Homily XLIII.

1 Cor. xvi. 1

Now concerning the collection for the saints, as I gave order to the Churches of Galatia, so also do ye.

Having completed his discourse concerning doctrines, and being about to enter upon that which belongs rather to morals, he dismisses every thing else and proceeds to the chief of good things, discoursing about alms. Nor does he discuss morals in general, but when he hath treated of this matter alone, he leaves off. A thing however obviously unlike what he did every where else; for of alms and of temperance and of meekness and of long-suffering and of all the rest, he treats in the other Epistles in the conclusion. For what reason then doth he handle here this part only of practical morality? Because the greater part also of what had been spoken before was of an ethical nature: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning love. For this cause, I say, the subject which most pressed on him, viz. the aid required for the saints, this alone he mentions.

And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also.

It is true indeed that on these matters he had spoken to them before, when he said, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” And, “Who planteth a vineyard, and eateth not of the fruit thereof?” But because he knew the greatness of this moral achievement, he refuses not to add a fresh mention at the end of his letter.

And he calls the collection λογίαν (a “contribution,”) immediately from the very first making out the things to be easy. For when contribution is made by all together, that becomes light which is charged upon each.

But having spoken about the collection, he did not say immediately, “Let every one of you lay up in store with himself;” although this of course was the natural consequence; but having first said, “As I gave order to the Churches of Galatia,” he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration. And this also he did when writing to the Romans; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms; “But now I go unto Jerusalem, ministering unto the saints: for it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints.” (Rom. xv. 25.) Only those he stimulates by mention of Macedonians and Corinthians; these of Galatians. For he saith, “As I gave order to the Churches of Galatia, so also do ye:” for they would surely feel ashamed ever afterwards to be found inferior to Galatians. And he saith not, “I advised,” and, “I counselled;” but, “I gave order,” which is more authoritative. And he doth not bring forward a single city, or two, or three, but an entire nation:  which also he doth in his doctrinal instructions, saying, “Even as also in all the Churches of the saints.” For if this be potent for conviction of doctrines, much more for imitation of actions.

[2.] “What then, I ask, didst thou give order about?”

Ver. 2. “On the first day of the week,” that is, the Lord’s day, “let each one of you lay by him in store, as he may prosper.” Mark how he exhorts them even from the time: for indeed the day was enough to lead them to almsgiving. Wherefore “call to mind,” saith he, “what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life took place on this day. But not in this regard only is the season convenient for a zealous benevolence, but also because it hath rest and immunity from toils: the souls when released from labors becoming readier and apter to show pity. Moreover, the communicating also on that day in Mysteries so tremendous and immortal instils great zealousness. On it, accordingly, “let each one of you,” not merely this or that individual, but “each one of you,” whether poor or rich, woman or man, slave or free, “lay by him store.” He said not, “Let him bring it the church,” lest they might feel ashamed because of the smallness of the sum; but “having by gradual additions swelled his contribution, let him then produce it, when I am come but for the present lay it up,” saith he, “at home, and make thine house a church; thy little box a treasury. Become a guardian sacred wealth, a self-ordained steward of the poor. Thy benevolent mind assigns to thee this priesthood.”

Of this our treasury333    το γαζοφυλακίον, Bingham, viii. 7. 11. says, “The Church had her gazophylacia, or Treasuries, as well as the Temple; which appears from a Canon of the Fourth Council of Carthage,” (93. ap. Harduin. i. 984.) “which forbids the offerings of persons at variance with one another to be received either in the Treasury or the Sanctuary. So that the Treasury was a distinct place from the Corban in the Sanctuary.…Here all such offerings of the people were laid up as were not thought proper to be brought to the Altar.” He further refers to the Apostolical Canons, 4 and 5, “That beside Bread and Wine, nothing should be brought to the Altar, save only new ears of corn and grapes, and oil for the lamps, and incense for the time of the oblation. But all other fruits should be sent εἰς οἷκον, to the Repository, or Treasury it may be, as first-fruits for the Bishop and Presbyters, and not be brought to the Altar, but be by them divided among the Bishops and Clergy.” See Harduin, i. 10. even now is a sign: but the sign remains, the thing itself no where.

[3.] Now I am aware that many of this congregation will again find fault with me when I treat of these subjects, and say, “Be not, I beseech you, be not harsh and disagreeable to your audience. Make allowances for their disposition; give way to the mind of the hearers. For in this case you really do put us to shame; you make us blush.” But I may not endure such words:  since neither was Paul ashamed to be continually troublesome upon such points as these and to speak words such as mendicants use. I grant indeed that if I said, “give it me,” and “lay it up in my house,” there might perchance be something to be ashamed of in what I said: hardly however even in that case; for “they who wait upon the altar,” we read, “have their portion with the altar.” (c. ix. 13.) However, some one perhaps might find fault as if he were framing an argument for his own interest. But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift. Wherefore also I am bold to speak out. For what shame is it to say, Give unto thy Lord in His hunger: Put raiment on Him going about naked; Receive Him being a stranger? Thy Lord is not ashamed before the whole world to speak thus: “I was an hungred, and ye gave Me not to eat,” He who is void of all want and requires nothing. And am I to be ashamed and hesitate? Away with this. This shame is of the snare of the devil. I will not then be ashamed, but will say, and that boldly, “Give to the needy;” I will say it with a louder voice than the needy themselves. True it is, if any one can show and prove that in saying these things we are drawing you over unto ourselves, and under the pretence of the poor are ourselves making gain, such a course would be worthy, I say not of shame, but even of ten thousand thunderbolts; and life itself would be more than persons so behaving would deserve. If, on the contrary, by the grace of God, we are in nothing troublesome about ourselves, but “have made the Gospel without charge” to you; laboring indeed in no wise like Paul, but being contented with our own;—with all boldness of speech I will say, “Give unto the needy:” yea, and I will not leave off saying it, and of those who give not I will be a severe accuser. For so, if I were a general and had soldiers, I should not feel ashamed at demanding food for my men: for I vehemently set my heart upon your salvation.

[4.] But that my argument may both be more forcible and more effective, I will take Paul for my comrade, and like him will discourse and say, “Let each one of you lay by him in store, as he may prosper.” Now observe also how he avoids being burdensome. He said not, “so much,” or “so much,” but “as he may prosper,” whether much or little. Neither said he, “what any one may have gained,” but, “as he may prosper:” signifying that the supply is of God. And not only so, but also by his not enjoining them to deposit all at once, he makes his counsel easy: since the gathering little by little hinders all perception of the burden334    λειτουργία. and the cost. Here you see the reason too for his not enjoining them to produce it immediately, but giving them a long day335    πολλὴν τὴν προθεσμίαν.; whereof adding the cause, he saith, “That there be no gatherings when I come:” which means, that ye may not when the season is come for paying in contributions just then be compelled to collect them. And this too in no ordinary degree encouraged them again: the expectation of Paul being sure to make them more earnest.

Ver. 3. “And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty336    χάριν. to Jerusalem.”

