site: migne

title: Commentarius in Epistolam ad Philippenses

author: Oecumenius of Tricca

languages: en grc

source_edition: Migne, Patrologia Graeca, vol. 118, coll. 1260–1325

source_text:
[1260] ΡΑΙΙΙ ΑΡΟΘΤΟΙΙ ΑΒ ΡΗΙΗΙΡΡΕΝβΕΘ ΕΡΙΘΤΟΙΑ. ΚΟΛΡΠΤ Ι. Παῦλος καὶ Τμόθεος, δοῦλοι Ἰησοῦ Σριστοῦ, πᾶσι τρῖς ἀγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσυι ἑν Φιλίπποις σὺν ἐπισκόποις καὶ διακόνοις, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Παερὸς ἡμῶν καὶ Κυρίου Ἰσοῦ Χριστοῦ. Ἐνταῦθα ὡς πρὸς ὁμοτίμους ἐπιστέλλων, οὐ τίθησιν αὐτοῦ τὸ ἁξίωμα, τουτέστι, τὴν ἀποστολὴν, ἀλλὰ τῷ κοινῳ πάντων ὀνόματι κέχρηται. Δοῦλος, φησὶν, Ἰησοῦ Χριστοῦ. «Τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ.» Ἦσαν γὰρ καὶ Ἰουδαῖοι λέγοντες ἑαυτοὺς ἀγίους, ἀλλὰ Τοῖς ἐν Χριστῶ Ἰησοῦ, φησί. «Σὺν ἐπισκόποις καὶ διακόνοις.» Τί δήποτε ὧδε τῷ κλήρῳ γράφει, οὐκ ἔχων ἔθος· Ὅτι αὐτοὶ οἱ κληρικοὶ ἦσαν τὸν Ἐπαφρόδιτον πέμψαντες σὺν τοῖς ἀναλώμασιν. «Σὺν ἐπισκόποις.» Οὐκ ἐπειδὴ ἐν μιᾷ πόλει πολλοὶ ἦσαν ἐπίσκοποι, ἀλλ´ ἐπισκόπους τοὺς πρεσβυτέρους καλεῖ. Τότε γὰρ ἔτι ἐκοινώνουν τοῖς ὀνξμασι, καὶ οἱ ἐπίσκοποι διάκονοι καὶ πρεσβύτεροι ἐκαλοῦντο, καὶ τὸ ἔμπαλιν οἱ πρεσβύτεροι ἐπίσκοποι. ΚΕΦΑΛ. Αʹ. Κμὺχαριστία ὑπὸρ τῆς Φιλιππησίων ἀρετῆς, καὶ εὐχὴ τελειώσεως. Εὐχαριστῶ τῷ Θεῷ μου ἐπὶ πάσῃ τῇ μυεᾳ ὑμῶν πάντοτε ἐν πάσῃ δεύσει μου ὑαὲρ πόνττων ὑμῶν, μετὰ χαρᾶς τὴν δέησιν ποιούμενος ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ Εὐαγγέλιον, ἀπὸ πρόι θμέρας ἄχρι τοῦ νῶν. Ἐπειδὴ ἦσαν εἰς ἀρετὴν προκόψαντες, μετὰ εὐχαΚριστίας τῆς εἰς Θεὸν ἐμέμνητο αὐτῶν. «Ἐπ πάσῃ τῇ μνείᾳ ὑμῶν.» Καθὼς ἂν μνησθῶ, φησίν, εὐχαριστῶ. Πάντοτε δὲ, μέμνημαι. «Μετὰχαρᾶς.» Ἔν γὰρ καὶ μετὰ λύπης μεμνῆσθαι ἐπὶ τῶν μὴ ἐναρέτων. « Ἐκ γὰρ θλίψεως, φησίν ἀλλαχοῦ, καὶ συοχῆς καρδίας, ἔγραψα ὑμῖν.» Τὸ μέντοι μετὰ χαῤᾶς Κμεμνῆσθαι, σημεῖον ἦν τῆς ἐκείνων ἀρετῆς, «Τν δέησιν ποιούμενος.» Καὶ τὴν δέησιν ποιούμενος ἐπὶ τῇ κοινωνίᾳ ὑμῶν, ἤγουν τῇ ἐλεημοσύνῃ. Τί εὐχαρι στῶ, φησὶ, τῷ Θεῷ· Ἐπὶ τῆ κοινωνίᾳ ὑμῶν. Μέῖ ἱ καὶ ἀποστολικὸν αὐτοῖς μαρτυρεῖ. Ὅτ, φησίν, ε οὖ ἐπιστεύσατε μέχρι καὶ νῦν, πάντα πράττετς πρὸς τὸ κοινωνοὶ γενέσθαι τοῦ Εὐαγγελίου. Σομο παρόντες ἀεί μοι, φησί, τῷ ἁποστέλλειν τὰ ὗόν [1261] τὴν χρείαν. «Κοινωνίᾳ.» Ποία; Τῇ ἀπὸ πρώτης ἡμέ ρας ἐξ ἠς ἐπιστεύσατε, φησὶν, ἄχρι τοῦ νῦν. «Ἐπὶ τῆ εἰς τὸ Εὔαγγέλιον κοινωνίᾳ ὑμῶν.» ἴΦΔΤ. Τὸ δὲ, Ἀπὸ πρώτης ἡμέρας, ἢ, Ὃτι ἀπὸ πρώτης ἡμέρας ἀφ´ οὗ ἐπιστεύσατε μέχρι τοῦ νῦν, εὐχαριστῶ τῷ Θεῷ μου, ὑπὲρ πάντων ὑμῶν, μετὰ χαρᾶς τὴν δέησιν ποιούμενος· ἢ, Ἐπὶ τῇ εἰς τὸ Εὐαγγέλιον κοινωνίᾳ ὑμῶν, τῇ ἀπὸ πρώτης ἡμέρας μέχρι τοῦ νῦν διακονουμένῃ. Ἔοικε δὲ τὸ ἐφεξῆς μᾶλλον τῇ προτέρᾳ ἐκδοχῇ συμφωνεῖν. Πῶς γὰρ ἀπ´ ἀρχῆς ηὐχαρίστεις, μήπω βεβαιωθέντας ἐπὶ τῇ κοινωνίᾳ ἰδών; Πεποιθὼς, φησὶν, ὅτι ὁ τοιαύτην πρόθυμον καὶ θέρμης γέμουσαν ἀρχὴν ἐνθεὶς, αὐτὸς καὶ εἰς τελειότητα ἔργου ταύτην προαγάγοι Πεποιθὼς δέ αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος! ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρις ἡμέρας ησοῦ Χριστοῦ, καθώς ἐστι δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπερ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου, καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ Εὐαγγελίου, συγ. κοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας. Εὐχαριστῶ δὲ τῷ Θεῷ ἐπὶ τῇ κοινωνίᾳ ὑμῶν, πεποιθὼς τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ποιεῖν, τοῦτο καὶ ἐπιτελέσει καὶ πληρώσει ἄχρί τῆς συντελείας. Ὅρα δὲ πῶς πάντα ἐπὶ τὸν Θεὸν ἀνέθηκεν, ἵνα μὴ φρονῶσι μέγα, ὅμως καὶ οὕτως ἐγκώμιον μέγα τὸ ὅλως ἰσχῦσαι ἐπισπάσασθαι τὸν Θεὸν εἰς τὸ ἐνεργεῖν εἰς αὐτούς. Τοῦτο γὰρ ἄνευ μεγίστης ἀρετῆς οὐκ ἂν ἐγένετο. «Ἄχρις ἡμέρας Ἰησοῦ Χριστοῦ.» Οὐ περὶ ὑμῶν γὰρ, φησὶ, μόνον θαῤῥῶ, ἀλλὰ καὶ περὶ τῶν ἐξ ὑμῶν. «Καθώς ἐστι δίκαιον.» Πεποιθὼς αὐτὸ τοῦτο, καθώς ἐστι δίκαιον, τουτέστιν, ἐπειδὴ δίκαιόν ἐστιν ἐμοὶ τῷ ἀκριβῶς εἰδότι τὰ καθ´ ἡμᾶς, τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν. Ποῖον; Ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτελέσει αὐτὸ ἄχρις ἡμέρας Ἰησοῦ Χριστοῦ. «Τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν.» Φρονεῖ γὰρ καὶ λογίζεται ἀγαθὰ καὶ μεγάλα διανύειν τοὺς μαθητὰς, ὁ μεγάλην σπουδὴν καὶ ἐπιμέλειαν εἰς αὐτοὺς καταβεβληκώς. Ἡ δίκαιον ἐμοὶ τοῦτο λογίζεσθαι, τῷ τοιαύτην ἔχοντι διάθεσιν περὶ ὑμᾶς, ὥστε μηδὲ ἐν τοῖς δεσμοῖς μου ἐπιλανθάνεσθαι ὑμῶν, ἀλλ´ ἐγκαρδίους ἀεὶ περιφέρειν. Τί δὲ τὸ αίτιον τὸ ἐγκαρδίους αὐτοὺς καὶ ἀνεπιλήστους ἔχειν· Ὅτι συγκοινωνοί μου, φησὶ, τῆς χάριτός εἰσιν· ἡ τῆς διὰ πίστεως ἐπιχορηγουμένης αὐτοῖς πνευματικῆς δωρεᾶς, ποκίλως αὐτοῖς ἐνεργουμένης τότε. Ἡ ἀπλῶς χάριτος, τῆς διὰ τοῦ βαπτίσματος παλιγγενεσίας καὶ υἱοθεσίας. Ἠ ἐν τῇ καρδίᾳ εἶπον ἔχειν, συγκοινωνούς μου ὄντας ὑμᾶς ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει. Τὸ δὲ τῆς χάρι. τος, ἀντὶ τοῦ, διὰ τῆς χάριτος. Ἄνευ γὰρ θείας χάριτος, οὐδεὶς ἀξιοῦται τῆς τοιαύτης κοινωνίας. «Διὰ τὸ ἔχειν με ὑμᾶς.» Εἰπε τὴν αἰτίαν, καθ´ ἣνδίκαιον ἦν αὐτῷ τοῦτο φρονεῖν, ὅτι ὁ ἐναρξάμενος Θεὸς καὶ πληρώσει, διὰ τὸ ἔχειν με, φησὶν, ἐν τῆ καρδίᾳ ὑμᾶς. «Ἐν τῇ καρδίᾳ ὑμᾶς.» Ὦ ἐγκώμιον, [1264] τὸ εἶναι, ἐν τῇ καρδίᾳ Παύλου! Οὐ γὰρ ἁπλῶς τοῦτο ἦν. Τὸ δέ, «Καὶ ἐν τοῖς δεσμοῖς, καὶ τῇ ἀπολογίᾳ,» μεῖζον. «Καὶ βεβαιώσει τοῦ Εὐαγγελίου.» Βεβαίωσιν τοὺ Εὐαγγελίου, τοὺς πειρασμοὺς λέγει καὶ τὰς θλίψεις, καὶ τὰ δεσμά. Πῶς Ὅτι ᾑρεῖτο ταῦτα. Καίτοι ἐξὸν αὐτῷ μὴ ὑπομένειν, ἐβεβαίο τὴν ἀνάστασιν καὶ τὴν ἀνταπόδοσιν. Οὐ γὰρ ἂν, φησὶ, ταῦτα ὑπομένειν ἠνειχόμην, μὴ ὄντων ἀληθῶν τῶν κηρυσσομένων παρ´ ἐμοῦ.-ΧΡΥΣ.] Οὐ γὰρ μόνρν ἀνιστάμενοι νεκροί, οὐδὲ λεπροὶ καθαιρόμενοι, ἀλλὰ καὶ ἡμεῖς δεσμούμενοι, βεβαιοῦμεν τὸ Εὐαγγέλιον. Πῶς καὶ τίνι τρόπῳ; Ὅτι μυρία πάσχοντες, καὶ μὴ ἐνδιδόντες, ἀλλὰ προθυμότεροι γινόμενοι, Ἰκανὴν παρέχομεν ἀπόδειξιν, τοῦ ἀληθείας εἶναι κήρυκες, καὶ θείαν τινὰ δύναμιν ἐν ἡμῖν εἰναι, καὶ ταῦτα πάντα ἐξευμαρίζουσαν, καὶ οὐκ ἐῶσαν τῶν πειρασμῶν τὸ πλῆθος περιγενέσθαι τῶν κηρυττόντων. Οὐ γάρ ἐστιν ἀνθρωπίνης δυνάμεως, διὰ τοσούτων κρατῆσαι κωλυμάτων. Οὐ τοῖς ἄλλοις δὲ μόνον ταῦτα βεβαίωσις τοῦ Εὐαγγελίου, ἀλλὰ καὶ ημῖν αὐτοῖς. Δοκιμωτέρους γὰρ ἡμᾶς ἐργάζεται, καὶ ἱσχυροτέρους μᾶλλον καταφρονεῖν τῶν ἐπιβουλῶν. «Συγκοινωνούς μου τῆς χάριτος.» Δὰ τί δὲ μαρτυρῶ ὑμῖν ταῦτα, καὶ διὰ τί ὑμᾶς ἔχω ἐν τῇ καρδίᾳ μου; Ἑπειδὴ, φησί, συγκοινωνοί μου τῆς χάριτός ἐστε, ἢ τῆς ἀποστολῆς λέγων, ἢ τῶν θλίψεων. «Ἡ γὰρ δύναμίς μου, φησὶν, ἐν ἀσθενείᾳ τελειοῦται.» Συνεθλίβοντο γὰρ αὐτῷ ὡς διδασκάλῳ καὶ πατρὶ πνευματικῷ. Ὅρα δὲ πῶς οὐκ εἶπε, κοινωνοὺς, ἀλλὰ, «συγκοινωνοῖὺς, δεικνὺς ὅτι καὶ αὐτὸς κοινωνός ἐστιν. Ἀλλαχοῦ γάρ φησιν αὐτὸς, Ἱν κοινωνὸς γένωμαι τοῦ Εὐαγγελίου,» τουτέστιν, ἵνα κοινωνήσω τῶν ἐπηγγελμένων ἀγαθῶν τοῖς τὸ Εὐαγγέλιον καταγγέλλουσιν. Μίάρτωρ γάρ μού ἑστιν ὁ Θεὸς, ὀς ἐπικοθῶ πάντας ὑμᾶς ἐν σπλάγχνοις Ἰησοῦ Σριστοῦ Καὶ τοῦτο προσεύχομαι Ἰνα ἡ ἀγάπη ὑμῶν ἔτιν μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πόσῃ οἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντο, Ἰνα ἡτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέρο Χριστοῦ, αεπληρωμένοι καρπὸν δικαιοσύνης τέν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον Θεοῖ.

«Μάρτυρ γάρ μού ἐστιν ὁ Θεός.» Οὐχ ὡς ἀπιστούμενος μάρτυρα τὸν Θεὸν καλεῖ, ἀλλὰ σφόδρα τε ἀληθεύων, καὶ σφόδρα ἀγαπῶν πάντας. Πάντες γὰρ ἦσαν ἐνάρετοι. «Ἐν σπλάγχνοις.» Τὸ ἐπιτατικὸν τῆς ἀγάπης, διὰ τῶν σπλάγχνων ἐσήμανεν. ιΠσου Χριστοῦ.» Τουτέστιν, ἐν ἀγάπῃ τῇ διὰ Χριστὸν, ὅτι πιστοί ἐστε. Τοῦτο δέ φησιν, ἴνα μὴ νομίσωσι διὰ τὸ πέμψαι αὐτῷ τὰ πρὸς χρείαν, φιλεῖσθαι παρ´ αὐτοῦ. ἡ ὅτι Ποθῶ ὑμᾶς, τοῖς ἐκ τοῦ Χριστοῦ δοθεῖσί μοι σπλάγχνοις. « Ἐν σπλάγγνοις Ἰησοῦ Χρι στοῦ» Οἷον οὐκ ἀνθρωπίνοις, οὐδέ τι ἀνθρώπινον πάσχουσιν, ἀλλ´ ὅλον κατὰ Χριστὸν Ἰησοῦν ὀισκειμένοις. Μέγα μὲν, τὸ ὑπὸ Παύλου ποθεῖσθαίν [1265] τὸ δὲ ἐν σπλάγχνοις, μεῖζον. Τὸ δὲ καὶ ἐν σπλάγχνοις Ἰησοῦ Χριστοῦ, οὐδεμίαν ὑπερβολὴν ἀπολιμπάνει. «Ἵνα ἡ ἀγάπη ὑμῶν.» Οὕτως ἀγαπώμενος παρ αὐτῶν, εὔχεται ἔτι μᾶλλον καὶ μᾶλλον φιλεῖσθαι. Οὐκ ἔνι γὰρ τῆς κατὰ Χριστὸν ἀγάπης πέρας, ἣ καὶ περὶ αῶν ἄλλων αῃσὶν. ἴνα κἀκείνους ἀγαπῶσιν. «Ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει.» Τουτέστιν, Ἵνα μὴ ἀπλῶς πάντας ἀγαπᾶτε, ἀλλὰ μετὰ δοκιμασίας καὶ γνώσεως· μή πως, φησὶν, ἡ πρὸς αἱρετικοὺς φιλία βλάψῃ ὑμᾶς. Ἐὰν γὰρ, φησὶν, οὕτως ἀγαπᾶτε, δύνασθε τὸ συμφέρον δοκιμάσαι, τίνας χρὴ φιλεῖν, ὅτι τοὺς πιστοὺς, καὶ τίνας μὴ, ὅτι τοὺς ἀπίστους καὶ αἱρετικούς. Πῶς οὖν ἀλλαχοῦ φησιν, Εἰ δυνατὸν τὸ ἐξύμῶν μετὰ πάντων ἁνθρώπων εἰρηνεύετε; Καί φαμεν, ὅτι ἕτερόν ἐστιν εἰρηνεύειν, καὶ ἔτερον ἀγαπᾷν. Διαφέροντα δέ, τὰ συμφέροντά φησιν. «Ἵνα ἦτε εἰλικρινεῖς.» Ἵνα μηδὲν, φησὶ, νόθον δόγμα τῷ τῆς ἀγάπης προσχήματι εἰσρυῇ εἰς ὑμᾶς. Εἰλικρινεῖς, μὲν ὡς πρὸς Θεὸν, ἀπρόσκοποι δὲ, ὡς πρὸς ἀνθρώπους. Ιολλοὺς γὰρ σκανδαλίζει τὸ ἰδεῖν πιστὸν μετὰ ἀπίστου ἡ αἱρετικοῦ φιλίαν ἔχοντα. Τὸ δὲ σκανδαλίζειν τινὰ, ὑπὸ τιμωρίαν ἐστίν. «Πεπληρωμένοι καρπὸν δικαιοσύνης.» Λετὰ γὰρ τὴν τῶν δογμάτων ὁρθότητα, καὶ βίου ἐπιμελητέον. Οὐχ ἁπλῶς δὲ εἶπεν, Ἵνα ἐστὲ δίκαιοι, ἀλλ´ Ἴα πεπληρωμένοι ἐν τούτῳ. Καρπὸν δέ φησι, τὸν διὰ Χριστοῦ Ἰησοῦ. Ἔστι γὰρ δῆθεν δικαιοσύνη, ἀλλ οὐ κατὰ Χριστὸν, οἵα ἡ τῶν Ἑλλήνων, οἶ διὰ κενοδοδίαν καὶ ἀνθρωπαρέσκειαν, τοῦ δικαίου δῆθεν ἐπιΚμελοῦνται. Τοιοῦτοι δὲ εἴ ἐστε, εἰς δόξαν Θεοῦ τὸ πρᾶγμα ἔσται, οὐκ εἰς δόξαν ἐμήν. Οὐ γὰρ διὰ τὸ ἐμὲ δοξασθῆναι τὸν] διδάσκαλον, ταῦτα παραινῶ, φησὶ, καὶ εὔχομαι. Τὸ γὰρ γινόμενον, φησὶ, εἰς δόξαν Θεοῦ καὶ ἔπαινον προχωρεῖ, τοῦ καὶ συνεργοῦνΚΕΦΑΛ. Βʹ. Διήγησις τῆς ἑαυτοῦ διαγωγὴς ἀγωνιστικῆς, καὶ τῆς προθυμίας,. Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοὶ, ὅτι τὰ κατ´ ἐμέ μᾶλλον εἰς αροκοπὴν τοῦ Εἰαγγελίου ἐλήλυοεν, ὥστε τοὺς δεσμούς μου φανεροὺς ἐν λριστῷ γενέσθαι ἐν ὁλῳ τῷ Πραιτωρίῳ καὶ τοῖς λοιποῖς πασι, καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ πεποιθότας τοῖς δεσμοῖς μου, περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον λαλεῖν Τρές μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ καὶ διὰ εὐδοκίαν τὸν Χριστὸν κηρύσσουσιν. Οἱ μέν ἐξ] ἐριθείας τὸν Χριστὸν καταγηέλλουσιν οὐχ ἁγνῶς, οἰόμενοι θλίψιν ἐπιφέρειν τοῆς δεσμοῖς μου. Οἱδέ ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ Εἰαγγελίου κεῖμαι. Τίγάρ· Πλὴνν παντί τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ Χχιστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαούσοααι Εἰκὸς ἦναὐτοὺς μαθόντας ὅτι δέδεται, θορυβεῖσθαι, ὡς τοῦ κηρύγματος διὰ τούτου ἐμποδιζομένου. Τοῦτο οὐν φησι, δεικνὸς ὅτι οὐ μόνον οὐκ ἐμποδισμὸς τὰ δεσμὰ γέγονε τοῦ Εὐαγγελίου, ἀλλὰ καὶ προκοπή, Καὶ λέγει τὴν αἰτίαν. «θτι τὰ κατ´ ἐμέ.» Φιλοῦντος ἦν, τὸ οηλοῦν τὰ κατ’´ αὐτίν. «Ὥστε τοὺς δ-πμούς, ΖΔΑὗΤ Ι. [1268] μου.» Οὕτε γὰρ οἱ δεσμοί μου, φησὶν, οἱ κατὰ Χριστὸν ἐκρύβησαν, ἀλλὰ δῆλοι γεγόνασιν ἔν τε πραιτωρίῳ, τουτέστι, τῷ παλατίῳ, καὶ ἐν τοῖς λοιποῖς. Καὶ τί πρὸς τοῦτο; Ὅτι, φησὶν, ἐκ τούτου θάρσος γέγονε τοῖς πιστοῖς, καὶ ὁδὸς ἐπιστροφῆς πολλοῖς τῶν ἀπίστων. «Ἐν Χριστῳ γενέσθαι·» ἢ τοὺς ἐν Χριστῷ δεσμοὺς, τουτέστι, τοὺς διὰ Χριστὸν, ἵνα ᾗ καθ´ ὑπερβατὸν ἡ σύνταξις· ἢ τοὺς δεσμούς φησι, τοὺς ἐν Χριστῷ φανεροὺς γεγενημένους. Τουτέστιν, εὐδοκίᾳ καὶ οἰκονομίᾳ Χριστοῦ φανερωθέντας. Καὶ γὰρ οὐδὲν ἦν ὃ πάσχων καὶ κατορθῶν Παῦλος, εἰοὐκ ἀνέφερεν εἰς Χριστόν. Ἡ, ἐκείνων ἐν Χριστῷ οἱ δεσμοὶ φανεροῦνται, τῶν μὴ κατ´ ἐπίδειξίν τι πραττόντων, ἀλλ´ οὔτως πραττόντων, ὥστε τοὺς ὁρῶντας ὡφελεῖσθαι, καὶ τὸν ἑν οὐρανοῖς δοξάζειν Θεόν. «Καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ.» Ἐπειδὴ εἶπε, Θάρσος οἱ δεσμοὶ παρέσχον, μέγα δὲ τὸ ῥῆμα ἐδόκει, ἐπάγει, «Ἐν Κυρίῳ,»τουτέστι, Διὰ τὸν Κύριον. «Πεποιθότας τοῖς δεσμοῖς μου.» Θάρσος γὰρ αὐτοὺς ἔλαβε, βεβαιωθέντας διὰ τῶν Παύλου δεσμῶν πρὸς τὴν πίστιν. Εἰ γὰρ μὴ θεῖον ἦν, φησί, τὸ κήρυγμα οὐκ ἂν ὁ Παῦλος ἠνείχετο ὑπὲρ αὐτοῦ δεδέσθαι. Τοῦτο καὶ ἄνω εἶπερ Βεβαιώσει, φησί, τοῦ Εὐαγγελίου. Βεβαίωσις γὰρ τοῦ κηρύγματος, τὰ δεσμὰ τοῦ ἀγίου Παύλου. «Περισσοτέρως, τολμᾷν,» Καὶ γὰρ πρότερον ἐλάλουν, νῦν δὲ πλεῖον. «Τινές μὲν καὶ διὰ φθόνον.» Ἐπειδὴ κατεσχέθη ὁ Παῦλος, πολλοὶ τῶν ἀπίστων βουλόμενοι εἰς ὁργὴν ἀγαγεῖν τὸν Νέρωνα εἰς τὸ πάντως αὐτὸν φονεῦσαι, ἐκήρυσσον τὸν Χριστὸν, ἦνα ἀκούσας ὁ Νέρων τὸ κήρυγμα κατασπαρθὲν, τὸν τούτου αἴτιον Παῦλον ἀποκτείνη. Ἡ. ὅτι αὐτοὶτεμᾶσθαι βουλόμενοιεγάλη γὰρ ἦν ἡ τιμὴ τοῦ Παύλου) καὶ ταῦτα ἄπιστοι ὄντες, ἐκήρυσσον τὸν Χριστόν. «Τινὲς δὲ καὶ διὰ εὐδοκίαν.» Διὰ πίστιν, δι´ ἀγάπην, διὰ γνώμην καὶ βουλὴν ἀγαθήν. «Οἱ μὲν ἐξ ἐριθείας, ἐκ φιλονεικίας καὶ φθόνου καὶ ἔριδος. «Οὐχ ἁγνῶς.» Τουτέστιν, οὐκ ἀπὸ καθαρᾶς καρδίας, νομίζοντες ἐκ τούτου εἰς μείζονα κίνδυνον καὶ θλίψιν καθιστᾷν, κατὰ τὰ ἄνω παραγεγραμμένα. «Οἱόμενοι θλίψιν.» Οὐ γὰρ οὕτως ἀπέβαινεν ὡς ἐνόμιζον. Ἐγὼ γὰρ πλέον ἐπὶ τούτοις ἔχαιρον. «Οἱ δὲ ἐξ ἀγάπης.» Οἱ δέ, φησὶν, ἀπὸ ἀγάπης τῆς εἰς τὸν Κύριονκαὶ εἰς ἐμέ. «Εἰδότες, φησὶν, ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι.» σασι, φησὶν, ὅτι ἐνετάλθην παρὰ Θεοῦ, κηρῦξαι τὸ Εὐαγγέλιον, καὶ ὅτι εὐθύνας ὑπὲρ τούτου δώσω· ἐπικουφίζει δέ μοι, φησί, τὰς περὶ τούτου εὐθύνας, τὸ πολλοὺς κατηχῆσθαι καὶ δεδραμηκέναι τὸ κήρυγμα. Τοῦο οὗν εἰδότες, φησὶν, ἐκεῖνοι, ἵνα μοι τὰς πρὸς τὸν Θεὸν εὐθύνας ἐπικουφίσωσι, κατηχοῦσι πολλοὺς, τὸ ὰ λόγον κηρύσσοντες. Τί γάρ; Ἦ, Τί γὰρ ἄλλο, φησὶν, εἱ μὴ τοῦτο; οἷον, Τί ἄλλο γὰρ, εἰ μὴ εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι; Τί γὰρ, φησὶ, μακρολογῶ· ἢ τί μοι, φησί, μέλει ποίω σκοπῳ τις κηρύσσει, όπότε ὁρθῶς κηρύσσει; «Εἴτε προφάσει,» διὰ τὸν πρὸς ἐμὲ φθόνον, «εἴτε ἀληθείᾳ Χριστὸς καταγγέλλεται.» Ἐκ τούτων τινὲς ἄφρονες ὑπειλήφασιν, ὅτι πάσαις ταῖς αἱρέσεσι πάροδον ἔδοκεν ὁ Ἀπόστοστὸς [1269] καταγγέλλεται.» Ἀλλὰσὺ πρόσχες. Πρῶτον μὲν οὐκ εἶπε, Καταγγελλέσθω, ἵνα τοῦτο νομοθετεῖν γνωσθείη, ἀλλὰ Καταγγέλλεται, τὸ γινόμενον ἐξηγούμενος. Ἔπειτα εἰ καὶ ὡς νομοθετῶν εἰρήκει,καὶ γὰρ πολλοὶ τῶν αἱρετικῶν παρεποίησαν τὴν Γραφὴν, ὡς ἔχουσαν, Χριστὸς καταγγελλέσθω, οὐδὲ οὕτως πάροδον ταῖς αἱρέσεσι δέδωκε. Πῶς;

