28.
'And forgive us our debts, as we also have forgiven our debtors' — or as Luke has it, 'And forgive us our sins, for we ourselves also forgive everyone indebted to us.' Concerning debts, the Apostle says: 'Render to all their dues: tribute to whom tribute, fear to whom fear, tax to whom tax, honor to whom honor. Owe no one anything, except to love one another.' We owe, then — holding certain duties — not only in giving, but in gentle speech too, and in certain works; and we owe a certain disposition toward them. These debts we either pay, by performing what the divine law commands, or, by despising the wholesome word, not paying, we remain in owing.
The like must be conceived for debts toward brothers — both those reborn with us in Christ by the word of godliness, and those of our womb or our father. There is a debt toward citizens too, and another common one toward all men — toward strangers in particular, and in particular toward those of a father's age — and another toward some, whom it is reasonable to honor as sons or as brothers. He who does not see that what is owed to brothers is performed remains a debtor of what he did not do. And he — if, when men cast upon us some of our failings, from the philanthropic spirit of wisdom — the debt grows greater. But we owe to ourselves too: to use the body thus — not to wear out the body's flesh by love of pleasure; and to bring this care to the soul, and make provision for the mind's keenness, and for speech, that it be stingless and useful and nowise idle. And when we do not do what is owed by us to ourselves, our liability becomes heavier.
And beyond all these, as God's 'workmanship' and creation, we owe him a certain disposition kept toward him, and love 'from the whole heart' 'and from the whole strength' 'and from the whole mind.' If we do not accomplish these, we remain debtors to God, sinning against the Lord. And who shall pray for us concerning these? 'For if a man sinning sin against a man, they shall pray for him; but if he sin against the Lord, who shall pray for him?' — as Eli says in First Kingdoms. But with Christ having bought us with his own blood, we are debtors — as every slave is debtor to his buyer for so great a sum given for him. And we have a debt toward 'the Holy Spirit' too — paid when we grieve him not, 'whereby' we were 'sealed unto the day of redemption' — and, not grieving him, bear the fruits we are required to bear, with him present in us and quickening our soul. And if we know not exactly who is each one's angel, 'beholding' in the heavens the Father's 'face' — yet to each who oversees himself it becomes plain that to him too we are debtors of certain things. And if we are 'in a theater of the world and angels and men,' know that, as in a theater one is debtor to say or do such things in sight of the spectators — which, if he do not, he is punished as having insulted the whole theater — so we owe 'to' the whole 'world' 'and' to all, angels and the race of men, the things we shall learn from wisdom if we will.
But apart from these more general debts, there is a debt of a widow cared for by the church, and another of a deacon, and another of a presbyter — and a bishop's debt is heaviest, exacted by the Savior of the whole church, and avenged if unpaid. And the Apostle named a common debt of man and wife, saying: 'Let the husband render the debt to the wife, and likewise the wife to the husband' — adding, 'Defraud not one another.' And why must I say what readers of this writing can gather for themselves from what is said — how many debts, either not paying, we shall be held, or paying, be freed? Only, living in this life, there is no hour of night or day without owing.
But in owing, one either pays or keeps back the debt. In this life one can pay; one can also keep back. Some owe nothing to anyone; some, paying most, owe little; some, paying little, owe more; and perhaps there is one who, paying nothing, owes all. And he who pays all, so as to owe nothing, succeeds in this in time — needing forgiveness for former debts. Which forgiveness he who has been zealous, from some time, to become such as to owe nothing of what befalls him, as unpaid, may reasonably obtain. And these lawless activities, imprinted on the ruling faculty, become the 'handwriting against us' by which we shall be judged — as books, as it were, written by all hands, to be produced when 'we shall all stand before the tribunal' 'of Christ, that each may receive the things through the body, according to what he did, whether good or bad.' To these debts belongs also what is said in Proverbs: 'Give not thyself for surety, ashamed of face; for if thou hast not whence to pay, they shall take thy mattress from under thy sides.'
And if we owe to so many, then certainly some owe to us: some owe us as men, others as citizens, others as fathers, some as sons — and after these, wives to husbands as husbands, or friends to friends as friends. When, then, some of our many debtors behave more weakly concerning the payment of what is due to us, we shall do more humanely if we bear it with forgetfulness of wrongs toward them, remembering our own debts — how many we often passed by, not only toward men but toward God himself. For remembering that, being debtors, we did not pay but kept back, with time passing in which we should have done such things toward our neighbor, we shall be gentler toward those who owed even to us and did not pay the debt — especially if we forget not what was presumptuously done against the Divine by us, and the 'iniquity against the height' spoken by us, whether in ignorance of the truth or in displeasure at the circumstances befalling us.
