐνέπεσε τὸν φάρυγγα. Λέοντα γὰρ τὸν Νέρωνά φησι διὰ τὸ θηριῶδες καὶ ἰσχυρὸν τῆς βασιλείας αὐτοῦ καὶ ἀκατάπληκτον. Καὶ ἐῤῥύσατό με, φησὶν, ὁ Κύριος, καὶ ῥύσεται. Εἰ ῥύσεται πάλιν, πῶς ἔλεγεν, ὅτι Ἤδη σπένδομαι; Ἀλλὰ πρόσεχε τῇ φωνῇ. Ἐῤῥύσατό με, φησὶν, ἐκ στόματος λέοντος: καὶ πάλιν Ῥύσεται, οὐκέτι ἐκ στόματος, ἀλλὰ τί; Ἀπὸ παντὸς ἔργου πονηροῦ. Τότε μὲν γάρ με τῶν κινδύνων ἐξήρπασεν: ἐπειδὴ δὲ τὸ ἱκανὸν τῷ εὐαγγελίῳ γέγονε, ῥύσεταί με πάλιν ἀπὸ παντὸς ἁμαρτήματος, τουτέστιν, οὐκ ἀφήσει καταγνωσθέντα ἀπελθεῖν. Καὶ γὰρ καὶ τοῦτο, τὸ δυνηθῆναι μέχρις αἵματος ἀντικαταστῆναι πρὸς τὴν ἁμαρτίαν καὶ μὴ ἐνδοῦναι, ἑτέρου λέοντός ἐστι ῥύσασθαι, τοῦ διαβόλου. Ὥστε μείζων αὕτη τῆς προτέρας ἡ σωτηρία, ὅτε δοκεῖ ἐκδεδόσθαι. Καὶ σώσει εἰς τὴν βασιλείαν αὑτοῦ τὴν ἐπουράνιον: ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἄρα αὕτη ἐστὶν ἡ σωτηρία, ὅταν ἐκεῖ διαλάμπωμεν. Τί ἐστι, Σώσει εἰς τὴν βασιλείαν αὑτοῦ; Ἐξαρπάσει με, φησὶ, πάσης αἰτίας, καὶ ἐκεῖ φυλάξει. Τοῦτο γάρ ἐστι σωθῆναι εἰς τὴν βασιλείαν, τὸ ἐνταῦθα δι' αὐτὴν ἀποθανεῖν. Ὁ μισῶν γὰρ, φησὶ, τὴν ψυχὴν αὑτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ὧ| ἡ δόξα. Ἰδοὺ δοξολογία τοῦ Υἱοῦ. Ἄσπασαι Πρίσκιλλαν καὶ Ἀκύλαν καὶ τὸν Ὀνησιφόρου οἶκον. Αὐτὸς γὰρ ἐκεῖ ἦν ἐν Ῥώμῃ, καθώς φησι: Δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ. Διὰ τῆς προσηγορίας τῆς τούτου καὶ τοὺς ἐν τῇ οἰκίᾳ προθυμοτέρους ποιεῖ ἐν τοῖς τοιούτοις κατορθώμασιν. Ἄσπασαι, φησὶ, Πρίσκιλλαν καὶ Ἀκύλαν. Οὗτοί εἰσιν ὧν συνεχῶς μέμνηται, παρ' οἷς καὶ κατήχθη, οἱ τὸν Ἀπολλὼ προσλαβόμενοι. Προτίθησι δὲ τὴν γυναῖκα, ἐμοὶ δοκεῖν, ἅτε σπουδαιοτέραν οὖσαν καὶ πιστοτέραν: καὶ γὰρ καὶ αὕτη τότε προσελάβετο τὸν Ἀπολλώ: ἢ καὶ ἀδιαφόρως τοῦτο ποιεῖ. Οὐ μικρὰ δὲ τούτοις ἦν παραμυθία ἡ πρόῤῥησις, ἀλλὰ τιμῆς καὶ ἀγάπης εἶχεν ἔνδειξιν, καὶ πολλῆς μετάληψιν χάριτος: ἀρκεῖ γὰρ καὶ ἀσπασμὸς μόνος τοῦ ἁγίου καὶ μακαρίου