“Verily, verily, I say unto you, There are some of them that stand here, which shall not taste of death, until they see the Son of Man coming in His kingdom.”

 ^58.549 Ἀμὴν͵ ἀμὴν λέγω ὑμῖν· εἰσί τινες τῶν ὧδε ἑστώτων. οἵτινες οὐ μὴ γεύσωνται θανάτου͵ ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.

Thus, inasmuch as He had discoursed much of dangers and death, and of His own passion, and of the slaughter of the disciples, and had laid on them those severe injunctions; and these were in the present life and at hand, but the good things in hope and expectation:—for example, “They save their life who lose it;” “He is coming in the glory of His Father;” “He renders His rewards:”

Ἐπειδὴ γὰρ πολλὰ περὶ κινδύνων διελέχθη καὶ θα νάτου͵ καὶ τοῦ πάθους τοῦ ἑαυτοῦ͵ καὶ τῆς τῶν μαθητῶν σφαγῆς͵ καὶ τὰ αὐστηρὰ ἐπέταξεν ἐκεῖνα· καὶ τὰ μὲν ἦν ἐν τῷ παρόντι βίῳ καὶ ἐν χερσὶ͵ τὰ δὲ ἀγαθὰ ἐν ἐλπίσι καὶ προσδοκίαις· οἷον͵ τὸ σώζειν τὴν ψυχὴν τοὺς ἀπολλύν τας αὐτὴν͵ τὸ ἔρχεσθαι αὐτὸν ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ͵ τὸ ἀποδιδόναι τὰ ἔπαθλα·

—He willing to assure their very sight, and to show what kind of glory that is wherewith He is to come, so far as it was possible for them to learn it; even in their present life He shows and reveals this; that they should not grieve any more, either over their own death, or over that of their Lord, and especially Peter in His sorrow.

βουλόμενος καὶ τὴν ὄψιν αὐτῶν πληροφορῆσαι͵ καὶ δεῖξαι τίς ποτέ ἐστιν ἡ δόξα ἐκείνη͵ μεθ΄ ἧς μέλλει παραγίνεσθαι͵ ὡς ἐγχωροῦν ἦν αὐτοῖς μαθεῖν· καὶ κατὰ τὸν παρόντα βίον δείκνυσιν αὐτοῖς καὶ ἀποκαλύπτει ταύτην· ἵνα μήτε ἐπὶ τῷ οἰκείῳ θανάτῳ͵ μήτε ἐπὶ τῷ τοῦ Δεσπότου λοιπὸν ἀλγῶσι͵ καὶ μάλιστα Πέτρος ὀδυνώμενος.

And see what He doth.

Καὶ ὅρα τί ποιεῖ.

Having discoursed of hell,¹ and of the kingdom (for as well by saying, “He that findeth his life shall lose it, and whosoever will lose it for my sake, shall find it; “² as by saying, “He shall reward every man according to his works,”³ He had manifested both of these): having, I say, spoken of both, the kingdom indeed He shows in the vision, but hell not yet.

Περὶ γεέννης καὶ βασιλείας διαλεχθείς· (τῷ τε γὰρ εἰπεῖν· Ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ͵ ἀπολέσει αὐτήν· καὶ ὃς ἂν ἀπολέσῃ αὐτὴν ἕνεκεν ἐμοῦ͵ εὑρήσει αὐτήν· καὶ τῷ εἰπεῖν͵ Ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ͵ ἀμφότερα ταῦτα ἐδήλωσε·) περὶ ἀμφοτέρων τοίνυν εἰπὼν͵ τὴν μὲν βασιλείαν τῇ ὄψει δείκνυσι͵ τὴν δὲ γέενναν οὐκέτι.

Why so? Because had they been another kind of people, of a grosser sort, this too would have been necessary; but since they are approved and considerate, He leads them on the gentler way.

Τί δήποτε; Ὅτι εἰ μὲν ἄλλοι τινὲς ἦσαν παχύτεροι͵ ἀναγκαῖον καὶ τοῦτο ἦν· ἐπειδὴ δὲ εὐδόκιμοι καὶ εὐγνώμονες͵ ἀπὸ τῶν χρηστοτέρων αὐτοὺς ἐνάγει.

But not therefore only doth He make this disclosure, but because to Himself also it was far more suitable.

Οὐ διὰ τοῦτο δὲ μόνον δείκνυσι τοῦτο· ἀλλ΄ ὅτι καὶ αὐτῷ τοῦτο μᾶλλον πρεπωδέστερον ἦν.

Not however that He passes over this subject either, but in some places He almost brings even before our eyes the very realities of hell; as when He introduces the picture of Lazarus, and mentions him that exacted the hundred pence, and him that was clad in the filthy garments, and others not a few.

Οὐ μὴν οὐδὲ ἐκεῖνο παρατρέχει τὸ μέρος· ἀλλ΄ ἔστιν ὅπου σχεδὸν καὶ ὑπ΄ ὄψιν αὐτὰ φέρει τὰ πράγματα τῆς γεέννης· ὡς ὅταν τοῦ Λαζάρου τὴν εἰκόνα εἰσάγῃ͵ καὶ τοῦ τὰ ἑκατὸν δηνάρια ἀπαιτήσαντος μνημονεύῃ͵ καὶ τοῦ τὰ ῥυπαρὰ ἐνδεδυμένου ἱμάτια͵ καὶ ἑτέρων πλειόνων.

2.

“And after six days He taketh with Him Peter and James and John.⁴

Καὶ μεθ΄ ἡμέρας ἓξ παραλαμβάνει Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην.

Now another says, “after eight,”⁵ not contradicting this writer, but most fully agreeing with him.

Ἕτερος δὲ μετὰ ὀκτώ φησιν͵ οὐκ ἐναντιού μενος τούτῳ͵ ἀλλὰ καὶ σφόδρα συνᾴδων.

For the one expressed both the very day on which He spake, and that on which He led them up; but the other, the days between them only.

Ὁ μὲν γὰρ καὶ αὐτὴν τὴν ἡμέραν καθ΄ ἣν ἐφθέγξατο͵ κἀκείνην καθ΄ ἣν ἀνήγαγεν͵ εἶπεν· ὁ δὲ τὰς μεταξὺ τούτων μόνον.

But mark thou, I pray thee, the severe goodness of Matthew, not concealing those who were preferred to himself.

Σὺ δέ μοι σκόπει πῶς ὁ Ματθαῖος φιλοσοφεῖ͵ οὐκ ἀπο κρυπτόμενος τοὺς ἑαυτοῦ προτιμηθέντας.

This John also often doth, recording the peculiar praises of Peter with great sincerity.

Τοῦτο δὲ καὶ Ἰωάννης πολλαχοῦ ποιεῖ͵ τὰ ἐξαίρετα τοῦ Πέτρου ἐγκώμια μετὰ πολλῆς ἀναγράφων τῆς ἀληθείας.

For the choir of these holy men was everywhere pure from envy and vainglory.

Βασκα νίας γὰρ καὶ δόξης κενῆς πανταχοῦ καθαρὸς ἦν ὁ τῶν ἁγίων τούτων χορός.

Having taken therefore the leaders, “He bringeth them up into a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was⁶ white as the light.

Λαβὼν τοίνυν τοὺς κορυφαίους͵ Ἀναφέρει εἰς ὄρος ὑψηλὸν κατ΄ ἰδίαν͵ καὶ μετεμορφώθη ἔμπροσθεν αὐ τῶν͵ καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος͵ τὰ δὲ ἱμάτια αὐτοῦ γέγονε λευκὰ ὡς τὸ φῶς.

And there appeared unto them Moses and Elias talking with Him.⁷

Καὶ ὤφθησαν αὐτοῖς Μωϋσῆς καὶ Ἠλίας συλλαλοῦντες μετ΄ αὐτοῦ.

Wherefore doth He take with Him these only? Because these were superior to the rest.

Διατί τούτους παραλαμβάνει μόνους; Ὅτι ^58.550 οὗτοι τῶν ἄλλων ἦσαν ὑπερέχοντες.

And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, “We are able to drink the cup;⁸ nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said.

Καὶ ὁ μὲν Πέτρος ἐκ τοῦ σφόδρα φιλεῖν αὐτὸν ἐδήλου τὴν ὑπεροχήν· ὁ δὲ Ἰωάννης ἐκ τοῦ σφόδρα φιλεῖσθαι· καὶ Ἰάκωβος δὲ ἀπὸ τῆς ἀποκρίσεως ἧς ἀπεκρίνατο μετὰ τοῦ ἀδελφοῦ λέγων· Δυνάμεθα πιεῖν τὸ ποτήριον· οὐκ ἀπὸ τῆς ἀποκρίσεως δὲ μόνον͵ ἀλλὰ καὶ ἀπὸ τῶν ἔργων͵ τῶν τε ἄλλων͵ καὶ ἀφ΄ ὧν ἐπλήρωσεν ἅπερ εἶπεν.

For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him.

Οὕτω γὰρ ἦν σφοδρὸς καὶ βαρὺς Ἰουδαίοις͵ ὡς καὶ τὸν Ἡρώδην ταύτην δωρεὰν μεγίστην νομίσαι χαρίσασθαι τοῖς Ἰου δαίοις͵ εἰ ἐκεῖνον ἀνέλοι.

But wherefore doth He not lead them up straightway? To spare the other disciples any feeling of human weakness: for which cause He omits also the names of them that are to go up.

Διατί δὲ μὴ εὐθέως αὐτοὺς ἀν άγει; Ὥστε μηδὲν παθεῖν ἀνθρώπινον τοὺς λοιποὺς μα θητάς. Διὰ τοῦτο οὐδὲ τὰ ὀνόματα αὐτῶν λέγει τῶν ἀνιέναι μελλόντων.

And this, because the rest would have desired exceedingly to have followed, being to see a pattern of that glory; and would have been pained, as overlooked.

Καὶ γὰρ σφόδρα ἂν ἐπεθύμησαν οἱ λοιποὶ ἀκολουθῆσαι͵ ὑπόδειγμα μέλλοντες τῆς δόξης ἐκείνης ὁρᾷν͵ καὶ ἤλγησαν ἂν ὡς παροφθέντες.

For though it was somewhat in a corporeal way that He made the disclosure, yet nevertheless the thing had much in it to be desired.

Εἰ γὰρ καὶ σωματικώτερον τοῦτο ἐδείκνυ͵ ἀλλ΄ ὅμως πολλὴν ἐπιθυμίαν τὸ πρᾶγμα εἶχε.

Wherefore then doth He at all foretell it? That they might be readier to seize the high meaning, by His foretelling it; and being filled with the more vehement desire in that round of days, might so be present with their mind quite awake and full of care.

Τί δήποτε οὖν καὶ προλέγει; Ἵνα εὐμαθέστεροι περὶ τὴν θεωρίαν γένωνται͵ ἀφ΄ ὧν προεῖπε͵ καὶ σφοδροτέρας ἐν τῷ τῶν ἡμερῶν ἀριθμῷ τῆς ἐπιθυμίας ἐμπλησθέντες͵ οὕτω νηφούσῃ καὶ μεμεριμνημένῃ τῇ διανοίᾳ παραγένωνται.

3.

