Homily LI.

Acts XXIV. 22, 23

“And when Felix heard these things, having more perfect knowledge of that way, he deferred them and said, When Lysias the tribune shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.”

See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took “him away with violence, Felix,” he says, “deferred them. Having knowledge of that way:” that is, he put them off on purpose: not because he wanted to learn, but as wishing to get rid of the Jews. On their account, he did not like to let him go: to punish him was not possible; that would have been (too) barefaced. “And to let him have liberty,1123    ῎Ανεσις better rendered “relaxation” or “indulgence” (R.V.) than “liberty” (A.V.). Meyer understands by this that he was to be allowed rest, “to be spared all annoyance.” Others (DeWette, Lange) suppose ἄνεσις to refer to release from chains, the so-called custodia libera of the Romans in which the prisoner went free on bail or upon the responsibility of some magistrate. This view is, however, inconsistent with the fact that Felix committed Paul to the keeping of a centurion (23) as well as with his leaving Paul bound (27). The custody was doubtless the custodia militaris and ἄνεσις denotes the relaxation of the rigors of his imprisonment.—G.B.S. and to forbid none of his acquaintance to minister to him.” So entirely did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and besides, expecting to receive money, he called for Paul. “And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance (i.e. self-control or chastity), and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. He hoped also that money should have been given him of Paul, that he might loose him; wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix’s room: and Felix, willing to show the Jews a pleasure, left Paul bound.” (v. 24–27.) See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? “Expecting,” it says, “that money should have been given him.” Observe how he does not hide here the mind of the judge. “Wherefore he sent for him,” etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but (“he reasoned,” it says,) “of righteousness, and of the coming judgment,” and of the resurrection. And such was the force of his words, that they even terrified the governor.1124    Paul’s reasoning “concerning righteousness” was directed against the well-known injustice of a prince of whom Tacitus says that he acted as if there were no penalty for villainy. His reasoning “concerning self-control” (ἐκρατεία) was in opposition to his sensuality. He had unlawfully married Drusilla who was the wife of Azizus, the king of Emesa (Jos. Ant. xx. 7, 2). His references to the judgment to come might well have been directed against the governor’s murder of Jonathan, the high priest.—G.B.S. This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them. They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. “Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.” (ch. xxv. 1–3.) Here now God’s providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not. “But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought.” (v. 4–6.) But after they came down, they forthwith made their accusations shamelessly and with more vehemence: and not having been able to convict him on grounds relating to the Law, they again according to their custom stirred the question about Cæsar, being just what they did in Christ’s case. For that they had recourse to this is manifest by the fact, that Paul defends himself on the score of offences against Cæsar. “And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended anything at all. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me”? (v. 7–9.) Wherefore he too gratifies the Jews, the whole people, and the city. Such being the case, Paul terrifies him also, using a human weapon for his defence. “Then said Paul, I stand at Cæsar’s judgment seat, where I ought to be judged; to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar.” (v. 10, 11.) Some one might say, How is it, that having been told, “Thou must also bear witness of Me in Rome,” (ch. xxiii. 11), he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: “Let us see if God is able even thus to deliver me.” But not so does Paul; no, he does his part, all that in him lies, committing the whole to God. Quietly also he reproves the governor: for, “If, says he, I am an offender, thou doest well: but if not, why dost thou give me up?” “No man,” he says, “may sacrifice me.” He put him in fear, so that even if he wished, he could not sacrifice him to them; while also as an excuse to them he had Paul’s appeal to allege. “Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go. And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus.” (v. 12, 13.) Observe, he communicates the matter to Agrippa, so that there should be other hearers once more, both the king, and the army, and Bernice. Thereupon a speech in his exculpation. “And when they had been there many days, Festus declared Paul’s cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him. Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar. Then Agrippa said unto Festus, I would also hear the man myself. Tomorrow, said he, thou shalt hear him.” (v. 14–22.) And observe a crimination of the Jews, not from Paul, but also from the governor. “Desiring,” he says, “to have judgment against him.” To whom I said, to their shame, that “it is not the manner of the Romans,” before giving an opportunity to speak for himself, “to sacrifice a man.” But I did give him (such opportunity), and I found no fault in him. “Because I doubted,” says he, of “such manner of questions:” he casts a veil also over his own wrong. Then the other desires to see him. (b) But let us look again at what has been said.1125    This formula is placed by C and mod. text just before the text “Go thy way,” etc., v. 25, as if what is said of the wife also hearing, etc., related to the hearing before Agrippa and his wife Bernice.

