Moral Rules (Moralia)
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Chapter 1
1PG 31 31
Ὅτι δεῖ τοὺς πιστεύοντας τῷ Κυρίῳ μετανοῆσαςε πρῶτον, κατὰ τὸ κήρυγμα Ἰωάννου, καὶ αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" χεῖρον γὰρ τῶν πρὸ τοῦ Εὐαγγελίου χαταχριθέντων οἱ νῦν μὴ μοΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ τότε ἤρξατο ὁ ᾿Ιησοῦς κηρύσσειν, καὶ «έγειν" Μεταγοεῖτε" ἤγγικδ γὰρ ἡ βασιλεία τῶν οὐραγῶν..... Τότε ἤρξατο ἐνειδίζειν τὰς πόμεις, ἐν αἷς ἐγένοντο αἱ πλεῖσται δυγάμεις αὐτοῦ, ὅτι οὐ μετενόησαν. Οὐαί σοι, Χωραξιν, οὐαί σοι, Βηθσαϊδά" ὅτι εἰ ἐν Τύρῳ καὶ ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμεγαι μετεγόησαν. Πλὴν Τύρῳ καὶ Σιδῶνι ἀγνεχτότερον ἔσται ἐν ἡμέρᾳ χρίσεως, ἣ ὑμῖν, καὶ τὰ Ὅτι τῆς μετανοίας καὶ τῆς ἀφέσεως τῶν ἁμαρτιῶν ὁ παρών ἔστι καιρός " ἐν δὲ τῷ μέλλοντι αἰῶνι ἢ δικαία κρίσις τῆς ἀνταποδόσεως. ΜΑΡΚΟΣ. Ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὅ Υίὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἁμαρτίας ἀφιέγαι, «έγει" ΜΑΤΘΑΙ͂ΟΣ. ᾿Αμὴν» έγω ὑμῖν, ὅσα ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δέδεμέγα οὐραγῷ" καὶ ὅσα ἂν «ὐσητε ἐπὶ τῆς γῆς, {{{|: α ἢ) ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωγήσωσιν ἐπὶ τῆς ποτα, ἵπ φία οηϊπθς φαὶ ἐπ γῆς περὶ παντὸς πράγματος, οὗ ἐὰν αἰτήσωνται, γεγήσεται αὑτοῖς παρὰ τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς ἸΩΑΝΝΗ͂Σ. “Ὅτι ἔρχεται ὥρα, ἐν ἡ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς ται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτῆς " ἕως ον ἰδοὺ τατον Σολυβῶνος ζρις ἰΐς (Μαι ἢ. χιι, Ῥαγῖβ. λέγει. Καὶ πάλιν " ἀμὴν λέγω. αὑτοῦ, καὶ ἐχπορεύσονται, οἱ τὰ ἀγαθὰ ἃ ποιήσαντες, εἰς ἀγάστασιν ζωῆς οἱ δὲ τὰ πράξαντες, εἰς ἀνάστασιν χρίσεως. ΠΡῸΣ ΡΩΜ. ἾΝ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν, ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάγοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμεκαρδίαν, θησαυρίζεις ἑαυτῷ ἡμέρᾳ ὀργῆς καὶ ἀποχαζλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ΠΡΆΞΕΙΣ. Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τὰ νῦν παραγγέλλει τοῖς ἀγθρώποις πᾶσι πανταχοῦ μετανοεῖν" καθότε ἔστησεν ἡμέραν, ἐν ἢ μέλλει κρίγειν τὴν οἰκουμένην. Ὅτι δεῖ τοὺς μετανοοῦντας κλαίειν πικρῶς, καὶ τὰ θυοΐ ρμαπίϊοηίϊαπι λοιπὰ, ὅσα ἴδια τῆς μετανοίας, ἐκ καρδίας ἐπιΜΑΤΘΑΙ͂ΟΣ. Καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος ᾿Ιησοῦ εἰρηκότος αὐτῷ, ὅτι Πρὶν ἢ ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με. Καὶ ἐξελθὼν ἕξω, ἔκλαυσε πικρῶς. ΠΡῸΣ ΚΟΡ. β΄. ᾿Α.1.1) ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς ἐν τῇ ᾿ φαρουσίᾳ Τίτου. Οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀ.λλὰ καὶ ἐν τῇ παρακλήσει ἦ παρεχιιήθη ὑφʼ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ἐδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ. Καὶ μετʼ ὀλία ᾿Ιδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ Θεὸν «υπηθῆγαι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδήν" ἀλλὰ ἀποιλογίαν, ἀ.11ὰ ἀγαγάχτησιν, ἀλλὰ φόβον, ἀ.λὰ ἐπιπόθησιν, ἀ.λλὰ (᾿ς νος εαἰιθεϊ εις ζῆλον, ἀλλὰ ἐκδίκησιν" ἐν παντὶ συγεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι. ΠΡΆΞΕΙΣ. τε τῶν πεπιστευκότων ἤρχοντο, γούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν. Ἵκανοί τε τῶν τὰ περίεργα πραξάντων συγχομίσαντες τὰς βίβλους κατέκαιον ἐγώπιον Ὅτι τοῖς μετανοοῦσιν οὐκ ἀρχεῖ πρὸς σωτηρίαν ἡ ἀναχώρησις μόνη τῶν ἁμαρτημάτων, χρεία δὲ αὑτοῖς καὶ καρπῶν ἀξίων τῆς μετανοίας. ΜΑΤΘΑΙ͂ΟΣ. Ἰδὼν» δὲ ποιλιλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς" Γεγγήματα ἐχιδγῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὁργῆς; Ποιήσατε οὖν καρποὺς ἀξίους τῆς μεταγοίας, καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς " τέρα ἔχομεν τὸν ᾿Αβραάμ. Λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν «λίθων τούτων ἐγεῖραι τέκνα τῷ Αθδραάμ. Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται. Πᾶν οὖν δένδρον, μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται, καὶ εἰς Ὅτι μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν οὐχ ἔστι καιρὸς κατορθωμάτων, τοῦ Θεοῦ τὸν παρόντα καιρὸν δεῖς, ΠΟῊ ξαπιρδοταπί οἰει εὑπρόσδεχτος, ἰδοὺ νῦν ἡμέρα σωτηῤίας μηδεμίαν ἐν μηθῇ ἡ διακονία, ἀϊλι ἐν παντὶ συγιστῶντες ἑαυτοὺς, ὡς Θεοῦ διάχογοι. ΠΡῸΣ ΓΑΛ. ἐν μακροθυμίᾳ εἰς ἐργασίαν τῶν πρὸς τὴν αὐτοῦ εὐαρέστησιν. ΜΑΤΘΑΙΟΣ. Τότε ὁμοιωθήσεται ἡ τῶν οὐρανῶν δέκα παρθένοις, αἵτινες, λαδοῦσαι τοῦ νυμφίου. Πέντε δὲ ἦσαν ἐξ αὐτῶν φρόνιμοι, καὶ πέντε μωραί" αἵτινες μωραὶ, λαδοῦσαι τὰς «αμπάδας αὑτῶν, οὐκ ξλαδον μεθʼ ἑαυτῶν ἔλαιον" αἱ δὲ φρόνιμοι ξϊλαδον ἔλαιον ἐν τοῖς ἀγγείοις αὑτῶν μετὰ τῶν λαμπάδων αὑτῶν. Χρογνίζοντος δὲ τοῦ γυμφίου, ἐνύσταξαν πᾶσαι καὶ ἐχάθευδον. Μέσης δὲ γυχτὸς κραυγὴ γέγογεν" Ἰδοὺ ὁ γυμρίος ἔρχεται, ἐξέρχεσθε εἰς ἀπάντησιν αὖτοῦ. Τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι, καὶ ἐχόσμησαν τὰς λαμπάδας αὑτῶν. Αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπον" Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σδέγενυγται. ποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν" πορεύεσθε δὲ μᾶλλον πρὸς τοὺς πωλοῦντας, καὶ ἀγοράσατε ἑαυταῖς. Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι, θεν ὁ γυμφίος, καὶ αἱ ἕτοιμοι εἰσῆϑθον μετʼ αὐὖτοῦ εἰς τοὺς γάμους, καὶ ἐκιλείσθη ἡ θύρα Ὕστερον δὲ ἔρχονται καὶ αἱ 1οιπαὶ παρθένοι, Κύριε, Κύριδ, ἄνοιξον ἡμῖν. Ὁ δὲ ἀποκριθεὶς, εἶπεν" ᾿Ἀμὴν «έγω ὑμῖν, οὐκ οἷδα ὑμᾶς. ΛΟΥΚΑΣ. ᾿Αγωνίσασθε εἰσελθεῖν διὰ τῆς στενῆς πύλης, ὅτι πο.1.1οὶ, λόγω ὑμῖν, ζητήσουσιν εἰσελθεῖν, καὶ οὐκ ἰσχύσουσιν. Ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἱκοδεσπότης, καὶ ἀποχζλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι, καὶ κρούειν τὴν θύραν, «“έγοντες" Κύριε, Κύριε, ἄγοιξον ἡμῖν" καὶ ἀποκριθεὶς ἐρεῖ (δ2) ὑμῖν Οὐκ οἷδα ὑμᾶς πόθεν ἐστέ. ΠΡῸΣ ΚΟΡ. β΄ʼ. ᾿Ιδοὺ νῦν καιρὸς μηδενὶ διδόντες προκοπὴν, ἵνα μὴ μωοὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας.
Hoti dei tous pisteuontas tǭ Kyriǭ metanoēsase prōton, kata to kērygma Iōannou, kai autou tou Kyriou hēmōn Iēsou Christou" cheiron gar tōn pro tou Euangeliou chatachrithentōn hoi nyn mē moMATThAIOS. ᾿Apo tote ērxato ho ᾿Iēsous kēryssein, kai «egein" Metagoeite" ēngikd gar hē basileia tōn ouragōn..... Tote ērxato eneidizein tas pomeis, en hais egenonto hai pleistai dygameis autou, hoti ou metenoēsan. Ouai soi, Chōraxin, ouai soi, Bēthsaïda" hoti ei en Tyrǭ kai egenonto hai dynameis hai genomenai en hymin, palai an en sakkǭ kai spodǭ kathēmegai metegoēsan. Plēn Tyrǭ kai Sidōni agnechtoteron estai en hēmerą chriseōs, hē hymin, kai ta Hoti tēs metanoias kai tēs apheseōs tōn hamartiōn ho parōn esti kairos " en de tǭ mellonti aiōni ē dikaia krisis tēs antapodoseōs. MARKOS. Hina de eidēte, hoti exousian echei ho Uios tou anthrōpou epi tēs gēs hamartias aphiegai, «egei" MATThAIOS. ᾿Amēn» egō hymin, hosa an dēsēte epi tēs gēs, estai dedemega ouragǭ" kai hosa an «ysēte epi tēs gēs, {{{|: a ē) hymin, hoti ean dyo hymōn symphōgēsōsin epi tēs pota, hip phia oēïpths phai ep gēs peri pantos pragmatos, hou ean aitēsōntai, gegēsetai hautois para tou Patros mou tou en ouranois IŌANNĒS. “Hoti erchetai hōra, en hē pantes hoi en tois mnēmeiois akousontai tēs tai anastēsontai en tę̄ krisei meta tēs geneas tautēs " heōs on idou taton Solybōnos zris iïs (Mai ē. chii, Rhagib. legei. Kai palin " amēn legō. hautou, kai echporeusontai, hoi ta agatha ha poiēsantes, eis agastasin zōēs hoi de ta praxantes, eis anastasin chriseōs. PROS RŌM. IN tou ploutou tēs chrēstotētos autou, kai tēs anochēs, kai tēs makrothymias kataphroneis, agnoōn, hoti to chrēston tou Theou eis metagoian se agei? Kata de tēn sklērotēta sou, kai amekardian, thēsaurizeis heautǭ hēmerą orgēs kai apochazlypseōs, kai dikaiokrisias tou Theou, hos apodōseis hekastǭ kata ta erga autou. PRAXEIS. Tous men oun chronous tēs agnoias hyperidōn ho Theos, ta nyn parangellei tois agthrōpois pasi pantachou metanoein" kathote estēsen hēmeran, en ē mellei krigein tēn oikoumenēn. Hoti dei tous metanoountas klaiein pikrōs, kai ta thyoï rmapiïoēiïapi loipa, hosa idia tēs metanoias, ek kardias epiMATThAIOS. Kai emnēsthē ho Petros tou rhēmatos ᾿Iēsou eirēkotos autǭ, hoti Prin ē alektora phōnēsai, tris aparnēsę̄ me. Kai exelthōn hexō, eklause pikrōs. PROS KOR. b΄. ᾿A.1.1) ho parakalōn tous tapeinous, parekalesen hēmas en tę̄ ᾿ pharousią Titou. Ou monon de en tę̄ parousią autou, a.lla kai en tę̄ paraklēsei ē parechiiēthē hyphʼ hymin, anangellōn hēmin tēn hymōn epipothēsin, ton hymōn edyrmon, ton hymōn zēlon hyper emou. Kai metʼ olia ᾿Idou gar auto touto to kata Theon «ypēthēgai hymas, posēn kateirgasato en hymin spoudēn" alla apoilogian, a.11a agagachtēsin, alla phobon, a.la epipothēsin, a.lla (᾿s nos eaiitheï eis zēlon, alla ekdikēsin" en panti sygestēsate heautous hagnous einai en tǭ pragmati. PRAXEIS. te tōn pepisteukotōn ērchonto, goumenoi kai anangellontes tas praxeis autōn. Hikanoi te tōn ta perierga praxantōn synchomisantes tas biblous katekaion egōpion Hoti tois metanoousin ouk archei pros sōtērian hē anachōrēsis monē tōn hamartēmatōn, chreia de hautois kai karpōn axiōn tēs metanoias. MATThAIOS. Idōn» de poililous tōn Pharisaiōn kai Saddoukaiōn erchomenous epi to baptisma autou, eipen autois" Gengēmata echidgōn, tis hypedeixen hymin phygein apo tēs mellousēs horgēs? Poiēsate oun karpous axious tēs metagoias, kai mē doxēte legein en heautois " tera echomen ton ᾿Abraam. Legō gar hymin, hoti dynatai ho Theos ek tōn «lithōn toutōn egeirai tekna tǭ Athdraam. Ēdē de kai hē axinē pros tēn rhizan tōn dendrōn keitai. Pan oun dendron, mē poioun karpon kalon, ekkoptetai, kai eis Hoti meta tēn enteuthen apallagēn ouch esti kairos katorthōmatōn, tou Theou ton paronta kairon deis, POĒ xapirdotapi oiei heuprosdechtos, idou nyn hēmera sōtērias mēdemian en mēthę̄ hē diakonia, aïli en panti sygistōntes heautous, hōs Theou diachogoi. PROS GAL. en makrothymią eis ergasian tōn pros tēn autou euarestēsin. MATThAIOS. Tote homoiōthēsetai hē tōn ouranōn deka parthenois, haitines, ladousai tou nymphiou. Pente de ēsan ex autōn phronimoi, kai pente mōrai" haitines mōrai, ladousai tas «ampadas hautōn, ouk xladon methʼ heautōn elaion" hai de phronimoi xïladon elaion en tois angeiois hautōn meta tōn lampadōn hautōn. Chrognizontos de tou gymphiou, enystaxan pasai kai echatheudon. Mesēs de gychtos kraugē gegogen" Idou ho gymrios erchetai, exerchesthe eis apantēsin autou. Tote ēgerthēsan pasai hai parthenoi ekeinai, kai echosmēsan tas lampadas hautōn. Hai de mōrai tais phronimois eipon" Dote hēmin ek tou elaiou hymōn, hoti hai lampades hēmōn sdegenygtai. pote ouk arkesę̄ hēmin kai hymin" poreuesthe de mallon pros tous pōlountas, kai agorasate heautais. Aperchomenōn de autōn agorasai, then ho gymphios, kai hai hetoimoi eisēϑthon metʼ auytou eis tous gamous, kai ekileisthē hē thyra Hysteron de erchontai kai hai 1oipai parthenoi, Kyrie, Kyrid, anoixon hēmin. Ho de apokritheis, eipen" ᾿Amēn «egō hymin, ouk hoida hymas. LOUKAS. ᾿Agōnisasthe eiselthein dia tēs stenēs pylēs, hoti po.1.1oi, logō hymin, zētēsousin eiselthein, kai ouk ischysousin. Aph᾿ hou an egerthę̄ ho hoikodespotēs, kai apochzleisę̄ tēn thyran, kai arxēsthe exō hestanai, kai krouein tēn thyran, «“egontes" Kyrie, Kyrie, agoixon hēmin" kai apokritheis erei (d2) hymin Ouk hoida hymas pothen este. PROS KOR. b΄ʼ. ᾿Idou nyn kairos mēdeni didontes prokopēn, hina mē mōoun hōs kairon echomen, ergazōmetha to agathon pros pantas.
That those who believe in the Lord must first repent, according to the preaching of John and of our Lord Jesus Christ himself; for those who do not repent now [will be judged] more severely than those condemned before the gospel. Matthew: “From that time Jesus began to preach and to say: Repent, for the kingdom of heaven has drawn near.” … “Then he began to reproach the cities in which most of his mighty works had been done, because they had not repented. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon on the day of judgment than for you,” and so on.
That the present is the time of repentance and of the forgiveness of sins, but in the age to come is the just judgment of recompense. Mark: “But that you may know that the Son of Man has authority on earth to forgive sins,” he says … Matthew: “Truly I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth … [will be loosed in heaven. Again, truly I say] to you that if two of you agree on earth about any matter for which they ask, it will be done for them by my Father in heaven.” John: “For the hour is coming in which all who are in the tombs will hear [his voice] … and they will come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” To the Romans: “[Or] do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgment of God, who will repay each according to his works.” Acts: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world.”
That those who repent must weep bitterly and show from the heart the other things that belong to repentance … Matthew: “And Peter remembered the word of Jesus, who had said to him, ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.” Second to the Corinthians: “But he who comforts the lowly comforted us by the coming of Titus, and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me.” And a little later: “For see what earnestness this very thing, your being grieved according to God, has produced in you: what defence, what indignation, what fear, what longing, … what zeal, what punishment! In every way you have shown yourselves to be innocent in the matter.” Acts: “[And many] of those who had believed came, confessing and declaring their deeds. And a number of those who had practised magic arts gathered their books and burned them before [all].”
That for those who repent, withdrawal from their sins alone is not enough for salvation; they also need fruits worthy of repentance. Matthew: “But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Offspring of vipers! Who warned you to flee from the wrath to come? Bear fruits, then, worthy of repentance, and do not presume to say to yourselves, “We have Abraham as our father.” For I tell you that God is able from these stones to raise up children to Abraham. Even now the axe is laid to the root of the trees. Every tree, then, that does not bear good fruit is cut down and [thrown] into [the fire].’”
That after our release from here there is no time for good deeds, [since God has given] the present time … “… [now is the acceptable time]; behold, now is the day of salvation, giving no offence in anything, so that the ministry may not be blamed, but in everything commending ourselves as ministers of God.” To the Galatians: … in patience, for the working of what pleases him. Matthew: “Then the kingdom of heaven will be like ten virgins who took [their lamps and went out to meet] the bridegroom. Five of them were wise and five foolish. The foolish, when they took their lamps, took no oil with them; but the wise took oil in their flasks with their lamps. As the bridegroom was delayed, they all became drowsy and slept. But at midnight there was a cry: ‘Behold, the bridegroom is coming! Go out to meet him.’ Then all those virgins rose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ [But the wise answered, ‘Perhaps] there will not be enough for us and for you; go rather to those who sell and buy for yourselves.’ And while they were going away to buy, [the bridegroom came], and those who were ready went in with him to the wedding feast, and the door was shut. Afterward the other virgins also came, [saying], ‘Lord, Lord, open to us.’ But he answered and said, ‘Truly I say to you, I do not know you.’” Luke: “Strive to enter through the narrow gate, for many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us,’ he will answer and say to you, ‘I do not know where you come from.’” Second to the Corinthians: “Behold, now is the [acceptable] time … giving no offence to anyone, so that [the ministry] may not be blamed.” [To the Galatians]: “So then, while we have time, let us do good to all.”
Chapter 2
2PG 31 31
᾿σθτι ἀδύνατον δουλεῦσαι Θεῷ τὸν καὶ τοῖς ἀλλοτρίοις ΜΑΤΘΑΙ͂ΟΣ. Οὐδεὶς δύναται δυσὶ κυρίοις δουἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει" ἣ ἑγὸς ἀγθέξεται, καὶ τοῦ ἑτέρου χαταφρογήσει. Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ. ΠΡῸΣ ΚΟΡ. β΄. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἣ τίς κοιγωγία φωτὶ πρὸς σκότος; τίς δὲ συμφρώνησις Χριστῷ πρὸς Βειία1; ἣ τίς μερὶς πιστῷ μετὰ ἀπίστου; τίς δὲ συγκατάθεσις Θεοῦ μετὰ εἰδώλων; Ὅτι τὸν ὑπαχούσαντα τῷ Εὐαγγελίῳ δεῖ πρῶ πον χαθαρισθῆναι ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἵνα οὕτως εὐπρότδεχτος τῷ Θεῷ Α΄. γένηται ἐν τοῖς τῆς ἁγιωσύνης χατορθώμασιν. ΜΑΤΊΘΑΙΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας (θ4). Φαρισαῖε καθάριοον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵγα γέγηται καὶ τὸ ἐκτὸς αὐτῶν καθαρόν. ΠΡῸΣ ΚΟΡ. β΄. Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοι, καθαρίσωμὲν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς Ῥαγα βαπὶ (Ναί. χχιῖ, ας εγσο ἐιαὍτι ἀδύνατον μαθητὴν τοῦ Κυρίου γενέσθαι τὸν ῃ Θυοί προσπαθῶς ἔχοντα πρός τι τῶν παρόντων, ἢ ἀνεχόμενόν τινος τῶν καὶ ἐπʼ ὀλίγον ΜΑΤΘΑΙΟΣ. Ὃ φιϊῶν πατέρα ἣ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὃς αμδάγει τὸν σταυρὸν αὑτοῦ, καὶ ἀχοιουθεῖ ὀπίσω μου, οὐχ ἔστι μου ἄξιος.... ΕΥ̓͂ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαργησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὑτοῦ, καὶ ἀκολουθείτω μοι. Ὅς γὰρ ἂν θέλῃ τὴν ψυχὴν αὑτοῦ σῶσαι,
᾿sthti adynaton douleusai Theǭ ton kai tois allotriois MATThAIOS. Oudeis dynatai dysi kyriois douē gar ton hena misēsei, kai ton heteron agapēsei" hē hegos agthexetai, kai tou heterou chataphrogēsei. Ou dynasthe Theǭ douleuein kai mamōną. PROS KOR. b΄. Mē ginesthe heterozygountes apistois. Tis gar metochē dikaiosynę̄ kai anomią? hē tis koigōgia phōti pros skotos? tis de symphrōnēsis Christǭ pros Beiia1? hē tis meris pistǭ meta apistou? tis de synkatathesis Theou meta eidōlōn? Hoti ton hypachousanta tǭ Euangeliǭ dei prō pon chatharisthēnai apo pantos molysmou sarkos kai pneumatos, hina houtōs euprotdechtos tǭ Theǭ A΄. genētai en tois tēs hagiōsynēs chatorthōmasin. MATIThAIOS. Ouai hymin, grammateis kai Pharisaioi hypokritai, hoti katharizete to exōthen tou potēriou kai tēs paropsidos, esōthen de gemousin ex harpagēs kai akrasias (th4). Pharisaie katharioon prōton to entos tou potēriou kai tēs paropsidos, higa gegētai kai to ektos autōn katharon. PROS KOR. b΄. Tautas oun echontes tas epangelias, agapētoi, katharisōmen heautous apo pantos molysmou sarkos Rhaga bapi (Nai. chchii, as egso eiaOti adynaton mathētēn tou Kyriou genesthai ton ę̄ Thyoi prospathōs echonta pros ti tōn parontōn, ē anechomenon tinos tōn kai epʼ oligon MATThAIOS. Ho phiïōn patera hē mētera hyper eme, ouk esti mou axios. Kai ho philōn huion ē thygatera hyper eme, ouk esti mou axios. Kai hos amdagei ton stauron hautou, kai achoiouthei opisō mou, ouch esti mou axios.... EU tis thelei opisō mou elthein, apargēsasthō heauton, kai aratō ton stauron hautou, kai akoloutheitō moi. Hos gar an thelę̄ tēn psychēn hautou sōsai,
That one cannot serve God who [is entangled] also in things foreign [to piety]. Matthew: “No one can serve two masters; for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.” Second to the Corinthians: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Beliar? Or what portion has a believer with an unbeliever? What agreement has the temple of God with idols?”
That whoever has obeyed the gospel must first be cleansed from every defilement of flesh and spirit, so that he may thus become acceptable to God in the good works of holiness. Matthew: “Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and the dish, but inside they are full of robbery and self-indulgence. [Blind] Pharisee, first cleanse the inside of the cup and the dish, so that the outside of them also may become clean.” Second to the Corinthians: “Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh [and spirit] …”
That one cannot become a disciple of the Lord who is attached by passion to anything of the present world, or who tolerates anything that draws him away even a little [from the commandment of God]. Matthew: “Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up his cross and follow after me is not worthy of me.” … “If anyone wishes to come after me, let him deny himself and take up his cross and follow me. For whoever wishes to save his life …”
Chapter 3
3PG 31 31
Ὅτι πρώτη καὶ μεγάλη ἐντολὴ ἐν τῷ νόμῳ ὑπὸ τοῦ Κυρίον ἐμαρτυρήθη, ἀγαπᾷν τὸν Θεὸν ἐξ ὅλης τῆς καρδίας " καὶ δευτέρα, ἀγαπᾷν τὸν πλησίον ὡς ΜΑΤΘΑΙ͂ΟΣ. Ὁ δὲ ησοῦς ἔφη αὐτῷ ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ δλης τῆς ψυχῆς σου, καὶ ἐξ δλης τῆς ἰσχύος σου, καὶ ἐξ δλης τῆς διανοίας σου. Αὕτη ἐστὶν ἡ πρώτη καὶ μεγάλῃ ἐντολή " δευτέρα δὲ ὁμοία, αὕτη ᾿Αγαπήσεις τὸν πιησίον Ὅτι ἔλεγχος τοῦ μὴ ἀγαπᾶν τὸν Θεὸν, καὶ τὸν Χριστὸν αὐτοῦ, τὸ, τὰς ἐντολὰς αὐτοῦ μὴ τηρεῖν " ἀτυΐδειξις δὲ τοῦ ἀγαπᾷν, ἣ τήρησις τῶν ἐντολῶν τοῦ Χριστοῦ, ἐν ὑπομονῇ τῶν αὐτοῦ παθημάτων μέχρι θανάτου. ΙΩΑΝΝΗ͂Σ. Ὁ ἔχων τὰς ἐγντοιάς μου, καὶ τηἐξ ἁρπαγῆς καὶ ἀδικίας, καὶ κατʼ ὀλίγον. εἶπε δὴ καὶ ἕτεεἰς τὴν βασιλείαν τοῦ Θεοῦ. Σιν, εἰ 564., εἴ τις ἔρχεται πρός με, οἱ οξίογα αἀπιαί ραΐγθηι αμό τηαίγοηι ρέει φιάαηὶ πιθ, πον φμαπι τὴῦ, ἨΟΠ ὁδὶ πιὲ αἀἴρπιδ. Εἰ φεὶ κοπ ατεὶρὶξ μίξει Ἠϊ6, ΠῸΝ ἐδ πιὸ εἰαΐπε μια, εἰ οὐ (οία πιριιῖα ίμα. ΗἾδα εδἰ ργίπιμιν [.48, ὃς οὐχ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής. αὐτῇ, δαὶ ταύτῃ, τῶν ὑπὲρ αὐτοῦʼ παθημάτων. Ομι ποη αἰ σὶι πιο, φογπιοπες πίθος ΠῸΠ ρῶν αὑτὰς, ἐκεῖνός ἔστιν ὁ ἀγαπῶν μμ. Ὁ μὴ εἰς (ἰδία. 48)... δίς ἀγαπῶν με, τοὺς 1όγουςεμου οὐ τηρεῖ. Ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντοιὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. ΠΡῸΣ ΡΩΜ. Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις; ἣ στενοχωρία; ἣ διωγμός ; ἣ γυμνότης; ἣ κίνδυνος; ἣ μάχαιρα; Καθὼς γέγραπται. Ὅτι ἔνεχκα σοῦ θανατούμεθα σφαγῆς. ᾿Α1λ.1ʼ ἐν τούτοις πᾶσιν» διὰ τοῦ ἀγαπήσαντος ἡμᾶς, καὶ τὰ ἕξϊς.
Hoti prōtē kai megalē entolē en tǭ nomǭ hypo tou Kyrion emartyrēthē, agapąn ton Theon ex holēs tēs kardias " kai deutera, agapąn ton plēsion hōs MATThAIOS. Ho de ēsous ephē autǭ ᾿Agapēseis Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex dlēs tēs psychēs sou, kai ex dlēs tēs ischyos sou, kai ex dlēs tēs dianoias sou. Hautē estin hē prōtē kai megalę̄ entolē " deutera de homoia, hautē ᾿Agapēseis ton piēsion Hoti elenchos tou mē agapan ton Theon, kai ton Christon autou, to, tas entolas autou mē tērein " atyïdeixis de tou agapąn, hē tērēsis tōn entolōn tou Christou, en hypomonę̄ tōn autou pathēmatōn mechri thanatou. IŌANNĒS. Ho echōn tas egntoias mou, kai tēex harpagēs kai adikias, kai katʼ oligon. eipe dē kai heteeis tēn basileian tou Theou. Sin, ei 564., ei tis erchetai pros me, hoi oxioga aapiai raïgthēi amo tēaigoēi reei phiaaēi pith, pon phmapi tēu, ĒOP hodi pie aairpid. Ei phei kop ateirix mixei Ēï6, PON ed pio eiaïpe mia, ei ou (oia piriiia ima. ĒIda edi rgipimin [.48, hos ouch apotassetai pasi tois heautou hyparchousin, ou dynatai mou einai mathētēs. autę̄, dai tautę̄, tōn hyper autouʼ pathēmatōn. Omi poē ai sii pio, phogpiopes pithos POP rōn hautas, ekeinos estin ho agapōn mm. Ho mē eis (idia. 48)... dis agapōn me, tous 1ogousemou ou tērei. Ean tas entolas mou tērēsēte, meneite en tę̄ agapę̄ mou, kathōs egō tas entoias tou Patros mou tetērēka, kai menō autou en tę̄ agapę̄. PROS RŌM. Tis hēmas chōrisei apo tēs agapēs tou Christou? thlipsis? hē stenochōria? hē diōgmos ? hē gymnotēs? hē kindynos? hē machaira? Kathōs gegraptai. Hoti enechka sou thanatoumetha sphagēs. ᾿A1l.1ʼ en toutois pasin» dia tou agapēsantos hēmas, kai ta hexïs.
That the first and great commandment in the law, as the Lord bore witness, is to love God with the whole heart, and the second, to love one's neighbour as [oneself]. Matthew: “And Jesus said to him: You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbour [as yourself].”
That the proof of not loving God and his Christ is not keeping his commandments, and the demonstration of loving him is keeping the commandments of Christ, with endurance of his sufferings even to death. John: “Whoever has my commandments and keeps them, he it is who loves me. … Whoever does not love me does not keep my words. … If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love.” To the Romans: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or danger, or sword? As it is written: For your sake we are being killed [all the day long; we are regarded as sheep for] slaughter. But in all these things [we are more than conquerors] through him who loved us,” and what follows.
[Out of place in the scan text, from the end of Rule 2:] “… whoever does not renounce all that he has cannot be my disciple.”
Chapter 4
4PG 31 31
τι τιμᾷ καὶ δοξάξει τὸν Θεὸν ὁ τὸ θέλημα αὐτοῦ ΙΩΑΝΝΗΣ. Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς" τὸ ἔργον ἐτελείωσα, ὃ δέδωκάς μοι ἵγα ποιήσω. ΜΑΤΘΑΙ͂ΟΣ. Οὕτως «“αμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀγθρώπων, ὅπως ἴδωσιν» ὑμῶν τὰ καὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. ΠΡΟΣ ΦΙΛΙΠ. Ἴνα ἦτε εἰλιχριγεῖς καὶ ἀπρόσχοποι εἰς ἡμέραν Χριστοῦ, πιηρωμέγνοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ. ΠΡῸΣ ῬΩΜ. Ὃς ἐν γόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις.
ti timą kai doxaxei ton Theon ho to thelēma autou IŌANNĒS. Egō se edoxasa epi tēs gēs" to ergon eteleiōsa, ho dedōkas moi higa poiēsō. MATThAIOS. Houtōs «“ampsatō to phōs hymōn emprosthen tōn agthrōpōn, hopōs idōsin» hymōn ta kaa erga, kai doxasōsi ton Patera hymōn ton en tois ouranois. PROS PhILIP. Ina ēte eilichrigeis kai aproschopoi eis hēmeran Christou, piērōmegnoi karpōn dikaiosynēs tōn dia Iēsou Christou, eis doxan kai epainon Theou. PROS RhŌM. Hos en gomǭ kauchasai, dia tēs parabaseōs tou nomou ton Theon atimazeis.
That whoever [does] his will honours and glorifies God. John: “I glorified you on earth; I finished the work that you gave me to do.” Matthew: “In the same way let your light shine before people, so that they may see your good works and glorify your Father who is in heaven.” To the Philippians: “So that you may be pure and blameless for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.” To the Romans: “You who boast in the law dishonour God by breaking the law.”
Chapter 5
5PG 31 31
Ο “οτι δεῖ, παντὸς μίσους πρὸς πάντας καθαρεύοντα καὶ τοὺς ἐχθροὺς ἀγαπᾷν " ὑπὲρ δὲ τῶν φίλων τὴν ψυχὴν τιθέναι, ὅταν χρεία καλῇ, τοιαύτην ἔχοντα ἀγάπην, οἵαν ἔσχε πρὸς ἡμᾶς ὁ Θεὸς, καὶ ὁ ΧριΜΑΤΘΑΙ͂ΟΣ. Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις" ᾿Αγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρύγ σου. Ἐγὼ δὲ λέγω ὑμῖν' γαπᾶτε τοὺς ἐχθροὺς ὑμῶν" Καὶ μετʼ ὀλίγα" “Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. ἸΩΆΝΝΗΣ. Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδωκεν Αὕτη ἐστὶν ἐντοιϊὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ὅλην τὴν ἡμέραν. τὴν ψυχὴν... ἔχοντας. ἐγὼ ἠγάπησα ὑμᾶς. Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὑτοῦ θῇ ὑπὲρ τῶν φίλων αὑτοῦ. ΛΟΥ͂ΚΑΣ. Καὶ ἔσεσθε υἱοὶ τοῦ Ὑψίστον, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχωρίστους καὶ πογηρούς. Γίνεσθε οὖν οἰκτίρμονες, καθὼς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστί. ΠΡῸΣ ΡῬΩΜ. Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην ὁ Θεὸς εἰς ἡμᾶς. ὅτι, ἔτι ἁμαρτωλῶν ἡμῶν ὄντων, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. ΠΡῸΣ ΕΦΕΣ. οὖν μιμηταὶ τοῦ Θεοῦ ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπιστεύων εἰς αὐτὸν μὴ ἀπόληται, εκ οπιιῖδ φεὶ στοά πησεν ἡμᾶς, καὶ παρέδωκεν ξαυτὸν ὑπὲρ ἡμῶν αὶ ἴρειπι ργο προσφορὰν καὶ θυσίαν τῷ Θεῷ Ὅξι ἀπόδειξις τῶν τοῦ Χριστοῦ μαθητῶν ἡ ἐν αὐτῷ πρὸς ἀλλήλους ἀγάπη. ΙΩΑΝΝΗΣ. Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηταί ἔστε, ἐὰν ἀγάπην ἔχητε ἐν Ὅτι ἔλεγχος τοῦ μὴ ἔχειν τὴν Χριστοῦ ἀγάπην πρὸς τὸν πλησίον τὸ ποιῆσαί τι τῶν βλαπτόντων ἣ λυπούντων αὐτὸν εἰς ἐχχοπὴν τῆς πίστεως, κἂν συγχεχωρημένον ὑπὸ τῆς Γραφῆς τῷ ἰδίῳ λόνῳ ΠΡΟΣ ΡΩΜ. Εἰ γὰρ διὰ βρῶμα ὁ ἀδελφὸς σου «λυπεῖται, οὐχέτε κατὰ ἀγάπην περιπατεῖς. Μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ ὁ Ὅτι δεῖ τὸν Χριστιανὸν καὶ τὸν λυπούμενον κατʼ αὐτοῦ παντὶ τρόπῳ τό γε ἐπʼ αὐτῷ θεραπεύειν. ΜΑΤΘΑΙΟΣ. ʼΕὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς, ὅτι ὁ ἀδε.ῖοός σου ἔχει τι κατὰ σοῦ, ἄφες ἐχεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε σρῶτον, διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. ΠΡῸΣ ΚΟΡ. αʼ. Ο .... Ὅτι τὴν κατὰ Χριστὸν ἀγάπην ὁ ἔχων ἔστιν ὅτε καὶ λυπεῖ πρὸς τὸ συμφέρον τὸν ἀγαπώμεΙΩΑΝΝΗΣ. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με Ποῦ ὑπάτεις; "ΑΔ. ὅτι ταῦτα .ελάληκα ὑμῖν, ἡ λύπη πεπιλήρωχεν ὑμῶν τὴν καρδίαν. ᾿Α.1.1 ἐγὼ τὴν ἀλήθειαν ὑμῖν συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω. Ἐὰν γὰρ μὴ ἀπέλθω, ὁ Παράχιλητος οὐκ πρὸς ὑμᾶς. ΠΡῸΣ ΚΟΡ. β΄. Ὥστε με ρῆνγαιε, ὅτι, εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστοιἹῇ, ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν, ἐλύπησεν ὑμᾶς. Νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ὅτι ἐϊλυπήθητε εἰς μετάνοιαν. ᾿Ελυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν.
O “oti dei, pantos misous pros pantas kathareuonta kai tous echthrous agapąn " hyper de tōn philōn tēn psychēn tithenai, hotan chreia kalę̄, toiautēn echonta agapēn, hoian esche pros hēmas ho Theos, kai ho ChriMATThAIOS. Ēkousate, hoti errhethē tois archaiois" ᾿Agapēseis ton plēsion sou, kai misēseis ton echthryg sou. Egō de legō hymin' gapate tous echthrous hymōn" Kai metʼ oliga" “Esesthe oun hymeis teleioi, hōsper ho Patēr hymōn ho ouranios teleios estin. IŌANNĒS. Houtōs gar ēgapēsen ho Theos ton kosmon, hōste ton Huion hautou ton monogenē edōken Hautē estin entoiïē hē emē, hina agapate allēlous, kathōs holēn tēn hēmeran. tēn psychēn... echontas. egō ēgapēsa hymas. Meizona tautēs agapēn oudeis echei, hina tis tēn psychēn hautou thę̄ hyper tōn philōn hautou. LOUKAS. Kai esesthe huioi tou Hypsiston, hoti autos chrēstos estin epi tous achōristous kai pogērous. Ginesthe oun oiktirmones, kathōs kai ho Patēr hymōn oiktirmōn esti. PROS RRhŌM. Synistēsi de tēn heautou agapēn ho Theos eis hēmas. hoti, eti hamartōlōn hēmōn ontōn, Christos hyper hēmōn apethanen. PROS EPhES. oun mimētai tou Theou hōs tekna agapēta, kai peripateite en agapę̄, kathōs kai ho Christos ēgapisteuōn eis auton mē apolētai, ek opiiid phei stoa pēsen hēmas, kai paredōken xauton hyper hēmōn ai ireipi rgo prosphoran kai thysian tǭ Theǭ Hoxi apodeixis tōn tou Christou mathētōn hē en autǭ pros allēlous agapē. IŌANNĒS. En toutǭ gnōsontai pantes, hoti emoi mathētai este, ean agapēn echēte en Hoti elenchos tou mē echein tēn Christou agapēn pros ton plēsion to poiēsai ti tōn blaptontōn hē lypountōn auton eis echchopēn tēs pisteōs, kan synchechōrēmenon hypo tēs Graphēs tǭ idiǭ lonǭ PROS RŌM. Ei gar dia brōma ho adelphos sou «lypeitai, ouchete kata agapēn peripateis. Mē tǭ brōmati sou ekeinon apollye, hyper hou ho Hoti dei ton Christianon kai ton lypoumenon katʼ autou panti tropǭ to ge epʼ autǭ therapeuein. MATThAIOS. ʼEan oun prospherę̄s to dōron sou epi to thysiastērion, kakei mnēsthę̄s, hoti ho ade.ioos sou echei ti kata sou, aphes echei to dōron sou emprosthen tou thysiastēriou, kai hypage srōton, diallagēthi tǭ adelphǭ sou, kai tote elthōn prosphere to dōron sou. PROS KOR. aʼ. O .... Hoti tēn kata Christon agapēn ho echōn estin hote kai lypei pros to sympheron ton agapōmeIŌANNĒS. Nyn de hypagō pros ton pempsanta kai oudeis ex hymōn erōtą me Pou hypateis? "AD. hoti tauta .elalēka hymin, hē lypē pepilērōchen hymōn tēn kardian. ᾿A.1.1 egō tēn alētheian hymin sympherei hymin, hina egō apelthō. Ean gar mē apelthō, ho Parachilētos ouk pros hymas. PROS KOR. b΄. Hōste me rēngaie, hoti, ei kai elypēsa hymas en tę̄ epistoiIę̄, hoti hē epistolē ekeinē, ei kai pros hōran, elypēsen hymas. Nyn chairō, ouch hoti elypēthēte, hoti eïlypēthēte eis metanoian. ᾿Elypēthēte gar kata Theon, hina en mēdeni zēmiōthēte ex hēmōn.
That one must be free of all hatred toward all people and love even one's enemies, and lay down one's life for one's friends when need calls, having such love as God and Christ had for us. Matthew: “You have heard that it was said to those of old: You shall love your neighbour and hate your enemy. But I say to you: Love your enemies.” And a little later: “You therefore shall be perfect, as your heavenly Father is perfect.” John: “For God so loved the world that he gave his only-begotten Son, [that whoever] believes in him should not perish …” “This is my commandment, that you love one another as I have loved you. Greater love than this no one has, that someone lay down his life for his friends.” Luke: “And you will be sons of the Most High, for he is kind to the ungrateful and the wicked. Be merciful, then, as your Father also is merciful.” To the Romans: “But God shows his own love for us in that while we were still sinners Christ died for us.” To the Ephesians: “[Be] therefore imitators of God, as beloved children, and walk in love, as Christ also loved us and gave himself up for us, an offering and sacrifice to God …”
That the proof of Christ's disciples is their love for one another in him. John: “By this all people will know that you are my disciples, if you have love for one another.”
That the proof of not having Christ's love toward one's neighbour is doing anything that harms or grieves him to the overthrow of his faith, even if it is something the Scripture allows in its own terms. To the Romans: “For if your brother is grieved on account of food, you are no longer walking in love. Do not by your food destroy that one for whom Christ [died].”
That the Christian must in every way, as far as it depends on him, heal even the one who is aggrieved against him. Matthew: “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.” First to the Corinthians: …
That whoever has the love that is according to Christ sometimes grieves the one he loves, for his good. John: “But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart. Nevertheless, I tell you the truth: it is to your advantage that I go away. For if I do not go away, the Helper will not [come] to you.” Second to the Corinthians: “So that I [rejoiced still more]; for even if I grieved you with my letter, [I do not regret it, for I see] that that letter grieved you, though only for a while. Now I rejoice, not because you were grieved, but because you were grieved to repentance. For you were grieved according to God, so that you suffered no loss through us.”
Chapter 6
6PG 31 31
τι δεῖ ἀφόβως καὶ ἀνεπαισχύντως παῤῥησιάζεσθαι ἐν τῇ ὁμολογίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν λόγων αὐτοῦ. τῷ θεῷ καὶ Πατρί, ἰογιίυβ θυσιαστήριον καὶ ἐχεῖ, Μοχ ἴρβο εοάδν δῶρόν σου ἐπὶ τὸ θυσιαστήριον. ΜΑΤΘΑΙ͂ΟΣ. Ὁ «έγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατα ἂν τῷ φωτί" καὶ ὃ εἰς τὸ οὗς ἠκούσατε, κηρύξατε ἐπὶ τῶν δωμάτων. Καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποτὸ σῶμα, τὴν δὲ ψυχὴν μὴ μενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένγνῃ. Πᾶς οὖν, ὅστις ὁμοιλογήσει ἂν ἐμοὶ ἔμπροσθεν τῶν ἀγθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμαροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. ΛΟΥΚΑΣ. Ὃς γὰρ ἂν ἐπαισχυνθῇ μὲ καὶ τοὺς ἐμοὺς .16γους, τοῦτον ὁ Υἱὸς τοῦ ἀγθρώπου ἐπαισχνγθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ, καὶ τοῦ Πατρὸς, καὶ τῶν ἁγίων ἀγγέλων. ΠΡῸΣ ΤΙΜ. β΄. Ἠὴ οὖν ἐπαισχυγνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ ἀλλὰ συγχαχοπάὍτι, κἂν δοκῇ τις ὁμολογεῖν τὸν Κύριον, καὶ ἀχούῃ τῶν λόγων αὐτοῦ, ἀπειθῇ ὃὲ ταῖς ἐναὐτοῦ, καταχέχριται, κἂν ἐν πνευματικοῖς διά τινα οἰκονομίαν γενέσθαι συγΜΑΤΘΑΙ͂ΟΣ. Οὐ πᾶς ὁ “έγων μοι, Κύριε, Κύρια, εἰσελεύσεται εὶς τὴν βασιλείαν τῶν οὐραγῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐραγοῖς. Πο.11λοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ( ἡμέρᾳ Κύριε, Κύριε, οὐ τῷ σῷ ὀνόμαςει προεφηἐπι φμήαίοιι {( δ αἰα!. νη, 321-25}, οἷς... Θεά {15) Βοος. ἰογίϊι5 καὶ ἀκούειν. ᾿Πʼ ἀπειθῇ δὲ τὰς ἐντολάς. σι ταῖς ἐντολαῖς, τοοῖα. Ηος καταχρίνεται. Ροϑὶ ᾿Πυ, ἐργαζόμενοι τὴν νομίαν, φαΐ σὴν ἢ Μ6585. οἱ ἰῷ ορΙο ποβῖγο καὶ τῷ σῷ ὀνόματι δαιμόνια μεν; καὶ τῷ σῷ ὀνόματι δυνάμεις ποιλλὰς ἐποιήσαμεν; Καὶ τότε ὁμοιλογήσω αὐτοῖς, ὅτι Οὐδέποτε ἔγνων ὑμᾶς. ᾿Αποχωρεῖτε ἀπ᾿ ἐμοῦ, οἱ ἐργαζόμεγνοι τὴν ἀνομίαν, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. Τί δὲ καιεῖτε, Κύριε, Κύριε, καὶ οὐ ποεῖτε ἃ «ἐγὼ; καὶ τὰ ἑξῆς. ΠΡΟΣ ΤΙΤ. Θεὸν ὁμοιιογοῦσιν εἰδέγαι, τοῖς δὲ ἔργοις ἀργοῦγται βδελυχτοὶ ὄντες, καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδότι οὐ δεῖ διακρίνεσθαι καὶ διστάξειν ἐπὶ τοῖς ὑπὸ τοῦ Κυρίου λεγομένοις, ἀλλὰ πεπληροφορῖ;σθαι πᾶν ῥήμα Θεοῦ ἀληθὲς εἶναι καὶ δυνατὸν, κἂν ἡ φύσις μάχηται. Ἐνταῦθα γὰρ καὶ ὁ ἀγὼν . ΜΑΤΘΑΙΟΣ. Τετάρτῃ δὲ φυλακῇ τῆς νυκτὰς ἔρχεται ὁ ᾿Ιησοῦς πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης. Καὶ ἰδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν θάλασσαν περιπατοῦντα, ἐταράχθησαν, «ἰέγονγτες" Φάγτασμά ἐστι καὶ ἀπὸ τοῦ φόβου ὅστις ἀκούει μου τοὺς λόγους..... ἡ πτῶσις αὐτῆς ἔρχεται. ὁ Ἰησοῦς πρός. ἔκραξαν. Εὐθέως δὲ ἐλάλησεν αὐτοῖς ὁ Ἰησοῦς εἴαπι. Εσο Ἔκπὶ, ποίϊι λέγων" Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. ᾿Αποχριθεὶς δὲ αὑτῷ ὁ Πέτρος εἶπε" Κύριε, εἰ σὺ εἴ, κέλευσόν μὲ πρὸς σὲ ἐλθεῖν ἐπὶ τὰ ὕδατα. Ὁ δὲ εἶχεν. ἙἘ.θέ. Καὶ καταβὰς ἀπὸ τοῦ πλοίου ὁ Πέτρος, περιεπάτησεν ἐπὶ τὰ ὕδατα, ἐ2θεῖν πρὸς τὸν Ἰησοῦν. Βιλέπων δὲ τὸν ἄγεμον ἰσχυρὸν, καὶ ἀρξάμενος καταποντίζεσσθαι, ἔχραΚύριε, σῶσόν με. Εὐθέως δὲ ὁ Ἰησοῦς ἐχεείνας τὴν χεῖρα, ἐπελάβετο αὐτοῦ, καὶ λέγει αὑτῷ" "ʼΟλιγόπιστε, εἰς τί ἐδίστασας ; ἸΩΆΝΝΗΣ. ᾿Εμάχοντο οὖν πρὸς ἀλλήλους οἱ ᾿Ιουυδαῖοι, έγοντες" Πῶς δύναται οὗτος ἡμῖν τὴν σάρκα δοῦναι φαγεῖν; Εἶπεν οὖν αὐτοῖς " ᾿Αμὴν ἀμὴν «6γω ὑμῖν, ἐὰν μὴ ράγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀγθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ΛΟΥ͂ΚΑΣ. Εἶπε εἰσηχούσθη ἡ δέησίς σου " καὶ ἡ γυνή σου ᾿Ἐλισάδες γεννήσει υἱόν σοι. Καὶ μετʼ ὀλίγα" Καὶ εἶπε Ζαχαρίας πρὸς τὸν ἄγγελον" Κατὰ τί γγώσομαι τοῦτο; ᾿Εγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυγή μου προδεδηκυῖα ἐν ταῖς ἡμέραις αὑτῆς. Καὶ ἀποκριθεὶς ὅ ἄγγειος εἶπεν αὐτῷ" Ἐγώ εἰμι ᾿'αδριὴμ, χαρεστηχὼς ἐγώπιον τοῦ Θεοῦ" καὶ ἀπεστάλην «λαλῆσαι πρὸς σὲ, καὶ εὐαγγε.σασθαί σοι ταῦτα. Καὶ ἰδοὺ ἔσῃ σιωπῶν, καὶ μὴ δυνάμενος σαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀγθ' ὧν οὐκ ἐπίστευσας τοῖς «1όγοις μου, οἵτινες πληρωθήσονται δἰς τὸν καιρὸν αὐτῶν. ΠΡῸΣ ΡΩΜ. Καὶ μὴ (, ἀσθενήσας τῇ πίστει, οὐ κατεγόησε τὸ ἑαυτοῦ ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάῤῥας. Εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ: ἐνγεδυναμώθη τῇ πίστει δοὺς δόξαν εῷ Θεῷ, καὶ πληροφορηθεὶς, ὅτι ὃ ἐπήγγειϊται, δυνατός ἐστι καὶ ποιῆσαι. Διὸ καὶ ἐλογίσθη αὐτῷ Ὅτι ὁ ἐπὶ τοῖς ἐλάττοσι μὴ πιστεύων τῷ Κυρίῳ Ουοὰ αυΐ 'π πλϊποτῖθυ8 πορ δτλός ἐστι πολὺ πρότερον ἐπὶ τοῖς μείζοσιν ἀπιἸΩΆΝΝΗΣ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, αιστεύσετε; ΛΟΥ͂ΚΑΣ. Ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ποιλιλῷ πιστός ἐστι" καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἀδικός ἔστιν. Ὅτι οὐ χρὴ λογισμοῖς ἰδίοις στηρίζεσθαι ἐπὶ ἀθετήσει τῶν ὑπὸ τοῦ Κυρίου λεγομένων " ὃΣ εἰδέναι τῆς ἰδίας πληροφορίας τὰ τοῦ Ἀυρίου ΜΑΤΘΑΙ͂ΟΣ. Τότε .1έγει αὐτοῖς ὁ Ἰησοῦς" Πάντες ὑμεῖς σχανδα.λισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ. ᾿Αποχριθεὶς δὲ ὁ Πέτρος, εἶπεν αὐτῷ" ἐν ἀμ ἘΣ ἀποκριθεὶς δὲ αὐτῷ ὁ. Δαϊ ἙΛϊεῖο Ῥατίδ. Υἱοῦ ἀνθρώπου, καὶ πίνητε. εἶπε δὲ πρὸς αὐτὸν ὁ. ἐπὶ τοῖς ἐλάτε. Μοχ καί ἴῃ π|98. ποη ἰοβί Γ. : Απιει ἀἶοο Καὶ εἰ πάντες σκανδαλισθήσονται ἐν σοὶ, ἐγὼ δὲ οὐδέποτε σχανδαλισθήσομαι. Ἔφη αὐτῷ ὁ Ἰησοῦς" Ἀμὴν «“1έγω σοι, ἐν ταύτῃ τῇ γυκτὶ, πρὶν ἀλέχτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με..... ʼοψίας δὲ γενομένης, ἀγέκειτο μετὰ τῶν δώδεκα μαθητῶν " καὶ ἐσθιόντων αὐτῶν, «“έγει αὐτοῖς" Λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με. Καὶ ":λυπούμεγοι σφόδρα, ἤρξαντο «“έγειν αὐτῷ ἕκαστος αὐτῶν " Μήτι ἐγώ εἰμι, Κύριε; ΠΡΑΞΕΙΣ. Καὶ ἐγέγετο φωγὴ πρὸς αὐτόν " ᾿Αναστὰς, Πέτρε, θὺσον, καὶ φάγε. Ὁ δὲ Πέτρος εἶπε " Μηδαμῶς, Κύριε" ὅτι οὐδέποτε ἔξαγον πᾶν κοιγὸν ἣ ἀκάθαρτον. Καὶ ρωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν" Ἃ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. ΠΡΟΣ ΚΟΡ. β΄. Λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμεγον κατὰ τῆς γγώσεως τοῦ Θεοῦ καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ
ti dei aphobōs kai anepaischyntōs parrhēsiazesthai en tę̄ homologią tou Kyriou hēmōn Iēsou Christou kai tōn logōn autou. tǭ theǭ kai Patri, iogiiyb thysiastērion kai echei, Moch irbo eoadn dōron sou epi to thysiastērion. MATThAIOS. Ho «egō hymin en tę̄ skotią, eipata an tǭ phōti" kai ho eis to hous ēkousate, kēryxate epi tōn dōmatōn. Kai mē phobeisthe apo tōn apoto sōma, tēn de psychēn mē menon kai psychēn kai sōma apolesai en geengnę̄. Pas oun, hostis homoilogēsei an emoi emprosthen tōn agthrōpōn, homologēsō kagō en autǭ emarosthen tou Patros mou tou en ouranois. LOUKAS. Hos gar an epaischynthę̄ me kai tous emous .16gous, touton ho Huios tou agthrōpou epaischngthēsetai, hotan elthę̄ en tę̄ doxę̄ autou, kai tou Patros, kai tōn hagiōn angelōn. PROS TIM. b΄. Ēē oun epaischygnthę̄s to martyrion tou Kyriou hēmōn, mēde eme ton desmion autou alla synchachopaOti, kan dokę̄ tis homologein ton Kyrion, kai achouę̄ tōn logōn autou, apeithę̄ hoe tais enautou, katachechritai, kan en pneumatikois dia tina oikonomian genesthai sygMATThAIOS. Ou pas ho “egōn moi, Kyrie, Kyria, eiseleusetai eis tēn basileian tōn ouragōn, allʼ ho poiōn to thelēma tou Patros mou tou en ouragois. Po.11loi erousi moi en ekeinę̄ tę̄ ( hēmerą Kyrie, Kyrie, ou tǭ sǭ onomasei proephēepi phmēaioii {( d aia!. nē, 321-25}, hois... Thea {15) Boos. iogiïi5 kai akouein. ᾿Pʼ apeithę̄ de tas entolas. si tais entolais, tooia. Ēos katachrinetai. Roϑi ᾿Py, ergazomenoi tēn nomian, phaï sēn ē M6585. hoi iǭ orIo pobigo kai tǭ sǭ onomati daimonia men? kai tǭ sǭ onomati dynameis poillas epoiēsamen? Kai tote homoilogēsō autois, hoti Oudepote egnōn hymas. ᾿Apochōreite ap᾿ emou, hoi ergazomegnoi tēn anomian, kai ta hexēs. LOUKAS. Ti de kaieite, Kyrie, Kyrie, kai ou poeite ha «egō? kai ta hexēs. PROS TIT. Theon homoiiogousin eidegai, tois de ergois argougtai bdelychtoi ontes, kai apeitheis, kai pros pan ergon agathon adoti ou dei diakrinesthai kai distaxein epi tois hypo tou Kyriou legomenois, alla peplērophori?sthai pan rhēma Theou alēthes einai kai dynaton, kan hē physis machētai. Entautha gar kai ho agōn . MATThAIOS. Tetartę̄ de phylakę̄ tēs nyktas erchetai ho ᾿Iēsous pros autous peripatōn epi tēs thalassēs. Kai idontes auton hoi mathētai epi tēn thalassan peripatounta, etarachthēsan, «iegongtes" Phagtasma esti kai apo tou phobou hostis akouei mou tous logous..... hē ptōsis autēs erchetai. ho Iēsous pros. ekraxan. Eutheōs de elalēsen autois ho Iēsous eiapi. Eso Ekpi, poiïi legōn" Tharseite, egō eimi, mē phobeisthe. ᾿Apochritheis de hautǭ ho Petros eipe" Kyrie, ei sy ei, keleuson me pros se elthein epi ta hydata. Ho de eichen. HeE.the. Kai katabas apo tou ploiou ho Petros, periepatēsen epi ta hydata, e2thein pros ton Iēsoun. Bilepōn de ton agemon ischyron, kai arxamenos katapontizessthai, echraKyrie, sōson me. Eutheōs de ho Iēsous echeeinas tēn cheira, epelabeto autou, kai legei hautǭ" "ʼOligopiste, eis ti edistasas ? IŌANNĒS. ᾿Emachonto oun pros allēlous hoi ᾿Iouydaioi, egontes" Pōs dynatai houtos hēmin tēn sarka dounai phagein? Eipen oun autois " ᾿Amēn amēn «6gō hymin, ean mē ragēte tēn sarka tou Huiou tou agthrōpou, kai piēte autou to haima, ouk echete zōēn en heautois. LOUKAS. Eipe eisēchousthē hē deēsis sou " kai hē gynē sou ᾿Elisades gennēsei huion soi. Kai metʼ oliga" Kai eipe Zacharias pros ton angelon" Kata ti ngōsomai touto? ᾿Egō gar eimi presbytēs, kai hē gygē mou prodedēkuia en tais hēmerais hautēs. Kai apokritheis ho angeios eipen autǭ" Egō eimi ᾿'adriēm, charestēchōs egōpion tou Theou" kai apestalēn «lalēsai pros se, kai euange.sasthai soi tauta. Kai idou esę̄ siōpōn, kai mē dynamenos sai achri hēs hēmeras genētai tauta, agth' hōn ouk episteusas tois «1ogois mou, hoitines plērōthēsontai dis ton kairon autōn. PROS RŌM. Kai mē (, asthenēsas tę̄ pistei, ou kategoēse to heautou hyparchōn, kai tēn nekrōsin tēs mētras Sarrhas. Eis de tēn epangelian tou Theou ou diekrithē tę̄ apistią, all: engedynamōthē tę̄ pistei dous doxan eǭ Theǭ, kai plērophorētheis, hoti ho epēngeiïtai, dynatos esti kai poiēsai. Dio kai elogisthē autǭ Hoti ho epi tois elattosi mē pisteuōn tǭ Kyriǭ Ouoa auï 'p plïpotithy8 por dtlos esti poly proteron epi tois meizosin apiIŌANNĒS. Ei ta epigeia eipon hymin, kai ou pisteuete, pōs, ean eipō hymin ta epourania, aisteusete? LOUKAS. Ho pistos en elachistǭ kai poililǭ pistos esti" kai ho en elachistǭ adikos kai en pollǭ adikos estin. Hoti ou chrē logismois idiois stērizesthai epi athetēsei tōn hypo tou Kyriou legomenōn " hoS eidenai tēs idias plērophorias ta tou Auriou MATThAIOS. Tote .1egei autois ho Iēsous" Pantes hymeis schanda.listhēsesthe en emoi en tę̄ nykti tautę̄. ᾿Apochritheis de ho Petros, eipen autǭ" en am ES apokritheis de autǭ ho. Daï HeLïeio Rhatid. Huiou anthrōpou, kai pinēte. eipe de pros auton ho. epi tois elate. Moch kai ię̄ p|98. poē iobi G. : Apiei aioo Kai ei pantes skandalisthēsontai en soi, egō de oudepote schandalisthēsomai. Ephē autǭ ho Iēsous" Amēn «“1egō soi, en tautę̄ tę̄ gykti, prin alechtora phōnēsai, tris aparnēsę̄ me..... ʼopsias de genomenēs, agekeito meta tōn dōdeka mathētōn " kai esthiontōn autōn, «“egei autois" Legō hymin, hoti heis ex hymōn paradōsei me. Kai ":lypoumegoi sphodra, ērxanto «“egein autǭ hekastos autōn " Mēti egō eimi, Kyrie? PRAXEIS. Kai egegeto phōgē pros auton " ᾿Anastas, Petre, thyson, kai phage. Ho de Petros eipe " Mēdamōs, Kyrie" hoti oudepote exagon pan koigon hē akatharton. Kai rōnē palin ek deuterou pros auton" Ha ho Theos ekatharise, sy mē koinou. PROS KOR. b΄. Logismous kathairountes, kai pan hypsōma epairomegon kata tēs ngōseōs tou Theou kai aichmalōtizontes pan noēma eis tēn hypakoēn tou
That one must speak boldly, without fear and without shame, in confessing our Lord Jesus Christ and his words. … Matthew: “What I tell you in the darkness, speak in the light; and what you hear in the ear, proclaim on the housetops. And do not fear those who kill the body but cannot kill the soul; [but rather fear him who is able to destroy] both soul and body in Gehenna. Everyone, then, who confesses me before people, I also will confess before my Father who is in heaven.” Luke: “For whoever is ashamed of me and of my words, of him the Son of Man will be ashamed when he comes in his glory and that of the Father and of the holy angels.” Second to Timothy: “Do not be ashamed, then, of the testimony of our Lord, nor of me his prisoner, but share in suffering …”
[7] That even if someone seems to confess the Lord and hears his words, but disobeys his commandments, he is condemned, even if by some dispensation he has been allowed to have a share in spiritual gifts. Matthew: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness,’” and what follows. Luke: “Why do you call me ‘Lord, Lord,’ and not do what I say?” and what follows. To Titus: “They profess to know God, but they deny him by their works, being detestable and disobedient and unfit for any good work.”
[8] That one must not waver or doubt over what the Lord says, but be fully convinced that every word of God is true and possible, even if nature fights against it; for here too is the contest [of faith]. Matthew: “And in the fourth watch of the night Jesus came to them, walking on the sea. And when the disciples saw him walking on the sea they were troubled, saying, ‘It is a ghost,’ and they cried out for fear. But immediately Jesus spoke to them, saying, ‘Take heart; it is I; do not be afraid.’ And Peter answered him and said, ‘Lord, if it is you, command me to come to you on the waters.’ He said, ‘Come.’ And Peter got down from the boat and walked on the waters to come to Jesus. But when he saw the strong wind and began to sink, he cried out, [saying], ‘Lord, save me.’ Immediately Jesus stretched out his hand and took hold of him, and said to him, ‘O you of little faith, why did you doubt?’” John: “The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ So he said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.’” Luke: “[The angel] said, … your prayer has been heard, and your wife Elizabeth will bear you a son.” And a little later: “And Zechariah said to the angel, ‘How shall I know this? For I am an old man, and my wife is advanced in her days.’ And the angel answered and said to him, ‘I am Gabriel, who stand in the presence of God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things happen, because you did not believe my words, which will be fulfilled in their time.’” To the Romans: “And not weakening in faith, he did not consider his own body, being [about a hundred years old], and the deadness of Sarah's womb. He did not waver concerning the promise of God through unbelief, but grew strong in faith, giving glory to God, fully convinced that what he had promised he was able also to do. That is why it was also reckoned to him …”
That whoever does not believe the Lord in lesser things is plainly much more unbelieving in greater ones. John: “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” Luke: “Whoever is faithful in a very little is faithful also in much, and whoever is dishonest in a very little is dishonest also in much.”
That one must not rely on one's own reasonings to set aside what the Lord says, but know that the Lord's words are surer than one's own full conviction. Matthew: “Then Jesus said to them, ‘You will all fall away because of me this night.’ … Peter answered and said to him, ‘Even if all fall away because of you, I will never fall away.’ Jesus said to him, ‘Truly I tell you, this very night, before the cock crows, you will deny me three times.’” … “When evening came, he reclined at table with the twelve disciples, and as they were eating he said to them, ‘I tell you that one of you will betray me.’ And they were very sorrowful and began to say to him, each of them, ‘Is it I, Lord?’” Acts: “And there came a voice to him: ‘Rise, Peter; kill and eat.’ But Peter said, ‘By no means, Lord; for I have never eaten anything common or unclean.’ And the voice came to him again a second time: ‘What God has cleansed, do not call common.’” Second to the Corinthians: “Destroying reasonings and every lofty thing raised up against the knowledge of God, and taking every thought captive to the obedience of [Christ].”
Chapter 9
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Ὅτι οὐ δεῖ ἀμελεῖν τῆς τῶν ἐπιδαλλόντων γνώσεως " μετὰ προσοχῆς δὲ τῶν τοῦ Κυρίου λόγων ἀκούοντα συνιέναι, καὶ ποιεῖν τὸ θέλημα αὐτοῦ. ΜΑΤΘΑΙ͂ΟΣ. ᾿Ἀποχριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραδοιλὴν ταύτην. Ὁ δὲ Ἰησοῦς εἶπεν" ᾿Αχμὴν καὶ ὑμεῖς ἀσύνετοί ἔστε; Οὕπω γοεῖτε, ὅτι πᾶν τὸ εἰἱσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶγα οοἱπφιίπαπί κοπήποηι (Μαιὴ, χν, 15ὅ-18.} ( ἐκβάλλεται; τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόμαΠέτρος εἶπε. {Πυὰἀ εἶπε πε ἴῃ εὐϊιίοπα θη. πες. ρτίπιις κατὰ τῆς δυνάμεως τοῦ Θεοῦ, τος, ἐκ τῆς καρδίας ἐξέρχεται, καὶ κοινοῖ τὸν γὸν τῆς βασιλείας, καὶ μὴ συγνιένγτος, ἔρχεται ὁ πογηρὸς, καὶ ἁρπάζει τὸ ἑσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ. Οὗτός ἐστιν δʼ παρὰ τὴν ὁδὸν σπαρείς. Καὶ μετʼ ὀλίγον (86): Ὁ δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρεὶς, οὗτός ἐστιν ὁ τὸν “λόγον ἀκούων καὶ συνιὼν, ὃς δὴ καρποφορεῖ, καὶ ποιεῖ ὁ μὲν ἔκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάχογτα. ΜΆΡΚΟΣ. Καὶ πάντα τὸν ὄχιϊον, εἶπεν αὐτοῖς" ᾿Ακούετέ μου, καὶ συνίετε. ΠΡῸΣ ΕΦΕΣ. Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε" μὴ ὡς ὡς σοφοί" ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσι. Διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ θέλημα Ὅτι περὶ τῶν μὴ ἐπιδαλλόντων οὐ δεῖ πολυπραΙΩΑΝΝΗΣ. Καὶ μετὰ τὸ ψωμίον, τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σαταγᾶς. Λέγει αὐτῷ ὁ Ἰησοῦς" Ὃ ποιεῖς, ποίησον τάχιον. Τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων, πρὸς τί εἶπεν αὐτῷ. ΠΡΛΞΕΙ͂Σ. Οἱ μὲν οὖν συνελθόντες ἐπηρώτων αὐτὸν «έγοντῶν τοῦ Κυρίου λόγων. τες Κύριε, εἰ ἐν. τῷ χρόνῳ τούτῳ ἀποκχαθιστάἡ Ἰεταεί ἢ Ὀἰαὶ! ἀμίοτε οἷς : ΝοΉ εδὶ υδείτιπι γεις τὴν βασιλείαν τῷ ᾿Ισραή.1; Εἴπε δὲ πρὸς αὖτούς Οὐχ ὑμῶν ἐστι γγῶγαι χρόνους ἣ καιροὺς, οὖς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Ὅτι ἴδιον τῶν ἐχόντων σπουδὴν τῆς πρὸς (8.7) Θεὸν εὐαρεστήσεως τὸ καὶ ἑπερωτᾷν περὶ ὧν δεῖ. ΜΑΤΘΑΙ͂ΟΣ. Καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὑτοῦ «έγοντες" Φράσον ἡμῖν τὴν παραδοιὴν τῶν ζιζανίων τοῦ ἀγροῦ... Καὶ ἰδοὺ, εἷς προσε.λθὼν, εἶπεν αὐτῷ Διδάσκα,6 ἀγαθὲ, τί ἀγαθὸν ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον ; ΛΟΥ͂ΚΑΣ. Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχιϊοις βαπτισθῆναι ὑπʼ αὐτοῦ" Γεγγήματα ἐχιδνῶν, τίς ὑπἐδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Καὶ μετʼ ὀλίγαʼ Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι γοντες" Τί ποιήσομεν (88); Ὁμοίως τελῶναι, ὁμοίως στρατευόμενοι. ΠΡΑΞΕῚΣ. κατενύγησαν τὴν καρδίαν, εἶπόν τὸ πρὸς τὸν Πέἐρον, καὶ τοὺς «“οιἰποὺς ἀποστόλους" Τί ποιήσοὍτι δεῖ ἐπερωτωμένῳ φροντίζειν ἀξιολόγως ἀποΔΛΟΥ͂ΚΑΣ. Καὶ ἰδοὺ, νομικός τις ἀγέστη ἐχᾶειράζων αὐτὸν, καὶ «έγων" Διδάσκα.16, τί ποιήσας, ζωὴν αἰώγιον κληρονομήσω ; Εἶπε δὲ πρὸς αὐτόν" Ἐν τῷ νόμῳ τί γέγραπται; πῶς Ὁ δὲ ἀποκριθεὶς εἴπεν" ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ δίῖης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς γυχῆς σου, καὶ ἐξ δλης τῆς διανοίας σου, καὶ τὸν πιησίον σου ὡς ἑαυτόν. Εἶπε δὲ πρὸς αὐὖτόν " Ὀρθῶς ἀπεχρίθης. Τοῦτο ποίει, καὶ ζήσῃ. ΠΡῸΣ ΚΟΛΟΣΣ. Ὁ «1όγος ὑμῶν πάντοτε ἐν χάριτι, ἄϊλατι ἠρτυμένοο. εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ Ὅτι χεῖρον μὲν τὸ κρῖμα τῶν συνιέντων, καὶ μὴ ποιούντων “ οὔτε δὲ τὸ κατὰ ἄγνοιαν ἁμαρτάνειν ΛΟΥ͂ΚΑΣ. Ἐχεῖγος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέτοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας, μηδὲ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πο.ῖ“άς. Ὁ δὲ μὴ γνοὺς, ποιήσας δὲ ἄξια πληγῶν, Ὅτι τέλος ἁμαρτίας θάνατος. ΙΩΑΝΝΗΣ. Ὁ δὲ ἀπειθῶν τῷ Υἱῷ οὐχ ὄψεται τὴν ζωὴν, ἀλ.ʼ ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπʼ αὐτόν. ἀπο σπουδὴν τῆς π ἰοία απίπια ἵμα, οἰ δ (οία ἡπεεὶ εἶα. Ουόπε α ΠΡῸΣ ΡΩΜ. “Ὅτε γὰρ δοῦῖοι ἦτε τῆς ἁμαρτίας, ἐσθίειν δέ. Βας. ρυίπηι5 ἐσθίειν τε, λέπετε οὖν μὴ ἐπέλθῃ ἐφʼ ὑμᾶς τὸ εἰρημένον ἃ" ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. Τίγα οὖν καρπὸν εἴχετε τότε, ἐφʼ οἷς γῦν ἐπαισχύγεσθεα; Τὸ μὲν γὰρ τέλος ἐκείνων θάγατος. Καὶ μετʼ ὀλίγα " γὰρ ὀψώνια τῆς ἁμαρτίας θάγατος... τρον τοῦ θανάτου ἡ ἁμαρτία. Ὅτε τέλος ἐντολῆς Θεοῦ ζωὴ αἰώνιος. ΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν «1έγω ὑμῖν, ἐάν τις τὸν οόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὗ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. --᾿Α.1.1ʼ ὁ πέμψας με Πα: τὴρ, αὐτός μοι ἐντολὴν ἔδωκε, τί εἴπω, καὶ τί Δαλήσω, καὶ οἷδα, ἔτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώγιός ἐστι. ΠΡῸΣ ῬΩΜ. Νυνὶ δὲ ἐλευθερωθέν.τες ἀπὸ τῆς ἁμαρτίας, δου.ωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἀγιασμὸν, τὸ δὲ τέλος Ὅτι οὐ δεῖ καταφρονεῖν κριμάτων Θεοῦ, ἀλλὰ φοβεῖσθαι, κἂν μὴ παραυτίκα τὴν ἀνταπόδοσιν γον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέγγῃ. ΛΟΥ͂ΚΑΣ. Ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ" Χρογίζει ὁ κύριός μου ἔρχεσθαι: καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας. ἐσθίειν τε καὶ πίνειν, καὶ μεθύσκεσθαι: ἥξει ὁ κύριος τοῦ δούιλιου ἐχείγου ἐν ἡμέρᾳ ἦ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ “μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. ΙΩΑΝΝΗ͂Σ. Ἴδε, ὑγιὴς γέγονας" μηκέτι ἁμάρταγε, ἵνα μὴ χεῖρόν» τί σοι γένηται ΠΡῸΣ ΕΦΕΣ. Μηδεὶς ὑμᾶς ἀπατάτω κεγοῖς «1όγοις" διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Ὅτι ὁ ἐπὶ τοῖς πρώτοις ἁμαρτήμασι παιδευθεὶς, και τῆς ἀφέσεως καταξιωθεὶς, ἐὰν πάλιν ἁμάρτῃ. χεῖρον τοῦ προτέρου κατασκευάζει ἑαυτῷ τὸ κρῖμα ΙΩΑΝΝΗΣ. “1δὲ, ὑγιὴς γέγονας, μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται. Ὅτι, χρίματι ὀργῆς Θεοῦ τινων ὑποπεσόντων, τοὺς λοιποὺς φοβουμένους παιδεύεσθαι δεῖ, ᾿ ΛΟΥΚΑΣ, Παρῆσαν δέ τινες ἐν αὐτῷ τῷ χωιρῷ, ἀπαγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων, ὧν τὸ αἷμα Πιλᾶτος ἔμιξε μετὰ τῶν θυσιῶν αὐτῶν. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς" Δοκεῖτε, ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοῖς προφήταις " Ἴδετε οἱ καταφρονηταὶ, καὶ ἐπιδλέΨατε, καὶ ἡμὴ γεϑωο θαυμάσια, καὶ ἀφανίσθητε" τοὺς Γαλιλαίους ἐγένοντο, ὅτι τοιαῦτα πεπόγθασιν Οὐχὶ, λέγω ὑμῖν" ἀ.1.1ʼ ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀποιλεῖσθε. Ἢ ἐκεῖνοι οἱ δέκα καὶ ὀκτὼ, ἐφʼ οὖς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ, καὶ ἀπέχτειγεγν αὐτοὺς, δοκεῖτε, ὅτι οὗτοι ται ἐγένοντο παρὰ πάντας τοὺς ἀγθρώπους τοὺς κατοικοῦντας ἐν Ἱερουσαλήμ; Οὐχὶ, λέγω ὑμῖγ' ἀλλ ἐὰν μὴ μετανοῆτε, πάντες ὡσαύτως ἀπΠΡΆΞΕΙΣ. ᾿Αχούων δὲ ᾿Αγαγίας τοὺς γοὺυς τούτους, πεσὼν ἐξέψυξε. Καὶ ἐγέγετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. ΠΡΟΣ ΚΟΡ. α΄. Μηδὲ γογγύζετε, καθάπερ τιγὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. «ρὸς νουθεσίαν ἡμῶν, εἰς οὖς τὰ τέλη τῶν αἰώὍτι καὶ αὐτοῖς τοῖς τῆς κακίας ἔργοις πρὸς τιμωρίαν πολλάκις παραδίδοταί τις διὰ προῦύπάρχουσαν ΠΡῸΣ ΡΩΜΙ. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγγώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν' τὰ μὴ καθήκοντα. ΠΡῸΣ ΘΕΣΣ, β'. Ἀνθ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο, εἰς τὸ σωθῆγαι αὐτοὺς, διὰ τοῦτο πέμπει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει. Ὅτι οὐχὶ πλῆθος ἁμαρτωλῶν δυσωπεῖ τὸν Θεὸν, ἀλλʼ ὁ εὐαρεστῶν αὐτῷ, κἂν ἀνὴρ τυγχάνῃ κἂν ΔΟΥ͂ΚΑΣ. Ἐπ᾿ ἀληθείας .1έγω ὑμῖν, ὅτι πολ.λαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἡλίου ἐν τῷ ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆγας ὅξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας, δοἱ μὴ εἰς Σάραφθα τῆς Σιδῶνος πρὸς γυνᾶϊχκα ραν ΠΡῸΣ ΚΟΡ. α΄. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδειῖροὶ, ὅτε οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διηθον, καὶ πάντες εἰς τὸν Μωῦσῆν ἐδα» πτείσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ αάγτες τὸ αὐτὸ βρῶμα πγευματικὸν ἔφαγον, καὶ πάντες τὸ αὑτὸ πόμα πνευματικὸν ἔπιον" ἔπινον ἤας (Αεἰ. ν, 5).... Νόμα γὰρ ἐκ πγευματικῆς ἀκολουθούσης πέτρας" ἡ δὲ Ὁ πέτρα ἦν ὁ Χριστός. ᾿Α.1.1 οὐχ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ Θεός" κατεστρώθησαν γὰρ ἐν τῇ
Hoti ou dei amelein tēs tōn epidallontōn gnōseōs " meta prosochēs de tōn tou Kyriou logōn akouonta synienai, kai poiein to thelēma autou. MATThAIOS. ᾿Apochritheis de ho Petros eipen autǭ Phrason hēmin tēn paradoilēn tautēn. Ho de Iēsous eipen" ᾿Achmēn kai hymeis asynetoi este? Houpō goeite, hoti pan to eiisporeuomenon eis to stoma eis tēn koilian chōrei, kai eis aphedrōga ooipphiipapi kopēpoēi (Maiē, chn, 15ho-18.} ( ekballetai? ta de ekporeuomena ek tou stomaPetros eipe. {Pyaa eipe pe ię̄ euïiiopa thē. pes. rtipiis kata tēs dynameōs tou Theou, tos, ek tēs kardias exerchetai, kai koinoi ton gon tēs basileias, kai mē sygniengtos, erchetai ho pogēros, kai harpazei to hesparmenon en tę̄ kardią autou. Houtos estin dʼ para tēn hodon spareis. Kai metʼ oligon (86): Ho de epi tēn gēn tēn kalēn spareis, houtos estin ho ton “logon akouōn kai syniōn, hos dē karpophorei, kai poiei ho men ekaton, ho de hexēkonta, ho de triachogta. MARKOS. Kai panta ton ochiïon, eipen autois" ᾿Akouete mou, kai syniete. PROS EPhES. Blepete oun pōs akribōs peripateite" mē hōs hōs sophoi" exagorazomenoi ton kairon, hoti hai hēmerai ponērai eisi. Dia touto mē ginesthe aphrones, alla synientes ti to thelēma Hoti peri tōn mē epidallontōn ou dei polypraIŌANNĒS. Kai meta to psōmion, tote eisēlthen eis ekeinon ho Satagas. Legei autǭ ho Iēsous" Ho poieis, poiēson tachion. Touto de oudeis egnō tōn anakeimenōn, pros ti eipen autǭ. PRLXEIS. Hoi men oun synelthontes epērōtōn auton «egontōn tou Kyriou logōn. tes Kyrie, ei en. tǭ chronǭ toutǭ apokchathistaē Ietaei ē Oiai! amiote hois : NoĒ edi ydeitipi geis tēn basileian tǭ ᾿Israē.1? Eipe de pros autous Ouch hymōn esti ngōgai chronous hē kairous, ous ho Patēr etheto en tę̄ idią exousią. Hoti idion tōn echontōn spoudēn tēs pros (8.7) Theon euarestēseōs to kai heperōtąn peri hōn dei. MATThAIOS. Kai prosēlthon autǭ hoi mathētai hautou «egontes" Phrason hēmin tēn paradoiēn tōn zizaniōn tou agrou... Kai idou, heis prose.lthōn, eipen autǭ Didaska,6 agathe, ti agathon poiēsō, hina echō zōēn aiōnion ? LOUKAS. Elegen oun tois ekporeuomenois ochiïois baptisthēnai hypʼ autou" Gengēmata echidnōn, tis hypedeixen hymin phygein apo tēs mellousēs orgēs? Kai metʼ oligaʼ Kai epērōtōn auton hoi ochloi gontes" Ti poiēsomen (88)? Homoiōs telōnai, homoiōs strateuomenoi. PRAXEIS. katenygēsan tēn kardian, eipon to pros ton Peeron, kai tous «“oiipous apostolous" Ti poiēsoOti dei eperōtōmenǭ phrontizein axiologōs apoDLOUKAS. Kai idou, nomikos tis agestē echaeirazōn auton, kai «egōn" Didaska.16, ti poiēsas, zōēn aiōgion klēronomēsō ? Eipe de pros auton" En tǭ nomǭ ti gegraptai? pōs Ho de apokritheis eipen" ᾿Agapēseis Kyrion ton Theon sou ex diiēs tēs kardias sou, kai ex holēs tēs gychēs sou, kai ex dlēs tēs dianoias sou, kai ton piēsion sou hōs heauton. Eipe de pros auyton " Orthōs apechrithēs. Touto poiei, kai zēsę̄. PROS KOLOSS. Ho «1ogos hymōn pantote en chariti, aïlati ērtymenoo. eidenai pōs dei hymas heni hekastǭ Hoti cheiron men to krima tōn synientōn, kai mē poiountōn “ oute de to kata agnoian hamartanein LOUKAS. Echeigos de ho doulos, ho gnous to thetou kyriou autou, kai mē hetoimasas, mēde poiēsas pros to thelēma autou, darēsetai po.i“as. Ho de mē gnous, poiēsas de axia plēgōn, Hoti telos hamartias thanatos. IŌANNĒS. Ho de apeithōn tǭ Huiǭ ouch opsetai tēn zōēn, al.ʼ hē orgē tou Theou menei epʼ auton. apo spoudēn tēs p ioia apipia hima, oi d (oia hēpeei eia. Ouope a PROS RŌM. “Hote gar douioi ēte tēs hamartias, esthiein de. Bas. ruipēi5 esthiein te, lepete oun mē epelthę̄ ephʼ hymas to eirēmenon ha" eleutheroi ēte tę̄ dikaiosynę̄. Tiga oun karpon eichete tote, ephʼ hois gyn epaischygesthea? To men gar telos ekeinōn thagatos. Kai metʼ oliga " gar opsōnia tēs hamartias thagatos... tron tou thanatou hē hamartia. Hote telos entolēs Theou zōē aiōnios. IŌANNĒS. Amēn amēn «1egō hymin, ean tis ton oogon ton emon tērēsę̄, thanaton hou mē theōrēsę̄ eis ton aiōna. --᾿A.1.1ʼ ho pempsas me Pa: tēr, autos moi entolēn edōke, ti eipō, kai ti Dalēsō, kai hoida, eti hē entolē autou zōē aiōgios esti. PROS RhŌM. Nyni de eleutherōthen.tes apo tēs hamartias, dou.ōthentes de tǭ Theǭ, echete ton karpon hymōn eis agiasmon, to de telos Hoti ou dei kataphronein krimatōn Theou, alla phobeisthai, kan mē parautika tēn antapodosin gon kai psychēn kai sōma apolesai en geengę̄. LOUKAS. Ean de eipę̄ ho doulos ekeinos en tę̄ kardią autou" Chrogizei ho kyrios mou erchesthai: kai arxētai typtein tous paidas kai tas paidiskas. esthiein te kai pinein, kai methyskesthai: hēxei ho kyrios tou douiliou echeigou en hēmerą ē ou prosdoką, kai en hōrą ou ginōskei, kai dichotomēsei auton, kai to “meros autou meta tōn apistōn thēsei. IŌANNĒS. Ide, hygiēs gegonas" mēketi hamartage, hina mē cheiron» ti soi genētai PROS EPhES. Mēdeis hymas apatatō kegois «1ogois" dia tauta gar erchetai hē orgē tou Theou epi tous huious tēs apeitheias. Hoti ho epi tois prōtois hamartēmasi paideutheis, kai tēs apheseōs kataxiōtheis, ean palin hamartę̄. cheiron tou proterou kataskeuazei heautǭ to krima IŌANNĒS. “1de, hygiēs gegonas, mēketi hamartane, hina mē cheiron ti soi genētai. Hoti, chrimati orgēs Theou tinōn hypopesontōn, tous loipous phoboumenous paideuesthai dei, ᾿ LOUKAS, Parēsan de tines en autǭ tǭ chōirǭ, apangellontes autǭ peri tōn Galilaiōn, hōn to haima Pilatos emixe meta tōn thysiōn autōn. Kai apokritheis ho Iēsous eipen autois" Dokeite, hoti hoi Galilaioi houtoi hamartōloi para pantas tois prophētais " Idete hoi kataphronētai, kai epidlePsate, kai hēmē geϑōo thaumasia, kai aphanisthēte" tous Galilaious egenonto, hoti toiauta pepogthasin Ouchi, legō hymin" a.1.1ʼ ean mē metanoēte pantes hōsautōs apoileisthe. Ē ekeinoi hoi deka kai oktō, ephʼ ous epesen ho pyrgos en tǭ Silōam, kai apechteigegn autous, dokeite, hoti houtoi tai egenonto para pantas tous agthrōpous tous katoikountas en Hierousalēm? Ouchi, legō hymig' all ean mē metanoēte, pantes hōsautōs apPRAXEIS. ᾿Achouōn de ᾿Agagias tous gouys toutous, pesōn exepsyxe. Kai egegeto phobos megas epi pantas tous akouontas tauta. PROS KOR. a΄. Mēde gongyzete, kathaper tiges autōn egongysan, kai apōlonto hypo tou olothreutou. «ros nouthesian hēmōn, eis ous ta telē tōn aiōOti kai autois tois tēs kakias ergois pros timōrian pollakis paradidotai tis dia prouyparchousan PROS RŌMI. Kai kathōs ouk edokimasan ton Theon echein en epingōsei, paredōken autous ho Theos eis adokimon noun, poiein' ta mē kathēkonta. PROS ThESS, b'. Anth hōn tēn agapēn tēs alētheias ouk edexanto, eis to sōthēgai autous, dia touto pempei autois ho Theos energeian planēs, eis to pisteusai autous tǭ pseudei. Hoti ouchi plēthos hamartōlōn dysōpei ton Theon, allʼ ho euarestōn autǭ, kan anēr tynchanę̄ kan DOUKAS. Ep᾿ alētheias .1egō hymin, hoti pol.lai chērai ēsan en tais hēmerais Hēliou en tǭ hote ekleisthē ho ouranos epi etē tria kai mēgas hox, hōs egeneto limos megas epi pasan tēn gēn, kai pros oudemian autōn epemphthē Ēlias, doi mē eis Saraphtha tēs Sidōnos pros gynaïchka ran PROS KOR. a΄. Ou thelō gar hymas agnoein, adeiiroi, hote hoi pateres hēmōn pantes hypo tēn nephelēn ēsan, kai pantes dia tēs thalassēs diēthon, kai pantes eis ton Mōysēn eda» pteisthēsan en tę̄ nephelę̄ kai en tę̄ thalassę̄, kai aagtes to auto brōma pgeumatikon ephagon, kai pantes to hauto poma pneumatikon epion" epinon ēas (Aei. n, 5).... Noma gar ek pgeumatikēs akolouthousēs petras" hē de Ho petra ēn ho Christos. ᾿A.1.1 ouch en tois pleiosin autōn eudokēsen ho Theos" katestrōthēsan gar en tę̄
That one must not neglect the knowledge of what concerns one, but listen to the words of the Lord with attention, understand them, and do his will. Matthew: “Peter answered and said to him, ‘Explain this parable to us.’ And Jesus said, ‘Are you also still without understanding? Do you not yet perceive that whatever goes into the mouth passes into the stomach and is expelled into the drain? But what comes out of the mouth comes from the heart, and this defiles a person.’” … “[When anyone hears the word] of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart; this is the one sown along the path.” And a little later: “As for the one sown on the good soil, this is the one who hears the word and understands it; he indeed bears fruit and yields, one a hundredfold, another sixty, another thirty.” Mark: “And [calling] all the crowd [to him again], he said to them, ‘Hear me, all of you, and understand.’” To the Ephesians: “Look carefully then how you walk, not as unwise but as wise, making the most of the time, because the days are evil. Therefore do not be foolish, but understand what the will [of the Lord is].”
That one must not busy oneself with what does not concern one. John: “And after the morsel, Satan then entered into him. Jesus said to him, ‘What you are doing, do quickly.’ But none of those reclining at table knew why he said this to him.” Acts: “So when they had come together, they asked him, saying, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority.’”
That it belongs to those who are eager to please God also to ask about what they ought [to do]. Matthew: “And his disciples came to him, saying, ‘Explain to us the parable of the weeds of the field.’” … “And behold, one came up and said to him, ‘Good Teacher, what good thing shall I do, that I may have eternal life?’” Luke: “He said, then, to the crowds that came out to be baptized by him, ‘Offspring of vipers! Who warned you to flee from the wrath to come?’” And a little later: “And the crowds asked him, saying, ‘What then shall we do?’” and likewise tax collectors, likewise soldiers. Acts: “[When they heard this] they were cut to the heart, and said to Peter and the rest of the apostles, ‘What shall we do?’”
That one who is asked must take care to answer worthily. Luke: “And behold, a lawyer stood up to test him, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the law? How do you read it?’ And he answered and said, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind, and your neighbour as yourself.’ And he said to him, ‘You have answered rightly; do this, and you will live.’” To the Colossians: “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each one.”
That the judgment of those who understand and do not act is worse, yet sinning in ignorance is not [free of danger either]. Luke: “And that servant who knew his master's will but did not get ready or act according to his will will receive a severe beating. But the one who did not know, and did what deserved stripes, [will receive a light beating].”
[10] That the end of sin is death. John: “But whoever disobeys the Son will not see life, but the wrath of God remains on him.” To the Romans: “For when you were slaves of sin, you were free in regard to righteousness. What fruit, then, did you have at that time from the things of which you are now ashamed? For the end of those things is death.” And a little later: “For the wages of sin is death.” … “The sting of death is sin.”
That the end of God's commandment is eternal life. John: “Truly, truly, I say to you, if anyone keeps my word he will never see death.” … “But the Father who sent me has himself given me a commandment, what to say and what to speak; and I know that his commandment is eternal life.” To the Romans: “But now that you have been set free from sin and have become slaves to God, you have your fruit for sanctification, and its end [eternal life].”
[11] That one must not despise the judgments of God but fear them, even if the recompense does not [follow] at once. … “[fear him who is able] to destroy both soul and body in Gehenna.” Luke: “But if that servant says in his heart, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful.” John: “See, you have been made well; sin no more, so that nothing worse may happen to you.” To the Ephesians: “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.”
That whoever has been disciplined for his first sins and counted worthy of forgiveness, if he sins again, prepares for himself a judgment worse than the first. John: “See, you have been made well; sin no more, so that nothing worse may happen to you.”
That when some have fallen under a judgment of God's wrath, the rest must be instructed by it and fear. Luke: “There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered and said to them, ‘Do you think that these Galileans were worse sinners than all the Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse offenders than all the people who live in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.’” Acts: “When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it.” First to the Corinthians: “Nor grumble, as some of them grumbled and were destroyed by the destroyer. [Now these things happened to them as an example, but they were written down] for our instruction, on whom the end of the ages has come.”
That one is often handed over to the very works of wickedness as a punishment, because of a sin already there. To the Romans: “And since they did not see fit to acknowledge God, God gave them up to a debased mind, to do what ought not to be done.” Second to the Thessalonians: “Because they did not receive the love of the truth so as to be saved, therefore God sends them a working of error, so that they may believe the lie.”
That it is not a multitude of sinners that sways God, but the one who pleases him, whether it be a man or [a woman]. Luke: “But in truth I tell you, there were many widows in the days of Elijah in [Israel], when the heaven was shut up for three years and six months, when a great famine came over all the land, and Elijah was sent to none of them except to Zarephath in the land of Sidon, to a woman who was a widow.” First to the Corinthians: “For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink; for they drank from the spiritual rock that followed them, and the rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the [wilderness].”
Chapter 12
12PG 31 31
Ὅτι πᾶσα ἀντιλογία, κἂν ἐκ φιλικῆς καὶ εὐλαδοῦς διαθέσεως γένηται, ἀπαλλοτριοῦ τοῦ Κυρίου τὸν ἀντιλέγοντα πᾶν δὲ ῥῆμα Κυρίου μετὰ πάσης πληροφορίας χαταδέχεσθαι δεῖ καὶ τὰ ἐπὶ τοῦ Νῶε καὶ τὰ ἐπὶ τοῦ Λώτ, Μαιιποὶ εἰ ᾿Απὸ τότε ἤρξατο ὁ Ἰησοῦς δεικνύειν ....... ἀλλὰ τὰ τῶν ἀνθρώπων, μοῦ ἸΩΆΝΝΗΣ. Καὶ ἤρξατο γίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ, ᾧ ἦν διεζωσμέγος. Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον, καὶ "έγει αὐτῷ ἐκεῖνος" Κύριδ, σύ μου νίπτεις τοὺς πόδας; ᾿Απεκρίθη Ἰησοῦς, καὶ εἶπεν αὑτῷ Ὃ ἐγὼ ποιῶ, σὺ οὐκ οἵδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. Λέγει αὑτῷ Πέτρος" Οὐ μὴ γίψεις τοὺς πόδας μου εἰς τὸν αἰῶνα. ᾿Απεχρίθη αὐτῷ ὁ Ἴησοῦς: Ἐὰν μὴ γίψω σε, οὐκ ἔχεις μέρος μετ' “Ὅτι οὐ δεῖ παραδόσεσιν ἀνθρώπων ἀκχολουθεῖν ἐπʼ ἀθετήσει ἐντολῆς Θεοῦ. ΜΑΡΚΟΣ. Ἔπειτα ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς" Διὰ τί οἱ μαθηταί σου οὗ περιπατοῦσι κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ ἀνίπτοις χερσὶν ἐσθίουσι τὸν ἄρτον; Ὃ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ὅτι Καλῶς προεφή" τευσεν Ἡσαῖας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται" Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὑτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ. Μάτην τάλματα ἀνθρώπων. ᾿Αφέντες γὰρ τὴν ἐντολὴν τοῦ Θεοῦ, κρατεῖτε τὴν παράδοσιν τῶν ἀγθρώ'πων" καὶ τὰ ἑξῆς. Ὅτι δεῖ πάντα ἀπαραλείπτως φυλάττειν, τὰ διὰ τοῦ Εὐαγγελίου καὶ τῶν ἀποστόλων ὑπὸ τοῦ ΚυΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος" διδάσκοντες αὐτοὺς τηρεῖν πάντα, ὅσα μην ὑμῖν. ΔΛΟΥΚΑΣ. Ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ Θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου ἄμεμπτοι... Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει" ὁ δὲ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ. ΠΡῸΣ ΘΕΣΣ. β΄. Ἄρα οὖν, ἀδε.ῖφοὶ, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις, ἅς ἐδιδάχθητε εἴτε διὰ 1όγου εἴτε διʼ ἐπιστοζῆς, “Ὅτι αὐ δεῖ θέλημα ἴδιον παρὰ τὸ θέλημα τοῦ Κυρίου : βοὰ ἴῃ οπιηΐ τὸ Ὀεὶ νοὮ ἐγχρίνειν (5)" ἀλλʼ ἐν παντὶ πράγματι ζητεῖν καὶ καὶ λέγει αὐτῷ. καὶ εἶπεν αὐτῷ. φοάεχ θέλημα τοῦ Θεοῦ ἐγχρίνειν. ποιεῖν τὸ θέλημα τοῦ Θεοῦ. ἸΩΆΝΝΗΣ. Ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός (θ). ΛΟΥ͂ΚΑΣ. Καὶ θεὶς τὰ γόνατα, προσηύξατο γωγ' Πάτερ, εἰ βούνλει, παρένεγχε τὸ ποτήριον τοῦτο. Πλὴν μὴ τὸ θέλημα τὸ ἐμὸν, ἀ.λλὰ τὸ σὸν τες ἀγεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς τὸ σὸν γινέσθω. Νὸς ἰὼ ἰάθη οοάθχ ποιοῦντες τὰ θελήματα. σαρκὸς ἡμῶν, ποιοῦντες τὸ θέλημα τῆς σαρκὸς καὶ ποείγατιιπε : 6δ( ὁγαπιμε παίμγα διὲ ἱνα εἰομὶ καὶ τῶν διανοιῶν ἡμῶν" καὶ ἦμεν τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί.
Hoti pasa antilogia, kan ek philikēs kai euladous diatheseōs genētai, apallotriou tou Kyriou ton antilegonta pan de rhēma Kyriou meta pasēs plērophorias chatadechesthai dei kai ta epi tou Nōe kai ta epi tou Lōt, Maiipoi ei ᾿Apo tote ērxato ho Iēsous deiknyein ....... alla ta tōn anthrōpōn, mou IŌANNĒS. Kai ērxato giptein tous podas tōn mathētōn, kai ekmassein tǭ lentiǭ, hǭ ēn diezōsmegos. Erchetai oun pros Simōna Petron, kai "egei autǭ ekeinos" Kyrid, sy mou nipteis tous podas? ᾿Apekrithē Iēsous, kai eipen hautǭ Ho egō poiō, sy ouk hoidas arti, gnōsę̄ de meta tauta. Legei hautǭ Petros" Ou mē gipseis tous podas mou eis ton aiōna. ᾿Apechrithē autǭ ho Iēsous: Ean mē gipsō se, ouk echeis meros met' “Hoti ou dei paradosesin anthrōpōn akcholouthein epʼ athetēsei entolēs Theou. MARKOS. Epeita eperōtōsin auton hoi Pharisaioi kai hoi grammateis" Dia ti hoi mathētai sou hou peripatousi kata tēn paradosin tōn presbyterōn, alla aniptois chersin esthiousi ton arton? Ho de apokritheis eipen autois, hoti Kalōs proephē" teusen Hēsaias peri hymōn tōn hypokritōn, hōs gegraptai" Houtos ho laos tois cheilesi me timą, hē de kardia hautōn porrhō apechei ap' emou. Matēn talmata anthrōpōn. ᾿Aphentes gar tēn entolēn tou Theou, krateite tēn paradosin tōn agthrō'pōn" kai ta hexēs. Hoti dei panta aparaleiptōs phylattein, ta dia tou Euangeliou kai tōn apostolōn hypo tou KyMATThAIOS. Poreuthentes, mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos" didaskontes autous tērein panta, hosa mēn hymin. DLOUKAS. Ēsan de dikaioi amphoteroi enōpion tou Theou, poreuomenoi en pasais tais entolais kai dikaiōmasi tou Kyriou amemptoi... Ho akouōn hymōn emou akouei" ho de athetōn hymas eme athetei. PROS ThESS. b΄. Ara oun, ade.iphoi, stēkete, kai krateite tas paradoseis, has edidachthēte eite dia 1ogou eite diʼ epistozēs, “Hoti au dei thelēma idion para to thelēma tou Kyriou : boa ię̄ opiēï to Oei noŌ enchrinein (5)" allʼ en panti pragmati zētein kai kai legei autǭ. kai eipen autǭ. phoaech thelēma tou Theou enchrinein. poiein to thelēma tou Theou. IŌANNĒS. Hoti ou zētō to thelēma to emon, alla to thelēma tou pempsantos me Patros (th). LOUKAS. Kai theis ta gonata, prosēuxato gōg' Pater, ei bounlei, parenenche to potērion touto. Plēn mē to thelēma to emon, a.lla to son tes agestraphēmen pote en tais epithymiais tēs to son ginesthō. Nos iō iathē ooathch poiountes ta thelēmata. sarkos hēmōn, poiountes to thelēma tēs sarkos kai poeigatiipe : 6d( hogapime paimga die hina eiomi kai tōn dianoiōn hēmōn" kai ēmen tekna physei orgēs, hōs kai hoi loipoi.
That every contradiction, even if it comes from a friendly and devout disposition, estranges from the Lord the one who contradicts, but every word of the Lord must be received with full conviction … Matthew: “From that time Jesus began to show [his disciples that he must go to Jerusalem and suffer many things] … [You are not setting your mind on the things of God,] but on the things of men.” John: “And he began to wash the disciples' feet and to wipe them with the towel with which he was girded. He came then to Simon Peter, and he said to him, ‘Lord, do you wash my feet?’ Jesus answered and said to him, ‘What I am doing you do not know now, but you will know afterward.’ Peter said to him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no share with me.’”
That one must not follow human traditions so as to set aside God's commandment. Mark: “Then the Pharisees and the scribes asked him, ‘Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?’ And he answered and said to them, ‘Well did Isaiah prophesy of you hypocrites, as it is written: This people honours me with their lips, but their heart is far from me; in vain [do they worship me, teaching as doctrines the] commandments of men. For you leave the commandment of God and hold fast the tradition of men,’” and what follows.
That one must keep without omission everything handed down by the Lord through the gospel and the apostles. Matthew: “Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all that I have commanded you.” Luke: “And they were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.” … “Whoever hears you hears me, and whoever rejects you rejects me.” Second to the Thessalonians: “So then, brothers, stand firm and hold the traditions that you were taught, whether by word or by our letter.”
That one must not prefer one's own will to the will of the Lord, but in every matter seek and do the will of God. John: “For I seek not my own will but the will of the Father who sent me.” Luke: “And he knelt down and prayed, saying, ‘Father, if you are willing, remove this cup [from me]; nevertheless not my will, but yours, be done.’” [To the Ephesians]: “[Among them we all] once lived in the desires of our flesh, doing the will of the flesh and of the thoughts, and we were by nature children of wrath, like the rest.”
Chapter 13
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Ὅτι δεῖ νήφειν ἀεὶ, καὶ ἕτοιμον εἶναι ἐν τῇ σπουδῇ τῶν κατορθωμάτων τοῦ Θεοῦ, γνωρίζοντα τῆς ΔΟΥ͂ΚΑΣ. Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, καὶ οἱ λύχνοι καιόμεγοι" καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον δαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων" ἵνα ἐλθόντος, καὶ κρούσαντος, εὐθέως ἀνοίξωσιν αὐτῷ. Μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὖς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας. Ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται, καὶ ἀνακιϊινεῖ αὐτοὺς, καὶ παρελθὼν διακογήσει αὐτοῖς. Καὶ ἐὰν ἔλθῃ ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ, καὶ εὕρῃ οὕτω, μακάριοί εἰσιν οἱ δοῦλοι ἐκεῖνοι Τοῦτο δὲ γινώσκετε, ὅτι εἰ ἤδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὃ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἂν ἀφῆκε διορυγῆναι τὴν οἰκίαν αὐτοῦ. Καὶ ὑμεῖς οὖν γίνεσθε ἕτοιμοι, ὅτι ἡ ὥρᾳ οὐ δοκεῖτε ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται, καὶ τὰ ἑξῆς ΠΡῸΣ ΘΕΣΣ. α΄. Περὶ δὲ τῶν χρόγων καὶ τῶν καιρῶν, ἀδε.ϊροὶ, οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν" αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου ὡς κιλέατῆς ἐν νυκτὶ, οὕτως ἔρχεται Καὶ μετʼ ὀλίγαʼ ΓΑρα οὖν μὴ καθεύδωμεν ὡς καὶ οἱ «“οιποὶ, Ὅτι δεῖ πάντα καιρὸν εὔθετον ἡγεῖσθαι εἰς τὴν (, Θυρὰ οπηηθ σπουδὴν τῶν ἀρεσχόντων τῷ Θεῷ (41|). ἸΩΆΝΝΗΣ. Ἐμὲ δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με, ἕως ἡμέρα ἐστίν. ΠΡῸΣ ΦΙΛΙΠ. Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μα.11ον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν χατεργάζεσθε.
Hoti dei nēphein aei, kai hetoimon einai en tę̄ spoudę̄ tōn katorthōmatōn tou Theou, gnōrizonta tēs DOUKAS. Estōsan hymōn hai osphyes periezōsmenai, kai hoi lychnoi kaiomegoi" kai hymeis homoioi anthrōpois prosdechomenois ton kyrion dautōn, pote analysei ek tōn gamōn" hina elthontos, kai krousantos, eutheōs anoixōsin autǭ. Makarioi hoi douloi ekeinoi, ous elthōn ho kyrios heurēsei grēgorountas. Amēn legō hymin, hoti perizōsetai, kai anakiïinei autous, kai parelthōn diakogēsei autois. Kai ean elthę̄ en tę̄ deuterą phylakę̄, kai en tę̄ tritę̄ phylakę̄ elthę̄, kai heurę̄ houtō, makarioi eisin hoi douloi ekeinoi Touto de ginōskete, hoti ei ēdei ho oikodespotēs poią hōrą ho kleptēs erchetai, egrēgorēsen an, kai ouk an aphēke diorygēnai tēn oikian autou. Kai hymeis oun ginesthe hetoimoi, hoti hē hōrą ou dokeite ho Huios tou anthrōpou erchetai, kai ta hexēs PROS ThESS. a΄. Peri de tōn chrogōn kai tōn kairōn, ade.ïroi, ou chreian echete graphesthai hymin" autoi gar akribōs oidate, hoti hē hēmera Kyriou hōs kileatēs en nykti, houtōs erchetai Kai metʼ oligaʼ GAra oun mē katheudōmen hōs kai hoi «“oipoi, Hoti dei panta kairon eutheton hēgeisthai eis tēn (, Thyra opēēth spoudēn tōn areschontōn tǭ Theǭ (41|). IŌANNĒS. Eme dei ergazesthai ta erga tou pempsantos me, heōs hēmera estin. PROS PhILIP. Hōste, agapētoi mou, kathōs pantote hypēkousate, mē hōs en tę̄ parousią mou monon, alla nyn pollǭ ma.11on en tę̄ apousią mou, meta phobou kai tromou tēn heautōn sōtērian chatergazesthe.
That one must always be sober and ready in eagerness for the good works of God, knowing [the danger of delay]. Luke: “Let your loins be girded and your lamps burning, and be like men who are waiting for their master to come home from the wedding feast, so that when he comes and knocks they may open to him at once. Blessed are those servants whom the master finds awake when he comes. Truly I say to you, he will gird himself and have them recline at table, and he will come and serve them. If he comes in the second watch, or comes in the third watch, and finds them so, blessed are those servants. But know this, that if the master of the house had known at what hour the thief was coming, he would have stayed awake and not let his house be broken into. You also, then, be ready, for the Son of Man is coming at an hour you do not expect,” and what follows. First to the Thessalonians: “Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves know accurately that the day of the Lord comes like a thief in the night.” And a little later: “So then let us not sleep, as the rest do, [but let us keep awake and be sober].”
That one must consider every season suitable for zeal in what pleases God. John: “I must work the works of him who sent me while it is day.” To the Philippians: “Therefore, my beloved, as you have always obeyed, not only as in my presence but much more now in my absence, work out your own salvation with fear and trembling.”
Chapter 14
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Ὅτι οὐ δεῖ τὰ ἀνοίχεια μιγνύναι, ἀλλʼ ἑκάστου τῶν γινομένων ἣ λεγομένων τὸν ἴδιον καιρὸν γνωΜΑΤΘΑΙΟΣ. Τότε προσέρχονται αὐτῷ οἱ μαὉ Ταπο αεοεάψη! αὐ εμπὶ θηταὶ Ἰωάγγου, «λέγοντες “ Διὰ εἰ ἡμεῖς καὶ οἱ γηστεύουσι; Καὶ εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς (13)" Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφʼ ὅσον μετʼ αὐτῶν ἐστιν ὁ νυμφίος; ἘΔλεύσονται δὲ ἡμέραι, ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, Μόγιπὶ δοῦιῖπι οἷς ἐπιφέρει. Ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος " ἢηΐ5, μετὰ τῶν ἀπίστων θήσει. ὅταν δὲ λέγωσιν.... νυκτὸς οὐδὲ σκότους, πξς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, εἴς., δὰ γοσθΙη φαα καὶ τότε νηστεύσουσιν ἐν ἐκείγαις ταῖς ἡμέραις» καὶ τὰ ἑξῆς ΠΡῸΣ ΓΑΛ. "Αρα, ἀδε.φοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ελευθέρας" τῇ ἐλευθερίᾳ οὖν ἧ Χριστὸς ἡμᾶς ἠλευθέρωσε, στήχετε, καὶ μὴ πάλιν ζυγῷ δον.λείας
Hoti ou dei ta anoicheia mignynai, allʼ hekastou tōn ginomenōn hē legomenōn ton idion kairon gnōMATThAIOS. Tote proserchontai autǭ hoi maO Tapo aeoeapsē! au empi thētai Iōangou, «legontes “ Dia ei hēmeis kai hoi gēsteuousi? Kai eipen autois ho ᾿Iēsous (13)" Mē dynantai hoi huioi tou nymphōnos penthein, ephʼ hoson metʼ autōn estin ho nymphios? EDleusontai de hēmerai, hotan aparthę̄ ap' autōn ho nymphios, Mogipi douiipi hois epipherei. Ean de eipę̄ ho doulos ekeinos " ēēï5, meta tōn apistōn thēsei. hotan de legōsin.... nyktos oude skotous, pxs, Tis estai ex hymōn anthrōpos, eis., da gosthIē phaa kai tote nēsteusousin en ekeigais tais hēmerais» kai ta hexēs PROS GAL. "Ara, ade.phoi, ouk esmen paidiskēs tekna, alla tēs eleutheras" tę̄ eleutherią oun hē Christos hēmas ēleutherōse, stēchete, kai mē palin zygǭ don.leias
That one must not mix things that do not belong together, but must know the proper time for each thing done or said. Matthew: “Then the disciples of John came to him, saying, ‘Why do we [and the Pharisees] fast, [but your disciples do not fast]?’ And Jesus said to them, ‘Can the sons of the bridechamber mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast in those days,’” and what follows. To the Galatians: “So, brothers, we are not children of the slave woman but of the free. For freedom Christ has set us free; stand firm, then, and do not submit again to a yoke of slavery.”
Chapter 15
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Ὅτι οὐ δεῖ τοῖς ἄλλων χατορθώμασιν ἐλπίζοντα, τῶν καθʼ ἑαυτὸν ἀμελεῖν. ΜΑΤΘΑΙΟΣ. Ποιήσατε οὖν καρποὺς ἀξίους τῆς μεταγοίας, καὶ μὴ δόξητε «λέγειν ἐν ἑαυτοῖς" Πατέρα ἔχομεν τὸν
Hoti ou dei tois allōn chatorthōmasin elpizonta, tōn kathʼ heauton amelein. MATThAIOS. Poiēsate oun karpous axious tēs metagoias, kai mē doxēte «legein en heautois" Patera echomen ton
That one must not neglect one's own duties by trusting in the good deeds of others. Matthew: “Bear fruits, then, worthy of repentance, and do not presume to say to yourselves, ‘We have [Abraham as our] father …’”
Chapter 16
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Ὅτι οὐδὲν ὠφελοῦνται οἱ συζῶντες τοῖς ἀρέσχονσε πῷ Θεῷ, καὶ τὸ ἑαυτῶν φρόνημα μὴ κατορθοῦντες, κἂν κατὰ τὸ φαινόμενον σώζωσι τὴν πρὸς αὐτοὺς ΜΑΤΘΑΙ͂ΟΣ. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐραγῶγ δέκα παρθένοις, αἵτινες, αδοῦσαι τὰς "αμπάδας αὑτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ γυμρίου. Πέντε δὲ ἐξ αὐτῶν ἦσαν φρόνιμοι, καὶ αἱ πέντε μωραί. Αἴτιγνες μωραὶ, "αδοῦσαι τὰς “ἰαμπάδας αὑτῶν, οὐκ ἔλλαδον μεθʼ ἑαυτῶν ἔλαιον" ἀϊ δὲ φρόνιμοι ἔλαθον ἐν τοῖς ἀγγείοις αὑτῶν μετὰ τῶν ᾿αμπάδων αὑτῶν. Οἷς ἐπιφέρει μετʼ ὁλίγα περὶ τῶν μωρῶν (17): Ὕστερον δὲ ἔρχονται αἱ “λοιπαὶ παρθένοι 1έγουσαι" Κύριε, Κύριε, ἄνοιξον ἡμῖν. Ὃ δὲ ἀποκριθεὶς εἶπε" Λέγω ὑμῖν, οὐκ οἷδα ὑμᾶς. ΛΟΥ͂ΚΑΣ. Λέγω ὑμῖν" ταύτῃ τῇ γυχτὶ δύο ἔσονται ἐπὶ κλίνης μιᾶς" εἷς παρα.ηφθήσεται, καὶ ὁ ἕτερος ἀφεθήσεται. Δύο ἀλήθουσαι ἐπὶ τὸ αὐτό" μία παραληφθήσεται, καὶ ἡ ἑτέρα ἀφεθήσεται. Καὶ ἀποχριθέγτες «λέγουσιν αὐτῷ Ποῦ, Κύριε; Ὁ δὲ εἶπεν αὑτοῖς " “Ὅπου τὸ «τῶμα, ἐκεῖ συναχθήσονται καὶ οἱ ἀετοί
Hoti ouden ōphelountai hoi syzōntes tois areschonse pǭ Theǭ, kai to heautōn phronēma mē katorthountes, kan kata to phainomenon sōzōsi tēn pros autous MATThAIOS. Tote homoiōthēsetai hē basileia tōn ouragōg deka parthenois, haitines, adousai tas "ampadas hautōn, exēlthon eis apantēsin tou gymriou. Pente de ex autōn ēsan phronimoi, kai hai pente mōrai. Aitignes mōrai, "adousai tas “iampadas hautōn, ouk elladon methʼ heautōn elaion" aï de phronimoi elathon en tois angeiois hautōn meta tōn ᾿ampadōn hautōn. Hois epipherei metʼ holiga peri tōn mōrōn (17): Hysteron de erchontai hai “loipai parthenoi 1egousai" Kyrie, Kyrie, anoixon hēmin. Ho de apokritheis eipe" Legō hymin, ouk hoida hymas. LOUKAS. Legō hymin" tautę̄ tę̄ gychti dyo esontai epi klinēs mias" heis para.ēphthēsetai, kai ho heteros aphethēsetai. Dyo alēthousai epi to auto" mia paralēphthēsetai, kai hē hetera aphethēsetai. Kai apochrithegtes «legousin autǭ Pou, Kyrie? Ho de eipen hautois " “Hopou to «tōma, ekei synachthēsontai kai hoi aetoi
That those who live with people who please God gain nothing if they do not set their own mind right, even if outwardly they keep up their [likeness] to them. Matthew: “Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were wise and five were foolish. The foolish, when they took their lamps, took no oil with them; but the wise took [oil] in their flasks with their lamps.” To which he adds a little later, about the foolish: “Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ But he answered and said, ‘I tell you, I do not know you.’” Luke: “I tell you, in that night there will be two in one bed; one will be taken and the other left. Two women will be grinding together; one will be taken and the other left.” And they answered and said to him, “Where, Lord?” And he said to them, “Where the body is, there the eagles also will be gathered.”
Chapter 17
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“Ὅοι δεῖ, τὸν ἐνεστῶτα καιρὸν ἀπὸ τῶν δεδηλωμένων ἡμῖν παρὰ τῆς Γραφῆς ἰδιωμάτων γνωρίζοντας, ὁποῖός ἐστιν, ἐστοχασμένως τούτου τὰ καθʼ ἕανΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ δὲ τῆς συκῆς μάθετε τὴν παία, εοἰ φιοά Ὦ παραβολήν. Ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται οὐδεὶς δὲ ἐπιδάλλει.... ἀμφότεροι συντηροῦνἁπαϊλὸς, καὶ τὰ φύλλα ἐκφύῃ, γιγνώσκετε, ὅτε δγγὺς τὸ θέρος. Οὕτω καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα πάντα, γιγώσχετε, ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. ΛΟΥΚΑ͂Σ. Ὅταν ἴδητε τὴν γεφέλην σαν ἀπὸ δυσμῶν, εὐθέως «λέγετε, ὅτι ὄρος ἔρχεται" καὶ γίνεται οὕτως. Καὶ ὅταν νότον πνέογτα, λέγετε, ὅτι Καύσων ἔσται" καὶ γίνεξαι. Ἰεξαπίυγ, λέγω γὰρ ὑμῖν.... εἰς πῦρ βάλλεται, οτμπίδ λέγεται, ὅτι. Κορ. ᾿Ὑκξοκριταὶ, τὸ πρόσωπον τεῆς γῆς καὶ τοῦ οὐραΑ ἐδηιρκε. ὄτγευδ εεῖ, κί εἰ φεΐ μαϑεπὶ γοῦ οἴδατε δοκιμάζειν, τὸν δὲ καιρὸν τοῦτον πῶς οὐ δοκιμάζετε; ΠΡῸΣ ΚΟΡ. α΄. Ὁ καιρὸς συνδυταλμένος ἐστὶ τὸ οιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσι" καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες " καὶ οἱ χαίροντες ὡς μὴ χαίροντες " καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες" καὶ οἱ χρώμενοι τῷ κόσμῳ, ὡς μὴ καταχρώμενοι παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
“Hooi dei, ton enestōta kairon apo tōn dedēlōmenōn hēmin para tēs Graphēs idiōmatōn gnōrizontas, hopoios estin, estochasmenōs toutou ta kathʼ heanMATThAIOS. ᾿Apo de tēs sykēs mathete tēn paia, eoi phioa Ō parabolēn. Hotan ēdē ho klados autēs genētai oudeis de epidallei.... amphoteroi syntērounapaïlos, kai ta phylla ekphyę̄, gignōskete, hote dngys to theros. Houtō kai hymeis, hotan idēte tauta panta, gigōschete, hoti engys estin epi thyrais. LOUKAS. Hotan idēte tēn gephelēn san apo dysmōn, eutheōs «legete, hoti oros erchetai" kai ginetai houtōs. Kai hotan noton pneogta, legete, hoti Kausōn estai" kai ginexai. Iexapiyg, legō gar hymin.... eis pyr balletai, otmpid legetai, hoti. Kor. ᾿Hykxokritai, to prosōpon teēs gēs kai tou ouraA edēirke. otgeud eei, ki ei pheï maϑepi gou oidate dokimazein, ton de kairon touton pōs ou dokimazete? PROS KOR. a΄. Ho kairos syndytalmenos esti to oipon hina kai hoi echontes gynaikas hōs mē echontes ōsi" kai hoi klaiontes hōs mē klaiontes " kai hoi chairontes hōs mē chairontes " kai hoi agorazontes, hōs mē katechontes" kai hoi chrōmenoi tǭ kosmǭ, hōs mē katachrōmenoi paragei gar to schēma tou kosmou toutou.
That, recognizing from the marks shown us by Scripture what kind of time the present one is, we must order our affairs with an eye to it. Matthew: “From the fig tree learn its parable: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also you, when you see all these things, know that he is near, at the very gates.” Luke: “When you see a cloud rising in the west, you say at once, ‘A shower is coming,’ and so it happens. And when [you see] the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. Hypocrites! You know how to interpret the face of the earth and the sky, but how is it that you do not interpret this present time?” First to the Corinthians: “The time has been shortened; from now on let those who have wives be as though they had none, and those who weep as though they did not weep, and those who rejoice as though they did not rejoice, and those who buy as though they had no possessions, and those who use the world as though they did not make full use of it; for the form of this world is passing away.”
Chapter 18
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Ὅτι δεῖ τὰς ἐντολὰς τοῦ Θεοῦ οὕτω ποιεῖν, ὡς ὁ Κύριος προσέταξεν. Ὃ γὰρ περὶ τὸν τρόπον τῆς ἐργασίας διαπταίων, κἂν δόξῃ ποιεῖν τὴν ἐντολὴν, ἀδόκιμός ἐστι παρὰ τῷ θεῷ. ΛΟΥ͂ΚΑΣ. Ἔλεγε δὲ καὶ τῷ κεχιληχότι αὐτόν" Ὅταν ποιῇς ἄριστον ἣ δεῖπνον, μὴ φώγει τοὺς φίλους σον, μηδὲ τοὺς ἀδελρούς σου, μηδὲ τοὺς συγγενεῖς σου, μηδὲ γείτονας πιλουσίους, αοτε καὶ αὐτοί σὲ ἀγτικαέσωσι, καὶ γένηταί σοι ἀνταπόδομα. ᾿Α.1.1ʼ ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφἰοὺς, καὶ μαπάριος ἔσῃ, ὅτι οὐχ ἔχουσιν ἀνγταποδοῦγαϊ σοι" ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν Ὅτι οὐ δεῖ τὴν τοῦ Θεοῦ ἐντολὴν διὰ τὴν πρὸς ἀνθρώπους ἀρέσκειαν, ἣ διʼ ἄλλο τι πάθος, ποιεῖν, ἀλλʼ ἐν παντὶ σκοπὸν ἔχειν, τῷ Θεῷ ἀρέσαι, καὶ ΜΑΤΘΑΙ͂ΟΣ. Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς" εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ Πατρὶ ὑμῶν τῷ ἐν τοῖς οὐραγοῖς. “ταν οὖν ποιῇς ἐλεημοσύνην, μὴ σθεν τῶν ἀνθρώπων, ὥσπερ οἱ ὑποκριταὶ «ποιοῦσιν ἐν ταῖς συκαγωχαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἁγθρώπων. ᾿Αμὴν «ἰέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν, καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ. α΄. Εἴτε οὖν ἐσθίετε, εἶτε πίγετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖσμεθα ὑπὸ τοῦ Θεοῦ, πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, γ), φμαπάο ἀλλὰ τῷ Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν. Οὔτε γάρ ποτε ἐν «1όγῳ κολακείας ἐγεγήθημεν Θεὸς μάρτυς" οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπʼ ἄλλων. ἐεί, τείφμμηι δδί, εἰς. Άδς. ργίμιο, ἃ οὖν ἐγὼ λέγω, καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτω λαλῶ. Ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεἐὰν μὴ νομίμως ἀθλήσῃ, θα εὐγᾶπι Ὅτι δεῖ τὰς ἐντολὰς τοῦ Κυρίου μετὰ συνειδήσεως καὶ διαθέσεως ἀγαθῆς πρός τε Θεὸν καὶ ἀνθρώπους. ποιεῖν. Ὁ νὰρ μὴ οὕτω ποιῶν χαταχέχριΜΑΤΘΑΙ͂ΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς, καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. Φαρισαῖε τυφ.ῖὲ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵἴγα γένηται καὶ τὸ ἐκτὸς αὐτοῦ τητι. ΠΡῸΣ ΦΙΛΙΠ. Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν. ΠΡΟΣ ΤΙΜ. α΄. Τὸ δὲ τέ(ος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς .... Ἔχων κπίστιν καὶ ἀγαθὴν συνείδησιν, ἣν τινες ἀπωσάμεγοὶ περὶ τὴν πίστιν ἐναυάγησαν. Ὅτι ἀπὸ τῆς περὶ τὰ ἐλάττονα εὐγνωμοσύνης ἢ ἐπὶ τοῖς μείζοσι τῆς ἀνταποδόσεως κρίσις δικαιοῦΜΑΤΘΑΙ͂ΟΣ. Εὖ, δοῦ.16 ἀγαθὲ και πιστὲ, ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω" εἰς τὴν χαρὰν τοῦ κυρίου σου. Καὶ μετʼ ὀλίγα" Τῷ γὰρ ἔχοντι παντὶ δοθήσεται, καὶ πεεοἰσσευθήσεται" ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ ἔχει, ἀρθήσεται ἀπʼ αὐτοῦ. ΛΟΥ͂ΚΑΣ. ΕἸ οὖν ἐν τῷ ἀδίκῳ μαμμωγνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀλη( θινὸν τίς ὑμῖν πιστεύσει, Καὶ εἰ ἐν τῷ ἀ.λλοτρίῳ τῶν μὲν ὅπισθεν πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώ» Ὅτι δεῖ τὰς ἐντολὰς τοῦ Κυριου μετὰ ἐπιθυμίας ἀχορέστου ποιεῖν. ἀεὶ πρὸς τὸ πλέον ἐπειγόμεΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην. ΠΡῸΣ ΦΙΛΙΠ. Ἐγὼ, φοὶ, ἐμαυτὸν οὔπω δὲ, τῶν μὲν ὄπισθεν ἐπιλαγθαγόμεγος, τοῖς δὲ ἔμπροσθεν ἐπεχτειγόμεγος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄγω κλήσεως ἐν Χριστῷ “Ὅτιʼ δεῖ τὰς ἐντολὰς τοῦ Θεοῦ οὕτω ποιεῖν, ὥστε, ὅσον ἐπὶ τῷ ποιοῦντι, φωτίζεσθαι τοὺς πάντας, καὶ τὸν Θεὸν δοξάζεσθαι. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Οὐ δύναται πόλις χρυδῆγαι ἐπάνω ὄρους κειμέγη" οὐδὲ καίουσι 1ὐχνον, καὶ τιθέασιν ὑπὸ τὸν μόδιον, ἀ.1.1" ἐπὶ τὴν ἰτυχνίαν, καὶ άμπει τοῖς ἐν τῇ οἰκίᾳ. Οὕτω αμψάτω τὸ ρῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ἔργα. ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν τῶν μὲν ὀπίσω. Ν«ο [ἴὰ τἷβ. κλήσεως τοῦ Θεοῦ ἐν. ΠΠυἀ, τοῦ Θεοῦ, πεαυε ἐν τοῖς οὐρανοῖς. ΛΟΥ͂ΚΑΣ. Οὐδεὶς δὲ, ἅψας, κρύπτει αὐτὸν σκχεύει, ἣ ὑποκάτω κλίνης τίθησιν, ἀ.1.1ʼ ἐπὶ λυχνίας ἐπιτίθησιν ἵνα οἱ εἰσπορευόμενοι βλέπωσι τὸ φῶς. ΠΡῸΣ ΦΙΛΙΠ. Ἵνα ἦτε εἰλιχριγεῖς, καὶ ἀπρόσχοποι εἰς ἡμέραν Χριστοῦ, πεπιηρωμένοι καρπῶν δικαιοσύνης, διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαιγον Θεοῦ.
Hoti dei tas entolas tou Theou houtō poiein, hōs ho Kyrios prosetaxen. Ho gar peri ton tropon tēs ergasias diaptaiōn, kan doxę̄ poiein tēn entolēn, adokimos esti para tǭ theǭ. LOUKAS. Elege de kai tǭ kechilēchoti auton" Hotan poię̄s ariston hē deipnon, mē phōgei tous philous son, mēde tous adelrous sou, mēde tous syngeneis sou, mēde geitonas pilousious, aote kai autoi se agtikaesōsi, kai genētai soi antapodoma. ᾿A.1.1ʼ hotan poię̄s dochēn, kalei ptōchous, anapērous, chōlous, typhious, kai maparios esę̄, hoti ouch echousin angtapodougaï soi" antapodothēsetai gar soi en tę̄ anastasei tōn Hoti ou dei tēn tou Theou entolēn dia tēn pros anthrōpous areskeian, hē diʼ allo ti pathos, poiein, allʼ en panti skopon echein, tǭ Theǭ aresai, kai MATThAIOS. Prosechete tēn eleēmosynēn hymōn mē poiein emprosthen tōn anthrōpōn, pros to theathēnai autois" ei de mēge, misthon ouk echete para tǭ Patri hymōn tǭ en tois ouragois. “tan oun poię̄s eleēmosynēn, mē sthen tōn anthrōpōn, hōsper hoi hypokritai «poiousin en tais sykagōchais kai en tais rhymais, hopōs doxasthōsin hypo tōn hagthrōpōn. ᾿Amēn «iegō hymin, apechousi ton misthon autōn, kai ta hexēs. PROS KOR. a΄. Eite oun esthiete, eite pigete, eite ti poieite, panta eis doxan Theou poieismetha hypo tou Theou, pisteuthēnai to Euangelion, houtō laloumen, ouch hōs anthrōpois areskontes, g), phmapao alla tǭ Theǭ tǭ dokimazonti tas kardias hēmōn. Oute gar pote en «1ogǭ kolakeias egegēthēmen Theos martys" oute zētountes ex anthrōpōn doxan, oute aphʼ hymōn, oute apʼ allōn. eei, teiphmmēi ddi, eis. Ads. rgimio, ha oun egō legō, kathōs eirēke moi ho Patēr, houtō lalō. Ean de kai athlę̄ tis, ou steean mē nomimōs athlēsę̄, tha eugapi Hoti dei tas entolas tou Kyriou meta syneidēseōs kai diatheseōs agathēs pros te Theon kai anthrōpous. poiein. Ho nar mē houtō poiōn chatachechriMATThAIOS. Ouai hymin, grammateis, kai Pharisaioi hypokritai, hoti katharizete to exōthen tou potēriou kai tēs paropsidos, esōthen de gemousin ex harpagēs kai akrasias. Pharisaie typh.ie, katharison prōton to entos tou potēriou kai tēs paropsidos, hiiga genētai kai to ektos autou tēti. PROS PhILIP. Panta poieite chōris gongysmōn kai dialogismōn. PROS TIM. a΄. To de te(os tēs parangelias estin agapē ek katharas kardias kai syneidēseōs agathēs .... Echōn kpistin kai agathēn syneidēsin, hēn tines apōsamegoi peri tēn pistin enauagēsan. Hoti apo tēs peri ta elattona eugnōmosynēs ē epi tois meizosi tēs antapodoseōs krisis dikaiouMATThAIOS. Eu, dou.16 agathe kai piste, epi oliga hēs pistos, epi pollōn se katastēsō" eis tēn charan tou kyriou sou. Kai metʼ oliga" Tǭ gar echonti panti dothēsetai, kai peeoisseuthēsetai" apo de tou mē echontos, kai ho echei, arthēsetai apʼ autou. LOUKAS. EI oun en tǭ adikǭ mammōgną pistoi ouk egenesthe, to alē( thinon tis hymin pisteusei, Kai ei en tǭ a.llotriǭ tōn men hopisthen pistoi ouk egenesthe, to hymeteron tis hymin dō» Hoti dei tas entolas tou Kyriou meta epithymias achorestou poiein. aei pros to pleon epeigomeMATThAIOS. Makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn. PROS PhILIP. Egō, phoi, emauton oupō de, tōn men opisthen epilagthagomegos, tois de emprosthen epechteigomegos, kata skopon diōkō epi to brabeion tēs agō klēseōs en Christǭ “Hotiʼ dei tas entolas tou Theou houtō poiein, hōste, hoson epi tǭ poiounti, phōtizesthai tous pantas, kai ton Theon doxazesthai. MATThAIOS. Hymeis este to phōs tou kosmou. Ou dynatai polis chrydēgai epanō orous keimegē" oude kaiousi 1ychnon, kai titheasin hypo ton modion, a.1.1" epi tēn itychnian, kai ampei tois en tę̄ oikią. Houtō ampsatō to rōs hymōn emprosthen tōn anthrōpōn, hopōs idōsi ta kala erga. hymōn, kai doxasōsi ton Patera hymōn ton tōn men opisō. N«o [ia tib. klēseōs tou Theou en. PPya, tou Theou, peaue en tois ouranois. LOUKAS. Oudeis de, hapsas, kryptei auton skcheuei, hē hypokatō klinēs tithēsin, a.1.1ʼ epi lychnias epitithēsin hina hoi eisporeuomenoi blepōsi to phōs. PROS PhILIP. Hina ēte eilichrigeis, kai aproschopoi eis hēmeran Christou, pepiērōmenoi karpōn dikaiosynēs, dia Iēsou Christou eis doxan kai epaigon Theou.
That one must do God's commandments as the Lord directed; for whoever stumbles in the manner of carrying them out is rejected by God, even if he seems to be doing the commandment. Luke: “He said also to the man who had invited him, ‘When you give a dinner or a supper, do not invite your friends or your brothers or your relatives or rich neighbours, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the [righteous].’”
That one must not do God's commandment to please people or from any other passion, but in everything have as one's aim to please God and [to do all for his glory]. Matthew: “Beware of practising your almsgiving before people in order to be seen by them; otherwise you have no reward from your Father in heaven. So when you give alms, do not [sound a trumpet] before [you], as the hypocrites do in the synagogues and in the streets, that they may be praised by people. Truly I say to you, they have their reward,” and what follows. First to the Corinthians: “So whether you eat or drink, or whatever you do, do all to the glory of God.” [First to the Thessalonians]: “[But just as] we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing people, but God who tests our hearts. For we never came with words of flattery, [as you know], … God is witness; nor did we seek glory from people, whether from you or from others.” [John]: “What I say, therefore, I say as the Father has told me.” [Second to Timothy]: “And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.”
That one must do the Lord's commandments with a good conscience and a good disposition toward both God and people; for whoever does not do them so is condemned. Matthew: “Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and the dish, but inside they are full of robbery and self-indulgence. Blind Pharisee, first cleanse the inside of the cup and the dish, so that the outside of it also may become clean.” … To the Philippians: “Do all things without grumbling or disputing.” First to Timothy: “The aim of our charge is love from a pure heart and a good conscience [and a sincere faith].” … “Holding faith and a good conscience, which some have rejected and made shipwreck concerning the faith.”
That the judgment of recompense in greater things is justified by faithfulness in lesser ones. Matthew: “Well done, good and faithful servant; you were faithful over a little, I will set you over much; [enter] into the joy of your master.” And a little later: “For to everyone who has will more be given, and he will have abundance; but from the one who does not have, even what he has will be taken away from him.” Luke: “If then you have not been faithful in unrighteous mammon, who will entrust to you the true riches? And if you have not been faithful in what is another's, who will give you what is your own?”
That one must do the Lord's commandments with an insatiable desire, always pressing on toward more. Matthew: “Blessed are those who hunger and thirst for righteousness.” To the Philippians: “Brothers, I do not consider that I have [made it my own]; but, forgetting what lies behind and straining toward what lies ahead, I press on toward the goal for the prize of the upward call [of God] in Christ [Jesus].”
That one must do God's commandments in such a way that, as far as it depends on the one who does them, all are enlightened and God is glorified. Matthew: “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under the bushel, but on the lampstand, and it gives light to all in the house. In the same way let your light shine before people, so that they may see your good works and glorify your Father who is in heaven.” Luke: “No one, after lighting a lamp, covers it with a vessel or puts it under a bed, but puts it on a lampstand, so that those who come in may see the light.” To the Philippians: “So that you may be pure and blameless for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.”
Chapter 19
19PG 31 31
Ὅτι οὐ δεῖ ἐμποδίζειν τῷ ποιοῦντι θέλημα Θεοῦ, εἴτε κατʼ ἐντολὴν Θεοῦ, εἴτε κατὰ λόγον ἀκολουθοῦντα τῇ ἐντολῇ " οὔτε μὴν ποιοῦντα ἀνέχεσθαι τῶν κωλυόντων, κἂν γνήσιοι ὦσιν, ἀλλʼ ἐπιμένειν ΜΑΤΘΑΙ͂ΟΣ. Τότε παραγίγνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ιορδάνην πρὸς τὸν Ἰωάγγὴν, τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. Ὁ δὲ ᾿Ιωάνψηῆς διεχώλυεν αὐτὸν, «.έγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆγαι, καὶ σὺ ἔρχῃ πρὸς μέ; Ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπε πρὸς αὐτόν " ἄρτι: οὕτω γὰρ πρέπον ἡμῖν ἐστε πληρῶσαι πᾶσαν δικαιοσύνην καὶ τὰ ἑξῆς.... Ἀπὸ θηταῖς αὐτοῦ, ὅτι δεῖ αὐτὸν ἀπελθεῖν εἰς σόλυμα, καὶ πολλὰ παθεῖν ὑπὸ τῶν πρεσβυτέρων, καὶ ἀρχιερέων, καὶ γραμματέων " καὶ καὶ τῇ τρίτῃ ἡμέρᾳ Καὶ προσιλλαδόμεγος αὐτὸν ὁ Πέτρος, ἤρξατο ἐπιἔσται σοι τοῦτο. ʼΟ δὲ, στραφεὶς, εἶπε τῷ Πέτρῳ" Ὕπαγε ὀπίσω μου, Σατανᾶ" σκάγνδαιιόν μου εἴ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀ.1.:1ὰ τὰ τῶν ἀνθρώπων. ΜΑΡΚΟΣ. Καὶ προσέφερον αὐτῷ παιδία, ἵγα αὐτῶν ἄψηται. Οἱ δὲ μαθηταὶ ἐπετίμων τοῖς προσφέρουσιν. ᾿Ιδὼν δὲ ὁ Ἰησοῦς, ἠγανάκτησε, καὶ εἶπεν αὐτοῖς " Ἄφετε τὰ παιδία ἔρχεσθαι πρὸς μὲ, καὶ μὴ κωλύετε αὑτά" τῶν γὰρ τοιούτων ἐστὶν" ἡ βασιλεία τῶν οὐραγῶν. ΠΡΑΞΕῚΣ. Ἐπιμενόντων δὲ ἡμέρας πλείους, κατῆ.1θέ τις ἀπὸ τῆς ᾿ἸΙουδαίας προφήτης ὀνόματι ΓΑγαὄος. Καὶ ἐθὼν πρὸς ἡμᾶς, καὶ ἄρας τὴν ζώνην Παύ(ου, καὶ δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας, εἶπε Τάδε λέγει τὸ Πγεῦμα τὸ ἅγιον" Τὸν ἄνδρα, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν» ἐν Ἱερουσαμζὴμ οἱ Ιουδαῖοι, καὶ παραδώσουσιν εἰς χεῖρας ἐθγῶν. Ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι, τοῦ μὴ ἀναθδαίγεὶν εὶς Ἱερουσαλήμ. ᾿Απεχρίθη δὲ ὁ Παῦ.ϊος " Τὶ ποιεῖτε κιλαίοττες, καὶ συγθρύπτοντές μου τὴν καρδίαν; Ἐγὼ γὰρ οὗ μόνον δεθῆγαι, ἀ.1.λὰ καὶ ἀποθανεῖν ἑτοίμως ἔχω ὑπὲρ τοῦ ὀγόματος τοῦ Κυρίου ᾿Ιησοῦ Μὴ πειθομένου δὲ αὐτοῦ, : εἶνε ἐσ θεὶ ργϑοορίο, δἰ γα οσ γϑίϊομ ᾿ηΔἢδὶς ἐπῖπι ἀθεοί πος ποη ετὶξ (ἰδὲ πος. ἡσυχάσαμεν εἰπόντες" Τὸ θέλημα τοῦ Κυρίου γενέσθω. ΠΡῸΣ ΘΕΣΣ. α΄. Τῶν γαὶ τὸν Κύριον ἀχοκχτειγάγτων Ἰησοῦν, καὶ τοὺς ἰδίους προφήτας, καὶ ἡμᾶς ἐκδιωξάγτων, καὶ Θεῷ μὴ ἀρεσκόνΒες. ἰογιΐι5 λυχνίας τίθησιν. δικαιοσύνην, τότε ἀφίησιν αὐτὸν διαί Άορ. ῥγίπηυβ τοῦ Παύλου. Μοχ Ἀδςᾳ. ἱ, Κυρίου γινέσθω. κων, καὶ πᾶσιν ἀγθρώποις ἐναντίων, κωλνόντων ἡμᾶς τοῖς ἔθνεσι λαλῆσαι, ἵνα σωθῶσιν, εἰς τὸ ἀναπιληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε" ἔφθασε δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τένϊος. οοηθεῖς Ὀεῖ πιλπάλιυπι Δηΐπιο ποη 5ἰπ4 Ὅτι τὸν ποιοῦντα ἐντολὴν Θεοῦ μὴ ἐκ διαθέσεως ὑγιοῦς, κατά γε μὴν τὸ φαινόμενον σώζοντα τὴν ἀκρίβειαν τῆς τοῦ Κυρίου διδασκαλίας, κωλύειν μὲν οὐ χρὴ διὰ τὸ ὅσον ἐπὶ τῷ πράγματι μηδένα βλάπτεσθαι, ἐνίοτε δὲ καὶ ὠφελεῖσθαί τινας ἐξ αὖτοῦ " παραινεῖν δὲ αὐτῷ ἀξίαν τοῦ χατορθώματος ἔχειν τὴν διάνοιαν. ΜΑΤΘΑΙ͂ΟΣ. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς, καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων. ᾿Αἀδαίετα μα, αὶ κα μὴν “έγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. Σοῦ δὲ ποιοῦντος ἐλεημοσύνην, μὴ γγώτω ἡ ἀριστερά σοῦ τί ποιεῖ ἡ δεξιά σου " ὅπως ἦ σου ἡ ἐλεημοσύγη ἐν τῷ κρυπτῷ" καὶ ὁ Πατήρ σου, ὁ βλέπων ἐν τῷ κρυπτῷ, ἀποδώσει σοι αὐτὸς φαγερῷ. Καὶ περὶ προσευχῆς ὁμοίως. ΜΑΡΚΟΣ. εἰδομέν τινα ἐν τῷ ὀγόματί σου δαιμόγια, ὃς οὐκ ἀχοιουθεῖ μεθʼ ἡμῶν, καὶ ἐκωεἮἰύσαμεν, ὅτι οὐκ ἀχοιουθεῖ ἡμῖν. Ὃ δὲ Ἰησοῦς εἶπε. Μὴ κωλύετε αὐτόνʼ οὐδεὶς γάρ ἐστιν, ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ κακοιογῆσαί με. Ὃς γὰρ οὐχ ἔστι καθ' ἡμῶν, ὑπὲρ ἡμῶν ἐστι. ΠΡΟΣ ΦΙΛΙΠ. Τινἐς μὲν καὶ διὰ φθόνον καὶ ἔριν, τιγὲς δὲ καὶ δὲ εὑΟἰιτὶείμιπὶ ἀππιπιίαπε ποη εἰπὦ δοκίαν τὸν Χριστὸν κηρύσσουσιν. Οἱ μὲν ἐξ ἀγάπης, εἰδότες, ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι" οἱ δὲ ἐξ ἐριθείας Χριστὸν σιν, οὐχ ἁγνῶς, οἰόμενοι θλίψιν ἐπιφέρειν τοῖς δεσμοῖς μου. Τί γάρ; Πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ, Χριστὸς καταγγέ.λιλεται, καὶ ἐν τούτῳ χαίρω, ἀ.11λὰ καὶ χαρήσομαι. Ὅτι δεῖ τοὺς πιστεύοντας τῷ Κυρίῳ βαπτίξεσθαι εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπείζογτες αὐτοὺς εἰς τὸ ὄνομα τοῦ 19)... Αηιέη, ἀπιθπ ἄἶσο εἰδὶ, πὶοὶ φιὶξ παις Ὁ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πγεύματος. αἶσο εἰϑὲ, πἰδὶ φαῖς ἀποδώσει σοι αὐτός " γοχ αὐτός τοροτὶΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν .1ἔγω σοι, ἐὰν μή τις γενγηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ" καὶ πάλιν" Ἀμὴν» ἀμὴν “1έγω σοι Ἐὰν μή τις γεγγηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὗ δύγαται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Τίς ὁ λόγος ἣ ἡ δύναμις τοῦ βαπτίσματος ; λοιωθῆναι τὸν βαπτιζόμενον κατά τε νοῦν, καὶ λόγο), καὶ πρᾶξιν, καὶ γενέσθαι ἐκεῖνο κατὰ πὴν δοθεῖσαν δύναμιν, ὅπερ ἐστὶ τὸ ἐξ οὗ ἔγενἸΩΑΝΝΗ͂Σ, Τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἔστι, καὶ τὸ γεγεγγημένον ἐκ τοῦ ἀγεύμακαὶ (πὶ εἰ οα δρίτί(ει, ερίτίτις τος πγεῦμά ἐστι. Μὴ θαυμάσῃς, ὅτι εἶπόν σοι" ἀϊαὶ εἶνὶ : Οροτίεῖ νος παξοὶ ἄδπιο. ϑρίτίίις εὐϊ οἱ! Δεῖ ὑμᾶς γεγγηθῆναι ἄνωθεν. Τὸ πνεῦμα ϑρίγαϊ, ὅπον θέμει πνεῖ, καὶ τῆς φωνῆς αὐτοῦ ἀκούεις" εἰ γμο ναάαϊ. δὶς ἐει οπιπὶν ημὶ παίιις δεῖ ἐπ δρίτί οὐχ οἷδας πόθεν ἔρχεται, καὶ ποῦ ὑπάγει. (Φοαπ. Οὕτως ἐστὶ πᾶς ὁ γεγεγγημέγος ἐκ τοῦ πγεύμαυἱναιὶς τος. ΠΡῸΣ ΡΩΜ. Τὸ νεχρωθῆγαι μὲν τῇ φπίοιπηιε θαριϊξαιξ ἁμαρτίᾳ, ζῆσαι δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ. πιοτίδιι Ὅσοι ἐδαπτίσθημεν εἰς Χριστὸν ᾿Ιησοῦν, «-δἰς τιιπιις σμηὶ {10 μετ δαρίἰδπιμηι τὸν θάνατον αὐτοῦ οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον" τὶς, ἰ(α εἰ πος ἰπ γα, ὥσπερ ἠγέρθη Χριστὸς ἐκ γεχρῶν διὰ τῆς δοπιρίαπιαιὶ δόξης τοῦ Πατρὸς, οὕτω καὶ ἡμεῖς ἐν χαιγότητε πἰπιίγαπι δἰ τοδιιγγθοιϊοπὶς οτίηιι5 ς ἰος δοϊφηίοδ, ζωῆς περιπατήσωμεν. Εἰ γὰρ μὲν τῷ ὁμοιώματι τοῦ θαγάτον αὐτοῦ, ἀλλὰ καὶ ἀξείτμαίμγ σοτριιδ τῆς ἀναστάσεως ἐσόμεθα" τοῦτο γιγνώσκοντες, Ῥεούαίο. Οκὶ ὁπῖην πιογίμιις ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συγεσταυρώθη, γεεεαίο (ἰδίά. 5-. «. ἴῖνγα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηεἰτοιπιεϊδίοηα 5.3. ποὴ κέτι δουεύει» ἡμᾶς τῇ ἁμαρτίᾳ. 'Ο γὰρ ἀποθαοτροτὶς γὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας ΠΡῸΣ δομεεριιὶ ΚΟΛ. Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροεἰΐς Ρὸγ βάοιι ποιήτῳ, ἐν τῇ ἀπεχδύσει τοῦ σώματος τῶν α πιοτίμῖς ((οίοεδ. ἁμαρτιῶν" τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριἰῃ ΟΙιτίξίο θαριίξαιι δεῖς, (ἰιτίδίαπι ἱπάμὶδιϊ6. ΝοΗ στοῦ, συγταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν κεἰ ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐγερ[ἰδὸγ : ποθ δεῖ πιαδοιιίι τείας τοῦ Θεοῦ, τοῦ ἐγείροντος αὑτὸν ἐκ γενὸς πηλπὶ ἐδιΐε κρῶν' ΠΡῸΣ ΓΑΛ. Ὅσοι γὰρ εἰς Χριστὸν 28)... ἐξαπτίσθητε, Χριστὸν ἐγεδύσασθε. Οὐκ ἔνι Ἰουτιῖδ, δαῖος, οὐδὲ "“Ε.1:1ηγ" οὐχ ἔνι δοῦ.ϊος, οὐδὲ ἐλεύπεπι, δεειμιάππι ἱπιαρίνιεηι θερος" οὐ ἔνι ἄρσεν καὶ θῆλυ" πάντες γὰρ.» αδὶ ποι ὁε1 (επιιἰὶς εἰ “πάις, οἰτοιπιοϊεῖο εἰ ργα. ὑμεῖς ἔν ἐστε ἐν Χριστῷ Ἰησοῦ. ΠΡῸΣ ΚΟΛ. ραιΐωπι, δαγϑατις, δομίπα, δογυλξ, ἰδ ; ἐφά οπιπία, Ἀπεχδυσάμενοι τὸν παλαιὸν ἄγθρωπον σὺν ταῖς οἱ ἐπ οπιπίϑιιε Οἰιτί δίς ((ὐίοδε. πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν γέον τὸν ἀναχαιγούμεγον, εἰς ἐπίγγωσιν κατʼ εἰχόναᾳ τοῦ κτίσαντος αὐτόν" ὅπου οὐχ ἔνι "Ελ1ην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκχροθδυστία, βάρβαρος, τὰ πάντα, καὶ ἐν πᾶσι Χριστός.
Hoti ou dei empodizein tǭ poiounti thelēma Theou, eite katʼ entolēn Theou, eite kata logon akolouthounta tę̄ entolę̄ " oute mēn poiounta anechesthai tōn kōlyontōn, kan gnēsioi ōsin, allʼ epimenein MATThAIOS. Tote paragignetai ho Iēsous apo tēs Galilaias epi ton Iordanēn pros ton Iōangēn, tou baptisthēnai hypʼ autou. Ho de ᾿Iōanpsēēs diechōlyen auton, «.egōn Egō chreian echō hypo sou baptisthēgai, kai sy erchę̄ pros me? Apokritheis de ho ᾿Iēsous eipe pros auton " arti: houtō gar prepon hēmin este plērōsai pasan dikaiosynēn kai ta hexēs.... Apo thētais autou, hoti dei auton apelthein eis solyma, kai polla pathein hypo tōn presbyterōn, kai archiereōn, kai grammateōn " kai kai tę̄ tritę̄ hēmerą Kai prosilladomegos auton ho Petros, ērxato epiestai soi touto. ʼO de, strapheis, eipe tǭ Petrǭ" Hypage opisō mou, Satana" skagndaiion mou ei, hoti ou phroneis ta tou Theou, a.1.:1a ta tōn anthrōpōn. MARKOS. Kai prosepheron autǭ paidia, higa autōn apsētai. Hoi de mathētai epetimōn tois prospherousin. ᾿Idōn de ho Iēsous, ēganaktēse, kai eipen autois " Aphete ta paidia erchesthai pros me, kai mē kōlyete hauta" tōn gar toioutōn estin" hē basileia tōn ouragōn. PRAXEIS. Epimenontōn de hēmeras pleious, katē.1the tis apo tēs ᾿IIoudaias prophētēs onomati GAgaoos. Kai ethōn pros hēmas, kai aras tēn zōnēn Pau(ou, kai dēsas heautou tous podas kai tas cheiras, eipe Tade legei to Pgeuma to hagion" Ton andra, hou estin hē zōnē hautē, houtō dēsousin» en Hierousamzēm hoi Ioudaioi, kai paradōsousin eis cheiras ethgōn. Hōs de ēkousamen tauta, parekaloumen hēmeis te kai hoi entopioi, tou mē anathdaigein eis Hierousalēm. ᾿Apechrithē de ho Pau.ïos " Ti poieite kilaiottes, kai sygthryptontes mou tēn kardian? Egō gar hou monon dethēgai, a.1.la kai apothanein hetoimōs echō hyper tou ogomatos tou Kyriou ᾿Iēsou Mē peithomenou de autou, : eine es thei rgϑoorio, di ga os gϑiïom ᾿ēDēdis epipi atheoi pos poē etix (ide pos. hēsychasamen eipontes" To thelēma tou Kyriou genesthō. PROS ThESS. a΄. Tōn gai ton Kyrion achokchteigagtōn Iēsoun, kai tous idious prophētas, kai hēmas ekdiōxagtōn, kai Theǭ mē areskonBes. iogiïi5 lychnias tithēsin. dikaiosynēn, tote aphiēsin auton diai Aor. rhgipēub tou Paulou. Moch Adsą. hi, Kyriou ginesthō. kōn, kai pasin agthrōpois enantiōn, kōlnontōn hēmas tois ethnesi lalēsai, hina sōthōsin, eis to anapilērōsai autōn tas hamartias pantote" ephthase de epʼ autous hē orgē eis tenïos. ooētheis Oei pilpaliypi Dēïpio poē 5ip4 Hoti ton poiounta entolēn Theou mē ek diatheseōs hygious, kata ge mēn to phainomenon sōzonta tēn akribeian tēs tou Kyriou didaskalias, kōlyein men ou chrē dia to hoson epi tǭ pragmati mēdena blaptesthai, eniote de kai ōpheleisthai tinas ex autou " parainein de autǭ axian tou chatorthōmatos echein tēn dianoian. MATThAIOS. Hotan oun poię̄s eleēmosynēn, mē salpisę̄s emprosthen sou, hōsper hoi hypokritai poiousin en tais synagōgais, kai en tais rhymais, hopōs doxasthōsin hypo tōn anthrōpōn. ᾿Aadaieta ma, ai ka mēn “egō hymin, apechousi ton misthon autōn. Sou de poiountos eleēmosynēn, mē ngōtō hē aristera sou ti poiei hē dexia sou " hopōs ē sou hē eleēmosygē en tǭ kryptǭ" kai ho Patēr sou, ho blepōn en tǭ kryptǭ, apodōsei soi autos phagerǭ. Kai peri proseuchēs homoiōs. MARKOS. eidomen tina en tǭ ogomati sou daimogia, hos ouk achoiouthei methʼ hēmōn, kai ekōeĒiysamen, hoti ouk achoiouthei hēmin. Ho de Iēsous eipe. Mē kōlyete autonʼ oudeis gar estin, hos poiēsei dynamin epi tǭ onomati mou, kai dynēsetai tachy kakoiogēsai me. Hos gar ouch esti kath' hēmōn, hyper hēmōn esti. PROS PhILIP. Tines men kai dia phthonon kai erin, tiges de kai de heuOiitieimipi appipiiape poē eipō dokian ton Christon kēryssousin. Hoi men ex agapēs, eidotes, hoti eis apologian tou Euangeliou keimai" hoi de ex eritheias Christon sin, ouch hagnōs, oiomenoi thlipsin epipherein tois desmois mou. Ti gar? Plēn panti tropǭ, eite prophasei, eite alētheią, Christos katange.liletai, kai en toutǭ chairō, a.11la kai charēsomai. Hoti dei tous pisteuontas tǭ Kyriǭ baptixesthai eis to onoma tou Patros, kai tou Huiou, kai tou MATThAIOS. Poreuthentes, mathēteusate panta ta ethnē, bapeizogtes autous eis to onoma tou 19)... Aēieē, apithp aiso eidi, pioi phiix pais Ho Patros, kai tou Huiou, kai tou hagiou Pgeumatos. aiso eiϑe, pidi phais apodōsei soi autos " goch autos torotiIŌANNĒS. Amēn amēn .1egō soi, ean mē tis gengēthę̄ anōthen, ou dynatai idein tēn basileian tou Theou" kai palin" Amēn» amēn “1egō soi Ean mē tis gengēthę̄ ex hydatos kai Pneumatos, hou dygatai eiselthein eis tēn basileian tou Theou. Tis ho logos hē hē dynamis tou baptismatos ? loiōthēnai ton baptizomenon kata te noun, kai logo), kai praxin, kai genesthai ekeino kata pēn dotheisan dynamin, hoper esti to ex hou egenIŌANNĒS, To gegennēmenon ek tēs sarkos sarx esti, kai to gegengēmenon ek tou ageumakai (pi ei oa driti(ei, erititis tos pgeuma esti. Mē thaumasę̄s, hoti eipon soi" aïai eini : Orotiei nos paxoi adpio. ϑritiiis euï hoi! Dei hymas gengēthēnai anōthen. To pneuma ϑrigaï, hopon themei pnei, kai tēs phōnēs autou akoueis" ei gmo naaaï. dis eei opipin ēmi paiiis dei ep driti ouch hoidas pothen erchetai, kai pou hypagei. (Phoap. Houtōs esti pas ho gegengēmegos ek tou pgeumauinaiis tos. PROS RŌM. To nechrōthēgai men tę̄ phpioipēie thariïxaix hamartią, zēsai de tǭ Theǭ en Christǭ Iēsou. piotidii Hosoi edaptisthēmen eis Christon ᾿Iēsoun, «-dis tiipiis smēi {10 met dariidpimēi ton thanaton autou oun autǭ dia tou baptismatos eis ton thanaton" tis, i(a ei pos ip ga, hōsper ēgerthē Christos ek gechrōn dia tēs dopiriapiaii doxēs tou Patros, houtō kai hēmeis en chaigotēte pipiigapi di todiingthoiïopis otiēii5 s ios doïphēiod, zōēs peripatēsōmen. Ei gar men tǭ homoiōmati tou thagaton autou, alla kai axeitmaimg sotriid tēs anastaseōs esometha" touto gignōskontes, Rheouaio. Oki hopiēn piogimiis hoti ho palaios hēmōn anthrōpos sygestaurōthē, geeeaio (idia. 5-. «. iinga katargēthę̄ to sōma tēs hamartias, tou mēeitoipieïdioēa 5.3. poē keti doueuei» hēmas tę̄ hamartią. 'O gar apothaotrotis gōn dedikaiōtai apo tēs hamartias PROS domeeriii KOL. En hǭ kai perietmēthēte peritomę̄ acheiroeiïs Rog baoii poiētǭ, en tę̄ apechdysei tou sōmatos tōn a piotimis ((oioed. hamartiōn" tēs sarkos, en tę̄ peritomę̄ tou Chriię̄ OIitixio thariixaii deis, (iitidiapi hipamidiï6. NoĒ stou, sygtaphentes autǭ en tǭ baptismati, en kei hǭ kai synēgerthēte dia tēs pisteōs tēs eger[idog : poth dei piadoiiii teias tou Theou, tou egeirontos hauton ek genos pēlpi ediïe krōn' PROS GAL. Hosoi gar eis Christon 28)... exaptisthēte, Christon egedysasthe. Ouk eni Ioutiid, daios, oude "“E.1:1ēg" ouch eni dou.ïos, oude eleupepi, deeimiappi hipiarinieēi theros" ou eni arsen kai thēly" pantes gar.» adi poi hoe1 (epiiiis ei “pais, oitoipioïeio ei rga. hymeis en este en Christǭ Iēsou. PROS KOL. raiïōpi, dagϑatis, domipa, dogylx, id ? epha opipia, Apechdysamenoi ton palaion agthrōpon syn tais hoi ep opipiϑiie Oiiti dis ((uiode. praxesin autou, kai endysamenoi ton geon ton anachaigoumegon, eis epingōsin katʼ eichonaą tou ktisantos auton" hopou ouch eni "El1ēn kai Ioudaios, peritomē kai akchrothdystia, barbaros, ta panta, kai en pasi Christos.
That one must not hinder a person who is doing God's will, whether by God's commandment or by reasoning that follows from the commandment; nor, when doing it oneself, give way to those who hinder, even if they are one's own kin, but persevere [in the purpose]. Matthew: “Then Jesus came from Galilee to the Jordan to John, to be baptized by him. But John tried to prevent him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered and said to him, ‘[Let it be so] now, for thus it is fitting for us to fulfil all righteousness,’” and what follows. … “From [that time Jesus began to show his] disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and [be killed], and on the third day [be raised]. And Peter took him aside and began to rebuke him, [saying, ‘Far be it from you, Lord!] This shall never happen to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.’” Mark: “And they were bringing children to him that he might touch them, and the disciples rebuked those who brought them. But when Jesus saw it, he was indignant and said to them, ‘Let the children come to me; do not hinder them, for to such belongs the kingdom of heaven.’” Acts: “While we were staying for many days, a prophet named Agabus came down from Judea. And coming to us, he took Paul's belt and bound his own feet and hands and said, ‘Thus says the Holy Spirit: This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’ When we heard this, we and the people there urged him not to go up to Jerusalem. Then Paul answered, ‘What are you doing, weeping and breaking my heart? For I am ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus.’ And since he would not be persuaded, we ceased and said, ‘The will of the Lord be done.’” First to the Thessalonians: “[The Jews], who killed both the Lord Jesus and their own prophets, and drove us out, and displease God and oppose all people, hindering us from speaking to the Gentiles that they might be saved, so as always to fill up the measure of their sins; but wrath has come upon them at last.”
That one who does God's commandment not from a sound disposition, yet outwardly keeps exactly to the Lord's teaching, must not be prevented, since so far as the deed itself goes no one is harmed and sometimes some are even helped by it; but he should be urged to have a mind worthy of the good deed. Matthew: “So when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by people. Truly I say to you, they have their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will himself reward you openly.” And likewise about prayer. Mark: “[Teacher], we saw someone casting out demons in your name, who does not follow us, and we tried to stop him, because he was not following us. But Jesus said, ‘Do not stop him, for no one who does a mighty work in my name will soon be able to speak evil of me. For whoever is not against us is for us.’” To the Philippians: “Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defence of the gospel; the former proclaim Christ out of selfish ambition, not sincerely, thinking to add affliction to my imprisonment. What then? Only that in every way, whether in pretence or in truth, Christ is proclaimed, and in this I rejoice. Yes, and I will rejoice.”
[20] That those who believe in the Lord must be baptized into the name of the Father and of the Son and of the [Holy Spirit]. Matthew: “Go and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” John: “Truly, truly, I say to you, unless one is born from above, he cannot see the kingdom of God.” And again: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”
What is the meaning or the power of baptism? That the one baptized is changed in mind, word and deed, and becomes, by the power given him, that which is [born] of [the Spirit]. John: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born from above.’ The wind blows where it wills, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” To the Romans: “[So you also must consider yourselves] dead to sin but alive to God in Christ Jesus.” … “[Do you not know that] all of us who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that, as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united [with him] in the likeness of his death, we shall certainly be united also in the likeness of his resurrection, knowing this, that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For the one who has died has been set free from sin.” To the Colossians: “In him also you were circumcised with a circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.” To the Galatians: “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” To the Colossians: “Having put off the old self with its practices and having put on the new, which is being renewed in knowledge after the image of its creator, where there is not Greek and Jew, circumcision and uncircumcision, barbarian, … but Christ is all and in all.”
Chapter 21
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μετάληψις τοῦ σώματος καὶ αἴματος τοῦ Χριστοῦ, εἰοἰραιϊο δοτροτὶβ ΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν .έγω ὑμῖν" ᾿Ἐὰν μὴ Απιεπ, απιεη αἷσο νοὐὶς : φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ δεατηειι ΕἸ Ποπιϊπὶς, οἱ δἰ θετὶ εἰς πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ποι μαθειὶς υἱίαπι Ὃ τρώγων μου τὴν» σάρκα καὶ πίνων μοὺ τὸ Ὁ δαγπεηι, αἷμα ἔχει ζωὴν αἰώνιον», καὶ τὰ ἑξῆς. παπι οροτίει πος. ΑἸ ἀπο πι85. δεῖ ὑμᾶς. ἀπεθάνομεν, [ηΐδ γ6γῸ τῷ Θεῷ ἐν Χριστῷ. ματος. Τὸ νεκρωθῆναι. Εαϊΐο Ρατίβ. ἐκ τοῦ πνεύμα.ς ἰγιῖο οἱ ἰῃ Μεβς. : Ὅτι οὕτω δεῖ νεχρωθῆναι ἐν τος. Οὕτω καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς, τὸ νεχρωτῷ ἀκίνητον εἶναι πρὸς ἁμαρτίαν τὸ ὅλον σῶμα, ὡς θῆναι, εἷς. 86] ποὴ ναάς δὐιποάϊμη ἀυθίιο, φαίη νεχροῦται ἡ ἀκροβυστία ἐν τῇ περιτομῇ. Τὸ μορφωοὕτω καὶ ὑμεῖς λογίζεσθε ἑαυτούς, αὐ τυ θῆναι τὸν Χριστὸν ἐν τοῖς: βαπτισθεῖσι, καὶ γενέσθαι αἱ χαρά ἤπιπο Ἰοσυηι τπυμ} ἢ 6588 τοὺς πάντας ἕν σῶμα ἐν Χριστῷ, ὅς ἐστιν ἣ κεφαλή. δδηι, οὕτω καὶ ὑμεῖς λογίζεσθε, ἑαυτοὺς νεκρωθῆναι. σαί ρταρμιίμιν ἐπὶ εἰτοιινοἰδίοπε. Πος εδὶ, οροτίεῖΐ Τοίυιῃ ἢΠυ, ὅτι ἀναγκαία.... αἰώνιον, καὶ υοά απὶ δοοοάϊι δὰ σοπιπιυπίομθηι, ΠΟᾺ οοηβἰ4ὁΑ Ὅτι οὐδὲν ὠφελεῖται ὁ ἄνευ τῆς κατανοήσεως τοῦ πἰδὶ πιαπαμοσαυοτί εἷς ἐαττοῦ Κυρίου ἀναξίως. ΒΑ ΕΟ λόγου, καθʼ ὃν δίδοται ἡ μετάληψις τοῦ σώματος καὶ τοῦ αἵματος τοῦ Χριστοῦ, προσερχόμενος τῇ κοινωνίᾳ " ὁ δὲ ἀναξίως μεταλαμβάνων χαταἸΩΑΝΝΗ͂Σ. Ἀμὴν, ἀμὴν «λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴγ σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἕν ἑαυτοῖς. Καὶ μετʼ ὀλίγα" Εἰδὼς δὲ ὁ ᾿Ιησοῦς ἐν ἑαυτῷ, ὅτι γογγύζουσι περὶ τούτου οἱ μαθηταὶ αὐτοῦ, εἶπεν αὐτοῖς" Τοῦτο ὑμᾶς σκχαγξβα.λίξει; Ἐὰν οὖν θεωρῆτε τὸν Υἱὸν τοῦ ἀνθρώπου ἀναδαίγοντα ὅπου ἦν τὸ πρότερον; Ἣ σὰρξ οὐκ ὡφελεῖ οὐΔ δένʼ τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν. Τὰ ῥήματα ἃ ἐγὼ .ε.1άληκα ὑμῖν, πγεῦμά ἐστι, καὶ ζωὴ ἐστι. ΠΡΟΣ ΚΟΡ. α΄. Ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον τοῦτον, ἢ πίνῃ τὸ ποτήριον τοῦτο τοῦ Κυρίου ἀναξίως ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου. Δοκιμαζέτω δὲ ἄγθρωπος ἑαυτὸν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. Ὁ γὰρ ἐσθίων καὶ πίγων ἀναξίως, κρῖμα ἑαυτῷ ἐσθίει καὶ πίγδι, διαχρίνων τὸ σῶμα τοῦ Κυρίου. Ποίῳ λόγῳ δεῖ ἐσθίειν τὸ σῶμα, καὶ πίνειν τὸ αἴμα τοῦ Κυρίου, εἰς ἀνάμνησιν τῆς τοῦ Κυρίου μέχρι θανάτου ὑπακοῆς, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὑτῶν ἀποθανόντι ΛΟΥ͂ΚΑΣ. Καὶ λαβὼν ἄρτον, εὐχαριστήσας ἔχασε, καὶ ἔδωκεν αὐτοῖς «.1έγων " Τοῦτό ἐστι τὸ σῶμά μον, τὸ ὑπὲρ ὑμῶν διδόμενον " τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀγάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον, μετὰ τὸ δειπνῆσαι, ᾿έγωνΤοῦτο τὸ ποτήριον ἡ Καιγὴ Διαθήκη ἐστὶν ἐν τῷ αἷματί μου, τῷ ὑπὲρ ὑμῶν ἐχχυγομένῳ. ΠΡῸΣ ΚΟΡ. α΄. Ὅτι ὁ Κύριος Ἰησοῦς ἐν τῇ νυκτὶ, ἧ παρεδίδοτο, ἔλαβεν ἄρτον, καὶ εὐχαριστήσας, ἔχλασε, καὶ εἶπε" Λάβετε, φάγετε" τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κιαώμεγον " τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀγάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον ἡ Καιγὴ Διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι. Τοῦτο ποιεῖτε, ὁσάκις ἂν πίνητε, εἰς τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο πίγητε, τὸν θάνατον τοῦ Κυρίου καταγγένλ.λετε ἄχρις οὗ ἂν ἔλθῃ. ΠΡῸΣ ΚΟΡ. β΄. Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι, εἰ εἴς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον " καὶ ὑπὲρ πάντων ἀπἀναξίως τοῦ Κυρίου, ἔθανεν, ἵνα οἱ ζῶντες μηκέτι ξαυτοῖς ζῶσιν, ἀλλὰ χυόπι τῷ ὑπὲρ αὐτῶν ἀποθανόντι, καὶ ἐγερθέντι, εἰς τὸ γενέσθαι τοὺς πολλοὺς ἕν σῶμα ἐν Χρι:στῷ..... ΠΡῸΣ ΚΟΡ. α΄. Ὁ ἄρτος ὃν κχλῶμεν οὐχὶ κοιγωνία τοῦ σώματς οτοῦ Χριστοῦ ἐστιν; Ὅτι πάντες ἐκ τοῦ ἑγὸς ἄρτου μετέχομεν. “Ὅτι δεῖ τὸν μεταλαμόδάνοντα τῶν ἁγίων ὑμνεῖν τὸν Ἰησοῦς τὸν ἄρτον, καὶ εὐχαριστήσας ἔκλασε, καὶ ἐδίδου τοῖς μαθηταῖς, καὶ τὰ ἑξῆς. Οἷς ἐπιφέρει " Καὶ ὑμγήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν
metalēpsis tou sōmatos kai aimatos tou Christou, eioiraiïo dotrotib IŌANNĒS. Amēn amēn .egō hymin" ᾿Ean mē Apiep, apieē haiso nouis : phagēte tēn sarka tou Huiou tou anthrōpou, kai deatēeii EI Popiïpis, hoi di theti eis piēte autou to haima, ouk echete zōēn en heautois. poi matheiis huiiapi Ho trōgōn mou tēn» sarka kai pinōn mou to Ho dagpeēi, haima echei zōēn aiōnion», kai ta hexēs. papi orotiei pos. AI apo pi85. dei hymas. apethanomen, [ēïd g6gO tǭ Theǭ en Christǭ. matos. To nekrōthēnai. Eaïïo Ratib. ek tou pneuma.s igiio hoi ię̄ Mebs. : Hoti houtō dei nechrōthēnai en tos. Houtō kai hymeis logizesthe heautous, to nechrōtǭ akinēton einai pros hamartian to holon sōma, hōs thēnai, heis. 86] poē naas duipoaïmē authiio, phaiē nechroutai hē akrobystia en tę̄ peritomę̄. To morphōoutō kai hymeis logizesthe heautous, au ty thēnai ton Christon en tois: baptistheisi, kai genesthai hai chara ēpipo Iosyēi tpym} ē 6588 tous pantas hen sōma en Christǭ, hos estin hē kephalē. ddēi, houtō kai hymeis logizesthe, heautous nekrōthēnai. sai rtarmiimin epi eitoiinoidiope. Pos edi, orotieiï Toiuię̄ ēPy, hoti anankaia.... aiōnion, kai yoa api doooaïi da sopipiypiomthēi, POA ooēbi4hoA Hoti ouden ōpheleitai ho aneu tēs katanoēseōs tou pidi piapamosauoti heis eattou Kyriou anaxiōs. BA EO logou, kathʼ hon didotai hē metalēpsis tou sōmatos kai tou haimatos tou Christou, proserchomenos tę̄ koinōnią " ho de anaxiōs metalambanōn chataIŌANNĒS. Amēn, amēn «legō hymin, ean mē phagēte tēg sarka tou Huiou tou anthrōpou, kai piēte autou to haima, ouk echete zōēn hen heautois. Kai metʼ oliga" Eidōs de ho ᾿Iēsous en heautǭ, hoti gongyzousi peri toutou hoi mathētai autou, eipen autois" Touto hymas skchanxba.lixei? Ean oun theōrēte ton Huion tou anthrōpou anadaigonta hopou ēn to proteron? Hē sarx ouk hōphelei ouD denʼ to pneuma esti to zōopoioun. Ta rhēmata ha egō .e.1alēka hymin, pgeuma esti, kai zōē esti. PROS KOR. a΄. Hōste hos an esthię̄ ton arton touton, ē pinę̄ to potērion touto tou Kyriou anaxiōs enochos estai tou sōmatos kai tou haimatos tou Kyriou. Dokimazetō de agthrōpos heauton, kai houtōs ek tou artou esthietō, kai ek tou potēriou pinetō. Ho gar esthiōn kai pigōn anaxiōs, krima heautǭ esthiei kai pigdi, diachrinōn to sōma tou Kyriou. Poiǭ logǭ dei esthiein to sōma, kai pinein to aima tou Kyriou, eis anamnēsin tēs tou Kyriou mechri thanatou hypakoēs, hina hoi zōntes mēketi heautois zōsin, alla tǭ hyper hautōn apothanonti LOUKAS. Kai labōn arton, eucharistēsas echase, kai edōken autois «.1egōn " Touto esti to sōma mon, to hyper hymōn didomenon " touto poieite eis tēn emēn agamnēsin. Hōsautōs kai to potērion, meta to deipnēsai, ᾿egōnTouto to potērion hē Kaigē Diathēkē estin en tǭ haimati mou, tǭ hyper hymōn echchygomenǭ. PROS KOR. a΄. Hoti ho Kyrios Iēsous en tę̄ nykti, hē paredidoto, elaben arton, kai eucharistēsas, echlase, kai eipe" Labete, phagete" touto mou esti to sōma, to hyper hymōn kiaōmegon " touto poieite eis tēn emēn agamnēsin. Hōsautōs kai to potērion hē Kaigē Diathēkē estin en tǭ emǭ haimati. Touto poieite, hosakis an pinēte, eis ton arton touton, kai to potērion touto pigēte, ton thanaton tou Kyriou katangenl.lete achris hou an elthę̄. PROS KOR. b΄. Hē gar agapē tou Christou synechei hēmas, krinantas touto, hoti, ei eis hyper pantōn apethanen, ara hoi pantes apethanon " kai hyper pantōn apanaxiōs tou Kyriou, ethanen, hina hoi zōntes mēketi xautois zōsin, alla chyopi tǭ hyper autōn apothanonti, kai egerthenti, eis to genesthai tous pollous hen sōma en Chri:stǭ..... PROS KOR. a΄. Ho artos hon kchlōmen ouchi koigōnia tou sōmats otou Christou estin? Hoti pantes ek tou hegos artou metechomen. “Hoti dei ton metalamodanonta tōn hagiōn hymnein ton Iēsous ton arton, kai eucharistēsas eklase, kai edidou tois mathētais, kai ta hexēs. Hois epipherei " Kai hymgēsantes exēlthon eis to oros tōn
[That] the partaking of the body and blood of Christ [is necessary for eternal life]. John: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. Whoever eats my flesh and drinks my blood has eternal life,” and what follows. …
That no benefit comes to one who approaches communion without understanding the reason for which the partaking of the body and blood of Christ is given; and whoever partakes unworthily is condemned. John: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.” And a little later: “But Jesus, knowing in himself that his disciples were grumbling about this, said to them, ‘Does this offend you? Then what if you were to see the Son of Man ascending to where he was before? The flesh is of no benefit at all; it is the Spirit that gives life. The words that I have spoken to you are spirit and are life.’” First to the Corinthians: “So whoever eats this bread or drinks this cup of the Lord unworthily will be guilty of the body and the blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For whoever eats and drinks unworthily eats and drinks judgment on himself, not discerning the body of the Lord.”
In what way one must eat the body and drink the blood of the Lord: in remembrance of the Lord's obedience to death, so that those who live may no longer live for themselves, but for him who died for them [and was raised]. Luke: “And he took bread, and when he had given thanks he broke it and gave it to them, saying, ‘This is my body, which is given for you; do this in remembrance of me.’ And likewise the cup after supper, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” First to the Corinthians: “That the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks he broke it and said, ‘Take, eat; this is my body, which is broken for you; do this in remembrance of me.’ In the same way also the cup, [saying], ‘This cup is the new covenant in my blood; do this, as often as you drink it, in remembrance of me.’ [For as often as you eat] this bread and drink this cup, you proclaim the Lord's death until he comes.” Second to the Corinthians: “For the love of Christ controls us, because we have concluded this: that if one died for all, then all have died; and he died for all, so that those who live might no longer live for themselves but for him who died for them and was raised,” so that the many may become one body in Christ. … First to the Corinthians: “The bread that we break, is it not a sharing in the body of Christ? For we all partake of the one bread.”
That whoever partakes of the holy things must sing hymns to the Lord. [Matthew: “Now as they were eating,] Jesus took bread, and when he had given thanks he broke it and gave it to the disciples,” and what follows. To which he adds: “And when they had sung a hymn, they went out to the Mount of [Olives].”