But wherefore doth He also bring forward Moses and Elias? One might mention many reasons.

Τίνος δὲ ἕνεκεν καὶ Μωϋσῆν καὶ Ἠλίαν εἰς μέσον ἄγει; Πολλὰς ἂν ἔχοι τις εἰπεῖν αἰτίας·

And first of all this: because the multitudes said He was, some Elias, some Jeremias, some one of the old prophets, He brings the leaders of His choir, that they might see the difference even hereby between the servants and the Lord; and that Peter was rightly commended for confessing Him Son of God.

καὶ πρώτην μὲν ταύ την͵ ὅτι ἐπειδὴ οἱ ὄχλοι ἔλεγον͵ οἱ μὲν Ἠλίαν͵ οἱ δὲ Ἱερεμίαν͵ οἱ δὲ ἕνα τῶν ἀρχαίων προφητῶν͵ τοὺς κο ρυφαίους ἄγει͵ ἵνα τὸ μέσον καὶ ἐντεῦθεν ἴδωσι τῶν δού λων καὶ τοῦ Δεσπότου͵ καὶ ὅτι καλῶς ἐπῃνέθη Πέτρος ὁμολογήσας αὐτὸν Υἱὸν Θεοῦ.

But besides that, one may mention another reason also:

Μετ΄ ἐκείνην δὲ καὶ ἑτέ ραν ἔστιν εἰπεῖν.

that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father’s, and were saying, “This Man is not of God, because He keepeth not the Sabbath day;”⁹ and again, “For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God:”¹⁰ that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects:.

Ἐπειδὴ γὰρ συνεχῶς ἐνεκάλουν αὐτῷ τὸ παραβαίνειν τὸν νόμον͵ καὶ βλάσφημον αὐτὸν εἶναι ἐνόμιζον͵ ὡς σφετεριζόμενον δόξαν οὐ προσήκουσαν αὐ τῷ τὴν τοῦ Πατρὸς͵ καὶ ἔλεγον· Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ͵ ὅτι τὸ σάββατον οὐ τηρεῖ· καὶ πάλιν͵ Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε͵ ἀλλὰ περὶ βλασφη μίας͵ καὶ ὅτι ἄνθρωπος ὢν ποιεῖς σεαυτὸν Θεόν· ἵνα δειχθῇ ὅτι βασκανίας ἀμφότερα τὰ ἐγκλήματα͵ καὶ ἑκατέρων τούτων ἐστὶν ἀνεύθυνος͵ καὶ οὔτε νόμου πα ράβασις τὸ γινόμενον͵ οὔτε δόξης σφετερισμὸς τῆς μὴ προσηκούσης τὸ λέγειν ἑαυτὸν ἴσον τῷ Πατρὶ͵ τοὺς ἐν ἑκατέρῳ λάμψαντας τούτων εἰς μέσον ἄγει.

Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder:

Καὶ γὰρ Μωϋσῆς τὸν νόμον ἔδωκε͵ καὶ ἠδύναντο λογίσασθαι Ἰου δαῖοι͵ ὅτι οὐκ ἂν περιεῖδε πατούμενον αὐτὸν͵ ὡς ἐνόμι ζον͵ οὐδ΄ ἂν τὸν παραβαίνοντα αὐτὸν καὶ τῷ τεθεικότι πολέμιον ὄντα ἐθεράπευσεν ἄν.

Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him

Καὶ Ἠλίας δὲ ὑπὲρ τῆς δόξης τοῦ Θεοῦ ἐζήλωσε͵ καὶ οὐκ ἂν͵ εἰ ἀντίθεος ἦν͵ καὶ Θεὸν ἑαυτὸν ἔλεγεν͵ ἴσον ἑαυτὸν ποιῶν τῷ Πατρὶ͵ μὴ ὢν ὅπερ ἔλεγε͵ μηδὲ προσηκόντως τοῦτο ποιῶν͵ παρέστη καὶ αὐτὸς καὶ ὑπήκουσεν.

β.

And one may mention another reason also, with those which have been spoken of.

Ἔστι δὲ καὶ ἑτέραν αἰτίαν εἰπεῖν μετὰ τῶν εἰρη μένων.

Of what kind then is it? To inform them that He hath power both of death and life, is ruler both above and beneath.

Ποίαν δὴ ταύτην; Ἵνα μάθωσιν͵ ὅτι καὶ θανά του καὶ ζωῆς ἐξουσίαν ἔχει͵ καὶ τῶν ἄνω καὶ τῶν κάτω κρατεῖ.

For this cause He brings forward both him that had died, and him that never yet suffered this.

Διὰ τοῦτο καὶ τὸν τετελευτηκότα͵ καὶ τὸν 58.551 οὐδέπω τοῦτο παθόντα εἰς μέσον ἄγει.

But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself hath revealed.

Τὴν δὲ πέμπτην αἰτίαν (πέμπτη γὰρ αὕτη ἐστὶ πρὸς ταῖς εἰρημέναις) καὶ αὐτὸς ὁ εὐαγγελιστὴς ἀπεκάλυψε.

Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds.

Τίς δὲ ἦν αὕτη; Δεῖξαι τοῦ σταυροῦ τὴν δόξαν͵ καὶ παραμυθήσασθαι τὸν Πέτρον καὶ ἐκείνους δεδοικότας τὸ πάθος͵ καὶ ἀναστῆσαι αὐτῶν τὰ φρονήματα.

Since having come, they by no means held their peace, but “spake,” it is said, “of the glory¹¹ which He was to accomplish at Jerusalem;¹² “ that is, of the passion, and the cross; for so they call it always.

Καὶ γὰρ παραγενόμενοι οὐκ ἐσί γων͵ ἀλλ΄ Ἐλάλουν͵ φησὶ͵ τὴν δόξαν͵ ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ· τουτέστι͵ τὸ πάθος καὶ τὸν σταυρόν· οὕτω γὰρ αὐτὸ καλοῦσιν ἀεί.

And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves.

Οὐ ταύτῃ δὲ μόνον αὐτοὺς ἤλειφεν͵ ἀλλὰ καὶ αὐτῇ τῇ ἀρετῇ τῶν ἀνδρῶν͵ ἣν μάλιστα παρ΄ αὐτῶν ἐζήτει.

I mean, that having said, “If any man will come after me, let him take up his cross, and follow me;” them that had died ten thousand times for God’s decrees, and the people entrusted to them, these persons He sets before them.

Ἐπειδὴ γὰρ εἶ πεν͵ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν͵ ἀράτω τὸν σταυ ρὸν αὐτοῦ͵ καὶ ἀκολουθείτω μοι͵ τοὺς μυριάκις ἀπο θανόντας ὑπὲρ τῶν τῷ Θεῷ δοκούντων καὶ δήμου τοῦ πιστευθέντος αὐτοῖς͵ τούτους εἰς μέσον ἄγει.

Because each of these, having lost his life, found it.

Καὶ γὰρ τούτων ἕκαστος τὴν ψυχὴν ἀπολέσας͵ εὗρεν αὐτήν.

For each of them both spake boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a “slow tongue,”¹³ and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias aught more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles.

Καὶ γὰρ πρὸς τυράννους ἕκαστος ἐπαῤῥησιάσατο· ὁ μὲν πρὸς τὸν Αἰγύπτιον͵ ὁ δὲ πρὸς τὸν Ἀχαάβ· καὶ ὑπὲρ ἀγνωμόνων ἀνθρώπων καὶ ἀπειθῶν· καὶ ὑπ΄ αὐτῶν τῶν παρ΄ αὐτῶν σωζομένων εἰς τὸν περὶ τῶν ἐσχάτων ἤχθη σαν κίνδυνον· καὶ ἕκαστος αὐτῶν εἰδωλολατρείας ἀπαλ λάξαι βουλόμενος͵ καὶ ἕκαστος αὐτῶν ἰδιώτης ὤν· ὁ μὲν γὰρ βραδύγλωσσος καὶ ἰσχνόφωνος͵ ὁ δὲ καὶ αὐτὸς ἀγροι κότερον διακείμενος· καὶ ἀκτημοσύνης δὲ πολλὴ παρ΄ ἑκατέρων ἡ ἀκρίβεια· οὔτε γὰρ Μωϋσῆς τι ἐκέκτητο͵ οὔτε Ἠλίας τι εἶχε πλέον τῆς μηλωτῆς· καὶ ταῦτα ἐν τῇ Παλαιᾷ͵ καὶ οὐδὲ χάριν τοσαύτην λαβόντες σημείων.

For what if Moses clave a sea? yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and great prodigies; and changed the whole world.

Εἰ γὰρ καὶ θάλατταν ἔσχισε Μωϋσῆς͵ ἀλλὰ Πέτρος ἐπὶ τῆς ὑγρᾶς ἐβάδισε͵ καὶ ὄρη μεταθεῖναι ἱκανὸς ἦν͵ καὶ νοσήματα σωμάτων διώρθου παντοδαπὰ͵ καὶ δαίμονας ἤλαυνεν ἀγρίους͵ καὶ σκιᾷ σώματος τὰ μεγάλα ἐκεῖνα ἐθαυματούργει τεράστια͵ καὶ τὴν οἰκουμένην μετέστησεν ἅπασαν.

And if Elias too raised a dead man, yet these raised ten thousand; and this before the spirit was as yet vouchsafed to them.

Εἰ δὲ καὶ Ἠλίας νεκρὸν ἀνέστησεν͵ ἀλλ΄ οὗτοι μυρίους͵ καὶ ταῦτα μηδέπω Πνεύματος καταξιωθέντες.

He brings them forward accordingly for this cause also.

῎αγει τοίνυν καὶ διὰ τοῦτο εἰς μέσον.

For He would have them emulate their winning ways toward the people, and their presence of mind and inflexibility; and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were.

Ἠβούλετο γὰρ αὐ τοὺς τὸ δημαγωγικὸν τὸ ἐκείνων ζηλῶσαι͵ καὶ τὸ εὔτο νον͵ καὶ τὸ ἀκαμπές· καὶ γενέσθαι ἐπιεικεῖς κατὰ Μωϋσέα͵ καὶ ζηλωτὰς κατὰ τὸν Ἠλίαν͵ καὶ κηδεμονι κοὺς ὁμοίως.

For the one endured a famine of three years for the Jewish people; and the other said, “If thou wilt forgive them their sin, forgive; else blot me too out of the book, which thou hast written.”¹⁴ Now of all this He was reminding them by the vision.

Ὁ μὲν γὰρ λιμὸν τριῶν ἐτῶν ἤνεγκε διὰ τὸν δῆμον τὸν Ἰουδαϊκόν· ὁ δὲ ἔλεγεν· Εἰ μὲν ἀφῇς αὐτοῖς τὴν ἁμαρτίαν͵ ἄφες· ἐπεὶ κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ἧς ἔγραψας. Τούτων δὲ ἁπάντων ἀνεμίμνησκε διὰ τῆς ὄψεως.

For He brought those in glory too, not that these should stay where they were, but that they might even surpass their limitary lines.

Καὶ γὰρ ἐν δόξῃ αὐτοὺς ἤγαγεν͵ οὐχ ἵνα μέχρι τούτων στῶσιν͵ ἀλλ΄ ἵνα καὶ ὑπερβῶσι τὰ σκάμματα.