He said not, “this person,” and “that,” but, “whomsoever ye shall approve,” whomsoever you shall choose, thus freeing his ministration from suspicion. Wherefore to them he leaves the right of voting in the choice of those who are to convey it. He is far enough from saying, “The payment is yours, but the privilege of selecting those who are to carry it is not yours.” Next, that they might not think him quite absent, he adds his letters, saying, “Whomsoever you approve, I will send with letters.”337    [Chrysostom evidently understood the verse in the sense found in the margin of the Revised Version. C.]  As if he had said, I also will be with them and share in the ministration, by my letters. And he said not, “These will I send to bear your alms,” but, “your bounty;” to signify that they were doing great deeds; to mark that they were gainers themselves. And elsewhere he calls it both “a blessing” and “a distribution.” (2 Cor. ix. 5, 13.) The one that he might not make them less active, the other that he might not elate them. But in no case whatever hath he called it “alms.”

Ver. 4. “And if it be meet for me to go also, they shall go with me.”

Here again he exhorts them to liberality. As thus: “if it be so much,” saith he, “as to require my presence also, neither will I decline this.” But he did not in the first instance promise this, nor say, “When I am come I will carry it.” For he would not have made so much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably. Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, “I will send,” then at length he adds himself also. And here too again he leaves it to their own decision; in saying, “If it be meet for me to go also:” whereas this rested with them, namely, to make their collection large; so large even, as to affect his plans and cause him in person to make the journey.

[5.] Ver. 5. “But I will come to you,” saith he, “when I shall have passed through Macedonia.” This he had said also above; then however with anger: at least he added, (c. iv. 19.) “And I will know not the speech of them that are puffed up, but the power:” but here, more mildly; that they might even long for his coming. Then, that they might not say, “Why is it that you honor the Macedonians above us?” he said not, “When I depart,” but, “When I shall have passed through Macedonia; for I do pass through Macedonia.”

Ver. 6. “But with you it may be that I shall abide, or even winter.” For I do not at all wish to take you merely in my way, but to continue among you and spend some time. For when he wrote this letter, he was in Ephesus, and it was winter; as you may know by his saying, “Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer; and perhaps I shall even spend the winter with you.” And why did he say, “perhaps;” and did not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither doth he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired. And this also he expresses in the second Epistle, when excusing himself on account of his delay, and saying, “Or the things which I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?” (2 Cor. i. 17.)

“That ye may set me forward on my journey wheresoever I go.” This also is a mark of love, and great strength of affection.

Ver. 7. “For I do not wish to see you now by the way; for I hope to tarry awhile with you, if the Lord permit.”

Now these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship.

Ver. 8. “But I will tarry at Ephesus until Pentecost.”

As we should expect, he tells them all exactly, informing them as friends. For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying.

Ver. 9. “For a great door and effectual is opened unto me, and there are many adversaries.”

Now if it was “great,” how could there be “adversaries?” Why on this very account the adversaries were many, because men’s faith was great; because the entrance was great and wide. But what means, “A great door?” There are many prepared to receive the faith, many ready to approach and be converted. There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of the faith. On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him.

You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great.

And herewith also he cheered them up, namely, by saying, that henceforth the word works every where and springs up readily. And if there be many who plot against it, this also is a sign of the advance of the Gospel. For at no time doth that evil demon wax fierce, except on seeing his goods made spoil of abundantly. (Matt. xii.)

[6.] Let us then, when we desire to effect any thing great and noble, not regard this, the greatness of the labor which it brings, but let us rather look to the gain. Mark, for instance, Paul, not therefore lingering, not therefore shrinking back, because “there were many adversaries;” but because “there was a great door,” pressing on and persevering. Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend on it, by little and mean achievements that men provoke that evil monster to wrath. And so when thou seest a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly. Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it. Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright. Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds. Do thou, then, for thy part, when thou seest any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils; be not troubled thereupon. This is the very reason why he fell into temptations, because he mightily smote the devil.

“And how did God permit it?” you will say. That he might be crowned more signally: that the other might receive a severer wound. For when after benefits conferred a man suffers, and that grievously, and yet continually gives thanks, it is a blow to the devil. For it is a great thing, even when our affairs are flowing on prosperously, to show mercy and to adhere to virtue: but it is far greater in grievous calamity not to desist from this noble occupation; this is he who may be most truly said to do so for God’s sake. So then, though we be in peril, beloved, though we suffer ever so greatly, let us with the greater zeal apply ourselves to our labors for virtue’s sake. For this is not at all the season for retribution.

Here then let us not ask for our crowns, lest when the crowns come in their season, we diminish our recompense. For as in the case of artificers, they who support themselves and work receive higher pay; while those who have their maintenance with their employers, are curtailed in no small part of the wages; so also in regard to the saints: he that doth immense good and suffers extreme evil hath his reward unimpaired and a far more abundant recompense, not only for the good things which he hath done, but also for the evil which he hath suffered. But he that enjoys rest and luxury here, hath not such bright crowns there. Let us not then seek for our recompense here. But “then” of all times let us rejoice, when doing well we suffer ill. For God hath in store for us in that world not only the reward of our good deeds, but that of our temptations also.

But to explain myself more clearly: suppose two rich merciful men, and let them give to the poor: then let one continue in his riches and enjoy all prosperity: the other fall into poverty and diseases and calamities, and give God thanks. Now when these are gone away into the other world, which will receive the greater reward? Is it not quite plain that it will be he who is sick and in adversity, seeing that though he did well and suffered ill, he felt not according to human infirmity? I suppose this is plain to every one. And, in truth, this is the adamantine statue, this is the considerate servant. (See S. Matt. xxv. 21.) But if we ought not to do any thing good for the hope of the kingdom, but because it so pleaseth God, which is more than any kingdom; what doth he deserve, who because he doth not receive his recompense here, is become more remiss concerning virtue?

Let us then not be troubled when we see that such an one who invited widows and made continual feasts lost his house by fire, or sustained some other such like disaster. Yea, for this very thing he shall receive his reward. For even Job was not so much admired for his alms-deeds as he was for his sufferings afterwards. For this reason his friends also are little esteemed and deemed of no account; because they sought for the recompenses of the present world, and with a view to this gave sentence against the just man. Let us then not seek for our return here; let us not become poor and needy; since surely it is of extreme meanness, when heaven is proposed, and things which are above the heaven, to be looking round on the things which are here. Let us not by any means do so; but whichsoever of unexpected things come upon us, hold we fast the commands of God continually, and obey the blessed Paul.

[7.] And let us make a little chest for the poor at home; and near the place at which you stand praying, there let it be put: and as often as you enter in to pray, first deposit your alms, and then send up your prayer; and as you would not wish to pray with unwashen hands338    S. Chrys. on St. Matt. xv. Hom. 51. “We see this kind of custom prevailing in the Church with most people; they are anxious to come in with clean garments and to wash their hands, but make no account of presenting their soul clean unto God.” Ed. Sav. t. ii. 328; cf. Hom. 73. p. 861; in Eph. 3. p. 778. “Tell me, wouldest thou choose with unwashen hands to approach the Sacrifice? Far from it, to my thinking. Thou wouldest rather not come at all, than with defiled hands. Shall the next thing be, that while thou art so scrupulous in that which is but a trifle, thou approachest with a soul defiled, and darest to touch It?”, so neither do so without alms:  since not even the Gospel hanging by our bed339    The custom here alluded to may perhaps explain the traditional wish or invocation.   “Matthew, Mark, Luke, and John,   “Bless the bed that I lie on.” is more important than that alms should be laid up for you; for if you hang up the Gospel and do nothing, it will do you no such great good. But if you have this little coffer, you have a defence against the devil, you give wings to your prayer, you make your house holy, having meat for the King  (S. Matt. xxv. 34.) there laid up in store. And for this reason let the little coffer be placed also near the bed340    The reading seems corrupt. It is rendered as if it were διὰ τοῦτο καὶ παρὰ τῇ κλίνῇ κείσθω τὸ κιβώτιον., and the night will not be troubled with fantasies. Only let nothing be cast into it, which is the fruit of injustice. For this thing is charity; and it cannot be that charity should ever spring out of hardheartedness.

