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was for him. For I also say this, that the very things which are causes of despondency for us, these produced great pleasure for him. And why do I speak of dangers and the other hardships? For he was in continual despondency; wherefore he also said: Who is weak, and I am not weak? who is made to stumble, and I do not burn? Unless one might say that despondency also has pleasure. For many of those who have lost children, when allowed to mourn, receive comfort; but when prevented, they suffer pain; just as Paul, therefore, weeping night and day, received comfort; for no one so mourned his own evils as he did those of others. For how do you think he was disposed when the Jews were not being saved, praying to be cut off from the glory from above, so that they might be saved? From which it is clear that their not being saved was much more difficult. For if it were not more difficult, he would not have prayed for that; for he chose it as something lighter, and having more comfort; and he did not simply wish it, but even cried out, saying: That I have great sorrow, and unceasing anguish in my heart. 2.7 Therefore, the one who grieved, so to speak, every day for those who inhabit the 2.7 inhabited world, and for all in common, both nations and cities, and for each one, to whom could one be able to compare him? To what iron? To what adamant? What would one call that soul? golden, or adamantine? For it was harder than any adamant, and more precious than gold and precious stones; and so it surpasses the strength of the one material, and the costliness of the other. To what then could one compare it? To none of the things that exist. But if gold should become adamant, and adamant gold, then somehow one will attain their image. But why must I compare it to adamant and gold? Set the whole world against it, and then you will see the soul of Paul outweighing it. For if he says this about those who were distinguished in sheepskins and caves and in a small part of the world, much more would we say it about him, that he was worth all of them. If, therefore, the world was not worthy of him, who is worthy? perhaps heaven? But even this is a small thing. For if he himself preferred the love of the Master to heaven with those in heaven, much more will the Master, who is as much better than he as goodness is than wickedness, prefer him to ten thousand heavens. For He does not love us in the same way as we love Him, but so much more, as it is not even possible to express in words. 2.8 Consider then of what great things He counted him worthy even before the future resurrection. He caught him up to paradise, He led him up to the third heaven, He made him a partaker of such ineffable things, which it is not lawful for any who have received human nature to speak. And very rightly; for even walking on earth, as if journeying with angels, so he did all things; and though bound to a mortal body, he displayed their purity, and though subject to so many necessities, he contended to appear in no way inferior to the powers above. For as if winged he traversed the inhabited world, and as if bodiless he looked down upon toils and dangers, and as if already having obtained heaven, he despised earthly things, and as if associating with the incorporeal powers themselves, so he was continually watchful. And yet, angels have often been entrusted with different nations; but not one of them so managed the nation with which he was entrusted, as Paul did the whole inhabited world. And do not tell me that it was not Paul who was managing these things; for I myself also confess it. For even if it was not he who accomplished these things, yet not even so was he outside the praises for them, since he had so prepared himself to be worthy of so great a grace. Michael was entrusted with the nation of the Jews. But Paul, with land and sea, and the inhabited world, and the uninhabited. 2.9 And I say these things not to insult angels, may it not be so, but to show that it is possible for a man to be with them, and to stand near them. And for what reason