For example, when they said, “Should we command fire to come down from heaven,” and made mention of Elias as having done so, He saith, “Ye know not what manner of spirit ye are of;”¹⁵ training them to forbearance by the superiority in their gift.

Ὅτε γοῦν εἶπον͵ Εἴπωμεν πῦρ καταβῆναι ἐκ τοῦ οὐρανοῦ͵ καὶ ἐμνημόνευσαν Ἠλία ὡς τοῦτο πεποιηκότος͵ φησίν· Οὐκ οἴδατε ποίου πνεύμα τός ἐστε· εἰς ἀνεξικακίαν αὐτοὺς ἀλείφων διὰ τῆς κατὰ τὸ χάρισμα διαφορᾶς.

And let none suppose us to condemn Elias as imperfect; we say not this; for indeed he was exceedingly perfect, but in his own times, when the mind of men was in some degree childish, and they needed this kind of schooling.

Καὶ μή τις ἡμᾶς νομιζέτω καταγινώσκειν Ἠλίου͵ ὡς ἀτελοῦς· οὐ τοῦτό φαμεν· καὶ γὰρ σφόδρα τέλειος ἦν· ἀλλ΄ ἐν τοῖς καιροῖς τοῖς ἑαυτοῦ͵ ὅτε παιδικωτέρα ἡ τῶν ἀνθρώπων διάνοια ἦν͵ καὶ ταύτης ἐδέοντο τῆς παιδαγωγίας.

Since Moses too was in this respect perfect; nevertheless these have more required of them than he.

Ἐπεὶ καὶ Μωϋ σῆς κατὰ τοῦτο τέλειος ἦν· ἀλλ΄ ὅμως κἀκείνου πλέον ἀπαιτοῦνται οὗτοι.

For “except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no ease enter into the kingdom of Heaven.”¹⁶

Ἐὰν γὰρ μὴ περισσεύσῃ ἡ δικαιο σύνη ὑμῶν πλέον τῶν Γραμματέων καὶ Φαρισαίων͵ οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.

For not into Egypt did they enter, but into the whole world, worse disposed than the Egyptians; neither were they to speak with Pharaoh, but to fight hand to hand with the devil, the very prince of wickedness.

Οὐ γὰρ εἰς Αἴγυπτον εἰσῄεσαν͵ ἀλλ΄ εἰς τὴν οἰκουμένην ἅπασαν͵ χαλεπώτερον Αἰγυπτίων διακειμένην· οὐδὲ τῷ Φαραὼ διαλεξόμενοι͵ ἀλλὰ τῷ διαβόλῳ πυκτεύσοντες͵ 58.552 αὐτῷ τῷ τῆς κακίας τυράννῳ.

Yea, and their appointed struggle was, both to bind him, and to spoil all his goods; and this they did cleaving not the sea, but an abyss of ungodliness, through the rod of Jesse,—an abyss having waves far more grievous.

Καὶ γὰρ ἀγὼν ἦν αὐτοῖς͵ κἀκεῖνον δῆσαι͵ καὶ τὰ σκεύη αὐτοῦ διαρπάσαι πάντα· καὶ ταῦτα ἐποίουν οὐ θάλατταν ῥηγνύντες͵ ἀλλὰ βυθὸν ἀσεβείας διὰ τῆς ῥάβδου τῆς Ἰεσσαὶ͵ πολλῷ χαλεπώ τερα κύματα ἔχοντα.

See at any rate how many things there were to put the men in fear; death, poverty, dishonor, their innumerable sufferings; and at these things they trembled more than the Jews of old at that sea.

Ὅρα γοῦν πόσα ἐφόβει τοὺς ἀν θρώπους· θάνατος͵ πενία͵ ἀδοξία͵ τὰ μυρία πάθη· καὶ μᾶλλον ταῦτα ἔτρεμον͵ ἢ τὸ πέλαγος τότε ἐκεῖνο οἱ Ἰουδαῖοι.

But nevertheless against all these things He persuaded them boldly to venture, and to pass as along dry ground with all security.

Ἀλλ΄ ὅμως ἁπάντων τούτων ἔπεισεν αὐτοὺς κατατολμῆσαι͵ καὶ ὥσπερ διὰ ξηρᾶς διαβῆναι μετὰ ἀσφαλείας ἁπάσης.

To train them therefore for all this, He brought forward those who shone forth under the old law.

Πρὸς ταῦτα τοίνυν ἅπαντα αὐτοὺς ἀλείφων͵ παρῆγε τοὺς ἐν τῇ Παλαιᾷ λάμψαντας.

4.

What then saith the ardent Peter?

Τί οὖν ὁ Πέτρος ὁ θερμός; Καλόν ἐστιν ἡμᾶς ὧδε εἶναι.

 “It is good for us to be here.”¹⁷ For because he had heard that Christ was to go to Jerusalem and to suffer, being in fear still and trembling for Him, even after His reproof, he durst not indeed approach and say the same thing again, “Be it far from thee;¹⁸ but from that fear obscurely intimates the same again in other words.

Ἐπειδὴ γὰρ ἤκουσεν͵ ὅτι δεῖ αὐτὸν εἰς τὰ Ἱεροσόλυμα ἀπελθεῖν καὶ παθεῖν͵ δεδοικὼς ἔτι καὶ τρέμων ὑπὲρ αὐτοῦ καὶ μετὰ τὴν ἐπιτίμησιν͵ προσελθεῖν μὲν καὶ εἰπεῖν τὸ αὐτὸ τοῦτο πάλιν οὐ τολμᾷ͵ ὅτι Ἵλεώς σοι͵ ἀπὸ δὲ τοῦ φόβου ἐκείνου τὰ αὐτὰ πάλιν αἰνίττεται δι΄ ἑτέρων ῥημάτων.

That is, when he saw a mountain, and so great retirement and solitude, his thought was, “He hath great security here, even from the place; and not only from the place, but also from His going away no more unto Jerusalem.” For he would have Him be there continually: wherefore also he speaks of “tabernacles.”

Ἐπειδὴ γὰρ εἶδεν ὄρος καὶ πολλὴν τὴν ἀναχώρησιν καὶ τὴν ἐρημίαν͵ ἐνενόησεν ὅτι ἔχει πολλὴν ἀσφάλειαν τὴν ἀπὸ τοῦ τόπου· οὐ μόνον δὲ τὴν ἀπὸ τοῦ τόπου͵ ἀλλὰ καὶ τοῦ μηκέτι ἀπελθεῖν αὐτὸν εἰς τὰ Ἱεροσόλυμα· βούλεται γὰρ αὐτὸν ἐκεῖ εἶναι διηνε κῶς· διὸ καὶ σκηνῶν μέμνηται.

For “if this may be,” saith he, “we shall not go up to Jerusalem; and if we go not up, He will not die, for there He said the scribes would set upon Him.”

Εἰ γὰρ τοῦτο γένοιτο͵ φησὶν͵ οὐκ ἀναβησόμεθα εἰς τὰ Ἱεροσόλυμα· εἰ δὲ μὴ ἀναβαίημεν͵ οὐκ ἀποθανεῖται· ἐκεῖ γὰρ ἔφη τοὺς γραμματεῖς ἐπιθήσεσθαι αὐτῷ.

But thus indeed he durst not speak; but desiring however to order things so, he said undoubtingly, “It is good for us to be here,” where Moses also is present, and Elias;

Ἀλλ΄ οὕτω μὲν οὐκ ἐτόλμησεν εἰπεῖν· ταῦτα δὲ βουλόμενος κατασκευάσαι͵ ἔλεγεν ἐν ἀσφαλείᾳ· Καλόν ἐστιν ἐνταῦθα εἶναι͵ ἔνθα καὶ Μωϋσῆς πάρεστι καὶ Ἠλίας.

Elias who brought down fire on the mountain, and Moses who entered into the thick darkness, and talked with God; and no one will even know where we are.”

Ἠλίας ὁ ἐπὶ τοῦ ὄρους πῦρ κατενεγκὼν͵ καὶ Μωϋσῆς ὁ εἰς τὸν γνόφον͵ εἰσελθὼν͵ καὶ τῷ Θεῷ διαλεχθείς· καὶ οὐδεὶς οὐδὲ εἴσε ται ἔνθα ἐσμέν.

γ.

Seest thou the ardent lover of Christ? For look not now at this, that the manner of his exhortation was not well weighed, but see how ardent he was, how burning his affection to Christ.

Εἶδες τὸν θερμὸν ἐραστὴν τοῦ Χριστοῦ; Μὴ γὰρ δὴ τοῦτο ζήτει͵ ὅτι οὐκ ἦν ἐξητασμένος ὁ τρόπος τῆς παρα κλήσεως͵ ἀλλὰ πῶς θερμὸς ἦν͵ πῶς περιεκαίετο τοῦ Χριστοῦ.

For in proof that not so much out of fear for himself he said these things, hear what he saith, when Christ was declaring beforehand His future death, and the assault upon Him: “I will lay down my life for Thy sake.¹⁹ Though I should die with Thee, yet will I not deny Thee.²⁰

Ὅτι γὰρ οὐχ ὑπὲρ ἑαυτοῦ τοσοῦτον τρέμων ταῦτα ἔλεγεν͵ ἡνίκα αὐτοῦ τὸν ἐσόμενον προεμήνυε θά νατον καὶ τὴν ἔφοδον͵ ἄκουσον τί φησι· Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω· Κἂν δέῃ με σὺν σοὶ ἀποθανεῖν͵ οὐ μή σε ἀπαρνήσομαι.

And see how even in the very midst of the actual dangers he counselled amiss²¹ for himself.

Ὅρα δὲ πῶς καὶ ἐν μέσοις αὐτοῖς τοῖς κινδύνοις παρεβουλεύετο.

We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest’s servant.

Τοσούτου γοῦν πε ριεστῶτος δήμου͵ οὐ μόνον οὐκ ἔφυγεν͵ ἀλλὰ καὶ τὴν μάχαιραν σπασάμενος͵ τὸ ὠτίον ἀπέκοψε τοῦ δούλου τοῦ ἀρχιερέως.

To such a degree did he disregard his own interest, and fear for his Master.

Οὕτως οὐ τὸ καθ΄ ἑαυτὸν ἐσκόπει͵ ἀλλ΄ ὑπὲρ τοῦ Διδασκάλου ἔτρεμεν.

Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he saith, “If Thou wilt, let us make²² here three tabernacles, one for Thee and one for Moses, and one for Elias.”

Εἶτα ἐπειδὴ ἀποφαντικῶς ἐφθέγξατο͵ ἐπιλαμβάνεται ἑαυτοῦ͵ καὶ ἐννοήσας μὴ πάλιν ἐπιτιμηθῇ͵ φησίν· Εἰ θέλεις͵ ποιήσωμεν ὧδε τρεῖς σκηνὰς͵ σοὶ μίαν͵ καὶ Μωϋσῇ μίαν͵ καὶ Ἡλίᾳ μίαν.

