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there they rested, weary in body.” But what are you saying? I am impious and wicked, but did these also obtain this comfort? Then, therefore, it is a eulogy of death, because some have departed from evil, while others have been delivered from misery; some have found a harbor from terrible things, others a hindrance from wickedness, and the greatest thing is that it is not possible to expect the former things again, but that they who are to rest will always remain in their rest, because it is the release from all terrible things. “The eternal together did not hear the voice of the tax collector.” But in spirit, the sacred word declares blessed those who have not heard the voice of the tax collector. For those who rise up against the desires of the flesh, and trample upon principalities, and conquer the spiritual forces of wickedness, have become superior to the voice of the tax collector, that is, of the devil, who demands from those who have willingly become his own, as a kind of tribute, 64.581 to do the things that please him. But the righteous, since they did not listen to him, so as to do evil things, for this reason they prosper together in the kingdom of heaven. “Small and great are there, and a servant fearing his master.” Great, he says, is the inequality in the present life, great is the freedom and equality after the departure from here; there, one does not need to fear change, as one does here; death is a hindrance to evils, a release from misery. The things that seem to be terrible are dissolved; and he who formerly feared his own master, does not fear there. All are there, both small and great, that is, both the one in dignity and the one in humility. “For why is light given to those in bitterness? And life to souls in pain?” Of Chrysostom and Polychronius. Here, then, the words are not of one complaining, far from it; for things said not with the same intention must not be understood in the same way; but of one in pain, and seeking why those who are destined to be tested in calamities come into life? For to the rest, either those who are brilliant in life, or those who are in health of body, this common sojourn brings some comfort; but those who will partake of none of these things, but only suffer misery throughout life, I do not know what profit they will have by coming into life, and while others perhaps may even benefit life, what of these? From this we learn that not only life, but also death has been made useful, since it is so desirable; for he adds: “Who long for death, and do not obtain it, digging for it as for treasures; and they would be overjoyed if they should attain it.” For this reason he says, A time for every matter. And again, O death, how bitter is the remembrance of you to a man who is at peace in his possessions, to a man who is without distraction, and is prosperous in all things, and who still has strength to receive nourishment! And again, O death, your judgment is good for a man who is in need, and who is failing in strength, in extreme old age, and who is distracted about everything, and is disobedient, and has lost his patience. For this reason also Job, being in calamities, desires death, and says these things, so that when you hear his wife advising him, ‘Say some word against the Lord, and die,’ you may not think that he did not say it out of love for life, but out of piety. For he who considered death so desirable for himself, and thought it a great good, did not dare to find it, when it was possible. 64.584 “Death is a rest for a man; for God has shut him in.” This is a declaration: If, then, it is rest, for what reason do not the many rush to it? For on this account God made life desirable to us, so that we might not rush to death. “For the fear that I was anxious about has come upon me, and what I dreaded has met me.” This, then, was the reason, that in so great a storm, and in such unspeakable waves, the just man stood nobly, because when he was rich, he expected poverty; when he was healthy, he anticipated sickness; when he became the father of so many children, he anticipated that he would suddenly be childless; and this fear always with himself, and the