Ὅτι οὗτοι περὶ ὧν φησιν, οὐ νόθα δόγματα ἐκήρυσσον, ἀλλ´ ὀρθῶς μὲν τὸ δόγμα ἐκήρυσσον, διανοία δὲ πονηρᾷ, ὡς βουλόμενοι ἢ τιμᾶσθαι, ἢ εἰς μείζονα κίνδυνον τὸν Ἀπόστολον ἐμβαλεῖν. Οἱ δὲ αἱρετικοί, μετὰ τοῦ καὶ διάνοιαν ἔχειν πονηρὰνο γὰρ πλείους καὶ τοῦτο ἔχουσι), καὶ δόγματα εἰσηγοῦνται νόθα, οἱ μὲν οὐχ ὁμολογοῦντες τὸν σταυρωθέντα Θεὸν, οἱ δὲ δύο λέγοντες ὑποστάσεις μετὰ τὴν ἕνωσιν, οἱ δὲ ὡς οὐκ ἔλαβε σάρκα ὁμοούσιον ἡμῖν, οἱ δὲ ἤττονα τοῦ Πατρὸς τὸν Υἱὸν, καθό ἐστι καὶ νοεῖται Θεὸς, οἱ δὲ σύγχυσιν ἐπὶ τῆς ἁγίας Τριάδος τερατεύονται. «Καὶ ἐν τούτῳ χαίρω.» Ἐκεῖνοι μὲν, φησί, πρὸς τὸ λυπῆσαί με, ταῦτα ποιοῦσιν, ἐγὼ δὲ χαίρω. Τί λέγω χαίρω; Χαρήσομαι, φησὶ, τὴν αἰώνιον χαράν. Οἷδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν ὀιὰ τῆς ὑμῶν δεήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Τησοῦ Χριστοῦ κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ ἐν πάσῃ παῤῥησίᾳ ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ στόματί μου εἴτε διὰ ζωής, εἴτε διὰ θανάτου. «Τοῦτο.» τὸ δεδέσθαι, ἢ τὸ κηρύσσεσθαι τὸν Χριστὸν παρ´ αὐτῶν, ἢ καὶ τὸ ἐπιβουλεύεσθαι παρ´ αὐπῶν. «Εἰς σωτηρίαν.» Σωτηρίαν δέ φησι, τὸ ὅσον οὐδέπω μαρτυρίαν. «Διὰ τῆς ὑμῶν δεήσεως.» Ὅρα ταπείνωσιν· Ἀπὸ μυρίων κατορθωμάτων ἔχων ὸφειλομένην τὴν σωτηρίαν, φησὶ, διὰ τῆς ὑμῶν δεήσεως. ἰΕἰ γὰρ φησὶ τῶν εὐχῶν ὑμῶν εὐπορήσω, ἔσται μοι δαψῖλεια καὶ οἷον προσθήκη πνεύματος. «Κατὰ τὴν καραδοκίαν.» Ἀποκαραδοκίαν φησὶ τὴν σφοδρὰν καὶ ἐπιτεταμένην ἐλπίδα, ἥν τις, καὶ αὐτὴν ἐπικινῶν τὴν κεφαλὴν, δοκεύει καὶ περισκοπεῖ. «Καὶ ἐλπίδα μου.» Ἐκ τούτων διδάσκει μὴ δεῖν ἐπὶ μόναις ταῖς ἑτέρων εὐχαῖς θαῤῥεῖν, εἰ μὴ καὶ οἴκοθεν συνεισενέγκῃ τις. Τοιγαροῦν, φησὶ, καὶ ἐγὼ συνεισφέρω τὴν ἐλπίδα, ἦς μεῖζον οὐδέν. «Ἡ γὰρ ἐλπὶς, φησὶν, ἀλλαχοῦ, οὐ καταισχύνει.» Καὶ, «Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ´ ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σοί.»-«θτι ἐν οὐδενὶ αἰσχυνθήσομαι.» Ὅτι, φησὶν, οὐ περιέσονται οἱ ἐπίβουλοι, ν γὰρ ἀποκτείνωσι, τότε μάλιστα περιγέγονα. «Ἀλλ´ ἐν πάσῃ παῤῥησίᾳ.» Οίον, σαφῶς, φανερῶς, οὐ συνεσκιασμένως. -«Καὶ νῦν μεγαλυνθήσεται Χριστός.» [ΦΩΓ] Πάντοτε ἐμεγαλύνετο Χριστός ἐν τῷ Παύλῳ, καὶ ὅτε παρεχώρει αὐτὸν τοῖς δεσμοῖς καὶ τοῖς μάστιξιν ἐνταλαιπωρεῖν, καὶ ὅτε ἐξεῖλκε καὶ ἐλυτροῦτο αὐτόν. Διὰ μὲν γὰρ ἐκείνου ἐβεβαιοῦτο καὶ ἐκρατύνετο τὸ κήρυγμα, λογιζομένων τῷν ὁρώντων [1272] τὰ Παύλου δεσμὰ καὶ τὰς θλίψεις, ὡς εἰ μὴ θεῖόν τι καὶ πανάληθες αὐτοῦ τὸ κήρυγμα, οὐκ ἂν ἑαυτὸν μυρίοις χαίρων ἐξεδίδου κακοῖς, ἐνὸν παυσάμενον ἀπαλλάττεσθαι. Διὸ εἰκότως ἐμεγαλύνετο ὁ Χριστὸς, τοῦ κηρύγματος βεβαιουμένου. Πάλιν δὲ ὅτε ἐξεῖλκε καὶ ἐξήρπαζεν αὐτὸν ἐκ τῶν κινδύνων, αὐτόθεν ἐμεγαλύνετο. Εἰ μὴ γὰρ θεία τις καὶ ὑπὲρ ἄνθρωπον ἦν ἡ ῥυομένη τὸν Παῦλον χάρις, πῶς ἐλύετο τὰ δεσμά; Πῶς ἀνεῴγνυντο αἱ θύραι; Πῶς τὰ μυρία θαύματα ἐκεῖνα ἐγεγόνει; Ἐμαρτύρει οὖν ὁ Χριστὸς δι´ ὧν ἐῤῥύετο τῶν κινδύνων Παύλῳ, καὶ Παῆλος πάλιν, δι´ ὧν ἐνεκαρτέρει τοῖς πειρασμοῖς, ἐμαρτύρει τῷ κηρύγματι, καὶ δι´ ἀμφοῖν ὁ Χριστὸς ἐμεγαλύνετο. Οὕτως οὖν καὶ νῦν φησιν· Εἵτε ἐξα· ρεῖταί με τοῦ θανάτου, εἴτε μὴ ὁ Χριστὸς, ἐν ἐμοὶ μεγαλυνθήσεται. Ἐγὼ γὰρ καὶ ζῶν, τῆς ὑπὲρ τοῦ κηρύγματος παῤῥησίας οὐκ ἀποστήσομαι, κἂν οεῃ με τεθνάναι, μετὰ ταύτης τεθνήξομαι. «Ἐν τῳ σώματί μου.» Ἐκεῖνοι διὰ τοῦ ἐξ ἐριθείας τὸν Χριατὸν καταγγέλλειν, ᾤοντο αὐτὸν ἀναιρεῖν. Τὸ δὲ οὐχ οὔτως ἔσται, ἀλλὰ μεγαλυνθήσεται ὁ Χριστὸς ἐν τῷ σώματί μου, ὡς πάντοτε ἐξαιρούμενός με, ὡς ἔθος αὐτῷ, καὶ λυτρούμενος. Εἶτα ἐπειδὴ τὴν μὲν ποώτιν ἀπολογίαν διαφυγὼν αὖθις ἀνῃρέθη, φησί, μεγαλύνεται Χριστός. «Εἶτε διὰ ζωῆς.» Ἐπειδὴ ἐξήαπασέ με ἐκ τοῦ στόματος τοῦ Νέρωνος. «Εἴτε διὰ θανάτου» Ἐπειδὴ ἐνεύρωσέ με ὥστε δι´ αὐτὸν καταφρονῆσαι θανάτου. Τοῦτο δέ φησιν, οὐχ ὡς εὐθέως ἀποθανούμενος, ἀλλ´ ἀσφαλιζόμενος αὐτοὺς, μὴ θορυβῆσθαι τούτου γινομένου. Ἐμοὶ γὰρ τὸ ζῇν Σριστὸς, καὶ τὸ ἀποθαιεῖν κέρδος. Εἰ δέ τὸ ζῇν ἐν σαρκὶ, τοῦτό μοι καρπδς ἔργου, καὶ τί αἱρήσομαι οὐ γνωρίζω. Συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλδσαι καὶ σὺν Χριστῷ εἰν αι, πολλῷ μᾶλλρν κρεῖσσον. Τὸ δὴ ἐπιμένειν ἐν τῇ σαρκὶ, ἀναγκαιότειον δι´ ὑμᾶς. Καὶ τοῦτο πεποιθὼς οἷδα ὃτι μένω καὶ σιμπαραμενῶ πᾶσιν ὑμῶ, εἰς τὴν ὑμών Χροκοπὴν καὶ χαρὰν τῆς πίστεως, ἵνατὸ καιὶχημα ὑμῶν περισσεύῃ ἐν λριστῷ Ἰησοῦ ἐν ἐμοὶ, διὰ κῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. Ἀλλαχοῦ φησιν, Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει Κζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ ἀγαπήσαντός με. Τοῦτο καὶ νῦν λέγει· Αὐτὸν ἔχω τὴν ζωήν. Οὐδὲ γὰρ ὁ τοῦ κόσμου καταφρονῶν, τὴν κοσμικὴν ἔζη ζωήν, ἀλλὰ τὴν Χριστοῦ, ἢν ὁ Χριστὸς ἠβούλετο. Κέρδος δὲ τὸ ἀποθανεῖν φησι, διὰ τὸ σὺν Χριστῷ εἶναι καὶ σῶν στεσάνων ἐπιτυχεῖν. «Κἰ δὲ τὸ ζῆν ἐν σαρκί.» Εἶπε τὸ ἀποθανεῖν κέρδος. Ἵνα δὲ μή τς νομίση τὴν ζωὴν αὐτὸν διαβάλλειν, ὅρα τί φησι· «Εἰ δὲ τὸ ζῇν.» Ἐπειδὴ δὲ, φησί, τὸ ζῇν ἐν σαρκὶ καρπὸς ἔργου ἐστί.δύναται γάρ τις τῇ ζωῇ χρήσασθαι εἰς καρπὸν ἔργων ἀγαθῶν. Καρποφοροῦντες γὰρ, φησί, καὶ αὐξανόμενοι]· ἐπεὶ οὖν καὶ τὸ ζῆν πρὸς τὸ καρποφορῆσαι συντελεῖ, οὐκ οἶδα, οὐδὲ γνωρίζω τί οοωοοΟΟΟΘ [1273] φορεῖν τῷ Θεῷ, ἢ τὸ ἀποθανεῖν, καὶ σύν Χριστῷ εἶναι. Ὅρα δὲ, ὅτι ἔδειξεν ἑαυτὸν Κύριον τοῦ ζῇν καὶ μή. «Συνέχομαι δὲ ἐκ τῶν δύο.» Ἐπεὶ οὖν τί αἱρήσομαι οὐ γνωρίζω, εἰκότως συνέχομαι ἐκ τῶν δύο, τοῦ τε ὰναλῦσαι, καὶ τοῦ προσμεῖναι τῇ ζωῇ. Εἰτα. ὡ Παῦλε, ὁ τοσοῦτον Χριστὸν ἀγαπῶν, ὅλως διστάζεις καὶ ἀμφιβάλλεις τί σε δεῖ αἱρεῖσθαι; Καίτοι ἀναμφίβολόν σοι ὤφειλεν εἶναι καλὸν, τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἰναι. Οἶδα, φησὶ, τοῦτο κἀγὼ, ἀμέλει τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, καὶ ταύτην πολλῷ μᾶλλον κρείσσονά μοι οὐσαν εἰδὼς, εἶπον ὅτι συνέχομαι ἐκ τῶν δύο. Διατί ὀὲ τοῦτο; διὰ τὴν ὑμετέραν σωτηρίαν, φησί, καὶ δι´ ὑμᾶς, ὅπερ ἀναγκαιότερον ἡγοῦμαι, ἐπειδὴ οὐ τὸ ἐμὸν σκοπῶ, ἀλλὰ τὸ ὑμῶν συμφέρον. Ὁρᾷς ψυχὴν προτιμῶσαν τοῦ οἱκείου συμφέροντος τὴν τῶν μαθητῶν ὡφέλειαν; Ἐπιμένων γὰρ, τούς τε προκατηχηθέντας ἐβεβαίουκαὶ ἄλλους πρρσελάμβανε. «Πολλῷ Κμᾶλλον κρεῖσσον.» Τὸ, ἔχων, ἀπὸ κοινοῦ, οἷον Τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι, καὶ ἔχων πολλῶ μᾶλλον κρεῖσσον, τὸ σὺν Χριστῷ εἶναι- «Ἀναγκαιότερον δι´ ὑμᾶς.» Καὶ κατ´ ἄλλο ἀναγκαιότερον, ὅτι τὸ προσάγειν Θεῷ διὰ πίστεως πλείονας, πλεῖον αὐτὸν οἰκειοῖ τῷ Χριστῷ. «Καὶ τοῦτο θαῤῥῶν οἶδα,» τὸ. εἶν αι ἀναγκαιοτέραν τὴν ἐν σαρκὶ προσμονήν.- «Καὶ τοῦτο πεποιθὼς οἶδα.»[ΦΩΤ. Ἀντὶ τοῦ, Καὶ τοῦτο τεθαῤῥηκώς καὶ οὐ διστάζων οἷδα. Τί δέ ἐστιν δ θαῤῥῶν καὶ οὐ διστάζων οἶδεν; Ὅτι ἀναγκαιότερον τὸ δι´ αὐτοὺς ἐπιμένειν τῇ σαρκί.

Εἶτα Οἶδα ὅτι μενῶ καὶ συμπαραμενω. Ἀπὸ κοινοῦ γὰρ τὸ, οἶδα. Ἦ καὶ τὸ, ὅλον ἀπὸ κοινοῦ· οἷον ὅτι θαῤῥῶν οἶδα, οὐ μόνον ὅτι ἀναγκαιότερον τὸ ἐπιμένειν με τῇ σαρκὶ, ἀλλ´ ὅτι καὶ ἐπιμενῶ καὶ συμπαραμενῶ. Ὁ γὰρ τῶν ἀποῤῥήτων καὶ ὑπερουρανίων μύστης, οὐδὲ τὴν Κἐαυτοῦ ζωὴν ἐν δισταγμῳ ᾔδει, καὶ ὅτι ἔτι νῦν ἐπιβιώσεται. Δύναται δέ τις καὶ ἑτέρως τὸ ῥητὸν συντάξας, οὕτως ἐκλαβεῖν ἑτοιμότερον· Τὸ ἐπιμένειν, φησὶν, ἀναγκαιότερον δι´ ὑμᾶς. Εἶτα, Καὶ εἰς τοῦτο θαῤῥῶν ὅτι ἀναγκαιότερόν ἐστι, φησὶν, οἶδα ὅτι μενῶ καὶ συμπαραμενῶ, καὶ ἑξῆς. «Καὶ συμπαραμενῶ πᾶσιν ὑμῖν.» Οἶδα, φησίν, ὅτι μένω καὶ συμπαραμενῶ πᾶσιν ὑμῖν. Ἐπειδὴ γὰρ θαῤῥῶ ἀναγκαιότερον εἶναι τὸ μένειν, οἶδα ὅτι μενῶ, οὐ μόνον ἐν δεσμοῖς, ἀλλὰ καὶ σὺν ὑμῖν, καὶ δψομαι ὑμᾶς. Μενῶ δέ, φησὶν, εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως. Ἔνι γὰρ ἐν πίστει προκόψαι, τὸ μᾶλλον ες αὐτὴν βεβαιωθῆναι καὶ χαίρειν τὴν πνευματικὴν χαράν. Τοῦτο δὲ ἡρέμα καὶ φοβοῦντός ἐστιν. Ἰἱ γὰρ δι´ ὑμᾶς μενῶ, ὁρᾶτε μὴ καταισχύνητέ μου τὴν ἐπιμονήν. «Ἵνα τὸ καύχημα ὑμῶν.» Πῶς δ´ ἂν αὐτῶν περισσεύσοι τὸ καύχημα; Διὰ τοῦ ἐστηρίχθαι ἐν τῇ πίστει, καὶ ὀρθῶς βειοῦν δηλονότι. «Ἐν Χριστῷ Ἰησοῦ ἐν ἐμοί.» Ἐπειδὴ εἶπε τὴν ἐπιμονὴν αὐτοῦ εἰς τὴν ἐκείνων γενέσθαι προκοπὴν, νῦν θέλει δεῖξαι ὅτι ἡ προκοπὴ αὐτῶν, καὶ εἰς τὴν αὐτοῦ ὡφέλειαν συντείνει, ἵνα μὴ δόξῃ βαρεῖν αὐτοὺς, ὡς δι´ αὐτοὺς τοῦ οἰκείου περιορῶν συμφέροντος, ὅτι, φησί, Τὸ ὑμῶν καύχημα, καὶ ἐν ἐμοὶ περισσεύει. Ἀν γὰρ ὑμεῖς ἦτε δόκιμοι, ἡ καύχησις καὶ εἰς ἐμὲ [1276] ΚΟΑΡΙΤ ΙΙi ἀνατρέχει τὸν διδάσκαλον. «Διὰ τῆς ἐμῆς παρουσίας» Ἡ γὰρ Παύλου παρουσία, ὡφέλεια ἦν τῶν ἁπάντων. Ἔδειξε δὲ, ὅτι ἀπελεύσεται. ΚΕΦΑΛ. Γʹ. Παραίνεσις τῆς κατὰ Θεὸν πολιτείας, καὶ τῆς ἀνθέου ζωῆς. Μόνον ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ ποἸτεύεσθε, ἵνα εἰτε ἐλὸὼν καὶ ἰδών ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ, συναθλοῦντες τῇ πίστει τοῦ Εὐαγγελίου, καὶ μὴ πτυρόμενοι ἐν μηδενλ ὑπὸ τῶν ἀντικειμένων, ἣτις αὐτοῖς μέν ἐστιν ἔνδειξις ἀπωλείσς, ὑμῆν δέ σωτηρίας. Καὶ τοῦτο ἀπὸ Θεοῦ, ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. «Μόνον ἀξίως.» Ἐγὼ μὲν οὖν συμπαραμενῶ πρὸς τὴν προκοπὴν ὑμῶν, μόνον, φησί, τοῦτο ποιήσατε, ἀξίως τοῦ Εὐαγγελίου πολιτεύεσθε, τουτέστι, Κπρὸς ἀρετὴν ἐπίδοτε. «Καὶ ἰδὼν ὑμᾶς.» Εὐφρανθῶ, φησίν. «Εἴτε ἀπών.» Οὐ τοῦτο εἰπεν ὡς μεταθέμενος τὸ ἀπελθεῖν, ἀλλὰ τὸ συμβαῖνον εἰ πεν. Ἐὰν γὰρ φησὶν, ἀξίως τοῦ Εὐαγγελίου πολιτεύησθε, ἐλθὼν καὶ ὁρῶν ὑμᾶς, εὐφρανθήσομαιτοῦτο γὰρ προσυπακουστέον), καὶ πρὶν ἐλθεῖν, ἀπών καὶ ἀκούων, εὐφρανθήσομαι. «Ἐν ἑνὶ πνεύματι.» Ἐν ἐνὶ χαρίσματι ἁγάπης καὶ ὁμονοίας. «Μιᾶ ψυχῇ.» Τοσοῦτον τῆ ἀγάπῃ συνδεδεμένοι, ὡς μίαν ἔχειν δοκοῦντες ψυχὴν, συναντιλαμβάνεσθαι ἀλλήλων ἐν τοῖς ὑπὲρ τοῦ Εὐαγγελίου ἄθλοις καὶ ἀγῶσι. -«Καὶ μὴ πτυρόμενοι.» [ΦΤ.] Οὐ λέγω, φησὶ, μὴ καταπίπτοντες, ἀλλὰ μὴ πτυρόμενοι, τουτέστι, θορυβούμενοι ἐν μηδενὶ, κἂν θάνατον ἀπειλῶσιν οἱ ἀντικείμενοι, κἂν ὁνειδίζωσιν ὑμᾶς τὰ ἐμὰ δεσμά. «Ἦτις αὐτοῖς μὲν ἔστιν.» Ἐὰν ἦτε, φησί, μὴ πτυρόμενοι ὑπὸ τῶν ἀντικειμένων, ἡ ἐπανάστασις αὐτῶν ἡ καθ´ ὑμῶν, τραπήσεται αὐτοῖς εἰς ἔνδειξιν ἀπωλείας. Οἰον, ἢ ὅτι ἐπιδειχθήσεται αὐτοῖς καὶ φανερωθήσεται διὰ τῆς ὑμῶν στιῤῥότητος τὰ τῆς ἀπωλείας, καὶ ἀποστήσονται ἀπὸ τῆς ματαίας δόξης καὶ τῶν ἐπιτηδευμάτων αὐτῶν, καὶ ἐκ τούτου ἔσται ὑμῖν μᾶλλον πλοῦτος σωτηρίας, ὡς δὲ ἑτέροις προξενήσασι φυγεῖν τὴν ἀπώλειαν, καὶ κερδῆσαι τὴν σωτηρίαν. Ἢ οὖν οὕτως νοητέον, ἢ ἀπλούστερον, ὅτι ἡ ἐπιχείρησις αὐτῶν καὶ ὁ πόλεμος αὐτῶν ὁ καθ´ ὑμῶν, ὑμῶν μὴ πτυρομένων, ἐκείνοις μὲν, πλὴν τῆς ἰδίας ἀπωλείας, οὐδὲν ἄλλο ἐνδείξεται οὐδὲ προξενήσει, ὑμῖν δὲ ἀντὶ βλάβης, καὶ σωτηρίας ὑπόθεσις, καὶ ἀφορμὴ τελειοτέρας ἀρετῆς χρηματίσει. «Ἔνδειξις ἀπωλείας.» Ἦτις ἐπιχείρησις αὐτῶν, ἔσται αὐτοῖς δεῖγμα ἀπωλείας, εἰ ὑμεῖς στῆτε ἀθόρυβοι. «Πῶς; Εἰ γὰρ πάντα τρόπον ἐπιβουλῆς κινήσαντες, οὐ λέγω μὴ καταβάλωσιν, ἀλλὰ μήτε θορυβήσωσιν ὑμᾶς, γνώσονται ὅτι ἀληθῆ καὶ θεῖα τὰ ἡμων, καὶ σωτηρίας πρόξενα, ψευδῆ δὲ τὰ ἐκείνων, [1277] καὶ ἀπωλείας αἴτια. Λέγει δὲ περί τινων ἀπίστων, ἀντικειμένων τῷ κηρύγματι. «Ὅτι ὑμῖν ἐχαρίσθη.» Ὅρα πῶς οὐκ οἶδε διαφορὰν τῆς τοῦ Πατρὸς ἢ τῆς τοῦ Υἱοῦ βουλῆς. Εἰπών γὰρ ὅτι καὶ τοῦτο ἀπὸ Θεοῦ, ὲπάγει, Ὅτι ὑμῖν ἐχαρίσθη ὑπὸ Χριστοῦ, κοινὴν δωρεὰν Πατρὸς καὶ Υἱοῦ τιθέμενος τὸ πρᾶγμα· «Τὸ ὑπὲρ Χριστοῦ.» Μεῖζον καὶ ἀξιολογώτερον ποιῶν τὸ ὑπὸ τῶν ἀντικειμένων τῷ κηρύγματι διενοχλεῖσθαι, ὑπὸ Θεοῦ λέγει αὐτοῖς τοῦτο δεδωρῆσθαι, τὸ πιστεῦσαι Χριστῷ, καὶ τὸ ἐναθλεῖν δύνασθαι τοῖς πειρασμοῖς. Τλν αὐτὸν ἀγῶνα ἔχοντες, οἶον ἴδετε ἐν ἐμοὶ, καὶ νῦν ἀκούετε ἐν ἐμοί. ΕΙ τις οὖν παράκλησις έν Χριστῷ, εἰ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία Πνεύματος, εἰ τις´ σπλάγχνα καὶ οἰκτιρμοί πληρώσατέ μου τὴν χαρὰν, Ἰνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἑν βρονοῦντες, μηδέν κατὰ ἐρίθειαν, ἢ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν μὴ τὰ ἑαυτῶν ἕκαστος σκοπεῖτε, ἀλλὰ καὶ τὸ ἑτέρων ἔκαστος. Bαβαὶ, οἱόν ἐστι τὸ τὸν ἀγῶνα Παύλῳ ἔχειν! Τύπος γὰρ αὐτοῖς ὁ Παῦλος ἐγένετο ἀθλήσας ἐν Φιλίπποις, πῶς δεῖ ὑπὲρ τῆς πίστεως ἀγωνίζεσθαι. «Εἵ τις οὖν παράκλησις.» Εἰ τις, φησὶν, ὑμῖν ἐμοῦ γίνεται λόγος, καὶ εἴ τινά μοι βούλεσθε παράκλησιν ἐν τοῖς πειρασμοῖς δοῦναι, καὶ εἴ τινα παραμυθίαν ἐξ ἀγάπης κινούμενοι, πληρώσατέ μου τὴν χαράν. «Εἶ τις κοινωνία Πνεύματος.» Εἰ ἔχετε, φησὶ, μετ´ ἐμοῦ κοινωνίαν ἐν τῷ ἁγίῳ Πνεύματι, καὶ εἰ ἔστιν ἐν ὑμῖν σπλάγχνων καὶ οἰκτιρμῶν τι, πληρώσατέ μου, φησὶ, τὴν χαρὰν ἐν τῷ ἀλλήλους ἀγαπᾶν, ὡσεὶ ἔλεγεν· Εἴ τινα ἀμοιβήν μοι δοῦναι ἐποφείλετε ὑπὲρ τῶν εἰς ὑμᾶς πόνων μου, ἐν τούτῳ μοι ἀπόδοτε, ἐν τῷ ἀλλήλους ἀγαπᾷν. «Ἵνα τὸ αὐτὸ φρονῆτε.» Καὶ τί ἐστιν ὃ βούλει ἀντὶ πάντων παρασχεθῆναί σοι παρ´ ἡμῶν; Ἱνα, φησὶ, τὸ αὐτὸ φρονῆτε, καὶ μηδεὶς πρὸς αὸν ἕτερον στασιάζῃ· ἢ καὶ περὶ τοῦ δόγματος λέγει, ἀντὶ πάντων ζητῶν τὸ ὁμόγνωμον εἰς τὴν πίστιν. «Τὴν αὐτὴν ἀγάπην ἔχοντες.» Μὴ εἰς πολλὴν καὶ εἰς ὀλίγην, ἀλλὰ τὴν ἴσην καὶ τὴν αὐτὴν ἅπαντες. « Ὁμόψυχοι γινόμενοι.» Τοῦτο γὰρ τὸ σύμψυχοι. Πάλιν διπλασιάζει τὸ ὁμοφρονεῖν. «Μηδὲν κατὰ ἐρίθειαν.» Λοιπὸν καὶ διδάσκει, πῶς ἔνι ὁμοψύχους εἶναι. Μηδὲν, φησί, κατ´ ἐρίθειαν, τουτέστι, ζῆλον ἢ φιλονεικίαν, ἢ κατὰ κενοδοξίαν ποιοῦντες. «Ἀλλὰ τῆ ταπεινοφροσύνῃ.» Βαβαὶ, οἷον λέγει! Διὰ τῆς ταπεινοφροσύνης, φησὶν, ἕκαστος ἡγείσθω τὸν ἕτερον ὑπερέχειν, καὶ μείζονα εἶναι κατὰ πάντα αὐτοῦ. Πέγα μὲν γὰρ, τὸ κἂν τὸ ἓν μέρος ἡγεῖσθαι, ὅτι δ δαὶνά μου προάγει. Εἰ γὰρ τοὺτο ἡγήσεται, καὶ τιμήσει, καὶ αἰσχυνθήσεται, καὶ ἀγαπήσει, καὶ οὐδὲ φθονήσει· κρεῖττον γὰρ φθόνου τὸ ὑπερέχον, ἐπεὶ πρὸς τὸν ἀντίπαλον, ὁ φθόνος γίνεσθαι φιλεῖ.

Εἰ δὲ καὶ ἐκ τῶν δύο μερῶν ἔσται αὕτη ἡ οἴησις, ὅρα τὴν είρήνην ὅση. Ὅρα δέ· Οὐκ εἰπε μείζονας, ἀλλ´, ὃ´ τὸ έον ἦν, ὑπερέχοντας φησὶν, ἑαυτῶν. «Μὴ τὰ [1279] ἕκαστος ἀφεὶς, τοῦ συμφέροντος γίνηται τοῆ ἀὲολ φοῦ, ὡς σὲ μὲν τὸ ἐμὸν συμφέρον σκοπεῖν, ἐμὲ δὲ τὸ σὸν, ὁ τοιοῦτος οὐκ ἔτι ἀνθρώπινος, ἀλλ´ ἀγγελικὸς βίος,. Τοῶτο γὰρφρονείσθω κν ὑμῖν, ὃ καὶ ἐν Χρισιῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἀρπαγμ ν ήγοόσατο εἶναι σα Θεῷ, ἀλλ´ ἑαυτὸν ἐκένωσεμρφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὐρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἐαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταιροῦ. Περὶ ταπεινοφροσύνης διαλαμβάνειν μέλλει. Τί γὰρ ἐν Χριστῷ καὶ διὰ Χριστοῦ ἐφρονήθη; Ἡ ἄκρα ταπεινοφροσύνη; ππ[Τ. Βούλεσθε εἰδέναι ὅτι ἡ ταπεινοφροσύνη οὐδὲν ὑμᾶς βλάπτει, οὐδὲ ζημιοῖ, οὐδὲ καταβιβάζει τοῦ προσόντος ὕψους, ἀλλὰ μᾶλλον ὰπόδειξις αὐτὴ γίνεται; Τὸν Χριστόν, φησὶν, ἐνοήσατε. Μάλιστα γὰρ ἐν τούτῳ δείκνυται φύσει Θεὸς εἶναι, ἐν τῷ ταπεινωθῆναι καὶ φορέσαι τὸν ἄνθρωπον. Ἢδει γὰρ ὡς ἐκ ταύτης τῆς ταπεινώσεως, οὐδὲν ζημιωθήσεται τοῦ προσόντος αὐτῷ κατὰ φύσιν τῆς θεότητος ὕψους. Εἰ δὲ ταύτην ἐπίκτητον εἶχεν, ἐδεδοίκει ἂν ἑαυτὸν ταπεινῶσαι, ἵνα μὴ ἐκπέσῃ τοῦ μόλις αὐτῷ ἐπικτηθέντος ἀξιώματος. Ἀπόδειξις οὖν ἡ ταπείνωσις, τοῦ κατὰ φύσιν ὕψους αὐτοῦ τῆς θείτητος. Εἴ τις οὖν ὑψηλὸς κατ´ ἀρετὴν καὶ μέγας ἐφίεται εἶναι, ταπεινοφρονείτω, ἡ γὰρ ταπείνωσίς ἐστιν ἡ δεικνύουσα καὶ μαρτυροῦσα τὸ ὕψος τῆς ἀρετῆς. Μιμείσθω τὸν Χριστὸν, οὐδὲν ἀπολέσει ταπεινούμενος, μᾶλλον δὲ μεγάλα κερδανεῖ. Ὁ πέντς τὴν ἀρετὴν, οὐ δύναται ταπεινωθῆναι· φοβεῖται γὰρ μὴ ἐκπέσῃ τοῦ ἐπιπλάστου καὶ κατεσχηματισμένου ὕψους. Ὁ πλούσιος καὶ ὑψηλὸς τὴν ἀρετὴν, ταπεινούσθω. Ἐν τούτῳ γὰρ μᾶλλον ἑαυτὸν δείκνυσι ὡς ἀληθῶς ὑψηλὸν, ὅτι οὐ δέδοικε ταπεινωδῆναι, καὶ οἶδεν ὅτι ἥδρασται. «Ὡς ἐν μορφῆ Θεοῦ ὑπάρχων» Ὅρα πῶς ἐκ τῶν ὀλίγων τούτων ῥημάτων τοῦ Πνευματος, πᾶσαι καταλύονται αἱ αἱρέσεις. Πρῶτον μὲν γὰρ, Ὑπάρχων εἰπών, τὸ συναῖδιον τῷ Πατρὶ δεδέλωκε. καὶ καταβέβληκεν Ἄρειον, εἶτα καὶ Μαοίωα τὸν Ποντικόν. Εἰ γὰρ ἦν ἐν μορφῇ Θεοῦ, πῶς οὐ λέγεις ὅτι ἀπὸ Μαρίας ἤρξατο; Σὺν τούτῳ καὶ Παῦλος ὁ Σαμοσατεὺς καταλύεται, ὃς ἔφη ψιλὸν εἶναι τὸν Κύριον ἄνθρωπον, ἐνεργούμενον ὑπὸ Θεοῦ Καὶ ψὰρ εἴποιμεν πρὸς αὐτόν· Ὥσπερ ἡ μορφή δούλο.. φύσις δούλου, ἀλλ´ οὐκ ἐνέργειά ἐστι, οὕτω καὶ μορφὴ Θεοῦ φύσις Θεοῦ, ἀλλ´ οὐκ ἐνέργειά ἐστι. Καὶ Νεστόριος τὰ αὐτὰ φρονῶν, συγκαταλύεται Τν τούτοις καὶ λάρκελλος ὁ Γαλάτης, καὶ Σωφρόνιος καὶ Φωτεινὸς ἀνετράπησαν. Ὅρα δὲ καὶ Σαβελλιον πίπτοντα. «Οὐχ ἀρπαγμὸν, φησὶν, ἡγήσατοτὸ εἶναιίθα Θεῷ.» σον νἀρ, ἐπὶ ἑνὸς οὐ λέγεται προσώπου, ἀλλ ἐπὶ δύο καὶ πλειόνων. Πῶς οὖν σὺ ψιλὰ φής ὀνόματα ἐπὶ μιᾶς ὑποστάσεως λεγόμενα τὸ, Πατρὸς, καὶ Υἱοῦ, καὶ ἀγίου Πνεύματος; Ὅρα ἐκ δευτέρου τὸν Ἄρειον πληττόμενον, Εἰποικεν γὰρ αὐτῷ· Τί ἐστ, μορφὴν δούλου ἔλαβεν; Εὕδηλον ὅτι ἄν´γωπος ἐγίνετο. [1281] Οὐκοῦν καὶ μορφὴν Θεοῦ λεγόμενος ἔχειν, Θεὸς ἦν. Ἐπὶ γὰρ τῶν δύε, μορφὴ κεῖται. Ἀλλὰ τί Ἄρειος; Οὕτω, φησὶν, ὑποδεέστερός ἐστιν ὁ Υἱὸς, ὅτι οὐχ ἤρπασε τὸ εἶναι ἴσα, φησὶ, Θεῷ τῷ μεγάλῳ. Ἐκεῖνο γὰρ ἀρπάζει τις, ὃ οὐκ ἔχει, φησί. Ἀλλὰ τί ἡμεῖς πρὸς αὐτόν; Πρῶτον μὲν οὐδαμοῦ αἱ Γραφαὶ μέγαν ἡμῖν ἢ μικρὸν εἰσηγοῦνται Θεόν. Ἔπειτα. ὁ μικρὸς κατὰ τὸν ὑμῶν λόγον, πῶς ἂν ἥρπασε τὸ γενέσθαι μέγας; Οὐ γὰρ ἡδύνατο κἀν ἠβουλήθη. Ἔπειτα ὁ Παῦλος ταπεινοφροσύνης εἰσήγαγε παράδειγμα. Οὐκ ἂν οὖν εἶπεν, Ἐπειδὴ ὁ μικρὸς τῷ μεγάλῳ οὐκ ἐπανέστη Θεῷ, ὀφείλετε ὑποκαταβαίνειν ἀλλήλους. Ἀλλὰ δείξας τὸ ἴσον Πατρὸς καὶ Υἱοῦ, εἶπεν ὅτι ἀπὸ ταπεινοφροσύνης σάρκα ἐφόρεσε. Τὸ γὰρ μὴ ἐπαναστῆναι τῷ μείζονι, ποία ταπεινοφροσύνη; Ἀσθενείας μᾶλλον τοῦτο ἦν καὶ ἀδυναμίας. Ἀλλὰ τὸ τὸν ἴσον καὶ ὁμοδύναμον ἔχοντα ταπεινω.θῆναι καὶ ἄνθρωπον γενέσθαι. Τοῦτο ταπεινοφροσύνης. Ὅρα δὲ αὐτὴν τὴν βίόλον. Ὧδε γὰρ ὡς ἐν αἰνίγματι γέγραπται· «Οὐχ ἁρπαγμὸν ἡγήσατο Τουτέστι, κατὰ ἁρπαγήν. «Τὸ εἶναι ἴσα Θεῷ.» Ὅταν τις ἀρπάσῃ τι, οὐδὲ ἀποθέσθαι αὐτὸ βούλεται, φοβούμενος τὴν ἀπώλειαν αὐτοῦ. Ὅταν δέ τις ἔχῃ φυσικὸν καὶ ἴδιον. εὐχερῶς αὐτὸ ἀποτίθεται. Οἶδε γὰρ ὅτι ὄταν θέλη, πάλιν λαμβάνει αὐτό. Τί οὖν φησιν· Ὁ Υἱὸς τοῦ Θεοῦ οὐκ ἐφοβήθη καταβῆναι τοῦ ἀξιώματος. Οὐ γὰρ ἀρπαγμὸν ἡγήσατο τὴν θεότητα αὐτοῦ, τουτέστιν, οὐ γὰρ ᾔδει κατὰ ἁρπαγὴν ἔχων τὸ εἶναι ἴσος τῷ Πατρὶ, ἀλλὰ κατὰ φυσικὸν ἀξίωμά, φησι. Διὰ τοῦτο ἑαυτὸν ἐκένωσεν ἄχρι τῆς δούλου μορφῆς ἐν ὁμοιώματι ἀνθρώπων γενόμενος. Τί δέ ἐστιν ὀμοίωμα ἀνθρώπου Δηλονότι ἄλλος ἄνθρωπος. Διατί δὲ εἶπεν ὁμοίωμα ἀνθρώπου· Ὅτι εἶχέ τινα ὑπὲρ ἄνθρωπον, τὸ εἶναι καὶ Θεὸς, τὸ ἄνευ συνουσίας τεχθῆναι. Τὸ, Σχήματι εὑρεθεὶς ὡς ἄνθρωπος, φησὶν οἱ Εὐτυχιανισταὶ, Ἰδοὺ οὐκ ἦν φύσει ἄνθρωπος. Ἀλλά φαμεν τοῦτο εἰρῆσθαι, ἵνα μὴ νομισθῇ εἰς ἀνθρωπότητα τετράῳθαι ἡ θεότης. Σχήματι δὲ, φησὶν, οἶον ἐν σαρκί. Σαρκὸς γὰρ ἴδιον, τὸ ἐσχηματίσθαι ὡς ἄνθρωπος. Οὐ γὰρ ἦν εἰς τῶν πολλῶν, ἀλλὰ καὶ παρηλλαγμένα εἶχεν. Ἡ τὸ, ὡς ἄνθρωπος, οία ανθρωπός φησι. Καὶ γὰρ καὶ περὶ βασιλέως μετὰ δόξης προελθόντος φαμὲν, Ἐξῆλθεν ὡς βασιλεύς. Λέγει δὲ καὶ ὁ Εὐαγγελιστής· «Καὶ ἴδομεν τὴν δόξαν αὐτοῦ ὡς Μονογενοῦς παρὰ Πατρός;» τουτέστιν, οἷα Μονογενοῦς. -[ΩΤ.] Ὁ γὰρ Χριστὸς καὶ Θεὸς ἡμῶν, οὐ τὸ ἐαυτοῦ ἐσκόπησεν, ἀλλὰ τὸ πάντων συμφέρον καὶ σωτήριον. Διὰ τοῦτο ταπεινοῖ ἑαυτὸν διὰ σαρκώσεως, καὶ ὑψοῖ πάντας ἡμᾶς διὰ τῆς οἰκείας ταπεινώσεως. Ὁ οὖν ἑαυτὸν ταπεινῶν, Χριστοῦ γίρ νεται μιμητής. Καίτοι αὐτὸς Θεὸς ὤν φύσει καὶ ὑψηλὸς κατ´ οὐσίαν. Ο δὲ παρὰ ἀνθρώποις ὑψηλοί, ἐξ ἀρπαγῆς, ἐκ πλεονεξίας, προσεκτήσαντο τὸ ἐν αὐτοῖς ὑψηλόν. Ἐπεὶ ἥγε φύσις κοινὴ καὶ ἴση καὶ ὁμότιμος ἀνθρώπων ἀπάντων. Εἰ οὖν ὁ φύσει Θεὸς καὶ φύσει ὑψηλὸς ἐταπείνωσεν ἑαυτὸν δι´ ἡμᾶς, οἱ [1284] ἀλλήλοις ταπεινοῦσθαι, καὶ τὰ οἰκεῖα συνεπίστασθαι μέτρα; Ἐὰν δὲ ταπεινωθῶμεν, ὑπερυψοῖ καὶ ἡμᾶς ὁ Θεὸς, χαριζόμενος ἡμῖν ἃ ὀφθαλμὸς οὐκ εἴδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπουούκ ἀνέβη. «Μακάριοι, φησὶν, οἱ πτωχοὶ τῷ πνεύματι ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Καίτοι καὶ εἰ μὴ τοῦτο ἦν, αὐτόθεν ἐστὶν ὑψηλὸν καὶ μέγα τὸ ἀξιωθῆναι μιμητὰς γενέσθαι Χριστοῦ. «Ἀλλ´ ἑαυτόν.» Ποῦ εἰσιν οἱ λέγοντες ὅτι κατὰ ἀνάγκην καὶ ἐπιταγὴν τοῦ Πατρὸς ἑκὼν ἐνηνθρώπησεν; «Ἐκένωσεν.» Ἐπειδὴ γὰρ μὴ κατὰ ἁρπαγὴν ᾑδει ἔχον τὸ εἶναι ἴσα Θεῷ, ἀλλ´ ἀπὸ φύσεως καὶ συναῖδίου ἀξιώματος, διὰ τοῦτο θαῤῥῶν ἐκένωσεν ἑαυτὸν, τούτἐστιν, ἐταπείνωσε καὶ γέγονεν ἄνθρωπος, τὸ εἰναι Θεὸς μὴ ἀποβαλών. Ὡς εἴ γε ἤδει κατὰ ἁρπαγὴν ἔχων τὸ εἶναι ἴσα Θεῷ, οὐκ ἄν ποτε ἐνηνθρώπησε, πτοούμενος, μὴ καταβιβασθῆ. «Μορφὴν δούλουν λαβών.» Ὅρα ἀσφάλειαν τοῦ Παύλου.