(Recapitulation.) “And when Felix,” etc. (v. 22.) Observe on all occasions how the governors try to keep off from themselves the annoyance of the Jews, and are often compelled to act contrary to justice, and seek pretexts for deferring: for of course it was not from ignorance that he deferred the cause, but knowing it. And his wife also hears, together with the governor. (v. 24.) This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this. And observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty. “Go thy way,” he says, “for this time: when I have a convenient season, I will call for thee.” (v. 25.) Observe his hardness of heart: hearing such things, “he hoped that he should receive money from him!” (v. 26.) And not only so, but even after conversing with him—for it was towards the end of his government—he left him bound, “willing to show the Jews a pleasure” (v. 27): so that he not only coveted money, but also glory. How, O wretch, canst thou look for money from a man who preaches the contrary? But that he did not get it, is evident from his leaving him bound; he would have loosed him, had he received it. “Of temperance,” it says, he reasoned; but the other was hankering to receive money from him who discoursed these things! And to ask indeed he did not dare: for such is wickedness: but he hoped it. “And when two years were completed,” etc., so that it was but natural that he showed them a pleasure, as he had been so long governor there. “Now when Festus was come into the province,” etc. (ch. xxv. 1, 2.) At the very beginning, the priests came to him, who would not have hesitated to go even to Cæsarea, unless he had been seen immediately coming up, since immediately on his arrival they come to him. And he spends ten days,1126    Mod. text “And having gone down in Cæsarea, he spends ten days.” Which is evidently false, but so Edd. have it.—ὥστε ἐγγενέσθαι, seemingly, “to give them an opportunity of buying him.” Ben., ut prostaret eis qui vellent ipsum corrumpere. in order, I suppose, to be open to those who wished to corrupt him with bribes. But Paul was in the prison. “They besought him,” it says, “that he would send for him:” why did they desire it as a favor, if he was deserving of death? But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, “desiring to have judgment against him.” They wanted to induce him to pass sentence now immediately, being afraid of Paul’s tongue. What are ye afraid of? What are ye in such a hurry? In fact, that expression, “that he should be kept”1127    τὸ, “φυλάττεσθαι;” this seems to refer to xxiii. 35: in v. 4, the expression is τηρεῖσθαι. Perhaps Chrys. said, “He was safe in custody, for Felix had ordered him φυλάττεσθαι, and there he was still. Then what needs this fresh order that he should τηρεῖσθαι? He is not attempting to escape, is he? It shows the spirit of the governor: ‘we have him safe; come down and accuse him.’” (v. 4), shows this. Does he want to escape? “Let them therefore,” he says, “which among you are able, accuse him.” (v. 5.) Again accusers, again at Cæsarea, again Paul is brought forth. And having come, immediately “he sat on the judgment-seat” (v. 6); with all his haste: they so drove, so hurried him. While as yet he had not got acquainted with the Jews, nor experienced the honor paid to him by them, he answered rightly: but now that he had been in Jerusalem ten days, he too wants to pleasure them (by sacrificing Paul to them): then, also to receive Paul, “Wilt thou,” says he, “be judged there of these things by me?” (v. 9.) I am not giving thee up to them—but this was the fact—and he leaves the point to his own choice, that by this mark of respect he might get him to yield: since his was the sentence,1128    ἐπειδὴ ἦν καὶ ἡ ἀπόφασις. Mod. text and Sav. omit the καὶ, Ben. ἐπειδὴ εἰ ἦν ἀπόφασις, with no authority of mss. We have marked the clause as corrupt. Possibly, καλὴ πρόφασις is latent in the words, with the sense “since some handsome pretext was necessary” (or the like): or, perhaps, ἐπειδὴ Καί[σαρος] ἦν ἡ ἀπόφασις, as comment upon the clause, ᾽Επὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι. and it would have been too barefaced, when he had been convicted of nothing here, to take him back thither. “But Paul said, At Cæsar’s tribunal am I standing,” etc. (v. 10): he did not say, I will not, lest he should make the judge more vehement, but (here) again is his great boldness: They cast me out once for all, themselves, and by this they think to condemn me, by their showing that I have offended against Cæsar: at his bar I choose to be judged, at the bar of the injured person himself. “To the Jews have I done no wrong, as thou also very well knowest.” Here now he reproved him, that he too wished to sacrifice him to the Jews: then, on the other hand, he relaxes (the sternness of) his speech: “if then I be an offender, or have committed anything worthy of death, I refuse not to die.” I utter sentence against myself. For along with boldness of speech there must be also justness of cause, so as to abash (the hearer). “But if there be nothing in the things whereof these accuse me, no man”—however he may wish it—“no man may sacrifice me to please them.” He said, not, I am not worthy of death, nor, I am worthy to be acquitted, but, I am ready to take my trial before Cæsar. At the same time too, remembering the dream, he was the more confident to appeal. (ch. xxiii. 