John Chrysostom, On the Second Letter to the Corinthians

See again how he exalts their praises, and showeth their love. For having said, ‘I was pleased that my Epistle wrought so much and that ye gained so much,’ for “I rejoice,” he saith, “not that ye were made sorry, but that ye were made sorry unto repentance;” and having shown his own love, for he saith, “Though I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our care for you might be made manifest to you:” again he mentioneth another sign of their good will, which bringeth them great praise and showeth the genuineness of their affection. For, “in your comfort445 In the R.T. the words “in your comfort” are connected with what precedes, not what follows them. [The Rev. Vers. adopts Chrysostom’s connection but changes the pronoun from the second person to the first, reading “in our comfort.” C.],” he saith, “we joyed the more exceedingly for the joy of Titus.” And yet this is no sign of one that loveth them exceedingly; rejoicing rather for Titus than for them. ‘Yes,’ he replies, ‘it is, for I joyed not so much for his cause as for yours.’ Therefore also he subjoins the reason, saying, “because his bowels were refreshed by you all.” He said not, ‘he,’ but “his bowels;” that is, ‘his love for you.’ And how were they refreshed? “By all.” For this too is a very great praise.

Ver. 14. “For if in anything I have gloried to him on your behalf.”

It is high praise when the teacher boasted, for he saith, “I was not put to shame.” I therefore rejoiced, because ye showed yourselves to be amended and proved my words by your deeds. So that the honor accruing to me was twofold; first, in that ye had made progress; next, in that I was not found to fall short of the truth.

Ver. 14. “But as we spake always to you in truth, so our glorying also which I made before Titus was found to be truth.”

Here he alludes to something further. As we spake all things among you in truth, (for it is probable that he had also spoken to them much in praise of this man446 i.e. Titus.,) so also, what we said of you to Titus has been proved true.

Ver. 15. “And his inward affection447 Gr. bowels. is more abundant toward you.”

What follows is in commendation of him, as exceedingly consumed with love and attached to them. And he said not ‘his love.’ Then that he may not appear to be flattering, he everywhere mentions the causes of his affection; in order that he may, as I said, both escape the imputation of flattery and the more encourage them by making the praise redound unto them, and by showing that it was they who had infused into him the beginning and ground of this so great love. For having said, “his inward affection is more abundant toward you;” he added,

“Whilst he remembereth the obedience of you all.” Now this both shows that Titus was grateful to his benefactors, seeing he had returned, having them all in his heart, and continually remembereth them, and beareth them on his lips and in his mind; and also is a greater distinction to the Corinthians, seeing that so vanquished they sent him away. Then he mentions their obedience also, magnifying their zeal: wherefore also he addeth these words,

“How with fear and trembling ye received him.” Not with love only, but also with excessive honor. Seest thou how he bears witness to a twofold virtue in them, both that they loved him as a father and had feared him as a ruler, neither for fear dimming love, nor for love relaxing fear. He expressed this also above, “That ye sorrow after a godly sort, what earnest care it wrought in you; yea what fear, yea what longing.”

Ver. 16. “I rejoice therefore, that in every thing I am of good courage concerning you.” Seest thou that he rejoiceth more on their account; ‘because,’ he saith, ‘ye have in no particular shamed your teacher, nor show yourselves unworthy of my testimony.’ So that he joyed not so much for Titus’ sake, that he enjoyed so great honor; as for their own, that they had displayed so much good feeling. For that he may not be imagined to joy rather on Titus’ account, observe how in this place also he states the reason. As then he said above, “If in anything I have gloried to him on your behalf I was not put to shame;” so here also, “In everything I am of good courage concerning you.” ‘Should need require me to rebuke, I have no apprehension of your being alienated; or again to boast, I fear not to be convicted of falsehood; or to praise you as obeying the rein, or as loving, or as full of zeal, I have confidence in you. I bade you cut off, and ye did cut off; I bade you receive, and ye did receive; I said before Titus that ye were great and admirable kind of people and knew to reverence teachers: ye proved these things true by your conduct. And he learnt these things not so much from me as from you. At any rate when he returned, he had become a passionate lover of you: your behavior having surpassed what he had been told.’

[2.] Chap. viii. ver. 1. “Moreover, brethren, we make known to you the grace of God which hath been given in the Churches of Macedonia.”

Having encouraged them with these encomiums, he again tries exhortation. For on this account he mingled these praises with his rebuke, that he might not by proceeding from rebuke to exhortation make what he had to say ill received; but having soothed their ears, might by this means pave the way for his exhortation. For he purposeth to discourse of alms-giving; wherefore also he saith beforehand, “I rejoice that in everything I am of good courage concerning you;” by their past good works, making them the more ready to this duty also. And he said not at once, ‘Therefore give alms,’ but observe his wisdom, how he draws from a distance and from on high the preparation for his discourse. For he says, “I make known to you the grace of God which hath been given in the Churches of Macedonia.” For that they might not be uplifted he calleth what they did “grace;” and whilst relating what others did he worketh greater zeal in them by his encomiums on others. And he mentions together two praises of the Macedonians, or rather three; namely, that they bear trials nobly; and that they know how to pity; and that, though poor, they had displayed profuseness in almsgiving, for their property had been also plundered. And when he wrote his Epistle to them, it was as signifying this that he said, “For ye became imitators of the Churches of God which are in Judæa, for ye also suffered the same things of your own countrymen, even as they did of the Jews.” (1 Thess. ii. 14.) Hear what he said afterwards in writing to the Hebrews, “For ye took joyfully the spoiling of your possessions.” (Heb. x. 34.) But He calls what they did “grace,” not in order to keep them humble merely; but both to provoke them to emulation and to prevent what he said from proving invidious. Wherefore he also added the name of “brethren” so as to undermine all envious feeling; for he is about to praise them in high-flown terms. Listen, at least, to his praises. For having said, “I make known to you the grace of God,” he said not ‘which hath been given in this or that city,’ but praiseth the entire nation, saying, “in the Churches of Macedonia.” Then he details also this same grace.

Ver. 2. “How that in much proof of affliction the abundance of their joy.”

Seest thou his wisdom? For he says not first, that which he wishes; but another thing before it, that he may not seem to do this of set purpose448 ἐπίτηδες., but to arrive at it by a different connection. “In much proof of affliction.” This was what he said in his Epistle to the Macedonians themselves, “Ye became imitators of the Lord, having received the word in much affliction, with joy of the Holy Ghost;” and again, “From you sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith to God-ward is gone forth.” (1 Thess. i. 6, 8.) But what is, “in much proof of affliction the abundance of their joy?” Both, he says, happened to them in excess; both the affliction and the joy. Wherefore also the strangeness was great that so great an excess of pleasure sprang up to them out of affliction. For in truth the affliction not only was not the parent of grief, but it even became unto them an occasion of gladness; and this too, though it was “great.” Now this he said, to prepare them to be noble and firm in their trials. For they were not merely afflicted, but so as also to have become approved by their patience: yea rather, he says not by their patience, but what was more than patience, “joy.” And neither said he “joy” simply, but “abundance of joy,” for it sprang up in them, great and unspeakable.

[3.] “And their deep poverty abounded unto the riches of their liberality.”

Again, both these with excessiveness. For as their great affliction gave birth to great joy, yea, “abundance of joy,” so their great poverty gave birth to great riches of alms. For this he showed, saying, “abounded unto the riches of their liberality.” For munificence is determined not by the measure of what is given, but by the mind of those that bestow it.

Wherefore he nowhere says, ‘the richness of the gifts,’ but “the riches of their liberality.” Now what he says is to this effect; ‘their poverty not only was no impediment to their being bountiful, but was even an occasion to them of abounding, just as affliction was of feeling joy. For the poorer they were, the more munificent they were and contributed the more readily.’ Wherefore also he admires them exceedingly, for that in the midst of so great poverty they had displayed so great munificence. For “their deep,” that is, ‘their great and unspeakable,’ “poverty,” showed their “liberality.” But he said not ‘showed,’ but “abounded;” and he said not “liberality,” but “riches of liberality;” that is, an equipoise to the greatness of their poverty, or rather much outweighing it, was the bountifulness they displayed. Then he even explains this more clearly, saying,

Ver. 3. “For according to their power, I bear witness.” Trustworthy is the witness. “And beyond their power.” That is, it “abounded unto the riches of their liberality.” Or rather, he makes this plain, not by this expression alone, but also by all that follows; for he says, “of their own accord.” Lo! yet another excessiveness.

Ver. 4. “With much intreaty.” Lo! yet a third and a fourth. “Praying us.” Lo! even a fifth. And when they were in affliction and in poverty. Here are a sixth and seventh. And they gave with excessiveness. Then since this is what he most of all wishes to provide for in the Corinthians’ case, namely, the giving deliberately, he dwells especially upon it, saying, “with much intreaty,” and “praying us.” ‘We prayed not them, but they us.’ Pray us what? “That the grace449 χαρὶν. and the fellowship in the ministering to the saints.” Seest thou how he again exalts the deed, calling it by venerable names. For since they were ambitious450 ζηλωταὶ. of spiritual gifts451 Literally, spirits., he calls it by the name grace that they might eagerly pursue it; and again by that of “fellowship,” that they might learn that they receive, not give only. ‘This therefore they intreated us,’ he says, ‘that we would take upon us such a ministry452 [Critical authority is altogether in favor of the text of this clause which is adopted in the Rev. Vers. C.].’

Ver. 5. “And” this, “not as we hoped.” This he says with reference both to the amount and to their afflictions. ‘For we could never have hoped,’ he says, ‘that whilst in so great affliction and poverty, they would even have urged us and so greatly intreated us.’ He showed also their carefulness of life in other respects, by saying,

“But first they gave their own selves to the Lord, and to us by the will of God.”

‘For in everything their obedience was beyond our expectations; nor because they showed mercy did they neglect the other virtues,’ “but first gave themselves to the Lord.” What is, “gave themselves to the Lord?” ‘They offered up [themselves]; they showed themselves approved in faith; they displayed much fortitude in their trials, order, goodness, love, in all things both readiness and zeal.’ What means, “and to us?” ‘They were tractable to the rein, loved, obeyed us; both fulfilling the laws of God and bound unto us by love.’ And observe how here also he again shows their earnestness453 ἐπίτασιν., saying, “gave themselves to the Lord.” They did not in some things obey God, and in some the world; but in all things Him; and gave themselves wholly unto God. For neither because they showed mercy were they filled up with senseless pride, but displaying much lowlymindedness, much obedience, much reverence, much heavenly wisdom, they so wrought their almsdeeds also. But what is, “by the will of God?” Since he had said, they “gave themselves to us,” yet was it not “to us,” after the manner of men, but they did this also according to the mind of God.

[4.] Ver. 6. “Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also454 ἐν ὐμῖν St. C. εἰς ὑμᾶς, R.T., [which is the true text. C.].”

And what connexion is there here? Much; and closely bearing on what went before. ‘For because we saw them vehement,’ he says, ‘and fervent in all things, in temptations, in almsgiving, in their love toward us, in the purity otherwise of their life: in order that ye too might be made their equals, we sent Titus.’ Howbeit he did not say this, though he implied it. Behold excessiveness of love. ‘For though intreated and desired by them,’ he says, ‘we were anxious about your state, lest by any means ye should come short of them. Wherefore also we sent Titus, that by this also being stirred up and put in mind, ye might emulate the Macedonians.’ For Titus happened to be there when this Epistle was writing. Yet he shows that he had made a beginning in this matter before Paul’s exhortation; “that as he had made a beginning before,” he says. Wherefore also he bestows great praise on him; for instance, in the beginning [of the Epistle]; “Because I found not Titus my brother, I had no relief for my spirit:” (chap. ii. 13.) and here all those things which he has said, and this too itself. For this also is no light praise, the having begun before even: for this evinces a warm and fervent spirit. Wherefore also he sent him, infusing455 ἐντιθεὶς. amongst them in this also a very great incentive unto giving, the presence of Titus. On this account also he extols him with praises, wishing to endear him more exceedingly to the Corinthians. For this too hath a great weight unto persuading, when he who counsels is upon intimate terms. And well does he both once and twice and thrice, having made mention of almsgiving, call ‘it grace,’ now indeed saying, “Moreover, brethren, I make known to you the grace of God bestowed on the Churches of Macedonia;” and now, “they of their own accord, praying us with much intreaty in regard of this grace and fellowship:” and again, “that as he had begun, so he would also finish in you this grace also.”

