John Chrysostom, Homilies on the Gospel of Matthew

“Ye have heard that it was said to them of old time,728 [The phrase “to them of old time” (το ρχαοι) is not found in the oldest mss. of the New Testament, in Matt. v. 27. It would be readily inserted from similar passages.—R.]Thou shalt not commit adultery; but I say unto you, that every one who looketh upon a woman to lust after her, hath committed adultery with her already in his heart.”

Having now finished the former commandment, and having extended it unto the height of self-denial, He, advancing in course and order, proceeds accordingly unto the second, herein too obeying the law.

“And yet,” it may be said, “this is not the second, but the third; for neither is the first, “Thou shalt not kill,” but “The Lord thy God is one Lord.”729 Deut. vi. 4. [Comp. Mark xii. 29, and the renderings of the R.V. text and margin in both passages.—R.]

Wherefore it is worth inquiring too, why He did not begin with that. Why was it then? Because, had He begun from thence, He must have enlarged it also, and have brought in Himself together with His Father.730 [ἑαυτν συνειαγαγεν .] But it was not as yet time to teach any such thing about Himself.

And besides, He was for a while practising His moral doctrine only, being minded from this first, and from His miracles, to convince the hearers that He was the Son of God. Now, if He had said at once, before He had spoken or done anything, “Ye have heard that it was said to them of old time, “I am the Lord thy God, and there is none other but me,” but I say unto you, Worship me even as Him; this would have made all regard Him as a madman. For if, even after His teaching, and His so great miracles, while not even yet was He saying this openly, they called Him possessed with a devil;731 John viii. 48.had He before all these attempted to say any such thing, what would they not have said? what would they not have thought?

But by keeping back at the proper season His teaching on these subjects, He was causing that the doctrine should be acceptable to the many. Wherefore now He passed it by quickly, but when He had everywhere established it by His miracles, and by His most excellent teaching, He afterwards unveiled it in words also.

For the present, however, by the manifestation of His miracles, and by the very manner of His teaching, He unfolds it on occasion, gradually and quietly. For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, by little and little, unto the word of His doctrine. For it is said, “they were astonished at Him, because He taught not as their Scribes.”732 Matt. vii. 28, 29.

2. For beginning from those passions, which most belong to our whole race, anger, I mean, and desire (for it is these chiefly that bear absolute sway within us, and are more natural than the rest); He with great authority, even such as became a legislator, both corrected them, and reduced them to order with all strictness. For He said not that the adulterer merely is punished; but what He had done with respect to the murderer, this He doth here also, punishing even the unchaste look: to teach thee wherein lies what He had more than the scribes. Accordingly, He saith, “He that looketh upon a woman to lust after her hath already committed adultery with her:” that is, he who makes it his business to be curious about bright forms, and to hunt for elegant features, and to feast his soul with the sight, and to fasten his eyes on fair countenances. For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first.

“And how,” one may say, “is it possible to be freed from desire?” I answer, first, if we were willing, even this might be deadened, and remain inactive.

In the next place, He doth not here take away desire absolutely, but that desire which springs up in men from sight. For he that is curious to behold fair countenances, is himself chiefly the enkindler of the furnace of that passion, and makes his own soul a captive, and soon proceeds also to the act.

Thus we see why He said not, “whosoever shall lust to commit adultery,” but, “whosoever shall look to lust.” And in the case of anger He laid down a certain distinction, saying, “without a cause,” and “for nought;” but here not so; rather once for all He took away the desire. Yet surely both are naturally implanted, and both are set in us for our profit; both anger, and desire: the one that we may chastise the evil, and correct those who walk disorderly; the other that we may have children, and that our race may be recruited by such successions.

Why then did He not make a distinction here also? Nay, very great is the distinction which, if thou attend, thou wilt see here also included. For He said not simply, “whosoever shall desire,” since it is possible for one to desire even when sitting in the mountains; but, “Whosoever shall look to lust;” that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, “Contemplate not beauty which is another’s.”733 Ecclus. ix. 8. And then, lest any one should say, “what then, if I contemplate, and be not taken captive,” He punishes the look, lest confiding in this security thou shouldest some time fall into sin. “What then,” one may say, “if I should look, and desire indeed, but do no evil?” Even so thou art set among the adulterers. For the Lawgiver hath pronounced it, and thou must not ask any more questions. For thus looking once, twice, or thrice, thou wilt perhaps have power to refrain; but if thou art continually doing this, and kindling the furnace, thou wilt assuredly be taken; for thy station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time thou shouldest fall in act also. For he who hath once kindled the flame, even when the woman whom he hath beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is in the heart only.

What now can they say, who have those virgin inmates?734 τ συνοκου παρθνου, they were often called συνεισακτο. The practice of unmarried men, especially of the clergy, having single young women in their houses, is a frequent object of warning and censure both in the Homilies of the Fathers and in Church Canons. The earliest mention of such a thing, and of the sad abuse consequent on it, appears to be in St. Irenæus, i. 6, 3: who lays it to the charge of the Valentinian heretics. Tertullian (de Jejun. ad fin.) imputes it to the Catholics. St. Cyprian’s fourth Epistle (ed. Fell.) was written to repress and punish an instance of it in the Church of Carthage. It was one of the charges against Paul of Samosata, and was forbidden by the third canon of Nicæa. See Dr. Routh’s Reliquiæ Sacræ, 2,506, to which the editor is indebted for this note. The custom seems to have prevailed particularly at Antioch, ib. 482. See also an oration of Chrysostom on this subject, vi. 214. Why, by the tenor of this law they must be guilty of ten thousand adulteries, daily beholding them with desire. For this cause the blessed Job735 Job xxxi. 1.also laid down this law from the beginning, blocking out from himself on all sides this kind of gazing.

For in truth greater is the struggle on beholding, and not possessing the object of fondness: nor is the pleasure so great which we reap from the sight, as the mischief we undergo from increasing this desire; thus making our opponent strong, and giving more scope to the devil, and no longer736 [οκτι σχοντε, “no longer having strength.”—R.]able to repulse him, now that we have brought him into our inmost parts, and have thrown our mind open unto him. Therefore He saith, “commit no adultery with thine eyes, and thou wilt commit none with thy mind.”

For one may indeed behold in another way, such as are the looks of the chaste; wherefore he did not altogether prohibit our seeing, but that seeing which is accompanied with desire. And if He had not meant this, He would have said simply, “He who looketh on a woman.” But now He said not thus, but, “He who looketh to lust,” “he who looketh to please his sight.”

For not at all to this end did God make thee eyes, that thou shouldest thereby introduce adultery, but that, beholding His creatures, thou shouldest admire the Artificer.

Just then as one may feel wrath at random, so may one cast looks at random; that is, when thou doest it for lust. Rather, if thou desirest to look and find pleasure, look at thine own wife, and love her continually; no law forbids that. But if thou art to be curious about the beauties that belong to another, thou art injuring both thy wife by letting thine eyes wander elsewhere, and her on whom thou hast looked, by touching her unlawfully. Since, although thou hast not touched her with the hand, yet hast thou caressed her with thine eyes; for which cause this also is accounted adultery, and before that great penalty draws after it no slight one of its own. For then all within him is filled with disquiet and turmoil, and great is the tempest, and most grievous the pain, and no captive nor person in chains can be worse off than a man in this state of mind. And oftentimes she who hath shot the dart is flown away, while the wound even so remains. Or rather, it is not she who hath shot the dart, but thou gavest thyself the fatal wound, by thine unchaste look. And this I say to free modest women from the charge: since assuredly, should one deck herself out, and invite towards herself the eyes of such as fall in her way; even though she smite not him that meets with her, she incurs the utmost penalty: for she mixed the poison, she prepared the hemlock, even though she did not offer the cup. Or rather, she did also offer the cup, though no one were found to drink it.

3. “Why then doth He not discourse with them also?” it may be said. Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind.

But if thou desirest to hear also His rebuke for them in particular, listen to Isaiah,737 Isa. iii. 16.in many words inveighing against them, and deriding their habit, their aspect, their gait, their trailing garments, their tripping feet, their drooping necks. Hear with him the blessed Paul738 1 Tim. ii. 9; Titus ii. 3, 4, 5.also, setting many laws for them; and both about garments, and ornaments of gold,739 [The words in italics are a translation of the Latin version; nothing corresponding to these terms occurs in the Greek text of the Homily.—R.]and plaiting of hair, and luxurious740 Or, wantonness. See 1 Tim. v. 6.living, and all other such things, vehemently rebuking this sex. And Christ too, by what follows next, obscurely intimated this very same; for when He saith, “pluck out and cut off the eye that offendeth thee,”741 [The text has simply τν σκανδαλζοντα. The precept is thus made more general.—R.] He speaks as indicating His anger against them.

3. Wherefore also He subjoins,

“If thy right eye offend thee, pluck it out, and cast it from thee.”742 Matt. v. 29. [R.V., “If thy right eye causeth thee to stumble,” and so, everywhere in rendering σκανδαλζειν .—R.]

Thus, lest thou shouldest say, “But what if she be akin to me? what if in any other way she belong to me?” therefore He hath given these injunctions; not discoursing about our limbs;—far from it,—for nowhere doth He say that our flesh is to be blamed for things, but everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for instance, we being wholly turned elsewhere, our eye sees not those who are present. So that the matter does not entirely depend upon its working. Again, had He been speaking of members of the body, He would not have said it of one eye, nor of the right eye only, but of both. For he who is offended by his right eye, most evidently will incur the same evil by his left also. Why then did He mention the right eye, and add the hand? To show thee that not of limbs is He speaking, but of them who are near unto us. Thus, “If,” saith He, “thou so lovest any one, as though he were in stead of a right eye; if thou thinkest him so profitable to thee as to esteem him in the place of a hand, and he hurts thy soul; even these do thou cut off.” And see the emphasis; for He saith not, “Withdraw from him,” but to show the fullness of the separation, “pluck it out,” saith He, “and cast it from thee.”

Then, forasmuch as His injunction was sharp, He shows also the gain on either hand, both from the benefits and from the evils, continuing in the metaphor.

“For it is profitable for thee,” saith He, “that one of thy members should perish, and not that thy whole body should be cast into hell.”743 [Matt. v. 29, 30.]

For while he neither saves himself, nor fails to destroy thee too, what kindness is it for both to sink, whereas if they were separated, one at least might have been preserved?

But why did Paul then, it may be said, choose to become accursed?744 Rom. ix. 3. Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, “pluck out” only, but also “cast from thee:” to receive him again no more, if he continue as he is. For so shalt thou both deliver him from a heavier charge, and free thyself from ruin.

But that thou mayest see yet more clearly the profit of this law; let us, if you please, try what hath been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and thou must either, keeping thine eye, be cast into a pit and perish, or plucking it out, preserve the rest of thy body; wouldest thou not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms thee by his friendship should continue incurable, his being thus cut off will both free thee from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for thy destruction along with his own evil deeds.

Seest thou how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses?

Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connexion with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number?

For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who hath uttered745 κινσα.words beyond number about love, that in either way thou mightest learn His providence, and how from every source He seeks thy profit.

4. “Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.746 ββλιον ποστασου, St. Chrys. Comp. Mark x. 4: ἀποστσιον, rec. Text. [There is no variation in the text of Matthew here, but in verse 32 the best authorities read π πολωνὃς ν πολσ, as in text. rec.—R.] But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery.”747 Matt. vi. 31, 32.

He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made,748 Deut. xxiv. 1–4.that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain.

For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others’ wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement.

But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and “shed blood as water,”749 Ps. lxxix. 3.much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary750 προηγομενο.law, hear Him saying, “Moses wrote these things according to the hardness of your hearts,”751 Matt. xix. 8. [R.V. “for your hardness of heart.”—R.]that ye might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away.