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ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι.» Ἀλλὰ τί λέγεις; ἀσεβὴς ἐγὼ καὶ πονηρός, ἀλλὰ καὶ οὗτοι ταύτης ἔτυχον τῆς παραμυθίας; Εἶτα λοιπὸν ἐγκώμιον θανάτου, ὅτι οἱ μὲν τῆς κακίας ἀπέστησαν, οἱ δὲ τῆς ταλαιπωρίας ἀπηλλάγησαν· οἱ μὲν εὗρον λιμένα τῶν δεινῶν, οἱ δὲ κώλυμα τῆς πονηρίας, καὶ τὸ μέγιστον, ὅτι οὐδ' ἔστι πάλιν προσδοκῆσαι τὰ πρότερα, ἀλλ' ἀναπαυσομένους ἀεὶ μένειν ἐπὶ τῆς ἀναπαύσεως, διότι πάντων ἐστὶ λύσις τῶν δεινῶν. «Ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου.» Πρὸς δὲ διάνοιαν, ὁ ἱερὸς μακαρίζει λόγος τοὺς μὴ ἀκούσαντας φωνὴν φορολόγου. Οἱ γὰρ τῶν τῆς σαρκὸς ἐπιθυμιῶν κατεξανιστάμενοι, καὶ πατοῦντες ἀρχὰς, καὶ νικῶντες τὰ πνευματικὰ τῆς πονηρίας, κρείττονες γεγόνασι τῆς τοῦ φορολόγου φωνῆς, τουτέστι τοῦ διαβόλου, ὃς τοὺς ὑπ' αὐτοῦ προαιρετικῶς γεγονότας, ὥσπερ τινὰ δασμὸν ἀπαιτεῖ, τὸ 64.581 πράττειν τὰ αὐτῷ καταθύμια. Ἀλλ' οἱ δίκαιοι ἐπειδήπερ αὐτοῦ οὐκ ἤκουσαν, ὥστε τὰ φαῦλα πράττειν, ταύτητοι ὁμοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν εὐθηνοῦνται. «Μικρὸς καὶ μέγας ἐκεῖ ἐστι, καὶ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ.» Πολλὴ, φησὶ, κατὰ τὸν παρόντα βίον ἡ ἀνωμαλία, πολλὴ μετὰ τὴν ἐντεῦθεν ἀποδημίαν ἐλευθερία καὶ ἰσοτιμία· οὐκ ἔστιν ἐκεῖ φοβηθῆναι μεταβολὴν, καθάπερ ἐνταῦθα· κακῶν ἐστιν ὁ θάνατος ἐμπόδιον, ταλαιπωρίας λύσις. Τὰ δοκοῦντα εἶναι δεινὰ, λέλυται· καὶ ὁ πάλαι δεδοικὼς τὸν ἑαυτοῦ δεσπότην, ἐκεῖ οὐ φοβεῖται. Πάντες ἐκεῖ τυγχάνουσι, μικρός τε καὶ μέγας, τουτέστιν, καὶ ὁ ἐν ἀξίᾳ, καὶ ὁ ἐν ταπεινότητι. «Ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς; ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς;» Χρυσοστόμου καὶ Πολυχρονίου. Κἀνταῦθα τοίνυν οὐκ ἐγκαλοῦντός ἐστι τὰ ῥήματα, μὴ γένοιτο· τὰ γὰρ μὴ μετὰ τῆς αὐτῆς διανοίας λεγόμενα, οὐχ ὁμοίως ὑποληπτέον· ἀλλ' ἀλγοῦντος, καὶ ζητοῦντος, διὰ τί οἱ ἐν συμφοραῖς ἐξετάζεσθαι μέλλοντες, εἰς τὸν βίον παρέρχονται; τοῖς μὲν γὰρ λοιποῖς, ἢ κατὰ τὸν βίον λαμπροῖς, ἢ ἐν ὑγείᾳ σώματος οὖσι, φέρει τινὰ παραμυθίαν ἡ εἰς κοινὸν αὕτη διατριβή· οἱ δὲ τούτων μὲν οὐδενὸς μεθέξοντες, ταλαιπωροῦντες δὲ κατὰ τὸν βίον μόνον, οὐκ οἶδ' ὅ τι τὸ κέρδος εἰς ζωὴν παρερχόμενοι ἕξουσι, καὶ οἱ μὲν ἄλλοι ἴσως τι καὶ ὠφελοῦσι τὸν βίον, οὗτοι δὲ τί; Ἐντεῦθεν μανθάνομεν, ὅτι οὐχὶ ἡ ζωὴ μόνον, ἀλλὰ καὶ ὁ θάνατος χρησίμως γέγονεν, ὁπότε οὕτως ἐστὶ ποθεινός· ἐπάγει γοῦν· «Οἳ ἱμείρονται τοῦ θανάτου, καὶ οὐ τυγχάνουσιν, ἀνορύσσοντες ὥσπερ θησαυρούς· περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσι.» ∆ιὰ τοῦτο φησὶ, Καιρὸς τῷ παντὶ πράγματι. Καὶ πάλιν, Ὦ θάνατε, ὡς πικρόν σου τὸ μνημόσυνόν ἐστιν ἀνθρώπῳ εἰρηνεύοντι ἐν τοῖς ὑπάρχουσιν αὑτοῦ, ἀνδρὶ ἀπερισπάστῳ, καὶ εὐοδουμένῳ ἐν πᾶσι, καὶ ἔτι ἰσχύοντι ἐπιδέξασθαι τροφήν! Καὶ αὖθις, Ὦ θάνατε, καλόν σου τὸ κρίμα ἐστὶν ἀνθρώπῳ ἐπιδεομένῳ, καὶ ἐλασσουμένῳ ἐν ἰσχύϊ, ἐσχατογήρῳ, καὶ περισπωμένῳ περὶ πάντων, καὶ ἀπειθοῦντι, καὶ ἀπολωλεκότι ὑπομονήν. ∆ιὰ τοῦτο καὶ ὁ Ἰὼβ ἐν συμφοραῖς ὢν ἐπιθυμεῖ τοῦ θανάτου, καὶ ταῦτα λέγει, ἵν' ὅταν ἀκούσῃς τῆς γυναικὸς συμβουλευούσης αὐτῷ, Εἶπόν τι ῥῆμα εἰς Κύριον, καὶ τελεύτα, μὴ νομίζῃς διὰ φιλοζωΐαν αὐτὸν μὴ εἰρηκέναι, ἀλλὰ δι' εὐσέβειαν. Ὁ γὰρ οὕτω ποθεινὸν ἡγούμενος ἑαυτῷ, καὶ μέγα τι νομίζων ἀγαθὸν, τὸν θάνατον, παρὸν αὐτὸν εὑρεῖν, οὐκ ἐτόλμησεν. 64.584 «Θάνατος ἀνδρὶ ἀνάπαυμα· συνέκλεισε γὰρ ὁ Θεὸς κατ' αὐτοῦ.» Ἀπόφασίς ἐστιν αὕτη· Εἰ τοίνυν ἀνάπαυσις, τίνος ἕνεκεν οὐκ ἐπιτρέχουσιν οἱ πολλοί; διὰ γὰρ τοῦτο ὁ Θεὸς τὴν ζωὴν ἡμῖν ποθεινὸν ἐποίησεν, ἵνα μὴ ἐπιτρέχωμεν τῷ θανάτῳ. «Φόβος γὰρ ὃν ἐφρόντισα, ἦλθέ μοι, καὶ ὃν ἐδεδοίκειν, συνήντησέ μοι.» Τοῦτο ἄρα τὸ αἴτιον ἦν, τὸ ἐν τοσούτῳ χειμῶνι, καὶ κύμασιν οὕτως ἀποῤῥήτοις, τὸν δίκαιον στῆναι γενναίως, ὅτι ὅτε ἐπλούτει, προσεδόκα πενίαν· ὅτε ὑγίαινεν, ἤλπισε νόσον· ὅτε παίδων τοσούτων πατὴρ ἐγένετο, καὶ ἄπαις ἀθρόον ἤλπισεν ἔσεσθαι· καὶ τοῦτον ἀεὶ τὸν φόβον παρ' ἑαυτῷ, καὶ τὴν