Ἐπὶ μὲν γὰρ τῆς θεότητος, τὸ ὑπάρχων τέθεικε, τὸ συναῖδιον δηλῶν. Ἐπὶ δὲ τῆς ἀνθρωπότητος, τὸ, Λαβὼν, καὶ τὸ, Γενόμενος, δεικνὺς ταύτην ἐπίκτητον. «Ερηθεὶς ὡς ἄνθρωπος.» Οἷα ἄνθρωπος, Ὅρα δὲ τὴν κάτω παραγραφήν. «Ἐταπείνωσεν ἑαυτόν.» Εἰ οὖν ἄνθρωπος ἦν ψιλὸς ὃ δοκεῖ τοῖς αἱρετικοῖς, πῶς ἐταπεινοῦτο γενόμενος ὃ ἦν; Πάλιν δὲ τὸ, Ἑαυτὸν, τὸ ἑκούσιον ἡμῖν δείκνυσιν. «Γενόμενος ὑπήκοος.» Ὡς Υἱὸς, οὐχ ὡς δοῦλος. Διὰ τούτου γὰρ μάλιστα ἔδειξεν ὅτι ἔστι γνήσιος Υἱὸς, ᾧ ὑπήκουσε. Διὰ τοῦτο γὰρ εἶπεν, Ἐταπείνωσεν ἑαυτὸν, ἵνα μὴ δουλοπρεπές τι ἐνθυμηθῇς. Διὰ τοῦτο δὲ ὑπήκοος εἶπεν, ἵνα τὴν πρὸς τὸν Πατέρα ὡς αἴτιον δείξῃ τιμήν, «Μέχρι θανάτου.» Πολλαὶ ὑπερβολαὶ ταπεινώσεως, τὸ ἄνθρωπον γενέσθαι, τὸ ἀποθανεῖν, τὸ διὰ σταυροῦ. Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἠχερίσατο αὐτῇ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα, Ἰνα ἐν τῳ ὀνόματι Ἰησοῦ, σᾶν γόνυ κάμψῃ ἐπουρανίον καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χριστίς εἰς δόξαν Θεοῦ Πατρός. Ὅταν τῆς ἐνανθρωπήσεως ἐπιλάβηται ὁ Ἀπόστολος, πάντα λοιπὸν τὰ ταπεινὰ ἀδεῶς φθέγγεται, τῆς σαρκὸς τὰ ταπεινὰ δεχομένης. «Καὶ ἐχαρίσατο αὐτῷ ὄνομα.» Περὶ τῆς σαρκὸς ταῦτα δέξαι, μηθαμοῦ διαιρῶν. Ποῖον δὲ τὸ χαρισθὲν ὄνομα; τὸ Χριστὸς, τὸ Υἱὸς, τὸ Θεός. Ταῦτα γὰρ καὶ μετὰ σαρκὸς καλεῖται. -[BΑΣΙΛ.] Εἰ μετὰ τὴν ἐνανθρώπησιν διὰ τὴν ὑπακοὴν τὸ ὑπὲρ πάν ὄνομα τῷ Υὸῷ Θεῷ Κντι ὁ Πατὴρ ἐχαρίσατο, καὶ πᾶσα γλῶσσα ἐξωολογήσατο Κύριον, πρὸ τῆς ἐνανθρωπήσεως δὲ οὔτε τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα εἶχεν, οὔτε διὰ πάντων τὴν ὁμολογίαν τοῦ εἶναι Κύριος, μείζων Κοὖν ἐγένετο μετὰ τὴν ἐνανθρώπησιν τοῦ πρὸ τς [1285] ἰνανθρωπήσεως Ὅπερ ἄτοπον. Τοιοῦτον δέ ἐστι καὶ τὸ, «Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς.» Εἰς τὴν ἐνανθρώπησιν οὖν, καὶ οὐκ εἰς τὴν θεότητα ταῦτα δεῖ ἐννοεῖν. «Πᾶν γόνυ κάμψῃ.» Εἰς προσκύνησιν δηλονότι. «Ἐπουρανίων καὶ ἐπιγείων.» Ἀγγέλων, καὶ ἀνθρώπων, καὶ δαιμόνων. Καὶ γὰρ καὶ δαίμονες ἐπέγνωσαν. φασιν· «Οἴδαμέν σε τίς εἶ,» ὅτι ὁ ἅγιος τοῦ Θεοῦ. Καὶ ἐπιγνώσονται, ὅταν ὡς κριτὴς καθίσῃ. Ἠ ὅτι καὶ οἱ δίκαιοι καὶ οἱ ἀμαρτωλοί. «Καὶ πᾶσα γλῶσσα ἐξομολογήσηται.» Τί ἐξομολογήσεται; Ὅτι Κύριος Ἰησοῦς Χριστός εἰς δόξαν Θεοῦ Πατρός. Δόξα γὰρ Πατρὸς, τὸ ἔχειν τοιοῦτον Υἱὸν, πάντων Δεσπότην, καὶ Ποιητὴν καὶ Θεὸν, καὶ ᾧ κλίνει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται. Ὡστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὸ φόβου καὶ γρόμου τὴν ἐαυτῶν σωτηρίαν κατεργάζισθε· ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν, καὶ τὸ Θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. Τὰς γὰρ μετ´ ἐγκωμίων παραινέσεις, εὐχερῶς ἕκαστος δέχεται. «Καθὼς πάντοτε ὑπηκούσατε,» ὡσεὶ ἔλεγεν· Ἑαυτοὺς καὶ νῦν μιμήσασθε, καὶ ἃ ἐποιεῖτε, πάλιν ποιήσατε. «Μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον.» Τότε μὲν γὰρ ἴσως ἐδοκεῖτε, διὰ τὴν πρὸς ἐμὲ αἰδῶ πάντα πράττειν, νῦν δὲ ἐὰν ἐπιτείνητε τὴν ἀρετὴν διὰ τὸν Θεὸν δόξετε τὰ δέοντα ποιεῖν. «Μετὰ φόβου καὶ τρόμου.» Οὐ γὰρ ἔνι ἄνευ εὐλαβείας καὶ τοῦ δεδοικέναι καὶ τρέμειν, ἀγαθόν τι πρᾶξαι. Πῶς δέ ἐστι τὸ τρέμειν; Ἐὰν ἐνθυμώμεθα ὅτι πανταχοῦ πάρεστιν ὁ Θεὸς, καὶ πάντα ὁρᾶ καὶ ἀκούει, καὶ ὅτι χαλεπαὶ αἱ εὐθύναι. «λουλεύσατε, φησὶ, τῷ Κυρίῳ ἐν φόβῳ καὶ ἀγαλλιᾶσθε αὐτῶ ἐν τρόμῳ.» Μετὰ φόβου καὶ τρόμου.- [ΦΩΥ] Καλῶς, Δεῖ γὰρ φοβεῖσθαι καὶ τρέμειν ἐν τῷ ἐργάζεσθαι τὴν ἰδίαν σωτηρίαν ἔκαστον, μή ποτε ὑποσκελισθεὶς, ἐκπέσῃ ταύτης. Πολλοὶ γάρ εἰσιν οἱ πειρασμοὶ, καὶ πολλοὶ οἱ ἐπιβουλεύοντες, ὅπουγε καὶ αὐτὸ τὴν ἀρετὴν ἀσκῆσαι ἐνίοις εἰς τοὐναντίον ἐκβέβηκεν, ἀπονοίας καὶ ὑπερηφανίας ὑπόθεσις γενόμενοι. Δεῖ οὖν Ἀιὰ ταῦτα δεδοικότας καὶ τρέμοντας, τὴν ἑαοτῶν σιντηρίαν κατεργάζεσθαι. Εἰ μὴ γὰρ ὁ Θεὸς τὸν ἀγῶνα καὶ τὴν μετὰ φόβου σπουδὴν βλέπων συναντιλάβηται, καὶ τὸ θέλειν αὐτὸ οὐκ εἰς ἀγαθὸν ἀποβήσεται τέλος, καὶ τὸ. ἀνεργεῖν οὐκ ἂν κριθείη πρᾶξις ἀγαθή. Ἡθέλησε γὰρ ὁ Κάῖν θυσίαν Θεῷ προσαγαγεῖν, πρᾶγμα θελήσας τότε μάλιστα ἐπαινετὸν, καὶ ἐνήργησεν. Ἔθυσε γάρ· ἀλλ´ οὐδέτερον Ἀπεὲέχθη παρὰ Θεοῦ. Οὐ γὰρ ἠν μετὰ φόβου καὶ τρόμου. Διὸ οὐδὲ συναντελάβετο τὸ θεῖον, οὐδ´ εἰς τέλος αὐτῷ ταῦτα ἐξέβη χρηστόν. Αὐτὸς δὲ ἐνεργεῖν φἡσι τὸν Θεὸν εἰκότως. Καὶ γὰρ συναντιλαμβανόμενος ἡμῶν, αὐτός ἐστιν ὁ τελειῶν καὶ οἰονεὶ μορΔύναται [1288] δὲ τό- Ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν, καὶ ἑξῆς, καὶ ὡς αἴτια εἰρῆσθαι τοῦ χωρ ς γογγυσμων καὶ διαλογισμῶν. Τί γὰρ γογγύσεις, φησὶν, ὡς κοπιῶν; Ὁ Θεός ἐστιν ὁ πάντα ἐνεργῶν, καὶ τί διαλογίζῃ τὸ ἐπίπονον τῆς ἀρετῆς, Θεὸν ἔχων συνεργόνς «Ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργων.» Ἐπειδὴ εἰπεν ἐν φόβω καὶ τρόμῳ, φησὶν, ἀλλὰ μὴ πτοηθῆτε διὰ τοῦτο. Ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ Ηέλειν καὶ τὸ ἐνεργεῖν, τουτέστι, τὸ πράττειν τὸ ἀγαθόν. Ὥστε ὑμᾶς χρὴ μόνον γνώμην εὐλαβῆ προσενεγκεῖν, καὶ τὸ θέλειν τὰ ἀγαθὰ μετὰ φόβου καὶ τρόμου. Ὅταν γὰρ ᾗ τοῦτο, λοιπὸν ὁ Θεὸς καὶ τὸ θέλειν αὐτὸ αὔξει, καὶ τὸ κατεργάζεσθαι τὰ ἀγαθὰ ἐνεργήσει. Ἢ ὅτι διὰ πολλὴν εὐγνωμοπύνν ἃ Παῦλος καὶ αὐτὸ τὸ θέλειν λέγει ἐκ τοῦ Θεοῦ ἐνεργεῖσθαι, ὡς ὅταν τὰ κατορθώματα αὐτοῦ, πολλάκις χαρίσματα καλεῖ, οὐκ ἀναιρῶν τὸ αὐτεξούσιον. Ἄπαγε! Ἀλλὰ σφόδρα ὢν εὐχάριστος καὶ πάντα ἀνατιθεὶς τῷ Θεῷ, ἵνα καὶ ὑπὲρ ὧν ἡμεῖς κατορθοῦμεν, χάριν ἔχωμεν τῶ Θεῶ. «Ἐν ὑμῖν.» Ἐν ὑμῖν τοῖς μετὰ φόβου καὶ τρόμου τὴν ἐαυτῶν σωτηρίαν κατεργαζομένοις. Τοῖς γὰρ τοιούτοις συνΚεργεῖ. «Ὑπὲρ σῆς εὐδοκίας, τοῦ πληρωθῆναι εἰς ὑμᾶς τὴν εὐδοκίαν καὶ τὴν βουλὴν αὐτοῦ. Πάντα ποιεῖτε χωρὶς γογγυσμών καὶ διαλοσεσμῶν, Ἰνα γένησθε ἄμεμπτοι καὶ ἀκέραιο, τέκνα Θεοῦ ἀμώμητα, ἐν μέσω γενεᾶς σκολῶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστηρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες, εἰς κίύχημαΚέμοι, εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον, οὐδὲ εἰς κενὸν ἐκοπίασα. «Χωρὶς γογγυσμῶν.» Ὁ γὰρ γογγύζων, ἀχαριατεῖ τῷ Θεῷ. Ὁ δὲ ἀχαριστῶν, δυσφημεῖ. Διαλογισμοὺς δὲ, φησί, τὰς ἀμφιβολίας. Ἐντολῆς γὰρ Θεοῦ προκειμένης, οὐ δεῖ ἀμφισβητεῖν, ἆρα δεῖ ποιῆσαι ἢ μὴ ποιῆσαι, ἀλλὰ πάντα ποιεῖν. «Ἰλα γένησθε ἄμεμπτοι.» Ἵνα γένησθε, φησὶν, εἴλικρινεῖς καὶ ἀπρόσκοποι καὶ ἄψεκτοι. «Ἐν μέσῳ γενεᾶς.» Δείκνυσιν ὅτι πολλοὶ ἦσαν οἱ πολεμοῦντες, καὶ πρὸς γογγυσμὸν ἐπάγοντες. Ἀλλὰ τοῦτο ἐνόρετον, φησί, τὸ παρακνιζόμενον μήτε γογγύσαι, μήτε εἰς ἀμφιβολίαν πεσεῖν ἢ δισταγμόν. «Ἐν οἷς ταί νεσθε.» Ἐν οἷς σκολιοῖς καὶ διεστραμμένοις, ὡς φωστῆρες φαίνεσθε. Καὶ γὰρ ὥσπερ οἱ φωστῆρες ἐν σκότει λάμπουσι, καὶ ὑμεῖς ἐν μέσῳ τῷ σκότει σῶν ἁμαρτιῶν αὐτῶν λάμπετε. «Λόγον ζωῆς ἐπι έχοντες.» Τουτέστι, σπέρματα ζωῆς καὶ ἐφόδια ἔχοντες, ὡσεὶ ἔλεγε, Γινωσκόμενοι ὅτι ὑμεῖς τῶν ζησομένων ἐστὲ τὴν ἀθάνατον ζωήν.

Ἐκεῖνοι γὰρ, τῶν τεθνηξομένων εἰσὶ τὸν ἀθάνατον θάνατον. Ὡρᾷς καὶ ἐντεῦθεν εὐθὺς τὰς ἀμοιβὰε τῆς ἀρετῆς; «Είς καύχημα ἐμοί.» Τοῦτο γὰρ οὐ μόνον ὀμῖν, ἀλλὰ καὶ ἐμοὶ φέρει καύχημα, ὅτι τοιούτους ἐπαίδευσα «Ὅτι ρὐκ εἰς κενὸν ἔδραμον.» Ποῖον καύχημα ἔχεις, ὦ μακαρία ψυχή; Ὅτι οὐκ εἰς κενὸν, φησίν, ἔδραμον, οὐδὲ ἐκοπίασα. Τουτέστιν, ὅτι οὐ ματαία καὶ ἀνωφελὴς γέγονέ μοι ἡ εἰς ὑμᾶς διδασκαλία. Ἀλλὰ, εἰ σπένδομαι, τοὺτέστιν, εἰ καὶ ἀποθιήσκω, [1289] φησί, καὶ οἷον θυσίαν μάλλω καὶ σπονδὴν ἐμαυτὸν προσφέρειν Χριστῷτὸ γὰρ ὑπὲρ Χριστοῦ ἀποθανεῖν, θυσίαν ἐστὶν ἑαυτὸν προσενέγκαι Χριστῷ, χαίρω, Κφησίν. Οὐ τοῦτο δὲ εἰπεν, ὡς νῦν ἀποθνήσκειν μέλ λων, ἀλλὰ τὸ ὕστερον ἐσόμενον προεξηγεῖται, καὶ προπαραμυθεῖται τοὺς μαθητὰς, δεικνὺς ὡς οὐ χρὴ λυπεῖσθαι ἐπὶ τῇ τελευτῇ αὐτοῦ, ἥτις ὡς σπονδὴ καὶ θυσία προσάγεται Χριστῷ, ἀλλὰ καὶ χαίρειν. ἈΙΓ εἰ καὶ σαένδομαι ἐπὶ τῇ θυσιᾳ και λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν. Τὸ δ´ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι, [ΦΩΤ Τὸ χωρίον τοῦτο, ἢ ὡς οἱ πρὸ ἡμῶν ἐξ ηγήσαντο ἐκληπτέον, ἢ καὶ οὕτως· Ἀλλ´ εἰ καὶ θύομαι διὰ τὴν θυσίαν καὶ λειτουργίαν τῆς πίστεως ὑμῶν, ἡν ἰερούργησα τῷ Θεῷ, χαίρω μὲν ὡς ἀληθῶς. Χαρὰ γὰρ διδασκάλου, ἡ τῶν μαθητευθέντων τελειότης. Συγχαίρω δέ, ὅτι καὶ αὐτοὶ τελειούμενοι χαρᾶς ὰπολαύετε μεγίστης. Ὥστε ἐγὼ μὲν διὰ τοῦτο χαίρω καὶ συγχαίρω ὑμῖν, καὶ ὑμεῖς δὲ ὀφείλετε χαίρειν, ὅτι γίνεσθε ἐν τελειότητι, καὶ συγχαίρειν ἐμοὶ, ὅτι ηύφράνατε τὸν διδάσκαλον. Δοκεῖ δὲ ἴσως τό· οΑλλ´ εἰ καὶ σπένδομαι,» ἔννοιαν παρεισάγειν, ὅτι εἰ μὴ ἐπὶ Κτῇ θυσίᾳ αὐτῶν ἐσπένδετο, ἐλυπεῖτο ἄν. Τοῦτο γὰρ ὑποφαίνει ὁ τοῦ λόγου σχηματισμός. Καί φαμεν, ὅτι αὐδὲ τοῦτο ἄτοπον. Εἰ γὰρ αὐτὸς προέφη ἀναγκαιότερον ἡγεῖσθαι τὸ ἐπιμένειν αὐτὸν τῇ σαρκὶ διὰ τὴν προκοπὴν καὶ τὴν τελείωσιν τῶν μαθητῶν, πάντως ἂν ἐλυπήθη θυόμενος, ἐκείνους μήπω τελειώσας. μηδὲ τὴν πίστιν αὐτῶν ὡς θυσίαν ἔχων καὶ λειτουρΚγίαν προσαγαγεῖν τῷ Χριστῷ.-Καὶ ἄλλως δέ. Οὐχ ἀπλῶς ἂν ᾑρετίσατο θύεσθαι, εἰ μὴ ἐφ´ ᾧ σπουδαῖος καὶ θερμὸς κήρυξ τῆς πίστεως γέγονε, καὶ ἐφ´ ᾧ τοὺς μαθητὰς οὕτως κατήρτισεν, ὥστε δύνασθαι αὐτῶν ὡς θυσίαν καὶ λειτουργίαν τὴν πίστιν προσάγειν τῷ Θεῷ. Ὁ γὰρ διὰ ταῦτα θυόμενος, οὗτος ὡ- ἀληθῶς χαίρει καὶ ἀγάλλεται θυόμενος. Οὐδεὶς γὰρ μάτην αἱρεῖται σφάττεσθαι.Δυνατὸν δὲ καὶ ρῶτως Σπίνδομαι νυν τοῖς πειρασμοῖς καὶ ταῖς θλίψεσι. Καὶ γὰρ ἀλλαχοῦ φησι, «Καθ´ ἡμέραν ἀποθνήσκω.» Ἀλλ´ εἰ καὶ θύομαι, φησὶ, τοῖς πειρασμοῖς καὶ ταῖς θλίψεσιδεσμά γὰρ περιέκειτο αὐτῷ, ἀλλ´ οὖν ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν χαίρω, καὶ ἑξῆς-Ἤ καὶ οὕτως· Ἀλλ´ οὖν ὅτι ἐπὶ τῇ θυσίᾳ, τουτέστιν, ἕνεκεν ὑμῶν καὶ τοῦ εἰς ὑμᾶς κηρύγματος, χαίρω, καὶ ἑξῆς. Ἐπὶ τῇ θυσίᾳ.» Εἰ καὶ τελευτῶ, φησί, καὶ σπένδομαι, χαίρω καὶ συγχαίρω ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, τουτέστι, χαίρω ὅτι καὶ ὑμᾶς ὡς θυσίαν καὶ λειτουργίαν προσφέρω Χριστῷ· μᾶλλον δὲ οὐχ´ ὁμᾶς, ἀλλὰ τὴν πίστιν ὑμῶν, ὡς θυσίαν καὶ λειτουργίαν προσφέρω. Χαίρω οὖν, ὅτι ἐγὼ σπένδομαι· συγχαίρω δὲ καὶ ὑμῖν, ὅτι τὴν πίστιν ὑμῶν ὡς θυσίαν καὶ λειτουργίαν προσφέρειν μέλλω Χριστῷ. «Χαίρετε καὶ συγχαίρετέ μοι.» Ἐπὶ μὲν τῇ ΡΑτμο. ΟΚ. ΟΧνΙii. [1292] οοΟμαιόειο Πλλί. ΟΑΡΒΤ Γν. πίστει ὑμῶν χαίρετε, ἐφ´ οἷς δὲ σπένδεσθαι μέλλω, συγχαίρετέ μοι. ΚΕΦΑΛ. Δʹ. Περὶ Τιμοθέου καὶ Ἐπαφροδίτου, οὐς ἀπέστειλε πρὸς ὐτούς. Ἐλπίζω δὲ ἐν Κυρίῳ Ἰησοῦ, Τομόθεον ταχέως πέμψαι ὑμῖν, Ἰνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν. Οὐδένα γὰρ ἔχω ἰσόψυχον, ὁστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει. Οἱ πάντες γὸρ τὰ ἑαυτῶν ητοῦσιν, οὐ τὰ Χριστοῦ Ἰησοῦ. Τὴν δοκιμὴν αὐτοῦ γινώσκετε, δτι ὡς πατρὶ τέκνον σὺν ἐμοῖ ἑδρύλευσεν εἰς τὸ Εὐαγγέλιον. Τοῦτον μέν οὖν ἐλπίζω πέμψαι ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ ἐξ » αὐτῆς. Πέποιθα δὲ ἐν Κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι. ΚΚαὶ τὸ πέμψαι Τιμόθεον, τῆ γνώμῃ τοῦ Ἰησοῦ Χριστοῦ ἀνατίθησιν. «να κἀγὼ εὐψυχῶ.» Καθὼς, Κφησὶν, ὑμεῖς εὐψυχεῖτε μαθόντες τὰ κατ´ ἐμὲ, ὅτι τε εἰς προκοπὴν ἦλθε τὸ Εὐαγγέλιον, καὶ ὅτι οἱ ἐχθροὶ κατῃσχύνθησαν, τῶν κατασκευασμάτων αὐτῶν εἰς ἀγαθὸν ἐμοὶ περιτραπέντων· Ἵνα κἀγὼ εὐψυχῶ, καὶ εὐθυμῶ, γνοὺς τὰ καθ´ ὑμᾶς. «Οὐδένα γὰρ ἔχω ἰσόψυχον.» Ἡδυνάμην μὲν, φησί, καὶ ἄλλον πέμψαι, πλὴν οὔτως ὑμῶν ἀντιλαμβανόμενον ἢ μεριμνῶντα τὰ καθ´ ἡμᾶς, οὐδ´ ἕνα ἔχω ἕτερον. Ἰσοψυχίας γὰρ τὸ ὁμοίως Παύλου κήδεσθαι αὐτῶν καὶ τὸν Τιμόθεον. «Οἱ πάντες γὰρ τὰ ἑαυτῶν ζηΚτοῦσι.» Τουτέστι, τὴν ἰδίαν ἀνάπαυσιν. Οὐδεὶς γὰρ, φησὶν, εὐχερῶς πρός τε τὸ τῷ Χριστῷ δοκοῦν καὶ τὸ ὑμῶν συμφέρον, ἕλοιτο τοσαύτην ἀποδημίαν στείλασθαι τὴν ἄχρις θμῶν. Τοῦτο δέ φησιν, οὐ τοὺς ἄλλους λοιδορῶν, ἀλλὰ τὸν Τιμόθεον ἐγκωμιάζων, καὶ ἡμᾶς διδάσκων μὴ τοῖς ἴσοις περιπεσεῖν. Πλὴν ὅρα, ὅτι ὁ ἄνεσιν ζητῶν, ἢ τὸ οἰκεῖον μόνον συμφέρον, οὐ τὰ Χριστοῦ ζητεῖ. «Ὅτι ὡς πατρὶ τέκνον.» Οὐ δεῖσθε, φησὶί, παρ´ ἐμοῦ μαθεῖν, ὅτι μετὰ τοῦ ἐμοὶ ὑποτετάχθαι, ἐδούλευσεν εἰς τὸ κήρυγμα. Παρατίθεται δὲ αὐτὸν εἰκότες, καὶ τοῦτο διὰ ἐκείνων συμφέρον, ἵυα ἔντιμον ἔχοντες αὐτὸν, πλέον ἀκούσωσι καὶ πλέον ὡφεληθῶσιν. «Ὡς ἂν ἀπίδω τὰ περὶ ἐμέ.» Ὅταν ἴδω, φησὶν, εἰς ποῖον ἤξει τὰ κατ´ ἐμὲ πέρας. Ἐξαυτῆς. Εὐθέως, «Πέποιθα δὲ ἐν Κυρίῳ.» Οὐχ ὡς μὴ ἐρχόμενος, φησί, τὸν Τιμόθεον πέμπω, ἀλλ´ Τνα ἐν τῷ μέσῳ χρόνῳ εὐψυχῶ, γνοὺς τὰ περὶ ὑμῶν. Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον, καὶ λειτουργὸν τῆς χρείας μου πέμύαι πρὸς ὑμᾶς· ἐπειδὴ ἐπιποθῶν ᾤν πάντας ὑμᾶς καὶ ἀδημονῶν διότι ἡκούσατε δτι νσθένησε παραπλήσιον θανάτῳ, ἀλα ὁ Θεὸς αὐτὸν ἡλέησεν. οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ ἐμέ, Ἰνα μὴ λόπην ἐπὶ λύπηνσχῶ. [1293] Μετὰ ἐπαίνων καὶ τοῦτον ἀποστέλλει ὡς τὸν Τιμόθεον, διὰ τὴν ἐκεῖ γεγραμμένην αἰτίαν. «Καὶ συστρατιώτην μου.» Τοῦτο μεῖζον τοῦ συνεργοῦ. Ἔνι Κγὰρ καὶ ἐν ψιλοῖς συνεργεῖν· ὁ δὲ συστρατιώτης, ἐν κινδύνοις καὶ πειρασμοῖς συνεργεῖ. «Υμῶν δὲ ἀπόστολος καὶ λειτουργὸς τῆς χρείας μου.» Δι´ Καὐτοῦ γὰρ ἦσαν αὐτῷ τὰ πρὸς χρείαν πέμψαντες. Λιὸ Ἀπόστολον ἐκείνων, καὶ τῆς οἰκείας χρείας λειτουργὸν αὐτὸν καλεῖ. «Ἐπειδὴ ἐπιποθῶν ἦν.» Τὴν ἀγάπην αὐτοῦ, εἰς σύστασιν προίσχεται. «Καὶ ἀδημονῶν.» Ἡδημόνει εἰδὼς ὅτι φιλεῖται παρ´ ὑμῶν, καὶ διὰ τοῦτο γινώσκων ὅτι λυπηθήσεσθε ἐπὶ τῇ ἀῤῥωστίᾳ αὐτοῦ. «Καὶ γὰρ ἠσθένησε.» Δείκνυσιν ὅτι οὐκ ἀμελήσας ἤργησε πέμψαι τινὰ πρὸς αὐτοὺς, ἀλλ´ ἠναγκάσθη. Ὁ γὰρ Ἐπαφρόδιτος ἠῤῥώστει, Τιμόθεον δὲ τὸν καὶ ἐλθεῖν δυνάμενον, μόνον εἶχε, πῶς οὖν ἀπέστειλεν ἂν αὐτόν; «Ἀλλ´ ὁ Θεὸς αὐτὸν ἠλέησε.» Τί ἐροῦσιν οἱ αἱρετικοὶ, οἱ λέγοντες κακὸν τὸν κόσμον; Ἰδοὺ γὰρ ὁ Ἀπόστολος ἔλεον Θεοῦ καλεῖ, τὸ ἐαθῆναι τὸν Ἐπαφρόδιτον ἐν τῇ ζωῇ.