Chapter 22
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Ὅτι ἡ ἐργασία τῆς ἁμαρτίας ἀπαλλοτριοῖ τοῦ Κυρίου, καὶ προσοιχειοῖ τῷ ἸΩΆΝΝΗΣ. ᾿Αμὴν, ἀμὴν «λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας. Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαθδόλου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ΠΡῸΣ ΡΩΜ. Ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτΨ τῇ δικαιοσύνῃ. Ὅτι ἡ (4ὅ) πρὸς τὸν Κύριον οἰχειότης οὐχ ἐν τῇ κατὰ σάρκα συγγενείᾳ γνωρίζεται, ἀλλʼ ἐν τῇ σπουδῇ τῶν θελημάτων τοῦ Θεοῦ κατορθοῦται. ΙΩΑΝΝΗΣ. Ὁ ὧν ἐκ τοῦ Θεοῦ τὰ ῥήματα τοῦ Θεοῦ ἀκούει. ΛΟΥ͂ΚΑΣ. Καὶ ἀπηγγέλη αὐτῷ, Δεγόντων" Ἢ μήτηρ σοὺ κἀὶ οἱ ἀδειῖφοί σου ἑστήκασιν ἔξω, ἰδεῖν σε θέλοντες. Ὃ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς" Μήτηρ μου καὶ ἀδειῖφροί μου οὗτοί (4θ) εἰσιν οἱ τὸν .1όγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες. ἸΏΑΝΝΗΣ. Ὑμεῖς φίλοι μου ἐστὲ, ἐὰν ποιῆτε ὅσα ἐγὼ ἐντέλλομαι ὑμῖν. ΠΡῸΣ ΡΩΝ. Ὅσοι γὰρ Πνεύματι Θεοῦ ἄνονται, οὗτοι υἱοὶ Θεοῦ εἰσιν.
Hoti hē ergasia tēs hamartias apallotrioi tou Kyriou, kai prosoicheioi tǭ IŌANNĒS. ᾿Amēn, amēn «legō hymin, hoti pas ho poiōn tēn hamartian, doulos esti tēs hamartias. Hymeis ek tou patros tou diathdolou este, kai tas epithymias tou patros hymōn thelete poiein. PROS RŌM. Hote gar douloi ēte tēs hamartias, eleutheroi ētPs tę̄ dikaiosynę̄. Hoti hē (4ho) pros ton Kyrion oicheiotēs ouch en tę̄ kata sarka syngeneią gnōrizetai, allʼ en tę̄ spoudę̄ tōn thelēmatōn tou Theou katorthoutai. IŌANNĒS. Ho hōn ek tou Theou ta rhēmata tou Theou akouei. LOUKAS. Kai apēngelē autǭ, Degontōn" Ē mētēr sou kai hoi adeiiphoi sou hestēkasin exō, idein se thelontes. Ho de apokritheis eipen autois" Mētēr mou kai adeiiphroi mou houtoi (4th) eisin hoi ton .1ogon tou Theou akouontes kai poiountes. IŌANNĒS. Hymeis philoi mou este, ean poiēte hosa egō entellomai hymin. PROS RŌN. Hosoi gar Pneumati Theou anontai, houtoi huioi Theou eisin.
That doing sin estranges one from the Lord and makes one akin to the [devil]. John: “Truly, truly, I say to you, everyone who commits sin is a slave of sin.” … “You are of your father the devil, and you want to do the desires of your father.” To the Romans: “For when you were slaves of sin, you were free in regard to righteousness.”
That kinship with the Lord is not recognized in fleshly relationship, but is achieved by zeal for the will of God. John: “Whoever is of God hears the words of God.” Luke: “And it was reported to him, ‘Your mother and your brothers are standing outside, wanting to see you.’ But he answered and said to them, ‘My mother and my brothers are those who hear the word of God and do it.’” John: “You are my friends if you do what I command you.” To the Romans: “For all who are led by the Spirit of God are sons of God.”
Chapter 23
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Ὅτι ὁ ἄκων ἑλκόμενος ὑπὸ ἁμαρτίας ὀφείλει γνωρίξειν ἑαυτὸν ὑφʼ ἑτέρας προενυπαρχούσης χρατούμενον ἁμαρτίας, ἧ ἑχὼν δουλεύων, ἄγεται λοιπὸν ὑπʼ αὐτῇ καὶ ἐφʼ ἃ μὴ θέλει, ΠΡῸΣ ΡΩΜ. Οἴδαμεν δὲ, ὅτι ὁ νομος πγευματικός ἐστιν" ἐγὼ δὲ σαρκικός εἶμι, πεπραμέγος ὑπὸ τὴν» ἁμαρτίαν. Ὃ γὰρ κατεργάζομαι, πινώσχω. Οὐ τὰρ ὃ θέλω, τοῦτο πράσσω" ὃ μισῶ, τοῦτο ποιῶ. Εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ νόμῳ, ὅτι καλός. Νυνὶ δὲ οὐκτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλʼ ἡ οἰκοῦσα ἐν εἷς ἄρτος, ὃν σῶμα οἱ πολλοί ἐσμεν. Οἱ γὰρ ἀδης αἰχὶ! αὐ δος: Μαΐοῦ ἐπʼ αὐτῇ. ΠΡ]ά6πι ἀνο τη85. μὴ θέλῃ. μοο εδε', ἐπ φαγηθ πιδα, δοημηῆὶ : παηὶ υεἰἰε αἀἈὶ ἐμοὶ ἁμαρτία. Οἶδα δὲ, ὅτι οὐκ οἰκεῖ ἐν ἐμοὶ, τουτ:απι ποῆ ΟΡΕΤΟΥ ἐἰ μιά, ἐστιν, ἐν τῇ σαρκί μου, ἀγαθόν" τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὐχ εὑρίσκω. Οὐ γὰρ ὃ θέλω, ποιῶ ἀγαθὸν, ὃ οὐ θέλω κακὸν, τοῦτο πράσσω. Εἰ δὲ ὃ οὐ θέλω ἐγὼ, τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀ.1.ʼ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία.
Hoti ho akōn helkomenos hypo hamartias opheilei gnōrixein heauton hyphʼ heteras proenyparchousēs chratoumenon hamartias, hē hechōn douleuōn, agetai loipon hypʼ autę̄ kai ephʼ ha mē thelei, PROS RŌM. Oidamen de, hoti ho nomos pgeumatikos estin" egō de sarkikos eimi, pepramegos hypo tēn» hamartian. Ho gar katergazomai, pinōschō. Ou tar ho thelō, touto prassō" ho misō, touto poiō. Ei de ho ou thelō, touto poiō, symphēmi tǭ nomǭ, hoti kalos. Nyni de oukti egō katergazomai auto, allʼ hē oikousa en heis artos, hon sōma hoi polloi esmen. Hoi gar adēs aichi! au dos: Maïou epʼ autę̄. PR]a6pi ano tē85. mē thelę̄. moo ede', ep phagēth pida, doēmēēi : paēi yeiie aaAi emoi hamartia. Oida de, hoti ouk oikei en emoi, tout:api poē ORETOU ei mia, estin, en tę̄ sarki mou, agathon" to gar thelein parakeitai moi, to de katergazesthai to kalon ouch heuriskō. Ou gar ho thelō, poiō agathon, ho ou thelō kakon, touto prassō. Ei de ho ou thelō egō, touto poiō, ouketi egō katergazomai auto, a.1.ʼ hē oikousa en emoi hamartia.
That whoever is dragged by sin against his will ought to recognize that he is held fast by another sin already within him, to which he is a willing slave, and by which he is then led even where he does not wish to go. To the Romans: “For we know that the law is spiritual, but I am fleshly, sold under sin. For I do not understand what I do; for I do not practise what I want, but I do what I hate. Now if I do what I do not want, I agree with the law that it is good. So now it is no longer I who do it, but sin that dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for to will is present with me, but to do what is good I do not find. For I do not do the good I want, but the evil I do not want is what I practise. Now if I do what I do not want, it is no longer I who do it, but sin that dwells in me.”
Chapter 24
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Ὅτι οὐ δεῖ ψεύδεσθαι, ἀλλʼ ἀληθεύειν ἐν ΜΑΤΘΑΙ͂ΟΣ, Ἔστω δὲ ὁ .6γος ὑμῶν, γαὶ, ναί" οὗ, οὔ" τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἀλήθειαν ἔκαστος μετὰ τοῦ πιησίον τοῦ... ΠΡΟΣ ΚΟΔΛ. Μὴ ψεύδεσθε εἰς ἀ.λλήλους.
Hoti ou dei pseudesthai, allʼ alētheuein en MATThAIOS, Estō de ho .6gos hymōn, gai, nai" hou, ou" to de perisson toutōn ek tou ponērou alētheian ekastos meta tou piēsion tou... PROS KODL. Mē pseudesthe eis a.llēlous.
That one must not lie, but speak the truth in [all things]. Matthew: “But let your word be ‘Yes, yes,’ ‘No, no’; anything more than these comes from the evil one.” [To the Ephesians: “… let] each one [speak the] truth with his neighbour …” To the Colossians: “Do not lie to one another.”
Chapter 25
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Ὅτι οὐ δεῖ ζητήσεις ἀνωφελεῖς ἣ ἐμφιλονείχους ΠΡΟΣ ΤΙΜ. β΄. Ταῦτα ὑπομίμνησκχε διαμαρτυρόμεγος ἐνώπιον τοῦ Κυρίου" μὴ 1ογομαχεῖν εἰς οὐδὲν χρήσιμον ἐπὶ καταστροφῇ τῶν ἀκουόντων..... Τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις εἰδὼς, ὅτι γενγῶσι μάχας. Ὅτι οὐ δεῖ φθέγγεσθαι λόγον ἀργὸν, ἐξ οὗ οὐδὲν ὄφελος. Τὸ γὰρ μὴ πρὸς οἰκοδομὴν τῆς πίστεως λαλεῖν, ἢ καὶ ποιεῖν αὐτὸ τὸ ἀγαθὸν, λυπεῖν ἐστι τὸ τὸ ἅγιον τοῦ Θεοῦ. ΜΑΤΘΑΙΟΣ. Λέγω δὲ ὑμῖν ὅτε πᾶν ῥῆμα ἀργὸν ὃ ἐὰν 1αλήσωσιν οἱ ἄνθρωποι, ἀποδώσουσι περὶ αὐτοῦ «ἰόγον ἐν ἡμέρᾳ κρίσεως. ΠΡῸΣ ΕΦΕΣ. Πᾶς «1όγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω" ἀ.1.1 εἴ τις ἀγαθὸς πρὸς οἶκχοδομὴν τῆς πίστεως, ἵνα δῷ χάριν τοῖς ἀκούουσι, καὶ μὴ «λυπῆτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώ-
Hoti ou dei zētēseis anōpheleis hē emphiloneichous PROS TIM. b΄. Tauta hypomimnēskche diamartyromegos enōpion tou Kyriou" mē 1ogomachein eis ouden chrēsimon epi katastrophę̄ tōn akouontōn..... Tas de mōras kai apaideutous zētēseis eidōs, hoti gengōsi machas. Hoti ou dei phthengesthai logon argon, ex hou ouden ophelos. To gar mē pros oikodomēn tēs pisteōs lalein, ē kai poiein auto to agathon, lypein esti to to hagion tou Theou. MATThAIOS. Legō de hymin hote pan rhēma argon ho ean 1alēsōsin hoi anthrōpoi, apodōsousi peri autou «iogon en hēmerą kriseōs. PROS EPhES. Pas «1ogos sapros ek tou stomatos hymōn mē ekporeuesthō" a.1.1 ei tis agathos pros oikchodomēn tēs pisteōs, hina dǭ charin tois akouousi, kai mē «lypēte to Pneuma to hagion tou Theou, en hǭ esphragisthēte eis hēmeran apolytrō-
That one must not [engage in] useless or contentious enquiries. Second to Timothy: “Remind them of these things, charging them before the Lord not to quarrel about words, which is useful for nothing but ruins the hearers.” … “Avoid foolish and ignorant enquiries, knowing that they breed quarrels.”
That one must not utter an idle word, from which there is no benefit; for to speak, or even to do something good in itself, that is not for the building up of faith is to grieve the Holy [Spirit] of God. Matthew: “But I tell you that for every idle word that people speak they will give account for it on the day of judgment.” To the Ephesians: “Let no rotten word come out of your mouth, but only such as is good for building up the faith, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”
Chapter 26
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Ὅτι δεῖ πᾶν ῥῆμα ἣ πρᾶγμα πιστοῦσθαι τῇ μαρτυρίᾳ τῆς θεοπνεύστου Γραφῆς εἰς πληροφορίαν μὲν υϑγεουῃὮὉ “τῶν ἀγαθῶν, ἐντροπὴν δὲ τῶν πονηρῶν. ΜΑΤΘΑΙ͂ΟΣ. Καὶ προσελθὼν αὐτῷ ὁ πειράζων εἶπεν" Εἰ Υἱιὸς εἶ τοῦ Θεοῦ, εἰπὲ, ἵγα οἱ λίθοι οὗτοι ἄρτοι γένωνται. Ὁ δὲ ἀποκριθεὶς εἶπε" Γέγραπται" Οὐχ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλ1ʼ ἐπὶ παντὶ ῥήματι ἐχπορευομένῳ διὰ στόματος Θεοῦ. ΠΡΑΞΕΙ͂Σ. Καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὖτοῖς ἀποφθέγγεσθαι... Ἑξίσταντο δὲ πάντες, «αἱ διηπόρουν ἄλλος πρὸς ἄλλον Δέγογτες" ἂν θέλοι εἶγαι τοῦτο; Ἕτεροι δὲ χλευάζοντες ἔλεγοΥ, ὅτι ΓἪλεύκους μεμεστωμένοι εἰσίν». Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἔνγδεχα, ἐπῆρε τὴν» φωνὴν αὐτοῦ, καὶ ἀπεφρθέγξατο αὐτοῖς" Αγδρες καὶ οἱ κατοικοῦντες ᾿Ιερουσαιὴμ ἅπαντες, τοῦτο ὑμῖν γγωστὸν ἔστω, καὶ ἐγωτίσασθε τὰ ῥήματά μου. Οὐ γὰρ, ὡς ὑμεῖς ὑπομαμδάγετε, οὗτοι μεθύουσιν" ἔστι γὰρ ὥρα τρίτη τῆς ἡμέρας" ἀ.λ:λὰ τοῦτό ἐστι τὸ εἰρημένον διὰ τοῦ προΝοῆ πίη δἰσιῖ νος φήτου Ἰωήϊʼ Καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ Θεὸς, ἐκχεῶ ἀπὸ τοῦ Πγεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσι, ΓὍτι δεῖ καὶ τοῖς ἐν τῇ φύσει καὶ τῇ συνηθείᾳ τοῦ ΜΆΤΘΑΙΟΣ. Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἴτιγες ἔρχογται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἄρπαγες. ᾿Απὸ τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς. Μήτι συ.11έγουσιν ἀπὸ ἀχαγθῶν σταφυλὴν, ἣ ἀπὸ τριδόλων σύκα; Οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ" τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. Καὶ ἐγόγγυζον οἱ γραμματεῖς αὐτῶν καὶ οἱ Φαρισαῖοι, πρὸς τοὺς μαθητὰς αὐτοῦ «“έγογτες " Διὰ τί μετὰ τειϊωνῶν καὶ ἁμαρτωνῶν ἐσθίετε καὶ πίνετε; Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς" Οὗ χρείαν ἔχουσιν οἱ ὑγιαίγοντες ἰατροῦ, πακῶς ἔχοντες. ΠΡῸΣ ΤΙΜ. β΄. Οὐδεὶς στρατευόμενος ἐμπιέκεται ταῖς τοῦ βίου πρανμααμὶ ἰτἰ δε ὶς βοιιδ δὶς δέει αἰαὶ! αὐ {{{05: Νοη τείαις. ἵνα τῷ στρατολογήσαγτι ἀρέσῃ. ᾿Ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεραγοῦται, ἐὼν μὴ νομίμως
Hoti dei pan rhēma hē pragma pistousthai tę̄ martyrią tēs theopneustou Graphēs eis plērophorian men yϑgeouę̄ŌO “tōn agathōn, entropēn de tōn ponērōn. MATThAIOS. Kai proselthōn autǭ ho peirazōn eipen" Ei Huiios ei tou Theou, eipe, higa hoi lithoi houtoi artoi genōntai. Ho de apokritheis eipe" Gegraptai" Ouch ep' artǭ monǭ zēsetai anthrōpos, al1ʼ epi panti rhēmati echporeuomenǭ dia stomatos Theou. PRAXEIS. Kai eplēsthēsan hapantes Pneumatos hagiou, kai ērxanto lalein heterais glōssais, kathōs to Pneuma edidou autois apophthengesthai... Hexistanto de pantes, «hai diēporoun allos pros allon Degogtes" an theloi eigai touto? Heteroi de chleuazontes elegoU, hoti GĒleukous memestōmenoi eisin». Statheis de ho Petros syn tois engdecha, epēre tēn» phōnēn autou, kai apephrthenxato autois" Agdres kai hoi katoikountes ᾿Ierousaiēm hapantes, touto hymin ngōston estō, kai egōtisasthe ta rhēmata mou. Ou gar, hōs hymeis hypomamdagete, houtoi methyousin" esti gar hōra tritē tēs hēmeras" a.l:la touto esti to eirēmenon dia tou proNoē piē disii nos phētou Iōēïʼ Kai estai en tais eschatais hēmerais, legei ho Theos, ekcheō apo tou Pgeumatos mou epi pasan sarka, kai prophēteusousi, GOti dei kai tois en tę̄ physei kai tę̄ synētheią tou MATThAIOS. Prosechete de apo tōn pseudoprophētōn, oitiges erchogtai pros hymas en endymasi probatōn, esōthen de eisi lykoi arpages. ᾿Apo tōn karpōn hautōn epignōsesthe autous. Mēti sy.11egousin apo achagthōn staphylēn, hē apo tridolōn syka? Houtō pan dendron agathon karpous kalous poiei" to de sapron dendron karpous ponērous poiei, kai ta hexēs. LOUKAS. Kai egongyzon hoi grammateis autōn kai hoi Pharisaioi, pros tous mathētas autou «“egogtes " Dia ti meta teiïōnōn kai hamartōnōn esthiete kai pinete? Kai apokritheis ho Iēsous eipen autois" Hou chreian echousin hoi hygiaigontes iatrou, pakōs echontes. PROS TIM. b΄. Oudeis strateuomenos empieketai tais tou biou pranmaami iti de is boiid dis deei aiai! au {{{05: Noē teiais. hina tǭ stratologēsagti aresę̄. ᾿Ean de kai athlę̄ tis, ou steragoutai, eōn mē nomimōs
That every word or deed must be confirmed by the testimony of the God-inspired Scripture, for the full assurance of the good and the shame of the wicked. Matthew: “And the tempter came and said to him, ‘If you are the Son of God, command that these stones become loaves of bread.’ But he answered and said, ‘It is written: Man shall not live by bread alone, but by every word that comes out of the mouth of God.’” Acts: “And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.” … “And all were amazed and perplexed, saying to one another, ‘What does this mean?’ But others mocking said, ‘They are filled with new wine.’ But Peter, standing with the eleven, lifted up his voice and addressed them: ‘Men [of Judea] and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose, since it is the third hour of the day; but this is what was spoken through the prophet Joel: And in the last days it shall be, God says, that I will pour out my Spirit on all flesh, and [your sons and your daughters] shall prophesy …’”
That one must [use the testimony of Scripture] even in matters of nature and of ordinary custom … Matthew: “Beware of the false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thorns, or figs from thistles? So every good tree bears good fruit, but the rotten tree bears bad fruit,” and what follows. Luke: “And their scribes and the Pharisees grumbled at his disciples, saying, ‘Why do you eat and drink with tax collectors and sinners?’ And Jesus answered and said to them, ‘Those who are healthy have no need of a physician, but those who are sick.’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him. And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.”
Chapter 27
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Οτ: οὐ δεῖ τοῖς ἀλλοτρίοις τῆς τοῦ Κυρίου διδασκαλίας ἐξομοιοῦσθαι" μιμεῖσθαι δὲ τὸν Θεὸν καὶ τοὺς ἁγίους αὐτοῦ κατὰ τὴν δοθεῖσαν ἡμῖν παρʼ ΜΑΤΘΑΙ͂ΟΣ. Οἴδατε, ὅτι οἱ ἄρχοντες τῶν ἐθγῶν αὑτῶν, καὶ οἱ μεγάλοι σιάζουσιν αὑτῶν. Οὐχ οὕτως ἔσται ἐν ὑμῖν" ὃς ἐὰν θέλῃ ἐν ὑμῖν γενέσθαι πρῶτος ἔσται Ὦ ργίπινιϑ βετὶ, ὑμῶν διάκονος " καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν πρῶτος πάντες οἱ ἀκούοντες, καὶ διἀἰς ἰπ Βαρ. τοΓι]ο, ᾿ΡΑΡΑΝ δὲ ὁ... τοῖς ἱερεῦσι (ὃ) Δὸς. ἰογιῖ5 τὸ ὃὲ σαπρὸν δένδρον. αὑτῶν καί. οχ αὐτῶν ἴη μετὰ τῶν τε)ωνῶν. Μοχ εἶπε πρὸς αὐτούς. τῆς τοῦ Θεοῦ διδ.. α θεὶ ἀοειτῖηα. τοῦηὴο ἰορίιγ, Ἐὰν γὰρ ἀγαπήσητε τούς... ὁ ἐν τοῖοὐρανοῖς τέλειός ἔστιν ἔσται ὑμῖν " αἰεί νέσθαι πρῶτος, ἔσται ὑμῶν διάκονος“ καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν εἶναι ἄρχων, ἔσται ὑμῶν δοῦλος. βοα υοἰ νοὶ! ἸΔΟΥ͂ Ῥατγὶς. ἀλλʼ ὃς ἐὰν θέλῃ ἐν ὑμῖν Λοπιῖπια ποη υεπὶξ αἱ πεϊπίειγατοίμτ εἰσὶ, δ αἱ πιὲἋ εἶναι, ἔσται ὑμῶν δοῦλος " ὥσπὲρ ὁ Υἱός τοῦ ἀνθρώπου οὐκ ἦ.1θε διαχονηθῆναι, ἀλλὰ διαχογῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λὐτρὸν ἀντὶ πολλῶν. ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαιγώσει τοῦ γοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα ᾿τοῦ ϑεοῦ. ΠΡῸΣ ΚΟΡ. α΄, Μιμηξαί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. Ὅτι οὐ δεῖ ἁπλῶς, οὐδὲ ἀνεξετάστως ὑπὸ τῶν ὅποχρινομένων τὴν ἀλήθειαν συναρπάζεσθαιἀπὸ δὲ τοῦ δεδομένου ἡμῖν παρὰ τῆς Γραφῆς χαρακτῆρος ΜΑΤΘΑΙ͂ΟΣ. Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐγδύμασι προθδάτων,᾿ ἔσωθεν δέ εἰσι Δύχοι ἅρπαγες. ᾿Απὸ τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς. ἸΏΑΝΝ. Ἔν τούτῳ γγώσονέαι πάντες, ὅτε ἐμοὶ μαθηταί ἔστε, ᾿ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. ΠΡῸΣ 'ἽΚΟΡ. α΄. Διὸ γνωρίζω ὑμῖν, ὅτι οὐδεὶς ἐγ'᾿ Πγεύ᾿μαξι Θεοῦ λαλῶν βέγει ἀνάθεμα Ἰησοῦν. Ὅτι δεῖ ἕκαστον διὰ τῶν οἰκείων ἔργων ᾿πιστοῦσθαι ΙΩΑΝΝΗ͂Σ. Αὐτὰ τὰ ἔργα, ἃ ἐγὼ ποιῶ, μαρτυρϑεῖ περὶ ἐμοῦ, ὅτι ὁ Πατὴρ με ἀπέστειλεν. Εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύετέ μοι" εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις ᾿μου πιστεύσατε" ἵνα γγῶτε καὶ πιστεύσητε, ὅτι ἐν ἐμοὶ ὁ Πατὴρ, κἀγὼ ἐν αὐτῷ. ΠΡῸΣ ΚΟΡ. β΄. Μηδεμίαν ἐν μηδενὶ διδόγτες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διάκονία. ᾿Ἀ.1.1 ἐν παντὶ συγἑαυτοὺς ὡς ϑεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσι, καὶ τὰ Ὅτι οὐ δεῖ τὰ ἅγια τῇ ἐπιμιξίᾳ τῶν πρὸς τὴν κοινὴν Μʼ ΑΤΘΑΙΟΣ. Καὶ εἰσῆλθεν ὁ Ἰησοῦς εἷς τὸ ἰδρὸν τοῦ Θεοῦ, καὶ ἐξέβαλε πάντας τοὺς πωϊλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κοιλλυδιστῶν κατέστρεψε, καὶ τὰς καθἕδρας τῶν πωλούντων τὰς περιστεράς" καὶ λέγει αὑτοῖς" Γέγραπται" Ὃ οἶκός μου οἶκος προσεὐχῆς κληθήσεται" ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπῆμλαιον λῃστῶν. ΠΡῸΣ 'ΚΟΡ. α΄. Μὴ γὰῤ οἰκίας οὖκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν ; ἣ τῆς Ἔκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύγετὲ τοὺς μὴ ἔχοντας; Εἰ δέ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρῖμα συγέρχησθε. Ὅτι τὸ ἐπονομαζόμενον τῷ Θεῷ μέχρι πότε ὡς ἅγιον τιμᾷν δεῖ, μέχρις ἂν τὸ τοῦ Θεοῦ ΜΑΤΘΑΙ͂ΟΣ. Ἱερουσαλὴμ, Ἱερουσαζὴμ, ἡ ἀποκτείγουσα τοὺς προφήτας, καὶ .λιθοδολοῦσα τοὺς ἀπεσταιϊμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα σου, ὃν τρόπον ὄρνις γοσσία ἑαυτῆς ὑπὸ τὰς πτέρύυγας, καὶ οὐχ ἠθελήσατε; Ἰδοὺ, ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.
Ot: ou dei tois allotriois tēs tou Kyriou didaskalias exomoiousthai" mimeisthai de ton Theon kai tous hagious autou kata tēn dotheisan hēmin parʼ MATThAIOS. Oidate, hoti hoi archontes tōn ethgōn hautōn, kai hoi megaloi siazousin hautōn. Ouch houtōs estai en hymin" hos ean thelę̄ en hymin genesthai prōtos estai Ō rgipiniϑ beti, hymōn diakonos " kai hos ean thelę̄ en hymin prōtos pantes hoi akouontes, kai diais ip Bar. toGi]o, ᾿RARAN de ho... tois hiereusi (ho) Dos. iogii5 to hoe sapron dendron. hautōn kai. och autōn iē meta tōn te)ōnōn. Moch eipe pros autous. tēs tou Theou did.. a thei aoeitiēa. touēēo ioriig, Ean gar agapēsēte tous... ho en toiouranois teleios estin estai hymin " aiei nesthai prōtos, estai hymōn diakonos“ kai hos ean thelę̄ en hymin einai archōn, estai hymōn doulos. boa yoi noi! IDOU Rhatgis. allʼ hos ean thelę̄ en hymin Lopiipia poē yepix hai peïpieigatoimt eisi, d hai pieA einai, estai hymōn doulos " hōsper ho Huios tou anthrōpou ouk ē.1the diachonēthēnai, alla diachogēsai, kai dounai tēn psychēn autou lytron anti pollōn. alla metamorphousthe tę̄ anakaigōsei tou goos hymōn, eis to dokimazein hymas ti to thelēma ᾿tou ϑeou. PROS KOR. a΄, Mimēxai mou ginesthe, kathōs kagō Christou. Hoti ou dei haplōs, oude anexetastōs hypo tōn hopochrinomenōn tēn alētheian synarpazesthaiapo de tou dedomenou hēmin para tēs Graphēs charaktēros MATThAIOS. Prosechete de apo tōn pseudoprophētōn, hoitines erchontai pros hymas en egdymasi prothdatōn,᾿ esōthen de eisi Dychoi harpages. ᾿Apo tōn karpōn hautōn epignōsesthe autous. IŌANN. En toutǭ ngōsoneai pantes, hote emoi mathētai este, ᾿ean agapēn echēte en allēlois. PROS 'HiKOR. a΄. Dio gnōrizō hymin, hoti oudeis eg'᾿ Pgeu᾿maxi Theou lalōn begei anathema Iēsoun. Hoti dei hekaston dia tōn oikeiōn ergōn ᾿pistousthai IŌANNĒS. Auta ta erga, ha egō poiō, martyrϑei peri emou, hoti ho Patēr me apesteilen. Ei ou poiō ta erga tou Patros mou, mē pisteuete moi" ei de poiō, kan emoi mē pisteuēte, tois ergois ᾿mou pisteusate" hina ngōte kai pisteusēte, hoti en emoi ho Patēr, kagō en autǭ. PROS KOR. b΄. Mēdemian en mēdeni didogtes proskopēn, hina mē mōmēthę̄ hē diakonia. ᾿A.1.1 en panti sygeautous hōs ϑeou diakonoi, en hypomonę̄ pollę̄, en thlipsesi, kai ta Hoti ou dei ta hagia tę̄ epimixią tōn pros tēn koinēn Mʼ ATThAIOS. Kai eisēlthen ho Iēsous heis to idron tou Theou, kai exebale pantas tous pōïlountas kai agorazontas en tǭ hierǭ, kai tas trapezas tōn koillydistōn katestrepse, kai tas kathedras tōn pōlountōn tas peristeras" kai legei hautois" Gegraptai" Ho oikos mou oikos proseuchēs klēthēsetai" hymeis de epoiēsate auton spēmlaion lę̄stōn. PROS 'KOR. a΄. Mē gar oikias ouk echete eis to esthiein kai pinein ? hē tēs Ekklēsias tou Theou kataphroneite, kai kataischygete tous mē echontas? Ei de tis peiną, en oikǭ esthietō, hina mē eis krima sygerchēsthe. Hoti to eponomazomenon tǭ Theǭ mechri pote hōs hagion timąn dei, mechris an to tou Theou MATThAIOS. Hierousalēm, Hierousazēm, hē apokteigousa tous prophētas, kai .lithodolousa tous apestaiïmenous pros autēn, posakis ēthelēsa sou, hon tropon ornis gossia heautēs hypo tas pteryygas, kai ouch ēthelēsate? Idou, aphietai hymin ho oikos hymōn erēmos.
That one must not become like those who are strangers to the Lord's teaching, but imitate God and his saints according to the power given us by [him]. Matthew: “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you; but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave, just as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” [To the Romans: “Do not be conformed to this age,] but be transformed by the renewal of your mind, so that you may test what is the will of God.” First to the Corinthians: “Be imitators of me, as I also am of Christ.”
[28] That one must not be carried away simply and without examination by those who counterfeit the truth, but [recognize each] from the mark given us by Scripture. Matthew: “Beware of the false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits.” John: “By this all people will know that you are my disciples, if you have love for one another.” First to the Corinthians: “Therefore I make known to you that no one speaking by the Spirit of God says, ‘Jesus is accursed.’”
[29] That each one must make himself credible by his own works. John: “The very works that I do bear witness about me, that the Father has sent me. … If I am not doing the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe the works, so that you may know and believe that the Father is in me and I in him.” Second to the Corinthians: “Giving no offence in anything, so that the ministry may not be blamed, but in everything commending ourselves as ministers of God, in much endurance, in afflictions,” and what follows.
[30] That one must not [profane] holy things by mixing them with things of common [use]. Matthew: “And Jesus entered the temple of God and drove out all who sold and bought in the temple, and overturned the tables of the money-changers and the seats of those who sold doves; and he said to them, ‘It is written: My house shall be called a house of prayer, but you have made it a den of robbers.’” First to the Corinthians: “What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?” … “If anyone is hungry, let him eat at home, so that you may not come together for judgment.”
How long what is called by God's name must be honoured as holy: as long as [the will] of God [is done in it]. Matthew: “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often would I have gathered [your children] together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate.”
Chapter 31
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Ὅτι οὐ δεῖ τὰ τοῖς ἀναχειμένοις τῷ Θεῷ ἀφωρισμένα εἰς ἑτέρους ἀναλίσκειν, εἰ μή τι ἂν ἐκ τοῦ ΜΑΡΚΟΣ. Ἧν δὲ γυνὴ ᾿Ελλῃνὶς δαιμόνιον ἐκβάλῃ ἐκ τῆς. θυγατρὸς αὐτῆς. Ὁ δὲ γὰρ καλόν ἐστι λαβεῖν τὸν ἄρτον τῶν τέχγνων, καὶ βαιϊεῖν τοῖς (θὅ) χυναρίοις. Ἢ δὲ ἀπεκρίθη καὶ εἶπεν αὐτῷ Ναί, Κύριε" καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίει ἀπὸ τῶν ψιχίων τῶν παίδων. Καὶ εἶπεν αὐτῇ" Διὰ τοῦτον τὸν «1όγον ὕπαγε, ἐξελήλυθε τὸ δαιμόνιον ἐκ τῆς θυγατρός Ὅτι: δεῖ τὰ ἐπιδάλλοντα ἑκάστῳ εὐγνωμόνως ἀποΛΟΥΚΑΣ. Καὶ ἐπηρώτησαν αὐτὸν, «έγογτες " Διδάσκαιιε, οἵδαμεν, ὅτε ὀρθῶς «1έγεις καὶ διδάς σκεις, καὶ οὐ ωμδάνεις πρόσωπον, ἀ.1.1" ἐπʼ ἀ.ιηθείας τὴν ὁδὸν τοῦ Θευῦ διδάσκεις " ἔξεστιν ἡμῖν Καίσαρι φόρον δοῦναι δὲ αὐτῶν τὴν πανουργίαν, εἶπε πρὸς αὐτούς" Τί πειράξτε; Δείξατέ μοι δηνάριον. Τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; Ἀποκχριθέγτες δὲ εἶπον" Καίσαρος. Ὁ δὲ εἶπεν αὑτοῖς Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ θεῷ. ΠΡῸΣ ΡΩΜ. Ἀπόδοτε οὖν πᾶσι τὰς ὀφειϊὰς, τὸν φόρον τὸν φόρον, τῷ τὸ τξιος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν. ἐνὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαὍτι οὐ δεῖ σχανδαλίζειν. . ΜΑΤΘΑΙ͂ΟΣ. Ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶγ τούτων τῶν πιστευόντων εἰς ἐμὲ, συμφέρει αὑτῷ, ἵνα χρεμασθῇ μύ.λος ὀγικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ καταποντισθῇ ἐνʼ τῷ πειάγει τῆς θαλάσσης" καὶ πάλιν " Οὐαὶ τῷ ἀνθρώπῳ πίγδαυε ϑάϊίο Ἰδοὺ ἀφίετε ὑμῖν ὁ οἶκος καὶ βάλλειν τοῖς. βαλεῖν, 56οιπι τέχνονν, καὶ δοῦναι τοῖς, θεῖσα εἶπεν αὐτῷ. τοῦτο κρίναντες μᾶλλον. ροπαιίδ οἤεπαϊομίπι [γαἃ ἐκείνῳ, διʼ οὗ τὸ σκχάνδαϊον» ἔρχεται. ΠΡῸΣ ΡΩΜ. ποι οτὶϊ ἰδὲ μος. ()ἱ Ποῖ, πἰδὶ πιι5. Ναὶ, οἰ δὶ μιν. Εβοα απίοπὶ πος στραφεὶς, εἶπεν αὐτῷ, εἷς ὁ Θεός. θεοδὶ ἁγίου Ἀλλὰ τοῦτο κρίνατε δᾶ.λ.1ον, τὸ μὴ τιθέναι πρόσε Ὅτι πᾶν τὸ ἀντικείμενον τῷ τοῦ Κυρίου θελήματι ΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ τότε ἤρξατο ὁ ἹἸησοὺς δεικγύειν τοῖς μαθηταῖς αὐτοῦ, ὅτι δεῖ αὐτὸν θεῖν εἰς Ἱεροσόλυμα, καὶ πο.λλὰ παθεῖν' ἀπὸ τῶν πρεσβυτέρων, καὶ ἀρχιερέων, καὶ γραμματέων, καὶ ἀποχταγθῆγαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆγαι. Καὶ προσιλαδόμενος αὑτὸν ὁ Πέτρος, ἤρξατο ἐπιειμᾷν αὐτῷ, λέγων" “λεώς σοι, Κύριξ, ἔσται σοι τοῦτο. Ὁ δὲ, στραφεὶς, εἶπε Πέτρῳ" Ὕπαγε ὀπίσω μου, Σαταγᾶ" σκάνδα,λόν μου εἶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν Ὅτι δεῖ καὶ τὸ συγχεχωρημένον ὑπὸ τῆς Γραφῆς πρᾶγμα ἣ ῥῆμα παραιτεῖσθαι, ὅταν οἰχοδομῶνται ἄλλοι ἐκ τοῦ ὁμοίου εἰς ἁμαρτίαν" ἣ ἐχχόπτωνται τὴν περὶ τὰ καλὰ προθυμίαν. ΠΡῸΣ ΚΟΡ. α΄. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἵδαμεν, ὅτι οὐδὲν εἴδωΐῖλον σμῳ, καὶ ὅτι οὐδεος Θεὸς εἰ μὴ εἴς. Καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοὶ, εἴτε ἐν οὐραγῷ εἴτε ἐπὶ τῆς γῆς (ὥσπερ εἰσὶ θεοὶ πο.1.1οὶ καὶ κύριοι ἀλ.ʼ ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν" καὶ εἷς Κύριος, Ἰησοῦς Χριστὸς, διʼ οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ" ἀλ." οὐκ ἐν πᾶσιν ἡ γνῶσις. Τινὲς δὲ τῇ συνειδήσει ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδω.λόθυτον ἐσθίουσι, καὶ ἡ συγδίδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. Βρῶμα δὲ ἡμᾶς οὐ παρίστησι τῷ Θεῷ. Οὔτε γὰρ ἐὰν φάγωμεν, περισσεύομεγν" οὔτε ἐὰν μὴ φάγωμεν», ὑστερούμεθα. Βιλέπετε μήπως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενοῦσι». Ἑὰν γάρ τις ἴδῃ σὲ, τὸν ἡ συνείδησις αὑτοῦ ἀσθενοῦς ὅγτος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; καὶ δὲ ὃν Χριστὸς ἀπέθαγεν ; Οὕτω δὲ ἁμαρτάνοντες Ὁ εἰς τοὺς ἀδεμϊροὺς, καὶ τύπτοντες αὐτῶν τὴν συνεἰδησιν ἀσθεγοῦσων, εἰς Χριστὸν ἁμαρτάνετε. Διόπερ εἰ βρῶμα σκανδαλίζει τὲν ἀδειῖς»όν" μου, οὗ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδε.φόν μου σκαγδαλίσω. Μὴ οὖκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πίνειν; Μὴ οὐχ ἔχομεν ἐξουσίαν γυναῖκα περιάγει», ὡς καὶ οἱ ἁπόστοιιοι, καὶ οἱ ἀδεῖϊςοὶ τοῦ Κυρίου, καὶ Κηφᾶς; Ἢ μόνος ἐγὼ καὶ Βαρνάξας οὐκ ἔχομεν ἐξουσίαν τοῦ μὴ ἐργάζεσθαι; Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτὲ; τίς φυτεύει ἀμπελῶνα, Ἀορ. ργίπιι5 ἀσθενῶν ἀδελφὸς ἐν τῇ καὶ ἐκ τοῦ καρποῦ αὐτοῦ οὐκ ἐσθίει; Ἢ τίς ποιμαίνει ποίμνην», καὶ ἐκ τοῦ γάλακτος τῆς ποίμγης οὐχ ἐσθίει (69); καὶ τὰ ἑξῆς. Ὅτι, ὑπὲρ τοῦ μὴ σχανδαλίσαι τινὰ, ποιεῖν δεῖ καὶ ΜΑΤΘΑΙΟΣ. ᾿Ἐςθόντων δὲ αὐτῶν εἰς τῷ Πέτρῳ, καὶ εἶπον" Ὁ διδάσκαλος ὑμῶν οὐ τὰ δίδραχμα; Λέγει" Ναί. Καὶ ὅτε εἰσῆ.θεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ Ἰησοῦς Τί σοι δοκεῖ, Σίμων ; Οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων αμθάνουσι τέλη, ἢ κῆγσον; ᾿Απὸ τῶν υἱῶν αὐτῶν, ἣ ἀπὸ τῶν ἀλλοτρίων; Λέγει αὐτῷ ὁ Πέτρος" ᾿Απὸ τῶν ἀλλοτρίων. Λέγει αὐτῷ ἀ Ἰησοῦς" Αρα γε ἐλεύθεροί εἰσιν οἱ υἱοί. Ἵνα δὲ μὴ σχανδα.λίσωμεν αὐτοὺς, πορευθεὶς εἰς τὴν θάλασσαν, βά.6 ἄγκιστρον, καὶ τὸν ἀγαθδάγτα πρῶτον ἰχθὺν ἄρον" καὶ ἀνοίξας τὸ στόμα αὐτοῦ, εὑρήσεις στατῆρα' ἐκεῖνον λαθὼν, δὸς αὐτοῖς ἐμοῦ καὶ σοῦ. Ὅτι ἐπὶ τοῖς τοῦ Κυρίου θελήμασι, κἂν σχανδαλίζωνταί τινες, ἀνένδοτον ἐπιδείκνυσθαι δεῖ τὴν παῤΜΑΤΘΑΙ͂ΟΣ. Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα τὸν ἄγθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν ἄγθρωπον Τότε προσε.Ἰθόγτες οἱ μαθηταὶ αὐτοῦ, εἶπον αὐτῷ" Οἶδας, ὅτι οἱ Φαρισαῖοι, ἀκούσαντες τὸν Ὃ δὲ, ἀποκριθεὶς, εἶπε Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράγιος, ἐχριζωθήσεται. ΓΑφετε αὑτούς" τυφ,1οἱ εἰσιν, ἀμφότεροι εἰς βόθυνον πεσοῦνται. ἸΩΑΝΝΗ͂Σ. Ἀμῆν, ἀμὴν «έγω ὑμῖν ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὑτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Καὶ μετʼ ὀλίγα Ἐκ τούτου πο.11οὶ τῶν μαθητῶν αὖτοῦ ἀπῆλθον εἰς τὰ ὀπίσω, καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. Εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα" Μὴ καὶ ὑμεῖς θέλετε ἀπε.ϊθεῖν ΠΡῸΣ ΚΟΡ. β΄. Ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ, ἐν τοῖς σωζομένοις, καὶ ἐν τοῖς ἀποιλιλυμέγνοις, οἷς μὲν ἐσμὴ θανάτου εἰς θάνατον, οἷς δὲ ἐσμὴ ζωῆς εἰς ζωήν. Καὶ πρὸς ταῦτα τίς ἱχαγός ;
Hoti ou dei ta tois anacheimenois tǭ Theǭ aphōrismena eis heterous analiskein, ei mē ti an ek tou MARKOS. Hēn de gynē ᾿Ellę̄nis daimonion ekbalę̄ ek tēs. thygatros autēs. Ho de gar kalon esti labein ton arton tōn techgnōn, kai baiïein tois (tho) chynariois. Ē de apekrithē kai eipen autǭ Nai, Kyrie" kai ta kynaria hypokatō tēs trapezēs esthiei apo tōn psichiōn tōn paidōn. Kai eipen autę̄" Dia touton ton «1ogon hypage, exelēlythe to daimonion ek tēs thygatros Hoti: dei ta epidallonta hekastǭ eugnōmonōs apoLOUKAS. Kai epērōtēsan auton, «egogtes " Didaskaiie, hoidamen, hote orthōs «1egeis kai didas skeis, kai ou ōmdaneis prosōpon, a.1.1" epʼ a.iētheias tēn hodon tou Theuy didaskeis " exestin hēmin Kaisari phoron dounai de autōn tēn panourgian, eipe pros autous" Ti peiraxte? Deixate moi dēnarion. Tinos echei eikona kai epigraphēn? Apokchrithegtes de eipon" Kaisaros. Ho de eipen hautois Apodote oun ta Kaisaros Kaisari, kai ta tou Theou tǭ theǭ. PROS RŌM. Apodote oun pasi tas opheiïas, ton phoron ton phoron, tǭ to txios to telos, tǭ ton phobon ton phobon, tǭ tēn timēn tēn timēn. eni mēden opheilete, ei mē to allēlous agaOti ou dei schandalizein. . MATThAIOS. Hos dʼ an skandalisę̄ hena tōn mikrōg toutōn tōn pisteuontōn eis eme, sympherei hautǭ, hina chremasthę̄ my.los ogikos peri ton trachēlon autou, kai katapontisthę̄ enʼ tǭ peiagei tēs thalassēs" kai palin " Ouai tǭ anthrōpǭ pigdaue ϑaïio Idou aphiete hymin ho oikos kai ballein tois. balein, 56oipi technonn, kai dounai tois, theisa eipen autǭ. touto krinantes mallon. ropaiid oēepaïomipi [gaa ekeinǭ, diʼ hou to skchandaïon» erchetai. PROS RŌM. poi otiï ide mos. ()hi Poi, pidi pii5. Nai, oi di min. Eboa apiopi pos strapheis, eipen autǭ, heis ho Theos. theodi hagiou Alla touto krinate da.l.1on, to mē tithenai prose Hoti pan to antikeimenon tǭ tou Kyriou thelēmati MATThAIOS. ᾿Apo tote ērxato ho HiIēsous deikgyein tois mathētais autou, hoti dei auton thein eis Hierosolyma, kai po.lla pathein' apo tōn presbyterōn, kai archiereōn, kai grammateōn, kai apochtagthēgai, kai tę̄ tritę̄ hēmerą anastēgai. Kai prosiladomenos hauton ho Petros, ērxato epieimąn autǭ, legōn" “leōs soi, Kyrix, estai soi touto. Ho de, strapheis, eipe Petrǭ" Hypage opisō mou, Sataga" skanda,lon mou ei, hoti ou phroneis ta tou Theou, alla ta tōn Hoti dei kai to synchechōrēmenon hypo tēs Graphēs pragma hē rhēma paraiteisthai, hotan oichodomōntai alloi ek tou homoiou eis hamartian" hē echchoptōntai tēn peri ta kala prothymian. PROS KOR. a΄. Peri tēs brōseōs oun tōn eidōlothytōn hoidamen, hoti ouden eidōïilon smǭ, kai hoti oudeos Theos ei mē eis. Kai gar eiper eisi legomenoi theoi, eite en ouragǭ eite epi tēs gēs (hōsper eisi theoi po.1.1oi kai kyrioi al.ʼ hēmin heis Theos ho Patēr, ex hou ta panta, kai hēmeis eis auton" kai heis Kyrios, Iēsous Christos, diʼ hou ta panta, kai hēmeis di' autou" al." ouk en pasin hē gnōsis. Tines de tę̄ syneidēsei heōs arti tou eidōlou hōs eidō.lothyton esthiousi, kai hē sygdidēsis autōn asthenēs ousa molynetai. Brōma de hēmas ou paristēsi tǭ Theǭ. Oute gar ean phagōmen, perisseuomegn" oute ean mē phagōmen», hysteroumetha. Bilepete mēpōs hē exousia hymōn hautē proskomma genētai tois asthenousi». Hean gar tis idę̄ se, ton hē syneidēsis hautou asthenous hogtos oikodomēthēsetai eis to ta eidōlothyta esthiein? kai de hon Christos apethagen ? Houtō de hamartanontes Ho eis tous ademïrous, kai typtontes autōn tēn syneidēsin asthegousōn, eis Christon hamartanete. Dioper ei brōma skandalizei ten adeiis»on" mou, hou mē phagō krea eis ton aiōna, hina mē ton ade.phon mou skagdalisō. Mē ouk echomen exousian phagein kai pinein? Mē ouch echomen exousian gynaika periagei», hōs kai hoi hapostoiioi, kai hoi adeiïsoi tou Kyriou, kai Kēphas? Ē monos egō kai Barnaxas ouk echomen exousian tou mē ergazesthai? Tis strateuetai idiois opsōniois pote? tis phyteuei ampelōna, Aor. rgipii5 asthenōn adelphos en tę̄ kai ek tou karpou autou ouk esthiei? Ē tis poimainei poimnēn», kai ek tou galaktos tēs poimgēs ouch esthiei (69)? kai ta hexēs. Hoti, hyper tou mē schandalisai tina, poiein dei kai MATThAIOS. ᾿Esthontōn de autōn eis tǭ Petrǭ, kai eipon" Ho didaskalos hymōn ou ta didrachma? Legei" Nai. Kai hote eisē.then eis tēn oikian, proephthasen auton ho Iēsous Ti soi dokei, Simōn ? Hoi basileis tēs gēs apo tinōn amthanousi telē, ē kēgson? ᾿Apo tōn huiōn autōn, hē apo tōn allotriōn? Legei autǭ ho Petros" ᾿Apo tōn allotriōn. Legei autǭ a Iēsous" Ara ge eleutheroi eisin hoi huioi. Hina de mē schanda.lisōmen autous, poreutheis eis tēn thalassan, ba.6 ankistron, kai ton agathdagta prōton ichthyn aron" kai anoixas to stoma autou, heurēseis statēra' ekeinon lathōn, dos autois emou kai sou. Hoti epi tois tou Kyriou thelēmasi, kan schandalizōntai tines, anendoton epideiknysthai dei tēn parMATThAIOS. Ou to eiserchomenon eis to stoma ton agthrōpon, alla to ekporeuomenon ek tou stomatos, touto koinoi ton agthrōpon Tote prose.Ithogtes hoi mathētai autou, eipon autǭ" Oidas, hoti hoi Pharisaioi, akousantes ton Ho de, apokritheis, eipe Pasa phyteia, hēn ouk ephyteusen ho Patēr mou ho ouragios, echrizōthēsetai. GAphete hautous" typh,1hoi eisin, amphoteroi eis bothynon pesountai. IŌANNĒS. Amēn, amēn «egō hymin ean mē phagēte tēn sarka tou Huiou tou anthrōpou, kai piēte hautou to haima, ouk echete zōēn en heautois. Kai metʼ oliga Ek toutou po.11oi tōn mathētōn autou apēlthon eis ta opisō, kai ouketi metʼ autou periepatoun. Eipen oun ho Iēsous tois dōdeka" Mē kai hymeis thelete ape.ïthein PROS KOR. b΄. Hoti Christou euōdia esmen tǭ Theǭ, en tois sōzomenois, kai en tois apoililymegnois, hois men esmē thanatou eis thanaton, hois de esmē zōēs eis zōēn. Kai pros tauta tis hichagos ?
That what has been set apart for those dedicated to God must not be spent on others, unless something should be left over … Mark: “Now the woman was a Greek, [a Syrophoenician by birth, and she begged him to] cast the demon out of her daughter. But he [said to her, ‘Let the children be fed first,] for it is not right to take the children's bread and throw it to the little dogs.’ But she answered and said to him, ‘Yes, Lord; yet even the little dogs under the table eat from the children's crumbs.’ And he said to her, ‘Because of this saying, go; the demon has gone out of your daughter.’”
[32] That one must willingly render to each what is due to him. Luke: “And they asked him, saying, ‘Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God. Is it lawful for us to give tribute to Caesar or not?’ But he perceived their craftiness and said to them, ‘Why do you test me? Show me a denarius. Whose image and inscription does it have?’ They answered and said, ‘Caesar's.’ And he said to them, ‘Then render to Caesar the things that are Caesar's, and to God the things that are God's.’” To the Romans: “Render therefore to all what is owed: tribute to whom tribute is owed, revenue to whom revenue, fear to whom fear, honour to whom honour. Owe no one anything except to love one another.”
[33] That one must not cause others to stumble. Matthew: “But whoever causes one of these little ones who believe in me to stumble, it would be better for him to have a great millstone hung around his neck and to be drowned in the depth of the sea.” And again: “Woe to that man by whom the stumbling block comes!” To the Romans: “But rather decide this: never to put a stumbling block [or hindrance in the way of a brother].”
That everything opposed to the will of the Lord [is a stumbling block]. Matthew: “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, ‘Far be it from you, Lord! This shall never happen to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.’”
That one must give up even a thing or word that Scripture permits, when others are thereby built up toward sin by the like, or are cut off from their eagerness for what is good. First to the Corinthians: “Now concerning the eating of food offered to idols: we know that an idol is nothing in the world, and that there is no God but one. For even if there are so-called gods, whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is one God, the Father, from whom are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him. But not all have this knowledge. Some, through being accustomed until now to the idol, eat food as offered to an idol, and their conscience, being weak, is defiled. Food will not commend us to God; we are no worse off if we do not eat, and no better off if we do. But take care that this liberty of yours does not become a stumbling block to the weak. For if anyone sees you, who have knowledge, [reclining at table in an idol's temple], will not his conscience, since he is weak, be built up to eat food offered to idols? [And so by your knowledge the weak brother is destroyed,] the brother for whom Christ died. Thus, sinning against the brothers and wounding their conscience when it is weak, you sin against Christ. Therefore, if food makes my brother stumble, I will never eat meat, so that I may not make my brother stumble.” “Do we not have the right to eat and drink? Do we not have the right to take along a wife, as do the other apostles and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working? Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not get some of the milk of the flock?” and what follows.
That to avoid causing anyone to stumble one must do even [what is not required]. Matthew: “When they came to [Capernaum, the collectors of the two-drachma tax came] to Peter and said, ‘Does your teacher not pay the two-drachma tax?’ He said, ‘Yes.’ And when he came into the house, Jesus spoke to him first, saying, ‘What do you think, Simon? From whom do the kings of the earth take toll or tax? From their sons or from others?’ Peter said to him, ‘From others.’ Jesus said to him, ‘Then the sons are free. But so that we may not cause them to stumble, go to the sea, cast a hook, and take the first fish that comes up; and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself.’”
That in the things the Lord wills, even if some take offence, one must show unyielding boldness. Matthew: “Not what goes into the mouth defiles a person, but what comes out of the mouth, this defiles a person.” Then his disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?” But he answered and said, “Every plant that my heavenly Father has not planted will be rooted up. Let them alone; they are blind; [and if the blind lead the blind,] both will fall into a pit.” John: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.” And a little later: “After this many of his disciples turned back and no longer walked with him. So Jesus said to the twelve, ‘Do you also want to go away?’” Second to the Corinthians: “For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to the one an aroma from death to death, to the other an aroma from life to life. And who is sufficient for these things?”
Chapter 34
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Ὅτι δεῖ τύπον τῶν καλῶν προχεῖσθαι τοῖς ἄλλοις, ἕκαστον ἐν τῷ ἰδίῳ μέτρῳ, ΜΑΤΘΑΙΟΣ. Μάθετε ἀπʼ ἐμοῦ, ὅτε πρᾶός εἶμε, καὶ ταπεινὸς τῇ καρδίᾳ. ΠΡῸΣ ΚΟΡ. β΄. Οἷδα γὰρ τὴν προθυμίαν ὑμῶν, ἣν ὑπὲρ ὑμῶν καυχῶμαι Μαμὴ κατὰ ἄνθρωπον ταῦτα λαλῶ... τῷ Εὐαγγελίῳ τοῦ Χριστοῦ, καὶ ὅτε εἰσῆλθον, δἰ σιν ἐπίγοὶδτοῖτο : οἱ απι πον τὸν ἄνθρωπον. Νέο προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ, εἶπον αὑτῷ, κεδόσι», ὅτε ᾿Αχαῖα μὲν παρεσκεέασται ἀπὸ πές Ηὶς πον ο)εῖ! φαΐ ἡ πιεῖ! ( Ζοαπ. καὶ, μετʼ ὀλίγα, ἱερῈ Βογΐθπι ται ρυσι, καὶ ὁ ἐξ ὑμῶν ζηλος ἠρέθισε τοὺς πιιείονας. ΠΡΟΣ ΘΕΣΣ. α΄. Καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενγήθητε καὶ τοῦ Κυρίον, δεξάμενοι τὸν «λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς Πνεύματος ἁγίου" ὥστα γενέσθαι ὑμᾶς τύπους πᾶσι τοῖς πιστεϑουσί» τῇ Μακεδονίᾳ καὶ ἐν τῇ ᾿Αχαΐᾳ. Ὅτξι οἱ τὸν καρπὸν τοῦ ἁγίουʼ Πνεύματος ἕνʼ τινι ὁρῶντες πανταχοῦ τὸ ὁμαλὸν τῆς θεοσεβείας ζονταʼ καὶ μὴ τῷ ἁγίῳ Πνεύματι ἀνατιθέντες, ἀλλὰ τῷʼ ἐναντίω ἐπιφημίζοντες, εἰς αὐτὸ τὰ ἄγων ἤνεῦμα βλασφημοῦσιν. ΚΑΊΘΑΆΙΟΣ. Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυςιἵὸς καὶ κωφὸς, καὶ ἐθεράπευσεν αὖβλέπειν. Καὶ ἐξίσταντο πάντες οἱ ὄχιϊοι, καὶ ἔ.λε-γῸ»}" Μήτι οὗτός ἐστιν ὁ υἱὸς Δαβίδ ; εοισαῖοι, ἀκούσαντες, εἴπον" Οὗτὸς οὐκ τὰ δαιμόνια εἰ μὴ ἐν Βεειλζεδοὺ. ἄρχοντι τῶν δαιμονίων. Εἰδὼς δὲ ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν, εἶπεν αὐτοῖς Θεοῦ ἐκθάλλω ἐγὼ τὰ δαιμόνια, ἄρα ἔφθασεν ἐξ" ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. Οἷς ἑξῆς ἐπιφέρει" Διὰ τοῦτο λέγω ὑμῖν, πᾶσω ἁμαρτία καὶ βιλασφημία ἀφεθήσεται τοῖς ἀγθρώποις" ἡ δὲ τοῦ Πνεύματος βλασξημία οὐκ ἀφεθήσεται (Ἴθ) τοῖς ἀνθρώποις. Καὶ ὃς ἑὰν εἴπῃ «16γον κατὰ τοῦ Υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ" ὃς δʼ ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἀγίον, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν τῷ νῦν αἰῶγι, οὔτε ἐν τῷ μέλλοντι. Ὅτε τοὺς φυλάσσοντας τὸν τύπον τῆς τοῦ Κυρίου διδασκαλίας μετὰ πάσης σπουδῆς καὶ τιμῇς δέχεσθαι δεῖ εἰς δόξαν αὐτοῦ τοῦ Κυρίου ὁ δὲ μὴ ἀκούσας; μηδὲ δεξάμενος, κατάχρίνετὰϊ, ΜΑΤΘΑΙ͂ΟΣ. Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται" καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντὰ με. Καὶ ὃς ἐὰν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τοὺς “1όγους ὑμῶν, ἐξερχόμενοι τῆς οἰκίας Ὁ ἐκείνης, ἣ τῆς πόλεως, ἐκτιγνάξατε τὸν κογιορτὸν τῶν ποδῶν ὑμῶν. ᾿Αμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥων ἐν ἡμέρᾳ κρίσεως ἣ τῇ πόλει ἐκείνῃ. ἸΩΆΝΝΗΣ. Ὁ γων, ἐάν τινὰ πέμψω, ἐμὲ λαμβάνει" ὁ δὲ ἐμὲ τὸν ἀποστείλαντά με. ΠΡῸΣ ΦΙΑ. Ἀγαγλαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδειϊρὸν, καὶ συνεργὸν, καὶ συστρατιώτην μου. ὑμῶν δὲ ἀπόστοιλον, καὶ 2ειτουργὸν τῆς χρείας οὐχ ἀφεθήσεται. Καὶ ὅς. ᾿Αμὴν ἀμὴν λέγω. μου, πέμψαι πρὸς ὑμᾷς. Καὶ μετʼ ὀλίγα" ΠροσδέΑ Ἐχοὶρίϊε ἐίαφμα χεσθα οὖν; αὐτὸν ἐν Κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς
Hoti dei typon tōn kalōn procheisthai tois allois, hekaston en tǭ idiǭ metrǭ, MATThAIOS. Mathete apʼ emou, hote praos eime, kai tapeinos tę̄ kardią. PROS KOR. b΄. Hoida gar tēn prothymian hymōn, hēn hyper hymōn kauchōmai Mamē kata anthrōpon tauta lalō... tǭ Euangeliǭ tou Christou, kai hote eisēlthon, di sin epigoidtoito : hoi api pon ton anthrōpon. Neo proselthontes autǭ hoi mathētai autou, eipon hautǭ, kedosi», hote ᾿Achaia men pareskeeastai apo pes Ēis pon o)ei! phaï hē piei! ( Zoap. kai, metʼ oliga, hierE Bogïthpi tai rysi, kai ho ex hymōn zēlos ērethise tous piieionas. PROS ThESS. a΄. Kai hymeis mimētai hēmōn egengēthēte kai tou Kyrion, dexamenoi ton «logon en thlipsei pollę̄ meta charas Pneumatos hagiou" hōsta genesthai hymas typous pasi tois pisteϑousi» tę̄ Makedonią kai en tę̄ ᾿Achaïą. Hotxi hoi ton karpon tou hagiouʼ Pneumatos henʼ tini horōntes pantachou to homalon tēs theosebeias zontaʼ kai mē tǭ hagiǭ Pneumati anatithentes, alla tǭʼ enantiō epiphēmizontes, eis auto ta agōn ēneuma blasphēmousin. KAIThAAIOS. Tote prosēnechthē autǭ daimonizomenos tysiios kai kōphos, kai etherapeusen aublepein. Kai existanto pantes hoi ochiïoi, kai e.le-gO»}" Mēti houtos estin ho huios Dabid ? eoisaioi, akousantes, eipon" Houtos ouk ta daimonia ei mē en Beeilzedou. archonti tōn daimoniōn. Eidōs de ho Iēsous tas enthymēseis autōn, eipen autois Theou ekthallō egō ta daimonia, ara ephthasen ex" hymas hē basileia tou Theou. Hois hexēs epipherei" Dia touto legō hymin, pasō hamartia kai bilasphēmia aphethēsetai tois agthrōpois" hē de tou Pneumatos blasxēmia ouk aphethēsetai (Ith) tois anthrōpois. Kai hos hean eipę̄ «16gon kata tou Huiou tou anthrōpou, aphethēsetai autǭ" hos dʼ an eipę̄ kata tou Pneumatos tou agion, ouk aphethēsetai autǭ, oute en tǭ nyn aiōgi, oute en tǭ mellonti. Hote tous phylassontas ton typon tēs tou Kyriou didaskalias meta pasēs spoudēs kai timę̄s dechesthai dei eis doxan autou tou Kyriou ho de mē akousas? mēde dexamenos, katachrinetaï, MATThAIOS. Ho dechomenos hymas, eme dechetai" kai ho eme dechomenos dechetai ton aposteilanta me. Kai hos ean mē dexētai hymas, mēde akousę̄ tous “1ogous hymōn, exerchomenoi tēs oikias Ho ekeinēs, hē tēs poleōs, ektignaxate ton kogiorton tōn podōn hymōn. ᾿Amēn legō hymin, anektoteron estai gę̄ Sodomōn kai Gomorrhōn en hēmerą kriseōs hē tę̄ polei ekeinę̄. IŌANNĒS. Ho gōn, ean tina pempsō, eme lambanei" ho de eme ton aposteilanta me. PROS PhIA. Agaglaion de hēgēsamēn Epaphroditon ton adeiïron, kai synergon, kai systratiōtēn mou. hymōn de apostoilon, kai 2eitourgon tēs chreias ouch aphethēsetai. Kai hos. ᾿Amēn amēn legō. mou, pempsai pros hymąs. Kai metʼ oliga" ProsdeA Echoiriïe eiaphma chestha oun? auton en Kyriǭ meta pasēs charas, kai tous
That each one must set forth a pattern of good things for others, each in his own measure. Matthew: “Learn from me, for I am gentle and lowly in heart.” Second to the Corinthians: “For I know your eagerness, about which I boast of you [to the Macedonians], that Achaia has been ready since last year, and your zeal has stirred up most of them.” First to the Thessalonians: “And you became imitators of us and of the Lord, having received the word in much affliction with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia.”
[35] That those who see the fruit of the Holy Spirit in someone, who everywhere keeps the evenness of godliness, and do not ascribe it to the Holy Spirit but attribute it to the adversary, blaspheme the Holy Spirit himself. Matthew: “Then a demon-possessed man who was blind and mute was brought to him, and he healed him, so that [the mute man spoke] and saw. And all the crowds were amazed and said, ‘Can this be the son of David?’ But when the Pharisees heard it, they said, ‘This man casts out demons only by Beelzebul, the ruler of the demons.’ Knowing their thoughts, Jesus said to them, … ‘[But if it is by the Spirit] of God that I cast out demons, then the kingdom of God has come upon you.’” To which he next adds: “Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven people. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.”
[36] That those who keep the pattern of the Lord's teaching must be received with all eagerness and honour, to the glory of the Lord himself; and whoever does not listen or receive them is condemned. Matthew: “Whoever receives you receives me, and whoever receives me receives him who sent me.” … “And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.” John: “Whoever receives anyone I send receives me; and whoever receives me receives him who sent me.” To the Philippians: “I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need.” And a little later: “So receive him in the Lord with all joy, and [honour such men].”
Chapter 37
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Ὅτι ἡ κατὰ δύναμιν, κἂν ἧ ἐν τοῖς ἐλαχίστοις, προθυμία εὐπρόσδεχτός ἐστι τῷ Θεῷ, κἂν παρὰ ΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἐὰν ποτίσῃ ἔνα τῶν μικρῶν τούτων ποτήριφν ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν «έγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. ΛΟΥΚΑΣ. ᾿Αγαδλέψας δὲ εἶδε τοὺς τὰ δῶρα αὐτῶν εἰς τὸ πλουσίους. ΕἾδε δέ τινα χήραν πεγιχρὰν βάλλουσαν ἐκεῖ δύο λεπτὰ, καὶ εἶπεν " “λέγω ὑμῖν, ὄτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔδα,ιεν. ἽΛπαγτες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ξδαιλον εἰς τὰ δῶρα τοῦ Θεοῦ" αὕτη δὲ ἐκ τοῦ ὑστερήματος αὑτῆς ἅπαντα τὸν βίον ὃν εἶχεν ἔβαλεν. ΜΑΤΘΑΙ͂ΟΣ. Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βεθαγίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ αὐτῷ γυνὴ ἀλάδαστρον μύρου ἔχουσα βαρυτίμου, καὶ κατέχεεν ἐπὶ τὴν χερααὐτοῦ, ἠγανάκτησαν, «“έγογτες" Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου; Ἡδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ, καὶ δοθῆναι πτωχοῖς. Γνοὺς δὲ ὁ Ἴησοῦς, εἶπεν αὐτοῖς" Τί κύπους παρέχετε τῇ γυγαικί; Ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ. ΠΡᾺἐεὶ ὅι πιὸ ( Μαί(ἠ. ΣΕΙΣ. Περὶ τῆς Λυδίας Ὡς δὲ ἐβαπτίσθη, καὶ ὁ (, διαϊοαειὶδ πιὸ βάρίεπι Ποπεῖπυ οἶκος αὐτῆς, παρεκάλεσε πος (Αεἰ. χνι, χρίκατέ μὲ πιστὴν τῷ Κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἷκόν μου, μείνατε. Καὶ παρεδιάσατο Ὅτι δεῖ τὸν Χριστιανὸν καὶ τὴν εἰς τοὺς ἀδελφοὺς ἸΏΔΝΝΗΣ. Λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ, Ἀγδρέας ὁ ἀδελφὸς Σίμωνος " Ἔστι παιδάριον ν ὧδε, καὶ ἔχει πέντε ἄρτους κριθίγους καὶ δύο ταῦτα τί ἐστιν εἰς τοσούτους ; Εἶπε δὲ ὁ Ἰησοῦς Ποιήσατε τοὺς ἀγθρώπους ἀναπεσεῖν. Ἦν δὲ χόρτος ποιλὺς ἐν τῷ τόπῳ. ᾿Δγέζεσον οὖν οἱ ἄγδρες τὸν ἀριθμὸν ὡσεὶ πενδὲ τοὺς ἄρτους ὁ ᾿Ι]ησοῦς, καὶ εὐχαριστήσας, διέδωκε τοῖς ἀνακειμέγοις. Ὁμοίως δὲ καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. ΛΟΥ͂ΚΑΣ. Γυγὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὸν οἶκον αὑτῆς. Καὶ τῇδε ἦν ἀδεϊφὴ καλουμένη Μαρία, ἣ καὶ πωορακαθίσασα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, ἤκουε τὸν «1όγον αὐτοῦ. Ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν. Ἐπιστᾶσα δὲ εἶπε: Κύριε, οὐ μέλει σοι, ὅτι ἡ ἀδελ:ρή μου μόνην μὲ κατέλιπε διακογεῖν; Εἰπὲ Ῥαποὶς οριῖς δεῖ, πὶ πιπο. Δα -αὶ οὖν αὐτῇ, ἵἴρα μοι συταντιλάδηται. ᾿Ἀποκχριθεὶς δὲ εἶπεν αὐτῇ ὁ Ἰησοῦς" Μάρθα, Μάρθα, μεριμγᾷς καὶ τυρδάζῃ περὶ ποιλλά ὀλίγων δέ ἐστι χρδία ἣ ἑνός. Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἧἦτις οὐχ ἀφαιρεθήσεται ἀπʼ οἷο ἰγαπεζογὶηιπὶ αὖ ημὶ νοῦ
Hoti hē kata dynamin, kan hē en tois elachistois, prothymia euprosdechtos esti tǭ Theǭ, kan para MATThAIOS. Kai hos ean potisę̄ ena tōn mikrōn toutōn potēriphn psychrou monon eis onoma mathētou, amēn «egō hymin, ou mē apolesę̄ ton misthon autou. LOUKAS. ᾿Agadlepsas de eide tous ta dōra autōn eis to plousious. EIde de tina chēran pegichran ballousan ekei dyo lepta, kai eipen " “legō hymin, oti hē chēra hautē hē ptōchē pleion pantōn eda,ien. HiLpagtes gar houtoi ek tou perisseuontos autois xdailon eis ta dōra tou Theou" hautē de ek tou hysterēmatos hautēs hapanta ton bion hon eichen ebalen. MATThAIOS. Tou de Iēsou genomenou en Bethagią en oikią Simōnos tou autǭ gynē aladastron myrou echousa barytimou, kai katecheen epi tēn cheraautou, ēganaktēsan, «“egogtes" Eis ti hē apōleia hautē tou myrou? Hēdynato gar touto prathēnai pollou, kai dothēnai ptōchois. Gnous de ho Iēsous, eipen autois" Ti kypous parechete tę̄ gygaiki? Ergon gar kalon eirgasato eis eme. PRAeei hoi pio ( Mai(ē. SEIS. Peri tēs Lydias Hōs de ebaptisthē, kai ho (, diaïoaeiid pio bariepi Popeipy oikos autēs, parekalese pos (Aei. chni, chrikate me pistēn tǭ Kyriǭ einai, eiselthontes eis ton hoikon mou, meinate. Kai parediasato Hoti dei ton Christianon kai tēn eis tous adelphous IŌDNNĒS. Legei autǭ heis tōn mathētōn autou, Agdreas ho adelphos Simōnos " Esti paidarion n hōde, kai echei pente artous krithigous kai dyo tauta ti estin eis tosoutous ? Eipe de ho Iēsous Poiēsate tous agthrōpous anapesein. Ēn de chortos poilys en tǭ topǭ. ᾿Dgezeson oun hoi agdres ton arithmon hōsei pende tous artous ho ᾿I]ēsous, kai eucharistēsas, diedōke tois anakeimegois. Homoiōs de kai ek tōn opsariōn hoson ēthelon. LOUKAS. Gygē de tis onomati Martha hypedexato auton eis ton oikon hautēs. Kai tę̄de ēn adeïphē kaloumenē Maria, hē kai pōorakathisasa para tous podas tou Iēsou, ēkoue ton «1ogon autou. Hē de Martha periespato peri pollēn diakonian. Epistasa de eipe: Kyrie, ou melei soi, hoti hē adel:rē mou monēn me katelipe diakogein? Eipe Rhapois oriis dei, pi pipo. Da -ai oun autę̄, hiira moi sytantiladētai. ᾿Apokchritheis de eipen autę̄ ho Iēsous" Martha, Martha, merimgąs kai tyrdazę̄ peri poilla oligōn de esti chrdia hē henos. Maria de tēn agathēn merida exelexato, hēētis ouch aphairethēsetai apʼ hoio igapezogiēipi au ēmi nou
That eagerness according to one's ability, even in the smallest things, is acceptable to God, even if it comes from [women]. Matthew: “And whoever gives one of these little ones even a cup of cold water to drink because he is a disciple, truly I say to you, he will by no means lose his reward.” Luke: “He looked up and saw the rich putting their gifts into the treasury, and he saw a poor widow putting in two small coins there, and he said, ‘Truly I tell you, this poor widow has put in more than all of them. For they all contributed to the offerings of God out of their abundance, but she out of her poverty put in all the living she had.’” Matthew: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table. And when the disciples saw it, they were indignant, saying, ‘Why this waste of the ointment? For this could have been sold for a large sum and given to the poor.’ But Jesus, knowing it, said to them, ‘Why do you trouble the woman? For she has done a beautiful thing to me.’” Acts, about Lydia: “And when she was baptized, and her household, she urged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay.’ And she prevailed upon us.”
[38] That the Christian must show also toward the brothers [a hospitality that is simple and without display]. John: “One of his disciples, Andrew, Simon's brother, said to him, ‘There is a boy here who has five barley loaves and two [fish]; but what are they among so many?’ And Jesus said, ‘Have the people sit down.’ Now there was much grass in the place. So the men sat down, about five thousand in number. Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted.” Luke: “A woman named Martha received him into her house. And she had a sister called Mary, who sat at the Lord's feet and listened to his word. But Martha was distracted with much serving. And she went up to him and said, ‘Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.’ But Jesus answered and said to her, ‘Martha, Martha, you are anxious and troubled about many things, but few things are needed, or only one. Mary has chosen the good portion, which will not be taken away from her.’”
Chapter 39
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Ὅτι οὐ δεῖ εὐμετάθετον εἶναι, ἀλλὰ ἑδραῖον ἐν τῇ πίστει, καὶ ἀμετάθετον ἀπὸ τῶν ἐν Κυρίῳ χα ΜΑΤΘΑΙ͂ΟΣ. Ὁ δὲ ἐπὶ τὰ πετρώδη σπαρεὶς-. οὗτός ἐστιν ὁ τὸν 1όγον ἀκούων, καὶ εὐθὺς μετὰ χαρᾶς ἀαμδάγων αὐτόν. Οὐκ ἔχει δὲ ῥίζαν ἐν "ἑαυτῷ, ἀ.λλὰ πρόσκαιρός ἐστι" γεγομέγης θαίψεως ἣ διωγμοῦ διὰ τὸν «1όγον, εὐθὺς σχανδαλίζεται. ΠΡῸΣ ΚΟΡ. α΄. Ὥστε, ἀδειῖφοί μου, ἑδραῖοι γίνεσθε, ἀμετακίγητοι, περισσεύοντες ἐν" τῷ ἔργῳ τοῦ Κυρίου πάντοτε. ΠΡῸΣ ΓΑΛΑΤ. θαυνμάζω, ὅτι οὕτω ταχέως μετατίθεσθε ἀπὸ τοῦ κα“έσαγτος ὑμᾶς ἐν χάριτι Χριστοῦ εἰς ἕτερον
Hoti ou dei eumetatheton einai, alla hedraion en tę̄ pistei, kai ametatheton apo tōn en Kyriǭ cha MATThAIOS. Ho de epi ta petrōdē spareis-. houtos estin ho ton 1ogon akouōn, kai euthys meta charas aamdagōn auton. Ouk echei de rhizan en "heautǭ, a.lla proskairos esti" gegomegēs thaipseōs hē diōgmou dia ton «1ogon, euthys schandalizetai. PROS KOR. a΄. Hōste, adeiiphoi mou, hedraioi ginesthe, ametakigētoi, perisseuontes en" tǭ ergǭ tou Kyriou pantote. PROS GALAT. thaunmazō, hoti houtō tacheōs metatithesthe apo tou ka“esagtos hymas en chariti Christou eis heteron
That one must not be easily moved, but firm in the faith and immovable from the good things that are in the Lord. Matthew: “As for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy; yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away.” First to the Corinthians: “Therefore, my brothers, be steadfast, immovable, always abounding in the work of the Lord.” To the Galatians: “I am astonished that you are so quickly deserting him who called you in the grace of Christ for a different [gospel].”
Chapter 40
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“Ὅτι οὐ δεῖ ἑτεροδιδασχαλούντων ἀνέχεσθαι, κἂν ΜΑΤΘΑΙ͂ΟΣ, Βι1έπετε μή τις ὑμᾶς γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, .12γοντες, ὅτι ᾿Εγώ εἶμι ὁ Χριστός" καὶ ποιλιλοὺς πιαγήσουσιν. ΛΟΥ͂ΚΑΣ. Προσέχετε ἀπὸ τῶν ἐστι χρεία ἣ ἑνός, Πορ. ἰοντἴι}5 πολλά" ἑνὸς δὲ ἔστι γραμματέων τῶν θελόντων περιπατεῖν ἐν στοαῖς, καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ πρωτοχαθεδρίας ἐν ταῖς συγαγωγαῖς, καὶ πρωἐν τοῖς δείπνοις " οὗ κατεσθίουσι τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προΟὗτοι 1ήψονται περισσότερον κρῖμα. ΠΡΟΣ ΓΑΛ. ᾿Α1λὰ καὶ ἐὰν ἡμεῖς, ἣ ἄγγελος ἐξ οὐραγοῦ εὑὐαγγελίζηται ὑμῖν, παρʼ ὃ μεθα ὑμῖν, ἀνάθεμα ἔστω. Ὡς προειρήκαμεν καὶ ἄρτι πάλιν" λέγω" Εἴ τις ὑμᾶς εὐαγγελίζεται
“Hoti ou dei heterodidaschalountōn anechesthai, kan MATThAIOS, Bi1epete mē tis hymas gar eleusontai epi tǭ onomati mou, .12gontes, hoti ᾿Egō eimi ho Christos" kai poililous piagēsousin. LOUKAS. Prosechete apo tōn esti chreia hē henos, Por. iontii}5 polla" henos de esti grammateōn tōn thelontōn peripatein en stoais, kai philountōn aspasmous en tais agorais, kai prōtochathedrias en tais sygagōgais, kai prōen tois deipnois " hou katesthiousi tas oikias tōn chērōn, kai prophasei makra proOutoi 1ēpsontai perissoteron krima. PROS GAL. ᾿A1la kai ean hēmeis, hē angelos ex ouragou heuyangelizētai hymin, parʼ ho metha hymin, anathema estō. Hōs proeirēkamen kai arti palin" legō" Ei tis hymas euangelizetai
That one must not put up with those who teach other doctrines, even if [they persuade by plausibility] … Matthew: “See that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray.” Luke: “Beware of the scribes, who like to walk around in long robes and love greetings in the marketplaces and the best seats in the synagogues and the places of honour at feasts, who devour widows' houses and for a pretence make long prayers. They will receive the greater condemnation.” To the Galatians: “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you [a gospel contrary to the one you received, let him be accursed].”
Chapter 41
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"Ὃτ: δεῖ πᾶν τὸ σχανδαλίζον ἐκκόπτειν, κἂν οἰχειότατόν τι καὶ ἀναγκαιότατον εἶναι δοκῇ Αὐξ. γτίπιις. εἶνα! δοκῇ. ΑἸ] ΜΑΤΘΑΙ͂ΟΣ. Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι οὗ σχάγδαιλον ἔρχεται" Εἰ δὲ ὁ ποῦς σου ἢ ἡ χείρ σου σκανδαλίζει σε, ἔχκοψον αὐτὰ, καὶ ἀπὸ σοῦ. Καιλόν σοι ἐστὶν εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν, ἣ κυκλλὸν, ἣ δύο πόδας ἣ δύο χεῖρας ἔχοντα βιϊηθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. Καὶ εἰ ὁ ὀφθαιμός σου σκανδαλίζει σε, ἔξε.1ς αὑτὸν, καὶ βάλε ἀπὸ σοῦ. Ὅτι τῶν ἀσθενεστέρων ἐν τῇ πίστει φείδεσθαι δεῖ, καὶ ἀνάγειν αὐτοὺς διʼ ἐπιμελείας ἐπὶ τὴν τελειότητα " φείδεσθαι δὲ, δηλονότι, χωρὶς τοῦ παριδεῖν ἐντολὴν Θεοῦ. ΜΑΤΘΑΙΟΣ. Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σδέσει, ἕως ἂν ἐχδάῃ εἰς γῖκος τὴν κρίσιν" καὶ τῷ ὀνόματι αὖτοῦ ἔθνη ἐλπιοῦσιν. ΠΡῸΣ ΡΩΜ. Τὸν δὲ ἀσθετῇ πίστει προσι:λαμθδάνγεσθε. ΠΡῸΣ ΓΑΛ. ᾿Εὰν καὶ προηφθῇ ἄγθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πγευματικχοὶ καταρτίζετε τὸν τοιοῦτον ἐν πγεύματι πραότητος, σκοπῶν σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. ᾿Αλ.:λήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀγαπιϊηρώσατε τὸν γόμον τοῦ Χριστοῦ.
"Hot: dei pan to schandalizon ekkoptein, kan oicheiotaton ti kai anankaiotaton einai dokę̄ Aux. gtipiis. eina! dokę̄. AI] MATThAIOS. Ouai tǭ anthrōpǭ ekeinǭ, di hou schagdailon erchetai" Ei de ho pous sou ē hē cheir sou skandalizei se, echkopson auta, kai apo sou. Kailon soi estin eiselthein eis tēn zōēn chōlon, hē kykllon, hē dyo podas hē dyo cheiras echonta biïēthēnai eis to pyr to aiōnion. Kai ei ho ophthaimos sou skandalizei se, exe.1s hauton, kai bale apo sou. Hoti tōn asthenesterōn en tę̄ pistei pheidesthai dei, kai anagein autous diʼ epimeleias epi tēn teleiotēta " pheidesthai de, dēlonoti, chōris tou paridein entolēn Theou. MATThAIOS. Kalamon syntetrimmenon ou kateaxei, kai linon typhomenon ou sdesei, heōs an echdaę̄ eis gikos tēn krisin" kai tǭ onomati autou ethnē elpiousin. PROS RŌM. Ton de asthetę̄ pistei prosi:lamthdangesthe. PROS GAL. ᾿Ean kai proēphthę̄ agthrōpos en tini paraptōmati, hymeis hoi pgeumatikchoi katartizete ton toiouton en pgeumati praotētos, skopōn seauton, mē kai sy peirasthę̄s. ᾿Al.:lēlōn ta barē bastazete, kai houtōs agapiïērōsate ton gomon tou Christou.
That one must cut off everything that causes stumbling, even if it seems most closely one's own and most necessary. Matthew: “Woe to that man by whom the stumbling block comes! And if your foot or your hand causes you to stumble, cut it off and throw it from you. It is better for you to enter life lame or crippled than with two feet or two hands to be thrown into the eternal fire. And if your eye causes you to stumble, tear it out and throw it from you.”
That one must spare those who are weaker in faith and bring them up to perfection by care; but spare them, plainly, without overlooking a commandment of God. Matthew: “A bruised reed he will not break, and a smouldering wick he will not quench, until he brings justice to victory; and in his name the Gentiles will hope.” To the Romans: “As for the one who is weak in faith, welcome him.” To the Galatians: “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness, looking to yourself, lest you too be tempted. Bear one another's burdens, and so fulfil the law of Christ.”
Chapter 42
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Ὅτι οὐ δεῖ νομίζειν ἐπὶ καταλύσει τοῦ νόμου καὶ τῶν προφητῶν τὸν Κύριον ἐληλυθέναι, ἀλλʼ ἐπὶ πληρώσει καὶ προσθήκῃ τῶν τελειοτέρων. ΜΑΤΘΑΙΟΣ. Μὴ νομίσητε, ὅτι σαι τὸν νόμον, ἣ τοὺς προφήτας" οὐκ ἥλθον καπληρῶσαι. ΠΡΟΣ ΡΩΜ. Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; Μὴ γένοιτο ! ἀ.λ:λὰ Ὅτι ὡς νόμο: τὰς πράξεις ἀπαγορεύει τὰς φαύλας, οὕτω τὸ Εὐαγγέλιον αὐτὰ τὰ κεκρυμμένα πάθη ΆΤΘΑΙΟΣ. Ἡλκούσατε, ὅτι ἐῤῥέθη τοῖς ἁ, ἔνοχος ἔσται τῇ κρίσει. ᾿Εγὼ δὲ λέγω ὑμῖν, πᾶς αὐτοῦ εἰκῆ " ἔνοχος ἔσται τῇ κρίσει. ΠΡῸΣ ῬΩΜ. Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖές ἐστιν, οὐδὲ ἡ ἐν τῷ σαρκὶ περιτομή " ἀ.1.1ʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πγεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀ.1.1 ἐκ τοῦ τι ὡς ὁ νόμος τὸ ἐκ μέρους, οὕτω τὸ Εὐαγγέλιον πὸ ὀλόκληρον ἐφʼ ἑκάστῳ τῶν κατορθουμένων ΛΟΥ͂ΚΑΣ. Πάντα ὅσα ἔχεις πώλησον, καὶ διάὅος πτωχοῖς, καὶ ἕξεις θησαυοὸν ἐν οὐρανῷ, καὶ δεῖ καὶ ἐνάγειν. (ἔκο. εἰ εἰγοιπιεὶεὶ δεῖς οἷναὶ τὴν ἐκ νόμου... ἐκ Θεοῦ δικαιοσύνην, δεῦρο, ἀκολούθει μοι. ΠΡῸΣ ΚΟΛ΄ Ἐν ᾧ καὶ πεσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, ἂν τῇ περιτομῇ τοῦ Χριστοῦ. τς τι ἀδύνατον καταξιωθῆναι βασιλείας οὐρανῶν ταὺς μὴ πλείονα τῆς ἐν τῷ νόμῳ τὴν κατὰ τὸ Εὐαγγέλιον δικαιοσύνην ἐπιδειχνυμένους. ΜΑΤΘΑΙ͂ΟΣ. ᾿Εὰν μὴ περισσεύῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαριααίων, εἰσέλθητε εἰς τὴν βᾳσιλείᾳν τῶν οὐραγῶχ. ΠΡῸΣ Εἴ τις δοκεῖ ἄλ.1ος πεποιθέναι ἐν ἐγὼ μάλλον, περιτομὴ ὀχταήμερος, ἐκ γέκονς ᾿Ισραὴ., φυλῆς Βενιαμὶν, 'Εδραῖος ἐξ 'Εβραίων, κατὰ γόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν ᾿Εκχλησίαν, κατὰ δικαιοσύνην τὴν ἐν γόμῳ γεγόμεγος ἄμεμπτος. ᾿Α.λ:1ʼ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. ΑΔ ὰ μὲν οὖν καὶ ἡγοῦμαι ζημίαν πάντα εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύδαιλα εἶναι, ἵγα Χριστὸν κερδήσω, καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην. τὴν ἐκ γόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην.
Hoti ou dei nomizein epi katalysei tou nomou kai tōn prophētōn ton Kyrion elēlythenai, allʼ epi plērōsei kai prosthēkę̄ tōn teleioterōn. MATThAIOS. Mē nomisēte, hoti sai ton nomon, hē tous prophētas" ouk hēlthon kaplērōsai. PROS RŌM. Nomon oun katargoumen dia tēs pisteōs? Mē genoito ! a.l:la Hoti hōs nomo: tas praxeis apagoreuei tas phaulas, houtō to Euangelion auta ta kekrymmena pathē ATThAIOS. Hēlkousate, hoti errhethē tois ha, enochos estai tę̄ krisei. ᾿Egō de legō hymin, pas autou eikē " enochos estai tę̄ krisei. PROS RhŌM. Ou gar ho en tǭ phanerǭ Ioudaies estin, oude hē en tǭ sarki peritomē " a.1.1ʼ ho en tǭ kryptǭ Ioudaios, kai peritomē kardias en pgeumati, ou grammati, hou ho epainos ouk ex anthrōpōn, a.1.1 ek tou ti hōs ho nomos to ek merous, houtō to Euangelion po oloklēron ephʼ hekastǭ tōn katorthoumenōn LOUKAS. Panta hosa echeis pōlēson, kai diaoos ptōchois, kai hexeis thēsauoon en ouranǭ, kai dei kai enagein. (eko. ei eigoipieiei deis hoinai tēn ek nomou... ek Theou dikaiosynēn, deuro, akolouthei moi. PROS KOL΄ En hǭ kai pesei tou sōmatos tōn hamartiōn tēs sarkos, an tę̄ peritomę̄ tou Christou. ts ti adynaton kataxiōthēnai basileias ouranōn taus mē pleiona tēs en tǭ nomǭ tēn kata to Euangelion dikaiosynēn epideichnymenous. MATThAIOS. ᾿Ean mē perisseuę̄ hē dikaiosynē hymōn pleion tōn grammateōn kai Phariaaiōn, eiselthēte eis tēn bąsileiąn tōn ouragōch. PROS Ei tis dokei al.1os pepoithenai en egō mallon, peritomē ochtaēmeros, ek gekons ᾿Israē., phylēs Beniamin, 'Edraios ex 'Ebraiōn, kata gomon Pharisaios, kata zēlon diōkōn tēn ᾿Ekchlēsian, kata dikaiosynēn tēn en gomǭ gegomegos amemptos. ᾿A.l:1ʼ hatina ēn moi kerdē, tauta hēgēmai dia ton Christon zēmian. AD a men oun kai hēgoumai zēmian panta einai dia to hyperechon tēs gnōseōs ᾿Iēsou Christou tou Kyriou hēmōn, diʼ hon ta panta ezēmiōthēn, kai hēgoumai skydaila einai, higa Christon kerdēsō, kai heurethō en autǭ mē echōn emēn dikaiosynēn. tēn ek gomou alla tēn dia pisteōs Christou, tēn ek Theou dikaiosynēn.