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αὐτῷ ἦν. Τοῦτο γὰρ καὶ ἐγώ φημι, ὅτι ἅπερ ἀθυμίας ἡμῖν αἴτια, ταῦτα ἐκείνῳ μεγάλην ἔτικτεν ἡδονήν. Καὶ τί λέγω κινδύνους καὶ τὰς ἄλλας ταλαιπωρίας; Καὶ γὰρ ἐν ἀθυμίᾳ διηνεκεῖ ἦν· διὸ καὶ ἔλεγε· Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; Πλὴν εἰ καὶ τὴν ἀθυμίαν ἡδονὴν ἔχειν εἴποι τις ἄν. Πολλοὶ γὰρ καὶ τῶν τέκνα ἀποβαλόντων, συγχωρούμενοι μὲν θρηνεῖν, παραμυθίαν λαμβάνουσι· κωλυόμενοι δέ, ἀλγοῦσι· καθάπερ οὖν καὶ ὁ Παῦλος, νυκτὸς καὶ ἡμέρας δακρύων, παραμυθίαν ἐλάμβανεν· οὐδεὶς γὰρ οὕτω τὰ οἰκεῖα ἐπένθησε κακά, ὡς τὰ ἀλλότρια ἐκεῖνος. Πῶς γὰρ οἴει διακεῖσθαι αὐτὸν Ἰουδαίων οὐ σωζομένων, ἵνα σωθῶσιν, εὐχόμενον ἐκπεσεῖν τῆς ἄνωθεν δόξης; Ὅθεν δῆλον ὅτι τὸ μὴ σώζεσθαι αὐτοὺς πολλῷ χαλεπώτερον ἦν. Εἰ γὰρ μὴ χαλεπώτερον, οὐκ ἂν ηὔξατο ἐκεῖνο· ὡς γὰρ κουφότερον εἵλετο, καὶ μᾶλλον ἔχον παραμυθίαν· καὶ οὐχ ἁπλῶς ἐβούλετο, ἀλλὰ καὶ ἐβόα λέγων· Ὅτι λύπη μοί ἐστι, καὶ ὀδύνη τῇ καρδίᾳ μου. 2.7 Τὸν οὖν καθ' ἑκάστην, ὡς εἰπεῖν, ὑπὲρ τῶν τὴν 2.7 οἰκουμένην οἰκούντων ἀλγοῦντα, καὶ ὑπὲρ ἁπάντων κοινῇ, καὶ ἐθνῶν, καὶ πόλεων, καὶ ὑπὲρ ἑνὸς ἑκάστου, τίνι ἄν τις δυνηθείη παραβαλεῖν; ποίῳ σιδήρῳ; ποίῳ ἀδάμαντι; Τί ἄν τις ἐκείνην καλέσειε τὴν ψυχήν; χρυσῆν, ἢ ἀδαμαντίνην; καὶ γὰρ ἀδάμαντος ἦν παντὸς στερροτέρα, καὶ χρυσοῦ καὶ λίθων τιμίων τιμιωτέρα· κἀκείνης μὲν οὖν τῆς ὕλης τὴν εὐτονίαν παρελάσει, ταύτης δὲ τὴν πολυτέλειαν. Τίνι ἂν οὖν τις αὐτὴν παραβάλοι; Τῶν μὲν οὐσῶν οὐδεμιᾷ. Εἰ δὲ χρυσὸς ἀδάμας γένοιτο, καὶ ἀδάμας χρυσός, τότε ὁπωσοῦν αὐτῶν τεύξεται τῆς εἰκόνος. Ἀλλὰ τί μοι δεῖ παραβάλλειν ἀδάμαντι καὶ χρυσῷ; Τὸν κόσμον ἀντίθες ἅπαντα, καὶ τότε ὄψει καθέλκουσαν τοῦ Παύλου τὴν ψυχήν. Εἰ γὰρ περὶ τῶν ἐν μηλωταῖς καὶ σπηλαίοις καὶ ἐν μικρῷ μέρει τῆς οἰκουμένης διαπρεψάντων τοῦτό φησιν ἐκεῖνος, πολλῷ μᾶλλον περὶ αὐτοῦ ἂν εἴποιμεν ἡμεῖς, ὡς ὅτι πάντων ἀντάξιος ἦν. Εἰ τοίνυν ὁ κόσμος αὐτοῦ οὐκ ἄξιος, τίς ἄξιος; τάχα ὁ οὐρανός; Ἀλλὰ καὶ τοῦτο σμικρόν. Εἰ γὰρ αὐτὸς οὐρανοῦ μετὰ τῶν ἐν τοῖς οὐρανοῖς προετίμησε τοῦ ∆εσπότου τὴν ἀγάπην, πολλῷ μᾶλλον ὁ ∆εσπότης ὁ τοσοῦτον αὐτοῦ ἀγαθώτερος, ὅσον πονηρίας ἀγαθότης, μυρίων αὐτὸν οὐρανῶν προτιμήσει. Οὐ γὰρ ὁμοίως ἡμᾶς φιλεῖ, καθάπερ ἡμεῖς αὐτόν, ἀλλὰ τοσούτῳ πλέον, ὅσον οὐδὲ λόγῳ παραστῆσαι ἔνι. 2.8 Σκόπει γοῦν ἡλίκων αὐτὸν καὶ πρὸ τῆς μελλούσης ἠξίωσεν ἀναστάσεως. Εἰς παράδεισον ἥρπασεν, εἰς τρίτον ἀνήγαγεν οὐρανόν, ἀπορρήτων ἐποίησε κοινωνὸν τοιούτων, ἃ μηδενὶ τῶν τὴν ἀνθρωπίνην λαχόντων φύσιν θέμις εἰπεῖν. Καὶ μάλα εἰκότως· καὶ γὰρ ἐν γῇ βαδίζων, ὡς μετὰ ἀγγέλων περιπολῶν, οὕτως ἔπραττεν ἅπαντα· καὶ σώματι θνητῷ συνδεδεμένος, τὴν ἐκείνων καθαρότητα ἐπεδείκνυτο, καὶ ἀνάγκαις τοσαύταις ὑποκείμενος, ἐφιλονείκει τῶν ἄνω δυνάμεων μηδὲν ἔλαττον φανῆναι. Καὶ γὰρ ὡς πτηνὸς τὴν οἰκουμένην διέδραμε, καὶ ὡς ἀσώματος πόνων ὑπερεώρα καὶ κινδύνων, καὶ ὡς τὸν οὐρανὸν ἤδη λαχὼν, κατεφρόνει τῶν ἐπὶ γῆς, καὶ ὡς μετ' αὐτῶν ἀναστρεφόμενος τῶν ἀσωμάτων δυνάμεων, οὕτω διηνεκῶς ἐγρηγορὼς ἦν. Καίτοι γε ἄγγελοι πολλάκις ἐνεχειρίσθησαν ἔθνη διάφορα· ἀλλ' οὐδὲ εἷς αὐτῶν τὸ ἔθνος, ὃ ἐνεπιστεύθη, οὕτως ᾠκονόμησεν, ὡς Παῦλος τὴν οἰκουμένην ἅπασαν. Καὶ μή μοι λέγε ὅτι Παῦλος οὐκ ἦν ὁ ταῦτα οἰκονομῶν· καὶ γὰρ καὶ αὐτὸς ὁμολογῶ. Εἰ γὰρ καὶ μὴ αὐτὸς ἦν ὁ ταῦτα ἀνύων, ἀλλ' οὐδὲ οὕτως ἐκτὸς ἦν τῶν ἐπὶ τούτοις ἐπαίνων, ἐπειδὴ ἑαυτὸν οὕτω κατεσκεύασεν ἄξιον τῆς τοσαύτης χάριτος. Ὁ Μιχαὴλ τὸ τῶν Ἰουδαίων ἔθνος ἐνεχειρίσθη. Παῦλος δὲ γῆν καὶ θάλατταν, καὶ τὴν οἰκουμένην, καὶ τὴν ἀοίκητον. 2.9 Καὶ ταῦτα οὐκ ἀγγέλους ὑβρίζων λέγω, μὴ γένοιτο, ἀλλὰ δεικνὺς ὅτι δυνατὸν ἄνθρωπον ὄντα μετ' ἐκείνων εἶναι, καὶ ἐγγὺς αὐτῶν ἑστάναι. Καὶ τίνος ἕνεκεν