11) And he said not, Thou (mayest not), but, neither any other man may sacrifice me, that it might be no affront to him. “Then Festus, when he had conferred with the council”—do you observe how he seeks to gratify them? for this is favor—“having conferred,” it says, “with the council, he said, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go.” (v. 12.) See how his trial is again lengthened out, and how the plot against him becomes an occasion for the preaching: so that with ease and in safe custody he should be taken away to Rome,1129    εἰς τὰ ᾽Ιεροσόλυμα all our mss., and so Edd. without remark. Yet the sense plainly requires εἰς ῾Ρώμην, and in fact the Catena has preserved the true reading. In the next sentence, he seems to be commenting upon the πλείους ἡμέρας of v. 14 to this effect: “See how his cause is lengthened out by all these delays: the time (ten days) of Festus’ stay at Jerusalem; then the second hearing; now again, πλείους ἡμέρας: but for all this, his enemies are not able to effect their design. with none to plot evil against him: for it was not the same thing his simply coming there, and his coming on such a cause. For, in fact this was what made the Jews come together there. (ch. xxviii. 17.) Then again, some time passes while he tarries at Jerusalem, that you may learn, that, though some time passed, the evil design against him prevails nothing, God not permitting it. But this king Agrippa, who was also a Herod, was a different Agrippa, after him of James’ time, so that this is the fourth (Herod). See how his enemies coöperate with him against their will. To make the audience large, Agrippa falls into a desire of hearing: and he does not simply hear, but with much parade. And see what a vindication (απολογιαν)! So writes Festus,1130    Alluding to v. 26, 27 (which mod. text inserts here): i.e. “to this same effect Festus also writes, in his report to the Emperor.” and the ruthlessness of the Jews is openly made a show of: for when it is the governor that says these things, he is a witness above all suspicion: so that the Jews are condemned by him also. For, when all had pronounced sentence against them, then, and not sooner, God brings upon them the punishment. But observe: Lysias gave it against them, Felix against them, Festus against them—although he wished to gratify them1131    For καὶ οἱ χαριζόμενοι αὐτοῖς, mss. and Edd. we restore from the Catena καίτοι χαριζόμενος αὐτοῖς.—Agrippa against them. What further? The Pharisees—even they gave it against themselves. No evil, says Festus, “of such things as I supposed: no accusation did they bring against him.” (v. 18.) And yet they did bring it: true, but they did not prove it: for their evil design and daring plot against him gave cause to surmise this, but the examination brought out nothing of the kind. “And of one Jesus,” he says, “which was dead.” (v. 19.) He says naturally enough, “of one” (Jesus), as being a man in office, and not caring for these things. “And not knowing, for my part, what to make of the enquiry concerning these things” (v. 20)—of course, it went beyond a judge’s hearing, the examining into these matters. If thou art at a loss, why dost thou drag him to Jerusalem? But the other would not deign this: no, “To Cæsar” (says he); as in fact it was touching Cæsar that they accused him. Do you hear the appeal? hear the plotting of the Jews? hear their factious spirit? All these things provoked him to a desire (of hearing him): and he gives them the gratification and Paul becomes more renowned. For such as I said, are the ill designs (of enemies). Had not these things been so, none of these rulers would have deigned to hear him, none would have heard with such quietness and silence. And he seems indeed to be teaching, he seems to be making a defence; but he rather makes a public harangue with much orderliness. Then let us not think that ill designs against us are a grievous thing. So long as we do not make ill designs against ourselves, no one will be able to have ill designs against us: or rather, people may do this, but they do us no hurt; nay, even benefit us in the highest degree: for it rests with ourselves, whether we shall suffer evil, or not suffer evil. Lo! I testify, and proclaim with a loud voice, more piercing even than the sound of a trumpet—and were it possible to ascend on high and cry aloud, I would not shrink from doing it—him that is a Christian, none of all the human beings that inhabit the earth will have power to hurt. And why do I say, human beings? Not even the Evil Spirit himself, the tyrant, the Devil, can do this, unless the man injure himself; be what it may that any one works, in vain he works it. For even as no human being could hurt an angel, if he were on earth, so neither can