That one must not think that the Lord came to abolish the law and the prophets, but to fulfil them and to add what is more perfect. Matthew: “Do not think that I have come to abolish the law or the prophets; I have not come to abolish but to fulfil.” To the Romans: “Do we then overthrow the law through faith? By no means! On the contrary, [we uphold the law].”
[43] That as the law forbids wicked deeds, so the gospel [forbids] the hidden passions themselves [in the soul]. Matthew: “You have heard that it was said to those of old, [‘You shall not murder; and whoever murders] will be liable to judgment.’ But I say to you that everyone who is angry with his brother without cause will be liable to judgment.” To the Romans: “For no one is a Jew who is one outwardly, nor is circumcision outward in the flesh; but a Jew is one inwardly, and circumcision is of the heart, by the Spirit, not by the letter. His praise is not from people but from God.”
That as the law [requires] part, so the gospel requires the whole in each of the good works done. Luke: “Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” To the Colossians: “In him also you were circumcised [with a circumcision made without hands], by putting off the body of the sins of the flesh, by the circumcision of Christ.”
That those who do not show a righteousness according to the gospel greater than that in the law cannot be counted worthy of the kingdom of heaven. Matthew: “Unless your righteousness exceeds that of the scribes and Pharisees, you will [never] enter the kingdom of heaven.” To the [Philippians]: “If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus our Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God.”
Chapter 44
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Ὅτι ὁ ξυγὸς τοῦ Χριστοῦ χρηστὸς, καὶ τὸ φορτίον αὐτοῦ ἐλαφρόν ἐστιν εἰς ἀνάπαυσιν τῶν χαταδεχομένων" πάντα δὲ τὰ ἀλλότρια τῆς κατὰ τὸ Εὐαγγέλιον διδασκαλίας βαρέα καὶ φορτιχά. ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε πάντες πρός με, οἱ κοπιῶντες καὶ περορτισμένοι, κἀγὼ ἀγαπαύσω ὑμᾶς. ἌΛρατε τὸν ζυγόν μου ἐξ ὑμᾷς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Ὃ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν
Hoti ho xygos tou Christou chrēstos, kai to phortion autou elaphron estin eis anapausin tōn chatadechomenōn" panta de ta allotria tēs kata to Euangelion didaskalias barea kai phorticha. MATThAIOS. Deute pantes pros me, hoi kopiōntes kai perortismenoi, kagō agapausō hymas. ALrate ton zygon mou ex hymąs, kai mathete ap' emou, hoti praos eimi kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. Ho gar zygos mou chrēstos, kai to phortion mou elaphron
That the yoke of Christ is kind and his burden light, giving rest to those who accept them; but all that is foreign to the teaching of the gospel is heavy and burdensome. Matthew: “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is kind, and my burden is light.”
Chapter 45
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Ὅτι ἀδύνατον καταξιωθῆναι βασιλείας οὐρανῶν τοὺς μὴ παιδίων πρὸς ἄλλῃλᾳ ἰσοτιμίαν ἐν ἀλλήλοις ΜΑΤΘΑΙ͂ΟΣ. ᾿ΔΑμὴνγ «1έγω ὑμῖν, ἐὰν μὴ στραφῆτε, καὶ γέγησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητς εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὅτι ᾿δεῖ τὸν ἐπιθυμοῦντα μείξονος δόξης καταξιωθῆναι ἐν τῇ βασιλείᾳ τῶν οὐρανῶν τὸ ἐνταῦθα ταπεινὸν καὶ ἔσχατον ἀγαπᾷν. ΜΑΤΘΑΙ͂ΟΣ. “Ὅστις οὖν ταπεινώσει ἑαυτὸν, ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων βασιζείᾳ τῶν οὐρανῶν. ᾿Α.1.1 ὃς ἐὰν θέλῃ καὶ τὶ! πιασημε βετὶ ἔμεν γεγέσθαι μέγας ἐν ὑμῖν,. ἔσται ὑμῶν διάκογος. ὑμῶν, ἔσται πάντων δοῦ.λος. ΠΡῸΣ ΦΙΛΙΠΠ. δὲν κατʼ ἐριθείαν ἢ κενοδοξίαν, Ὅτι ἐξ ἀντιπαραθέσεως τῆς ἐπὶ τοῖς ἐλόττοσι λαττομένης ἀκολουθίας. τὴν ἐπὶ τοῖς μείζοσι σπουΛΟΥ͂ΚΑΣ. Ἕκαστος ὑμῶν τῷ τὸν βοῦν αὐτοῦ, ἣ τὸν ὄνον ἀπὸ τῆς φάτνης, καὶ ἀπαγαγὼν ποτίζει ; 7αύτηγ δὲ θυγατέρα Β. απο αμίεπι Κίϊαπι ᾿Ἀβραὰμ οὖσαν, ἦν ἔδησεν ὁ Σατανᾶς Ἰδοὺ δέκα καὶ ὄχτζὼ ἔτη, οὐκ ἔδει 1υθῆγαε ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ Σαββάτου ; "λεγε δὲ παραβολὴν αὐτοῖς, πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν. Κριτής τις ἦν ἔν τινι τὸν Θεὸν μὴ φοδούμεγος, καὶ ἐντρεπόμεγος. Χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ, καὶ ἤρχετο πρὸς αὐτὸν ἀπὸ τοῦ ἀντιδίχου μου. Καὶ οὐκ ἤθεϊζεν ἐπὶ χρόγον, ετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ Εἰ καὶ τὸν μαι, διά γε τὸ παρέχειν μοι κόπον' τὴν χήραν ταύτην, ἐκδικήσω αὐτὴν, ἵνα μὴ εἰς τέϊλος χομένη ὑπωπιάζῃ με. Εἶπε δὲ ὁ Κύριος" Ἀκούσατε, τί ὃ χριετὴς τῆς ἀδικίας «“1έγει" ὁ Θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὖτοῦ, τῶν βοώντων ἀρὸς αὑτὸν ἡμέρας καὶ »υπτός ; ΠΡῸΣ ΤΙΜ. βʼ. Οὐδεὶς στρατευόμενος ἀἷα χιῖ, διαὶ δι πιὸ. Αἷξ εἶς : εις απίοπι ποη κετας ταῖς τοῦ ᾿βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Ἑὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως Ὅτι ἐξ ἀντιπαραθέσεως τῶν ἐπὶ τοῖς ἐλάττοσιν ἐκ πίστεως φόθον, καὶ ἐξ ἐπιθυμίας ἀξιολόγου σπουδὴν ἐπιδειξαμένων, οἱ ἐπὶ τοῖς μείζοσι καταφρονηταὶ ἢ ἀμελεῖς ἁλόντες σφοδροτέραν ἔχουσι ΔΟΥΚΑΣ. Βασίλισσα Νότου ἐγερθήσεται ἐν κῤέσει μετὰ τῶν ἀνδρῶν τῆς γεγεᾶς ταύτης, καὶ καταχριγεῖ αὑτούς" ὅτι ἦ.1θεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σοιϊομῶγτος ([), καὶ ἰδοὺ πιιεῖον Σολομῶντος ὧδε. ΜΑΤΘΑΙ͂ΟΣ. Ἄνδρες Νινγευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γεγεᾶς ταύτης, καὶ καταχρινοῦσιν αὖτὴν, ὅτι μετεγόησαν εἷς τὸ κήρυγμα ἹἸωγᾶ, καὶ .ἐδοὺ πλεῖον Ἰωνᾶ ὧδε. Ὅτε οὐ δεῖ καταφρονεῖν τῶν μειζόνων, ἐπὶ τοῖς ἐλάττοσι σπουδὴν ἐνδειχνύμενον. Προηγουμένως δὲ τὰ μείζονα τῶν προσταγμάτων ποιοῦντα, σνγχα[τὲς ποη ἐοαϊιπι, πος οἀϊο ἄν ἔγει τὶς πλέον τοῦ δεομένου. ΜΑΎΊΘΑΙΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτε ἀποδεκατοῦτε τὸ ἡδύοσμον, καὶ τὸ ἄνηθον, καὶ τὸ χύμινον, καὶ ἀ-ἥκατε τὰ βαρύτερα τοῦ γόμου, τὴν κρίσιν, καὶ τὸν ἔλεον, καὶ τὴν πίστιν. Ταῦτα ἔδει ποιῆσαι, μὴ ἀφιέναι. 'Οδηγοὶ τυφλοὶ οἱ ζοντες τὸν χώγωπα, τὴν δὲ κάμηλον κατακπί-
Hoti adynaton kataxiōthēnai basileias ouranōn tous mē paidiōn pros allę̄lą isotimian en allēlois MATThAIOS. ᾿DAmēng «1egō hymin, ean mē straphēte, kai gegēsthe hōs ta paidia, ou mē eiselthēts eis tēn basileian tōn ouranōn. Hoti ᾿dei ton epithymounta meixonos doxēs kataxiōthēnai en tę̄ basileią tōn ouranōn to entautha tapeinon kai eschaton agapąn. MATThAIOS. “Hostis oun tapeinōsei heauton, hōs to paidion touto, houtos estin ho meizōn basizeią tōn ouranōn. ᾿A.1.1 hos ean thelę̄ kai ti! piasēme beti emen gegesthai megas en hymin,. estai hymōn diakogos. hymōn, estai pantōn dou.los. PROS PhILIPP. den katʼ eritheian ē kenodoxian, Hoti ex antiparatheseōs tēs epi tois elottosi lattomenēs akolouthias. tēn epi tois meizosi spouLOUKAS. Hekastos hymōn tǭ ton boun autou, hē ton onon apo tēs phatnēs, kai apagagōn potizei ? 7autēg de thygatera B. apo amiepi Kiïapi ᾿Abraam ousan, ēn edēsen ho Satanas Idou deka kai ochtzō etē, ouk edei 1ythēgae apo tou desmou toutou tę̄ hēmerą tou Sabbatou ? "lege de parabolēn autois, pros to dein pantote proseuchesthai kai mē ekkakein. Kritēs tis ēn en tini ton Theon mē phodoumegos, kai entrepomegos. Chēra de ēn en tę̄ polei ekeinę̄, kai ērcheto pros auton apo tou antidichou mou. Kai ouk ētheïzen epi chrogon, eta de tauta eipen en heautǭ Ei kai ton mai, dia ge to parechein moi kopon' tēn chēran tautēn, ekdikēsō autēn, hina mē eis teïlos chomenē hypōpiazę̄ me. Eipe de ho Kyrios" Akousate, ti ho chrietēs tēs adikias «“1egei" ho Theos ou mē poiēsę̄ tēn ekdikēsin tōn eklektōn autou, tōn boōntōn aros hauton hēmeras kai »yptos ? PROS TIM. bʼ. Oudeis strateuomenos haia chii, diai di pio. Haix eis : eis apiopi poē ketas tais tou ᾿biou pragmateiais, hina tǭ stratologēsanti aresę̄. Hean de kai athlę̄ tis, ou stephanoutai, ean mē nomimōs Hoti ex antiparatheseōs tōn epi tois elattosin ek pisteōs phothon, kai ex epithymias axiologou spoudēn epideixamenōn, hoi epi tois meizosi kataphronētai ē ameleis halontes sphodroteran echousi DOUKAS. Basilissa Notou egerthēsetai en kresei meta tōn andrōn tēs gegeas tautēs, kai katachrigei hautous" hoti ē.1then ek tōn peratōn tēs gēs akousai tēn sophian Soiïomōgtos ([), kai idou piieion Solomōntos hōde. MATThAIOS. Andres Ningeuitai anastēsontai en tę̄ krisei meta tēs gegeas tautēs, kai katachrinousin autēn, hoti metegoēsan heis to kērygma HiIōga, kai .edou pleion Iōna hōde. Hote ou dei kataphronein tōn meizonōn, epi tois elattosi spoudēn endeichnymenon. Proēgoumenōs de ta meizona tōn prostagmatōn poiounta, snncha[tes poē eoaïipi, pos oaïo an egei tis pleon tou deomenou. MAUIThAIOS. Ouai hymin, grammateis kai Pharisaioi, hypokritai, hote apodekatoute to hēdyosmon, kai to anēthon, kai to chyminon, kai a-hēkate ta barytera tou gomou, tēn krisin, kai ton eleon, kai tēn pistin. Tauta edei poiēsai, mē aphienai. 'Odēgoi typhloi hoi zontes ton chōgōpa, tēn de kamēlon katakpi-
That those who do not keep among themselves the equality of honour that children keep toward one another cannot be counted worthy of the kingdom of heaven. Matthew: “Truly I tell you, unless you turn and become like the children, you will never enter the kingdom of heaven.”
That whoever desires to be counted worthy of greater glory in the kingdom of heaven must love being lowly and last here. Matthew: “Whoever humbles himself like this child, he is the greatest in the kingdom of heaven.” [Mark]: “But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all.” To the Philippians: “[Do] nothing from rivalry or conceit, [but in humility count others more significant than yourselves].”
[46] That by comparison with the good order kept in lesser things, [a greater] zeal [is required] in greater ones. Luke: “Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? And ought not this woman, a daughter of Abraham, whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” “And he told them a parable to the effect that they ought always to pray and not lose heart. ‘In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him [and saying, ‘Give me justice] against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though [I neither fear God nor respect] man, yet because this widow keeps bothering me, I will give her justice, so that she will not wear me out by her continual coming.’ And the Lord said, ‘Hear what the unjust judge says. And will not God give justice to his elect, who cry to him day and night?’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him. And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.”
That by comparison with those who in lesser things showed fear from faith and zeal from a worthy desire, those who are caught despising or neglecting greater things have a more severe [condemnation]. Luke: “The queen of the South will rise up at the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.” Matthew: “The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.”
That one must not despise the greater things while showing zeal in the lesser; but, doing first the greater of the commandments, [one may also do the lesser] … Matthew: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel!”
Chapter 47
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Ὅτι οὐ δεῖ θησαυρίζειν ἑαυτῷ ἐπὶ τῆς γῆς ἀλλʼ ἐν οὐρανῷ καὶ τίς ὁ τρόπος τοῦ ἐν οὐρανῷ θηΜΑΤΘΑΙ͂ΟΣ. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κιέπται διορύσσουσι καὶ σαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου πται οὐ διορύσσουσιν, οὐδὲ κλέπτουσιν. ΛΟΥ͂ ΚΑΣ. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην. Ποιήσατε ἑαυτοῖς βαλάντια μὴ θησαυρὸν ἀνέχλειπτον ἐν τοῖς οὐρανοῖς. ΛΟΥ͂ΚΑΣ. Πάντα ὅσα ἔχεις πώλησον, καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐ ραγοῖς. ΠΡῸΣ ΤΙΜ. α΄. Εὐμετωδότους εἶναι, καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάδωγνται τῆς ὄγτως Ὅτι δεῖ ἐλεήμονα καὶ εὐμετάδοτον εἶναι " χατηγοΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. ΛΟΥ͂ΚΑΣ. Παντὶ τῷ αἰτοῦντί σεδίτὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσί». ΠΡῸΣ ΤΙΜ. α΄. Εὐμεταδότους εἶναι, τι πᾶν ὅπερ ἂν ἔχῃ τις πλέον τοῦ ἐπιδεομένου τῶν πρὸς τὸ ζῇν ἀναγκαίων, ὀφειλέτης ἐστὶν ἐκεῖνον εὐεργετῖισαι, κατʼ ἐντολὴν τοῦ Κυρίου τοῦ καὶ ΛΟΥ͂ΚΑΣ. Ὁ ἔχων δύο χιτῶνας: μεταδότω τῷ μὴ ἔχοντι " καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω. ΠΡΟΣ ΚΟΡ. α΄. Τί γὰρ ἔχεις, ὃ οὐκ ξλαδες ; ΠΡῸΣ ΚΟΡ. β'. Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα" ἵνα καὶ τὸ ἐκείγων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης. καθὼς γέγραπται" Ὁ τὸ πολὺ οὐκ ἐπιλεδόνασε" καὶ ὁ τὸ ὀλίγον οὐκ Ὅτι οὐ δεῖ πλουτεῖν, ἀλλὰ πτωχεύειν, κατὰ τὸν τοῦ ΛΟΥΚΑΣ. Μακάριοι, οἱ πτωχοὶ, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ Οὐαὶ ὑμῖν τοῖς πιουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. ΠΡῸΣ ΚΟΡ. β΄. Ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν ΠΡΟΣ ΤΙΜ. α΄. Οἱ δὲ βουλόμενοι πιουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα, καὶ ἐπιθυμίας πολιὰς ἀνοήτους καὶ βλαδερὰς, τινες βυθίζουσι τοὺς ἀγθρώπους εἰς δλεθρον καὶ ἀπώλειαν. Ῥίζα γὰρ πάγτων τῶν κακῶν ἐστιν ἡ σαν ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν Ὅτι οὐ δεῖ φροντίξειν του περισσεύεσθαι ἐν τοῖς πρὸς τὸ ζῇν " οὔτε περὶ τὴν πλησμονὴν, οὔτε περὶ τὴν πολυτέλειαν σπουδὴν ἔχειν (9)" καθαρεύειν δὲ παντὸς εἴδους πλεονεξίας καὶ χαλλωπισμοῦ. ΛΟΥ͂ΚΑΣ. Ὁρᾶτε, καὶ ρυϊάσσεσθε ἀπὸ πάσης πιἰεονδξίας, ὅτι οὐχ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὑτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ. ΠΡῸΣ ΤΙΜ. α΄. Κοσμεῖν ἑαυτὰς μὴ ἐν χρυσῷ, ἢ μαργαρίταις, ἣ ἱματισμῷ Ἔχοντες διατροφὰς καὶ σκεπάσματα, τούτοις ἀρὍτι οὐ δεῖ μεριμνᾷν τῆς ἰδίας ἕνεκεν χρείας, οὐδὲ τοῖς; ἡτοιμασμένοις πρὸς τὴν παροῦσαν ζωὴν ἐπελπίζειν, ἀλλὰ τῷ Θεῷ ἀποδιδόναι τὰ καθʼ ΜΑΤΘΑΙ͂ΟΣ. Οὐ δύνασθε Θεῷ δου.Ἰεύειν καὶ μιαμμωνᾷ. Διὰ τοῦτο .1γω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε, καὶ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐγδύσησθε. Οὐχὶ ἡ ψυχὴ πιλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος ; Ἐμδιλέψατε εἰς τὰ πετεινὰ τοῦ οὐραγοῦ, ὅτι οὐ σκαπείρουσεν, οὐδὲ θερίζουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήχως " καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά. Οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; Τίς δὲ ἐξ ὑμῶν μεριμγῶν δύναται προσθεῖναι ἐπὶ τὴν ἡ,ικίαν αὐτοῦ πῆχυν ἔνα; Καὶ περὶ ἐγδύματος τί μεριμνᾶτε; Καταμάθετε τὰ κχκρίγα τοῦ ἀγροῦ πῶς αὐξάνει" οὐ κοπιᾷ, οὐδὲ γήθει. Λέγω δὲ ὑμῖν" οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεθάιλετο ὡς ἕν τούτων. Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήμερον ὄντα, καὶ αὔριον εἰς κιλίδαγον βαλλόμενον, ὁ Θεὸς οὕτως πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; Μὴ οὖν μεβασιλεία τοῦ Θεοῦ. Αἱ ἴτε π|58. βασιλεία τῶν οὐρανῶν, τερπίηι σωἰίοτιιπι. πολλὰς ἀνονήτους, ἐπε α ει ΟΥ̓ΒαΤΕ ΠΟῊ οη. πολυτέλειαν ἔχεινʼ καθαρεύειν, στο Ῥαγίβ. πολυτέλειαν καθαρεύειν, Ταῦτα γὰρ πάντα τὰ ἔθνη ἐπιζητεῖ. Οἷδε γὰρ ὁ Πατὴρ ὑμῶν ὁ οὐράγιος, ὅτι χρήζετε τούτων πάγτων. Ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ Θεοῦ, καὶ τὴν δι -καιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Μὴ οὖν μεριμγήσητε εἰς τὴν αὔριον " γὰρ αὔριον μεριμνήσει τὰ ἑαυτῆς" ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. ΛΟΥΚΑΣ. ᾿Ανθρώπου τινὸς πλουσίου εὐρόρησεν ἡ χώρα, καὶ "ἑαυτῷ «λέγωγν" Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνἄξω τοὺς καρπούς μου; -Καὶ εἶπε: Τοῦτο Ζοιήσω" καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω, καὶ συνάξω ἐκεῖ πάντα τὰ γεγνή:Φἀτά μου καὶ τὰ ἀγαθά μου" καὶ ἐρῶ τῇ ψυχῇ μου" Ψυχὴ, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη Ζα.1λάἀγναπαύου, «ἄγε, πίε, εὑξ::ραίφου καὶ τὰ ἑξῆς. ΠΡΟΣ ΤΙ͂Ν. α΄. Τοῖς πλουσίοις τοῦ νῦν «ααἰῶγος οι υἱοί αφιὶδ πις: ἴῃ σατπλούτου ἀδηλότητι, ἀλ.1' ἐπὶ τῷ «Θεῷ. τῷ. παρόχρττι. ἡμῖν τὰ πάντα πλούὍτι δεῖ φροντίζειν καὶ μεριμνᾷν περὶ τῆς τῶν ἀδελφῶν χρείας κατὰ τὸ θέλημα τοῦ Κυρίου. ᾿ΜΑΤΘΑΙΟΣ... Δεῦτε, οἱ εὐ ζογημένοι τοῦ! μου, κλῃρογομήσατε τὴν, ἡτοιμασμένην ὑμῖν. βασελείαν ἀπὸ καταβολῆς κόσμου " ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν ". ἐδίψησα, καὶ ἐποτίσατά μεν ξένος ἤμην, καὶ συνηγάγεζέ με" γυμνὸς, καὶ περιεδάλετέ με" ἠσθένησα, καὶ ἐπεσκέψασθέ με" ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με. Καὶ , μετʼ ὀλίγα" ᾿Αμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἐνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. ἸΩΑΝΝΗΣ, Ἑπάρας οὖν τοὺς ὀφθαμοὺς ὁ Ἰησοῦς, καὶ θεασάμενος, ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν, “λέγει πρὸς τὸν Φί.“λιππον" Πόθεν ἀγοράσομεν ἄρτους, ἵνα φάγωσιν οὗτοι; καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΘΡ. α΄. Περὶ δὲ τῆς “ογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἘἘχχιλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. Κατὰ μίαν Σαββάτων ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω, θησαυρίζων ὅ τι ἂν εὐοδῶται" ἵἴνᾳ μὴ, ὅταν ἔλθω, τότε 1λογίαι γίνωνται. ἀδθεϑαὶ Ορογατὶ, εἰ Ὁ τὍτι δεῖ τὸν δυνατῶς ἔχοντα ἐργαζόμενον μεταδιδόναι: τοῖς χρείαν ἔχουσιν. Ὁ γὰρ. μὴ θέλων ἐργάξεσθαι οὐδὲ τοῦ φαγεῖν ἄξιος ἐχρίθη. ΜΑΤΘΑΙ͂ΟΣ. Ἄξιος ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. ΠΡΑΞΕΙ͂Σ. Πάντα ὑπέδειξα ὑμῖν, ὅτε οὕτω κοπιῶντας δεῖ ἀντιλαμδάγεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν' 1όγων τοῦ. Κυρίου, ὅτι αὐτὸς. εἶπε Μακάριόν ἐστι διδόναι μᾶλλον ἢ ΠΡῸΣ ΕΦΕΣ. "Ὁ κλέπτων μηκέτι τἶο δἰ ἴῃ πι55. Εἶπε δὲ αὐτῷ ὁ Θεός... Τί ἐνδύσησθε" κλεπτέτω" μᾶλὸν δὲ ᾿κοπιάτω, ἐργαζόμενος “τὸ ἃ ἐς, ὠς κάδεαι ᾿ἀγαθὸν ταῖς χερσὶν, ἵνα ἔχῃ μεξαδιδόνγαι “χρείαν ἔχοντι. ΠΡῸΣ ΘΕΣΣ. β'. Ὅτε 1.15) ἦμεν πρὸς ὑμᾶς. τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὗ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω. “Ὅτι οὐ χρὴ διχάζεσθα: οὐδὲ περὶ αὑτῶν τῶν πρὸς τὴν ἀναγκαίαν σκέπην τῷ σώματι περιχειμένων. ΛΟΥΚΑΣ. Τῷ εὐπτοντί σε ἐπὶ τὴν δεξιὰν σιαγόγα πάρεχε καὶ τὴν ἄλλην καὶ ἀπὸ τοῦ αἵροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. Παντὶ δὲ τῷ αἰτοῦντί σε δίδου" καὶ ἀπὸ τοῦ αἵπον υμί! ορόροντος τὰ σὰ, μὴ ἀπαίτει. ἸΙΡῸΣ ΚΟΡ. α΄. Τολμᾷ αὶ εἰς πρᾶγμα ἔχὼν πρὸς τὸν ἕτερον, κρίνεσθαι ἐχὺ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων ; Καὶ μετʼ ὀλίγα" Ἤδη μὲν οὖν ὅλως ἥἤττημα ὑμῖν ἐστίν, ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν. Διὰ τί οὐχὶ μᾶ.λ:λον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλ.1ον ἀποστερεῖσθε; ᾿Α.λλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, Ὅτι οὐ δεῖ μάχεσθαι, ἣ ἑαυτὸν ἐχδιχεῖν " πρὸς πάνκας δὲ, εἰ δυνατὸν, εἰρηνεύειν, κατὰ τὴν ἐντολὴν ΜΑΤΘΑΙ͂ΟΣ. Ἡκούσατε, ἔτι ἐῤῥέθη " ἀντὶ ὀφθαλμοῦ, καὶ ὀδόγτα ἀντὶ ὀδόντος. Ἐγὼ δὲ Δέτω ὑμῖν, μὴ ἀντισξῆγαι τῷ πονηρῷ ἀλλ: ὅστις (, σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ παὶ τὴν ἄλλην, καὶ τὰ ἑξῆς. ΜΑΡΚΟΣ. ᾿Αγάπὴν ἔχετε ἐν ἑαυτοῖς, ἀ.1.1ὰ καὶ εἰρηγεύετε ἐν ἀλλήλοις. ΠΡῸΣ ΡΩΜ. Μηδενὶ κακὸν ἀγτὶ κακοῦ ἀποδιδόντες, προγοούμενοί καλὰ ἐνώπιον πάντων ἀνθρώπων. Εἰ δυνατὸν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες " ἑαυτσὺς ἐχδικοῦντες, ἀγαπητοί" ἀλλὰ δότε τότον τῇ ὀργῇ. ΠΡΟΣ ΤΙ͂Μ. β΄. Δοῦλον δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἀ.1.:1ὰ ἥπιον εἶναι πρὸς Ὅτι οὐ δεῖ οὔτε εἰς ἐκδίκησιν ἀδιχουμένου ἑτέρου ἀμύνασθαι τὸν ἀδικοῦντα. ΜΑΤΘΑΙ͂ΟΣ. Τότε προσελθόντες, ἐπέδαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν, καὶ ἐκράτησαν αὐτόν. Καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ, ἐκτείνας τὴν χεῖρα, ἐπέσπασε τὴν μάχαιραν αὑτοῦ, καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως, ἀφεῖλεν αὐτοῦ τὸ ὠτίον. φτἀϊιυ Ραγὶ. κρίνεσθαι ἐπὶ τῶν ἁγίων. Αἱ εἰ Πεξ. δεουηάυ5 κρῖμα ἔχετε. ταῦ στρέψον αὐτῷ. καλὰ ἐνώπιον τοῦ Θεοῦ καὶ πάναὶ Λέγει δὲ αὐτῷ ὁ Ιησοῦς" ᾿Απόστρεψον τὴν» μά" χαιράν σου εἰς τὸν τόπον» αὐτῆς" ὅτι πάντες ΛΟΥ͂ΚΑΣ. Καὶ ἀπέστειλεν ἀγγέλους πρὸ προσὠπου αὑτοῦ" καὶ πορευθέντες ἣιῖθον εἰς κώμην Σαμαρειτῶν, ὥστε ἑτοιμάσαι αὐτῷ. Καὶ οὐκ ἐδέξαγντο αὐτὸν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευέμενον εἰς Ἱερουσαλήμ. Ἰδόντες δὲ οἱ μαθηταὶ εἴπωμεν πῦρ καταξῆγαι ἐκ τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτοὺς, ὡς καὶ Ἠλίας ἐποίησε; Στρα;Ξξεὶς δὲ ἐπετίμησεν αὐτοῖς, καὶ ἐπορεύθησαν εἰς ἑτέραν
Hoti ou dei thēsaurizein heautǭ epi tēs gēs allʼ en ouranǭ kai tis ho tropos tou en ouranǭ thēMATThAIOS. Mē thēsaurizete hymin thēsaurous epi tēs gēs, hopou sēs kai brōsis aphanizei, kai hopou kieptai dioryssousi kai saurizete de hymin thēsaurous en ouranǭ, hopou oute sēs oute brōsis aphanizei, kai hopou ptai ou dioryssousin, oude kleptousin. LOU KAS. Pōlēsate ta hyparchonta hymōn, kai dote eleēmosynēn. Poiēsate heautois balantia mē thēsauron anechleipton en tois ouranois. LOUKAS. Panta hosa echeis pōlēson, kai diados ptōchois, kai hexeis thēsauron en ou ragois. PROS TIM. a΄. Eumetōdotous einai, kalon eis to mellon, hina epiladōgntai tēs ogtōs Hoti dei eleēmona kai eumetadoton einai " chatēgoMATThAIOS. Makarioi hoi eleēmones, hoti autoi eleēthēsontai. LOUKAS. Panti tǭ aitounti sedito dikaiōma tou Theou epignontes hoti hoi ta toiauta prassontes axioi thanatou eisi». PROS TIM. a΄. Eumetadotous einai, ti pan hoper an echę̄ tis pleon tou epideomenou tōn pros to zę̄n anankaiōn, opheiletēs estin ekeinon euergetiisai, katʼ entolēn tou Kyriou tou kai LOUKAS. Ho echōn dyo chitōnas: metadotō tǭ mē echonti " kai ho echōn brōmata homoiōs poieitō. PROS KOR. a΄. Ti gar echeis, ho ouk xlades ? PROS KOR. b'. To hymōn perisseuma eis to ekeinōn hysterēma" hina kai to ekeigōn perisseuma genētai eis to hymōn hysterēma, hopōs genētai isotēs. kathōs gegraptai" Ho to poly ouk epiledonase" kai ho to oligon ouk Hoti ou dei ploutein, alla ptōcheuein, kata ton tou LOUKAS. Makarioi, hoi ptōchoi, hoti hymetera estin hē basileia tou Theou Ouai hymin tois piousiois, hoti apechete tēn paraklēsin hymōn. PROS KOR. b΄. Hē kata bathous ptōcheia autōn eperisseusen eis ton plouton tēs haplotētos autōn PROS TIM. a΄. Hoi de boulomenoi pioutein empiptousin eis peirasmon kai pagida, kai epithymias polias anoētous kai bladeras, tines bythizousi tous agthrōpous eis dlethron kai apōleian. Rhiza gar pagtōn tōn kakōn estin hē san apo tēs pisteōs, kai heautous periepeiran Hoti ou dei phrontixein tou perisseuesthai en tois pros to zę̄n " oute peri tēn plēsmonēn, oute peri tēn polyteleian spoudēn echein (9)" kathareuein de pantos eidous pleonexias kai challōpismou. LOUKAS. Horate, kai ryïassesthe apo pasēs piieondxias, hoti ouch en tǭ perisseuein tini hē zōē hautou estin ek tōn hyparchontōn autǭ. PROS TIM. a΄. Kosmein heautas mē en chrysǭ, ē margaritais, hē himatismǭ Echontes diatrophas kai skepasmata, toutois arOti ou dei merimnąn tēs idias heneken chreias, oude tois? hētoimasmenois pros tēn parousan zōēn epelpizein, alla tǭ Theǭ apodidonai ta kathʼ MATThAIOS. Ou dynasthe Theǭ dou.Ieuein kai miammōną. Dia touto .1gō hymin, mē merimnate tę̄ psychę̄ hymōn ti phagēte, kai ti piēte, mēde tǭ sōmati hymōn ti egdysēsthe. Ouchi hē psychē pileion esti tēs trophēs, kai to sōma tou endymatos ? Emdilepsate eis ta peteina tou ouragou, hoti ou skapeirousen, oude therizousin, oude synagousin eis apothēchōs " kai ho Patēr hymōn ho ouranios trephei auta. Ouch hymeis mallon diapherete autōn? Tis de ex hymōn merimgōn dynatai prostheinai epi tēn hē,ikian autou pēchyn ena? Kai peri egdymatos ti merimnate? Katamathete ta kchkriga tou agrou pōs auxanei" ou kopią, oude gēthei. Legō de hymin" oude Solomōn en pasę̄ tę̄ doxę̄ autou periethaileto hōs hen toutōn. Ei de ton chorton tou agrou, sēmeron onta, kai aurion eis kilidagon ballomenon, ho Theos houtōs pollǭ mallon hymas, oligopistoi? Mē oun mebasileia tou Theou. Hai ite p|58. basileia tōn ouranōn, terpiēi sōiiotiipi. pollas anonētous, epe a ei OUBaTE POĒ oē. polyteleian echeinʼ kathareuein, sto Rhagib. polyteleian kathareuein, Tauta gar panta ta ethnē epizētei. Hoide gar ho Patēr hymōn ho ouragios, hoti chrēzete toutōn pagtōn. Zēteite de prōton tēn basileian tou Theou, kai tēn di -kaiosynēn autou, kai tauta panta prostethēsetai hymin. Mē oun merimgēsēte eis tēn aurion " gar aurion merimnēsei ta heautēs" arketon tę̄ hēmerą hē kakia autēs. LOUKAS. ᾿Anthrōpou tinos plousiou eurorēsen hē chōra, kai "heautǭ «legōgn" Ti poiēsō, hoti ouk echō pou synaxō tous karpous mou? -Kai eipe: Touto Zoiēsō" kathelō mou tas apothēkas, kai meizonas oikodomēsō, kai synaxō ekei panta ta gegnē:Phata mou kai ta agatha mou" kai erō tę̄ psychę̄ mou" Psychē, echeis polla agatha keimena eis etē Za.1laagnapauou, «age, pie, heux::raiphou kai ta hexēs. PROS TIN. a΄. Tois plousiois tou nyn «aaiōgos oi huioi aphiid pis: ię̄ satploutou adēlotēti, al.1' epi tǭ «Theǭ. tǭ. parochrtti. hēmin ta panta plouOti dei phrontizein kai merimnąn peri tēs tōn adelphōn chreias kata to thelēma tou Kyriou. ᾿MATThAIOS... Deute, hoi eu zogēmenoi tou! mou, klę̄rogomēsate tēn, hētoimasmenēn hymin. baseleian apo katabolēs kosmou " epeinasa gar, kai edōkate moi phagein ". edipsēsa, kai epotisata men xenos ēmēn, kai synēgageze me" gymnos, kai periedalete me" ēsthenēsa, kai epeskepsasthe me" en phylakę̄ ēmēn, kai ēlthete pros me. Kai , metʼ oliga" ᾿Amēn legō hymin, ephʼ hoson epoiēsate eni toutōn tōn adelphōn mou tōn elachistōn, emoi epoiēsate. IŌANNĒS, Heparas oun tous ophthamous ho Iēsous, kai theasamenos, hoti polys ochlos erchetai pros auton, “legei pros ton Phi.“lippon" Pothen agorasomen artous, hina phagōsin houtoi? kai ta hexēs. PROS KThR. a΄. Peri de tēs “ogias tēs eis tous hagious, hōsper dietaxa tais EEchchilēsiais tēs Galatias, houtō kai hymeis poiēsate. Kata mian Sabbatōn hekastos hymōn parʼ heautǭ tithetō, thēsaurizōn ho ti an euodōtai" hiiną mē, hotan elthō, tote 1logiai ginōntai. adtheϑai Orogati, ei Ho tOti dei ton dynatōs echonta ergazomenon metadidonai: tois chreian echousin. Ho gar. mē thelōn ergaxesthai oude tou phagein axios echrithē. MATThAIOS. Axios ho ergatēs tēs trophēs autou. PRAXEIS. Panta hypedeixa hymin, hote houtō kopiōntas dei antilamdagesthai tōn asthenountōn, mnēmoneuein te tōn' 1ogōn tou. Kyriou, hoti autos. eipe Makarion esti didonai mallon ē PROS EPhES. "Ho kleptōn mēketi tio di ię̄ pi55. Eipe de autǭ ho Theos... Ti endysēsthe" kleptetō" malon de ᾿kopiatō, ergazomenos “to ha es, ōs kadeai ᾿agathon tais chersin, hina echę̄ mexadidongai “chreian echonti. PROS ThESS. b'. Hote 1.15) ēmen pros hymas. touto parēngellomen hymin, hoti ei tis hou thelei ergazesthai, mēde esthietō. “Hoti ou chrē dichazestha: oude peri hautōn tōn pros tēn anankaian skepēn tǭ sōmati pericheimenōn. LOUKAS. Tǭ euptonti se epi tēn dexian siagoga pareche kai tēn allēn kai apo tou hairontos sou to himation kai ton chitōna mē kōlysę̄s. Panti de tǭ aitounti se didou" kai apo tou haipon ymi! ororontos ta sa, mē apaitei. IIROS KOR. a΄. Tolmą ai eis pragma echōn pros ton heteron, krinesthai echy tōn adikōn, kai ouchi epi tōn hagiōn ? Kai metʼ oliga" Ēdē men oun holōs hēēttēma hymin estin, hoti krimata echete methʼ heautōn. Dia ti ouchi ma.l:lon adikeisthe? dia ti ouchi mal.1on apostereisthe? ᾿A.lla hymeis adikeite kai apostereite, Hoti ou dei machesthai, hē heauton echdichein " pros pankas de, ei dynaton, eirēneuein, kata tēn entolēn MATThAIOS. Hēkousate, eti errhethē " anti ophthalmou, kai odogta anti odontos. Egō de Detō hymin, mē antisxēgai tǭ ponērǭ all: hostis (, se rhapisę̄ eis tēn dexian siagona, strepson autǭ pai tēn allēn, kai ta hexēs. MARKOS. ᾿Agapēn echete en heautois, a.1.1a kai eirēgeuete en allēlois. PROS RŌM. Mēdeni kakon agti kakou apodidontes, progooumenoi kala enōpion pantōn anthrōpōn. Ei dynaton, to ex hymōn meta pantōn anthrōpōn eirēneuontes " heautsys echdikountes, agapētoi" alla dote toton tę̄ orgę̄. PROS TIM. b΄. Doulon de Kyriou ou dei machesthai, a.1.:1a hēpion einai pros Hoti ou dei oute eis ekdikēsin adichoumenou heterou amynasthai ton adikounta. MATThAIOS. Tote proselthontes, epedalon tas cheiras epi ton Iēsoun, kai ekratēsan auton. Kai idou heis tōn meta Iēsou, ekteinas tēn cheira, epespase tēn machairan hautou, kai pataxas ton doulon tou archiereōs, apheilen autou to ōtion. phtaïiy Ragi. krinesthai epi tōn hagiōn. Hai ei Pex. deouēau5 krima echete. tau strepson autǭ. kala enōpion tou Theou kai panai Legei de autǭ ho Iēsous" ᾿Apostrepson tēn» ma" chairan sou eis ton topon» autēs" hoti pantes LOUKAS. Kai apesteilen angelous pro prosōpou hautou" kai poreuthentes hēiithon eis kōmēn Samareitōn, hōste hetoimasai autǭ. Kai ouk edexagnto auton, hoti to prosōpon autou ēn poreuemenon eis Hierousalēm. Idontes de hoi mathētai eipōmen pyr kataxēgai ek tou ouranou kai analōsai autous, hōs kai Ēlias epoiēse? Stra?Xxeis de epetimēsen autois, kai eporeuthēsan eis heteran
That one must not store up treasure for oneself on earth but in heaven, and what is the way of storing up [treasure] in heaven. Matthew: “Do not store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in or steal.” Luke: “Sell your possessions and give alms. Make for yourselves purses that do not grow old, a treasure in the heavens that does not fail.” Luke: “Sell all that you have and distribute to the poor, and you will have treasure in the heavens.” First to Timothy: “[Charge them] to be generous, [storing up for themselves a good foundation] for the future, so that they may take hold of what is truly [life].”
[48] That one must be merciful and ready to share, [for those who are not are] condemned. Matthew: “Blessed are the merciful, for they shall receive mercy.” Luke: “Give to everyone who asks of you …” [To the Romans: “… heartless, ruthless; who,] though they know God's righteous decree that those who practise such things deserve death, [not only do them but give approval to those who practise them].” First to Timothy: “To be generous …”
That whatever anyone has beyond what he needs of the necessities of life, he is bound to use in doing good to [the one in need], according to the commandment of the Lord, who also [gave us what we have]. Luke: “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.” First to the Corinthians: “What do you have that you did not receive?” Second to the Corinthians: “Your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be equality. As it is written: Whoever gathered much had nothing left over, and whoever gathered little [had no lack].”
That one must not be rich but poor, according to the [word] of the [Lord]. Luke: “Blessed are you who are poor, for yours is the kingdom of God.” “But woe to you who are rich, for you have received your consolation.” Second to the Corinthians: “Their extreme poverty has overflowed in a wealth of generosity on their part.” First to Timothy: “But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves [with many pangs].”
That one must not be concerned to have more than enough of what life needs, nor be eager for fullness or for extravagance, but be clean of every kind of greed and of self-adornment. Luke: “Take care, and be on your guard against all greed, for one's life does not consist in the abundance of his possessions.” First to Timothy: “[That women] adorn themselves [with modest apparel], not with gold or pearls or costly attire …” “But if we have food and covering, with these we will be content.”
That one must not be anxious about one's own needs, nor put one's hope in what has been prepared for the present life, but entrust to God what concerns oneself. Matthew: “You cannot serve God and mammon. Therefore I tell you, do not be anxious about your life, what you will eat and what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add one cubit to his stature? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, [saying, ‘What shall we eat?’ …] For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” Luke: “The land of a rich man produced plentifully, and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry,’” and what follows. First to Timothy: “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything [to enjoy].”
That one must take thought and care for the needs of the brothers, according to the will of the Lord. Matthew: “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.” And a little later: “Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.” John: “Lifting up his eyes, then, and seeing that a great crowd was coming toward him, Jesus said to Philip, ‘Where are we to buy bread, so that these people may eat?’” and what follows. First to the Corinthians: “Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.”
That whoever is able must work and share with those in need; for whoever is unwilling to work has been judged unworthy even to eat. Matthew: “The labourer deserves his food.” Acts: “In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord, how he himself said, ‘It is more blessed to give than to receive.’” To the Ephesians: “Let the thief no longer steal, but rather let him labour, doing honest work with his own hands, so that he may have something to share with anyone in need.” Second to the Thessalonians: “For even when we were with you, we gave you this command: If anyone is not willing to work, let him not eat.”
[49] That one must not go to law even over the things that serve as the body's necessary covering. Luke: “To one who strikes you on the right cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who asks of you, and from one who takes away your goods do not demand them back.” First to the Corinthians: “When one of you has a grievance against another, does he dare to go to law before the unrighteous instead of the saints?” And a little later: “To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? But you yourselves wrong and defraud, [and that your own brothers].”
That one must not fight or avenge oneself, but be at peace, if possible, with all, according to the commandment [of the Lord]. Matthew: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also,” and what follows. Mark: “Have [salt] in yourselves, and be at peace with one another.” To the Romans: “Repay no one evil for evil, but take thought for what is good in the sight of all people. If possible, so far as it depends on you, live at peace with all people. [Never] avenge yourselves, beloved, but give place to wrath.” Second to Timothy: “And the Lord's servant must not be quarrelsome but kind to [everyone].”
That one must not take revenge on the wrongdoer even to avenge another who is being wronged. Matthew: “Then they came up and laid hands on Jesus and seized him. And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, ‘Put your sword back into its place; for all [who take the sword will perish by the sword].’” Luke: “And he sent messengers ahead of him, who went and entered a village of the Samaritans to make preparations for him. But the people did not receive him, because his face was set toward Jerusalem. And when the disciples [James and John] saw it, they said, [‘Lord, do you want us to] tell fire to come down from heaven and consume them, as Elijah also did?’ But he turned and rebuked them, and they went on to another [village].”
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Ὅτι δεῖ συμδιθάζξειν καὶ ἑτέρους εἰς εἰρήνην τὴν ΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ εἰρηγοποιοὶ, ὅτε αὐτοὶ υἱοὶ Θεοῦ κιζηθήσονται. ἸΩΛΝΝΗΣ. Εἰρήνην» ἀφίημι ὑμῖν" εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν.
Hoti dei symdithazxein kai heterous eis eirēnēn tēn MATThAIOS. Makarioi hoi eirēgopoioi, hote autoi huioi Theou kizēthēsontai. IŌLNNĒS. Eirēnēn» aphiēmi hymin" eirēnēn tēn emēn didōmi hymin.
That one must also bring others into the peace [that is in Christ]. Matthew: “Blessed are the peacemakers, for they shall be called sons of God.” John: “Peace I leave with you; my peace I give to you.”
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Ὅτι δεῖ πρότερον ἑαυτὸν διορθοῦσθαι ἐφʼ ᾧτινιοῦ") ἐλαττώματι, καὶ τότε ἑτέρῳ ἐγκαλεῖν ΜΑΤΘΑΙ͂ΟΣ, Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφρθαϊμῷ ἑοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ σῷ ὀφθαλμῷ οὐ καταγοεῖς ; ἣ πῶς ἐρεῖς τῷ ἀδεϊιφῷ σου" Ἄφες ἐκδάλω τὸ κάρ:»ος ἐκ τοῦ ( ὀφθαιμοῦ σου" καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου; Ὑποχριτὰ, ἔχθδα.λε πρῶτον τὴν δοχὸν ἐκ τοῦ ὀφθαλμοῦ σον, καὶ τότε διαδιέψεις ἐκδωιλεῖν κάρφος ἐκ τοῦ ὀφρθαλμοῦ τοῦ ἀδειφοῦ σου. ΠΡῸΣ ῬΩΜ. Διὸ ἀναποιλόγητος εἶ, ἄνθρωπε, πᾶς ὁ χρ'γων. Ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν καταχρίγεις" τὰ γὰρ αὐτὰ πράσσεις ὃ κρίνων. Οἴδαμεν δὲ, ὅτι τὸ κρῖμα τοῦ Θεοῦ ἔστε κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας. ΔΛογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν τὰ αὐτὰ ὅτε σὺ ἐχφεύξῃ τὸ κρῖμα τοῦ Θεοῦ;
Hoti dei proteron heauton diorthousthai ephʼ hǭtiniou") elattōmati, kai tote heterǭ enkalein MATThAIOS, Ti de blepeis to karphos to en tǭ ophrthaïmǭ heou adelphou sou, tēn de dokon tēn en tǭ sǭ ophthalmǭ ou katagoeis ? hē pōs ereis tǭ adeïiphǭ sou" Aphes ekdalō to kar:»os ek tou ( ophthaimou sou" kai idou hē dokos en tǭ ophthalmǭ sou? Hypochrita, echthda.le prōton tēn dochon ek tou ophthalmou son, kai tote diadiepseis ekdōilein karphos ek tou ophrthalmou tou adeiphou sou. PROS RhŌM. Dio anapoilogētos ei, anthrōpe, pas ho chr'gōn. En hǭ gar krineis ton heteron, seauton katachrigeis" ta gar auta prasseis ho krinōn. Oidamen de, hoti to krima tou Theou este kata alētheian epi tous ta toiauta prassontas. DLogizę̄ de touto, ō anthrōpe, ho krinōn tous ta toiauta prassontas, kai poiōn ta auta hote sy echpheuxę̄ to krima tou Theou?
That one must first correct oneself for any fault, and then accuse another. Matthew: “Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.” To the Romans: “Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practise the very same things. We know that the judgment of God rightly falls on those who practise such things. Do you suppose, O man, you who judge those who practise such things and do them yourself, that you will escape the judgment of God?”
Chapter 52
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“Ὅτι οὐ χρὴ ἀδιαφορεῖν ἐπὶ τοῖς ἁμαρτάνουσι, λυπεῖσθαι δὲ καὶ πενθεῖν ἐπʼ αὐτοῖς. ἐιρν Ὁ ΛΟΥΚΑΣ. Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν, τέρους ἐγκαλεῖν. ΑΙ ἀμ π|58. ἑτέρῳ ἐγκαλεῖν. ποιῶν τὰς αὐτὰ, ποι τποϊϊαϑ " ἔχιλαυσεν ἐπʼ αὐτὴν, λέγων" Ὅτι, εἰ ἔγνως καὶ σὺ, καί γε ἐν τῇ ἡμέρᾳ ταύτῃ τὰ πρὸς εἰρήΠΡῸΣ ΚΟΡ. α΄. Ὅλως ἀκούεται ἐν ὑμῖν ποργεία, καὶ τοιαύτη πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθτεσιν ὀνομάζεται" ὥστε γυγναῖχά τινα τοῦ πατρὸς ἔχειν. Καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ, καὶ οὐχὲ μᾶ.λιῖον ἐπενθήσατε, ἵγα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἃ (ον. ν, Νὰ εἰογαηι σὴν 96ἔργον τοῦτο ποιήσας. ΠΡῸΣ ΚΟΡ. βʼ΄. ὴ πάμϊιν ἐλθόντα με πρὸς ὑμᾶς ταπεινώσῃ με ὁ θεός μου, καὶ πενθήσω πολλοὺς τῶν προημαρτηχότων, Ὅτι οὐ δεῖ ἐφησυχάζειν τοῖς ἁμαρτάνουσιν. ΛΟΥ͂ΚΑΣ. ʼΕὰν δὲ ἁμάρτῃ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ" καὶ τὰ ἑξῆς. ΠΡῸΣ ΕΦΕΣ. Καὶ συγχοιγωγεῖτε τοῖς ἔργοις τοῖς ἀχάρποις τοῦ σκότους, μᾶ.11ον δὲ καὶ ἐλέγχετε. Ὅτι δεῖ τὴν πρὸς τοὺς ἁμαρτάνοντας συντυχίαν χαταδέχεσθαι, οὐχ ἄλλου τινὸς ἕνεκεν ἣ τοῦ εἰς μετάνοιαν αὐτοὺς ἀνακαλέσασθαι, ᾧπερ ἂν τρόπῳ δυνατὸν ἢ χωρὶς ἁμαρτίας. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδοὺ πο.1.λοὶ τεϊτῶναι καὶ ἁμαρἐλθόντες συνγαγέχειγτο τῷ Ἰησοῦ, καὶ τοῖς μαθηταῖς αὐτοῦ. Καὶ ἰδόντες οἱ Φαρισαῖοι, εἶπον τοῖς μαθηταῖς αὐτοῦ" Διὰ τί μετὰ τῶν τεϊωγῶν καὶ ἁμαρτω.ῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Ὁ δὲ Ἰησοῦς, ἀκούσας, εἶπεν αὐτοῖς " Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀ.1." οἱ κακῶς ἔχοντες. Πορευθέντες δὲ μάθετε τί ἐστιν" θέλω, καὶ οὐ θυσίαν. Οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν ΛΟΥΚΑΣ. Ἦσαν δὲ αὐτῷ ἐγγίζοντες πάντες οἱ τελῶγαι καὶ ἁμαρτωιϊοὶ ἀκούειν» αὑτοῦ. Καὶ διεγόγγυζον οἱ γράμμαιτεῖς καὶ οἱ Φαρισαῖοι, τες, ὅτε οὗτος ἁμαρτωϊϊοὺς προσδέχεται, καὶ ν συγνεσθίει αὐτοῖς. Εἶπε δὲ πρὸς αὐτοὺς τὴν παρωδολὴν ταύτην, .1έγων" Τίς ἐξ ὑμῶν ἔχων ἐκατὸν πρόβατα, καὶ ἀπολέσας ἕν ἐξ αὑτῶν, οὐ καὶ πορεύεται ἐπὶ τὸ ἀποιλωκὸς, ἕως οὗ εὕρῃ αὐτό (34); καὶ τὰ ἑξῆς. ΠΡῸΣ ΘΕΣΣ. β'. Εἰ δέ τις οὐχ ὑπακούει τῷ «όγῳ ἡμῶν, διὰ τῆς ἐπιστοιζῆς αὐτῷ, ἵνα ἐντραπῇ. Καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, δέ τις .1εἰύπηχεν, οὐκ ἐμὲ μέρους, ἵνα μὴ ἐπιξαρῶ πάντας ὑμᾶς. Ἱκανὸν τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη, ἡ ὑπὸ τῶν πλειύγων" ὥστε τοὐναντίον ὑμᾶς μᾶλλον χαρίσασθαι, καὶ παρακαλέσαι, μή πως τῇ περισσοτέρᾳ «ἰὐπῃ καταποθῇ ὁ τοιοῦτος. Ὅτι δεῖ τοὺς, μετὰ τὸ πληρωθῆναι πάντα τρόπον Ὦ ()υοὰ ὑροτγίοἱ 4] τῆς εἰς αὐτοὺς ἐπιμελείας ἐπιμένοντας τῇ ΜΑΤΘΑΙ͂ΟΣ. Ἐὰν ἁμάρτῃ εἰς σὲ ὁ ἀδειφός περι πιε δον αρμά υος : εἰς μετάνοιαν, δά ϊαϊ εκ ες. καὶ εὑρὼν ἐπιτίθησιν ἐπὶ... οὐ χρείαν ἔχουσι μετανοίας. [μεφ6 [μιοᾶπὶ χν, δ. ἤατΠρτο γοίογὶ, εὐφρανθῆναι δὲ καὶ ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἀνέξησε, καὶ ἀπολωλὼς καὶ τῆς αὐτῶν ἐπιμελείας. τὶ τῆς εἰς αὐτοὺς ἐπιμελείας. πατέ, εἰ ποὺ εσοπαοπιπαδὶπιϊπὶ ({κις. νι, δυνατὸς γάρ ἐστιν ὁ. Ποάεχ Οοιπρεῖ. οἱ Άδᾳ. ἰογιϊ δυνατὸς γὰρ ὁ Κύριος, Θεῷ. Καὶ μετʼ ὀλίγα" “Αρα" ᾳυοὰ τπημ ἃ σου, ὕπαγε, ἔλεγξον» αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἰδάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδε;(ν σου" ἐὰν δὲ μὴ ἀκούσῃ, παράλαδε μετὰ σοῦ ἔνα ἣ δύο, ἵνα ἐπὶ στόματος δύο ἣ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα. Ἑὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ ἐὰν δὲ καὶ τῆς Ἐκκχλησίας παρακούσῃ, ἔσϊζω σοι ὥσπερ ὁ ἐθγικὸς καὶ ὁ τε-
“Hoti ou chrē adiaphorein epi tois hamartanousi, lypeisthai de kai penthein epʼ autois. eirn Ho LOUKAS. Kai hōs ēngisen, idōn tēn polin, terous enkalein. AI am p|58. heterǭ enkalein. poiōn tas auta, poi tpoïïaϑ " echilausen epʼ autēn, legōn" Hoti, ei egnōs kai sy, kai ge en tę̄ hēmerą tautę̄ ta pros eirēPROS KOR. a΄. Holōs akouetai en hymin porgeia, kai toiautē porneia, hētis oude en tois ethtesin onomazetai" hōste gygnaicha tina tou patros echein. Kai hymeis pephysiōmenoi este, kai ouche ma.liion epenthēsate, higa exarthę̄ ek mesou hymōn ho to ha (on. n, Na eiogaēi sēn 96ergon touto poiēsas. PROS KOR. bʼ΄. ē pamïin elthonta me pros hymas tapeinōsę̄ me ho theos mou, kai penthēsō pollous tōn proēmartēchotōn, Hoti ou dei ephēsychazein tois hamartanousin. LOUKAS. ʼEan de hamartę̄ ho adelphos sou, epitimēson autǭ" kai ta hexēs. PROS EPhES. Kai synchoigōgeite tois ergois tois acharpois tou skotous, ma.11on de kai elenchete. Hoti dei tēn pros tous hamartanontas syntychian chatadechesthai, ouch allou tinos heneken hē tou eis metanoian autous anakalesasthai, hǭper an tropǭ dynaton ē chōris hamartias. MATThAIOS. Kai idou po.1.loi teïtōnai kai hamarelthontes syngagecheigto tǭ Iēsou, kai tois mathētais autou. Kai idontes hoi Pharisaioi, eipon tois mathētais autou" Dia ti meta tōn teïōgōn kai hamartō.ōn esthiei ho didaskalos hymōn? Ho de Iēsous, akousas, eipen autois " Ou chreian echousin hoi ischyontes iatrou, a.1." hoi kakōs echontes. Poreuthentes de mathete ti estin" thelō, kai ou thysian. Ou gar ēlthon kalesai dikaious, alla hamartōlous eis metanoian LOUKAS. Ēsan de autǭ engizontes pantes hoi telōgai kai hamartōiïoi akouein» hautou. Kai diegongyzon hoi grammaiteis kai hoi Pharisaioi, tes, hote houtos hamartōïïous prosdechetai, kai n sygnesthiei autois. Eipe de pros autous tēn parōdolēn tautēn, .1egōn" Tis ex hymōn echōn ekaton probata, kai apolesas hen ex hautōn, ou kai poreuetai epi to apoilōkos, heōs hou heurę̄ auto (34)? kai ta hexēs. PROS ThESS. b'. Ei de tis ouch hypakouei tǭ «ogǭ hēmōn, dia tēs epistoizēs autǭ, hina entrapę̄. Kai mē hōs echthron hēgeisthe, de tis .1eiypēchen, ouk eme merous, hina mē epixarō pantas hymas. Hikanon tǭ toioutǭ hē epitimia hautē, hē hypo tōn pleiygōn" hōste tounantion hymas mallon charisasthai, kai parakalesai, mē pōs tę̄ perissoterą «iypę̄ katapothę̄ ho toioutos. Hoti dei tous, meta to plērōthēnai panta tropon Ō ()yoa hyrotgioi 4] tēs eis autous epimeleias epimenontas tę̄ MATThAIOS. Ean hamartę̄ eis se ho adeiphos peri pie don arma yos : eis metanoian, da ïaï ek es. kai heurōn epitithēsin epi... ou chreian echousi metanoias. [meph6 [mioapi chn, d. ēatPrto goiogi, euphranthēnai de kai edei, hoti ho adelphos sou houtos nekros ēn kai anexēse, kai apolōlōs kai tēs autōn epimeleias. ti tēs eis autous epimeleias. pate, ei pou esopaopipadipiïpi ({kis. ni, dynatos gar estin ho. Poaech Ooiprei. hoi Adą. iogiï dynatos gar ho Kyrios, Theǭ. Kai metʼ oliga" “Ara" ąuoa tpēm ha sou, hypage, elenxon» auton metaxy sou kai autou monou. Idan sou akousę̄, ekerdēsas ton ade?(n sou" ean de mē akousę̄, paralade meta sou ena hē dyo, hina epi stomatos dyo hē triōn martyrōn stathę̄ pan rhēma. Hean de parakousę̄ autōn, eipe ean de kai tēs Ekkchlēsias parakousę̄, esïzō soi hōsper ho ethgikos kai ho te-
That one must not be indifferent toward those who sin, but grieve and mourn over them. Luke: “And when he drew near and saw the city, he wept over it, saying, ‘Would that you, even you, had known on this day the things that make for peace!’” First to the Corinthians: “It is actually reported that there is sexual immorality among you, and of a kind that is not even named among the Gentiles, that someone has his father's wife. And you are puffed up! Ought you not rather to mourn, so that the one who did this deed might be removed from among you?” Second to the Corinthians: “[I fear] that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier [and have not repented].”
That one must not keep silent toward those who sin. Luke: “If your brother sins, rebuke him,” and what follows. To the Ephesians: “And take no part in the unfruitful works of darkness, but instead expose them.”
That one must accept dealings with sinners for no other reason than to call them to repentance, in whatever way is possible without sin. Matthew: “And behold, many tax collectors and sinners came and reclined at table with Jesus and his disciples. And when the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard it, he said to them, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means: I desire mercy, and not sacrifice. For I came not to call the righteous, but sinners to repentance.’” Luke: “Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them.’ So he told them this parable: ‘What man of you, having a hundred sheep, if he has lost one of them, does not [leave the ninety-nine in the open country] and go after the one that is lost, until he finds it?’” and what follows. … “… [over ninety-nine righteous persons who] need no repentance.” … “It was fitting to celebrate and be glad, for this your brother was dead and is alive; he was lost [and is found].” Second to the Thessalonians: “If anyone does not obey what we say in this letter, [take note of that person and have nothing to do with him], that he may be ashamed. Do not regard him as an enemy, [but warn him as a brother].” [Second to the Corinthians]: “Now if anyone has caused pain, he has caused it not to me, but in some measure, not to put it too severely, to all of you. For such a one this punishment by the majority is enough, so that you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.”
That those who, after every kind of care for them has been fully spent, persist in [their sin must be treated as Gentiles] … Matthew: “If your brother sins against you, go and reprove him between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the mouth of two or three witnesses. If he refuses to listen to them, tell it [to the church]; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.”
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Ὅτι οὐ δεῖ τὸν Χριστιανὸν μνησιχαχεῖν, ἀλλʼ ἀπὸ καρδίας ἀφιέναι τοῖς εἰς αὐτὸν ἡμαρτηχόσιν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Εὰν μὴ ἀφῆτε εοῖς ἀγθρώζοἰς τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀρήσει τὰ παραπτώματα ὑμῶν " ἐὰν ἀ;ῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πωτὴρ ὑμῶν ὁ οὐράνιος.
Hoti ou dei ton Christianon mnēsichachein, allʼ apo kardias aphienai tois eis auton hēmartēchosin. MATThAIOS. ᾿Ean mē aphēte eois agthrōzois ta paraptōmata autōn, oude ho Patēr hymōn ho ouranios arēsei ta paraptōmata hymōn " ean a?ēte tois anthrōpois ta paraptōmata autōn, aphēsei kai hymin ho Pōtēr hymōn ho ouranios.
That a Christian must not bear a grudge, but forgive from the heart those who have sinned against him. Matthew: “If you do not forgive people their trespasses, neither will your heavenly Father forgive your trespasses; [but] if you forgive people their trespasses, your heavenly Father will also forgive you.”
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Ὅτι οὐ δεῖ κρίνειν ἀλλήλους ἐπὶ τοῖς ὑπὸ τῆς ΓραΜΑΤΘΑΙ͂ΟΣ. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Ἐν ᾧ γὰρ κρίματι κρίνετε, κριθήσεσθε. ΛΟΥ͂ΚΑΣ. Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτεʼ μὴ καταδιχάζετε, καὶ οὐ μὴ καταδικασθῆτε. ΠΡΟΣ ΡΩΜ. Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθεγῶν κανα ἐσθίει. Ὃ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κχρινέ" τω. Ὁ Θεὸς γὰρ αὐτὸν προσε.1άδετο. Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ Κυρίῳ στήκχειν, ἢ πίπτει" σταθήσεται δέ" δυνατὸς γάρ ἐστιν ὁ Θεὸς στῆσαι αὑτόν. Ὅς μὲν γὰρ κρίνει ἡμέ" ραν παρ' ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν, ἔχα: στος ἐν τῷ ἰδίῳ νοῖ πιἪληροφορείσθω. Ὁ φρονῶν τὴν ἡμέραν, Κυρίῳ φρονεῖ" καὶ ὁ μὴ φρονῶν τὴν ἡμέρων, Κυρίῳ οὐ φρογεῖ. Καὶ ὁ ἐσθίων, Κυρίῳ ἐσθίει" εὐχαριστεῖ γὰρ τῷ Θεῷ Καὶ ὁ μὴ ἐσϑίων, Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ. Καὶ μετʼ ὀλίγα" !ἍἌρα οὖν ἕκαστος ἡμῶν περὶ ἑαυτοῦ «“16γον δώσει τῷ Θεῷ. Μηκέτι οὖν ἀλλή: ἴους κρίγωμεν ΠΡῸΣ ΚΟΛ. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἣ ἐν πόσει, ἣ ἐν μέρει ἑορὉ τῆς, ἢ γουμηγίας, ἣ σαββάτω», ἃ ἐστι σκιὰ τῶν Ὅτι οὐ δεῖ διαχρίνεσθαι ἐπὶ τοῖς ὑπὸ τῆς Γραφῆς ΠΡῸΣ ΡΩΜ. Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ἰγυπουπι. Μοχ υἱγάφυς οαἰ0 περὶ αὐτοῦ. ες. (εἴς Δῆλον δὲ, ὅτι ἐν τοῖς τοιούτοις ὡς ἐκ τούτων καὶ τὰ τοῦ Εὐαγγελίου σαφῆ γενέσθαι" αι νεγᾶ οτμηΐὰ " ὅτι οὐχ ἐκ πίστεως. Πᾶν δὲ ὃ οὐκ παίμ8 ὁδὶ. φιῖα ποὺ δάν. Οπιπὸ ατίοπι, σειρά πὺπ ἐκ πίστεως, ἁμαρτία ἐστίν. ΠΡῸΣ ΚΟΛ. Εἰ ἀπδθάγετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ ἅψῃ. μηδὲ γεύσῃ, μηδὲ θίγῃς ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασχα.ίας τῶν ἀνθρώπων. Ὅτι οὐ δεῖ κρίνειν περὶ τῶν ἀδήλων. . ΠΡΟΣ ΚΟΡ. α΄. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ξως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βου.ὶὰς τῶν καρδιῶν" καὶ τότε ὁ ἔπαινος γεγήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. “Ὅτι οὐ δεῖ ἐν προσωποληψίᾳ κρίνειν. Σαββάτῳ, ἵνα μὴ «υθῇ ὁ νόμος Μωῦσέως,, ἐμοὶ Σαββάτῳ; Μὴ κρίνετε κατʼ ὄψιν, ἀ.λ1ὰ τὴν δι καίαν κρίσιν κρίνατε. “Ὅτι οὐ δεῖ καταχρίνειν τινὰ, μὴ πρότερον ἐπὶ παρουσίᾳ αὐτοῦ τὰ κατʼ αὐτὸν ἀχριδώσαντες, κἂν πολλοὶ ὥσιν οἱ κατηγοροῦντες. ΙΏΑΝΝΗΣ. Λέγει Νικόδημος, ὁ ἐλθὼν πρὸς αὖτὸν νυκτὸς, εἷς ὧν ἐξ αὐτῶν Μὴ ὁ νύμος ἡμῶν (. κρίνει τὸν ἄγθρωπον, ἐὰν μὴ ἀκούσῃ παρʼ αὐτοῦ πρότερον, καὶ γγῷ τί ποὶδῖ; ΠΡΑΞΕΙ͂Σ. Ὡς ἡμέρας διέτριδον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦν1ον, λέγων" Ἀγήρ τίς ἐστι χαταλε.ειμμέγος ὑπὸ Φήλικος δέπερὶ οὗ γεγομένου μου εἰς ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἱσυδαίων αἱτούμεγοι κατʼ αὐτοῦ καταδίκην " πρὸς οὗς ἀπεκρίθην" Ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τιγα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχῃ τοὺς κατηγόροῦς, τόπον τε ἀπολογίας λάβῃ περὶ τοῦ ἐγκιϊή-
Hoti ou dei krinein allēlous epi tois hypo tēs GraMATThAIOS. Mē krinete, hina mē krithēte. En hǭ gar krimati krinete, krithēsesthe. LOUKAS. Mē krinete, kai ou mē krithēteʼ mē katadichazete, kai ou mē katadikasthēte. PROS RŌM. Hos men pisteuei phagein panta, ho de asthegōn kana esthiei. Ho esthiōn ton mē esthionta mē exoutheneitō, kai ho mē esthiōn ton esthionta mē kchrine" tō. Ho Theos gar auton prose.1adeto. Sy tis ei ho krinōn allotrion oiketēn? Tǭ idiǭ Kyriǭ stēkchein, ē piptei" stathēsetai de" dynatos gar estin ho Theos stēsai hauton. Hos men gar krinei hēme" ran par' hēmeran, hos de krinei pasan hēmeran, echa: stos en tǭ idiǭ noi piĒlērophoreisthō. Ho phronōn tēn hēmeran, Kyriǭ phronei" kai ho mē phronōn tēn hēmerōn, Kyriǭ ou phrogei. Kai ho esthiōn, Kyriǭ esthiei" eucharistei gar tǭ Theǭ Kai ho mē esϑiōn, Kyriǭ ouk esthiei, kai eucharistei tǭ theǭ. Kai metʼ oliga" !HaAra oun hekastos hēmōn peri heautou «“16gon dōsei tǭ Theǭ. Mēketi oun allē: ious krigōmen PROS KOL. Mē oun tis hymas krinetō en brōsei, hē en posei, hē en merei heorO tēs, ē goumēgias, hē sabbatō», ha esti skia tōn Hoti ou dei diachrinesthai epi tois hypo tēs Graphēs PROS RŌM. Makarios ho mē krinōn heauton en igypoupi. Moch huigaphys oai0 peri autou. es. (eis Dēlon de, hoti en tois toioutois hōs ek toutōn kai ta tou Euangeliou saphē genesthai" ai nega otmēïa " hoti ouch ek pisteōs. Pan de ho ouk paim8 hodi. phiia pou dan. Opipo atiopi, seira pyp ek pisteōs, hamartia estin. PROS KOL. Ei apdthagete syn Christǭ apo tōn stoicheiōn tou kosmou, ti hōs zōntes en kosmǭ hapsę̄. mēde geusę̄, mēde thigę̄s ha esti panta eis phthoran tę̄ apochrēsei, kata ta entalmata kai didascha.ias tōn anthrōpōn. Hoti ou dei krinein peri tōn adēlōn. . PROS KOR. a΄. Hōste mē pro kairou ti krinete, xōs an elthę̄ ho Kyrios, hos kai phōtisei ta krypta tou skotous, kai phanerōsei tas bou.ias tōn kardiōn" kai tote ho epainos gegēsetai hekastǭ apo tou Theou. “Hoti ou dei en prosōpolēpsią krinein. Sabbatǭ, hina mē «ythę̄ ho nomos Mōyseōs,, emoi Sabbatǭ? Mē krinete katʼ opsin, a.l1a tēn di kaian krisin krinate. “Hoti ou dei katachrinein tina, mē proteron epi parousią autou ta katʼ auton achridōsantes, kan polloi hōsin hoi katēgorountes. IŌANNĒS. Legei Nikodēmos, ho elthōn pros auton nyktos, heis hōn ex autōn Mē ho nymos hēmōn (. krinei ton agthrōpon, ean mē akousę̄ parʼ autou proteron, kai ngǭ ti poidi? PRAXEIS. Hōs hēmeras dietridon ekei, ho Phēstos tǭ basilei anetheto ta kata ton Paun1on, legōn" Agēr tis esti chatale.eimmegos hypo Phēlikos deperi hou gegomenou mou eis enephanisan hoi archiereis kai hoi presbyteroi tōn Hisydaiōn haitoumegoi katʼ autou katadikēn " pros hous apekrithēn" Hoti ouk estin ethos Rhōmaiois charizesthai tiga anthrōpon prin ē ho katēgoroumenos kata prosōpon echę̄ tous katēgorous, topon te apologias labę̄ peri tou enkiïē-
That one must not judge one another in matters [left free] by Scripture. Matthew: “Judge not, that you be not judged. For with the judgment you pronounce you will be judged.” Luke: “Judge not, and you will not be judged; condemn not, and you will not be condemned.” To the Romans: “One believes he may eat anything, while the weak person eats only vegetables. Let not the one who eats despise the one who abstains, and let not the one who abstains judge the one who eats, for God has welcomed him. Who are you to judge the servant of another? It is before his own master that he stands or falls. And he will be upheld, for God is able to make him stand. One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day observes it for the Lord, and the one who does not observe the day does not observe it for the Lord. The one who eats eats for the Lord, since he gives thanks to God; and the one who abstains abstains for the Lord and gives thanks to God.” And a little later: “So then each of us will give an account of himself to God. Therefore let us not judge one another any longer.” To the Colossians: “Therefore let no one judge you in food or in drink, or with regard to a festival or a new moon or a Sabbath; these are a shadow of the things [to come].”
That one must not waver in matters [left free] by Scripture. To the Romans: “Blessed is the one who does not condemn himself in what he approves. But whoever has doubts is condemned if he eats, because it is not from faith. For whatever is not from faith is sin.” To the Colossians: “If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, [do you submit to regulations]: ‘Do not handle, do not taste, do not touch,’ things which all perish as they are used, according to human precepts and teachings?”
That one must not judge about things that are hidden. First to the Corinthians: “Therefore do not pronounce judgment before the time, until the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the hearts. Then each one will receive his commendation from God.”
That one must not judge with partiality. [John: “If on the Sabbath a man receives circumcision] so that the law of Moses may not be broken, [are you angry] with me [because] on the Sabbath [I made a man's whole body well]? Do not judge by appearances, but judge with right judgment.”
That one must not condemn anyone without first examining his case accurately in his presence, even if those accusing him are many. John: “Nicodemus, who had gone to him by night and who was one of them, said to them, ‘Does our law judge a man without first giving him a hearing and learning what he does?’” Acts: “And as they stayed there many days, Festus laid Paul's case before the king, saying, ‘There is a man left prisoner by Felix, and when I was at Jerusalem, the chief priests and the elders of the Jews laid out their case against him, asking for a sentence of condemnation against him. I answered them that it was not the custom of the Romans to give up anyone before the accused met the accusers face to face and had opportunity to make his defence concerning the charge [laid against him].’”
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τοτι δεῖ εἰδέναι καὶ ὁμολογεῖν παντὸς ἀγαθοῦ τὴν ἢ θΘιιοὰ 5οἰεπάυπι ἐδὶ χάριν, καὶ αὐτῶν τῶν ὑπὲρ Χριστοῦ παθημάτων τὴν ὑπομονὴν παρὰ θεοῦ ὑπάρχειν. ἸΩΆΝΝΗΣ. Οὐ δύναται ἄνθρωπος οὐδὲν, ἐὰν μὴ ἦ δεδομένον αὑτῷ ἐκ τοῦ οὐρανοῦ. ΠΡΟΣ ΚΟΡ. α΄. Τί δὲ ἔχεις, ὃ οὐκ ἔλαβες; ΠΡῸΣ ΠὈτὶ ὑπὸ παρουσίᾳ. ΤΠ] πὶ δηγος πρὸς αὐτούς, Ὠδδ5 γΟ065, πρὸς αὐτούς, ἐκ, ἃ σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ Παρ. ἰογιυ5 Ἐὰν γὰρ μή. δυνατὸς γὰρ ὁ. Ἀδᾳ. δυνατὸς γάρ ἐστιν ὁ. (οάδχ Οοιηρθεῖ. εἰ Άδᾳ. δυνατὸς γὰρ ὁ Κύριος, Θεῷ. Καὶ μετʼ ὀλίγα" “Αρα' ᾳυοὰ μόνου. Ἰϊάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδε.ῖ:ἐ» σου" ἐὰν δὲ μὴ ἀκούσῃ, παράλαδε μετὰ σοῦ ἔνα ἣ δύο, ἵνα ἐπὶ στόματος δύο ἣ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα. Ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ Ἐκκλησίᾳ" ἐὰν δὲ καὶ τῆς Ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τε-
toti dei eidenai kai homologein pantos agathou tēn ē thThiioa 5oiepaupi edi charin, kai autōn tōn hyper Christou pathēmatōn tēn hypomonēn para theou hyparchein. IŌANNĒS. Ou dynatai anthrōpos ouden, ean mē ē dedomenon hautǭ ek tou ouranou. PROS KOR. a΄. Ti de echeis, ho ouk elabes? PROS POti hypo parousią. TP] pi dēgos pros autous, Ōdd5 gO065, pros autous, ek, ha sou, hypage, elenxon auton metaxy sou kai autou Par. iogiy5 Ean gar mē. dynatos gar ho. Adą. dynatos gar estin ho. (oadch Ooiērthei. ei Adą. dynatos gar ho Kyrios, Theǭ. Kai metʼ oliga" “Ara' ąuoa monou. Iïan sou akousę̄, ekerdēsas ton ade.i:e» sou" ean de mē akousę̄, paralade meta sou ena hē dyo, hina epi stomatos dyo hē triōn martyrōn stathę̄ pan rhēma. Ean de parakousę̄ autōn, eipe tę̄ Ekklēsią" ean de kai tēs Ekklēsias parakousę̄, estō soi hōsper ho ethnikos kai ho te-
That one must know and confess that the grace of every good thing, and even the endurance of the sufferings for Christ, comes from God. John: “A person cannot receive even one thing unless it is given him from heaven.” First to the Corinthians: “What do you have that you did not receive?” …
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Ὅτι οὐ δεῖ τὸν Χριστιανὸν μνησιχαχεῖν, ἀλλʼ ἀπὸ καρδίας ἀφιέναι τοῖς εἰς αὐτὸν ἡμαρτηχόσιν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Εὰν μὴ ἀφῆτε τοῖς ἀγθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀρήσει τὰ παραπτώματα ὑμῶν " ἐὰν δὲ ἀ;ρῆτε τοῖς ἀγθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πατὴρ ὑμῶν ὁ οὐράνιος.
Hoti ou dei ton Christianon mnēsichachein, allʼ apo kardias aphienai tois eis auton hēmartēchosin. MATThAIOS. ᾿Ean mē aphēte tois agthrōpois ta paraptōmata autōn, oude ho Patēr hymōn ho ouranios arēsei ta paraptōmata hymōn " ean de a?rēte tois agthrōpois ta paraptōmata autōn, aphēsei kai hymin ho Patēr hymōn ho ouranios.
That a Christian must not bear a grudge, but forgive from the heart those who have sinned against him. Matthew: “If you do not forgive people their trespasses, neither will your heavenly Father forgive your trespasses; but if you forgive people their trespasses, your heavenly Father will also forgive you.”
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“Ὅτι οὐ δεῖ κρίνειν ἀλλήλους ἐπὶ τοῖς ὑπὸ τῆ,ςς ΓραΜΑΤΘΑΙ͂ΟΣ. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Ἐν ᾧ γὰρ κρίματι χρίγνετε, κριθήσεσθε. ΛΟΥ͂ΚΑΣ. Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε' μὴ ζετε, καὶ οὐ μὴ καταδικασθῆτε. ΠΡῸΣ ΡΩΜ. Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν .14κανα ἐσθίει. ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθεγνείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κριγέτω. Ὁ Θεὸς γὰρ αὐτὸν προσελάβετο. Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ Κυρίῳ σ τήκειν ἣ πίπτει" σταθήσεται δέ" δυνατὸς γάρ ἐστιν ὁ Θεὸς στῆσαι αὐτόν. Ὃς μὲν γὰρ κρίνει ἡμὲρων παρ' ἡμέραν, ὃς δὲ κρίγξι πᾶσαν ἡμέραν, ἔκαστος ἐν τῷ ἰδίῳ νοῖ πιἪληροφορείσθω. Ὁ φρονῶν τὴν" ἡμέρων, Κυρίῳ φρονεῖ" καὶ ὁ μὴ φρονῶν τὴν ἡμέρῳ", Κυρίῳ οὐ φρογεῖ. Καὶ ὁ ἐσθίων, Κυρίῳ ἐσθίει" εὐχαριστεῖ γὰρ τῷ Θεῷ Καὶ ὁ μὴ ἐσθίων, Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ εῷ Θεῷ. Καὶ μετʼ ὀλίγα. Ἄρα οὖν ἔκαστος ἡμῶν περὶ ἑαυτοῦ «16γο»" δώσει τῷ Θεῷ. Μηκέτι οὖν» «“ἴους κρίγωμεν ΠΡῸΣ ΚΟΛ. Μὴ οὖν τις ὑμᾶς χριγέτω ἐν βρώσει, ἣ ἐν πόσει, ἣ ἐν μέρει ἕορὉ τῆς, ἣ γουμηνγίας, ἣ σαββάτων, ἃ ἔστι σκιὰ τῶν Ὅτι οὐ δεῖ διαχρίνεσθαι ἐπὶ τοῖς ὑπὸ τῆς Γραφῆς ΠΡΟΣ ΡΩΜ. Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει. Ὁ δὲ διακριγόμενος, ἐὰν φάγῃ, καΔῆλον δὲ, ὅτι ἐν τοῖς τοιούτοις ὡς ἐκ τούτων καὶ τὰ τοῦ Εὐαγγελίου σαφῆ γενέσθαι" αἰτῶ γΕΓθα οταπία ταχέχριται" ὅτι οὐχ ἐκ πίστεως. Πᾶν δὲ ὃ οὖκ Αὶ παΐμξ θεῖ. φμῖα ἸῸΝ βαρ. Οπιπὸ σιιίοπι, ἐκ πίστεως, ἁμαρτία ἐστίν. ΤἸΡῸΣ ΚΟΛ. Εἰ ἀπδθάγετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ ἅψῃ. μηδὲ γεύσῃ, μηδὲ θίγῃς ὦ ἐστι πάντα εἷς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκα.λίας τῶν ἀνθρώπων. Ὅτι οὐ δεῖ κρίνειν περὶ τῶν ἀδήλων. “ ΠΡΟΣ ΚΟΡ. α΄. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυα«τὰ τοῦ σκότους, καὶ φαγερώσει τὰς βουλὰς τῶν καρδιῶν" καὶ τότε ὁ ἔπαιγος γεγήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. Ὅτι οὐ δεῖ ἐν προσωποληψίᾳ κρίνειν. Σαββάτῳ, ἵνα μὴ «1υθῇ ὁ γόμος Μωῦσέως, ἐμοὶ Σαββάτῳ; Μὴ κρίνετε κατ' ὄψιν, ἀ.1λὰ τὴν δι χαίαν κρίσιν κρίνατε. Ὅτι οὐ δεῖ καταχρίνειν τινὰ, μὴ πρότερον ἐπὶ παρουσίᾳ αὐτοῦ τὰ κατʼ αὐτὸν ἀχρ'δώσαντες, κἂν πολλοὶ ὦσιν οἱ κατηγοροῦντες. ΙΏΑΝΝΗῊΣ. Λέγει Νικόδημος, ὁ ἐλθὼν πρὸς αὐὖτὸν νυκτὸς, εἷς ὧν ἐξ αὐτῶν" Μὴ ὁ νόμος ἡμῶν (, αὐτοῦ πρότερον, καὶ γγῷ τί ποιεῖ; ΠΡΑΞΕΙΣ. Ὡς ἡμέρας διέτριδον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον, .ἐγων" Ἀγήρ τίς ἐστι κατα.λε1ειμμένος ὑπὸ Φήλικος δέσμιος, περὶ οὗ γεγομέγου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰσυδαίων αἰτούμενοι κατ' αὐτοῦ καταδίκην " πρὸς οὗς ἀπεχρίθην Ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζξεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμεγος κατὰ πρόσωπον ἔχῃ τοὺς κατηγόῥοῦς, τόπον τε ἀποιλογίας 1άδῃ περὶ τοῦ ἐγκ.ἰήεἰδὶ τίς ἀπά “Ὅτι δεῖ εἰδέναι καὶ ὁμολογεῖν παντὸς ἀγαθοῦ τὴν Ὁ Θιιοὰ 5οἰεπάσπι ἐδει δίᾳιδ οοπἤίοπάυπι χάριν, καὶ αὐτῶν τῶν ὑπὲρ Χριστοῦ παθημάτων τὴν ὑπομονὴν παρὰ Θεοῦ ὑπάρχειν. ἸΩΆΝΝΗΣ. Οὐ δύναται ἄνθρωπος οὐδὲν, ἐὰν μὴ ἦ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. ΠΡΟΣ ΚΟΡ. α΄. Τί δὲ ἔχεις, ὃ οὐκ ἔλαβες; ΠΡῸΣ δημος πρὸς αὐτούς, δεἀ ἢΔ5 γος68, πρὸς αὐτούς, εκ, ἄνθρωπον δάἀαίϊαπι εἰς ἀπώλειαν, αὐ ἐ"» ἐδιΐβ εαἰυαιὶ μὲν βάδηι, εἰ ἦσο ποπ ἐὰ υοὐῖδ, θεὶ ἀοΑΙ ἘΦΕΣ. Τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως " καὶ τοῦτο οὐκ ἐξ ὑμῶν" Θεοῦ τὸ δῶρον" οὐκ ἐξ ἔργων, ἵγα μή τις καυχήσηται. ΠΡῸΣ ΦΙΛΙΠ. Καὶ τοῦτο ἀπὸ Θεοῦ, ἔτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ,, οὗ μόνον τὸ εἰς αὑτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, τὸν αὐτὸν ἀγῶνα ἔχοντες, καὶ τὰ ἑξῆς. Ὅτι οὐ δεῖ σιωπᾷν τὰς εὐεργεσίας τοῦ Θεοῦ, ἀλλʼ εὐχαριστεῖν ἐπʼ αὐταῖς. ΛΟΥ͂ΚΑΣ. Ἐδέετο δὲ αὐτοῦ ὁ ἀνὴρ, ἀφʼ οὗ εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ἐποίησέ σοι ναι, ὅ8, 59).... Εἰ ὁ Θεός. Καὶ ἀπῆ.ιθεν εἰς ὅϊην τὴν πόλιν κηρύσπἰδὶ πὶς αἰϊεπίσοπα. Ετ αἷΓ ἐ{{: σων ὅσα ἐποίησεν αὑτῷ ὁ Ἰησοῦς. ΛΟΥ͂ΚΑΣ. Καὶ εἰσερχομέγνου αὐτοῦ εἴς τινα κώμην, ὑπήντησαν αὑτῷ δέκα επροὶ ἄνδρες, οἵἱ ἔστησαν πόῤῥωθεν. Καὶ αὑτοὶ ἦρων φωγὴν, «λέγοντες " Ἰησοῦ ἐπιστάτα, ἐμέησον ἡμᾶς. Καὶ ἰδὼν, εἴπεν αὑτοῖς " Πορευθέντες, ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσι. Καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς, ἐκαθαρίσθησων». Εἷς δὲ τις ἐξ αὑτῶν ἰδὼν, ὅτε ἰάθη, ὑπέστρεψε μετὰ φωνῆς μεγάλης δοξάζων τὸν Θεόν. Καὶ ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τοὺς πόδας αὐτοῦ, εὐχωριστῶν αὐτῷ " καὶ αὑτὸς ἦν Σαμαρείτης. ᾿Αποχριθεὶς δὲ ὁ Ἰησοῦς εἶπεν" Οὑχὶ οἱ δέκα ἐκαθωρίσθησαν ; Οἱ δὲ ἐνγέα ποῦ; Οὐχ εὑρέϑδησαν ὑποστρέψαντες δοῦναι δόξαν τῷ Θεῷ, εἰ μὴ ὁ ἀλλογενὴς οὗτος. Καὶ εἶπεν αὐτῷ " Ἀγαστὰς πορεύου" ἡ πίστις σου σέσωκέ σᾶ. ΠΡῸΣ ΚΟΡ. α΄. Χάριτι δὲ Θεοῦ εἰμι ὃ εἰμι ΠΡῸΣ ΤΙΜ. α΄. Πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβηητον, μετ' εὐχαριστίας ἡλαμόαγνόπόδας. ΑἸ] ἐᾺ πι58. ὑπὸ τούς. παρὰ τούς. Νας οὐ! οὐχὶ δέκα. Αἱ η"58. ἀυο οὐχὶ οἱ δέκα. δόντι ἡμῖν τὸ νῖκος διὰ Ἰησοῦ Χριστοῦ.... εὐχαριὍτι δεῖ προσχαρτερεῖν ταῖς προσευχαῖς καὶ ταῖς ΜΑΤΘΑΙ͂ΟΣ. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν " τεῖτε, καὶ εὑρήσετεʼ κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν αμδάνει " καὶ ὁ ζητῶν εὑρίσκει" καὶ τῷ κρούοντι ἀνοιγήσεται, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. "Ε,.1εγεὲ δὲ καὶ παραθο.ἰὴν αὑτοῖς, πρὸς τὸ δεῖν πάντοτε χροσεύχεσθαι, καὶ μὴ ἐκκακεῖν, λέγων " Κριτὴς ἦν ἔν τινὶ πόλει καὶ τὰ λοιπά. ΛΟΥΚΑΣ, Προσέχετε δὲ ποτε βαρυνθῶσιν ὑμῶν αἱ καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἱξνιδίως , ἐφʼ ὑμᾶς ἐπιστῇ ἡ ἡμέρα ἐκείνη. Ὡς παγὶς γὰρ στοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ τρίτον τῷ Θεῷ καὶ Πατρί, θεο ἀπίετα κριτῆς τις ἣν ἕν τινε πόλει τὸν Θεὸν μὴ φοθούμενος, εἰς., δι {48 ἐκδίκησιν αὐτῶν ἐν τάχει. ἐπειεύσεται ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. Ἀγρυπγεῖτε οὖν, ἐν παντὶ καιρῷ δεόμενοι, ἵνα καταξιωθῆτε ἐκφυγεῖν πάντα τὰ μέλλοντα γενέσθαι καὶ σταθῆναι ἔμπροσθεν τοῦ Υἱοῦ τοῦ ἀνθρώπου. ΠΡῸΣ ΚΟΛ. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. ΠΡῸΣ ΘΕΣΣ. α΄. Πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε. Ὅτι δεῖ καὶ ὑπὲρ αὐτῶν τῶν πρὸς τὴν χαθημερινὴν χρείαν τοῦ σώματος εὐχαρ!στεῖν πρότερον τῷ Θεῷ, ΤΜΑΤΘΑΙΟΣ. Καὶ 2λαβὼν τοὺς πέντε ἄρτους, καὶ τοὺς δύο ἰχθύας, εὐχαριστήσας, ἔχλασε καὶ ἔδωκε τοῖς μαθηταῖς αὐτοῦ " οἱ δὲ μαθηταὶ τῷ ὄχλῳ. ΠΡΆΞΕΙΣ. Εἰπὼν δὲ ταῦτα, καὶ λαβὼν τον, ηὐχαρίστησε τῷ Θεῷ ἐνώπιον πάντων, καὶ χιάσας, ἤρξατο ἐσθίειν. ΠΡῸΣ ΤΙΜ. α΄. Πᾶν κτίσμα Θεοὺ κα.ϊὸν, καὶ οὐδὲν ἀπόδιητον, μετὰ Ὅτι οὐ δεῖ βαττολογεῖν προσευχόμενον ἐν τῷ φθαρτὰ καὶ ἀνάξια τοῦ Κυρίου αἰτεῖν. γήσητε, ὥσπερ οἱ ἐθνικοί. Δοκοῦσι γὰρ, ὅτι ἐν αὐτῶν εἰσακουσθήσονται. Μὴ οὖν ὁμοιωθῆτε αὐτοῖς " οἶδε γὰρ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος, ὧν χρείαν ἔχετε, πρὸ τοῦ ὑμᾶς αἰτῆσαι αὑτόν. ΛΟΥΚΑΣ, Καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε, καὶ τί πίητε" καὶ μὴ μετεωρίζεσθε. Πάντα γὰρ ταῦτα τὰ ἔθνη τοῦ κόσμου ἐπιζητεῖ. "Ὑμῶν δὲ ὁ Πατὴρ οἷδεν ὅτι χρήζετε τούτων. ᾿ Πῶς δεῖ προσεύχεσθαι, καὶ ἐν ποίᾳ τῆς ψυχῆς χαΜΑΤΘΑΙ͂ΟΣ. Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, “" ἁγιασθήτω τὸ ὄνομά σου, ἐϊθέτω ἡ βασιλεία σου, γεγηθήτω τὸ θέλημά σου, καὶ τὰ͵ ἑξῆς. ΜΆΤΘΑΙΟΣ. Ζητεῖτε δὲ πρῶτον τὴν βασι(ἰείαν τοῦ Θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ. ΜΑΡΚΟΣ. “Ὅταν στήκητε προσευχόμενοι, ἀφίετε ἔχετε κατά τινος. ΠΡΟΣ ΤΙΜ. α΄. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίας χεῖρας, χωρὶς ὀργῆς καὶ δια.λογι“Ὅτι δεῖ προσεύχεσθαι ὑπὲρ ἀλλήλων, καὶ ὑπὲρ τῶν προεστώτων τοῦ λόγου τῆς ἀληθείας. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ ὁ Κύριος" Σίμων, Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς, τοῦ σινγιάσωι ὡς τὸν σῖτον " ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐχλίπῃ ἡ πίστις σου. ΡΟΣ ΕΦΕΣ. Προσευχόμενοι ἐν παντὶ καιρῷ ἐν πγεύματι, καὶ εἰς αἰτὸ ἀείπιτ πιϊμὶ ἀγρυπνοῦντες πάντοτε ἐν πάσῃ προσκαρτερήσει ὑοῦ πιθοῦ οταπ8 αμί καὶ δεήσει, περὶ πάντων τῶν ἁγίων, καὶ ὑπὲρ ἐμοῦ, ἵνα μὴ δοθῇ «ἰόγος ἐν ἀνοίξει τοῦ στόματός μου ἐν παῤῥησίᾳ, γγωρίσαι τὸ μυστήριον τοῦ ἡμῶν, ἵνα ὁ 1όγος τοῦ Κυρίου τρέχῃ καὶ δοξά»-. ζηται ἐν παντὶ, καθὼς καὶ πρὸς ὑμᾶς. “Ὅτι δεῖ καὶ ὑπὲρ τῶν ἐχθρῶν προφεύχεσθαι.. ΜΑΤΘΑΙ͂ΟΣ. Προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐραγοῖς. Ὅτι οὐ δεῖ ἄνδρα κεκαλυμμένον προσεύχεσθαι, ἢ προφητεύειν, οὔτε γυχαῖχα ἀκαταχάλυπτον. ΠΡΩΣ ΚΟΡ. α΄. θέλω δὲ ὑμᾶς εἰδέναι, ὅτι παν.τὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι" κεφαλὴ δὲ γυναικὸς ὁ ἀνὴρ " κεφαζὴ δὲ Χριστοῦ ὁ Θεός. Πᾶς ἀνὴρ προσευχόμενος ἣ προφητεύων, κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κεραλὴν αὑτοῦ. Πᾶσα δὲ γυνὴ προσειχομένη, ἢ προφητεύουσα αὑτῆς, καὶ τὰ ἑξῆς. Ὅτι οὐ δεῖ μεγαλοφρονεῖν ἐφʼ ἑαυτῷ ἐν τοῖς χατο. ορθώμασι, καὶ ἐξουθενεῖν τοὺς λοιπούς. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς, ὅτι εἰσὶ δίκαιοι, καὶ ἐξουθεγοῦντας δύο ἀγέδησαν εἰς τὸ ἱερὸν προσεύξασθαι" ὁ εἷς Φαρισαῖος, ὁ δὲ ἕτερος τελώγης. Ὃ Φαρισαῖος, σταθεὶς, πρὸς ἑαυτὸν ταῦτα προσηύχετο" Ὃ Θεὸς, εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὥσπερ οἱ “λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ, ἢ καὶ (4θ) ὡς οὗτος ὁ τελώνης. Νηστεύω δὶς τοῦ Σαξξάτου" ἀποδεκατῶ πάντα ὅσα κτῶμαι. Καὶ ὁ τελώνης, μακρόθεν ἑστὼς, οὐκ ἤθε.ϊεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἐπᾶραι" εἰς τὸ στῆθος αὐτοῦ «ἀέγων Ὁ Θεὸς, ἐἸάσθητί μοι τῷ ἁμαρτωϊῷ. Λέγω ὑμῖν", κατέβη οὗτος δεδικαιωμέγος εἰς τὸν οἶκον αὑτοῦ, ἥπερ ἐκεῖνος (41): ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν, ταπειγωθήσεται" καὶ ὁ δεῖ μέγα φρονεῖν. Βοα. ῥγϊηυβ Ὀγονίιβ εἶπεν ὁ Κύριος τὴν παραθολὴν Φαρισαῖος, καὶ ὁ ἕτερος.