And observe Him everywhere addressing His discourse to the man. Thus, “He that putteth away his wife,” saith He, “causeth her to commit adultery, and he that marrieth a woman put away, committeth adultery.” That is, the former, though he take not another wife, by that act alone hath made himself liable to blame, having made the first an adulteress; the latter again is become an adulterer by taking her who is another’s. For tell me not this, “the other hath cast her out;” nay, for when cast out she continues to be the wife of him that expelled her. Then lest He should render the wife more self-willed, by throwing it all upon him who cast her out, He hath shut against her also the doors of him who was afterwards receiving her; in that He saith, “He who marrieth her that is put away committeth adultery;” and so makes the woman chaste even though unwilling, and blocks up altogether her access to all, and suffers her not to give an occasion for jealousy.752 μικροψυχα . For she who hath been made aware that she positively must either keep the husband, who was originally allotted to her, or being cast out of that house, not have any other refuge;—she even against her will was compelled to make the best of her consort.

And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature.753 [ἀσθενστερον γρ γυν. The translator paraphrases this as above, giving an unnecessary tone of depreciation to the language.—R.] For this cause letting her go, in his threatening against the men He fully corrects her remissness. Just as if any one who had a prodigal child, leaving him, should rebuke those who make him such, and forbid them to have intercourse, or to approach him. And if that be galling, call to mind, I pray thee, His former sayings, on what terms He had blessed His hearers; and thou wilt see that it is very possible and easy. For he that is meek, and a peacemaker, and poor in spirit, and merciful, how shall he cast out his wife? He that is used to reconcile others, how shall he be at variance with her that is his own?

And not thus only, but in another way also He hath lightened the enactment: forasmuch as even for him He leaves one manner of dismissal, when He saith, “Except for the cause of fornication;” since the matter had else come round again to the same issue. For if He had commanded to keep her in the house, though defiling herself with many, He would have made the matter end again in adultery.

Seest thou how these sayings agree with what had gone before? For he who looks not with unchaste eyes upon another woman, will not commit whoredom; and not committing whoredom, he will give no occasion to the husband to cast out his wife.

Therefore, you see, after this He presses the point without reserve, and builds up this fear as a bulwark, urging on the husband the great danger, if he do cast her out, in that he makes himself accountable for her adultery. Thus, lest thou being told, “pluck out the eye,” shouldest suppose this to be said even of a wife: He added in good time this corrective, in one way only giving leave to cast her out, but no otherwise.

5. “Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, swear not at all.”754 Matt. v. 33, 34.

Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing.

But what means, “Thou shalt perform unto the Lord thine oaths?”755 See Num. xxx. 2; Deut. xxiii. 23. It is this, “thou shalt be true in swearing.” “But I say unto you, swear not at all.”

Next, to lead them farther away from swearing by God, He saith, “Neither by Heaven, for it is God’s throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:”756 Isa. lxxvi. 1; Ps. xlviii. 2.still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel.757 Matt. xxiii. 16, et seq.

But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God’s relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, “because Heaven is beautiful and great,” nor, “because earth is profitable;” but “because the one is God’s throne, the other His footstool;” on every side urging them on towards their Lord.

“Neither by thy head,” saith He, “because thou canst not make one hair white or black.”758 Matt. v. 36.

Here again, not as wondering at man, hath He withdrawn him from swearing by his head (for so man himself would be worshipped), but as referring the glory to God, and signifying that thou art not master even of thyself, and of course therefore not of the oaths made by thy head. For if no one would give up his own child to another, much more will not God give up His own work to thee. For though it be thy head, yet is it the property of another; and so far from being master thereof, thou shalt not be able to do with it, no not the least thing of all. For He said not, “Thou canst not make one hair grow;” but, “Not so much as change its quality.”

“But what,” it may be said, “if any one should require an oath, and apply constraint?” Let the fear of God be more powerful than the constraint: since, if thou art to bring forward such excuses, thou wilt keep none of the things which are enjoined.

Yea, for first with respect to thy wife thou wilt say, “what if she be contentious and extravagant;” and then as to the right eye, “what if I love it, and am quite on fire?” and of the unchaste look, “what then, if I cannot help seeing?” and of our anger against a brother, “what if I be hasty, and not able to govern my tongue?” and in general, all His sayings thou mayest on this wise trample under foot. Yet surely with regard to human laws thou darest not in any case use this allegation, nor say, “what then if this or that be the case,” but, willing or unwilling, thou receivest what is written.

And besides, thou wilt never have compulsion to undergo at all. For he that hath hearkened unto those former blessings, and hath framed himself to be such as Christ enjoined, will have no such constraint to endure from any, being held in reverence and veneration by all.

“But let your yea, be yea; and your nay, nay: for that which exceedeth these cometh of the evil one.”759 Matt. v. 37. St. Chrysostom deviates from the received text here: as if he were thinking also of James v. 12. [The variation is in the first half of the verse, but the resemblance to James v. 12 is not marked. In the latter half the citation is exact, and Chrysostom explains ἐκ το πονηρο as the R.V. does: “of the evil one.”—R.]

What is it then that “exceeds yea” and “nay”? it is the oath, not the perjury. For this latter is quite acknowledged, and no man needs to learn that it is of the evil one; and it is not an excess, but an opposite: whereas an excess means something more, and added over and above: which kind of thing swearing is.

“What then,” saith one, “was it of the evil one? and if it was of the evil one, how was it a law?” Well, this same thing thou wilt say concerning the wife also; how is that now accounted adultery, which was before permitted?

What now may one reply to this? That the precepts then uttered had reference to the weakness of them who were receiving the laws; since also to be worshipped with the vapor of sacrifice is very unworthy of God, just as to lisp is unworthy of a philosopher. That kind of thing accordingly was now laid down to be adultery, and swearing to be of the evil one, now that the principles of virtue have advanced. But if these things had been, from the first, laws of the devil, they would not have attained to so great goodness. Yea, for had those not been forerunners in the first place, these which we now have would not have been so easily received. Do not thou then require their excellency now, when their use is past: but then, when the time was calling for them. Or rather, if thou wilt, even now: yea, for now also is their virtue shown: and most of all for the very cause, by reason of which we find fault with them. For their appearing such now, is the greatest commendation of them. For had they not brought us up well, and made us meet for the reception of the greater precepts, they would not have appeared such.

Therefore as the breast, when it hath fulfilled all its part, and is dismissing the child to the more manly diet, after that appears useless; and the parents who before thought it necessary for the babe, now abuse it with ten thousand mockeries (and many even not content with words of abuse, anoint it also with bitter drugs; that when their words have not power to remove the child’s unseasonable propensity towards it, the real things may quench their longing): so also Christ saith, that they are of the evil one, not to indicate that the old law is of the devil, but in order that with most exceeding earnestness He might lead them away from their ancient poverty. And to them He saith these things; but with regard to the Jews, who were insensible and persevered in the same ways, He hath anointed their city all round with the terror of captivity, as with some bitter drug, and made it inaccessible. But since not even this had power to restrain them, but they desired to see it again, running to it, just as a child to the breast, He hid it from them altogether; both pulling it down, and leading away the more part of them far from it: as it is with our cattle; many, by shutting out the calves, in time induce them to forego their old familiar use of the milk.

But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For “ye shall swear,” saith He, “by the true God.”760 Jer. iv. 2. LXX. κα μσ, Ζ Κριο, μετ ληθεα ν, κρσει, κα ν δικαιοσν. They were then no small advantages which the law effected, but rather very great. For that they came unto the “strong meat,” was the work of its care.

“What then,” it may be said, “is not swearing of the evil one?” Yes, indeed it is altogether of the evil one; that is, now, after so high a rule of self-restraint; but then not so.

“But how,” one may say, “should the same thing become at one time good, at another time not good?” Nay, I say the very contrary: how could it help becoming good and not good, while all things are crying aloud, that they are so: the arts, the fruits of the earth, and all things else?

See it, for example, taking place first in our own kind. Thus, to be carried, in the earliest age of life, is good, but afterwards pernicious; to eat food that hath been softened in the mouth, in the first scene of our life, is good, but afterwards it is full of disgust; to be fed upon milk and to fly to the breast, is at first profitable and healthful, but tends afterwards to decay and harm. Seest thou how the same actions, by reason of the times, appear good, and again not so? Yea, and to wear the robe of a child is well as long as you are a boy, but contrariwise, when you are become a man, it is disgraceful. Wouldest thou learn of the contrary case too, how to the child again the things of the man are unsuited? Give the boy a man’s robe, and great will be the laughter; and greater the danger, he being often upset in walking after that fashion. Allow him to handle public affairs, and to traffic, and sow, and reap, and great again will be the laughter.

And why do I mention these things? when killing, which among all is acknowledged to be an invention of the evil one, killing, I say, having found its proper occasion, caused Phinehas, who committed it, to be honored with the priesthood.761 Num. xxv. 8. For that killing is a work of him whom I just now mentioned, hear what Christ saith; “Ye will do the works of your Father; he was a manslayer from the beginning.”762 John viii. 44. But Phinehas became a manslayer, and “it was counted unto him” (so He speaks) “for righteousness:”763 Ps. cvi. 31.and Abraham again on becoming not a man-slayer only, but (which was far worse) the slayer of his child, won more and more approbation. And Peter too wrought a twofold slaughter, nevertheless what he did was of the Spirit.764 Acts v.

Let us not then examine simply the acts, but the season too, and the causes, and the mind, and the difference of persons, and whatsoever else may accompany them, these let us search out with all exactness: for there is no arriving at the truth otherwise.

And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for “except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven.”765 Matt. v. 20.

6. Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings. And this is the portion of those only who have ended their lives in wickedness. For these have reason to despair, and thenceforth to expect nothing else but punishment; whereas they who are yet here, may have power both to renew the fight and to conquer and be crowned with ease.

Despond not therefore, O man, neither put away thy noble earnestness; for in truth the things are not grievous, which are enjoined. What trouble is it, I pray thee, to shun an oath? What, does it cost any money? Is it sweat and hardship? It is enough to have willed only, and the whole is done.

But if you allege to me thine habit; for this very reason most of all do I say, that thy doing right is easy. For if thou bring thyself to another habit, thou hadst effected all.

Consider, for example, how among the Greeks, in many instances, persons lisping have entirely cured by much practice their halting tongue; while others, who were used to shrug up their shoulders in an unseemly way, and to be continually moving them, by putting a sword over them, have broken themselves of it.766 He clearly alludes to the history of Demosthenes.

For since you are not persuaded out of the Scriptures, I am compelled to shame you by them that are without. This God also did unto the Jews, when He said, “Go ye forth unto the Isles of Chittim, and send unto Kedar, and know if nations will change their gods; which yet are no gods.”767 Jer. ii. 10, 11. [The citation is much abbreviated from the LXX., which does not vary materially from the Hebrew.—R.] And to the brutes likewise He sends us oftentimes, saying on this wise, “Go to the ant, thou sluggard, and emulate her ways:” and “go forth to the bee.”768 Prov. vi. 6–8, LXX. “Or go to the bee, and learn how industrious she is, and how honorable she maketh her work; whose labors kings and private men make use of for health: and she is desirable to all and glorious, although she be weak in strength; for holding wisdom precious she is preferred.” [This is the addition to Prov. vi. 8, found in the LXX., but not in the Vulgate.—R.]

This therefore I also now say unto you; consider the philosophers of the Greeks; and then ye will know of how great punishment we are worthy, who disobey the laws of God: in that they for seemliness before men have taken exceeding pains, and you bestow not the same diligence, no, not for the things of Heaven.

But if thou shouldest reply, “Habit has a wonderful power to beguile even those who are very much in earnest:” this I likewise acknowledge; however, there is another thing which I say with it; that as it is powerful to beguile, so also is it easy to be corrected. For if thou wilt set over thyself at home many to watch thee, such as thy servant, thy wife, thy friend, thou wilt easily break off from the bad habits, being hard pressed and closely restrained by all. If thou succeed in doing this for ten days only, thou wilt after that no longer need any further time, but all will be secured to thee, rooted anew in the firmness of the most excellent habit.