[5.] For this is a great good and a gift of God; and rightly done assimilates us, so far as may be, unto God; for such an one456 τοῦτο, in sense equivalent to ὁ τοιοῦτος. See Dr. Field’s Index to Hom. on St. Matt. on the word οὗτος. is in the highest sense a man. A certain one, at least, giving a model of a man has mentioned this, for “Man,” saith he, “is a great thing; and a merciful man is an honorable thing.” (Prov. xx. 6. LXX.) Greater is this gift than to raise the dead. For far greater is it to feed Christ when an hungered than to raise the dead by the name of Jesus: for in the former case thou doest good to Christ, in the latter He to thee. And the reward surely comes by doing good, not by receiving good. For here indeed, in the case of miracles I mean, thou art God’s debtor; in that of almsgiving, thou hast God for a debtor. Now it is almsgiving, when it is done with willingness, when with bountifulness, when thou deemest thyself not to give but to receive, when done as if thou wert benefitted, as if gaining and not losing; for so this were not a grace. For he that showeth mercy on another ought to feel joyful, not peevish. For how is it not absurd, if whilst removing another’s downheartedness, thou art thyself downhearted? for so thou no longer sufferest it to be alms. For if thou art downhearted because thou hast delivered another from downheartedness, thou furnishest an example of extreme cruelty and inhumanity; for it were better not to deliver him, than so to deliver him. And why art thou also downhearted at all, O man? for fear thy gold should diminish? If such are thy thoughts, do not give at all: if thou art not quite sure that it is multiplied for thee in heaven, do not bestow. But thou seekest the recompense here. Wherefore? Let thine alms be alms, and not traffic. Now many have indeed received a recompense even here; but have not so received it, as if they should have an advantage over those who received it not here; but some of them as being weaker than they ought, because they were not so strongly attracted by the things which are there. And as those who are greedy, and ill-mannered457 ἀπειρόκαλοι., and slaves of their bellies, being invited to a royal banquet, and unable to wait till the proper time, just like little children mar their own enjoyment, by taking food beforehand and stuffing themselves with inferior dishes: even so in truth do these who seek for and receive [recompense] here, diminish their reward there. Further, when thou lendest, thou wishest to receive thy principal after a longer interval, and perhaps even not to receive it at all, in order that by the delay thou mayest make the interest greater; but, in this case, dost thou ask back immediately; and that too when thou art about to be not here, but there forever; when thou art about not to be here to be judged, but to render thine account? And if indeed one were building thee mansions where thou wert not going to remain, thou wouldest deem it to be a loss; but now, desirest thou here to be rich, whence possibly thou art to depart even before the evening? Knowest thou not that we live in a foreign land, as though strangers and sojourners? Knowest thou not that it is the lot of sojourners to be ejected when they think not, expect not? which is also our lot. For this reason then, whatsoever things we have prepared, we leave here. For the Lord does not allow us to receive them and depart, if we have built houses, if we have bought fields, if slaves, if gear, if any other such thing. But not only does He not allow us to take them and depart hence, but doth not even account to thee the price of them. For He forwarned thee that thou shouldest not build, nor spend what is other men’s but thine own. Why therefore, leaving what is thine own, dost thou work and be at cost in what is another’s, so as to lose both thy toil and thy wages and to suffer the extremest punishment? Do not so, I beseech thee; but seeing we are by nature sojourners, let us also be so by choice; that we be not there sojourners and dishonored and cast out. For if we are set upon being citizens here, we shall be so neither here nor there; but if we continue to be sojourners, and live in such wise as sojourners ought to live in, we shall enjoy the freedom of citizens both here and there. For the just, although having nothing, will both dwell here amidst all men’s possessions as though they were his own; and also, when he hath departed to heaven, shall see those his eternal habitations. And he shall both here suffer no discomfort, (for none will ever be able to make him a stranger that hath every land for his city;) and when he hath been restored to his own country, shall receive the true riches. In order that we may gain both the things of this life and of that, let us use aright the things we have. For so shall we be citizens of the heavens, and shall enjoy much boldness; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Ghost, be glory and power for ever. Amen.

ΟΜΙΛΙΑ ΙϚ. Διὰ τοῦτο παρακεκλήμεθα ἐπὶ τῇ παρακλήσει ὑμῶν: περισσοτέρως δὲ μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, ὅτι ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν. αʹ. Ὅρα πάλιν πῶς ἐπαίρει αὐτῶν τὰ ἐγκώμια, καὶ δείκνυσι τὴν ἀγάπην. Εἰπὼν γὰρ, ὅτι Ἥσθην ὅτι τοσοῦτον ἡ ἐπιστολὴ ἤνυσε, καὶ ὅτι Τοσοῦτον ἐκερδάνετε: Χαίρω γὰρ, φησὶν, οὐχ ὅτι ἐλυπήθητε, ἀλλ' ὅτι ἐλυπήθητε εἰς μετάνοιαν: καὶ δείξας αὐτοῦ τὴν ἀγάπην: φησὶ γὰρ, ὅτι Εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος, ἀλλ' ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν πρὸς ὑμᾶς: λέγει πάλιν ἄλλο σημεῖον τῆς αὐτῶν εὐνοίας, ὃ πολὺν αὐτοῖς φέρει τὸν ἔπαινον, καὶ δείκνυσι τῆς ἀγάπης αὐτῶν τὸ γνήσιον: Ἐπὶ γὰρ τῇ παρακλήσει ὑμῶν περισσοτέρως μᾶλλον ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου, φησί. Καίτοι γε τοῦτο οὐκ ἔστι φιλοῦντος σφοδρῶς, τὸ ἐπ' ἐκείνῳ μᾶλλον χαρῆναι, ἢ ἐπ' αὐτοῖς. Ναὶ, φησίν: οὐδὲ γὰρ δι' ἐκεῖνον τοσοῦτον, ὅσον δι' ὑμᾶς ἥσθην. Διὰ τοῦτο καὶ τὴν αἰτίαν ἐπάγει λέγων, Ὅτι τὰ σπλάγχνα αὐτοῦ ἀναπέπαυται ἀπὸ πάντων ὑμῶν. Οὐκ εἶπεν, Αὐτὸς, ἀλλὰ, Τὰ σπλάγχνα αὐτοῦ: τουτέστιν, ἡ ἀγάπη αὐτοῦ ἡ περὶ ὑμᾶς. Καὶ πῶς ἀναπέπαυται; Ἀπὸ πάντων. Καὶ γὰρ καὶ τοῦτο μέγιστον ἐγκώμιον. Ὅτι εἴ τι αὐτῷ κεκαύχημαι ὑπὲρ ὑμῶν. Μέγας ὁ ἔπαινος, ὅταν ὁ διδάσκαλος καυχᾶται: φησὶ γὰρ, ὅτι Οὐ κατῃσχύνθην. Διὰ τοῦτο ἐχάρην, ὅτι βελτίους ἐφάνητε, καὶ διὰ τῶν ἔργων ἐδείξατέ μου τὰ ῥήματα. Ὥστε διπλοῦς ὁ κόσμος ἐμοὶ, καὶ ὅτι ὑμεῖς ἐπεδώκατε, καὶ ὅτι ἐγὼ οὐκ ἐφάνην τῆς ἀληθείας διαπίπτων. Ἀλλ' ὡς πάντοτε ἐν ἀληθείᾳ ἐλαλήσαμεν ὑμῖν, οὕτω καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου, ἀλήθεια γέγονεν. Ἐνταῦθα καὶ ἄλλο τι αἰνίττεται: ὅτι ὥσπερ παρ' ὑμῖν μετὰ ἀληθείας πάντα ἐφθεγξάμεθα: εἰκὸς γὰρ αὐτὸν καὶ περὶ τούτου πολλὰ αὐτοῖς εἰπεῖν ἐγκώμια: οὕτω καὶ τὰ περὶ ὑμῶν ἡμῖν Τίτῳ εἰρημένα, ἀληθῆ ἐφάνη. Καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως ἐστὶν εἰς ὑμᾶς. Τοῦτο λοιπὸν ἐκεῖνον συνιστῶντός ἐστιν, ὡς σφόδρα ἐκκαιόμενον, καὶ συνδεδεμένον αὐτοῖς. Καὶ οὐκ εἶπεν, Ἡ ἀγάπη αὐτοῦ, ἀλλὰ, Τὰ σπλάγχνα αὐτοῦ. Εἶτα, ἵνα μὴ δόξῃ κολακεύειν, πανταχοῦ τίθησι τῆς φιλίας τὰς αἰτίας, ἵν', ὅπερ εἶπον, καὶ τὴν κολακείαν διαφύγῃ, καὶ ἐκείνους μᾶλλον προτρέψῃ, τὸ ἐγκώμιον εἰς αὐτοὺς περιιστὰς, καὶ δεικνὺς τὴν ἀρχὴν καὶ τὴν ὑπόθεσιν τῆς τοσαύτης ἀγάπης ἐκείνους ἐμβαλόντας αὐτῷ. Εἰπὼν γὰρ, ὅτι Τὰ σπλάγχνα αὐτοῦ περισσοτέρως ἐστὶν εἰς ὑμᾶς, ἐπήγαγεν: Ἀναμιμνησκομένου τὴν ἁπάντων ὑμῶν ὑπακοήν. Τοῦτο δὲ καὶ τὸν Τίτον εὐγνώμονα δείκνυσι περὶ τοὺς εὐεργέτας, εἴ γε λαβὼν αὐτοὺς ἐν τῇ ψυχῇ ἐπανῆλθεν ἅπαντας, καὶ διηνεκῶς αὐτῶν μέμνηται, καὶ ἐκείνους ἐπὶ στόματος ἔχει καὶ ἐπὶ διανοίας. Καὶ Κορινθίους πάλιν κοσμεῖ μειζόνως, ὅτι αὐτὸν οὕτω χειρωσάμενοι ἐξέπεμψαν. Εἶτα καὶ τὴν ὑπακοὴν αὐτῶν λέγει, ἐπιτείνων αὐτῶν τὴν σπουδήν: διὸ καὶ ἐπάγει ταῦτα, Ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. Οὐ μετὰ ἀγάπης μόνον, ἀλλὰ καὶ μετὰ τιμῆς ἐπιτεταμένης. Εἶδες πῶς διπλῆν αὐτοῖς ἀρετὴν μαρτυρεῖ, καὶ ὅτι ὡς πατέρα ἐφίλουν, καὶ ὡς ἄρχοντα ἐδεδοίκεσαν, οὔτε διὰ τὸν φόβον ἀμαυροῦντες τὴν ἀγάπην, οὔτε διὰ τὴν ἀγάπην ἐκλύοντος τὸν φόβον; Τοῦτο καὶ ἀνωτέρω ἔλεγεν, ὅτι Τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδὴν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν; Χαίρω οὖν, ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν. Ὁρᾷς ὅτι δι' αὐτοὺς