“Hoti ou dei krinein allēlous epi tois hypo tē,ss GraMATThAIOS. Mē krinete, hina mē krithēte. En hǭ gar krimati chrignete, krithēsesthe. LOUKAS. Mē krinete, kai ou mē krithēte' mē zete, kai ou mē katadikasthēte. PROS RŌM. Hos men pisteuei phagein panta, ho de asthenōn .14kana esthiei. esthiōn ton mē esthionta mē exouthegneitō, kai ho mē esthiōn ton esthionta mē krigetō. Ho Theos gar auton proselabeto. Sy tis ei ho krinōn allotrion oiketēn? Tǭ idiǭ Kyriǭ s tēkein hē piptei" stathēsetai de" dynatos gar estin ho Theos stēsai auton. Hos men gar krinei hēmerōn par' hēmeran, hos de krinxi pasan hēmeran, ekastos en tǭ idiǭ noi piĒlērophoreisthō. Ho phronōn tēn" hēmerōn, Kyriǭ phronei" kai ho mē phronōn tēn hēmerǭ", Kyriǭ ou phrogei. Kai ho esthiōn, Kyriǭ esthiei" eucharistei gar tǭ Theǭ Kai ho mē esthiōn, Kyriǭ ouk esthiei, kai eucharistei eǭ Theǭ. Kai metʼ oliga. Ara oun ekastos hēmōn peri heautou «16go»" dōsei tǭ Theǭ. Mēketi oun» «“ious krigōmen PROS KOL. Mē oun tis hymas chrigetō en brōsei, hē en posei, hē en merei heorO tēs, hē goumēngias, hē sabbatōn, ha esti skia tōn Hoti ou dei diachrinesthai epi tois hypo tēs Graphēs PROS RŌM. Makarios ho mē krinōn heauton en hǭ dokimazei. Ho de diakrigomenos, ean phagę̄, kaDēlon de, hoti en tois toioutois hōs ek toutōn kai ta tou Euangeliou saphē genesthai" aitō gEGtha otapia tachechritai" hoti ouch ek pisteōs. Pan de ho ouk Ai païmx thei. phmia ION bar. Opipo siiiopi, ek pisteōs, hamartia estin. TIROS KOL. Ei apdthagete syn Christǭ apo tōn stoicheiōn tou kosmou, ti hōs zōntes en kosmǭ hapsę̄. mēde geusę̄, mēde thigę̄s ō esti panta heis phthoran tę̄ apochrēsei, kata ta entalmata kai didaska.lias tōn anthrōpōn. Hoti ou dei krinein peri tōn adēlōn. “ PROS KOR. a΄. Hōste mē pro kairou ti krinete, heōs an elthę̄ ho Kyrios, hos kai phōtisei ta krya«ta tou skotous, kai phagerōsei tas boulas tōn kardiōn" kai tote ho epaigos gegēsetai hekastǭ apo tou Theou. Hoti ou dei en prosōpolēpsią krinein. Sabbatǭ, hina mē «1ythę̄ ho gomos Mōyseōs, emoi Sabbatǭ? Mē krinete kat' opsin, a.1la tēn di chaian krisin krinate. Hoti ou dei katachrinein tina, mē proteron epi parousią autou ta katʼ auton achr'dōsantes, kan polloi ōsin hoi katēgorountes. IŌANNĒĒS. Legei Nikodēmos, ho elthōn pros auyton nyktos, heis hōn ex autōn" Mē ho nomos hēmōn (, autou proteron, kai ngǭ ti poiei? PRAXEIS. Hōs hēmeras dietridon ekei, ho Phēstos tǭ basilei anetheto ta kata ton Paulon, .egōn" Agēr tis esti kata.le1eimmenos hypo Phēlikos desmios, peri hou gegomegou mou eis Hierosolyma enephanisan hoi archiereis kai hoi presbyteroi tōn Isydaiōn aitoumenoi kat' autou katadikēn " pros hous apechrithēn Hoti ouk estin ethos Rhōmaiois charizxesthai tina anthrōpon prin ē ho katēgoroumegos kata prosōpon echę̄ tous katēgorhous, topon te apoilogias 1adę̄ peri tou enk.iēeidi tis apa “Hoti dei eidenai kai homologein pantos agathou tēn Ho Thiioa 5oiepaspi edei diąid oopēiopaupi charin, kai autōn tōn hyper Christou pathēmatōn tēn hypomonēn para Theou hyparchein. IŌANNĒS. Ou dynatai anthrōpos ouden, ean mē ē dedomenon autǭ ek tou ouranou. PROS KOR. a΄. Ti de echeis, ho ouk elabes? PROS dēmos pros autous, dea ēD5 gos68, pros autous, ek, anthrōpon daaaiïapi eis apōleian, au e"» ediïb eaiyaii men badēi, ei ēso pop ea youid, thei aoAI EPhES. Tę̄ gar chariti este sesōsmenoi dia tēs pisteōs " kai touto ouk ex hymōn" Theou to dōron" ouk ex ergōn, higa mē tis kauchēsētai. PROS PhILIP. Kai touto apo Theou, eti hymin echaristhē to hyper Christou,, hou monon to eis hauton pisteuein, alla kai to hyper autou paschein, ton auton agōna echontes, kai ta hexēs. Hoti ou dei siōpąn tas euergesias tou Theou, allʼ eucharistein epʼ autais. LOUKAS. Edeeto de autou ho anēr, aphʼ hou eis ton oikon sou, kai diēgou hosa epoiēse soi nai, ho8, 59).... Ei ho Theos. Kai apē.ithen eis hoïēn tēn polin kēryspidi pis aiïepisopa. Et haiG e{{: sōn hosa epoiēsen hautǭ ho Iēsous. LOUKAS. Kai eiserchomegnou autou eis tina kōmēn, hypēntēsan hautǭ deka eproi andres, hoii estēsan porrhōthen. Kai hautoi ērōn phōgēn, «legontes " Iēsou epistata, emeēson hēmas. Kai idōn, eipen hautois " Poreuthentes, epideixate heautous tois hiereusi. Kai egeneto en tǭ hypagein autous, ekatharisthēsōn». Heis de tis ex hautōn idōn, hote iathē, hypestrepse meta phōnēs megalēs doxazōn ton Theon. Kai epesen epi prosōpon epi tous podas autou, euchōristōn autǭ " kai hautos ēn Samareitēs. ᾿Apochritheis de ho Iēsous eipen" Houchi hoi deka ekathōristhēsan ? Hoi de engea pou? Ouch heureϑdēsan hypostrepsantes dounai doxan tǭ Theǭ, ei mē ho allogenēs houtos. Kai eipen autǭ " Agastas poreuou" hē pistis sou sesōke sa. PROS KOR. a΄. Chariti de Theou eimi ho eimi PROS TIM. a΄. Pan ktisma Theou kalon, kai ouden apobēēton, met' eucharistias hēlamoagnopodas. AI] eA pi58. hypo tous. para tous. Nas ou! ouchi deka. Hai ē"58. auo ouchi hoi deka. donti hēmin to nikos dia Iēsou Christou.... euchariOti dei proscharterein tais proseuchais kai tais MATThAIOS. Aiteite, kai dothēsetai hymin " teite, kai heurēseteʼ krouete, kai anoigēsetai hymin. Pas gar ho aitōn amdanei " kai ho zētōn heuriskei" kai tǭ krouonti anoigēsetai, kai ta hexēs. LOUKAS. "E,.1egee de kai paratho.iēn hautois, pros to dein pantote chroseuchesthai, kai mē ekkakein, legōn " Kritēs ēn en tini polei kai ta loipa. LOUKAS, Prosechete de pote barynthōsin hymōn hai kai methę̄, kai merimnais biōtikais, kai haixnidiōs , ephʼ hymas epistę̄ hē hēmera ekeinē. Hōs pagis gar stountes pantote hyper pantōn en onomati tou Kyriou hēmōn Iēsou triton tǭ Theǭ kai Patri, theo apieta kritēs tis hēn hen tine polei ton Theon mē phothoumenos, eis., di {48 ekdikēsin autōn en tachei. epeieusetai epi pantas tous kathēmenous epi prosōpon pasēs tēs gēs. Agrypgeite oun, en panti kairǭ deomenoi, hina kataxiōthēte ekphygein panta ta mellonta genesthai kai stathēnai emprosthen tou Huiou tou anthrōpou. PROS KOL. Tę̄ proseuchę̄ proskartereite, grēgorountes en autę̄ en eucharistią. PROS ThESS. a΄. Pantote chairete, adialeiptōs proseuchesthe. Hoti dei kai hyper autōn tōn pros tēn chathēmerinēn chreian tou sōmatos euchar!stein proteron tǭ Theǭ, TMATThAIOS. Kai 2labōn tous pente artous, kai tous dyo ichthyas, eucharistēsas, echlase kai edōke tois mathētais autou " hoi de mathētai tǭ ochlǭ. PRAXEIS. Eipōn de tauta, kai labōn ton, ēucharistēse tǭ Theǭ enōpion pantōn, kai chiasas, ērxato esthiein. PROS TIM. a΄. Pan ktisma Theou ka.ïon, kai ouden apodiēton, meta Hoti ou dei battologein proseuchomenon en tǭ phtharta kai anaxia tou Kyriou aitein. gēsēte, hōsper hoi ethnikoi. Dokousi gar, hoti en autōn eisakousthēsontai. Mē oun homoiōthēte autois " oide gar ho Patēr hymōn ho ouranios, hōn chreian echete, pro tou hymas aitēsai hauton. LOUKAS, Kai hymeis mē zēteite ti phagēte, kai ti piēte" kai mē meteōrizesthe. Panta gar tauta ta ethnē tou kosmou epizētei. "Hymōn de ho Patēr hoiden hoti chrēzete toutōn. ᾿ Pōs dei proseuchesthai, kai en poią tēs psychēs chaMATThAIOS. Pater hēmōn ho en tois ouranois, “" hagiasthētō to onoma sou, eïthetō hē basileia sou, gegēthētō to thelēma sou, kai ta͵ hexēs. MATThAIOS. Zēteite de prōton tēn basi(ieian tou Theou, kai tēn dikaiosynēn autou. MARKOS. “Hotan stēkēte proseuchomenoi, aphiete echete kata tinos. PROS TIM. a΄. Boulomai oun proseuchesthai tous andras en panti topǭ, epairontas hosias cheiras, chōris orgēs kai dia.logi“Hoti dei proseuchesthai hyper allēlōn, kai hyper tōn proestōtōn tou logou tēs alētheias. LOUKAS. Eipe de ho Kyrios" Simōn, Simōn, idou ho Satanas exę̄tēsato hymas, tou singiasōi hōs ton siton " egō de edeēthēn peri sou, hina mē echlipę̄ hē pistis sou. ROS EPhES. Proseuchomenoi en panti kairǭ en pgeumati, kai eis aito aeipit piïmi agrypnountes pantote en pasę̄ proskarterēsei hyou pithou otap8 ami kai deēsei, peri pantōn tōn hagiōn, kai hyper emou, hina mē dothę̄ «iogos en anoixei tou stomatos mou en parrhēsią, ngōrisai to mystērion tou hēmōn, hina ho 1ogos tou Kyriou trechę̄ kai doxa»-. zētai en panti, kathōs kai pros hymas. “Hoti dei kai hyper tōn echthrōn propheuchesthai.. MATThAIOS. Proseuchesthe hyper tōn epēreazontōn hymas, kai diōkontōn hymas, hopōs genēsthe huioi tou Patros hymōn tou en tois ouragois. Hoti ou dei andra kekalymmenon proseuchesthai, ē prophēteuein, oute gychaicha akatachalypton. PRŌS KOR. a΄. thelō de hymas eidenai, hoti pan.tos andros hē kephalē ho Christos esti" kephalē de gynaikos ho anēr " kephazē de Christou ho Theos. Pas anēr proseuchomenos hē prophēteuōn, kata kephalēs echōn, kataischynei tēn keralēn hautou. Pasa de gynē proseichomenē, ē prophēteuousa hautēs, kai ta hexēs. Hoti ou dei megalophronein ephʼ heautǭ en tois chato. orthōmasi, kai exouthenein tous loipous. LOUKAS. Eipe de pros tinas tous pepoithotas ephʼ heautois, hoti eisi dikaioi, kai exouthegountas dyo agedēsan eis to hieron proseuxasthai" ho heis Pharisaios, ho de heteros telōgēs. Ho Pharisaios, statheis, pros heauton tauta prosēucheto" Ho Theos, eucharistō soi, hoti ouk eimi hōsper hoi “loipoi tōn anthrōpōn, harpages, adikoi, moichoi, ē kai (4th) hōs houtos ho telōnēs. Nēsteuō dis tou Saxxatou" apodekatō panta hosa ktōmai. Kai ho telōnēs, makrothen hestōs, ouk ēthe.ïen oude tous ophthalmous eis ton ouranon eparai" eis to stēthos autou «aegōn Ho Theos, eIasthēti moi tǭ hamartōïǭ. Legō hymin", katebē houtos dedikaiōmegos eis ton oikon hautou, hēper ekeinos (41): hoti pas ho hypsōn heauton, tapeigōthēsetai" kai ho dei mega phronein. Boa. rhgïēub Ogoniib eipen ho Kyrios tēn paratholēn Pharisaios, kai ho heteros.
[The scan text here first repeats Rule 54 word for word, from “That one must not judge one another …” to the end of Acts 25:16; see section 54 for its translation.]
[55] That one must know and confess that the grace of every good thing, and even the endurance of the sufferings for Christ, comes from God. John: “A person cannot receive even one thing unless it is given him from heaven.” First to the Corinthians: “What do you have that you did not receive?” To the Ephesians: “For by grace you have been saved through faith; and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” To the Philippians: “And that from God. For it has been granted to you on behalf of Christ not only to believe in him but also to suffer for his sake, engaged in the same conflict,” and what follows.
That one must not keep silent about God's benefits, but give thanks for them. Luke: “The man from whom [the demons had gone] begged [that he might be with him, but Jesus sent him away, saying, ‘Return] to your home, and declare how much God has done for you.’ And he went away, proclaiming throughout the whole city how much Jesus had done for him.” Luke: “And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, ‘Jesus, Master, have mercy on us.’ When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’ And he said to him, ‘Rise and go your way; your faith has made you well.’” First to the Corinthians: “But by the grace of God I am what I am.” … “[But thanks be to God,] who gives us the victory through [our Lord] Jesus Christ.” First to Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving.”
[56] That one must persevere in prayers and [vigils]. Matthew: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened,” and what follows. Luke: “And he told them a parable to the effect that they ought always to pray and not lose heart, saying, ‘In a certain city there was a judge,’” and the rest. Luke: “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may be counted worthy to escape all these things that are going to take place, and to stand before the Son of Man.” To the Colossians: “Continue steadfastly in prayer, being watchful in it with thanksgiving.” First to the Thessalonians: “Rejoice always, pray without ceasing, [give thanks in everything].” [To the Ephesians: “… giving thanks] always and for everything to God the Father in the name of our Lord Jesus [Christ].”
That one must first give thanks to God even for the things the body needs every day. Matthew: “And taking the five loaves and the two fish, he gave thanks, broke them and gave them to his disciples, and the disciples to the crowd.” Acts: “And when he had said these things, he took bread, and giving thanks to God in the presence of all, he broke it and began to eat.” First to Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with [thanksgiving].”
That in praying one must not babble, nor ask for perishable things unworthy of the Lord. [Matthew: “And when you pray, do not heap up empty phrases] as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your heavenly Father knows what you need before you ask him.” Luke: “And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them.”
How one must pray, and in what disposition of soul. Matthew: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done,” and what follows. Matthew: “But seek first the kingdom of God and his righteousness.” Mark: “And whenever you stand praying, forgive, if you have anything against anyone.” First to Timothy: “I desire then that in every place the men should pray, lifting holy hands without anger or quarrelling.”
That one must pray for one another and for those who preside over the word of truth. Luke: “And the Lord said, ‘Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail.’” To the Ephesians: “Praying at all times in the Spirit, and keeping alert to this end with all perseverance and supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to make known the mystery of the gospel.” [Second to the Thessalonians: “Finally, brothers, pray for] us, that the word of the Lord may speed ahead and be glorified everywhere, as it was with you.”
That one must pray even for one's enemies. Matthew: “Pray for those who mistreat you and persecute you, so that you may be sons of your Father who is in heaven.”
That a man must not pray or prophesy with his head covered, nor a woman with her head uncovered. First to the Corinthians: “But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonours his head. But every wife who prays or prophesies with her head uncovered dishonours her head,” and what follows.
[57] That one must not think highly of oneself for one's good deeds and despise the rest. Luke: “He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, God, be merciful to me, a sinner! I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, and the one who humbles himself [will be exalted].’”
Chapter 58
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“Ὅτι οὐ δεῖ νομίζειν δωρεὰν Θεοῦ διὰ χρημάτων ἣ καὶ. «δι᾿ ἄλλης τινὸς ἐπινοίας ΠΡΑΞΕΙΣ. ᾿Ιδὼν δὲ ὁ Σίμων, ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρήματα, καὶ ὁ ταπεινῶν. ΑΙ ἀπο πη58. ὁ δὲ ταπεινῶν. λέγων" Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵγα ῳ καὶ εἰαίοηι, ἂν ἐπιθῶ τὰς χεῖρας, λαμδάγῃ Πνεῦμα ἅγιον. Πέτρος δὲ εἶπε πρὸς αὐτόν" Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. Οὐκ ἔστι σοι μερὶς, οὐδὲ κλῆρος ἐν τῷ όγῳ τούτῳ ἡ γὰρ καρδία σου οὐχ ἔστιν εὐθεῖα ἐναντίον τοῦ Θεοῦ. Μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Κυρίου, εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου. Εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα. Ὅτι κατὰ ἀναλογίαν τῆς πίστεως ἑκάστῳ δίζοται παρὰ Θεοῦ χαρίσματα πρὸς τὸ συμφέρον. ΠΡῸΣ ῬΩΜ. Ἔχοντες δὲ χαρίσματα, κατὰ τὴν ΜΠαϑέπίες αμίεπι χάριν» τὴν δοθεῖσων ἡμῖν, διάφορα, εἴτε προ::ητείαν κατὰ τὴν ἀνα.Ἰογίαν τῆς πίστεως. ΠΡῸΣ ΚΟΡ. α΄. Ἑκάστῳ δὲ δίδοται ἡ φαγέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον" ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται. 1όγος σο:ρίας" ἄλλῳ δὲ όγος γγώσεως, κατὰ τὸ αὐτὸ Πνεῦμα" ἑτέρῳ δὲ ἐν τῷ αὐτῷ Πγεύματι" ἄλλῳ δὲ χαρίσματα ἰαμάτων " ἄλλῳ προφητεία" ἄλλῳ διαχρίσεις Ὅτι δεῖ τὴν χάριν τοῦ Θεοῦ δωρεὰν, λαμθάνοντα ρὲὰν διδόναι, καὶ μὴ πραγματεύεσθαι αὐτὴν πρὸς τὰς ἰδίας ἡδονάς. καθαρίζετε, δαιμόνια ἐκδά,λ.ιετε " δωρεὰν ξωρεὰν δότε. Μὴ κεήσησθε χρυσίον, μηδὲ ἀργύμον, μηδὲ χαμχὸν εἰς τὰς ζώγας ὑμῶν. ΠΡΆΞΕΙΣ. Εἶπε δὲ Πέτρος" Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι" ὃ δὲ ἔχω,, τοῦτό σοι δίδωμι. Ἐν ὀγόματε Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειραι καὶ περιπάτει Καὶ πιώσας αὐτὸν τῆς δεξιᾶς χειρός, ἤγειρεν αὑτόν. ΠΡΟΣ ΘΕΣΣ. α΄. Οὔτε οἴδατε, οὔτε προφάσει πιλεονεξίας, Θεὺς μάρτυς" εὖτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπʼ ἄλλων. Δυνάμεγοι ἐν βάρει εἶναι, μετ δρί γιίηι ἀκα ἐν μέσῳ ὑμῶν. Ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς Ὦ νοϊοθαπιιδ ἱταάφτ τέκνα, οὕτως ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλιὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ ἡμῖν Ὅτι ὁ τὴν πρώτην παρὰ Θεοῦ δωρεὰν. εὐγνωμόνως. δεξάμενος, καὶ σπουδαίως χατεργασάμενος εἰς τὴν εἴη δάαϊαϊ οὃσ Δος. τοῦ Πνεύματος. διαί εξ. κατὰ τὸ αὐτὸ Πνεῦμα, καὶ τὰ ἑξῆς. διάκρισις πνευμάτων, ἑτέρῳ γένη. ἔγειρε καὶ περιπάτει. τοάτιῖ λόγῳ ποτὲ κολακείας. Ἶοχ ποτέ ἰὴ ἐγενήθημεν ὑμῖν. νοχ ὑμῖν ἴη Κορ. ρΥΐπιο εἶν. Αὐτι ἀπιῖθηι φαΐ δόξαν τοῦ Θεοῦ, καὶ ἑτέρων χαταξιοῦτα:" τοιοῦτος τὴν τε προῦπάρχουσαν ἀφαιρεῖτα', καὶ τῆς ἡτοιμασμένης οὐ καταξιοῦται, καὶ τιμωΜΑΤΘΑΙ͂ΟΣ. Καὶ προσελθόντες οἱ μαθηταὶ εἷπον αὑτῷ" Διὰ τί ἐν παραβολαῖς «λαλεῖς αὐτοῖς ; Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς " "Θτι ὑμῖν δέδοται γγῶγαι τὰ μυστήρια τῆς βασι(είας τῶν οὐρα. γῶν, ἐχείγοις δὲ οὗ δέδοται. Ὅστις γὰρ ἔχει, δοθήσεται αὑτῷ, καὶ περισσευθήσεται " ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὑτοῦ. Διὰ τοῦτο ἐν παραδοιαῖς αὐτοῖς τῶ, ὅτι βλέποντες οὐ βλέπουσι, καὶ ἀκούοντες οὖκ ἀκούουσιν, οὐδὲ συγιοῦσι. Καὶ ἀναπιῖηροῦται αὐτοῖς ἡ προφητεία ᾿Ησαΐου... Ὥσπερ γὰρ ἄγθρωπος ἀποδημῶν ἑκάλεσε τοὺς ἰδίους δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα, αὐτοῦ " καὶ ᾧ μὲν ἔδωκε πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν εὐθέως. Πορευϑεὶς δὲ ὁ τὰ πέντε τάλαντα 1αδὼν, εἰργάσατο ἐν αὐτοῖς, καὶ ἐποίησεν ἄλλα πέντε τάλαντα. Ὡσαύτως καὶ ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο. Καὶ μετʼ ὀλίγα: Τῷ γὰρ ἔχοντι παντὶ δοθήσεται" ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾿ αὐτοῦ. Καὶ τὸν ἀχρεῖον δοῦλον ἐκδάλλετε εἰς τὸ σκότος τὸ ἐξώτερον" ἐχεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ βρυγμὸς καὶ τοῖς ἡτοιμασμένοις. εἴ. οἱ ἴδε. ργίπιυβ καὶ τῆς
“Hoti ou dei nomizein dōrean Theou dia chrēmatōn hē kai. «di᾿ allēs tinos epinoias PRAXEIS. ᾿Idōn de ho Simōn, hoti dia tēs epitheseōs tōn cheirōn tōn apostolōn didotai to Pneuma to hagion, prosēnenken autois chrēmata, kai ho tapeinōn. AI apo pē58. ho de tapeinōn. legōn" Dote kamoi tēn exousian tautēn, higa ǭ kai eiaioēi, an epithō tas cheiras, lamdagę̄ Pneuma hagion. Petros de eipe pros auton" To argyrion sou syn soi eiē eis apōleian, hoti tēn dōrean tou Theou enomisas dia chrēmatōn ktasthai. Ouk esti soi meris, oude klēros en tǭ ogǭ toutǭ hē gar kardia sou ouch estin eutheia enantion tou Theou. Metanoēson oun apo tēs kakias sou tautēs, kai deēthēti tou Kyriou, ei ara aphethēsetai soi hē epinoia tēs kardias sou. Eis gar cholēn pikrias kai syndesmon adikias horō se onta. Hoti kata analogian tēs pisteōs hekastǭ dizotai para Theou charismata pros to sympheron. PROS RhŌM. Echontes de charismata, kata tēn MPaϑepies amiepi charin» tēn dotheisōn hēmin, diaphora, eite pro::ēteian kata tēn ana.Iogian tēs pisteōs. PROS KOR. a΄. Hekastǭ de didotai hē phagerōsis tou Pneumatos pros to sympheron" hǭ men gar dia tou Pneumatos didotai. 1ogos so:rias" allǭ de ogos ngōseōs, kata to auto Pneuma" heterǭ de en tǭ autǭ Pgeumati" allǭ de charismata iamatōn " allǭ prophēteia" allǭ diachriseis Hoti dei tēn charin tou Theou dōrean, lamthanonta rean didonai, kai mē pragmateuesthai autēn pros tas idias hēdonas. katharizete, daimonia ekda,l.iete " dōrean xōrean dote. Mē keēsēsthe chrysion, mēde argymon, mēde chamchon eis tas zōgas hymōn. PRAXEIS. Eipe de Petros" Argyrion kai chrysion ouch hyparchei moi" ho de echō,, touto soi didōmi. En ogomate Iēsou Christou tou Nazōraiou egeirai kai peripatei Kai piōsas auton tēs dexias cheiros, ēgeiren hauton. PROS ThESS. a΄. Oute oidate, oute prophasei pileonexias, Theus martys" eute zētountes ex anthrōpōn doxan, oute aphʼ hymōn, oute apʼ allōn. Dynamegoi en barei einai, met dri giiēi aka en mesǭ hymōn. Hōs ean trophos thalpę̄ ta heautēs Ō noïothapiid hitaapht tekna, houtōs himeiromenoi hymōn eudokoumen metadounai hymin ou monon to Euangelion tou Theou, alia kai tas heautōn psychas, dioti agapētoi hēmin Hoti ho tēn prōtēn para Theou dōrean. eugnōmonōs. dexamenos, kai spoudaiōs chatergasamenos eis tēn eiē daaïaï hoos Dos. tou Pneumatos. diai ex. kata to auto Pneuma, kai ta hexēs. diakrisis pneumatōn, heterǭ genē. egeire kai peripatei. toatii logǭ pote kolakeias. Ioch pote iē egenēthēmen hymin. noch hymin iē Kor. rYïpio ein. Auti apiithēi phaï doxan tou Theou, kai heterōn chataxiouta:" toioutos tēn te prouparchousan aphaireita', kai tēs hētoimasmenēs ou kataxioutai, kai timōMATThAIOS. Kai proselthontes hoi mathētai heipon hautǭ" Dia ti en parabolais «laleis autois ? Ho de apokritheis eipen autois " "Thti hymin dedotai ngōgai ta mystēria tēs basi(eias tōn oura. gōn, echeigois de hou dedotai. Hostis gar echei, dothēsetai hautǭ, kai perisseuthēsetai " hostis de ouk echei, kai ho echei arthēsetai apʼ hautou. Dia touto en paradoiais autois tō, hoti blepontes ou blepousi, kai akouontes ouk akouousin, oude sygiousi. Kai anapiiēroutai autois hē prophēteia ᾿Ēsaïou... Hōsper gar agthrōpos apodēmōn hekalese tous idious doulous, kai paredōken autois ta hyparchonta, autou " kai hǭ men edōke pente talanta, hǭ de dyo, hǭ de hen, hekastǭ kata tēn idian dynamin, kai apedēmēsen eutheōs. Poreuϑeis de ho ta pente talanta 1adōn, eirgasato en autois, kai epoiēsen alla pente talanta. Hōsautōs kai ho ta dyo ekerdēsen alla dyo. Kai metʼ oliga: Tǭ gar echonti panti dothēsetai" apo de tou mē echontos kai ho echei arthēsetai ap᾿ autou. Kai ton achreion doulon ekdallete eis to skotos to exōteron" echei estai ho klauthmos, kai ho brygmos kai tois hētoimasmenois. ei. hoi ide. rgipiyb kai tēs
That one must not think that the gift of God [is obtained] with money or by any other contrivance. Acts: “Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, saying, ‘Give me also this power, so that anyone on whom I lay my hands may receive the Holy Spirit.’ But Peter said to him, ‘May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.’”
That gifts are given by God to each according to the proportion of faith, for the common good. To the Romans: “Having gifts that differ according to the grace given to us, if prophecy, in proportion to our faith.” First to the Corinthians: “To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another [faith] by the same Spirit, to another gifts of healing, … to another prophecy, to another the ability to distinguish [between spirits],” and what follows.
That whoever has received the grace of God freely must give it freely, and not trade on it for his own pleasures. [Matthew: “Heal the sick, raise the dead,] cleanse lepers, cast out demons. You received without paying; give without pay. Acquire no gold or silver or copper for your belts.” Acts: “But Peter said, ‘I have no silver and gold, but what I have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!’ And he took him by the right hand and raised him up.” First to the Thessalonians: “For we never came [with words of flattery], as you know, nor with a pretext for greed, God is witness; nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.”
That whoever has received God's first gift gratefully and worked at it zealously for the glory of God is also counted worthy of others; but whoever is not such loses even the one he had before, is not counted worthy of the one prepared, and is punished. Matthew: “Then the disciples came and said to him, ‘Why do you speak to them in parables?’ And he answered them, ‘To you it has been given to know the mysteries of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled …’” “For it is like a man going on a journey, who called his servants and entrusted to them his property. To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away at once. He who had received the five talents went and traded with them, and he made five talents more. So also he who had the two talents made two talents more.” And a little later: “For to everyone who has will more be given, but from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.”
Chapter 59
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Ὅτι οὐ δεῖ τὸν Χριστιανὸν προσπάσχειν τῇ ἀπὸ τῶν ἀνθρώπων δόξῃ, οὔτε ἀντέχεσθαι τιμῆς ὑπερβαλλούσης, ἀλλὰ καὶ διορθοῦσθαι τοὺς οὕτω τιμῶντας, ἢ πλέον περὶ αὐτοῦ φρονοῦντας. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδοὺ, εἷς προσειϊθὼν εἶπεν αὖἀγαθὲ, τί ἀγαθὸν ποιήσας ζωὴν κληρονομήσω; Ὃ δὲ εἶπεν αὐτῷ “έγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός. ἸΏΛΝΝΗΣ. Δόξαν παρὰ θάνω. Καὶ μετʼ ὀλίγα: Πῶς δύνασθε ὑμεῖς πισεεῦσαι, δόξαν παρʼ ἀ.1.λήλων «αμδάγοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόγου Θεοῦ οὐ ζητοῦντες; Ὦ ΛΟΥΚΑΣ. Οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. ΠΡῸΣ ΘΕΣΣ. α΄. Οὔτε καθὼς οἵδατε, οὔτε προφάσει πιεογεξίας, Θεὸς μάρτυς" οὔτε ζητοῦντες ἐξ ἀγθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπ' ἄλλων. ΠΡΑΞΕΙΣ. Ὡς δὲ ἐγέγετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας εὐὖτῷ ὁ Κορνήλιος, πεσὼν ἐπὶ τοὺς πόδας αὐτοῦ, Βες. τοτγιϊυ9 Ὁ δὲ λέγει αὐτῷ. προσεκύνησεν. Ὁ δὲ Πέτρος ἤγειρεν αὑτὸν .1ὲἃ (Αει. χ, 36).... γων" ᾿Αγάστηθι" καὶ γὰρ κἀγὼ αὐτὸς ἄγθρωπός εἰμι. ΠΡΑΞΕΙ͂Σ. Ταχτῇ δὲ ἡμέρᾳ ὁ Ἡρώδης, ἐνγδυσάμεγος ἐσθῆτα βασιλικὴν, καὶ καθίσας ἐπὶ τοῦ βήματος, ἐδημηγόρει. Ὁ δὲ δῆμος ἐπεφώγει" Θεοῦ φωνὴ, καὶ οὐκ ἀγθρώπου. Παραχρῆμα δὲ ἐπάταξεν αὑτὸν ἄγγελος Κυρίου, ἀνθʼ ὧν οὐκ ἔδωκε τὴν δόξαν τῷ Θεῷ καὶ γενόμενος σκωλη-
Hoti ou dei ton Christianon prospaschein tę̄ apo tōn anthrōpōn doxę̄, oute antechesthai timēs hyperballousēs, alla kai diorthousthai tous houtō timōntas, ē pleon peri autou phronountas. MATThAIOS. Kai idou, heis proseiïthōn eipen auagathe, ti agathon poiēsas zōēn klēronomēsō? Ho de eipen autǭ “egeis agathon? Oudeis agathos ei mē heis ho Theos. IŌLNNĒS. Doxan para thanō. Kai metʼ oliga: Pōs dynasthe hymeis piseeusai, doxan parʼ a.1.lēlōn «amdagontes, kai tēn doxan tēn para tou mogou Theou ou zētountes? Ō LOUKAS. Ouai hymin tois Pharisaiois, hoti agapate tas prōtokathedrias en tais synagōgais. kai tous aspasmous en tais agorais. PROS ThESS. a΄. Oute kathōs hoidate, oute prophasei pieogexias, Theos martys" oute zētountes ex agthrōpōn doxan, oute aphʼ hymōn, oute ap' allōn. PRAXEIS. Hōs de egegeto tou eiselthein ton Petron, synantēsas euytǭ ho Kornēlios, pesōn epi tous podas autou, Bes. totgiïy9 Ho de legei autǭ. prosekynēsen. Ho de Petros ēgeiren hauton .1hea (Aei. ch, 36).... gōn" ᾿Agastēthi" kai gar kagō autos agthrōpos eimi. PRAXEIS. Tachtę̄ de hēmerą ho Hērōdēs, engdysamegos esthēta basilikēn, kai kathisas epi tou bēmatos, edēmēgorei. Ho de dēmos epephōgei" Theou phōnē, kai ouk agthrōpou. Parachrēma de epataxen hauton angelos Kyriou, anthʼ hōn ouk edōke tēn doxan tǭ Theǭ kai genomenos skōlē-
That a Christian must not be attached to glory from people, nor lay claim to excessive honour, but must even correct those who honour him so or think more highly of him [than is right]. Matthew: “And behold, one came up and said to him, ‘[Good] Teacher, what good thing must I do to inherit life?’ And he said to him, ‘Why do you call me good? No one is good except one, God.’” John: “I do not receive glory from people.” And a little later: “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?” Luke: “Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces.” First to the Thessalonians: “[For we never came with words of flattery], as you know, nor with a pretext for greed, God is witness; nor did we seek glory from people, whether from you or from others.” Acts: “When Peter entered, Cornelius met him and fell down at his feet and worshipped him. But Peter lifted him up, saying, ‘Stand up; I too am a man.’” Acts: “On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. And the people were shouting, ‘The voice of a god, and not of a man!’ Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms [and breathed his last].”
Chapter 60
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τῶν χαρισμάτων τοῦ Πνευματος διαφόρων ὑπαρχόντων, καὶ οὔτε ἑνὸς δυναμένου τὰ πάντα ὑποδέξασθαι, οὔτε πάντων τὸ αὐτὸ, δεξ φρόνως καὶ εὐχαρίστως ἕκαστον ἐμμένειν τῷ δεδομένῳ, καὶ συμφωνεῖν ἀλλήλοις τοὺς πάντας ἐν ἀγάπῃ Χριστοῦ, ὥσπερ μέλη ἐν σώψατε" ὥστε τὸν ὑποδεθηχότα ἐν τοῖς χαρίσμασι συγκρίσει τοῦ ὑπερέχοντος αὐτῷ μὴ ἀπογινώσχειν μήτε μὴν τὸν μείζονα καταφρονεῖν τοῦ ἐλάττονος. Οἱ γὰρ διαμεμερισμένοι καὶ διαστασιάζοντες χαταλύσεως ΜΑΤΘΛΙΟΣ. Πᾶσα βασιλεία, μερισθεῖσα καθʼ ἑαυτῆς, ἐρημοῦται " καὶ πᾶσα πόλις ἣ οἰκία, μερισθεῖσα καθʼ ἑαυτῆς, οὐ σταθήσεται. ΠΡῸΣ δὲ ἀλλήλους δάχγετε, καὶ κατεσθίετε, μὴ ὑπὸ ἀλλήιζων ἀναλωθῆτε. ΙΩΑΝΝΗΣ. Οὐ περὶ τούτων ἐρωτῶ μόνον, ἀλ.1ὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ" εἰμί, δἰοα ἀπ, Ῥαίεῦ, ἴπ πιὸ, Εἰ ἵνα πάντες ἔν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, (ἐπ ἰδ; αἱ εἰ ἐρεὶ ἐπ ποδὶς ἀὐῖμπε κἀγὼ ἐν σοί" ἵνα καὶ οὗτοι ἐν ἡμῖν ἕν ὦσι. ΠΡΑΞΕΙΣ. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἣν ἡ καρδία καὶ ἡ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀν) ἦν αὐτοῖς ἅπαντα κοινά. ΠΡῸΣ ΡΩΜ. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παγτὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν" ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. Καθάπερ γὰρ ἐν ἐγὶ σώματι μέλη πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὑτὴν ἔχει πρᾶξιν" οὕτως οἱ ποιλιλοὶ ἕν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθεὶς ἀλλήλων μέλη" ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάρορα καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ. α΄. Παρακαλῶ δὲ ὑμᾶς διὰ τοῦ ὀνόματος τοῦ Κυρίου Ἰησοῦ Χριστοῦ, ἴνω τὸ αὐτὸ «“έγητε πάντες, καὶ μὴ ἦ ἐν ὑμῖν σχίσματα" ἦτε δὲ κατἐν τῷ αὐτῷ γνοῖ, καὶ ἐν τῇ αὐτῇ μῃΠΡΟΣ ΚΟΡ. α΄. Καθάπερ γὰρ τὸ σῶμα ἔν ἐστι, μέλη δὲ ἔχει πολλὰ, πάντα δὲ τὰ μέλη τοῦ σώματος, τοῦ ἑγὸς πολλὰ ὄντα, ἕν ἐστι σῶμα" οὕτω καὶ ἐν Χριστῷ Καὶ γὰρ ἐν ἐνὶ Πνεύματι ἡμεῖς εἶναι δεῖ. Εἀϊεῖο ΡαΓί5. τὸ αὐτὸ δεῖ. ὥστε μήτε τὸν... αὐτῷ ἀποδίου! ἐπι ἐπ απὸ δἴο. Εἰοπὶπι πὶ ἀπὸ δ ρίτι αι μὴ ὑπό. Μοχ υΐγαυδ οὐ τῶν οὕτω καὶ ὁ Χριστός, ἰα εἰς... ἰάδηι Αὶ πάντες εἰς ἔν σῶμα ἐδαπτείσθημεν, εἴτε Ἰουδαῖοι, Πὶς δδὶ [αὐτὶ ἐπὶ ἀοηιο δια. Εἰ πο [δεῖν καὶ τὰ ἀγενῆ τοῦ εἴτε “Ἔλληγες, εἴτε δοῦλοι, εἴτε ἐκεύθεροι γ»αὶ τὰ ἑξῆς. ΠΡῸΣ ΦΙΛΙΠ. Ἴνα τὸ αὐτὸ φρογῆτς πάντες, τὴν αὐτὴ» ἀγάπην ἔχοντες, σύμψιυχοι, τὸ ἕν φρονοῦντες, μηδὲν κατʼ ἐριθείαν, ἣ κενοξοξίαν, ἀλλὰ τῇ ταπεινοφροσύγῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν" μὴ τὰ ἑαυτῶν ἕκαστος καὶ τὰ ἑτέρων ἕκαστοι.
tōn charismatōn tou Pneumatos diaphorōn hyparchontōn, kai oute henos dynamenou ta panta hypodexasthai, oute pantōn to auto, dex phronōs kai eucharistōs hekaston emmenein tǭ dedomenǭ, kai symphōnein allēlois tous pantas en agapę̄ Christou, hōsper melē en sōpsate" hōste ton hypodethēchota en tois charismasi synkrisei tou hyperechontos autǭ mē apoginōschein mēte mēn ton meizona kataphronein tou elattonos. Hoi gar diamemerismenoi kai diastasiazontes chatalyseōs MATThLIOS. Pasa basileia, meristheisa kathʼ heautēs, erēmoutai " kai pasa polis hē oikia, meristheisa kathʼ heautēs, ou stathēsetai. PROS de allēlous dachgete, kai katesthiete, mē hypo allēizōn analōthēte. IŌANNĒS. Ou peri toutōn erōtō monon, al.1a kai peri tōn pisteuontōn dia tou logou autōn eis eme" eimi, dioa ap, Rhaieu, ip pio, Ei hina pantes en ōsi, kathōs sy, Pater, en emoi, (ep id? hai ei erei ep podis auimpe kagō en soi" hina kai houtoi en hēmin hen ōsi. PRAXEIS. Tou de plēthous tōn pisteusantōn hēn hē kardia kai hē psychē mia, kai oude heis ti tōn hyparchontōn autǭ elegen idion einai, an) ēn autois hapanta koina. PROS RŌM. Legō gar dia tēs charitos tēs dotheisēs moi pagti tǭ onti en hymin, mē hyperphronein parʼ ho dei phronein, alla phronein eis to sōphronein" hekastǭ hōs ho Theos emerise metron pisteōs. Kathaper gar en egi sōmati melē polla echomen, ta de melē panta ou tēn hautēn echei praxin" houtōs hoi poililoi hen sōma esmen en Christǭ, ho de katheis allēlōn melē" echontes de charismata kata tēn charin tēn dotheisan hēmin diarora kai ta hexēs. PROS KOR. a΄. Parakalō de hymas dia tou onomatos tou Kyriou Iēsou Christou, inō to auto «“egēte pantes, kai mē ē en hymin schismata" ēte de katen tǭ autǭ gnoi, kai en tę̄ autę̄ mę̄PROS KOR. a΄. Kathaper gar to sōma en esti, melē de echei polla, panta de ta melē tou sōmatos, tou hegos polla onta, hen esti sōma" houtō kai en Christǭ Kai gar en eni Pneumati hēmeis einai dei. Eaïeio RaGi5. to auto dei. hōste mēte ton... autǭ apodiou! epi ep apo dio. Eiopipi pi apo d riti ai mē hypo. Moch yïgaud ou tōn houtō kai ho Christos, ia eis... iadēi Ai pantes eis en sōma edapteisthēmen, eite Ioudaioi, Pis ddi [auti epi aoēio dia. Ei po [dein kai ta agenē tou eite “Ellēges, eite douloi, eite ekeutheroi g»ai ta hexēs. PROS PhILIP. Ina to auto phrogēts pantes, tēn autē» agapēn echontes, sympsiychoi, to hen phronountes, mēden katʼ eritheian, hē kenoxoxian, alla tę̄ tapeinophrosygę̄ allēlous hēgoumenoi hyperechontas heautōn" mē ta heautōn hekastos kai ta heterōn hekastoi.
[That,] since the gifts of the Spirit are different, and neither can one person receive them all nor all receive the same one, each must remain soberly and thankfully in what has been given him, and all must agree with one another in the love of Christ, like members in a body; so that the one who falls short in gifts does not despair by comparison with the one who surpasses him, and the greater does not despise the lesser. For those who are divided and quarrel among themselves are worthy of destruction. Matthew: “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.” [To the Galatians]: “But if you bite and devour one another, watch out that you are not consumed by one another.” John: “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be one in us.” Acts: “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.” To the Romans: “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us,” and what follows. First to the Corinthians: “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” First to the Corinthians: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body, Jews or Greeks, slaves or free,” and what follows. To the Philippians: “That you be of the same mind, having the same love, being in full accord and of one mind, doing nothing from rivalry or conceit, but in humility counting others more significant than yourselves, each looking not only to his own interests but also to the interests of others.”
Chapter 61
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Ὅτι οὐ δεῖ ἐξουθενεῖν τοὺς συνεργοῦντας τὴν χάριν τοῦ Κυρίου, εἰς τὴν εὐτέλειαν αὐτῶν ἀφορῶντας. Ἕν τούτοις γὰρ μάλιστα εὐδοκεῖ ὁ Θεός. ΜΑΤΘΑΙ͂ΟΣ. Ἑξομομλογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέχρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ γηπίοις. Ναὶ, ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν. σου... Ἐλθὼν εἰς τὴν πατρίδα αὑτοῦ, ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐχπιλήσσεσθαι αὑτοὺς, καὶ .116γειγ'" Πόθεν ἡ σοφία αὕτη τούτῳ καὶ αἱ δυγάμεις; Οὐχ οὗτός ἐστιν ὁ τοῦ τέχτονγος υἱός; Οὐχ ἡ μήτηρ αὐτοῦ “έγεται Μαριάμ; καὶ εἰ ἀδειϊ;οἱ αὑτοῦ Ἰάκωβος, καὶ Ἰωσὴφ, καὶ Σίμων, καὶ Ἰούδας; καὶ αἱ ἀδεῖφραὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσι; Πόθεν οὖν τούτῳ πάγτα ταῦτα; Καὶ ἐσκαγδα,1ίζοντο ἐν αὑτῷ. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς" Οὐκ ἔστι προρήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τῇ οἰκίᾳ. αὑτοῦ. Καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. ΠΡΟΣ ΚΟΡ, α΄. Βιιέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πο.1.1οἱὶ σοφοὶ κατὰ σάρκα, μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα χατιαἰσχύνῃ τοὺς σοφούς " καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά" καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεὸς, καὶ τὰ μὴ ὄντα, ἵγα τὰ ὄντα καταργήσῃ, ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐγώπιον τοῦ Θεοῦ. ὅτι ΠΠὈγὶ ἀλλὰ καὶ τά. γοσι!Δ καί ἀδογας
Hoti ou dei exouthenein tous synergountas tēn charin tou Kyriou, eis tēn euteleian autōn aphorōntas. Hen toutois gar malista eudokei ho Theos. MATThAIOS. Hexomomlogoumai soi, Pater, Kyrie tou ouranou kai tēs gēs, hoti apechrypsas tauta apo sophōn kai synetōn, kai apekalypsas auta gēpiois. Nai, ho Patēr, hoti houtōs egeneto eudokia emprosthen. sou... Elthōn eis tēn patrida hautou, edidasken autous en tę̄ synagōgę̄ autōn, hōste echpilēssesthai hautous, kai .116geig'" Pothen hē sophia hautē toutǭ kai hai dygameis? Ouch houtos estin ho tou techtongos huios? Ouch hē mētēr autou “egetai Mariam? kai ei adeiï?hoi hautou Iakōbos, kai Iōsēph, kai Simōn, kai Ioudas? kai hai adeiphrai autou ouchi pasai pros hēmas eisi? Pothen oun toutǭ pagta tauta? Kai eskagda,1izonto en hautǭ. Ho de Iēsous eipen autois" Ouk esti prorētēs atimos ei mē en tę̄ patridi autou kai en tę̄ oikią. hautou. Kai ouk epoiēsen ekei dynameis pollas dia tēn apistian autōn. PROS KOR, a΄. Biiepete gar tēn klēsin hymōn, adelphoi, hoti ou po.1.1hoii sophoi kata sarka, mōra tou kosmou exelexato ho Theos, hina chatiaischynę̄ tous sophous " kai ta asthenē tou kosmou exelexato ho Theos, hina kataischynę̄ ta ischyra" kai ta exouthenēmena exelexato ho Theos, kai ta mē onta, higa ta onta katargēsę̄, hopōs mē kauchēsētai pasa sarx egōpion tou Theou. hoti PPOgi alla kai ta. gosi!D kai adogas
That one must not despise those who work with the Lord's grace by looking at their lowliness; for in such people God is especially well pleased. Matthew: “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.” … “And coming to his home town he taught them in their synagogue, so that they were astonished and said, ‘Where did this man get this wisdom and these mighty works? Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?’ And they took offence at him. But Jesus said to them, ‘A prophet is not without honour except in his home town and in his own house.’ And he did not do many mighty works there, because of their unbelief.” First to the Corinthians: “For consider your calling, brothers: not many of you were wise according to the flesh, [not many were powerful, not many were of noble birth. But] God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.”
Chapter 62
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Ὅτι τοὺς πιστεύσαντας τῷ Θεῷ, καὶ βαπτισθέντας, εὐθὺς παρασχευάξεσθαι δεῖ πρὸς τοὺς πειβασμοὺς, καὶ παρʼ αὐτῶν τῶν οἰκείων, μέχρι θανάτου. Ὁ γὰρ μὴ οὕτως τῆς περιστάσεως χαταλαθούσης, εὐκόλως ΜΑΤΘΑΙ͂ΟΣ. Καὶ βαπτισθεὶς ὁ Ἰησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος. Καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρανοὶ, καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταδαῖγον ὡσεὶ περιστερὰν, καὶ ἐρχόμενον ἐπ' αὐτόν, Καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν «Ἰέγουσα χάριν τοῦ Θεοῦ. εὐθὺς ἀπό, Β6ξ. ἰογίίυς ἀνέθη εὐθέως. Οὗτός ἐστιν ὁ Υἱός μον ὁ ἀγαπητὸς, ἐν ῳ εὑδόΑ χησα. Τότε ὁ Ἰησοῦς ἀγήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαἔόλον. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόἔατα ἐν μέσῳ λύκων. Γίνεσθε οὖν φρόνιμοι, ὡς οἱ ὄφεις, καὶ ἀκέραιοι, ὡς αἱ περιστεραί. Προσἐχετε δὲ ἀπὸ τῶν ἀνθρώπων. Παραδώσουσι γὰρ ὑμᾶς εἷς συνέδρια, καὶ ἐν ταῖς συγαγωγαῖς τῶν μαστιγώσουσιν ὑμᾶς. Καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ, εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσι. Καὶ μετʼ ὀλίγα" ' παραδώσει δὲ ἀδεϊρὸς ἀδειλεὸν εἰς θάνατον, καὶ πατὴρ τέχγον" καὶ ἐπαγαστήσονται τέκνα ἐπὶ γονεῖς, καὶ θαγατώσουσιν αὑτούς. Καὶ ἔσεσθε μισουμεγοι ὑπὸ πάντων διὰ τὸ ὅνομά μου" ὁ δὲ ὑπομείνας εἰς τέϊος, οὗτος σωθήσεται... Καὶ ὃς οὐ αμθδάγνει τὸν σταυρὸν αὑτοῦ, καὶ ἀχοουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος. ἸΩΆΝΝΗΣ. Ταῦτα .ε1άληκα ὑμῖν, ἵνα μὴ ποιήσουσιν ὑμᾶς" ἀλ.1' ἔρχεται ὥρα, ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ προσφέρειν τῷ Θεῷ. Καὶ ταῦτα ποιήσουσιν ὑμῖν, ὅτι οὐκ ἔγνωσαν τὸν Πατέρα, οὐδὲ ἐμὲ καὶ ξξῆς. ΛΟΥ͂ΚΑΣ. Οἱ δὲ ἐπὶ τῆς πέτρας, οἵ, ὅταν ἀκούσωσι, μετὰ χαρᾶς δέχονται τὸν «1όγον;,, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἱ πρὸς καιρὸν πιστεύουσι, καὶ ἐνʼ καιρῷ πειρασμῶν ἀφίστανται. ΠΡῸΣ ΚΟΡ. β΄. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῆς θλίψεως ἡμῶν. τῆς γενομένης ἡμῖν ἐνʼ τῇ Ἀσίᾳ, ὅτι καθʼ ὑπερδοιὴν ὑπὲρ δύναμιν ἐδαρή᾿ θημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν" ἀλὶ αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόχριμα τοῦ θαγάτου ἐσχήκαμεν,, ἵνα μὴ πεποιθότες ὧμεν ἐφʼ ἑαυτοῖς, Ὅτι οὐ δεῖ ἑαυτὸν ἐπιῤῥίπτειν πειρασμοῖς πρὸ χαυροῦ τῆς τοῦ Θεοῦ συγχωρήσεως, ἀλλὰ καὶ προσεὐχεσθαι μὴ ἐμπεσεῖν εἰς πειρασμόν. ΜΑΤΘΑΙ͂ΟΣ. Οὕτως οὖν προσεύχεσθε" Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου Καὶ μετʼ ὀλίγαʼ Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. ἸΏΑΝΝΗΣ. Καὶ Ὁ περιεπάτει ὁ ᾿Ιησοῦς μετὰ ταῦτα ἐν τῇ Γαλιλαίᾳ οὐ γὰρ ἤθελεν ἐν τῇ Ιουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὑτὸν οἱ Ἰουδαῖοι ἀποκξεῖναι. Ἦν» δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων, ἡ Σχηνοπηγία. Εἶπον οὖν πρὸς αὐτὸν οἱ ἀδειῖφοὶ αὑτοῦ θεν, καὶ ὕπαγε εἷς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσωσι τὰ ἔργα ἃ ποιεῖς. Οὐδεὶς γὰρ ἐν κρυπτῷ ποιεῖ τι, καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ εἶναι. Εἰ ταῦτα ποιεῖς, ραγέρωσον σεαυτὸν τῷ κόσμῳ. Οὐδὲ γὰρ οἱ ἀδει:οὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. Δέγει οὖν αὑτοῖς ὁ ᾿Ιησοῦς " Ὁ καιμαρτύριον ὑμῖν καὶ τὴν δριά δοδηπεπὶ βου , ἴδιά ὑβαμθ, ἐγὼ εἶπον ὑμῖν. ἀλλʼ ἐπὶ τῷ Θεῷ τῷ ἐγείροντι τοὺς νεκρούς. ἩΡΟΣ ΤΙΜ. β΄. Πάντες δὲ οἱ θέλοντες εὐσεβῶς ζῇν ἐν Χριστῷ Ἰησοῦ, φοὶ αὐτοῦ, τότε καὶ αὐτὸς ἀνέβη εἰς τὴν ἑορτὴν, τπὰ δαι ([πιε. Χχι, Τοπιαιίΐο νος ποι ρὸς ὁ ἐμὲς οὔπω πάρεστιν" ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς " ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ, ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. Ὑμεῖς ἀνάδητε εἰς τὴν ἑορτήν ἐγὼ οὔπω ἀναθαίνω εἰς τὴν ἑορτὴν ταύτην ὅτι ὁ καιρὸς ὁ ἐμὸς οὔπω πεπλήρωται. Ταῦτα δὲ εἰπὼν αὑτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. Ὡς δὲ ἀγνέδησων οἱ ἀδε(οὐ φανερῶς, ἀλ,ʼ ὡς ἐν κρυπτῷ ΛΟΥ͂ΚΑΣ, Ὅτι δεῖ κατὰ καιρὸν ὑπαναχωρεῖν τῶν ἐπιθου" λενόντων, συγχωρηθέντα μέντοι περιπεσεῖν πειρασμῷ, τὴν ἔχθασιν τοῦ δύνασθαι ὑπενεγκεῖν, καὶ τὸ θέλημα τοῦ Θεοῦ διὰ προσευχῇς αἰτεῖν. ΜΑΤΘΑΙ͂ΟΣ. Ὅταν διώχωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἄλλην. Οἱ δὲ Φαρισαῖοι συμδούκιον» ἔλαθον κατʼ αὐτοῦ, ἐξελθόντες, ἔπως ρησεν ἐκεῖθεν. ἸΩΆΝΝΗΣ, ᾿Απ᾿ ἐκείνης οὖν τῆς ἡμέρας συγνεδου.εύσαγτο, ἵνα ἀποκτείνωσιν τόν. Ἰησοῦς οὖν οὐκέτι παῤῥησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις. ΛΟΥ͂ΚΑΣ. Καὶ θεὶς τὰ γόνατα, προσηύχετο «1έγωγ" Πάτερ, εἰ βούλει τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ " πλὴν μὴ τὸ θέλημά μου, ἀ1ὰ τὸ σὸν γενέσθω ΠΡῸΣ ΚΟΡ. α΄. Πειρασμὸς ὑμᾶς οὐκ εἴληρεν εἰ μὴ ἀνθρώπινος" πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆγαι ὑπὲρ ὃ δύνασθε, ἀ.1.1ὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑκἄρτῳ μόνῳ ζήσεται ἄνθρωπος, τὴν ἑορτὴν ταύτην ἐγώ. τοριϊυς δεῖ κατὰ καιρόν. Ὗοχ κατά ἴῃ ὅταν διώξωσιν ὑμᾶς εἰς τὴν Ὅτι δεῖ τὸν Χριστιανὸν ἐν τοῖς πειρασμοῖς ἐφʼ ἐκάστῳ τῶν προσαγομένων αὐτῷ, μνημονεύοντα τῶν ἐν τῇ θεοπνεύστῳ Γραφῇ πρὸς τὸ εἰρημένων, οὕτως αὐτόν τε ἀνεπηρέαστον συντηρεῖν, καὶ τοὺς ἐναντίους χαταργεῖν. ΜΑΤΘΑΙ͂ΟΣ. Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, πειρωσθῆγαι ὑπὸ τοῦ διαβόλου. Καὶ νηστεύσας ἡμέρας τεσσαράκοντα, καὶ νύκτας τεσσαράκοντα, ὕστερον" ἐπείγασε. Καὶ προσελθὼν αὐτῷ ὁ πειράζων, εἶπεν Εἰ χὶὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵγα οἱ «1έθοι οὗτοι ἄρτοι γένωνται. Ὁ Ὁ δὲ ἀποκριθεὶς εἶπε" Γέγραπται, ὅτε οὐχ ἐπʼ ἐπὶ παντὶ ῥήματι ἐχπορευομένῳ διὰ στόματος Θεοῦ (δ), καὶ τι οὐ δεῖ τὸν Χριστιανὸν φοβεῖσθαι, καὶ ἀγωνιᾶν ἐν ταῖς περιστάσεσι, μετεωριζόμενον ἀπὸ τῆς ἐν Θεῷ πεποιθήσεως θαῤῥεῖν δὲ, ὡς τοῦ Κυρίου τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. αὐτόν τε. ΑἸ ἀπο ἑαυτόν τε. λαμθάνει αὐτόν, εἰς., 5616 δά νος68 διηκόνουν αὐτῷ, πος Βορὶϊ ργίπηυ5. οἱ ἰοῦ τῆς ἐπὶ Θεὸν πεποιπρὸς πάντας ἐνδυναμοῦντος, καὶ τοῦ ἁγίου Πνεύματος διδάσκοντος μέχρι καὶ ἀποκρίσεως τῆς πρὸς ΜΑΤΘΑΙ͂ΟΣ. Μὴ φοβεῖσθε ἀπὸ τῶν των τὸ σῶμα, τὴν δὲ ψυχὴν ἀποκτεῖγαι δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένγῃ. Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; Καὶ ἕν ἐξ αὖτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄγευ τοῦ Πατρὸς ὑμῶν. Ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι εἰσίν. Μὴ οὖν φοβηθῆτε, πολλῶν στρουθίων διαφέρετε ὑμεῖς. ΝΟΥ̓́ΚΑΣ. Ὅταν παρόντος, καὶ τὰ κατʼ αὐτὸν οἴχονο κοῦυτος, καὶ προσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς, καὶ ποίϊιε δοι {οἰ 6586 τὰς ἀρχὰς, καὶ τὰς ἐξουσίας, μὴ μεριμνᾶτε πῶς ἣ τί ἀπολογήσησθε, ἣ τί εἴπητε" τὸ γὰρ ἅγιον Πνεῦμα διδάξει ὑμᾶς ἐν αὑτῇ τῇ ὥρᾳ, ἃ δεῖ εἰπεῖν. ΜΑΡΚΟΣ. Καὶ γίγνεται γάζη" τὰ δὲ κύματα ἐπέθδα.λ:1εν εἰς τὸ ὥστε αὑτὸ ἤδη γεμίζεσθαι. Καὶ ἦν αὑτὸς ἐπὶ τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων. Καὶ διεγείρουσιν αὐτὸν, καὶ 1έγουσιν αὑτῷ" Διδάσκαιἵϊε, οὐ μέλει σοι, ὅτι ἀπο.ϊλύμεθα; Καὶ διεγερθεὶς ἐπετίμησε τῷ ἀγέμῳ, καὶ εἶπε τῇ Σιώπα, περίμωσο. Καὶ ἐχόπασεν ὁ ἄνεμος, καὶ ἐγέγετο γαλήνη μεγάλη. Καὶ εἶπεν αὐτοῖς δειιῖοί ἐστε οὕτως ; Πῶς οὐκ ἔχετε πίστιν ; ΠΡΑΞΕΙΣ. Ἁγαστὰς δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὑτῷ (ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων [89]} σθησαν ζήϊου" καὶ ἐπέθαιον τὰς χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἔν τηρήσει δημοσίᾳ. ἌΛγγειος δὲ Κυρίου διὰ τῆς γυχτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς, ἐξαγαγών τε αὖτοὺς, εἶπε Πορεύεσθε, καὶ σταθέγτες ἐγ τῷ ἱερῷ τῷ «ἰαῷ πάντα τὰ ῥήματα τῆς ζωὴς ταύτης. ᾿Αχούσαγτες δὲ εἰσῆλθον ὑπὸ τὸν ἔρθρον εἰς τὸ ἱερὸν, καὶ ἐδίδασκον. ΠΡῸΣ ΚΟΡ. β΄. οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδεῖφοὶ, περὶ τῆς (Δεῖ. ν, 11-21)... Νοη ἐπι θλίψεως ἡμῶν, τῆς γενομένης ἡμῖν ἐν τῇ ᾿Ασίᾳ. Καὶ μετʼ ὀλίγα: Ὃς ἐκ τηλικούτου θανάτου ἐῤῥύσατο ἡμᾶς, καὶ ἐύεται" εἰς ὃν ἠλπίχαμεν, ὅτι(ϑ1) καὶ ἔτι ῥύσεται.
Hoti tous pisteusantas tǭ Theǭ, kai baptisthentas, euthys parascheuaxesthai dei pros tous peibasmous, kai parʼ autōn tōn oikeiōn, mechri thanatou. Ho gar mē houtōs tēs peristaseōs chatalathousēs, eukolōs MATThAIOS. Kai baptistheis ho Iēsous anebē euthys apo tou hydatos. Kai idou aneǭchthēsan autǭ hoi ouranoi, kai eide to Pneuma tou Theou katadaigon hōsei peristeran, kai erchomenon ep' auton, Kai idou phōnē ek tōn ouranōn «Iegousa charin tou Theou. euthys apo, B6x. iogiiys anethē eutheōs. Houtos estin ho Huios mon ho agapētos, en ǭ heudoA chēsa. Tote ho Iēsous agēchthē eis tēn erēmon hypo tou Pneumatos, peirasthēnai hypo tou diaeolon. Idou egō apostellō hymas hōs proeata en mesǭ lykōn. Ginesthe oun phronimoi, hōs hoi opheis, kai akeraioi, hōs hai peristerai. Prosechete de apo tōn anthrōpōn. Paradōsousi gar hymas heis synedria, kai en tais sygagōgais tōn mastigōsousin hymas. Kai epi hēgemonas de kai basileis achthēsesthe heneken emou, eis martyrion autois kai tois ethnesi. Kai metʼ oliga" ' paradōsei de adeïros adeileon eis thanaton, kai patēr techgon" kai epagastēsontai tekna epi goneis, kai thagatōsousin hautous. Kai esesthe misoumegoi hypo pantōn dia to honoma mou" ho de hypomeinas eis teïos, houtos sōthēsetai... Kai hos ou amthdagnei ton stauron hautou, kai achoouthei opisō mou, ouk esti mou axios. IŌANNĒS. Tauta .e1alēka hymin, hina mē poiēsousin hymas" al.1' erchetai hōra, hina pas ho apokteinas hymas doxę̄ prospherein tǭ Theǭ. Kai tauta poiēsousin hymin, hoti ouk egnōsan ton Patera, oude eme kai xxēs. LOUKAS. Hoi de epi tēs petras, hoi, hotan akousōsi, meta charas dechontai ton «1ogon?,, kai houtoi rhizan ouk echousin, hoi pros kairon pisteuousi, kai enʼ kairǭ peirasmōn aphistantai. PROS KOR. b΄. Ou thelō gar hymas agnoein, adelphoi, peri tēs thlipseōs hēmōn. tēs genomenēs hēmin enʼ tę̄ Asią, hoti kathʼ hyperdoiēn hyper dynamin edarē᾿ thēmen, hōste exaporēthēnai hēmas kai tou zēn" ali autoi en heautois to apochrima tou thagatou eschēkamen,, hina mē pepoithotes hōmen ephʼ heautois, Hoti ou dei heauton epirrhiptein peirasmois pro chaurou tēs tou Theou synchōrēseōs, alla kai proseuchesthai mē empesein eis peirasmon. MATThAIOS. Houtōs oun proseuchesthe" Pater hēmōn, ho en tois ouranois, hagiasthētō to onoma sou, elthetō hē basileia sou Kai metʼ oligaʼ Kai mē eisenenkę̄s hēmas eis peirasmon, rhysai hēmas apo tou ponērou. IŌANNĒS. Kai Ho periepatei ho ᾿Iēsous meta tauta en tę̄ Galilaią ou gar ēthelen en tę̄ Ioudaią peripatein, hoti ezētoun hauton hoi Ioudaioi apokxeinai. Ēn» de engys hē heortē tōn Ioudaiōn, hē Schēnopēgia. Eipon oun pros auton hoi adeiiphoi hautou then, kai hypage heis tēn Ioudaian, hina kai hoi mathētai sou theōrēsōsi ta erga ha poieis. Oudeis gar en kryptǭ poiei ti, kai zētei autos en parrhēsią einai. Ei tauta poieis, ragerōson seauton tǭ kosmǭ. Oude gar hoi adei:oi autou episteuon eis auton. Degei oun hautois ho ᾿Iēsous " Ho kaimartyrion hymin kai tēn dria dodēpepi bou , idia hybamth, egō eipon hymin. allʼ epi tǭ Theǭ tǭ egeironti tous nekrous. HēROS TIM. b΄. Pantes de hoi thelontes eusebōs zę̄n en Christǭ Iēsou, phoi autou, tote kai autos anebē eis tēn heortēn, tpa dai ([pie. Chchi, Topiaiiïo nos poi ros ho emes oupō parestin" ho de kairos ho hymeteros pantote estin hetoimos. Ou dynatai ho kosmos misein hymas " eme de misei, hoti egō martyrō peri autou, hoti ta erga autou ponēra estin. Hymeis anadēte eis tēn heortēn egō oupō anathainō eis tēn heortēn tautēn hoti ho kairos ho emos oupō peplērōtai. Tauta de eipōn hautois, emeinen en tę̄ Galilaią. Hōs de agnedēsōn hoi ade(ou phanerōs, al,ʼ hōs en kryptǭ LOUKAS, Hoti dei kata kairon hypanachōrein tōn epithou" lenontōn, synchōrēthenta mentoi peripesein peirasmǭ, tēn echthasin tou dynasthai hypenenkein, kai to thelēma tou Theou dia proseuchę̄s aitein. MATThAIOS. Hotan diōchōsin hymas en tę̄ polei tautę̄, pheugete eis tēn allēn. Hoi de Pharisaioi symdoukion» elathon katʼ autou, exelthontes, epōs rēsen ekeithen. IŌANNĒS, ᾿Ap᾿ ekeinēs oun tēs hēmeras sygnedou.eusagto, hina apokteinōsin ton. Iēsous oun ouketi parrhēsią periepatei en tois Ioudaiois. LOUKAS. Kai theis ta gonata, prosēucheto «1egōg" Pater, ei boulei to potērion touto apʼ emou " plēn mē to thelēma mou, a1a to son genesthō PROS KOR. a΄. Peirasmos hymas ouk eilēren ei mē anthrōpinos" pistos de ho Theos, hos ouk easei hymas peirasthēgai hyper ho dynasthe, a.1.1a poiēsei syn tǭ peirasmǭ kai tēn ekbasin, tou dynasthai hykartǭ monǭ zēsetai anthrōpos, tēn heortēn tautēn egō. toriïys dei kata kairon. Hyoch kata ię̄ hotan diōxōsin hymas eis tēn Hoti dei ton Christianon en tois peirasmois ephʼ ekastǭ tōn prosagomenōn autǭ, mnēmoneuonta tōn en tę̄ theopneustǭ Graphę̄ pros to eirēmenōn, houtōs auton te anepēreaston syntērein, kai tous enantious chatargein. MATThAIOS. Tote ho Iēsous anēchthē eis tēn erēmon hypo tou Pneumatos, peirōsthēgai hypo tou diabolou. Kai nēsteusas hēmeras tessarakonta, kai nyktas tessarakonta, hysteron" epeigase. Kai proselthōn autǭ ho peirazōn, eipen Ei chios ei tou Theou, eipe higa hoi «1ethoi houtoi artoi genōntai. Ho Ho de apokritheis eipe" Gegraptai, hote ouch epʼ epi panti rhēmati echporeuomenǭ dia stomatos Theou (d), kai ti ou dei ton Christianon phobeisthai, kai agōnian en tais peristasesi, meteōrizomenon apo tēs en Theǭ pepoithēseōs tharrhein de, hōs tou Kyriou tou dynasthai hymas hypenenkein. auton te. AI apo heauton te. lamthanei auton, eis., 5616 da nos68 diēkonoun autǭ, pos Boriï rgipēu5. hoi iou tēs epi Theon pepoipros pantas endynamountos, kai tou hagiou Pneumatos didaskontos mechri kai apokriseōs tēs pros MATThAIOS. Mē phobeisthe apo tōn tōn to sōma, tēn de psychēn apokteigai de mallon ton dynamenon kai psychēn kai sōma apolesai en geengę̄. Ouchi dyo strouthia assariou pōleitai? Kai hen ex autōn ou peseitai epi tēn gēn ageu tou Patros hymōn. Hymōn de kai hai triches tēs kephalēs pasai eisin. Mē oun phobēthēte, pollōn strouthiōn diapherete hymeis. NOUKAS. Hotan parontos, kai ta katʼ auton oichono kouytos, kai prospherōsin hymas epi tas synagōgas, kai poiïie doi {oi 6586 tas archas, kai tas exousias, mē merimnate pōs hē ti apologēsēsthe, hē ti eipēte" to gar hagion Pneuma didaxei hymas en hautę̄ tę̄ hōrą, ha dei eipein. MARKOS. Kai gignetai gazē" ta de kymata epethda.l:1en eis to hōste hauto ēdē gemizesthai. Kai ēn hautos epi tę̄ prymnę̄ epi to proskephalaion katheudōn. Kai diegeirousin auton, kai 1egousin hautǭ" Didaskaiiïe, ou melei soi, hoti apo.ïlymetha? Kai diegertheis epetimēse tǭ agemǭ, kai eipe tę̄ Siōpa, perimōso. Kai echopasen ho anemos, kai egegeto galēnē megalē. Kai eipen autois deiiioi este houtōs ? Pōs ouk echete pistin ? PRAXEIS. Hagastas de ho archiereus kai hoi syn hautǭ (hē ousa hairesis tōn Saddoukaiōn [89]} sthēsan zēïou" kai epethaion tas cheiras autōn epi tous apostolous, kai ethento autous en tērēsei dēmosią. ALngeios de Kyriou dia tēs gychtos ēnoixe tas thyras tēs phylakēs, exagagōn te autous, eipe Poreuesthe, kai stathegtes eg tǭ hierǭ tǭ «iaǭ panta ta rhēmata tēs zōēs tautēs. ᾿Achousagtes de eisēlthon hypo ton erthron eis to hieron, kai edidaskon. PROS KOR. b΄. ou gar thelomen hymas agnoein, adeiphoi, peri tēs (Dei. n, 11-21)... Noē epi thlipseōs hēmōn, tēs genomenēs hēmin en tę̄ ᾿Asią. Kai metʼ oliga: Hos ek tēlikoutou thanatou errhysato hēmas, kai euetai" eis hon ēlpichamen, hoti(ϑ1) kai eti rhysetai.
That those who have believed in God and been baptized must at once prepare themselves for temptations, even from their own kin, even to death; for whoever is not so [prepared] is easily [overthrown] when trouble overtakes him. Matthew: “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him; and behold, a voice from the heavens said, ‘This is my beloved Son, with whom I am well pleased.’ Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” [Matthew]: “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of people, for they will deliver you over to councils and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles.” And a little later: “Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name's sake. But the one who endures to the end will be saved.” … “And whoever does not take his cross and follow me is not worthy of me.” John: “I have said these things to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do these things because they have not known the Father, nor me,” and what follows. Luke: “And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root; they believe for a while, and in time of testing fall away.” Second to the Corinthians: “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death, so that we should not rely on ourselves but on God who raises the dead.” Second to Timothy: “Indeed, all who desire to live a godly life in Christ Jesus [will be persecuted].”
That one must not throw oneself into temptations before the time of God's permission, but must even pray not to fall into temptation. Matthew: “Pray then like this: Our Father in heaven, hallowed be your name, your kingdom come.” And a little later: “And lead us not into temptation, but deliver us from the evil one.” John: “After this Jesus went about in Galilee; he would not go about in Judea, because the Jews were seeking to kill him. Now the Jews' feast of Booths was at hand. So his brothers said to him, ‘Leave here and go to Judea, that your disciples also may see the works you are doing. For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.’ For not even his brothers believed in him. Jesus said to them, ‘My time has not yet come, but your time is always here. The world cannot hate you, but it hates me because I testify about it that its works are evil. You go up to the feast. I am not going up to this feast, for my time has not yet fully come.’ After saying this, he remained in Galilee. But after his brothers had gone up to the feast, then he also went up, not publicly but in private.”
That one must withdraw at the right time from those who plot against one; but when one has been allowed to fall into temptation, one must ask in prayer for the way out, so as to be able to bear it, and for the will of God. Matthew: “When they persecute you in this town, flee to the next.” … “But the Pharisees went out and conspired against him, how to destroy him. Jesus, aware of this, withdrew from there.” John: “So from that day on they made plans to put him to death. Jesus therefore no longer walked openly among the Jews.” Luke: “And he knelt down and prayed, saying, ‘Father, if you are willing, remove this cup from me; nevertheless not my will, but yours, be done.’” First to the Corinthians: “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.”
That in temptations the Christian, remembering in each of the things brought against him what is said in the God-inspired Scripture in answer to it, must thereby keep himself unharmed and bring his adversaries to nothing. Matthew: “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ But he answered, ‘It is written, Man shall not live by bread alone, but by every word that comes from the mouth of God,’” and what follows.
[63] That the Christian must not be afraid or anxious in difficult circumstances, distracted from his trust in God, but take courage, since the Lord is present and arranging his affairs, strengthening him against all, and the Holy Spirit teaching him even what to answer to his adversaries. Matthew: “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in Gehenna. Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.” Luke: “And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say.” Mark: “And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. But he was in the stern, asleep on the cushion. And they woke him and said to him, ‘Teacher, do you not care that we are perishing?’ And he awoke and rebuked the wind and said to the sea, ‘Peace! Be still!’ And the wind ceased, and there was a great calm. He said to them, ‘Why are you so afraid? How is it that you have no faith?’” Acts: “But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy they arrested the apostles and put them in the public prison. But during the night an angel of the Lord opened the prison doors and brought them out, and said, ‘Go and stand in the temple and speak to the people all the words of this Life.’ And when they heard this, they entered the temple at daybreak and began to teach.” Second to the Corinthians: “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia.” And a little later: “He delivered us from such a deadly peril, and he delivers us; on him we have set our hope that he will deliver us again.”
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“Ὅτι δεῖ χαίρειν πᾶν ὁτιοῦν πάσχοντα μέχρι θανάτου ἕνεκεν τοῦ ὀνόματος τοῦ Κυρίου καὶ τῶν ἐντολῶν ΜΑΤΘΑΙ͂ΟΣ. Μακάριοι οἱ δεδιωγμένγοι ἔνεκεν" δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμω καθʼ πρὲς τοὺς ἐναντίους. Σαδδουκαίων. Μοχ ἔδορ. ρτίι8 τὰς χεῖρας ἐπί. εἶπε πρὸς αὐτούς. ύσατο ἡμᾶς, καὶ ῥύεται. Ἡλπίχαμεν δὲ ὅτι. ΕΓ Φαςμίίαί, αὶ ὑμῶν ψευδόμενοι, ἔνεκεν ἐμοῦ. Χαίρετε καὶ ἀγυλ“ιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐραγοῖς. ΛΟΥ͂ΚΑΣ. Μακάριοί ἐστε, ὅτων μισήσω. σιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς, καὶ ὀνειδίσωσι, καὶ ἐχδάλωσι τὸ ὄνομα ὑμῶν ὡς πονηρὸν, ἔνεκεν τοῦ Υἱοῦ τοῦ ἀνθρώπου. Χάρητε ἐν ἐκείνῃ τῇ ἡμέρᾳ, καὶ σκχιρτήσατε" ἰδοὺ γὰρ ὁ μισθὸς ὑμῶν ποὺς ἐν τοῖς οὐραγοῖς ΠΡΆΞΕΙΣ. Καὶ προσκαμλεσάμενοι τοὺς ἀποστόλους, δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀγόματι τοῦ Ἰησοῦ, καὶ ἀπέλυσαν αὑτούς. Οἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου, ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ἀτιμασθῆναι. Πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἴκον οὐκ ἐπαύοντο (θἈ) διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν Χριστὸν Ἷησοῦν. ΠΡΟΣ ΚΟΛ. Οὗ ἐγενόμην ἐγὼ Παῦλος διά. κογος. Νὺν χαίρω ἐν τοῖς παθήμασί μου ὑπὲρ ὑμῶν, καὶ ἀνταγαπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σύ: ματος αὐτοῦ, ὅ ἐστιν ἡ
“Hoti dei chairein pan hotioun paschonta mechri thanatou heneken tou onomatos tou Kyriou kai tōn entolōn MATThAIOS. Makarioi hoi dediōgmengoi eneken" dikaiosynēs, hoti autōn estin hē basileia tōn ouranōn. Makarioi este, hotan oneidisōsin hymas, kai diōxōsi, kai eipōsi pan ponēron rhēmō kathʼ pres tous enantious. Saddoukaiōn. Moch edor. rtii8 tas cheiras epi. eipe pros autous. ysato hēmas, kai rhyetai. Hēlpichamen de hoti. EG Phasmiiai, ai hymōn pseudomenoi, eneken emou. Chairete kai agyl“iasthe, hoti ho misthos hymōn polys en tois ouragois. LOUKAS. Makarioi este, hotōn misēsō. sin hymas hoi anthrōpoi, kai hotan aphorisōsin hymas, kai oneidisōsi, kai echdalōsi to onoma hymōn hōs ponēron, eneken tou Huiou tou anthrōpou. Charēte en ekeinę̄ tę̄ hēmerą, kai skchirtēsate" idou gar ho misthos hymōn pous en tois ouragois PRAXEIS. Kai proskamlesamenoi tous apostolous, deirantes parēngeilan mē lalein epi tǭ ogomati tou Iēsou, kai apelysan hautous. Hoi men oun eporeuonto chairontes apo prosōpou tou synedriou, hoti katēxiōthēsan hyper tou onomatos tou Kyriou atimasthēnai. Pasan te hēmeran en tǭ hierǭ kai katʼ oikon ouk epauonto (thA) didaskontes kai euangelizomenoi ton Christon Hiēsoun. PROS KOL. Hou egenomēn egō Paulos dia. kogos. Nyn chairō en tois pathēmasi mou hyper hymōn, kai antagaplērō ta hysterēmata tōn thlipseōn tou Christou en tę̄ sarki mou hyper tou sy: matos autou, ho estin hē
That one must rejoice in suffering anything whatever, even to death, for the sake of the name of the Lord and of his commandments. Matthew: “Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven.” Luke: “Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! Rejoice in that day, and leap for joy, for behold, your reward is great in heaven.” Acts: “And when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. Then they left the presence of the council, rejoicing that they had been counted worthy to suffer dishonour for the name [of the Lord]. And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus.” To the Colossians: “Of this [gospel] I, Paul, became a minister. Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the [church].”
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Ὅτι δεῖ καὶ ἐν αὐτῇ τῇ ἐξόδῳ προσεύχεσθαι τὰ ΜΑΤΘΛΙ͂ΟΣ. Περὶ δὲ τὴν ἐννάτην ὥραν ἀνὁ Ἰησοῦς φωνῇ μεγάλῃ. μου, ἵνα τί με ἐγκατέλιπες ; Καὶ φωγήσας φωνῇ μεγάλῃ ὁ Ἱησοῦς εἶπε' Πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου. Καὶ τοῦτο εἰπὼν, (, ἐξέπνευσεν. ΠΡΆΞΕΙΣ. Καὶ ἐλιθοδόλουν τὸν Στέοὐχ ἐπαύσαντο, ποῆ ἐπικαλούμενον, καὶ έγοντα Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Καὶ τοῦτο εἰπὼν», ἐκοιμήθη.
Hoti dei kai en autę̄ tę̄ exodǭ proseuchesthai ta MATThLIOS. Peri de tēn ennatēn hōran ano Iēsous phōnę̄ megalę̄. mou, hina ti me enkatelipes ? Kai phōgēsas phōnę̄ megalę̄ ho Hiēsous eipe' Pater, eis cheiras sou paratithēmi to pneuma mou. Kai touto eipōn, (, exepneusen. PRAXEIS. Kai elithodoloun ton Steouch epausanto, poē epikaloumenon, kai egonta Kyrie, mē stēsę̄s autois tēn hamartian tautēn. Kai touto eipōn», ekoimēthē.
That one must pray, even at the very moment of departure, for [fitting things]. Matthew: “And about the ninth hour Jesus cried out with a loud voice, [‘Eli, Eli, lema sabachthani?’ that is, ‘My God,] my God, why have you forsaken me?’” [Luke]: “Then Jesus, calling out with a loud voice, said, ‘Father, into your hands I commit my spirit!’ And having said this he breathed his last.” Acts: “And as they were stoning Stephen, he called out, saying, [‘Lord Jesus, receive my spirit.’ And falling to his knees he cried out with a loud voice,] ‘Lord, do not hold this sin against them.’ And when he had said this, he fell asleep.”