But if we will not become gentler toward those indebted to us, we shall suffer what befell the one who forgave not his fellow-slave the 'hundred denarii' — who, forgiven according to the parable lying in the Gospel, was seized, and his master exacts the forgiven sums, saying to him: 'Wicked and slothful slave, oughtest thou not to have pitied thy fellow-slave, as I pitied thee? Cast him into prison, till he pay all that is owed.' And the Lord adds to this: 'So also shall my heavenly Father do to you, if you forgive not each one his brother from your hearts.' Yet they say we must forgive the repentant among those who sinned against us, even if our debtor do this often: 'For,' he says, 'if seven times a day thy brother sin against thee,' and seven times turn, saying 'I repent,' thou shalt forgive him. It is not we who are harsh toward the unrepentant — such are harsh to themselves: 'for he who casts off discipline hates himself.' Yet even for such, healing must by every means be sought to come upon the wholly perverted — so as not even to perceive his own evils, but to be drunk with a drunkenness more deadly than 'from wine': the drunkenness from the stupor of wickedness.
But Luke, saying 'Forgive us our sins' — since sins are debts of debtors who owe and pay not — says the same as Matthew, who seems to give no place to one who wishes to forgive only repentant debtors, since the Savior legislated that we must add in prayer: 'For we ourselves also forgive everyone indebted to us.' Yet we all have authority to forgive sins against us — plain from both the 'as we also forgive our debtors' and the 'for we ourselves also forgive everyone indebted to us.' But he who is breathed upon by Jesus as the apostles were, and can be known 'by their fruits' as having received the Holy Spirit, and become spiritual by being led by the Spirit in the manner of a son of God for each thing to be done according to reason — forgives whatever God forgives, and retains the unhealable sins, serving, as the prophets did in speaking not their own things but the divine will's to God — so he too serves the God alone who has authority to forgive.
The voices in John's Gospel concerning the apostles' forgiveness run thus: 'Receive the Holy Spirit. Whosesoever sins you forgive, they are forgiven them; whosesoever you retain, they are retained.' But if anyone takes these without examination, one might blame the apostles for not forgiving all, that all be forgiven — but retaining some sins, so that through them they are retained with God too. It is useful to take an example from the Law, to understand the forgiveness of men's sins wrought by men under God for men. The priests according to the Law are forbidden to offer sacrifice for certain sins, that the trespasses for which the sacrifices are made be forgiven. And surely the priest, having authority for the offering concerning involuntary or ... trespasses, does not already offer whole-burnt-offering and sin-offering for adultery or willful murder or any graver fall. So too the apostles, and those likened to the apostles — priests under the 'great' 'High Priest,' having received knowledge of God's healing — know, taught by the Spirit, for what they must offer sacrifices of sins, and when, and in what manner — and know for what they must not do this. At any rate the priest Eli, knowing his sons Hophni and Phinehas sinning, as able to co-work nothing toward forgiveness of sins for them, confesses despair that this shall be, through what he says: 'If a man sinning sin against a man, they shall pray for him; but if he sin against the Lord, who shall pray for him?'
I know not how some, permitting themselves things beyond priestly worth — perhaps not even exact about priestly knowledge — boast as able to forgive idolatries, adulteries, and fornications too — to loose, through their prayer for the daring, even the 'sin unto death.' For they do not read the 'There is a sin unto death; I do not say that one should ask concerning it.' Nor must we pass over in silence most manly Job, offering sacrifice for his sons, saying: 'Lest my sons in their mind conceived evil against God' — for concerning doubtful cases, whether sin was sinned — and these not even reaching the lips — he offers the sacrifice.