μᾶλλον χαίρει; Ὅτι οὐδαμοῦ τὸν διδάσκαλον κατῃσχύνατε, φησὶν, οὐδὲ ἀνάξιοι φαίνεσθε τῆς ἐμῆς μαρτυρίας. Ὥστε οὐχ οὕτω διὰ Τίτον ἔχαιρεν, ὅτι τιμῆς ἀπήλαυσε τοσαύτης, ὡς δι' αὐτοὺς, ὅτι τοσαύτην ἐπεδείξαντο εὐγνωμοσύνην. Ἵνα γὰρ μὴ νομισθῇ δι' ἐκεῖνον χαίρειν μᾶλλον, ὅρα πῶς καὶ ἐνταῦθα τὴν αἰτίαν τίθησιν. Ὥσπερ οὖν ἀνωτέρω εἶπεν, Ὅτι εἴ τι αὐτῷ κεκαύχημαι ὑπὲρ ὑμῶν, οὐ κατῃσχύνθην: οὕτω καὶ ἐνταῦθα, Ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν. Κἂν ἐπιπλῆξαι δέοι, οὐ δέδοικα μὴ ἀποῤῥαγῆτε, κἂν καυχήσασθαι, οὐ φοβοῦμαι, ὡς ἐλεγχόμενος, κἂν ὡς πειθηνίους ἐπαινέσαι, κἂν ὡς ἀγαπητικοὺς, κἂν ὡς ζῆλον ἔχοντας, θαῤῥῶ ἐν ὑμῖν. Εἶπον ἐκκόψαι, καὶ ἐξεκόψατε: εἶπον δέξασθαι, καὶ ἐδέξασθε: εἶπον ὅτι μεγάλοι τινές ἐστε καὶ θαυμαστοὶ ἐπὶ Τίτου καὶ διδασκάλους εἰδότες αἰδεῖσθαι: ἀληθῆ διὰ τῶν ἔργων ταῦτα ἐδείξατε. Καὶ οὐχ οὕτως ἔμαθε ταῦτα παρ' ἐμοῦ, ὡς παρ' ὑμῶν. Ἐπανῆλθε γοῦν σφοδρὸς ἐραστὴς ὑμῶν γενόμενος, πλείονα τῶν λόγων ἐπιδειξαμένων ὑμῶν. Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας. βʹ. Ἐπάρας αὐτοὺς τοῖς ἐγκωμίοις, παραίνεσιν πάλιν καθίησι. Διὰ γὰρ τοῦτο τῇ ἐπιπλήξει παρέμιξε τοὺς ἐπαίνους, ἵνα μὴ ἀπὸ ἐπιπλήξεως εἰς παραίνεσιν κατελθὼν δυσπαράδεκτον ποιήσῃ τὸν λόγον, ἀλλὰ λεάνας αὐτῶν τὴν ἀκοὴν, οὕτω προοδοποιήσῃ τῇ παραινέσει. Βούλεται γὰρ περὶ ἐλεημοσύνης διαλεχθῆναι: διὸ καὶ προλαβὼν εἶπε, Χαίρω ὅτι ἐν παντὶ θαῤῥῶ ἐν ὑμῖν: ἀπὸ τῶν ἤδη κατωρθωμένων καὶ εἰς τοῦτο προθυμοτέρους ποιῶν. Καὶ οὐκ εἶπεν εὐθέως, Δότε οὖν ἐλεημοσύνην: ἀλλ' ὅρα τὴν σύνεσιν, πῶς πόῤῥωθεν καὶ ἀφ' ὑψηλοῦ προκατασκευάζει τὸν λόγον: Γνωρίζω γὰρ ὑμῖν, φησὶ, τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας. Ἵνα γὰρ μὴ ἐπαίρωνται, χάριν τὸ πρᾶγμα καλεῖ, καὶ τὰ ἑτέρων διηγούμενος, τοῖς ἑτέρων ἐγκωμίοις σπουδαιοτέρους τούτους ἐργάζεται. Καὶ δύο συντίθησιν ἐπαίνους Μακεδόσι, μᾶλλον δὲ καὶ τρεῖς: καὶ ὅτι πειρασμοὺς γενναίως φέρουσι, καὶ ὅτι ἐλεεῖν ἴσασι, καὶ ὅτι πένητες ὄντες, δαψίλειαν ἐνεδείκνυντο ἐν ἐλεημοσύνῃ: καὶ γὰρ ἡρπάγησαν αὐτῶν αἱ οὐσίαι. Καὶ τοῦτο δηλῶν ἔλεγεν, ἡνίκα αὐτοῖς ἐπέστελλεν. Ὑμεῖς γὰρ μιμηταὶ ἐγένεσθε, φησὶ, τῶν Ἐκκλησιῶν τοῦ Θεοῦ τῶν ἐν τῇ Ἰουδαίᾳ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν, καθάπερ κἀκεῖνοι ὑπὸ τῶν Ἰουδαίων. Ἄκουσον τί μετὰ ταῦτα Ἑβραίοις ἐπιστέλλων ἔλεγε: Καὶ γὰρ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε. Χάριν δὲ τὸ πρᾶγμα καλεῖ, οὐχὶ καταστέλλων αὐτοὺς μόνον, ἀλλὰ καὶ ἐκκαλούμενος, καὶ ἀνεπίφθονον τὸν λόγον ἐργαζόμενος. Διὸ καὶ τὸ τῶν ἀδελφῶν ὄνομα προσέθηκεν, ὥστε πᾶσαν ὑποτεμέσθαι βασκανίαν: καὶ γὰρ μέλλει μεθ' ὑπερβολῆς ἐγκωμιάζειν αὐτούς. Ἄκουσον γοῦν τῶν ἐπαίνων. Εἰπὼν γὰρ, Γνωρίζω ὑμῖν τὴν χάριν τοῦ Θεοῦ, οὐκ εἶπε, Τὴν δεδομένην ἐν τῇδε καὶ τῇδε τῇ πόλει, ἀλλ' ὁλόκληρον ἐπαινεῖ τὸ ἔθνος λέγων, Ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας. Εἶτα καὶ αὐτὴν διηγεῖται τὴν χάριν. Ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν. Εἶδες σύνεσιν; Πρῶτον γὰρ ἐκεῖνο λέγει, οὐχ ὃ βούλεται, ἀλλ' ἕτερον πρὸ αὐτοῦ, ἵνα μὴ δόξῃ ἐπίτηδες τοῦτο ποιεῖν, ἀλλὰ ἀπὸ ἀκολουθίας ἑτέρας ἐπ' αὐτὸ ἔρχεσθαι: Ἐν πολλῇ δοκιμῇ θλίψεως. Ὃ καὶ αὐτοῖς Μακεδόσι ἐπιστέλλων ἔλεγεν, ὅτι Μιμηταὶ ἐγενήθητε τοῦ Κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ, μετὰ χαρᾶς Πνεύματος ἁγίου: καὶ πάλιν, Ἀφ' ὑμῶν ἐξήχηται ὁ λόγος τοῦ Κυρίου, οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαΐᾳ, ἀλλὰ καὶ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθε. Τί δέ ἐστιν, Ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν; Ἀμφότερα μεθ' ὑπερβολῆς γέγονεν αὐτοῖς, φησὶ, καὶ ἡ θλῖψις καὶ ἡ χαρά. Διὸ καὶ πολὺ τὸ παράδοξον ἦν, ὅτι τοσαύτη ἡδονῆς περιουσία ἀπὸ θλίψεως αὐτοῖς ἐβλάστησεν. Οὐ γὰρ δὴ μόνον λύπην οὐκ ἔτεκεν, ἀλλὰ καὶ ἀφορμὴ γέγονεν αὐτοῖς εὐφροσύνης ἡ θλῖψις, καὶ ταῦτα πολλὴ οὖσα. Τοῦτο δὲ ἔλεγεν, ἀλείφων αὐτοὺς ἐν τοῖς πειρασμοῖς γενναίους εἶναι καὶ ἀπεριτρέπτους. Οὐδὲ γὰρ ἁπλῶς ἐθλίβησαν, ἀλλ' οὕτως ὡς καὶ δόκιμοι γενέσθαι διὰ τῆς ὑπομονῆς: μᾶλλον δὲ οὐ λέγει, διὰ τῆς ὑπομονῆς, ἀλλ', ὃ πλέον ἦν τῆς ὑπομονῆς, χαράν. Καὶ οὐδὲ χαρὰν ἁπλῶς λέγει, ἀλλὰ, περισσείαν χαρᾶς: καὶ γὰρ πολλὴ καὶ ἄφατος ἐβλάστησεν ἐν αὐτοῖς. Καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν. Πάλιν ἀμφότερα ταῦτα μεθ' ὑπερβολῆς. Ὥσπερ γὰρ ἡ πολλὴ θλῖψις πολλὴν χαρὰν ἔτεκε, καὶ περισσείαν χαρᾶς: οὕτως ἡ πολλὴ πενία πολὺν πλοῦτον ἔτεκεν ἐλεημοσύνης. Τοῦτο γὰρ ἐδήλωσεν εἰπὼν, Ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν. Οὐ γὰρ τῷ μέτρῳ τῶν διδομένων, ἀλλὰ τῇ γνώμῃ τῶν παρεχόντων ἡ φιλοτιμία κρίνεται. Διὸ οὐδαμοῦ λέγει πλοῦτον τῶν δοθέντων, ἀλλὰ, Πλοῦτον τῆς ἁπλότητος αὐτῶν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐ μόνον οὐκ ἐνεπόδισεν αὐτοῖς πρὸς δαψιλείαν ἡ πτωχεία, ἀλλὰ καὶ ἀφορμὴ γέγονε τοῦ περισσεῦσαι, ὥσπερ ἡ θλῖψις τοῦ ἡσθῆναι. Ὅσῳ γὰρ ἦσαν πένητες τοσούτῳ μᾶλλον ἐφιλοτιμοῦντο, καὶ προθυμότερον παρεῖχον. Διὸ καὶ σφόδρα αὐτοὺς θαυμάζει, ὅτι ἐκ τοσαύτης πενίας τοσαύτην ἐπεδείξαντο φιλοτιμίαν. Ἡ γὰρ κατὰ βάθους πτωχεία αὐτῶν, τουτέστιν, ἡ πολλὴ καὶ ἄφατος, ἔδειξεν αὐτῶν τὴν ἁπλότητα. Ἀλλ' οὐκ εἶπεν, Ἔδειξεν, ἀλλὰ, Ἐπερίσσευσε: καὶ οὐκ εἶπεν, Ἁπλότητα, ἀλλὰ, Πλοῦτον ἁπλότητος, τουτέστιν, ἀντίῤῥοπον τοῦ μεγέθους τῆς πτωχείας: μᾶλλον δὲ, καὶ πολλῷ μείζονα τὸν ὄγκον ἐπεδείξαντο τῆς δαψιλείας. Εἶτα αὐτὸ καὶ ἑρμηνεύει σαφέστερον, λέγων: Ὅτι κατὰ δύναμιν μαρτυρῶ (ἀξιόπιστος ὁ μάρτυς) καὶ ὑπὲρ δύναμιν: τουτέστιν, Ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν: Μᾶλλον δὲ οὐ διὰ τούτου μόνον, ἀλλὰ καὶ διὰ τῶν ἑξῆς ἁπάντων αὐτὸ δηλοῖ: Αὐθαίρετοι γὰρ, φησίν. Ἰδοὺ καὶ ἑτέρα ὑπερβολή. Μετὰ πολλῆς παρακλήσεως. Ἰδοὺ καὶ τρίτη καὶ τετάρτη. Δεόμενοι ἡμῶν. Ἰδοὺ καὶ πέμπτη. Καὶ ἐν θλίψει ὄντες, καὶ ἐν πενίᾳ. Αὕτη ἕκτη. Καὶ ἑβδόμη, καὶ μεθ' ὑπερβολῆς ἔδωκαν. γʹ. Εἶτα ἐπειδὴ τοῦτο μάλιστα βούλεται κατασκευάσαι παρὰ Κορινθίοις, τὸ μετὰ προαιρέσεως δοῦναι, αὐτῷ μάλιστα ἐνδιατρίβει, λέγων, Μετὰ πολλῆς παρακλήσεως, καὶ, Δεόμενοι ἡμῶν. Οὐχ ἡμεῖς αὐτῶν ἐδεήθημεν, ἀλλ' αὐτοὶ ἡμῶν. Τί δεόμενοι ἡμῶν; Τὴν χάριν, καὶ τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους. Εἶδες πῶς πάλιν ἐπαίρει τὸ πρᾶγμα, σεμνοῖς ὀνόμασιν αὐτὸ καλῶν; Καὶ γὰρ ἐπειδὴ ζηλωταὶ ἦσαν πνευμάτων, χάριν αὐτὸ ὀνομάζει, ἵνα ἐπιδράμωσι: καὶ κοινωνίαν πάλιν, ἵνα μάθωσιν ὅτι λαμβάνουσιν, οὐ διδόασι μόνον. Τοῦτο οὖν ἡμᾶς παρεκάλουν, φησὶν, ὥστε ἡμᾶς ἀναδέξασθαι τὴν τοιαύτην διακονίαν. Καὶ οὐ καθὼς ἠλπίσαμεν. Τοῦτο καὶ πρὸς τὴν ποσότητά φησι, καὶ πρὸς τὰς θλίψεις. Οὐ γὰρ ἂν ἠλπίσαμεν, φησὶν, ὅτι ἐν τοσαύτῃ θλίψει ὄντες καὶ πενίᾳ, καὶ κατήπειξαν ἂν ἡμᾶς, καὶ τοσαῦτα παρεκάλεσαν. Καὶ τὴν τοῦ λοιποῦ δὲ βίου ἐπιμέλειαν αὐτῶν ἐδήλωσεν εἰπών: Ἀλλ' ἑαυτοὺς ἔδωκαν πρῶτον τῷ Κυρίῳ, καὶ ἡμῖν διὰ θελήματος Θεοῦ. Ἐν πᾶσι γὰρ ὑπήκουσαν πλέον, ἢ προσεδοκήσαμεν: οὐδὲ, ἐπειδὴ ἠλέουν, τῶν