John Chrysostom, On the Second Letter to the Corinthians

Therefore that458 ὡς, R.T. ὥσπερ. ye abound459 περισσεύητε, R.T. περισσεύετε. [There is no reason for following Chrysostom in his variation from the common text. C.] in every thing; in faith and utterance, and knowledge, and in all earnestness.

See again his exhortation accompanied with commendations, greater commendations. And he said not, ‘that ye give,’ but “that ye abound; in faith,” namely, of the gifts, and “in utterance,” the word of wisdom, and “knowledge,” namely, of the doctrines, and “in all earnestness,” to the attaining of all other virtue.

“And in your love,” that, namely of which I have before spoken, of which I have also made proof.

“That ye may abound in this grace also.” Seest thou that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also.

Ver. 8. “I speak not by way of commandment.”

See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,

“I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love.”

‘Not as doubting it,’ (for that is not what he would here imply,) ‘but to make it approved, display it and frame it unto greater strength. For I therefore say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.’ Then from this he proceeded to another and a greater point. For he lets slip no mode of persuasion, but moves heaven and earth460 πάντα κινεῖ. in handling his argument. For he exhorted them both by other men’s praises, saying, Ye know “the grace of God which hath been given in the Churches of Macedonia;” and by their own, “therefore that ye abound in everything, in utterance and knowledge.” For this hath power to sting man more that he falls short of himself, than that he does so of others. Then he proceeds afterwards to the head and crown of his persuasion.

Ver. 9. “For ye know the grace of our Lord, that though He was rich, yet for our sakes He became poor, that we through His poverty might become rich.”

‘For have in mind,’ says he, ‘ponder and consider the grace of God and do not lightly pass it by, but aim at realizing461 στοχάσασθε. the greatness of it both as to extent and nature462 ὅση καὶ ἡλίκη., and thou wilt grudge nothing of thine. He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich. If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer. For had He not become poor, thou wouldest not have become rich. For this is the marvel, that poverty hath made riches rich.’ And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him.

Ver. 10. “And herein I give you463 St. Chrysostom inserts ὑμῖν, and for τοῦτο γὰρ ὑμῖν συμφέρει reads, πρὸς τὸ ὑμῶν συμφέρον. my advice for your profit.”

See how again he is careful to give no offence and softens down what he says, by these two things, by saying, “I give advice,” and, “for your profit.” ‘For, neither do I compel and force you,’ says he, ‘or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.’ Then the instance also which follows is drawn from themselves, and not from others.

“Who were the first to make a beginning a year ago, not only to do, but also to will.”

See how he shows both that themselves were willing, and had come to this resolution without persuasion. For since he had borne this witness to the Thessalonians, that “of their own accord with much intreaty,” they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own. Wherefore he said, “not only to do, but also to will,” and not “begun,” but “begun before, a year ago.” Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness.

Ver. 11. “And now also ye have completed464 ἑπετελέσατε. The Textus Receptus gives ἑπιτελέσατε, which appears to be required in what follows. [The aorist seems to be peculiar to Chrysostom. C.] the doing of it.”

He said not, ye have done it, but, ye have put a completion to it,

“That as there was the readiness to will, so also [there may be] the completion also out of your ability.”

That this good work halt not at readiness but receive also the reward that follows upon deeds.

[2.] Ver. 12. “For if the readiness is there, it is acceptable according as a man hath, not according as he hath not.”

See wisdom unspeakable. In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, “I bear them record that even beyond their power;”) he exhorteth the Corinthians to do only “after” their power, leaving the example to do its own work; for he knew that not so much exhortation, as emulation, inciteth unto imitation of the like; wherefore he saith, “For if the readiness is there, it is acceptable according as a man hath, not according as he hath not.”

‘Fear not,’ he means, ‘because I have said these things, for what I said was an encomium upon their munificence465 φιλοτιμίας., but God requires things after a man’s power,’ “according as he hath, not according as he hath not.” For the word “is acceptable,” here implies ‘is required.’ And he softens466 λιπαίνει. it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty. Wherefore also he added,

Ver. 13. “For I say not this, that others may be eased, and ye distressed.”

And yet Christ praised the contrary conduct in the widow’s case, that she emptied out all of her living and gave out of her want. (Mark xii. 43.) But because he was discoursing to Corinthians amongst whom he chose to suffer hunger; “for it were good for me rather to die, than that any man should make my glorying void;” (1 Cor. ix. 15.) he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore doth he praise those, because “in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:” and because they gave “beyond their power?” is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he doth so, that by it he may raise them to this. Consider, for instance, how even in what follows he is covertly preparing the way for this. For having said these things, he added,

Ver. 14. “Your abundance being a supply for their want.”

For not only by the words he has before used but by these also, he is desirous of making the commandment light. Nor yet from this consideration alone, but from that of the recompense also, again he maketh it easier; and uttereth higher things than they deserve, saying, “That there may be equality at this time, and their abundance” a supply “for your want.” Now what is it that he saith? ‘Ye are flourishing467 κομᾶτε. in money; they in life468 i.e. holiness of life. and in boldness towards God.’ ‘Give ye to them, therefore, of the money which ye abound in but they have not; that ye may receive of that boldness wherein they are rich and ye are lacking.’ See how he hath covertly prepared for their giving beyond their power and of their want. ‘For,’ he saith, ‘if thou desirest to receive of their abundance, give of thine abundance; but if to win for thyself the whole, thou wilt give of thy want and beyond thy power.’ He doth not say this, however, but leaves it to the reasoning of his hearers; and himself meanwhile works out his object and the exhortation that was meet, adding in keeping with what appeared, the words, that “there may be equality at this time.” How equality? You and they mutually giving your superabundance, and filling up your wants. And what sort of equality is this, giving spiritual things for carnal? for great is the advantage on that side; how then doth he call it “equality?” either in respect of each abounding and wanting, doth he say that this [equality] takes place; or else in respect of the present life only. And therefore after saying “equality,” he added, “at this time.” Now this he said, both to subdue the high-mindedness of the rich, and to show that after our departure hence the spiritual possess the greater advantage. For here indeed we all enjoy much equality of honor; but then there will be a wide distinction and a very great superiority, when the just shine brighter than the sun. Then since he showed that they were to be not only giving, but also receiving, and more, in return; he tries by a further consideration to make them forward, showing that if they did not give of their substance to others, they would not gain anything by gathering all together within. And he adduces an ancient story, thus saying,

Ver. 15. “As it is written, He that gathered much had nothing over, and he that gathered little had no lack.”

Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain aught by his abundance nor the poor lose aught by his poverty.

[3.] Why then tremblest thou at poverty? and why pursuest thou after wealth? ‘I fear,’ saith one, ‘lest I be compelled to go to other men’s doors and to beg from my neighbor.’ And I constantly hear also many praying to this effect, and saying, ‘Suffer me not at any time to stand in need of men?’ And I laugh exceedingly when I hear these prayers, for this fear is even childish. For every day and in every thing, so to speak, do we stand in need of one another. So that these are the words of an unthinking and puffed up spirit, and that doth not clearly discern the nature of things. Seest thou not that all of us are in need one of another? The soldier of the artisan, the artisan of the merchant, the merchant of the husbandman, the slave of the free man, the master of the slave, the poor man of the rich, the rich man of the poor, he that worketh not of him that giveth alms, he that bestoweth of him that receiveth. For he that receiveth alms supplieth a very great want, a want greater than any. For if there were no poor, the greater part of our salvation would be overthrown, in that we should not have where to bestow our wealth. So that even the poor man who appears to be more useless than any is the most useful of any. But if to be in need of another is disgraceful, it remains to die; for it is not possible for a man to live who is afraid of this. ‘But,’ saith one, ‘I cannot bear blows arched [in scorn.]’ Why dost thou in accusing another of arrogance, disgrace thyself by this accusation? for to be unable to endure the inflation of a proud soul is arrogant. And why fearest thou these things, and tremblest at these things, and on account of these things which are worthy of no account, dreadest poverty also? For if thou be rich, thou wilt stand in need of more, yea of more and meaner. For just in proportion to thy wealth dost thou subject thyself to this curse. So ignorant art thou of what thou prayest when thou askest for wealth in order to be in need of no man; just as if one having come to a sea, where there is need both of sailors and a ship and endless stores of outfit, should pray that he might be in need of nothing at all. For if thou art desirous of being exceedingly independent of every one, pray for poverty; and [then] if thou art dependent on any, thou wilt be so only for bread and raiment; but in the other case thou wilt have need of others, both for lands, and for houses, and for imposts, and for wages, and for rank, and for safety, and for honor, and for magistrates, and those subject to them, both those in the city and those in the country, and for merchants, and for shopkeepers. Do you see that those words are words of extreme carelessness? For, in a word, if to be in need one of another appears to thee a dreadful thing, [know that] it is impossible altogether to escape it; but if thou wilt avoid the tumult, (for thou mayest take refuge in the waveless haven of poverty,) cut off the great tumult of thy affairs, and deem it not disgraceful to be in need of another; for this is the doing of God’s unspeakable wisdom. For if we stand in need one of another, yet even the compulsion of this need draweth us not together unto love; had we been independent, should we not have been untamed wild beasts? Perforce and of compulsion God hath subjected us one to another, and every day we are in collision469 σνγκρουόμεθα. one with another. And had He removed this curb, who is there who would readily have longed after his neighbor’s love? Let us then neither deem this to be disgraceful, nor pray against it and say, ‘Grant us not to stand in need of any one;’ but let us pray and say, ‘Suffer us not, when we are in need, to refuse those who are able to help us.’ It is not the standing in need of others, but seizing the things of others, that is grievous. But now we have never prayed in respect to that nor said, ‘Grant me not to covet other men’s goods;’ but to stand in need, this we think a fit subject of deprecation470 ἀπευκταὶον.. Yet Paul stood in need many times, and was not ashamed; nay, even prided himself upon it, and praised those that had ministered to him, saying, “For ye sent once and again to my need;” (Philip. iv. 16.) and again, “I robbed other Churches, taking wages of them that I might minister unto you.” (2 Cor. xi. 8.) It is no mark therefore of a generous temper, but of weakness and of a low minded and senseless spirit, to be ashamed of this. For it is even God’s decree that we should stand in need one of another. Push not therefore thy philosophy beyond the mean. ‘But,’ saith one, ‘I cannot bear a man that is entreated often and complieth not.’ And how shall God bear thee who art entreated by Him, and yet obeyest not; and entreated too in things that advantage thee? “For we are ambassadors on behalf of Christ,” (2 Cor. v. 20.) saith he, “as though God were entreating by us; be ye reconciled unto God.” ‘And yet, I am His servant,’ saith he. And what of that? For when thou, the servant, art drunken, whilst He, the Master, is hungry and hath not even necessary food, how shall thy name of servant stand thee in stead? Nay, this itself will even the more weigh thee down, when thou indeed abidest in a three-storied dwelling whilst He owns not even a decent shelter; when thou [liest] upon soft couches whilst He hath not even a pillow. ‘But,’ saith one, ‘I have given.’ But thou oughtest not to leave off so doing. For then only wilt thou have an excuse, when thou hast not what [to give], when thou possessest nothing; but so long as thou hast, (though thou have given to ten thousand,) and there be others hungering, there is no excuse for thee. But when thou both shuttest up corn and raisest the price, and devisest other unusual tricks of traffic; what hope of salvation shalt thou have henceforth? Thou hast been bidden to give freely to the hungry, but thou dost not give at a suitable price even. He emptied Himself of so great glory for thy sake, but thou dost not count Him deserving even of a loaf; but thy dog is fed to fulness whilst Christ wastes with hunger; and thy servant bursteth with surfeiting whilst thy Lord and his is in want of necessary food. And how are these the deeds of friends? “Be reconciled unto God,” (2 Cor. v. 20.) for these are [the deeds] of enemies and such as are in hostility.