Διὰ τί δὲ ὅλωςτοῦτο γὰρ ὡς πρὸς Χριστιανοὺς ζητητέον, εἰ τὸ ἀναλυσαι καὶ σὺν Χριστῷ εἶναι καλὸν), ἔλεον λέγει τὴν ἐνταῦθα ζωήν; Καί φαμεν, ὅτι δι´ ἡν αἰτίαν ἄνω εἶπεν, Ἀναγκαιότερον δὲ τὸ ἐπιμεῖναι τῇ σαρκὶ δι´ ὑμᾶς, διὰ ταύτην καὶ νῦν τοῦτό φησιν. «Ἀλλὰ καὶ ἐμέ.» Ὅρα πῶς αἰδέσιμον αὐτὸν ποιεῖ, ὡς τῇ ἐκείνου ὑγιείᾳ ἑαυτὸν ἠλεῆσθαι λέγειν. «ἱνα μὴ λύπην ἐπὶ λύπην σχῶ.» Πρὸς τῇ ἀπὸ τῆς ἀῤῥωστίας Καὐτοῦ, καὶ τὴν ἀπὸ τοῦ θανάτου, τουτέστιν, ἵνα μὴ λύπην τὴν τῆς ἀῤῥωστίας αὐτοῦ, ἐπὶ λύπην τὴν τοῦ Σπουδαιοτέρως οὖν ἔπεχμψα αὐτὸν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, κἀγὼ ἀλυπότερος ὧ. Προσδέχεσθε οὖν αὐτὸν ἐν Κυρίῳ μετὰ πάσης Χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε, ὅτι διὰ τὸ ἔργον τοῦ Χριστοῦ μέχρι θανάτου ἧγισε, παραβουλευσάμενος τῇ ψυχῇ, ἵνα πληρώσῃ τὸ ὑμῶν ὑστέρημα, τῆς πρὸς μὲ λειτουργίας. «Πάλιν χαρῆτε.» Μὴ μόνον ἐκ τῆς ἀκοῆς ὅτι ὑγίανεν, ἀλλὰ καὶ ἐκ τῆς θέας. «Κἀγὼ ἀλυπότερος ὧ.» Ἐὰν γὰρ ὑμεῖς χαρῆτε, καὶ ἐγὼ χαίρω, ἀλλ´ Κοὐκ εἶπε, Χαίρω, ἀλλ´ οὐδὲ ἄλυπος ἔσομαι, ἀλλὰ ἀλιπότερος, δεικνὺς ὅτι οὐδέ ποτε ἦν χωρὶς λύπης τῆς ὡλτῶν. μαθητῶν, καὶ τῆς ὑπὲρ τοῦ πολέμου τῆς πίστεως. Ὑπὲρ γὰρ τῆς ἐλπίδος ἀεὶ ἔχαιρε. «Προσδέχεσθε οὖν αὐτόν.» Δέξασθε οὖν αὐτὸν, ἢ διὰ σὸν Κύριον, ἢ Θεοῦ θέλοντος. «Καὶ τοὺς τοιούτους ἐντίμους ἔχετε,» οὐ δι´ αὐτοὺς ἐκείνους, ἀλλὰ δι´ ὁμᾶς τοὺς δεχομένους, ἵνα πλεονάσῃ ὑμῶν ὁ μισθός. «Ὅτι διὰ τὸ ἔργον τοῦ Χριστοῦ.» Οὗτος ἀπελθὼν ἐν τῇ Ῥώμῃ ἐν τῷ ἀποκομίζειν τὰ πρὸς τὴν χρείαν τῷ Παύλῳ, εἰκὸς ὅτι εὖρεν αὐτὸν ἐν πυλλῷ κινδύνῳ, ὡς μηδὲ τὸ ἐγγίζειν αὐτῷ, ἐφίεσθαί τινι, ἀλλὰ καὶ κίνδυνον εἶναι τοῖς ἐντυγχάνουσιν. Ὁ οὖν Ἐπαφρόδιτος τοιούτου κινδύνου καταφρονήσας, καὶ συνέτυχε, καὶ τὰ πρὸς τὴν χρείαν ἔδωκε, καὶ [1296] διηκόνει αὐτῷ. Ἔργον δὲ Κυρίου καλεῖ τὸ τοισῦτον. Ὁ γὰρ ἐμὲ, φησίν, ἀναπαύων, οὐ δι´´ ἐμὲ τοῦτο ποιεῖ, ἀλλὰ διὰ τὸν Κύριον.-«Λιὰ τὸ ἔργον τοῦ Χριστοῦ.» [.] Καλῶς ἔργον αὐτὸ Χριστοῦ καλεῖ. Εἰ γὰρ ὁ δεχόμενος τοὺς ἱμαθητάς, αὐτὸν δέχεται τὸν Χριστὸν, «Ὁ γὰρ δεχόμενος ὑμᾶς, φησὶν, ἐμὲ δέχεται,» καὶ ὁ ὑπηρετῶν ἔν τινι τοῖς μαθηταις, Χριστῷ ὑπηρετεῖ. Καὶ ἄλλως δὲ ἔργον ἐστὶ Χριστοῦ, Ἀσι ἐντολῆς ἐστι Χριστοῦ, τὸ τιθέναι ὑπὲρ τῶν φίλων τὴν ἰδίαν ψυχήν. Εἰ δὲ ὑπὲρ φίλων, πόσῳ μᾶλλον ὑπὲρ διδασκάλων· «Παραβουλευσάμενος τῆ ψυχῇ.» Τί γὰρ εἰ ὁ Θεὸς αὐτὸν, φησίν, ἔσωσεν ἐκ παραδόξου; Πλὴν αὐτὸς παρεβουλεύσατο, καὶ εἰς κἱνδυνον ἔῤῥιψεν ἑαυτόν. «Ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα.» Ἀπεστείλατέ μοι, φησί, τὰ πρλς τὴν χρείαν, καὶ ἐμνήσθητέ μου ἀπόντος, καὶ τὴν ἀγάπην ἐδείξατε. Ἐλείπετο τοίνυν τῷ παντὶ ἔργῳ, καὶ τὸ ἀπολαβεῖν με τὰ ἀποσταλέντα, καὶ τοῦτο ὑστέρισε μόνον. Οὗτος τοιγαροῦν τὸ περιλιμπανόμενον ὑστέρημα εἰς τὴν ἐμὴν λειτουργίαν ἐπλήρωσε παραβουλευσάμενος τῇ ψυχῇ. Δείκνυσι δὲ ὅτι ὑπὲρ τούτου καὶ τοῖς ἁποστείλασιν ἔσται μισθὸς, εἴγε τὸ ἐλλεῖπον τοῦ ἀπαρτισθῆναι τὸ κατὰ Θεὸν ἔργον, οὗτος προσανεπλήρωσεν ὁ Ἐπαφρόδιτος. Εἰπὼν δὲ, Τὸ ὑμῶν ὑστέρημα καὶ λειτουργίας, ἔδειξεν ὀφειλόμενον τὸ ἀποστέλλεσθαι παρὰ τῶν ἐν ἀσφαλείᾳ ὄντων, τοῖς ἐν κινδύνοις οὗσι. Τοῦτο δέ φησι, καταστέλλων αὐτοὺς καὶ δεικνὸς χρέος πεπληρωκέναι. ἀμ κοοῶνΙἱαιο εμωι, μὲ λίε πίιεαΒι ἱ εη ρετῖσυΙίε. Κοο ε αἰε ἰρεοε Ἰη οΠοίο οοο. Δο οσἰεεπε ὡἱ ο ουωεἰ οοΠρὶοαιΓ. ΚΕΦΑΛ. Εʹ. Περὶ πνευματικοῦ βίου τοῦ μὴ ὡς ἐν σαρκὶ, ὁ έστι μίμησις θανάτου Χριστοῦ. Τὸ λοιπὸν, ἀδελφοί μου, χαίρετε ἐν Κυρίω. τὰ αὐτὰ Πράφειν ὑμῖν, ἐμοί μέν σὐκ ὀκνηρὸν, ὑμῶ δὲ ἀσφαλές. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὸς ἐργάτας, βλέπετε τὴν κατατομήν. Ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱπνεύματι Θεῷ λατρεύοντες, καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ, καὶ οὐκ ἐν σαρκὶ πεποιθότες, καίπερ ἐγὼ ἔχων πεποιθησιν ἐν σαρκί. Εἰ γὰρ ἐγὼ, φησὶν, οὐ τεθνήξομαι νῦν, καὶ τὸ Ἐὐαγγέλιον εἰς ἐπίδοσιν ἔλθῃ, καὶ οἱ ἐχθροὶ καταισχυνθήσονται, χαίρειν ὀφείλετε ἐν Κυρίῳ. Τὰ γὰρ συμβάντα, εἰς δόξαν συντεῖνει τοῦ Κυρίου.[Τ Καὶ ἔτι, εἰ ὁ ἀπόστολος ὑμᾶς ἀνέῤῥωσε, καὶ ἀπεστάλη πάλιν πρὸς ὑμᾶς, καὶ ἐγὼ τῆς ἐπ´ αὐτῶ λύπης ἀπήλλαγμαι, καὶ τὸ ὑμῶν ὑστέρημα ἀναπεπλήρωται, χαίρειν ὀφείλετε χαρὰν πνευματικὴν καὶ ὰείαν Κυρίου. «Βλέπετε,.» Ἢσαν δυσδιάγνωστοι. Διό φησι, Βλέπετε, τουτέστι, τηρεῖτε ἑαυτοὺς καὶ φυλάττεσθε. «Τοὺς κύνας.» Ἡσαν ἀπὸ Ἰουδαίων τινές δῆθεν πιστοὶ, οἱ μετὰ τῆς πίστεως καὶ τὸν Ἰουδαῖσμὸν ἀνεμίγνυον, καὶ διέφθειρον τὸ κήρυγμα, οθς κύνας καλεῖ. Κύνες δέ ποτε οἱ ἐθνικοὶ ἀλέγοντο, διὰ τὸ ἀγνοεῖν τὸν Θεόν. Καὶ γὰρ καὶ οἱ κύνες καὶ τὸν διδόντα ὑλακτοῦσι. Νῦν δὲ οὗτοι κύνεςο γὰρ ΔΑΡΟΤ v. [1297] τὸν Υἱὸν ἀρνούμενοι, οὐδὲ τὸν Πατέρα ἴσασιν), ἢ διὰ τὸ ἀναίσχυντον, ἢ ὥσπερ ἐπιστρέφοντες εἰς τὸ ἴδιον ἐξέρασμα, ἢ διὰ τὸ λαθραιόδηκτον. «Τοὺς κακοὺς ἐργάτας.» Ἐργάζονται μὲν γὰρ, ἀλλ´ ἐπὶ τῷ κακῷ. Τὰ γὰρ καλῶς φυτευθέντα ἀνασπῶσι. «Τὴν κατατομήν.» Τοὺς περιτεμνομένους φησίν. Ἀλλ´ ἐπειδὴ οὐκ ἔτι νομίμως ἐγίνετο παρὰ Ἰουδαίοις ἡ περιτομή γὰρ νομίμη νῦν ἑστι τῷ πνεύματι περιτέμνεσθαι τὴν ψυχὴν) κατατομὴν αὐτὴν ἐκάλεσε δηλῶν ὅτι οὐδὲν ἕτερόν ἐστιν ἡ περιτομὴ, ἢ σώματος κατατομή. Τῆς γὰρ ἀληθείας ἐλθούσης, ἀνάγκη τοὺς τύπους ἀργεῖν. Ἡ ὅτι τὴν περιτομὴν κηρύττοντες, κατατέμνειν πειρῶνται τὸ σῶμα τῆς Ἐκκλησίας. «Οἱ πνεύματι Θεῷ λατρεύοντες.» Οἱ πνευματικῶς τῷ Θεῷ λατρεύοντες, καὶ πνευματικῶς περιτεμνόμενοι. Ἄλλως γὰρ οὔτε λατρεύειν δύναταί τις. «Καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ.» Ὅρα πῶς τὴν διαφορὰν ἔδειξε. Ποῖον γὰρ ἄμεινον, Χριστῷ πεποιθέναι, ἢ σαρκίς δηλονότι τῷ Χριστῷ. Οὐκοῦν ἀληθής ἐστιν ἡμῶν ἡ περιτομὴ, τῶν ἐν Χριστῷ καυχωμένων, καὶ οὐ τῶν ἐν σαρκί. «Καίπερ ἐγώ.» Εἰ ἐβουλόμην, φησὶ, καυχήσασθαι ὥσπερ ἐκεῖνοι, ἔχω μᾶλλον πεποίθησιν κἀγὼ ἐν σαρκί. Οἰον ἠδυνάμην κἀγὼ ὡς ἐκεῖνοι ἑπὶ τῇ τῆς σαρκός μου περιτομῇ καυχήσασθαι καὶ πλέον ἐκείνων. «Ἔχων πεποίθησιν.» Εἰ ἦν ἐξ ἐθνῶν ὁ Ἀπόστολος, εἰχεν ἄν τις εἰπεῖν τοῦτο, ἐξευτελίζειν αὐτὸν τὴν περιτομὴν τὴν τῶν Ἰουδαίων, ὡς ἀπεστερημένον τῆς αὐτῶν εὐγενείας. Νῦν δέ φησι· Καίπερ ἔχων πεποίθησιν καὶ ἐν σαρκὶ, ταῦτα λέγω, οὐκ ἐπειδὴ καύχησις ἠν αὐτῷ αὕτη·Τοῦτο γὰρ ἡ πεποίθησις], ἀλλὰ δι´ ἐκείνους οὕτως εἶπε. «Καὶ ἐν σαρκί.» Ἔχω μὲν, φησὶν, ἐν Χριστῷ, ἀλλὰ καὶ τὴν δοκοῦσαν ἐν σαρκὶ ἔχω. Διὸ οὐ ψέγω αὐτοὺς ὡς ἀπεστερημένος τῆς ΕΙ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον, περιτοχιῇ ὀκταήμερος ἐκ γένους Ἰοραὴλ, φυλῆς Εενιαμίν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν Ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ, γενόμενος Κἄλεμπτος. Καλῶς τὸ, Δοκεῖ· ἢ ὡς οὐκ ἐχόντων τοσαύτην πεποίθησιν ἐκείνων, ὄσην αὐτὸς ἔχει, ἢ ὡς τῆς ἐν σαρκὶ πεποιθήσεως, μηδὲ οὕσης κυρίως πεποιθήσεως. Εἶπε δέ· Ἄλλος, δεικνὺς ὡς οὐκ ἄν ποτε εἰς τοὺς λόγους τούτους ἐλήλυθεν, εἰ μὴ ἄλλοι εἰς τὴν σάρκα πεποιθότες, εἰς τοῦτο αὐτὸν ἤγαγον.

Ὅρα δὲ πῶς ἀνωνύμως αὐτῶν καθάπτεται, φοβούμενος μὴ ἀναισχυντοτέρους ποιήσῃ. «Περιτομῇ ὀκταήμερος.» Τὸ τίμιον παρ´ αὐτοῖς τέθεικε πρῶτον, τὴν περιτομήν. Ὅρα δὲ πόσην σωματικὴν εὐγένειαν λέγει, ἵνα μὴ νομίσωσιν οἱ Ἰουδαῖοι, ὡς τούτων αὐτὸν ἀπεστερημένον, λέγειν ἂπερ εἴρηκεν. Ἄλνως γὰρ κατησχύνοντο, ἐκείνου ψέγοντος τὰ παρ´ αὐτοῖς, τοῦ Κάλιστα πάντα ἔχοντος, καί φησι, περιτομῇ ὀκταήμερος. [1300] Τέως δείκνυσιν ὅτι οὐκ ἦν προσήλυτος. «Ἐκ γένους Ἰσραήλ.» Δείκνυσιν ὅτι οὐδὲ ἐκ προσηλιῆτων γονέων. «Φυλῆς Βενιαμίν.» Τῆς εὐδοκιμούσης φησί, παρὰ Ἰουδαίοις. «Ἑβραῖος ἐξ Ἑβραίων.» Ἄνωθεν, φησί, τῶν εὐδοκίμων Ἰουδαίων εἰμὶ,νο γὰρ εἶναι ἐκ γένους Ἰσραὴλ, καὶ μὴ Ἐβραῖον), τὸ, «Ἐβραῖον,» ὡς πρὸς τὴν εἴδησιν τῆς Ἑβραὶδος γλώσσης δεξάμενος. Μετὰ γὰρ τὸ κατασπαρῆναι ἐν τοῖς ἔθνεσι, πολλῇ τῇ ἀγνοίᾳ τῆς πατρίου γλώσσης, ρὐκ ἡκριβῶντο τὰς παρὰ Ἰουδαίοις γραφὰς, οὐδὲ τὸν νόμον αὐτόν. «Κατὰ νόμον Φαρισαῖος.» Ἡ εὐδόκιμος παρὰ Ἰουδαίοις αἴρεσις αὕτη. Λοιπὸν γὰρ καὶ τὴν ἐκ προαιρέσεως ἀρετὴν λέγει· τὰ γὰρ πρῶτα. ἀπροαίρετα ἦν. Ἐκ προαιρέσεως ὁ ζῆλος, ἀπροαίρετα δὲ ἡ περιτομὴ, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμὶν, καὶ τὰ ἑξῆς. «Κατὰ ζῆλον.» Ἔστι γὰρ εἰναι μὲν Φαρισαῖον, οὐ μὴν ζηλωτήν. Κατὰ δικαιοσύνην τὴν ἐν νόμῳ. Ἐπειδὴ καὶ Ἰουδαῖοι ἐδίωκον τὴν Ἐκκληαίαν. οὐ διὰ ζῆλον Θεοῦ. ἀλλὰ διὰ φιλαρχίαν, καὶ τοῦτο ἀσφαλίζεται. Ὁ γὰρ κατὰ τὴν ἐν νόμῳ δικαιοσύνην ἄμεμπτος ὢν, πῶς ἂν διὰ φιλαρχίαν ἔμελλὶ διώκειν, καὶ οὐ κατὰ ζῆλον Θεοῦ· Ἀλλ´ ἄ τινά μοι ἧν κέρδη, ταῦτα ἣγημαι διὰ τὸν Χριστὸν ζημίάν, Ἀλλὰ μὲν οὐν καὶ ἡγοῦμαι πάντα ζημίαν εἶναι, διὰ τὸ ὑπερέχον τῆς γνώσεως ο ῶ Ἰησοῦ τοῦ Κυρίου μου, δι´ δν τὰ πάντα. ἐημιώθην καὶ ἡγοῦμαι σκύβαλα εἰναι Ἰνα Χριστὸν κερδήσω, καὶ εὐρεθῶ ἐν ὐτῳ μὴ ἔχων Κἐμὴν δικαιοσύνην τὴν ἐκ νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστου. [ΦΩΤ.] Κέρδος λέγει, τὰ ἁπὸ τοῦνόμου συλλεγέντα αὐτῷ. Ὥστε οὐ κακίζει τὸν νόμον, ὡς οἱ ἁπὸ Μαρκωνος ληροῦσιν. Εἰ δὲ καὶ ἡγεῖται αὐτὰ ζημίαν, οὐχ ἁπλῶς λέγει τοῦτο, ὅπερ ἂν ἦν κακίζοντος τὸν νόμον, ἀλλὰ ζημίαν αὐτὰ καλεῖ, τῇ πρὸς Χριστὸν συγκρίσει ὁὅπερ μᾶλλον εἰς ἐγκώμιον τοῦνόμου τελεῖ, τὸ μὴ ἄλλως τολμᾷν ζημίαν αὐτὸν καλεῖν, εἰ μὴ τῇ πρὸς Χριστὸν παραθέσει καὶ συγκρίσει. «Ταῦτα ἥγημαι.» ΓΤΟΥ ΑΥΤΟΥ] Εἰ ἡγῇ πάντα ζημίαν, ὦ Παῦλε, καὶ αὐτὰ τὰ σωματικῶς φυλαττόμενα τοῦ νόμου, διὰ τὸ ὑπερβάλλον τῆς γνώσεως ο οὐκ ἔστι δημίαν ἀποβαλεῖν,(τοῦτο γὰρ μᾶλλον κερδῆσαί ἐστι, τὸ ἐλευθερωθῆναι ζημίας, ἀλλὰ μᾶλλον πραγμάτων λυσιτελῶν τινων σημαίνει ἀποβολήν. Πῶς οὖν ἃ ἤγησαι ζημίαν, ταῦτα ἀποτιθέμενος λέγεις, Ὃτι ἐξημιώθην; Καί φαμεν, ὅτι οὐχ ἁπλῶς ταῦτα ἡγεῖτο ζημίαν, ἀλλὰ πρὸς σύγκρισιν τελειοτέρας τῆς κατὰ ΚΧριστὸνέλοα- ἐπεὶ καθ´ αὐτὸ, κέρδος αὐτὰ. ἐνόμιζεν. Διὸ τὸ μὲν, ἡγοῦμαι ζημίαν, πρὸς σύν κρισιν τῶν βελτιόνων, τὸ δέ, ἐζημιώθην, καθ´ αὐτὸ πρὸς τὴν φύσιν τοῦ νόμου. Ἡ καὶ τοῦτο δεῖ εἰπεῖν, ὡς οὐ μέλει τῷ θεσπεσίῳ Παύλῳ περὶ ἐκλογῆς Ἐλληνικῶν ὀνομάτων. Μόνον τὸ ὑποκείμενον δηλῶσαι σκοπεῖ. Ὡσπερ γὰρ ἀλλαχοῦ τὴν ἐξουσίαν τοῦ θανάτου [1301] τὴν ἡμῶν δηλῶσαι θέλων, οὐδὲν περὶ τὴν λέξιν ἠκριβώσατο, ἀλλ´ ἀντὶ τοῦ εἰπεῖν, ἐτυράννησεν ἢ ἐβιάσατο, εἶπεν, ἐβασίλευσεν, ὀνόματι εὐφήμῳ τὴν δύσφημον αὐτῆς τυραννίδα σημαίνων, οὕτω καὶ νυν, τὴν ἀποβολὴν τῶν ἐπιζημίων εὔφημον οὖσαν, λέξει παρεδήλωσεν οὐκ εὐφήμῳ, εἰπών ἐζημιώθην. «Ζημίαν.» Φασί τινες τῶν αἱρετικῶν, Ἰδοὺ ὁ νόμος Κζημία ἐστὶ καὶ σκύβαλα. Πῶς οὖν φατε ὑπὸ Θεοῦ αὐτὸν δεδόσθαι; Ἀλλ´ ὅρα, οὐκ εἶπε, Ζημία ἐστιν, ἀλλ´, Ὥγημαι αὐτὸν ζημίαν. Καὶ γὰρ τοῖς τῷ γράμματι παρακαθημένοις καὶ ἀφισταμένοις Χριστοῦ, ζημίας γίνεται πρόξενος, οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ἀπειρίαν τῶν κακῶς αὐτῷ χρωμένων. Καὶ γὰρ καὶ χρυσοῦ καὶ μολίβδου προκειμένων, καὶ ἀνάγκης οὔσης ἓν τῶν δύο λαβεῖν, εἰ ἐπιλέξεταί τις τὸν μόλιβδον, ζημίαν πέπονθεν, οὐ τοῦ μολίβδον φύσει ζημίας οὔσης, ἀλλὰ τῇ τοῦ βελτίονος ἀποστερήσει. ομε ΠΡῖίε ενι. Τοίνυν καὶ ὁ νόμος, εἰ μέν τις αὐτῷ χρήσαιτο ὡς δεῖ, κέρδος ἐστί. Χριστῷ γὰρ παραπέμπει. Ὁ γὰρ νομοθέτης Μωσῆς περὶ τοῦ Χριστοῦ εἰπὼν ὅτι προφήτην ὑμῖν ἀναστήσει ὡς ἐμὲ, ὡς ἐμὲ δὲ, διά τε τὴν σάρκα καὶ τὴν μεσιτείαν, εἶπεν αὐτοῦ δεῖν ἀκούειν. Εἰ δὲ τῷ γράμματι παρακαθίσει, ζημίας ἐστὶ πρόφασις. Ταῦτα καὶ περὶ τοῦ, Ἡγοῦμαι σκύβαλα εἶναι, νοεῖν ἔχεις. Καὶ πρῶτον μὲν εἰπεῖν ἔνι, ὅτι οὐ περὶ τοῦ νόμου τὸ, Σκύβαλα, εἶπεν, ἀλλὰ καὶ περὶ τῶν κοσμικῶν πραγμάτων. Εἰ δὲ καὶ περὶ τοῦ νόμου, κατὰ τὴν τῆς ζημίας διάνοιαν νοήσεις καὶ τοῦτο καλόν. Σκύβαλα γὰρ εἴρηται ἡ καλάμη τοῦ σίτου. Ἀλλ´ ἄχρι μὲν μή πω φανῇ ὁ στος, ἀναγκαῖα ἡ καλάμη ὡς συντηρητικὴ οὖσα, τοῦ ἐσομένου σίτου, φανέντος δὲ, ἄχρηστος ἀνθρώποις ἡ καλάμη. Οὕτω καὶ ὁ νόμος. Ἄχρι μὲν μὴ ἐνηνθρωπήκει ὁ Χριστὸς, χρειώδης ἦν· αὐτῷ γὰρ παρέπεμπε. Φανέντος δέ, περιττὸς ὅσον πρὸς τὸ σωματικῶς φυλάττεσθαι τὰ ἐν αὐτῷ. Ἥν δὲ καὶ ἄλλῳ τρόπῳ χρειώδης ὁ νόμος πρὸ Χριστοῦ. Φιλοσοφώτερος μὲν γὰρ ἦν τῶν Ἐλληνικῶν δογμάτων, παχύτερος δὲ τῆς ἐν Χριστῷ φιλοσοφίας. Μέσος οὗν τῆς εἰδωλολατρείας καὶ τῆς Χριστοῦ πίστεως παρεντεθεὶς ὡφέλησε, κατὰ μικρὸν ὑπεξαγαγὼν τῆς εἰδωλολατρείας, καὶ τοῦ ἐκεῖθεν πάχους, καὶ ἐπιτηδειοτέρους ποιῶν, Χριστῷ φανέντι πιστεῦσαι. Ἐπεὶ οὗν τὸ οἱκεῖον πεπλήρωκε καὶ Χριστῷ παρέπεμψε, περιττὸς λοιπὸν εἰς τὸ σωματικῶς φυλάττεσθαι, ὥσπερ καὶ παιδὶ εἰς ἄνδρας τελέσαντι ἡ παιδικὴ ἐσθὴς καὶ ἀγωγή.-[ΟΙΚΟΥΛΕΝΙΟΥ] Δύνῃ δὲ καὶ κατ´ ἄλλο σκύβαλα νοῆσαι τὸν νόμον. Τὸ γὰρ σκύβαλον, κτηνώδης ἐστὶ τροφή. Καὶ ὁ νόμος τοίνυν μετὰ τὴν πίστιν, ἀλογωτέροις ἀνθρώποις ἐστὶν ἐν παραφυλακῇ. Διατί δὲ ὅλως ἤγησαι αὐτὸν ζημίαν καὶ σκύβαλα, ὦ Παῦλε; τι ἐπὶ πολὺν χρόνον ἐζημίωσέ με Χριστοῦ, τῷ γράμματι παρακαθήμενον, οὐχ ὅτι νῦν ἐζημιοῦτο ἐξ αὐτοῦ. Ἱδει γὰρ αὐτῷ πνευματικῶς χρήσασθαι, ἀλλὰ [1304] περὶ τῆς ζημίας ἐκείνης φησί, τῆς πρὸ τῆς πίστεως αὐτοῦ. Καὶ γὰρ μετὰ τὸ παρελθεῖν τὴν ζημίαν ζημιώσασαν ἡμᾶς, ἔτι αὐτῆς μεμνημένοι, ζημίαν αὐτὴν καλοῦμεν. Ὅρα γὰρ πῶς ἀσφαλῶς εἶπεν, Ἡγοῦμαι αὐτὸν ζημίαν, διὰ τὸ ὑπερβάλλον τῆς γνώσεως τοῦ Χριστοῦ, ὡσεὶ εἶπε, Φύσει μὲν οὐκ ἔστι ζημία, ἀλλ´ ἐπειδὴ δῆθεν φυλάττων αὐτὸν οὐκ ἐπεγίνωσκον τὸν Χριστὸν, εἰς ζημίαν μοι ἐγένετο. «Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι.» Ἐπειδὴ τὸ, Ἢγημαι, παρεληλυθότος χρόνου ἔμφασιν εἰχε, φησὶν Ὅτι καὶ νῦν ἡγοῦμαι. Καὶ γὰρ, φησί, πολύν με χρόνον ἐζημίωσε τοῦ Χριστοῦ, οὐ παρὰ τὴν οἰκείαν, ὡς ἄν τις εἴποι, θέλησιν, ἀλλὰ παρὰ τὴν ἐμὴν πρὸς αὐτὸν οὐ κατ´ ἐπίγνωσιν σχέσιν. «Πάντα ζημίαν εἶναι.» Εἰ γὰρ, φησὶν, ἀντιπαραθείη τις τὴν τοῦ νόμου σωματικὴν παραφυλακὴν πρὸς τὴν τοῦ Χριστοῦ γνῶσιν, ζημίαν εὑρήσει τὸν νόμον. Τοσαύτη διαφορὰ τῆς Χριστοῦ, φησὶ, γνώσεως.

«Δι´ ὃν τὰ πάντα ἐζημιώθην.» Οὐ μόνον νόμον ἐακὼς εἰς τὸ μὴ σωματικῶς αὐτὸν καὶ τὰ ἐν αὐτῷ τηρεῖν, ἀλλὰ καὶ πάντα τὰ ἐν τῷ κόσμω. Τὸ γὰρ Ἑζημιώθην, οἷον εἴασα καὶ ἀπεστερήθην αὐτῶν, «Μὴ ἔχων ἐμὴν δικαιοσύνην.» Ἐμὴν, φησί, τὴν δἷον ἐξέργων ἐμῶν καὶ πόνων τῶν κατὰνόμον. Ἡ γὰρ τοιαύτη, φησὶν, οὐδὲ ἔστι κυρίως δικαιοσύνη.Τ γὰρ καὶ ποιήσει ἄνθρωπος; ἀλλ´ ἡ διὰ χάριτος καὶ πίστεως Χριστοῦ, ἔστι κυρίως δικαιοσύνη. Εἰ οὖν ὁ ἔχων ἐξ ἔργων δικαιοσύνην, προσέδραμε τῇ ἐκ πίστεως ἵνα σωθῇ, ὁ μηδὲ ἔχων καὶ μὴ προστρέχων, τί πείσεται; Τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει τοῦ γνῶναι αὐτὸν, καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ. συμμορφούμενος τῷ θανάτῳ αὐτοῦ, εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τῶν νεκρῶν. Οὐχ ἄτι ἥδη ἔλαβον ἢ ἤδη τελείωμαι. Διώκω δὲ εἰ καὶ καταλάβω, ἐφ´ ᾧ καὶ κατελήφθην ὑκὸ τοῦ Χριστοῦ Ἰησοῦ. Ἀδελφοί, ἐγὼ ἐμαυτὸν οὖπω λογίζομαι κατειληφέναι. Ἔν δὲ, τὰ μν ὀπίσω ἐπιλανβανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμανος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄνω κΙήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ «Τὴν ἐκ Θεοῦ δικαιοσύνην.» Ἠ γὰρ διὰ πίστεως xριστοῦ, ἐκ Θεοῦ ἐστιν, οὐκ ἐκ νόμου. «Ἐπὶ τῆ πίστει.» Ἄτις ἐκ Θεοῦ, φησί, δικαιοσύνη, τῇ ἐπὶ πίστει ἐστὶ καὶ ἐρήρεισται τοῦ γνῶναι αὐτόν. «Ὁ γὰρ τὸν Υἱὸν γινώσκων, γινώσκει τὸν Πατέρα, καὶ ἔμπαλιν.» π-«Καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ.» Εἰ γὰρ μὴ πίστις ἡμῖν δηλώσει τὴν δύναμιν τῆς ἀναστάσεως, ποῖος παραστήσει λόγος; «Καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ.» Καὶ γὰρ καὶ τὸ δεῖν κοινωνεῖν τῶν παθημάτων τοῦ Χριστοῦ, διὰ πίστεως ἔγνωμέν τε καὶ ἐπιτελοῦμεν. Ὁ γὰρ μὴ πιστεύων ὅτι συμπάσχων καὶ συμβασιλεύσει, οὐδέ ποτε συμπάθοι. «Συμμορφούμενος.» Τουτέστιν ἐξομοιούμενος.» Ὦσπερ γὰρ αὐτὸς, φησὶν, ὑπλρ ἀΟρώπων [1305] ἀπέθανεν, οὕτως κἀγὼ ὑπὲρ ὡφελείας ἀνΚδρώπων ἀποθνήσκω. Τοῦτο δέ ἐστι, καὶ ὑπὲρ Χριστοῦ ἀποθανεῖν. «Εἴ πως καταντήσω.» Εἴπως, φησίν. Ὁρᾷς αὐτὸν μετὰ τοσαῦτα ἔτι ἀμφιβάλλοντα; «Εἰς τὴν ἐξανάστασιν τῶν νεκρῶν.» Τὴν ἀνάστασιν ἐκείνην τὴν ἔνδοξον, τὴν πρὸς αὐτὸν ἄγουσαν, περὶ ἦς ἀλλαχοῦ φησι, «Καὶ πάντοτε σύν Κυρίῳ ἐσόμεθα.» «Οὐχ ὅτι ἤόη ἔλαβον.» Ἐπειδὴ εἶπε, Συμμορφούμενος τῷ θανάτῳ τοῦ Χριστοῦ, μέγα δὲ ἦν τὸ ῥῆμα, οὐ μόνον ἠρκέσθη τῷ εἰπεῖν, Εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν, ἀλλὰ καὶ σαφέστερον ἡμῖν ἐνδειΚκνύμενος, ὅτι καὶ συμμορφούμενος τῷ θανάτῳ τοῦ Χριστοῦ, οὔπω τι ἄξιον ποιεῖ τοῦ σταυροῦ τοῦ Χριστοῦ, ἐπάγει· Οὐχ ὅτι ἤδη ἔλαβον, φησὶ, τὸ ὄραβεῖον διὰ τοῦ συμμορφωθῆναι τῷ θανάτῳ τοῦ Χριστοῦ, ἢ ἤδη ἐκ τούτου τέλειός εἰμι. «Διώκω δὲ εἰ καὶ καταλάβω.» Διώκω δὲ, φησί, τὸ βραβεῖον, εἰ ἄρα κααλάβω αὐτό. Ὅρα δὲ πόσην ἔμφασιν ἔχει ὁ λόγος τοῦ διώκω, καὶ, εἰ καταλάβω. Ὁ γὰρ διώκων καὶ ἀμφιβόλως ἔχων εἰ ἀρὰ καταλάβῃ, οὐδὲν ἄλλο ὁρᾷ, οὐδὲν ἄλλο λογίζεται, ἢ ἐπιτυχεῖν τοῦ διωκομένου, «Ἐφ´ ᾧ καὶ κατελήφθην ὑπὸ Χριστοῦ Ἰησοῦ.» Τουτέστιν, ἐν ᾧ πράγματι ὑποκατελήφθην ὑπὸ Χριστοῦ. Ἠδη γάρ με, φησὶ, φεύγοντα κατέλαβε, καὶ πιστεῦσαι πεποίηκεν. Ἐφ´ οἷς οὖν κατελήφθην, οἷον ἐπὶ τῷ κηρῦξαι, ἐπὶ τῷ βαστάσαι τὸ ὄνομα αὐτοῦ ἔμΚπροσθεν ἐθνῶν καὶ βασιλέων, εἰ καταλάβω τοιοῦτος γενέσθαι οἷος ἐπελέχθην. Ἡ τὸ, ἐφ´ ᾧ, ἐπειδὴ νόει,, ἵνα οὕτως ᾗ· Διώκω δὲ εἰ καταλάβω, ἐπειδὴ κἀγὼ κατελήφθη, ὀφειλὴν τὸ πρᾶγμα λέγων. «Ἐγὼ ἐμαυΚτόν.» Ἃμα διὰ τοῦ καθ´ ἑαυτὸν ὑποδείγματος κἀκείνους διδάσκων μετριοφρονεῖν, καὶ μὴ φυσιοῦσθαι ὡς κατειληφότας. «Οὔπω λογίζομαι.» Ὡς ἐπὶ δροΚμέως τὰ πάντα λέγει. Τί δὲ οὐ λογίζῃ κατειληφέναι; τὸν σκοπὸν, φησὶν, ἐφ´ ᾧ ἀπέσταλμαι, τὸ βραβεῖον, τὸ εἶναι ἄξιος τῆς ἀποστολῆς. Εἰ δὲ Παῦλος ὁ τοσοῦτος μὴ κατείληφε, τί ἡμεῖς ἐροῦμεν; Πῶς οὖν ἀλλαχοῦ φησι, «Τὸν ἀγῶνα ἠγώνισμαι, καὶ τὸν δρόμον τετέλεκα;» Ἐπειδὴ πρὸς τῇ ἀναλύσει ἦν τότε. «Ἐν δέ.» Ἔν δὲ ποιῶ, φησὶ, καὶ ἑνὸς γίνομαι μόνου. Τὸ, Ἔν δὲ, ἢ κατ´ ἔλλειψιν εἰρῆσθαι νομιστέον, ὡς οἱ πρὸ ἡμῶν ἐξειλήφασι. Καὶ γὰρ καὶ ἐν τούτῳ σχήματι πλεονάζει, ἵνα λείπῃ, ἐν δὲ φροντίζω, ἓν μελετῶ καὶ διαμεριμνῶ. Τί τοῦτο; τὰ μὲν ὀπίσω, φησὶ, καὶ ἐξῆς. Ἄ οὖν οὕτως ἐκληπτέον, ἢ ἑτέρῳ μᾶλλον ὑποπίπτειν σχήματι τῷ ἀπὸ κοινοῦ. Πολὺς γάρ ἐστι καὶ ἐν τούτῳ ὁ θεῖος Παῦλος, Ἵνα ἢ τὸ, λογίζομαι κατειληφέναι ἀπὸ κοινοῦ. Οἷον οὐδὲν λογίΚζομαι κατειληφέναι, ἀλλ´ ἢ ἕν. Ποῖον δέ ἐστιν ἂ λογίζομαι κατειληφέναι; ὅτι τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω, καὶ ἐξῆς. Ἔδει γὰρ αὐτὸν κατειληφέναι, ὅτι κατὰ σκοπὸν διώκει, καὶ οὐκ ἔστιν αὐτῷ μάταιος ὁ δρόμος. Διὸ καὶ ἀλλαχοῦ φησιν· «Οὕτως τρέχω, ὡς οὐκ ἀδήλως, οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων.» Καὶ πάλιν· «Οὺτως τρέχετε, ἵνα καταλάβητε.» π«Τὰ μὲν ὀπίσω, ἐπιλανθανόμενος.» [1308] Τοῦτο γὰρ αὐτὸν ἐποίει τοῖς ἔμπροσθεν ἐπκτείνεσθαι, τὸ τῶν ὄπισθεν ἐπιλανθάνεσθαι κατορθωμάτων. Ἔμπροσθεν δέ, φησιν, ὡς πρὸς τὸ ἀποκείμενον βραβεῖον. Ἀεὶ γὰρ ἔμπροσθέν μου νομίζων αὐτὸ καὶ πολύ [μου ἀπέχον, τρέχω ἐπ´ αὐτό· «Τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος.» Τὸν σύντομον δηλοῖ δρόμον τὸ, ἐπεκτεινόμενος, ὡσεὶ εἶπεν· Ἔτι ἔχομαι τοῦ δρόμου, ὡς ἔμπροσθεν καὶ πολὺ ἀπέχοντος τοῦ βραβείου. Ἐκεῖνος γὰρ ἐπεκτείνεται, ὅστις, καὶ τῶν ποδῶν τρεχόντων, τὸ λοιπὸν ἐπινένευκε σῶμα πρὸς τὸν σκοπὸν, καὶ μικροῦ τοὺς πόδας προλαμβάνων ἐν τῇ ἐπικλίσει τοῦ λοιποῦ σώματος. Τοῦτο δὲ ἀπὸ πολλῆς γίνεται προθυμίας καὶ θερμότητος. «Κατὰ σκοπὸν διώκω.» Τίς δὲ τοῦ δρόμου αὐτοῦ σκοπός; Ἡ βασιλεία τῶν οὐρανῶν, ἣν καὶ βραβεῖον καλεῖ. Ἐφερμηνεύων γὰρ ἑαυτόν φησι. Τίς δὲ ὁ σκοπός; Τὸ βραβεῖον, φησί, τῆς ἄνω κλήσεως. «Ἐν Χριστῷ Ἰησοῦ.» Ὅλα τῷ Χριστῷ ἀνατίθησιν· ἐν xριστῷ γὰρ, φησί, τρέχω. Ἄνευ γὰρ Σριστοῦ καὶ τῆς ἐκείνου ῥοπῆς οὐκ ἔνι τοῦτον ἀνύσαι τὸν δρόμον, κἂν βουληθῶμεν. σοι οὖν τέλειον τοῦτο φρονοῦμεν, καὶ εἶ τι έτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλόνει. Πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν «Τοῦτο φρονοῦμεν.» Τὸ ποῖον: Ὁτι δεῖ τῶν μὲν ὸπίσω ἐπιλανθάνεσθαι, τοῖς δὲ ἔμπροσθεν ἑπεκτείνεσθαι. Τοῦτο γὰρ ποιεῖ τελείους, τὸ νομίζειν ἀπολείπεσθαι τοῦ βραβείου. «Καὶ εἴ τι ἑτέρως,» Εἴ τι ἑτέρως, φησί, κατωρθώσατε, ὅτι οὐκ ἀπολείπεσθε τοῦ βραβείου, ἀλλ´ ἤδη ἐφθάσατε αὐτὸ, ὁ Θεὸς ὑμῖν ἃποκαλύθει, ὅτι, φησίν, οὐ´ καλῶς οὕτω φρονεῖτε Ὁ γὰρ οὕτως φρονῶν, ῥᾳθυμότερος γίνεται. Τὸ δὲ καὶ τοῦτο, ὡς καὶ τὰ ἄλλα πάντα, φησί. Τὴν γὰρ οἰκείαν διδασκαλίαν τῷ Θεῷ ἀνατίθησι. «Πλὴν εἰς ἂ ἐφθάσαμεν.» Τέως δὲ, φησὶν, ἐν ὅσῳ ἐκεῖνο ἀποκαλύπτει ὁ Θεὸς, εἰς ὃ ἐφθάσαμεν μέτρον καὶ κανόνα, εἰς τοῦτον στῶμεν, τουτέστι, τὸ μὴ ἀπολέσαι τὰ προηνυσμένα. Τὸ δὲ, στοιχεῖν, οἷον ἀρκεῖσθαι, πείθεσθαι, ἑστάναι.

Ἡ κανόνα τὴν πίστιν φησίν. Ὥσπερ γὰρ ἐπὶ τοῦ κανόνος κἂν ἀφέλης κἂν προσθῇς, ἐλυμήνω τὸ πᾶν, οὕτω καὶ ἐπὶ τῆς πίστεως, -[.] Τέως, φησίν, ἕως ἂν ὑμῖν ἀποκαλύψῃ τὸ ἀληθὲς, ὃ κατελάβομεν, μὴ ἀπολέσωμεν. Ἀπόλλυται δὲ πῶς; Ἄν ἀμελήσωμεν τῆς προτέρας σπουδῆς καὶ τοῦ δρόμου παρατραπῶμεν. Ἀλλὰ δεῖ τῷ αὐτῷ κανόνι στοιχεῖν, τουτέστι, τὸν αὐτὸν ἀγῶνα συντηρεῖν, τὸν αὐτὸν ἐπιδείκνυσθαι τρόπον, τὸ αὐτὸ φρονεῖν, περί τε τῆς πολιτείας, περί τε τῶν δογμάτων. Ὡσπερ γὰρ ὅ τι τῶν δογμάτων [1309] ἀλλοιώσας, ἅπαντα κατέλυσε καὶ τὰ ἔμπεοσθεν, οὕτω καὶ τῆς πολιτείας ὅ τι μεταθέμενος καὶ καθυφεὶς καὶ μὴ τὴν αὐτὴν φυλάττων ἀκρίβειαν, καὶ τὰ προλαβόντα ἐλυμήνατο. Εἶτα ἵνα μὴ δόξη δυσκατόρθωτον καὶ δύσκολον ἐπιτάττειν, τὸ δι´ ὅλου τοῦ βίου ἀρεταῖς καὶ εὐσεβείᾳ συνασκεῖσθαι, ἐπάγει. Μιμηταί μου γίνεσθε. Ῥᾷστον, φησὶν, οὐδὲν ἀδύνατον ἀπαιτῶ, ἄνθρωπος κἀγὼ ὁμοιοπαθὴς, ὡς ὁρᾶτέ με, οὕτω καὶ αὐτοὶ ἀγωνίζεσθε. Τῷ αὐτῷ στοιχεῖν κανόνι. Τὸ χωρίον τοῦτο, ἢ προτροπῆς ἐστιν, ἢ εὐχῆς. Ἀλλ´ εἰ μὲν προτροπῆς, λείπει τὸ δεῖ. Δεῖ ὡμᾶς στοιχεῖν τῷ αὐτῷ κανόνι, τὸ αὐτὸ φρριεῆν Εἰ ὀφείλετε στοιχεῖν τῷ αὐτῷ κανόνι, ὀφείλετε τὸ αὐτὸ φρονεῖν. Εἰ δὲ εὐχὴ, ἀπὸ κοινοῦ ληφθήσεται τὸ, ἀποκαλύψει´, Οἷον ἀποκαλύψει ὑμῖν τῷ αὐτῷ κανόνι στοιχεῖν, καὶ ἑξῆς. Οἶδε γὰρ ἄνευ τῆς θείας ῥοπῆς, μηδὲν κατορθούμενον. Τὸ αὐτὸ φρονεῖν, φησίν, εἰς ὃ ἐφθάσαμεν ἐν τῇ πίστει, μὴ πλέον, μὴ ἔλαττον. Συμμιμηταί μου γίνεσθε, ἀδελφοὶ, καὶ σκοπεῖτε τοίς οὖτως περιπατοῦντας, καθὼς ἔχετε τύπον ἡμᾶς. Πολλοὶ γὰρ περιπατοῦσιν, οὓς πολλάκις ἔλεγον ὑμῖν. Νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, Δν τὸ τέλος ἀπώλεια, ὧν ὁ Θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦν. πες, «Συμμιμηταί μου γίνεσθε.» Οὐ γὰρ διὰ λόγων μόνον ἐδίδασκεν ὁ μακάριος οὕτος, ἀλλὰ καὶ ἐν ἔργοις, τύπος αὐτῶν ἐγίνετο. «Καὶ σκοπεῖτε.» Ἄνω μὲν ἔλεγε, Βλέπετε τοὺς κύνας καὶ τοὺς κακοὺς ἐργάτας, τοὺς ἔτι καὶ μετὰ τὴν πίστιν Ἰουδαΐζοντας. Νῦν δὲ, κοινὴν αὐτοῖς δίδωσι παρατήρησιν, ἵνα τούτοις, φησὶν, ἀναμίγνυσθε, οἷον τύπον φέρουσι τῆς ἐμῆς πρὸς ὑμᾶς ἀναστροφῆς.-«Τοὺς οὕτως περιπατοῦντας.» [ΦΩΤ. ΙΠεριπατεῖν ἐνταῦθα, τὸ βιοῦν καὶ πολιτεύεσθαι λαμβάνει ἁπλῶς. Ἐπειδὴ, φησί, πολλοὶ περιπατοῦσιν, εἰς διάκρισιν τῶν ὁρθῶς περιπατούντων, καὶ μὴ σκοπεῖτε τίνες περιπατοῦσι κατὰ τὸν τύπον, ὃν περιεπατήσαμεν ἡμεῖς, καὶ τούτοις ἔπεσθε. «Πολλοὶ γὰρ περιπατοῦσι.» Κακῶς, φησὶν, ἤπερ ἐγώ. «Νῦν δὲ καλὶ κλαίων λέγω.» Ὅρα τὰ σπλάγχνα Παύλου, ἐπὶ τοῖς ἑτέρων κλαίοντα κακοῖς. Ἐπειδὴ γὰρ αὐτοῖς ἐπέτεινε τὸ νόσημα, πενθεῖ αὐτούς. «Τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ.» Ποίους τούτους κελεύεις ἡμᾶς παραφυλάττεσθαι; Τοὺς ἐχθροὺς, φησὶ, τοῦ σταυροῦ τοῦ Χριστοῦ. Ἡσαν γάρ τινες Χριστιανοὶ μὲν δῆθεν, ἐν τρυφῇ δὲ καὶ ἀνέσει ζῶντες, οὓς ἐχθροὺς τοῦ σταυροῦ φησιν. Ἐναντία γὰρ αὐτῷ πράττουσιν· ὁ μὲν γὰρ ψυχῆς δεῖται γενναίας, παρατεταγμένης εἰς κινδύνους καὶ μιμουμένης τὸν ἴδιον Δεσπότην, οἱ δὲ γαστρὶ δουλεύουσιν. «Ὧν τὸ τέλος ἀπώλεια.» Καλῶς τὸ τέλος εἶπεν ἀπώλειαν, ἐὰν ἄχρι τέλους μείνωσι τοιοῦτοι. Εἰκὸς γὰρ ἠν καὶ μεταβληθῆναι. «Ὧν ὁ θεὸς ἡ κοιλία.» Ὡς δεσποίνῃ γὰρ, μᾶλλον δὲ ὡς [1312] θεῷ δουλεύουσιν αὐτῆ. Περὶ ὧν ἀλλαχοῦ φησί- «Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν» Καὶ γὰρ κἀκεῖ περὶ γαστριμάργων ἔλεγε· «Καὶ ἡ δόξα ἐν τῇ αἱσχύνῃ αὐτῶν.» Πολλοὶ φασὶ, τὴν περιτομὴν αὐτὸν διὰ τούτων εἰρηκέναι, ἀλλ´ οὐκ ἔστιν. Ἀλλ´ ὅτι, φησὶν, ἐφ´ οἷς ἐγκαλύπτεσθαι καὶ αἱσχόνεσθαι ἔδει, ἐπὶ τούτοις καυχῶνται. «Οἱ τὰ ἐπίγεια φρονοῦντες.» Οἱ γὰρ ἄνεσιν καὶ τρυφὴν ἐπιζητοῦντες, τὰ ἐπίγεια φρονοῦσιν. Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπαρχει, ἐξ οὐ καὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν Χριστὸν, ὀς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ὑμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι ἑαυτῷ τὰ πάντα. Λεῖ οὖν τὰ ἐν οὐρανῷ ζητεῖν, ἔνθα ἡμῶν τὸ πολίτευμά ἐστιν. Ἐκεῖ γὰρ στρατευόμεθα, ἐκεῖ πολιπευόμεθα. «Ἐξ οὗ καὶ Σωτῆρα.» Ἐξ οὐρανοῦ τὸν Κύριον ἡμῶν καὶ Σωτῆρα ἀπεκδεχόμεθα, ἐν τῇ πατρῴᾳ φανησόμενον δόξῃ, ἐν τῇ δευτέρᾳ παρουσία Κμετὰ τῶν ἁγίων αὐτοῦ ἀγγέλων, ὃς, φησί, καὶ μετασχηματίσει καὶ μεταβαλεῖ τὸ νῦν σῶμα. Ταπεινώσεως δὲ αὐτὸ ἐκάλεσε, διὰ τὸ ὑποκεῖσθαι φθερᾷ καὶ πάθεσι καὶ ὀδύναις. Καὶ ποιήσει, φησὶν, ὅμοιον ἐκείνῳ τῷ σώματι αὐτοῦ, τῷ ἐκ δεξιῶν τοῦ Πατρὸς καθημένῳ, τῷ προσκυνουμένῳ παρὰ τῶν ἀσωμάτων δυνάμεων. Καὶ γὰρ εἰς ἄφθαρτον καὶ τὸ ἡμῶν μεταβληθήσεται σῶμα, χάριτι τοῦ Θεοῦ ἡμῶν Ἰησοῦ Χριστοῦ. Οὐαὶ τοῖς ἐκπίπτουσι ταύτης τῆς δόξης, καὶ μετὰ δαιμόνων τασσομένοις. «Ὅς μετασχηματίσει.» Πολλοὶ νομίζουσιν ἕτερον σῶμα πνευματικὸν ἐγείρεσθαι ἐν τῇ ἀναστάσει, καὶ οὐ τοῦτο ὃ νῦν περικείμεθα, διὰ τὸ εἰρῆσθαι, μετασχηματίσει τὸ σῶμα της ταπεινώσεως ἡμῶν, εἰς τὸ σῶμα τῆς δόξης αὐτοῦ. Ἀλλ´ ὄρα τί φησι Μεθόδειος ἐν τῶ περὶ ἀναστάσεως λόγῳ. Καὶ τοῦτό ποτε ἡμῶν τὸ σῶμα, σῶμα δόξης ἦν πρὸ τῆς παραβάσεως, καὶ οὕτως ἔνδοξον ἦν, ὅτι νῦν μετὰ τὴν παράβασιν, σῶμα ταπεινώσεως λέγεται. Οὐ γὰρ ἂν εἰ μὴ ἔνδοξον ἦν, ταπεινώσεως νῦν ἐκλήθη. Ταπεινοῦται γὰρ ἁπὸ σφάλματος τὸ ἔνδοξον. Τὸ γὰρ ἀεὶ ταπεινὸν οὐκ ἄν τις εἴποι ὅτι διὰ τὴν παράβασιν ἐταπεινώθη. Καὶ γὰρ καὶ περὶ τοῦ ἱσταμένου εἰ πέσοι, λέγομεν ἕτι ἔπεσε, περὶ δὲ τοῦ ἀεὶ κειμένου, οὐκ ἄν τις εἴποι ὅτι ἀμαρτήσας ἔπεσεν. Ὥστε τοῦτο τὸ σῶμα ἄφθαρτον καὶ ἔνδοξον γινόμενον, ἀνίσταται, καὶ οὐχ ἕτερον. «Εἰς τὸ γενέσθαι αὐτὸ σύμμορφον.» Ἰσγυρὰν καὶ ἀναμφίλεκτον πίστιν τίθησι τοῦ πάντως μετασχηματισθῆναι τὸ σῶμα τῆς ταπεινώσεως ἡμῶν ἃν μόνον βουλώμεθα, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῆς δόξης αὐτοῦ. Βἰ γὰρ, φησὶν, ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐπὶ τούτῳ παραγίνεται, τίς ἀμφισβητήσει ὅτι οὐ πάντως ἔσται τοῦτο; [1313] Εἶτα θέλεις καὶ ἐτέραν ἀπόδειξιν; ὑποτάξαι ἑαυτῷ βούλεται πάντα. «μεῖ γὰρ αὐτὸν, φησί, βασιλεύειν ἄχρις ἂν ὑποταγῇ αὐτῷ τὰ πάντα.» Καί· «Ὅταν δὲ ὑποταγῇ αὐτῶ τὰ πάντα.» Εἰ οὖν αὐτὸς ὁ Υἱὸς βασιλεύει, ἵνα ὑποτάξῃ αὐτῷ τὰ πάντα, καὶ πάντα ὑποταγήσεται αὐτῶ πάντως, δηλονότι καὶ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν ἄνπερ μόνον ἡμεῖς θελήσωμεν, ὑποταγήσεται αὐτῷ. Ὑποτὰσσεται δὲ, ὅτε μηδὲν στασιῶδες καὶ πολέμιον πρὸς τὸν ὑποτάξαντα ἐν ἑαυτῷ φέρει, ἀλλὰ πάντα σύμφωνα καὶ συνάδοντα, ἔν τε πίστει καὶ ἐν πολιτείᾳ. Ὅταν δὲ οὕτως ὑποταγῇ αὐτῷ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, μετασχηματίζεται δηλονότι ἀπὸ τῆς ταπεινώσεως τῆς κατὰ τὴν ἀμαρτίαν καὶ τὴν φθορὰν, καὶ γίνεται σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. Μάταιος ὁ φόβος. Οὐ δεῖ δὲ λέγειν ὅτι τῷ σώματι τοῦ Υἱοῦ ὁ Υἱὸς ὑποτάξει τὰ πάντα, ἀλλ´ ὅτι αὐτὸς ἑαυτῷ, ὁ εἰπών· «Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς.» Ὡς καὶ ὁ Παῦλος ἀλλαχοῦ φησι·

«Δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ.» Καί· «Ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα.» Τῶν οὖν θείων λογίων τρανῶς ταῦτα λεγόντων, πῶς οὐ δεῖ λέγειν ὅτι ὁ Κύριος ἡμῶν καὶ Σωτὴρ Ἰησοῦς ὁ Χριστὸς αὐτός ἐστιν ὁ καὶ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν μετασχηματίζων, καὶ ὁ ἐνεργῶν τὴν εἰς αὐτὸν τῶν πάντων ὑποταγήν; τοῦ δὲ Υἱοῦ ὑποτάσσοντος, καὶ ὁ Πατὴρ ὑποτάσσει. Κοινὰ γὰρ τὰ τοῦ Πατρὸς καὶ Υἱοῦ. «Κατὰ τὴν ἐνέργειαν.» Εἶτα λοιπὸν, καὶ λογισμὸν δίδωσι τοῦ οὕτω παραδόξου πράγματος. Ἔστι γὰρ παράδοξον, τὸ γίνεσθαι σύμμορφον τὸ ἡμῶν σῶμα, τοῦ θείου ἐκείνου σώματος. Ποῦτο γὰρ, φησὶν, ὁ Θεὸς καὶ iατὴρ ποιήσει, ἀπὸ τῆς ἐνεργείας, τουτέστι, κατὰ τὴν ἐνέργειαν ἐκείνην, ἐξ ἧς δύναται καὶ ἐδυνήθη ὑποτάξαι τῷ Υἱῷ αὐτοῦ τὰ πάντα. Τοιγαροῦν, φησὶ, δουλώσεται αὐτὴν, εἰς τὸ εἰς ἀφθαρσίαν μεταβαλεῖν. Ῥρα δὲ πόσην οἶδεν ὁμογνωμοσύνην τῆς ἁγίας Τριάδος, ὅτι ἄνω τὸν Υἱὸν ὑποθέμενος τὴν ἀλλαγὴν τοῦ σώματος ἡμῶν ποιεῖσθαι, νῦν τὸν Πατέρα τοῦτο ποιεῖν λέγει. Ἄρα δὴ ἐὰν οὔτω νοήσωμεν, μὴ τολμηρόν ἐστιν ὅτι ὁ Υἱὸς τοῦτο ποιήσει κατὰ τὴν δύναμιν αὐτοῦ ἐκείνην, ἐν ᾗ ὑπέταξε τῷ ἰδίῳ σώματι τὰ πάντα; Ἀλλ´ εἰ οὕτω νοήσομεν, δέος ἐστὶ μὴ δόξωμεν διαιρεῖν μετὰ τὴν ἕνωσιν, τὴν μίαν σεσαρκωμένην τοῦ Θεοῦ Λόγου φύσιν. ΚΕΦΑΛ. Ϛʹ. Παραινέσεις ἴδιαί τινων καὶ κοιναὶ πάντων Ὥστε ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὐτως στήκετε ἐν Κυρίῳ ἀγαπητοί. Εὐοδίαν! παρακαλῶ, καὶ Συντύχην παρακαλῶτὸ αὐτὸ φρονεῖν ἐν Κυρίῳ. Ναὶ ἐρωτῶ καὶ σε, σύζυγε γνήσιε, συλλαμβάνου αὐταῖς, αἱτινες έν τῷ Εὐαγγελίῳ συνήθλησάν μοι μετὰ ΚλήμενΠοὶ ἰαινο. ΛΑΡΟΤ vί. [1316] τος καὶ τῶν λοιπῶν συνεργῶν μοι, ὦν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. ΚΜεγάλα τὰ ἐγκώμια, τὸ εἶναι Παύλου ἀδελφούς. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἀγαπητοὺς, καὶ ἐπιποθήτους, καὶ οὐ μόνον, ἀλλὰ καὶ χαρὰν αὐτοῦ καὶ στέφανον. «Οὕτως στήκετε.» Οὕτως, πῶς; Ὦς νῦν φησὶν, ἀκλινεῖς καὶ ἑδραῖοι ἐν τῇ πίστει Χριστοῦ «Εὐοδίαν παρακαλῶ καὶ Συντύχην.» Αὗται αἱ γυναῖκες, τῶν εὐδοκίμων ἦσαν σφόδρα. «Τὸ αὐτὸ φρονεῖν ἐν Κυρίῳ.» Ὅπερ νῦν φρονοῦσιν. «Ἑρωτῶ καί σε.» Παρακαλῶ καὶ σε, ὥσπερ ἐκείνας, φησίν. «ΣύΕυγε γνήσιε.» Ἐκ τούτου τινές ὑπενόησαν, γυναῖκα ἔχειν τὸν Παῦλον, καὶ αὐτῇ γράφειν. Ἀλλὰ μωρὸν τὸ τοιοῦτον. Οἷον γὰρ ἦν, εἰ ἐν φιλίπποις εἰς ξένην καὶ ἀλλοτρίαν καταλελοίπει αὐτὴν, καὶ οὕτε ἐν Ταρσῷ, ἕνθα ἐγεγένητο, οὔτε ἐν Ἱερουσαλὴμ, ἔνθα ἐτέθραπτο; Ἀλλ´ ἐροῦμεν, ἢ ὅτι ἀνὴρ μιᾶς ἦν τῶν δύο ζν ἐμνήσθη, ἢ ὄνομα Κύριον, εὐδόκιμος δέ τις, ὦ καὶ παρατίθεται τὰς εἰρημένας γυναῖκας. «Συλλαμβάνου αὐταῖς.» Σύμπραττε εἰς τὰ πρὸς τὸν Θεόν. «Συνήθλησάν μοι.» Κινδύνοις ἀἰνίττεται, οὓς καὶ αὐταὶ συνυπέμειναν.» Καὶ τῶν λοιπῶν συνεργῶν μου.» Ἠσαν μὲν, φησὶ, καὶ ἕτεροι πρὸς τὸ κήρυγμα συνεργοί, πλὴν καὶ αἱ γυναῖκες αὖται συνήθλησαν. «Ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.» Ὅπερ μέγιστον ὧν εἶπεν ὁ Θεὸς τοῖς ἑαυτοῦ μαθηταῖς, τοῦτο καὶ ὁ Παῦλος περὶ ἐκείνων λέγει. Τί γὰρ ὁ Χριστός; «Μὴ χαίρετε, φησὶν, ὅτι τὰ δαιμόνια ὑμῖν ὑποτάσσεται, ἀλλ´ ὅτι τὰ Κὀνόματα ὑμῶν γέγραπται ἐν βίβλῳ ζωῆς.» Χαίρετε ἐν Κυρίῳ πάντοτε, πάλιν ἐρῶ, χαίρετε. Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. Ὁ Κύριος ἐγγὸς, μηδὲν μεριμνᾶτε, ἀλλ´ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας. τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν. Εαὶ ἡ εἰρήνη τοῦ Θεοῦ ἡ ὑπερέχουσα πάντα νοῦν ΚΘρουρήσει τὰς καρδίας ὑμων καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. Ὁ Χριστός φησι· «Μακάριοι οἱ πενθοῦντες,» καί· «Οὐαὶ τοῖς γελῶσι.» Πῶς οὖν φησιν ὁ Παῦλος, Χαίρετε; Οὐδὲ ὁ Χριστὸς τὸ πένθος τὸ κοσμικὸν ἐπέταξεν, οἷον τὸ πενθεῖν ἐπὶ ἀποβολῇ προσηκόντων, ἀλλὰ τὸ πνευματικὸν, τὸ πενθεῖν τὰς ἁμαρτίας. Οὐδὲ ὁ Παῦλος τὴν κοσμικὴν λέγει χαράν. Διὸ καὶ ἐπάγει, Ἐν Κυρίῳ. Ὧστε τὸ πένθος ἐκεῖνο, ταύτης τῆς χαρᾶς γίνεται πρόφασις. Ὁ γὰρ τὰς οἰκείας ἁμαρτίας πενθῶν, ἔξει τὴν ἐν Κυρίῳ χαρὰν, ταύτῃ ἀπαλείψας τὰς ἀμαρτίας διὰ τοῦ πένθους, καὶ τῷ Χριστῷ συνειδότι κατὰ Θεὸν χαίρων. Τί δὲ βούλεται τὸ ἐπιδιπλασιάζειν αὐτὸν, «Πάλιν ἐρῶ, χαίρετε;» Ἢσαν ἐν λύπῃ διὰ τοὺς πειρασμοὺς καὶ τὰς θλίψεις ἂς ὑπέμενον Αείκνυσιν οὖν τὸ ὑπὲρ Χριστοῦ πάσχειν καὶ λυπεῖσθαι, χαρὰς ὓν τῆς ἀληθοῦς πρόξενον. Ἡ ὅτι ἡ ὑπὲρ Χριστοῦ λύπη ἀπὸ τῶν διωκόντων συμβαίνουσα, αὐτὸχάρα ἐστὶν ἐπισκογιζούσης τῆς ἐν προσδοκίᾳ χαρᾶς [1317] τὴν παρὰ πόδα λύπην. «Τὸ ἐπιεικὲς ὑμῶν γνο σθήτω πᾶσιν ἀνθρώποις.» Ἐπειδὴ ἀνωτέρω διέβαλέ τινας, ὡν ὁ Θεὸς ἡ κοιλία, λέγων, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, εἰκὸς ἦν διὰ ταῦτα ἐκπολεμοῦσθαι πρὸς ἐκείνους τοὺς πιστοῦς. Φησὶν οὖν· Μὴ ὡς πολεμίοις χρῆσθε, ἀλλ´ ἐπιεικῶς, καὶ οὐ μόνον αὐτοῖς, ἀλλὰ καὶ πᾶσιν ἀνθρώποις. «Ὁ Κύριος ἐγγὺς, μηδὲν μεριμνᾶτε.» Τί γὰρ ἀλύετε, φησὶ, διὰ τὰς ἐκείνων ἐπιβουλὰς, ἢ τοὺς ἄλλους πειρασμούς; Ὁ Κύριος ἐγγὺς, φησίν, ἡ κρίσις ἐφέστηκε, καὶ ὑμεῖς κἀκεῖνοι τὰς ἀνταποδόσεις ἕξετε. Μηδὲν οὖν, φησὶ, μεριμνᾶτε· «Ἀλλ´ ἐν παντὶ,» τουτέστι, πράγματι, τῇ προσευχῇ καὶ τῇ δεήσει, κέχρησθε. Ἔστι μὲν οὖν τοῖς θλιβομένοις μεγίστη παραψυχὴ, τὸ ἐγγὺς εἶναι τὸν Κύριον. Ἰδοὺ δὲ καὶ ἄλλο προστίθησι φάρμακον, τὴν μετὰ εὐχαριστίας εὐχήν. Αὕτη γὰρ καὶ κυρίως εὐχή. Διὰ οὖν τῆς μετὰ εὐχαριστίας εὐχῆς καὶ δεήσεως, τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν. Ὡς αἵγε μὴ ἔχουσαι εὑχαριστίαν εὐχαὶ, οὕτε γνωρίζονται πρὸς τὸν Θεόν. Ὁ γὰρ μὴ εὐχαριστῶν ἐπὶ τοῖς παρεληλυθόσι, πῶς ἢ αἰτήσει ἢ λήψεται τὰ μέλλοντα; Ἀλλ´ ἐν παντὶ πράγματι τῇ προσευχῆ καὶ τῇ δεήσει κέχρησθε, δι´ ὡν τὰ αἰτήματα ὑμῶν, μετὰ εὐχαριστίας γνωριζέσθω. «Καὶ ἡ εἰρήνη τοῦ Θεοῦ.» Εἰρήνην λέγει, τὴν καταλλαγὴν τοῦ Θεοῦ τὴν πρὸς ἡμᾶς. Καλῶς δὲ εἶπεν εἰρήνην. Ἦμεν γὰρ αὐτῷ ἐκπεπολεμωμένοι, διὰ δὲ τοῦ αἵματος τοῦ Μονογενοῦς κατήλλαξεν ἡμᾶς ἑαυτῷ. Ἡγουν περὶ ἐκείνης λέγει, περὶ ἧς φησιν ὁ Χριστός· «Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν,.» Ὅταν γὰρ λέγῃ καὶ πρὸς τοὺς ἐχθροὺς εἰρηνεύειν, οὐκ ὑπερβαίνει πάντα νοῦν; «Ἡ ὑπερέχουσα πάντα νοῦν.» Εἰ δὲ ἡ εἰρήνη τοῦ Θεοῦ ὑπερβαίνει πάντα νοῦν, τί εἴποι τις πρὸς τοὺς τὴν οὐσίαν αὐτοῦ περιεργαζομένους; «Φρουρήσει τὰς καρδίας ὑμῶν.» Ὢστε μὴ ὑπὸ πειρασμῶν καταβαπτίζεσθαι, μήτε ὑπὸ ἁπάτης περιφέρεσθαι. «Ἐν Χριστῷ Ἰησοῦ.» Ἢ ἐν αὐτῷ φυλάξει, ὥστε μένειν καὶ μὴ ἐκπεσεῖν αὐτοῦ, ἢ δι´ αὐτοῦ φυλάξει. Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσο σεμνὰ, ὅσα δίκαια, ὅσα ἀγνὰ, ὅσα προσφιλῆ, ὅσα εὕφημα. Εἰ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε. Ἀ καὶ ἐμάθετε, καὶ παρελάβετε, καὶ ἡκούσατε, καὶ ἷδετε ἐν ἐμοί, ταῦτα πράσσετε, καὶ ὁ Θεὸς τῆς εἰρήνης ἔσται μεθ´ ὑμῶν Πάντα ὑμῖν εἴρηται, τοῦτο λείπεται νῦν.