What sayest thou, O Peter? didst thou not a little while since distinguish Him from the servants? Art thou again numbering Him with the servants? Seest thou how exceedingly imperfect they were before the crucifixion? For although the Father had revealed it to him, yet he did not always retain the revelation, but was troubled by his alarm; not this only, which I have mentioned, but another also, arising from that sight.

Τί λέγεις͵ ὦ Πέτρε; Οὐ πρὸ μικροῦ τῶν δούλων αὐτὸν ἀπήλλαξας; Πάλιν μετὰ τῶν δούλων αὐτὸν ἀριθμεῖς; Εἶδες πῶς σφόδρα ἀτελεῖς ἦσαν πρὸ τοῦ σταυροῦ; Εἰ γὰρ καὶ ἀπεκάλυψεν αὐτῷ ὁ Πατὴρ͵ ἀλλ΄ οὐ διηνεκῶς κατεῖχε τὴν ἀποκάλυψιν͵ ἀλλ΄ ὑπὸ τῆς ἀγωνίας ἐταρά χθη͵ οὐχὶ ταύτης ἧς εἶπον μόνης͵ ἀλλὰ καὶ ἑτέρας͵ τῆς ἀπὸ τῆς ὄψεως ἐκείνης.

In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spake these things, arose from that alarm, said as follows; mark, “He wist not what to say, for they were sore afraid;”²³ but Luke after his saying, “Let us make three tabernacles,” added, “not knowing what he said.”²⁴

Οἱ γοῦν ἕτεροι εὐαγ γελισταὶ τοῦτο δηλοῦντες͵ καὶ τὸ συγκεχυμένον αὐτοῦ τῆς γνώμης͵ μεθ΄ ἧς ταῦτα ἐφθέγγετο͵ ἀπὸ τῆς ἀγω νίας ἐκείνης δεικνύντες γεγενῆσθαι͵ ἔλεγον· ὁ μὲν Μάρ 58.553 κος͵ ὅτι Οὐ γὰρ ᾔδει τί λαλήσει· ἔκφοβοι γὰρ ἐγέ νοντο· ὁ δὲ Λουκᾶς μετὰ τὸ εἰπεῖν͵ Τρεῖς σκηνὰς ποιήσωμεν͵ ἐπήγαγεν͵ ὅτι Μὴ εἰδὼς ὃ λέγει.

Then to show that he was holden with great fear, both he and the rest, he saith, “They were heavy with sleep, and when they were awake they saw His glory;”²⁵ meaning by deep sleep here, the deep stupor engendered in them by that vision.

Εἶτα δηλῶν ὅτι πολλῷ κατείχετο φόβῳ͵ καὶ αὐτὸς καὶ οἱ λοι ποὶ͵ φησί· Βεβαρημένοι ἦσαν ὕπνῳ· καὶ διαγρηγο ρήσαντες εἶδον τὴν δόξαν αὐτοῦ· ὕπνον ἐνταῦθα καλῶν τὸν πολὺν κάρον τὸν ἀπὸ τῆς ὄψεως ἐκείνης αὐ τοῖς ἐγγινόμενον.

For as eyes are darkened by an excessive splendor, so at that time also did they feel.

Καθάπερ γὰρ ὀφθαλμοὶ ἐξ ὑπερ βαλλούσης λαμπηδόνος σκοτοῦνται͵ οὕτω καὶ τότε ἔπα θον.

For it was not, I suppose, night, but day; and the exceeding greatness of the light weighed down the infirmity of their eyes.

Οὐ γὰρ δὴ νὺξ ἦν͵ ἀλλ΄ ἡμέρα· καὶ τὸ τῆς αὐγῆς ὑπέρογκον ἐβάρει τῶν ὀφθαλμῶν τὴν ἀσθένειαν.

5.

What then? He Himself speaks nothing, nor Moses, nor Elias, but He that is greater than all, and more worthy of belief, the Father, uttereth a voice out of the cloud.

Τί οὖν; Αὐτὸς μὲν οὐδὲν φθέγγεται͵ οὐδὲ Μωϋσῆς͵ οὐδὲ Ἠλίας· ὁ δὲ πάντων μείζων καὶ ἀξιοπιστότερος͵ ὁ Πατὴρ͵ φω νὴν ἀφίησιν ἐκ τῆς νεφέλης.

Wherefore out of the cloud? Thus doth God ever appear.

Διὰ τί ἐκ τῆς νεφέλης; Οὕτως ἀεὶ φαίνεται ὁ Θεός.

“For a cloud and darkness are round about Him;”²⁶ and, “He sitteth on a light cloud;”²⁷ and again, “Who maketh clouds His chariot;”²⁸ and, “A cloud received Him out of their sight;”²⁹ and, “As the Son of Man coming in the clouds.”³⁰

Νεφέλη γὰρ καὶ γνόφος κύκλῳ αὐτοῦ· καὶ͵ Κάθηται ἐπὶ νεφέλης κούφης· καὶ πάλιν͵ Ὁ τιθεὶς νέφη τὴν ἐπίβασιν αὐτοῦ· καὶ͵ Νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν· καὶ͵ Ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἐπὶ τῶν νεφελῶν.

In order then that they might believe that the voice proceeds from God, it comes from thence.

Ἵν΄ οὖν πιστεύσωσιν͵ ὅτι παρὰ τοῦ Θεοῦ ἡ φωνὴ φέρεται͵ ἐκεῖθεν ἔρχεται.

And the cloud was bright.

Καὶ ἡ νεφέλη φωτεινή.

For “while he yet spake, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him.”³¹

Ἔτι γὰρ αὐτοῦ λαλοῦντος͵ ἰδοὺ νεφέλη φω τεινὴ ἐπεσκίασεν αὐτούς. Καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγα πητὸς͵ ἐν ᾧ εὐδόκησα· αὐτοῦ ἀκούετε.

For as, when He threatens, He shows a dark cloud;—as on Mount Sinai;

Ὅταν μὲν γὰρ ἀπειλῇ͵ σκοτεινὴν δείκνυσιν͵ ὥσπερ ἐν τῷ Σινᾶ

for “Moses,” it is said, “entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke;”³² and the prophet said, when speaking of His threatening, “Dark water in clouds of the air;”³³ —so here, because it was His desire not to alarm, but to teach, it is a bright cloud.

· Εἰσῆλθε γὰρ͵ φησὶν͵ εἰς τὴν νεφέλην καὶ εἰς τὸν γνόφον ὁ Μωϋσῆς͵ καὶ ὡς ἀτμὶς͵ οὕτως ἐφέρετο ὁ καπνός· καὶ ὁ Προφήτης φησὶ περὶ τῆς ἀπειλῆς αὐτοῦ διαλεγόμενος· Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων· ἐνταῦθα δὲ͵ ἐπειδὴ οὐ φοβῆσαι ἐβούλετο͵ ἀλλὰ διδάξαι͵ νεφέλη φωτεινή.

And whereas Peter had said “Let us make three tabernacles,” He showed a tabernacle not made with hands.

Καὶ ὁ μὲν Πέτρος ἔλεγε͵ Ποιήσωμεν τρεῖς σκηνάς· αὐτὸς δὲ ἀχειροποίητον ἔδειξε σκηνήν.

Wherefore in that case it was smoke, and vapor of a furnace; but in this, light unspeakable and a voice.

Διὰ τοῦτο ἐκεῖ μὲν καπνὸς καὶ ἀτμὶς καμίνου· ἐνταῦθα δὲ φῶς ἄφατον καὶ φωνή.

Then, to signify that not merely concerning some one of the three was it spoken, but; concerning Christ only; when the voice was uttered, they were taken away.

Εἶτα ἵνα δειχθῇ͵ ὅτι οὐ περὶ ἑνὸς ἁπλῶς τῶν τριῶν ἐλέχθη ἀλλὰ περὶ τοῦ Χριστοῦ μόνον͵ ὅτε ἡ φωνὴ ἠνέχθη͵ ἐκποδὼν ἐγένοντο ἐκεῖνοι.

For by no means, had it been spoken merely concerning any one of them, would this man have remained alone, the two being severed from Him.

Οὐδὲ γὰρ ἂν εἰ περί τινος αὐτῶν ἐλέγετο ἁπλῶς͵ οὗτος ἔμεινεν ἂν μόνος͵ ἀποσχισθέντων τῶν δύο.

Why then did not the cloud likewise receive Christ alone, but all of them together? If it had received Christ alone, He would have been thought to have Himself uttered the voice.

Τί οὖν οὐχὶ καὶ ἡ νεφέλη τὸν Χριστὸν μόνον ἀπέλαβεν͵ ἀλλὰ ἅπαντας; Εἰ τὸν Χριστὸν μόνον ἀπέλαβεν͵ ἐνομί σθη ἂν αὐτὸς ἀφεῖναι τὴν φωνήν.

Wherefore also the evangelist, making sure this same point, saith, that the voice was from the cloud, that is, from God.

Διὸ καὶ ὁ εὐαγγελι στὴς τοῦτο αὐτὸ ἀσφαλιζόμενος͵ φησὶν͵ ὅτι ἐκ τῆς νε φέλης ἦν ἡ φωνὴ͵ τουτέστιν͵ ἐκ τοῦ Θεοῦ.

And what saith the voice? “This is my beloved Son.” Now if He is beloved, fear not thou, O Peter.

Καὶ τί φησιν ἡ φωνή; Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός. Εἰ δὲ ἀγαπητὸς͵ μὴ φοβοῦ͵ Πέτρε.

For thou oughtest indeed to know His power already, and to be fully assured touching His resurrection; but since; thou knowest not, at least from the voice of the Father take courage.

Ἔδει μὲν γάρ σε καὶ τὴν δύναμιν αὐτοῦ ἤδη εἰδέναι͵ καὶ πεπληροφορῆσθαι περὶ τῆς ἀναστάσεως· ἐπειδὴ δὲ ἀγνοεῖς͵ κἂν ἀπὸ τῆς φωνῆς τοῦ Πατρὸς θάῤῥησον.

For if God be mighty, as surely He is mighty, very evidently the Son is so likewise.

Εἰ γὰρ δυνατὸς ὁ Θεὸς͵ ὥσπερ οὖν καὶ δυνατὸς͵ εὔδηλον ὅτι καὶ ὁ Υἱὸς ὁμοίως.

Be not afraid then of those fearful things.

Μὴ τοί νυν δέδιθι τὰ δεινά.

But if as yet thou receive it not, consider at least that other fact, that He is both a Son, and is beloved.

Εἰ δὲ οὐδέπω τοῦτο καταδέχῃ͵ κἂν ἐκεῖνο λογίζου͵ ὅτι καὶ Υἱὸς͵ καὶ φιλεῖται.

For “This,” it is said, “is My beloved Son.” Now if He is beloved, fear not.

Οὗτος γάρ ἐστι͵ φησὶν͵ ὁ Υἱός μου ὁ ἀγαπητός. Εἰ δὲ φιλεῖται͵ μὴ φοβοῦ.

For no one gives up one whom he loves.

Οὐδεὶς γὰρ͵ ὃν ἀγαπᾷ͵ προΐεται.

Be not thou therefore confounded; though thou lovest Him beyond measure, thou lovest Him not as much as He that begat Him.

Μὴ τοίνυν θο ρυβοῦ· κἂν μυριάκις αὐτὸν φιλῇς͵ οὐ φιλεῖς αὐτὸν τοῦ γεγεννηκότος ἴσον.

“In whom I am well pleased.” For not because He begat Him only, doth He love Him, but because He is also equal to Him in all respects, and of one mind with Him.

Ἐν ᾧ εὐδόκησα.

Οὐ γὰρ ἐπειδὴ ἐγέννησε μόνον͵ φιλεῖ͵ ἀλλ΄ ἐπειδὴ καὶ ἴσος αὐτῷ κατὰ πάντα καὶ ὁμογνώμων ἐστίν.

So that the charm of love is twofold, or rather even threefold, because He is the Son, because He is beloved, because in Him He is well pleased.

Ὥστε διπλοῦν τὸ φίλτρον͵ μᾶλλον δὲ καὶ τριπλοῦν· ἐπειδὴ Υἱὸς͵ ἐπειδὴ ἀγαπητὸς͵ ἐπειδὴ ἐν αὐτῷ εὐδόκησε.

But what means, “In whom I am well pleased ?” As though He had said,” In whom I am refreshed, in whom I take delight;” because He is in all respects perfectly equal with Himself, and there is but one will in Him and in the Father, and though He continue a Son, He is in all respects one with the Father.

Τί δέ ἐστιν͵ Ἐν ᾧ εὐδόκησα; Ὡσανεὶ ἔλεγεν͵ Ἐν ᾧ ἀναπαύομαι͵ ᾧ ἀρέσκομαι· διὰ τὸ κατὰ πάντα ἐξισῶσθαι πρὸς αὐτὸν μετὰ ἀκριβείας͵ 58.554 καὶ βούλημα ἓν ἐν αὐτῷ εἶναι καὶ τῷ Πατρὶ͵ καὶ μέ νοντα Υἱὸν κατὰ πάντα ἓν εἶναι πρὸς τὸν γεγεννηκότα.

“Hear ye Him.” So that although He choose to be crucified, you are not to oppose Him.

Αὐτοῦ ἀκούετε.

Ὥστε κἂν σταυρωθῆναι βουληθῇ͵ μὴ ἀντιπέσῃς.

6.

Καὶ ἀκούσαντες ἔπεσον ἐπὶ πρόσωπον͵ καὶ ἐφοβήθησαν σφόδρα.

“And when they heard it, they fell on their face, and were sore afraid.

Καὶ προσελθὼν ὁ Ἰησοῦς ἥψατο αὐτῶν͵ καὶ εἶπεν· Ἐγέρθητε͵ καὶ μὴ φοβεῖ σθε.

And Jesus came and touched them, and said, Arise, and be not afraid.

Ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν͵ οὐδένα εἶδον͵ εἰ μὴ τὸν Ἰησοῦν μόνον.

And when they lifted up their eyes, they saw no man, save Jesus only.”³⁴

δ.

How was it that, when they heard these words, they were dismayed? And yet before this also a like voice was uttered at Jordan, and a multitude was present, and no one felt anything of the kind; and afterwards again, when also they said, “It thundered, ....

Πῶς ταῦτα ἀκούσαντες κατεπλάγησαν; Καίτοι καὶ πρὸ τούτου ἠνέχθη φωνὴ ἐπὶ τοῦ Ἰορδάνου τοιαύτη͵ καὶ ὄχλος παρῆν͵ καὶ οὐδεὶς οὐδὲν τοιοῦτον ἔπαθε· καὶ μετὰ ταῦτα πάλιν͵ ὅτε καὶ βροντὴν ἔλεγον

yet neither at that time did they experience anything like this.

γεγονέναι· ἀλλ΄ οὐδὲ τότε τοιοῦτον οὐδὲν ὑπέμειναν.

How then did they fall down in the mount? Because there was solitude, and height.

Πῶς οὖν ἐν τῷ ὄρει ἔπεσον; ῞οτι καὶ ἐρημία καὶ ὕψος

and great quietness, and a transfiguration full of awe, and a pure light, and a cloud stretched out; all which things put them in great alarm.

καὶ ἡσυχία ἦν πολλὴ͵ καὶ μετα μόρφωσις φρίκης γέμουσα͵ καὶ φῶς ἄκρατον͵ καὶ νεφέλη ἐκτεταμένη· ἅπερ ἅπαντα εἰς πολλὴν ἀγωνίαν αὐτοὺς ἐνέβαλε.

And the amazement came thick on every side, and they fell down both in fear at once and in adoration.

Καὶ πανταχόθεν ἡ ἔκπληξις συνήγετο͵ καὶ ἔπεσον φοβηθέντες τε ὁμοῦ καὶ προσκυνοῦντες.

But that the fear abiding so long might not drive out their recollection, presently He puts an end to their alarm, and is seen Himself alone, and commands them to tell no man this, until He is risen from the dead.

Ὥστε δὲ μὴ ἐπιπολὺ τὸ δέος μεῖναν ἐκβαλεῖν αὐτῶν τὴν μνήμην͵ εὐθέως ἔλυσεν αὐτῶν τὴν ἀγωνίαν͵ καὶ ὁρᾶται αὐτὸς μόνος͵ καὶ ἐντέλλεται αὐτοῖς μηδενὶ τοῦτο εἰπεῖν͵ ἕως ἂν ἐκ νεκρῶν ἀναστῇ.

For “as they came down from the mount, He charged them to tell the vision to no man, until He were risen from the dead.”³⁵ For the greater the things spoken of Him, the harder to be received by the generality at that time; and the offense also from the cross was the more increased thereby.

Καταβαινόντων γὰρ αὐτῶν ἐκ τοῦ ὄρους͵ ἐνετείλατο αὐτοῖς μηδενὶ εἰπεῖν τὸ ὅραμα͵ ἕως ἂν ἐκ νεκρῶν ἀναστῇ. Ὅσῳ γὰρ μείζονα ἐλέγετο περὶ αὐτοῦ͵ τοσούτῳ δυσπαραδεκτότερα ἦν τοῖς πολλοῖς τότε· καὶ τὸ σκάνδαλον δὲ τὸ ἀπὸ τοῦ σταυροῦ ἐπετείνετο μᾶλλον ἐντεῦθεν.

Therefore He bids them hold their peace; and not merely so, but He again reminds them of the passion, and all but tells them also the cause, for which indeed He requires them to keep silence.

Διὰ τοῦτο κελεύει σιγᾷν͵ καὶ οὐχ ἁπλῶς͵ ἀλλὰ πάλιν τοῦ πάθους ἀναμι μνήσκων͵ καὶ μόνον οὐχὶ καὶ τὴν αἰτίαν λέγων͵ δι΄ ἣν καὶ σιγᾷν ἐκέλευσεν.

For He did not, you see, command them never to tell any man, but “until He were risen from the dead.” And saying nothing of the painful part, He expresses the good only.

Οὐ γὰρ δὴ διαπαντὸς ἐκέλευσε μη δενὶ εἰπεῖν͵ ἀλλ΄ ἕως ἂν ἀναστῇ ἐκ νεκρῶν. Καὶ τὸ δυσ χερὲς σιγήσας͵ τὸ χρηστὸν ἐμφαίνει μόνον.

What then? Would they not afterwards be offended? By no means.

Τί οὖν; μετὰ ταῦτα οὐκ ἔμελλον σκανδαλίζεσθαι; Οὐδαμῶς.

For the point required was the time before the crucifixion.

Τὸ γὰρ ζητούμενον ὁ πρὸ τοῦ σταυροῦ καιρὸς ἦν.

Since afterwards they both had the spirit vouchsafed them, and the voice that proceeded from the miracles pleading with them, and whatsoever they said was thenceforth easy to be received, the course of events proclaiming His might more clearly than a trumpet, and no offense of that sort interrupting³⁶ what they were about.

Μετὰ γὰρ ταῦτα καὶ Πνεύματος κατηξιώθησαν͵ καὶ τὴν ἀπὸ τῶν σημείων εἶχον φωνὴν συνηγοροῦσαν αὐτοῖς͵ καὶ πάντα ὅσα ἔλεγον λοιπὸν εὐπαράδεκτα ἦν͵ σάλπιγγος λαμπρότερον τῶν πραγμάτων ἀνακηρυττόντων αὐτοῦ τὴν ἰσχὺν͵ καὶ οὐ δενὸς σκανδάλου τοιούτου μεσολαβοῦντος τὰ γινόμενα.

7.

Nothing then is more blessed than the apostles, and especially the three, who even in the cloud were counted worthy to be under the same roof with the Lord.

Οὐδὲν ἄρα τῶν ἀποστόλων μακαριώτερον͵ καὶ μάλιστα τῶν τριῶν͵ οἳ καὶ ἐν τῇ νεφέλῃ ὁμωρόφιοι γενέσθαι κατηξιώθησαν τῷ Δεσπότῃ.

But if we will, we also shall behold Christ, not as they then on the mount, but in far greater brightness.

Ἀλλ΄ ἂν θέλωμεν͵ ὀψόμεθα καὶ ἡμεῖς τὸν Χριστόν· οὐχ οὕτως ὡς ἐκεῖνοι τότε ἐν τῷ ὄρει͵ ἀλλὰ πολλῷ λαμπρότερον.

For not thus shall He come hereafter.

Οὐ γὰρ οὕτως ὕστε ρον ἥξει.

For whereas then, to spare His disciples, He discovered so much only of His brightness as they were able to bear; hereafter He shall come in the very glory of the Father, not with Moses and Elias only, but with the infinite host of the angels, with the archangels, with the cherubim, with those infinite tribes, not having a cloud over His head, but even heaven itself being folded up.

Τότε μὲν γὰρ τῶν μαθητῶν φειδόμενος͵ τοσ οῦτον παρήνοιξε μόνον τῆς λαμπρότητος͵ ὅσον ἠδύναντο ἐνεγκεῖν· ὕστερον δὲ ἐν αὐτῇ τοῦ Πατρὸς τῇ δόξῃ ἥξει͵ οὐ μετὰ Μωϋσέως καὶ Ἠλία μόνον͵ ἀλλὰ μετὰ τῆς ἀπείρου τῶν ἀγγέλων στρατιᾶς͵ μετὰ τῶν ἀρχαγγέλων͵ μετὰ τῶν Χερουβὶμ͵ μετὰ τῶν δήμων τῶν ἀπείρων ἐκείνων· οὐ νεφέλης γινομένης ὑπεράνω τῆς κεφαλῆς αὐτοῦ͵ ἀλλὰ καὶ αὐτοῦ συστελλομένου τοῦ οὐρανοῦ.

For as it is with the judges; when they judge publicly, the attendants drawing back the curtains show them to all; even so then likewise all men shall see Him sitting, and all the human race shall stand by, and He will make answers to them by Himself; and to some He will say, “Come, ye blessed of my Father; for I was an hungered, and ye gave me meat; “³⁷ to others,” Well done, thou good and faithful servant, thou hast been faithful over a few things, I will set thee over many things.³⁸

Καθάπερ γὰρ τοὺς δικαστὰς͵ ὅταν δημοσίᾳ κρίνωσι͵ τὰ παραπετάσματα συνελκύσαντες οἱ παρεστῶτες πᾶ σιν αὐτοὺς δεικνύουσιν· οὕτω δὴ καὶ τότε καθήμενον αὐτὸν ἅπαντες ὄψονται͵ καὶ πᾶσα ἡ ἀνθρωπίνη παρα στήσεται φύσις͵ καὶ αὐτὸς αὐτοῖς δι΄ ἑαυτοῦ ἀποκρίνεται· καὶ τοῖς μὲν ἐρεῖ· Δεῦτε͵ οἱ εὐλογημένοι τοῦ Πατρός μου· ἐπείνασα γὰρ͵ καὶ ἐδώκατέ μοι φαγεῖν· τοῖς δὲ ἐρεῖ· Εὖ͵ δοῦλε ἀγαθὲ καὶ πιστέ· ἐπὶ ὀλίγα ἦς πιστὸς͵ ἐπὶ πολλῶν σε καταστήσω.

And again passing an opposite sentence, to some He will answer, “Depart into the everlasting fire, that is prepared for the devil and his angels,”³⁹ and to others, “O thou wicked and slothful servants.”⁴⁰

Καὶ ἐναντία δὲ 58.555 ψηφιζόμενος͵ τοῖς μὲν ἀποκρίνεται͵ ὅτι Πορεύεσθε εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· τοῖς δὲ͵ Πονηρὲ δοῦλε καὶ ὀκνηρέ.

And some He will “cut asunder,” and “deliver to the tormentors;” but others He will command to “be bound hand and foot, and cast into outer darkness? And after the axe the furnace will follow; and all out of the net, that is east away, will fall therein.

Καὶ τοὺς μὲν διχοτομήσει͵ καὶ παραδώσει τοῖς βασανισταῖς· τοὺς δὲ κελεύσει δεθέντας χεῖρας καὶ πό δας εἰς τὸ σκότος ἐκβληθῆναι τὸ ἐξώτερον. Καὶ μετὰ τὴν ἀξίνην ἡ κάμινος διαδέξεται͵ καὶ τὰ ἀπὸ τῆς σαγή νης ῥιπτούμενα ἐκεῖ ἐμπεσεῖται.

“Then shall the righteous shine forth as the sun; “⁴¹ or rather more than the sun.

Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος· μᾶλλον δὲ πλέον ἢ ὁ ἥλιος.

But so much is said, not because their light is to be so much and no more, but since we know no other star brighter than this, He chose by the known example to set forth the future brightness of the saints.

Τοσ οῦτον δὲ εἴρηται͵ οὐκ ἐπειδὴ τοσοῦτον αὐτῶν μόνον ἔσται τὸ φῶς· ἀλλ΄ ἐπειδὴ τοῦ ἄστρου τούτου φαιδρό τερον οὐκ ἴσμεν ἕτερον͵ ἀπὸ τοῦ γνωρίμου παραστῆσαι ἠβουλήθη τὴν μέλλουσαν λαμπηδόνα τῶν ἁγίων.

Since on the mount too, when He says, “He did shine as the sun,” for the same cause did He so speak.

Ἐπεὶ καὶ ἐν τῷ ὄρει εἰπὼν͵ ὅτι Ἔλαμψεν ὡς ὁ ἥλιος͵ διὰ τὴν αὐτὴν αἰτίαν οὕτως εἴρηκεν.

For that the comparison did not come up to His light, the apostles showed by falling down.

Ὅτι γὰρ τοῦ ὑποδείγματος μεῖζον ἦν τὸ φῶς͵ ἔδειξαν οἱ μαθηταὶ πεσόντες.

For had the brightness not been unalloyed, but comparable to the sun; they would not have fallen, but would easily have borne it.

Εἰ δὲ μὴ ἄκρα τον ἦν τὸ φῶς͵ ἀλλὰ τῷ ἡλίῳ σύμμετρον͵ οὐκ ἂν ἔπεσον͵ ἀλλ΄ εὐκόλως ἤνεγκαν ἄν.

The righteous therefore will shine as the sun, and more than the sun in that time; but the sinners shall suffer all extremities.

Οἱ μὲν οὖν δίκαιοι ἐκλάμ ψουσιν ὡς ὁ ἥλιος͵ καὶ ὑπὲρ τὸν ἥλιον τότε· οἱ δὲ ἁμαρτωλοὶ τὰ ἔσχατα πείσονται.

Then will there be no need of records, proofs, witnesses. For He who judges is Himself all, both witness, and proof, and judge.

Τότε οὐχ ὑπομνη μάτων δεήσει͵ οὐκ ἐλέγχων͵ οὐ μαρτύρων· πάντα γὰρ αὐτός ἐστιν ὁ δικάζων͵ καὶ μάρτυς͵ καὶ ἔλεγχος͵ καὶ κριτής.

For He knows all things exactly; “For all things are naked and opened unto His eyes.”⁴²

Πάντα γὰρ οἶδε σαφῶς· Πάντα γὰρ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ.

No man will there appear rich or poor, mighty or weak, wise or unwise, bond or free; but these masks will be dashed in pieces, and the inquiry will be into their works only.

Οὐ πλούσιος͵ οὐ πένης͵ οὐ δυνάστης͵ οὐκ ἀσθενὴς͵ οὐ σοφὸς͵ οὐκ ἄσοφος͵ οὐ δοῦλος͵ οὐκ ἐλεύθερος οὐδεὶς ἐκεῖ φανεῖται͵ ἀλλὰ τῶν προσωπείων τούτων συντριβέντων ἡ τῶν ἔρ γων ἐξέτασις ἔσται μόνη.

For if in our courts, when any one is tried for usurpation, or murder, whatever he may be, whether governor, or consul, or what you will, all these dignities fleet away, and he that is convicted suffers the utmost penalty; much more will it be so there.

Εἰ γὰρ ἐν τοῖς δικαστηρίοις ὅταν τυραννίδος τις κρίνηται ἢ φόνου͵ ὅπερ ἂν ᾗ͵ κἂν ὕπαρχος͵ κἂν ὕπατος͵ κἂν ὁτιοῦν͵ πάντα ἀφίπταται τὰ ἀξιώματα͵ καὶ ὁ ἁλοὺς τὴν ἐσχάτην δίδωσι δίκην· πολλῷ μᾶλλον ἐκεῖ τοῦτο ἔσται.

8.

ε.

Therefore that this may not be so, let us lay aside our filthy garments, let us put on the armor of light, and the glory of God will wrap us around.

Ἵν΄ οὖν μὴ γένηται τοῦτο͵ ἀποθώμεθα τὰ ῥυπαρὰ ἱμάτια͵ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτὸς͵ καὶ ἡ δόξα τοῦ Θεοῦ περιστελεῖ ἡμᾶς.

For what is even grievous in the injunctions? or what is there not easy? Hear, for instance, the prophet speaking, and then thou shalt know the easiness thereof.

Τί γὰρ καὶ φορτικὸν τῶν ἐπιτα γμάτων; τί δὲ οὐ ῥᾴδιον; Ἄκουσον γοῦν τοῦ προφήτου λέγοντος͵ καὶ τότε εἴσῃ τὴν εὐκολίαν.

“Neither though thou bow as a collar thy neck, and strew beneath thee sackcloth and ashes, not even so shalt thou call a fast acceptable; but loose every bond of iniquity, unloose the twisted knots of oppressive bargains.”⁴³

Οὐδὲ ἐὰν κάμ ψῃς ὡς κλοιὸν τὸν τράχηλόν σου͵ καὶ σάκκον καὶ σποδὸν ὑποστρώσῃ͵ οὐδὲ οὕτω καλέσεις νηστείαν δεκτήν· ἀλλὰ λύε πάντα σύνδεσμον ἀδικίας͵ διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων.

See a prophet’s wisdom, how stating first whatever was irksome, and removing it, he exhorts them to obtain salvation by the duties that are easy; signifying, that God needs not toils, but obedience.

Ὅρα σοφίαν προφήτου.

Θεὶς γὰρ φορτικὰ πρότερον καὶ ἀνελὼν͵ ἀπὸ τῶν εὐκόλων ἀξιοῖ σώζεσθαι͵ δεικνὺς ὅτι ὁ Θεὸς οὐ πό νων δεῖται͵ ἀλλ΄ ὑπακοῆς.

Then implying that virtue is easy, but vice grievous and galling, he makes it out by the bare names; “For,” saith he, “vice is a bond,” and “a twisted knot,” but virtue is a disengagement and release from all these.

Εἶτα δεικνὺς ὅτι εὔκολον μὲν ἡ ἀρετὴ͵ βαρὺ δὲ καὶ φορτικὸν ἡ κακία͵ ἀπὸ τῶν ὀνομάτων γυμνῶν τοῦτο κατασκευάζει. Ἡ μὲν γὰρ κακία σύνδεσμος καὶ στραγγαλιὰ͵ φησίν· ἡ δὲ ἀρετὴ τούτων ἁπάντων ἀπαλλαγὴ καὶ διάλυσις.

“Tear in sunder every unjust compact;” thus calling men’s bills about the interest due to them, and the sums they have lent.

Πᾶσαν συγ γραφὴν ἄδικον διάσπα· τὰ τῶν τόκων γραμματεῖα͵ τὰ τῶν δανεισμάτων οὕτω καλῶν.

“Set at liberty them that are bruised;’ them that are afflicted.

Ἀπόλυε τεθραυ σμένους ἐν ἀφέσει· τοὺς τεταλαιπωρημένους.

For such a being is the debtor; when he sees his creditor, his mind is broken, and he fears him more than a wild beast.

Τοιοῦτον γὰρ ὁ χρεώστης· ὅταν ἴδῃ τὸν δανειστὴν͵ κλᾶται αὐτοῦ ἡ διάνοια͵ καὶ θηρίου μᾶλλον αὐτὸν δέδοικε.

“Bring in the poor that are cast out to thy house; if thou seest one naked, clothe him, and them that belong to thy seed thou shalt not overlook.”⁴⁴

Πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου· ἐὰν ἴδῃς γυ μνὸν͵ περίβαλε͵ καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐκ ὑπερόψει.

Now in our late discourse which we made unto you when declaring the rewards, we showed the wealth arising from these acts; but now let us see if any of the injunctions be grievous, and transcending our nature.

Ἐν μὲν οὖν τῇ πρώην ἡμῖν γενο 58.556 μένῃ διαλέξει τὰ ἔπαθλα διηγούμενοι͵ τὸν πλοῦτον ἐδείκνυμεν τὸν ἐκ τούτων· νυνὶ δὲ ἴδωμεν εἴ τι τῶν ἐπιταγμάτων ἐστὶ δύσκολον͵ καὶ τὴν ἡμετέραν ὑπερ βαῖνον φύσιν.

Nay, nothing of the kind shall we discover, but quite the contrary; that while these courses are very easy, those of vice are full of labor.

Ἀλλ΄ οὐδὲν τοιοῦτον εὑρήσομεν͵ ἀλλὰ τοὐναντίον ἅπαν͵ ταῦτα μὲν πολλὴν ἔχοντα τὴν εὐκο λίαν͵ τὰ δὲ τῆς κακίας πολὺν τὸν ἱδρῶτα.

