John Chrysostom, On the Second Letter to the Corinthians

Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit, because I found not Titus my brother.

These words seem on the one hand to be unworthy of Paul, if because of a brother’s absence he threw away so great an opportunity of saving; and on the other, to hang apart from the context. What then? Will ye that we should first prove that they hang upon the context, or, that he hath said nothing unworthy of himself? As I think, the second191 So Chrysostom, referring apparently to the first sentence in the Homily. It is manifest at least, that the preceding sentence required “the former” here, and not “the second.”, for so the other point also will be easier and clearer.

How then do these (words) hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. “I would not have you,” saith he, “ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power.” (2 Cor. i. 8.) Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. (vii. 6; viii. 6, 16, 22, 23, xii. 18.) Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becometh greater. Now Titus is he, whom further on he speaks of as having come to him from them, and of whom he runs through many and great praises, and whom he said he had sent. With the view then of showing that in this point also he had been afflicted for their sakes, he said these things.

That the words then in question hang on what went before is from all this plain. And I will attempt to prove also that they are not unworthy of Paul. For He doth not say that the absence of Titus impeded the salvation of those who were about to come over, nor yet that he neglected those that believed on this account, but that he had no relief, that is, ‘I was afflicted, I was distressed for the absence of my brother;’ showing how great a matter a brother’s absence is; and therefore he departed thence. But what means, “when I came to Troas, for the Gospel?” he saith not simply ‘I arrived,’ but ‘so as to preach.’ But still, though I had both come for that and found very much to do, (for “a door was opened unto me in the Lord,”) I had, saith he, “no relief,” not that for this he impeded the work. How then saith he,

Ver. 13. “Taking my leave of them, I went from thence?”

That is, ‘I spent no longer time, being straitened and distressed.’ And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he saith, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer amongst those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit, saying,

Ver. 14. “But thanks be to God, which always causeth us to triumph in Christ, and maketh manifest through us the savor of His knowledge in every place.”

For that he may not seem as though in sorrow to be lamenting these things, he sendeth up thanks to God. Now what he saith is this: ‘Every where is trouble, every where straitness. I came into Asia, I was burdened beyond strength. I came to Troas, I found not the brother. I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not. For, “To spare you,” he saith, “I came not as yet unto Corinth.” That then he may not seem to be complaining in so speaking, he adds, ‘We not only do not grieve in these afflictions, but we even rejoice; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present. For even here we are by these things made glorious and conspicuous. So far then are we from lamenting, that we even call the thing a triumph192 [The Rev. Vers. renders this clause “leadeth us in triumph,” in accordance with Meyer, Beet, et al. The principal reason is that the causative sense of the A.V. is against all Hellenistic and New Testament usage, while on the other hand the neuter sense of the verb to “triumph over us” easily passes into the transitive, to lead us in triumph. C.]; and glory in what happeneth.’ For which cause also he said, “Now thanks be unto God, Which always causeth us to triumph,” that is, ‘Who maketh us renowned unto all. For what seemeth to be matter of disgrace, being persecuted from every quarter, this appeareth to us to be matter of very great honor.’ Wherefore he said not, “Which maketh us seen of all,” but, “Which causeth us to triumph:” showing that these persecutions set up a series193 συνεχῆ. of trophies against the devil in every part of the world. Then having mentioned along with the author, the subject also of the triumph, he thereby also raiseth up the hearer. ‘For not only are we made to triumph by God, but also “in Christ;”’ that is, on account of Christ and the Gospel. ‘For seeing it behooveth to triumph, all need is that we also who carry the trophy are seen of all, because we bear Him. For this reason we become observed and conspicuous.’

[2.] Ver. 14. “And which maketh manifest through us the savor of His knowledge in every place.”

He said above, “Which always causeth us to triumph.” Here he saith “in every place,” showing that every place and every time is full of the Apostles’ labors. And he uses yet another metaphor, that of the sweet savor. For ‘like as those who bear ointment, so are we,’ saith he, ‘manifest to all’; calling the knowledge a very precious ointment. Moreover, he said not, ‘the knowledge;’ but “the savor of the knowledge;” for such is the nature of the present knowledge, not very clear nor uncovered. Whence also he said in the former Epistle, “For now we see in a mirror darkly.” (1 Cor. xiii. 12.) And here he calls that which is such a “savor.” Now he that perceiveth the savor knoweth that there is ointment lying somewhere; but of what nature it is he knows not yet, unless he happens before to have seen it. ‘So also we. That God is, we know, but what in substance we know not yet. We are then, as it were, a Royal censer, breathing whithersoever we go of the heavenly ointment and the spiritual sweet savor.’ Now he said this, at once both to set forth the power of the Preaching, in that by the very designs formed against them, they shine more than those who prosecute them and who cause the whole world to know both their trophies and their sweet savor: and to exhort them in regard to their afflictions and trials to bear all nobly, seeing that even before the Recompense they reap this glory inexpressible.

Ver. 15. “For we are a sweet savor of Christ unto God, in them that are saved and in them that perish.”

Whether, saith he, one be saved or be lost, the Gospel continues to have its proper virtue: and as the light, although it blindeth the weakly, is still light, though causing blindness; and as honey, though it be bitter to those who are diseased, is in its nature sweet; so also is the Gospel of sweet savor, even though some should be lost who believe it not. For not It, but their own perverseness, worketh the perdition. And by this most of all is its sweet savor manifested, by which the corrupt and vicious perish; so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared. Since both the sun, for this reason most especially that he is exceeding bright, doth wound the eyes of the weak: and the Saviour is “for the fall and rising again of many,” (Luke ii. 34.) but still He continueth to be a Saviour, though ten thousand fall; and His coming brought a sorer punishment upon them that believe not, but still it continueth to be full of healing194 σωτήριος.. Whence also he saith, “We are unto God a sweet savor;” that is, ‘even though some be lost we continue to be that which we are.’ Moreover he said not simply “a sweet savor,” but “unto God.” And when we are a sweet savor unto God, and He decreeth these things, who shall henceforth gainsay?

The expression also, “sweet savor of Christ,” appears to me to admit of a double interpretation: for he means either that in dying they offered themselves a sacrifice: or that they were a sweet savor of the death of Christ, as if one should say, this incense is a sweet savor of this victim. The expression then, sweet savor, either signifieth this, or, as I first said, that they are daily sacrificed for Christ’s sake.195 [Rather the sense is a sweet-smelling savor of Christ, something revealing, as perfumes do, the nature of that from which it proceeds, and so a means of diffusing the knowledge of Christ. There does not seem to be any reference to sacrifice, as Chrysostom conceives, nor to the incense of the sanctuary, but simply to the grateful and pervasive influence of a perfume. It cannot be hid. It cannot be resisted. Wherever Paul went he diffused abroad the fragrance of the name of Christ, and thus he pleased God. The “savor of Christ,” therefore, is not the savor of which he is the author but that of which he is the subject. A savor respecting Christ. The Gospel and those who preach it are well-pleasing to God, as grateful to Him as the purest and most fragrant incense, whether men receive it and are saved, or whether they reject it and are lost. Chrysostom well brings out the solemn and affecting truth that the sweet savor is manifested in both classes, in them that perish as well as in them that are saved. C.]

[3.] Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, “we are a sweet savor, even in them that perish,” lest thou shouldest think that these too are acceptable, he added,

Ver. 16. “To the one a savor from death unto death, to the other a savor from life unto life.”

For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from himself: for both ointment is said to suffocate swine, and light (as I before observed,) to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He “shall consume” Antichrist “with the breath of His mouth, and bring him to nought with the manifestation of His coming.” (2 Thess. ii. 8.)

“And who is sufficient for these things?”

Seeing he had uttered great things, that ‘we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,’ he again useth moderation, referring all to God. Whence also he saith, “and who is sufficient for these things?” ‘for all,’ saith he, ‘is Christ’s, nothing our own.’ Seest thou how opposite his language to the false Apostles’? For they indeed glory, as contributing somewhat from themselves unto the message: he, on the contrary, saith, he therefore glorieth, because he saith that nothing is his own. “For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world.” And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away. Whence also he here saith, “And who is sufficient for these things?” But if none are sufficient, that which is done is of grace.

Ver. 17. “For we are not as the rest, which corrupt the word of God.”