Will you have mention also of the resources out of which you should make your deposits, so as in this respect also to make this kind of contribution easy? The handicraft man, for instance, the sandal-maker, or the leather-cutter, or the brass-founder, or any other artificer,—when he sells any article of his trade, let him give the first-fruits of its price unto God: let him cast in a small portion here, and assign something to God out of his portion, though it be rather scanty341    μεριζέσθω πρὸς τον Θεὸν ἐξ ἐλάττονος μοίρας.. For neither do I ask any great thing; but so much as the childish ones among the Jews342    Among whom it was a common saying, “Tithes are the Hedge of the Law.” Hooker, E. P. v. 79. 8. See S. Luke xviii. 12., full as they are of innumerable evils, just so much let us cast in, we who look forward to heaven. And this I say not as laying down a law, neither as forbidding more, but as recommending a deposit of not less than a tenth part. And this also do thou practise not in selling only, but also in buying and receiving a recompense. Let those also who possess land observe this law in regard to their rents: yea, let it be a law for all who gather their incomes in an honest way. For with those who demand usury I have no concern, neither with soldiers who do violence to others and turn to their own advantage their neighbors’ calamities. Since from that quarter God will accept nothing. But these things I say to those who gather their substance by righteous labor.

Yea, and if we establish ourselves in this kind of habit, we are ever after stung by our conscience if ever we omit this rule; and after a while we shall not even think it a hard thing; and by degrees we shall arrive at the greater things, and by practising how to despise wealth, and by pulling up the root of evils, we shall both pass the present life in peace, and obtain the life to come; which may it be the portion of us all to attain unto, &c. &c.

ΟΜΙΛΙΑ ΜΓʹ. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, καθὼς διέταξα ταῖς Ἐκκλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. αʹ. Ἀπαρτίσας τὸν περὶ τῶν δογμάτων λόγον, καὶ μέλλων εἰς τὸν ἠθικώτερον ἐμβαίνειν, πάντα τὰ ἄλλα ἀφεὶς, ἐπὶ τὸ κεφάλαιον τῶν ἀγαθῶν χωρεῖ, περὶ ἐλεημοσύνης ποιούμενος λόγον. Ἀλλὰ περὶ τούτου μόνου διαλεχθεὶς, ἀπαλλάττεται: καίτοι γε οὐδαμοῦ τοῦτο ἐποίησεν, ἀλλὰ περὶ ἐλεημοσύνης, καὶ περὶ σωφροσύνης, καὶ περὶ πραότητος, καὶ περὶ μακροθυμίας, καὶ περὶ τῶν ἄλλων ἁπάντων διαλέγεται ἐν ταῖς ἄλλαις Ἐπιστολαῖς τελευτῶν. Τίνος οὖν ἕνεκεν ἐνταῦθα τοῦ ἠθικοῦ τοῦτο μόνον γυμνάζει τὸ μέρος; Ὅτι καὶ τῶν ἔμπροσθεν εἰρημένων τὰ πλείονα ἠθικώτερα ἦν, δι' ὧν τὸν πόρνον ἐκόλασε, δι' ὧν τοὺς ἔξω δικαζομένους ἐσωφρόνιζε, δι' ὧν τοὺς μεθύοντας καὶ γαστριζομένους ἐφόβησε, δι' ὧν τοὺς στασιάζοντας καὶ φιλονεικοῦντας καὶ φιλαρχοῦντας κατεδίκασε, δι' ὧν τοὺς ἀναξίως τοῖς μυστηρίοις προσιόντας τῇ ἀφορήτῳ δίκῃ ἐκείνῃ παρέδωκε, δι' ὧν περὶ ἀγάπης διελέχθη. Διὰ δὴ τοῦτο, οὗ μάλιστα αὐτῷ ἔδει τῆς εἰς τοὺς ἁγίους ἐπικουρίας, τούτου μέμνηται μόνου. Καὶ θέα τὴν σύνεσιν: ὅτε αὐτοὺς περὶ ἀναστάσεως ἔπεισε, καὶ προθυμοτέρους ἐποίησε, τότε λοιπὸν καὶ περὶ τούτου διαλέγεται. Καίτοι γε καὶ ὑπὲρ τούτων διελέχθη πρὸς αὐτοὺς ἔμπροσθεν, ὅτε ἔλεγεν: Εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα, εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν; καὶ, Τίς φυτεύει ἀμπελῶνα, καὶ ἐκ τοῦ καρποῦ αὐτοῦ οὐκ ἐσθίει; Ἀλλ' ἐπειδὴ ᾔδει τοῦ κατορθώματος τὸ μέγεθος, οὐ παραιτεῖται καὶ τῷ τέλει τῆς Ἐπιστολῆς αὐτὸ προσθεῖναι. Λογίαν δὲ τὴν συλλογὴν καλεῖ, ἐκ προοιμίων εὐθέως κοῦφον τὸ πρᾶγμα ποιῶν: ὅταν γὰρ ἐξ ἁπάντων συνεισφέρηται, ἑκάστῳ κοῦφον γίνεται τὸ ἐπίταγμα. Εἰπὼν δὲ περὶ τῆς συλλογῆς, οὐκ εὐθέως εἶπεν, ἕκαστος ὑμῶν παρ' ἑαυτῷ τιθέτω θησαυρίζων: καίτοι γε τὸ ἀκόλουθον τοῦτο ἦν: ἀλλὰ πρῶτον εἰπὼν, Καθὼς διέταξα ταῖς Ἐκκλησίαις τῆς Γαλατίας, τότε τοῦτο ἐπήγαγεν, εἰς ζῆλον αὐτοὺς τῇ διηγήσει τῶν ἑτέροις κατορθουμένων ἄγων, καὶ ἐν τάξει διηγήματος αὐτὸ θείς: ὃ καὶ Ῥωμαίοις ἐπιστέλλων ἐποίησε. Καὶ γὰρ ἐκείνοις δοκῶν διηγεῖσθαι τὴν πρόφασιν τῆς ἐπὶ τὰ Ἱεροσόλυμα ἀποδημίας, οὕτω τὸν περὶ ἐλεημοσύνης ἐμβάλλει λόγον, λέγων: Νυνὶ δὲ πορεύομαι εἰς Ἱεροσόλυμα διακονῶν τοῖς ἁγίοις. Εὐδόκησε γὰρ Μακεδονία καὶ Ἀχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων. Ἀλλ' ἐκείνους μὲν διὰ Μακεδόνων καὶ Κορινθίων, τούτους δὲ διὰ Γαλατῶν προτρέπει. Καθὼς διέταξα γὰρ, φησὶ, ταῖς Ἐκκλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. Καὶ γὰρ ᾐσχύνοντο λοιπὸν ἐλάττους Γαλατῶν φανῆναι. Καὶ οὐκ εἶπε, Παρῄνεσα καὶ συνεβούλευσα, ἀλλὰ, Διέταξα, ὅπερ αὐθεντικώτερον. Καὶ οὐ παράγει μίαν πόλιν καὶ δύο καὶ τρεῖς, ἀλλ' ὁλόκληρον ἔθνος: ὅπερ καὶ ἐπὶ τῶν δογμάτων ποιεῖ, λέγων: Καθὼς καὶ ἐν πάσαις ταῖς Ἐκκλησίαις τῶν ἁγίων. Εἰ γὰρ πρὸς δογμάτων πίστιν τοῦτο ἰσχυρὸν, πολλῷ μᾶλλον πρὸς ἔργων μίμησιν. Τί οὖν διέταξας, εἰπέ μοι; Κατὰ μίαν σαββάτου, τουτέστι, Κυριακὴν, ἕκαστος ὑμῶν παρ' ἑαυτῷ τιθέτω θησαυρίζων ὅ τι ἂν εὐοδῶται. Ὅρα πῶς καὶ ἀπὸ τοῦ καιροῦ προτρέπει: καὶ γὰρ ἡ ἡμέρα ἱκανὴ ἦν ἀγαγεῖν εἰς ἐλεημοσύνην. Ἀναμνήσθητε γὰρ, φησὶ, τίνων ἐτύχετε ἐν τῇ ἡμέρᾳ ταύτῃ. Τὰ γὰρ ἀπόῤῥητα ἀγαθὰ, καὶ ἡ ῥίζα καὶ ἡ ἀρχὴ τῆς ζωῆς τῆς ἡμετέρας ἐν ταύτῃ γέγονεν. Οὐ ταύτῃ δὲ μόνον ἐπιτήδειος ὁ καιρὸς εἰς προθυμίαν φιλανθρωπίας, ἀλλ' ὅτι καὶ ἄνεσιν ἔχει καὶ πόνων ἀτέλειαν. Ψυχὴ γὰρ ἀφιεμένη μόχθων, εὐκολωτέρα καὶ ἐπιτηδειοτέρα πρὸς τὸ ἐλεεῖν γίνεται. Μετὰ δὲ τούτων καὶ τὸ μυστηρίων ἐν αὐτῇ κοινωνεῖν οὕτω φρικτῶν καὶ ἀθανάτων πολλὴν ἐντίθησι προθυμίαν. Ἐν αὐτῇ τοίνυν ἕκαστος ὑμῶν, οὐχ ἁπλῶς ὁ δεῖνα καὶ ὁ δεῖνα, ἀλλ' εἷς ἕκαστος, κἂν πένης ᾖ, κἂν πλούσιος, κἂν γυνὴ, κἂν ἀνὴρ, κἂν δοῦλος, κἂν ἐλεύθερος, παρ' ἑαυτῷ τιθέτω θησαυρίζων. Οὐκ εἶπεν, Εἰς τὴν ἐκκλησίαν φερέτω, ἵνα μὴ διὰ τὸ μικρὸν αἰσχύνωνται, ἀλλὰ ταῖς κατ' ὀλίγον συναγωγαῖς αὐξήσας τὴν εἰσφορὰν, τότε δεικνύτω ἐμοῦ παραγενομένου. Τέως δὲ παρὰ σαυτῷ τίθει, φησὶ, καὶ ποίησόν σου τὴν οἰκίαν ἐκκλησίαν, τὸ κιβώτιον γαζοφυλάκιον: γενοῦ φύλαξ χρημάτων ἱερῶν, αὐτοχειροτόνητος οἰκονόμος πενήτων. Ἡ φιλανθρωπία ταύτην σοι δίδωσι τὴν ἱερωσύνην. Τούτου σύμβολόν ἐστι καὶ τὸ γαζοφυλάκιον νῦν. Ἀλλὰ τὸ μὲν σύμβολον μένει, τὸ δὲ ἔργον οὐδαμοῦ. Καὶ οἶδα μὲν ὅτι πολλοὶ τῶν συνεδρευόντων πάλιν ἡμῖν ἐγκαλέσουσιν, ὅταν ὑπὲρ τούτων διαλεγώμεθα λέγοντες: Μὴ, παρακαλῶ, μὴ γίνου φορτικὸς καὶ ἐπαχθὴς τοῖς ἀκούουσιν: ἐπίτρεψον τῇ προαιρέσει, δὸς τῇ γνώμῃ τῶν ἀκουόντων: ὡς νῦν γε καταισχύνεις ἡμᾶς, ἐρυθριᾷν ποιεῖς: ἀλλ' οὐκ ἀνέχομαι τούτων τῶν λόγων. Οὐδὲ γὰρ Παῦλος ᾐσχύνετο ὑπὲρ τοιούτων συνεχῶς ἐνοχλῶν, καὶ προσαιτούντων φθεγγόμενος ῥήματα. Εἰ μὲν γὰρ τοῦτο ἔλεγον, ὅτι Ἐμοὶ δὸς καὶ εἰς τὴν ἐμὴν κατάθες οἰκίαν, ἴσως ἂν αἰσχύνης ἦν τὸ λεγόμενον: μᾶλλον δὲ οὐδὲ τότε: Οἱ γὰρ τῷ θυσιαστηρίῳ, φησὶ, προσεδρεύοντες, τῷ θυσιαστηρίῳ συμμερίζονται. βʹ. Πλὴν ἀλλ' ἴσως ἄν τις ἐπετίμησεν, ὡς ὑπὲρ ἑαυτοῦ ποιουμένῳ τὸν λόγον: νῦν δὲ ὑπὲρ τῶν δεομένων τὴν ἱκετηρίαν τίθημι, μᾶλλον δὲ οὐχ ὑπὲρ τῶν δεομένων, ἀλλ' ὑπὲρ ὑμῶν τῶν παρεχόντων: διὸ καὶ παῤῥησιάζομαι. Ποία γὰρ αἰσχύνη εἰπεῖν, Δὸς τῷ Κυρίῳ πεινῶντι, ἔνδυσον αὐτὸν γυμνὸν περιιόντα, ὑπόδεξαι ξένον ὄντα; Ὁ Δεσπότης σου οὐκ αἰσχύνεται ἐπὶ τῆς οἰκουμένης ταῦτα λέγων: Ἐπείνασα, καὶ οὐκ ἐδώκατέ μοι φαγεῖν: ὁ ἀνενδεὴς καὶ μηδενὸς χρῄζων: καὶ ἐγὼ αἰσχυνοῦμαι καὶ ὀκνήσω; Ἄπαγε: διαβολικῆς ἐπιβουλῆς αὕτη ἡ αἰσχύνη. Οὐ τοίνυν αἰσχυνθήσομαι, ἀλλὰ καὶ μετὰ παῤῥησίας ἐρῶ: Δότε τοῖς δεομένοις, καὶ μετὰ πλείονος, ἢ οἱ δεόμενοι, φωνῆς. Εἰ μὲν γὰρ ἔχει τις δεῖξαι καὶ ἐλέγξαι, ὅτι ταῦτα λέγοντες, πρὸς ἑαυτοὺς ὑμᾶς ἕλκομεν, καὶ προσχήματι τῶν πενήτων αὐτοὶ κερδαίνομεν, οὐκ αἰσχύνης ἄξια ταῦτα μόνον, ἀλλὰ καὶ μυρίων κεραυνῶν, καὶ οὐδὲ ζῇν ἄξιον τοὺς τὰ τοιαῦτα ποιοῦντας: εἰ δὲ τῇ τοῦ Θεοῦ χάριτι οὐδὲν ὑπὲρ ἑαυτῶν ἐνοχλοῦμεν, ἀλλ' ἀδάπανον ὑμῖν τὸ Εὐαγγέλιον ἐθήκαμεν, πονοῦντες μὲν οὐδαμῶς καθάπερ Παῦλος, τοῖς δὲ οἰκείοις ἀρκούμενοι, μετὰ παῤῥησίας πάσης ἐρῶ: Δότε τοῖς δεομένοις, καὶ οὐ παύσομαι τοῦτο λέγων, καὶ μὴ διδόντων ἔσομαι χαλεπὸς κατήγορος. Καὶ γὰρ εἰ στρατηγὸς ἤμην καὶ στρατιώτας εἶχον, οὐκ ἂν ᾐσχύνθην τοῖς στρατιώταις τροφὰς αἰτῶν. Σφόδρα γὰρ ἐρῶ τῆς σωτηρίας τῆς ὑμετέρας. Ἀλλ' ἵνα καὶ ἐνεργέστερος ὁ λόγος γένηται καὶ δραστήριος μᾶλλον, Παῦλον παραστάτην λαβὼν, μετ' ἐκείνου διαλέξομαι λέγων: Ἕκαστος ὑμῶν παρ' ἑαυτῷ τιθέτω, θησαυρίζων ὅ τι ἂν εὐοδῶται. Σκόπει γὰρ αὐτοῦ κἀντεῦθεν τὸ ἀνεπαχθές: οὐκ εἶπε, Τοσόνδε ἢ τοσόνδε, ἀλλ' Ὅ τι ἂν εὐοδῶται. εἴτε πολὺ, εἴτε ὀλίγον: καὶ οὐκ εἶπεν, Ὅ τι ἄν τις κερδάνῃ, ἀλλ', Ὅ τι ἂν εὐοδωθῇ, δεικνὺς ὅτι παρὰ τοῦ Θεοῦ ἡ χορηγία. Οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ τῷ μὴ ἑνὶ χρόνῳ τὸ πᾶν κελεῦσαι καταβαλεῖν, ῥᾳδίαν ποιεῖ τὴν συμβουλήν: τῷ γὰρ κατὰ μικρὸν συλλέγεσθαι ἀνεπαίσθητος ἡ λειτουργία καὶ ἡ δαπάνη. Διὰ δὴ τοῦτο οὐδὲ εὐθέως κελεύει εἰς μέσον ἀγαγεῖν, ἀλλὰ πολλὴν δίδωσι τὴν προθεσμίαν, καὶ τὴν αἰτίαν τιθείς φησιν: Ἵνα μὴ, ὅταν ἔλθω, τότε λογίαι γίνωνται. Τουτέστιν, Ἵνα μὴ ἐν τῷ καιρῷ τῆς εἰσφορᾶς, τότε ἀναγκάζησθε συλλέγειν. Καὶ τοῦτο δὲ οὐχ ὡς ἔτυχεν αὐτοὺς πάλιν προέτρεψεν: ἡ γὰρ προσδοκία Παύλου προθυμοτέρους αὐτοὺς ἐποίει. Ὅταν δὲ ἔλθω, οὓς ἐὰν