ἄλλων ἠμέλουν ἀρετῶν, ἀλλὰ πρῶτον ἑαυτοὺς ἔδωκαν τῷ Κυρίῳ. Τί ἐστιν, Ἔδωκαν ἑαυτοὺς τῷ Κυρίῳ; Ἀνέθηκαν, δόκιμοι περὶ τὴν πίστιν ἐφάνησαν, πολλὴν τὴν ἀνδρείαν ἐν τοῖς πειρασμοῖς ἐπεδείξαντο, τὴν κοσμιότητα, τὴν ἐπιείκειαν, τὴν ἀγάπην, τὴν ἐν τοῖς ἄλλοις ἅπασιν ἀγαθοῖς προθυμίαν τε καὶ σπουδήν. Τί ἐστι, Καὶ ἡμῖν; Πειθήνιοι γεγόνασιν ἡμῖν, ἠγάπησαν, ὑπήκουσαν καὶ τοὺς τοῦ Θεοῦ νόμους πληροῦντες, καὶ ἡμῖν διὰ τῆς ἀγάπης συνδεδεμένοι. Σκόπει δὲ πῶς καὶ ἐνταῦθα τὴν ἐπίτασιν δείκνυσι, λέγων: Ἔδωκαν ἑαυτοὺς τῷ Κυρίῳ. Οὐχὶ τὰ μὲν τῷ Θεῷ ὑπήκουσαν, τὰ δὲ τῷ κόσμῳ, ἀλλὰ πάντα αὐτῷ, καὶ ὅλους ἑαυτοὺς ἔδωκαν τῷ Θεῷ. Οὐδὲ γὰρ ἐπειδὴ ἠλέουν, ἀπενοήθησαν: ἀλλὰ πολλὴν ἐπιδειξάμενοι ταπεινοφροσύνην, πολλὴν ὑπακοὴν, πολλὴν τιμὴν, πολλὴν φιλοσοφίαν, οὕτω καὶ τὴν ἐλεημοσύνην εἰργάσαντο. Τί δέ ἐστι, Διὰ θελήματος Θεοῦ; Ἐπειδὴ εἶπεν, Ἡμῖν ἔδωκαν ἑαυτοὺς, οὐδὲ ἡμῖν ἀνθρωπίνως, ἀλλὰ καὶ τοῦτο κατὰ τὴν τοῦ Θεοῦ γνώμην ἐποίουν. Ὥστε ἡμᾶς παρακαλέσαι Τίτον, ἵνα καθὼς προενήρξατο ἐν ὑμῖν, οὕτως ἐπιτελέσῃ καὶ τὴν χάριν ταύτην. Καὶ ποία ἀκολουθία αὕτη; Πολλὴ καὶ σφόδρα τῶν ἔμπροσθεν ἐχομένη. Ἐπειδὴ γὰρ εἴδομεν αὐτοὺς σφοδροὺς, φησὶν, καὶ θερμοὺς ἐν ἅπασιν, ἐν πειρασμοῖς, ἐν ἐλεημοσύνῃ, ἐν τῇ πρὸς ἡμᾶς ἀγάπῃ, ἐν τῇ λοιπῇ τοῦ βίου καθαρότητι: ἵνα καὶ ὑμεῖς αὐτοῖς ἐξισωθῆτε, ἐπέμψαμεν Τίτον. Ἀλλ' οὕτω μὲν οὐκ εἶπε, τοῦτο δὲ ἐδήλωσε. Σκόπει φιλίας ὑπερβολήν. Παρ' ἐκείνων γὰρ παρακαλούμενοι, φησὶ, καὶ ἀξιούμενοι, τὰ ὑμέτερα ἐμεριμνῶμεν, μή πως αὐτῶν ἐλαττωθῆτε. Διὸ καὶ ἀπεστείλαμεν Τίτον, ἵνα κἀντεῦθεν διεγερθέντες καὶ ὑπομνησθέντες, ζηλώσητε Μακεδόνας. Καὶ γὰρ ἐτύγχανεν ἐκεῖ ὢν ὁ Τίτος, ὅτε ἡ ἐπιστολὴ αὕτη ἐγράφετο. Δείκνυσι δὲ αὐτὸν καὶ κατάρξαντα τούτου πρὸ τῆς Παύλου προτροπῆς: Ἵνα καθὼς προενήρξατο, φησί. Διὸ καὶ μεγάλα αὐτοῦ λέγει ἐγκώμια, ἐν ἀρχῇ μὲν, ὅτι Τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, οὐκ ἔσχον ἄνεσιν τῷ πνεύματί μου: ἐντεῦθεν δὲ ταῦτα ἅπερ εἴρηκεν ἅπαντα, καὶ τοῦτο δὲ αὐτό. Οὐ μικρὸν γὰρ καὶ τοῦτο ἐγκώμιον, τὸ καὶ προενάρξασθαι: θερμῆς γὰρ τοῦτο καὶ ζεούσης ψυχῆς. Διὸ καὶ ἔπεμψεν αὐτὸν, μεγίστην αὐτοῖς ἐντιθεὶς κἀντεῦθεν προτροπὴν τοῦ δοῦναι, τὴν παρουσίαν Τίτου. Διὰ τοῦτο καὶ ἐπαίρει τοῖς ἐπαίνοις αὐτὸν, οἰκειῶσαι βουλόμενος σφοδρότερον τοῖς Κορινθίοις τὸν ἄνθρωπον. Καὶ γὰρ καὶ τοῦτο πρὸς τὸ πεῖσαι μέγα, τὸ οἰκείως διακεῖσθαι τὸν συμβουλεύοντα. Καλῶς δὲ καὶ ἅπαξ καὶ δὶς καὶ τρὶς μνημονεύσας τῆς ἐλεημοσύνης, χάριν τὸ πρᾶγμα καλεῖ, νῦν μὲν λέγων, Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας: νῦν δὲ, Αὐθαίρετοι, μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν τὴν χάριν καὶ τὴν κοινωνίαν: καὶ πάλιν, Ἵνα καθὼς προενήρξατο, οὕτω καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην. δʹ. Καὶ γὰρ μέγα ἐστὶν ἀγαθὸν καὶ Θεοῦ δῶρον τοῦτο, καὶ αὐτῷ τῷ Θεῷ κατὰ δύναμιν ἡμᾶς ἐξομοιοῖ κατορθούμενον: τοῦτο γὰρ μάλιστα ἄνθρωπος. Λέγων γοῦν τις δεῖγμα ἀνθρώπου, τοῦτο τέθεικε: Μέγα γὰρ, φησὶν, ἄνθρωπος, καὶ τίμιον ἀνὴρ ἐλεήμων. Αὕτη μείζων ἡ χάρις, ἢ νεκροὺς ἀνιστᾷν. Τοῦ γὰρ ἐν τῷ ὀνόματι Ἰησοῦ τοὺς ἀποθανόντας ἐγείρειν πολλῷ μεῖζον τὸ πεινῶντα τρέφειν τὸν Χριστόν: ἐνταῦθα μὲν γὰρ σὺ τὸν Χριστὸν εὐεργετεῖς, ἐκεῖ δὲ αὐτός σε. Καὶ ὁ μισθὸς δὲ ἐν τῷ ποιεῖν εὖ, οὐκ ἐν τῷ πάσχειν εὖ. Ἐνταῦθα μὲν γὰρ, ἐπὶ τῶν σημείων λέγω, αὐτὸς ὀφείλεις τῷ Θεῷ: ἐπὶ δὲ τῆς ἐλεημοσύνης, τὸν Θεὸν ὀφειλέτην ἔχεις. Ἐλεημοσύνη δέ ἐστιν, ὅταν μετὰ προθυμίας