‘For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ’s. For we will not imitate the false apostles; the men who say that most is of themselves.’ For this is “to corrupt,” when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God’s; which is the charge Isaiah brings when he said, “Thy vintners mingle wine with water:” (Is. i. 22, LXX.) for even if this was said of wine, yet one would not err in expounding it of doctrine too. ‘But we,’ saith he, ‘do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.’ Whence he added, “But as of sincerity, but as of God, in the sight of God speak we in Christ.”

‘We do not,’ saith he ‘beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, “but as of God;” that is, we do not say that we confer any thing of our own, but that God hath given all.’ For “of God” means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. “Speak we in Christ.”

Not by our own wisdom, but instructed by the power that cometh from Him. Those who glory speak not in this way, but as bringing in something from themselves. Whence he elsewhere also turns them into ridicule196 κωμῳδεῖ., saying, “For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it.” (1 Cor. iv. 7.) This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men’s opinion, but to what God willeth. For He it is that requireth the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.

[4.] Whence then is this disease? Whence hath it broken out in our souls? From not meditating continually on the things of that world, but being rivetted to present things. Hence we both easily fall into wicked doings, and even if we do any good thing we do it for display, so that thence also loss cometh to us. For instance, one has looked on a person often with unbridled eyes, unseen of her or of those who walk with her197 Or, him., yet of the Eye that never sleeps was not unseen. For even before the commission of the sin, It saw the unbridled soul, and that madness within, and the thoughts that were whirled about in storm and surge; for no need hath He of witnesses and proofs Who knoweth all things. Look not then to thy fellow-servants: for though man praise, it availeth not if God accept not; and though man condemn, it harmeth not if God do not condemn. Oh! provoke not so thy Judge; of thy fellow-servants making great account, yet when Himself is angry, not in fear and trembling at Him. Let us then despise the praise that cometh of men. How long shall we be low-minded and grovelling? How long, when God lifteth us to heaven, take we pains to be trailed198 σύρεσθαι. along the ground? The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely place and killed him. (Gen. xxxvii.) Cain again, had he feared that sentence as he should have feared, would not have said, “Come, and let us go into the field:” (Gen. iv. 8, LXX.) for to what end, O miserable and wretched! dost thou take him apart from him that begat him, and leadest him out into a lonely place? For doth not God see the daring deed even in the field? Hath thou not been taught by what befel thy father that He knoweth all things, and is present at all things that are done? And why, when he denied, said not God this unto him: ‘Hidest thou from Me Who am present every where, and know the things that are secret?’ Because as yet he knew not aright to comprehend these high truths199 ταῦτα φιλοσοφεἷν.. But what saith he? “The voice of thy brother’s blood crieth unto Me.” Not as though blood had a voice; but like as we say when things are plain and clear, “the matter speaketh for itself200 βοᾷ..”

Wherefore surely it behoveth to have before our eyes the sentence of God, and all terrors are extinguished. So too in prayers we can keep awake, if we bear in mind with whom we are conversing, if we reflect that we are offering sacrifice and have in our hands a knife and fire and wood; if in thought we throw wide the gates of heaven, if we transport ourselves thither and taking the sword of the Spirit infix it in the throat of the victim: make watchfulness the sacrifice and tears the libation to Him. For such is the blood of this victim. Such the slaughter that crimsons that altar. Suffer not then aught of worldly thoughts to occupy thy soul then. Bethink thee that Abraham also, when offering sacrifice, suffered nor wife nor servant nor any other to be present. Neither then do thou suffer any of the slavish and ignoble passions to be present unto thee, but go up alone into the mountain where he went up, where no second person is permitted to go up. And should any such thoughts attempt to go up with thee, command them with authority, and say, “Sit ye there, and I and the lad will worship and return to you;” (Gen. xxii. 5. LXX.) and leaving the ass and the servants below, and whatever is void of reason and sense, go up, taking with thee whatever is reasonable, as he took Isaac. And build thine altar so as he, as having nothing human, but having outstepped nature. For he too, had he not outstepped nature, would not have slain his child. And let nothing disturb thee then, but be lift up above the very heavens. Groan bitterly, sacrifice confession, (for, saith he, “Declare thou first thy transgressions that thou mayest be justified,” Is. xliii. 26. LXX.), sacrifice contrition of heart. These victims turn not to ashes nor dissolve into smoke nor melt into air; neither need they wood and fire, but only a deep-pricked heart. This is wood, this is fire to burn, yet not consume them. For he that prayeth with warmth is burnt, yet not consumed; but like gold that is tried by fire becometh brighter.

[5.] And withal observe heedfully one thing more, in praying to say none of those things that provoke thy Master; neither draw near [to pray] against enemies. For if to have enemies be a reproach, consider how great the evil to pray against them. For need is that thou defend thyself and show why thou hast enemies: but thou even accusest201 Some mss. have κακηγορεῖς, revilest. them. And what forgiveness shalt thou obtain, when thou both revilest, and at such a time when thyself needest much mercy. For thou drewest near to supplicate for thine own sins: make not mention then of those of others, lest thou recall the memory of thine own. For if thou say, ‘Smite mine enemy,’ thou hast stopped thy mouth, thou hast cut off boldness from thy tongue; first, indeed, because thou hast angered the Judge at once in beginning; next, because thou asketh things at variance with the character of thy prayer. For if thou comest near for forgiveness of sins, how discoursest thou of punishment? The contrary surely was there need to do, and to pray for them in order that we may with boldness beseech this for ourselves also. But now thou hast forestalled the Judge’s sentence by thine own, demanding that He punish them that sin: for this depriveth of all pardon. But if thou pray for them, even if thou say nothing in thine own sins’ behalf, thou hast achieved all202 τὸ πᾶν ἤνυσας.. Consider how many sacrifices there are in the law; a sacrifice of praise, a sacrifice of acknowledgment, a sacrifice of peace203 θυσία σωτηρίου, the rendering of the LXX, for the peace-offering, Lev. iii. 1. &c., a sacrifice of purifications, and numberless others, and not one of them against enemies, but all in behalf of either one’s own sins or one’s own successes. For comest thou to another God? To him thou comest that said, “Pray for your enemies.” (Luke vi. 27, 35; Rom. xii. 14.) How then dost thou cry against them? How dost thou beseech God to break his own law? This is not the guise of a suppliant. None supplicates the destruction of another, but the safety of himself. Why then wearest thou the guise of a suppliant, but hast the words of an accuser? Yet when we pray for ourselves, we scratch ourselves and yawn, and fall into ten thousand thoughts; but when against our enemies, we do so wakefully. For since the devil knows that we are thrusting the sword against ourselves, he doth not distract nor call us off then, that he may work us the greater harm. But, saith one, ‘I have been wronged and am afflicted.’ Why not then pray against the devil, who injureth us most of all. This thou hast also been commanded to say, “Deliver us from the evil one.” He is thy irreconcileable foe, but man, do whatsoever he will, is a friend and brother. With him then let us all be angry; against him let us beseech God, saying, “Bruise Satan under our feet;” (Rom. xvi. 20.) for he it is that breedeth also the enemies [we have]. But if thou pray against enemies, thou prayest so as he would have thee pray, just as if for thine enemies, then against him. Why then letting him go who is thine enemy indeed, dost thou tear thine own members, more cruel in this than wild beasts. ‘But,’ saith one, ‘he insulted me and robbed me of money;’ and which hath need to grieve, he that suffered injury, or he that inflicted injury? Plainly he that inflicted injury, since whilst he gained money he cast himself out of the favor of God, and lost more than he gained: so that he is the injured party. Surely then need is not that one pray against, but for him, that God would be merciful to him. See how many things the three children suffered, though they had done no harm. They lost country, liberty, were taken captive and made slaves; and when carried away into a foreign and barbarous land, were even on the point of being slain on account of the dream, without cause or object204 εἰκῆ καὶ μάτην.. (Dan. ii. 13.) What then? When they had entered in with Daniel, what prayed they? What said they? Dash down Nabuchodonosor, pull down his diadem, hurl him from the throne? Nothing of this sort; but they desired “mercies of God.” (Dan. ii. 18. LXX.) And when they were in the furnace, likewise. But not so ye: but when ye suffer far less than they, and oftentimes justly, ye cease not to vent ten thousand imprecations. And one saith, ‘Strike down my enemy as Thou overwhelmedst the chariot of Pharaoh;’ another, ‘Blast his flesh;’ another again, ‘Requite it on his children.’ Recognize ye not these words? Whence then is this your laughter? Seest thou how laughable this is, when it is uttered without passion. And so all sin then discovereth how vile it is, when thou strippest it of the state of mind of the perpetrator. Shouldest thou remind one who has been angered of the words which he said in his passion, he will sink for shame and scorn himself and wish he had suffered a thousand punishments rather than those words to be his. And shouldest thou, when the embrace is over, bring the unchaste to the woman he sinned with, he too will turn away from her as disgusting. And so do ye, because ye are not under the influence of the passion, laugh now. For worthy to be laughed at are they, and the words of drunken old gossips; and springing from a womanish littleness of soul. And yet Joseph, though he had been sold and made a slave, and had tenanted a prison, uttered not even then a bitter word against the authors of his sorrows. But what saith he? “Indeed I was stolen away out of the land of the Hebrews;” (Gen. xl. 15.) and addeth not by whom. For he feels more ashamed for the wickedness of his brethren, than they who wrought them. Such too ought to be our disposition, to grieve for them who wrong us more than they themselves do. For the hurt passeth on to them. As then they who kick against nails, yet are proud of it, are fit objects of pity and lamentation on account of this madness; so they who wrong those that do them no evil, inasmuch as they wound their own souls, are fit objects for many moans and lamentations, not for curses. For nothing is more polluted than a soul that curseth, or more impure than a tongue that offereth such sacrifices. Thou art a man; vomit not forth the poison of asps. Thou art a man; become not a wild beast. For this was thy mouth made, not that thou shouldest bite but that thou shouldest heal the wounds of others. ‘Remember the charge I have given thee,’ saith God, ‘to pardon and forgive. But thou beseechest Me also to be a party to the overthrow of my own commandments, and devourest thy brother, and reddenest thy tongue, as madmen do their teeth on their own members.’ How, thinkest thou, the devil is pleased and laughs, when he hears such a prayer? and how, God is provoked, and turneth from and abhorreth thee, when thou beseechest things like these? Than which, what can be more dangerous? For if none should approach the mysteries that hath enemies: how must not he, that not only hath, but also prayeth against them, be excluded even from the outer courts themselves? Thinking then on these things, and considering the Subject205 ὑπόθεσιν. of the Sacrifice, that He was sacrificed for enemies; let us not have an enemy: and if we have, let us pray for him; that we too having obtained forgiveness of the sins we have committed, may stand with boldness at the tribunal of Christ; to whom be glory for ever. Amen206 Ben. Ed. ‘to Whom be glory, power, and honor, now and ever, and world without end. Amen.’.