δοκιμάσητε, δι' ἐπιστολῶν τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἱερουσαλήμ. Οὐκ εἶπεν, Ὁ δεῖνα καὶ ὁ δεῖνα, ἀλλ', Οὓς ἐὰν ὑμεῖς δοκιμάσητε, οὓς ἐὰν ἕλησθε, ὥστε ἀνύποπτον ποιῆσαι τὴν λειτουργίαν. Διὸ αὐτῶν ποιεῖται τὴν ψῆφον τῆς τῶν ἀποκομιζόντων αἱρέσεως. Οὐ γὰρ δήπου φησίν: Ἡ μὲν εἰσφορὰ ὑμῶν, ἡ δὲ ἐξουσία τῆς ἐκλογῆς τῶν ἀποκομιζόντων, οὐχ ὑμῶν. Εἶτα ἵνα μὴ αὐτοῖς ἀπολιμπάνεσθαι δόξῃ, τὰ γράμματα προστίθησι, λέγων: Οὓς ἐὰν δοκιμάσητε, δι' ἐπιστολῶν πέμψω. Ὡς ἂν εἰ ἔλεγεν, ὅτι Κἀγὼ συνέσομαι αὐτοῖς, καὶ κοινωνήσω τῆς λειτουργίας διὰ τῶν γραμμάτων. Καὶ οὐκ εἶπε, Τούτους πέμψω ἀπενεγκεῖν τὴν ἐλεημοσύνην ὑμῶν, ἀλλὰ, Τὴν χάριν ὑμῶν, ἵνα δείξῃ μεγάλα ἐργαζομένους, ἵνα δείξῃ αὐτοὺς κερδαίνοντας. Ἀλλαχοῦ δὲ καὶ εὐλογίαν καὶ κοινωνίαν καλεῖ: τὸ μὲν, ἵνα μὴ ῥᾳθυμοτέρους ποιήσῃ, τὸ δὲ, ἵνα μὴ ἐπάρῃ: οὐδαμοῦ μέντοι γε ἐλεημοσύνην ὠνόμασεν. Ἐὰν δὲ ᾖ ἄξιον τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται. Ἐνταῦθα πάλιν εἰς δαψίλειαν αὐτοὺς προτρέπει. Ἐὰν γὰρ τοσοῦτον ᾖ, φησὶν, ὡς καὶ τῆς ἐμῆς δεῖσθαι παρουσίας, οὐδὲ τοῦτο παραιτήσομαι. Ἀλλ' εὐθέως μὲν τοῦτο οὐκ ἐπηγγείλατο, οὐδὲ εἶπεν, Ἐπειδὰν παραγένωμαι, ἐγὼ ἀποκομίζω: οὐδὲ γὰρ ἂν οὕτως αὐτὸ ηὔξησεν, εἰ ἐξ ἀρχῆς αὐτὸ τέθεικεν: ὕστερον μέντοι καλῶς καὶ εὐκαίρως αὐτὸ προστίθησι. Διὰ δὴ τοῦτο οὐκ εὐθέως ὑπέσχετο, οὔτε καθάπαξ αὐτὸ ἀπεσιώπησεν, ἀλλ' εἰπὼν, ὅτι Πέμψω, τότε καὶ ἑαυτὸν προστίθησι. Καὶ ἐνταῦθα δὲ πάλιν κυρίους αὐτοὺς ἐποίησεν ἐν τῷ εἰπεῖν: Ἐὰν ᾖ ἄξιον τοῦ κἀμὲ πορεύεσθαι: τοῦτο δὲ ἐπ' ἐκείνοις ἔκειτο, τὸ πολὺ ποιῆσαι τὸ συλλεγόμενον, καὶ τοσοῦτον, ὡς δυσωπῆσαι καὶ αὐτὸν ἀναστῆναι. Ἐλεύσομαι δὲ πρὸς ὑμᾶς, φησὶν, ὅταν Μακεδονίαν διέλθω. Εἶπε καὶ ἀνωτέρω τοῦτο, ἀλλὰ τότε μὲν μετὰ θυμοῦ: προσέθηκε γοῦν: Καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν: ἐνταῦθα δὲ προσηνέστερον, ἵνα καὶ ποθήσωσιν αὐτοῦ τὴν παρουσίαν. Εἶτα, ἵνα μὴ λέγωσι: Τί οὖν Μακεδόνας ἡμῶν προτιμᾷς; οὐκ εἶπεν, Ἐπειδὰν ἀπέλθω, ἀλλ', Ἐπειδὰν διέλθω Μακεδονίαν. Μακεδονίαν γὰρ διελεύσομαι. Πρὸς ὑμᾶς δὲ τυχὸν Παραμενῶ, ἢ καὶ παραχειμάσω. Οὐδὲ γὰρ ὁδοῦ βούλομαι ποιήσασθαι πάρεργον ὑμᾶς, ἀλλ' ἐνδιατρίψαι καὶ παραμεῖναι. Ὅτε γὰρ ταῦτα ἐπέστελλεν, ἐν Ἐφέσῳ ἦν, χειμῶνος ὄντος. Λέγει τοίνυν, ὅτι Ἕως Πεντηκοστῆς ἐν Ἐφέσῳ ἐπιμενῶ: μετὰ δὲ ταῦτα ἀπελεύσομαι εἰς Μακεδονίαν, καὶ διελθὼν αὐτὴν, ἥξω πρὸς ὑμᾶς τοῦ θέρους: πολλάκις δὲ καὶ τὸν χειμῶνα πρὸς ὑμᾶς ποιήσω. γʹ. Τίνος δὲ ἕνεκεν εἶπε, Τυχὸν, καὶ οὐκ ἀπεφήνατο; Ὅτι οὐ πάντα προῄδει Παῦλος, καὶ συμφερόντως. Διὰ τοῦτο οὐδὲ ἁπλῶς ἀποφαίνεται, ἵνα, κἂν μὴ γένηται, ἔχῃ καταφυγὴν, τότε ἀδιορίστως προειπεῖν, καὶ τὴν τοῦ Πνεύματος ἐξουσίαν ἄγουσαν αὐτὸν, ὅπουπερ ἐβούλετο, οὐκ ἔνθα αὐτὸς ἐπεθύμει: ὃ καὶ ἐν τῇ δευτέρᾳ τίθησιν Ἐπιστολῇ, τῆς μελλήσεως ἕνεκεν ἀπολογούμενος, καὶ λέγων: Ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ' ἐμοὶ τὸ ναὶ ναὶ, καὶ τὸ οὒ οὔ. Ἵνα ὑμεῖς με προπέμψητε, οὗ ἐὰν πορεύωμαι. Καὶ τοῦτο ἀγάπης καὶ φιλοστοργίας πολλῆς. Οὐ θέλω γὰρ ἄρτι ὑμᾶς ἐν παρόδῳ ἰδεῖν: ἐλπίζω γάρ τινα χρόνον ἐπιμεῖναι πρὸς ὑμᾶς, ἐὰν ὁ Κύριος ἐπιτρέψῃ. Ταῦτα δὲ ἔλεγεν, ὁμοῦ μὲν τὴν ἀγάπην ἐνδεικνύμενος, ὁμοῦ δὲ τοὺς ἁμαρτάνοντας φοβῶν, οὐ μὴν ἐκκεκαλυμμένως, ἀλλὰ προσχήματι φιλίας. Ἐπιμενῶ δὲ ἐν Ἐφέσῳ ἕως τῆς Πεντηκοστῆς. Εἰκότως ἀκριβῶς αὐτοῖς ἅπαντα λέγει, καθάπερ φίλοις δηλῶν. Καὶ γὰρ τοῦτο φιλίας, τὸ τὴν αἰτίαν εἰπεῖν, δι' ἣν οὐ παρεγένετο, δι' ἣν μέλλει, καὶ ποῦ διατρίβει. Θύρα γάρ μοι ἀνέῳγε μεγάλη καὶ ἐνεργὴς, καὶ ἀντικείμενοι πολλοί. Καὶ εἰ μεγάλη, πῶς ἀντικείμενοι; Δι' αὐτὸ μὲν τοῦτο οἱ ἀντικείμενοι πολλοὶ, ἐπειδὴ μεγάλη ἡ πίστις, ἐπειδὴ μεγάλη