Greek (GCS)
4 τῆς σήμερον) τοῦ σήμερον lesen Bent. Del. (I 251 Anm.d) Angl. (bei Del.I 925b) ohne Grund, vgl. oben 8. 8372 Ζ. 9 5 πως] zeig von 1. H. übergeschr. T περὲ Lond. | 10 δέ] δή Ox. | 12 τοῦ « ΟΣ. Del. | αὐτοῦ] seil. τοῦ ζῶντος ἄρτου, also nicht mit Angl. (a. a. O.) in ἡμῶν zu corrigieren | χατὰ schreibe ich mit Del. (1 251 Anm. ἢ, καὶ TAusgg. | 18 ἐξετάζομεν TLond. ἐξεεάσομεν Ox.Del. im Text, ἐξητάσαμεν Del. I 251 Anm. f | 16 γε schreibe ich, τε T Ausgg. | 17 δὴ] δὲ ΟΣ. | εἶτο ἐνεστῶτα < Wet.Del. | 18 ἐστί. {περὶ οὗ» οὐχ schreibe ich mit Del. (I 251 Anm. g), der auch ἐστί. {περὶ ὧν) οὐκ vermutet; ἐστίν. οὐκ TAusgg. | 22 ἀφήκαμεν} ἀφίεμεν λημάτων) λειμμάτων T | 26 ὀφείλετε! ὀφείλητε Lond. λόγῳ προσηνεῖ καὶ τοῖσδέ τισι τοῖς ἔργοις, ἀλλὰ καὶ διάϑεσίν τινα τοιάνδε ὀφείλομεν ἔχειν πρὸς αὐτούς. ταῦτα δὴ ὀφείλοντες ἤτοι ἀποδίδομεν διὰ τοῦ ἐπιτελεῖν τὰ προστασσόμενα ὑπὸ τοῦ ϑείου νό- μου, ἢ τῷ καταφρονεῖν τοῦ ὑγιοῦς λόγου μὴ ἀποδιδόντες μένομεν ἐν τῷ ὀφείλειν. 2. τὸ παραπλήσιον δὲ γοητέον ἐν τοῖς πρὸς τοὺς ἀδελφοὺς ὀφει- λήμασι, τούς τε χατὰ τὸν τῆς ϑεοσεβείας λόγον ἔν Χριστῷ ἡμῖν συναναγεγεννημένους καὶ τοὺς ὁμομητρίους ἢ ὁμοπατρίους ἡμῖν. ἔστι τις καὶ πρὸς πολίτας ὀφειλὴ καὶ ἄλλη κοινὴ πρὸς πάντας av- ϑρώπους, ἰδίᾳ μὲν ξένους ἐδίᾳ δὲ καὶ ἡλικίαν πατέρων ἔχοντας, καὶ ἄλλη πρός τινας, οὕς εὔλογον | ὡς υἱοὺς ἢ ὡς ἀδελφοὺς τιμᾶν. ὁ ovv τὰ ὀφειλό μενα ἀδελφοῖς ἐπιτελεῖσϑαι μὴ ποιῶν μένει ὀφεελέ- της ὧν μὴ πεποίηκεν. οὕτος δὲ, εἰ καὶ ἀνϑρώποις ἀπὸ τοῦ φιλανϑρώ- που τῆς σοφίας πνεύματος ἐπιβαλλόντων τινῶν ap ἡμῶν ἐλλείποιμεν, πλείων γίνεται ἣ ὀφειλή. ἀλλὰ καὶ ἐν τοῖς εἰς ἡμᾶς αὐτοὺς ὁφ εἰ- λομεν τῷ μὲν σώματι οὑτωσὶ χρῆσϑαι, οὐχὶ εἰς τὸ κατατρίβειν σάρ- κας σώματος διὰ τῆς φιληδονίας" ὀφείλομεν δὲ καὶ τῇ ψυχῇ τήνδε τὴν ἐπιμέλειαν προσάγειν καὶ τοῦ νοῦ τῆς ὀξύτητος πρόνοιαν ποι- εἴσϑαι τοῦ τε λόγου, ἵν᾽ ἄχκεντρος καὶ ὠφέλιμος ἤ καὶ μηδαμῶς ἀρ- 20 γός:. ἐπὰν δὴ καὶ τὰ εἰς ἡμᾶς ὑφ᾽ ἡμῶν αὐτῶν ὀφειλόμενα μὴ 3. καὶ ἐπὶ τούτοις πᾶσι τὸ ὑπὲρ πάντα͵, ποίημα“ καὶ πλάσμα ὄντες τοῦ ϑεοῦ ὀφείλομέν τινὰ διάϑεσιν σῴζειν πρὸς αὐτὸν καὶ ἀγάπην τὴν »ἐξ ὅλης καρδίας“ „xal ἐξ ὅλης ἰσχύος" »καὶ ἐς ὅλης διανοίας" ἅτινα ἐὰν μὴ κατορϑώσωμεν, ὀφειλέτ αι μένομεν ϑεοῦ, ἁμαρτάνοντες εἰς κύριον. καὶ τίς ἐπὶ τούτοις εὔξεται περὶ ἡμῶν; „eav“ γὰῤ »ἀμαρ- τάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ" ἐὰν (δὲ) εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; “ ὥς φησιν ἐν 1 τοῖσδέ] τοιοῖσδέ Angl. (bei Del. 1925b) | 2 αὐτούς] ἀνθρώπους oder ἀλ- λήλους vermutet Bent. (bei Del. I 252 Anm. Ὁ) | dr) δὲ Angl. (a. a. Ὁ.) | 8 ow- αναγεννημένους T | 10 ἰδίᾳ μὲν ξένους ἰδίᾳ δὲ χαὶ ἡλικίαν E. Klostermann, ἐδία μὲν ξένους ἰδία δὲ χαὶ ἡλικίαν T Ausgg., 1öla πρὸς ξένους, ἰδία δὲ καὶ (πρὸς τοὺς) ἡλικίαν Del. (1 252 Anm. c), ἐδία μὲν {πρὸς ξένους, ἰδία δὲ καὶ (πρὸς τοὺς) ἡλικίαν Lomm. | 14 ἐλλείποιμεν) ἐλλείπομεν vermutet Del. (I 252 Anm. d) ohne Grund | 20 δὴ) δὲ Angl. (a. a. O.) | 21 ὄφλημα] ὀφείλημα Ox.Lond. | 27 τῇ πρώτῃ τῶν Βασιλειῶν ὁ Ἠλεί. ἀλλὰ καὶ Χριστοῦ ὠνησαμένου ἡμᾶς τῷ ἰδίῳ αἵματι ὀφειλέται ἐσμὲν, ὥσπερ καὶ πᾶς οἰχέτης τοῦ ὠνησαμένου ἐστὶν ὀφειλέτης τοῦ τοσοῦδε δοϑέντος ὑπὲρ αὐτοῦ χρή- ματος. ἔστι τις ἡμῖν καὶ πρὸς »τὸ ἅγιον πνεῦμα] ὀφειλὴ, ἀποδι- 253 5 douevn, ὅτε οὐ λυποῦμεν αὐτὸ, „er φ' “ ἐσφραγίσϑημεν „eig ἡμέραν ἀπολυτρώσεως,“ καὶ μὴ λυποῦντες αὐτὸ φέρομεν τοὺς καρποὺς, οὕς ἀπαιτούμεϑα, συνόντος αὐτοῦ ἡμῖν καὶ ζῳοποιοῦντος ἡμῶν τὴν ψυχήν. εἰ καὶ μὴ ἴσμεν δὲ ἐπιμελῶς, τίς ὁ ἑκάστου ἡμῶν ἄγγελος βλέπων „too ἐν οὐρανοῖς“, πατρὸς“ „TO πρόσωπον,“ ἀλλὰ φανερόν γε 10 ἐπεσχοπήσαντι ἑχάστῳ ἡμῶν γίνεται ὅτι κἀχείνῳ ὀφεελέται τινῶν ἐσμεν. εἰ δὲ καὶ ἐν ϑεάτρῳ ἐσμὲν κόσμου καὶ ἀγγέλων καὶ ἀνθρώπων, ἰστέον ὅτι, ὥσπερ 6 ἐν ϑεάτρῳ ὀφειλέτης ἐστὶ τοῦ τάδε τινὰ εἰπεῖν ἢ ποιῆσαι ἐν ὄψει τῶν ϑεατῶν, ἅπερ μὴ πράξας τις οἷς τὸ πᾶν ὑβρίσας ϑέατρον κολάζεται οὕτως καὶ ἡμεῖς ,τῷ“ ὅλῳ ,κόσμῳ“ 15 „xal“ τοῖς πᾶσιν, ἀγγέλοις“ τῷ τε τῶν ἀνθρώπων γένει ὀφείλομεν ταῦτα, ἃ βουληϑέντες ἀπὸ τῆς σοφίας μαϑησόμεϑα. 