Ἐπειγο μένου δὲ τὰ ῥήματα. Ἀληθῆ δέ φησι τὰ ἐνάρετα. Θεῦδος γὰρ ἡ κακία. Σεμνὰ δὲ, τὰ ὅσα ἐν σχήμασι καὶ λόγοις, καὶ βαδίσμασι, καὶ πράξεσιν. Ἀγνὰ δὲ, ὡς πρὸς ἀντιδιαστολὴν τοῦ τὰ γήῖνα φρονούντων· προσφιλῆ δὲ, ἢ τῷ Θεῷ, ἢ τοῖς πιστοῖς. «Εἶ τις ἀρετὴ, καὶ εἴ τις ἔπαινος.» Βούλεται οὕτως ζῆν αὐ τοὺς, ὡς καὶ ἀνθρώποις ἀρέσκεινἈπρόσκοποι [1320] γὰρ, φησὶ, γίνεσθε.) Οὐ πρὸς ἔπαινον ὁρῶντας, ἀλλ´ ἐπαινετῶς ζῶντας. «Ταῦτα λογίζεσθε.» Ὁρᾷς ὅτι καὶ ἔννοιαν κακὴν ἐκ τῶν ἡμετέρων ἐξορίσαι βούλεται ψυχῶν; «Ἃ καὶ ἐμάθετε.» Διὰ διδασκαλίας ἐμάθετε, καὶ παρελάβετε, καὶ ἠκούσατε. Δι´ ἔργων δὲ ἴδετε, καὶ τοῦ αὐτὸν τύπον αὐτοῖς γενέσθαι, τὸ, Ὑετε ἐν ἐμοί. Ἐπειδὴ γὰρ οὐκ ἐνῆ περὶ πάντων γράφειν, περὶ σχημάτων, περὶ βαδίσεως, περὶ ῥημάτων, περὶ γέλωτος, καὶ ὅσα λοιπὰ, ἑνὶ λόγῳ ἐδίδαξε πάντα, τῳ καὶ ἴδετε ἐν ἐμοί. «Καὶ ὁ Θεὸς τῆς εἰρήνης ἔσται μεθ´ ὑμῶν.» Ἄν γὰρ ταῦτα ποιῆτε, φησὶν, ἔσεσθε ἐν ἀδείᾳ, ἐν εἰρήνῃ, ἐν ἀσφαλείᾳ. Εἰ γὰρ ἡμεῖς διὰ τῆς ἀρετῆς εἰρηνεύομεν πρὸς τὸν Θεὸν καὶ πρὸς ἀνθρώπους. «Μετὰ γὰρ τῶν μισούντων, φησί, τὴν εἰρήνην ἤμην εἰρηνικὸς,» καὶ ὁ Θεὸς ἔσται μεθ´ ὑμῶν. Θεοῦ δὲ ὄντος μεθ´ ὑμῶν, τί χρὴ τὰ λοιπὰ περιεργάζεσθαι; Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως δτι ἡδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν ἐφ’´ ὧ καὶ ἐφρονεῖτε, ἡκαιρεῖσθε δέ, οὐχ ὅτι καθ´ ὑστέρησιν λέγω. Ἐγὼ γὰρ ἔμαθον οἰς εἰμι, αὐνάρκης εἰναι, οἷδα καὶ ταπεινοῦσθαι, οἷδα καὶ περισσεύειν, ἐν παντὶ καὶ ἐν πᾶσι μέμνημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν, καὶ ὑστερεῖσθαι. Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χρισιῷ Πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου βλίθει. «Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως.» Διὰ τοῦτο μεγάλως, ἐπειδὴ οὐ σαρκικῶς ἦν ἡ χαρὰ, ἀλλ´ ἐν Κυρίῳ. Ἐχάρη δὲ, οὐκ ἐπειδὴ αὐτὸς ἔλαβεν, ἀλλ´ ἐπειδὴ οἱ δόντες ὡφελήθησαν. «Ὅτι ἤδη ποτέ.» Τὸ, Ἥδη ποτὲ, χρόνον δηλοῦντός ἐστι πολὺν, ἐν ᾧ τοῦτο ποιεῖν ἠμέλησαν, τὸ πέμψαι αὐτῷ τὰ πρὸς τὴν χρείαν. Τὸ δὲ, Ἀνεθάλετε, ὡς ἐπὶ καρπῶν ξηρανθέντων καὶ αὖθις ἀναβλαστησάντων. Οὕτω γὰρ, φησί, καὶ ὑμεῖς ἀπομαρανθέντες ἐν τῇ ἐλεημοσύνῃ, αὖθις ἀνεθάλετε. Τὸ, «Ὑπὲρ ἐμοῦ φρονεῖν,» ἔδειξεν ὅτι ἐν τοῖς πρὸς αὐτὸν μόνον ἦσαν ἠμεληκότες, οὐ μὴν καὶ ἐν τοῖς πρὸς πάντας, ὅπερ ἀνακτωμένου ἦν τὴν ἐπίπληξιν. Τὸ ὑπὲρ ἐμοῦ γὰρ, φησί, φρονεῖν, τουτέστι, τὸ μεμνῆσθαί μου ὥσπερ ἀεὶ ἐμέμνησθε, φησίν. Εἶτα ὥσπερ ἀπολογούμενος ὑπὲρ τῆς εἰς αὐτὸν ῥαθυμίας, φησίν· «Ἡκαιρεῖσθε δέ.» Τουτέστιν, οὐ ῥᾳθυμήσαντες ἡμελήσατέ μου, ἀλλὰ καιρὸν οὐκ εἴχετε τοῦ πέμψαι, ἢ διὰ τὸ μὴ εἶναι ἐν ἀφθονίᾳ ὑμᾶς, ἢ διὰ τὸ μὴ ἔχειν τὸν αὐτὰ κομίσοντα. Τί δή ποτε δὲ ἀεὶ ἐγκαυχώμενος τῷ μὴ λαμβάνεινκαλὸν γάρ μοι, φησὶ, μᾶλλον ἀποθανεῖν, ἡ τὸ καύχημά μου, ἵνα τίς κενώσῃ, νῦν εἴληφες Καί φαμεν ὅτι ἐκεῖ ἐπὶ τῶν Κορινθίων, διὰ τοὺς ψευδαποστόλους οὐκ ἐλάμβανεν. Ἵνα γὰρ, φησὶν, ἐν ᾧ καυχῶνται, εὑρεθῶσιν ὡς κἀγώ. Ἐπεὶ ἐλάμβανεν, οὐ τοσοῦτον διὰ τὴν χρείαν, ὅσον ἵνα ὠφελῶνται οἱ παρέχοντες. Πόθεν γὰρ καὶ τρέφεσθαι εἶχεν ἐν ξένῃ γῇ, μήτε ἐπιφερόμενος, μήτε τῷ ἐργοχείρῳ, ἁλλὰ τῷ κηρύγματι [1321] σχολάζων; «Οὐχ ὅτι καθ´ ὑστέρησιν λέγω.» Ἐπειδὴ ἠρέμα ἐπετίμησεν αὐτοῖς γράψας, ἤδη ποτὲ, φησίν· Ἃπερ εἶπον, οὐ διὰ τοῦτο εἶπον ὡς ἐν ἐνδείᾳ ὢν, ἀλλὰ πρὸς τὸ ὑμῶν συμφέρον, φησίν, Κεἶπον, ἵνα μὴ ἄκαρποι ἦτε, ἅπερ κάτω λέγει.- [Τ] Εἶπον ὅτι ἐχάρην ἐν Κυρίῳ, μεγάλως, ὅτι ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν. Ἀλλὰ μὴ νομίΚσητε, φησὶν, εἰπεῖν με τοῦτο, διὰ τὴν ὑστέρησιν ἥν εἶχον. Ἐγὼ γὰρ, φησὶν, ἔμαθον, καὶ ἐξῆς. Γεγυμνασμένος, φησὶν, εἰμὶ ἐν πᾶσι, καὶ οὐδὲ ὑστερούμενος δυσχεραίνω. Ἐχάρην δὲ ὅμως ἐφ´ ὑμῖν, ὅτι καλῶς ἐποιήσατε. Κοινωνοὺς γὰρ ἑαυτοὺς τῆς ἐμῆς θλίψεως ποιήσαντες, καὶ τῶν βραβείων κοινωνήσετε. ιὰ τοῦτο ἐχάρην μεγάλως. Ἐπειδὴ εἶπεν, ὅτι Ἐχάρην μεγάλως, διότι ὑμεῖς καλῶς ἐποιήσατε συγκοινωνοὶ γεγονότες μου τῆς θλίψεως, ἐπαναμιμνήσκει αὐτοὺς, ὅτι ἀπ´ ἀρχῆς ταύτην αὐτοῖς τὴν χάριν καὶ τὴν εὐεργεσίαν κατετίθετο, τὸ ἐξ αὐτῶν λαμβάνειν τὰ πρὸς τὴν χρείαν, καὶ κοινωνοὺς αὐτοὺς διὰ τούτου παρασκευάζειν καὶ τῶν διὰ Χριστὸν θλίψεων, καὶ τῶν ἐπὶ τούτοις κειμένων βραβείων. Μὴ γὰρ νομίσητε, φησὶν, ὅτι νῦν διὰ τὸ μακράν με γενέσθαι, καὶ ἐν τόπῳ ἐν ᾧ τὸ κήρυγμα ὥσπερ ἐν ὑμῖν οὐκ ἐπλατύνθη οὐδέ εἰσιν οἱ προθύμως οὕτω τὰ πρὸς χρείαν ἐπιχορηγοῦντες, διὰ τοῦτο τὴν ὑμῶν χορηγίαν ἀπεδεξάμην καὶ ἠξίωσα ὑμᾶς κοινωνοὺς καὶ τῆς θλίψεώς μου καὶ τῆς μισθαποδοσίας γενέσθαι. Καὶ γὰρ καὶ ἐγγὺς ἔτι ὢν, καὶ πολλοὺς ἔχων εἴπερ ἤθελον τοὺς χορηγοῦντας, ὑμᾶς προέκρινα Καὶ ἐξερχόμενος γὰρ ἀπὸ Μακεδονίας, καὶ ἐν Θεσσαλονίκῃ, ὑμᾶς ἠξίουν χορηγοὺς εἶναι της χρείας μου. Μὴ νομίσητε δὲ ταῦτα λέγειν με καὶ ἐπαίρειν τὴν πρᾶξιν ὑμῶν ταύτην, ἵνα ἔτι καὶ ἔτι χορηγῆτε, καὶ ταῖς χρείαις μου ἐπαρκῆτε. Τοσοῦτον γὰρ δέω διὰ τοῦτο εἰπεῖν αὐτὰ, ὅτι ἰδοὺ λέγω, Ἀπέχω πάντα, ἀντὶ τοῦ Ἀπήλλαγμαι πρὸς πάντα τὰ πρὸς τὴν χρείαν, ἀπήλλαγμαι δέ, οἷον οὐκ ἔτι χρείαν ἔχω τούτων. Εἶτα ἵνα μὴ λυπήσῃ ὡς ἀπαξιῶν, Οὐχὶ, φησὶν, ἀλλ´ ὅτι περισσεύω, καὶ ἐξῆς. «Ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι.» Διδαχῆς ἄρα τὸ πρᾶγμα καὶ ἀσκήσεως. Τί δὲ ἔμαθες, ὦ θεία ψυχή; Ἐν οίς εἰμι. Τουτέστι, τοῖς παροῦσιν ἀρκεῖσθαι, φησί, καὶ αὐτάρκης εἶναι. «Οἶδα καὶ ταπεινοῦσθαι.» σως ἐρεῖ τις, τὸ μὲν εἰδέναι λιμὸν φέρειν, ἀρετῆς, τὸ δὲ χορτάζεσθαι, ποίας ἀρετῆς; Καὶ σφόδρα ἀρετῆς. Ὥσπεο γὰρ ἡ στενοχωρία, οὔτως καὶ ἡ ἄδειᾳ οἷδε τίκτειν πολλὰ κακά. Πολλοὶ γὰρ ἐν ἀφθονίᾳ γενόμενοι, ῥᾳθυμότεροι γεγένηνται, καὶ οὐκ ἴσχυσαν ἐνέγκαι κοιλίαν κεχορτασμένην. Καὶ γὰρ ὁ Ἰσραὴλ, οὐκ ἤνεγκε τὸν κόρον, ἀλλ´ ἀπελάκτισεν. Ἀλλ´ οὐχ ὁ Παῦλος. «Ταπεινοῦσθαι.» Οἷον λιμώττειν. «Περισσεύειν.» Οἷον, κορέννυσθαι. Ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι. Ἐν παντὶ πράγματι, φησί, καὶ ἐν ΡΑτὴοΙ. Ολ. ΣΧvΙΙi. [1324] πᾶσι τοῖς παρεμπίπτουσι, μεμύημαι. Τουτέσ-. Ι.ῖραν ἁπάντων ἔχω. «Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῶ.» Ἱνα μὴ δόξῃ μεγαλοῤῥημο νεῖν, ἄλλως τε καὶ ὡς εὐχάριστος, πάντα τῳ λριστῳ ἀνατίθησιν. Οὐκ ἐμὸν, φησί, κατόρθωμα τὰ εἰρημένα, ἀλλὰ τοῦ τὴν ἰσχύν μοι ταύτην παρέχοντος Χριστοῦ. «Πλὴν καλῶς ἐποιήσατε.» Καὶ τούτων οὖτως ἐχόντων, φησὶ, καὶ ἐμοῦ πάντα φέρειν ἰσχύοντος, καλῶς φησὶν, ἐποιήσατε συγκοινωνήσαντες μου τῇ θλίψει. Ἵνα γὰρ μὴ ῥαθυμότεροι γένωνται ἀκούσαντες, ὅτι Οὐδενὸς δέομαι, ἄλλως μεταχειοίξει τὸν λόγον. Διὰ μὲν γὰρ τῶν ἔμπροσθεν, τὸ φρόνημα. αὐτῶν κατέστειλε, διὰ δὲ τῶν νῦν, προθυμοτέρους ποιεῖ. Οὐκ εἶπε, Δεδωκότες καὶ παύσαντές μουτὴν λύπην, ἀλλ´, ὃ σεμνότερον ἦν, «Συγκοινωνήσαντές μου τῆ θλίψει.» Οἷον δέ ἐστι καὶ κοινωνὸν γενέσθα· Παύλου, καὶ ἐν τῇ ὑπὲρ Χριστοῦ θλίψει.

Οἱδατε δὲ καὶ ὑμεῖς, Φλιππήσιοι, ὅτι ἐν ἀρχῆ τοῦ ναγγελίου ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ ήψεως, εἰ μὴ ὑμεῖς μόνοι. Ὅτι καὶ ἐν Θοσσαλονίκῃ ἄπαξ καὶ δὶς, τὴν χρείαν μοι ἐπέχψατε. Οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλ´ ἑπιζητῶ τὺν καρπὸν τὸν πρλεονάζοντα εἰς λόγον ὑμων. Ἀπέχω δέ πάντα καὶ περισσεύω. Πεπιλήρωμαι δεξάμενος παρὰ Ἐπαφροδίπου τὰ παρ´ ὑμῶν έσμὴν εὐωδίας, θυσίαν δεκτὴν εἰὐάρεστον τῷ Θεῷ. Ὁ δέ Θεός μου πλὴρώσει πᾶσαν χρείαν ίμῶν κτὰ τὸν πλοῦτον αὐτοῦ, ἐν δόξῃ ἐν ΧριΟ στῷ Ἰησοῦ. Ὑπὲρ τῆς ἄνω εἰρημένης ἐπιπλήξεως ἔνθα εἶπε τὸ, Ἡδη ποτὲ ἀνεθάλετε, νῦν ἡρέμα ἀπολογεῖται. Μὴ γὰρ, φησὶν, ὡς χρήζοντά με ἢ ἀπαιτοῦντα νομίσητε εἰρηκέναι, ἀλλ´ ὅτι θαῤῥῶ ὑμῖν, φησί, Τοῦ δὲ θαῤῥεῖν ὑμεῖς δεδώκατε τὰς ἀφορμὰς, ἐν ἀρχῇ τοῦ Εὐαγγελίου μοι παρασχόντες. «Ἐν ἀρχῇ τοῦ Εὐαγγελίου.» Πρὶν ὅλως, φησὶν, ἐβεβαιώθητε. «Ὅτε ἐξῆλθον ἀπὸ Μακεδονίας.» Οὐκ ἔστι, φησίν, εἰπεῖν, ὅτι ὡς παρ´ ὑμῖν ὄντι δεδώκατε. Ὅτε φησὶν ἐξῆλθον, οὐ μόνον τῆς πόλεως ὑμῶν, ἀλλὰ καὶ τῆς ἐπαρχίας. «Οὐδεμία μοι ἐκκλησία ἐκοινώνησε.» Οὐκ εἶπεν· Οὐδεμία μοι Ἐκκλησία δέδωκεν, ἀλλ´, «Ἐκοινώνησε.» Κοινωνία γάρ ἐστι τὸ πρᾶγμα. Ἐδίδουν γὰρ, φησὶ, πνευματικὰ, καὶ ἐλάμβανον σαρκικὰ, ὡς καὶ ἀλλαχοῦ φησιν. «Βἰ ἡμεῖς ὑμῖν τὰ πνευματικἀ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν;» Τὸ δέ, Εἰς λόγον δόσεως καὶ λήψεως, καὶ ἄλλως ἔχει τὴν κατάγνωσιν. Οὐκ ἔδωκαν γὰρ σαρκικὰ, ἀλλ´ οὐδὲ λαβεῖν ἠθέλησαν πνευματικά. «Ὅτι ἐν Θεσσαλονίκῃ.» Τοῦτο πλέον ἐστὶν, ὅτι ἐν αὐτῇ τῇ μητροπόλει αὐτῶν διάγων, παρὰ τούτων ἐτρέφετο. Διό φησιν, ὅτι Ἐν Θεσσαλονίκῃ εἰς τὴν χρείαν, οἷον εἰς τὰ χρειώδη δαπανήματα. «Οὐχ ὅτι ἐπιζητῶ τὸ δόμα.» Ἐπειδὴ ταπεινῶς ἐφθέγξατο εἰπὼν εἰς χρείας μου, ἵνα μὴ ἐκ τούτου ἐπαρθῶσιν ἐκεῖνοι, φησίν. Οὐχ ὅτι ἐπιζητῶ τὸ δόμα ὑμῶν, διὰ τοῦτο ταῦτα λέγω, ἀλλ᾽ ἐπιζητῶ τὸν καρπὸν ὑμῶν, τὸν εἰς [1325] λόγον ὑμῶν, οὐκ ἐμοῦ, πλεονάζοντα. Ὁρᾷς ὅτι αὐτοὶ ὡφελοῦντο ἐκ τοῦ παρέχειν; ὡσεὶ ἔλεγε· Διὰ τὸ ὑμῶν συμφέρον, ταῦτα ζητω, ἵνα ὑμεῖς καρπὸν Κἐνέγκητε. «Ἀπέχω δὲ πάντα.» Ἐκ τούτου πάλιν προθυμοτέρους αὐτοὺς ποιεῖ. Ἀπέχω, φησί, πάντα καὶ περισσεύω, τοῦτέστι, καὶ τὰ ὑπὲρ τοῦ προτέρου χρόνου, καθ´ ὃν οὐκ ἐπέμψατε. «Καὶ περισσεύω.» Τουτέστι, πλείω τῶν παραλειφθέντων δεδέχθαι ἤγημαι. «Πεπλήρωμαι.» Πάντα, φησὶ, τὰ χρεωστηθέντα μοι. Χρέος γὰρ οἶδε τὸ πρᾶγμα, πεπλήρωμαι, φησὶ, δεξάμενος παρὰ Ἐπαφροδίτου. Διὰ τούτου ἦσαν ἀποστείλαντες. «Ὁσμὴν εὐωδίας.» Ὁσμὴν εὐωδίας καὶ θυσίαν δεκτὴν τῷ Θεῷ ὑπάρχοντά φησι. Βαβαὶ ποῦ τὰ δοθέντα ἀνήγαγεν! Οὐκ ἐμοί, φησὶν, ἀλλὰ τῷ Θεῷ δεδώκατε. Ἐδεχόμην γὰρ τὰ παρ´ ὑμῶν, φησίν, ὀσμὴν εὐωδίας καὶ θυσίαν Θεῷ ὑπάρχοντα. Καὶ γὰρ θυμίαμά τε καὶ θυσία λογικὴ Θεῷ μόνῳ προσάγεται. Καὶ τὰ παρ´ ὑμῶν, φησὶί, δῶρα, Θεῷ προσαχθέντα τυγχάνει. «Ὁ δὲ Θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν.» Ἐπειδὴ εἶπεν ἄνω, «Ἡκαιρεῖσθε δὲ» τουτέστιν, Ἐν ἐνδείᾳ ἦτε, νῦν ἐπεύχεται αὐτοῖς τὴν αὐτάρκειαν, εἰς τὸ καὶ ἑτέροις δύνασθαι χορηγεῖν. «Κατὰ τὸν πλοῦτον αὐτοῦ ἐν δόξῃ.» Τοῦτο εἶπε, δεικνὺς ὅτι καὶ εὔκολον αὐτῷ δοῦναι. Πλούσιος γάρ ἐστι. Δώσει δὲ ὑμῖν ἐν δόξῃ. Τουτέστιν ὥστε εἰς δόξαν αὐτοῦ τὴν δόσιν προχωρῆσαι. «Σὺν Χριστῷ Ἰησοῦ.» Ἢ διὰ Ἰησοῦ Χριστοῦ δώσει. Ὁ γὰρ πεπληρωμένος τοῖς χρειώδεσιν, εὐχαριστεῖ τῷ δεδωκότι. Τῷ δὲ Θεῷ καὶ Πατρὶ ἡμῶν ἢ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἀσπάσασθε πάν τα ἄγιον ἐν Χριστῷ Ἰησοῦ. Ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοὶ, ἀσπάζονται ὑμᾶς πάντες οἱ ἄγιοι, μάλισα δὲ, οἱ ἐκ τῆς Καίσαρος οἰκείας. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μετὰ πάντων ὑμῶν. Ἀμήν Ἐπειδὴ εἶπε, Διὰ Ἰησοῦ Χριστοῦ πληρώσει πᾶσαν χρείαν ὑμῶν, δοξολογεῖ καὶ τὸν Πατέρα, τὸν διὰ τοῦ Υἱοῦ διδόντα τὴν αὐτάρκειαν. «Ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοί.» Ἦσαν γὰρ πλείους μετ´ αὐτοῦ, πλὴν ὅτι μόνος ἰσόψυχος ὁ Τιμόθεος, ὡς ἄνω φησίν. Ὅμως ὅρα τὰ Παύλου σπλάγχνα, ὅτι καὶ τούτους ἀδελφοὺς καλεῖ. «Ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι.» Σημεῖον ἦν ὅτι ὁ Παῦλος παρ´ αὐτοῖς ἐπήνει τοὺς Φιλιππησίους, διὸ καὶ ἀσπάζονται αὐτούς. «Μάλιστα δέ, οἱ ἐκ τῆς Καίσαρος οἰκίας.» Ἀνέῤῥωσεν αὐτοὺς ὅτι καὶ τὴν βασιλικὴν οἰκίαν ἔφθασε τὸ κήρυγμα. Οὐ γὰρ ἂν μὴ πιστεύσαντες, ἠσπάσαντο τοὺς Φιλιππησίους. Πρὸς τούτοις καὶ τοῦτο διδάσκει. Εἰ οἱ ἐν τοῖς βασιλείοις πάντων κατεφρόνησαν καὶ τῷ Χριστῷ ἐπίστευσαν, πόσῳ μᾶλλον ὑμᾶς τοὺς πένητας τοῦτο δεῖ ποιεῖν; «Ἰi χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν.» Τὸ σύνηθες αὐτῳ, εὐχῇ παύει τὴν Ἐπιστολὴν καὶ νῦν. Τέλος σὺν Θεῷ τῆς πρὸς Φιλιππησίους Ἐπιστολῆς. Ἐγράφη ἀπὸ Ῥώμης δι᾽ Ἐπαφροδίτου.

english:
[1260] THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS.

Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: grace to you and peace from God our Father and the Lord Jesus Christ.

Here, as writing to men of equal honor, he does not set down his dignity — that is, his apostleship — but has used the name common to all. A servant, he says, of Jesus Christ. «To the saints in Christ Jesus.» For there were Jews also who called themselves saints; but, To those in Christ Jesus, he says. «With the bishops and deacons.» Why ever does he write here to the clergy, though this is not his custom? Because it was the clerics themselves who had sent Epaphroditus with the supplies. «With the bishops.» Not because there were many bishops in one city; rather, he calls the presbyters bishops. For at that time they still shared the names in common, and the bishops were called deacons and presbyters, and conversely the presbyters, bishops.

CHAPTER 1. Thanksgiving for the virtue of the Philippians, and a prayer for their perfecting.

I thank my God upon all my remembrance of you, always in every supplication of mine for you all, making the supplication with joy for your fellowship in the Gospel, from the first day until now.

Since they had advanced in virtue, he remembered them with thanksgiving toward God. «Upon all my remembrance of you.» Whenever I remember you, he says, I give thanks; and I remember always. «With joy.» For it is possible also to remember with grief, in the case of those who are not virtuous. «For out of affliction, he says elsewhere, and anguish of heart I wrote to you.» But to remember with joy was a sign of their virtue. «Making the supplication.» And making the supplication for your fellowship — that is, your almsgiving. For what, he says, do I thank God? For your fellowship. Something great and apostolic he attests of them. For, he says, from the time you believed until even now, you do everything so as to become fellows of the Gospel. As though always present with me, he says, by sending what [1261] met the need. «Fellowship.» What fellowship? That from the first day on which you believed, he says, until now. «For your fellowship in the Gospel.» — [ΦΩΤ.] As for the words From the first day: either, From the first day from which you believed until now I thank my God for you all, making the supplication with joy; or, For your fellowship in the Gospel, ministered from the first day until now. And what follows seems rather to agree with the former construal. For how were you giving thanks from the beginning, when you had not yet seen them confirmed in the fellowship? Trusting, he says, that he who had implanted a beginning so eager and brimming with warmth would himself also carry it forward to the perfection of the work.

And trusting in this very thing, that he who has begun a good work in you will complete it until the day of Jesus Christ; even as it is right for me to think this on behalf of you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the Gospel, you all being fellow-partakers with me of the grace.

And I thank God for your fellowship, trusting this: that he who has begun to do a good work in you will both complete it and bring it to fullness until the consummation. And see how he has referred everything to God, that they may not think highly of themselves; yet even so it is great praise that they were able at all to draw God to work in them. For this would not have come about without the greatest virtue. «Until the day of Jesus Christ.» For not about you alone, he says, am I confident, but also about those who shall come from you. «Even as it is right.» Trusting this very thing, even as it is right — that is, since it is right for me, who know exactly the things that concern us [lat: the Latin gives *quae apud vos sunt*, the things that are with you], to think this on behalf of you all. What? That he who has begun a good work in you will complete it until the day of Jesus Christ. «To think this on behalf of you all.» For he thinks — and reckons — that his disciples are accomplishing things good and great, who has laid out great zeal and care upon them. Or: it is right for me to reckon this, who have such a disposition toward you that not even in my bonds do I forget you, but carry you always in my heart. And what is the cause of his holding them in his heart and beyond forgetting? Because they are, he says, fellow-partakers with me of the grace — either of the spiritual gift supplied to them through faith, which was then working in them in manifold ways; or simply of grace, that of the rebirth and adoption through baptism. Or: I said that I have you in my heart, as being fellow-partakers with me both in my bonds and in the defense and confirmation. And of the grace stands for: through the grace. For without divine grace no one is counted worthy of such fellowship. «Because I have you.» He stated the cause according to which it was right for him to think this — that God who has begun will also bring it to fullness: because I have you, he says, in my heart. «You in my heart.» O what praise, [1264] to be in the heart of Paul! For this was no light thing. And the words, «And in my bonds, and in the defense,» are greater still. «And confirmation of the Gospel.» By confirmation of the Gospel he means the trials and the afflictions and the bonds. How? Because he chose them. And indeed, though it was open to him not to endure them, he confirmed the resurrection and the recompense. For I would not, he says, have borne to endure these things, were the things preached by me not true. — [ΧΡΥΣ.] For it is not only the dead being raised, nor lepers being cleansed, but we too, being bound, who confirm the Gospel. How, and in what manner? Because, suffering countless things and not giving way, but becoming the more eager, we furnish sufficient proof that we are heralds of truth, and that a certain divine power is in us, both easing all these things and not permitting the multitude of the trials to prevail over those who preach. For it is not within human power to master so many hindrances. And these things are a confirmation of the Gospel not for the others only, but for our very selves; for it renders us more approved, and stronger to despise the plots against us. «Fellow-partakers with me of the grace.» And why do I attest these things to you, and why do I have you in my heart? Because, he says, you are fellow-partakers with me of the grace — meaning either of the apostleship, or of the afflictions. «For my power, he says, is perfected in weakness.» For they were afflicted along with him, as with a teacher and a spiritual father. And see how he did not say, partakers, but «fellow-partakers», showing that he himself also is a partaker. For he himself says elsewhere, «That I may become a partaker of the Gospel» — that is, that I may share in the good things promised to those who proclaim the Gospel.

For God is my witness, how I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more in knowledge and all perception, that you may prove the things that excel, that you may be sincere and without offense unto the day of Christ, filled with the fruit of righteousness which is through Jesus Christ, to the glory and praise of God.

«For God is my witness.» Not as though he were disbelieved does he call God to witness, but because he both speaks the utter truth and loves them all exceedingly. For they were all virtuous. «In the bowels.» The intensity of his love he signified through the bowels. «Of Jesus Christ.» That is, in the love that is for Christ's sake, because you are believers. And he says this so that they may not suppose that they are loved by him because they sent him what he needed for his want. Or: that I long for you with the bowels given me by Christ. «In the bowels of Jesus Christ.» Such as are not human, nor feel anything human, but are wholly disposed according to Christ Jesus. Great indeed it is to be longed for by Paul; [1265] but "in the bowels" is greater; and "in the bowels of Jesus Christ" leaves no room for any surpassing. «That your love.» Being so loved by them, he prays to be loved yet more and more. For there is no limit to the love that is according to Christ — or he speaks also concerning the others, that they may love them too. «In knowledge and all perception.» That is: that you may not love all men indiscriminately, but with testing and knowledge; lest somehow, he says, friendship toward heretics harm you. For if you love in this way, he says, you are able to test what is profitable — whom you ought to love, namely the faithful, and whom not, namely the unbelievers and heretics. How then does he say elsewhere, "If it be possible, so far as it lies with you, live at peace with all men" [lat: the Latin column omits Εἰ δυνατόν, giving the command unconditionally — *Quantum ex vobis est, cum omnibus hominibus in pace vivite*]? And we say that to live at peace is one thing, and to love another. And by "the things that excel" he means the things that are profitable. «That you may be sincere.» That no spurious doctrine, he says, may flow into you under the guise of love. Sincere, that is, as toward God; without offense, as toward men. For it offends many to see a believer having friendship with an unbeliever or a heretic; and to be an offense to anyone falls under punishment. «Filled with the fruit of righteousness.» For besides rightness of doctrines, care must be taken for one's life as well. And he did not say simply, That you be righteous, but, That you be filled in this. And by the fruit he means the one that is through Jesus Christ. For there is a righteousness in appearance, but not according to Christ — such as that of the Greeks, who for vainglory and to please men make a show of caring for what is just. And if you are such, the matter will be to the glory of God, not to my glory. For it is not that I the teacher may be glorified, he says, that I exhort these things and pray. For what is being done, he says, advances to the glory and praise of God, who also works together toward this.

CHAPTER 2. Narrative of his own contending manner of life, and of his eagerness.

But I would have you know, brothers, that the things concerning me have fallen out rather to the advancement of the Gospel, so that my bonds have become manifest in Christ in the whole Praetorium and to all the rest, and that most of the brothers in the Lord, being confident by my bonds, are much more bold to speak the word without fear. Some indeed proclaim Christ even out of envy and strife, but some also out of good will. The one sort announce Christ out of contentiousness, not purely, thinking to bring affliction upon my bonds; but the others out of love, knowing that I am set for the defense of the Gospel. What then? Only that in every way, whether in pretext or in truth, Christ is proclaimed; and in this I rejoice, yes and I shall rejoice.

It was likely that they, on learning that he was bound, were troubled, as though the preaching were hindered thereby. This, therefore, he says, showing that the bonds have not only been no hindrance to the Gospel, but even an advancement. And he states the cause. «That the things concerning me.» It was the part of one who loves, to make plain the things concerning himself. «So that my bonds.» [1268] For neither were my bonds, he says, which are for Christ's sake, hidden, but they have become manifest both in the Praetorium — that is, the palace — and among the rest. And what follows from this? That from it, he says, courage came to the faithful, and a way of conversion to many of the unbelievers. «Have become in Christ.» Either the bonds that are in Christ — that is, those for Christ's sake, so that the construction is by hyperbaton; or he means the bonds that have been made manifest in Christ, that is, made manifest by the good pleasure and dispensation of Christ. For there was nothing that Paul suffered or accomplished aright which he did not refer to Christ. Or: the bonds of those men are made manifest in Christ who do nothing for display, but act in such a way that those who see are benefited and glorify God who is in heaven. «And that most of the brothers in the Lord.» Since he had said that the bonds furnished courage, and the saying seemed a great one, he adds, «In the Lord,» that is, For the Lord's sake. «Being confident by my bonds.» For they took courage, being confirmed toward the faith through Paul's bonds. For if the preaching were not divine, he says, Paul would not have borne to be bound for it. This he said above also: In the confirmation, he says, of the Gospel. For the bonds of holy Paul are a confirmation of the preaching. «Much more bold.» For they had spoken before as well, but now more. «Some indeed even out of envy.» Since Paul had been arrested, many of the unbelievers, wishing to provoke Nero to anger so that he should by all means kill him, proclaimed Christ, that Nero, hearing the preaching sown abroad, might put to death Paul the author of it. Or: that they themselves, wishing to be honored (for great was the honor of Paul), even being unbelievers, proclaimed Christ. «But some also out of good will.» For faith's sake, for love's sake, out of a good mind and a good purpose. «The one sort out of contentiousness,» out of rivalry and envy and strife. «Not purely.» That is, not from a pure heart, supposing by this to bring him into greater danger and affliction, according to the things written above. «Thinking to bring affliction.» For it did not turn out as they supposed; for I rejoiced the more at these things. «But the others out of love.» But the others, he says, out of the love toward the Lord and toward me. «Knowing, he says, that I am set for the defense of the Gospel.» They know, he says, that I have been charged by God to preach the Gospel, and that I shall render account for this; and it lightens for me, he says, the account concerning it, that many are catechized and that the preaching has run its course. Knowing this, therefore, he says, those men, in order to lighten for me the account to be rendered to God, catechize many, preaching the word. What then? Either, For what else, he says, but this? — as though to say, What else, but that I am set for the defense of the Gospel? Or, Why, he says, do I speak at length? Or, What concern is it of mine, he says, with what aim a man preaches, so long as he preaches rightly? «Whether in pretext,» because of envy toward me, «or in truth Christ is proclaimed.» From these words certain foolish men have supposed that the Apostle [1269] gave entry to all the heresies, by saying, «Whether in pretext or in truth Christ is proclaimed.» But do you attend. First, he did not say, Let him be proclaimed, that this might be taken for laying down a law, but, Is proclaimed, narrating what was happening. Then, even if he had spoken as one laying down a law — for many of the heretics also falsified the Scripture, as though it read, Let Christ be proclaimed — not even so has he given entry to the heresies. How?