ἐκείνου πολλῆς ἐμπλῆσαι χάριτος τὸν τὴν προσηγορίαν δεχόμενον. Ἔραστος ἔμεινεν ἐν Κορίνθῳ, Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα. Τοῦτον καὶ τὸν Τυχικὸν ἔγνωμεν ἐν τῇ τῶν Πράξεων βίβλῳ συναναχθέντας αὐτῷ ἀπὸ τῆς Ἰουδαίας, καὶ πανταχοῦ συνόντας, ἴσως ὡς σπουδαιοτέρους τῶν ἄλλων. Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ, φησὶν, ἀσθενοῦντα. Διὰ τί γὰρ μὴ ἰάσω αὐτὸν, ἀλλ' ἀπέλιπες; Οὐ πάντα ἴσχυον οἱ ἀπόστολοι, ἢ οὐ πάντα ᾠκονόμουν τῇ χάριτι, ἵνα μή τις εἰς αὐτοὺς λογίσηται ὑπὲρ ὃ βλέπει. Τοῦτο καὶ ἐπὶ τῶν μακαρίων τῶν πρὸ αὐτῶν γενομένων δικαίων ὁρῶμεν συμβάν: καθάπερ ἐπὶ τοῦ Μωϋσέως: ἰσχνόφωνος ἦν: διὰ τί μὴ μετέβαλεν αὐτοῦ τὴν ἰσχνότητα; Πολλάκις ὑπὸ λύπης ἐβάλλετο καὶ ἀθυμίας: εἰς τὴν γῆν τῆς ἐπαγγελίας οὐκ εἰσῆλθε. γʹ. Πολλὰ γὰρ συνεχώρει ὁ Θεὸς, ὥστε δείκνυσθαι τὸ ἀσθενὲς τῆς ἀνθρωπίνης φύσεως. Εἰ γὰρ καὶ τούτων γενομένων, ἔλεγον οἱ ἀναίσθητοι Ἰουδαῖοι, ποῦ ἐστι Μωϋσῆς, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου; εἰ καὶ εἰσήγαγεν αὐτοὺς εἰς τὴν γῆν τῆς ἐπαγγελίας, τί οὐκ ἂν ἔπαθον; Εἰ μὴ συνεχώρησεν αὐτοῦ κρατῆσαι τὸν φόβον τὸν τοῦ Φαραὼ, οὐκ ἂν θεὸν αὐτὸν ἐνόμισαν; Οὕτω καὶ περὶ Παύλου καὶ Βαρνάβα τοὺς τὴν Λύστραν οἰκοῦντας, ὁρῶμεν παθόντας ἐπ' αὐτῶν, καὶ θεοὺς αὐτοὺς νομίσαντας, ὅτε διαῤῥήξαντες αὑτῶν τὰ ἱμάτια, ἐξεπήδησαν εἰς τὸν ὄχλον κράζοντες καὶ λέγοντες: Ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄνθρωποι. Καὶ ὁ Πέτρος πάλιν ἡνίκα τὸν ἐκ γενετῆς χωλὸν ἰάσατο, πάντων ἐκπλαγέντων ἐπὶ τῷ γεγονότι, ἀπεκρίνατο λέγων: Ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε, ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν αὐτόν; Ἄκουε δὲ πάλιν καὶ τοῦ μακαρίου Παύλου λέγοντος: Καὶ ἐδόθη μοι σκόλοψ τῇ σαρκὶ, ἵνα μὴ ὑπεραίρωμαι. Ἀλλὰ ταπεινοφροσύνης, φησὶν, ὁ λόγος. Ἄπαγε, οὐκ ἔστι τοῦτο: οὐ γὰρ διὰ τοῦτο ἐδόθη αὐτῷ σκόλοψ, ἵνα ταπεινοφρονῇ, οὐδὲ διὰ ταπεινοφροσύνην μόνον