When therefore thou art beginning to correct this, though thou shouldest transgress thy law a first, a second, a third, a twentieth time, do not despair, but rise up again, and resume the same diligence, and thou wilt surely prevail.

For perjury surely is no trifling mischief. If to swear is of the evil one, how great the penalty which false swearing will bring! Did ye give praise to what hath been said?769 See St. Chrys. on 1 Cor. Hom. IV. and the note there. Nay, I want not applause, nor tumults, nor noise. One thing only do I wish, that quietly and intelligently listening, you should do what is said. This is the applause, this the panegyric for me. But if thou praisest what I say, but doest not what thou applaudest, greater is the punishment, more aggravated the accusation: and to us it is shame and ridicule. For the things here present are no dramatic spectacle; neither do ye now sit gazing on actors, that ye may merely applaud. This place is a spiritual school. Wherefore also there is but one thing aimed at, duly to perform the things that have been spoken, and to show forth our obedience by our works. For then only shall we have obtained all. Since as things are, to say the truth, we have fairly given up in despair. For I have not ceased giving these admonitions either to those whom I meet in private, or in discourse with you all in common. Yet I see no advantage at all gained, but you are still clinging to the former rude beginnings, which thing is enough to fill the teacher with weariness.

See, for example, Paul himself, hardly bearing it, because his scholars were delaying a long time in their earlier lessons: “For when for the time,” saith he, “ye ought to be teachers, ye have need to be taught again which be the first principles of the oracles of God.770 Heb. v. 12. [The text of Heb. v. 12 is modified, διδσκεσθαι being substituted for διδσκειν. The Vulgate also has the passive. The R.V. takes τινα as the indefinite pronoun: “that someone teach you;” but compare the margin. Notice, too, the acceptance of the Pauline authorship of the Epistle.—R.]”

Wherefore we too mourn and lament. And if I see you persisting, I will forbid you for the future to set foot on this sacred threshold, and partake of the immortal mysteries; as we do fornicators and adulterers, and persons charged with murder. Yea, for it is better to offer our accustomed prayers, with two or three, who keep the laws of God, than to sweep together771 ἐπισρεσθαι .a multitude of trangressors and corrupters of others.

Let me have no rich man, no potentate, puffing at me here, and drawing up his eyebrows; all these things are to me a fable, a shade, a dream. For no one of those who are now rich, will stand up for me there, when I am called to account and accused, as not having thoroughly vindicated the laws of God, with all due earnestness. For this, this ruined even that admirable old man,772 1 Sam. iii. 13.though in his own life giving no handle for blame; yet for all that, because he overlooked the treading under foot of God’s laws, he was chastised with his children, and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion, and yet ruining all by flattery?

In order therefore that ye may not destroy both us and your own selves with us, be persuaded, I entreat you; set very many to watch over you, and call you to account, and so free yourselves from the habit of oaths; that going on orderly from thence, ye may both with all facility succeed in attaining unto all other virtue, and may enjoy the good things to come; which God grant that we may all win, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might now and always, even for ever and ever. Amen.

