Give (He says) to the poor out of what thou hast. Is this burdensome? But in this case also heathen condemn us who for vainglory only have emptied out their whole possessions.
Use not filthy communication. Is this difficult? For if it had not been enjoined, ought we not to have done right in this, to avoid appearing degraded? For that the contrary conduct is troublesome, I mean the using filthy communication, is manifest from the fact that the soul is ashamed and blushes if it have been led to say any such thing and would not unless perhaps it were drunk. For when sitting in a public place, even if thou doest it at home, why dost thou not do it there? Because of those that are present. Why dost thou not readily do the same thing before thy wife? That thou mayest not insult her. So then thou dost it not, lest thou shouldest insult thy wife; and dost thou not blush at insulting God? For He is everywhere present, and heareth all things.
Be not drunken, He says. For this very thing of itself, is it not a chastisement? He did not say, Put thy body on the rack, but what? Do not give it free rein [2989] so as to take away the authority of the mind: on the contrary "make not provision for the lusts thereof." ( Rom. xiii. 14.)
Do not (He says) seize by violence what is not thine own; do not overreach; do not forswear thyself. What labors do these things require! what sweatings!
Speak evil of no man (He says) nor accuse falsely. The contrary indeed is a labor. For when thou hast spoken ill of another, immediately thou art in danger, in suspicion, [saying] Did he of whom I spake, hear? whether he be great or small. For should he be a great man, immediately thou wilt be indeed in danger; but if small, he will requite thee with as much, or rather with what is far more grievous; for he will say evil of thee in a greater degree. We are enjoined nothing difficult, nothing burdensome, if we have the will. And if we have not the will, even the easiest things will appear burdensome to us. What is easier than eating? but from great effeminacy many feel disgust even at this, and I hear many say, that it is weariness even to eat. None of these things is wearisome if thou hast but the will. For everything depends on the will after the grace from above. Let us will good things that we may attain also to the good things eternal, in Christ Jesus our Lord, whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever, and world without end. Amen.
[2950] "by means of."
[2951] nenomothetetai is the reading of the best mss. of St. Chrys. here and throughout the Homily. The common editions had nenomotheteto. So while the common editions [ Textus Rec.] of the N.T. read nenomotheteto , the critical editors have nenomothetetai
[2952] "takes place."
[2953] "from."
[2954] hi ereon. The editions had hi erosunes ; so the common text of the New Test. read hi erosunes, the critical editions have hi e reon
[2955] ei men oun teleiosis, toutesti tes ton pragmaton, tes ton dogmaton, tou Biou he teleiosis. It is not clear, as Mr. Field remarks, to what the articles tes, tes are to be referred.
[2956] or ["it is"]. S. B. have e keinos in the text.
[2957] [have been subjected to the law.--F.G.]
[2958] stoichei
[2959] tropo
[2960] a nomos
[2961] See Deut. vi. 8
[2962] a katalutou, "indestructible."
[2963] or, "conviction."
[2964] The early Heretics denied the divine character of the Mosaic dispensation.
[2965] e ntithenta
[2966] ho rkomosias
[2967] [The words "after the order of Melchisedec" are in the text of St. Chrys. and in the Textus Rec. They are omitted in recent critical editions, but are implied in the context.--F.G.]
[2968] The common editions add here ver. 23, 24 , "and they truly were many priests, because they were not suffered to continue by reason of death; but this [man] because he continueth ever, hath an unchangeable priesthood." St. Chrys. alludes to these words in what follows: but without citing them.
[2969] The common texts add here "and that it is with oath-taking" : this is probably to be understood: as if he had said, He lays down a second point of difference that, &c.
[2970] eis to panteles
[2971] in this world.
[2972] in the other world.
[2973] In Mr. Field's ed. kai is read here, and where the words are cited afterwards, in the common texts it is omitted. So critical editors consider that the sacred text is toioutos gar hemin kai eprepen k. l. [The critical editors are not agreed; some insert the kai, others place it in brackets.--F.G.]
[2974] hu popteuein
[2975] As this passage is cited by Facundus Hermianensis, an African Bishop, writing about the year 547, it may be well to give his words and also the two Greek texts corresponding to them, as an evidence that the text which he had was of the short and simple form now restored in Mr. Field's edition. "In interpretatione quoque Epistolæ ad Hebræos, Sermone xiv, de eo quod scriptum est, Sicut consummatio per Leviticum sacerdotium erat, ita locutus est: Dicit alter propheta, Dolus non est inventus in ore ejus, hoc est nulla calliditas. Hoc forsitan quisquam de Deo dicat, et non erubescit dicens, quia Deus non est callidus, neque dolosus. De eo vero qui secundum carnem est, habebit forsitan rationem." (pro def. trium capp. lib. xi. c. 5, p. 488, ed Sirm.) [Gall. Bibl. Patr. xi. 789.] Mr. Field's text is, ho [ho om. ms. R.) legei heteros prophetes; dolos ouch heurethe en to stomati autou (toutestin, ouch hupoulos; touto an tis peri Theou eipoi ; kai ouk aischunetai legon, hoti ho theos ouk estin hupoulos, oude doleros ; peri mentoi tou kata sakra echoi an logon The text of Savile and the Benedictines ouch hupoulos; kai hoti toioutos, akoue tou prophetou legontos; oude heurethe dolos en to stomati autou, touto oun an tis peri Theou eipoi ; ho de ouk aischunetai legon, hoti ho theos ouk estin hupoulos, oude doleros ; peri men oun tou kata sarka echoi an logon
[2976] This is the reading adopted by Mr. Field. The common texts give the passage as it stands in the text of the Epistle [where there is no var. lect. of importance.--F.G.]. Indeed what is omitted must plainly be intended to be supplied.
[2977] [teteleiomenon. This is the common Levitical term for priestly consecration. It is also used in the Classics in a corresponding sense of initiation into the mysteries. The English edition takes it in the common sense of perfected.--F.G.]
[2978] tas antidiastolas kurias
[2979] [teteleiomenon. This is the common Levitical term for priestly consecration. It is also used in the Classics in a corresponding sense of initiation into the mysteries. The English edition takes it in the common sense of perfected.--F.G.]
[2980] i.e. Baptism.
[2981] Baptism.
[2982] a gnomon
[2983] a parresiastos
[2984] [St. Cyril Alex. speaks too of those who put off baptism till they are old and receive forgiveness through it, but have nought to bring to their Master. Glaph. 273.]
[2985] i.e. mercy [chariti, the common word for "grace." --F.G.]
[2986] basileia, but Sav. basileia, a kingdom.
[2987] "The Dekanoi at Constantinople were lictors, and had the charge of burying the dead: they are otherwise called funerum elatores, lecticarii, vespillones, libitinarii, kopiatai. Corippus, lib. iii., says Jamque ordine certo Turba decanorum, cursorum, in rebus agentum, Cumque palatinis stans candida turba tribunis." Suicer, Thes. Eccles. p. 835, cited by Mr. Field.
[2988] hu perbainei
[2989] e ktrachelises