ἔφη τοῦτο, ἀλλὰ καὶ δι' ἄλλας αἰτίας. Ὅρα γοῦν πῶς ὁ Θεὸς ἀπολογούμενος, οὔ φησιν αὐτῷ, Ἀρκεῖ σοι ἡ χάρις μου, ἵνα μὴ ὑπεραίρῃ, ἀλλὰ τί; Ἡ γὰρ δύναμίς μου, φησὶν, ἐν ἀσθενείᾳ τελειοῦται. Δύο τοίνυν συνεγίνετο: καὶ φανερὰ ἐδείκνυτο τὰ γινόμενα, καὶ τὸ ὅλον ἐπεγράφετο τῷ Θεῷ. Διὰ τοῦτο καὶ ἀλλαχοῦ ἔλεγεν: Ἔχομεν τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσι, τουτέστι, παθητοῖς καὶ ἀσθενέσι σώμασι. Διὰ τί; Ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν. Εἰ μὴ παθητὰ ἦν τὰ σώματα, αὐτοῖς ἂν ἐπεγράφετο ἅπαντα. Καὶ ἀλλαχοῦ ὁρῶμεν αὐτὸν ἀλγοῦντα ἐπὶ ἀῤῥωστίᾳ: περὶ γὰρ τοῦ Ἐπαφροδίτου ἔλεγε: Καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλ' ὁ Θεὸς αὐτὸν ἠλέησε: καὶ πολλὰ δὲ καὶ ἄλλα ἀγνοοῦντα συμφερόντως καὶ αὐτῷ καὶ τοῖς μαθητευομένοις. Τρόφιμον δὲ, φησὶν, ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα. Ἡ Μίλητος τῆς Ἐφέσου ἐγγὺς οὖσα τυγχάνει. Ἄρα ὅτε ἀπέπλεεν ἐπὶ τὴν Ἰουδαίαν, ἢ τοῦτο καιροῦ ἄλλου φήσομεν. Μετὰ μὲν γὰρ τὸ γενέσθαι ἐν Ῥώμῃ, πάλιν εἰς τὴν Σπανίαν ἀπῆλθεν: εἰ δὲ ἐκεῖθεν πάλιν εἰς ταῦτα τὰ μέρη, οὐκ ἴσμεν. Πάντων γοῦν ὁρῶμεν αὐτὸν μεμονωμένον. Δημᾶς με γὰρ ἐγκατέλιπε, φησί: Κρήσκης γὰρ εἰς Γαλατίαν, Τίτος εἰς Δαλματίαν: Ἔραστος ἔμεινεν ἐν Κορίνθῳ: Τρόφιμον ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα. Σπούδασον πρὸ χειμῶνος ἐλθεῖν. Ἀσπάζεταί σε Εὔβουλος, καὶ Πούδης, καὶ Λίνος, καὶ Κλαυδία. Τοῦτον τὸν Λίνον ἱστοροῦσί τινες δεύτερον μετὰ τὸν Πέτρον ἐπίσκοπον τῆς Ῥωμαίων Ἐκκλησίας γεγενῆσθαι. Καὶ Λίνος, φησὶ, καὶ Κλαυδία. Ὁρᾷς πῶς καὶ γυναῖκες ἦσαν διάπυροι περὶ τὴν πίστιν καὶ θερμαί; οἷον ἡ Πρίσκιλλα, οἷον αὐτὴ ἡ Κλαυδία, ἤδη ἐσταυρωμέναι, ἤδη παρατεταγμέναι. Καὶ τί γὰρ δήποτε τοσούτων ὄντων πιστῶν, τούτων μέμνηται τῶν γυναίων; Ἦ δῆλον, ὡς ἐκβεβηκότων ἤδη τῇ γνώμῃ τῶν κοσμικῶν πραγμάτων: ὡς μᾶλλον λαμπόντων: οὐ γὰρ ἔστιν ἐμποδισθῆναι γυναῖκα οὖσαν. Καὶ γὰρ καὶ τοῦτο τῆς τοῦ Θεοῦ χάριτος ἔργον, τὸ τὴν φύσιν ταύτην ἐν τοῖς βιωτικοῖς μόνον ἐμποδίζειν, μᾶλλον δὲ οὐδὲ ἐκεῖ. Οὐδὲ γὰρ μικρὸν τῆς πάσης διοικήσεως ἀναδέδεκται μέρος ἡ γυνὴ, τὸ οἰκουρόν: ἀλλ' ἐκείνης χωρὶς, οὐδὲ τὰ πολιτικὰ δυνήσεται συστῆναί ποτε. Εἰ γὰρ μέλλοι θορύβου καὶ ταραχῆς ἐμπεπλῆσθαι τὰ κατὰ τὴν οἰκίαν, ἕκαστος τῶν πολιτευομένων ἔμελλεν οἴκοι καθῆσθαι, καὶ τὰ κατὰ τὴν πόλιν κακῶς ἂν διακείσεται. Ὥστε οὐδὲ ἐν ἐκείνοις τὸ ἔλαττον ἔχει, οὐδὲ ἐν τοῖς πνευματικοῖς. Δύναται γὰρ μυριάκις ἀποθανεῖν, εἴ γε βούλοιτο: πολλαὶ γοῦν καὶ ἐμαρτύρησαν: δύναται σωφροσύνην ἀσκῆσαι, καὶ μᾶλλον τῶν ἀνδρῶν, ἅτε οὐ τοσαύτης ἐνοχλούσης αὐτῇ φλογὸς, καὶ κοσμιότητα καὶ σεμνότητα ἐπιδείξασθαι, καὶ ἁγιασμὸν, Οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον, καὶ χρημάτων ὑπεροψίαν, εἴ γε θέλοιεν, καὶ πάντα ἁπλῶς τὰ ἄλλα. Σπούδασον, φησὶ, πρὸ χειμῶνος ἐλθεῖν. Πῶς αὐτὸν κατεπείγει; καὶ οὐδαμοῦ τὸ λυπηρὸν τίθησιν: οὐ λέγει, πρὶν ἐμὲ τελευτῆσαι, ἵνα μὴ λυπήσῃ, ἀλλὰ, Πρὸ χειμῶνος ἐλθεῖν, ἵνα μὴ κατασχεθῇς. Ἀσπάζεταί σε, φησὶν, Εὔβουλος, καὶ Πούδης, καὶ Λίνος, καὶ Κλαυδία, καὶ οἱ ἀδελφοὶ πάντες. Ὀνομαστὶ αὐτῶν οὐ μέμνηται. Ὁρᾷς ὅτι ἐκεῖνοι θερμότεροι ἦσαν; Ὁ Κύριος Ἰησοῦς Χριστὸς μετὰ τοῦ πνεύματός σου Οὐδὲν ταύτης τῆς εὐχῆς ἄμεινον. Μὴ ἄλγει, φησὶν, ὅτι ἀφίσταμαι: ὁ Κύριος μετὰ σοῦ. Καὶ οὐκ εἶπε, Μετὰ σοῦ, ἀλλὰ, Μετὰ τοῦ πνεύματός σου. Διπλῆ ἡ βοήθεια τῆς χάριτος τοῦ Πνεύματος καὶ τοῦ Θεοῦ βοηθοῦντος αὐτῇ. Καὶ ἄλλως δὲ οὐκ ἔστιν εἶναι τὸν Θεὸν μεθ' ἡμῶν, μὴ τῆς χάριτος οὔσης τῆς πνευματικῆς: εἰ γὰρ ἐγκαταλειφθείημεν, πῶς ἔσται μεθ' ἡμῶν; Ἡ χάρις μεθ' ἡμῶν. Ἀμήν. Καὶ ἑαυτῷ λοιπὸν ἐπεύχεται: τουτέστιν, ὥστε ἀεὶ εὐαρέστους εἶναι αὐτῷ, ὥστε χάριν ἔχειν μετὰ τοῦ χαρίσματος: ταύτης γὰρ οὔσης, οὐδὲν ἔσται λυπηρόν. Ὥσπερ γὰρ ὁ τὸν βασιλέα ὁρῶν, καὶ χάριν ἔχων παρ' αὐτῷ, οὐδενὸς ἐπαισθάνεται λυπηροῦ: οὕτω κἂν τῶν φίλων ἀπολιμπανώμεθα, κἂν εἰς δεινόν τι περιπέσωμεν, οὐδενὸς