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Ὅτ: οὐ δεῖ ἐγχαταλιμπάνειν τοὺς ὑπὲρ Ἀπεκρίθη αὑτοῖς ὅ Ἰησοῦς" πιστεύετε; Ἰδοὺ ἔρχεται ὥρα, καὶ γῦν ἐλήλυθεν, ἴγα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, καὶ ἐμὲ μόνον ἀφῆτε. ΠΡῸΣ ΤΙΜ. β΄. Οἶδας τοῦτο, ἐν ἐστι Φύγε.1λος καὶ Ἑρμογένης. Δῴη ὁ Κύριος ἔλεος τῷ Ὀγνησιφόρου οἴκῳ" ὅτε ἀγέψυξε, καὶ τὴν ἄλυσίν μου οὐκ ἐπῃσχύνθη" ἀλλὰ γενόμενος ἐν ἹΡώμῃ, σπουδαίως ἐζήτησέ μιδ, καὶ εὗρε. Δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ. Καὶ ὅσα ἐν πνεῦμά μου. ΤΠ δὲ τὰ γόνατα, ἔχραξε φωνῇ μεγάλῃ" Ἐφέσῳ διηχόνησε, βέλτιον σὺ γυυώσκεις. ΠΡῸΣ αὶ πιεα ΤΙΜ. β΄. Ἐν. τῇ πρώτῃ μου ἀποιλογίᾳ οὐδείς μοι Ὅτι δεῖ προσεύχεσθαι ὑπὲρ τῶν ἐν πειρασμοῖς ἐξΛΟΥ͂ΚΑΣ. Σίμων, Σίμων, ἰδοὺ ὁ Σαταγᾶς Ὠτήσατο ὑμᾶς, τοῦ σινιάσαι ὡς τὸν σῖτον" ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ ἡ πίστις σου. ΠΡΆΞΕΙΣ. Ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ ὑπὸ τῆς Ἐκκλησίας πρὸς τὸν Θεὸν ὑπὲρ αὐὖὍτι τῶν πληροφορίαν ἐχόντων τῆς ἐκ νεκρῶν ἀναστάσεως, ἀλλότριον τὸ λυπεῖσθαι ἐπὶ τοῖς χεχοιδὲ αὐτῷ πολὺ πλῆθος τοῦ «ἰαοῦ, καὶ γυναικῶν, αἱ καὶ ἐκόπτοντο, καὶ ἐθρήγουν αὐτόν. Στραφεὶς δὲ εἶπε πρὸς αὐτάς" Θυγατέρες Ἱερουσαλὴμ, μὴ κιλαίετε ἐπ᾿ ἐμέ. ΠΡῸΣ ΘΕΣΣ. α΄. Περὶ δὲ τῶν θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ἵνα μὴ τυπῆσθε καὶ οἱ “λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα. Εἰ γὰρ πιστεύομεν, ὅτε Ἰησοῦς ἀπέθανε, καὶ ἀνέστη" οὕτω καὶ ὁ Θεὸς τοὺς κοιμηθέγτας διὰ τοῦ Ἰησοῦ ἄξει
Hot: ou dei enchatalimpanein tous hyper Apekrithē hautois ho Iēsous" pisteuete? Idou erchetai hōra, kai gyn elēlythen, iga skorpisthēte hekastos eis ta idia, kai eme monon aphēte. PROS TIM. b΄. Oidas touto, en esti Phyge.1los kai Hermogenēs. Dǭē ho Kyrios eleos tǭ Ognēsiphorou oikǭ" hote agepsyxe, kai tēn alysin mou ouk epę̄schynthē" alla genomenos en HiRōmę̄, spoudaiōs ezētēse mid, kai heure. Dǭē autǭ ho Kyrios heurein eleos para Kyriou en ekeinę̄ tę̄ hēmerą. Kai hosa en pneuma mou. TP de ta gonata, echraxe phōnę̄ megalę̄" Ephesǭ diēchonēse, beltion sy gyyōskeis. PROS ai piea TIM. b΄. En. tę̄ prōtę̄ mou apoilogią oudeis moi Hoti dei proseuchesthai hyper tōn en peirasmois exLOUKAS. Simōn, Simōn, idou ho Satagas Ōtēsato hymas, tou siniasai hōs ton siton" egō de edeēthēn peri sou, hina mē eklipę̄ hē pistis sou. PRAXEIS. Ho men oun Petros etēreito en tę̄ hypo tēs Ekklēsias pros ton Theon hyper auyOti tōn plērophorian echontōn tēs ek nekrōn anastaseōs, allotrion to lypeisthai epi tois chechoide autǭ poly plēthos tou «iaou, kai gynaikōn, hai kai ekoptonto, kai ethrēgoun auton. Strapheis de eipe pros autas" Thygateres Hierousalēm, mē kilaiete ep᾿ eme. PROS ThESS. a΄. Peri de tōn thelō hymas agnoein, adelphoi, hina mē typēsthe kai hoi “loipoi, hoi mē echontes elpida. Ei gar pisteuomen, hote Iēsous apethane, kai anestē" houtō kai ho Theos tous koimēthegtas dia tou Iēsou axei
[66] That one must not abandon those who [contend] for [godliness]. [John]: “Jesus answered them, ‘Do you now believe? Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone.’” Second to Timothy: “You are aware that [all who are in Asia turned away from me, among whom] are Phygelus and Hermogenes. May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me and was not ashamed of my chains, but when he arrived in Rome he searched for me earnestly and found me; may the Lord grant him to find mercy from the Lord on that day; and you well know all the service he rendered at Ephesus.” Second to Timothy: “At my first defence no one [came to stand by] me …”
That one must pray for those in temptations [with fervour]. Luke: “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail.” Acts: “So Peter was kept in prison, but earnest prayer for him was made to God by the church.”
[67] That for those who have full assurance of the resurrection of the dead it is foreign to grieve over those who have fallen asleep. [Luke]: “And there followed him a great multitude of the people and of women who were mourning and lamenting for him. But turning to them Jesus said, ‘Daughters of Jerusalem, do not weep for me.’” First to the Thessalonians: “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.”
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Ὅτι οὐ δεῖ τὰ ἰδιώματα τοῦ αἰῶνος τούτον καὶ μετὰ τὴν ἀνάστατιν προσδοκᾷν, ἀλλὰ ἀγγελικὸν καὶ ἀπροσδεῇ βίον εἰδέναι ἐν τῷ μέλλοντι αἰῶνι. ΛΟΥ͂ΚΑΣ. ᾿Αποχριθεὶς ὁ Ἰησοῦς εἶπεν αὖτοῖς δὶ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσι καὶ ἐχγαοἱ δὲ καταξιωθέντες τοῦ αἰῶνος τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ γεχρῶγν οὔτε γαμοῦσιν, οὔτε ἐχγαμίζογται. Οὔτε γὰρ ἀποθανεῖν" ἔτι δύνανται" ἰσάγγε.ϊοι γάρ εἰσι, καὶ υἱοί εἰσι τοῦ Θεοῦ, τῆς ἀναστάσεως υἱοὶ ὄντες. ΠΡῸΣ ΚΟΡ, α΄. ᾿Α.2:2ʼ ἐρεῖ τις" Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; Ἄφρον, σὺ ὃ σπείρεις, Ὦ φιοά δεπιΐπαδ, οὗ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ πρῶτον. Καὶ δʼ οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν «ἰοιπῶν. Ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησε. Καὶ μετʼ ὀλίγα" Οὕτω καὶ ἡ ἀνάστασις τῶν γεχρῶν. Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει" σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πγευΒες. ἰοτιῖο εἱ Μοββδη. Πιστὸς δὲ ὁ Θεός, οἷο , 5416 ΑΙἶβ ποι ἃ Ὅτι οὐ δεῖ τοπικὴν ἢ σαρκικὴν ἐκδέχεσθαι τὴν παρουσίαν τοῦ Κυρίον, ἀλλʼ ἐν τῇ δόξῃ τοῦ Πατρὸς κατὰ πάσης τῆς οἰκουμένης ἀθρόως προσδοκᾷν. “ΜΑΤΘΑΙ͂ΟΣ. Τότε, ἐάν εις ὑμῖν εἴπῃ" Ἰδοὺ ὧδε ὁ Χριστὸς, ἣ ὧδε, μὴ πιστεύσητε. ᾿Εγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσι σημεῖα μεγά.1α καὶ τέρατα, ὥστε πιϊανῆσαι, εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς (Δ). ΜΑΡΚΟΣ. Ὑμεῖς δὲ βιλέπετε ἰδοὺ, προείρηκα ὑμῖν πάντα. ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θ.ἰψριν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη δώσει τὸ φέγγος αὑτῆς, καὶ οἱ ἀστέρες τοῦ οὐρατοῖς οὐρανοῖς σαλευθήσονται. Καὶ τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν γνεφέμλαις μετὰ δυνάμεως καὶ δόξης πολιῆς. ΠΡΟΣ. ΘΕΣΣ. Τοῦτο γὰρ ὑμῖν “1έγομεν ἐν ᾿όγῳ Κυρίου, ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας" ὅτι αὑτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέϊλου, καὶ ἐν σάλπιγγι Θεοῦ καταθδήσεται ἀπ᾿ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ
Hoti ou dei ta idiōmata tou aiōnos touton kai meta tēn anastatin prosdokąn, alla angelikon kai aprosdeę̄ bion eidenai en tǭ mellonti aiōni. LOUKAS. ᾿Apochritheis ho Iēsous eipen autois di huioi tou aiōnos toutou gamousi kai echgaoi de kataxiōthentes tou aiōnos tychein kai tēs anastaseōs tēs ek gechrōgn oute gamousin, oute echgamizogtai. Oute gar apothanein" eti dynantai" isange.ïoi gar eisi, kai huioi eisi tou Theou, tēs anastaseōs huioi ontes. PROS KOR, a΄. ᾿A.2:2ʼ erei tis" Pōs egeirontai hoi nekroi? poiǭ de sōmati erchontai? Aphron, sy ho speireis, Ō phioa depiïpad, hou zōopoieitai, ean mē apothanę̄ prōton. Kai dʼ ou to sōma to genēsomenon speireis, alla gymnon kokkon, ei tychoi sitou, ē tinos tōn «ioipōn. Ho de Theos didōsin autǭ sōma, kathōs ēthelēse. Kai metʼ oliga" Houtō kai hē anastasis tōn gechrōn. Speiretai en phthorą, egeiretai en aphtharsią. Speiretai en atimią, egeiretai en doxę̄" speiretai en astheneią, egeiretai en dynamei" speiretai sōma psychikon, egeiretai sōma pgeuBes. iotiio hei Mobbdē. Pistos de ho Theos, hoio , 5416 AIib poi ha Hoti ou dei topikēn ē sarkikēn ekdechesthai tēn parousian tou Kyrion, allʼ en tę̄ doxę̄ tou Patros kata pasēs tēs oikoumenēs athroōs prosdokąn. “MATThAIOS. Tote, ean eis hymin eipę̄" Idou hōde ho Christos, hē hōde, mē pisteusēte. ᾿Egerthēsontai gar pseudochristoi kai pseudoprophētai, kai dōsousi sēmeia mega.1a kai terata, hōste piïanēsai, ei dynaton, kai tous eklektous (D). MARKOS. Hymeis de bilepete idou, proeirēka hymin panta. en ekeinais tais hēmerais meta tēn th.ipsrin ekeinēn ho hēlios skotisthēsetai, kai hē selēnē dōsei to phengos hautēs, kai hoi asteres tou ouratois ouranois saleuthēsontai. Kai tote opsontai ton Huion tou anthrōpou erchomenon en gnephemlais meta dynameōs kai doxēs poliēs. PROS. ThESS. Touto gar hymin “1egomen en ᾿ogǭ Kyriou, hoti hēmeis hoi zōntes, hoi perileipomenoi eis tēn parousian tou Kyriou, ou mē phthasōmen tous koimēthentas" hoti hautos ho Kyrios en keleusmati, en phōnę̄ archangeïlou, kai en salpingi Theou katathdēsetai ap᾿ ouranou, kai hoi nekroi en Christǭ
That one must not expect the characteristics of this age even after the resurrection, but must know that in the age to come life is angelic and free from need. Luke: “Jesus answered and said to them, ‘The sons of this age marry and are given in marriage; but those who are counted worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage. For they can no longer die; for they are equal to angels, and are sons of God, being sons of the resurrection.’” First to the Corinthians: “But someone will say, ‘How are the dead raised? And with what kind of body do they come?’ Foolish man! What you sow is not made alive unless it dies first. And what you sow is not the body that is to be, but a bare grain, perhaps of wheat or of some other kind. But God gives it a body as he has willed.” And a little later: “So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.” …
That one must not look for a local or fleshly coming of the Lord, but await it in the glory of the Father, over the whole inhabited world at once. Matthew: “Then, if anyone says to you, ‘Look, here is the Christ,’ or ‘There,’ do not believe it. For false christs and false prophets will arise, and will give great signs and wonders, so as to lead astray, if possible, even the elect.” Mark: “But you, take heed; behold, I have told you everything beforehand. … In those days, after that tribulation, the sun will be darkened, and the moon will [not] give its light, and the stars of heaven [will be falling, and the powers in the] heavens will be shaken. And then they will see the Son of Man coming in clouds with great power and glory.” To the Thessalonians: “For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall by no means precede those who have fallen asleep; for the Lord himself, with a command, with the voice of an archangel, and with the trumpet of God, will descend from heaven, and the dead in Christ [will rise first] …”
Chapter 69
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Ὅσα κατὰ συνάφειαν ἀπαγορεύονται, καὶ ἀπόφασιν μοπιϊεϊαϊα, ΜΑΤΘΛΙΟΣ. Ἐκ γὰρ τῆς καρδίας ἐξέρχονται ἰερὶ δεῖς πιὲ; ἡ{ἰα ([μιο. χχι, 54)... Εἰ εἰσι! ποῖ ρτοθαυέτιπ ἤδμηι τότε, ἐάν, δῖς., Υἱοῦ τοῦ ἀνθρώπου Μεββδηβηϑὶ, καὶ τότε ἐάν τις, οἴο., καὶ τοὺς ἐκλεκτούς, διαλογισμοὶ πονηροὶ, φόνοι, μοιχεῖαι, πορμίαι. Ταῦτά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον... Πορεύεσθε ἀπʼ ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ καὶ τοῖς ἀγγέλοις αὐτοῦ. ᾿Επείνασα γὰρ, καὶ οὐκ ἐδώκατέ μοι φαγεῖν" ἐδίψρησα, καὶ οὐκ ἐποτίσατέά μεʼ ξένος ἤμην, καὶ οὐ συνγηγάγετέ με. γυμνὸς, καὶ οὐχ ἑπεσκέψασθέ με. ΛΟΥ͂ΚΑΣ, Οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν" οὐαὶ οἱ ἐμπεπλησμένοι, ὅτι οὐαὶ ὑμῖν οἱ γειϊῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε" οὐαὶ ὅταν καλῶς εἴπωσιν ὑμᾶς πάνὉ τες οἱ ἄνθρωποι. Προσέχετε δὲ ἑαυτοῖς, μήποτε αρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ,, καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἰφνιδίως ἐπιστῇ ἐφʼ ὑμᾶς ἡ ἡμέρα ἐκείνη. ΠΡῸΣ ΡΩΜ. Μαὶ καθὼς οὐχ ἐδοκίμασαν τὸν Θεὸν ἔχει» ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον δος. ῥυυβ καὶ αἰφνίδιος, οἱ [ἴα Ια] τη κοινοῖ τὸν ἄνθρωπον, γοῦν, ποιεῖν τὰ μὴ καθήκοντα, πάσῃ ἀδικίᾳ, πορνείᾳ, πλεονεξίᾳ. κακίᾳ, καὶ τὰ ἑξῆς Τὸ γὰρ, Οὐ μοιχεύσεις, οὐ φονεύσεις, οὗ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολὴ, καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ, α΄. Μὴ πλανᾶσθε" οὔτε πόρνοι, οὔτε εἰδω.λολάτραι, οὔτε μοιχοὶ, ΚΟΡ. β΄. Μήπως ἔρις, ζήλοι, θυμοὶ, ἐριθεῖαι, κατα"λαλιαὶ, ψιθυρισμοὶ, φυσιώσεις, ἀκαταστασίαι. ΠΡῸΣ ΓΑΛ. Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἄτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ὥμοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, φόνοι, μέθωι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προ.έγω ὑμῖν», καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιμείαν Θεοῦ οὐ κληρονομήσουσιν. ΠΡῸΣ ΓΑΛ. Μὴ γενώμεθα κελοις φθονοῦντες. ΠΡῸΣ ΕΦΕΣ. Πᾶσα πικρία, καὶ θυμὸς, καὶ ὀργὴ, καὶ κραυγὴ, καὶ βλασφημία ἀρθήτω ἀ:" ὑμῶν σὺν πάσῃ κακίᾳ δὲ, καὶ πᾶσα ἀκαθαρσία, ἣ πιἱεογεξία, μηδὲ ὄνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις " καὶ αἱἤχοντα. ΠΡῸΣ ΚΟΛ. Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς " πορνείαν, ἀχαθαρσίων., πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πιλεονεξίαν,, ἥτις ἐστὶν εἰδω.λολατρεία" δι ἃ ἔρχεται ἡ ὀργὴ α τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Νυνὶ δὲ ἀπό)εσθε καὶ ὑμεῖς τὰ πάντα, ὀργὴν, θυμὸν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκχ τοῦ στόματος ὑμῶν. Μὴ ψεύδεσθε εἰς δέσι, καὶ ἁμαρτωλοῖς, ἀνοσίοις, καὶ βεδή.ϊοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδαδόξης τοῦ μακαρίου Θεοῦ, ὃ ἐπιστεύθην ἐγώ. ΠΡῸΣ ΤΙΜ. α΄. Ἐν ὑστέροις καιροῖς ἀποστήσογταὶ τινες τῆς πίστεως, προσέχοντες πνεύμασι ἰδίαν συνείδησιν, κωλυόντων γαμεῖν, ἀπέχεσθωι ρίᾳ, καὶ τὰ ἑξῆς. σομῖγα, βογί μια δὰν [ΝΟ οὔτε κλέπται, ἀθδϑι οἱ ἴῃ δι ίοια μα ται! ἧγα θεῖ δι 4: Εὐεο Ραγὶβ. κακίᾳ. Καὶ μετʼ ὀλίγαʼ Πορνεία" καὶ μετʼ ὀλίγα, ἷπο Ξυδιυ εἷς. 5ῖ8ρ6 νὺχ ἀπείθεια ἰη ξεοιπάμπι ρίοίαίοπι ὁδί, α βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν μετʼ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσε τὴν ἀιλήθειαν. ΠΡῸΣ ΤΙΜ α΄. Εἴ τις ἑτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ τῇ κατ' ζητήσεις καὶ Δογομαχίας, ἐξ ὧν γίνεται φθόνος, παρατριδαὶ διεφθαρμένων ἀνθρώπων τὸν γοῦν, καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. ᾿Αφίστασο ἀπὸ τῶν τοιούτων. ΠΡΟΣ ΤΙΜ. β'. Ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. "ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζύνες, ὑπερήφανοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνἥμεροι, ἀριλάγαθοι, προδόται, προπετεῖς, μένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμι» αὑτῆς ἠρνημόνοι" καὶ τούτους ἀποτρέπου. ΠΡῸΣ ΤΙΤ, Ἧμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πιιαγώμενοι δου«“εύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ ρθόνῳ διάγοντες, στυγητοὶ, μισοῦντες Ὅσα κατὰ συνάφειαν ἐγκρίνεται, ἧ καὶ εὐλογίας ὅτι αὑτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παραχ.ιζηθήσονται. φιοπῖαπι Σ Μακάριοι οἱ πραεῖς, ὅτι αὑτοὶ κληρονομήσουσι ΑΙΝ ἀπο βλασφημίαι. τὴν γῆν. Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσογνται. Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσογτα;. Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. Μακάριοι οἱ εἰρηνοποιοὶ, ὅτε αὑτοὶ υἱοὶ Θεοῦ κληθήσονται. Μακάριοι οἱ δεδιωγμένοε ἔνεκεν" δικαιοσύνης, ὅτι αὑτῶν ἐστι" ἡ βασιλεία τῶν οὐριῶν. Μακάριοί ἐστε, ὅταν ἐγειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, ἔνεκεν ἐμοῦ. Χαρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν ποιϊὺς ἐν τοῖς οὐρανοῖς. ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε, οἱ εὐ,ογημέγοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιὑμῖν βασιλείαν ἀπὸ σμου. ᾿ΕἘπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν" ἐδίψησα, καὶ ἐποτίσατέ μεʼ ξένος ἤμην, καὶ με᾿ γυμνὸς, καὶ ἠσθένησα, καὶ ἐπεσκέψασθέ με" ἐν φυλακῇ ἤμη»", καὶ ἤϊθετε πρὸς μό. ΠΡῸΣ ῬΩΜ. Εἴτε ὅ ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν γος ἐν σπουδῇ, ὁ ἐξιἰεῶν ἐν ἱλαρότητι, ἡ ἀγάμενοι" τῇ σπουδῇ μὴ ὀχνηροῖ" τῷ νεύματι αὶ εἰ ποίϊίε τιαϊεαΐεοτε. Οανάείς οἰην φαμαφηιἶϑας,, προσκαρτεροῦντες " ταῖς χρείαις τῶν ἀγίων κοι«Ἰογεῖτε τοὺς διώκοντας ὑμᾶς " εὐλογεῖτε, καὶ μὴ καξαρῶσθε. Χαίρειν μετὰ χαιρόντων, καὶ κιλαίειν' μετὰ κλαιόντων. Τὸ αὐτὸ εἰς ἀ..1ήἡλους φρονοῦντες μὴ τὰ ὑψηιἸὰ φρονοῦντες, ἀ.1..ὰ τοῖς ταπειἑαυτοῖς " μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδύγτες " καλὰ ἐνώπιον πάντων ἀνθρώπων. Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες" μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοὶ, ἀ.λλὰ δότε τόπον τῇ ὀργῇ γέγραπται γάρ' Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, ,έγει Κύριος. ᾿Αλλὰ ἰπ (τἰϑμαιϊοπίϑι, δὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν" ἐὰν δὲ διψᾷ πότιζε αὑτόν. Μὴ νικῶ ὑπὸ τοῦ κακοῦ, νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. ΠΡΟΣ ΚΟΡ. β΄. ἈΙηδεμίαν ἐν μηδενὶ διδόντες προσχοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία" ἀ.λ.1ʼ ἐν παντὶ τες ἑαυτοὺς, ὡς Θεοῦ διάκονοι, ἐν ὑπομονῇ ἀγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποχρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ, διὰ τῶν ὅπλων τῆς δικαιοσύνης, τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, ὡς πιιάγοι, καὶ ἀληθεῖς" ὡς καὶ ἰδοὺ ζῶμεν ὡς παιδευόμενοι, καὶ μὴ θαγαὡς λυπούμενοι, ἀεὶ δὲ χαίροντες πτωχοὶ, πο.ϊ ἰοὺς δὲ πλουτίζοντες: ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. ΠΡΟΣ ΚΟΡ. β'. Λοιπὸν, ἀδελφοὶ, χαίρετε, καταρτίζεσθε, παραΠΡΟΣ ΓΑΛ. Ὁ δὲ καρπὸς τοῦ Πνεύματός ἐστι» ἀγάπη, χαρὰ, εἰρήνη, μωχροθυμία, χρηστότης, ἀγαθοσύνη, πίστις, πραότης, ἐγκράτεια, ἀ; »εία δέσμιος ἐν Κυρίῳ ἀξίως περιπατῆσαι τῆς κιλήσεως ἧς ἐχιιήθητε, μετὰ πάσης καὶ πραότητος, μετὰ μακροθυμίας ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, σπουδάζοντες τηρεῖν τὴν εἰρήνης. “ΕΡἦ σῶμα καὶ ἕν Πνεῦμα, καθὼς καὶ ἐχλήθητϑε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. ΠΡῸΣ ΕΦΕΣ. Γίνεσθε οὖν εἰς ἀλλήλους χρηστοὶ, εὔ σπλαγχγοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ταῖς χρείαις τῶν ἁγίων χοίνωαρὶϊε (ΡΑΠΐρρ. τν, προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐσιν ὁεῖ ἐπ ἀόχίοτα θεῖ ὡδίας. ΠΡῸΣ ΦΙΛ. Εἴ. τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης εἴ τις κοινωνία πγεύματος, εἴ τινα σπλάγχνα καὶ οἰκτιρμοὶ, πιιηρώσατέ μου τὴν χαρὰν, ἵγα τὸ αὑτὸ φ᾿ρον ἣτϑ πάντες, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἕν φρονοῦντες, μηδὲν κατʼ ἐριθείαν,, ἢ κενοδοξίαν. ΠΡῸΣ ΦΙΛ. Τὸ «“οιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἀννὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα «.ογίζεσθε. Ἃ καὶ ἐμάθετε, καὶ παρελάβετε, καὶ ἠκούσατε. καὶ εἴδετε ἐν ἐμοὶ, ταῦτα πράσσετε. ΠΡῸΣ ΚΟλ. Εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος " τὰ ἄγω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. οὖν, ὡς ἐχιλεκτοὶ τοῦ Θεοῦ, καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμῶν, χρηστότητα, ταπεινο:-ροσύγην, πραότητα, μακροθυμίαν ΠΡῸΣ ΘΕΣΣ. α΄. Νουθετεῖτε τοὺς ἀτακτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μαχροθυμεῖτε πρὺς πάντας. Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε καὶ εἰς λους καὶ εἰς πάντας. Πάντοτε χαίρετε, ἀδια,λείστως προσεύχεσθε. Ἐν παγτὶ εὐχαριστεῖτε" τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ "Ιησοῦ, εἰς ὑμᾶς Τὸ Πνεῦμα μὴ σδένγνυτε, προφητείας μὴ ἐξουθεγεῖτε. Πάντα δὲ δοκιμάζοντες τὸ κα.ιὸν καταἷς πιαηθαι : ἐϊοα ἔχετε: ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. Πρεσβύτιδας ὡσαύτως. ἐν καταστήματι γίζωσι τὰς νέας, φιλάνδρους εἶναι, ςιΔοτέχγους, τοῦ Θεοῦ βιλασ:ημῆται. ΠΡῸΣ αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραότητα πρὸς πάντας ἀνθρώπους. ΠΡῸΣ ΕΒΡ. Ἡ ριιαδελ»ία μενέτω, τῆς φιΔοξεγίας μὴ ἐπιλαγθάγεσθε" διὰ ταύτης γὰρ ἔλαθόν τινες ξενίισαγτες ἀγγέλους. Μιμγήσχεσθε τῶν δεσμίων, ὡς συνδεδεμένοι, τῶν κα" κουχουμέγων, ὡς καὶ αὑτοὶ ὄντες ἐν σώματι. Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος" πόργνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός. ᾿ἀφιλάργυρος ὁ τρόπος " ἀρχκούμεροι τοῖς παροῦσιν. πρὸς πάντας ἀνθρώπους,
Hosa kata synapheian apagoreuontai, kai apophasin mopiïeïaïa, MATThLIOS. Ek gar tēs kardias exerchontai ieri deis pie? hē{ia ([mio. chchi, 54)... Ei eisi! poi rtothauetip ēdmēi tote, ean, dis., Huiou tou anthrōpou Mebbdēbēϑi, kai tote ean tis, oio., kai tous eklektous, dialogismoi ponēroi, phonoi, moicheiai, pormiai. Tauta esti ta koinounta ton anthrōpon... Poreuesthe apʼ emou, hoi katēramenoi, eis to pyr to aiōnion to hētoimasmenon tǭ kai tois angelois autou. ᾿Epeinasa gar, kai ouk edōkate moi phagein" edipsrēsa, kai ouk epotisatea meʼ xenos ēmēn, kai ou syngēgagete me. gymnos, kai ouch hepeskepsasthe me. LOUKAS, Ouai hymin tois plousiois, hoti apechete tēn paraklēsin hymōn" ouai hoi empeplēsmenoi, hoti ouai hymin hoi geiïōntes nyn, hoti penthēsete kai klausete" ouai hotan kalōs eipōsin hymas panO tes hoi anthrōpoi. Prosechete de heautois, mēpote arynthōsin hymōn hai kardiai en kraipalę̄,, kai methę̄, kai merimnais biōtikais, kai aiphnidiōs epistę̄ ephʼ hymas hē hēmera ekeinē. PROS RŌM. Mai kathōs ouch edokimasan ton Theon echei» en epignōsei, paredōken autous ho Theos eis adokimon dos. rhyyb kai aiphnidios, hoi [ia Ia] tē koinoi ton anthrōpon, goun, poiein ta mē kathēkonta, pasę̄ adikią, porneią, pleonexią. kakią, kai ta hexēs To gar, Ou moicheuseis, ou phoneuseis, hou klepseis, ouk epithymēseis, kai ei tis hetera entolē, kai ta hexēs. PROS KOR, a΄. Mē planasthe" oute pornoi, oute eidō.lolatrai, oute moichoi, KOR. b΄. Mēpōs eris, zēloi, thymoi, eritheiai, kata"laliai, psithyrismoi, physiōseis, akatastasiai. PROS GAL. Phanera de esti ta erga tēs sarkos, atina esti moicheia, porneia, akatharsia, hōmoi, thymoi, eritheiai, dichostasiai, haireseis, phthonoi, phonoi, methōi, kōmoi, kai ta homoia toutois, ha pro.egō hymin», kathōs kai proeipon, hoti hoi ta toiauta prassontes basimeian Theou ou klēronomēsousin. PROS GAL. Mē genōmetha kelois phthonountes. PROS EPhES. Pasa pikria, kai thymos, kai orgē, kai kraugē, kai blasphēmia arthētō a:" hymōn syn pasę̄ kakią de, kai pasa akatharsia, hē piieogexia, mēde onomazesthō en hymin, kathōs prepei hagiois " kai haiēchonta. PROS KOL. Nekrōsate oun ta melē hymōn ta epi tēs gēs " porneian, achatharsiōn., pathos, epithymian kakēn, kai tēn pileonexian,, hētis estin eidō.lolatreia" di ha erchetai hē orgē a tou Theou epi tous huious tēs apeitheias. Nyni de apo)esthe kai hymeis ta panta, orgēn, thymon, kakian, blasphēmian, aischrologian ekch tou stomatos hymōn. Mē pseudesthe eis desi, kai hamartōlois, anosiois, kai bedē.ïois, kai ei ti heteron tę̄ hygiainousę̄ didadoxēs tou makariou Theou, ho episteuthēn egō. PROS TIM. a΄. En hysterois kairois apostēsogtai tines tēs pisteōs, prosechontes pneumasi idian syneidēsin, kōlyontōn gamein, apechesthōi rią, kai ta hexēs. somiga, bogi mia dan [NO oute kleptai, athdϑi hoi ię̄ di ioia ma tai! hēga thei di 4: Eueo Ragib. kakią. Kai metʼ oligaʼ Porneia" kai metʼ oliga, hipo Xydiy heis. 5i8r6 nych apeitheia iē xeoipampi rioiaiopi hodi, a brōmatōn, ha ho Theos ektisen eis metalēpsin metʼ eucharistias tois pistois kai epegnōkose tēn ailētheian. PROS TIM a΄. Ei tis heterodidaskalei, kai mē proserchetai hygiainousi logois tois tou Kyriou hēmōn ᾿Iēsou Christou, kai tę̄ kat' zētēseis kai Dogomachias, ex hōn ginetai phthonos, paratridai diephtharmenōn anthrōpōn ton goun, kai apesterēmenōn tēs alētheias, nomizontōn porismon einai tēn eusebeian. ᾿Aphistaso apo tōn toioutōn. PROS TIM. b'. En eschatais hēmerais enstēsontai kairoi chalepoi. "esontai gar hoi anthrōpoi philautoi, philargyroi, alazynes, hyperēphanoi, goneusin apeitheis, acharistoi, anēmeroi, arilagathoi, prodotai, propeteis, menoi, philēdonoi mallon ē philotheoi, echontes morphōsin eusebeias, tēn de dynami» hautēs ērnēmonoi" kai toutous apotrepou. PROS TIT, Hēmen gar pote kai hēmeis anoētoi, apeitheis, piiagōmenoi dou«“euontes epithymiais kai hēdonais poikilais, en kakią kai rthonǭ diagontes, stygētoi, misountes Hosa kata synapheian enkrinetai, hē kai eulogias hoti hautōn estin hē basileia tōn ouranōn. Makarioi hoi penthountes, hoti autoi parach.izēthēsontai. phiopiapi S Makarioi hoi praeis, hoti hautoi klēronomēsousi AIN apo blasphēmiai. tēn gēn. Makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn, hoti autoi chortasthēsogntai. Makarioi hoi eleēmones, hoti autoi eleēthēsogta?. Makarioi hoi katharoi tę̄ kardią, hoti autoi ton Theon opsontai. Makarioi hoi eirēnopoioi, hote hautoi huioi Theou klēthēsontai. Makarioi hoi dediōgmenoe eneken" dikaiosynēs, hoti hautōn esti" hē basileia tōn ouriōn. Makarioi este, hotan egeidisōsin hymas, kai diōxōsi, kai eipōsi pan ponēron rhēma kath' hymōn pseudomenoi, eneken emou. Charete kai agalliasthe, hoti ho misthos hymōn poiïys en tois ouranois. MATThAIOS. Deute, hoi eu,ogēmegoi tou Patros mou, klēronomēsate tēn hētoiymin basileian apo smou. ᾿EEpeinasa gar, kai edōkate moi phagein" edipsēsa, kai epotisate meʼ xenos ēmēn, kai me᾿ gymnos, kai ēsthenēsa, kai epeskepsasthe me" en phylakę̄ ēmē»", kai ēïthete pros mo. PROS RhŌM. Eite ho en tę̄ diakonią, eite ho didaskōn en gos en spoudę̄, ho exiieōn en hilarotēti, hē agamenoi" tę̄ spoudę̄ mē ochnēroi" tǭ neumati ai ei poiïie tiaïeaïeote. Oanaeis oiēn phamaphēiiϑas,, proskarterountes " tais chreiais tōn agiōn koi«Iogeite tous diōkontas hymas " eulogeite, kai mē kaxarōsthe. Chairein meta chairontōn, kai kilaiein' meta klaiontōn. To auto eis a..1hēēlous phronountes mē ta hypsēiIa phronountes, a.1..a tois tapeieautois " mēdeni kakon anti kakou apodidygtes " kala enōpion pantōn anthrōpōn. Ei dynaton, to ex hymōn, meta pantōn anthrōpōn eirēneuontes" mē heautous ekdikountes, agapētoi, a.lla dote topon tę̄ orgę̄ gegraptai gar' Emoi ekdikēsis, egō antapodōsō, ,egei Kyrios. ᾿Alla ip (tiϑmaiïopiϑi, dan peiną ho echthros sou, psōmize auton" ean de dipsą potize hauton. Mē nikō hypo tou kakou, nika en tǭ agathǭ to kakon. PROS KOR. b΄. AIēdemian en mēdeni didontes proschopēn, hina mē mōmēthę̄ hē diakonia" a.l.1ʼ en panti tes heautous, hōs Theou diakonoi, en hypomonę̄ agnotēti, en gnōsei, en makrothymią, en chrēstotēti, en Pneumati hagiǭ, en agapę̄ anypochritǭ, en logǭ alētheias, en dynamei Theou, dia tōn hoplōn tēs dikaiosynēs, tōn dexiōn kai aristerōn, dia doxēs kai atimias, dia dysphēmias kai euphēmias, hōs piiagoi, kai alētheis" hōs kai idou zōmen hōs paideuomenoi, kai mē thagaōs lypoumenoi, aei de chairontes ptōchoi, po.ï ious de ploutizontes: hōs mēden echontes, kai panta katechontes. PROS KOR. b'. Loipon, adelphoi, chairete, katartizesthe, paraPROS GAL. Ho de karpos tou Pneumatos esti» agapē, chara, eirēnē, mōchrothymia, chrēstotēs, agathosynē, pistis, praotēs, enkrateia, a? »eia desmios en Kyriǭ axiōs peripatēsai tēs kilēseōs hēs echiiēthēte, meta pasēs kai praotētos, meta makrothymias anechomenoi allēlōn en agapę̄, spoudazontes tērein tēn eirēnēs. “ERē sōma kai hen Pneuma, kathōs kai echlēthētϑe en mią elpidi tēs klēseōs hymōn. PROS EPhES. Ginesthe oun eis allēlous chrēstoi, eu splanchgoi, charizomenoi heautois, kathōs kai ho Theos en Christǭ echarisato hymin. Ginesthe oun mimētai tou Theou, hōs tekna agapēta, kai peripateite en agapę̄, kathōs kai ho Christos ēgapēsen hēmas, kai paredōken heauton hyper hēmōn tais chreiais tōn hagiōn choinōariïe (RAPïrr. tn, prosphoran kai thysian tǭ Theǭ eis osmēn eusin hoei ep aochiota thei hōdias. PROS PhIL. Ei. tis oun paraklēsis en Christǭ, ei ti paramythion agapēs ei tis koinōnia pgeumatos, ei tina splanchna kai oiktirmoi, piiērōsate mou tēn charan, higa to hauto ph᾿ron hētϑ pantes, tēn autēn agapēn echontes, sympsychoi, to hen phronountes, mēden katʼ eritheian,, ē kenodoxian. PROS PhIL. To «“oipon, adelphoi, hosa estin alēthē, hosa semna, hosa dikaia, hosa anna, hosa prosphilē, hosa euphēma, ei tis aretē, kai ei tis epainos, tauta «.ogizesthe. Ha kai emathete, kai parelabete, kai ēkousate. kai eidete en emoi, tauta prassete. PROS KOl. Ei oun synēgerthēte tǭ Christǭ, ta anō zēteite, hou ho Christos estin en dexią tou Theou kathēmenos " ta agō phroneite, mē ta epi tēs gēs. Apethanete gar, kai hē zōē hymōn kekryptai syn tǭ Christǭ en tǭ Theǭ. oun, hōs echilektoi tou Theou, kai ēgapēmenoi, splanchna oiktirmōn, chrēstotēta, tapeino:-rosygēn, praotēta, makrothymian PROS ThESS. a΄. Noutheteite tous ataktous, paramytheisthe tous oligopsychous, antechesthe tōn asthenōn, machrothymeite prys pantas. Horate mē tis kakon anti kakou tini apodǭ, alla pantote to agathon diōkete kai eis lous kai eis pantas. Pantote chairete, adia,leistōs proseuchesthe. En pagti eucharisteite" touto gar thelēma Theou en Christǭ "Iēsou, eis hymas To Pneuma mē sdengnyte, prophēteias mē exouthegeite. Panta de dokimazontes to ka.ion katais piaēthai : eïoa echete: apo pantos eidous ponērou apechesthe. hygiainontas tę̄ pistei, tę̄ agapę̄, tę̄ hypomonę̄. Presbytidas hōsautōs. en katastēmati gizōsi tas neas, philandrous einai, siDotechgous, tou Theou bilas:ēmētai. PROS autous archais kai exousiais hypotassesthai, peitharchein, pros pan ergon agathon hetoimous einai, mēdena blasphēmein, amachous einai, epieikeis, pasan endeiknymenous praotēta pros pantas anthrōpous. PROS EBR. Hē riiadel»ia menetō, tēs phiDoxegias mē epilagthagesthe" dia tautēs gar elathon tines xeniisagtes angelous. Mimgēschesthe tōn desmiōn, hōs syndedemenoi, tōn ka" kouchoumegōn, hōs kai hautoi ontes en sōmati. Timios ho gamos en pasi, kai hē koitē amiantos" porgnous de kai moichous krinei ho Theos. ᾿aphilargyros ho tropos " archkoumeroi tois parousin. pros pantas anthrōpous,
The things that are forbidden in a connected series, and carry a sentence [of punishment]. Matthew: “For out of the heart come evil thoughts, murders, adulteries, sexual immorality, [thefts, false witness, blasphemies]. These are what defile a man.” … “Depart from me, you cursed, into the eternal fire prepared for the [devil] and his angels. For I was hungry and you did not give me to eat; I was thirsty and you did not give me drink; I was a stranger and you did not take me in; naked, [and you did not clothe me; sick and in prison,] and you did not visit me.” Luke: “Woe to you who are rich, for you have received your consolation. Woe to you who are full [now], for [you will hunger]. Woe to you who laugh now, for you will mourn and weep. Woe when all men speak well of you.” “But take heed to yourselves, lest your hearts be weighed down with dissipation and drunkenness and the cares of life, and that day come upon you suddenly.” To the Romans: “And since they did not see fit to hold God in knowledge, God gave them up to an unfit mind, to do what is not proper, [filled] with all unrighteousness, sexual immorality, covetousness, malice,” and so on. “For ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,’ and any other commandment,” and so on. First to the Corinthians: “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, [… nor thieves …].” Second to the Corinthians: “lest perhaps there be strife, jealousy, outbursts of anger, rivalries, slanders, whisperings, conceit, disorders.” To the Galatians: “Now the works of the flesh are plain, which are adultery, sexual immorality, impurity, [licentiousness, idolatry, sorcery, enmities, strife, jealousy,] outbursts of anger, rivalries, dissensions, factions, envyings, murders, drunkenness, carousings, and things like these, of which I warn you beforehand, as I also warned you before, that those who do such things will not inherit the kingdom of God.” To the Galatians: “Let us not become conceited, [provoking one another,] envying one another.” To the Ephesians: “Let all bitterness and wrath and anger and clamour and slander be put away from you, with all malice.” [And:] “But sexual immorality and all impurity or covetousness must not even be named among you, as is fitting for saints; [nor filthiness, nor foolish talk, nor coarse jesting,] which are not fitting.” To the Colossians: “Put to death therefore your members that are on the earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry; on account of which the wrath of God comes upon the sons of disobedience. But now you too put them all away: anger, wrath, malice, slander, obscene talk from your mouth. Do not lie to one another.” [First to Timothy: “… for the ungodly] and sinners, for the unholy and profane, … and whatever else is contrary to sound teaching, according to the gospel of the glory of the blessed God, with which I was entrusted.” First to Timothy: “In later times some will depart from the faith, giving heed to [deceitful] spirits [and teachings of demons, through the hypocrisy of liars seared in] their own conscience, who forbid marriage [and command] abstinence from foods which God created to be received with thanksgiving by those who believe and know the truth.” First to Timothy: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and with the teaching that accords with godliness, [he is puffed up, understanding nothing, but has a sickly craving for] disputes and quarrels about words, from which come envy, [strife, slanders, evil suspicions,] constant friction among men corrupted in mind and deprived of the truth, who suppose that godliness is a means of gain. Keep away from such men.” Second to Timothy: “In the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, [blasphemers,] disobedient to parents, ungrateful, [unholy, unloving, irreconcilable, slanderers, without self-control,] savage, not loving the good, treacherous, reckless, [conceited,] lovers of pleasure rather than lovers of God, having a form of godliness but having denied its power; turn away from these too.” To Titus: “For we too were once foolish, disobedient, led astray, slaves to various desires and pleasures, passing our days in malice and envy, hateful, hating [one another].”
The things that are approved in a connected series, and [receive] blessings. [Matthew: “Blessed are the poor in spirit,] for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who have been persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when they revile you and persecute you and say every evil word against you falsely on my account. Rejoice and be glad, for your reward is great in heaven.” Matthew: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me to eat; I was thirsty and you gave me drink; I was a stranger and you [took] me [in]; naked, [and you clothed me;] I was sick, and you visited me; I was in prison, and you came to me.” To the Romans: “[if service,] in serving; or he who teaches, in teaching; [he who exhorts, in exhortation; he who gives, in simplicity; he who leads,] with diligence; he who shows mercy, with cheerfulness. … Not slothful in zeal, [fervent in spirit, serving the Lord, rejoicing in hope, patient in tribulation,] persevering [in prayer]; sharing in the needs of the saints, [pursuing hospitality]. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not set your mind on lofty things, but associate with the lowly. [Do not be wise in your own eyes.] Repay no one evil for evil; [take thought for] what is honourable in the sight of all men. If possible, so far as it depends on you, live at peace with all men. Do not avenge yourselves, beloved, but give place to wrath; for it is written: ‘Vengeance is mine, I will repay, says the Lord.’ But if your enemy is hungry, feed him; if he is thirsty, give him drink. Do not be overcome by evil, but overcome evil with good.” Second to the Corinthians: “giving no offence in anything, so that the ministry may not be blamed; but in everything [commending] ourselves as ministers of God: in [much] endurance, … in purity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in love without hypocrisy, in the word of truth, in the power of God; with the weapons of righteousness for the right hand and for the left; through glory and dishonour, through ill report and good report; as deceivers, and yet true; as [unknown, and yet well known; as dying,] and behold, we live; as disciplined, and yet not put to death; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” Second to the Corinthians: “Finally, brothers, rejoice, be restored, [be comforted …].” To the Galatians: “But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, self-control; [against such things there is no law].” [To the Ephesians: “I therefore,] the prisoner in the Lord, [urge you] to walk worthily of the calling with which you were called, with all [humility] and meekness, with long-suffering, bearing with one another in love, being eager to keep the [unity of the Spirit in the bond of] peace. There is one body and one Spirit, just as you also were called in one hope of your calling.” To the Ephesians: “Be kind to one another, tender-hearted, forgiving one another, as God in Christ also forgave you. Be imitators of God, therefore, as beloved children, and walk in love, as Christ also loved us and gave himself up for us, an offering and sacrifice to God for a fragrant aroma.” To the Philippians: “If then there is any encouragement in Christ, any consolation of love, any fellowship of the Spirit, any affection and compassion, complete my joy by being of the same mind, having the same love, being of one soul, minding one thing, doing nothing out of rivalry or vainglory.” To the Philippians: “Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is of good report, if there is any virtue and if anything worthy of praise, think on these things. What you have learned and received and heard and seen in me, do these things.” To the Colossians: “If then you were raised with Christ, seek the things above, where Christ is, seated at the right hand of God; set your mind on the things above, not on the things on the earth. For you died, and your life is hidden with Christ in God.” [And:] “[Put on,] then, as God's elect, [holy] and beloved, a heart of compassion, kindness, humility, meekness, long-suffering …” First to the Thessalonians: “Admonish the disorderly, comfort the faint-hearted, support the weak, be long-suffering toward all. See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all. Rejoice always, pray without ceasing, give thanks in everything; for this is the will of God in Christ Jesus for you. Do not quench the Spirit, do not despise prophecies; but test all things, hold fast what is good; abstain from every form of evil.” [To Titus: “… that the older men be sober, …] sound in faith, in love, in endurance. Older women likewise, reverent in behaviour, [… so that they may] train the young women to love their husbands, to love their children, [… so that] the word of God may not be blasphemed.” [To Titus: “Remind] them to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all meekness toward all men.” To the Hebrews: “Let brotherly love continue. Do not neglect hospitality, for through it some have entertained angels without knowing it. Remember those in bonds as though bound with them, and those who are ill-treated, as being yourselves also in the body. Let marriage be held in honour among all, and the marriage bed undefiled; for God will judge the sexually immoral and adulterers. Let your way of life be free from the love of money, being content with what you have.” … toward all men.
Chapter 70
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Ὅτι δεῖ τοὺς ἐγχεχειρισμένους τὸ κήρυγμα τοῦ Εὺαγγελίου μετὰ δεήσεως καὶ εὐχῆς χαθέστασθαι, εἴτε διακόνους, εἴτε καὶ δοκίμους τὸν πρότερον βίον. φιλάνδρους εἶνα:. ον αἰτἰμλὰ ἀεαπὶ ἰπ θα οπὰ ΜΑΤΘΑΙΟΣ. Τότε «"2έγει τοῖς μαθηταῖς αὐτοῦ" Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμόν. ΛΟΥ͂ΚΑΣ. Καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησε τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὗς καὶ ἀποστόλους ὠνόμασε, Σίμωνα, ὃν καὶ ὡνόμασε Πέτρον, καὶ ᾿Αγδρέαν τὸν ἀδελφὸν αὐτοῦ, καὶ Ἰάκωβον καὶ Ἰωάννην, Φίλιππον, καὶ Βαρθοιλομαῖο», καὶ Ματθαῖον, καὶ Θωμᾶν, Ἰάκωβον τὸν τοῦ Ἀ11;»αίου, καὶ Σίμωνα τὸν καιούμεΨῸΡ Ζηωτὴν, καὶ Ἰούδαν Ἰακώβου, καὶ Ἰούδαν Ἰσκαριώτην, ὃς καὶ ἐγένετο προδότης. ΛΟΥΚΑΣ. Ἀετὰ δὲ ταῦτα ἀνέδειξεν ὁ Κύριος καὶ ἑτέρους ἑβδομήκοντα, καὶ ἀπέστειεν αὐτοὺς ἀνὰ δύο σρὸ προσώπου αὑτοῦ, εἰς πᾶσαν πόλιν καὶ τόπον, οὗ ἔμελλεν αὐτὸς ἔρχεσθαι. Ἔ.16γεν οὖν πρὸς αὐτούς Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται Τοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὑτοῦ. ΠΡΆΞΕΙΣ, Τὸν μὲν πρῶτον «1όγον ἐποιησάμην περὶ πάντων, ϑεόριλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ Πνεύματος ἁγίου, οὖς ἐξελέξατο, ἀνεϊήφθη. ΠΡΑΞΕΙΣ. Καὶ ἔστησαν δύο, ᾿Ιωσὴ στος, καὶ Ματθίαν. Καὶ προσευξάμεγοι εἶπον" Σὺ, Κύριε, καρδιογγῶστα πάντων. ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα, λαθεῖν τὸν ρον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφʼ Π ἧς παρέθη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. Καὶ ἔδωκαν κλήρους αὐτῶν, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκχατεψηςίσθη μετὰ τῶν ἔνγδεκα ἀποστόλων. ΠΡΟΣ ΤΙΜ. αʼ. ΕἸ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, “μᾶς γυναικὸς ἄνδρω, νηξράλιον, σώφρονα, κόπλήχτην, μὴ αἰσχροχερδῆ ἀ.1.1 ἐπιεικῆ, ἄμαχον, ἀξφιλάργυρον, τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα. ἐν ὑποταγῇ μετὰ πάσης σεμνότητος " (εἰ δέ τις τοῦ ἰδίου οἵἴχουπροστῆναι οὐκ οἶδε, πῶς Ἐχχλησίας Θεοῦ ἐπιἵνα. μὴ τυφωθεὶς εἰς πρῖμα ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου Δεῖ δὲ αὐτὸν καὶ μαρτυρίαν χωλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. Διακόνους ὡσαύτως, σε“νοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθορᾷ συνειδήσει. Καὶ οὗτοι δὲ ΠΡῸΣ ΤΙΤ. Τούτου χάριν ἀπο Ἰ τὶ ἀδελφὸν αὐτοῦ, μετὰ τῶν δώδεκα, ἐπ αἴδια φια ργιοὶρίοιιδ αροσιγά δἀϊιϊο ρου πᾶθ οἱ εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου, εἰς: κρῖμα ἐμπέσῃ καὶ παγίδα τοὺ διαβόλου... κατέλιπόν σὲ ἐν Κρήτῃ, ἵνα τὰ ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν, ὡς ἐγώ σοι διεταξάμην. Εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀγὴρ, τέκνα ἔχωνγ πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, ἣ Δεῖ γὰρ τὸν ἐπίσκοπον ἀγέγκιλητον εἶναι, ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη μὴ ὀργίλον, πιλήκτην, μὴ αἱσχροχερδῆ, ἀ.11ὰ φιμέξεγον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγχρατῆ, ἀντεχόμενγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ όγου, ἵνα δυνατὸς ἣ καὶ παρακα“εἴν ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ, καὶ τοὺς ἀντικέγογντας ἐλέγχειν. “Ὅτι οὐ δεῖ περὶ τὰς χειροτονίας εὐχερῆ εἶναι, οὔτε ἀπερισκέπτως ἐπʼ αὐτὰς ἔρχεσθαι οὐ γὰρ ἀκίνδυνον τὸ ἀδόκιμον “ τὸν δὲ ἁλόντα ἐπί τινι φανεροῦν, ἵνα μήτε αὐτὸς κοινωνήσῃ τῇ ἁμαρτίᾳ, μῆτε οἱ λοιποὶ προσχόπτωσιν, ἀλλὰ μᾶλλον ΡΟΣ ΤΙΜ. α΄. Χεῖρας ταχέως μηδετὶ ἐπιτί θει, μηδὲ κοινώγνει ἁμαρτίαις ἀ.1λοτρίαις. ΠΡῸΣ ΤΙΜ. α΄. Κατὰ πρεσθδυτέρου κατηγορίαν μὴ παρα» δέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἣ τριῶν μαρτύρων. “Ὅτι οὐ δεῖ τὸν ἐχλεγέντα, ἀφʼ ἑαυτοῦ παρεῖναι ἐπὶ Θεοῦ εὐδοκίας, καὶ ἄρχεσθαι μὲν τοῦ κηρύγματος ὅταν ἐπιτραπῇ, κηρύσσειν δὲ ἐκείνοις πρὸς οὖς ἂν ΜΑΤΘΑΙ͂ΟΣ. Τούτους τοὺς δώδεκα ἀπέστειζεν ὁ Ἰησοῦς, παραγγείλας αὑτοῖς, λέγων" Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶγν μὴ εἰσέλθητε" πορεύεσθε δὲ μᾶ.1.10ν» πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραήλ. ΜΑΤΘΔΙΟΣ. Καὶ ἰδοὺ γυνὴ Χαναναία, ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα, ἐκραύγασεν, αὐτῷ Ἐλέησόν με, Κύριε, υἱὸς Δαβίδ" ἡ θυγάτηρ μου κακῶς δαιμονίζεται" ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ «“όγον. Καὶ προσελθόντες οἱ μαθηταὶ αὑτοῦ, ἡἠρώτων αὐτὸν «λέγοντες" ᾿Απόλυσον» αὐτὴν» ὅτε κράζει ὄπισθεν ἡμῶν. Ὁ δὲ ἀποκριθεὶς εἶπεν" Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ ἀότα οἴκου Ἰσραή,λ. ἸΏΛΝΝΗΣ. Ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆϊθον καὶ ἤκω" οὔτε γὰρ ἀπ' ἐμαυτοῦ ἐλήλυθα, ἀ.1.1' ἐκεῖνός με ἀπέστειλεν. ΠΡᾺΞΕΙ͂Σ. Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς ψεως τῆς γενομένης ἐπὶ Στεφάνῳ, διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αγτιοχείας, μηδενὶ Δαλοῦντες τὸν «λόγον, εἰ μὴ μόνον Ιουδαίοις. ΠΡῸΣ ΡΩΜ. Παΐῦ,λος δοῦλος Ἰησοῦ Χριστοῦ, χιλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ. ΠΡῸΣ ῬΩΜ. Πῶς δὲ ἀκούσονται χωρὶς ϑαίταίοτίςε ποδιτί, εἰ Οἰιγίειϊ δοθι ἐρεῖ ποείτα ; πῶς δὲ κηρύξουσιν, ἐὰν μὴ ἀποσταλῶσιν; ΠΡΟΣ ΤΙΜ. α΄. Παῦλος ἀπόστοιϊος Ἰησοῦ Χριστοῦ κατʼ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν. Ὅτι δεῖ τὸν κληθέντα εἰς τὸ κήρυγμα τοῦ Εὐαγγελίου εὐθὺς ὑπακούειν, καὶ μὴ ἀναθάλλεσθαι. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ πρὸς ἕτερον" ᾿Ακοιλούθειε μοι. Ὁ δὲ εἶπε" Κύριε, ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου, Εἶπε δὲ αὐτῷ ὁ Κύριος Ἄφες τοὺς γεχροὺς θάψαι τοὺς ἑαυτῶν σὺ δὲ ἀπελθὼν, διάγγε.1..15 τὴν βασι«Ἰείαν τοῦ Θεοῦ. ΠΡΟΣ ΓΑΛ. Ὅτε δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας με διὰ τῆς χάριτος αὑτοῦ, ἀποκα«ἰύγραι τὸν Υἱὸν αὑτοῦ ἐγ ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν" εὐθέως οὐ προσαγεθέμην σαρκὶ καὶ αἵματι, οὐδὲ ἀπῆλθον εἰς Ἱεροσόίζυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους" εἰς ᾿Αραδίαν, καὶ πάλιν» ὑπέστρεψα εἰς ΔαὍτι οὐ δεῖ ἑτεροδιδασχαλεῖν. ΙΏΑΝΝΗ͂Σ. ᾿Αμὴν ἀμὴν «ἐγὼ ὑμῖν, ὁ μὴ εἰσἐρχόμενος διὰ τῆς θύρας εἰς τὴν αὐϊὴν τῶν κλέπτης ἐστὶ καὶ λῃστής. Ὃ δὲ εἰσερχόμενος πιο, εἰ νοφαυὶΐ πιὲ μὲν διὰ τῆς θύρας, ποιμήν ἐστι τῶν προβάτων. Καὶ Ο οειΐμπι οτἴαπι. μετʼ ὀλίγα: Ἐγώ εἰμι ἡ θύρα τῶν προξάτων. Πάντες ὅσοι ἦλθον, κλέπται εἰσὶ καὶ οὐκ ἤκουσαν αὑτῶν τὰ πρόθατα. ΠΡῸΣ ΓΑΛ. ᾿Α.2λὰ καὶ ἐὰν ἡμεῖς ἣ ἄγγελος ἐξ οὐραἀνάθεμα ἕστω. Ὡς προειρήκαμεν καὶ ἄρτι πάλι» 1έγωΕἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. ΠΡῸΣ ΤΙΜ. α΄. Εἴ τίς ἑτεροδιδασκχαλεῖ, καὶ μὴ προσέρχεται ὑγιαί γουσι «1όγοις τοῖς τοῦ Μυρίου ἡμῶν Ἰησοῦ τύφωται, μηδὲν ἐπιστάμενος, καὶ τὰ ἑξῆς. Ὅτι δεῖ πάντα τὰ προστεταγμένα ὑπὸ τοῦ Κυρίου ἐν τῷ Εὐαγγελίῳ καὶ διὰ τῶν ἀποστόλων διδάσκεῖν τοὺς πεπιστευμένους, καὶ ὅσα τούτοις ἀχόΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα ἔθνη, βαπείζογτες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πγεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐγετειὑμῖν. ΠΡΑΞΕΙΣ. Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδουν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κχεχριμένωα ὑπὸ τῶν ἀποστόλων καὶ ὡς προείρηκα, αἱ απο αἰχὶ, Μοχ Νεά σοὶ πο8 αμί Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, τδ' ἐν ᾿Ιερουσαλήμ ΠΡῸΣ ΤΊΜ. α΄. Βοος. ἰογε1:8 ἤτοι ἀπό. Ταῦτα δίδασκε, καὶ παρακάλει. ΠΡῸΣ ΤΙΤ. δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. Ὅτι ὁ πιστευθεὶς τὸν λόγον τῆς τοῦ Κυρίου διδασκαλίας, ἐὰν σιωπήσῃ τι τῶν ἀναγκαίων εἰς τὴν πρὸς Θεὸν εὐαρέστησιν, ἔνοχός ἔστι τοῦ αἴματος τῶν κινδυνευόντων, ἤτοι ὑπὸ τῆς ἐργασίας τῶν ἀπηγορευμένων, ἣ καὶ ὑπὲρ τῆς ἐλλείψεως τῶν χατορθωθῆναι ὀφειλόντων, ᾿ ΑΟΥ͂ΚΑΣ. Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτε ἤρατε τὴ» κλεῖδα τῆς γνώσεως" αὑτοὶ οὐχ εἰσήϊθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε. ΠΡΑΞΕΙ͂Σ, ἀπὸ τῆς Μακεδονίας ὅ τε Σίκαὶ ὁ Τιμόθεος, συνείχετο τῷ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις τὸν Χριστὸν Ἰησοῦν. τιον εἶπε πρὸς αὑτούς " Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν" καθαρὸς ἐγώ" ἀπὸ τοῦ νῦν εἷς τὰ ἔθνη πορεύσομαι. ΠΡΑΞΕΙ͂Σ. Διὸ μαρτύῥομαι ὑμῖν ἐν' τῇ σήμερον ἡμέρᾳ, ὅτι καθαρός εἶμι ἀπὸ τοῦ αἵματος ὑμῶν. Οὐ γὰρ μὴν τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βου.ϊὴν Ὅτι δεῖ καὶ ἐπὶ τῶν μὴ κατʼ ἐπιταγὴν ὑπὸ τῆς Γραφῆς ὡρισμένων προτρέπειν ἕκαστον πρὸς τὰ ΜΑΤΘΑΙ͂ΟΣ. Εἰσὶν εὐνοῦχοι, οἵτινες ἐκ κοιλίας “ητρὸς ἐγεννήθησαν οὕτως " καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐγρουχίσθησαν ὑπὸ τῶν ἀνθρώπων " καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνούχισαν' ἑαυτοὺς διὰ. τὴν βασιλείαν τῶν οὐρανῶν. Ὁ δυνάμενος χωρεῖν, χωρείτω. ΠΡΟΣ ΚΟΡ. α΄. Περὶ δὲ τῶν» παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω". γνώμην δὲ δίδωμι, ὡς ἡλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. Νομίζω οὖν τοῦτο καιϊὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνγάγχην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. Δέδεσαι γυναικί; μὴ ζήτει λύσιν. Λέλυσας ἀπὸ γυναικός ; μὴ ζήτει γυναῖκα,, καὶ τὰ ἑξῆς. Ὅτι οὐχ ἔξεστιν ἑτέροις ἀνάγκην ἐπιτιθέναι ὧν αὖΛΟΥ͂ΚΑΣ. Καὶ ὑμῖν τοῖς νομικοῖς οὐαὶ, ὅτι φορτοὺς ἀνθρώπους φορτία καὶ αὐτοὶ ἐνὶ τῶν δακτύϊωγν ὑμῶν οὐ προσψαύετε Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου τύπον προχεῖσθας ποῖς ἄλλοις παντὸς καλοῦ, χατορθηῦντα πρόφορτία βαρέα καὶ δἰπὰ νόου !α χαΐ ποι να]άς δἀπιοάση) ῥίδοοτοὶ ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἶμι, καὶ ταπεινὸς τῇ καρδίᾳ. ΙΏΑΝΝΗΣ. Ὅτε οὖν ἔνγιψε τοὺς πόδας τῶν μαθητῶν αὐτοῦ. καὶ ἔλαβε τὰ ἱμάτια αὑτοῦ, ἀναπεσὼν πάλιν εἶπεν αὐτοῖς " Γινώσκετε τί πεποίηκα ὑμῖν; Ὑμεῖς φωνεῖτέ με, ὁ Διδάσκαλος, καὶ ὁ Κύριος, καὶ καλῶς «“έγετε, εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνγιψα ὑμῶν τοὺς πόδας, ὁ Κύριος, καὶ ὁ Διδάκαὶ ὑμεῖς ὀφείλετε τοὺς πόδας. Ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα, καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε "λήλοις. ΠΡΑΞΕΙ͂Σ. Πάντα ὑπέδειξω ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιϊαμθδάγεσθαι τῶν ἀσθεὶ εἰ γούντων. ΠΡΟΣ ΚΟΡ. α΄. Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. ΠΡῸΣ 1ΙΜ. α΄. Μηδείς σου Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου μὴ τοῖς ἑαυτοῦ κατορθώμασιν ἐπαμεριμνεῖν ἴδιον δὲ καὶ ρετον τῆς ἐγχειρισθείση: αὐτῷ φροντίδος ἔργον εἰδέναι τὴν τῶν πεπιστευμένων βελτίωσιν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ ἅἄϊας τῆς γῆς. ἸΈὰν δὲ τὸ ἄλας μωρανθῇ,, ἐν τίνι ἁλισθήσεται; Εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βιἰιηθῆναι ἔξω, καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. ἸΩΆΝΝΗΣ. Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει, καὶ Εὖὺν ἐρχόμενον πρὸς μὲ οὐ μὴ ἐχθάλω ἔξω. Ὅτι καταδέθηχα ἐκ του οὐραγοῦ, οὐχ ἵνα ποιῶ τὸ θέ«ἴημα τὸ ἐμὸν, ἀ.1.1ὰ τὸ θέλημα τοῦ πέμψαντός μὲ Πατρός. Τοῦτο δέ ἐστι τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶς ὁ θεωρῶν τὸν Υἱὸν καὶ πιστεύων εἰς αὑτὸν ἔχῃ ζωὴν αἰώνιον. ΠΡῸΣ ΘΕΣΣ. α΄. Τίς γὰρ ἡμῶν ἐιιπὶς, ἣ χαρὰ, ἣ στέξαγος καυχήσεως ; ἣ οὐχὶ καὶ ὑμεῖς ἔμπροσθε» τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; Ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χωρά. Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου περιά:ειν τὰς κώμας καὶ τὰς πόλεις πάσας τὰς ἐγχεχειρισμέΜΑΤΘΑΙ͂ΟΣ. Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ Ἰησοῦς, διδάσκων ἐν ταῖς συναγωγαῖς, καὶ κηρύσσων τὸ Εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαιϊαχίαν. ΛΟΥ͂ΚΑΣ. Καὶ αὐτὸς διώδευς κατὰ πόλιν κῶ κὠμην κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ, καὶ εὐαγγελιζόμενος " καὶ οἱ δώδεκα σὺν αὐτῷ. Ὅτι δεῖ πάντας προσκαλεῖσθαι πρὸς ὑπακοὴν. τοῦ ἔος. ἰοτγιῖ5 ἐν ἀναστροφῇ, ἐν ἀγάπη, ἐν πίστει, ἐν ἁγνεῖα, ὅτι, ἱπ τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ καὶ εἶχε ηκὶ πιξδὶ! πιὸ, Ραιτὶδ. Η αἷς ἐμπὶ ἱ{|0 ([κις. γὰν, αντός με Πατρὸς, ἵνα. Εὐαγγελίον, καὶ μετὰ πάσης παῤῥησίας χκαταγγέλλειν τὸν λόγον, καὶ μαρτυρεῖν τῇ ἀληθείᾳ, κἄν τινες χωλύωσι, καὶ διώκωσιν οἵῳ δήποτε τρόπν ΜΑΤΘΑΙ͂ΟΣ. Ὃ «1Ἰέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί καὶ ὃ πρὸς τὸ οὗς ἠκούσατε, κηρύ. ξατε ἐπὶ τῶν δωμάτων. Καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα,, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκχτεῖγαι. ΜΑΤΘΑΙ͂ΟΣ. Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεχιϊημένοι οὐκ ἦσω ἄξιοι. Πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἂν εὕρητε, καλέσατε εἰς τοὺς γάμους. ΙΏΑΝΝΗΣ. ᾿Απεχρίθη αὐτῷ ὁ Ἰησοῦς " Ἐγὼ παῤοσεμίίο ἰοΒ ῥησίᾳ ἐλάλησα τῷ κόσμῳ " ἐγὼ πάντοτε ἐδίδαξα στα θεὶ (Αοι. χχ, ἐν τῇ συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται καὶ ἐν κρυπτῷ ἐλάἄησα οὐδέν. ΠΡΑΞΕΙ͂Σ. ᾿Αγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ, καὶ ἐπηρώτησεν αὐτοὺς αμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ; Καὶ ἰδοὺ πεπιληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφʼ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. ᾿Ἀποχριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστο.ῖοι εἶπον" Πειθαρχεῖν δεῖ μᾶλλον Θεῷ ἣ ἀνθρώποις. ΠΡΑΞΕΙΣ. Πλὴν ὅτι τὸ Πνεῦμά μοι τὸ ἅγιον κατὰ πόλιν διαμαρτύρεται, “λέγον, ὅτι δεσμὰ καὶ θλίψεις μὲ μένουσιν. Ἁ.11ʼ οὐδενὸς 16γον ποιοῦμαι, οὐδὲ ἔχω τὴν ψυχήν μου τιμίαν ἐμαυτῷ, ὡς τελειῶσαι τὸν δρόμον μου μετὰ χαρᾶς, καὶ τὴν διακονίαν ἔλαβον παρὰ τοῦ Κυρίου Ἰησοῦ, διαμαρτὺ» ρασθαι τὸ Εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ. ΠΡῸΣ ΘΕΣΣ. α΄. Αὐτοὶ γὰρ οἴδατε, ἀδελ:οὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς,, ὅτι οὐ κενὴ γέγογεν" ἀλλὰ προπαθέντες καὶ ὑδρισθέγτες, καθὼς οἴδατε, ἐν Φιλίπποις, ἐπαῤῥησιασάμεθα Θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ ἡμῶν ἐν πολλῷ ἀγῶνι. Ὅτι δεῖ προσεύχεσθα: ὑπὲρ τῆς προκοπῆς (Ὁ) τῶν πεπιστευκότων, καὶ ἐπʼ αὐτῇ εὐχαριστεῖν. ΙΩΑΝΝΗΣ. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνοΥ, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ αὑτῶν εἰς ἐμὲ, ἵνα πάντες ἕν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵγα καὶ αὐτοὶ ἐγ ἡμῖν ἕν ὦσι. Καὶ πάλιν Πάτερ, οὖς δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι ὦσι μετ' ἐμοῦ. ΛΟΥ͂ΚΑΣ. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι ὁ Ἰησοῦς, καὶ εἶπεν" ᾿Εξομοίογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνγυρίο πδροῖ ὑμῖν. Μοχ πἴγάψι6 οαΐεο θέλω ὅπου εἰμὶ ἐγὼ, ἵνα. ἐτῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ, ὁ φωίάσπι σταίἷαε Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. ΠΡῸΣ ΡΩΜ. Πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μὴυ διὰ Ἰησοῦ Χριστοῦ ὑπὲρ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέ.λλεται ἐν βίῳ τῷ κόσμῳ. Μάρτυς γάρ μού ἐστιν ὁ Θεὰὲς, πνεύματί μου, ἐν τῷ Εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι ἐπὶ τῶν προσευχῶν μου. ΠΡῸΣ ΦΙΛ. Μάρτυς γάρ μού ἐστιν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν εὐχομαι, ἵγα ἡ ἀγάπη ὑμῶν ἔτι μᾶ.λῖον καὶ «ἴον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διωξέροντα,, ἵγα ἦτε εἰλικρινεῖς καὶ ἀπρόσκχοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ εἰς δέξαν καὶ ἔπαινον θεοῦ. Ὅτι δεῖ τὰ Θεοῦ χάριτι κατορθούμενα, γνώριμα φυοά δὰ υὰ τεοῖθ (λεία 8ηὶ ρὲῦ Θεοὶ βγδίίδῃ), ποιεῖν καὶ ἑτέροις εἰς δόξαν Θεοῦ. ΛΟΥ͂ΚΑΣ. Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ, ὅσα ἐποίησαν. ΠΡΆΞΕΙΣ. Παἀπήγγειιαν ὅσα ὁ Θεὸς ἐποίησε μετʼ αὑτῶν. ΠΡῸΣ ΕΦΕΣ. Ἴνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ' ἁμὲ, τί πράσσω, πάντα ὑμῖν γνωρίσει Τυχικὸς Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, Ὅτι δεῖ μὴ μόνον τῶν παρόντων ἐπιμελεῖσθαι, ἀλλὰ καὶ τῶν ἀπόντων" καὶ πάντα ποιεῖν ὡς ἂν αὶ ἀπαιτῇ ἡ χρεία τῆς οἰκοδομῆς. ΙΩΑΝΝΗΣ. Καὶ ἄ.11α πρόξατα ἔχω, ἃ οὐκ ἔστιν ἂχ τῆς αὐλῆς ταύτης" κἀκεῖνά μὲ δεῖ ἀγαγεῖν" καὶ τῆς φωτῆς μου ἀκούσουσι' καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. ΠΡῸΣ ΘΕΣΣ. α΄. Διὸ μηλχέτι ναις μόνοι, καὶ ἐπέμψαμεν τὸν ἀδελφρὲν ἡμῶν Τιμόθεον, καὶ διάκονον τοῦ Θεοῦ ἐν τῷ Εὐαγγε«“Ἕῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παραχαζέσαει ὑπὲρ τῆς πίστεως ὑμῶν. Ὅτ: δεξ τῶν προσχαλουμένων ἐπʼ εὐργεσίᾳ ΜΑΤΘΑΙ͂ΟΣ. Ταῦτα αὑτοῦ «αοῦντος, ἰδοὺ ἄρχων εἰσελθὼν προσεκύνει αὑτῷ, «ἰέγων, ὅτι ϑθυγάτηρ μου ἄρτι ἐτελεύτησεν" ἀ.1.1ὰ ἐλθὼν, ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτὴν, καὶ ζήσεται. Καὶ ἐγερθεὶς ὁ Ἰησοῦς, ἠκολούθησεν αὐτῷ. ΠΡΑΞΕΙΣ. ᾿Εγγὺς δὲ οὔσης Λύδδης τῇ ᾿Ιόππῃ., οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὑτῇ, ἀπέστειΤοῖυπι ᾿Πυὰ, Ἵνα δέ, εἰς., πρῇ τ ρου (Αεἰ. χιν, 26)... ὅτι ἀμίφηι οἱ τὸς ἐπὶ κεἰ εἶς γαίῃ) ιν θη ἃ νοὶ δὰ Ἰογίθῃ) ὑδᾷ αἰ σὶς πιὸ ρμίιις Πὶς ἢ Ἅων δύο ἄνδρας πρὸς αὐτὸν, παρακαλοῦντες, μὴ διελθεῖν ἕως αὐτῶν. Ὅτι δεῖ τοὺς ὑποδεχομένους τὸν λόγον τῆς ἀληθείας ΠΡΑΞΕΙ͂Σ. Μετὰ δέτιγας ἡμέρας εἶπε Παῦλος πρὸς Βαργνάδαγ' Ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδειςοὺς ἡμῶν κατὰ πᾶσαν πόλιν, ἐν αἷς κατηγγείαμεν τὸν “λόγον τοῦ Κυρίου, πῶς ἔχουσιν. ΠΡῸΣ ΘΕΣΣ. α΄. Ἡμεῖς δὲ, ἀδελφοὶ, .ἀπορφαγισθέντες ἀφʼ ὑμῶν πρὸς καιρὸν ὥρας, οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμὲν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ. Διὸ ἐθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς. ἐγὼ μὲν Παῦ«ῖος, καὶ ἅπαξ καὶ δὶς, καὶ ἐνγέχοψεν ἡμᾶς ὁ Σααὶ μετʼ ὀλίγχ' Διὸ μηκέτι ἠὐδοχήσαμεν καταλειφθῆναι ἐν ᾿Αθήναις μόνοι καὶ ἐπέμψαμεν Τιμόθεον τὸν ἀδελφὸν ἡμῶν, καὶ διάκονον τοῦ Θεοῦ ἐν τῷ Εὐαγγελίῳ τοῦ Χρι» στοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν, τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις" αὐτοὶ γὰρ οἴδατε, ὅτι εἰς τοῦτο Ὅτι ἴδιον τοῦ ἀγαπῶντος τὸν Κύριον τὸ, ἐν πολλῇ φιλοστοργίᾳ, τῇ περὶ τοὺς διδασκομένους, μετὰ πάσης σπουδῆς ἐπιμελεῖσθαι αὐτῶν παντὶ τρόπῳ, κἂν μέχρι θανάτου δέῃ προσχαρτεροῦντα τῇ διδασκαλίᾳ ἕν τε τῷ κοινῷ καὶ κατʼ ἰδίαν. ΙΏΑΝΝΗΣ. Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὖτοῦ τίθησιν ὑπὲρ τῶν προβάτων. ἸΏΑΝΝ, Ὅτε ἠρίστησαν, «“έγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς" Σίμων Ἰωνᾶ, ἀγαπᾷς μὲ πλεῖον τούτων ; Λέγει αὐτῷ" Ναὶ, Κύριε: σὺ οἵδας ὅτι φιΔῶ αὐτῷ: Βόσκε τὰ ἀργία μου. Λέγει αὐτῷ πάλι δεύτερον" Σίμων ᾿Ιωνᾶ, ἀγαπᾶς με; Λέγει αὑτῷ" Ναὶ, Κύριε: σὺ οἷδας ὅτι φιλῶ σε. Λέγει αὐτῷ" Ποίμαινε τὰ πρόθατά μου. Λέγει αὑτῷ τὸ τρίτον" Σίμων ᾿Ιωνᾶ, «ιλεῖς μὲ; Ἑλυπήθη ὁ Πέτρος, ὅτι εἶπεν αὑτῷ τὸ τρίτον (59): Φιλεῖς με; καὶ εἶχεν αὐτῷ" Κύριε, σὺ πάντα οἵδας" σὺ γινώσκεις ὅτι φιλῶ σε. Λέγει αὑτῷ ὁ Ἰησοῦς" Βόσκε μου. ΠΡΆΞΕΙΣ. Ἐν δὲ τῇ μιᾷ τῶν Σαββάτων, συνηγμένων τῶν μαθητῶν κλάσαι ἄρτον, ὁ Πανῦ«ἴος διελέγετο αὑτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον" παρέτεινε δὲ τὸν λόγον μέχρι μεσονυκτίου. Καὶ μετʼ ὀλίγα" ᾿Αγαδὰς δὲ, καὶ κιλάσας ἄρτον, καὶ γευσάμενος, ἐφʼ ἱκανόν τε ὁμιλήσας μέχρις αὐγῆς, ἐξῆλθεν... Ὡς οὐδὲν ὑπεστει.άμην τὰν συμφερόντων τοῦ μὴ ἀναγγεΐλαι ὑμῖν, καὶ διδά» ξαι ὑμᾶς δημοσίᾳ καὶ κατʼ οἴκους, διαμαρτυρόμενος Ιουδαίοις τε καὶ Ἕλλησι τὴ» εἰς τὸν Θεὸν μετάνοιαν, καὶ πίστιν τὴν εἰς τὸν Κύριοῦ πεν " φιοὰ παι ἢ]πὶ ἀεὶ ες τὸν Θεόν, ἡμῶν Ἰησοῦν... Διὸ γρηγορεῖτε, μνημονεύοντες καὶ πιοπδῆς μπιπιημεπιηιε ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἔνα ἔκαστον ὑμῶν. ἘΡΟΣ ΘῈΕΣΣ. α΄. Αὐτοὶ γὰρ οἵδατε, ἀδελφοὶ, τὸν κόπον ἡμῶν, καὶ τὸν μόχθον" νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιξαρῆσαϊί τινα ὑμῶν, ἐχηρύξαμεν τὸ Εὐαγγέλιον τοῦ Θεοῦ, καὶ τὰ ἑξῆς. τι δεῖ τὸν προεστῶτα τοῦ λόγου ἐλεήμονα καὶ εὔσπλαγχνον εἶναι, καὶ μάλιστα ἐπὶ τῶν χεχαχωμένων τὰς ψυχάς. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδόντες οἱ Φαρισαῖοι, εἶπον τοῖς μαθηταῖς αὐτοῦ" Διὰ τί μετὰ τῶν τειϊωνγῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Ὃ δὲ ᾿Ιησοῦς ἀκούσας, εἵπεν" Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀ.1.1ʼ οἱ κακῶς ἔχοντες. Πορευθέντες δὲ, μάθετε τί ἐστιν" Ἔ1εον θέλω, καὶ οὐ θυσίαν" οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωμλοὺς εἰς μετάνοιαν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Ιδὼν δὲ τοὺς ὄχλους, εὐσπιλαγχγίσθη περὶ αὐτῶν, ὅτι “Ὅτι δεῖ καὶ ἐν ταῖς τοῦ σώματος χρείαις σπλαγχνυίζεσθαι ἐπὶ τοῖς πεπιστευμένοις, καὶ φροντίζειν ΜΑΤΘΑΙ͂ΟΣ. Σπιλαγχνίζομαι ἐπὶ τὸν ὄχιῖον, ὅτι ἤδη ἡμέραι ἐρεῖς προσμέγουσί μοι, καὶ οὐκ ἔχουσι τί φάγωσι, καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέϊω, μήποτε ἐκιλυθῶσιν ἐν τῇ ὁδῷ. ΜΑΡΚΟΣ. Καὶ ἔρχεται πρὸς αὐτὸν “τῶν αὐτὸν, καὶ γονυπετῶν αὑτὸν, καὶ τῷ, ὅτι ᾿Εὰν θέλῃς, δύνασαί με καθαρίσαι. Ὃ δὲ ᾿Ιησοὺς σαπιλαγχγισθεὶς, ἐκτείνας τὴν χεῖρα αὖτοῦ, ἥψατο αὐτοῦ, καὶ λέγει αὐτῷ (.02}: Θέλω, καθαρίσθητι. ΠΡΆΞΕΙΣ. Ἐν δὲ ταῖς ἡμέραις ταύταις αιληθυνγόντων τῶν μαθητῶν, ἐγένετο γογγυσμὸς τῶν ᾿Ελ1ηνιστῶν πρ'ς τοὺς ἙΘδραίους, ὅτι παρχῆραι αὐτῶν. Προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν, εἶπον" Οὐκ ἀρεστόν ἐστι καταλιπόντας ἡμᾶς τὸν (1όγοὸν τοῦ Θεοῦ, διακονεῖν ταῖς τραπέζαις. Ἐπισκέψασθε, ἄνδρας ἐξ ὑμῶν μαρτυρουμέγους ἑπτὰ, πιιήρεις Πνεύματος ἁγίου καὶ σοφίας, οὗς καταστήσομεν ἐπι τῆς χρείας ταύτης. Ὅτι οὐ δεῖ τὸν προξστῶτα τοῦ λόγου ἐν τοῖς ἐλάτὉ εὐἱ εοπογοάϊην τογθυπὶ Ποὶ, φιλοτιμούμενον τῆς ὀφειλομένης πλῆθος τῶν μαθητῶν, εἴπον" Οὐκ ἀρεστόν ἐστι καταλιπόντας ἡμᾶς τὸν «16γον τοῦ Θεοῦ, διακονεῖν τραπέζαις. Καὶ μετʼ ὀλίγα' Ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήνυχτὸς γὰρ καί. : Νοη ἐδι ασημεηι πὸς ἀετοί πηιονῷ Δες. ἰογιυ5 καὶ τῆς Ουοά πους δὰ οϑίδπίϑιίομοπι, ΠΘ4Β6 δὰ φυξβίυη Ὅτι οὐ δεῖ ἐπιδειχτιᾷν, οὐδὲ ἐμπορεύεσθαι τὸν λόγον τῆς διδασκαλίας ἐν κολακείᾳ τῶν ἀκουόντων, εἰς πληροφορίαν τῶν ἰδίων ἡδονῶν, ἧτοι χρειῶν" ἀλλὰ τοιούτους εἶναι, ὡς εἰς δόξαν Θεοῦ ἐνΜΑΤΘΑΙ͂ΟΣ. Πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις" πιλατύνουσι τὰ φυλακτήρια αὐτῶν, καὶ μεγαλύνγουσι τὰ κράσπεδα τῶν ἱματίων αὑτῶν" φιλοῦσί τε τὰς πρωτοχιισίας ἐν τοῖς δείπνοις, καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, εἷς γάρ ἐστιν ὑμῶν ὁ καθηγητής" πάντες δὲ ὑμεῖς ἀδεῖφροί ἐστε. Καὶ πατέρα μὴ χαϊέσητε ὑμῶν ἐπὶ τῆς γῆς" εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς. Μηδὲ κληθῆτε καθηγηταί" εἷς γάρ ἐστιν ὁ καθηγητὴς ὑμῶν, ὁ Χριστός. ἸΩΆΝΝΗΣ. Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμφεαντός με. ἀν τις τὸ θέϊημα αὐτοῦ ποιῇ, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἣ ἐγὼ ἀπ᾿ ἐμαυτοῦ λαλῶ. ʼὋ ἀφʼ ἑαυτοῦ «λαλῶν, τὴν δόξαν τὴν ἰδίαν ξητεῖ' ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστι". ΠΡῸΣ ΚΟΡ. β'. Οὐ γάρ ἐσμεν, ὡς οἱ “το..λοὶ, καπηλεύοντες τὸν τοῦ Θεοῦ, ἀ.11ʼ ὡς ἐξ εἰλικρινείας, ἐκ Θεοῦ, κατενώπιον Θεοῦ ἐν Χριστῷ «Σαλοῦμεν. ( ΠΡῸΣ ΘΕΣΣ. α΄. Ἢ γὰρ παράκλησις ἡμῶν οὐκ ἐκ αρμὰ υος, εἰσι! πλάνης, οὐδὲ ἐξ ἀκαθαρσίας, οὐδὲ ἐν δόλῳ" ἀλλὰ καθὼς δεδοχιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαλοῦμεν " οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοκχιμάζοντι τὰς καρδίας ἡμῶν, Οὔτε γάρ ποτε ἐν «᾿όγῳ κο.λακείας ἐγερήθημεν πρὸς ὑμᾶς, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, Θεὸς μάρτυς, οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπὸ ἄλλων, δυνάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστολοι. δ ΡῸΥ [απιϊί ἴα νι δα απι, τ ἀδέ {{{18 ὡς δόξαν. Αἱ πι|55. ἀν εἰς δόξαν. τὴν ἰδίαν δόξαν. Αἱ Ὅτι οὐ δεῖ τὸν προεστῶτα τοῦ λόγου εἰς τὴν κατὰ τῶν ὑποκειμένων ὕβριν ἀποχεχρῆσθαι τῇ ἐξουσίᾳ " οὐ μὴν οὐδὲ χατεπαίρεσθαι αὐτῶν" ἀλλὰ μᾶλλον ὑπόθεσιν τῆς πρὸς αὐτοὺς ταπεινοφροσύνης τὸν ΜΑΤΘΑΙ͂ΟΣ. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκίας αὑτοῦ τοῦ δοῦναι αὑτοῖς ἐν καιρῷ τὴν τρο:-ἡν, Μακάριος ὁ δοῦνϊος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως. μὴν «Ἰέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὑτοῦ κατα. στήσει αὐτόν. Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦϊος ἐκεῖ γὸς ἐν τῇ καρδίᾳ αὑτοῦ Χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς συγδούζλους αὐτοῦ (0θ), ἐσθίῃ τε καὶ πίνῃ μετὰ τῶν μεθυὸν Μοχ προσδοχᾷ καὶ διχοτομήσει. Αἰὲτων" ἥξει ὁ κύριος τοῦ δούϊλου ἐκείνου ἐν ἡμέρᾳ αὶ δι, ατίεπισιιε ἡ οὐ προσδοχᾷ,, καὶ ἐν ὥρᾳ ἦ οὐ γυώσκει" καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν 81).... γὸς υοσαιἷς πιὸ, Ῥονιῖνδ, ὑποκριτῶν θήσει. ʼΕκεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ εἰ τυοτο αἰεὶ δ ; βρυγμὸς τῶν ὀδόντων. ἸΩΆΝΝΗΣ. Ὑμεῖς φωνεῖτέ 4“, ὁ Κύριος, καὶ ὁ Διδάσκαδλος, καὶ ἀληθῶς .1ὲ-ὀ ιἰς αἰϊδγ γετε " εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνιψα τοὺς πόδας Βαεία δεῖ απίοπι εἰ σοπίοπιϊο ἐπε ν ὑμῶν, ὁ Κύριος, καὶ ὁ Διδάσκαλος, καὶ ὑμεῖς ὀξείυἱάθγοίι αἀμίθηι αἰαὶ! εἰς ; ἀλιήϊλουν νίπτειν τοὺς πόδας. ΛΟΥ͂ΚΑΣ. φομίϊιηι ἀοηιϊπαμίμῦγ οἶδ, εἰ φμὶ ροι(δδίαίθπι ᾿Εγέγετο δὲ καὶ φιλονεικία ἐνʼ αὐτοῖς, τὸ, τίς αὐδΊΡΟΥ τῶν μείζων δοκεῖ εἶναι. Ὃ δὲ Ἰησοῦς εἶπεν αὖὐδεά φμὶ πιαὶοῦ εοὶ ἐπ υοὐὶς, δαι τοῖς Οἱ βασι.ἱεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν, ργαξοδδον ἐπί, δἴγι πιϊπίδίγαίογ. καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καϊοῦνγται" δεξί, ὑμεῖς δὲ οὐχ οὕτως " ἀ.1.1 ὁ μείζων ἐν ὑμῖν γενέτεσπηιῦῖ ἔσο απίδηι σθω ὡς νεώτερος, καὶ ὁ ἡγούμενος, ὡς ὁ διαπονῶν. δἷσαί φαὶ πιριϊδίγαί ([κις. χχυ, Τίς γὰρ μείζων, ὁ ἀνακείμενος ἣ ὁ διακονῶν; Β. χμίοια Οὐχ ὁ (θ8) ἀγαχείμεγος; Ἐγὼ δὲ εἰμι ἐν μέσῳ οεἰοδὶα : ὑμῶν, ὡς ὁ διακονῶν. ΠΡΑΞΕΙΣ, ᾿Απὸ δὲ τῆς εοἰϊἷ5, α ρτίπια αἷδ χια ἱηργοδδιιδ διηι Μιλήτου πέμψας εἰς τοὺς πρεσβυτέρους τῆς Ἐκκλησίας " ὡς δὲ παρτ΄δης Ῥοπιῖπο ἐγένοντο πρὸς αὐτὸν, εἶπεν αὐτοῖς" Ὑμεῖς ἐπογῃπιὶς ἔστασθε, ἀπὸ πρώτης ἡμέρας ἀφʼ ἧς ἐπέξην εἰαϊὶς ἀκα οτιιι εἰς τὴν ᾿Ασίαν, πῶς μεθʼ ὑμῶν τὸν πάντα χρόδι γΟΥ ἐγεγέμην, δουλεύων τῷ Κυρίῳ μετὰ πάσης εἰἰϊποιὶς οπῖπι, ταπεινοφροσύνης, καὶ πολλῶν δακρύων καὶ πειδἱ γιιὶς ἀφυθταί, τῶν συμθδάντων μοι ἐν ταῖς τῶν Ἰουδαίων. ΠΡῸΣ ΚΟΡ. β', Ἡδέως γὰρ ἀνπο5 ἰηβγηιὶ [πετῖπιιδ ἰπ ασ ματι έχεσθε τῶν ἀφρόνων», φρόνιμοι ὄντες. ᾿Αγέχεσθε γὰρ, εἴ τις ὑμᾶς καταδου.1οῖ, εἴ τις κατεσθίει, εἴ τις «ωμδάνει, εἴ τις ἑπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει. Κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς Ὅτι οὐ δεῖ κατʼ ἔριν, ἢ φθόνον, ἣ φιλονεικίαν τὴν (, πρός τινας κηρύσσειν τὸ Εὐαγγέλιον. ἰοπιἰοπθηι, ΜΑΤΘΑΙ͂ΟΣ. Ἰδοὺ ὁ παῖς μου, ὃν ἡἠρέτισα, ἁἀγαπητές μου, εἰς ὃν ηὐδόκησεν ἡ ψυχή μου. φιο εἰδὲ ϑεπε σοπιρίασιϊ Θήσω τὸ Πνεῦμά μου ἐπ᾿ αὐτὸν, καὶ κρίσιν τοῖς τίίμπι πιοιπὶ ἔθνεσιν ἀπαγγελεῖ. Οὐχ ἐρίσει, οὐδὲ κραυγάσει οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν αἰεὶ αἰϊφιιὶδ φωνὴν» αὐτοῦ. ΠΡΟΣ ΦΙΛΙΠΠ. Τινὲς μὲν καὶ διὰ 19)..... φθόνον καὶ ἔριν, τινὲς δὲ καὶ δὲ εὐδοκίαν τὸν εἰ εοπίοπίϊοποπι, σιίάαηι Χριστὸν κηρύσσουσιν" οἱ μὲν ἐξ ἀγάπης, εἰδότες νυοἰμπίαίοπι Οἰιτὶδίμπι ὅτι εἰς ἀποιλογίαν τοῦ Εὐαγγε.λίου κεῖμαι" οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἀγγῶς, οἱόμενγοι θλίψιν" ἐπιφέρειν τοῖς δεσμοῖς αππμπίΐαπί, ποπ Ὅτι οὐ δεῖ τοῖς ἀνθρωπίνοις πλεονεκτήμασι χεχρῇθιυοά ποῆ οροτίεί Βυπιδηΐβ σθαι εἰς τὸ κήρυγμα τοῦ Εὐαγγελίου, ἵνα μὴ ἐγδὰ ΜΑΤΘΑΙ͂ΟΣ. Ἑξομοιλογοῦμαί σοι, Πάτερ, Κύριε Οοηβίοον τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα αδδοοπαϊδιὶ λέγετε. ΑΙ ἄυο πι58. καὶ καλῶς λέγετε, δέπε ἀϊ(10) ἴεν. ἰογιΐ5 τὴν πρός τινα, αἀυεῦξῖς χιιοπιϊπα ἴμπνεγϑο ὁ Διδάσκαλος καὶ ὁ 1188, οὐδὲ κραυγάσει, δάἀάϊιυπι 85).... Νοη ἐπίπι ἃ ἀπὸ συρῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ ΔΙ μεν εἰς ἐπ υἷα, τὴν εὐοδίαν τοῦ ΠΡῸΣ ΚΟΡ. α΄. Οὐ γὰρ Χριστὸς βαπτίζειν, ἀ.λ..ʼ εὑαγγελίζεσθαι" οὐκ ἕν σοφίᾳ 1όγου, ἵνα μὴ κεγωθῇ ὁ σταυρὸς τοῦ Χρε στοῦ, Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδε.λ οἱ, ἦλθον οὗ καθʼ ὑπεροχὴν «1ύγου, ἣ σοφίας, καταγγέλλων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ. Οὗ γὰρ ἔχριγά εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν. καὶ τοῦτον ἐσταυρωμένον. Κἀγὼ ἐν ἀσθενείᾳ, καὶ ἐν τρόμῳ ποιλιλῷ ἐ εγόμην πρὸς ὑμᾶς " καὶ ὁ “μον, καὶ τὸ χἠρυγμώ μου οὐχ ἐν πιθανοῖς ἀγθρωσπίγης σοφίας 1ύγοις, ἀλ.ʼ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως ἵνα ἡ πίστις ἡμῶν Ὅτι οὐ δεζ οἴεσθαι τὴν εὐοδίαν τοῦ ἐν ἰδίαι; ἐπινοίαις χατεργάζεσθϑαι τὸ ὃξ ὅλον ἐπὶ ΠΡΟΣ ΚΟΡ. β'. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεὶν, οὐχ ὅτι ἱκανοί ἐσμεν ἀφʼ ἑαυτῶν ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, ὃς καὶ ἰκάνωσεν ἡμᾶς γεγέσθαι διακόνους καινῆς διαθήκης. ΠΡῸΣ ΚΟΡ. β'. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑτερθολὴ ςῆς δυνάμεως ἢ τοῦ Θεοῦ, κἀὶ μὴ ἐξ ἡμῶν. Ὅτι οὐ δεῖ τὸν ἐγκεχειρισμένον τὸ κήρυγμα τοῦ Εὐαγγελίου κτᾶσθαί τι πλέον τῶν πρὸς τὴν παρʼ αὑτοῦ ΜΑΤΘΑΙ͂ΟΣ. Μὴ χτήσησῦε χρυσὸν μήτε ἄργυρον, μήτε χαλκὸν εἰς τὰς ζώνας ὑμῶν πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα μηδὲ ῥάβδον " ἄξιος γὰρ ὁ ἐργάτης τῆς τρο:ῆς αὐτοῦ ἐστι. ΛΟΥ͂ΚΑΣ. Μηδὲν αἴρετε εἰς ὁδὸν, μήτε ῥάβδους, μήτε πήραν μήτε ἄρτον, μήτε ἀργύριον, μήτε ἀνὰ δύο χιτῶνας ἔχει». ΠΡΑΞΕΙΣ, ᾿Αργυρίου ἣ χρυσίου ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα, αὐτοὶ γιγώσχδτε. ΠΡῸΣ ΤΙΜ. δ΄. Οὐδεἷς στρατευόμενος ἐμπιλέχεται ταῖς τοῦ βίου Ὅτι οὐ δεῖ χιχρᾷν ἑαυτὸν εἰς τὴν περὶ τῶν βιωτικῶν φροντίδα τοῖς κατὰ προσπάθειαν περὶ ταῦτα ΛΟΥ͂ΚΑΣ. Εἶπε δέ τις αὑτῷ ἐκ τοῦ ὄχλου " δάσκχαλε, εἰπὲ τῷ ἀδεϊιρῷ μου μερίσασθαι μετʼ ἐμοὺ τὴν κιληρονομίαν. Ὁ δὲ εἶπεν" Ἄνθρωπε, εἰς με κατέστησε δικαστὴν ἣ μεριστὴν ἐ;ʼ ὑμᾶς; ΠΡΟΣ ΤΙΜ. βʼ΄. Οὐδεὶς στρατευόμενος ἐμπλέκεεαι ταῖς τοῦ βίου πραγματείαις, καὶ τὰ ἑξῆς. χρυσίον μήτε ἀργύριον. Ὃτ: οἱ διὰ τὴν πρὸς τοὺς ἀκούοντας ἀρέσκειαν ἀμεΑ Ουοὰ λοῦντες τῆς παῤῥησίας τῶν τοῦ Θεοῦ θελημάτων, ἐκείνοις ἑαυτοὺς δουλοῦντες, οἷς ἀρέσκειν θέλουσι, τῆς τοῦ Κυρίου δεσποτείας ἐκπίπτουσιν. ἸΩΆΝΝΗΣ. Πῶς δύνασθε ὑμεῖς πιστεύειν, δόξαν παρὰ ἀ.1.λήλων αμδάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες ; ΠΡῸΣ ΓΑΔ. Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ Ὅτ: δεῖ σκοπὸν προχεῖσθαι τῷ διδάσκοντι, πάντας μὲν εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ καταρτίσαι, ἕκαστον δὲ ἐν ΜΑΤΘΑΙΟΣ. ᾿Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν. ἸΏΑΝΝΗΣ. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ αὑτῶν εἰς ἐμέ" ἵνα πάντες ὃν ὦσιν, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὃν ὦσιν ΠΡΟΣ ΕΦΕΣ. Καὶ αὐτὸς ἔδωκε τοὺς μὲν ἀποστόλους; τοὺς δὲ προφήτας, τοὺς δὲ ποιμένας καὶ διδασκάλους πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, μέχρι καταντήσωμεν δὲ πάντες εἰς τὴν ἑνότητα τῆς πίστεως, καὶ τῆς ἐπιγνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ ΧριὍτι δεῖ ἐν ἀνεξικακίᾳ καὶ πραότητι παιδεύειν τοὺς ἀντιδιατιθεμένους, προσδοχῶντα αὐτῶν τὴν μετάνοιαν, ἕως ἂν πληρώσῃ τὸ μέτρον τῆς εἰς ΜΑΤΘΑΙ͂ΟΣ. Οὐχ ἐρίσει, οὐδὲ κραυγάσει, οὔτε ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωγὴν αὐτοῦ. Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. ΠΡΟΣ ΤΙΜ. β΄. Δοῦ,1ον δὲ Κυρίου οὗ δεῖ μάχεσθαι, ἃ.1.1ʼ ἥπιον εἶναι πρὸς πάντας, ἀνεξίκακον, ἐν πραύτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους" μήποτε δῷ αὐτοῖς ὁ Θεὸς [εις ρμογ[εοιιι5 οεἰ (Μαιἢ. ν, μετάνοιαν εἰς ἐπίγγωσι» ἀληθείας, καὶ ἀγαὮ ἀεἰ ἐκ τῆς τοῦ διαβόλου παγίδος. Ὅτι δεῖ τοῖς διὰ φόβον καὶ εὐλάθειαν παραιτουμέγοῖς τὴν παρουσίαν τοῦ κηρύσσοντος τὸν λόγον εἴκειν, καὶ μὴ φιλονείκως ἐγκεῖσθαι. ΛΟΥ͂ΚΑΣ. Καὶ ἠρώτησαν αὑτὸν ἅπαν τὸ πιλῆθος τῆς περιχώρου τῶν Γαδαρηνῶν, ἀπελθεῖν ἀπ' αὐτῶν, ὅτε φόβῳ μεγάλῳ συνείχοντο. Αὐτὸς εἰς τὸ πλοῖον, ὑπέστρεψεν. στρά δάϊεϊο οὐ ζητοῦντες. Δες. ἐν ἐμοὶ καὶ ἐγὼ ἰὰ Ὅτι δεῖ καὶ τῶν διὰ ἀγνωμοσύνην μὴ χαταδεχομένων τὸ κήρυγμα τοῦ Εὐαγγελίου ἀναχωρεῖν, μηδὲ τὰ πρὸς τὴν ἀναγκαίαν τοῦ σώματος χρείαν παρ' αὑτῶν εὐεργετηθῆναι ἀνεχομένους ΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἂν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τῶν «“όγων ὑμῶν, ἐξερχόμενοι τῆς οἰκίας ἣ τῆς πόλεως, ἐκειγάξατε τὸν τὸν ἀπὸ τῶν ποδῶν ὑμῶν. ΛΟΥ͂ΚΑΣ. Εἰς ἣν δʼ ἂν πόλιν εἰσέρχησθε, καὶ μὴ δέξωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὑτῆς, εἴπατε" Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἀπὸ τῆς πόλεως ὑμῶν ἀποματτόμεθα ὑμῖν" πλὴν τοῦτο γιγνώσκετε, ὅτι ἤγγικεν ἐφ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. ΠΡΑΞΕΙΣ. Ὡς δὲ κατῆλθον ἀπὸ τῆς Μα ὅ τε Σίλας καὶ ὁ Τιμόθεος, τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἶουδαίοις εἶναι τὸν Χριστὸν ᾿Ιησοῦν. Ἄντν δὲ αὐτῶν, καὶ βλασφημούντων, ἐχτιναξάμενος τὰ ἱμάτια, εἶπε πρὸς αὐτούς" Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεραϊὴν ὑμῶν " ἀθῶος ἐγώ" ἀπὸ τοῦ νῦν εἰς τὰ ξθγη πορεύσομαι. εος ἐεμὺ αἰας δας, δὲ ἀφίεται ὁ οἶκος ὑμῖν ἔρημος. υαἰτααυο οἀἰιῖο εἰ ἀπο π|55. ὑμῖν οὖν ἀναγκαῖον. Ὅτι δεῖ τῶν μετὰ τὸ πληριυθῆνα! εἰς αὐτοὺς πάντα τοόπον ἐπιμελείας ἀπειθούντων ἀναχωρεῖν. τοὺς προφήτας, καὶ τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἡἠθέτὰ τέκνα σου, δʼ τρόπον ἑαυτῆς ὑπὸ τὰς πτέρυγας αὑτῆς καὶ οὐκ ἠθελήσατε! ᾿Ιδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. ΠΡΆΞΕΙΣ. Ὑμῖν ἣν ἀναγκαῖον λαληθῆναι τὸν λόγον τοῦ Θεοῦ" ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρερόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταίϊται ἡμῖν ὁ Κύριος Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς ΠΡῸΣ ΤΙΤ. Αἱρετικὸν ἄνθρωπον μετὼ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς, ὅτι ἐξὍτι πρὸς πάντας ἐν παντὶ πράγματι φυλάσσειν δεῖ τὴν ἀκρίβειαν τῶν τοῦ Κυρίου ῥημάτων, μηδν ποιοῦντα κατὰ πρόσκλισιν ΠΡῸΣ ΤΙΜ. α΄. Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ, καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυμάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου μετὰ περισχέ" ψεὼως καὶ δοχιμασίας πολλῆς, κατὰ σκοπὸν τῇς πρὸς Θεὸν εὐαρεστήσεως, ἕκαστον ποιεῖν τε καὶ λέγειν, ὡς ὀφείλοντα καὶ ὑπʼ αὐτῶν τῶν πεπι-Α αὐτῷ δοχιμάξεσθαί τε καὶ μαρτυΠΡΑΞΕΙ͂Σ. Ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας, ἀφ' ἧς ἐπέβην εἰς τὴν Ἀσίαν, πῶς μεθʼ ὑμῶν τὸν πάντα χρόνον ἐγενόμην, δουκδύων τῷ Κυρίῳ μετὰ πάσης ταπεινοφροσύνης, καὶ “τολι.λῶν δακρύων καὶ πειρασμῶν. Καὶ μετʼ ὀλίγα" ᾿Αργυρίου, ἣ χρυσίου, ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα. Αὐτοὶ γιγνώσκετε, ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες. αὗται. ΠΡῸΣ ΘΕΣΣ. α΄. Ὑμεῖς μάρτυρες, καὶ ὁ Θεὸς, ὡς ὁσίως, καὶ δικαίως, καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, καθάπερ ὑμεῖς