ΟΜΙΛΙΑ Εʹ. Ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου. αʹ. Ταῦτα δοκεῖ μὲν ἀνάξια εἶναι Παύλου τὰ ῥήματα, εἰ δι' ἀπουσίαν ἀδελφοῦ τοσαύτην προήκατο σωτηρίαν: δοκεῖ δὲ καὶ τῆς ἀκολουθίας ἀπηρτῆσθαι. Τί οὖν; βούλεσθε πρότερον ἀποδείξωμεν, ὅτι τῆς ἀκολουθίας ἤρτηται, ἢ ὅτι οὐδὲν ἀνάξιον εἴρηκεν ἑαυτοῦ; Ἐμοὶ δοκεῖ τὸ δεύτερον: οὕτω γὰρ κἀκεῖνο ἡμῖν εὐκολώτερον ἔσται καὶ σαφέστερον. Πῶς οὖν ἤρτηται τῶν προτέρων ταῦτα; Ἀναμνησθῶμεν αὐτῶν ἐκείνων, καὶ οὕτως εἰσόμεθα τοῦτο. Τίνα οὖν ἦν τὰ πρότερα; Ἅπερ ἔλεγεν ἀρχόμενος: Οὐ θέλω ὑμᾶς ἀγνοεῖν ὑπὲρ τῆς θλίψεως, φησὶ, τῆς γενομένης ἡμῖν ἐν τῇ Ἀσίᾳ, ὅτι καθ' ὑπερβολὴν ἐβαρήθημεν ὑπὲρ δύναμιν: καὶ δείξας πῶς ἀπηλλάγη, καὶ τὰ ἐν μέσῳ παρενθεὶς, ἀναγκαίως διδάσκει πάλιν ὅτι καὶ ἑτέρως ἐθλίβη. Πῶς καὶ τίνι τρόπῳ; Τῷ μὴ εὑρεῖν Τίτον. Δεινὸν μὲν γὰρ καὶ ἱκανὸν καταβαλεῖν ψυχὴν, καὶ τὸ πειρασμοὺς ὑπομένειν: ὅταν δὲ καὶ ὁ παραμυθούμενος μὴ ᾖ, καὶ δυνάμενος τὸ φορτίον συνδιενεγκεῖν, μείζων γίνεται ὁ χειμών. Τίτος δὲ αὐτός ἐστιν, ὅν φησι προϊὼν παρ' αὐτῶν ἀφῖχθαι πρὸς αὐτὸν, καὶ περὶ οὗ πολλὰ καὶ μεγάλα διεξέρχεται ἐγκώμια, καὶ ὃν ἔφησεν ἀπεσταλκέναι. Δεῖξαι τοίνυν βουλόμενος ὅτι καὶ ταύτῃ δι' αὐτοὺς ἐθλίβη, ταῦτα εἴρηκεν. Ὅτι μὲν οὖν ἤρτηται τῶν προτέρων τὰ εἰρημένα, δῆλον ἐκ τούτων: ὅτι δὲ οὐδὲ ἀνάξια Παύλου, καὶ τοῦτο δεῖξαι πειράσομαι. Οὐ γὰρ λέγει, ὅτι ἐνεπόδισε τῇ σωτηρίᾳ τῶν προσιέναι μελλόντων ἡ ἀπουσία Τίτου, οὐδ' ὅτι παρεῖδε τοὺς πιστεύσαντας διὰ τοῦτο, ἀλλ' ὅτι οὐκ ἔσχηκεν ἄνεσιν, τουτέστιν ἐθλίβη, ὠδυνήθη διὰ τὴν ἀπουσίαν τοῦ ἀδελφοῦ, δεικνὺς ὅσον ἐστὶν ἀδελφοῦ ἀπουσία: καὶ διὰ τοῦτο ἀπῆλθεν ἐκεῖθεν. Τί δέ ἐστιν, Ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον; Οὐχ ἁπλῶς, φησὶν, ἐπεδήμησα, ἀλλ' ὥστε κηρῦξαι. Ἀλλ' ὅμως καὶ διὰ τοῦτο ἐλθὼν, καὶ εὑρὼν ἔργον μέγιστον: Θύρας γάρ μοι ἀνεῳγμένης ἐν Κυρίῳ, οὐκ ἔσχηκα ἄνεσιν, φησίν: οὐ μὴν διὰ τοῦτο ἐνεπόδισε τὸ ἔργον. Πῶς οὖν φησιν, ὅτι Ἀποταξάμενος αὐτοῖς ἐξῆλθον; Τουτέστιν, οὐ διέτριψα πλείονα χρόνον, στενοχωρούμενος, ὀδυνώμενος. Ἴσως δὲ καὶ ἐνεποδίζετο τὸ ἔργον, ἐκείνου ἀπόντος. Τοῦτο δὲ οὐ μικρὰ καὶ τούτοις παραμυθία. Εἰ γὰρ ἐκεῖ θύρας ἀνεῳγμένης, καὶ εἰς τοῦτο ἐλθὼν, ἐπειδὴ τὸν ἀδελφὸν οὐχ εὗρεν, ἀπεπήδησε ταχέως, πολλῷ μᾶλλον ὑμᾶς, φησὶ, συγγινώσκειν χρὴ ταῖς τῶν πραγμάτων ἀνάγκαις ἀγούσαις καὶ περιαγούσαις ἡμᾶς πανταχοῦ, καὶ οὐκ ἐώσαις, ὡς βουλόμεθα, οὔτε ἀποδημεῖν οὔτε ἐνδιατρίβειν οἷς ἂν ἐθέλωμεν ἐπιπλέον. Διὸ καὶ ἐπάγει πάλιν, ὥσπερ ἄνω τῷ Πνεύματι, οὕτω καὶ ἐνταῦθα τῷ Θεῷ τὰς ἀποδημίας ἀνατιθεὶς, καὶ λέγων: Τῷ δὲ Θεῷ χάρις τῷ πάντοτε ἡμᾶς θριαμβεύοντι ἐν τῷ Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὑτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ. Ἵνα γὰρ μὴ δόξῃ ὡς θρηνῶν ταῦτα ἀποδύρεσθαι, χάριν ἀναπέμπει τῷ Θεῷ. Ὃ δὲ λέγει, τοῦτό ἐστι: πανταχοῦ θλῖψις, πανταχοῦ στενοχωρία: ἦλθον εἰς τὴν Ἀσίαν, ἐβαρήθην ὑπὲρ δύναμιν: ἦλθον εἰς τὴν Τρωάδα, οὐχ εὗρον τὸν ἀδελφόν: οὐκ ἦλθον πρὸς ὑμᾶς: οὐ μικράν μοι καὶ τοῦτο ἀθυμίαν ἐνεποίησεν, ἀλλὰ καὶ σφόδρα μεγάλην, καὶ τῷ πολλοὺς ἡμαρτηκέναι παρ' ὑμῖν, καὶ τῷ διὰ τοῦτο ὑμᾶς μὴ ὁρᾷν: Φειδόμενος γὰρ ὑμῶν, οὐκέτι ἦλθον εἰς Κόρινθον, φησίν. Ἵν' οὖν μὴ δόξῃ ὀλοφύρεσθαι ταῦτα λέγων, ἐπάγει, ὅτι Οὐ μόνον οὐκ ἀλγοῦμεν ἐν ταῖς θλίψεσι ταύταις, ἀλλὰ καὶ χαίρομεν: καὶ τὸ μεῖζον, οὐ τῶν μελλόντων ἕνεκεν μόνον ἐπάθλων, ἀλλὰ καὶ αὐτῶν τῶν παρόντων: καὶ γὰρ ἐνταῦθά ἐσμεν λαμπροὶ ἐκ τούτων καὶ περιφανεῖς. Τοσοῦτον τοίνυν ἀπέχομεν τοῦ θρηνεῖν, ὅτι καὶ θρίαμβον