αἴσθησιν ληψόμεθα, τῆς χάριτος οὔσης ἐκείνης καὶ τειχιζούσης ἡμᾶς. δʹ. Πῶς δὲ ἔνι τὴν χάριν ἐπισπάσασθαι λοιπόν; Τὰ τῷ Θεῷ φίλα πράττοντα, καὶ ἐν πᾶσιν αὐτῷ ὑπακούοντα. Ἢ καὶ ἐν ταῖς μεγάλαις οἰκίαις οὐκ ἐκείνους ὁρῶμεν χάριν ἔχοντας τῶν οἰκετῶν, ὅσοι μὴ τὰ αὐτῶν μεριμνῶσιν, ἀλλὰ τὰ τῶν δεσποτῶν πάσῃ ψυχῇ καὶ προθυμίᾳ, οὐ δι' ἀνάγκην μόνην δεσποτικὴν, ἀλλὰ καὶ διὰ προθυμίαν καὶ διὰ φιλοστοργίαν εὖ διατιθῶσιν ἅπαντα; Ὅταν ἀεὶ ἐν τοῖς ὀφθαλμοῖς ὦσι τοῖς αὐτῶν, ὅταν ἐπὶ τῆς οἰκίας στρέφωνται, ὅταν μηδὲν ἴδιον πραγματεύωνται, μηδὲ τῶν οἰκείων φροντίζωσι, μᾶλλον δὲ ἀντὶ τῶν ἰδίων ἔχωσι τὰ δεσποτικά; Ὁ γὰρ τὰ αὑτοῦ τοῦ δεσπότου ποιησάμενος, οὐ τὰ αὑτοῦ τοῦ δεσπότου πεποίηκεν, ἀλλὰ τὰ τοῦ δεσπότου αὑτοῦ: ὁμοίως αὐτῷ ἐπιτάττει ἐν τοῖς ἐκείνου, ὁμοίως ἐκείνῳ κρατεῖ. Πολλοὶ δὲ τῶν οἰκετῶν μᾶλλον αὐτὸν δεδοίκασι, καὶ ὅπερ ἂν εἴπῃ οὗτος, τοῦτο κἀκεῖνος: πάντες οἱ ἐχθροὶ λοιπὸν ἐν φόβῳ. Εἰ δὲ ὁ ἐν τοῖς βιωτικοῖς τῶν αὑτοῦ καταφρονήσας, καὶ τὰ τοῦ δεσπότου ἑλόμενος, οὐχὶ κατεφρόνησε τῶν αὑτοῦ, ἀλλὰ μᾶλλον μειζόνων ἐπέτυχε: πολλῷ μᾶλλον ἐν τοῖς πνευματικοῖς. Καταφρόνησον τῶν σῶν, καὶ ἔλαβες τὰ τοῦ Θεοῦ: βούλεται αὐτὸς τοῦτο. Καταφρόνησον τῆς γῆς, καὶ ἅρπασον τὴν βασιλείαν τῶν οὐρανῶν: ἐκεῖ δίαγε, μὴ ἐνταῦθα: ἐκεῖθεν ἔσο φοβερὸς, μὴ ἐνταῦθα. Ἐκεῖθεν ἂν ᾖς φοβερὸς, οὐχὶ ἀνθρώποις μόνον, ἀλλὰ καὶ δαίμοσι καὶ αὐτῷ τῷ διαβόλῳ ἔσῃ φοβερός: ἂν δὲ ἀπὸ τῶν χρημάτων τῶν ἐνταῦθα, ἐκείνοις εὐκαταφρόνητος ἔσῃ, πολλάκις δὲ καὶ ἀνθρώποις: ὅσα ἂν πλουτήσῃς, ἐν τοῖς δουλικοῖς πλουτήσεις: ἂν δὲ τούτων ὑπερίδῃς, ἐν τῷ οἴκῳ τῷ βασιλικῷ λαμπρὸς ἔσῃ. Τοιοῦτοι ἦσαν οἱ ἀπόστολοι, καταφρονήσαντες τῆς δουλικῆς οἰκίας, καὶ τῶν ἐνταῦθα χρημάτων. Καὶ ὅρα πῶς τοῖς δεσποτικοῖς ἐπέταττον. Ὁ δεῖνα, φησὶν, ἀπηλλάχθω νόσου, ἕτερος δαιμόνων, καὶ δῆσον ἐκεῖνον, καὶ λῦσον τοῦτον. Ἐπὶ γῆς τοῦτο ἐγίνετο, ἀλλ' ὡς ἐν οὐρανοῖς ἐτελεῖτο. Ὅσα γὰρ ἂν δήσητε, φησὶν, ἐπὶ γῆς, ἔσται