[4.] Let us then think with shame on the great benefits we have already received, the great benefits we are yet to receive. And if a poor man come to us and beg, let us receive him with much good will, comforting, raising him up with [our] words, that we ourselves also may meet with the like, both from God and from men. “For whatsoever ye would that they should do unto you, do ye also unto them.” (Matt. vii. 12.) Nothing burdensome, nothing offensive, doth this law contain. ‘What thou wouldest receive, that do,’ it saith. The return is equal. And it said not, ‘what thou wouldest not receive, that do not,’ but what is more. For that indeed is an abstinence from evil things, but this is a doing of good things, in which the other is involved. Also He said not ‘that do ye also wish, but do, to them.’ And what is the advantage? “This is the Law and the Prophets.” Wouldest thou have mercy shown thee? Then show mercy. Wouldest thou obtain forgiveness? Then grant it. Wouldest thou not be evil spoken of? Then speak not evil. Longest thou to receive praise? Then bestow it. Wouldest thou not be wronged? Then do not thou plunder. Seest thou how He shows that virtue is natural, and that we need no external laws nor teachers? For in the things we wish to receive, or not to receive from our neighbors, we legislate unto ourselves. So that if thou wouldest not receive a thing, yet doest it, or if thou wouldest receive it, yet doest it not, thou art become self-condemned and art henceforth without any excuse, on the ground of ignorance and of not knowing what ought to be done. Wherefore, I beseech you, having set up this law in ourselves for ourselves, and reading this that is written so clearly and succinctly, let us become such to our neighbors, as we would have them be to ourselves; that may we both enjoy present immunity471 ἀδείας., and obtain the future good things, though the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΖʹ. Ἀλλ' ὡς ἐν παντὶ περισσεύητε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ. αʹ. Ὅρα πάλιν μετ' ἐγκωμίων τὴν προτροπὴν γινομένην ἐγκωμίων μειζόνων. Καὶ οὐκ εἶπεν, Ἵνα δῶτε, ἀλλ', Ἵνα περισσεύητε πίστει τῇ τῶν χαρισμάτων, καὶ λόγῳ τῷ τῆς σοφίας, καὶ γνώσει τῇ τῶν δογμάτων, καὶ πάσῃ σπουδῇ πρὸς τὴν ἄλλην ἀρετὴν, καὶ τῇ ἐξ ὑμῶν ἀγάπῃ: ταύτῃ ᾗ προεῖπον, ἧς καὶ τὴν ἀπόδειξιν ἐποιησάμην. Ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε. Εἶδες ὅτι διὰ τοῦτο ἐκεῖθεν ἤρξατο ἀπὸ τῶν ἐπαίνων ἐκείνων, ἵνα ὁδῷ προβαίνων, εἰς τὴν αὐτὴν αὐτοὺς καὶ ἐν τούτοις ἑλκύσῃ σπουδήν. Οὐ κατ' ἐπιταγὴν λέγω. Ὅρα πῶς συνεχῶς αὐτοῖς χαρίζεται, πῶς ἀνεπαχθὴς γίνεται, καὶ οὐ βίαις οὐδὲ ἀναγκαστικός: μᾶλλον δὲ ἀμφότερα ὁ λόγος ἔχει, καὶ τὸ ἀνεπαχθὲς, καὶ τὸ ἀκατανάγκαστον. Ἐπειδὴ γὰρ συνεχῶς παρῄνεσε, καὶ σφόδρα Μακεδόνας ἐνεκωμίασεν, ἵνα μὴ δόξῃ τοῦτο ἀνάγκη εἶναι, φησὶν, Οὐ κατ' ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς, καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων. Οὐχ ὡς ἀμφισβητῶν: οὐ γὰρ τοῦτο ἐνταῦθα δηλοῖ: ἀλλὰ δόκιμον αὐτὸ ποιῶν, καὶ ἀποφαίνων, καὶ ἰσχυρότερον κατασκευάζων. Διὰ γὰρ τοῦτο ταῦτά φημι, ἵνα ὑμᾶς παροξύνω πρὸς τὴν αὐτὴν προθυμίαν: καὶ μέμνηται τῆς ἐκείνων σπουδῆς, λαμπρύνων, φαιδρύνων, ἐρεθίζων τὴν ὑμετέραν διάθεσιν. Εἶτα ἀπὸ τούτου εἰς ἕτερον μεῖζον κατήντησε: καὶ γὰρ οὐδένα παρίησι τρόπον συμβουλῆς, ἀλλὰ πάντα κινεῖ καὶ μεταχειρίζει τὸν λόγον: καὶ γὰρ ἀπὸ τῶν ἀλλοτρίων ἐγκωμίων προέτρεψε λέγων, Γινώσκετε τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν ταῖς Ἐκκλησίαις τῆς Μακεδονίας: καὶ ἀπὸ τῶν οἰκείων, Ἀλλ' ὡς ἐν παντὶ περισσεύητε, λόγῳ, καὶ γνώσει. Μειζόνως γὰρ δύναται τοῦτο δακεῖν, ὅταν ὑφ' ἑαυτοῦ τις ἡττᾶται, ἢ ὅταν ὑφ' ἑτέρων. Εἶτα λοιπὸν ἐπὶ τὸ κεφάλαιον καὶ τὴν κορωνίδα τῆς συμβουλῆς ἵεται: Γινώσκετε γὰρ τὴν χάριν τοῦ Κυρίου ἡμῶν, ὅτι δι' ἡμᾶς ἐπτώχευσε, πλούσιος ὢν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. Ἐννοήσατε γὰρ, φησὶν, ἐνθυμήθητε καὶ λογίσασθε τὴν χάριν τοῦ Θεοῦ, καὶ μὴ ἁπλῶς αὐτὴν παραδράμητε, ἀλλὰ στοχάσασθε αὐτῆς τὸ μέγεθος, ὅση ἐστὶ καὶ ἡλίκη, καὶ οὐδενὸς φείσεσθε τῶν ὑμετέρων. Ἐκεῖνος δόξαν ἐκένωσεν, οὐχ ἵνα ὑμεῖς τῷ πλούτῳ αὐτοῦ, ἀλλὰ τῇ πτωχείᾳ πλουτήσητε. Εἰ μὴ πιστεύεις, ὅτι ἡ πτωχεία πλούτου ἐστὶ ποιητικὴ, ἐννόησόν σου τὸν Δεσπότην, καὶ οὐκέτι ἀμφιβάλῃς. Εἰ μὴ γὰρ ἐκεῖνος ἐγένετο πτωχὸς, οὐκ ἂν ἐγένου σὺ πλούσιος. Τὸ γὰρ θαυμαστὸν τοῦτο ὅτι πτωχεία ἐπλούτησε πλοῦτον. Πλοῦτον δὲ ἐνταῦθά φησι τὴν γνῶσιν τῆς εὐσεβείας, τὸν τῶν ἁμαρτημάτων καθαρισμὸν, τὴν δικαιοσύνην, τὸν ἁγιασμὸν, τὰ μυρία ἅπερ παρέσχεν ἡμῖν ἀγαθὰ, καὶ μέλλει παρέχειν. Καὶ ταῦτα ἅπαντα διὰ τῆς πτωχείας γέγονεν ἡμῖν. Ποίας πτωχείας; Διὰ τοῦ σάρκα ἀναλαβεῖν καὶ γενέσθαι ἄνθρωπον, καὶ παθεῖν ἅπερ ἔπαθε. Καίτοι γε ἐκεῖνος ταῦτα οὐκ ὤφειλε, σὺ δὲ ὀφείλεις αὐτῷ. Καὶ γνώμην ὑμῖν ἐν τούτῳ δίδωμι πρὸς τὸ συμφέρον. Ὅρα πῶς πάλιν τοῦ ἀνεπαχθὴς εἶναι φροντίζει, καὶ δύο τούτοις παραμυθεῖται τὸν λόγον, καὶ τῷ εἰπεῖν, Γνώμην δίδωμι, καὶ, Πρὸς τὸ ὑμῶν συμφέρον. Οὔτε γὰρ καταναγκάζω καὶ βιάζομαι, φησὶ, καὶ παρὰ ἀκόντων ἀπαιτῶ: οὔτε τὸ τῶν λαμβανόντων ὡς τὸ ὑμῖν λυσιτελὲς σκοπῶν, ταῦτα λέγω. Εἶτα καὶ τὸ παράδειγμα λοιπὸν ἐξ αὐτῶν, ἀλλὰ οὐκ ἐξ ἑτέρων. Οἵτινες οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι. Ὅρα πῶς δείκνυσι καὶ αὐτοὺς ἑκόντας καὶ χωρὶς προτροπῆς ἐπὶ τοῦτο ἐλθόντας. Ἐπειδὴ γὰρ τοῦτο ἐμαρτύρησε Θεσσαλωνικεῦσιν, ὅτι αὐθαίρετοι μετὰ πολλῆς παρακλήσεως ἥψαντο τῆς ἐλεημοσύνης, βούλεται καὶ τούτων δεῖξαι τὸ κατόρθωμα τοῦτο ὄν. Διὸ εἶπεν: Οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν: καὶ οὐχὶ, Ἐνήρξασθε, ἀλλὰ, Προενήρξασθε ἀπὸ πέρυσι. Ἐπὶ ταῦτα οὖν ὑμᾶς παρακαλῶ, ἐφ' ἃ ἑαυτοὺς φθάσαντες διηγείρατε μετὰ προθυμίας ἁπάσης. Νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπετελέσατε. Οὐκ εἶπεν, Ἐποιήσατε, ἀλλ', ἐπεθήκατε τέλος. Ὅπως καθάπερ ἡ προθυμία ἐκ τοῦ θέλειν, οὕτω καὶ τὸ ποιῆσαι ἐκ τοῦ ἔχειν. Ἵνα μὴ μέχρι προθυμίας στῇ τὸ καλὸν τοῦτο κατόρθωμα, ἀλλὰ καὶ τὸν ἀπὸ τῶν ἔργων λάβῃ μισθόν: εἰ γὰρ ἡ προθυμία πρόκειται, καθ' ὃ ἂν ἔχῃ τις, εὐπρόσδεκτος, οὐ καθ' ὃ οὐκ ἔχει. Ὅρα σοφίαν ἄφατον. Δείξας τοὺς ὑπὲρ δύναμιν ποιοῦντας, τοὺς Θεσσαλονικέας λέγω, καὶ ἐπαινέσας αὐτοὺς ἐπὶ τούτῳ, καὶ εἰπὼν, ὅτι Μαρτυρῶ αὐτοῖς, ὅτι καὶ ὑπὲρ δύναμιν: ἐπειδὴ κατὰ δύναμιν παρακαλεῖ μόνον, ἀφεὶς τὸ ὑπόδειγμα ἐργάσασθαι τὸ ἑαυτοῦ: ᾔδει γὰρ, ὅτι οὐχ οὕτω παραίνεσις, ὡς ζῆλος ἐγείρει πρὸς τὴν τῶν ὁμοίων μίμησιν: διό φησιν: Εἰ γὰρ ἡ προθυμία πρόκειται, καθ' ὃ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθ' ὃ οὐκ ἔχει. Μὴ φοβηθῇς, φησὶν, ἐπειδὴ ἐκεῖνα εἴρηκα: τῆς γὰρ ἐκείνων φιλοτιμίας ἐγκώμιον τὸ εἰρημένον: ὁ δὲ Θεὸς τὰ κατὰ δύναμιν ἀπαιτεῖ, καὶ καθ' ὃ ἔχει τις, οὐ καθ' ὃ οὐκ ἔχει. Τὸ γὰρ, Εὐπρόσδεκτος, ἐνταῦθα τὸ, Ἀπαιτεῖται, δηλοῖ. Καὶ σφόδρα λιπαίνει, τούτῳ θαῤῥῶν τῷ ὑποδείγματι, καὶ τῷ δοῦναι ἐξουσίαν μᾶλλον ἐφελκόμενος: διὸ καὶ ἐπήγαγεν, Οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλῖψις. βʹ. Καίτοιγε ὁ Χριστὸς τοὐναντίον ἐπῄνεσεν ἐπὶ τῆς χήρας, ὅτι τὸν βίον ὅλον ἐκένωσε, καὶ ἐκ τοῦ ὑστερήματος ἔδωκεν. Ἀλλ' ἐπειδὴ Κορινθίοις διελέγετο, ἔνθα ᾑρεῖτο λιμώττειν: Καλὸν γάρ μοι μᾶλλον τὸ ἀποθανεῖν, ἢ τὸ καύχημά μου ἵνα τις κενώσῃ: διὰ τοῦτο συμμεμετρημένῃ χρῆται τῇ παραινέσει, ἐπαινῶν μὲν τοὺς ὑπὲρ δύναμιν, οὐκ ἀναγκάζων δὲ τούτους ποιῆσαι τοῦτο, οὐκ ἐπειδὴ οὐκ ἐβούλετο, ἀλλ' ἐπειδὴ ἀσθενέστεροι ἦσαν. Ἐπεὶ τίνος ἕνεκεν ἐκείνους ἐγκωμιάζει, ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν καὶ ἡ κατὰ βάθους [αὐτῶν] πτωχεία ἐπερίσσευσεν εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν, καὶ ὅτι ὑπὲρ δύναμιν ἔδωκαν; οὐκ εὔδηλον, ὅτι καὶ τούτους εἰς ταῦτα ἐνάγων; Ὥστε εἰ καὶ δοκεῖ τὰ ἐλάττονα συγχωρεῖν: ἵνα δι' ἐκείνων ἐπὶ ταῦτα ἀναβιβάσῃ, τοῦτο ποιεῖ. Σκόπει γοῦν καὶ διὰ τῶν ἑξῆς πῶς λανθανόντως αὐτὸ κατασκευάζει. Εἰπὼν γὰρ ταῦτα, ἐπήγαγε: Τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα. Οὐ γὰρ τοῖς εἰρημένοις μόνον, ἀλλὰ καὶ τούτοις κούφην ποιῆσαι βούλεται τὴν ἐντολήν. Καὶ οὐκ ἐντεῦθεν μόνον, ἀλλὰ καὶ ἀπὸ τῆς ἀντιδόσεως πάλιν εὐκολωτέραν αὐτὴν καθίστησι, καὶ μείζονα φθέγγεται τῆς ἀξίας αὐτῶν, λέγων: Ἵνα γένηται ἰσότης ἐν τῷ νῦν καιρῷ, καὶ τὸ ἐκείνων περίσσευμα εἰς τὸ ὑμῶν ὑστέρημα. Τί δέ ἐστιν ὅ φησι; Κομᾶτε χρήμασιν ὑμεῖς: κομῶσιν ἐκεῖνοι βίῳ καὶ παῤῥησίᾳ τῇ πρὸς τὸν Θεόν. Δότε τοίνυν αὐτοῖς ἀφ' ὧν περισσεύετε χρημάτων, ἐκεῖνοι δὲ οὐκ ἔχουσιν, ἵνα λάβητε ἀπὸ τῆς παῤῥησίας καθ' ἣν πλουτοῦσιν ἐκεῖνοι, ὑστερεῖσθε δὲ ὑμεῖς. Ὅρα πῶς τὸ ὑπὲρ δύναμιν, καὶ τὸ ἐκ τοῦ ὑστερήματος διδόναι κατεσκεύασε λανθανόντως. Εἰ γὰρ βούλει, φησὶν, ἐκ τοῦ περισσεύματος λαβεῖν, ἐκ τοῦ περισσεύματος δός: εἰ δὲ ὁλόκληρον ἐπισπάσασθαι, ἐκ τοῦ ὑστερήματος παρέξεις, καὶ ὑπὲρ δύναμιν. Ἀλλὰ τοῦτο μὲν οὐ λέγει, καταλείπει δὲ αὐτὸ τῷ λογισμῷ τῶν ἀκροατῶν: αὐτὸς δὲ τὸ προκείμενον, καὶ τὴν σύμμετρον παραίνεσιν τέως ἐργάζεται, κατὰ τὸ φαινόμενον ἐπάγων καὶ λέγων: Ὅπως γένηται ἰσότης ἐν τῷ νῦν καιρῷ. Πῶς ἰσότης; Τὰ περισσεύματα ἀντιδιδόντων ὑμῶν κἀκείνων, καὶ τὰ ὑστερήματα πληρούντων. Καὶ ποία αὕτη ἰσότης, σαρκικῶν πνευματικὰ ἀντιδιδόναι; πολλὴ γὰρ ἐνταῦθα ὑπεροχή: πῶς οὖν ἰσότητα καλεῖ; Ἣ κατὰ τὸ περισσεύειν καὶ ὑστερεῖσθαι, ἣ κατὰ τὸν παρόντα βίον τοῦτο φησὶ γενέσθαι μόνον. Διὰ γὰρ τοῦτο εἰπὼν, Ἰσότης, ἐπήγαγεν, Ἐν τῷ νῦν καιρῷ. Ταῦτα δὲ ἔλεγε, καὶ τῶν πλουτούντων καταστέλλων τὰ φρονήματα, καὶ δεικνὺς, ὅτι μετὰ τὴν ἐντεῦθεν ἀποδημίαν, ἐν πλείονι οἱ πνευματικοὶ ὑπεροχῇ. Ἐντεῦθεν μὲν γὰρ πολλῆς ἅπαντες ἀπολαύομεν ἰσοτιμίας: τότε δὲ πολλὴ διάκρισις, καὶ μεγίστη ὑπεροχὴ, ὑπὲρ τὸν ἥλιον λαμπόντων τῶν δικαίων. Εἶτα ἐπειδὴ ἔδειξεν αὐτοὺς οὐ διδόντας μόνον, ἀλλὰ καὶ ἀντιλαμβάνοντας μείζονα, καὶ ἑτέρωθεν βούλεται κατασκευάσαι τὴν προθυμίαν αὐτῶν, δεικνὺς ὅτι οὐδ' εἰ μὴ μεταδοῖεν ἑτέροις, ἕξουσί τι πλέον, πάντα ἔνδον συνάγοντες. Καὶ παράγει παλαιὰν ἱστορίαν, οὕτω λέγων: Καθὼς γέγραπται, Ὁ τὸ πολὺ, οὐκ ἐπλεόνασε: καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησε. Τοῦτο δὲ ἐπὶ τοῦ μάννα γέγονεν. Οἵ τε γὰρ πλεῖον συναγαγόντες, οἵ τε ἔλαττον τὸ αὐτὸ μέτρον εὑρίσκοντο ἔχοντες, τὴν ἀπληστίαν τοῦ Θεοῦ ταύτῃ κολάζοντος. Ταῦτα δὲ ἔλεγεν, ὁμοῦ καὶ φοβῶν αὐτοὺς ἀπὸ τῶν τότε γενομένων, καὶ μηδαμοῦ τοῦ πλείονος ἐφίεσθαι πείθων, μηδὲ ἀλγεῖν ἐπὶ τῷ ἔλαττον ἔχειν. Τοῦτο δὲ καὶ νῦν γινόμενον ἔστιν ἰδεῖν ἐπὶ τῶν βιωτικῶν πραγμάτων, οὐκ ἐπὶ τοῦ μάννα μόνον. Εἰ γὰρ ἅπαντες μίαν γαστέρα πληροῦμεν, καὶ τὸν αὐτὸν χρόνον ζῶμεν, καὶ ἓν σῶμα περιβαλλόμεθα: οὐδὲν οὔτε τῷ πλουτοῦντι πλέον ἀπὸ τῆς περιουσίας ἔσται, οὔτε τῷ πένητι ἀπὸ τῆς πτωχείας ἔλαττον. Τί τοίνυν τρέμεις πενίαν; τί δὲ διώκεις πλοῦτον; Δέδοικα, φησὶ, μὴ ἀναγκασθῶ ἐπὶ τὰς ἑτέρων θύρας ἐλθεῖν, καὶ δεηθῆναι τοῦ πλησίον. Πολλῶν δὲ καὶ εὐχομένων τοῦτο ἀκούω συνεχῶς, καὶ λεγόντων, Μή με ἀφῇς ἐν χρείᾳ ἀνθρώπων καταστῆναί ποτε. Καὶ σφόδρα γελῶ ταῦτα ἀκούων: καὶ γὰρ παιδικὸς ὁ φόβος. Καθ' ἑκάστην γὰρ ἡμέραν, καὶ ἐν ἅπασιν, ὡς εἰπεῖν, ἐν χρείᾳ ἀλλήλων καθεστήκαμεν. Ὥστε ἀπερισκέπτου ψυχῆς καὶ πεφυσιωμένης ταυτὶ τὰ ῥήματα, καὶ οὐ διαγινωσκούσης σαφῶς τὴν τῶν πραγμάτων φύσιν. Οὐχ ὁρᾷς, ὅτι πάντες ἀλλήλων χρῄζομεν; ὁ στρατιώτης τοῦ χειροτέχνου, ὁ χειροτέχνης τοῦ ἐμπόρου, ὁ ἔμπορος τοῦ γεωργοῦ, ὁ δοῦλος τοῦ ἐλευθέρου, ὁ δεσπότης τοῦ δούλου, ὁ πένης τοῦ πλουσίου, ὁ πλούσιος τοῦ πένητος, ὁ μηδὲν ἐργαζόμενος τοῦ διδόντος ἐλεημοσύνην, ὁ παρέχων τοῦ λαμβάνοντος: καὶ γὰρ ὁ λαμβάνων ἐλεημοσύνην, μεγίστην χρείαν πληροῖ, καὶ πάντων μείζονα. Εἰ γὰρ μὴ πένητες ἦσαν, τὸ πλέον ἂν ἀνετράπη τῆς ἡμετέρας σωτηρίας, οὐκ ἐχόντων ποῦ καταβαλεῖν τὰ χρήματα. Ὥστε καὶ ὁ δοκῶν ἁπάντων ἀχρηστότερος εἶναι πένης, οὗτος ἁπάντων ἐστὶ χρησιμώτερος. Εἰ δὲ τὸ ἑτέρου δεῖσθαι, αἰσχρὸν, ἀποθανεῖν λείπεται: οὐ γὰρ ἔνι ζῆσαι τοῦτο δεδοικότα. Ἀλλ' οὐ δύναμαι, φησὶν, ἐνεγκεῖν ὀφρῦν ἀνεσπασμένην. Τί ἄλλον διαβάλλων ἐπ' ἀλαζονείᾳ, σαυτὸν καταισχύνεις τῇ κατηγορίᾳ ταύτῃ; καὶ γὰρ ἀλαζονικὸν τὸ μὴ φέρειν ὑπερηφάνου ψυχῆς φύσημα. Τί δὲ τὰ μηδενὸς ὄντα λόγου ἄξια ταῦτα δέδοικας, ταῦτα τρέμεις, καὶ διὰ ταῦτα τὴν πενίαν φρίττεις; Κἂν γὰρ πλούσιος ᾖς, ἐν πλειόνων καταστήσῃ χρείᾳ, καὶ πλειόνων καὶ εὐτελεστέρων. Ὅσῳ γὰρ ἂν πλουτῇς, τοσοῦτον τῇ ἀρᾷ ταύτῃ σαυτὸν ὑποβάλλεις. γʹ. Οὕτως ἀγνοεῖς ὅπερ εὔχῃ, χρήματα μὲν αἰτῶν ὑπὲρ τοῦ μηδενὸς δεῖσθαι: ὥσπερ ἂν εἴ τις εἰς πέλαγος ἐλθὼν, ἔνθα καὶ ναυτῶν καὶ πλοίου καὶ μυρίας χρεία κατασκευῆς, εὔχοιτο μηδενὸς ὅλως ἐν χρείᾳ γενέσθαι. Εἰ γὰρ βούλει μηδενὸς σφόδρα δεῖσθαι, εὔχου πενίαν: πένης μὲν γὰρ ὢν, κἄν τινος δεηθῇς, ὑπὲρ ἄρτου δεήσῃ μόνον ἢ ἱματίου: πλουτῶν δὲ, καὶ ὑπὲρ ἀγρῶν, καὶ ὑπὲρ οἰκιῶν, καὶ ὑπὲρ τελεσμάτων, καὶ ὑπὲρ μισθωμάτων, καὶ ὑπὲρ ἀξιώματος, καὶ ὑπὲρ ἀσφαλείας, καὶ ὑπὲρ δόξης, καὶ ὑπὲρ ἀρχόντων χρείαν ἕξεις: οὐ τούτων δὲ μόνον, ἀλλὰ καὶ τῶν ὑποτεταγμένων ἐκείνοις, καὶ τῶν ἐν πόλει, καὶ τῶν ἐν ἀγροῖς, καὶ ἐμπόρων καὶ καπήλων. Ὁρᾶτε ὅτι ἀνοίας ἐσχάτης ταυτὶ τὰ ῥήματα; Ὅλως γὰρ εἰ φρικτὸν εἶναί σοι δοκεῖ τὸ χρῄζειν τινός: καθόλου μὲν οὐ δυνατὸν ἀπαλλαγῆναι τούτου: εἰ δὲ θέλεις τὸν ὄχλον φυγεῖν, ἔξεστι γὰρ, ἐπὶ τὸν ἀκύμαντον τῆς πενίας καταφυγὼν λιμένα, τὸν πολὺν τῶν πραγμάτων ὄχλον περίκοψον, καὶ μηδὲν αἰσχρὸν τοῦτο νόμιζε τὸ δεῖσθαι ἑτέρου: τῆς γὰρ ἀφάτου σοφίας τοῦ Θεοῦ τοῦτο γέγονεν ἔργον. Εἰ γὰρ ἀλλήλων χρῄζομεν, καὶ οὐδὲ ἡ τῆς χρείας ἀνάγκη συνάγει εἰς φιλίαν ἡμᾶς: εἰ αὐτάρκεις ἦμεν, οὐκ ἦμεν ἂν θηρία ἀτίθασσα; Βίᾳ οὖν καὶ ἀνάγκῃ ἡμᾶς ὑπέταξεν ἀλλήλοις ὁ Θεὸς, καὶ καθ' ἑκάστην συγκρουόμεθα ἀλλήλοις ἡμέραν. Καὶ εἰ τοῦτον περιεῖλε τὸν χαλινὸν, τίς ἂν ταχέως ἠράσθη τῆς τοῦ πλησίον φιλίας; Μηδὲ τοῦτο οὖν νομίζωμεν εἶναι αἰσχρὸν, μηδὲ ἀπευχώμεθα καὶ λέγωμεν, Μὴ δῷς ἡμᾶς ἐν χρείᾳ τινὸς καταστῆναι: ἀλλ' εὐχώμεθα λέγοντες: Μὴ ἀφῇς, ἐν χρείᾳ καταστάντων ἡμῶν, ἀνανεῦσαι τοὺς δυναμένους ἡμᾶς ὠφελεῖν. Οὐ τὸ ἐν χρείᾳ ἑτέρων καταστῆναι, ἀλλὰ τὸ ἁρπάζειν τὰ ἑτέρων, φορτικόν. Νῦν δὲ ὑπὲρ μὲν ἐκείνων οὐδέποτε εὐξάμεθα, οὐδὲ εἴπομεν: Μὴ δῷς μοι ἐπιθυμῆσαι τῶν ἀλλοτρίων: τὸ δὲ ἐν χρείᾳ καταστῆναι, τοῦτο δοκεῖ ἀπευκταῖον εἶναι. Καίτοι Παῦλος ἐν χρείᾳ κατέστη πολλάκις, καὶ οὐκ ᾐσχύνετο, ἀλλὰ καὶ ἐκαλλωπίζετο καὶ ἐνεκωμίαζε τοὺς διακονησαμένους, λέγων: Ὅτι καὶ ἅπαξ καὶ δὶς ἐν ταῖς χρείαις μου ἐπέμψατε: καὶ πάλιν: Ἄλλας, Ἐκκλησίας ἐσύλησα, λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν. Οὐ τοίνυν ἐλευθερίας ἐστὶ τὸ ταῦτα αἰσχύνεσθαι, ἀλλὰ μαλακίας καὶ βαναύσου ψυχῆς καὶ ἀνοήτου. Καὶ γὰρ τῷ Θεῷ δοκεῖ χρείαν ἡμᾶς ἀλλήλων ἔχειν. Μὴ τοίνυν φιλοσόφει πέρα τοῦ μέτρου. Ἀλλ' οὐ δύναμαι, φησὶν, ἐνεγκεῖν ἄνθρωπον παρακαλούμενον πολλάκις, καὶ οὐκ εἴκοντα. Καὶ πῶς σε οἴσει ὁ Θεὸς παρακαλούμενον ὑπ' αὐτοῦ, καὶ οὐ πειθόμενον, καὶ παρακαλούμενον ὑπὲρ τῶν σοι συμφερόντων; Ὑπὲρ γὰρ Χριστοῦ πρεσβεύομεν, φησὶν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν: καταλλάγητε τῷ Θεῷ. Καὶ μέντοι δοῦλος αὐτοῦ, φησὶν, εἰμί. Καὶ τί τοῦτο; Ὅταν γὰρ σὺ μὲν μεθύῃς ὁ δοῦλος, ἐκεῖνος δὲ πεινᾷ ὁ δεσπότης, καὶ μηδὲ τῆς ἀναγκαίας ἀπολαύῃ τροφῆς, τί σου τὸ τῆς δουλείας ὄνομα προστήσεται; Τοῦτο μὲν οὖν αὐτό σε καὶ βαρήσει μειζόνως, ὅταν μὲν σὺ ἐν τριωφόροις μένῃς, ἐκεῖνος δὲ μηδὲ χρηστῆς μετέχῃ στέγης: ὅταν σὺ μὲν ἐν ἁπαλαῖς στρωμναῖς, ἐκεῖνος δὲ μηδὲ προσκεφάλαιον ἔχῃ. Ἀλλ' ἔδωκα, φησίν. Ἀλλ' οὐ χρὴ διαλιμπάνειν ταῦτα ποιοῦντα. Τότε γὰρ μόνον ἀπολογήσῃ, ὅταν μὴ ἔχῃς, ὅταν μηδὲν κεκτημένος ᾖς: ἕως δ' ἂν ἔχῃς, κἂν μυρίοις ᾖς δεδωκὼς, ὦσι δὲ ἕτεροι πεινῶντες, οὐδεμία σοι ἀπολογία. Ὅταν δὲ καὶ ἀποκλείῃς σῖτον, καὶ τὴν τιμὴν ἐπιτείνῃς, καὶ ἑτέρας καπηλείας ξένας ὁδοὺς ἐπινοῇς, ποίαν ἕξεις σωτηρίας ἐλπίδα λοιπόν; Δωρεὰν ἐκελεύσθης διδόναι τῷ πεινῶντι, σὺ δὲ οὐδὲ μετὰ συμμέτρου δίδως τιμῆς: αὐτὸς διὰ σὲ τὴν τοσαύτην δόξαν ἐκένωσε, σὺ δὲ αὐτὸν οὐδὲ ἄρτου ἀξιοῖς: ἀλλ' ὁ μὲν κύων ἐμπέπλησται, ὁ δὲ Χριστὸς λιμῷ τήκεται: καὶ ὁ μὲν οἰκέτης διαῤῥήγνυται ὑπὸ πλησμονῆς, ὁ δὲ σὸς κἀκείνου Δεσπότης ἀναγκαίας ἀπορεῖ τροφῆς. Καὶ ποῦ ταῦτα φίλων τὰ πράγματα; Καταλλάγητε τῷ Θεῷ: ταῦτα γὰρ ἐχθρῶν ἐστι καὶ ἐκπεπολεμωμένων. Αἰσχυνθῶμεν τοίνυν ὅσα εὐεργετήθημεν, ὅσα εὐεργετεῖσθαι μέλλομεν: κἂν προσέλθῃ πένης δεόμενος, μετὰ πολλῆς αὐτὸν δεχώμεθα τῆς εὐνοίας, παρακαλοῦντες, ἀνιστῶντες τῷ λόγῳ, ἵνα καὶ αὐτοὶ τῶν αὐτῶν τύχωμεν καὶ παρὰ τοῦ Θεοῦ, καὶ παρὰ τῶν ἀνθρώπων. Ὅσα γὰρ ἐὰν θέλητε ἵνα ποιήσωσιν ὑμῖν, καὶ ὑμεῖς ποιεῖτε αὐτοῖς. Οὐδὲν φορτικὸν, οὐδὲν ἐπαχθὲς οὗτος ὁ νόμος ἔχει. Ἃ θέλεις πάσχειν, ταῦτα ποίει, φησίν: ἴση ἡ ἀντίδοσις. Καὶ οὐκ εἶπεν: Ἃ μὴ θέλετε πάσχειν, μηδὲ ποιεῖτε: ἀλλὰ τὸ πλέον. Ἐκεῖνο μὲν γὰρ ἀποχὴ κακῶν, τοῦτο δὲ ἐργασία καλῶν, κἀκείνῳ τοῦτο συμπεριείληπται. Καὶ οὐκ εἶπε: Ταῦτα καὶ ὑμεῖς θέλετε, ἀλλὰ, Ποιεῖτε αὐτοῖς. Καὶ τί τὸ κέρδος; Οὗτός ἐστιν ὁ νόμος καὶ οἱ προφῆται. Ἐλεεῖσθαι βούλει; οὐκοῦν ἐλέει. Συγγνώμης θέλεις τυχεῖν; οὐκοῦν μεταδίδου. Βούλει μὴ ἀκούειν κακῶς; οὐκοῦν μηδὲ κακῶς λέγε. Ἐπιθυμεῖς ἐπαινεῖσθαι, οὐκοῦν ἐγκωμίαζε. Θέλεις μὴ πλεονεκτεῖσθαι; οὐκοῦν μὴ ἅρπαζε. Εἶδες πῶς ἔδειξε φυσικὸν ὂν τὸ καλὸν, καὶ οὐ δεομένους νόμων τῶν ἔξωθεν ἡμᾶς, οὐδὲ διδασκάλων; Ἐν οἷς γὰρ θέλομεν παθεῖν, ἢ μὴ παθεῖν παρὰ τῶν πλησίον, νομοθετοῦμεν ἡμῖν ἑαυτοῖς. Ὥστε ἂν ἐθέλῃς μὲν μὴ παθεῖν, ποιῇς δὲ, ἢ θέλῃς μὲν παθεῖν, μὴ ποιῇς δὲ, αὐτοκατάκριτος γέγονας, καὶ οὐδεμιᾶς λοιπὸν ἀπολαύεις ἀπολογίας ὡς ἀγνοῶν καὶ οὐκ εἰδὼς τὰ πρακτέα. Διὸ, παρακαλῶ, τοῦτον ἐν ἑαυτοῖς δι' ἑαυτοὺς ἀναστήσαντες τὸν νόμον. καὶ ταῦτα ἀναγινώσκοντες τὰ γράμματα τὰ σαφῆ καὶ σύντομα, τοιοῦτοι περὶ τοὺς πλησίον γινώμεθα, οἵους περὶ ἡμᾶς αὐτοὺς εἶναι βουλόμεθα, ἵνα καὶ τῆς παρούσης ἀπολαύσωμεν ἀδείας, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.