For what is more vexatious than to be lending, and taking thought about usuries and bargains, and demanding sureties, and fearing and trembling about securities, about the principal, about the writings, about the interest, about the bondsmen ?

Τί γὰρ δυσ κολώτερον τοῦ δανείζειν͵ καὶ ὑπὲρ τόκων καὶ συναλ λαγμάτων φροντίζειν͵ καὶ ἐγγύας ἀπαιτεῖν͵ καὶ δεδοι κέναι καὶ τρέμειν ὑπὲρ ἐνεχύρων͵ ὑπὲρ τοῦ κεφαλαίου͵ ὑπὲρ τῶν γραμματείων͵ ὑπὲρ τῶν τόκων͵ ὑπὲρ τῶν ἐγ γυωμένων;

For such is the nature of worldly things; yea, nothing is so unsound and suspicious as that which is accounted security, and contrived for that purpose; but to show mercy is easy, and delivers from all anxiety.

Τοιαῦτα γὰρ τὰ βιωτικά.Αὕτη γὰρ ἡ δο κοῦσα καὶ ἐπινοουμένη ἀσφάλεια πάντων ἐστὶ σαθροτέρα καὶ ὕποπτος· τὸ δὲ ἐλεεῖν ῥᾴδιον͵ καὶ πάσης ἀπαλλάττον φροντίδος.

Let us not then traffic in other men’s calamities, nor make a trade of our benevolence.

Μὴ τοίνυν πραγματευώμεθα τὰς ἀλλοτρίας συμφορὰς͵ μηδὲ καπηλεύωμεν τὴν φιλανθρω πίαν.

And I know indeed that many hear these words with displeasure; but what is the profit of silence? For though I should hold my peace, and give no trouble by my words, I could not by this silence deliver you from your punishment; rather it has altogether the opposite result; the penalty is enhanced, and not to you only, but to me also, doth such a silence procure punishment.

Καὶ οἶδα μὲν͵ ὅτι πολλοὶ τούτων ἀηδῶς ἀκούουσι τῶν λόγων· ἀλλὰ τί τὸ κέρδος τῆς σιγῆς; Κἂν γὰρ σι γάσω͵ καὶ μηδὲν ἐνοχλήσω διὰ ῥημάτων͵ ἀδύνατον διὰ τῆς σιγῆς ταύτης ἀπαλλάξαι τῆς κολάσεως ὑμᾶς͵ ἀλλὰ καὶ τοὐναντίον ἅπαν ἐντεῦθεν γίνεται· ἐπιτείνεται τὰ τῆς τιμωρίας͵ καὶ οὐχ ὑμῖν μόνον͵ ἀλλὰ καὶ ἐμοὶ προ ξενεῖ τὴν κόλασιν ἡ τοιαύτη σιγή.

What then signify our gracious words, when in our works they help us not, but rather do harm? What is the good of delighting men in word, while we vex them in deed, bringing pleasure to the ears, and punishment to the soul? Wherefore I must needs make you sorry here, that we may not suffer punishment there.

Τίς οὖν ἡ τῶν ῥημά των χάρις͵ ὅταν εἰς τὰ ἔργα μὴ βοηθῇ͵ ἀλλὰ καὶ κα ταβλάπτῃ; Τί τὸ κέρδος͵ εὐφρᾶναι λόγῳ͵ καὶ λυπῆσαι πράγματι; τέρψαι τὴν ἀκοὴν͵ καὶ κολάσαι τὴν ψυχήν͵ Διόπερ ἀναγκαῖον ἐνταῦθα λυπεῖν͵ ἵνα μὴ τιμωρίαν δῶ μεν ἐκεῖ.

9.

For indeed a dreadful disease, beloved, dreadful and needing much attendance, hath fallen on the church.

Καὶ γὰρ δεινὸν͵ ἀγαπητὲ͵ δεινὸν καὶ πολλῆς δεόμενον θεραπείας νόσημα εἰς τὴν Ἐκκλησίαν ἐμπέ πτωκεν.

Those, namely, who are enjoined not even by honest labors to lay up treasures, but to open their houses to the needy, make a profit of other men’s poverty, devising a specious robbery, a plausible covetousness.

Οἱ γὰρ μηδὲ ἐκ δικαίων πόνων θησαυρίζειν κελευόμενοι͵ ἀλλὰ τὰς οἰκίας ἀνοίγειν τοῖς δεομένοις͵ τὴν ἑτέρων καρποῦνται πενίαν͵ εὐπρόσωπον ἁρπαγὴν͵ εὐ προφάσιστον πλεονεξίαν ἐπινοοῦντες.

For tell me not of the laws that are without; since even the publican fulfills the law that is without, but nevertheless is punished: which will be the case with us also, unless we refrain from oppressing the poor, and from using their need and necessity as an occasion for shameless trafficking.

Μὴ γάρ μοι λέγε τοὺς ἔξω νόμους· ἐπεὶ καὶ ὁ τελώνης νόμον πληροῖ τὸν ἔξωθεν͵ ἀλλ΄ ὅμως κολάζεται. Ὃ καὶ ἡμεῖς πεισόμεθα͵ ἐὰν μὴ ἀποστῶμεν τοὺς πένητας ἐπιτρίβοντες͵ καὶ τῇ χρείᾳ καὶ τῇ ἀνάγκῃ ἀφορμῇ εἰς καπηλείαν ἀναίσχυντον ἀποχρώμενοι.

For to this intent thou hast wealth, to relieve poverty, not to make a gain of poverty; but thou with show of relief makest the calamity greater, and sellest benevolence for money.

Διὰ γὰρ τοῦτο χρήματα ἔχεις͵ ἵνα λύσῃς πενίαν͵ οὐχ ἵνα πραγματεύσῃ πενίαν· σὺ δὲ ἐν προσχή ματι παραμυθίας μείζονα ἐργάζῃ τὴν συμφορὰν͵ καὶ πωλεῖς φιλανθρωπίαν χρημάτων.

Sell it, I forbid thee not, but for a heavenly kingdom.

Πώλησον͵ οὐ κωλύω͵ ἀλλὰ βασιλείας οὐρανῶν.

Receive not a small price for so good a deed, thy monthly one in the hundred,⁴⁵ but that immortal life.

Μὴ μικρὰν λάβῃς τιμὴν τοῦ τοσούτου κατορθώματος τόκον ἑκατοστιαῖον͵ ἀλλὰ τὴν ἀθάνατον ζωὴν ἐκείνην.

Why art thou beggarly, and poor, and mean, selling thy great things for a little, even for goods that perish.

Τί πτωχὸς εἶ͵ καὶ πένης καὶ μικρολόγος͵ ὀλίγου τὰ μεγάλα πωλῶν͵ χρημάτων ἀπολ λυμένων͵ δέον βασιλείας ἀεὶ μενούσης;

when it should be for an everlasting kingdom? Why dost thou leave God, and get human gains? Why dost thou pass by the wealthy one, and trouble him that hath not? and leaving the sure paymaster make thy bargain with the unthankful? The other longs to repay, but this even grudges in the act of repaying.

Τί τὸν Θεὸν ἀφεὶς͵ ἀνθρώπινα κερδαίνεις κέρδη; τί τὸν πλουτοῦντα παραδραμὼν͵ τὸν οὐκ ἔχοντα ἐνοχλεῖς͵ καὶ τὸν ἀποδι δόντα καταλιπὼν͵ τῷ ἀγνωμονοῦντι συμβάλλεις; Ἐκεῖνος ἐπιθυμεῖ ἀποδοῦναι· οὗτος δὲ καὶ δυσχεραίνει ἀποδιδούς.

This hardly repays a hundredth part, but the other “an hundredfold and eternal life.”

Οὗτος μόλις ἑκατοστὴν ἀποδίδωσιν· ἐκεῖνος δὲ ἑκατονταπλασίονα͵ καὶ ζωὴν αἰώνιον.

This with insults and revilings, but the other with praises and auspicious words.

Οὗτος μετὰ ὕβρεων καὶ λοιδοριῶν· ἐκεῖνος μετὰ ἐπαίνων καὶ εὐ φημίας.

This stirs up envy against thee, but the other even weaves for thee crowns.

Οὗτός σοι βασκανίαν ἐγείρει· ἐκεῖνος δὲ καὶ στε φάνους σοι πλέκει.

This hardly here, but the other both there and here.

Οὗτος μόλις ἐνταῦθα· ἐκεῖνος δὲ καὶ ἐκεῖ καὶ ἐνταῦθα.

Surely then is it not the utmost senselessness, not so much as to know how to gain?

Ἆρ΄ οὖν οὐκ ἐσχάτης ταῦτα ἀνοίας.58.557 τὸ μηδὲ εἰδέναι κερδαίνειν;

How many have lost their very principal for the interest’s sake?

Πόσοι καὶ τὸ κεφάλαιον ἀπώλεσαν διὰ τόκους;

How many have fallen into perils for usurious gains.

πόσοι κινδύνοις περιέπεσον διὰ τόκους;

How many have involved both themselves and others in extreme poverty through their unspeakable covetousness !

πόσοι καὶ ἑαυτοὺς καὶ ἑτέρους πενίᾳ περιέβαλον ἐσχάτῃ διὰ τὴν ἄφατον πλεονεξίαν; .

For tell me not this, that he is pleased to receive, and is thankful for the loan.

Μὴ γάρ μοι τοῦτο εἴπῃς͵ ὅτι ἥδεται λαμβάνων͵ καὶ χάριν ἔχει τοῦ δανείσματος.

Why, this is a result of thy cruelty.

Τοῦτο γὰρ διὰ τὴν σὴν ὠμότητα γίνεται.

Since Abraham too,⁴⁶ contriving how his plan might take with the barbarians, did himself give up his wife to them; not however willingly, but through fear of Pharaoh.

Ἐπεὶ καὶ ὁ Ἀβραὰμ τὴν γυναῖκα ἐκδιδοὺς τοῖς βαρβάροις͵ αὐτὸς κατεσκεύαζεν εὐπα ράδεκτον γενέσθαι τὴν ἐπιβουλήν· ἀλλ΄ οὐχ ἑκὼν͵ ἀλλὰ διὰ τὸν φόβον τοῦ Φαραώ.

So also the poor man, because thou countest him not even worth so much money, is actually compelled to be thankful for cruelty.

Οὕτω καὶ ὁ πένης͵ ἐπειδὴ οὐδὲ τούτου ἄξιον αὐτὸν εἶναι νομίζεις͵ καὶ ὠμότητος ἀναγκάζεται χάριν εἰδέναι.

And it seems to me as though, shouldest thou deliver him from dangers, thou wouldest exact of him a payment for this deliverance.

Σὺ δέ μοι δοκεῖς͵ κἂν κινδύ νων ἀπαλλάξῃς͵ μισθὸν ἀπαιτεῖν τῆς ἀπαλλαγῆς ταύτης αὐτόν.

“Away,” saith he; “let it not be.”

Ἄπαγε͵ φησὶ͵ μὴ γένοιτο.

What sayest thou? Delivering him from the greater evil, thou art unwilling to exact money, and for the lesser dost thou display so much inhumanity?