δεδεμένα ἐν τῷ οὐρανῷ. Καὶ μείζονα αὐτοῖς ἔδωκεν αὐτοῦ ἐξουσίαν. Καὶ ὅτι οὐκ ἐψευσάμην, ἄκουε αὐτοῦ λέγοντος: Ὁ πιστεύων εἰς ἐμὲ, μείζονα ποιήσει ὧν ἐγὼ ποιῶ. Τί δήποτε; Ὅτι καὶ οὕτως εἰς τὸν Δεσπότην ἡ τιμὴ διαβαίνει. Ἐπεὶ καὶ ἐν τοῖς ἡμετέροις πράγμασιν, ὅταν μεγάλα δύνηται ὁ οἰκέτης, μᾶλλον θαυμάζεται ὁ δεσπότης. Εἰ γὰρ ὁ οἰκέτης τοσαῦτα δύναται, πόσῳ μᾶλλον ὁ κρατῶν αὐτοῦ; Εἰ δέ τις ἀφεὶς τὴν δεσποτικὴν ὑπηρεσίαν, φροντίζοι τῆς αὑτοῦ γυναικὸς καὶ τοῦ παιδίου καὶ τοῦ οἰκέτου, καὶ βούλοιτο πλουτεῖν, ἀποτίθεσθαι ἐκεῖ, ἢ κλέπτων, ἢ λυμαινόμενος τοῖς δεσποτικοῖς, ταχέως καὶ ἑαυτὸν μετὰ τῶν χρημάτων προσαπώλεσε. Διὸ ταῦτα ἔχοντες τὰ ὑποδείγματα, παρακαλῶ, μὴ φροντίζωμεν τῶν ἡμετέρων, ἵνα φροντίζωμεν ἑαυτῶν: καταφρονῶμεν αὐτῶν, ἵνα κτησώμεθα αὐτά. Ἂν ἡμεῖς αὐτῶν καταφρονήσωμεν, αὐτὸς αὐτῶν ἐπιμελήσεται: ἂν ἡμεῖς ἐπιμελησώμεθα αὐτῶν, ὁ Θεὸς αὐτῶν καταφρονήσει. Ἐν τοῖς τοῦ Θεοῦ κάμνωμεν, μὴ ἐν τοῖς ἡμετέροις, μᾶλλον δὲ ἐν τοῖς ἡμετέροις: τὰ γὰρ αὐτοῦ ἡμέτερα. Οὐ λέγω οὐρανὸν, οὐ λέγω γῆν, οὐ λέγω τὰ ἐν κόσμῳ: ταῦτα γὰρ αὐτοῦ ἀνάξια, ταῦτα οὐχ ἡμῶν μόνον ἐστὶν, ἀλλὰ καὶ τῶν ἀπίστων: ἀλλὰ τίνα λέγω αὐτοῦ; Δόξαν, βασιλείαν: ταῦτα καὶ αὐτοῦ, καὶ ἡμέτερα δι' αὐτόν. Πῶς; Εἰ συναπεθάνομεν, φησὶ, καὶ συζήσομεν: εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν. Συγκληρονόμοι ἐγενόμεθα, καὶ ἀδελφοὶ λεγόμεθα. Τί ἡμεῖς ἑαυτοὺς κάτω κατάγομεν, αὐτοῦ ἡμᾶς ἄνω καὶ πρὸς ἑαυτὸν ἕλκοντος; Μέχρι πότε πενιχροὶ, μέχρι πότε πτωχοί; οὐρανὸς πρόκειται, καὶ ἡμεῖς περὶ τὴν γῆν στρεφόμεθα; οὐρανοῦ βασιλεία, καὶ ἡμεῖς τὴν ἐνθάδε πενίαν αἱρούμεθα; ζωὴ ἀθάνατος, καὶ ἡμεῖς περὶ ξύλα καὶ λίθους καὶ ἀγροὺς δαπανώμεθα; Γενοῦ πλούσιος, τοῦτο κἀγὼ βούλομαι: πλεονέκτησον, καὶ ἅρπασον: ἐνταῦθα οὐκ ἔστι μέμψις: ἐνταῦθα τὸ μὴ πλεονεκτῆσαι ἔγκλημα, ἐνταῦθα τὸ μὴ ἁρπάσαι κατηγορία. Τί δὴ τοῦτό ἐστιν; Ἡ βασιλεία, φησὶ, τῶν οὐρανῶν βιάζεται καὶ βιασταὶ ἁρπάζουσιν αὐτήν. Γενοῦ βίαιος ἐκεῖ, γενοῦ ἅρπαξ, οὐ μειοῦται τὸ ἁρπαζόμενον. Οὐδὲ γὰρ μερίζεται ἡ ἀρετὴ, οὐ μειοῦται οὐδὲ ἡ εὐσέβεια, οὐδὲ ἡ βασιλεία τῶν οὐρανῶν. Τότε αὔξεται ἡ ἀρετὴ, ὅταν ἁρπάσῃς: τότε τὰ σωματικὰ μειοῦται, ὅταν ἁρπάσῃς: καὶ δῆλον ἐκεῖθεν. Ἔστωσαν ἐν πόλει μύριοι ἄνδρες: οὗτοι ἂν μὲν πάντες ἁρπάζωσι τὴν ἀρετὴν καὶ τὴν δικαιοσύνην, ἐπλεόνασαν αὐτήν: ἐν γὰρ τοῖς μυρίοις γίνονται δίκαιοι: ἂν δὲ μὴ ἁρπάσωσιν, ἠλάττωσαν: οὐδαμοῦ γὰρ φαίνεται. εʹ. Ὁρᾷς ὅτι ἐν τῷ ἁρπάζεσθαι πλεονεκτεῖ μᾶλλον τὰ ἀγαθά: ταῦτα δὲ ἐν τῷ ἁρπάζεσθαι μειοῦται μᾶλλον; Μὴ τοίνυν τῇ πενίᾳ προσκαθεζώμεθα, ἀλλὰ τὸν πλοῦτον ἑλώμεθα. Πλοῦτος Θεοῦ ἐστι τὸ πολλοὺς εἶναι τοὺς ἀπολαύοντας τῆς βασιλείας. Ὁ πλουτῶν, φησὶν, εἰς πάντας, καὶ ἐπὶ πάντας τοὺς ἐπικαλουμένους αὐτόν. Αὔξησον αὐτοῦ τὴν οὐσίαν: αὐξήσεις δὲ, ἂν ἁρπάσῃς, ἂν πλεονεκτήσῃς, ἂν βιάσῃ. Βίας ὄντως χρεία. Τί δήποτε; Ὅτι πολλοὶ οἱ κωλύοντες, γυναῖκες, παῖδες, φροντίδες, τὰ κοσμικὰ πράγματα, μετὰ τούτων δαίμονες, καὶ αὐτὸς ὁ τῶν δαιμόνων ἀρχηγέτης ὁ διάβολος. Δεῖ τοίνυν βίας, δεῖ καρτερίας. Ὁ βιαζόμενος ἐν πόνοις ἐστί. Πῶς; πάντα ὑπομένει, καὶ πρὸς ἀνάγκην ἵσταται. Πῶς; σχεδὸν τοῖς ἀδυνάτοις ἐπιχειρεῖ. Εἰ τοίνυν οἱ μὲν βιαζόμενοι τοιοῦτοι, ἡμεῖς δὲ οὐδὲ τοῖς δυνατοῖς ἐπιχειροῦμεν, πότε ἐπιτευξόμεθα; πότε ἀπολαυσόμεθα τῶν σπουδαζομένων; Βιασταὶ, φησὶν, ἁρπάζουσι τὴν βασιλείαν τῶν οὐρανῶν. Βίας χρεία καὶ ἁρπαγῆς: οὐ γὰρ ἁπλῶς πρόκειται, οὐδὲ ἐξ ἑτοίμου. Ὁ ἁρπάζων, διαπαντὸς νήφει, διεγήγερται, φροντίζει καὶ μεριμνᾷ, ὥστε εὐκαίρως ἐπιθέσθαι τῇ ἁρπαγῇ. Οὐχ ὁρᾶτε ἐν τοῖς πολέμοις, ὅτι ὁ ἁρπάσαι βουλόμενος δι' ὅλης τῆς νυκτὸς ἀγρυπνεῖ; δι' ὅλης ὥπλισται; Εἰ τοίνυν οἱ τὰ βιωτικὰ ἁρπάζοντες, καὶ νύκτα ἀγρυπνοῦσι, καὶ ὁπλίζονται, πῶς τὰ τούτων μείζονος δεόμενα τῆς σπουδῆς, τὰ πνευματικὰ, ἁρπάσαι βουλόμενοι, καὶ ἐν ἡμέρᾳ καθεύδομεν καὶ ῥέγχομεν, καὶ ἀεὶ ἄοπλοι καὶ γυμνοὶ διατελοῦμεν; Ὁ γὰρ ἐν ἁμαρτίαις