one human being hurt another human being. But neither again will he himself be able to hurt another, so long as he is good. What then can be equal to this, when neither to be hurt is possible, nor to hurt another? For this thing is not less than the former, the not wishing to hurt another. Why, that man is a kind of angel, yea, like God. For such is God; only, He indeed (is such) by nature, but this man, by moral choice: neither to be hurt is possible (for either), nor to hurt another. But this thing, this “not possible,” think not that it is for any want of power—for the contrary to this is want of power—no, I speak of the morally incompatible (τὸ ἀνενδεκτόν). For the (Divine) Nature is neither Itself susceptible of hurt, nor capable of hurting another: since this very thing in itself is a hurt. For in no other way do we hurt ourselves, than by hurting another, and our greatest sins become such from our doing injury to ourselves. So that for this reason also the Christian cannot be hurt, namely, because neither can he hurt. But how in hurting others we hurt ourselves, come, let us take this saying in hand for examination in detail. Let a man wrong another, insult, overreach; whom then has he hurt? Is it not himself first? This is plain to every one. For to the one, the damage is in money, to himself, it is in the soul; to destruction, and to punishment. Again, let another be envious: is it not himself he has injured? For such is the nature of injustice: to its own author first it does incalculable hurt. “Yes,1132    ᾽Αλλὰ καὶ ἕτερον· ἀλλ᾽ οὐδὲν ἀξιόπιστον· μᾶλλον δὲ οὐδὲ μικρόν, ἀλλὰ καὶ ὠφλεῖ. So B. C.; in A. all this is omitted, Mod. text—“incalculable mischief, but little to another, or rather not even a little does it hurt, nay even benefits. But I have said nothing worthy of belief ἀλλ᾽ οὐδὲν ἀξιόπιστον εἴρηκα. Well then, let there be,” etc. but to another also?” True, but nothing worth considering: or rather, not even a little—nay, it even benefits him. For let there be,—as the whole matter lies most in these examples,—let there be some poor man, having but little property and (barely) provided with necessary food,1133    χρήματα ἔχων ὀλίγα καὶ τῆς ἀναγκαίας εὐπορῶν τροφῆς, ἕτερος δὲ πλούσιος καὶ εὔπορος. So the mss. and Edd. without comment. We assume it to be ἀπορῶν. and another rich and wealthy, and having much power, and then let him take the poor man’s property, and strip him naked, and give him up to starvation, while he shall luxuriate in what he has unjustly taken from the other: not only has he not hurt that man at all—he has even benefited him, while himself he has not only not benefited, but even hurt. For how should it be otherwise? In the first place, harassed by an evil conscience, and day by day condemning himself and being condemned by all men: and then, secondly, in the judgment to come. But the other, how is he benefited? Because to suffer ill and bear it nobly, is great gain: for it is a doing away of sins, this suffering of ill, it is a training to philosophy, it is a discipline of virtue. Let us see which of the two is in evil case, this man or that. For the one, if he be a man of well-ordered mind, will bear it nobly: the other will be every day in a constant tremor and misgiving: which then is hurt, this man or that? “You talk idly,” say you: “for when a man has nothing to eat, and is forced to bewail himself and to feel himself very wretched, or comes and begs, and gets nothing, is not that a ruining of both soul and body?” No, it is you that talk idly: for I show facts in proof. For say, does none of the rich feel himself wretched? What then? Is poverty the cause of his wretchedness? “But he does not starve.” And what of that? The greater is the punishment, when having riches he does this. For neither does wealth make a man strong-minded, nor poverty make him weak: otherwise none of those living in wealth would pass a wretched life, nor would any of those in poverty (not) curse his fate. But that yours is indeed the idle talk, I will make manifest to you from hence. Was Paul in poverty or in wealth? did he suffer hunger, or did he not? You may hear himself saying, “In hunger and thirst.” (2 Cor. xi. 27.) Did the prophets suffer hunger, or did they not? They too had a hard time of it. “Again, you fetch up Paul to me, again the prophets, some ten or twenty men.” But whence shall I bring examples? “Show me from the many some who bear ills nobly.” But1134    ᾽Αλλὰ τὸ σπάνιον ἀεὶ τοιοῦτον. One would expect ᾽Αλλὰ σπάνιον ἀεὶ τὸ τοιοῦτον.—Mod. text adds, καὶ ὀλίγοι οἱ καλοί. the rare is ever such: however, if you will, let us examine the matter as it is in itself. Let us see whose is the greater and sharper care, whose the more easy to be borne. The one is solicitous about his necessary food, the other about numberless matters, freed from that care. The rich man is not afraid on the score of hunger, but he is afraid about other things: oftentimes for his very life. The poor man is not free from anxiety about food, but he is free from other anxieties, he has safety, has quietness, has security.

If to injure another is not an evil, but a good, wherefore are we ashamed? wherefore do we cover our faces? Wherefore, being reproached, are we vexed and disconcerted? If the being injured is not a good thing, wherefore do we pride ourselves, and glory in the thing, and justify ourselves on its account? Would you learn how this is better than that? Observe those who are in the one condition, and those who are in the other. Wherefore are laws? Wherefore are courts of justice? Wherefore punishments? Is it not, on account of those men, as being diseased and unsound? But the pleasure lies great, you will say. Let us not speak of the future: let us look into the present. What is worse than a man who is under such a suspicion as this? what more precarious? what more unsound? is he not always in a state of shipwreck? Even if he do any just thing, he is not credited, condemned as he is by all on account of his power (of injuring): for in all who dwell with him he has accusers: he cannot enjoy friendship: for none would readily choose to become the friend of a man who has such a character, for fear of becoming implicated with him in the opinion held of him. As if he were a wild beast, all men turn away from him; as from a pest, a foe, a man-slayer, and an enemy of nature, so they shrink from the unjust man. If he who has wronged another happen to be brought into a court of justice, he does not even need an accuser, his character condemns him in place of any accuser. Not so he who is injured; he has all men to take his part, to condole with him, to stretch out the hand of help: he stands on safe ground. If to injure another be a good and a safe thing, let any one confess that he is unjust: but if he dares not do this, why then does he pursue it as a good thing? But let us see in our own persons, if his same be done there, what evils come of it: (I mean,) if any of the parts or functions within us having overstepped its proper bounds, grasp at the office of some other. For let the spleen, if it will, have left its proper place, and seize on the part belonging to some other organ along with its own, is not this disease? The moisture within us, let it fill every place, is it not dropsy and gout?1135    καὶ ποδαλγία; οὐχὶ ἑαυτὸν συνδιέφθειρε μετ᾽ ἐκείνου;ἡ χολὴ πάλιν εὐρυχωρίαν ζητείτω. Mod. text “is not this dropsy? μετ᾽ ἐκείνου ἡ χολὴ κ. τ. λ. and below ἐὰν ὑπερβῇ τὸ μέτρον, οὐχὶ ἑαυτὸν συνδιέφθειρε; οὕτω καὶ ἡ τροφή. adding, “if it be taken beyond what can be digested, it involves the body in diseases. For whence comes the gout? whence the paralyzing and commotion of the body? Is it not from the immediate quantity of aliments? Again in the body,” etc. is not this to ruin itself, along with the other? Again, let the bile seek for a wide room, and let the blood be diffused throughout every part. But how is it in the soul with anger, lust, and all the rest, if the food exceed its proper measure? Again in the body, if the eye wish to take in more, or to see more than is allotted to it, or admit a greater light than is proper. But if, when the light is good, yet the eye is ruined, if it choose to see more than is right: consider what it must be in the case of an evil thing. If the ear take in a (too) loud voice, the sense is stunned: the mind, if it reason about things above itself, it is overpowered: and whatever is in excess, mars all. For this is πλεονεξία, the wanting to have more than what is marked off and allotted. So too in respect of money; when we will needs put upon (us) more burdens (than is meet), although we do not perceive it, to our sore hurt we are nourishing within ourselves a wild beast; much having, yet much wanting, numberless the cares we entangle ourselves withal, many the handles we furnish the devil against ourselves. In the case of the rich, however, the devil has not even need of labor, so surely do their very concerns of business of themselves ruin them. Wherefore I beseech you to abstain from the lust of these things, that we may be enabled to escape the snares of the evil one, and having taken hold of virtue, to attain unto the good things eternal, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory forever. Amen.