ΟΜΙΛΙΑ ΙΖʹ. Ἠκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις: Οὐ μοιχεύσεις. Ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ ἐμβλέπων γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. αʹ. Ἀπαρτίσας τοίνυν τὴν προτέραν ἐντολὴν, καὶ εἰς ἄκρον φιλοσοφίας αὐτὴν ἐκτείνας, ὁδῷ καὶ τάξει προβαίνων λοιπὸν πρόεισιν ἐπὶ τὴν δευτέραν, κἀνταῦθα τῷ νόμῳ πειθόμενος. Καὶ μὴν οὐ δευτέρα αὕτη, φησὶν, ἀλλὰ τρίτη. Οὐ γὰρ προτέρα ἐστὶν, Οὐ φονεύσεις, ἀλλὰ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστι. Διὸ καὶ ζητῆσαι ἄξιον, τίνος ἕνεκεν οὐκ ἐκεῖθεν ἤρξατο. Τίνος οὖν ἕνεκεν; Ὅτι ἀρχόμενον ἐκεῖθεν, ἔδει καὶ αὐτὴν αὐξῆσαι, καὶ ἑαυτὸν συνεισαγαγεῖν. Οὔπω δὲ καιρὸς ἦν περὶ ἑαυτοῦ διδάσκειν τι τοιοῦτον. Ἄλλως δὲ καὶ τὸν ἠθικὸν τέως ἐγύμναζε λόγον, ἐντεῦθεν βουλόμενος πρῶτον καὶ ἐκ τῶν θαυμάτων πεῖσαι τοὺς ἀκούοντας, ὅτι Υἱὸς ἦν τοῦ Θεοῦ. Τὸ μὲν οὖν εὐθέως, πρὶν ἤ τι φθέγξασθαι καὶ ποιῆσαι, λέγειν: Ἠκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις: Ἐγὼ Κύριος ὁ Θεός σου, καὶ πλὴν ἐμοῦ οὐκ ἔστιν ἄλλος: ἐγὼ δὲ λέγω ὑμῖν, καὶ ἐμὲ προσκυνεῖν, ὡς ἐκεῖνον: ἐποίει πάντας ὡς μαινομένῳ προσέχειν αὐτῷ. Εἰ γὰρ καὶ μετὰ τὴν διδασκαλίαν καὶ τὰ τοσαῦτα σημεῖα, οὐδέπω φανερῶς αὐτοῦ τοῦτο λέγοντος, δαιμονῶντα ἐκάλουν: εἰ πρὸ τούτων ἁπάντων ἐπεχείρησέ τι τοιοῦτον εἰπεῖν, τί οὐκ ἂν εἶπον; τί οὐκ ἂν ἐνενόησαν; Τῷ δὲ ἐν καιρῷ τῷ προσήκοντι τὴν περὶ τούτων τηρῆσαι διδασκαλίαν, εὐπαράδεκτον ἐποίει τοῖς πολλοῖς γενέσθαι τὸ δόγμα. Διόπερ νῦν μὲν αὐτὸ παρέδραμεν, ἀπὸ δὲ τῶν σημείων αὐτὸ πανταχοῦ κατασκευάσας, καὶ τῆς ἀρίστης διδασκαλίας, ὕστερον αὐτὸ καὶ διὰ ῥημάτων ἐξεκάλυψε. Νῦν μέντοι τῇ τῶν σημείων ἐπιδείξει, καὶ αὐτῷ τῆς διδασκαλίας τῷ τρόπῳ, κατὰ μικρὸν καὶ ἠρέμα αὐτὸ παρανοίγνυσι. Τὸ γὰρ μετ' ἐξουσίας τὰ τοιαῦτα νομοθετεῖν καὶ διορθοῦν, τὸν προσέχοντα καὶ νοῦν ἔχοντα ἀνῆγε κατὰ μικρὸν εἰς τὸν τοῦ δόγματος λόγον. Ἐξεπλήττοντο γὰρ αὐτὸν, φησὶν, ὅτι οὐχ ὡς οἱ γραμματεῖς αὐτῶν ἐδίδασκεν. Ἀρξάμενος γὰρ ἀπὸ τῶν γενικωτάτων ἐν ἡμῖν παθῶν, θυμοῦ λέγω καὶ ἐπιθυμίας (ταῦτα γάρ ἐστι μάλιστα τὰ τυραννοῦντα ἐν ἡμῖν, καὶ τῶν ἄλλων ὄντα φυσικώτερα), μετὰ πολλῆς τῆς αὐθεντίας, καὶ ὅσης νομοθέτῃ προσῆκον ἦν, διώρθωσέ τε αὐτὰ, καὶ μετὰ πάσης ἐκόσμησε τῆς ἀκριβείας. Οὐδὲ γὰρ εἶπεν, ὅτι ὁ μοιχὸς κολάζεται μόνον, ἀλλ' ὅπερ ἐποίησεν ἐπὶ τοῦ φονεύοντος, τοῦτο καὶ ἐνταῦθα ποιεῖ, καὶ τὴν ἀκόλαστον ὄψιν κολάζων, ἵνα μάθῃς τὸ πλέον τῶν γραμματέων ποῦ τίθεται. Διόπερ φησίν: Ὁ ἐμβλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν αὐτήν: τουτέστιν, ὁ ποιούμενος ἔργον τὰ λαμπρὰ σώματα περιεργάζεσθαι, καὶ τὰς εὐμόρφους ὄψεις θηρᾷν, καὶ ἑστιᾷν τῇ θέᾳ τὴν ψυχὴν, καὶ προσηλοῦν τὰ ὄμματα τοῖς καλοῖς προσώποις. Οὐ γὰρ τὸ σῶμα ἦλθεν ἀπαλλάξαι τῶν πονηρῶν πράξεων μόνον, ἀλλὰ καὶ τὴν ψυχὴν πρὸ ἐκείνου. Ἐπειδὴ γὰρ ἐν τῇ καρδίᾳ τὴν τοῦ Πνεύματος δεχόμεθα χάριν, αὐτὴν ἐκκαθαίρει πρώτην. Καὶ πῶς δυνατὸν ἐπιθυμίας, φησὶν, ἀπηλλάχθαι; Μάλιστα μὲν, εἰ βουληθείημεν, δυνατὸν καὶ ταύτην νεκρωθῆναι, καὶ ἀνενέργητον μένειν. Ἄλλως δὲ ἐνταῦθα οὐχ ἁπλῶς τὴν ἐπιθυμίαν ἀναιρεῖ, ἀλλὰ τὴν ἐκ τῆς ὄψεως ἐγγινομένην ἐπιθυμίαν. Ὁ γὰρ σπουδάζων ὁρᾷν τὰς εὐμόρφους ὄψεις, αὐτὸς μάλιστα τὴν κάμινον ἀνάπτει τοῦ πάθους, καὶ τὴν ψυχὴν αἰχμάλωτον ποιεῖ, καὶ ταχέως καὶ ἐπὶ τὴν πρᾶξιν ἔρχεται. Διὰ δὴ τοῦτο οὐκ εἶπεν, Ὃς ἂν ἐπιθυμήσῃ πρὸς τὸ μοιχεῦσαι, ἀλλ', Ὃς ἂν ἴδῃ πρὸς τὸ ἐπιθυμῆσαι. Καὶ ἐπὶ μὲν τῆς ὀργῆς διορισμόν τινα τέθεικεν, εἰπὼν τὸ, εἰκῆ καὶ μάτην: ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ καθάπαξ τὴν ἐπιθυμίαν ἀνεῖλε: καίτοιγε ἀμφότερα ἔμφυτα, καὶ χρησίμως ἡμῖν ἀμφότερα ἔγκειται, καὶ ὀργὴ, καὶ ἐπιθυμία: ἡ μὲν, ἵνα τοὺς πονηροὺς κολάζωμεν, καὶ τοὺς ἀκοσμοῦντας διορθῶμεν: ἡ δὲ, ἵνα παιδοποιῶμεν, καὶ τὸ γένος ἡμῖν συγκροτῆται ταῖς τοιαύταις διαδοχαῖς. βʹ. Τίνος οὖν ἕνεκεν οὐκ ἔθηκε διορισμὸν καὶ ἐνταῦθα; Μέγιστον μὲν οὖν, ἐὰν προσέχῃς, ὄψει καὶ ἐνταῦθα διορισμὸν ἐγκείμενον. Οὐ γὰρ ἁπλῶς εἶπεν, Ὃς ἂν ἐπιθυμήσῃ: ἐπεὶ ἔστι καὶ ἐν ὄρεσι καθήμενον ἐπιθυμεῖν: ἀλλ', Ὃς ἂν ἐμβλέψῃ πρὸς τὸ ἐπιθυμῆσαι: τουτέστιν, ὁ ἑαυτῷ τὴν ἐπιθυμίαν συλλέγων, ὁ μηδενὸς ἀναγκάζοντος τὸ θηρίον ἐπεισάγων ἠρεμοῦντι τῷ λογισμῷ. Τοῦτο γὰρ οὐκέτι τῆς φύσεως γίνεται, ἀλλὰ τῆς ῥᾳθυμίας. Τοῦτο καὶ ἡ Παλαιὰ διορθοῦται ἄνωθεν λέγουσα: Μὴ καταμάνθανε κάλλος ἀλλότριον. Εἶτα, ἵνα μή τις λέγῃ: Τί οὖν, ἐὰν καταμάθω, καὶ μὴ ἁλῶ; κολάζει τὴν ὄψιν, ἵνα μὴ τῇ ἀδείᾳ ταύτῃ θαῤῥῶν, καταπέσῃς ποτὲ εἰς τὸ ἁμαρτάνειν. Τί οὖν, ἐὰν ἴδω, φησὶ, καὶ ἐπιθυμήσω μὲν, μηδὲν δὲ πράξω πονηρόν; Καὶ οὕτω μετὰ τῶν μοιχῶν ἕστηκας. Ἀπεφήνατο γὰρ ὁ νομοθέτης, καὶ οὐδὲν δεῖ περιεργάζεσθαι πλέον. Ἅπαξ μὲν γὰρ καὶ δὶς καὶ τρὶς οὕτως ἰδὼν, ἴσως δυνήσῃ κρατεῖν: ἂν δὲ συνεχῶς τοῦτο ποιῇς, καὶ ἀνάπτῃς τὴν κάμινον, ἁλώσῃ πάντως: οὐ γὰρ ἔξω τῆς ἀνθρωπίνης ἕστηκας φύσεως. Ὥσπερ οὖν ἡμεῖς, ἐὰν ἴδωμεν παιδίον μάχαιραν κατέχον, κἂν μὴ πληγὲν ἴδωμεν, μαστιγοῦμεν καὶ ἀπαγορεύομεν αὐτῷ μηδέποτε αὐτὴν κατασχεῖν: οὕτω καὶ ὁ Θεὸς τὴν ἀκόλαστον ὄψιν καὶ πρὸ τῆς πράξεως ἀναιρεῖ, μήποτε καὶ εἰς πρᾶξιν ἐμπέσῃ. Ὁ γὰρ τὴν φλόγα ἀνάψας ἅπαξ, καὶ ἀπούσης τῆς ὀφθείσης γυναικὸς, πλάττει παρ' ἑαυτῷ διηνεκῶς εἴδωλα πραγμάτων αἰσχρῶν, καὶ ἀπ' αὐτῶν πολλάκις καὶ ἐπὶ τὸ ἔργον πρόεισι. Διὰ τοῦτο καὶ τὴν διὰ τῆς καρδίας συμπλοκὴν ὁ Χριστὸς ἀναιρεῖ. Τί τοίνυν εἴποιεν ἂν οἱ τὰς συνοίκους ἔχοντες παρθένους; Ἀπὸ γὰρ τῆς τοῦ νόμου θέσεως μυρίων ἂν εἶεν μοιχειῶν ὑπεύθυνοι, καθ' ἑκάστην ἡμέραν μετὰ ἐπιθυμίας ὁρῶντες αὐτάς. Διὰ τοῦτο καὶ ὁ μακάριος Ἰὼβ τοῦτον ἐξ ἀρχῆς ἐτίθει τὸν νόμον, ἀποτειχίζων ἑαυτῷ πανταχοῦ τὴν τοιαύτην θεωρίαν. Καὶ γὰρ μείζων ὁ ἀγὼν μετὰ τὸ ἰδεῖν, καὶ μὴ ἀπολαῦσαι τῆς ἐρωμένης: καὶ οὐ τοσαύτην ἀπὸ τῆς ὄψεως καρπούμεθα τὴν ἡδονὴν, ὅσην ἀπὸ τοῦ τὴν ἐπιθυμίαν αὐξῆσαι ταύτην ὑπομένομεν τὴν λύμην, ἰσχυρὸν ποιοῦντες τὸν ἀνταγωνιστὴν, καὶ πλείονα διδόντες τὴν εὐρυχωρίαν τῷ διαβόλῳ, καὶ οὐκέτι ἰσχύοντες αὐτὸν ἀποκρούσασθαι, ὅταν εἰς τὰ ἐνδότατα εἰσαγάγωμεν, καὶ ἀναπετάσωμεν αὐτῷ τὴν διάνοιαν. Διὰ τοῦτό φησι: Μὴ μοιχεύσῃς τοῖς ὀφθαλμοῖς, καὶ οὐ μοιχεύσεις τῇ διανοίᾳ. Ἔστι γὰρ καὶ ἄλλως ἰδεῖν, ὡς οἱ σώφρονες βλέπουσι. Διὰ τοῦτο οὐχ ἁπλῶς τὴν ὄψιν ἀνεῖλεν, ἀλλὰ τὴν μετὰ ἐπιθυμίας ὄψιν. Εἰ δὲ μὴ τοῦτο ἐβούλετο, εἶπεν ἂν, Ὁ βλέπων γυναῖκα ἁπλῶς: νῦν δὲ οὐχ οὕτως εἶπεν, ἀλλ', Ὁ βλέπων πρὸς τὸ ἐπιθυμῆσαι, ὁ βλέπων ὥστε τέρψαι τὴν ὄψιν. Οὐδὲ γὰρ εἰς τοῦτό σοι τοὺς ὀφθαλμοὺς ἐποίησεν ὁ Θεὸς, ἵνα διὰ τούτων μοιχείαν εἰσαγάγῃς, ἀλλ' ἵνα αὐτοῦ τὰ κτίσματα βλέπων, θαυμάζῃς τὸν Δημιουργόν. Ὥσπερ οὖν ἔστιν εἰκῆ ὀργίζεσθαι, οὕτως ἔστιν εἰκῆ ὁρᾷν, ὅταν πρὸς ἐπιθυμίαν τοῦτο ποιῇς. Εἰ γὰρ βούλει ὁρᾷν καὶ τέρπεσθαι, ὅρα τὴν σαυτοῦ γυναῖκα, καὶ ταύτης ἔρα διηνεκῶς: οὐδεὶς κωλύει νόμος. Εἰ δὲ τὰ ἀλλότρια μέλλεις περιεργάζεσθαι κάλλη, κἀκείνην ἀδικεῖς ἀλλαχοῦ μετεωρίζων τοὺς ὀφθαλμοὺς, καὶ ταύτην ἣν εἶδες, ἁπτόμενος αὐτῆς παρανόμως. Εἰ γὰρ καὶ μὴ ἥψω τῇ χειρὶ, ἀλλ' ἐψηλάφησας τοῖς ὀφθαλμοῖς: διὰ τοῦτο καὶ τοῦτο μοιχεία νενόμισται, καὶ πρὸ τῆς κολάσεως ἐκείνης κόλασιν οὐ τὴν τυχοῦσαν ἐπάγει. Καὶ γὰρ θορύβου καὶ ταραχῆς πάντα τὰ ἔνδον πληροῦται, καὶ πολλὴ μὲν ἡ ζάλη, χαλεπωτάτη δὲ ἡ ὀδύνη, καὶ τῶν αἰχμαλώτων καὶ δεδεμένων οὐδὲν ἄμεινον ὁ ταῦτα παθὼν διακείσεται. Καὶ ἡ μὲν τὸ βέλος ἀφεῖσα πολλάκις ἀπέπτη: ἡ δὲ πληγὴ καὶ οὕτω μένει. Μᾶλλον δὲ οὐκ ἐκείνη τὸ βέλος ἀφῆκεν, ἀλλὰ σὺ καιρίαν ἔδωκας ἑαυτῷ τὴν πληγὴν, ἀκολάστως ἰδών. Καὶ ταῦτα λέγω, τὰς σωφρονούσας ἀπαλλάττων τῆς κατηγορίας, Ὡς εἴγε τις καλλωπίζοιτο, καὶ καλοίη πρὸς ἑαυτὴν τοὺς τῶν ἀπαντώντων ὀφθαλμοὺς, κἂν μὴ πλήξῃ τὸν ἐντυγχάνοντα, δίκην δίδωσι τὴν ἐσχάτην. Τὸ γὰρ φάρμακον ἐκέρασε, καὶ τὸ κώνειον κατεσκεύασεν, εἰ καὶ μὴ τὴν κύλικα προσήγαγε: μᾶλλον δὲ καὶ τὴν κύλικα προσήγαγεν, εἰ καὶ μηδεὶς ὁ πίνων εὑρέθη. Τί οὖν οὐχὶ καὶ πρὸς αὐτὰς διαλέγεται; φησίν. Ὅτι κοινοὺς τοὺς νόμους πανταχοῦ τίθησι, κἂν πρὸς τοὺς ἄνδρας ἀποτείνεσθαι δοκῇ μόνους: τῇ γὰρ κεφαλῇ διαλεγόμενος, κοινὴν καὶ πρὸς τὸ σῶμα ἅπαν ποιεῖται τὴν παραίνεσιν. Γυναῖκα γὰρ καὶ ἄνδρα ἓν οἶδε ζῶον, καὶ οὐδαμοῦ διαιρεῖ τὸ γένος. γʹ. Εἰ δὲ καὶ ἰδίως ἀκοῦσαι βούλει τῆς κατ' αὐτῶν ἐπιπλήξεως, ἄκουσον τοῦ Ἡσαΐου λέγοντος πολλὰ πρὸς αὐτὰς ἀποτεινομένου, καὶ κωμῳδοῦντος αὐτῶν τὸ σχῆμα, τὸ βλέμμα, τὴν βάδισιν, τοὺς συρομένους χιτῶνας, τοὺς παίζοντας πόδας, τοὺς διακλωμένους τραχήλους. Ἄκουσον μετ' ἐκείνου καὶ τοῦ μακαρίου Παύλου πολλοὺς αὐταῖς τιθέντος νόμους, καὶ ὑπὲρ τριχῶν πλοκῆς, καὶ ὑπὲρ σπατάλης, καὶ ὑπὲρ τῶν ἄλλων τῶν τοιούτων σφοδρῶς ἐπιτιμῶντος τῷ γένει τούτῳ. Καὶ ὁ Χριστὸς δὲ διὰ τῶν ἑξῆς αἰνιγματωδῶς αὐτὸ τοῦτο ἐνέφηνεν: ὅταν γὰρ λέγῃ, Ἔξελε καὶ ἔκκοψον τὸν σκανδαλίζοντα, τὴν πρὸς ἐκείνας ὀργὴν ἐνδεικνύμενός φησι. Διὰ τοῦτο καὶ ἐπήγαγεν: Ἐὰν ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζῃ σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ. Ἵνα γὰρ μὴ λέγῃς: Τί οὖν, ἐὰν συγγενὴς ᾖ; τί οὖν, ἐὰν ἄλλως μοι προσήκῃ; διὰ τοῦτο ταῦτα προσέταξεν, οὐ περὶ μελῶν διαλεγόμενος, ἄπαγε: οὐδαμοῦ γὰρ τῆς σαρκὸς τὰ ἐγκλήματα εἶναί φησιν, ἀλλὰ πανταχοῦ τῆς γνώμης τῆς πονηρᾶς ἡ κατηγορία. Οὐ γὰρ ὁ ὀφθαλμός ἐστιν ὁ ὁρῶν, ἀλλ' ὁ νοῦς καὶ ὁ λογισμός. Πολλάκις γοῦν ἀλλαχοῦ τετραμμένων ἡμῶν ὁ ὀφθαλμὸς τοὺς παρόντας οὐ βλέπει: ὥστε οὐκ ἔστιν αὐτοῦ τῆς ἐνεργείας τὸ πᾶν. Εἰ γὰρ περὶ μελῶν ἔλεγεν, οὐκ ἂν περὶ ἑνὸς εἶπεν ὀφθαλμοῦ, οὐδ' ἂν τοῦ δεξιοῦ μόνον, ἀλλὰ περὶ ἀμφοτέρων. Ὁ γὰρ ὑπὸ τοῦ δεξιοῦ σκανδαλιζόμενος, εὔδηλον ὅτι καὶ ὑπὸ τοῦ ἀριστεροῦ τὸ αὐτὸ τοῦτο πείσεται. Τίνος οὖν ἕνεκεν τὸν δεξιὸν ἔθηκε, καὶ τὴν χεῖρα προσέθηκεν; Ἵνα μάθῃς ὅτι οὐ περὶ μελῶν ὁ λόγος, ἀλλὰ περὶ τῶν οἰκείως πρὸς ἡμᾶς ἐχόντων. Ἂν γάρ τινα οὕτω φιλῇς, φησὶν, ὡς ἐν χώρᾳ δεξιοῦ ὀφθαλμοῦ, ἢ οὕτω χρήσιμον εἶναι νομίσῃς, ὡς ἐν τάξει ἔχειν χειρὸς, καὶ βλάπτῃ σου τὴν ψυχὴν, καὶ τούτους ἀπότεμε. Καὶ ὅρα τὴν ἔμφασιν. Οὐ γὰρ εἶπεν, Ἀπόστηθι: ἀλλὰ τὸν πολὺν χωρισμὸν ἐμφαίνων, Ἔξελε, φησὶ, καὶ βάλε ἀπὸ σοῦ. Εἶτα ἐπειδὴ ἀποτόμως ἐκέλευσε, δείκνυσι καὶ τὸ κέρδος ἑκατέρωθεν, ἀπό τε τῶν ἀγαθῶν, ἀπό τε τῶν κακῶν ἐπιμένων τῇ μεταφορᾷ: Συμφέρει γάρ σοι, φησὶν, ἵνα ἀπόληται ἓν τῶν μελῶν σου, καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν. Ὅταν μήτε ἑαυτὸν διασώζῃ, καὶ σὲ προσαπολλύῃ, ποία φιλανθρωπία ἀμφοτέρους καταποντίζεσθαι, ἐξὸν χωρισθέντων κἂν ἕνα σωθῆναι; Τί οὖν ὁ Παῦλος εἵλετο, φησὶν, ἀνάθεμα γενέσθαι; Οὐχ ὥστε μηδὲν κερδᾶναι, ἀλλ' ὥστε ἑτέρους σωθῆναι. Ἐνταῦθα δὲ ἀμφοτέρων ἡ βλάβη γίνεται: διόπερ οὐκ εἶπεν, Ἔξελε, μόνον, ἀλλὰ καὶ, Βάλε ἀπὸ σοῦ, ὥστε μηκέτι λαμβάνειν, ἐὰν τοιοῦτος μένῃ. Οὕτω γὰρ κἀκεῖνον μείζονος ἀπαλλάξεις ἐγκλήματος, καὶ σαυτὸν ἀπωλείας ἐλευθερώσεις. Ἵνα δὲ καὶ σαφέστερον ἴδῃς τοῦ νόμου τὸ κέρδος, εἰ δοκεῖ, καὶ ἐπὶ σώματος καθ' ὑπόθεσιν ἐξετάσωμεν τὸ εἰρημένον. Εἰ γὰρ αἵρεσις προὔκειτο, καὶ ἀνάγκη ἦν ἢ τὸν ὀφθαλμὸν ἔχοντα ἐμβληθῆναι εἰς ὄρυγμα καὶ ἀπολέσθαι, ἢ ἐξελόντα τὸ λοιπὸν σῶσαι σῶμα, ἆρα οὐκ ἂν τὸ δεύτερον ἐδέξω; Παντί που δῆλόν ἐστιν. Οὐ γὰρ μισοῦντος ἦν τοῦτο τὸν ὀφθαλμὸν, ἀλλὰ τὸ λοιπὸν φιλοῦντος σῶμα. Τοῦτο δὴ καὶ ἐπ' ἀνδρῶν λογίζου καὶ γυναικῶν. Εἰ γὰρ ὁ βλάπτων σε τῇ φιλίᾳ ἀνίατος μένοι, καὶ σὲ λύμης ἀπαλλάξει πάσης ἐκκοπτόμενος οὕτω, καὶ αὐτὸς τῶν μειζόνων ἀπαλλαγήσεται ἐγκλημάτων, οὐκέτι μετὰ τῶν αὐτοῦ κακῶν καὶ τῆς σῆς ἀπωλείας τὸν λόγον ὑπέχων. Εἶδες ὅσης ἡμερότητος ὁ νόμος γέμει καὶ κηδεμονίας; καὶ ἡ δοκοῦσα παρὰ τοῖς πολλοῖς ἀποτομία εἶναι, πόσην ἐνδείκνυται φιλανθρωπίαν; Ἀκουέτωσαν τούτων οἱ πρὸς τὰ θέατρα σπεύδοντες, καὶ μοιχοὺς ἑαυτοὺς καθ' ἑκάστην ποιοῦντες τὴν ἡμέραν. Εἰ γὰρ τὸν οἰκειωθέντα ἐπὶ βλάβῃ ἐκκόπτειν ὁ νόμος κελεύει, τίνα ἂν ἔχοιεν ἀπολογίαν οἱ τοὺς οὐδέπω γενομένους γνωρίμους διὰ τῆς ἐκεῖ διατριβῆς καθ' ἑκάστην ἐπισπώμενοι τὴν ἡμέραν, καὶ μυρίας κατασκευάζοντες ἑαυτοῖς ἀπωλείας ἀφορμάς; Οὐ γὰρ μόνον ἀκολάστως ἰδεῖν οὐ συγχωρεῖ λοιπόν: ἀλλ' ἐπειδὴ τὴν ἐκ τοῦ πράγματος ἔδειξε βλάβην, καὶ ἐπιτείνει τὸν νόμον προϊὼν, ἐκκόπτειν κελεύων καὶ ἀποτέμνειν καὶ πόῤῥω που βάλλειν. Καὶ ταῦτα ὁ μυρίους περὶ ἀγάπης κινήσας λόγους νομοθετεῖ, ἵνα ἑκατέρωθεν αὐτοῦ μάθῃς τὴν πρόνοιαν, καὶ πῶς πανταχόθεν τό σοι συμφέρον ζητεῖ. Ἐῤῥέθη δέ: Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ βιβλίον ἀποστασίου. Ἐγὼ δὲ λέγω ὑμῖν, ὅτι Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι: καὶ ὃς ἂν ἀπολελυμένην γαμήσῃ, μοιχᾶται. δʹ. Οὐ πρότερον ἐπὶ τὰ ἔμπροσθεν πρόεισιν, ἕως τὰ πρότερα ἐκκαθάρῃ καλῶς. Ἰδοὺ γὰρ καὶ ἕτερον δείκνυσιν ἡμῖν μοιχείας εἶδος. Τί δὲ τοῦτό ἐστι; Νόμος ἦν κείμενος παλαιὸς, τὸν μισοῦντα τὴν γυναῖκα τὴν ἑαυτοῦ ἐξ οἱασδήποτε αἰτίας, μὴ κωλύεσθαι ἐκβάλλειν, καὶ ἑτέραν ἀντ' ἐκείνης εἰσάγειν. Οὐ μὴν τοῦτο ἁπλῶς ποιεῖν ὁ νόμος ἐκέλευσεν, ἀλλὰ δόντα βιβλίον ἀποστασίου τῇ γυναικὶ, ὥστε μὴ εἶναι κυρίαν πάλιν ἐπ' αὐτὸν ἐπανελθεῖν, ἵνα κἂν τὸ σχῆμα μένῃ τοῦ γάμου. Εἰ γὰρ μὴ τοῦτο ἐπέταξεν, ἀλλ' ἐξῆν ἐκβάλλειν τε αὐτὴν καὶ ἑτέραν λαμβάνειν, εἶτα τὴν προτέραν ἐπανάγειν, πολλὴ ἡ σύγχυσις ἔμελλεν εἶναι, συνεχῶς τὰς ἀλλήλων λαμβανόντων ἁπάντων, καὶ μοιχεία τὸ πρᾶγμα λοιπὸν ἦν σαφής. Διόπερ οὐ μικρὰν ἐπενόησε παραμυθίαν τὸ βιβλίον τοῦ ἀποστασίου. Ἐγένετο δὲ ταῦτα δι' ἑτέραν πολλῷ μείζονα κακίαν. Εἰ γὰρ ἠνάγκασε καὶ μισουμένην κατέχειν ἔνδον, ἔσφαξεν ἂν ὁ μισῶν: τοιοῦτον γὰρ τῶν Ἰουδαίων τὸ ἔθνος. Οἱ γὰρ παίδων μὴ φειδόμενοι, καὶ προφήτας ἀναιροῦντες, καὶ ὡς ὕδωρ αἷμα ἐκχέοντες, πολλῷ μᾶλλον γυναικῶν οὐκ ἂν ἐφείσαντο. Διὰ τοῦτο τὸ ἔλαττον συνεχώρησε, τὸ μεῖζον ἐκκόπτων. Ἐπεὶ ὅτι οὐ προηγούμενος οὗτος ὁ νόμος ἦν, ἄκουσον αὐτοῦ λέγοντος: Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ταῦτα ἔγραψεν, ἵνα μὴ ἔνδον σφάττητε, ἀλλ' ἔξω ἐκβάλλητε. Ἐπειδὴ δὲ αὐτὸς τὴν ὀργὴν πᾶσαν ἀνεῖλεν, οὐχὶ τὸν φόνον μόνον, ἀλλὰ καὶ τὸ ἁπλῶς θυμοῦσθαι κωλύσας, μετ' εὐκολίας καὶ τοῦτον εἰσάγει τὸν νόμον. Διὰ τοῦτο καὶ τῶν προτέρων ἀεὶ ῥημάτων ἀναμιμνήσκει, ἵνα δείξῃ ὅτι οὐκ ἐναντία ἐκείνοις, ἀλλὰ συμβαίνοντα λέγει: ἐπιτείνων αὐτὰ, οὐκ ἀνατρέπων: καὶ διορθούμενος, οὐ λύων. Ὅρα δὲ αὐτὸν πανταχοῦ τῷ ἀνδρὶ διαλεγόμενον. Ὁ γὰρ ἀπολύων, φησὶ, τὴν γυναῖκα αὐτοῦ, ποιεῖ αὐτὴν μοιχευθῆναι: καὶ ὁ γαμῶν ἀπολελυμένην, μοιχᾶται. Ὁ μὲν γὰρ, κἂν ἑτέραν μὴ λάβῃ, τούτῳ αὐτῷ κατέστησεν ἑαυτὸν ἐγκλήματος ὑπεύθυνον, μοιχαλίδα ποιήσας ἐκείνην: ὁ δὲ, τῷ τὴν ἀλλοτρίαν λαβεῖν, μοιχὸς γέγονε πάλιν. Μὴ γάρ μοι τοῦτο εἴπῃς, ὅτι ἐξέβαλεν ἐκεῖνος: καὶ γὰρ ἐκβληθεῖσα μένει τοῦ ἐκβάλλοντος οὖσα γυνή. Εἶτα, ἵνα μὴ τὸ ὅλον ἐπὶ τὸν ἐκβάλλοντα ῥίψας, αὐθαδεστέραν ἐργάσηται τὴν γυναῖκα, καὶ τὰς τοῦ δεχομένου μετὰ ταῦτα ἀπέκλεισεν αὐτῇ θύρας, τῷ μὲν εἰπεῖν, Ὃς ἂν ἀπολελυμένην γαμήσῃ, μοιχᾶται, τὴν γυναῖκα καὶ ἄκουσαν σωφρονίζων, καὶ τὴν πρὸς πάντας ἀποτειχίζων εἴσοδον αὐτῇ, καὶ οὐκ ἐπιτρέπων ἀφορμὰς παρέχειν μικροψυχίας. Ἡ γὰρ μαθοῦσα ὅτι πᾶσα ἀνάγκη, ἢ τὸν ἐξ ἀρχῆς κληρωθέντα ἔχειν, ἢ τῆς οἰκίας ἐκπεσοῦσαν ἐκείνης, μηδεμίαν ἑτέραν ἔχειν καταφυγὴν, καὶ ἄκουσα ἠναγκάζετο στέργειν τὸν σύνοικον. Εἰ δὲ μηδὲν αὐτῇ περὶ τούτων διαλέγεται, μὴ θαυμάσῃς: ἀσθενέστερον γὰρ ἡ γυνή. Διὰ τοῦτο αὐτὴν ἀφεὶς, ἐν τῇ κατὰ τῶν ἀνδρῶν ἀπειλῇ τὴν αὐτῆς διορθοῦται ῥᾳθυμίαν. Ὥσπερ ἂν εἴ τις παῖδα ἄσωτον ἔχων, ἐκεῖνον ἀφεὶς, τοῖς ποιοῦσιν αὐτὸν τοιοῦτον ἐπιπλήττοι, κἀκείνοις ἀπαγορεύοι μὴ συγγίνεσθαι, μηδὲ πλησιάζειν αὐτῷ. Εἰ δὲ φορτικὸν τοῦτο, ἀναμνήσθητί μοι τῶν ἔμπροσθεν εἰρημένων, ἐφ' οἷς ἐμακάρισε τοὺς ἀκούοντας, καὶ ὄψει πολὺ δυνατὸν καὶ εὔκολον ὄν. Ὁ γὰρ πρᾶος, καὶ εἰρηνοποιὸς, καὶ πτωχὸς τῷ πνεύματι, καὶ ἐλεήμων, πῶς ἐκβαλεῖ τὴν γυναῖκα; ὁ ἑτέρους καταλλάττων, πῶς αὐτὸς διαστασιάσει πρὸς τὴν ἑαυτοῦ; Οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ ἑτέρῳ τρόπῳ κοῦφον ἐποίησε τὸν νόμον. Καὶ γὰρ καὶ τούτῳ καταλιμπάνει τρόπον ἕνα ἀφέσεως, εἰπὼν, Παρεκτὸς λόγου πορνείας: ἐπεὶ πάλιν εἰς τὸ αὐτὸ περιίστατο. Εἰ γὰρ ἐκέλευσε καὶ πολλοῖς συγγινομένην κατέχειν ἔνδον, πάλιν εἰς μοιχείαν τὸ πρᾶγμα κατέστρεφεν. Ὁρᾷς πῶς συμβαίνοντα ταῦτα τοῖς ἔμπροσθεν; Ὁ γὰρ μὴ βλέπων ἑτέραν γυναῖκα ἀκολάστοις ὀφθαλμοῖς, οὐ πορνεύσει: μὴ πορνεύων δὲ, οὐ παρέξει τῷ ἀνδρὶ ἀφορμὴν ἐκβαλεῖν τὴν ἑαυτοῦ γυναῖκα. Διὰ δὴ τοῦτο λοιπὸν μετὰ ἀδείας ἐπισφίγγει, καὶ τὸν φόβον ἐπιτειχίζει, μέγαν ἐπισείων τῷ ἀνδρὶ τὸν κίνδυνον, εἴγε ἐκβάλοι: τῆς γὰρ μοιχείας τῆς ἐκείνης ὑπεύθυνον ἑαυτὸν ποιεῖ. Ἵνα γὰρ μὴ ἀκούσας, Ἔξελε τὸν ὀφθαλμὸν, νομίσῃς καὶ περὶ γυναικὸς ταῦτα λέγεσθαι, εὐκαίρως ἐπήγαγε τὴν ἐπιδιόρθωσιν ταύτην, ἑνὶ τρόπῳ μόνῳ συγχωρῶν ἐκβάλλειν αὐτὴν, ἑτέρῳ δὲ οὐδενί. Πάλιν ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις: Οὐκ ἐπιορκήσεις: ἀποδώσεις δὲ τῷ Κυρίῳ τοὺς ὅρκους σου. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ὀμόσαι ὅλως. Τίνος ἕνεκεν οὐκ εὐθέως ἦλθεν ἐπὶ τὴν κλοπὴν, ἀλλ' ἐπὶ τὴν ψευδομαρτυρίαν, ὑπερβὰς ἐκείνην τὴν ἐντολήν; Ὅτι ὁ μὲν κλέπτων, ἔστιν ὅτε καὶ ὀμνύει: ὁ δὲ μήτε ὀμνύναι, μήτε ψεύδεσθαι εἰδὼς, πολλῷ μᾶλλον οὐχ αἱρήσεται κλέπτειν. Ὥστε διὰ ταύτης κἀκείνην ἀνέτρεψε τὴν ἁμαρτίαν: τὸ γὰρ ψεῦδος ἀπὸ τοῦ κλέπτειν. Τί δέ ἐστιν, Ἀποδώσεις τῷ Κυρίῳ τοὺς ὅρκους σου; Τουτέστιν, Ἀληθεύσεις ὀμνύς. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ὀμόσαι ὅλως. εʹ. Εἶτα περαιτέρω αὐτοὺς ἀπάγων τοῦ κατὰ Θεοῦ ὀμνύναι, φησί: Μήτε κατὰ τοῦ οὐρανοῦ, ὅτι θρόνος ἐστὶ τοῦ Θεοῦ: μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστι τῶν ποδῶν αὐτοῦ: μήτε κατὰ Ἱερουσαλὴμ, ὅτι πόλις ἐστὶ τοῦ μεγάλου βασιλέως: ἀπὸ τῶν προφητικῶν ἔτι φθεγγόμενος, καὶ δεικνὺς ἑαυτὸν οὐκ ἐναντιούμενον τοῖς παλαιοῖς: καὶ γὰρ ἔθος εἶχον κατὰ τούτων ὀμνύναι: καὶ δείκνυσι πρὸς τῷ τέλει τοῦ Εὐαγγελίου τοῦτο τὸ ἔθος. Σὺ δέ μοι θέα πόθεν ἐπαίρει τὰ στοιχεῖα: οὐκ ἀπὸ τῆς οἰκείας φύσεως, ἀλλ' ἀπὸ τῆς τοῦ Θεοῦ πρὸς αὐτὰ σχέσεως τῆς κατὰ συγκατάβασιν εἰρημένης. Ἐπειδὴ γὰρ πολλὴ ἡ τῆς εἰδωλολατρείας τυραννὶς ἦν, ἵνα μὴ δόξῃ τὰ στοιχεῖα δι' ἑαυτὰ εἶναι τίμια, ταύτην τέθεικε τὴν αἰτίαν ἣν εἰρήκαμεν, ἣ πάλιν εἰς τὴν τοῦ Θεοῦ δόξαν διέβαινεν. Οὐδὲ γὰρ εἶπεν: Ἐπειδὴ καλὸς καὶ μέγας ὁ οὐρανός: οὐδὲ, Ἐπειδὴ χρησίμη ἡ γῆ: ἀλλ', Ἐπειδὴ τοῦ Θεοῦ ὁ μέν ἐστι θρόνος, ἡ δὲ, ὑποπόδιον, πανταχόθεν αὐτοὺς ἐπὶ τὸν Δεσπότην συνωθῶν. Μήτε κατὰ τῆς κεφαλῆς σου, φησὶν, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι, ἢ μέλαιναν. Πάλιν ἐνταῦθα οὐ θαυμάζων τὸν ἄνθρωπον, ἀπήγαγε τοῦ κατὰ τῆς κεφαλῆς ὀμνύναι: καὶ γὰρ ἂν καὶ αὐτὸς προσεκυνήθη: ἀλλὰ τὴν δόξαν ἐπὶ τὸν Θεὸν ἀνάγων, καὶ δεικνὺς ὅτι οὐδὲ σαυτοῦ εἶ κύριος, οὐκοῦν οὐδὲ τῶν κατὰ τῆς κεφαλῆς ὅρκων. Εἰ γὰρ τὸ παιδίον οὐκ ἄν τις δοίη τὸ ἑαυτοῦ ἑτέρῳ, πολλῷ μᾶλλον ὁ Θεὸς τὸ ἔργον τὸ ἑαυτοῦ οὐ προήσεταί σοι. Εἰ γὰρ καὶ σὴ ἡ κεφαλὴ, ἀλλ' ἑτέρου τὸ κτῆμα: καὶ τοσοῦτον ἀφέστηκας τοῦ κύριος εἶναι, ὅτι