Because these men, of whom he speaks, were not preaching spurious doctrines; rather they preached the doctrine rightly, but with an evil mind, as wishing either to be honored or to cast the Apostle into greater danger. But the heretics, besides having an evil mind as well (for the greater number have this too), also introduce spurious doctrines: some not confessing that he who was crucified is God; others saying that there are two hypostases after the union; others that he did not take flesh consubstantial with us; others that the Son is less than the Father, in that he is and is understood to be God; and others telling monstrous tales of a confusion in the holy Trinity. «And in this I rejoice.» Those men, he says, do these things to grieve me, but I rejoice. Why do I say, I rejoice? I shall rejoice, he says, with the eternal joy.

For I know that this shall turn out for me unto salvation through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing I shall be put to shame, but with all boldness, as always, so now also Christ shall be magnified in my mouth [var: Gk σώματί μου, "in my body"], whether through life or through death.

«This.» Either his being bound, or Christ's being preached by them, or even his being plotted against by them. «Unto salvation.» And by salvation he means the martyrdom that is all but come [lat: the Latin construes the phrase the other way — *quod nondum pateretur martyrium*, that he was not yet suffering martyrdom]. «Through your supplication.» See his humility: having salvation owed to him from countless right achievements, he says, through your supplication. For if, he says, I am well supplied with your prayers, there will be for me an abundance and, as it were, an increase of spirit. «According to the expectation.» By earnest expectation he means the vehement and strained hope, which a man watches and scans about for, craning his very head. «And my hope.» From these words he teaches that one must not take courage in the prayers of others alone, unless one contribute something also from oneself. Accordingly, he says, I too contribute my hope, than which nothing is greater. «For hope, he says elsewhere, does not put to shame.» And, «Let thy mercy, O Lord, be upon us, according as we have hoped in thee.» — «That in nothing I shall be put to shame.» Because, he says, the plotters shall not prevail; for if they kill me, then most of all have I prevailed. «But with all boldness.» That is, plainly, openly, not in a veiled manner. — «And now Christ shall be magnified.» — [ΦΩΤ.] Always was Christ magnified in Paul: both when he gave him over to be worn down by bonds and by scourges, and when he drew him out and ransomed him. For through the former the preaching was confirmed and made strong, since those who saw [1272] Paul's bonds and afflictions reckoned that, if his preaching were not something divine and wholly true, he would not have given himself over rejoicing to countless evils, when it was open to him to stop and be rid of them. Therefore with reason was Christ magnified, the preaching being confirmed. And again, when he drew him out and snatched him from the dangers, he was magnified from that very thing. For if the grace that delivered Paul were not something divine and above man, how were the bonds loosed? How were the doors opened? How had those countless wonders come to pass? Christ, then, bore witness to Paul by the things in which he delivered him from the dangers; and Paul in turn, by the things in which he endured in the trials, bore witness to the preaching; and through both Christ was magnified. So then he says now also: Whether Christ delivers me from death, or does not, he shall be magnified in me. For I, both while living, shall not stand off from the boldness that is for the preaching; and if I must die, with this same boldness shall I die. «In my body.» Those men, by proclaiming Christ out of contentiousness, thought to destroy him. But it shall not be so, he says; rather Christ shall be magnified in my body, as one who always delivers me, as is his custom, and ransoms me. Then, since having escaped the first defense he was afterwards put to death, Christ, he says, is magnified. «Whether through life.» Because he snatched me out of the mouth of Nero. «Whether through death.» Because he put sinew in me to despise death for his sake. And this he says, not as one about to die at once, but making them secure, that they be not troubled when this comes to pass.

For to me to live is Christ, and to die is gain. But if to live in the flesh, this is for me the fruit of labor; and what I shall choose I do not make known. I am constrained by the two, having the desire to depart and to be with Christ, which is much rather better; but to remain in the flesh is more needful for your sake. And trusting this I know that I shall abide and continue with you all, for your advancement and joy of faith, that your boasting may abound in Christ Jesus in me, through my coming to you again.

Elsewhere he says, But the life that I now live in the flesh, I live by the faith of the Son of God who loved me. This also he says now: Him I have as my life. For neither did he who despised the world live the worldly life, but the life of Christ, the life that Christ willed. And he calls dying gain, because of being with Christ and obtaining the crowns. «But if to live in the flesh.» He had said that to die is gain. But that no one may suppose that he is disparaging life, see what he says: «But if to live.» Since, he says, to live in the flesh is the fruit of labor — for one can use this life for the fruit of good works: For, he says, bearing fruit and increasing — since, then, living also contributes to the bearing of fruit, I do not know, nor do I make known, what I shall choose and prefer: to live, he says, and bear [1273] fruit to God, or to die and be with Christ. And observe that he showed himself lord of living and of not living. «I am constrained by the two.» Since, then, what I shall choose I do not make known, with reason am I constrained by the two — both by departing and by continuing in life. But, O Paul, you who so love Christ, do you doubt at all and waver as to what you ought to choose? And yet it ought to have been beyond doubt to you which is good: to depart and be with Christ. I too know this, he says; indeed, having the desire to depart and to be with Christ, and knowing that this is much rather better for me, I said that I am constrained by the two. And why this? For your salvation, he says, and for your sakes, which I judge to be more needful, since I look not to my own advantage but to what is profitable for you. Do you see a soul preferring the benefit of the disciples to its own advantage? For by remaining he both confirmed those who had been catechized before, and took others to himself. «Much rather better.» The word "having" is taken in common — as though to say: Having the desire to depart, and having what is much rather better, to be with Christ. «More needful for your sake.» And it is more needful in another respect also: that to bring more men to God through faith makes him more Christ's own. «And being confident of this I know,» namely that continuance in the flesh is more needful. — «And trusting this I know.» — [ΦΩΤ.] It stands for: And this, having taken confidence and not doubting, I know. And what is it that, being confident and not doubting, he knows? That it is more needful, for their sake, to remain in the flesh.

Then, I know that I shall abide and continue with you. For the word "I know" is taken in common. Or the whole is taken in common — as though to say: Being confident, I know not only that it is more needful for me to remain in the flesh, but that I shall both remain and continue with you. For he who was initiate of the unspeakable and supercelestial mysteries did not know even his own life in doubt, and that he should yet live on now. And one may also arrange the saying otherwise and so take it more readily: To remain, he says, is more needful for your sake. Then: And being confident in this, that it is more needful, I know, he says, that I shall abide and continue with you, and what follows. «And I shall continue with you all.» I know, he says, that I abide and shall continue with you all. For since I am confident that to remain is more needful, I know that I shall remain, not only in bonds, but also together with you, and that I shall see you. And I shall remain, he says, for your advancement and joy of faith. For to advance in faith is possible: namely, to be the more confirmed in it and to rejoice with the spiritual joy. And this comes from one who is gently putting them in fear as well: for if I remain for your sake, see that you do not put my perseverance to shame. «That your boasting.» And how should their boasting abound? By their being made firm in the faith, and by their living rightly, plainly. «In Christ Jesus in me.» Since he had said that his remaining was for their advancement, he now wishes to show that their advancement also tends to his own benefit — that he may not seem to burden them, as one who for their sakes overlooks his own advantage — because, he says, Your boasting abounds in me also. For if you are approved, the boast runs back to me [1276] your teacher as well. «Through my coming.» For Paul's coming was a benefit to them all. And he showed that he would depart.

CHAPTER 3. Exhortation to the manner of life that is according to God, and to the life inspired by God.

Only, conduct yourselves worthily of the Gospel of Christ, that whether I come and see you, or be absent, I may hear the things concerning you, that you stand in one spirit, with one soul, striving together for the faith of the Gospel, and not being terrified in anything by the adversaries — which is to them indeed a token of perdition, but to you of salvation. And this is from God; because to you it has been granted, on Christ's behalf, not only to believe in him, but also to suffer for him.

«Only worthily.» I for my part, then, shall continue with you for your advancement; only do this, he says: conduct yourselves worthily of the Gospel — that is, increase toward virtue. «And see you.» That I may be gladdened, he says. «Or be absent.» He did not say this as having changed his mind about departing, but he said what would come about. For if, he says, you conduct yourselves worthily of the Gospel, then coming and seeing you I shall be gladdened (for this must be supplied), and before I come, being absent and hearing of you, I shall be gladdened. «In one spirit.» In one gift of love and concord. «With one soul.» So bound together by love as to seem to have one soul, taking hold with one another in the contests and struggles for the Gospel. — «And not being terrified.» — [ΦΩΤ.] I do not say, he says, not falling down, but not being terrified — that is, not being thrown into confusion in anything, though the adversaries threaten death, though they cast my bonds in your teeth. «Which is to them indeed.» If you are not terrified, he says, by the adversaries, their rising up against you will be turned for them into a token of perdition. That is, either that through your steadfastness the things of perdition will be shown and made manifest to them, and they will stand off from their vain glory and their pursuits, and from this there will be for you the greater wealth of salvation, as having procured for others also to flee perdition and to gain salvation. Either, then, it is to be understood thus, or more simply: that their attempt and their war against you, when you are not terrified, will show and procure for them nothing else but their own perdition, while for you, in place of harm, it shall be reckoned both a ground of salvation and an occasion of more perfect virtue. «A token of perdition.» Which attempt of theirs will be to them a proof of perdition, if you stand unshaken. «How?» For if, having set in motion every manner of plot, they — I do not say fail to cast you down, but — fail even to throw you into confusion, they will know that our affairs are true and divine, and procure salvation, but that theirs are false [1277] and a cause of perdition. And he speaks of certain unbelievers who were opposed to the preaching. «Because to you it has been granted.» See how he knows no difference between the will of the Father and that of the Son. For having said that this too is from God, he adds, Because to you it has been granted by Christ — setting down the matter as a common gift of Father and Son. «The thing on Christ's behalf.» Making it a greater and more considerable thing to be harassed by those opposed to the preaching, he says that this has been given them by God: to believe in Christ, and to be able to contend in the trials.

Having the same contest which you saw in me, and now hear of in me. If then there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and compassions, fulfil my joy, that you may mind the same thing, having the same love, joined in soul, minding the one thing; nothing according to contentiousness, or according to vainglory, but in lowliness of mind counting one another to excel yourselves; let each of you look not on your own things, but each on the things of others also.

Ah, what a thing it is to have Paul's contest! For Paul became to them a pattern, having contended at Philippi, of how one must strive for the faith. «If then there be any consolation.» If, he says, any account of me is made by you, and if you wish to give me any consolation in the trials, and any comfort, being moved out of love, fulfil my joy. «If any fellowship of the Spirit.» If you have, he says, fellowship with me in the Holy Spirit, and if there is in you anything of bowels and compassions, fulfil my joy, he says, by loving one another — as though he said: If you owe me any recompense for my labors toward you, in this render it to me, in loving one another. «That you may mind the same thing.» And what is it that you wish to have furnished you by us in place of all things? That you may mind the same thing, he says, and that no one raise faction against another; or he speaks also of doctrine, seeking in place of all things a like judgment as to the faith. «Having the same love.» Not much toward one and little toward another, but all of you the equal and the same. «Becoming of like soul.» For this is what "joined in soul" means. Again he doubles the like-mindedness. «Nothing according to contentiousness.» Next he teaches also how it is possible to be of like soul. Doing nothing, he says, according to contentiousness — that is, out of jealousy or rivalry — or according to vainglory. «But in lowliness of mind.» Ah, what a thing he says! Through lowliness of mind, he says, let each count the other to excel him, and to be greater than himself in all things. For it is a great thing that even the one party should count that So-and-so takes precedence of me. For if he shall count this, he will both honor him and stand in awe of him and love him, and will not even envy him; for what excels is stronger than envy, since envy is wont to arise toward a rival.

And if this opinion shall be on both sides, see how great the peace is. And observe: he did not say greater, but — what was more — he says, excelling yourselves. «Let not each look on his own things.» [1279] For when each man leaves his own advantage and becomes a man of his brother's advantage, so that you look to my advantage and I to yours, such a life is no longer human but angelic.

For let this be minded in you which was also in Christ Jesus, who, being in the form of God, counted it not a seizure to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient unto death, even the death of the cross.

He is about to treat of lowliness of mind. For what was minded in Christ and through Christ? The utmost lowliness of mind. — [ΦΩΤ.] Do you wish to know that lowliness of mind in no way harms you, nor damages you, nor brings you down from the height that belongs to you, but rather becomes itself a proof of it? Consider Christ, he says. For most of all is he shown in this to be God by nature: in being humbled and in bearing the man. For he knew that from this humbling he would suffer no loss of the height of the Godhead that belongs to him by nature. But if he had had it as a thing acquired, he would have feared to humble himself, lest he fall from a dignity hardly acquired by him. The humbling, then, is a proof of the height of his Godhead which is by nature. If, therefore, anyone desires to be lofty in virtue and great, let him be lowly of mind; for it is lowliness that shows and bears witness to the height of virtue. Let him imitate Christ: he will lose nothing by being humbled, but rather will gain greatly. He who is poor in virtue cannot be humbled, for he fears lest he fall from a counterfeit and pretended height. But let him who is rich and lofty in virtue be humbled. For in this he the more shows himself to be truly lofty: that he does not fear to be humbled, and knows that he stands firm. «Who, being in the form of God.» See how, out of these few words of the Spirit, all the heresies are undone. For first, in saying Being, he has declared his coeternity with the Father, and has thrown down Arius; then Marcion of Pontus as well. For if he was in the form of God, how do you not say that he began from Mary? Along with him Paul of Samosata too is undone, who said that the Lord was a mere man, wrought upon by God. For we would say to him: As the form of a servant is the nature of a servant, and not an operation, so also the form of God is the nature of God, and not an operation. And Nestorius, who thinks the same things, is undone along with them. Among these also Marcellus the Galatian, and Sophronius and Photinus, have been overthrown. And see Sabellius too falling. «He counted it not, he says, a seizure to be equal with God.» For "equal" is not said of one person, but of two and more. How then do you say that they are bare names, spoken of one hypostasis — the name of Father, and of Son, and of the Holy Spirit? See Arius struck a second time. For we would say to him: What is, He took the form of a servant? It is plain that he was becoming man. [1281] Therefore, being said to have also the form of God, he was God; for form is used of the two alike. But what says Arius? Thus, he says, the Son is inferior, in that he did not seize being equal — he says — to the great God; for a man seizes that which he does not have, he says. But what have we to say to him? First, nowhere do the Scriptures introduce to us a great or a small God. Next, he who by your account is small — how should he have seized becoming great? For he could not have, even if he had wished. Next, Paul brought in an example of lowliness of mind. He would not, then, have said: Since the small one did not rise up against the great God, you ought to submit to one another. But having shown the equality of Father and Son, he said that out of lowliness of mind he bore flesh. For not to rise up against the greater — what sort of lowliness of mind is that? Rather that was weakness and want of power. But for one who has what is equal and of equal power to be humbled and to become man — this is of lowliness of mind. And look at the book itself; for here it is written as in a riddle: «He counted it not a seizure.» That is, by way of seizure. «To be equal with God.» When a man has seized something, he does not even wish to lay it aside, fearing its loss. But when a man has something natural and his own, he lays it aside readily; for he knows that whenever he wills, he takes it again. What then does he say? The Son of God did not fear to come down from the dignity. For he counted not his Godhead a seizure — that is, he did not know himself to have by seizure his being equal to the Father, but by a natural dignity, he says. Therefore he emptied himself as far as the form of a servant, being made in the likeness of men. And what is the likeness of a man? Plainly, another man. And why did he say the likeness of a man? Because he had certain things above man: his being God also, and his being born without intercourse. As to the words, Being found in fashion as a man, the Eutychians say: Behold, he was not by nature a man. But we say that this was said lest the Godhead be thought to have been turned into manhood. And by fashion, he says, he means as it were in flesh; for it is proper to flesh to be fashioned as a man. For he was not one of the many, but had things differing also. Or the words, as a man, he uses for, such as a man. For of a king too, when he comes forth in glory, we say, He went forth as a king. And the Evangelist also says, «And we saw his glory as of an Only-begotten from the Father,» that is, such as an Only-begotten's. — [ΦΩΤ.] For Christ our God looked not to his own, but to what was profitable and salutary for all. Therefore he humbles himself through the incarnation, and exalts us all through his own humbling. He, then, who humbles himself becomes an imitator of Christ — and that though he himself is God by nature and lofty according to essence. But those who are lofty among men have acquired the loftiness in them by seizure, by covetousness; since indeed the nature of all men is common and equal and of like honor. If, then, he who is God by nature and lofty by nature humbled himself for us, ought not we [1284], who are by nature of like honor and alike lowly, to be humbled to one another, and to be conscious of our own measures? And if we are humbled, God exalts us also above measure, granting us freely what eye has not seen and ear has not heard and has not come up upon the heart of man. «Blessed, he says, are the poor in spirit, for theirs is the kingdom of the heavens.» And yet, even if this were not so, it is of itself lofty and great to be counted worthy to become imitators of Christ. «But himself.» Where are they who say that by necessity and by the Father's command he willingly became man [lat: the Latin gives *invitus est incarnatus*, "unwillingly was he made man"]? «He emptied.» For since he knew that he had his being equal with God not by seizure, but from nature and a coeternal dignity, therefore he confidently emptied himself — that is, he humbled himself and became man, without casting away his being God. Whereas if he had known that he had his being equal with God by seizure, he would never have become man, being afraid lest he be brought down. «Taking the form of a servant.» See Paul's exactness.

For of the Godhead he has set down the word Being, showing the coeternity; but of the manhood, the words Taking and Being made, showing this to be a thing acquired. «Being found in fashion as a man.» Such as a man. And see the note below. «He humbled himself.» If, then, he was a mere man, as it seems to the heretics, how was he humbled by becoming what he was? And again the word Himself shows us the voluntariness of it. «Becoming obedient.» As a Son, not as a servant. For by this most of all he showed that he is a true Son to him whom he obeyed. For this reason he said, He humbled himself, that you might think nothing servile. And for this reason he said obedient, that he might show the honor toward the Father as toward the cause. «Unto death.» Many are the excesses of the humbling: to become man, to die, and that by the cross.

Wherefore God also highly exalted him, and granted him a name, the name that is above every name, that at the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Whenever the Apostle takes hold of the incarnation, he thereafter utters all the lowly things without fear, since the flesh admits the lowly things. «And granted him a name.» Take these words of the flesh, in no way dividing. And what is the name that was granted? Christ, Son, God. For by these names he is called even with the flesh. — [ΒΑΣΙΛ.] If it was after the incarnation, because of the obedience, that the Father granted the name above every name to the Son who was God, and that every tongue confessed him Lord — while before the incarnation he had neither the name that is above every name, nor the confession by all men that he is Lord — then he became greater after the incarnation than he was before the [1285] incarnation. Which is absurd. And of this sort is also the saying, «All authority in heaven and on earth has been given me.» These things, therefore, must be understood of the incarnation, and not of the Godhead. «Every knee should bow.» For adoration, plainly. «Of things in heaven and things on earth.» Of angels and of men and of demons. For the demons too recognized him. (Wherefore they say, «We know thee, who thou art,» that he is the Holy One of God.) And they shall recognize him, when he sits as judge. Or that both the righteous and the sinners shall bow. «And every tongue confess.» What shall it confess? That Jesus Christ is Lord, to the glory of God the Father. For it is the glory of the Father to have such a Son, Master of all and Maker and God, and one to whom every knee bows and every tongue shall make confession.

Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for God is the one who works in you both the willing and the working, for his good pleasure.

For exhortations that come with praises everyone receives readily. «As you have always obeyed,» as though he said: Imitate yourselves now also, and what you were doing, do again. «Not as in my presence only.» For then perhaps you seemed to be doing everything out of respect for me; but now, if you heighten your virtue, you will be seen to be doing what is required for God's sake. «With fear and trembling.» For it is not possible to do any good thing without reverence and without fearing and trembling. And how does one tremble? If we consider that God is present everywhere, and sees and hears all things, and that the accounts are hard. «Serve the Lord, he says, in fear, and rejoice unto him with trembling.» With fear and trembling. — [ΦΩΤ.] Well said. For each man must fear and tremble in working out his own salvation, lest at some time he be tripped up and fall away from it. For many are the trials, and many those who plot; seeing that for some men the very practice of virtue has turned out to the contrary, becoming an occasion of madness and of pride. It is needful, therefore, on account of these things, that men work out their own salvation in fear and trembling. For unless God, seeing the contest and the zeal that goes with fear, takes hold along with them, the willing itself will not come out to a good end, nor could the working be judged a good deed. For Cain willed to bring a sacrifice to God — willing a thing that was then most of all praiseworthy — and he did the work; for he sacrificed. But neither of the two was accepted by God. For it was not with fear and trembling. Therefore neither did the Divine take hold along with him, nor did these things come out for him to a good end. And with reason does he say that God works. For indeed, taking hold along with us, it is he who brings to completion, and who as it were gives form to our own willing and working. [1288] And the words, For God is the one who works, and what follows, may also have been said as causes of doing all things without murmurings and disputings. For why will you murmur, he says, as one who is toiling? God is the one who works all things; and why do you dispute about the laboriousness of virtue, having God as fellow-worker? «For God is the one who works.» Since he had said, in fear and trembling, he says: But do not be terrified on this account. For God is the one who works in you both the willing and the working — that is, the doing of the good. So that you need only bring a reverent judgment, and the willing of good things with fear and trembling. For when this is so, God thereafter increases the willing itself, and will work the accomplishing of the good things. Or that out of his great thankfulness Paul says that even the willing itself is worked by God — as when he often calls his own right achievements gifts of grace, not doing away with free will. Away with the thought! Rather, being exceedingly thankful and referring all things to God, that even for the things which we accomplish we may have thanks toward God. «In you.» In you who work out your own salvation with fear and trembling; for with such as these he works together. «For his good pleasure.» That his good pleasure and his counsel may be fulfilled in you.

Do all things without murmurings and disputings, that you may become blameless and pure, children of God without blemish, in the midst of a crooked and perverse generation, among whom you shine as luminaries in the world, holding forth the word of life, for a boast to me in the day of Christ, that I did not run in vain, nor labor in vain.

«Without murmurings.» For he who murmurs is unthankful to God; and he who is unthankful blasphemes. And by disputings, he says, he means doubts. For when God's commandment is set before us, we must not dispute whether it is to be done or not done, but do all things. «That you may become blameless.» That you may become, he says, sincere and without offense and beyond reproach. «In the midst of a generation.» He shows that there were many who warred against them and led them toward murmuring. But this, he says, is a work of virtue: that the man who is goaded should neither murmur nor fall into doubt or wavering. «Among whom you shine.» Among whom, being crooked and perverse, you shine as luminaries. For just as the luminaries shine in darkness, so you also shine in the midst of the darkness of their sins. «Holding forth the word of life.» That is, having the seeds of life and provisions for the way — as though he said: Being known for this, that you are of those who shall live the immortal life.

For those others belong to such as shall die the deathless death. Do you see, even from this, at once, the recompenses of virtue? «For a boast to me.» For this brings a boast not to you only, but to me also, that I trained such men as these. «That I did not run in vain.» What boast have you, O blessed soul? That I did not run in vain, he says, nor labor. That is, that my teaching toward you has not proved vain and unprofitable.

But if I am poured out as a libation — that is, even if I die, [1289] he says, and am about to offer myself to Christ as it were a sacrifice and a libation (for to die for Christ's sake is to offer oneself a sacrifice to Christ) — I rejoice, he says. And he did not say this as though he were now about to die; rather he expounds beforehand what shall be afterward, and consoles his disciples in advance, showing that one must not grieve over his end — which is brought to Christ as a libation and a sacrifice — but even rejoice.

But if I am even poured out as a libation upon the sacrifice and ministration of your faith, I rejoice and rejoice with you all. And do you also in the same way rejoice and rejoice with me.

[ΦΩΤ.] This passage must be taken either as those before us expounded it, or in this way as well: But if I am indeed sacrificed because of the sacrifice and ministration of your faith, which I offered in sacred rite to God, I do truly rejoice — for a teacher's joy is the perfecting of those he has taught; and I rejoice with you, because you also, being perfected, enjoy the greatest joy. So then I for my part rejoice on this account and rejoice with you; and you too ought to rejoice, because you are coming to be in perfection, and to rejoice with me, because you have gladdened your teacher. But perhaps the words, «But if I am even poured out as a libation,» seem to introduce the thought that, had he not been poured out upon their sacrifice, he would have been grieved; for this is what the turn of the phrase suggests. And we say that neither is this absurd. For if he himself said above that he held it more needful to remain in the flesh for the advancement and the perfecting of the disciples, he would certainly have been grieved to be sacrificed without having yet perfected them, and without having their faith to bring to Christ as a sacrifice and a ministration. — And in another way also. He would not simply have chosen to be sacrificed, but on this ground, that he had become a diligent and fervent herald of the faith, and on this ground, that he had so equipped his disciples that their faith could be brought to God as a sacrifice and a ministration. For he who is sacrificed for these things — he it is who truly rejoices and exults in being sacrificed. For no one chooses to be slaughtered for nothing. — And it may be taken thus as well: I am poured out now by the trials and the afflictions. For elsewhere too he says, «I die daily.» But even if I am sacrificed, he says, by the trials and the afflictions — for bonds lay about him — yet still I rejoice upon the sacrifice and ministration of your faith, and so on. — Or in this way as well: Yet still, because upon the sacrifice — that is, for your sake and for the preaching to you — I rejoice, and so on. «Upon the sacrifice.» Even if I come to my end, he says, and am poured out as a libation, I rejoice and rejoice with you upon the sacrifice and ministration of your faith; that is, I rejoice because I offer you also to Christ as a sacrifice and a ministration — or rather, not you, but your faith do I offer as a sacrifice and a ministration. I rejoice, then, because I myself am poured out; and I rejoice with you also, because I am about to offer your faith to Christ as a sacrifice and a ministration. «Rejoice and rejoice with me.» Upon your [1292] faith rejoice; but for those things for which I am about to be poured out, rejoice with me.

CHAPTER 4. Concerning Timothy and Epaphroditus, whom he sent to them.

But I hope in the Lord Jesus to send Timothy to you shortly, that I too may be of good heart when I know the things concerning you. For I have no one like-souled, who will genuinely care for the things concerning you. For all seek their own, not the things of Christ Jesus. You know the proof of him, that as a child with a father he served with me for the Gospel. Him therefore I hope to send, as soon as I shall have seen the things concerning me, straightway. And I trust in the Lord that I myself also shall come shortly.

The very sending of Timothy he refers to the purpose of Jesus Christ. «That I too may be of good heart.» Even as you, he says, are of good heart on learning the things that concern me — both that the Gospel has come to advancement, and that the enemies have been put to shame, their contrivances having been turned about to my good — so may I too be of good heart and of good cheer, when I know the things that concern you. «For I have no one like-souled.» I could indeed, he says, have sent another; yet one who would so take your part or care for the things that concern us, I have not even one other. For it belongs to like-souledness that Timothy also should care for them as Paul does. «For all seek their own.» That is, their own repose. For no one, he says, would readily choose, for what seems good to Christ and for your advantage, to undertake so long a journey abroad as the one that reaches to you. And this he says not to revile the others, but to praise Timothy, and to teach us not to fall into the like. Yet observe that he who seeks ease, or only his own advantage, does not seek the things of Christ. «That as a child with a father.» You have no need, he says, to learn from me that, besides being subject to me, he served for the preaching. And with reason does he commend him, and this too for their advantage, that holding him in honor they may hear the more and be the more profited. «As soon as I shall have seen the things concerning me.» When I see, he says, to what end the things concerning me will come. Straightway. Immediately. «And I trust in the Lord.» It is not as one who is not coming, he says, that I send Timothy, but that in the meantime I may be of good heart, when I know the things concerning you.

But I thought it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, but your apostle and minister to my need; since he was longing after you all and in distress, because you heard that he was sick nigh unto death, but God had mercy on him — and not on him only, but on me also, that I might not have grief upon grief.

[1293] This man too he sends with praises, as he did Timothy, for the reason written there. «And my fellow-soldier.» This is more than fellow-worker. For it is possible to work together even in slight things; but the fellow-soldier works together in dangers and trials. «But your apostle and minister to my need.» For it was through him that they had sent him the things for his need. Therefore he calls him their apostle, and minister of his own need. «Since he was longing after you.» His love he puts forward by way of commendation. «And in distress.» He was in distress, knowing that he was loved by you, and therefore aware that you would be grieved at his sickness. «For indeed he was sick.» He shows that it was not through neglect that he was slow to send anyone to them, but that he was constrained. For Epaphroditus was ill, and Timothy — the one who was also able to come — he had alone; how then could he have sent him? «But God had mercy on him.» What will the heretics say, who call the world evil? For behold, the Apostle calls it a mercy of God that Epaphroditus was suffered to remain in this life.

But why at all — for this must be asked as among Christians, if to depart and be with Christ is good — does he call the life here a mercy? And we say that for the same cause for which he said above, But to remain in the flesh is more needful for your sakes, for this cause he says this now also. «But on me also.» See how he makes him worthy of reverence, in saying that by that man's health mercy was shown to himself. «That I might not have grief upon grief.» Besides the grief from his sickness, that from his death also; that is, that I might not have the grief of his sickness upon the grief of [ed: our Greek source breaks off in mid-clause here; the plate's continuation is recorded in the crux].

Therefore I sent him the more diligently, that seeing him again you may rejoice, and that I may be less sorrowful. Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he came near unto death, hazarding his life, that he might fill what was lacking on your part in the ministration toward me.

«Again you may rejoice.» Not from the report only that he was made well, but from the sight of him as well. «And that I may be less sorrowful.» For if you rejoice, I too rejoice; yet he did not say, I rejoice, nor even, I shall be without sorrow, but less sorrowful — showing that he was never at any time free of the sorrow he bore for his disciples, and of that for the war over the faith. For in hope he always rejoiced. «Receive him therefore.» Receive him, then, either for the Lord's sake, or because God so wills. «And hold such men in honor» — not for their own sakes, but for yours who receive them, that your reward may abound. «Because for the work of Christ.» When this man had gone away to Rome to convey to Paul the things for his need, it is likely that he found him in great danger, so that it was not permitted to anyone even to come near him, and there was danger also for those who met with him. Epaphroditus, then, despising such danger, both met with him and gave the things for his need, and [1296] ministered to him. And such a thing he calls a work of the Lord. For he who gives me rest, he says, does this not for my sake, but for the Lord's. — «For the work of Christ.» [ed: an attribution siglum stands here; its letters are lost in our source] Rightly does he call it a work of Christ. For if he who receives the disciples receives Christ himself — «For he that receiveth you, he says, receiveth me» — then he also who ministers to the disciples in anything ministers to Christ. And in another way too it is a work of Christ, because it is Christ's commandment to lay down one's own life for one's friends. And if for friends, how much more for teachers! «Hazarding his life.» For what if God, he says, saved him beyond expectation? Still, he himself took the hazard, and threw himself into danger. «That he might fill up your lack.» You sent me, he says, the things for my need, and remembered me in my absence, and showed your love. There was lacking, then, to the whole work, that I should receive what had been sent; and this alone was wanting. This man therefore filled the lack that remained over, toward the ministration to me, hazarding his life. And he shows that for this there will be a reward for those who sent as well, seeing that what was wanting for the completing of the work that is according to God, this Epaphroditus supplied besides. And in saying, Your lack, and, of the ministration, he showed that it is a debt owed by those who are in safety to send to those who are in dangers. And this he says to check them, and to show that they have paid a debt.

CHAPTER 5. Concerning the spiritual life, the life not lived as in the flesh, which is an imitation of the death of Christ.

For the rest, my brethren, rejoice in the Lord. To write the same things to you is to me indeed not irksome, but for you it is safe. See the dogs, see the evil workers, see the concision. For we are the circumcision, who serve God in spirit, and boast in Christ Jesus, and have not confidence in the flesh, though I myself have confidence in the flesh.

For if I, he says, shall not die now, and the Gospel comes to increase, and the enemies shall be put to shame, you ought to rejoice in the Lord. For what has befallen tends to the glory of the Lord. [ed: an attribution siglum stands here; its letters are lost in our source] And further, if the apostle has revived you and has been sent back to you, and I have been rid of the grief I bore over him, and your lack has been filled up, you ought to rejoice with a joy that is spiritual and worthy of the Lord. «See.» They were hard to discern. Therefore he says, See — that is, watch yourselves and be on your guard. «The dogs.» There were certain men from among the Jews, supposed believers, who mingled Judaism also with the faith and corrupted the preaching; these he calls dogs. And the Gentiles were once called dogs, because they did not know God; for dogs bark even at him who gives to them. But now these men are dogs (for they who [1297] deny the Son do not know the Father either) — either for their shamelessness, or as returning to their own vomit, or for their biting in secret. «The evil workers.» For they do work, but unto evil; for they tear up what has been well planted. «The concision.» He means those who are circumcised. But since circumcision was no longer performed lawfully among the Jews [lat: the Latin gives *nondum facta erat apud Judaeos vera et legitima circumcisio*, there was not yet among the Jews a true and lawful circumcision] (for the lawful circumcision now is to be circumcised in the soul by the spirit), he called it a concision, showing that circumcision is nothing else than a cutting-up of the body. For when the truth has come, the types must needs fall idle. Or: because those who preach circumcision attempt to cut in pieces the body of the Church. «Who serve God in spirit.» Those who serve God spiritually, and are spiritually circumcised. For otherwise no one is able so much as to serve him. «And boasting in Christ Jesus.» See how he showed the difference. For which is better, to have confidence in Christ, or in the flesh? Clearly in Christ. Therefore ours is the true circumcision — ours who boast in Christ, and not theirs who boast in the flesh. «Though I myself.» If I wished, he says, to boast as those men do, I too have rather more confidence in the flesh. That is, I too could, like them, boast in the circumcision of my flesh, and more than they. «Having confidence.» If the Apostle had been of the Gentiles, someone might have said this — that he was cheapening the circumcision of the Jews as one deprived of their nobility. But as it is he says: Though having confidence in the flesh also, I say these things — not because this was a boasting to him (for this is what confidence means) — but for their sakes he spoke thus. «And in the flesh.» I have it, he says, in Christ, but I have also the confidence that seems to be in the flesh. Therefore I do not blame them as one deprived of the [ed: our Greek source breaks off in mid-phrase here; the plate's continuation is recorded in the crux].

If any other man thinks he has confidence in the flesh, I more: circumcised the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, having become blameless.

Well said is the word Thinks: either as though those men had not so great a confidence as he himself has, or as though the confidence that is in the flesh were not properly a confidence at all. And he said, Another, showing that he would never have come to these words, had not others, who had confidence in the flesh, brought him to it.