τὸ πρᾶγμα καλοῦμεν, καὶ ἐγκαλλωπιζόμεθα τοῖς γινομένοις. Διὸ καὶ ἔλεγε, Τῷ δὲ Θεῷ χάρις τῷ πάντοτε ἡμᾶς θριαμβεύοντι: τουτέστι, τῷ πᾶσι ποιοῦντι περιφανεῖς. Ὃ γὰρ δοκεῖ εἶναι ἀτιμίας, τὸ πάντοθεν ἐλαύνεσθαι, τοῦτο τιμῆς ἡμῖν εἶναι φαίνεται μεγίστης. Διὸ οὐκ εἶπε, Τῷ καταδήλους ποιοῦντι, ἀλλὰ, Τῷ θριαμβεύοντι: δεικνὺς, ὅτι οἱ διωγμοὶ οὗτοι τρόπαια συνεχῆ κατὰ τοῦ διαβόλου πανταχοῦ τῆς γῆς ἀνιστῶσιν. Εἶτα μετὰ τοῦ θριαμβεύοντος θεὶς καὶ τὴν ὑπόθεσιν, ἀνίστησι κἀντεῦθεν τὸν ἀκροατήν. Οὐ γὰρ μόνον ὑπὸ τοῦ Θεοῦ θριαμβευόμεθα, ἀλλὰ καὶ ἐν Χριστῷ: τουτέστι, διὰ τὸν Χριστὸν καὶ τὸ κήρυγμα. Ἐπειδὰν γὰρ θριαμβεῦσαι δέῃ, ἀνάγκη πᾶσα καὶ ἡμᾶς τοὺς φέροντας τὸ τρόπαιον καταδήλους εἶναι, ἐπειδὴ αὐτὸν βαστάζομεν. Διὰ τοῦτο περίβλεπτοί ἐσμεν, καὶ περιφανεῖς. Καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ. βʹ. Ἄνω εἶπε, Πάντοτε θριαμβεύοντι, ἐνταῦθα, Ἐν παντὶ τόπῳ, φησί: δεικνὺς ὅτι καὶ τόπος καὶ καιρὸς πᾶς τῶν ἄθλων ἐμπέπλησται τῶν ἀποστολικῶν. Καὶ ἑτέρᾳ πάλιν κέχρηται μεταφορᾷ τῇ τῆς εὐωδίας. Καθάπερ γὰρ μύρον βαστάζοντες, οὕτω πᾶσίν ἐσμεν κατάδηλοι, φησί: μύρον πολύτιμον τὴν γνῶσιν λέγων. Καὶ οὐκ εἶπε, Τὴν γνῶσιν, ἀλλ', Ὀσμὴν γνώσεως. Τοιοῦτον γὰρ ἡ παροῦσα γνῶσις, οὐ σφόδρα σαφὴς, οὐδὲ ἐκκεκαλυμμένη. Διὸ καὶ ἐν τῇ προτέρᾳ ἔλεγεν Ἐπιστολῇ, Βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, καὶ ἐνταῦθα ὀσμὴν τὸ τοιοῦτον μύρον καλεῖ. Ὁ δὲ τὴν ὀσμὴν εἰδὼς, ὅτι μὲν ἔστι μύρον που κείμενον οἶδε, ποταπὸν δὲ τὴν οὐσίαν, οὐκέτι, ἐὰν μὴ πρότερον αὐτὸ εἰδὼς τύχῃ. Οὕτω καὶ ἡμεῖς, ὅτι μὲν ἔστι Θεὸς ἴσμεν, τί δὲ τὴν οὐσίαν, οὐκέτι. Ὥσπερ οὖν θυμιατήριόν ἐσμεν βασιλικὸν, ὅπου ἂν ἀπέλθωμεν τοῦ οὐρανίου πνέοντες μύρου, καὶ τῆς πνευματικῆς εὐωδίας. Ταῦτα δὲ ἔλεγεν, ὁμοῦ καὶ τοῦ κηρύγματος δεικνὺς τὴν ἰσχὺν, ὅτι δι' ὧν ἐπιβουλεύονται, διὰ τούτων λάμπουσι μᾶλλον τῶν διωκόντων αὐτοὺς, καὶ πᾶσαν τὴν οἰκουμένην ποιούντων εἰδέναι καὶ τὰ τρόπαια αὐτῶν καὶ τὴν εὐωδίαν, καὶ παρακαλῶν ὑπὲρ τῶν θλίψεων αὐτοὺς καὶ τῶν πειρασμῶν, ὥστε πάντα φέρειν γενναίως, εἴ γε καὶ πρὸ τῆς ἀντιδόσεως ἄφατον καρποῦνται τὸ κλέος. Ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις, καὶ ἐν τοῖς ἀπολλυμένοις. Ἄν τε γὰρ σώζηταί τις, φησὶν, ἄν τε ἀπολλύηται, τὸ εὐαγγέλιον τὴν οἰκείαν ἀρετὴν ἔχον μένει. Καὶ καθάπερ τὸ φῶς, κἂν σκοτίζῃ τοὺς ἀσθενεῖς, φῶς ἐστι, καίτοι σκοτίζον: καὶ τὸ μέλι κἂν πικρὸν ᾖ τοῖς νοσοῦσι, γλυκὺ τὴν φύσιν ἐστιν: οὕτω καὶ τὸ εὐαγγέλιον εὐῶδές ἐστι, κἂν ἀπολλύωνταί τινες ἀπιστοῦντες. Οὐ γὰρ αὐτοῦ ἔργον ἡ ἀπώλεια, ἀλλὰ τῆς ἐκείνων ἀγνωμοσύνης. Καὶ ταύτῃ δὲ μάλιστα ἡ εὐωδία αὐτοῦ φαίνεται, ᾗ οἱ διεφθαρμένοι καὶ πονηροὶ ἀπόλλυνται. Ὥστε οὐκ ἀπὸ τῆς τῶν ἀγαθῶν σωτηρίας μόνον, ἀλλὰ καὶ ἀπὸ τῆς τῶν πονηρῶν ἀπωλείας δείκνυται αὐτοῦ ἡ ἀρετή. Ἐπεὶ καὶ ὁ ἥλιος, ἐπειδὴ σφόδρα φαιδρός ἐστι, διὰ τοῦτο μάλιστα πλήττει τῶν ἀσθενούντων τὰς ὄψεις: καὶ ὁ Σωτὴρ εἰς πτῶσιν πολλῶν καὶ ἀνάστασίν ἐστιν, ἀλλ' ὅμως μένει Σωτὴρ ὢν, καὶ μυρίων πιπτόντων: καὶ ἡ παρουσία αὐτοῦ μειζόνως ἐκόλασε τοὺς μὴ πειθομένους, ἀλλ' ὅμως μένει σωτήριος οὖσα. Διὰ τοῦτο καὶ αὐτός φησιν, ὅτι Τῷ Θεῷ εὐωδία ἐσμέν: τουτέστι, Κἂν ἀπολλύωνταί τινες, ἡμεῖς μένομεν τοῦτο ὄντες ὅπερ ἐσμέν. Καὶ οὐχ ἁπλῶς εἶπεν, Εὐωδία, ἀλλὰ, Τῷ Θεῷ. Ὅταν δὲ τῷ Θεῷ εὐωδία ὦμεν, κἀκεῖνος ταῦτα ψηφίζηται, τίς ἀντερεῖ λοιπόν; Καὶ τὸ, Χριστοῦ δὲ εὐωδία, διπλῆν μοι τὴν ἐξήγησιν ἔχειν δοκεῖ. Ἢ γὰρ τοῦτό φησιν, ὅτι ἑαυτοὺς θυσίαν προσέφερον ἀποθνήσκοντες, ἢ ὅτι τῆς τοῦ Χριστοῦ σφαγῆς εὐωδία ἐσμέν: ὡς ἂν εἴποι