οὐδὲ τὸ πάντων ἔσχατον ἐργάσασθαι ἐν αὐτῇ δυνήσῃ. Οὐ γὰρ εἶπεν, Οὐ δύνασαι ἐξενεγκεῖν τρίχα: ἀλλ', Οὐδὲ ἀλλάξαι αὐτῆς τὴν ποιότητα. Τί οὖν, ἂν ἀπαιτῇ τις ὅρκον, φησὶ, καὶ ἀνάγκην ἐπάγῃ; Ὁ τοῦ Θεοῦ φόβος τῆς ἀνάγκης ἔστω δυνατώτερος. Ἐπεὶ εἰ μέλλοις τοιαύτας προβάλλεσθαι προφάσεις, οὐδὲν φυλάξεις τῶν ἐπιταχθέντων. Καὶ γὰρ καὶ ἐπὶ τῆς γυναικὸς ἐρεῖς: Τί οὖν, ἐὰν μάχιμος ᾖ καὶ δαπανηρά; Καὶ ἐπὶ τοῦ ὀφθαλμοῦ τοῦ δεξιοῦ: Τί οὖν, ἐὰν φιλῶ αὐτὸν, καὶ διακαίωμαι; Καὶ ἐπὶ τῆς ὄψεως τῆς ἀκολάστου: Τί οὖν, ἐὰν μὴ δύνωμαι μὴ ὁρᾷν; Καὶ ἐπὶ τῆς πρὸς τὸν ἀδελφὸν ὀργῆς: Τί οὖν, ἐὰν προπετὴς ὦ, καὶ μὴ δύνωμαι γλώττης κρατεῖν; καὶ πάντα ἁπλῶς οὕτω καταπατήσεις τὰ εἰρημένα. Καίτοιγε ἐπὶ τῶν νόμων τῶν ἀνθρωπίνων οὐδαμοῦ τοῦτο τολμᾷς προβαλέσθαι, οὐδὲ εἰπεῖν: Τί οὖν, ἐὰν τὸ καὶ τό; ἀλλὰ καὶ ἑκὼν καὶ ἄκων καταδέχῃ τὰ γεγραμμένα. Ἄλλως δὲ, οὐδὲ ἀνάγκην ὑποστήσῃ ποτέ. Ὁ γὰρ τῶν ἔμπροσθεν μακαρισμῶν ἀκούσας, καὶ τοιοῦτον ἑαυτὸν παρασκευάσας, οἶον ἐπέταξεν ὁ Χριστὸς, οὐδεμίαν παρ' οὐδενὸς ὑποστήσεται τοιαύτην ἀνάγκην, αἰδέσιμος ὢν παρὰ πᾶσι καὶ σεμνός. Ἔστω δὲ ὑμῖν τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ: τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστι. Τί οὖν ἐστι τὸ περισσὸν τοῦ ναὶ καὶ τοῦ οὔ; Ὁ ὅρκος, οὐ τὸ ἐπιορκεῖν. Ἐκεῖνο γὰρ καὶ ὡμολογημένον ἐστὶ, καὶ οὐδεὶς δεῖται μαθεῖν, ὅτι ἐκ τοῦ πονηροῦ ἐστι, καὶ οὐ περιττὸν, ἀλλ' ἐναντίον: τὸ δὲ περιττὸν, τὸ πλέον καὶ ἐκ περιουσίας προσκείμενον, ὅπερ ἐστὶν ὁ ὅρκος. Τί οὖν, φησὶν, ἐκ τοῦ πονηροῦ ἦν; καὶ εἰ ἐκ τοῦ πονηροῦ ἦν, πῶς νόμος ἦν; Τὸ αὐτὸ δὴ τοῦτο καὶ περὶ τῆς γυναικὸς ἐρεῖς: πῶς μοιχεία νῦν νενόμισται τὸ πρότερον ἐπιτετραμμένον; Τί οὖν πρὸς ταῦτα ἔστιν εἰπεῖν; Ὅτι τῆς ἀσθενείας τῶν δεχομένων τοὺς νόμους ἦν τὰ λεγόμενα τότε: ἐπεὶ καὶ τὸ κνίσσῃ θεραπεύεσθαι σφόδρα ἀνάξιον Θεοῦ, ὥσπερ καὶ τὸ ψελλίζειν ἀνάξιον φιλοσόφου. Μοιχεία τοίνυν ἐνομίσθη νῦν τὸ τοιοῦτον, καὶ ἐκ τοῦ πονηροῦ τὸ ὀμνύναι, ὅτε ἐπέδωκε τὰ τῆς ἀρετῆς. Εἰ δὲ διαβόλου ταῦτα ἐξ ἀρχῆς ἦσαν νόμοι, οὐκ ἂν τοσοῦτον κατώρθωσαν. Καὶ γὰρ εἰ μὴ ἐκεῖνα πρῶτον προέδραμεν, οὐκ ἂν οὕτως εὐκόλως ἐδέχθη τὰ νῦν. Μὴ τοίνυν αὐτῶν ἀπαίτει τὴν ἀρετὴν νῦν, ὅτε παρῆλθεν αὐτῶν ἡ χρεία: ἀλλὰ τότε, ὅτε ὁ καιρὸς αὐτὰ ἐκάλει: μᾶλλον δὲ, εἰ βούλει, καὶ νῦν. Καὶ γὰρ καὶ νῦν ἡ ἀρετὴ αὐτῶν δείκνυται, καὶ δι' αὐτὸ τοῦτο μάλιστα, δι' ὃ παρ' ἡμῶν διαβάλλεται. Τὸ γὰρ τοιαῦτα αὐτὰ φαίνεσθαι νῦν, ἐγκώμιον αὐτῶν μέγιστόν ἐστιν. Εἰ γὰρ μὴ καλῶς ἡμᾶς ἔθρεψε, καὶ πρὸς τὴν τῶν μειζόνων ὑποδοχὴν ἐπιτηδείους ἐποίησεν, οὐκ ἂν ἐφάνη τοιαῦτα. Ὥσπερ οὖν ὁ μαστὸς, ὅταν τὸ αὐτοῦ πληρώσῃ πᾶν, καὶ πρὸς τὴν τελειοτέραν τράπεζαν τὸ παιδίον παραπέμπῃ, λοιπὸν ἄχρηστος φαίνεται, καὶ οἱ πρότερον ἀναγκαῖον αὐτὸν εἶναι νομίζοντες τῷ παιδίῳ γονεῖς, μυρίοις αὐτὸν διαβάλλουσι σκώμμασι: πολλοὶ δὲ οὐδὲ ῥήμασιν αὐτὸν μόνον διαβάλλουσιν, ἀλλὰ καὶ πικροῖς ἐπιχρίουσι φαρμάκοις, ἵν' ὅταν μὴ ἰσχύσῃ τὰ ῥήματα τὴν ἄκαιρον περὶ αὐτὸν διάθεσιν ἀνελεῖν τοῦ παιδίου, τὰ πράγματα σβέσῃ τὸν πόθον. Ϛʹ. Οὕτω καὶ ὁ Χριστὸς ἐκ τοῦ πονηροῦ αὐτὰ ἔφησεν εἶναι, οὐχ ἵνα δείξῃ τοῦ διαβόλου τὴν παλαιὰν οὖσαν, ἀλλ' ἵνα μετὰ πολλῆς τῆς ὑπερβολῆς ἀπαγάγῃ τῆς παλαιᾶς εὐτελείας. Καὶ πρὸς μὲν αὐτοὺς ταῦτα λέγει: ἐπὶ δὲ τῶν ἀναισθήτων Ἰουδαίων, καὶ ἐπιμενόντων τοῖς αὐτοῖς, καθάπερ πικρίᾳ τινὶ τῷ τῆς αἰχμαλωσίας φόβῳ τὴν πόλιν περιχρίσας, ἄβατον ἐποίησεν. Ἐπειδὴ δὲ οὐδὲ τοῦτο ἴσχυσεν αὐτοὺς κατέχειν ἀλλὰ πάλιν αὐτὴν ἐπεθύμουν ἰδεῖν, ὥσπερ παιδίον ἐπὶ τὴν θηλὴν κατατρέχοντες, τέλεον αὐτὴν ἀπέκρυψε, καθελών τε αὐτὴν, καὶ τοὺς πλείονας πόῤῥω ταύτης ἀπαγαγών: καθάπερ ἐπὶ τῶν βοῶν πολλοὶ τὰς δαμάλεις ἀποκλείοντες, τῷ χρόνῳ πείθουσιν ἀποστῆναι τῆς παλαιᾶς τοῦ γάλακτος συνηθείας. Εἰ δὲ τοῦ διαβόλου ἦν ἡ Παλαιὰ, οὐκ ἂν τῆς εἰδωλολατρείας ἀπήγαγεν, ἀλλὰ τοὐναντίον ἐνῆγεν ἂν εἰς αὐτὴν καὶ ἐνέβαλλε: τοῦτο γὰρ ὁ διάβολος ἤθελε. Νῦν δὲ τοὐναντίον ὁρῶμεν ὑπὸ τῆς Παλαιᾶς γινόμενον. Καὶ αὐτὸ δὲ τοῦτο, ὁ ὅρκος, τὸ παλαιὸν διὰ τοῦτο ἐνομοθετήθη, ἵνα μὴ κατὰ τῶν εἰδώλων ὀμνύωσιν. Ὀμεῖσθε γὰρ, φησὶ, τὸν Θεὸν τὸν ἀληθινόν. Οὐ τοίνυν μικρὰ κατώρθωσεν ὁ νόμος, ἀλλὰ καὶ σφόδρα μεγάλα. Τὸ γὰρ ἐπὶ τὴν στερεὰν αὐτοὺς τροφὴν ἐλθεῖν, τῆς ἐκείνου σπουδῆς γέγονεν ἔργον. Τί οὖν; οὐχὶ τοῦ Πονηροῦ, φησὶν, ἐστὶ τὸ ὀμνύναι; Καὶ σφόδρα μὲν οὖν τοῦ πονηροῦ: ἀλλὰ νῦν, μετὰ τὴν τοσαύτην φιλοσοφίαν, τότε δὲ οὔ. Καὶ πῶς ἂν τὸ αὐτὸ γένοιτο, φησὶ, νῦν μὲν καλὸν, νῦν δὲ οὐ καλόν; Ἐγὼ δὲ τοὐναντίον λέγω: πῶς δὲ οὐκ ἂν γένοιτο καλὸν καὶ οὐ καλὸν, τῶν πραγμάτων ἁπάντων αὐτὰ βοώντων, τῶν τεχνῶν, τῶν καρπῶν, τῶν ἄλλων ἁπάντων; Ὅρα γοῦν ἐπὶ τῆς φύσεως τῆς ἡμετέρας αὐτὸ πρῶτον συμβαῖνον. Τὸ γὰρ βαστάζεσθαι ἐν μὲν τῇ πρώτῃ ἡλικίᾳ καλὸν, μετὰ δὲ ταῦτα ὀλέθριον: τὸ μεμασημένην τροφὴν ἐσθίειν, ἐν μὲν προοιμίοις τῆς ζωῆς ἡμῶν καλὸν, μετὰ δὲ ταῦτα βδελυγμίας γέμει: τὸ γαλακτοτροφεῖσθαι καὶ πρὸς τὴν θηλὴν φεύγειν, ἐν ἀρχῇ μὲν χρήσιμον καὶ σωτήριον, μετὰ δὲ ταῦτα ὀλέθριον καὶ βλαβερόν. Ὁρᾷς πῶς τὰ αὐτὰ πράγματα ὑπὸ τῶν καιρῶν καλὰ, καὶ οὐ τοιαῦτα φαίνεται πάλιν; Καὶ γὰρ τὸ ἱμάτιον φορεῖν παιδικὸν μειρακίῳ μὲν ὄντι καλὸν, ἀνδρὶ δὲ γενομένῳ πάλιν αἰσχρόν. Βούλει καὶ ἐκ τῶν ἐναντίων μαθεῖν, πῶς τῷ παιδὶ τὰ τοῦ ἀνδρὸς ἀνάρμοστα πάλιν; Δὸς τῷ παιδὶ ἱμάτιον ἀνδρικὸν, καὶ πολὺς ἔσται ὁ γέλως, καὶ μείζων ὁ κίνδυνος, ἐν τῷ βαδίζειν οὕτω περιτρεπομένου πολλάκις. Δὸς αὐτῷ μεταχειρίζειν πράγματα πολιτικὰ, καὶ ἐμπορεύεσθαι, καὶ σπείρειν, καὶ ἀμᾶσθαι, καὶ πάλιν πολὺς ἔσται ὁ γέλως. Καὶ τί λέγω ταῦτα; Ὁ γὰρ φόνος ὁ παρὰ πᾶσιν ὡμολογημένος εὕρεμα εἶναι τοῦ πονηροῦ, οὗτος ἐπιλαβόμενος καιροῦ τοῦ προσήκοντος, τὸν ἐργασάμενον αὐτὸν Φινεὲς ἱερωσύνῃ τιμηθῆναι ἐποίησεν. Ὅτι γὰρ ὁ φόνος ἔργον ἐκείνου, ἄκουσον τί φησιν: Ὑμεῖς τὰ ἔργα τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν: ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς. Ἀλλ' ἐγένετο ἀνθρωποκτόνος ὁ Φινεὲς, Καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, φησίν. Ὁ δὲ Ἀβραὰμ οὐκ ἀνθρωποκτόνος μόνον, ἀλλὰ καὶ παιδοκτόνος (ὃ πολλῷ χεῖρον ἦν) γενόμενος, μειζόνως εὐδοκίμησε πάλιν. Καὶ ὁ Πέτρος δὲ διπλοῦν εἰργάσατο φόνον, ἀλλ' ὅμως πνευματικὸν τὸ γενόμενον ἦν. Μὴ τοίνυν ἁπλῶς τὰ πράγματα ἐξετάζωμεν, ἀλλὰ καὶ καιρὸν, καὶ αἰτίαν, καὶ γνώμην, καὶ προσώπων διαφορὰν, καὶ ὅσα ἂν αὐτοῖς ἕτερα συμβαίνῃ πάντα μετὰ ἀκριβείας ζητῶμεν: οὐδὲ γὰρ ἔστιν ἑτέρως ἐφικέσθαι τῆς ἀληθείας: καὶ σπουδάζωμεν, εἰ βουλοίμεθα βασιλείας ἐπιτυχεῖν, πλέον τι τῶν παλαιῶν ἐπιδείξασθαι ἐπιταγμάτων, ὡς οὐκ ἐνὸν ἄλλως ἐπιλαβέσθαι τῶν οὐρανίων. Ἂν γὰρ εἰς τὸ αὐτὸ μέτρον τῶν παλαιῶν φθάσωμεν, ἔξω τῶν προθύρων στησόμεθα τούτων. Ἂν γὰρ μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ δύνασθε εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἀλλ' ὅμως, καὶ τοσαύτης ἀπειλῆς κειμένης, εἰσί τινες, οἳ οὐ μόνον οὐχ ὑπερβαίνουσι τὴν δικαιοσύνην ἐκείνην, ἀλλὰ καὶ ὑστεροῦσιν αὐτῆς. Οὐ γὰρ μόνον ὅρκους οὐ φεύγουσιν, ἀλλὰ καὶ ἐπιορκοῦσιν: οὐ μόνον ἀκόλαστον ὄψιν οὐκ ἐκκλίνουσιν, ἀλλὰ καὶ εἰς αὐτὴν τὴν πονηρὰν ἐμπίπτουσι πρᾶξιν, καὶ τὰ ἄλλα πάντα ἀναλγήτως τὰ κεκωλυμένα τολμῶσιν: ἓν μόνον ἀναμένοντες, τῆς κολάσεως τὴν ἡμέραν, καὶ πότε τὴν ἐσχάτην τῶν πεπλημμελημένων δώσουσι δίκην: ὃ τῶν ἐν πονηρίᾳ καταλυσάντων τὸν βίον ἐστὶ μόνον. Ἐκείνους γὰρ ἀπογινώσκειν χρὴ, καὶ μηδὲν ἕτερον ἢ τὴν κόλασιν λοιπὸν ἀναμένειν. Οἱ γὰρ ἐνταῦθα ὄντες ἔτι, καὶ ἀναμαχήσασθαι δυνήσονται, καὶ νικῆσαι, καὶ στεφανωθῆναι ῥᾳδίως. ζʹ. Μὴ τοίνυν ἀναπέσῃς, ἄνθρωπε, μηδὲ τὴν καλὴν καταλύσῃς προθυμίαν: οὐδὲ γὰρ φορτικὰ τὰ ἐπιταττόμενα. Ποῖος πόνος, εἰπέ μοι, ὅρκον φεύγειν: μὴ γὰρ δαπάνη χρημάτων ἐστί; μὴ γὰρ ἱδρὼς καὶ ταλαιπωρία; Ἀρκεῖ θελῆσαι μόνον, καὶ τὸ πᾶν γέγονεν. Εἰ δὲ τὴν συνήθειάν μοι προβάλλῃ, δι' αὐτὸ μὲν οὖν τοῦτο μάλιστα εὔκολον εἶναί φημι τὸ κατόρθωμα. Ἂν γὰρ εἰς ἑτέραν σαυτὸν καταστήσῃς συνήθειαν, τὸ πᾶν κατώρθωσας. Ἐννόησον γοῦν ὅτι παρ' Ἕλλησι πολλοὶ, οἱ μὲν τραυλίζοντες, μελέτῃ πολλῇ χωλεύουσαν αὐτοῖς τὴν γλῶσσαν διώρθωσαν: οἱ δὲ τοὺς ὤμους ἀτάκτως ἀναφερομένους καὶ κινουμένους συνεχῶς, ξίφος ἐπιτιθέντες ἀπέστησαν. Ἐπειδὴ γὰρ ἀπὸ Γραφῶν οὐ πείθεσθε, ἀπὸ τῶν ἔξωθεν ἀναγκάζομαι ἐντρέπειν. Τοῦτο καὶ ὁ Θεὸς πρὸς Ἰουδαίους ἐποίει λέγων: Πορεύθητε εἰς νήσους Χετιεὶμ, καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ γνῶτε εἰ ἀλλάξονται ἔθνη θεοὺς αὐτῶν: καὶ αὐτοὶ οὐκ εἰσὶ θεοί. Καὶ πρὸς τὰ ἄλογα δὲ πέμπει πολλάκις, οὕτω λέγων: Ἴθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρὲ, καὶ ζήλωσον τὰς ὁδοὺς αὐτοῦ, καὶ πορεύθητι πρὸς τὴν μέλισσαν. Τοῦτο τοίνυν καὶ ἐγὼ νῦν ὑμῖν ἐρῶ: ἐννοήσατε τοὺς Ἑλλήνων φιλοσόφους, καὶ τότε εἴσεσθε πόσης ἐσμὲν ἄξιοι κολάσεως οἱ τῶν νόμων τῶν θείων παρακούοντες: ὅταν ἐκεῖνοι μὲν ὑπὲρ εὐσχημοσύνης ἀνθρωπίνης μυρία ὦσι πεπονηκότες, ὑμεῖς δὲ μηδὲ ὑπὲρ τῶν οὐρανίων τὴν αὐτὴν παρέχησθε σπουδήν. Εἰ δὲ καὶ μετὰ ταῦτα λέγοις, ὅτι δεινὸν ἡ συνήθεια κλέψαι καὶ τοὺς σφόδρα σπουδάζοντας, ὁμολογῶ μὲν τοῦτο κἀγώ: πλὴν κἀκεῖνο μετὰ τούτου φημὶ, ὅτι ὥσπερ δεινὸν ἀπατῆσαι, οὕτω καὶ εὔκολον διορθωθῆναι. Ἂν γὰρ ἐπιστήσῃς ἐπὶ τῆς οἰκίας πολλοὺς σαυτῷ φύλακας, οἶον τὸν οἰκέτην, τὴν γυναῖκα, τὸν φίλον, ῥᾳδίως ὑπὸ πάντων συνωθούμενός τε καὶ συνελαυνόμενος, ἀποστήσῃ τῆς πονηρᾶς συνηθείας. Κἂν δέκα ἡμέρας μόνον αὐτὸ κατορθώσῃς, οὐκέτι δεήσῃ λοιπὸν ἑτέρου χρόνου, ἀλλὰ κείσεταί σοι μετὰ ἀσφαλείας τὸ πᾶν, τῇ τῆς καλλίστης συνηθείας στεῤῥότητι πάλιν ῥιζωθέν. Ὅταν οὖν ἄρξῃ τοῦτο διορθοῦν, κἂν ἅπαξ, κἂν δεύτερον παραβῇς τὸν νόμον, κἂν τρίτον, κἂν εἰκοστὸν, μὴ ἀπογνῷς: ἀλλὰ πάλιν ἀνάστηθι, καὶ ἐπιλαβοῦ τῆς αὐτῆς σπουδῆς, καὶ περιέσῃ πάντως. Οὐδὲ γὰρ τὸ τυχόν ἐστι κακὸν ἐπιορκία. Εἰ δὲ τὸ ὀμνύναι τοῦ πονηροῦ, τὸ ἐπιορκεῖν πόσην οἴσει τὴν τιμωρίαν; Ἐπῃνέσατε τὰ εἰρημένα; Ἀλλά μοι κρότων οὐ δεῖ, οὐδὲ θορύβων, οὐδὲ ἠχῆς. Ἓν βούλομαι μόνον, μεθ' ἡσυχίας καὶ ἐπιστήμης ἀκούοντας, ποιεῖν τὰ λεγόμενα. Τοῦτό μοι κρότος, τοῦτο ἐγκώμιον. Ἂν δὲ ἐπαινῇς μὲν τὰ εἰρημένα, μὴ ποιῇς δὲ ἅπερ ἐπαινεῖς, μείζων μὲν ἡ κόλασις, πλείων δὲ ἡ κατηγορία, καὶ ἡμῖν αἰσχύνη καὶ γέλως. Οὐδὲ γὰρ θέατρόν ἐστι τὰ παρόντα, οὐ τραγῳδοὺς κάθησθε θεώμενοι νῦν, ἵνα κροτῆτε μόνον. Διδασκαλεῖόν ἐστι τὰ ἐνταῦθα πνευματικόν. Διὸ καὶ τὸ σπουδαζόμενον ἕν ἐστιν, ὥστε κατορθῶσαι τὰ εἰρημένα, καὶ διὰ τῶν ἔργων ἐπιδεῖξαι τὴν ὑπακοήν. Τότε γὰρ τὸ πᾶν ἐσόμεθα ἀπειληφότες: ὡς νῦν γε καὶ ἀπηγορεύσαμεν λοιπόν. Καὶ γὰρ καὶ τοῖς ἰδίᾳ συντυγχάνουσιν οὐ διέλιπον ταῦτα, παραινῶν, καὶ ὑμῖν κοινῇ διαλεγόμενος, καὶ οὐδὲν ὅλως ὁρῶ γεγενημένον πλέον, ἀλλ' ἔτι τῶν προτέρων ὑμᾶς ἐχομένους στοιχείων: ὅπερ ἱκανὸν τῷ διδάσκοντι πολὺν ἐνθεῖναι τὸν ὄκνον. Ὅρα γοῦν καὶ Παῦλον διὰ τοῦτο δυσανασχετοῦντα, ὅτι πολὺν χρόνον τοῖς προτέροις ἐνδιέτριβον μαθήμασιν οἱ ἀκροαταί. Καὶ γὰρ ὀφείλοντες εἶναι, φησὶ, διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκεσθαι ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Διὸ καὶ ἡμεῖς θρηνοῦμεν καὶ ὀδυρόμεθα. Κἂν ἐπιμένοντας ἴδω, ἀπαγορεύσω λοιπὸν ὑμῖν τῶν ἱερῶν τούτων ἐπιβῆναι προθύρων, καὶ τῶν ἀθανάτων μετασχεῖν μυστηρίων, ὥσπερ τοῖς πορνεύουσι καὶ μοιχεύουσι καὶ ἐπὶ φόνοις ἐγκαλουμένοις. Καὶ γὰρ βέλτιον μετὰ δύο καὶ τριῶν τοὺς τοῦ Θεοῦ φυλαττόντων νόμους τὰς συνήθεις ἀναφέρειν εὐχὰς, ἢ πλῆθος ἐπισύρεσθαι παρανομούντων καὶ τοὺς ἄλλους διαφθειρόντων. Μή μοί τις πλούσιος, μή μοί τις δυνάστης ἐνταῦθα φυσάτω, καὶ τὰς ὀφρῦς ἀνασπάτω. Πάντα μοι ταῦτα μῦθος καὶ σκιὰ καὶ ὄναρ. Οὐδεὶς γὰρ τῶν νῦν πλουτούντων ἐκεῖ μου προστήσεται, ὅταν ἐγκαλῶμαι καὶ κατηγορῶμαι, ὡς μὴ μετὰ τῆς προσηκούσης σφοδρότητος τοὺς τοῦ Θεοῦ διεκδικήσας νόμους. Τοῦτο γὰρ, τοῦτο καὶ τὸν θαυμαστὸν ἐκεῖνον πρεσβύτην ἀπώλεσε. καίτοι βίον παρεχόμενον ἄληπτον: ἀλλ' ὅμως, ἐπειδὴ τοὺς τοῦ Θεοῦ νόμους πατουμένους ὑπερεῖδεν, ἐκολάζετο μετὰ τῶν παίδων, καὶ τὴν χαλεπὴν ἐδίδου τιμωρίαν. Εἰ δὲ ἔνθα τοσαύτη τῆς φύσεως ἦν ἡ τυραννὶς, ὁ μὴ μετὰ τῆς προσηκούσης ἀνδρείας τοῖς ἑαυτοῦ παισὶ χρησάμενος οὕτω χαλεπὴν ἔδωκε δίκην, τίνα ἕξομεν συγγνώμην ἡμεῖς, καὶ τῆς τυραννίδος ἐκείνης ἀπηλλαγμένοι, καὶ κολακείᾳ τὸ πᾶν διαφθείροντες; Ἵν' οὖν μὴ καὶ ἡμᾶς καὶ ὑμᾶς αὐτοὺς προσαπολέσητε, πείσθητε, παρακαλῶ, καὶ μυρίους ἐξεταστὰς καὶ λογιστὰς ἑαυτοῖς καταστήσαντες, ἀπαλλάγητε τῆς τῶν ὅρκων συνηθείας, ἵνα ὁδῷ προβαίνοντες ἐντεῦθεν, καὶ τὴν ἄλλην ἀρετὴν μετ' εὐκολίας κατορθώσητε πάσης, καὶ τῶν μελλόντων ἀπολαύσητε ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.