γίνηται, ὅταν μετὰ δαψιλείας, ὅταν μὴ νομίσῃς διδόναι, ἀλλὰ λαμβάνειν, ὅταν ὡς εὐεργετούμενος, ὅταν ὡς κερδαίνων καὶ μὴ ἀπολλύς: ἐπεὶ τοῦτο οὐδὲ χάρις. Τὸν γὰρ ἕτερον ἐλεοῦντα, χαίρειν, οὐ δυσχεραίνειν δεῖ. Πῶς γὰρ οὐκ ἄτοπον, εἰ τὴν ἑτέρου λύων ἀθυμίαν, αὐτὸς ἀθυμοίης; οὐκέτι γὰρ ἐᾷς αὐτὴν ἐλεημοσύνην εἶναι. Εἰ γὰρ ἀθυμεῖς, ὅτι ἕτερον ἀπήλλαξας ἀθυμίας, ἐσχάτης ὠμότητος καὶ ἀπανθρωπίας δεῖγμα ἐκφέρεις: βέλτιον γὰρ μὴ ἀπαλλάττειν, ἢ οὕτως ἀπαλλάττειν. Τί δὲ ὅλως καὶ ἀθυμεῖς, ἄνθρωπε; μὴ ἔλαττόν σοι γένηται τὸ χρυσίον; Ὅλως, εἰ τοιαύτην ἔχεις προαίρεσιν, μηδὲ δῷς: εἰ μὴ θαῤῥεῖς ὅτι πολυπλασιάζεταί σοι ἐν οὐρανοῖς, μὴ παράσχῃς. Ἀλλ' ἐνταῦθα ζητεῖς τὴν ἀντίδοσιν. Διὰ τί; Ἄφες τὴν ἐλεημοσύνην ἐλεημοσύνην εἶναι καὶ μὴ ἐμπορίαν. Πολλοὶ μὲν οὖν καὶ ἐνταῦθα ἀπέλαβον, ἀλλ' οὐχ οὕτως ἔλαβον, ὡς ταύτῃ πλέον ἕξοντες τῶν οὐ λαβόντων ἐνταῦθα, ἀλλ' ἔνιοι τούτων ὡς ἀσθενέστεροι, ἐπειδὴ τοῖς ἐκεῖ οὐ σφόδρα ἐφείλκοντο. Καὶ ὥσπερ οἱ λίχνοι καὶ ἀπειρόκαλοι καὶ γαστρὸς δοῦλοι ἐπὶ βασιλικὴν κληθέντες τράπεζαν, καὶ τὸν προσήκοντα καιρὸν οὐκ ἀναμένοντες, κατὰ τὰ παιδία τὰ μικρὰ, λυμαίνονται αὐτῶν τὴν εὐφροσύνην, προλαμβάνοντες, καὶ κορεννύντες ἑαυτοὺς σιτίοις καταδεεστέροις: οὕτω δὴ καὶ οὗτοι οἱ ἐνταῦθα ἐπιζητοῦντες καὶ λαμβάνοντες, τὸν μισθὸν ἐλαττοῦσι τὸν ἐκεῖ. Εἶτα δανείζων μὲν, μετὰ πλείονα χρόνον ἐπιθυμεῖς ἀπολαβεῖν τὸ κεφάλαιον, τάχα δὲ οὐδὲ ἀπολαβεῖν, ἵνα τῇ μελλήσει πλείονα τὸν τόκον ἐργάσῃ: ἐνταῦθα δὲ εὐθέως ἀπαιτεῖς, καὶ ταῦτα οὐ μέλλων ἐνταῦθα εἶναι, ἀλλ' ἐκεῖ διηνεκῶς, οὐ μέλλων ἐνταῦθα δικάζεσθαι, ἀλλ' ἐκεῖ τὰς εὐθύνας ὑφέξων; Καὶ εἰ μέν τίς σοι κατεσκεύαζεν οἰκίας, ἔνθα μὴ ἔμελλες μένειν, ζημίαν τὸ πρᾶγμα ἐνόμισας ἄν: νῦν δὲ ἐνταῦθα βούλει πλουτεῖν, ὅθεν καὶ πρὸ τῆς ἑσπέρας μέλλεις πολλάκις ἀποδημεῖν; Οὐκ οἶδας, ὅτι ἐπ' ἀλλοτρίας διατρίβομεν, καθάπερ ξένοι καὶ πάροικοι; οὐκ οἶδας, ὅτι παροίκων ἐστὶν ἐκβάλλεσθαι, ὅτε μὴ προσδοκῶσι, μηδὲ ἐλπίζουσιν; ὅπερ καὶ ἡμεῖς πάσχομεν. Διὰ δὴ τοῦτο, ὅσα ἂν κατασκευάσωμεν, ἐνταῦθα ἀφίεμεν. Οὐ γὰρ συγχωρεῖ ὁ Δεσπότης λαμβάνοντας αὐτὰ ἀπελθεῖν, ἄν τε οἰκίας οἰκοδομήσωμεν, ἄν τε ἀγροὺς ἀγοράσωμεν, ἄν τε ἀνδράποδα, ἄν τε σκεύη, ἄν τε ἕτερόν τι τοιοῦτον. Οὐ μόνον δὲ οὐκ ἀφίησιν ἐντεῦθεν λαβόντας ἀπελθεῖν, ἀλλ' οὐδὲ λογίζεταί σοι τὸν μισθόν: προεῖπε γάρ σοι, ὅτι μὴ οἰκοδομήσῃς, μηδὲ δαπανήσῃς τὰ ἀλλότρια, ἀλλὰ τὰ σά, Τί τοίνυν τὰ σὰ ἀφεὶς, ἐν τοῖς ἀλλοτρίοις ἐργάζῃ καὶ δαπανᾷς, ἵνα ἀπολέσῃς καὶ τὸν πόνον καὶ τὸν μισθὸν, καὶ κόλασιν τὴν ἐσχάτην ὑπομείνῃς; Μὴ, παρακαλῶ: ἀλλ' ἐπειδὴ τῇ φύσει ἐσμὲν πάροικοι, γενώμεθα καὶ προαιρέσει, ἵνα μὴ ἐκεῖ γενώμεθα πάροικοι καὶ ἄτιμοι καὶ ἀπεῤῥιμμένοι. Ἂν γὰρ ἐνταῦθα βουληθῶμεν γενέσθαι πολῖται, οὔτε ἐνταῦθα ἐσόμεθα, οὔτε ἐκεῖ: ἂν δὲ πάροικοι μείνωμεν ὄντες, καὶ διαγάγωμεν οὕτως, ὡς παροίκους διατρίβειν εἰκὸς, πολιτῶν καὶ ἐνταῦθα καὶ ἐκεῖ ληψόμεθα παῤῥησίαν. Ὁ γὰρ δίκαιος, καὶ μηδὲν ἔχων, καὶ ἐνταῦθα ἐν τοῖς ἁπάντων ὡς ἐν τοῖς ἑαυτοῦ διατρίψει, καὶ πρὸς τὸν οὐρανὸν ἀπελθὼν, ὄψεται τὰς αἰωνίους αὑτοῦ σκηνάς: καὶ οὔτε ἐνταῦθα πείσεταί τι τῶν ἀηδῶν: οὔτε γὰρ ξένον αὐτόν τις ποιῆσαι δυνήσεται τὸν πᾶσαν γῆν ἔχοντα πόλιν: καὶ τὴν αὐτοῦ πατρίδα ἀπολαβὼν, ἐπιδέξεται τὸν ἀληθῆ πλοῦτον. Ἵν' οὖν ἀμφότερα κερδάνωμεν, καὶ τὰ ἐνταῦθα καὶ τὰ ἐκεῖ, εἰς δέον τοῖς οὖσι χρησώμεθα. Οὕτω γὰρ ἐσόμεθα τῶν οὐρανῶν πολῖται, καὶ πολλῆς ἀπολαυσόμεθα παῤῥησίας: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.