τις, Τοῦδε τοῦ ἱερείου εὐωδία ἐστὶ τόδε τὸ θυμίαμα. Ἢ τοῦτο οὖν ἐμφαίνει τῆς εὐωδίας τὸ ὄνομα: ἢ, ὅπερ ἔφθην εἰπὼν, ὅτι καθ' ἡμέραν θύονται διὰ τὸν Χριστόν. Εἶδες ποῦ τοὺς πειρασμοὺς ἀνήγαγε, θρίαμβον καὶ εὐωδίαν καλῶν, καὶ θυσίαν τῷ Θεῷ προσαγομένην; Εἶτα, ἐπειδὴ εἶπεν, Εὐωδία ἐσμὲν, καὶ ἐν τοῖς ἀπολλυμένοις, ἵνα μὴ νομίσῃς, ὅτι κἀκεῖνοι εὐπρόσδεκτοί εἰσιν, ἐπήγαγε: Τοῖς μὲν ὀσμὴ θανάτου εἰς θάνατον, τοῖς δὲ ὀσμὴ ζωῆς εἰς ζωήν. Τὴν γὰρ εὐωδίαν ταύτην οἱ μὲν οὕτω προσίενται, ὥστε σωθῆναι, οἱ δὲ οὕτως, ὥστε ἀπολέσθαι. Ὥστε κἂν ἀπολλύηταί τις, παρ' αὐτοῦ ἡ αἰτία: ἐπεὶ καὶ τὰς ὗς τὸ μύρον λέγεται πνίγειν, καὶ τὸ φῶς, ὅπερ ἔφθην εἰπὼν, τοὺς ἀσθενεῖς σκοτίζειν. Καὶ τοιαύτη τῶν ἀγαθῶν ἡ φύσις: οὐ τὰ οἰκεῖα διορθοῦται μόνον, ἀλλὰ καὶ τὰ ἐναντία ἀπόλλυσι: καὶ ταύτῃ μάλιστα διαδείκνυται αὐτῶν ἡ δύναμις. Καὶ γὰρ καὶ τὸ πῦρ οὐχ ὅταν φωτίζῃ μόνον, οὐδ' ὅταν χρυσίον καθαίρῃ, ἀλλὰ καὶ ὅταν ἀκάνθας δαπανᾷ, μάλιστα τὴν οἰκείαν ἰσχὺν ἐπιδείκνυται, καὶ ταύτῃ φαίνεται πῦρ: καὶ ὁ Χριστὸς δὲ ταύτῃ τὴν μεγαλωσύνην αὑτοῦ ἐνδείκνυται, ὅταν ἀναλώσῃ τὸν ἀντίχριστον τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσῃ τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ. Καὶ πρὸς ταῦτα τίς ἱκανός; Ἐπειδὴ γὰρ μεγάλα ἐφθέγξατο, ὅτι Θυσία ἐσμὲν τοῦ Χριστοῦ καὶ εὐωδία, καὶ θριαμβευόμεθα πανταχοῦ, πάλιν μετριάζει, τῷ Θεῷ πάντα ἀνατιθείς: διὸ καί φησι, Καὶ πρὸς ταῦτα τίς ἱκανός; Τὸ γὰρ πᾶν τοῦ Χριστοῦ, φησὶν, ἐστίν: οὐδὲν ἡμέτερον. Ὁρᾷς ἀπ' ἐναντίας τοῖς ψευδαποστόλοις φθεγγόμενον; Οἱ μὲν γὰρ καυχῶνται ὡς παρ' ἑαυτῶν εἰσφέροντές τι εἰς τὸ κήρυγμα, οὗτος δὲ διὰ τοῦτό φησι καυχᾶσθαι, ἐπειδὴ οὐδὲν αὐτοῦ φησιν εἶναι: Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως, ὅτι οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ' ἐν χάριτι Θεοῦ ἀνεστράφημεν ἐν τῷ κόσμῳ. Καὶ οὗ τὴν κτῆσιν ἐνόμιζον ἐκεῖνοι εἶναι καύχημα, τῆς σοφίας λέγω τῆς ἔξωθεν, οὗτος τὴν ἀναίρεσιν: διὸ καὶ ἐνταῦθά φησι, Καὶ πρὸς ταῦτα τίς ἱκανός; Εἰ δὲ μὴ ἱκανοὶ, χάριτος τὸ γινόμενον. Οὐ γάρ ἐσμεν, ὥσπερ οἱ λοιποὶ καπηλεύοντες τὸν λόγον τοῦ Θεοῦ. γʹ. Εἰ γὰρ καὶ μεγάλα φθεγγόμεθα, ἀλλ' οὐδὲν ἡμέτερον ἔφαμεν εἶναι κατόρθωμα, ἀλλὰ τὰ πάντα τοῦ Χριστοῦ: οὐδὲ γὰρ μιμησόμεθα τοὺς ψευδαποστόλους, τοὺς τὰ πολλὰ αὑτῶν εἶναι λέγοντας. Τοῦτο γάρ ἐστι καπηλεῦσαι, ὅταν τις νοθεύῃ τὸν οἶνον, ὅταν τις χρημάτων πωλῇ, ὅπερ δωρεὰν ἔδει δοῦναι. Ἐνταῦθα γὰρ καὶ εἰς χρήματα αὐτοὺς σκώπτειν μοι δοκεῖ, καὶ ὅπερ εἶπον αἰνίττεσθαι πάλιν, οἷον, ὅτι τὰ αὑτῶν ἀναμιγνύουσι τοῖς θείοις: ὅπερ καὶ Ἡσαΐας ἐγκαλῶν ἔλεγεν, Οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι. Εἰ γὰρ καὶ περὶ οἴνου τοῦτο εἴρηται, οὐκ ἄν τις ἁμάρτοι καὶ εἰς διδασκαλίαν αὐτὸ ἐκλαμβάνων. Ἀλλ' οὐχ ἡμεῖς, φησὶν, οὕτως: ἀλλ' οἷα ἐπιστεύθημεν, τοιαῦτα παρέχομεν, ἄκρατον κιρνῶντες τὸν λόγον: διὸ ἐπήγαγεν: Ἀλλ' ὡς ἐξ εἰλικρινείας, ἀλλ' ὡς ἐκ Θεοῦ, κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. Οὐκ ἀπατῶντες ὑμᾶς, φησὶν, οὕτω κηρύττομεν, οἷον ὡς χαριζόμενοι ὑμῖν, ἢ παρ' ἑαυτῶν τι εἰσφέροντες καὶ ἀναμιγνύντες, ἀλλ' Ὡς ἐκ Θεοῦ: τουτέστιν, Οὐ λέγομεν ὅτι οἴκοθέν τι χαριζόμεθα, ἀλλ' ὅτι πάντα ὁ Θεὸς ἔδωκε: τοῦτο γάρ ἐστι τὸ, Ἐκ Θεοῦ: τὸ μηδὲν καυχᾶσθαι ὡς ἴδιον ἔχοντας, ἀλλὰ πάντα εἰς αὐτὸν ἀναφέρειν. Ἐν Χριστῷ λαλοῦμεν: οὐδὲν τῇ ἡμετέρᾳ σοφίᾳ, ἀλλὰ τῇ παρ' ἐκείνου δυνάμει ἐνηχούμενοι. Οἱ δὲ καυχώμενοι, οὐχ οὕτως, ἀλλ' ὡς παρ' ἑαυτῶν τι εἰσφέροντες. Διὸ καὶ ἀλλαχοῦ αὐτοὺς κωμῳδεῖ λέγων, Τί γὰρ ἔχεις, ὃ οὐκ ἔλαβες; Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι, ὡς μὴ λαβών; Αὕτη μεγίστη ἀρετὴ, τὸ πάντα τῷ Θεῷ ἀνατιθέναι, τὸ μηδὲν οἰκεῖον εἶναι νομίζειν, τὸ μηδὲν πρὸς ἀνθρώπων δόξαν ποιεῖν, ἀλλὰ πρὸς τὸ τῷ Θεῷ δοκοῦν: οὗτος γάρ ἐστιν ὁ τὰς εὐθύνας ἀπαιτῶν. Νῦν δὲ ἡ τάξις ἀντέστραπται: καὶ τὸν μὲν ἐπὶ τοῦ βήματος καθιούμενον, καὶ τὰς εὐθύνας ἀπαιτήσοντα οὐ σφόδρα δεδοίκαμεν, τοὺς δὲ μεθ' ἡμῶν ἑστῶτας καὶ κρινομένους φρίττομεν. Πόθεν οὖν ἡ νόσος αὕτη; πόθεν εἰς τὰς ἡμετέρας κατέσκηψε ψυχάς; Ἀπὸ τοῦ μὴ διηνεκῶς τὰ ἐκεῖ λογίζεσθαι, ἀλλὰ τοῖς παροῦσι προσηλῶσθαι. Ἐντεῦθεν καὶ ἐν ταῖς πονηραῖς πράξεσι εὐκόλως πίπτομεν: κἂν ἀγαθόν τι πράξωμεν, πρὸς ἐπίδειξιν ποιοῦμεν, ὥστε κἀντεῦθεν ἡμῖν γίνεσθαι τὴν ζημίαν. Εἶδε γοῦν τις ἀκολάστοις ὀφθαλμοῖς τινα πολλάκις, καὶ ἔλαθε καὶ τὴν ὀφθεῖσαν καὶ τοὺς συμβαδίζοντας: ἀλλὰ τὸν ἀκοίμητον οὐκ ἔλαθεν ὀφθαλμόν. Ἐκεῖνος γὰρ καὶ πρὶν ἢ τὴν ἁμαρτίαν ἐργάσασθαι, εἶδε τὴν ψυχὴν τὴν ἀκόλαστον, καὶ τὴν μανίαν τὴν ἔνδον, καὶ τοὺς λογισμοὺς τοὺς στρεφομένους ἐν ζάλῃ καὶ κλύδωνι. Οὐδὲ γὰρ δεῖται μαρτύρων καὶ τεκμηρίων ὁ πάντα εἰδώς. Μὴ τοίνυν πρὸς τοὺς συνδούλους ὅρα: κἂν γὰρ ἐπαινέσῃ ἄνθρωπος, οὐδὲν ὄφελος, ὅταν ὁ Θεὸς μὴ ἀποδέξηται: κἂν καταγνῷ ἄνθρωπος, οὐδὲν βλάβος, ὅταν ὁ Θεὸς μὴ καταγνῷ. Μὴ δὴ ταύτῃ παρόξυνε τὸν δικαστὴν, τῶν μὲν συνδούλων πολὺν ποιούμενος λόγον, αὐτοῦ δὲ ἀγανακτοῦντος οὐ δεδοικὼς καὶ τρέμων. Καταφρονήσωμεν τοίνυν τοῦ παρ' ἀνθρώπων ἐπαίνου. Μέχρι πότε εὐτελεῖς καὶ χαμαίζηλοι; μέχρι πότε, τοῦ Θεοῦ πρὸς τὸν οὐρανὸν ἡμᾶς αἴροντος, αὐτοὶ χαμαὶ σύρεσθαι ἐσπουδάκαμεν; Οἱ τοῦ Ἰωσὴφ ἀδελφοὶ, εἰ τὸν τοῦ Θεοῦ φόβον πρὸ ὀφθαλμῶν εἶχον, ὡς ἔχειν δεῖ, οὐκ ἂν ἐπ' ἐρημίας τὸν ἀδελφὸν λαβόντες ἀπέκτειναν. Ὁ Κάϊν πάλιν εἰ τὴν ψῆφον ἐκείνου ἐδεδοίκει, ὡς δεδοικέναι ἔδει, οὐκ ἂν εἶπε, Δεῦρο, καὶ ἐξέλθωμεν εἰς τὸ πεδίον. Τί γὰρ, ὦ δειλὲ καὶ ταλαίπωρε, χωρίζεις αὐτὸν τοῦ γεγεννηκότος καὶ εἰς ἐρημίαν ἐξάγεις; μὴ γὰρ ὁ Θεὸς οὐχ ὁρᾷ καὶ ἐν τῷ πεδίῳ τὸ τόλμημα; ἀπὸ τῶν τῷ πατρί σου συμβεβηκότων οὐκ ἐπαιδεύθης, ὅτι πάντα οἶδε, καὶ πᾶσι πάρεστι τοῖς γινομένοις; Καὶ τίνος ἕνεκεν οὐκ εἶπε τοῦτο πρὸς αὐτὸν ὁ Θεὸς ἀρνούμενον: Ἐμὲ κρύπτεις τὸν πανταχοῦ παρόντα, καὶ τὰ ἀπόῤῥητα ἐπιστάμενον; Ὅτι οὔπω ταῦτα φιλοσοφεῖν ἐκεῖνος ᾔδει καλῶς. Ἀλλὰ τί φησι; Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με: οὐχ ὡς τοῦ αἵματος φωνὴν ἔχοντος, ἀλλ' ὅπερ ἡμεῖς λέγομεν, ὅτι τὸ πρᾶγμα βοᾷ, ἐπὶ τῶν δήλων καὶ σαφῶν. Διὸ δὴ τὴν ψῆφον τοῦ Θεοῦ πρὸ ὀφθαλμῶν ἔχειν δεῖ, καὶ πάντα σβέννυται τὰ δεινά. Οὕτω καὶ ἐν εὐχαῖς νήφειν δυνάμεθα, ἂν ἐννοήσωμεν τίνι διαλεγόμεθα, ἂν ἀναλογισώμεθα ὅτι θυσίαν προσάγομεν, καὶ μάχαιραν μετὰ χεῖρας ἔχομεν, καὶ πῦρ καὶ ξύλα, ἂν ἀναπετάσωμεν τοῦ οὐρανοῦ τὰς πύλας τῷ λογισμῷ, ἂν μεταστῶμεν ἐκεῖ, καὶ λαβόντες τὴν μάχαιραν τοῦ Πνεύματος ἐμπήξωμεν εἰς τὸν τοῦ ἱερείου λαιμὸν, καὶ καταθύσωμεν αὐτῷ νῆψιν, καὶ ἐκχέωμεν αὐτῷ δάκρυα. Τοιοῦτον γὰρ τὸ αἷμα τοῦ ἱερείου τούτου: τοιαύτῃ τὸ θυσιαστήριον ἐκεῖνο φοινίσσεται σφαγῇ. Μηδὲν τοίνυν ἀφῇς τῶν ἀνθρωπίνων λογισμῶν κατέχειν σου τὴν ψυχὴν τότε. δʹ. Ἐννόησον ὅτι καὶ ὁ Ἀβραὰμ θυσίαν ἀνάγων, οὐ γυναῖκα, οὐ δοῦλον, οὐκ ἄλλον τινὰ ἀφῆκε παρεῖναι. Μὴ τοίνυν μηδὲ σὺ τῶν δουλικῶν καὶ ἀνελευθέρων παθῶν ἀφῇς τινά σοι παρεῖναι: ἀλλ' ἀνάβηθι μόνος εἰς τὸ ὄρος, ἔνθα ἐκεῖνος ἀνέβη, ἔνθα ἀναβῆναι θέμις οὐδένα ἕτερον. Κἂν ἐπιχειρῶσι συναναβαίνειν τινὲς τῶν τοιούτων ἐννοιῶν, ἐπίταξον αὐταῖς μετ' ἐξουσίας, καὶ εἰπὲ, Καθίσατε αὐτοῦ, ἐγὼ δὲ καὶ τὸ παιδίον προσκυνήσαντες ὑποστρέψομεν: καὶ τὴν ὄνον καὶ τοὺς παῖδας ἀφεὶς κάτω, καὶ εἴ τι ἄλογον καὶ ἀνόητον: εἴ τι λογικὸν, λαβὼν ἀνάβηθι, ὥσπερ ἐκεῖνος τὸν Ἰσαάκ. Καὶ τὸ θυσιαστήριον οἰκοδόμησον οὕτως ὡς ἐκεῖνος, ὡς μηδὲν ἔχων ἀνθρώπινον, ἀλλ' ἔξω τῆς φύσεως γενόμενος: ἐπεὶ καὶ ἐκεῖνος, εἰ μὴ ἔξω τῆς φύσεως ἦν, οὐκ ἂν τὸν παῖδα κατέσφαξε. Καὶ μηδὲν ἐνοχλείτω σοι τότε, ἀλλ' αὐτῶν γίνου τῶν οὐρανῶν ὑψηλότερος: στέναξον πικρὸν, κατάθυσον ἐξομολόγησιν: Λέγε γὰρ σὺ τὰς ἀνομίας σου πρῶτος, φησὶν, ἵνα δικαιωθῇς: κατάθυσον συντριβὴν καρδίας. Ταῦτα τὰ ἱερεῖα οὐκ εἰς τέφραν τελευτᾷ, οὐδὲ εἰς καπνὸν διαλύεται, οὐδὲ ξύλων δεῖται καὶ πυρὸς, ἀλλὰ κατανενυγμένης διανοίας μόνης: τοῦτο ξύλα, τοῦτο πῦρ καῖον αὐτὰ, καὶ οὐ κατακαῖον. Ὁ γὰρ μετὰ θερμότητος εὐχόμενος, καίεται, καὶ οὐ κατακαίεται, ἀλλ' ὥσπερ χρυσίον πυρὶ βασανιζόμενον, λαμπρότερος γίνεται. Μετὰ δὲ τούτων κἀκεῖνο φυλάττου, τὸ μηδὲν εἰπεῖν εὐχόμενος τῶν παροξυνόντων σου τὸν Δεσπότην, μηδὲ κατ' ἐχθρῶν προσέλθῃς. Εἰ γὰρ τὸ ἔχειν ἐχθροὺς ὄνειδος, τὸ κατεύχεσθαι αὐτῶν ἐννόησον ἡλίκον κακόν. Δέον γάρ σε ἀπολογήσασθαι διὰ τί ἐχθροὺς ἔχεις, σὺ δὲ αὐτῶν καὶ κακηγορεῖς. Καὶ ποίας τεύξῃ συγγνώμης, καὶ κακηγορῶν, καὶ ἐν καιρῷ τοιούτῳ, ὅτε ἐλέου σοι δεῖ πολλοῦ; Καὶ γὰρ ὑπὲρ οἰκείων προσῆλθες ἁμαρτημάτων δεόμενος: μὴ τοίνυν μνημονεύσῃς τῶν ἀλλοτρίων, ἵνα μὴ τῶν ἰδίων ἀναμνήσῃς. Ἂν γὰρ εἴπῃς, Πάταξον τὸν ἐχθρὸν, ἐνέφραξάς σου τὸ στόμα: οὐκέτι γὰρ παῤῥησίαν ἔδωκας τῇ γλώττῃ: πρῶτον μὲν, ὅτι παρώργισας τὸν δικαστὴν ἐκ προοιμίων εὐθέως: δεύτερον, ὅτι ἐναντία αἰτεῖς τῷ σχήματι τῆς εὐχῆς. Εἰ γὰρ ὑπὲρ ἀφέσεως ἁμαρτημάτων προσεύχῃ, πῶς ὑπὲρ κολάσεως διαλέγῃ; Τοὐναντίον μὲν οὖν ἔδει ποιεῖν, καὶ δεῖσθαι ὑπὲρ αὐτῶν, ἵνα τοῦτο καὶ ὑπὲρ ἑαυτῶν μετὰ παῤῥησίας παρακαλέσωμεν. Νυνὶ δὲ προκατέλαβες τοῦ δικαστοῦ τὴν ψῆφον διὰ τῆς σῆς, ἀξιῶν τοὺς ἁμαρτάνοντας κολάζειν: ὃ καὶ συγγνώμης ἀποστερεῖ πάσης. Ἂν δὲ ὑπὲρ αὐτῶν εὔξῃ, κἂν μηδὲν ὑπὲρ τῶν σῶν εἴπῃς, τὸ πᾶν ἤνυσας. Ἐννόησον πόσαι θυσίαι εἰσὶν ἐν τῷ νόμῳ: θυσία αἰνέσεως, θυσία ἐξομολογήσεως, θυσία σωτηρίου, θυσία καθαρμῶν, καὶ ἕτεραι μυρίαι, καὶ οὐδεμία κατ' ἐχθρῶν, ἀλλ' ὑπὲρ τῶν οἰκείων ἁμαρτημάτων ἑκάστη, ἢ καὶ κατορθωμάτων. Μὴ γὰρ ἄλλῳ προσέρχῃ Θεῷ; Ἐκείνῳ προσέρχῃ τῷ εἰπόντι, Εὔχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν. Πῶς οὖν αὐτῶν καταβοᾷς; πῶς παρακαλεῖς τὸν Θεὸν τὸν οἰκεῖον λῦσαι νόμον; Οὐκ ἔστι τοῦτο ἱκέτου σχῆμα: οὐδεὶς ἱκετεύει ἵνα ἄλλος ἀπόληται, ἀλλ' ἵνα αὐτὸς σωθῇ. Τί τοίνυν σχῆμα μὲν ἱκέτου περίκεισαι, ῥήματα δὲ ἔχεις κατηγόρου; Καὶ ὅταν μὲν ὑπὲρ ἑαυτῶν εὐχώμεθα, καὶ κνώμεθα καὶ χασμώμεθα, καὶ εἰς μυρίους ἐμπίπτομεν λογισμούς: ὅταν δὲ κατ' ἐχθρῶν, νήφοντες τοῦτο ποιοῦμεν. Ἐπειδὴ γὰρ οἶδεν ὁ διάβολος, ὅτι καθ' ἑαυτῶν τὸ ξίφος ὠθοῦμεν, οὐ περιέλκει οὐδὲ περισπᾷ τότε, ἵνα μειζόνως ἡμῖν λυμήνηται. Ἀλλὰ ἠδίκημαι, φησὶ, καὶ θλίβομαι. Οὐκοῦν κατὰ τοῦ διαβόλου εὖξαι, τοῦ μάλιστα πάντων ἀδικοῦντος ἡμᾶς. Τοῦτο καὶ ἐπετάγης λέγειν, Ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ἐκεῖνός ἐστιν ὁ ἀκατάλλακτος ἐχθρός: ἄνθρωπος δὲ, ὅσα ἂν ποιῇ, φίλος ἐστὶ καὶ ἀδελφός. Ἐκείνῳ τοίνυν πάντες ὀργιζώμεθα, κατ' αὐτοῦ παρακαλῶμεν τὸν Θεὸν λέγοντες, Σύντριψον τὸν σατανᾶν ὑπὸ τοὺς πόδας ἡμῶν. Οὗτος γὰρ τίκτει καὶ τοὺς ἐχθρούς. Ἂν δὲ κατ' ἐχθρῶν εὔξῃ, τὴν εὐχὴν, ἣν ἐκεῖνος βούλεται, εὔχῃ: ὥσπερ οὖν ἂν ὑπὲρ ἐχθρῶν, κατὰ τούτου. Τί τοίνυν τὸν ὄντως ἐχθρὸν ἀφεὶς, τὰ μέλη δάκνεις τὰ σὰ, θηρίων χαλεπώτερος ταύτῃ γινόμενος; Ἀλλ' ὕβρισε, φησὶ, καὶ χρήματα ἀπεστέρησε. Καὶ τίνα δεῖ πενθεῖν, τὸν παθόντα κακῶς, ἢ τὸν ποιήσαντα κακῶς; Ὅτι χρήματα κερδάνας, τῆς εὐνοίας ἑαυτὸν ἐξέβαλε τοῦ Θεοῦ, καὶ μείζονα ἀπώλεσεν ἢ ἔλαβεν: ὥστε ἐκεῖνός ἐστιν ὁ ἠδικημένος. Οὐκοῦν οὐχὶ κατεύχεσθαι δεῖ, ἀλλ' ὑπερεύχεσθαι αὐτοῦ, ἵνα ὁ Θεὸς ἵλεως αὐτῷ γένηται. εʹ. Ὅρα πόσα ἔπαθον οἱ παῖδες οἱ τρεῖς, οὐδὲν ποιήσαντες δεινόν: ἐξέπεσον πατρίδος, ἐλευθερίας, ἐξῃχμαλωτίσθησαν καὶ ἐγένοντο δοῦλοι, καὶ εἰς ἀλλοτρίαν καὶ βάρβαρον ἀπενεχθέντες χώραν, καὶ σφάττεσθαι ἔμελλον διὰ τὸ ὄναρ εἰκῆ καὶ μάτην. Τί οὖν εἰσελθόντες μετὰ τοῦ Δανιὴλ, τί ηὔξαντο; τί δὲ εἶπον; Κατάῤῥαξον τὸν Ναβουχοδονόσορ: κατάσπασον αὐτοῦ τὸ διάδημα: κατάβαλε αὐτὸν ἀπὸ τοῦ θρόνου; Οὐδὲν τοιοῦτον: ἀλλ' ἐξῄτουν οἰκτιρμοὺς παρὰ τοῦ Θεοῦ. Καὶ ὅτε ἐν τῇ καμίνῳ ἦσαν, ὁμοίως. Ἀλλ' οὐχ ὑμεῖς, ἀλλὰ πολλῷ ἐλάττονα ἐκείνων πάσχοντες, καὶ δικαίως πολλάκις, οὐ παύεσθε ἀρώμενοι μυρία: καὶ ὁ μέν φησι, Κατάβαλε τὸν ἐχθρὸν, ὡς κατεπόντισας τὸ ἅρμα τοῦ Φαραώ: ὁ δὲ, Πλῆξον αὐτοῦ τὴν σάρκα: ἕτερος πάλιν, Ἀπόδος εἰς τὰ τέκνα. Ἦ οὐκ ἐπιγινώσκετε ταυτὶ τὰ ῥήματα; Πόθεν οὖν ὑμῖν ὁ γέλως οὗτος; Ὁρᾷς πῶς ἐστι καταγέλαστα, ὅταν χωρὶς πάθους λέγηται; Καὶ πᾶσα δὲ ἁμαρτία τότε δείκνυται πῶς ἐστιν αἰσχρὰ, ὅταν αὐτὴν γυμνώσῃς τῆς διαθέσεως τοῦ τολμῶντος, Ἂν τὸν ὀργισθέντα ὑπομνήσῃς τῶν ῥημάτων, ὧν εἶπεν ἐν τῷ θυμῷ, καταδύσεται, καὶ καταγελάσεται ἑαυτοῦ, καὶ βουλήσεται μυρία πεπονθέναι, ἢ ἐκεῖνα αὐτοῦ εἶναι τὰ ῥήματα: κἂν τὸν ἀκόλαστον ἀγάγῃς μετὰ τὴν μίξιν πρὸς τὴν πορνευομένην γυναῖκα, καὶ οὗτος ταύτην ἀποστραφήσεται ὡς μυσαράν. Οὕτω καὶ ὑμεῖς οἱ μὴ ὄντες ἐν τῷ πάθει, καταγελᾶτε νῦν: καταγέλαστα γὰρ, καὶ γραϊδίων τὰ ῥήματα ταῦτα μεθυόντων, καὶ γυναικώδους μικροψυχίας. Καὶ ὁ Ἰωσὴφ δὲ πραθεὶς καὶ δοῦλος γενόμενος καὶ δεσμωτήριον οἰκήσας, οὐδ' οὕτως ἐξέβαλε ῥῆμα πικρὸν κατὰ τῶν λελυπηκότων: ἀλλὰ τί φησι; Κλοπῇ ἐκλάπην ἐκ γῆς Ἑβραίων: καὶ οὐ προστίθησιν ὑπὸ τίνος: αἰσχύνεται γὰρ ὑπὲρ τῶν ἀδελφικῶν κακῶν μᾶλλον ἐκείνων τῶν ποιησάντων αὐτά. Οὕτω καὶ ἡμᾶς διακεῖσθαι χρὴ, μᾶλλον τῶν ἐπηρεαζόντων αὐτῶν ἀλγεῖν ὑπὲρ αὐτῶν: ἡ βλάβη γὰρ εἰς ἐκείνους διαβαίνει. Ὥσπερ οὖν οἱ λακτίζοντες ἥλους, καὶ μέγα φρονοῦντες, ἐλέου ἄξιοι καὶ θρήνου τῆς μανίας ἕνεκα ταύτης εἰσίν: οὕτως οἱ ἀδικοῦντες τοὺς οὐδὲν ποιοῦντας αὐτοῖς κακὸν, ἅτε τὰς ἑαυτῶν πλήττοντες ψυχὰς, πολλῶν ὀδυρμῶν ἄξιοι καὶ θρήνων, οὐκ ἀρῶν. Οὐδὲν γὰρ μιαρώτερον ψυχῆς ἀρωμένης, οὐδὲ γλώττης ἀκαθαρτότερον τοιαῦτα θυούσης. Ἄνθρωπος εἶ, μὴ ἀσπίδων ἰὸν ἐμέσῃς: ἄνθρωπος εἶ, μὴ γένῃ θηρίον. Διὰ τοῦτό σοι στόμα γέγονεν, οὐχ ἵνα δάκνῃς, ἀλλ' ἵνα θεραπεύῃς τὰ ἑτέρων τραύματα. Ἀναμνήσθητι τί σοι παρῄνεσα, φησὶν ὁ Θεός: συγχωρεῖν καὶ ἀφιέναι. Σὺ δὲ καὶ ἐμὲ παρακαλεῖς κοινωνὸν γενέσθαι τῆς ἀνατροπῆς τῶν ἐμῶν προσταγμάτων, καὶ ἐσθίεις τὸν ἀδελφὸν, καὶ φοινίττεις τὴν γλῶτταν, καθάπερ οἱ μαινόμενοι ἀπὸ τῶν οἰκείων μελῶν τοὺς ὀδόντας. Πῶς οἴει τὸν διάβολον ἥδεσθαι καὶ γελᾷν, ὅταν τοιαύτης εὐχῆς ἀκούσῃ; πῶς τὸν Θεὸν παροξύνεσθαι καὶ ἀποστρέφεσθαι καὶ μισεῖν, ὅταν τοιαῦτα παρακαλῇς; οὗ τί γένοιτ' ἂν χαλεπώτερον; Εἰ γὰρ μυστηρίοις οὐ χρὴ προσιέναι ἐχθροὺς ἔχοντα: τὸν οὐκ ἔχοντα μόνον, ἀλλὰ καὶ κατευχόμενον, πῶς οὐχὶ καὶ τῶν περιβόλων αὐτῶν ἀπείργεσθαι δεῖ; Ταῦτ' οὖν ἐννοοῦντες, καὶ τῆς θυσίας τὴν ὑπόθεσιν εἰδότες, ὅτι ὑπὲρ ἐχθρῶν ἐτύθη, μήτε ἐχθρὸν ἔχωμεν, κἂν ἔχωμεν, ὑπερευχώμεθα: ἵνα καὶ ἡμεῖς τῶν ἡμαρτημένων ἡμῖν λαβόντες συγχώρησιν, μετὰ παῤῥησίας τῷ βήματι τοῦ Χριστοῦ παραστῶμεν: ᾧ ἡ δόξα, κράτος, τιμὴ νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.