Τί λέγεις; Τοῦ μεί ζονος ἀπαλλάττων͵ οὐ βούλει χρήματα ἀπαιτεῖν· ὑπὲρ δὲ τοῦ ἐλάττονος τοσαύτην ἐπιδείκνυσαι τὴν ἀπανθρω πίαν;

Seest thou not how great a punishment is appointed for the deed? hearest thou not that even in the old law this is forbidden?⁴⁷ But what is the plea of the many? “When I have received the interest, I give to the poor;” one tells me.

Οὐχ ὁρᾷς ὅση τῷ πράγματι κεῖται τιμωρία; οὐκ ἀκούεις ὅτι καὶ ἐν τῇ Παλαιᾷ τοῦτο κεκώλυται; Ἀλλὰ τίς τῶν πολλῶν ὁ λόγος; Λαβὼν τὸν τόκον͵ πένητι δίδωμι͵ φησίν.

Speak reverently, O man; God desires not such sacrifices.

Εὐφήμει͵ ἄνθρωπε· οὐ βούλεται τοιαύτας θυσίας ὁ Θεός.

Deal not subtilly with the law.

Μὴ σοφίζου τὸν νόμον.

Better not give to a poor man, than give from that source; for the money that hath been collected by honest labors, thou often makest to become unlawful because of that wicked increase; as if one should compel a fair womb to give birth to scorpions.

Βέλτιον μὴ διδόναι πέ νητι͵ ἢ ἐντεῦθεν διδόναι· ὅτι τὸ ἐκ δικαίων πόνων συλ λεγὲν ἀργύριον πολλάκις ποιεῖς εἶναι παράνομον διὰ τὰ πονηρὰ γεννήματα· ὥσπερ ἂν εἴ τις νηδὺν καλὴν ἀναγκάζοι τίκτειν σκορπίους.

And why do I speak of God’s law? Do not even ye call it “filth”? But if ye, the gainers, give your voice so, consider what suffrage God will pass upon you.

Καὶ τί λέγω τὸν τοῦ Θεοῦ νόμον; Οὐχὶ καὶ ὑμεῖς ῥύπον αὐτὸ καλεῖτε; Εἰ δὲ οἱ κερδαίνοντες τοιαῦτα ψηφίζεσθε͵ ἐννόησον τίνα ὁ Θεὸς περὶ ὑμῶν οἴσει τὴν ψῆφον.

And if thou wilt ask the Gentile lawgivers too, thou wilt be told that even by them this thing is deemed a proof of the most utter shamelessness.

Εἰ δὲ βούλει καὶ τοὺς ἔξω θεν νομοθέτας ἐρέσθαι͵ ἀκούσῃ ὅτι κἀκείνοις τῆς ἐσχάτης ἀναισχυντίας τὸ πρᾶγμα δεῖγμα εἶναι δοκεῖ.

Those, for example, who are in offices of honor, and belong to the great council, which they call the senate, may not legally disgrace themselves with such gains; there being a law among them which prohibits the same.⁴⁸

Τοὺς γοῦν ἐν ἀξιώμασιν ὄντας͵ καὶ εἰς τὴν μεγάλην τελοῦντας βουλὴν͵ ἣν σύγκλητον καλοῦσιν͵ οὐ θέμις τοιούτοις κέρδεσι καταισχύνεσθαι· ἀλλὰ νόμος ἐστὶ παρ΄ αὐτοῖς ὁ τὰ τοιαῦτα ἀπαγορεύων κέρδη.

How then is it not a horrible thing, if thou ascribe not even so much honor to the polity of Heaven, as the legislators to the council of the Romans; but Heaven is to obtain less than earth, and thou art not ashamed even of the very folly of the thing? For what could be more foolish than this, unless one without! land, rain, or plough, were to insist upon sowing?⁴⁹ Tares therefore, to be committed to the fire, do they reap, who have devised this evil husbandry.

Πῶς οὖν οὐκ ἄξιον φρίκης͵ εἰ μηδὲ τοσαύτην ἀπονέμοις τῇ τῶν οὐρανῶν πολιτείᾳ τιμὴν͵ ὅσην τῇ βουλῇ Ρωμαίων οἱ νομοθέται· ἀλλ΄ ἔλαττον οἴσει τῆς γῆς ὁ οὐρανὸς͵ καὶ οὐδὲ αὐτὴν αἰσχύνῃ τοῦ πράγματος τὴν ἀλογίαν; Τί γὰρ τούτου γένοιτ΄ ἂν ἀλογώτερον͵ ἀλλ΄ ἢ ὅταν τις χωρὶς γῆς καὶ ὑετοῦ καὶ ἀρότρου βιάζηται σπείρειν; Διὰ τοῦτο ζιζάνια 58.558 θερίζουσι τὰ τῷ πυρὶ παραδιδόμενα οἱ τὴν πονηρὰν ταύτην ἐπινοήσαντες γεωργίαν.

Why, are there not many honest trades? in the fields, the flocks, the herds, the breeding of cattle, in handicrafts, in care of property?

Μὴ γὰρ οὐκ εἰσὶ δίκαιαι ἐμπορίαι πολλαί; αἱ τῶν ἀγρῶν͵ αἱ τῶν ποιμνίων͵ αἱ τῶν βουκολίων͵ αἱ τῶν θρεμ μάτων.

Why rave and be frantic, cultivating thorns for no good? What if the fruits of the earth are subject to mischance; hail, and blight, and excessive rain? yet not to such an extent as are money dealings.

αἱ τῶν χειρῶν͵ αἱ τῆς ἐπιμελείας τῶν ὄντων; Τί μαίνῃ καὶ παραπαίεις εἰκῆ γεωργῶν ἀκάνθας; Ἀλλ΄ ἔχου σιν ἀποτυχίας οἱ τῆς γῆς καρποὶ͵ καὶ χάλαζαν καὶ ἐρυσίβην καὶ ἐπομβρίας; Ἀλλ΄ οὐ τοσαύτας͵ ὅσας οἱ τόκοι.

For in whatsoever cases of that sort occur, the damage of course concerns the produce, but the principal remains, I mean, the land.

Καὶ γὰρ ὅσα ἂν γένηται τοιαῦτα͵ περὶ τὴν πρόσοδον ἡ ζη μία· τὸ δὲ κεφάλαιον ἕστηκεν͵ ὁ ἀγρός.

But herein many often have suffered shipwreck in their principal; and before the loss too they are in continual dejection.

Ἐνταῦθα δὲ πολ λοὶ πολλάκις ἐν τῷ κεφαλαίῳ τὸ ναυάγιον ὑπέμειναν· καὶ πρὸ τῆς ζημίας δὲ ἐν διηνεκεῖ εἰσιν ἀθυμίᾳ.

For never cloth the money-lender enjoy his possessions, nor find pleasure in them; but when the interest is brought, he rejoices not that he hath received gain, but is grieved that the interest hath not yet come up to the principal.

Οὐδέ ποτε γὰρ ἀπολαύει τῶν ὄντων ὁ δανειστὴς͵ οὐδὲ εὐφραί νεται ἐπὶ τούτοις͵ ἀλλ΄ ὅταν ὁ τόκος ἐνεχθῇ͵ οὐ χαίρει͵ ὅτι πρόσοδος γέγονεν͵ ἀλλὰ λυπεῖται͵ ὅτι οὐδέπω τὸ κε φάλαιον ἔφθασεν ὁ τόκος·

And before this evil offspring is brought forth complete, he compels it also to bring forth,⁵⁰ making the interest principal, and forcing it to bring forth its untimely and abortive brood of vipers.

καὶ πρὶν ἢ τέλειον τεχθῆναι τὸ κακὸν γέννημα τοῦτο͵ καὶ αὐτὸ τίκτειν ἀναγκάζει͵ τοὺς τόκους κεφάλαιον ποιῶν͵ καὶ βιαζόμενος τὰ ἄωρα καὶ ἀμβλωθρίδια προενεγκεῖν γεννήματα τῶν ἐχιδνῶν.

For of this nature are the gains of usury; more than those wild creatures do they devour and tear the souls of the wretched.⁵¹

Τοιοῦτον γὰρ οἱ τόκοι· τῶν θηρίων ἐκείνων μᾶλλον κατ εσθίουσι καὶ σπαράττουσι τὰς τῶν ἀθλίων ψυχάς.

This “is the bond of iniquity:” this “the twisted knot of oppressive bargains.”

Τοῦτο σύνδεσμος ἀδικίας· τοῦτο στραγγαλιὰ βιαίων συν αλλαγμάτων.

Yea, “I give,” he seems to say, “not for thee to receive, but that thou mayest repay more.”

Δίδωμι γὰρ͵ φησὶν͵ οὐχ ἵνα λάβῃς͵ ἀλλ΄ ἵνα πλείονα ἀποδῷς.

And whereas God commands not even to receive what is given (for “give,” saith He, “to them from whom ye look not to receive”),⁵² thou requirest even more than is given, and what thou gavest not, this as a debt, thou constrainest the receiver to pay.

Καὶ ὁ μὲν Θεὸς οὔτε τὸ διδόμενον κελεύει λαβεῖν· Δίδοτε γὰρ͵ φησὶ͵ παρ΄ ὧν οὐ προσ δοκᾶτε λαβεῖν· σὺ δὲ καὶ τοῦ διδομένου πλέον ἀπαι τεῖς͵ καὶ ὅπερ οὐκ ἔδωκας͵ τοῦτο ὡς ὀφειλόμενον ἀναγκά ζεις καταθεῖναι τὸν εἰληφότα.

And thou indeed supposest thy substance to be increased hereby, but instead of substance thou art kindling the unquenchable fire.

Καὶ σὺ μὲν νομίζεις τὴν οὐσίαν σοι πλεονάζειν ἐντεῦθεν· ἀντὶ δὲ τῆς οὐσίας τὸ πῦρ ἀνάπτεις τὸ ἄσβεστον.

That this therefore may not be, let us cut out the evil womb of usurious gains, let us deaden these lawless travailings, let us dry up this place of pernicious teeming, and let us pursue the true and great gains only.

Ἵν΄ οὖν μὴ τοῦτο γένηται͵ ἐκκόψωμεν τὴν πονηρὰν νηδὺν τῶν τόκων͵ πηρώσωμεν τὰς παρανόμους ὠδῖνας͵ ἀναξηράνωμεν τὴν ὀλέθριον ταύτην γαστέρα͵ καὶ τὰ ἀληθῆ καὶ μεγάλα κέρδη διώ κωμεν μόνα.

“But what are these?” Hear Paul saying “Godliness with contentment is great gain.”⁵³

Τίνα δὲ ταῦτά ἐστιν; Ἄκουσον Παύλου λέγοντος͵ ὅτι Μέγας πορισμὸς ἡ εὐσέβεια μετὰ αὐ ταρκείας.

Therefore in this wealth alone let us be rich, that we may both here enjoy security, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might with the Father and the Holy Spirit, now and always, and world without end.

Τοῦτον τοίνυν πλουτῶμεν τὸν πλοῦτον μόνον͵ ἵνα καὶ ἐνταῦθα ἀδείας ἀπολαύσωμεν͵ καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν͵ χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ͵ ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι͵ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.

Amen.

Ἀμήν.