στρεφόμενος, ἄοπλός ἐστι καὶ γυμνὸς, ὥσπερ ὁ ἐν δικαιοσύνῃ, ὡπλισμένος. Οὐκ ἐλεημοσύνῃ περιφράττομεν ἑαυτοὺς, οὐ τὰς ἀναπτομένας λαμπάδας ἑαυτοῖς εὐτρεπίζομεν, οὐ συμφραττόμεθα ὅπλοις πνευματικοῖς οὐ τὴν ὁδὸν μανθάνομεν τὴν ἐκεῖ φέρουσαν, οὐ νήφομεν, οὐ διεγηγέρμεθα: διὰ τοῦτο ἁρπάσαι οὐδὲν δυνάμεθα. Εἴ τις βασιλείᾳ ἐπιθέσθαι βούλοιτο, οὐχὶ θανάτους μυρίους ἑαυτῷ ὑποτίθησι πρότερον; οὐχὶ συμφραξάμενος, οὐχὶ μελετήσας τὴν πολεμικήν; οὐχὶ πάντα ὑπὲρ τούτου πράττει, καὶ οὕτως ὁρμᾷ πρὸς τὴν ἐπίθεσιν; Ἀλλ' οὐχ ἡμεῖς οὕτως, ἀλλὰ καθεύδοντες ἁρπάζειν βουλόμεθα: τοιγάρτοι διὰ τοῦτο κεναῖς ἄπιμεν χερσίν. Οὐχ ὁρᾷς τοὺς ἁρπάζοντας, πῶς φεύγουσι, πῶς τρέχουσι, πῶς διατέμνουσιν ἅπαντα; Δρόμου χρεία: εὐθέως γάρ σου κατατρέχει ὁ διάβολος, καὶ τοῖς ἔμπροσθεν κελεύει κατασχεῖν. Ἀλλ' ἐὰν ᾖς ἰσχυρὸς, ἐὰν ᾖς διεγηγερμένος, τὸν μὲν ἐλάκτισας, τὸν δὲ ἀπώσω, πάντας διέφυγες ὡς πτηνός: κἂν ἀπέλθῃς λοιπὸν ἐντεῦθεν, κἂν τὴν ἀγορὰν ὑπερβῇς, καὶ τὸν πολὺν θόρυβον, ὅπερ ἐστὶν ὁ βίος, καὶ πρὸς τὰ μετέωρα τούτων ἔλθῃς, ὅπερ ἐστὶν ὁ μέλλων αἰών. Καθάπερ γὰρ ἐν ἐρημίᾳ, οὐδεὶς θόρυβος, οὐδεὶς ὁ ἐνοχλῶν, οὐδεὶς ὁ κατέχων. Ἀνηρπάσω; ὀλίγου δεῖ τόνου μετὰ τὴν ἁρπαγὴν, ὥστε μὴ ἀφαιρεθῆναι τὸ ληφθέν: ἂν τρέχωμεν, ἂν μηδὲν ὁρῶμεν τῶν πρὸ τῶν ὀφθαλμῶν κειμένων, ἂν μηδὲν ἕτερον φροντίζωμεν, ἀλλ' ὥστε τοὺς κωλύοντας διαδρᾶναι, δυνησόμεθα τὰ ἁρπαγέντα κατέχειν μετὰ ἀσφαλείας. Ἥρπασας τὴν σωφροσύνην; μὴ μείνῃς, φεῦγε, πόῤῥω γενοῦ τοῦ διαβόλου: ἂν ἴδῃ, ὅτι οὐκέτι δύναται καταλαβεῖν, οὐδὲ διώξει. Οὕτω καὶ ἡμεῖς, ὅταν τοὺς ἁρπάσαντάς τι μηκέτι βλέπωμεν, ὡς ἀπαγορεύσαντες, οὔτ' αὐτοὶ κατατρέχομεν, οὔτε ἑτέροις παρακελευόμεθα κατέχειν, ἀλλ' ἀφίεμεν ἀπελθόντας μένειν. Οὕτω καὶ σὺ δράμε σφοδρῶς παρὰ τὴν ἀρχήν. Ὅταν πόῤῥω γένῃ τοῦ διαβόλου, οὐδὲ ἐπιχειρήσει λοιπὸν, ἀλλ' ἔσῃ ἐν ἀσφαλείᾳ, τῶν ἀγαθῶν ἀπολαύων τῶν ἀποῤῥήτων μετ' ἀδείας: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.