Hoti dei tous enchecheirismenous to kērygma tou Euangeliou meta deēseōs kai euchēs chathestasthai, eite diakonous, eite kai dokimous ton proteron bion. philandrous eina:. on aitimla aeapi ip tha opa MATThAIOS. Tote «"2egei tois mathētais autou" Ho men therismos polys, hoi de ergatai oligoi. Deēthēte oun tou Kyriou tou therismou, hopōs ekbalę̄ ergatas eis ton therismon. LOUKAS. Kai hote egeneto hēmera, prosephōnēse tous mathētas autou, kai eklexamenos apʼ autōn dōdeka, hous kai apostolous ōnomase, Simōna, hon kai hōnomase Petron, kai ᾿Agdrean ton adelphon autou, kai Iakōbon kai Iōannēn, Philippon, kai Barthoilomaio», kai Matthaion, kai Thōman, Iakōbon ton tou A11?»aiou, kai Simōna ton kaioumePsOR Zēōtēn, kai Ioudan Iakōbou, kai Ioudan Iskariōtēn, hos kai egeneto prodotēs. LOUKAS. Aeta de tauta anedeixen ho Kyrios kai heterous hebdomēkonta, kai apesteien autous ana dyo sro prosōpou hautou, eis pasan polin kai topon, hou emellen autos erchesthai. E.16gen oun pros autous Ho men therismos polys, hoi de ergatai Toi. Deēthēte oun tou Kyriou tou therismou, hopōs ekbalę̄ ergatas eis ton therismon hautou. PRAXEIS, Ton men prōton «1ogon epoiēsamēn peri pantōn, ϑeorile, hōn ērxato ho Iēsous poiein te kai didaskein, achri hēs hēmeras enteilamenos tois apostolois dia Pneumatos hagiou, ous exelexato, aneïēphthē. PRAXEIS. Kai estēsan dyo, ᾿Iōsē stos, kai Matthian. Kai proseuxamegoi eipon" Sy, Kyrie, kardiongōsta pantōn. anadeixon hon exelexō ek toutōn tōn dyo hena, lathein ton ron tēs diakonias tautēs kai apostolēs, aphʼ P hēs parethē Ioudas poreuthēnai eis ton topon ton idion. Kai edōkan klērous autōn, kai epesen ho klēros epi Matthian, kai synkchatepsēsisthē meta tōn engdeka apostolōn. PROS TIM. aʼ. EI tis episkopēs oregetai, kalou ergou epithymei. Dei oun ton episkopon anepilēpton einai, “mas gynaikos andrō, nēxralion, sōphrona, koplēchtēn, mē aischrocherdē a.1.1 epieikē, amachon, axphilargyron, tou idiou oikou kalōs proïstamenon, tekna echonta. en hypotagę̄ meta pasēs semnotētos " (ei de tis tou idiou hoiichouprostēnai ouk oide, pōs Echchlēsias Theou epiina. mē typhōtheis eis prima empesę̄ kai pagida tou diabolou Dei de auton kai martyrian chōlēn echein apo tōn exōthen, hina mē eis oneidismon empesę̄ kai pagida tou diabolou. Diakonous hōsautōs, se“nous, mē dilogous, mē oinǭ pollǭ prosechontas, echontas to mystērion tēs pisteōs en kathorą syneidēsei. Kai houtoi de PROS TIT. Toutou charin apo I ti adelphon autou, meta tōn dōdeka, ep aidia phia rgioirioiid arosiga daïiïo rou path hoi eis krima empesę̄ tou diabolou, eis: krima empesę̄ kai pagida tou diabolou... katelipon se en Krētę̄, hina ta epidiorthōsę̄, kai katastēsę̄s kata polin, hōs egō soi dietaxamēn. Ei tis estin anenklētos, mias gynaikos agēr, tekna echōng pista, mē en katēgorią asōtias, hē Dei gar ton episkopon agenkilēton einai, hōs Theou oikonomon, mē authadē mē orgilon, pilēktēn, mē haischrocherdē, a.11a phimexegon, philagathon, sōphrona, dikaion, hosion, enchratē, antechomengon tou kata tēn didachēn pistou ogou, hina dynatos hē kai paraka“ein en tę̄ hygiainousę̄ didaskalią, kai tous antikegogntas elenchein. “Hoti ou dei peri tas cheirotonias eucherē einai, oute aperiskeptōs epʼ autas erchesthai ou gar akindynon to adokimon “ ton de halonta epi tini phaneroun, hina mēte autos koinōnēsę̄ tę̄ hamartią, mēte hoi loipoi proschoptōsin, alla mallon ROS TIM. a΄. Cheiras tacheōs mēdeti epiti thei, mēde koinōgnei hamartiais a.1lotriais. PROS TIM. a΄. Kata presthdyterou katēgorian mē para» dechou, ektos ei mē epi dyo hē triōn martyrōn. “Hoti ou dei ton echlegenta, aphʼ heautou pareinai epi Theou eudokias, kai archesthai men tou kērygmatos hotan epitrapę̄, kēryssein de ekeinois pros ous an MATThAIOS. Toutous tous dōdeka apesteizen ho Iēsous, parangeilas hautois, legōn" Eis hodon ethnōn mē apelthēte, kai eis polin Samareitōgn mē eiselthēte" poreuesthe de ma.1.10n» pros ta probata ta apolōlota oikou ᾿Israēl. MATThDIOS. Kai idou gynē Chananaia, apo tōn horiōn ekeinōn exelthousa, ekraugasen, autǭ Eleēson me, Kyrie, huios Dabid" hē thygatēr mou kakōs daimonizetai" ho de ouk apekrithē autę̄ «“ogon. Kai proselthontes hoi mathētai hautou, hēērōtōn auton «legontes" ᾿Apolyson» autēn» hote krazei opisthen hēmōn. Ho de apokritheis eipen" Ouk apestalēn ei mē eis ta aota oikou Israē,l. IŌLNNĒS. Egō gar ek tou theou exēïthon kai ēkō" oute gar ap' emautou elēlytha, a.1.1' ekeinos me apesteilen. PRAXEIS. Hoi men oun diasparentes apo tēs pseōs tēs genomenēs epi Stephanǭ, diēlthon heōs Phoinikēs kai Kyprou kai ᾿Agtiocheias, mēdeni Dalountes ton «logon, ei mē monon Ioudaiois. PROS RŌM. Païy,los doulos Iēsou Christou, chilētos apostolos, aphōrismenos eis Euangelion Theou. PROS RhŌM. Pōs de akousontai chōris ϑaitaiotise poditi, ei Oiigieiï dothi erei poeita ? pōs de kēryxousin, ean mē apostalōsin? PROS TIM. a΄. Paulos apostoiïos Iēsou Christou katʼ epitagēn Theou Sōtēros hēmōn, kai Christou Iēsou tēs elpidos hēmōn. Hoti dei ton klēthenta eis to kērygma tou Euangeliou euthys hypakouein, kai mē anathallesthai. LOUKAS. Eipe de pros heteron" ᾿Akoiloutheie moi. Ho de eipe" Kyrie, epitrepson moi apelthonti prōton thapsai ton patera mou, Eipe de autǭ ho Kyrios Aphes tous gechrous thapsai tous heautōn sy de apelthōn, diange.1..15 tēn basi«Ieian tou Theou. PROS GAL. Hote de eudokēsen ho Theos ho aphorisas me ek koilias mētros mou, kai kalesas me dia tēs charitos hautou, apoka«iygrai ton Huion hautou eg emoi, hina euangelizōmai auton en tois ethnesin" eutheōs ou prosagethemēn sarki kai haimati, oude apēlthon eis Hierosoizyma pros tous pro emou apostolous" eis ᾿Aradian, kai palin» hypestrepsa eis DaOti ou dei heterodidaschalein. IŌANNĒS. ᾿Amēn amēn «egō hymin, ho mē eiserchomenos dia tēs thyras eis tēn auïēn tōn kleptēs esti kai lę̄stēs. Ho de eiserchomenos pio, ei nophauiï pie men dia tēs thyras, poimēn esti tōn probatōn. Kai O oeiïmpi otiapi. metʼ oliga: Egō eimi hē thyra tōn proxatōn. Pantes hosoi ēlthon, kleptai eisi kai ouk ēkousan hautōn ta prothata. PROS GAL. ᾿A.2la kai ean hēmeis hē angelos ex ouraanathema hestō. Hōs proeirēkamen kai arti pali» 1egōEi tis hymas euangelizetai par' ho parelabete, anathema estō. PROS TIM. a΄. Ei tis heterodidaskchalei, kai mē proserchetai hygiai gousi «1ogois tois tou Myriou hēmōn Iēsou typhōtai, mēden epistamenos, kai ta hexēs. Hoti dei panta ta prostetagmena hypo tou Kyriou en tǭ Euangeliǭ kai dia tōn apostolōn didaskein tous pepisteumenous, kai hosa toutois achoMATThAIOS. Poreuthentes, mathēteusate panta ethnē, bapeizogtes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pgeumatos, didaskontes autous tērein panta hosa egeteiymin. PRAXEIS. Hōs de dieporeuonto tas poleis, paredidoun autois phylassein ta dogmata ta kchechrimenōa hypo tōn apostolōn kai hōs proeirēka, hai apo aichi, Moch Nea soi po8 ami Christou, kai tę̄ katʼ eusebeian didaskalią, td' en ᾿Ierousalēm PROS TIM. a΄. Boos. ioge1:8 ētoi apo. Tauta didaske, kai parakalei. PROS TIT. de lalei ha prepei tę̄ hygiainousę̄ didaskalią. Hoti ho pisteutheis ton logon tēs tou Kyriou didaskalias, ean siōpēsę̄ ti tōn anankaiōn eis tēn pros Theon euarestēsin, enochos esti tou aimatos tōn kindyneuontōn, ētoi hypo tēs ergasias tōn apēgoreumenōn, hē kai hyper tēs elleipseōs tōn chatorthōthēnai opheilontōn, ᾿ AOUKAS. Ouai hymin tois nomikois, hote ērate tē» kleida tēs gnōseōs" hautoi ouch eisēïthete, kai tous eiserchomenous ekōlysate. PRAXEIS, apo tēs Makedonias ho te Sikai ho Timotheos, syneicheto tǭ Paulos, diamartyromenos tois Ioudaiois ton Christon Iēsoun. tion eipe pros hautous " To haima hymōn epi tēn kephalēn hymōn" katharos egō" apo tou nyn heis ta ethnē poreusomai. PRAXEIS. Dio martyrhomai hymin en' tę̄ sēmeron hēmerą, hoti katharos eimi apo tou haimatos hymōn. Ou gar mēn tou mē anangeilai hymin pasan tēn bou.ïēn Hoti dei kai epi tōn mē katʼ epitagēn hypo tēs Graphēs hōrismenōn protrepein hekaston pros ta MATThAIOS. Eisin eunouchoi, hoitines ek koilias “ētros egennēthēsan houtōs " kai eisin eunouchoi, hoitines eugrouchisthēsan hypo tōn anthrōpōn " kai eisin eunouchoi, hoitines eunouchisan' heautous dia. tēn basileian tōn ouranōn. Ho dynamenos chōrein, chōreitō. PROS KOR. a΄. Peri de tōn» parthenōn epitagēn Kyriou ouk echō". gnōmēn de didōmi, hōs hēleēmenos hypo Kyriou pistos einai. Nomizō oun touto kaiïon hyparchein dia tēn enestōsan anganchēn, hoti kalon anthrōpǭ to houtōs einai. Dedesai gynaiki? mē zētei lysin. Lelysas apo gynaikos ? mē zētei gynaika,, kai ta hexēs. Hoti ouch exestin heterois anankēn epitithenai hōn auLOUKAS. Kai hymin tois nomikois ouai, hoti phortous anthrōpous phortia kai autoi eni tōn daktyïōgn hymōn ou prospsauete Hoti dei ton proestōta tou logou typon procheisthas pois allois pantos kalou, chatorthēunta prophortia barea kai dipa noou !a chaï poi na]as dapioasē) rhidootoi MATThAIOS. Deute pros me, pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas. Arate ton zygon mou ephʼ hymas, kai mathete ap' emou, hoti praos eimi, kai tapeinos tę̄ kardią. IŌANNĒS. Hote oun engipse tous podas tōn mathētōn autou. kai elabe ta himatia hautou, anapesōn palin eipen autois " Ginōskete ti pepoiēka hymin? Hymeis phōneite me, ho Didaskalos, kai ho Kyrios, kai kalōs «“egete, eimi gar. Ei oun egō engipsa hymōn tous podas, ho Kyrios, kai ho Didakai hymeis opheilete tous podas. Hypodeigma gar edōka hymin, hina, kathōs egō epoiēsa hymin, kai hymeis poiēte "lēlois. PRAXEIS. Panta hypedeixō hymin, hoti houtō kopiōntas dei antiïamthdagesthai tōn asthei ei gountōn. PROS KOR. a΄. Mimētai mou ginesthe, kathōs kagō Christou. PROS 1IM. a΄. Mēdeis sou Hoti dei ton proestōta tou logou mē tois heautou katorthōmasin epamerimnein idion de kai reton tēs encheiristheisē: autǭ phrontidos ergon eidenai tēn tōn pepisteumenōn beltiōsin. MATThAIOS. Hymeis este to haaïas tēs gēs. IEan de to alas mōranthę̄,, en tini halisthēsetai? Eis ouden ischyei eti, ei mē biiiēthēnai exō, kai katapateisthai hypo tōn anthrōpōn. IŌANNĒS. Pan ho didōsi moi ho Patēr, pros eme hēxei, kai Euyn erchomenon pros me ou mē echthalō exō. Hoti katadethēcha ek tou ouragou, ouch hina poiō to the«iēma to emon, a.1.1a to thelēma tou pempsantos me Patros. Touto de esti to thelēma tou pempsantos me hina pas ho theōrōn ton Huion kai pisteuōn eis hauton echę̄ zōēn aiōnion. PROS ThESS. a΄. Tis gar hēmōn eiipis, hē chara, hē stexagos kauchēseōs ? hē ouchi kai hymeis emprosthe» tou Kyriou hēmōn Iēsou Christou en tę̄ autou parousią? Hymeis gar este hē doxa hēmōn kai hē chōra. Hoti dei ton proestōta tou logou peria:ein tas kōmas kai tas poleis pasas tas enchecheirismeMATThAIOS. Kai periēgen holēn tēn Galilaian ho Iēsous, didaskōn en tais synagōgais, kai kēryssōn to Euangelion tēs basileias, kai therapeuōn pasan noson kai pasan maiïachian. LOUKAS. Kai autos diōdeus kata polin kō kōmēn kēryssōn tēn basileian tou Theou, kai euangelizomenos " kai hoi dōdeka syn autǭ. Hoti dei pantas proskaleisthai pros hypakoēn. tou eos. iotgii5 en anastrophę̄, en agapē, en pistei, en hagneia, hoti, hip tōn pistōn en logǭ, en anastrophę̄ kai eiche ēki pixdi! pio, Raitid. Ē hais empi hi{|0 ([kis. gan, antos me Patros, hina. Euangelion, kai meta pasēs parrhēsias chkatangellein ton logon, kai martyrein tę̄ alētheią, kan tines chōlyōsi, kai diōkōsin hoiǭ dēpote tropn MATThAIOS. Ho «1Iegō hymin en tę̄ skotią, eipate en tǭ phōti kai ho pros to hous ēkousate, kēry. xate epi tōn dōmatōn. Kai mē phobeisthe apo tōn apokteinontōn to sōma,, tēn de psychēn mē dynamenōn apokchteigai. MATThAIOS. Ho men gamos hetoimos estin, hoi de kechiïēmenoi ouk ēsō axioi. Poreuesthe oun epi tas diexodous tōn hodōn, kai hosous an heurēte, kalesate eis tous gamous. IŌANNĒS. ᾿Apechrithē autǭ ho Iēsous " Egō parosemiio ioB rhēsią elalēsa tǭ kosmǭ " egō pantote edidaxa sta thei (Aoi. chch, en tę̄ synagōgę̄ kai en tǭ hierǭ, hopou pantes hoi Ioudaioi synerchontai kai en kryptǭ elaaēsa ouden. PRAXEIS. ᾿Agagontes de autous estēsan en tǭ synedriǭ, kai epērōtēsen autous amen hymin mē didaskein epi tǭ onomati toutǭ? Kai idou pepilērōkate tēn Hierousalēm tēs didachēs hymōn, kai boulesthe epagagein ephʼ hēmas to haima tou anthrōpou toutou. ᾿Apochritheis de Petros kai hoi aposto.ioi eipon" Peitharchein dei mallon Theǭ hē anthrōpois. PRAXEIS. Plēn hoti to Pneuma moi to hagion kata polin diamartyretai, “legon, hoti desma kai thlipseis me menousin. Ha.11ʼ oudenos 16gon poioumai, oude echō tēn psychēn mou timian emautǭ, hōs teleiōsai ton dromon mou meta charas, kai tēn diakonian elabon para tou Kyriou Iēsou, diamarty» rasthai to Euangelion tēs charitos tou theou. PROS ThESS. a΄. Autoi gar oidate, adel:oi, tēn eisodon hēmōn tēn pros hymas,, hoti ou kenē gegogen" alla propathentes kai hydristhegtes, kathōs oidate, en Philippois, eparrhēsiasametha Theǭ hēmōn lalēsai pros hymas to Euangelion tou Theou hēmōn en pollǭ agōni. Hoti dei proseuchestha: hyper tēs prokopēs (Ho) tōn pepisteukotōn, kai epʼ autę̄ eucharistein. IŌANNĒS. Ou peri toutōn de erōtō monoU, alla kai peri tōn pisteuontōn dia tou hautōn eis eme, hina pantes hen ōsi, kathōs sy, Pater, en emoi, kagō en soi, higa kai autoi eg hēmin hen ōsi. Kai palin Pater, ous dedōkas moi, thelō hina hopou eimi egō, kakeinoi ōsi met' emou. LOUKAS. En autę̄ tę̄ hōrą ēgalliasato tǭ pneumati ho Iēsous, kai eipen" ᾿Exomoiogoumai soi, Pater, Kyrie tou ouranou kai tēs gēs, hoti apekrypsas tauta apo sophōn kai syngyrio pdroi hymin. Moch pigapsi6 oaïeo thelō hopou eimi egō, hina. etōn, kai apekalypsas auta nēpiois. Nai, ho phōiaspi staiiae Patēr, hoti houtōs egeneto eudokia emprosthen sou. PROS RŌM. Prōton men eucharistō tǭ Theǭ mēu dia Iēsou Christou hyper pantōn hymōn, hoti hē pistis hymōn katange.lletai en biǭ tǭ kosmǭ. Martys gar mou estin ho Theaes, pneumati mou, en tǭ Euangeliǭ tou Huiou autou, hōs adialeiptōs mneian hymōn poioumai epi tōn proseuchōn mou. PROS PhIL. Martys gar mou estin ho Theos, hōs epipothō pantas hymas en euchomai, higa hē agapē hymōn eti ma.lion kai «ion perisseuę̄ en epignōsei kai pasę̄ aisthēsei, eis to dokimazein hymas ta diōxeronta,, higa ēte eilikrineis kai aproskchopoi eis hēmeran Christou, peplērōmenoi karpōn dikaiosynēs tōn dia Iēsou Christou eis dexan kai epainon theou. Hoti dei ta Theou chariti katorthoumena, gnōrima phyoa da ya teoith (leia 8ēi reu Theoi bgdiidę̄), poiein kai heterois eis doxan Theou. LOUKAS. Kai hypostrepsantes hoi apostoloi diēgēsanto autǭ, hosa epoiēsan. PRAXEIS. Paapēngeiian hosa ho Theos epoiēse metʼ hautōn. PROS EPhES. Ina de eidēte kai hymeis ta kat' hame, ti prassō, panta hymin gnōrisei Tychikos Kyriǭ, hon epempsa pros hymas eis auto touto, Hoti dei mē monon tōn parontōn epimeleisthai, alla kai tōn apontōn" kai panta poiein hōs an ai apaitę̄ hē chreia tēs oikodomēs. IŌANNĒS. Kai a.11a proxata echō, ha ouk estin ach tēs aulēs tautēs" kakeina me dei agagein" kai tēs phōtēs mou akousousi' kai genēsetai mia poimnē, heis poimēn. PROS ThESS. a΄. Dio mēlcheti nais monoi, kai epempsamen ton adelphren hēmōn Timotheon, kai diakonon tou Theou en tǭ Euange«“Heǭ tou Christou, eis to stērixai hymas kai parachazesaei hyper tēs pisteōs hymōn. Hot: dex tōn proschaloumenōn epʼ eurgesią MATThAIOS. Tauta hautou «aountos, idou archōn eiselthōn prosekynei hautǭ, «iegōn, hoti ϑthygatēr mou arti eteleutēsen" a.1.1a elthōn, epithes tēn cheira sou epʼ autēn, kai zēsetai. Kai egertheis ho Iēsous, ēkolouthēsen autǭ. PRAXEIS. ᾿Engys de ousēs Lyddēs tę̄ ᾿Ioppę̄., hoi mathētai akousantes hoti Petros estin en hautę̄, apesteiToiypi ᾿Pya, Hina de, eis., prę̄ t rou (Aei. chin, 26)... hoti amiphēi hoi tos epi kei eis gaię̄) in thē ha noi da Iogithę̄) hydą ai sis pio rmiiis Pis ē Haōn dyo andras pros auton, parakalountes, mē dielthein heōs autōn. Hoti dei tous hypodechomenous ton logon tēs alētheias PRAXEIS. Meta detigas hēmeras eipe Paulos pros Bargnadag' Epistrepsantes dē episkepsōmetha tous adeisous hēmōn kata pasan polin, en hais katēngeiamen ton “logon tou Kyriou, pōs echousin. PROS ThESS. a΄. Hēmeis de, adelphoi, .aporphagisthentes aphʼ hymōn pros kairon hōras, ou kardią, perissoterōs espoudasamen to prosōpon hymōn idein en pollę̄ epithymią. Dio ethelēsamen elthein pros hymas. egō men Pau«ios, kai hapax kai dis, kai engechopsen hēmas ho Saai metʼ olinch' Dio mēketi ēudochēsamen kataleiphthēnai en ᾿Athēnais monoi kai epempsamen Timotheon ton adelphon hēmōn, kai diakonon tou Theou en tǭ Euangeliǭ tou Chri» stou, eis to stērixai hymas kai parakalesai hyper tēs pisteōs hymōn, to mēdena sainesthai en tais thlipsesi tautais" autoi gar oidate, hoti eis touto Hoti idion tou agapōntos ton Kyrion to, en pollę̄ philostorgią, tę̄ peri tous didaskomenous, meta pasēs spoudēs epimeleisthai autōn panti tropǭ, kan mechri thanatou deę̄ proscharterounta tę̄ didaskalią hen te tǭ koinǭ kai katʼ idian. IŌANNĒS. Ho poimēn ho kalos tēn psychēn autou tithēsin hyper tōn probatōn. IŌANN, Hote ēristēsan, «“egei tǭ Simōni Petrǭ ho Iēsous" Simōn Iōna, agapąs me pleion toutōn ? Legei autǭ" Nai, Kyrie: sy hoidas hoti phiDō autǭ: Boske ta argia mou. Legei autǭ pali deuteron" Simōn ᾿Iōna, agapas me? Legei hautǭ" Nai, Kyrie: sy hoidas hoti philō se. Legei autǭ" Poimaine ta prothata mou. Legei hautǭ to triton" Simōn ᾿Iōna, «ileis me? Helypēthē ho Petros, hoti eipen hautǭ to triton (59): Phileis me? kai eichen autǭ" Kyrie, sy panta hoidas" sy ginōskeis hoti philō se. Legei hautǭ ho Iēsous" Boske mou. PRAXEIS. En de tę̄ mią tōn Sabbatōn, synēgmenōn tōn mathētōn klasai arton, ho Pany«ios dielegeto hautois, mellōn exienai tę̄ epaurion" pareteine de ton logon mechri mesonyktiou. Kai metʼ oliga" ᾿Agadas de, kai kilasas arton, kai geusamenos, ephʼ hikanon te homilēsas mechris augēs, exēlthen... Hōs ouden hypestei.amēn tan sympherontōn tou mē anangeïlai hymin, kai dida» xai hymas dēmosią kai katʼ oikous, diamartyromenos Ioudaiois te kai Hellēsi tē» eis ton Theon metanoian, kai pistin tēn eis ton Kyriou pen " phioa pai ē]pi aei es ton Theon, hēmōn Iēsoun... Dio grēgoreite, mnēmoneuontes kai piopdēs mpipiēmepiēie hoti trietian nykta kai hēmeran ouk epausamēn meta dakryōn nouthetōn ena ekaston hymōn. EROS ThEESS. a΄. Autoi gar hoidate, adelphoi, ton kopon hēmōn, kai ton mochthon" nyktos kai hēmeras ergazomenoi pros to mē epixarēsaïi tina hymōn, echēryxamen to Euangelion tou Theou, kai ta hexēs. ti dei ton proestōta tou logou eleēmona kai eusplanchnon einai, kai malista epi tōn chechachōmenōn tas psychas. MATThAIOS. Kai idontes hoi Pharisaioi, eipon tois mathētais autou" Dia ti meta tōn teiïōngōn kai hamartōlōn esthiei ho didaskalos hymōn? Ho de ᾿Iēsous akousas, heipen" Ou chreian echousin hoi hygiainontes iatrou, a.1.1ʼ hoi kakōs echontes. Poreuthentes de, mathete ti estin" E1eon thelō, kai ou thysian" ou gar ēlthon kalesai dikaious, alla hamartōmlous eis metanoian. MATThAIOS. ᾿Idōn de tous ochlous, euspilanchgisthē peri autōn, hoti “Hoti dei kai en tais tou sōmatos chreiais splanchnuizesthai epi tois pepisteumenois, kai phrontizein MATThAIOS. Spilanchnizomai epi ton ochiion, hoti ēdē hēmerai ereis prosmegousi moi, kai ouk echousi ti phagōsi, kai apolysai autous nēsteis ou theïō, mēpote ekilythōsin en tę̄ hodǭ. MARKOS. Kai erchetai pros auton “tōn auton, kai gonypetōn hauton, kai tǭ, hoti ᾿Ean thelę̄s, dynasai me katharisai. Ho de ᾿Iēsous sapilanchgistheis, ekteinas tēn cheira autou, hēpsato autou, kai legei autǭ (.02}: Thelō, katharisthēti. PRAXEIS. En de tais hēmerais tautais ailēthyngontōn tōn mathētōn, egeneto gongysmos tōn ᾿El1ēnistōn pr's tous HeThdraious, hoti parchērai autōn. Proskalesamenoi de hoi dōdeka to plēthos tōn mathētōn, eipon" Ouk areston esti katalipontas hēmas ton (1ogoon tou Theou, diakonein tais trapezais. Episkepsasthe, andras ex hymōn martyroumegous hepta, piiēreis Pneumatos hagiou kai sophias, hous katastēsomen epi tēs chreias tautēs. Hoti ou dei ton proxstōta tou logou en tois elatO eui eopogoaïēn togthypi Poi, philotimoumenon tēs opheilomenēs plēthos tōn mathētōn, eipon" Ouk areston esti katalipontas hēmas ton «16gon tou Theou, diakonein trapezais. Kai metʼ oliga' Hēmeis de tę̄ proseuchę̄ kai tę̄ diakonią tou logou proskarterēnychtos gar kai. : Noē edi asēmeēi pos aetoi pēionǭ Des. iogiy5 kai tēs Ouoa pous da oϑidpiϑiiomopi, PTh4B6 da phyxbiyē Hoti ou dei epideichtiąn, oude emporeuesthai ton logon tēs didaskalias en kolakeią tōn akouontōn, eis plērophorian tōn idiōn hēdonōn, hētoi chreiōn" alla toioutous einai, hōs eis doxan Theou enMATThAIOS. Panta de ta erga autōn poiousi pros to theathēnai tois anthrōpois" pilatynousi ta phylaktēria autōn, kai megalyngousi ta kraspeda tōn himatiōn hautōn" philousi te tas prōtochiisias en tois deipnois, kai tas prōtokathedrias en tais synagōgais, kai tous aspasmous en tais agorais, kai kaleisthai hypo tōn anthrōpōn, heis gar estin hymōn ho kathēgētēs" pantes de hymeis adeiphroi este. Kai patera mē chaïesēte hymōn epi tēs gēs" heis gar estin ho Patēr hymōn, ho en tois ouranois. Mēde klēthēte kathēgētai" heis gar estin ho kathēgētēs hymōn, ho Christos. IŌANNĒS. Hē emē didachē ouk estin emē, alla tou pempheantos me. an tis to theïēma autou poię̄, gnōsetai peri tēs didachēs, poteron ek tou Theou estin, hē egō ap᾿ emautou lalō. ʼHo aphʼ heautou «lalōn, tēn doxan tēn idian xētei' ho de zētōn tēn doxan tou pempsantos auton, houtos alēthēs estin, kai adikia en autǭ ouk esti". PROS KOR. b'. Ou gar esmen, hōs hoi “to..loi, kapēleuontes ton tou Theou, a.11ʼ hōs ex eilikrineias, ek Theou, katenōpion Theou en Christǭ «Saloumen. ( PROS ThESS. a΄. Ē gar paraklēsis hēmōn ouk ek arma yos, eisi! planēs, oude ex akatharsias, oude en dolǭ" alla kathōs dedochimasmetha hypo tou Theou pisteuthēnai to Euangelion, houtō laloumen " ouch hōs anthrōpois areskontes, alla tǭ Theǭ tǭ dokchimazonti tas kardias hēmōn, Oute gar pote en «᾿ogǭ ko.lakeias egerēthēmen pros hymas, kathōs oidate, oute prophasei pleonexias, Theos martys, oute zētountes ex anthrōpōn doxan, oute aphʼ hymōn, oute apo allōn, dynamenoi en barei einai, hōs Christou apostoloi. d ROU [apiïi ia ni da api, t ade {{{18 hōs doxan. Hai pi|55. an eis doxan. tēn idian doxan. Hai Hoti ou dei ton proestōta tou logou eis tēn kata tōn hypokeimenōn hybrin apochechrēsthai tę̄ exousią " ou mēn oude chatepairesthai autōn" alla mallon hypothesin tēs pros autous tapeinophrosynēs ton MATThAIOS. Tis ara estin ho pistos doulos kai phronimos, hon katestēsen ho kyrios epi tēs oikias hautou tou dounai hautois en kairǭ tēn tro:-hēn, Makarios ho dounïos ekeinos, hon elthōn ho kyrios autou heurēsei poiounta houtōs. mēn «Iegō hymin, hoti epi pasi tois hyparchousin hautou kata. stēsei auton. Ean de eipę̄ ho kakos douïos ekei gos en tę̄ kardią hautou Chronizei ho kyrios mou erchesthai, kai arxētai typtein tous sygdouzlous autou (0th), esthię̄ te kai pinę̄ meta tōn methyon Moch prosdochą kai dichotomēsei. Aietōn" hēxei ho kyrios tou douïlou ekeinou en hēmerą ai di, atiepisiie hē ou prosdochą,, kai en hōrą ē ou gyōskei" kai dichotomēsei auton, kai to meros autou meta tōn 81).... gos yosaiis pio, Rhoniind, hypokritōn thēsei. ʼEkei estai ho klauthmos, kai ho ei tyoto aiei d ? brygmos tōn odontōn. IŌANNĒS. Hymeis phōneite 4“, ho Kyrios, kai ho Didaskadlos, kai alēthōs .1e-o iis aiïdg gete " eimi gar. Ei oun egō enipsa tous podas Baeia dei apiopi ei sopiopiïo epe n hymōn, ho Kyrios, kai ho Didaskalos, kai hymeis oxeiuiathgoii aamithēi aiai! eis ? aliēïloun niptein tous podas. LOUKAS. phomiïiēi aoēiïpamimyg oid, ei phmi roi(ddiaithpi ᾿Egegeto de kai philoneikia enʼ autois, to, tis audIROU tōn meizōn dokei einai. Ho de Iēsous eipen auydea phmi piaiou eoi ep youis, dai tois Hoi basi.hieis tōn ethnōn kyrieuousin autōn, rgaxoddon epi, digi piïpidigaiog. kai hoi exousiazontes autōn euergetai kaïoungtai" dexi, hymeis de ouch houtōs " a.1.1 ho meizōn en hymin genetespēiui eso apidēi sthō hōs neōteros, kai ho hēgoumenos, hōs ho diaponōn. disai phai piriïdigai ([kis. chchy, Tis gar meizōn, ho anakeimenos hē ho diakonōn? B. chmioia Ouch ho (th8) agacheimegos? Egō de eimi en mesǭ oeiodia : hymōn, hōs ho diakonōn. PRAXEIS, ᾿Apo de tēs eoiïi5, a rtipia haid chia hiērgoddiid diēi Milētou pempsas eis tous presbyterous tēs Ekklēsias " hōs de part΄dēs Rhopiipo egenonto pros auton, eipen autois" Hymeis epogę̄piis estasthe, apo prōtēs hēmeras aphʼ hēs epexēn eiaïis aka otiii eis tēn ᾿Asian, pōs methʼ hymōn ton panta chrodi gOU egegemēn, douleuōn tǭ Kyriǭ meta pasēs eiiïpoiis opipi, tapeinophrosynēs, kai pollōn dakryōn kai peidi giiis aphythtai, tōn symthdantōn moi en tais tōn Ioudaiōn. PROS KOR. b', Hēdeōs gar anpo5 iēbgēii [petipiid ip as mati echesthe tōn aphronōn», phronimoi ontes. ᾿Agechesthe gar, ei tis hymas katadou.1oi, ei tis katesthiei, ei tis «ōmdanei, ei tis hepairetai, ei tis eis prosōpon hymas derei. Kata atimian legō, hōs hoti hēmeis Hoti ou dei katʼ erin, ē phthonon, hē philoneikian tēn (, pros tinas kēryssein to Euangelion. iopiiopthēi, MATThAIOS. Idou ho pais mou, hon hēēretisa, haagapētes mou, eis hon ēudokēsen hē psychē mou. phio eide ϑepe sopiriasiï Thēsō to Pneuma mou ep᾿ auton, kai krisin tois tiimpi pioipi ethnesin apangelei. Ouch erisei, oude kraugasei oude akousei tis en tais plateiais tēn aiei aiïphiiid phōnēn» autou. PROS PhILIPP. Tines men kai dia 19)..... phthonon kai erin, tines de kai de eudokian ton ei eopiopiïopopi, siiaaēi Christon kēryssousin" hoi men ex agapēs, eidotes nyoimpiaiopi Oiitidimpi hoti eis apoilogian tou Euange.liou keimai" hoi de ex eritheias ton Christon katangellousin, ouch angōs, hoiomengoi thlipsin" epipherein tois desmois appmpiïapi, pop Hoti ou dei tois anthrōpinois pleonektēmasi chechrę̄thiyoa poē orotiei Bypidēïb sthai eis to kērygma tou Euangeliou, hina mē egda MATThAIOS. Hexomoilogoumai soi, Pater, Kyrie Ooēbioon tou ouranou kai tēs gēs, hoti apekrypsas tauta addoopaïdii legete. AI auo pi58. kai kalōs legete, depe aï(10) ien. iogiï5 tēn pros tina, aaueuxis chiiopiïpa impnegϑo ho Didaskalos kai ho 1188, oude kraugasei, daaaïiypi 85).... Noē epipi ha apo syrōn kai synetōn, kai apekalypsas auta DI men eis ep huia, tēn euodian tou PROS KOR. a΄. Ou gar Christos baptizein, a.l..ʼ heuangelizesthai" ouk hen sophią 1ogou, hina mē kegōthę̄ ho stauros tou Chre stou, Kagō elthōn pros hymas, ade.l hoi, ēlthon hou kathʼ hyperochēn «1ygou, hē sophias, katangellōn hymin to martyrion tou Theou. Hou gar echriga eidenai en hymin, ei mē Iēsoun Christon. kai touton estaurōmenon. Kagō en astheneią, kai en tromǭ poililǭ e egomēn pros hymas " kai ho “mon, kai to chērygmō mou ouch en pithanois agthrōspigēs sophias 1ygois, al.ʼ en apodeixei Pneumatos kai dynameōs hina hē pistis hēmōn Hoti ou dez oiesthai tēn euodian tou en idiai? epinoiais chatergazesthϑai to hox holon epi PROS KOR. b'. Pepoithēsin de toiautēn echomen dia tou Christou pros ton Thein, ouch hoti hikanoi esmen aphʼ heautōn hikanotēs hēmōn ek tou Theou, hos kai ikanōsen hēmas gegesthai diakonous kainēs diathēkēs. PROS KOR. b'. Echomen de ton thēsauron touton en ostrakinois skeuesin, hina hē hytertholē sēs dynameōs ē tou Theou, kai mē ex hēmōn. Hoti ou dei ton enkecheirismenon to kērygma tou Euangeliou ktasthai ti pleon tōn pros tēn parʼ hautou MATThAIOS. Mē chtēsēsye chryson mēte argyron, mēte chalkon eis tas zōnas hymōn pēran eis hodon, mēde dyo chitōnas, mēde hypodēmata mēde rhabdon " axios gar ho ergatēs tēs tro:ēs autou esti. LOUKAS. Mēden airete eis hodon, mēte rhabdous, mēte pēran mēte arton, mēte argyrion, mēte ana dyo chitōnas echei». PRAXEIS, ᾿Argyriou hē chrysiou hē himatismou oudenos epethymēsa, autoi gigōschdte. PROS TIM. d΄. Oudeis strateuomenos empilechetai tais tou biou Hoti ou dei chichrąn heauton eis tēn peri tōn biōtikōn phrontida tois kata prospatheian peri tauta LOUKAS. Eipe de tis hautǭ ek tou ochlou " daskchale, eipe tǭ adeïirǭ mou merisasthai metʼ emou tēn kilēronomian. Ho de eipen" Anthrōpe, eis me katestēse dikastēn hē meristēn e?ʼ hymas? PROS TIM. bʼ΄. Oudeis strateuomenos emplekeeai tais tou biou pragmateiais, kai ta hexēs. chrysion mēte argyrion. Hot: hoi dia tēn pros tous akouontas areskeian ameA Ouoa lountes tēs parrhēsias tōn tou Theou thelēmatōn, ekeinois heautous doulountes, hois areskein thelousi, tēs tou Kyriou despoteias ekpiptousin. IŌANNĒS. Pōs dynasthe hymeis pisteuein, doxan para a.1.lēlōn amdanontes, kai tēn doxan tēn para tou monou Theou ou zētountes ? PROS GAD. Ei eti anthrōpois ēreskon, Christou Hot: dei skopon procheisthai tǭ didaskonti, pantas men eis andra teleion, eis metron hēlikias tou plērōmatos tou Christou katartisai, hekaston de en MATThAIOS. ᾿Esesthe oun hymeis teleioi, hōsper ho Patēr hymōn ho en tois ouranois teleios estin. IŌANNĒS. Ou peri toutōn de erōtō monon, alla kai peri tōn pisteuontōn dia tou hautōn eis eme" hina pantes hon ōsin, kathōs sy, Pater, en emoi, kagō en soi, hina kai autoi en hēmin hon ōsin PROS EPhES. Kai autos edōke tous men apostolous? tous de prophētas, tous de poimenas kai didaskalous pros ton katartismon tōn hagiōn, eis ergon diakonias, eis oikodomēn tou sōmatos tou Christou, mechri katantēsōmen de pantes eis tēn henotēta tēs pisteōs, kai tēs epignōseōs tou Huiou tou Theou, eis andra teleion, eis metron hēlikias tou plērōmatos tou ChriOti dei en anexikakią kai praotēti paideuein tous antidiatithemenous, prosdochōnta autōn tēn metanoian, heōs an plērōsę̄ to metron tēs eis MATThAIOS. Ouch erisei, oude kraugasei, oute akousei tis en tais plateiais tēn phōgēn autou. Kalamon syntetrimmenon ou kateaxei, kai typhomenon ou sbesei, heōs an ekbalę̄ eis nikos tēn krisin. PROS TIM. b΄. Dou,1on de Kyriou hou dei machesthai, ha.1.1ʼ hēpion einai pros pantas, anexikakon, en prautēti paideuonta tous antidiatithemenous" mēpote dǭ autois ho Theos [eis rmog[eoiii5 oei (Maiē. n, metanoian eis epingōsi» alētheias, kai agaŌ aei ek tēs tou diabolou pagidos. Hoti dei tois dia phobon kai eulatheian paraitoumegois tēn parousian tou kēryssontos ton logon eikein, kai mē philoneikōs enkeisthai. LOUKAS. Kai ērōtēsan hauton hapan to pilēthos tēs perichōrou tōn Gadarēnōn, apelthein ap' autōn, hote phobǭ megalǭ syneichonto. Autos eis to ploion, hypestrepsen. stra daïeïo ou zētountes. Des. en emoi kai egō ia Hoti dei kai tōn dia agnōmosynēn mē chatadechomenōn to kērygma tou Euangeliou anachōrein, mēde ta pros tēn anankaian tou sōmatos chreian par' hautōn euergetēthēnai anechomenous MATThAIOS. Kai hos an mē dexētai hymas, mēde akousę̄ tōn «“ogōn hymōn, exerchomenoi tēs oikias hē tēs poleōs, ekeigaxate ton ton apo tōn podōn hymōn. LOUKAS. Eis hēn dʼ an polin eiserchēsthe, kai mē dexōntai hymas, exelthontes eis tas plateias hautēs, eipate" Kai ton koniorton ton kollēthenta hēmin apo tēs poleōs hymōn apomattometha hymin" plēn touto gignōskete, hoti ēngiken eph hymas hē basileia tou Theou. PRAXEIS. Hōs de katēlthon apo tēs Ma ho te Silas kai ho Timotheos, tǭ logǭ ho Paulos, diamartyromenos tois Ioudaiois einai ton Christon ᾿Iēsoun. Antn de autōn, kai blasphēmountōn, echtinaxamenos ta himatia, eipe pros autous" To haima hymōn epi tēn keraïēn hymōn " athōos egō" apo tou nyn eis ta xthgē poreusomai. eos eemy aias das, de aphietai ho oikos hymin erēmos. yaitaauo oaiiio ei apo p|55. hymin oun anankaion. Hoti dei tōn meta to plēriythēna! eis autous panta toopon epimeleias apeithountōn anachōrein. tous prophētas, kai tous apestalmenous pros autēn, posakis hēētheta tekna sou, dʼ tropon heautēs hypo tas pterygas hautēs kai ouk ēthelēsate! ᾿Idou aphietai hymin ho oikos hymōn erēmos. PRAXEIS. Hymin hēn anankaion lalēthēnai ton logon tou Theou" epeidē de apōtheisthe auton, kai ouk axious krinete heautous tēs aiōniou zōēs, idou strerometha eis ta ethnē. Houtō gar entetaiïtai hēmin ho Kyrios Tetheika se eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs PROS TIT. Hairetikon anthrōpon metō mian kai deuteran nouthesian paraitou, eidōs, hoti exOti pros pantas en panti pragmati phylassein dei tēn akribeian tōn tou Kyriou rhēmatōn, mēdn poiounta kata prosklisin PROS TIM. a΄. Diamartyromai enōpion tou Theou kai Christou Iēsou, kai tōn eklektōn angelōn, hina tauta phymaxę̄s chōris prokrimatos, mēden poiōn kata Hoti dei ton proestōta tou logou meta perische" pseōōs kai dochimasias pollēs, kata skopon tę̄s pros Theon euarestēseōs, hekaston poiein te kai legein, hōs opheilonta kai hypʼ autōn tōn pepi-A autǭ dochimaxesthai te kai martyPRAXEIS. Hymeis epistasthe apo prōtēs hēmeras, aph' hēs epebēn eis tēn Asian, pōs methʼ hymōn ton panta chronon egenomēn, doukdyōn tǭ Kyriǭ meta pasēs tapeinophrosynēs, kai “toli.lōn dakryōn kai peirasmōn. Kai metʼ oliga" ᾿Argyriou, hē chrysiou, hē himatismou oudenos epethymēsa. Autoi gignōskete, hoti tais chreiais mou kai tois ousi metʼ emou hypēretēsan hai cheires. hautai. PROS ThESS. a΄. Hymeis martyres, kai ho Theos, hōs hosiōs, kai dikaiōs, kai amemptōs hymin tois pisteuousin egenēthēmen, kathaper hymeis
That those entrusted with the preaching of the Gospel must, with supplication and prayer, appoint deacons or [presbyters], men also approved in their former life. Matthew: “Then he says to his disciples, ‘The harvest is great, but the workers are few. Pray therefore the Lord of the harvest to send out workers into the harvest.’” Luke: “And when day came, he called his disciples, and chose from them twelve, whom he also named apostles: Simon, whom he also named Peter, and Andrew his brother, and James and John, Philip and Bartholomew, and Matthew and Thomas, James the son of Alphaeus, and Simon who was called the Zealot, and Judas son of James, and Judas Iscariot, who also became a traitor.” Luke: “After these things the Lord appointed seventy others also, and sent them two by two before his face into every city and place where he himself was about to come. He said to them, ‘The harvest is great, but the workers are few. Pray therefore the Lord of the harvest to send out workers into his harvest.’” Acts: “The first account I made, O Theophilus, concerning all that Jesus began both to do and to teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen.” Acts: “And they put forward two, Joseph [called Barsabbas, who was surnamed Ju]stus, and Matthias. And they prayed and said, ‘You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place of this ministry and apostleship, from which Judas turned aside to go to his own place.’ And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.” First to Timothy: “If anyone aspires to the office of bishop, he desires a good work. A bishop then must be above reproach, the husband of one wife, sober, self-controlled, [orderly, hospitable, apt to teach, not given to wine,] not violent, not greedy for shameful gain, but gentle, not quarrelsome, not a lover of money, managing his own household well, having children in subjection with all dignity (for if someone does not know how to manage his own household, how will he care for the church of God?); [not a recent convert,] lest, being puffed up, he fall into the condemnation of the devil. He must also have a good testimony from those outside, so that he may not fall into reproach and the snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, [not greedy for shameful gain,] holding the mystery of the faith with a pure conscience. And let these also [first be tested] …” To Titus: “For this reason I left you in Crete, that you might set in order what remains and appoint [presbyters] in every city, as I directed you: if anyone is blameless, the husband of one wife, having believing children, not accused of debauchery or [insubordination]. For a bishop must be blameless, as God's steward, not self-willed, not quick-tempered, [not given to wine,] not violent, not greedy for shameful gain, but hospitable, a lover of good, self-controlled, just, holy, disciplined, holding fast to the trustworthy word as taught, so that he may be able both to exhort in sound teaching and to refute those who contradict.”
That one must not be hasty about ordinations, nor come to them without due consideration (for what is unproven is not without danger), and that one who is caught in something must be exposed, so that one may not oneself share in the sin, and the others may not stumble, but rather [fear]. First to Timothy: “Lay hands hastily on no one, and do not share in the sins of others.” First to Timothy: “Do not receive an accusation against a presbyter except on the word of two or three witnesses. [Those who sin, rebuke before all, so that the rest also may have fear.]”
That the one chosen must not come forward of himself, [but wait] for God's good pleasure, and must begin to preach when it is entrusted to him, and preach to those to whom he [is sent]. Matthew: “These twelve Jesus sent out, charging them, saying, ‘Do not go into the way of the Gentiles, and do not enter a city of the Samaritans; but go rather to the lost sheep of the house of Israel.’” Matthew: “And behold, a Canaanite woman came out from those regions and cried out to him, ‘Have mercy on me, Lord, son of David; my daughter is badly demon-possessed.’ But he did not answer her a word. And his disciples came and asked him, saying, ‘Send her away, for she cries out after us.’ But he answered and said, ‘I was sent only to the lost sheep of the house of Israel.’” John: “For I came forth from God and have come; for I have not come of myself, but he sent me.” Acts: “Now those who were scattered because of the persecution that arose over Stephen travelled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews only.” To the Romans: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God.” To the Romans: “And how will they hear without someone preaching? And how will they preach unless they are sent?” First to Timothy: “Paul, an apostle of Jesus Christ by command of God our Saviour and of Christ Jesus our hope.”
That the one called to the preaching of the Gospel must obey at once and not put it off. Luke: “He said to another, ‘Follow me.’ But he said, ‘Lord, permit me first to go and bury my father.’ But the Lord said to him, ‘Let the dead bury their own dead; but you go and proclaim the kingdom of God.’” To the Galatians: “But when it pleased God, who set me apart from my mother's womb and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, [but I went away] into Arabia, and again returned to Damascus.”
That one must not teach otherwise. John: “Truly, truly, I say to you, he who does not enter the sheepfold by the door [but climbs in by another way] is a thief and a robber. But he who enters by the door is the shepherd of the sheep.” And a little later: “I am the door of the sheep. All who came [before me] are thieves [and robbers], and the sheep did not listen to them.” To the Galatians: “But even if we or an angel from heaven [should preach to you a gospel contrary to what we preached to you,] let him be anathema. As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be anathema.” First to Timothy: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus [Christ and with the teaching that accords with godliness, he] is puffed up, understanding nothing,” and so on.
That one must teach those entrusted to one all that has been commanded by the Lord in the Gospel and through the apostles, and whatever follows from these. Matthew: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Acts: “As they went through the cities, they delivered to them, to keep, the decrees decided by the apostles and [presbyters] who were in Jerusalem.” First to Timothy: “These things teach and exhort.” To Titus: “[But you,] speak the things that befit sound teaching.”
That one who has been entrusted with the word of the Lord's teaching, if he keeps silent about any of the things necessary for pleasing God, is guilty of the blood of those who are in danger, whether through doing what is forbidden or through falling short of what ought to be accomplished. Luke: “Woe to you lawyers, for you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.” Acts: “[When] Silas and Timothy [came down] from Macedonia, Paul was occupied [with the word], testifying to the Jews that Jesus was the Christ. [And when they opposed him and blasphemed, he shook out his garments and] said to them, ‘Your blood be on your own heads; I am clean; from now on I will go to the Gentiles.’” Acts: “Therefore I testify to you this day that I am clean of the blood of [all of] you. For I did not shrink from declaring to you the whole counsel [of God].”
That even in matters not laid down by Scripture as a command, one must urge each person toward the [better]. Matthew: “There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.” First to the Corinthians: “Now concerning virgins I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. I think then that this is good because of the present necessity, that it is good for a man to remain as he is. Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife,” and so on.
That it is not permitted to impose on others what [one does not do oneself]. Luke: “And woe to you lawyers too, for you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.”
That the one who presides over the word must set himself before the others as a model of every good thing, first accomplishing [what he teaches]. Matthew: “Come to me, all you who labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and lowly in heart.” John: “So when he had washed the feet of his disciples and taken his garments and reclined again, he said to them, ‘Do you know what I have done to you? You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash [one another's] feet. For I have given you an example, that as I have done to you, you also should do to one another.’” Acts: “In all things I showed you that by labouring thus one must help the weak.” First to the Corinthians: “Be imitators of me, as I also am of Christ.” First to Timothy: “Let no one [despise your youth, but be an example] to the believers in word, in conduct, in love, in faith, in purity.”
That the one who presides over the word must not rest content with his own achievements, but must know that the proper and special work of the care entrusted to him is the improvement of those entrusted to him. Matthew: “You are the salt of the earth. But if the salt has lost its savour, with what will it be salted? It is no longer good for anything except to be thrown out and trampled underfoot by men.” John: “All that the Father gives me will come to me, and him who comes to me I will by no means cast out. For I have come down from heaven, not to do my own will, but the will of the Father who sent me. And this is the will of him who sent me, that everyone who sees the Son and believes in him should have eternal life.” First to the Thessalonians: “For what is our hope, or joy, or crown of boasting? Is it not you also, before our Lord Jesus Christ at his coming? For you are our glory and joy.”
That the one who presides over the word must go round all the villages and cities entrusted [to him]. Matthew: “And Jesus went about all Galilee, teaching in the synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity.” Luke: “And he went on through city and village, preaching and proclaiming the good news of the kingdom of God, and the twelve with him.”
That one must call all to the obedience of the Gospel, and proclaim the word with all boldness, and bear witness to the truth, even if some hinder and persecute in whatever way [even unto death]. Matthew: “What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. And do not fear those who kill the body but cannot kill the soul.” Matthew: “The wedding is ready, but those who were invited were not worthy. Go therefore to the crossroads, and invite to the wedding as many as you find.” John: “Jesus answered him, ‘I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and I spoke nothing in secret.’” Acts: “And when they had brought them, they set them before the council. And [the high priest] questioned them, [saying, ‘Did we not strictly] charge you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.’ But Peter and the apostles answered and said, ‘We must obey God rather than men.’” Acts: “except that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me. But I make account of nothing, nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.” First to the Thessalonians: “For you yourselves know, brothers, that our coming to you was not in vain; but though we had already suffered and been shamefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict.”
That one must pray for the progress of those who have believed, and give thanks for it. John: “I do not ask for these only, but also for those who believe in me through their word, that all may be one, as you, Father, are in me and I in you, that they also may be one in us.” And again: “Father, those whom you have given me, I want them to be with me where I am.” Luke: “In that same hour Jesus rejoiced in the spirit and said, ‘I give you thanks, Father, Lord of heaven and earth, that you hid these things from the wise and understanding and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.’” To the Romans: “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” To the Philippians: “For God is my witness how I long for all of you in [the affection of Christ Jesus. And this] I pray, that your love may abound still more and more in knowledge and all discernment, so that you may approve what is excellent, that you may be sincere and without offence for the day of Christ, filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God.”
That one must make known to others also, for the glory of God, the things accomplished by God's grace. Luke: “And the apostles returned and told him all that they had done.” Acts: “They reported all that God had done with them.” To the Ephesians: “So that you also may know my affairs, how I am doing, Tychicus, [the beloved brother and faithful minister] in the Lord, will make all things known to you; I have sent him to you for this very purpose.”
That one must care not only for those who are present but also for those who are absent, and do everything as the need of edification may require. John: “And I have other sheep, which are not of this fold; those too I must bring, and they will hear my voice, and there will be one flock, one shepherd.” First to the Thessalonians: “Therefore, when we could bear it no longer, [we thought it good to be left at Athens] alone, and we sent Timothy, our brother and God's minister in the gospel of Christ, to establish you and to exhort you concerning your faith.”
That one must [answer the call of] those who call one to do them a kindness. Matthew: “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ And Jesus rose and followed him.” Acts: “Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him not to delay in coming to them.”
That those who receive the word of truth must [be strengthened by visits]. Acts: “After some days Paul said to Barnabas, ‘Let us return and visit our brothers in every city in which we proclaimed the word of the Lord, and see how they are.’” First to the Thessalonians: “But we, brothers, having been torn away from you for a short time, in presence, not in heart, endeavoured the more eagerly and with great desire to see your face. Therefore we wanted to come to you — I Paul, once and again — but Satan hindered us.” And a little later: “Therefore, when we could bear it no longer, we thought it good to be left at Athens alone, and we sent Timothy our brother and God's minister in the gospel of Christ, to establish you and to exhort you concerning your faith, that no one be shaken by these afflictions; for you yourselves know that we are appointed for this.”
That it is the mark of one who loves the Lord to care for those being taught, with great affection for them and with all zeal, in every way, persevering in teaching both in public and in private, even if it should be necessary unto death. John: “The good shepherd lays down his life for the sheep.” John: “When they had breakfasted, Jesus said to Simon Peter, ‘Simon son of Jonah, do you love me more than these?’ He said to him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Feed my lambs.’ He said to him again a second time, ‘Simon son of Jonah, do you love me?’ He said to him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Shepherd my sheep.’ He said to him the third time, ‘Simon son of Jonah, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know all things; you know that I love you.’ Jesus said to him, ‘Feed my [sheep].’” Acts: “On the first day of the week, when the disciples were gathered to break bread, Paul talked with them, intending to depart the next day, and he prolonged his speech until midnight.” And a little later: “And when he had gone up and broken bread and eaten, and had talked with them a long while, until daybreak, he departed.” … “how I kept back nothing that was profitable, but declared it to you and taught you publicly and from house to house, testifying both to Jews and to Greeks repentance toward God and faith in our Lord Jesus.” … “Therefore be watchful, remembering that for three years I did not cease night and day to admonish each one with tears.” First to the Thessalonians: “For you remember, brothers, our labour and toil: working night and day so as not to be a burden to any of you, we preached to you the gospel of God,” and so on.
That the one who presides over the word must be merciful and compassionate, especially toward those whose souls are in a bad state. Matthew: “And when the Pharisees saw it, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard it, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means: I desire mercy, and not sacrifice. For I came not to call the righteous but sinners to repentance.’” Matthew: “Seeing the crowds, he had compassion on them, because [they were harassed and helpless, like sheep without a shepherd] …”
That one must also have compassion on those entrusted to one in the needs of the body, and take care [of them]. Matthew: “I have compassion on the crowd, because they have now remained with me three days and have nothing to eat; and I do not want to send them away hungry, lest they faint on the way.” Mark: “And a leper came to him, beseeching him and kneeling before him and saying to him, ‘If you will, you can make me clean.’ And Jesus, moved with compassion, stretched out his hand and touched him, and said to him, ‘I will; be clean.’” Acts: “In these days, when the disciples were multiplying, there arose a murmuring of the Hellenists against the Hebrews, because their widows [were being overlooked in the daily service]. And the twelve summoned the multitude of the disciples and said, ‘It is not right that we should leave the word of God to serve tables. Look out, [brothers,] seven men from among you of good repute, full of the Holy Spirit and of wisdom, whom we may appoint over this need.’”
That the one who presides over the word must not, through eagerness about the lesser things, [slacken] the zeal due [to the greater]. [Acts: “The twelve summoned] the multitude of the disciples and said, ‘It is not right that we should leave the word of God to serve tables.’” And a little later: “But we will devote ourselves to prayer and to the ministry of the word.”
That one must not make a display, nor traffic in the word of teaching by flattering the hearers, for the satisfaction of one's own pleasures or needs; but [we must] be such as [speak] for the glory of God. Matthew: “But they do all their works to be seen by men; they make broad their phylacteries and enlarge the fringes of their garments; they love the place of honour at feasts and the chief seats in the synagogues, and greetings in the market places, and being called by men [Rabbi. But you, do not be called Rabbi,] for one is your teacher, and you are all brothers. And call no one on earth your father, for one is your Father, who is in heaven. Nor be called leaders, for one is your leader, the Christ.” John: “My teaching is not mine, but his who sent me. If anyone wills to do his will, he will know about the teaching, whether it is from God or whether I speak from myself. He who speaks from himself seeks his own glory; but he who seeks the glory of him who sent him is true, and in him there is no unrighteousness.” Second to the Corinthians: “For we are not, like the many, peddlers of the word of God; but as from sincerity, as from God, before God we speak in Christ.” First to the Thessalonians: “For our exhortation is not from error, nor from impurity, nor in guile; but as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who tests our hearts. For we never came with a word of flattery, as you know, nor with a pretext for greed — God is witness — nor seeking glory from men, either from you or from others, though we could have been a burden as apostles of Christ.”
That the one who presides over the word must not use his authority to insult those under him, nor exalt himself over them, but rather make [his rank] an occasion of humility toward them. Matthew: “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Truly I say to you, he will set him over all his possessions. But if that wicked servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and eats and drinks with the drunkards, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in two and put his portion with the hypocrites. There will be weeping and gnashing of teeth.” John: “You call me Lord and Teacher, and truly you say so, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.” Luke: “A dispute also arose among them as to which of them seemed to be the greatest. But Jesus said to them, ‘The kings of the Gentiles lord it over them, and those who have authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For who is greater, the one who reclines at table or the one who serves? Is it not the one who reclines? But I am among you as the one who serves.’” Acts: “From Miletus he sent [to Ephesus] for the presbyters of the church. And when they had come to him, he said to them, ‘You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility and with many tears and trials that befell me through the plots of the Jews.’” Second to the Corinthians: “For you gladly bear with fools, being wise yourselves. For you bear it if someone enslaves you, if someone devours you, if someone takes from you, if someone exalts himself, if someone strikes you in the face. To my shame I say that we [were too weak for that].”
That one must not preach the Gospel out of strife or envy or rivalry toward anyone. Matthew: “Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim judgment to the Gentiles. He will not quarrel, nor cry out, nor will anyone hear his voice in the streets.” To the Philippians: “Some indeed preach Christ even from envy and strife, but others from good will; the latter from love, knowing that I am appointed for the defence of the gospel; but the former proclaim Christ from rivalry, not sincerely, thinking to add affliction to my bonds.”
That one must not make use of human advantages for the preaching of the Gospel, lest [the grace of God be obscured]. Matthew: “I give you thanks, Father, Lord of heaven and earth, that you hid these things from the wise and understanding and revealed them to little children.” First to the Corinthians: “For Christ did not send me to baptize but to preach the gospel, not in wisdom of word, lest the cross of Christ be made empty.” “And I, when I came to you, brothers, did not come with superiority of word or of wisdom, proclaiming to you the testimony of God. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and in much trembling; and my word and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, so that your faith [might not rest in the wisdom of men but in the power of God].”
That one must not think that success [in the work] is accomplished by one's own devices, but [must place] the whole [hope] in God. Second to the Corinthians: “Such is the confidence that we have through Christ toward God. Not that we are sufficient of ourselves [to account anything as coming from ourselves,] but our sufficiency is from God, who also made us sufficient to be ministers of a new covenant.” Second to the Corinthians: “But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.”
That the one entrusted with the preaching of the Gospel must not acquire anything beyond what is [necessary] for his own [use]. Matthew: “Acquire neither gold nor silver nor copper for your belts, no bag for the road, nor two tunics, nor sandals, nor a staff; for the worker is worthy of his food.” Luke: “Take nothing for the road, neither staffs nor bag nor bread nor money, nor have two tunics apiece.” Acts: “I coveted no one's silver or gold or clothing; you yourselves know.” [Second] to Timothy: “No one serving as a soldier entangles himself in the affairs of this life …”
That one must not lend oneself to the care of worldly affairs for the sake of those who are passionately attached to them. Luke: “Someone in the crowd said to him, ‘Teacher, tell my brother to divide the inheritance with me.’ But he said, ‘Man, who made me a judge or arbitrator over you?’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of this life,” and so on.
That those who, to please their hearers, neglect boldness about the will of God enslave themselves to those whom they wish to please, and fall away from the lordship of the Lord. John: “How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?” To the Galatians: “If I were still pleasing men, [I would not be a servant] of Christ.”
That the one who teaches must set before himself the aim of bringing all to mature manhood, to the measure of the stature of the fullness of Christ, and each in his own [order]. Matthew: “You therefore shall be perfect, as your Father who is in heaven is perfect.” John: “I do not ask for these only, but also for those who believe in me through their word, that all may be one, as you, Father, are in me and I in you, that they also may be one in us.” To the Ephesians: “And he gave some as apostles, some as prophets, [some as evangelists,] some as shepherds and teachers, for the equipping of the saints, for the work of ministry, for the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.”
That one must instruct those who oppose with forbearance and meekness, awaiting their repentance until the measure of [care] toward [them] is fulfilled. Matthew: “He will not quarrel, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and a smouldering wick he will not quench, until he brings justice to victory.” Second to Timothy: “The Lord's servant must not quarrel, but be gentle toward all, forbearing, correcting those who oppose with meekness, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come back to their senses out of the snare of the devil.”
That one must give way to those who, out of fear and reverence, decline the presence of the one who preaches the word, and not press upon them contentiously. Luke: “And all the people of the surrounding region of the Gadarenes asked him to depart from them, for they were seized with great fear. And he got into the boat and returned.”
That one must withdraw from those who through ingratitude do not receive the preaching of the Gospel, not even consenting to be benefited by them in what is necessary for the body. Matthew: “And whoever does not receive you nor listen to your words, as you go out of that house or city, shake off the dust from your feet.” Luke: “But whatever city you enter and they do not receive you, go out into its streets and say, ‘Even the dust of your city that clings to us we wipe off against you; nevertheless know this, that the kingdom of God has come near you.’” Acts: “When Silas and Timothy came down from Macedonia, Paul was occupied with the word, testifying to the Jews that Jesus was the Christ. And when they opposed him and blasphemed, he shook out his garments and said to them, ‘Your blood be on your own heads; I am innocent; from now on I will go to the Gentiles.’”
That one must withdraw from those who disobey after every kind of care has been spent on them. [Matthew: “Jerusalem, Jerusalem, who kills] the prophets and stones those who are sent to her, how often I wanted to gather your children, as a hen [gathers her brood] under her wings, and you would not! Behold, your house is left to you desolate.” Acts: “It was necessary that the word of God be spoken to you [first]; but since you thrust it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord has commanded us: I have set you as a light for the Gentiles, that you may be for salvation to the end of the earth.” To Titus: “Avoid a factious man after a first and a second admonition, knowing that such a man [is perverted and sins, being self-condemned].”
That toward all and in every matter one must keep the exactness of the Lord's words, doing nothing out of partiality. First to Timothy: “I solemnly charge you before God and Christ Jesus and the elect angels that you keep these things without prejudice, doing nothing out of partiality.”
That the one who presides over the word must do and say each thing with circumspection and much testing, with the aim of pleasing God, as one who must be tested and attested by those very people who are entrusted to him. Acts: “You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility and with many tears and trials.” And a little later: “I coveted no one's silver or gold or clothing. You yourselves know that these hands ministered to my needs and to those who were with me.” First to the Thessalonians: “You are witnesses, and God also, how holily and justly and blamelessly we behaved toward you who believe, just as you [know] …”
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“Ὅσα κατὰ συνάφειαν εἴρηται περὶ ἐπισκόπων καὶ ΠΡῸΣ ΤΙΜ. α΄. Εἴ τις ἐπισκοπῆς ὀρέγεται, «καλοῦ ἔργου ἐπιθυμεῖ. ᾿Α.1.λὰ δεῖ τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, καὶ τὰ ἑξῆς. ΠΡῸΣ ΤΙΜ. α΄. ἁγνείᾳ. ΠΡῸΣ ΤΙΜ. β΄. Τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωχε δὲ δικαιοσύψην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν ρεὶ δοϊ εἶδ Κύριον ἐκ καθαρᾶς καρδίας. Τὰς δὲ μωρὰς καὶ α ἰα, δεῖϊεης φιῖα ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς, ὅτι γενγῶσε μάχης. Δοῦ,1ον δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἥπιον εἶναι πρὸς πάντας, καὶ τὰ ἑξῆς. ΠΡῸΣ ΤΙΜ. β'. Σὺ δὲ παρηκολούθηκάς μου τῇ τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ ὑπομονῇ, τοῖς διωγμοῖς, τοῖς παθήμασιν. ΠΡῸΣ ΤΙΤ. Τούτου χάριν κατέλιπόν στήσῃς κατὰ πόλιν πρεσθυτέρους, ὡς ἐγώ σοι διεταξάμην, εἴ τις ἐστὶν ἀνέγκλητος, καὶ Κεφάλ. β'. --Περὶ διακόνων. ΠΡΆΞΕΙΣ. Καὶ ἐξελέξαντο πιαήρη πίστεως καὶ Πγεύματος ἁγίου, καὶ Φίλιππον, καὶ Πρόχορον, καὶ Νικάνορα, καὶ τοὺς «αοἰποὺς, οὖς ἔστησαν ἐνώπιον τῶν ἀποστόλων " καί προσευξάμενοι ἐπέθηκαν αὐτοῖς τὰς χεῖρας. ΠΡΟΣ ΤΙΜ. α΄. Διαχόγνους ὡσαύτως σεμνοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροχερδεῖς, καὶ τὰ ἑξῆς.
“Hosa kata synapheian eirētai peri episkopōn kai PROS TIM. a΄. Ei tis episkopēs oregetai, «kalou ergou epithymei. ᾿A.1.la dei ton episkopon anepilēpton einai, kai ta hexēs. PROS TIM. a΄. hagneią. PROS TIM. b΄. Tas de neōterikas epithymias pheuge, diōche de dikaiosypsēn, pistin, agapēn, eirēnēn meta tōn epikaloumenōn ton rei doï eid Kyrion ek katharas kardias. Tas de mōras kai a ia, deiïeēs phiia apaideutous zētēseis paraitou, eidōs, hoti gengōse machēs. Dou,1on de Kyriou ou dei machesthai, hēpion einai pros pantas, kai ta hexēs. PROS TIM. b'. Sy de parēkolouthēkas mou tę̄ tę̄ didaskalią, tę̄ agōgę̄, tę̄ prothesei, tę̄ hypomonę̄, tois diōgmois, tois pathēmasin. PROS TIT. Toutou charin katelipon stēsę̄s kata polin presthyterous, hōs egō soi dietaxamēn, ei tis estin anenklētos, kai Kephal. b'. --Peri diakonōn. PRAXEIS. Kai exelexanto piaērē pisteōs kai Pgeumatos hagiou, kai Philippon, kai Prochoron, kai Nikanora, kai tous «aoipous, ous estēsan enōpion tōn apostolōn " kai proseuxamenoi epethēkan autois tas cheiras. PROS TIM. a΄. Diachognous hōsautōs semnous, mē dilogous, mē oinǭ pollǭ prosechontas, mē aischrocherdeis, kai ta hexēs.
The things said in a connected series about bishops and [presbyters]. First to Timothy: “If anyone aspires to the office of bishop, he desires a good work. A bishop then must be above reproach,” and so on. First to Timothy: “[Do not rebuke an older man, but exhort him as a father; younger men as brothers; older women as mothers; younger women as sisters,] in all purity.” Second to Timothy: “Flee youthful desires, and pursue righteousness, faith, love, peace, with those who call on the Lord from a pure heart. Refuse foolish and ignorant questionings, knowing that they breed quarrels. The Lord's servant must not quarrel, but be gentle toward all,” and so on. Second to Timothy: “But you have closely followed my teaching, conduct, purpose, [faith, long-suffering, love,] endurance, persecutions, sufferings.” To Titus: “For this reason I left you [in Crete, that you might set in order what remains and] appoint presbyters in every city, as I directed you: if anyone is blameless,” and so on.
Chapter 2. On deacons. Acts: “And they chose [Stephen, a man] full of faith and of the Holy Spirit, and Philip and Prochorus and Nicanor and the rest, whom they set before the apostles; and they prayed and laid their hands on them.” First to Timothy: “Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for shameful gain,” and so on.