4. χωρὶς δὲ τούτων καϑολικωτέρων ὄντων ἔστι τις χήρας προ- νοουμένης ὑπὸ τῆς ἐκκλησίας ὀφειλὴ | καὶ ἑτέρα διαχόνου καὶ ἄλλη. πρεσβυτέρου, καὶ ἐπισχόπου δὲ ὀφειλὴ βαρυτάτη ἐστὶν,. ἀπαιτουμένη 20 ὑπὸ τοῦ τῆς ὅλης ἐχκλησίας σωτῆρος καὶ ἐκδικουμένη, εἰ μὴ ἀπο- δρὸς καὶ γυναικὸς λέγων" „ch, γυναικὶ ὃ ἀνὴρ τὴν ὀφειλὴν ἀποόι- δότω, ὁμοίως καὶ ἡ γυνὴ τῷ ἀνδρί“ καὶ ἐπιφέρει" »μὴ ἀποστερεῖτε ἀλλήλους. “ χαὶ τί μὲ δεῖ λέγειν, παρὸν τὰ ἑαυτῶν ἀναλέγεσϑαι &x 25 τῶν εἰρημένων τοὺς ἐντυγχάνοντας τῇδε τῇ γραφῇ, ὅσα ὀφείλοντες ἦτοι μὴ ἀποδιδόντες κατασχεϑησόμεϑα ἢ ἀποδιδόντες ἐλευϑερωϑησό- μεϑα; πλὴν οὐχ ἔστιν ἐν τῷ βίῳ ὄντα πάσης ὥρας νυχτὸς καὶ ἡμέ- ρας μὴ ὀφείλειν. 80 ὀφειλήν᾽ καὶ δυνατόν γε ἐν τῷ βίῳ ἀποδιδόναι, δυνατὸν δὲ καὶ 4 binter ἔστι + δέ Angl. (bei Del. 1925b) | 20 σωτῇρος] σώματος Bent. (bei Del. 1253 Anm. e) | ἀποδιδοῖτο schreibe ich mit Angl. (a. a. O.), der auch an anodı- δῶται denkt; ἀποδιδῶτο TAusgg. | 24 παρὸν τὰ ἑαυτῶν ἀναλέγεσϑαι ἐκ τῶν εἰρη- μένων τοὺς ἐντυγχάνοντας schreibe ich mit Bent. u. Del. (I 253 Anm. f), παρ- ὄντα [παρὸν Lond.] ἑαυτῷ ἀναλέγεσϑαι dx τῶν εἰρημένων τοῦ ἐντυγχάνοντος T Ausgg. | 25 τοὺς ἐντυγχάνοντας] τῷ ἐντυγχάνοντι Angl. (a. ἃ. O.). ἀποστερεῖν. καὶ τινὲς μὲν οὐδενὶ ὀφείλουσιν οὐδέν τινὲς δὲ τὰ πλεῖστα ἀποτιννύντες (ὀλίγα ὀφείλουσι, τινὲς δὲ) ὀλίγα ἀποδιδόντες τὰ πλείονα ὀφείλουσι" καὶ τάχα ἔστιν ὃ μηδὲν ἀποδιδοὺς ἀλλὰ πάντα ὀφείλων. xal ὃ ἀποδιδοὺς μέντοι γε πάντα, ὥστε μηδὲν ὀφείλειν, χρόνῳ ποτὲ τοῦτο κατορϑοῖ, δεόμενος ἀφέσεως πεσὶ τῶν προτέρων ὀφειλῶν" ἥστινος ἀφέσεως εὐλόγως δύναται τυχεῖν ὁ φιλοτιμησά- μενος ἀπό τινος χρόνου τοιοῦτος γενέσϑαι, ὥστε μηδὲν ὀφείλειν τῶν ἐπιβαλλόντων ὡς οὐχ ἀποδιδομένων. αὗται δὲ αἱ παράνομοι ἐνέργειαι, ἐν τῷ ἡγεμονικῷ τυπούμεναι, ,τὸ καϑ' ἡμῶν“ γίνονται υχειρόγραφον,“ ἀφ᾽ οὗ δικασϑησόμεϑα, δίκην βίβλων τῶν ὑπὸ πάν- των, ἵν᾽ οὕτως εἴπω, | κεχειρογραφημένων προαχϑησομένων, ὅτε, πᾶν- τες παραστησόμεϑα τῷ βήματι“, „tod Χριστοῦ, ἵνα κομίσηται ἕχαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαϑὸν εἴτε φαῦλον." κατὰ ταύτας “τὰς ὀφειλὰς καὶ τὸ ἐν ταῖς Παροιμίαις λέγεται" „u δίδου σεαυτὸν εἰς ἐγγύην ὃ αἰσχυνόμενος πρόσωπον εἰ γὰρ οὐχ ἕξει πόϑεν ἀποδώσει, λήψονται τὸ σὸν στρῶμα τὸ ὑπὸ τὰς πλευ- gas σου." 6. εἰ δὲ τοσούτοις ὀφείλομεν, πάντως καὶ ἡμῖν τινες ὀφείλου- σιν" οἱ μὲν γὰρ ὀφείλουσιν ἡμῖν ὡς ἀνϑρώποις οἱ δὲ ὡς πολίταις, ἄλλοι δὲ ὡς πατράσι καί τινες ὡς υἱοῖς, καὶ μετὰ τούτους ὡς ἀνόράσι γυναῖκες ἢ αἷς φίλοις φίλοι. ἐπὰν οὖν ἀπὸ τῶν πλείστων ἡμῖν ὀφει- λετῶν ἀσϑενέστερόν τινες περὶ τὴν ἀπόδοσιν τῶν πρὸς ἡμᾶς καϑη- κόντων ἀναστραφώῶσι, φιλανϑρωπότερον ποιήσομεν ἀμνησικάχως ἐνεχϑέντες πρὸς αὐτοὺς καὶ ἰδίων μεμνημένοι ὀφειλῶν, ὅσας πολ- λάκις παραλελοίπαμεν οὐ μόνον Ι πρὸς ἀνϑρώπους ἀλλὰ καὶ πρὸς αὐτὸν τὸν ϑεόν. μεμνημένοι γὰρ ὧν ὀφειλέται ὄντες οὐχ ἀποδεδώ- καμεν ἀλλὰ ἀπεστερήσαμεν παραδραμόντος τοῦ χρόνου, ἐν ᾧ ἐχρῆν ἡμᾶς τάδε τινὰ πρὸς τὸν πλησίον πεποιηκέναι, πραότεροι ἐσόμεϑα 2 ἀποτίννυντες T Ox. Del. ἀποτίνυντες Lomm., vgl. oben I 371 2. 21 | (ὀλίγα ὀφείλουσι, τινὲς δὲν füge ich mit Del, (I 253 Anm. g) ein; der Schreiber ist wohl von dem ersten ὀλίγα zu dem zweiten abgeirrt | 8 ἀποδιδομένων Angl. (bei Del. I 925%) u, Del. (I 253 Anm. b), ὠποδιδομένοις T Ausgg. | αὗται] αὐταὶ Lond. | 11 προαχϑησομένων)] προαχϑησόμενον Bent. (bei Del. I 254 Anm. a) u. Angl. (bei Del. 1 9268), προαχϑησομένου Del. (1 254 Anm. a) | 15 ὁ < Ox.Lond. | οὐχ &&eı πόϑεν ἀποδώσει T Del., οὐκ ἔχῃς πόϑεν ἀποδώσῃς Ox.Lond. | 21 φίλοι Bent. u. Del. (I 254 Anm. d), φίλος TAusgg. | 22 ἀσϑενέστερόν) ἀϑενέστερον [Druckfebler, ob ἀτενέστερον gemeint?] oder ἀμελέστερον Bent. (bei Del. I 254 Anm. d). πρὸς τοὺς καὶ ἡμῖν ὀφλήσαντας χαὶ un ἀποδεδωχότας τὴν ὀφειλήν" καὶ μάλιστα ἐὰν μὴ ἐπιλανϑανώμεϑα τῶν εἰς τὸ ϑεῖον ἡμῖν παρα- νενομημένων καὶ τῆς „elg zo ὕψος" ἀδικίας ἡμῖν λελαλημένης ἤτοι κατὰ ἄγνοιαν τῆς ἀληϑείας ἢ κατὰ δυσαρέστησιν τὴν πρὸς τὰ συμ- βάντα ἡμῖν περιστατιχά. 1. εἰ δὲ μὴ βουλόμεϑα πρᾳότεροι γίνεσϑαι πρὸς τοὺς ἡμῖν ὀφλήσαντας, πεισόμεϑα τὰ τοῦ τὰ „exatov δηνάρια“ τῷ ὁμοδούλῳ μὴ συγχωρήσαντος, ὅντινα προσυγχωρηϑέντα κατὰ τὴν χειμένην ἐν τῷ εὐαγγελίῳ παραβολὴν ἐνειλήσας ἐχπράσσει ὃ δεσπότης τὰ προ- 10 συγκεχωρημένα, λέγων αὐτῷ" ,,πονηρὲ δοῦλε καὶ ὀχνηρὲ,“ οὐκ ἔδει ἐλεῆσαί σε τὸν σύνδουλόν σου, ὡς κἀγώ σε ἠλέησα;““ βάλετε αὐτὸν »εἰς τὴν (φυλακὴν, „Eos ἀποδῷ πᾶν τὸ ὀφειλόμενον." ἐπιφέρει δὲ τούτοις 6 κύριος" ιοὕτως καὶ ὑμῖν 6 πατὴρ ὃ οὐράνιος ποιήσει, ἐὰν μὴ ἀφῆτε ἕχαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν." 15 λέγουσι μέντοι γε μετανοεῖν τοῖς εἰς ἡμᾶς ἡμαρτηχόσιν ἀφετέον, κἂν ἡμέρας ἁμάρτῃ," φησὶν, »εἰς a8“ „6 ἀδελφός σου“ καὶ ἑπτάκις ἐπι- στρέψῃ λέγων" μετανοῶ, ἀφήσεις αὐτῷ.“ οὐχ ἡμεῖς δὲ χαλεποὶ πρὸς τοὺς μὴ μετανοοῦντας, ἀλλ᾽ ἑαυτοῖς οἱ τοιοῦτοί εἰσι πονηροί" 80 γὰρ ,μἀπωϑούμενος παιδείαν μισεῖ ἑαυτόν“ πλὴν καὶ ἐπὶ] τῶν τοι- οὕτων τὴν ϑεραπείαν παντὶ τρόπῳ ζητητέον ἐγγενέσϑαι τῷ τὰ πάντα διαστραφέντι, ὡς μηδὲ συναισϑέσϑαι τῶν ἰδίων κακῶν με- ϑύειν δὲ μέϑην ὀλεϑριωτέραν τῆς ,ἀπὸ οἴνου,“ τὴν ἀπὸ τοῦ 0x0- τισμοῦ τῆς xaxlac. 25 8. ὁ δὲ Aovxag εἰπών (ἄφες Autv τὰς ἁμαρτίας ἡμῶν (ἐπεὶ τὰ ἁμαρτήματα ὀφειλόντων ἡμῶν καὶ μὴ ἀποδιδόντων συν- 3 xal τῆς εἰς τὸ ὕψος ἀδιχίας ἡμῖν λελαλημένης)] καὶ τῶν εἰς τὸ ὕψος ἀδικίας ἡμῖν λελαλημένων liest Bent. (bei Del. I 254 Anm. f) ohne Grund | 4 τῆς ἀληϑείας schreibe ich mit Angl. (bei Del. 1 9268) u. Del. (I 254 Anm. ἢ), τοῦ ἀληθοῦς Bent. (ebenda); τῆς ἀληθοῦς T Ausgg. | 9 ἐνειλήσας] ἀνηλεῶς liest Bent.(bei Del. I 254 Anm. g), ἀπειλήσας Angl. (a, a. Ὁ.) ohne Grund, vgl. Hesych. 8. v. ἐνείληται u. Matth. 18, 30. 34 | 14 αὐτοῦ αὑτοῦ Lond. | 16 u.17 ἑπτάκις] ἑπτά T | 16 τῆς von 1. H. übergeschr. T | 20 ἐπὶ τῶν τοιούτων schreibe ich mit Del. (I 254 Anm. h), ἐπὶ τῷ τοιούτῳ Bent. (ebenda), ἐπὶ τῶν ποιούντων TAusgg. | 21 hinter ἐγγενέσϑαι + αὐτὴν Angl. (a. a. O.), der ποιούντων beibehält | 26 ἡμῶν] ἡμῖν vermutet "Angl. (a. a. O.) unrichtig. ioraraı) τὸ αὐτὸ λέγει τῷ Ματϑαίῳ, ὅστις οὐκ ἔοικε χώραν δι- δόναι τῷ βουλομένῳ μετανοοῦσιν ἀφιέναι τοῖς ὀφείλουσι μόνον, λέγων ὑπὸ τοῦ σωτῆρος νενομοϑετῆσϑαι τὸ ἡμᾶς δεῖν ἐν τῇ εὐχῇ προστιϑέναι" »καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν." πάντες μέντοι γε ἐξουσίαν (ἔχομεν) ἀφιέναι τὰ εἰς ἡμᾶς ἡμαρτημένα" ὅπερ δῆλόν ἐστιν ἔκ τε τοῦ „og καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφει- λέταις ἡμῶν“ καὶ ἔχ τοῦ ,καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀὁφεί- λοντι ἡμῖν. ὁ δὲ ἐμπνευσϑεὶς ὑπὸ τοῦ Ἰησοῦ ὡς οἱ ἀπόστολοι χαὶ ἀπὸ τῶν καρπῶν“ γινώσχεσϑαι δυνάμενος, | ὡς χωρήσας τὸ πνεῦμα τὸ ἅγιον καὶ γενόμενος πνευματικὸς τῷ ὑπὸ τοῦ πνεύματος ἄγεσϑαι τρόπον υἱοῦ ϑεοῦ ἐφ᾽ ἕχαστον τῶν κατὰ λόγον πραχτέων, ἀφίησιν ἃ ἐὰν ἀφῇ ὁ ϑεὸς καὶ κρατεῖ τὰ ἀνίατα τῶν ἁμαρτημάτων, ὑπηρετῶν ὥσπερ οἱ προφῆται ἐν τῷ λέγειν οὐ τὰ ἴδια ἀλλὰ τὰ τοῦ ϑείου βουλήματος τῷ ϑεῷ οὕτω καὶ αὐτὸς τῷ μόνῳ ἐξουσίαν ἔχοντι ἀφιέναι ϑεῷ. 9. ἔχουσι δὲ ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ ai περὶ τῆς τῶν ἀποστόλων γινομένης ἀφέσεως φωναὶ οὕτως" »λάβετε πνεῦμα ἅγιον" av τινῶν ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς" ἂν τινων χρα- τῆτε, κεχράτηνται.“ εἰ δέ τις ἀβασανίστως ἐκλαμβάνει ταῦτα, ἐγχα- λέσαι τις ἂν τοῖς ἀποστόλοις μὴ πᾶσιν ἀφιεῖσιν, ἵνα πᾶσιν ἀφεϑῇ, ἀλλά (τινων „tag ἁμαρτίας“ κρατοῦσιν, ὡς δι’ αὐτοὺς καὶ παρὰ ϑεᾷ κρατεῖσϑαι αὐτάς. χρήσιμον δὲ παράδειγμα ἀπὸ τοῦ νόμου λαβεῖν πρὸς τὸ νοηϑῆναι τὴν di ἀνθρώπων ἄφεσιν ὑπὸ ϑεοῦ γινο- μένην ἀνϑρώποις ἁμαρτημάτων. οἱ κατὰ νόμον ἱερεῖς κωλύονται 25 περί τινῶν προσφέρειν ἁμαρτημάτων ϑυσίαν, ἵνα ἀφεϑῇ τοῖς, περὶ ὧν αἱ ϑυσίαι, τὰ πλημμελήματα. καὶ οὐ δή που τὴν περί τινῶν ἐξουσίαν ὃ ἱερεὺς ἀκουσίων ἢ πλημμελημάτων ἀναφορὰν ἔχων ἤδη καὶ περὶ μοιχείας ἢ &xovolov φόνου ἢ τινος ἄλλου χαλεπωτέρου 1 χώραν schreibe ich mit Lond. u. Del. (I 9268 D), χῶρον Ox. Del. im Text, xögav T | 2 hinter μόνον vermutet den Ausfall von (xel un ἀποδιδοῦσι) Angl. (bei Del. I 9268) ohne Grund | 8 τὸ ἡμᾶς δεῖν schreibe ich mit Bent. (bei Del. I 255 Anm. a), τὸ μὴ δεῖν TAusgg. | 5 (ἔχομεν) füge ich mit Οχ. Lond. und Del. (1 255 Anm, b) ein, vgl. unten Ζ. 14 | 18 ἀφῆτε Ox.Del. (I 255 Anm. c) Angl. (a. a. O.), ἀφέετε TLond.Del. im Text | 19 ἐγχαλέσαι τις) ἐγκαλέσαι vermutet Angl. (a. a. O.), ob ἐγχαλέσαιτο | 26 οὐ δήπου TLond. οὐδέπου Ox.Del. | 27 ἐξουσίαν bis ἔχων] ἐξουσίαν ὃ ἱερε