καὶ εὐρεῖα ἡ εἴσοδος. Τί δέ ἐστιν, Θύρα μεγάλη; Πολλοί εἰσιν οἱ παρεσκευασμένοι τὴν πίστιν δέξασθαι, πολλοὶ ἕτοιμοι προσελθεῖν καὶ ἐπιστρέψαι: εὐρύχωρός μοι ἡ εἴσοδος, ἀκμαζούσης λοιπὸν τῆς τῶν προσιόντων διανοίας εἰς τὴν τῆς πίστεως ὑπακοήν. Διὰ τοῦτο σφοδρῶς ὁ διάβολος ἔπνει, ἐπειδὴ πολλοὺς ἑώρα ἀφισταμένους αὐτοῦ. Διὸ δὴ καὶ ἀμφοτέρων ἕνεκεν μεῖναι ἐχρῆν, καὶ ἐπειδὴ μέγα τὸ κέρδος, καὶ ὅτι πολὺς ὁ ἀγών. Καὶ τούτῳ δὲ αὐτοὺς παρεθάῤῥυνε τῷ εἰπεῖν, ὅτι πανταχοῦ λοιπὸν ὁ λόγος ἐνεργεῖται, καὶ βλαστάνει ῥᾳδίως. Εἰ δὲ πολλοὶ οἱ ἐπιβουλεύοντες, καὶ τοῦτο σημεῖον τῆς τοῦ Εὐαγγελίου προκοπῆς. Οὐδέποτε γὰρ ὁ πονηρὸς δαίμων ἐκεῖνος ἀγριαίνει, ἀλλ' ἢ ὅταν πολλὰ τῶν σκευῶν αὐτοῦ ἁρπαζόμενα ἴδῃ. Καὶ ἡμεῖς τοίνυν, ὅταν τι μέγα καὶ γενναῖον ἐργάσασθαι βουληθῶμεν, μὴ τοῦτο σκοπῶμεν, ὅτι πολὺν ἔχει πόνον, ἀλλ' εἰς τὸ κέρδος βλέπωμεν. Ὅρα γοῦν καὶ Παῦλον οὐ διὰ τοῦτο ὀκνοῦντα, οὐ διὰ τοῦτο ἀναδυόμενον, ἐπειδὴ ἀντικείμενοι πολλοὶ, ἀλλ', ἐπειδὴ μεγάλη ἦν ἡ θύρα, ἐπικείμενον καὶ παραμένοντα. Καὶ γὰρ, ὅπερ ἔφην, σημεῖον τοῦτο ἦν τοῦ γυμνοῦσθαι τὸν διάβολον. Οὐδὲ γὰρ ἔστι, μικρὰ καὶ φαῦλα πράξαντας, παροξῦναι τὸ πονηρὸν θηρίον ἐκεῖνο. Ὥστε ὅταν ἴδῃς ἄνδρα δίκαιον μεγάλα κατορθοῦντα, καὶ μυρία πάσχοντα δεινὰ, μὴ θαυμάσῃς. Τοὐναντίον γὰρ ἔδει θαυμάζειν, εἰ πολλὰς λαμβάνων ὁ διάβολος πληγὰς, ἔμελλεν ἡσυχάζειν καὶ πράως φέρειν τὰ τραύματα. Οὐδὲ γὰρ, εἰ ὄφις κεντούμενος συνεχῶς ἀγριαίνοι καὶ ἐφάλλοιτο τῷ κεντοῦντι, θαυμάζειν χρή. Καὶ γὰρ ὄφεως παντὸς χαλεπώτερον ἕρπει ὁ διάβολος πᾶσιν ἐπιπηδῶν, καὶ ὥσπερ σκορπίος τὸ κέντρον ἄρας. διανίσταται. Μὴ δὴ τοῦτο ὑμᾶς θορυβείτω: καὶ γὰρ τὸν ἐκ πολέμου καὶ νίκης καὶ σφαγῆς ἐπανιόντα ἀνάγκη καὶ ᾑμάχθαι, πολλάκις δὲ καὶ τραύματα ἔχειν. Καὶ σὺ τοίνυν ὅταν ἴδῃς τινὰ ἐλεημοσύνας ποιοῦντα, καὶ ἄλλα μυρία ἐργαζόμενον ἀγαθὰ, καὶ ταύτῃ συγκόπτοντα τοῦ διαβόλου τὴν δύναμιν, εἶτα πειρασμοῖς περιπεσόντα καὶ κινδύνοις, μὴ διὰ τοῦτο θορυβηθῇς: διὰ γὰρ τοῦτο περιέπεσε πειρασμοῖς, ἐπειδὴ σφόδρα ἔπληξε τὸν διάβολον. Καὶ πῶς ὁ Θεὸς συνεχώρησε, φησίν; Ἵνα μᾶλλον στεφανωθῇ, ἵνα πλείονα πληγὴν λάβῃ ἐκεῖνος. Ὅταν γὰρ μετὰ τὸ ἀγαθὰ ποιεῖν καὶ δεινὰ πάσχων εὐχαριστῇ διαπαντὸς, πλήττεται ὁ διάβολος. Μέγα μὲν γὰρ, καὶ ἐξ οὐρίας φερομένων τῶν πραγμάτων, καὶ ἐλεεῖν καὶ ἀρετῆς ἀντέχεσθαι: πολλῷ δὲ μεῖζον τὸ δεινὰ πάσχοντα, μὴ ἀφίστασθαι τῆς καλῆς ταύτης ἐργασίας. Οὗτός ἐστιν ὁ διὰ τὸν Θεὸν μάλιστα ταῦτα ποιῶν. Ὥστε κἂν κινδυνεύωμεν, ἀγαπητοὶ, κἂν ὁτιοῦν πάσχωμεν, μετὰ πλείονος ἐχώμεθα τῆς προθυμίας τῶν ὑπὲρ ἀρετῆς πόνων. Οὐδὲ γὰρ οὗτος ὁ τῆς ἀντιδόσεως καιρός. Μὴ τοίνυν ἐνταῦθα ἀπαιτῶμεν τοὺς στεφάνους, ἵνα μὴ ἐν τῷ καιρῷ τῶν στεφάνων ἐλαττώσωμεν ἡμῶν τὴν ἀμοιβήν. Καθάπερ γὰρ ἐπὶ τῶν τεχνιτῶν οἱ μὲν ἑαυτοὺς τρέφοντες καὶ ἐργαζόμενοι, μείζονα τὸν μισθὸν λαμβάνουσιν, οἱ δὲ παρὰ τοῖς μισθωσαμένοις τρεφόμενοι, ὑποτέμνονται τοῦ μισθοῦ οὐ μικρὸν μέρος: οὕτω καὶ ἐπὶ τῶν ἁγίων ὁ μὲν μυρία ποιῶν ἀγαθὰ καὶ μυρία πάσχων κακὰ, ἀκέραιον ἔχει τὸν μισθὸν, καὶ πολὺ πλείονα τὴν ἀμοιβὴν, οὐχ ὑπὲρ τῶν ἀγαθῶν ὧν ἐποίησε μόνον, ἀλλὰ καὶ ὑπὲρ τῶν κακῶν ὧν ἔπαθεν: ὁ δὲ ἀνέσεως ἐνταῦθα ἀπολαύων καὶ τρυφῆς, οὐχ οὕτως ἔχει λαμπροὺς τοὺς στεφάνους ἐκεῖ. Μὴ τοίνυν ἐνταῦθα ζητῶμεν τὴν ἀντίδοσιν, ἀλλὰ τότε μάλιστα χαίρωμεν, ὅταν κατορθοῦντες πάσχωμεν κακῶς. Οὐ γὰρ τὸν ἐκ τῶν κατορθωμάτων μόνον, ἀλλὰ καὶ τὸν τῶν πειρασμῶν μισθὸν ἡμῖν ὁ Θεὸς ἐκεῖ ταμιεύεται. δʹ. Ἵνα δὲ καὶ σαφέστερον ὃ λέγω γένηται, ἔστωσαν δύο πλούσιοι ἐλεήμονες, καὶ διδότωσαν πένησιν: εἶτα ὁ μὲν ἐπὶ τῷ πλούτῳ μενέτω, καὶ πάσης εὐημερίας ἀπολαυέτω: ὁ δὲ εἰς πενίαν πιπτέτω καὶ νόσους καὶ συμφορὰς, καὶ χάριν ἐχέτω τῷ Θεῷ. Τούτων τοίνυν ἀπελθόντων ἐκεῖ, τίς μείζονα λήψεται τὸν μισθόν; οὐκ εὔδηλον ὅτι ὁ νοσῶν καὶ ταλαιπωρούμενος, ὅτι καὶ εὖ ποιῶν καὶ πάσχων κακῶς οὐδὲν ἔπαθεν ἀνθρώπινον; Παντί που δῆλον. Καὶ γὰρ οὗτός ἐστιν ὁ ἀνδριὰς ὁ ἀδαμάντινος, οὗτος ὁ εὐγνώμων οἰκέτης. Εἰ δὲ οὐ δι' ἐλπίδα βασιλείας δεῖ τι ποιεῖν ἀγαθὸν, ἀλλὰ διὰ τὸ τῷ Θεῷ δοκοῦν, ὃ πάσης βασιλείας μεῖζόν ἐστι: τίνος ἄξιός ἐστιν ὁ διὰ τὸ μὴ λαβεῖν ἐνταῦθα τὴν ἀντίδοσιν ἀργότερος περὶ τὴν ἀρετὴν γινόμενος; Μὴ τοίνυν θορυβώμεθα, ὅταν ἴδωμεν, ὅτι ὁ δεῖνα χήρας καλῶν, καὶ δοχὰς συνεχεῖς ἐργαζόμενος, ἀπώλεσε τὴν οἰκίαν ἐμπρησθεῖσαν, ἢ ἑτέραν τινὰ τοιαύτην ὑπέμεινε συμφοράν: καὶ γὰρ διὰ τοῦτο λήψεται τὸν μισθόν: ἐπεὶ καὶ ὁ Ἰὼβ οὐχ οὕτως ἐπὶ ταῖς ἐλεημοσύναις ἐθαυμάζετο, ὡς ἐφ' οἷς ἔπαθε μετὰ ταῦτα. Διὰ τοῦτο καὶ οἱ φίλοι ἐξευτελίζονται οἱ τούτου, καὶ οὐδενὸς ἄξιοι λόγου νομίζονται εἶναι, ὅτι τὰς παρούσας ἐζήτουν ἀντιδόσεις, καὶ ἀπὸ τούτων τοῦ δικαίου κατεψηφίζοντο. Μὴ τοίνυν ἐνταῦθα ζητῶμεν τὴν ἀμοιβὴν, πένητες καὶ πτωχοὶ γενόμενοι. Καὶ γὰρ ἐσχάτης τοῦτο εὐτελείας, οὐρανοῦ προκειμένου, καὶ τῶν ὑπὲρ τὸν οὐρανὸν, τὰ ἐνταῦθα περισκοπεῖν. Μὴ δὴ οὕτω ποιῶμεν: ἀλλ' ὅπερ ἂν ἐπέλθῃ τῶν ἀδοκήτων ἐπιταγμάτων, ἡμεῖς ἐχώμεθα τοῦ Θεοῦ διηνεκῶς, καὶ πειθώμεθα τῷ μακαρίῳ Παύλῳ, καὶ κιβώτιον πενήτων ποιῶμεν ἐπὶ τῆς οἰκίας, καὶ παρὰ τὸν τόπον, ὃν ἕστηκας εὐχόμενος, ἐκεῖ κείσθω, καὶ ὁσάκις ἂν εἰσέλθῃς εὔξασθαι, κατάθες πρῶτον τὴν ἐλεημοσύνην, καὶ τότε ἀνάπεμπε εὐχήν: καὶ ὥσπερ οὐκ ἂν ἕλοιο χερσὶν ἀνίπτοις εὔξασθαι οὕτω μηδὲ ἐλεημοσύνης χωρίς. Καὶ γὰρ τοῦ Εὐαγγέλιον κρέμασθαι παρὰ τὴν κλίνην οὐκ ἔλαττον τὸ ἐλεημοσύνην κεῖσθαι. Εὐαγγέλιον μὲν γὰρ ἐὰν κρεμάσῃς μηδὲν ποιῶν, οὐδὲν τοσοῦτον ὠφεληθήσῃ: τοῦτο δὲ ἔχων τὸ κιβώτιον, ὅπλον ἔχεις κατὰ τοῦ διαβόλου, τὴν εὐχὴν ὑπόπτερον ποιεῖς, ἁγίαν κατασκευάζεις τὴν οἰκίαν, τροφὰς ἔνδον ἔχων ἀποκειμένας τοῦ βασιλέως. Παρὰ τοῦτο καὶ ἡ κλίνη κείσθω τὸ κιβώτιον, καὶ ἀφαντασίαστος ἔσται ἡ νύξ: μόνον μηδὲν ἐξ ἀδικίας ἐκεῖ βαλλέσθω. Ἐλεημοσύνη γὰρ τὸ πρᾶγμά ἐστιν: ἐλεημοσύνην δὲ ἀπὸ ὠμότητος οὐκ ἔνι βλαστῆσαί ποτε. Βούλεσθε καὶ τὰς ἀφορμὰς, ὅθεν δεῖ καταβάλλειν, εἴπω, ὥστε καὶ ταύτῃ ποιῆσαι εὔκολον τὴν τοιαύτην φοράν; Ὁ χειροτέχνης, οἷον ὁ ὑποδηματοῤῥάφος, ἢ ὁ σκυτοτόμος, ἢ ὁ χαλκοτύπος, ἢ ἕτερος ὁστισοῦν δημιουργὸς, ἐπειδὰν πωλήσῃ τι τῶν ἀπὸ τῆς τέχνης, ἀπαρχέσθω τῆς τιμῆς τῷ Θεῷ, καταβαλλέτω μικρὸν μέρος αὐτόθι, καὶ μεριζέσθω πρὸς τὸν Θεὸν ἐξ ἐλάττονος μοίρας. Οὐδὲ γὰρ μέγα τι αἰτῶ, ἀλλὰ τοσοῦτον ὅσον Ἰουδαίων οἱ νήπιοι, καὶ μυρίων γέμοντες κακῶν, τοσοῦτον οἱ τὸν οὐρανὸν προσδοκῶντες ἡμεῖς βάλλωμεν. Ταῦτα δὲ οὐ νομοθετῶν, οὐδὲ κωλύων τὸ πλέον λέγω, ἀλλ' ἀξιῶν μὴ ἔλαττον τῆς δεκάτης μοίρας καταθεῖναι. Τοῦτο δὲ μὴ πωλῶν μόνον, ἀλλὰ καὶ ἀγοράζων ποίει. Τοῦτον καὶ οἱ τοὺς ἀγροὺς κεκτημένοι τηρείτωσαν τὸν νόμον ἐν ταῖς προσόδοις: τοῦτον πάντες οἱ τοὺς δικαίους συλλέγοντες πόρους. Πρὸς γὰρ τοὺς τόκους ἀπαιτοῦντας οὐδείς μοι λόγος, οὐδὲ πρὸς στρατιώτας διασείοντας ἄλλους, καὶ πραγματευομένους ἀλλοτρίας συμφοράς: οὐδὲν γὰρ ἐκεῖθεν βούλεται δέχεσθαι ὁ Θεός: ἀλλὰ πρὸς τοὺς ἐκ δικαίων πόνων συλλέγοντας τὰ ὄντα, ταῦτα λέγω. Καὶ γὰρ ἐὰν ἐν τοιαύτῃ συνηθείᾳ καταστήσωμεν ἑαυτοὺς, ὑπὸ τοῦ συνειδότος κεντούμεθα λοιπὸν, ἄν ποτε τοῦτον ἀπολίπωμεν τὸν νόμον, καὶ οὐδὲ βαρὺ λοιπὸν τὸ πρᾶγμα ἡγησόμεθα, καὶ κατὰ μικρὸν ἐπὶ τὰ μείζονα ἥξομεν, καὶ μελετήσαντες χρημάτων καταφρονεῖν, καὶ τὴν ῥίζαν τῶν κακῶν ἀνασπάσαντες, τόν τε ἐνταῦθα μετὰ ἀδείας βιωσόμεθα βίον, καὶ τῆς μελλούσης τευξόμεθα ζωῆς: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, καὶ τὰ ἑξῆς.