But see how he lays hold of them without naming them, fearing lest he make them more shameless [lat: the Latin gives *veritus ne nimium pudore ipsos afficeret*, fearing lest he affect them with too much shame]. «Circumcised the eighth day.» What was held in honor among them he set down first — circumcision. And see how great a bodily nobility he alleges, lest the Jews suppose that he says what he has said as one deprived of these things. For otherwise they were put to shame, when he blamed the things that were theirs — he who had all of them in the highest degree; and he says, Circumcised the eighth day. [1300] Meanwhile he shows that he was not a proselyte. «Of the race of Israel.» He shows that he was not even of proselyte parents. «Of the tribe of Benjamin.» Of the tribe held in repute, he says, among the Jews. «A Hebrew of Hebrews.» From my forefathers, he says, I am of the Jews of repute (for it is possible to be of the race of Israel and yet not a Hebrew) — taking the word «Hebrew» as having to do with the knowledge of the Hebrew tongue. For after they had been scattered among the nations, in their great ignorance of the ancestral tongue they had no exact knowledge of the scriptures current among the Jews, nor of the law itself. «As touching the law, a Pharisee.» This was the sect of repute among the Jews. For now he speaks also of the virtue that comes of deliberate choice; for the first things were not of choice. Of choice is the zeal; but not of choice are circumcision, being of the race of Israel, of the tribe of Benjamin, and the rest. «As touching zeal.» For it is possible to be a Pharisee, and yet not a zealot. As touching the righteousness which is in the law. Since the Jews too persecuted the Church, not for zeal of God but for love of rule, he makes this point secure as well. For he who was blameless as touching the righteousness in the law — how should he have persecuted for love of rule, and not for zeal of God?

But whatsoever things were gains to me, these I have counted loss for Christ's sake. Nay rather, I even count all things to be loss, because of the surpassing worth of the knowledge of Christ Jesus my Lord, for whose sake I suffered the loss of all things, and count them to be refuse, that I may gain Christ, and be found in him, not having my own righteousness which is of the law, but that which is through faith in Christ.

[ΦΩΤ.] By gain he means the things gathered to him from the law. So then he does not speak ill of the law, as the followers of Marcion babble. And if he does count these things loss, he does not say it simply — which would be the mark of one speaking ill of the law — but he calls them loss by the comparison with Christ; and this tends the rather to the law's praise, that he does not dare to call it loss otherwise than by the setting of it beside Christ and the comparison with him. «These I have counted.» [ΤΟΥ ΑΥΤΟΥ] If you count all things loss, O Paul — even the very things of the law that are kept after the flesh — because of the surpassing worth of the knowledge [ed: our Greek source breaks off here and resumes in mid-argument; the parallel Latin column shows the extent of what is missing — see the crux] it is not to cast off a loss (for this is rather to make gain, namely to be set free of loss), but rather signifies the casting away of certain profitable things [lat: the Latin column gives *quarumdam vilium rerum abjectionem*, "the casting away of certain worthless things"]. How then, when you put away the things you have counted loss, do you say, That I suffered loss? And we say that he did not count these things loss simply, but by comparison with the more perfect knowledge that is according to Christ, since in itself he reckoned them gain. Therefore the words, I count it loss, are by comparison with the better things; but the words, I suffered loss, are said in themselves, with regard to the nature of the law. Or this too must be said: that the divine Paul takes no care for the choice of Greek words; he looks only to make plain the matter in hand. For just as elsewhere, wishing to make plain the power of death [1301] over us, he was in no way exact about the wording, but instead of saying, it played the tyrant, or it did violence, said, it reigned — signifying by a word of good omen its ill-omened tyranny — so now too, the casting away of harmful things, which is a thing of good omen, he indicated by a word not of good omen, saying, I suffered loss. «Loss.» Certain of the heretics say: Behold, the law is loss and refuse; how then do you say that it was given by God? But observe: he did not say, It is loss, but, I have counted it loss. For to those who sit beside the letter and stand away from Christ it becomes the procurer of loss — not by its own nature, but by the inexperience of those who use it ill. For if gold and lead lie before a man, and there is need to take one of the two, and he chooses the lead, he has suffered loss — the lead not being loss by nature, but by the deprivation of the better. So then the law also, if a man use it as he ought, is gain; for it conducts to Christ. For Moses the lawgiver, speaking of Christ — that He will raise up for you a prophet like me (like me, that is, both in respect of the flesh and of the mediation) — said that they must hearken to him. But if a man will sit beside the letter, it is an occasion of loss. These things you may understand of the words, I count them to be refuse, as well. And first it may be said that he did not say Refuse of the law, but of worldly things as well. And if of the law also, you will understand it according to the sense given for loss; and this too is well. For the straw of the wheat is called refuse. Yet so long as the wheat has not yet appeared, the straw is necessary, as preserving the wheat that is to be; but when it has appeared, the straw is useless to men. So also the law. So long as Christ had not become man, it was needful, for it conducted men to him; but when he had appeared, it is superfluous, so far as concerns the keeping of the things in it after the flesh. And in another way too the law was needful before Christ. For it had more of philosophy than the doctrines of the Greeks, but was grosser than the philosophy that is in Christ. Set therefore midway between idolatry and the faith of Christ, it profited, leading men little by little out of idolatry and out of the grossness that came of it, and making them fitter to believe in Christ when he appeared. Since, then, it has fulfilled its own office and has conducted men to Christ, it is henceforth superfluous for being kept after the flesh — as the child's dress and training are to a boy who has come to man's estate. — [ΟΙΚΟΥΜΕΝΙΟΥ] You may also understand the law to be refuse in another way. For refuse is fodder for beasts; and the law accordingly, after the faith, is under observance among the more irrational sort of men. But why at all have you counted it loss and refuse, O Paul? Because for a long time it deprived me of Christ, while I sat beside the letter — not that he was now suffering loss from it. For he knew how to use it spiritually; but [1304] he speaks of that loss which was before his believing. For even after the loss that damaged us has passed by, we still, in remembering it, call it loss. For see how safely he spoke: I count it loss, because of the surpassing worth of the knowledge of Christ — as though he said, By nature it is not loss; but since, while I supposedly kept it, I did not recognize Christ, it became a loss to me. «Nay rather, I even count.» Since the word, I have counted, carried the force of past time, he says that even now I count. For indeed, he says, for a long time it deprived me of Christ — not by its own will, as one might say, but by my relation toward it, which was not according to knowledge. «That all things are loss.» For if, he says, one should set the bodily observance of the law over against the knowledge of Christ, he will find the law to be loss. So great, he says, is the difference made by the knowledge of Christ.

«For whose sake I suffered the loss of all things.» Not only having let the law go, so as not to keep it and the things in it after the flesh, but all the things in the world as well. For the word, I suffered loss, is as if to say, I let them go and was deprived of them. «Not having my own righteousness.» My own, he says — that which is, as it were, of my own works and labors according to the law. For such righteousness, he says, is not properly righteousness at all — for what indeed shall a man do? — but that which is through grace and faith in Christ is properly righteousness. If then he who had a righteousness of works ran to the righteousness of faith that he might be saved, what shall he suffer who neither has one nor runs to it?

The righteousness which is of God upon faith, of knowing him, and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death, if by any means I may attain unto the resurrection of the dead. Not that I have already received, or am already perfected [lat: the Latin gives *aut jam mortuus sim*, or have already died]. But I pursue, if I may also lay hold of that for which I was also laid hold of by Christ Jesus. Brethren, I do not yet reckon myself to have laid hold. But one thing: forgetting the things behind, and stretching forward to the things before, I pursue toward the mark, unto the prize of the calling above of God in Christ Jesus.

«The righteousness which is of God.» For that which is through faith in Christ is of God, not of the law. «Upon faith.» The righteousness which is of God, he says, rests and is founded upon the faith of knowing him. «For he that knows the Son knows the Father, and conversely.» — «And the power of his resurrection.» For if faith shall not make plain to us the power of the resurrection, what argument will present it? «And the fellowship of his sufferings.» For that one must have fellowship in the sufferings of Christ we have both learned through faith and perform. For he who does not believe that in suffering with him he shall also reign with him would never suffer with him at all. «Being conformed.» That is, being made like.» For just as he himself, he says, died for men, [1305] so I too die for the profit of men. And this is also to die for Christ. «If by any means I may attain.» If by any means, he says. Do you see him, after so much, still in doubt? «Unto the resurrection of the dead.» That glorious resurrection which leads to him, concerning which he says elsewhere, «And we shall ever be with the Lord.» «Not that I have already received.» Since he had said, Being conformed to the death of Christ — and the word was a great one — he was not content only to say, If by any means I may attain unto the resurrection, but showing us yet more plainly that even one who is conformed to the death of Christ does not yet do anything worthy of the cross of Christ, he adds: Not that I have already received, he says, the prize through being conformed to the death of Christ, nor that I am already thereby perfect. «But I pursue, if I may also lay hold.» But I pursue, he says, the prize, if indeed I may lay hold of it. And see how much force the words have, I pursue, and, if I may lay hold. For he who pursues, and is in doubt whether he shall lay hold, sees nothing else and reckons nothing else than to attain what he pursues. «That for which I was also laid hold of by Christ Jesus.» That is, in that matter for which I was taken hold of by Christ. For he laid hold of me already, he says, as I was fleeing, and made me believe. As to the things, then, for which I was laid hold of — as, to preach, to bear his name before nations and kings — whether I may lay hold so as to become such as I was chosen to be. Or understand the words, for which, as meaning since, so that the sense is: But I pursue, if I may lay hold, since I too was laid hold of — calling the thing a debt. «I myself.» At the same time, by the example drawn from himself, teaching them also to be modest in mind and not to be puffed up as having laid hold. «I do not yet reckon.» He says everything as of a runner. And what is it that you do not reckon to have laid hold of? The mark, he says, for which I was sent, the prize, the being worthy of the apostleship. And if Paul, so great a man, has not laid hold, what shall we say? How then does he say elsewhere, «I have fought the fight, and have finished the course»? Because he was then near his departure. «But one thing.» One thing I do, he says, and I become wholly of one thing only. The words, But one thing, must be thought to be said either by ellipse, as those before us took them — for in this figure too he is frequent, so that there is wanting: but one thing I care for, one thing I study and am anxious about. What is this? The things behind, he says, and so on. Either, then, it must be taken thus, or it rather falls under another figure, that of taking a word in common. For the divine Paul abounds in this too, so that the words, I reckon to have laid hold, are taken in common: that is, I reckon that I have laid hold of nothing, save one thing. And what is it that I reckon to have laid hold of? That, forgetting the things behind and stretching forward to the things before, I pursue toward the mark, and so on. For he must needs have laid hold of this: that he pursues toward the mark, and that his course is not in vain. Therefore he says elsewhere also: «So I run, not as uncertainly; so I fight, not as one beating the air.» And again: «So run, that you may lay hold.» — «Forgetting the things behind.» [1308] For this it was that made him stretch forward to the things before: the forgetting of the good deeds behind. And before, he says, is with regard to the prize laid up. For always accounting it to be before me and far distant from me, I run toward it. «And stretching forward to the things before.» The word, stretching forward, shows the swift course [lat: the Latin gives *continuum cursum*, the continuous course], as if he had said: I am still in the course, since the prize is before me and far distant. For that man stretches forward who, while his feet are still running, has already bent the rest of his body toward the mark, and all but outstrips his feet by the leaning of the rest of the body. And this comes of great eagerness and warmth. «I pursue toward the mark.» And what is the mark of his course? The kingdom of the heavens, which he also calls the prize. For interpreting himself he says: And what is the mark? The prize, he says, of the calling above. «In Christ Jesus.» He refers all to Christ: for in Christ, he says, I run. For without Christ and his inclining to help it is not possible to accomplish this course, even if we should wish.

As many of us then as are perfect, we are of this mind; and if in anything you are otherwise minded, this also God will reveal to you. Nevertheless, whereunto we have attained, to walk by the same rule, to be of the same mind.

«We are of this mind.» Of what? That one must forget the things behind and stretch forward to the things before. For this is what makes men perfect: to account that one falls short of the prize. «And if in anything otherwise.» If in anything otherwise, he says, you have succeeded — namely, that you do not fall short of the prize, but have already attained it — God will reveal to you that you are not rightly so minded. For he who is so minded becomes the more slothful. And he says, This also, as all the rest as well; for he refers his own teaching to God. «Nevertheless, whereunto we have attained.» For the present, he says, while God is revealing that other thing, let us stand in the measure and rule whereunto we have attained — that is, in not losing what has already been accomplished. And the word, to walk by rule, is as if to say, to be content, to obey, to stand fast.

Or: he calls faith a rule. For just as with a rule, whether you take away or add, you have ruined the whole, so also with the faith. — [ΦΩΤ.] For the meantime, he says, until he reveal to you the truth, let us not lose what we have laid hold of. And how is it lost? If we grow negligent of our former zeal and are turned aside from the course. But one must walk by the same rule — that is, keep up the same contest, display the same manner, be of the same mind, both concerning the conduct of life and concerning the doctrines. For as he who has altered any one of the doctrines [1309] has dissolved all that went before as well, so too he who has shifted any point of the conduct of life and let it slacken and does not keep the same exactness has ruined what preceded also. Then, that he may not seem to be enjoining a thing hard to accomplish and difficult — to be trained through the whole of life in the virtues and in piety — he adds: Be imitators of me. What I require, he says, is a very easy thing, and nothing impossible; I too am a man of like passions: as you see me contending, so contend yourselves also.

To walk by the same rule, to be of the same mind. This passage is either exhortation or prayer. But if it is exhortation, the word "must" is wanting: You must walk by the same rule, be of the same mind. If you are bound to walk by the same rule, you are bound to be of the same mind. But if it is a prayer, the words "he will reveal" will be supplied from the common construction: as, He will reveal to you to walk by the same rule, and so on. For he knows that without the divine impulse nothing is rightly accomplished. To be of the same mind, he says, in that which we have attained in the faith — no more, no less.

Be fellow-imitators of me, brethren, and mark those who so walk, even as ye have us for a pattern. For many walk, of whom I often told you; and now I tell you even weeping, the enemies of the cross of Christ, whose end is destruction, whose God is the belly, and whose glory is in their shame, who mind earthly things.

«Be fellow-imitators of me.» For this blessed man taught not by words alone, but in his works also he became their pattern. «And mark.» Above he was saying, Beware of the dogs and the evil workers — namely, those who even after the faith were judaizing. But now he gives them a general observation: that you may mingle, he says, with these, who bear the pattern of my conversation among you. — «Those who so walk.» [ΦΩΤ.] To walk he takes here simply for to live and to conduct oneself. Since, he says, many walk, then, for the distinguishing of those who walk rightly and those who do not, mark who walk according to the pattern in which we walked, and follow these. «For many walk.» Badly, he says, and otherwise than I. «And now I tell you even weeping.» Behold the bowels of Paul, weeping over the evils of others. For since the disease was straining upon them, he mourns for them. «The enemies of the cross of Christ.» What sort are these whom you bid us guard against? The enemies, he says, of the cross of Christ. For there were some who were Christians in name, but lived in luxury and ease, whom he calls enemies of the cross. For they do things contrary to it; for it requires a noble soul, drawn up in array against dangers and imitating its own Master, whereas these are slaves to the belly. «Whose end is destruction.» Well did he call the end destruction — if they remain such to the end; for it was likely that they should also be changed. «Whose God is the belly.» For they serve it as a mistress, or rather as [1312] a god. Of whom he says elsewhere: «Let us eat and drink, for tomorrow we die.» For there too he was speaking of the gluttonous. «And their glory is in their shame.» Many say that by these words he was hinting at circumcision; but it is not so. Rather, he says, they boast in those things for which they ought to have hidden their faces and been ashamed. «Who mind earthly things.» For they who seek after ease and luxury mind earthly things.

For our commonwealth is in the heavens, whence also we look for a Saviour, the Lord Jesus Christ, who shall transfigure the body of our humiliation, that it may become conformed to the body of his glory, according to the working whereby he is able even to subject all things to himself.

We must therefore seek the things in heaven, where our commonwealth is. For there we serve as soldiers, there we live as citizens. «Whence also a Saviour.» From heaven we look for our Lord and Saviour, who shall appear in the Father's glory, at the second coming, with his holy angels; who, he says, shall both transfigure and change the present body. And he called it a body of humiliation because it is subject to corruption and to passions and pains. And he will make it, he says, like to that body of his own, which sits at the right hand of the Father, which is adored by the incorporeal powers. For our body also shall be changed into incorruption, by the grace of our God Jesus Christ. Woe to those who fall away from this glory and are ranked with the demons. «Who shall transfigure.» Many suppose that another body, a spiritual one, is raised at the resurrection, and not this one which we now wear about us, because it is said, He shall transfigure the body of our humiliation into the body of his glory. But see what Methodius says in his discourse On the Resurrection. This body of ours also was once, before the transgression, a body of glory; and it was so glorious that now, after the transgression, it is called a body of humiliation. For had it not been glorious, it would not now have been called a body of humiliation. For it is the glorious that is humbled by a fall. Since of that which is always lowly no one would say that it was humbled through the transgression. For indeed of him who stands, if he fall, we say that he fell; but of him who always lies, no one would say that he fell by sinning. So then it is this body that rises, become incorruptible and glorious, and not another. «That it may become conformed.» He lays down a strong and indisputable ground of belief that the body of our humiliation shall assuredly be transfigured — if only we are willing — so that it may become conformed to his glory. For if, he says, our Lord Jesus Christ comes for this, who will dispute but that this shall assuredly be? [1313] Then, do you want yet another demonstration? He wills to subject all things to himself. «For it behoves him, he says, to reign until all things be subjected to him» [var: Gk 1 Cor 15:25 reads *ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ*, "till he put all his enemies under his feet" — the form Migne prints at 1316]. And: «But when all things shall have been subjected to him.» If then the Son himself reigns in order that he may subject all things to himself, and all things shall assuredly be subjected to him, it is plain that the body of our humiliation also — if only we ourselves shall be willing — shall be subjected to him. And it is subjected when it bears in itself nothing seditious and hostile toward him who subjected it, but all things concordant and in tune, both in faith and in the conduct of life. And when the body of our humiliation has thus been subjected to him, it is plainly transfigured from the humiliation that is according to sin and corruption, and becomes conformed to the body of his glory. Vain, then, is the fear. And we must not say that the Son will subject all things to the body of the Son, but that he subjects them to himself — he who said: «All authority hath been given me in heaven and on earth.» As Paul also says elsewhere:

«For it behoves him to reign until he put all his enemies under his feet.» And: «But when all things shall have been subjected to him.» Since, then, the divine oracles say these things plainly, how must it not be said that our Lord and Saviour Jesus Christ is himself both he who transfigures the body of our humiliation and he who works the subjection of all things unto himself? And when the Son subjects, the Father also subjects; for the things of the Father and of the Son are common. «According to the working.» Then, in what follows, he gives also the reason of a thing so marvellous. For it is marvellous, that our body should become conformed to that divine body. For this, he says, God and Father will do out of the working — that is, according to that working by which he is able, and was able, to subject all things to his Son. He will therefore, he says, subdue it, so as to change it into incorruption. And see how great a concord of the Holy Trinity he knows: that, having above laid it down that the Son effects the change of our body, he now says that the Father does this. Surely, then, it is not rash, if we so understand it, that the Son will do this according to that power of his in which he subjected all things to his own body? But if we shall so understand it, there is fear lest we seem to divide, after the union, the one incarnate nature of God the Word.

CHAPTER 6. Exhortations proper to certain persons, and common to all.

Therefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, beloved. I beseech Euodia, and I beseech Syntyche, to be of the same mind in the Lord. Yea, I ask thee also, genuine yokefellow, help these women, who laboured with me in the Gospel, together with Clement [1316] and the rest of my fellow-workers, whose names are in the book of life.

Great are the praises — to be brethren of Paul. And not this only, but also beloved and longed for; and not only that, but also his joy and his crown. «So stand fast.» So — how? As he now says: unswerving and steadfast in the faith of Christ. «I beseech Euodia and Syntyche.» These women were exceedingly among the well-approved. «To be of the same mind in the Lord.» Which very thing they now think. «I ask thee also.» I beseech thee also, he says, as I did those women. «Genuine yokefellow.» From this some have supposed that Paul had a wife, and was writing to her. But such a notion is foolish. For what a thing it would be, if at Philippi he had left her behind in a strange and alien land, and neither at Tarsus, where he had been born, nor at Jerusalem, where he had been brought up? But we shall say either that he was the husband of one of the two women he mentioned, or that it is a proper name — some man of good repute, to whom he also commends the said women. «Help them.» Work together with them in the things that pertain to God. «They laboured with me.» He hints at dangers, which these women too endured along with him. «And of the rest of my fellow-workers.» There were indeed, he says, others also who were fellow-workers toward the preaching; nevertheless these women too laboured with me. «Whose names are in the book of life.» What is greatest of the things God said to his own disciples, this Paul says also concerning these women. For what says Christ? «Rejoice not, he says, that the demons are subject unto you, but that your names are written in the book of life.»

Rejoice in the Lord always; again I will say, rejoice. Let your forbearance be known unto all men. The Lord is at hand; be careful for nothing, but in everything by prayer and by supplication with thanksgiving let your requests be made known unto God. And the peace of God, which surpasses all understanding, shall guard your hearts and your thoughts in Christ Jesus.

Christ says: «Blessed are they that mourn,» and: «Woe unto them that laugh.» How then does Paul say, Rejoice? Neither did Christ enjoin the worldly mourning — such as mourning over the loss of kinsfolk — but the spiritual, the mourning for sins. Nor does Paul speak of the worldly joy. Wherefore he also adds, In the Lord. So that that mourning becomes the occasion of this joy. For he who mourns his own sins shall have the joy that is in the Lord, having by this blotted out his sins through the mourning, and rejoicing according to God with a conscience privy to Christ. And what does his doubling it mean — «Again I will say, rejoice»? They were in grief because of the trials and the afflictions which they were enduring. He shows, then, that to suffer and to be grieved for Christ's sake is a procurer of the true joy. Or: that the grief for Christ's sake which comes about from the persecutors is itself joy, since the joy that lies in expectation overshadows [1317] the grief that is at our very feet. «Let your forbearance be known unto all men.» Since above he had accused certain men, saying, Whose God is the belly, and their glory is in their shame, it was likely that on account of these things the faithful would be set at war with those men. He says therefore: Do not treat them as enemies, but with forbearance; and not toward them only, but toward all men also. «The Lord is at hand; be careful for nothing.» For why are you distressed, he says, at their plots, or at the other trials? The Lord is at hand, he says, the judgment is upon us, and both you and they shall have your recompenses. Be careful, then, he says, for nothing: «but in everything» — that is, in every matter — use prayer and supplication. Now it is a very great comfort to those who are afflicted that the Lord is at hand. And behold, he adds yet another medicine, the prayer that is with thanksgiving. For this is prayer in the proper sense. Through the prayer, then, and the supplication that is with thanksgiving, let your requests be made known unto God. So that prayers which have not thanksgiving are not even made known unto God. For he who gives no thanks for the things that are past, how shall he either ask or receive the things to come? But in every matter use prayer and supplication, through which let your requests, with thanksgiving, be made known. «And the peace of God.» By peace he means God's reconciliation toward us. And well did he say peace. For we had been set at war with him, but through the blood of the Only-begotten he reconciled us to himself. Or else he speaks of that peace of which Christ says: «My peace I give unto you, my peace I leave unto you» [var: Gk John 14:27 has the clauses in the reverse order — *εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν*, "peace I leave with you, my peace I give unto you" — and "my" with "give" only]. For when he bids us be at peace even toward our enemies, does it not surpass all understanding? «Which surpasses all understanding.» And if the peace of God surpasses all understanding, what would one say to those who busy themselves about his essence? «Shall guard your hearts.» So as not to be swamped by trials, nor carried about by deceit. «In Christ Jesus.» Either he will guard you in him, so that you abide and do not fall away from him; or he will guard you through him.

Finally, brethren, whatsoever things are true, whatsoever seemly, whatsoever just, whatsoever pure, whatsoever lovely, whatsoever of good report — if there be any virtue and if any praise, these things consider. What things ye also learned, and received, and heard, and saw in me, these do; and the God of peace shall be with you.

All things have been told you; this alone now remains.

But the words are those of one urging them on. And by true he means the things of virtue; for vice is falsehood. By seemly, all that lies in bearing and in words and in gait and in deeds. By pure, as by way of contrast with him who minds earthly things. By lovely, either to God or to the faithful. «If there be any virtue, and if any praise.» He wills them so to live as to please men also. (Without offence [1320] be ye, he says.) Not looking to praise, but living praiseworthily. «These things consider.» Do you see that he wills to banish even the evil thought out of our souls? «What things ye also learned.» Through teaching ye learned, and received, and heard; but through works ye saw. And that he became for them a pattern, this is the meaning of, Ye saw in me. For since it was not possible to write about all things — about bearing, about gait, about words, about laughter, and all the rest — in one word he taught all, in saying, And ye saw in me. «And the God of peace shall be with you.» For if ye do these things, he says, ye shall be free from fear, in peace, in security. For if we through virtue are at peace toward God and toward men — «For with them that hated peace, he says, I was peaceable» — God also shall be with you. And God being with you, what need is there to busy oneself about the rest?

But I rejoiced in the Lord greatly, that now at length ye have flourished again in your thought for me; wherein ye were indeed minded, but ye lacked opportunity. Not that I speak in respect of want; for I have learned, in whatsoever state I am, to be self-sufficient. I know also how to be humbled, and I know also how to abound; in every thing and in all things I have been initiated, both to be filled and to hunger, both to abound and to suffer want. I am strong for all things in Christ who empowers me. Nevertheless ye did well, in that ye had fellowship with my affliction.

«But I rejoiced in the Lord greatly.» Greatly, for this reason: because the joy was not fleshly, but in the Lord. And he rejoiced, not because he himself received, but because those who gave were benefited. «That now at length.» The phrase, Now at length, indicates a long time in which they had neglected to do this, namely to send him the things needful. And the phrase, Ye have flourished again, is as of fruits that had been dried up and afterwards budded once more. For thus, he says, ye also, having withered away in almsgiving, have flourished again. The phrase, «Your thought for me,» showed that they had been negligent only in the things that concerned him, and not in the things that concerned all men — which was the act of one recovering the force of his rebuke. For the thought for me, he says — that is, the remembering of me, as ye always used to remember me, he says. Then, as though making apology for their remissness toward him, he says: «But ye lacked opportunity.» That is, Ye did not neglect me out of remissness, but ye had no opportunity of sending, either because ye were not in plenty, or because ye had not one to carry the things. But why does he who always boasts in not receiving (for it is good for me rather to die, he says, than that anyone should make void my boasting) now receive? And we say that there, among the Corinthians, it was on account of the false apostles that he did not receive. For, he says, that wherein they boast, they may be found even as I. Since he did receive, not so much for his need as that those who supplied might be benefited. For whence had he wherewith even to be fed in a foreign land, neither carrying anything with him, nor giving his leisure to handiwork, but to the preaching [1321]? «Not that I speak in respect of want.» Since he had gently rebuked them by writing, Now at length, he says: The things I said, I did not say for this reason, as being in want, but for your advantage, he says, I spoke, that ye be not without fruit — which he says lower down. — [ΦΩΤ.] I said that I rejoiced in the Lord greatly, that ye have flourished again in your thought for me. But do not suppose, he says, that I say this because of the want I had. For I, he says, have learned, and so forth. I am trained, he says, in all things, and not even when in want am I put out. Yet I rejoiced nevertheless over you, that ye did well. For having made yourselves partakers of my affliction, ye shall be partakers also of the prizes. For this reason I rejoiced greatly. Since he had said, I rejoiced greatly, because ye did well in becoming fellow-partakers of my affliction, he reminds them that from the beginning he had laid up for them this grace and this benefaction — namely, to receive from them the things needful, and thereby to make them partakers both of the afflictions borne for Christ's sake and of the prizes laid up for these. For do not suppose, he says, that it is because I am now far away, and in a place where the preaching has not been spread abroad as among you, nor are there men who so readily supply the things needful — that for this reason I accepted your supply and counted you worthy to become partakers both of my affliction and of the recompense. For indeed, when I was still near, and had many who would have supplied the cost had I been willing, I preferred you. For when I went forth from Macedonia, and at Thessalonica, I counted you worthy to be the suppliers of my need. But do not suppose that I say these things and extol this deed of yours in order that ye may supply again and again, and satisfy my necessities. For so far am I from saying them for this reason, that behold, I say, I have all things — that is, I am discharged as regards all the things that pertain to need; and I am discharged in this sense, that I no longer have need of them. Then, that he may not grieve them as though disdaining them: Not so, he says, but that I abound, and so forth. «For I have learned, in whatsoever state I am.» The thing, then, is a matter of teaching and of discipline. And what didst thou learn, O divine soul? In whatsoever state I am. That is, to be content, he says, with what is present, and to be self-sufficient. «I know also how to be humbled.» Perhaps someone will say: To know how to bear hunger belongs to virtue; but to be filled — of what virtue is that? Of very great virtue indeed. For as straitness, so also freedom from care knows how to breed many evils. For many, coming to be in plenty, have become more careless, and have not been able to bear a belly that is filled. For indeed Israel bore not the fulness, but kicked against it. But not so Paul. «To be humbled.» That is, to suffer hunger. «To abound.» That is, to be sated. In every thing and in all things I have been initiated. In every matter, he says, and in [1324] all the things that befall, I have been initiated. That is, I have experience of all things. «I am strong for all things in Christ who empowers me.» That he may not seem to speak boastfully, and moreover as being thankful, he refers all to Christ. What has been said, he says, is no achievement of mine, but of Christ who supplies me this strength. «Nevertheless ye did well.» And these things being so, he says, and I being strong to bear all things, ye did well, he says, in becoming fellow-partakers of my affliction. For lest they should become more careless on hearing that I need nothing, he handles the argument in another way. For by what went before he abated their conceit, but by what he says now he makes them more eager. He did not say, Ye gave and stopped my grief, but — what was more venerable — «Ye had fellowship with my affliction.» And what a thing it is to become a partner of Paul, and that in the affliction borne for Christ's sake!

And ye yourselves also know, Philippians, that in the beginning of the Gospel, when I went forth from Macedonia, no church had fellowship with me as concerning an account of giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my need. Not that I seek the gift, but I seek the fruit that abounds unto your account. But I have all things and abound. I am filled, having received from Epaphroditus the things sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. And my God shall fill up every need of yours according to his riches, in glory, in Christ Jesus.

For the rebuke spoken above, where he said, Now at length ye have flourished again, he now quietly makes his apology. For do not suppose, he says, that I have spoken as one in need or as one demanding, but because I am confident of you, he says. And it is you who gave the occasions of this confidence, in that ye supplied me in the beginning of the Gospel. «In the beginning of the Gospel.» Before, he says, ye were confirmed at all. «When I went forth from Macedonia.» It cannot be said, he says, that ye gave to me as to one who was among you. When I went forth, he says, not only out of your city, but out of the province also. «No church had fellowship with me.» He did not say, No church gave to me, but, «Had fellowship.» For the thing is a fellowship. For I gave spiritual things, he says, and received carnal, as he says elsewhere also: «If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things?» And the phrase, As concerning an account of giving and receiving, carries its condemnation in yet another way. For they neither gave carnal things, nor were they willing even to receive spiritual. «For even in Thessalonica.» This is yet more: that while he was living in their very metropolis, he was maintained by these men. Wherefore he says, In Thessalonica, unto my need — that is, for the necessary expenses. «Not that I seek the gift.» Since he had spoken lowlily in saying, unto my needs, that they might not be lifted up thereby, he says: Not that I seek your gift do I say these things, but I seek your fruit, which abounds unto [1325] your account, not mine. Do you see that they themselves were benefited by supplying? As though he were saying: For your advantage I seek these things, that ye may bear fruit. «But I have all things.» By this again he makes them more eager. I have, he says, all things, and abound — that is, the things due for the former time also, in which ye sent not. «And abound.» That is, I count that I have received more than the things that were passed over. «I am filled.» All things, he says, that were owing to me; for he counts the thing a debt. I am filled, he says, having received from Epaphroditus. Through him they had sent. «An odour of a sweet smell.» He says that they are an odour of a sweet smell and a sacrifice acceptable to God. Ah, to what a place has he carried up the things that were given! Ye gave, he says, not to me, but to God. For I received the things from you, he says, as being an odour of a sweet smell and a sacrifice to God. For indeed incense and a rational sacrifice are offered to God alone. And the gifts from you, he says, prove to have been offered to God. «And my God shall fill up every need of yours.» Since he said above, «But ye lacked opportunity» — that is, Ye were in want — he now prays for them self-sufficiency, so as to be able to supply others also. «According to his riches, in glory.» This he said, showing that it is also easy for him to give; for he is rich. And he will give to you in glory. That is, so that the giving may advance unto his glory. «With Christ Jesus» [lat: the Latin column prints *Per Christum Jesum*, and its note glosses ἐν — *Nam ἐν capitur pro… id est In pro Per* — not σύν]. Or: he will give through Jesus Christ. For he who has been filled with the things needful gives thanks to him who gave.

Now unto God and our Father be the glory unto the ages of the ages. Amen. Salute every saint in Christ Jesus. The brethren who are with me salute you. All the saints salute you, but chiefly they that are of Caesar's household. The grace of our Lord Jesus Christ be with you all. Amen.

Since he said, Through Jesus Christ he shall fill up every need of yours, he glorifies the Father also, who through the Son gives the self-sufficiency. «The brethren who are with me salute you.» For there were many with him, save that Timothy alone was like-souled, as he says above. Yet see the bowels of Paul, that he calls these also brethren. «All the saints salute you.» It was a sign that Paul praised the Philippians among them, and therefore they salute them. «But chiefly they that are of Caesar's household.» He braced them up by indicating that the preaching had reached even the imperial household. For had they not believed, they would not have saluted the Philippians. Besides these things he teaches this also: If they who are in the palaces despised all things and believed in Christ, how much more must ye who are poor do this? «The grace of the Lord Jesus Christ be with you all.» As is his custom, with a prayer he ends the Epistle now also.

The End, with God's help, of the Epistle to the Philippians. It was written from Rome by Epaphroditus. [ed: our source truncates this subscription mid-phrase, after τῆς πρὸς Φιλιππησίους; the remainder — Ἐπιστολῆς. Ἐγράφη ἀπὸ Ῥώμης δι᾽ Ἐπαφροδίτου — is restored from the plate, scan leaf 672.]

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key: oecumenius-philippians