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72PG 31 31
Ὅτι δεῖ τῶν ἀκροατῶν τοὺς πεπαιδευμένους τὰς Γραφὰς, δοκιμάζειν τὰ παρὰ τῶν διδασκάλων λεόμενα" καὶ τὰ μὲν σύμφωνα ταῖς Γραφαῖς δέχεσθαι, τὰ δὲ ἀλλότρια ἀποβάλλειν " καὶ τοὺς τοιούτοις διδάγμασιν ἐπιμένοντας ἀποστρέφεσθαι ΜΑΤΘΑΙΟΣ, Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι οὗ τὸ σκάνδαλον ἔρχεται. Καὶ εἰ ὁ ὀρθαῖμός σου σκανδαλίζει σε, ἔξελε αὐτόν " ὁμοίως καὶ περὶ χειρὸς καὶ ποδός. ἸΩΑΝΝΗΣ. Ἀμὴν ἀμὴν «λέγω ὑμῖν" ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ χόθεν, ἐκεῖνος κλέπτης ἐστὶ καὶ λῃστής. Καὶ σιν ἀλλὰ φεύξονται ἀπʼ αὑτοῦ, ὅτι οὐχ οἵδασι τῶν ἀ1λοτρίων τὴν φωνήν. ΠΡῸΣ ΓΑΛ. ᾿Αλλὰ καὶ ἐὰν ἡμεῖς, ἢ ἄγγελος ἐξ οὐραγοῦ ὑμῖν παρʼ ὃ παρε.Ἰάδετε, ἀνάθεμα ἔστω. ΠΡῸΣ ΘΕΙ͂ΣΣ. α΄. Προφητείας μὴ ἐξουθεγεῖτε. Πάντα δοκιμάζετε τὸ καλὸν κατέχετε. ᾿Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. Ουοά ᾿ΐἱ φαΐ ποη πιυϊυπὶ οι!]6 πὶ ϑογίρίυγαθ, ἀ6Β Ὅτι δεῖ τοὺς μὴ πολλὴν ἔχοντας τὴν τῶν Γραφῶν καὶ τοῖς τοιούτοις. καὶ τοὺς τοιούτους. γνῶσιν, ἐν τοῖς καρποῖς τοῦ Πνεύματος γνωρίξειν τὸν χαρακτῆρα τῶν ἁγίων" καὶ τοὺς μὲν τοιούτους δέχεσθαι, τοὺς δὲ ἄλλως ἔχοντας ἀποστρέφεΜΑΤΘΑΙ͂ΟΣ. Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. Ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὑτούς. ΠΡῸΣ μου γίνεσθε, ἀδειϊφοὶ, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας, καθὼς ἔχετε τιδεξ τῶν ὀρθοτομούντων τὸν λόγον τῆς ἀληθείας οὔτως ἀνέχεσθαι, ὡς τοῦ Κυρίου, εἰς δόξαν αὐτοῦ τοῦ ἀποστείλαντος Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. ΜΑΤΘΑΙ͂ΟΣ. Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται. ΙΩΑΝ. Ὁ αμδάνων ἐάν τινα πέμψω, ἐμὲ βάνει. ΛΟΥ͂ΚΑΣ. Ὁ ἀκούων ὑμῶν, ἐμοῦ ἀκούει. ΠΡΟΣ ΓΑΛ. Καὶ τὸν πειρασμὸν, τὸν ἐν τῇ σαρκέ μου, οὐκ ἐξουθεγήσατε, οὐδὲ ἐξεπτύσατε, ὡς ἄγγειλον Θεοῦ ἐδέξασθέ με, ὡς Χριστὸν Ὅτι οἱ ἀπειθοῦντες τοῖς παρὰ τοῦ Κυρίου ἀποστελλομένοις, τὴν ἀτιμίαν οὐ μέχρι τούτων ἱστῶσιν, ἀλλὰ ἀνάγουσιν ἐπὶ τὸν ἀποστείλαντα, καὶ χρῆμα ἑαυτοῖς χεῖρον τῶν ἐν Σοδόμοις καὶ Γομόῤῥοις ἔπιΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἂν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τοὺς 1όγους ὑμῶν, ἐξερχόμενοι τῆς πόλεως ἣ τῆς οἰκίας ἐκείνης, ἐκτινάξατε τὰν κονιορτὸν τῶν ποδῶν ὑμῶν. ᾿Αμὴν λέγω ὑμῖν, ἀνἐχτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥας ἐν ἡμέρᾳ κρίσεως, ἣ τῇ πόλει ἐκείνῃ ΛΟΥΚΑΣ. ἀϑξξων ὑμᾶς, ἐμὲ ἀθετεῖ. ΠΡΟΣ ΘΕΣΣ. α΄. ΤοιΑ γαροῦν ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, ἀ..ὰ τὸν Θεὸν, τὸν καὶ δόντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον Ὅτι δεῖ τὴν διδασκαλίαν τῶν ἐντολῶν τοῦ Κυρίου οὕτως δέχεσθαι, ὡς ζωῆς αἰωνίου καὶ βασιλείας οὐρανῶν περιποιητιχήν " καὶ προθύμως ἐνεργεῖν αὐτὴν, κἂν ἐπίπονος εἶναι δοκῇ. : ἸΩΆΝΝΗΣ. ᾿Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν “όγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐχ ἔρχεται, ἀλλὰ μεταδέδηκχεν ἐκ τοῦ θαγάτου εἰς τὴν ζωήν. ΠΡΆΞΕΙΣ. Εὐαγγελισάμεγοί τε τὴν πόλιν ἐκείγαγν εἰς τὴν Λύστραν, καὶ Ἰκόνιον, καὶ ᾿Αντιόχειαν, ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακα.λοῦντες ἐμμένειν τῇ πίστει" καὶ ὅτι διὰ πολλῶν 8.1ἰψεων δεῖ ἡμᾶς εἰσε.Ἰθεῖν εἰς τὴν βωπε δεῖ τὸν ἔλεγχον καὶ τὴν ἐπιτίμησιν οὕτως δέχεσθαι, ὡς φάρμακον ἀναιρετιχὸν πάθους, καὶ ὑγείας χατασχευαστιχόν. Ἐξ οὗ δῆλόν ἔστιν, ὅτι οἱ ἐν πάθει ἀνθρωπαρεσκείας ἐπιείκειαν ὑποκρινόμενοι, καὶ μὴ ἐλέγχοντες τοὺς ἁμαρτάνοντας, τὸ ὅλον ζημιοῦσι, καὶ εἰς αὐτὴν τὴν ἀληθινὴν ζωὴν ἐπιΜΑΤΘΑΙ͂ΟΣ. Ἐὰν δὲ ἁμάρτῃ εἰς σὲ ἀδειρός σου, ὕπαγε, ἔλεγξον αὑτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου" ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου. ΠΡῸΣ ΚΟΡ, α'. Συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, παραδοῦναι τὸν τοιοῦτον Σατανᾷ εἰς δλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου Ἰησοῦ. ΠΡῸΣ ΚΟΡ. β'. Ὅτι ἡ ἐπιστοιλὴ ἐκείνη, εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ὅτι ἐλυπήθητε εἰς μετάνοιαν. Ἐ1υπήθητϑ γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. Ἡ γὰρ κατὰ Θεὸν 1ύπη μετάνοιαν εἰς σωτηρίαν ἀμεκατεργάζεται. ΠΡΟΣ ΤΙΤ. Διʼ ἣν αἰτίαν ἔλεγχε αὑτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ Ὁ
Hoti dei tōn akroatōn tous pepaideumenous tas Graphas, dokimazein ta para tōn didaskalōn leomena" kai ta men symphōna tais Graphais dechesthai, ta de allotria apoballein " kai tous toioutois didagmasin epimenontas apostrephesthai MATThAIOS, Ouai tǭ anthrōpǭ ekeinǭ, di hou to skandalon erchetai. Kai ei ho orthaimos sou skandalizei se, exele auton " homoiōs kai peri cheiros kai podos. IŌANNĒS. Amēn amēn «legō hymin" ho mē eiserchomenos dia tēs thyras eis tēn aulēn tōn probatōn, alla chothen, ekeinos kleptēs esti kai lę̄stēs. Kai sin alla pheuxontai apʼ hautou, hoti ouch hoidasi tōn a1lotriōn tēn phōnēn. PROS GAL. ᾿Alla kai ean hēmeis, ē angelos ex ouragou hymin parʼ ho pare.Iadete, anathema estō. PROS ThEISS. a΄. Prophēteias mē exouthegeite. Panta dokimazete to kalon katechete. ᾿Apo pantos eidous ponērou apechesthe. Ouoa ᾿hïi phaï poē piyïypi oi!]6 pi ϑogiriygath, a6B Hoti dei tous mē pollēn echontas tēn tōn Graphōn kai tois toioutois. kai tous toioutous. gnōsin, en tois karpois tou Pneumatos gnōrixein ton charaktēra tōn hagiōn" kai tous men toioutous dechesthai, tous de allōs echontas apostrepheMATThAIOS. Prosechete de apo tōn pseudoprophētōn, hoitines erchontai pros hymas en endymasi probatōn, esōthen de eisi lykoi harpages. Apo tōn karpōn autōn epignōsesthe hautous. PROS mou ginesthe, adeiïphoi, kai skopeite tous houtō peripatountas, kathōs echete tidex tōn orthotomountōn ton logon tēs alētheias outōs anechesthai, hōs tou Kyriou, eis doxan autou tou aposteilantos Iēsou Christou tou Kyriou hēmōn. MATThAIOS. Ho dechomenos hymas, eme dechetai. IŌAN. Ho amdanōn ean tina pempsō, eme banei. LOUKAS. Ho akouōn hymōn, emou akouei. PROS GAL. Kai ton peirasmon, ton en tę̄ sarke mou, ouk exouthegēsate, oude exeptysate, hōs angeilon Theou edexasthe me, hōs Christon Hoti hoi apeithountes tois para tou Kyriou apostellomenois, tēn atimian ou mechri toutōn histōsin, alla anagousin epi ton aposteilanta, kai chrēma heautois cheiron tōn en Sodomois kai Gomorrhois epiMATThAIOS. Kai hos an mē dexētai hymas, mēde akousę̄ tous 1ogous hymōn, exerchomenoi tēs poleōs hē tēs oikias ekeinēs, ektinaxate tan koniorton tōn podōn hymōn. ᾿Amēn legō hymin, anechtoteron estai gę̄ Sodomōn kai Gomorrhas en hēmerą kriseōs, hē tę̄ polei ekeinę̄ LOUKAS. aϑxxōn hymas, eme athetei. PROS ThESS. a΄. ToiA garoun ho athetōn, ouk anthrōpon athetei, a..a ton Theon, ton kai donta to Pneuma autou to hagion Hoti dei tēn didaskalian tōn entolōn tou Kyriou houtōs dechesthai, hōs zōēs aiōniou kai basileias ouranōn peripoiētichēn " kai prothymōs energein autēn, kan epiponos einai dokę̄. : IŌANNĒS. ᾿Amēn amēn legō hymin, hoti ho ton “ogon mou akouōn, kai pisteuōn tǭ pempsanti me, echei zōēn aiōnion, kai eis krisin ouch erchetai, alla metadedēkchen ek tou thagatou eis tēn zōēn. PRAXEIS. Euangelisamegoi te tēn polin ekeigagn eis tēn Lystran, kai Ikonion, kai ᾿Antiocheian, epistērizontes tas psychas tōn mathētōn, paraka.lountes emmenein tę̄ pistei" kai hoti dia pollōn 8.1ipseōn dei hēmas eise.Ithein eis tēn bōpe dei ton elenchon kai tēn epitimēsin houtōs dechesthai, hōs pharmakon anairetichon pathous, kai hygeias chatascheuastichon. Ex hou dēlon estin, hoti hoi en pathei anthrōpareskeias epieikeian hypokrinomenoi, kai mē elenchontes tous hamartanontas, to holon zēmiousi, kai eis autēn tēn alēthinēn zōēn epiMATThAIOS. Ean de hamartę̄ eis se adeiros sou, hypage, elenxon hauton metaxy sou kai autou monou" ean sou akousę̄, ekerdēsas ton adelphon sou. PROS KOR, a'. Synachthentōn hymōn kai tou emou pneumatos syn tę̄ dynamei tou Kyriou hēmōn Iēsou Christou, paradounai ton toiouton Sataną eis dlethron tēs sarkos, hina to pneuma sōthę̄ en tę̄ hēmerą tou Kyriou Iēsou. PROS KOR. b'. Hoti hē epistoilē ekeinē, ei kai pros hōran elypēsen hymas, nyn chairō, ouch hoti elypēthēte, hoti elypēthēte eis metanoian. E1ypēthētϑ gar kata Theon, hina en mēdeni zēmiōthēte ex hēmōn. Hē gar kata Theon 1ypē metanoian eis sōtērian amekatergazetai. PROS TIT. Diʼ hēn aitian elenche hautous apotomōs, hina hygiainōsin en tę̄ Ho
That those hearers who are trained in the Scriptures must test what is said by the teachers, and accept what agrees with the Scriptures but reject what is foreign to them, and turn away from those who persist in such teachings. Matthew: “Woe to that man through whom the stumbling block comes. And if your eye causes you to stumble, pluck it out”; and likewise about hand and foot. John: “Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in from elsewhere, that one is a thief and a robber.” And [a little later: “A stranger they will not follow,] but will flee from him, because they do not know the voice of strangers.” To the Galatians: “But even if we or an angel from heaven [should preach a gospel] to you contrary to what you received, let him be anathema.” First to the Thessalonians: “Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil.”
That those who do not have much knowledge of the Scriptures must recognize the character of the saints by the fruits of the Spirit, and receive such men, but turn away from those who are otherwise. Matthew: “Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. By their fruits you will know them.” To [the Philippians]: “[Be imitators] of me, brothers, and observe those who walk so, as you have us for an example.”
That those who rightly handle the word of truth must be received as the Lord, to the glory of him who sent them, Jesus Christ our Lord. Matthew: “He who receives you receives me.” John: “He who receives whomever I send receives me.” Luke: “He who hears you hears me.” To the Galatians: “And my trial which was in my flesh you did not despise nor spit out, but received me as an angel of God, as Christ [Jesus].”
That those who disobey those sent by the Lord do not stop their dishonour at them, but carry it up to the one who sent them, and bring upon themselves a judgment worse than that of Sodom and Gomorrah. Matthew: “And whoever does not receive you nor hear your words, as you go out of that city or house, shake off the dust of your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city.” Luke: “He who rejects you rejects me.” First to the Thessalonians: “Therefore he who rejects this rejects not man but God, who also gives his Holy Spirit [to you].”
That one must receive the teaching of the Lord's commandments as that which wins eternal life and the kingdom of heaven, and put it into practice readily, even if it seems laborious. John: “Truly, truly, I say to you, he who hears my word and believes him who sent me has eternal life, and does not come into judgment, but has passed from death into life.” Acts: “And when they had preached the gospel to that city [and made many disciples, they returned] to Lystra and Iconium and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many afflictions we must enter the kingdom [of God].”
That one must receive reproof and rebuke as a medicine that destroys passion and restores health. From this it is clear that those who, in the passion of pleasing men, put on a show of gentleness and do not reprove those who sin, do harm to the whole, and [plot] against the true life itself. Matthew: “If your brother sins against you, go, reprove him between you and him alone; if he listens to you, you have gained your brother.” First to the Corinthians: “When you are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord Jesus.” Second to the Corinthians: “For even if I grieved you with that letter, … now I rejoice, not that you were grieved, but that you were grieved unto repentance. For you were grieved according to God, so that you suffered loss from us in nothing. For godly grief produces repentance unto salvation, not to be regretted.” To Titus: “For this reason reprove them sharply, so that they may be sound in the [faith].”
Chapter 73
73.1PG 31:849
Ὅτι οὐ δεῖ ἄνδρα ἀπὸ γυναικὸς, ἢ γυναῖκα ἀπὸ ἀνδρὸς χωρίζεσθαι, εἰ μή τις ἂν ἐπὶ πορνείᾳ ἁλῷ, ἢ εἰς τὴν θεοσέβειαν ΜΑΤΘΑΙ͂ΟΣ. Ἐῤῥήθη δὲ, ὅτι ὃς ἂν ἀπολύσῃ δὲ λέγω ὑμῖν, ὅτι ὃς ἐὰν ἀπολύσῃ τὴν γυναῖκα αὑτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μήσῃ, μοιχᾶται. ΛΟΥ͂ΚΑΣ. Εἴ τις ἔρχεται πρός με, καὶ οὐ μισεῖ τὸν πατέρα, καὶ τὴν μητέρα, καὶ τὴν γυναῖκα, καὶ τὰ τέκνα, καὶ τοὺς ἀδελφοὺς, καὶ τὰς ἀδελφὰς, ἔτι δὲ καὶ τὴν ἑαυτοῦ ψυχὴν, οὐ δύναταί μου εἶναι μαθητής. ΜΑΤΘΑΙ͂ΟΣ. Λέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὑτοῦ, εἰ μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται" καὶ ὁ ἀπολελυμένην γαμήσας, μοιχᾶται. οὐκ ἐγὼ, ἀλλ' ὁ Κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρίζεσθαι" ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος, ἣ τῷ ἀνδρὶ καταλλαγήτω· καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.
Hoti ou dei andra apo gynaikos, ē gynaika apo andros chōrizesthai, ei mē tis an epi porneią halǭ, ē eis tēn theosebeian MATThAIOS. Errhēthē de, hoti hos an apolysę̄ de legō hymin, hoti hos ean apolysę̄ tēn gynaika hautou, parektos logou porneias, poiei autēn mēsę̄, moichatai. LOUKAS. Ei tis erchetai pros me, kai ou misei ton patera, kai tēn mētera, kai tēn gynaika, kai ta tekna, kai tous adelphous, kai tas adelphas, eti de kai tēn heautou psychēn, ou dynatai mou einai mathētēs. MATThAIOS. Legō de hymin, hoti hos an apolysę̄ tēn gynaika hautou, ei mē epi porneią, kai gamēsę̄ allēn, moichatai" kai ho apolelymenēn gamēsas, moichatai. ouk egō, all' ho Kyrios, gynaika apo andros mē chōrizesthai" ean de kai chōristhę̄, menetō agamos, hē tǭ andri katallagētō; kai andra gynaika mē aphienai.
That a husband must not be separated from his wife, nor a wife from her husband, unless one of them is caught in sexual immorality, or [is hindered] with regard to godliness … Matthew: “It was said: Whoever puts away …” … “But I say to you that whoever puts away his wife, except on the ground of sexual immorality, makes her … marries, commits adultery.” Luke: “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, and even his own life, he cannot be my disciple.” Matthew: “And I say to you: whoever puts away his wife, except for sexual immorality, and marries another, commits adultery; and he who marries a woman who has been put away commits adultery.” … “not I, but the Lord: that a wife is not to be separated from her husband; but if she is in fact separated, let her remain unmarried or be reconciled to her husband; and that a husband is not to send away his wife.”
73.2PG 31:851
Ὅτι οὐκ ἔξεστι τῷ ἀπολύσαντι τὴν ἑαυτοῦ γυναῖκα, γαμεῖν ἄλλην, οὔτε τὴν ἀπολελυμένην ἀπὸ ἀνδρὸς, ἑτέρῳ γαμεῖσθαι. ΜΑΤΘΑΙ͂ΟΣ. Λέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὑτοῦ, εἰ μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται" καὶ ὁ ἀπολελυμένην γαμήσας, μοιχᾶται.
Hoti ouk exesti tǭ apolysanti tēn heautou gynaika, gamein allēn, oute tēn apolelymenēn apo andros, heterǭ gameisthai. MATThAIOS. Legō de hymin, hoti hos an apolysę̄ tēn gynaika hautou, ei mē epi porneią, kai gamēsę̄ allēn, moichatai" kai ho apolelymenēn gamēsas, moichatai.
That one who has put away his own wife may not marry another, nor may a woman who has been put away by her husband be married to another. Matthew: “And I say to you: whoever puts away his wife, except for sexual immorality, and marries another, commits adultery; and he who marries a woman who has been put away commits adultery.”
73.3PG 31:851
Ὅτι δεῖ τοὺς ἄνδρας ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας, ἀγάπην ἣν ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν, παραδοὺς ἑαυτὸν ὑπὲρ αὑτῆς, ἵνα αὐτὴν ἁγιάσῃ. ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς τὴν Ἐκκλησίαν ἠγάπησε, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὑτῆς, ἵνα αὐτὴν ἁγιάσῃ, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι. Καὶ μετ᾽ ὀλίγα" Οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας, ὡς τὰ ἕαυτῶν σώματα, καὶ τὰ ἑξῆς.
Hoti dei tous andras agapąn tas heautōn gynaikas, agapēn hēn ho Christos ēgapēse tēn Ekklēsian, paradous heauton hyper hautēs, hina autēn hagiasę̄. heautōn, kathōs kai ho Christos tēn Ekklēsian ēgapēse, kai heauton paredōken hyper hautēs, hina autēn hagiasę̄, katharisas tǭ loutrǭ tou hydatos en rhēmati. Kai met᾽ oliga" Houtōs opheilousin hoi andres agapąn tas heautōn gynaikas, hōs ta heautōn sōmata, kai ta hexēs.
That husbands must love their wives with the love with which Christ loved the church, giving himself up for it, that he might sanctify it. … their own [wives], just as Christ also loved the church and gave himself up for it, that he might sanctify it, having cleansed it by the washing of water with the word.” And a little later: “So husbands ought to love their own wives as their own bodies,” and so on.
73.4PG 31:851
Ὅτι δεῖ τὰς γυναῖκας ὑποτάσσεσθαι τοῖς ἰδίοις ἀνδράσιν, ὡς καὶ ἡ Ἐκκλησία τῷ Χριστῷ, ποιούσας τὸ θέλημα τοῦ Θεοῦ. ὑποτασσέσθωσαν, ὡς τῷ Κυρίῳ" ὅτι ὁ ἀνὴρ κεφαλὴ ἐστι τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐκκλησίας" καὶ αὐτός ἐστιν ὁ σωτὴρ τοῦ σώματος. Ἀλλ' ὥσπερ ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω αἱ γυναῖκες τοῖς ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται.
Hoti dei tas gynaikas hypotassesthai tois idiois andrasin, hōs kai hē Ekklēsia tǭ Christǭ, poiousas to thelēma tou Theou. hypotassesthōsan, hōs tǭ Kyriǭ" hoti ho anēr kephalē esti tēs gynaikos, hōs kai ho Christos kephalē tēs Ekklēsias" kai autos estin ho sōtēr tou sōmatos. All' hōsper hē Ekklēsia hypotassetai tǭ Christǭ, houtō hai gynaikes tois andrasin, hina mē ho logos tou Theou blasphēmētai.
That wives must be subject to their own husbands, as the church is to Christ, doing the will of God. … be subject [to your own husbands] as to the Lord; for the husband is the head of the wife, as Christ also is the head of the church, and he himself is the Saviour of the body. But as the church is subject to Christ, so also are wives to their husbands” … “that the word of God may not be blasphemed.”
73.5PG 31:851
Ὅτι οὐ δεῖ τὰς γυναῖκας πρὸς ὡραϊσμὸν κοσμεῖσθαι, ἀλλὰ τὴν πᾶσαν σπουδὴν καὶ μέριμναν ἔχειν περὶ τὰ ἀγαθὰ ἔργα, καὶ τοῦτον ἡγεῖσθαι ἀληθῇ καὶ στολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς" μὴ ἐν πλέγμασιν, ἢ χρυσῷ, ἣ μαργαρίταις, ἣ ἱματισμῷ πολυτελεῖ, ἀλλ', ὃ πρέδι ἔργων ἀγαθῶν.
Hoti ou dei tas gynaikas pros hōraïsmon kosmeisthai, alla tēn pasan spoudēn kai merimnan echein peri ta agatha erga, kai touton hēgeisthai alēthę̄ kai stolę̄ kosmiǭ meta aidous kai sōphrosynēs kosmein heautas" mē en plegmasin, ē chrysǭ, hē margaritais, hē himatismǭ polytelei, all', ho predi ergōn agathōn.
That women must not adorn themselves for show, but must have all their zeal and care for good works, and consider this the true [adornment]. … in seemly dress, to adorn themselves with modesty and self-control, not with braided hair or gold or pearls or costly clothing, but, as befits … with good works.”
73.6PG 31:851
Ὅτι δεῖ τὰς γυναῖκας σιγᾷν ἐν ἐκκλησίᾳ, κατ᾿ οἶκον δὲ σπουδαιολογεῖσθαι περὶ τῆς εἰς Θεὸν εὐαρεστήσεως. ἐκκλησίαις σιγάτωσαν" οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ᾽ ὑποτάσσεσθαι. Εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Αἰσχρὸν γάρ ἐστι γυναιξὶν ἐν ἐκκλησίᾳ γέτω ἐν πάσῃ ὑποταγῇ. Διδάσκειν δὲ γυναικὶ οὖχ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρὸς, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ. ᾿Αδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὔα. Καὶ ὁ ᾿Αδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηϑεῖσα ἐν παραβάσει γέγονε. Σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν τῇ πίστει, καὶ ἀγάπῃ, καὶ ἁγιασμῷ, μετὰ σωφροσύνης.
Hoti dei tas gynaikas sigąn en ekklēsią, kat᾿ oikon de spoudaiologeisthai peri tēs eis Theon euarestēseōs. ekklēsiais sigatōsan" ou gar epitetraptai autais lalein, all᾽ hypotassesthai. Ei de ti mathein thelousin, en oikǭ tous idious andras eperōtatōsan. Aischron gar esti gynaixin en ekklēsią getō en pasę̄ hypotagę̄. Didaskein de gynaiki ouch epitrepō, oude authentein andros, all᾽ einai en hēsychią. ᾿Adam gar prōtos eplasthē, eita Eua. Kai ho ᾿Adam ouk ēpatēthē, hē de gynē exapatēϑeisa en parabasei gegone. Sōthēsetai de dia tēs teknogonias, ean meinōsin en tę̄ pistei, kai agapę̄, kai hagiasmǭ, meta sōphrosynēs.
That women must keep silent in church, but at home converse earnestly about pleasing God. … keep silent in the churches; for it is not permitted to them to speak, but to be subject. And if they wish to learn anything, let them ask their own husbands at home; for it is shameful for women [to speak] in church.” … “Let [a woman] learn in quietness with all subjection. I do not permit a woman to teach, nor to have authority over a man, but to be in quietness. For Adam was formed first, then Eve; and Adam was not deceived, but the woman, being thoroughly deceived, fell into transgression. Yet she will be saved through childbearing, if they remain in faith and love and holiness, with self-control.”
Chapter 74
74PG 31 31
Ὅτι δεῖ τὴν χήραν, τὴν ἰσχυροτέρῳ τῷ σώματι χρωμένην, ἐν φροντίδι καὶ σπουδῇ διάγειν, μεμνη μένὴν τῶν ὑπὸ τοῦ ᾿Αποστόλου εἰρημένων, καὶ τῇ ΠΡΆΞΕΙΣ. Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια, ὀνόΑὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. Καὶ μετ᾿ ὀλίγα" Καὶ περιέστησαν αὑτῷ πᾶσαι αἱ χῆραι κλαίουσαι, καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετʼ αὐτῶν οὖσα ἡ Δορκάς. ΠΡῸΣ ΤΙΜ. α'. Χήρα καταιῖεγέσθω, μὴ ἐλάττων ἑτῶν ἑξήκοντα, γεγονυῖα αμὶ ἀπτο, αὶ πιατρατὶ ἴδ, υεἱ ἑνὸς ἀνδρὸς γυγήʼ ἐν ἔργοις καλοῖς μαρτυρουἢ) τίϑιις ϑοπὶς ἁγίων πόδας ἔνιψεν, εἰ θλιδομένοις ἐπήρκεσεν, Ὅτι δεῖ τὴν χήραν τὴν εὐδοχιμήσασαν ἐν τοῖς ὑπὰ τοῦ ᾿Αποστόλου εἰρημένοις κατορθώμασι, καὶ φθάσασαν εἷς τὸ τάγμα τῶν ὄντως χηρῶν, προσκαρτερεῖν ταῖς δεήσεσι καὶ ταῖς προσευχαῖς μετὰ νηνυχτὸς καὶ ἡμέρας. ΛΟΥ͂ΚΑΣ. Καὶ ἦν Ἄννα προφῆτις, θυγάτηρ ἐκ φυλῆς Ἀσήρ" αὕτη ἡμέραις ποιιλαῖς, ζήύσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀλλʼ ὡς πρέπει, πεὶ ἅμα μεῆιιε αὐ ἀππο8 οοἰορίπίἃ σμαίιιοτ: μα; ποη αἷ6Α ἀπὸ τῆς παρθενίας αὐτῆς. Καὶ αὕτη χήρα ὡς ὁμῷ αἀμίοπι τογευϊάμα τοῦ ἱεροῦ, νηστείαις καὶ δεήσεσι «λατρεύουσα οὐδειγαιογύχτα καὶ ἡμέραν. ΠΡῸΣ ΤΙΜ. α΄. Ἡ δὲ ὄντως ἀθίχήρα καὶ μεμογωμένη ὑεο ἐπὶ τὸν Θεὸν, καὶ ξοά δουλευέτωσων, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ, οἱ φναίοτὶδ ποεῖτὶ Πεὶ ογποπί ἱπ οπιπίϑιις (Τίς, αν, Ο Δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, μὴ γοσφιζομέγους, ἀλλὰ πᾶσαν πίστιν ἐπιδεικνυμένους ἀγαθήν" ἵγα τὴν διδασκαλίαν τοῦ Σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν πᾶσιν. Ὅτι χρὴ τοὺς δούλους ὑπακούειν τοῖς κατὰ σάρκα κυρίοις εἰς δόξαν Θεοῦ μετὰ πάστς εὐνοίαʼ ἐν οἷἂν ἐντολὴ Θεοῦ οὐ λύηται. ΠΡΟΣ ΕΦΕΣ. Οἱ δοῖ.1οι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἀπλότητι καρδίας ὑμῶν, ὡς τῷ Χριστῷ" μὴ κατ δοῦλοι Χριστοῦ, ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς, μετʼ εὐνοίας δουλεύοντες, ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις " εἰδότες, ὅτι ἕκαστος ὃ ἐὰν ποιήσῃ ἀγαθὸν, τοῦτο κομιεῖται παρὰ τοῦ Κυρίου εἴτε δοῦλος, εἴτε ἐλεύθερος. ΠΡῸΣ ΤΙΜ. α΄. Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦ.ῖοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βιλασφη: μῆται. Οἱ δὲ πιστοὺς ἔχοντες δεσπότας, μὴ κα: Ὅτι δεῖ τοὺς κυρίους" μνημονεύοντας τοῦ ἀληθινοῦ Κυρίου, ὧν ἂν ἀπολαύσωσι παρὰ τῶν δούλων, ταῦτα καὶ ποιεῖν αὐτοῖς κατὰ δύναμιν, ἐν φόβῳ Θεοῦ καὶ ἐπιεικείᾳ τῇ πρὸς αὐτοὺς, κατὰ μίμησιν ΙΩΑΝΝΗΣ. Εἰδὼς ὁ Ἱησοῦς, ὅτι πάντα δόδωκεν (Π) αὐτῷ ὁ Πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθε, καὶ πρὸς τὸν Θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου, καὶ τίθησι τὰ ἱμάτια αὑτοῦ καὶ 1λαβὼν λέντιον, διέζωσεν ἑαυτόν. ἐται γγαοίποίις (Φοαπ. και, ὅ-8). Ετ ρᾷμ]ο ροβὶ : Ὁ Εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο πιο, Ἡ αρί βίον οἱ νίπτειν τοὺς πόδας τῶν μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἣν διεζωσμένος. Καὶ μετʼ, ὀλίγα" Ὑμεῖς φωνεῖτέ με, ὁ διδάσκαλος, καὶ ὁ Κύριος, καὶ καλῶς «Ἰέγετε" εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ Κύριος καὶ ὁ διδάσκαϊῖος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. Ὑπόδειγμα γὰρ δέδωκα ὑμῖν, ἵνα, καθὼς ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε. ΠΡῸΣ ΕΦΕΣ. Οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτοὺς, ἀνιέντες τὴν ἀπειλήν" εἰδότες, ὅτι καὶ ὑμῶν αὐτῶν Κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωποληψία οὐκ ἔστι παρʼ αὐτῷ. . ΒοΡ. ῥτίπνιιβ κομιεῖται παρὰ τοῦ Θεοῦ, τεεῖρίει ὅτι καὶ ὑμῶν αὐτῶν. [δἱάδιη ορ. ρτίπιι5 ἐν οὐρανῷ. Ὅτι δεῖ τὰ τέκνα τιμᾷν τοὺς γονεῖς, καὶ ὑπακούειν ἐν εὑρῇ αὐτοῖς, ἐν οἷς ἂν ἐντολὴ θεοῦ μὴ ἐμποδίΛΟΥ͂ΚΑΣ. Καὶ πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ εἶπε" Τέάχγον, τί ἐποίησας ἡμῖν οὕτως ; ᾿Ιδοὺ ὁ πατήρ σου κἀγὼ ὀδυνώμενοι ἐζητοῦμεν σε. Καὶ μετʼ ἐλίγα" Καὶ μετέβη μετʼ αὑτῶν, καὶ ἥ.1θεν εἰς Νωζαρὲτ, καὶ ἦν ὑποτασσόμενος αὑτοῖς. ΠΡΟΣ ΕΦΕΣ. Τὰ τέκνα, ὑπαλούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ" τοῦτο γάρ ἐστι δίκαιον. Τίμα τὸν πᾶὰτέρα καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγε.λίαις, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μαἐπὶ τῆς γῆς. “Ὅτι δεῖ τοὺς γονεῖς ἐν παιδείᾳ καὶ νουθεσίχ Κυρίου " ἐκτρέφειν τὰ τέκνα μετὰ πραότητος καὶ μακροθυμίας, μηδεμίαν δὲ πρόφασιν, τὸ ὅσον ἐπʼ αὐτοῖς, διδόναι ὀργῆς καὶ λύπης. ΠΡΟΣ ΕΦΕΣ. Καὶ οἱ πατέρες, μὴ τὰ τέκνα ὑμῶν, ἀ.1.11ʼ ἐκτρέξετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου. ΠΡῸΣ ΚΟΛ. Οἱ πατέες, μὴ ἐρεθίζετε τὰ τέκρωα ὑμῶν, ἵνα μὴ ἀθυ-
Hoti dei tēn chēran, tēn ischyroterǭ tǭ sōmati chrōmenēn, en phrontidi kai spoudę̄ diagein, memnē menēn tōn hypo tou ᾿Apostolou eirēmenōn, kai tę̄ PRAXEIS. En Ioppę̄ de tis ēn mathētria, onoAutē ēn plērēs ergōn agathōn kai eleēmosynōn hōn epoiei. Kai met᾿ oliga" Kai periestēsan hautǭ pasai hai chērai klaiousai, kai epideiknymenai chitōnas kai himatia hosa epoiei metʼ autōn ousa hē Dorkas. PROS TIM. a'. Chēra kataiiegesthō, mē elattōn hetōn hexēkonta, gegonuia ami apto, ai piatrati id, yei henos andros gygēʼ en ergois kalois martyrouē) tiϑiis ϑopis hagiōn podas enipsen, ei thlidomenois epērkesen, Hoti dei tēn chēran tēn eudochimēsasan en tois hypa tou ᾿Apostolou eirēmenois katorthōmasi, kai phthasasan heis to tagma tōn ontōs chērōn, proskarterein tais deēsesi kai tais proseuchais meta nēnychtos kai hēmeras. LOUKAS. Kai ēn Anna prophētis, thygatēr ek phylēs Asēr" hautē hēmerais poiilais, zēusasa meta andros etē hepta allʼ hōs prepei, pei hama meēiie au appo8 ooioripia smaiiiot: ma? poē hai6A apo tēs parthenias autēs. Kai hautē chēra hōs homǭ aamiopi togeuïama tou hierou, nēsteiais kai deēsesi «latreuousa oudeigaiogychta kai hēmeran. PROS TIM. a΄. Hē de ontōs athichēra kai memogōmenē hyeo epi ton Theon, kai xoa douleuetōsōn, hoti pistoi eisi kai agapētoi, hoi phnaiotid poeiti Pei ogpopi hip opipiϑiis (Tis, an, O Doulous idiois despotais hypotassesthai, en pasin euarestous einai, mē antilegontas, mē gosphizomegous, alla pasan pistin epideiknymenous agathēn" higa tēn didaskalian tou Sōtēros hēmōn Theou kosmōsin en pasin. Hoti chrē tous doulous hypakouein tois kata sarka kyriois eis doxan Theou meta pasts eunoiaʼ en hoian entolē Theou ou lyētai. PROS EPhES. Hoi doi.1oi, hypakouete tois kata sarka kyriois meta phobou kai tromou en aplotēti kardias hymōn, hōs tǭ Christǭ" mē kat douloi Christou, poiountes to thelēma tou theou ek psychēs, metʼ eunoias douleuontes, hōs tǭ Kyriǭ, kai ouk anthrōpois " eidotes, hoti hekastos ho ean poiēsę̄ agathon, touto komieitai para tou Kyriou eite doulos, eite eleutheros. PROS TIM. a΄. Hosoi eisin hypo zygon dou.ioi, tous idious despotas pasēs timēs axious hēgeisthōsan, hina mē to onoma tou Theou kai hē didaskalia bilasphē: mētai. Hoi de pistous echontes despotas, mē ka: Hoti dei tous kyrious" mnēmoneuontas tou alēthinou Kyriou, hōn an apolausōsi para tōn doulōn, tauta kai poiein autois kata dynamin, en phobǭ Theou kai epieikeią tę̄ pros autous, kata mimēsin IŌANNĒS. Eidōs ho Hiēsous, hoti panta dodōken (P) autǭ ho Patēr eis tas cheiras, kai hoti apo Theou exēlthe, kai pros ton Theon hypagei, egeiretai ek tou deipnou, kai tithēsi ta himatia hautou kai 1labōn lention, diezōsen heauton. etai ngaoipoiis (Phoap. kai, ho-8). Et rąm]o robi : Ho Eita ballei hydōr eis ton niptēra, kai ērxato pio, Hē ari bion hoi niptein tous podas tōn mathētōn, kai ekmassein tǭ lentiǭ hǭ hēn diezōsmenos. Kai metʼ, oliga" Hymeis phōneite me, ho didaskalos, kai ho Kyrios, kai kalōs «Iegete" eimi gar. Ei oun egō enipsa hymōn tous podas ho Kyrios kai ho didaskaïios, kai hymeis opheilete allēlōn niptein tous podas. Hypodeigma gar dedōka hymin, hina, kathōs epoiēsa hymin, kai hymeis poiēte. PROS EPhES. Hoi kyrioi, ta auta poieite pros autous, anientes tēn apeilēn" eidotes, hoti kai hymōn autōn Kyrios estin en ouranois, kai prosōpolēpsia ouk esti parʼ autǭ. . BoR. rhtipniib komieitai para tou Theou, teeiriei hoti kai hymōn autōn. [diadiē or. rtipii5 en ouranǭ. Hoti dei ta tekna timąn tous goneis, kai hypakouein en heurę̄ autois, en hois an entolē theou mē empodiLOUKAS. Kai pros auton hē mētēr autou eipe" Teachgon, ti epoiēsas hēmin houtōs ? ᾿Idou ho patēr sou kagō odynōmenoi ezētoumen se. Kai metʼ eliga" Kai metebē metʼ hautōn, kai hē.1then eis Nōzaret, kai ēn hypotassomenos hautois. PROS EPhES. Ta tekna, hypalouete tois goneusin hymōn en Kyriǭ" touto gar esti dikaion. Tima ton paatera kai tēn mētera, hētis estin entolē prōtē en epange.liais, hina eu soi genētai, kai esę̄ maepi tēs gēs. “Hoti dei tous goneis en paideią kai nouthesich Kyriou " ektrephein ta tekna meta praotētos kai makrothymias, mēdemian de prophasin, to hoson epʼ autois, didonai orgēs kai lypēs. PROS EPhES. Kai hoi pateres, mē ta tekna hymōn, a.1.11ʼ ektrexete auta en paideią kai nouthesią Kyriou. PROS KOL. Hoi patees, mē erethizete ta tekrōa hymōn, hina mē athy-
That a widow who has a stronger body must spend her life in care and diligence, mindful of what was said by the apostle and [of the example of Dorcas]. Acts: “Now there was at Joppa a certain disciple named [Tabitha, which translated is Dorcas]. She was full of good works and of the acts of mercy which she did.” And a little later: “And all the widows stood by him weeping, and showing tunics and garments which Dorcas used to make while she was with them.” First to Timothy: “Let a widow be enrolled who is not less than sixty years old, having been the wife of one man, well attested for good works: if she has brought up children, if she has shown hospitality, if she has washed the saints' feet, if she has relieved the afflicted, [if she has devoted herself to every good work].”
That the widow who has been approved in the achievements spoken of by the apostle, and has attained to the order of those who are truly widows, must persevere in supplications and prayers, with fastings, night and day. Luke: “And there was Anna, a prophetess, a daughter [of Phanuel], of the tribe of Asher; she was advanced in many days, having lived with a husband seven years from her virginity. And she was a widow of about [eighty-four years], who did not depart from the temple, serving with fastings and supplications night and day.” First to Timothy: “She who is truly a widow and left alone has set her hope on God, and [continues in supplications and prayers night and day] …”
[75] That slaves must obey their masters according to the flesh for the glory of God, with all good will, in things in which the commandment of God is not broken. To the Ephesians: “Slaves, obey your masters according to the flesh with fear and trembling, in singleness of your heart, as to Christ; not [by way of eye-service, as men-pleasers, but] as slaves of Christ, doing the will of God from the soul, serving with good will as to the Lord and not to men, knowing that whatever good each one does, this he will receive from the Lord, whether he is slave or free.” First to Timothy: “Let all who are under the yoke as slaves regard their own masters as worthy of all honour, so that the name of God and the teaching may not be blasphemed. And those who have believing masters, let them not despise [them because they are brothers, but rather] let them serve them, because those who receive the benefit are believers and beloved.” [To Titus: “Exhort] slaves to be subject to their own masters, to be well-pleasing in all things, not contradicting, not pilfering, but showing all good faithfulness, so that they may adorn the teaching of God our Saviour in all things.”
That masters, mindful of the true Lord, must also do for their slaves, as far as they can, the things they enjoy from them, in the fear of God and with gentleness toward them, in imitation [of the Lord]. John: “Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, and laid aside his garments, and taking a towel girded himself. Then he poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel with which he was girded.” And a little later: “You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, you also should do.” To the Ephesians: “And masters, do the same things to them, giving up threatening, knowing that both their Lord and yours is in heaven, and there is no partiality with him.”
[76] That children must honour their parents and obey them in [all things] in which the commandment of God is not hindered. Luke: “And his mother said to him, ‘Child, why have you treated us so? Behold, your father and I have been seeking you in sorrow.’” And a little later: “And he went down with them and came to Nazareth, and was subject to them.” To the Ephesians: “Children, obey your parents in the Lord, for this is right. ‘Honour your father and mother,’ which is the first commandment with a promise, ‘that it may be well with you and that you may live long on the earth.’”
That parents must bring up their children in the discipline and admonition of the Lord with meekness and long-suffering, and give them no occasion of anger or grief, so far as it lies with them. To the Ephesians: “And fathers, do not provoke your children [to anger], but bring them up in the discipline and admonition of the Lord.” To the Colossians: “Fathers, do not provoke your children, lest they lose heart.”
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Ὅτι δεῖ τὰς παρθένους ἀπηλλάχθαι πάσης μερίμνης τοῦ ἐνεστῶτος αἰῶνος, πρὸς τὸ δύνασθαι ἀπερισπάστως τῷ Θεῷ εὐχαριστεῖν κατά τε νοῦν καὶ σῶμα, ἐπʼ ἐλπίδι τῆς βασιλείας τῶν οὐρααὶ ΜΑΤΘΑΙ͂ΟΣ. Εἰσὶν εὐνοῦχοι, σαν ἑαυτοὺς διὰ τὴν βασιζείαν' τῶν οὐρανῶν. δυνάμενος χωρεῖν, χωρείτω. ΠΡΟΣ ΚΟΡ. α΄. Θέλω δὲ ὑμᾶς ἁμερίμνους εἶναι, Ο ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου πῶς ἀρέσει τῷ Κυρίῳ ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυγναιχί. Μεμέρισται καὶ ἡγυγὴ καὶ ἡ παρθένος. Ἡ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ἦ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι. Ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί. Τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον λέγω" οὐχ ἵνα βρόχον ὑμῖν ἐπιδάζλωι, ἀ.1.1ὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ Κυρίῳ ἁπερι-
Hoti dei tas parthenous apēllachthai pasēs merimnēs tou enestōtos aiōnos, pros to dynasthai aperispastōs tǭ Theǭ eucharistein kata te noun kai sōma, epʼ elpidi tēs basileias tōn ouraai MATThAIOS. Eisin eunouchoi, san heautous dia tēn basizeian' tōn ouranōn. dynamenos chōrein, chōreitō. PROS KOR. a΄. Thelō de hymas hamerimnous einai, O agamos merimną ta tou Kyriou pōs aresei tǭ Kyriǭ ho de gamēsas merimną ta tou kosmou, pōs aresei tę̄ gygnaichi. Memeristai kai hēgygē kai hē parthenos. Hē agamos merimną ta tou Kyriou, hina ē hagia kai tǭ sōmati kai tǭ pneumati. Hē de gamēsasa merimną ta tou kosmou, pōs aresei tǭ andri. Touto de pros to hymōn autōn sympheron legō" ouch hina brochon hymin epidazlōi, a.1.1a pros to euschēmon kai euparedron tǭ Kyriǭ haperi-
That virgins must be freed from every care of the present age, so as to be able to give thanks to God without distraction both in mind and in body, in hope of the kingdom of heaven. Matthew: “There are eunuchs [who made themselves eunuchs] for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.” First to the Corinthians: “I want you to be free from care. The unmarried man cares for the things of the Lord, how he may please the Lord; but the married man cares for the things of the world, how he may please his wife. There is a difference also between the wife and the virgin. The unmarried woman cares for the things of the Lord, that she may be holy both in body and in spirit; but the married woman cares for the things of the world, how she may please her husband. And this I say for your own profit, not to put a noose upon you, but for what is seemly and for devotion to the Lord without distraction.”
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Ὅτι οὐχ ἕξεστι τοῖς στρατευομένοις διασείειν ΛΟΥΚΑΣ. Ἐπηρώτων δὲ αὐτὸν καὶ στρατευό“μενοι, «όγογτες " Καὶ ἡμεῖς τί ποιήσομεν (14); ουπίφηιὶ Καὶ εἶπε πρὸς αὐτούς Μηδένα διασείσητε, κηξὲ καὶ ἀρκεῖσθε τοῖς ὀψωνίοις
Hoti ouch hexesti tois strateuomenois diaseiein LOUKAS. Epērōtōn de auton kai strateuo“menoi, «ogogtes " Kai hēmeis ti poiēsomen (14)? oupiphēii Kai eipe pros autous Mēdena diaseisēte, kēxe kai arkeisthe tois opsōniois
That those who serve as soldiers may not extort [nor accuse falsely]. Luke: “Soldiers also asked him, saying, ‘And we, what shall we do?’ And he said to them, ‘Extort from no one [by violence, nor accuse anyone falsely,] and be content with your wages.’”
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Ὅτι δεῖ τοὺς ἀρχοντας ἐχδίχους εἶναι τῶν δικαιωμάτων τοῦ Θεοῦ. ΠΡΟΣ ΡΩΜ. Οἱ γὰρ ἄρχοντες οὐκ εἰσὶ φόδες τῶν ἀγαθῶν ἔργων, ἀ,.ὰ τῶν κακῶν. Θέλεις δὲ φοβεῖσθαι. τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει" καὶ ἔξεις ἔπαινον ἐξ αὐτῆς. Θεοῦ γὰρ διάκονγός ἐστί σοι εἰς τὸ ἀγαθόν. Ἑὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ" οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ. Θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ καβυραγεπιπεπείθυϑ ἢ} Ὅτι δεῖ ἐξουσίαις ὑπερεχούσαις ὑποτάσσεσθαι ἐν καὶ πειθαρχεῖν. γοοι] καί ἤθε. ἰογιΐυ5 ἀκολουθοῦντας ἀεί, αἷς ἂν ἐντολὴ Θεοῦ μὴ ΠΡῸΣ ΡΩΜ. Πᾶσα Ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. Οὐ γάρ ἐστιν ἐξουσία εἰ μὴ ὑπὸ Θεοῦ" αἱ δὲ οὖσαι ἐξουσίαι ὑπὸ τοῦ θεοῦ τεταγμέναι εἰσίν. Ὥστε ὁ τῇ ἐξουσίᾳ, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν" οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρῖμα γὰρ ἄρχοντες οὐκ εἰσὶ φόβος τῶν ἀγαθῶν ἔργων, τῶν κακῶν, καὶ τὰ ἑξῆς. ΠΡΑΞΕῚΣ. Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἣ ἀνθρώποις. ΠΡΟΣ Ὑπομίμγησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑπο» τάσσεσθαι, πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὰν ἑτοίμους εἶναι.
Hoti dei tous archontas echdichous einai tōn dikaiōmatōn tou Theou. PROS RŌM. Hoi gar archontes ouk eisi phodes tōn agathōn ergōn, a,.a tōn kakōn. Theleis de phobeisthai. tēn exousian? to agathon poiei" kai exeis epainon ex autēs. Theou gar diakongos esti soi eis to agathon. Hean de to kakon poię̄s, phobou" ou gar eikē tēn machairan phorei. Theou gar diakonos estin, ekdikos eis orgēn tǭ to kabyragepipepeithyϑ ē} Hoti dei exousiais hyperechousais hypotassesthai en kai peitharchein. gooi] kai ēthe. iogiïy5 akolouthountas aei, hais an entolē Theou mē PROS RŌM. Pasa Psychē exousiais hyperechousais hypotassesthō. Ou gar estin exousia ei mē hypo Theou" hai de ousai exousiai hypo tou theou tetagmenai eisin. Hōste ho tę̄ exousią, tę̄ tou Theou diatagę̄ anthestēken" hoi de anthestēkotes heautois krima gar archontes ouk eisi phobos tōn agathōn ergōn, tōn kakōn, kai ta hexēs. PRAXEIS. Peitharchein dei Theǭ mallon hē anthrōpois. PROS Hypomimgēske autous archais kai exousiais hypo» tassesthai, peitharchein pros pan ergon agathan hetoimous einai.
That rulers must be avengers of the ordinances of God. To the Romans: “For rulers are not a terror to good works but to evil. Do you wish not to fear the authority? Do what is good, and you will have praise from it. For it is God's minister to you for good. But if you do evil, be afraid; for it does not bear the sword in vain. For it is God's minister, an avenger for wrath on him who does evil.”
That one must be subject to the higher authorities and obey them in all things in which the commandment of God is not [hindered]. To the Romans: “Let every soul be subject to the higher authorities. For there is no authority except from God, and those that exist have been appointed by God. So he who [resists] the authority has resisted the ordinance of God; and those who have resisted will receive judgment on themselves. For rulers are not a terror to good works but to evil,” and so on. Acts: “We must obey God rather than men.” To [Titus]: “Remind them to be subject to rulers and authorities, to obey, to be ready for every good work.”
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Ποταποὺς εἶναι βούλεται ὁ λόγος τοὺς Χριστιανοὺς, ὡς μαθητὰς Χριστοῦ, πρὸς μόνα τυπουμένους, βλέπουσιν ἐν αὑτῷ, ἢ ἀκούουσι παρʼ αὐτοῦ. ΜΑΤΘΑΙΟΣ. “Ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ. ἸΩΑΝΝΙΙΣ. Ὑμεῖς φωνεῖτέ με, ὁ διδάσκαλος, καὶ ὁ Κύριος " καὶ καιϊῶς .16γετε " εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔγιῥα ὑμῶν τοὺς πόξας ὁ Κύριος καὶ ὁ διδάσκαιϊος, καὶ ὑμεῖς ὀφείλετε ἀ.λήλων νίπτειν τοὺς πόδας. Ὑπόδειγμα γὰρ δέδωκα ὑμῖν, ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ πρόέξατα Χριστοῦ τῆς φωνῆς τοῦ ἰδίου ποιμένος ἀκούοντα μόνον, καὶ αὐτῷ ἀκολουθοῦντας ἸΩΆΝΝΗΣ. Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτὰ, καὶ ἀχοιϊουμοι. Καὶ ἀνωτέρω: ἀχολουθήσωσιν, ἀ.1.1ὰ φεύξονται ἀπʼ αὐτοῦ, ὅτι οὐχ οἴδασι τῶν ἀ.1.λοτρίων τὴν φωνήν. τῆς φωνῆς τῆς ἐμῆς Ὡς κλήματα Χριστοῦ, ἐν αὐτῷ ἐῤῥιζωμένονς, καὶ ἐν αὐτῷ καρποφοροῦντας, καὶ πᾶν ὁτιοῦν οἰκεῖον αὐτοῦ καὶ ἄξιον ποιοῦντας καὶ ἔχοντας. ἸΏΑΝΝΗΣ. Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήὭς μέλη Χριστοῦ, ἐν πάσῃ ἐνεργείᾳ τῶν ἐντολῶν τοῦ Κυρίου, ἣ τῶν χαρισμάτων τοῦ ἁγίου Πνεύματος κατηρτισμένους πρὸς ἀξίαν τῆς κεφαλῆς, ἥτις ΠΡῸΣ ΚΟΡ. α΄. Οὐχ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν; ΠΡῸΣ ΕΦ, θεύοντες δὲ ἐν ἀγάπῃ, αὐξήσωμεν εἰς αὐτὸν τὰ ἢ πάντα, ὅς ἐστιν ἡ κεραλὴ, Χριστός" ἐξ οὗ πᾶν διὰ πάσης ἁφῆς τῆς ἐπιχορητγίας, κατʼ ἐνέργειαν' ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ Ὡς νύμφην Χριστοῦ φυλάσσουσαν τὸ ἁγνὸν, ἐν τῷ μόνοις τοῖς θελήμασι τοῦ νυμφίου στοιχεῖν. ἸΩΑΝΝΗ͂Σ. Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν. ΠΡῸΣ ΚΟΡ. β΄. Ἡρμοσάμην γὰρ ὑμᾶς ἐνὶ ἀνδρὶ, Ὡς ναοὺς Θεοῦ ἁγίους, καθαροὺς, καὶ μόνων ( πεπληρωμένους τῶν πρὸς λατρείαν Θεοῦ. ΤΏΛΝΝΗΣ. Ἐάν τις ἀγαπᾷ με, τὸν «1όγον μου τηρήσῃ, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτόν" καὶ πρὸς αὑτὸν ἐλευσόμεθα, καὶ μονὴν παρ αὐτῷ ποιήσομεν. ΠΡῸΣ ΚΟΡ. β΄. Ὑμεῖς γὰρ ναὸς Θεοῦ ἔστε ζῶντος. Λέγει γὰρ ἡ Γραφὴ, ὅτι ᾿Ενοικήσω ἐν αὑτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Ὥ; θυσίαν Θεοῦ ἄμωμον καὶ ἀλώδητον, παντι μέλει καὶ μέρει τῆς θεοσεβείας τὸ ὑγιὲς διασώἯΡΟΣ ΡΩΜ. Παρακαλῶ ὑμᾶς τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Ὥς τέκνα Θεοῦ, μεμορφωμενους προς τὴν εἰκόνα τοῦ Θεοῦ, κατὰ τὸ μέτρον τὸ ἀνθρώποις χεχαριΒΏΑΝΝΗΣ. Τεκχνία, ἔτι μικρὸν μεθ' ὑμῶν ναούς. Μοχ οὐἀϊο Ῥωγὶβ. λόγον μον τηρήσει, δέτυα Ῥοις Οοτ. νιν 16; δεν. ἀδελφοὶ, διὰ Ὁ Ὠδθέοτο υοε, [Γαἱτάδ., ΡΕῚ πιϊδετίεοτάϊας μικρὸν χρόνον. Ὀοεδί ΥῸΣ α]εὶῬΓ βοη ἃ ΤΟΙ Π ΟΔΕ ΟΠ δ πὶ ρθη γογὸβ Υἱἱθ Ῥατίιτίο., εἶμι. ΠΡῸΣ ΓΑΛ. Τεκνια μου, οὖς πάλιν ὠδίνω, ἄχρις οὗ μορρωθῇ Χριστὸς ἐν ὑμῖν. Ὡς φῶς ἐν κόσμῳ, ὥστε αὐτούς τε εἶναι ἀνεπιδέχτους κακίας, καὶ τοὺς πλησιάζοντας αὐτοῖς φωτίζειν εἰς ἐπίγνωσιν τῆς ἀληθείας, πρὸς τὸ γενέσθαι ὃ δεῖ, ἣ ἐλέγχειν ὅ εἰσιν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ φὥς τοῦ κόσμου. Ἐν οἷς φαίνεσθε ὡς φωστῆρες Ὡς ἅλας ἐν γῇ, ὥστε τοὺς κοινωνοῦντας αὐτοῖς ἀνανεοῦσθαι τῷ πνεύματι πρὸς ἀφθαρσίαν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς. Ὡς λόγον ζωῆς τῇ πρὸς τὰ παρόντα νεκρώσει πιστωμένους τὴν ἐλπίδα τῆς ὄντως ζωῆς. ΠΡΟΣ ΦΙΛΙΠΠ. Ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, “λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ. Ποταποὺς βούλεται εἶναι ὁ λόγος τοὺς πιστευομένους τὸ κήρυγμα τοῦ Εὐαγγελίου ὡς ἀποστόλους. καὶ ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους πιστοὺς μυστηρίων Θεοῦ, μόνα τὰ διατεταγμένα ὑπὸ τοῦ Κυρίου ἀπαραλείπτως ἔργῳ καὶ λόγῳ ΜΑΤΘΑΙΟΣ. ᾿Ιδοὸὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἕν μέσῳ λύκων. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. ΠΡΟΣ ΚΟΡ. «α΄. Οὕτως ἡμᾶς “ογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους μυστηρίων Θεοῦ" ὃ δὲ οιπὸν,, ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός εἰς εὑρεθῇ. Ὡς κήρυκας βασιλείας οὐρανῶν ἐπὶ καταλύσει τοῦ ἔχοντος τὸ κράτος τοῦ θανάτου ἐν τῇ ἁμαρτίᾳ. ΜΑΤΘΑΙ͂ΟΣ. Πορευόμενοι δὲ κηρύσσετε τες" Ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. ΠΡΟΣ ΤΙΜ. β΄. Διαμαρτύρομαι ἐγὼ ἐνώπιον τοῦ Θεοῦ καὶ Ἰησοῦ Χριστοῦ, τοῦ μέλλοντος κρίνειν Ὁ ζῶντας καὶ νεκροὺς κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ" κήρυξον τὸν «Ἰόγον Ὡς τύπον ἣ κανόνα τῆς εὐσεβείας εἷς κατόρθωσιν μὲν τῆς ἐν πᾶσιν εὐθύτητος τῶν ἀκολουθούντων τῷ Κυρίῳ, ἔλεγχον δὲ τῆς διαστροφῆς τῶν ἐν οἷῳμέν. Ἧοχ Θεοῦ, αυξ γος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σχοΑὶ φια δ ρτίοτα ὀχ θμάθη5 πιεῖρεμηι, γαῖα δοοριηι πὸν διώχω ἐπὶ τὸ βραβεῖον τῆς ἄγω κλήσεως Θεοῦ ἂν Χριστῷ Ἰησοῦ. Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν" καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Πι1ὴν εἰς ὃ ἐφθάσαμεν τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. ΠΡΟΣ ΤΙΜ. α΄. Τύπος γίγου τῶν πιστῶν ἐν «“όνῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἀγνείᾳ. ΠΡῸΣ ΤΙΜ. β'. Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ" ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν Ὡς ὀφθαλμὸν ἐν σώματι, διαχριτιχοὺς μὲν τὼν ἀγαθῶν καὶ τῶν φαύλων, κατευθύνοντας δὲ τὰ μέλη τοῦ Χριστοῦ, πρὸς τὰ ἑκάστῳ ἐπιβάλλοντα ΜΑΤΘΑΙ͂ΟΣ. :Ὃ «λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός" ἐὰν οὖν ἡ ὁ ὀρθαῖμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται. ᾿ Ὡς ποιμένας προβάτων Χριστοῦ, μηδὲ τὴν ψυχὴν ὑπὲρ αὐτῶν θεῖναι ἐν χαιρῷ παραιτουμένους, ὑπὲρ τοῦ μεταδοῦναι αὐτοῖς τὸ Εὐαγγέλιον τοῦ Θεοῦ. ΙΩΑΝΝΗΣ. Ὁ ποιμὴν ὁ καλὸς την ψυχὴν αὖτοῦ τίθησιν ὑπὲρ τῶν προβάτων. ΠΡΆΞΕΙΣ. Προσἔχετε οὖν ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιτὴν Ἐχκχλησίαν τοῦ Θεοῦ. Ὡς ἰατροὺς, ἐν πολλῇ εὐσπλαγχνιᾳ κατʼ ἐπιστήμην ( τῆς τοῦ Κυρίου διδασκαλίας θεραπεύοντας τὰ πάθη τῶν ψυχῶν, εἰς περιποίησιν τῆς ἐν Χριστῷ ὑγείας ΜΑΤΘΑΙ͂ΟΣ. Οὑ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀ.1.1) οἱ κακῶς ἔχοντες. ΠΡΟΣ ΡΩΜ. ᾿Οφείἰομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθεγήματα τῶν Ὡς πατερᾶς και τροφοὺς ἰδίων τέχνων, ἐν πολλῇ διαθέσει τῆς ἐν Χριστῷ ἀγάπης εὐδοχοῦντας μεταδοῦναι αὐτοῖς οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς. ΙΏΑΝΝΗΣ. Τεκνία, ἔτι μικρὸν χρόνον μεθʼ ὑμῶν εἶμι. ΠΡῸΣ ΚΟΡ. α΄. Ἐν γὰρ Χριστῷ ᾿Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. ΠΡΟΣ ΘΕΣΣ. α΄. Ὡς ἐὰν τροφὸς θάλπῃτὰ ἑαυτῆς τέκνα, οὕτως ἱμειρόμδενοι ὑμῶν, εὐδοκοῦμεν μεταξοῦγναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ Ὡς Θεοῦ συνεργοὺς, πρὸς μόνα τὰ ἄξια τοῦ Θεοῦ ἔργα ὅλους ἑαυτοὺς ἀποδεδωκότα: ὑπὲρ τῆς Ἐκ ποιμένα, ΑἸ οοάδτ Δος. ποιμενας. ΠΡῸΣ ΚΟΡ. α΄. Θεοῦ γάρ ἐσμεν συνεργοί" Θεοῦ γεώργιον, Θεοῦ οἱκοδομή ἐστε. φυτευτὰς χλημάτων Θεοῦ, ἀλλότριον μὲν οὐδὲν τῆς ἀμπέλου, ἥτις ἐστὶν ὁ Χριστὸς, οὔτε μὴν ἄκαρπον ἐναφιέντας τὰ δὲ οἰκεῖα καὶ διὰ πάσης ἐπιμελείας ΜΑΤΘΑΙ͂ΟΣ. ᾿Εγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατὴρ μου ὁ γεωργός ἐστι. Πᾶν κλῆμα, ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτὸ, καὶ πᾶν, τὸ καρπὸν φέρον, καθαίρει αὐτὸ, ἵνα πλείονα καρσὸν φέρῃ. ΠΡῸΣ ΚΟΡ. α΄. ᾿Εγὼ ἐφύτευσα, ᾿Απολ«ὼς ἐπότισεν" ἀ.1. ὁ Θεὸς ηὔξανεν. Ὡς οἰκοδόμους ναοῦ Θεοῦ, καταρτίζοντας τὴν φοὺς ναοῦ, μεὶ αὐπιϊπὶςἰγαίοτες ἰεπιοί!. Βοαὶ! ὈΓὶ πιὰ ἐκάστου ψυχὴν, εἰς τὸ συναρμολογηθῆναι τῶ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν. ΠΡΟΣ ΚΟΡ. α΄. Κατὰ τὴν χάριν τοῦ Θεοῦ, τὴν δοθεῖσάν μοι, ὡς σοφὸς ἀρχιτέκτων, θεμέλιον τὰθεικα" ἄλλος δὲ ἐποικοδομεῖ. “Ἕκαστος δὲ πέτω πῶς ἐποικοδομεῖ. Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός ΠΡΟΣ ΕΦΕΣ."Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀ.1λὰ συμπολῖται τῶν ἁγίων, καὶ οἰκεῖοι τοῦ Θεοῦ, ἐποιχοδομηθέντες ἐπ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ἔντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ ᾿Ιησοῦ πᾶσα οἰκοδομὴ συναρμο.ἰογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ, ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον Θεοῦ ἐν Τί ἴδιον Χριστιανοῦ; Πίστις διʼ ἀγάπης ἐνεργουμένη. Τί ἴδιον πίστεως ; ᾿Αδιάχριτος πληροφορία τῆς ἀληθείας τῶν θεοπνεύστων ῥημάτων, οὐδενὶ λογισμῷ, οὔτε ὑπὸ φυσικῆς ἀνάγκης εἰσαγομένῳ, οὔτε πρὸς πιστοῦ ; Τὸ ἐν τοιαύτῃ πληροφορίᾳ συνδιατίθεσθαι τῇ δυνάμει τῶν εἰρημένων, καὶ μηδὲν τολμᾷν ἀθετεῖν, ἣ ἐπιδιατάσσεσθαι. Εἰ γὰρ πᾶν ὃ οὐχ ἐκ πίτεως, ἁμαρτία ἐστὶν, ὥς φησιν ὁ ᾿Απόστολος, ἡ δὲ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Θεοῦ" πᾶν τὸ ἐκτὸς τῆς θεοπνεύστου Γραφῆς οὐχ ἐκ πίστεως ὃν, ἁμαρτία ἐστίν. Τί ἴδιον τῆς πρὸς Θεὸν ἀγάπης; Τὸ τηρεῖν τὰς ἐντολὰς αὐτοῦ κατὰ σχυπὸν τῆς αὑτοῦ δόξης. Τί ἴδιον τῆς πρὸς τὸν πλησίον ἀγάπης; Τὸ μὴ ζητεῖν τὰ ἑαυτοῦ, ἀλλὰ τὰ τοῦ ἀγαπωμένου πρὸς τὸ συμφέρον τῇ τε ψυχῇ καὶ τῷ σώματι. Τί ἴδιον Χριστιανοῦ ; Τὸ διὰ τοῦ βαπτίσματος ἐξ ὕδατος καὶ Πνεύματος γεννηθῆναι ἄνωθεν. Τί ἴδιον τοῦ γενντθέντος ἐξ ὕδατος ; Τὸ, καθὼς ὁ Χριστὸς ἀπέθανε τῷ ἁμαρτίᾳ ἐφάπαξ, οὕτω καὶ αὐτὸν νεκρὸν εἶναι καὶ ὅ ἔστι Χριστός. γείεγεα. ἀπο ἢ Ὀτΐ ὅς ἐστι Χριστός. ΑἸτυ5 ὅς ἐστιν Ἰησοῦς Χριστός. Χριστοῦ τοῦ Κυρίου ἡμῶν. Η βαπτίσματος τοῦ ἐξ ὕδατος. ἀκίνητον πρὸς πᾶσαν ἁμαρτίαν, κατὰ τὸ γεγραμμένον, ὅτι Ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν. Συνετάφημὲν οὖν αὑτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάγατον, τοῦτο γιγνώσκοντες, ὅτι ὁ παλαιὸς ἡμῶν ἄντοῦ μηκέτι δουμεύειν ἡμᾶς τῇ ἁμαρτίᾳ. Τί ἴδιον τοῦ γεννηθέντος ἐκ Πνεύματος ; γενέαθαι ἐκεῖνο κατὰ τὸ διδόμενον μέτρον, ὅπερ ἐστὶ τὸ ἐξ οὗ ἐγεννήθη, καθὼς γέγραπται. ὅτι Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι" καὶ τὸ γεον ἐκ τοῦ πνεύματος, πνεῦμά ἐστιν. Τί ἴδιον τοῦ ἄνωθεν γεννηθέντος ; Τὸ ἀπεκδύσασθαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ καὶ ταῖς ἐπιθυμίαις, καὶ ἐνδύσασθαι τὸν νέον τὸν ἀναχαινούμένον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος αὑ«ʼν, κατὰ τὸ εἰρημένον, ὅτι Ὅσοι εἰς Χριστὸν ἐδαΧριστὸν ἐνεδύσασθε. Τί ἴδιον Χριστιανοῦ ; Τὸ καθαρισθῆναι μὲν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος ἐν τῷ αἵματι τοῦ Χριστοῦ, ἐπιτελεῖν δὲ ἁγιωσύνην ἐν φόβῳ Θεοῦ καὶ ἀγάπῃ τοῦ Χριστοῦ, καὶ μὴ ἔχειν σπῖλον ἣ ῥυτίδα, ἢ τι τῶν τοιούτων, ἀλλʼ εἶναι ἅγιον καὶ ἄμωμον, καὶ οὕτως ἐξθέειν τὸ σῶμα τοῦ Χριστοῦ, καὶ πίνειν τὸ αἷμα. Ὃ γὰρ ἐσθίων καὶ πίνων ἀναξίως, κρῖμα ἑαυτῷ ἐσθίει καὶ πίνει. Τί ἴδιον τῶν ἐσθιόντων τὸν ἄρτον, καὶ πινόντων τὸ ποτήριον τοῦ Κυρίου ; Τὸ τὴν μνήμην φυλάσσειν διηνεχῇ τοῦ ὑπὲρ ἡ μῶν ἀποθανόνπος καὶ ἐγερθέντος. Τί ἴδιον τῶν φυλασσόντων τὴν τοιαύτην μνήμην; Τὸ μηκέτι ἑαυτοῖς ζῇν, ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι. Τί α ἴδιον Χριστιανοῦ ; Τὸ περισσεύειν αὐτοῦ τὴν δικαιοούνην ἐν παντὶ, πλέον τῶν γραμματέων καὶ Φαρισαίων, κατὰ τὸ μέτρον τῆς κατὰ τὸ Εὐαγγέλιον τοῦ Τί ἴδιον Χριστιανοῦ ; Τὸ ἀγαπᾷν ἀλλήλους καθὼς καὶ ὁ Χριστὸς ἢγάπησεν ἡμᾶς. Τί ἴδιον Χριστιανοῦ ; Τὸ προορᾶσθαι τὸν Κύριον ἐνὠπίον αὐτοῦ διὰ παντός. Τί ἴδιον Χριστιανοῦ ; Τὸ ἐφʼ ἑκάστης ἡμέρας καὶ ὥρας γρηγορεῖν, καὶ ἐν τῇ τελειότητι τῆς πρὸς Θεὸν εὐαρεστήσεως ἕτοιμον εἶναι, εἰδότα, ὅτι ἧ ὥρᾳ οὐ δοκεῖ, ὁ Κύριος ἔρχεται. Ομγίβιὶ, δ ρου σοῦ βδησιπιοηΐαπι ἢ {ἰπποι Βοΐ
Potapous einai bouletai ho logos tous Christianous, hōs mathētas Christou, pros mona typoumenous, blepousin en hautǭ, ē akouousi parʼ autou. MATThAIOS. “Arate ton zygon mou ephʼ hymas, kai mathete ap' emou. IŌANNIIS. Hymeis phōneite me, ho didaskalos, kai ho Kyrios " kai kaiïōs .16gete " eimi gar. Ei oun egō egirha hymōn tous poxas ho Kyrios kai ho didaskaiïos, kai hymeis opheilete a.lēlōn niptein tous podas. Hypodeigma gar dedōka hymin, hina kathōs egō epoiēsa hymin, kai proexata Christou tēs phōnēs tou idiou poimenos akouonta monon, kai autǭ akolouthountas IŌANNĒS. Ta probata ta ema tēs phōnēs mou akouei, kagō ginōskō auta, kai achoiïoumoi. Kai anōterō: acholouthēsōsin, a.1.1a pheuxontai apʼ autou, hoti ouch oidasi tōn a.1.lotriōn tēn phōnēn. tēs phōnēs tēs emēs Hōs klēmata Christou, en autǭ errhizōmenons, kai en autǭ karpophorountas, kai pan hotioun oikeion autou kai axion poiountas kai echontas. IŌANNĒS. Egō eimi hē ampelos, hymeis ta klēŌs melē Christou, en pasę̄ energeią tōn entolōn tou Kyriou, hē tōn charismatōn tou hagiou Pneumatos katērtismenous pros axian tēs kephalēs, hētis PROS KOR. a΄. Ouch oidate, hoti ta sōmata hymōn melē Christou estin? PROS EPh, theuontes de en agapę̄, auxēsōmen eis auton ta ē panta, hos estin hē keralē, Christos" ex hou pan dia pasēs haphēs tēs epichorētgias, katʼ energeian' en metrǭ henos hekastou merous tēn auxēsin tou sōmatos poieitai eis oikodomēn heautou Hōs nymphēn Christou phylassousan to hagnon, en tǭ monois tois thelēmasi tou nymphiou stoichein. IŌANNĒS. Ho echōn tēn nymphēn nymphios estin. PROS KOR. b΄. Hērmosamēn gar hymas eni andri, Hōs naous Theou hagious, katharous, kai monōn ( peplērōmenous tōn pros latreian Theou. TŌLNNĒS. Ean tis agapą me, ton «1ogon mou tērēsę̄, kai ho Patēr mou agapēsei auton" kai pros hauton eleusometha, kai monēn par autǭ poiēsomen. PROS KOR. b΄. Hymeis gar naos Theou este zōntos. Legei gar hē Graphē, hoti ᾿Enoikēsō en hautois, kai emperipatēsō, kai esomai autōn Hō? thysian Theou amōmon kai alōdēton, panti melei kai merei tēs theosebeias to hygies diasōĒROS RŌM. Parakalō hymas tōn oiktirmōn tou Theou, parastēsai ta sōmata hymōn thysian zōsan, hagian, euareston tǭ Theǭ, tēn logikēn latreian hymōn. Hōs tekna Theou, memorphōmenous pros tēn eikona tou Theou, kata to metron to anthrōpois chechariBŌANNĒS. Tekchnia, eti mikron meth' hymōn naous. Moch ouaïo Rhōgib. logon mon tērēsei, detya Rhois Oot. nin 16? den. adelphoi, dia Ho Ōdtheoto yoe, [Gaitad., REI piïdetieotaïas mikron chronon. Ooedi YOS a]eiRhG boē ha TOI P ODE OP d pi rthē gogob Huiith Rhatiitio., eimi. PROS GAL. Teknia mou, ous palin ōdinō, achris hou morrōthę̄ Christos en hymin. Hōs phōs en kosmǭ, hōste autous te einai anepidechtous kakias, kai tous plēsiazontas autois phōtizein eis epignōsin tēs alētheias, pros to genesthai ho dei, hē elenchein ho eisin. MATThAIOS. Hymeis este to phōs tou kosmou. En hois phainesthe hōs phōstēres Hōs halas en gę̄, hōste tous koinōnountas autois ananeousthai tǭ pneumati pros aphtharsian. MATThAIOS. Hymeis este to halas tēs gēs. Hōs logon zōēs tę̄ pros ta paronta nekrōsei pistōmenous tēn elpida tēs ontōs zōēs. PROS PhILIPP. En hois phainesthe hōs phōstēres en kosmǭ, “logon zōēs epechontes, eis kauchēma emoi eis hēmeran Christou. Potapous bouletai einai ho logos tous pisteuomenous to kērygma tou Euangeliou hōs apostolous. kai hypēretas Christou, kai oikonomous pistous mystēriōn Theou, mona ta diatetagmena hypo tou Kyriou aparaleiptōs ergǭ kai logǭ MATThAIOS. ᾿Idoou egō apostellō hymas hōs probata hen mesǭ lykōn. Poreuthentes mathēteusate panta ta ethnē. PROS KOR. «a΄. Houtōs hēmas “ogizesthō anthrōpos, hōs hypēretas Christou, kai oikonomous mystēriōn Theou" ho de oipon,, zēteitai en tois oikonomois, hina pistos eis heurethę̄. Hōs kērykas basileias ouranōn epi katalysei tou echontos to kratos tou thanatou en tę̄ hamartią. MATThAIOS. Poreuomenoi de kēryssete tes" Hoti ēngiken hē basileia tōn ouranōn. PROS TIM. b΄. Diamartyromai egō enōpion tou Theou kai Iēsou Christou, tou mellontos krinein Ho zōntas kai nekrous kata tēn epiphaneian autou kai tēn basileian autou" kēryxon ton «Iogon Hōs typon hē kanona tēs eusebeias heis katorthōsin men tēs en pasin euthytētos tōn akolouthountōn tǭ Kyriǭ, elenchon de tēs diastrophēs tōn en hoiǭmen. Hēoch Theou, aux gos, tois de emprosthen epekteinomenos, kata schoAi phia d rtiota och thmathē5 pieiremēi, gaia dooriēi pon diōchō epi to brabeion tēs agō klēseōs Theou an Christǭ Iēsou. Hosoi oun teleioi, touto phronōmen" kai ei ti heterōs phroneite, kai touto ho Theos hymin apokalypsei. Pi1ēn eis ho ephthasamen tǭ autǭ stoichein kanoni, to auto phronein. PROS TIM. a΄. Typos gigou tōn pistōn en «“onǭ, en anastrophę̄, en agapę̄, en pistei, en agneią. PROS TIM. b'. Spoudason seauton dokimon parastēsai tǭ Theǭ" ergatēn anepaischynton, orthotomounta ton Hōs ophthalmon en sōmati, diachritichous men tōn agathōn kai tōn phaulōn, kateuthynontas de ta melē tou Christou, pros ta hekastǭ epiballonta MATThAIOS. :Ho «lychnos tou sōmatos estin ho ophthalmos" ean oun hē ho orthaimos sou haplous, holon to sōma sou phōteinon estai. ᾿ Hōs poimenas probatōn Christou, mēde tēn psychēn hyper autōn theinai en chairǭ paraitoumenous, hyper tou metadounai autois to Euangelion tou Theou. IŌANNĒS. Ho poimēn ho kalos tēn psychēn autou tithēsin hyper tōn probatōn. PRAXEIS. Prosechete oun heautois kai panti tǭ poimniǭ, en hǭ hymas to Pneuma to hagion etheto episkopous, poitēn Echkchlēsian tou Theou. Hōs iatrous, en pollę̄ eusplanchnią katʼ epistēmēn ( tēs tou Kyriou didaskalias therapeuontas ta pathē tōn psychōn, eis peripoiēsin tēs en Christǭ hygeias MATThAIOS. Hou chreian echousin hoi ischyontes iatrou, a.1.1) hoi kakōs echontes. PROS RŌM. ᾿Opheiiomen de hēmeis hoi dynatoi ta asthegēmata tōn Hōs pateras kai trophous idiōn technōn, en pollę̄ diathesei tēs en Christǭ agapēs eudochountas metadounai autois ou monon to Euangelion tou Theou, alla kai tas heautōn psychas. IŌANNĒS. Teknia, eti mikron chronon methʼ hymōn eimi. PROS KOR. a΄. En gar Christǭ ᾿Iēsou dia tou Euangeliou egō hymas egennēsa. PROS ThESS. a΄. Hōs ean trophos thalpę̄ta heautēs tekna, houtōs himeiromdenoi hymōn, eudokoumen metaxougnai hymin ou monon to Euangelion tou Theou, kai tas heautōn psychas, dioti agapētoi Hōs Theou synergous, pros mona ta axia tou Theou erga holous heautous apodedōkota: hyper tēs Ek poimena, AI ooadt Dos. poimenas. PROS KOR. a΄. Theou gar esmen synergoi" Theou geōrgion, Theou hoikodomē este. phyteutas chlēmatōn Theou, allotrion men ouden tēs ampelou, hētis estin ho Christos, oute mēn akarpon enaphientas ta de oikeia kai dia pasēs epimeleias MATThAIOS. ᾿Egō eimi hē ampelos hē alēthinē, kai ho Patēr mou ho geōrgos esti. Pan klēma, emoi mē pheron karpon, airei auto, kai pan, to karpon pheron, kathairei auto, hina pleiona karson pherę̄. PROS KOR. a΄. ᾿Egō ephyteusa, ᾿Apol«ōs epotisen" a.1. ho Theos ēuxanen. Hōs oikodomous naou Theou, katartizontas tēn phous naou, mei aupiïpisigaiotes iepioi!. Boai! OGi pia ekastou psychēn, eis to synarmologēthēnai tō themeliǭ tōn apostolōn kai prophētōn. PROS KOR. a΄. Kata tēn charin tou Theou, tēn dotheisan moi, hōs sophos architektōn, themelion tatheika" allos de epoikodomei. “Hekastos de petō pōs epoikodomei. Themelion gar allon oudeis dynatai theinai para ton keimenon, hos estin Iēsous Christos PROS EPhES."Ara oun ouketi este xenoi kai paroikoi, a.1la sympolitai tōn hagiōn, kai oikeioi tou Theou, epoichodomēthentes ep tǭ themeliǭ tōn apostolōn kai prophētōn, entos akrogōniaiou autou Christou ᾿Iēsou pasa oikodomē synarmo.iogoumenē auxei eis naon hagion en Kyriǭ, en hǭ kai hymeis synoikodomeisthe eis katoikētērion Theou en Ti idion Christianou? Pistis diʼ agapēs energoumenē. Ti idion pisteōs ? ᾿Adiachritos plērophoria tēs alētheias tōn theopneustōn rhēmatōn, oudeni logismǭ, oute hypo physikēs anankēs eisagomenǭ, oute pros pistou ? To en toiautę̄ plērophorią syndiatithesthai tę̄ dynamei tōn eirēmenōn, kai mēden tolmąn athetein, hē epidiatassesthai. Ei gar pan ho ouch ek piteōs, hamartia estin, hōs phēsin ho ᾿Apostolos, hē de pistis ex akoēs, hē de akoē dia rhēmatos Theou" pan to ektos tēs theopneustou Graphēs ouch ek pisteōs hon, hamartia estin. Ti idion tēs pros Theon agapēs? To tērein tas entolas autou kata schypon tēs hautou doxēs. Ti idion tēs pros ton plēsion agapēs? To mē zētein ta heautou, alla ta tou agapōmenou pros to sympheron tę̄ te psychę̄ kai tǭ sōmati. Ti idion Christianou ? To dia tou baptismatos ex hydatos kai Pneumatos gennēthēnai anōthen. Ti idion tou genntthentos ex hydatos ? To, kathōs ho Christos apethane tǭ hamartią ephapax, houtō kai auton nekron einai kai ho esti Christos. geiegea. apo ē Otï hos esti Christos. AIty5 hos estin Iēsous Christos. Christou tou Kyriou hēmōn. Ē baptismatos tou ex hydatos. akinēton pros pasan hamartian, kata to gegrammenon, hoti Hosoi ebaptisthēmen eis Christon Iēsoun, eis ton thanaton autou ebaptisthēmen. Synetaphēmen oun hautǭ dia tou baptismatos eis ton thagaton, touto gignōskontes, hoti ho palaios hēmōn antou mēketi doumeuein hēmas tę̄ hamartią. Ti idion tou gennēthentos ek Pneumatos ? geneathai ekeino kata to didomenon metron, hoper esti to ex hou egennēthē, kathōs gegraptai. hoti To gegennēmenon ek tēs sarkos, sarx esti" kai to geon ek tou pneumatos, pneuma estin. Ti idion tou anōthen gennēthentos ? To apekdysasthai ton palaion anthrōpon syn tais praxesin autou kai tais epithymiais, kai endysasthai ton neon ton anachainoumenon eis epignōsin katʼ eikona tou ktisantos hau«ʼn, kata to eirēmenon, hoti Hosoi eis Christon edaChriston enedysasthe. Ti idion Christianou ? To katharisthēnai men apo pantos molysmou sarkos kai pneumatos en tǭ haimati tou Christou, epitelein de hagiōsynēn en phobǭ Theou kai agapę̄ tou Christou, kai mē echein spilon hē rhytida, ē ti tōn toioutōn, allʼ einai hagion kai amōmon, kai houtōs extheein to sōma tou Christou, kai pinein to haima. Ho gar esthiōn kai pinōn anaxiōs, krima heautǭ esthiei kai pinei. Ti idion tōn esthiontōn ton arton, kai pinontōn to potērion tou Kyriou ? To tēn mnēmēn phylassein diēnechę̄ tou hyper hē mōn apothanonpos kai egerthentos. Ti idion tōn phylassontōn tēn toiautēn mnēmēn? To mēketi heautois zę̄n, hyper autōn apothanonti kai egerthenti. Ti a idion Christianou ? To perisseuein autou tēn dikaioounēn en panti, pleon tōn grammateōn kai Pharisaiōn, kata to metron tēs kata to Euangelion tou Ti idion Christianou ? To agapąn allēlous kathōs kai ho Christos ēgapēsen hēmas. Ti idion Christianou ? To proorasthai ton Kyrion enōpion autou dia pantos. Ti idion Christianou ? To ephʼ hekastēs hēmeras kai hōras grēgorein, kai en tę̄ teleiotēti tēs pros Theon euarestēseōs hetoimon einai, eidota, hoti hē hōrą ou dokei, ho Kyrios erchetai. Omgibii, d rou sou bdēsipioēïapi ē {ippoi Boï
What sort of people the word wants Christians to be: as disciples of Christ, formed only by what they see in him or hear from him. Matthew: “Take my yoke upon you and learn from me.” John: “You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, you also [should do].”
As sheep of Christ, hearing only the voice of their own shepherd and following him. John: “My sheep hear my voice, and I know them, and they follow me.” And earlier: “[A stranger they will not] follow, but will flee from him, because they do not know the voice of strangers.”
As branches of Christ, rooted in him and bearing fruit in him, and doing and having whatever is proper to him and worthy of him. John: “I am the vine, you are the branches …”
As members of Christ, made complete in every working of the Lord's commandments or of the gifts of the Holy Spirit, in a manner worthy of the head, who is [Christ]. First to the Corinthians: “Do you not know that your bodies are members of Christ?” To the Ephesians: “But speaking the truth in love, let us grow up in all things into him who is the head, Christ, from whom the whole body, [joined and held together] by every joint of supply, according to the working in measure of each single part, makes the growth of the body for the building up of itself [in love].”
As a bride of Christ, guarding her purity by walking only by the will of the bridegroom. John: “He who has the bride is the bridegroom.” Second to the Corinthians: “For I betrothed you to one husband, [to present you as a pure virgin to Christ].”
As holy temples of God, pure, and filled only with what belongs to the worship of God. John: “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.” Second to the Corinthians: “For you are the temple of the living God. For Scripture says: I will dwell in them and walk among them, and I will be their [God].”
As a sacrifice to God, unblemished and spotless, preserving soundness in every member and part of godliness. To the Romans: “I exhort you, by the mercies of God, to present your bodies a living sacrifice, holy, well-pleasing to God, which is your spiritual worship.”
As children of God, formed after the image of God according to the measure granted to men. John: “Little children, yet a little while I am with you.” To the Galatians: “My little children, for whom I am again in travail until Christ is formed in you.”
As light in the world, so that they themselves admit no evil and enlighten those who come near them to the knowledge of the truth, so that these either become what they ought to be or are shown up for what they are. Matthew: “You are the light of the world.” [To the Philippians:] “among whom you shine as lights …”
As salt in the earth, so that those who share their life are renewed in spirit unto incorruption. Matthew: “You are the salt of the earth.”
As a word of life, confirming the hope of the true life by being dead to present things. To the Philippians: “among whom you shine as lights in the world, holding forth the word of life, so that I may boast on the day of Christ.”
What sort of people the word wants those to be who are entrusted with the preaching of the Gospel: as apostles and ministers of Christ and faithful stewards of the mysteries of God, accomplishing in deed and word only what has been ordained by the Lord, omitting nothing. Matthew: “Behold, I send you out as sheep in the midst of wolves.” “Go and make disciples of all nations.” First to the Corinthians: “Let a man regard us so, as ministers of Christ and stewards of the mysteries of God. Moreover, it is required in stewards that one be found faithful.”
As heralds of the kingdom of heaven, for the overthrow of him who holds the power of death through sin. Matthew: “As you go, preach, saying, ‘The kingdom of heaven has come near.’” Second to Timothy: “I solemnly charge you before God and Christ Jesus, who is to judge the living and the dead, by his appearing and his kingdom: preach the word …”
As a model or rule of godliness, for setting right in every respect the uprightness of those who follow the Lord, and for exposing the perversity of those who [are otherwise disposed]. [To the Philippians: “… forgetting what lies behind] and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let as many of us as are mature think this; and if in anything you think otherwise, God will reveal this also to you. Only, to the point we have reached, let us walk by the same rule, let us think the same thing.” First to Timothy: “Be an example to the believers in word, in conduct, in love, in faith, in purity.” Second to Timothy: “Be diligent to present yourself approved to God, a workman who need not be ashamed, rightly handling the [word of truth].”
As an eye in the body, discerning good and bad, and directing the members of Christ toward what befits each. Matthew: “The lamp of the body is the eye; if then your eye is sound, your whole body will be full of light.”
As shepherds of the sheep of Christ, not refusing even to lay down their lives for them when the time comes, so as to impart to them the gospel of God. John: “The good shepherd lays down his life for the sheep.” Acts: “Take heed therefore to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the church of God.”
As physicians, healing the passions of souls with great compassion and with the skill of the Lord's teaching, so as to win the health that is in Christ. Matthew: “Those who are strong have no need of a physician, but those who are sick.” To the Romans: “We who are strong ought to bear the infirmities of the [weak].”
As fathers and nurses of their own children, with a great disposition of love in Christ, glad to impart to them not only the gospel of God but also their own souls. John: “Little children, yet a little while I am with you.” First to the Corinthians: “For in Christ Jesus I begot you through the gospel.” First to the Thessalonians: “As a nurse cherishes her own children, so, yearning for you, we were glad to impart to you not only the gospel of God but also our own souls, because you had become beloved [to us].”
As God's fellow workers, who have given themselves wholly to works worthy of God alone, on behalf of the [church]. First to the Corinthians: “For we are God's fellow workers; you are God's field, God's building.”
As planters of God's branches, setting in nothing foreign to the vine, which is Christ, and nothing fruitless, but [tending] what belongs to it with all care. [John]: “I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away; and every one that bears fruit he prunes, that it may bear more fruit.” First to the Corinthians: “I planted, Apollos watered, but God gave the growth.”
As builders of God's temple, fitting each one's soul to be joined to the foundation of the apostles and prophets. First to the Corinthians: “According to the grace of God given to me, as a wise master builder I laid a foundation, and another builds on it. But let each take heed how he builds on it. For no one can lay another foundation than the one that is laid, which is Jesus Christ.” To the Ephesians: “So then you are no longer strangers and sojourners, but fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole building, fitted together, grows into a holy temple in the Lord, in whom you also are built together into a dwelling place of God in [the Spirit].”
What is the mark of a Christian? Faith working through love. What is the mark of faith? An unhesitating full assurance of the truth of the inspired words, [not to be shaken] by any reasoning, whether brought in by natural necessity or [put forward under a show of piety. What is the mark of a] believer? To be disposed, in such full assurance, according to the force of what has been said, and not to dare to reject anything or to add anything. For if “whatever is not of faith is sin,” as the apostle says, and “faith comes from hearing, and hearing through the word of God,” everything outside the inspired Scripture, not being of faith, is sin. What is the mark of love toward God? To keep his commandments with his glory as the aim. What is the mark of love toward one's neighbour? Not to seek one's own good, but the good of the one loved, both for soul and for body. What is the mark of a Christian? To be born from above through baptism, of water and the Spirit. What is the mark of one born of water? That, as Christ died to sin once for all, so he too should be dead and unmoved toward every sin, according to what is written: “All of us who were baptized into Christ Jesus were baptized into his death. We were buried therefore with him through baptism into death, knowing this, that our old man [was crucified with him, so that the body of sin might be done away with, that] we should no longer be slaves to sin.” What is the mark of one born of the Spirit? To become, according to the measure given, that very thing from which he was born, as it is written: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” What is the mark of one born from above? To put off the old man with his deeds and desires, and to put on the new man, who is being renewed in knowledge after the image of the one who created him, according to what is said: “As many of you as were baptized into Christ have put on Christ.” What is the mark of a Christian? To be cleansed from every defilement of flesh and spirit in the blood of Christ, and to bring holiness to completion in the fear of God and the love of Christ, and to have no spot or wrinkle or any such thing, but to be holy and blameless, and so to eat the body of Christ and drink the blood. For “he who eats and drinks unworthily eats and drinks judgment to himself.” What is the mark of those who eat the bread and drink the cup of the Lord? To keep unceasing remembrance of him who died and rose for us. What is the mark of those who keep such remembrance? To live no longer for themselves, but for him who died and rose for them. What is the mark of a Christian? That his righteousness should abound in everything, more than that of the scribes and Pharisees, according to the measure of the teaching of the Lord in the Gospel. What is the mark of a Christian? To love one another as Christ also loved us. What is the mark of a Christian? To see the Lord always before him. What is the mark of a Christian? To keep watch every day and every hour, and to be ready in the perfection of pleasing God, knowing that the Lord comes at an hour that he does not expect.