ΟΜΙΛΙΑ ΝΑʹ. Ἀνεβάλετο δὲ, φησὶ, ὁ Φῆλιξ αὐτοὺς, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἰπών: Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ, διαγνώσομαι τὰ καθ' ὑμᾶς. Διαταξάμενός τε τῷ ἑκατοντάρχῃ τηρεῖσθαι τὸν Παῦλον, ἔχειν τε ἄνεσιν, καὶ μηδένα κωλύειν τῶν ἰδίων ὑπηρετεῖν ἢ προσέρχεσθαι αὐτῷ. αʹ. Ὅρα πόση γίνεται βάσανος, πρῶτον μὲν ὑπὸ πολλῶν, εἶτα καὶ ἐν χρόνῳ μακρῷ, ὥστε μὴ εἰπεῖν, ὅτι συνηρπάγη τὸ δικαστήριον. Ἐπειδὴ γὰρ ἐμνημόνευσε Λυσίου ὁ ῥήτωρ, εἰπὼν, ὅτι μετὰ βίας ἀφείλετο αὐτὸν, ἐπήγαγεν εὐκαίρως τὰ περὶ τοῦ Φήλικος, καί φησιν: Ἀνεβάλετο δὲ ὁ Φῆλιξ αὐτοὺς, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ: τουτέστιν, ἐπίτηδες ὑπερέθετο: οὐ δεόμενος μαθεῖν, ἀλλὰ διακρούσασθαι βουλόμενος τοὺς Ἰουδαίους. Ἀφεῖναι οὐκ ἤθελε δι' ἐκείνους: κολάσαι πάλιν, οὐκ ἦν δυνατόν: ἀναίσχυντον γὰρ ἦν. Διὸ καὶ ὑπερτίθεται, εἰπών: Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ, διαγνώσομαι τὰ καθ' ὑμᾶς. Διαταξάμενός τε τῷ ἑκατοντάρχῃ τηρεῖσθαι τὸν Παῦλον, ἔχειν τε ἄνεσιν, καὶ μηδένα κωλύειν τῶν ἰδίων ὑπηρετεῖν ἢ προσέρχεσθαι αὐτῷ. Ἔχειν τε, φησὶν, ἄνεσιν. Οὕτως αὐτὸν καὶ αὐτὸς ἀφῆκεν ἐγκλημάτων. Τί οὖν κατέχει ἀφείς; Ἐκείνοις χαριζόμενος, ἢ καὶ ἔτι προσδοκῶν χρήματα λήψεσθαι. Διὸ καὶ μετακαλεῖται τὸν Παῦλον: καὶ ὅτι ἐπὶ τούτῳ μετεκαλέσατο, δῆλον ἡμῖν τοῦτο ποιεῖ ὁ συγγραφεὺς ἐπάγων, καὶ λέγων: Μετὰ δέ τινας ἡμέρας παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ γυναικὶ, οὔσῃ Ἰουδαίᾳ, μετεπέμψατο τὸν Παῦλον, καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως. Διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος ἔσεσθαι, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη: Τὸ νῦν ἔχον πορεύου: καιρὸν δὲ μεταλαβὼν μετακαλέσομαί σε: ἅμα καὶ ἐλπίζων, ὅτι χρήματα δοθήσεται αὐτῷ ὑπὸ τοῦ Παύλου, ὅπως λύσῃ αὐτόν. Διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ. Ὅρα πῶς τῆς ἀληθείας ἔχεται τὰ γραφόμενα. Μετεπέμπετο δὲ αὐτὸν συνεχῶς, οὐχὶ θαυμάζων αὐτὸν, οὐδὲ ἐπαινῶν τὰ λεγόμενα, οὐδὲ πιστεῦσαι βουλόμενος, ἀλλὰ τί; Προσδοκῶν, φησὶ, χρήματα δοθήσεσθαι αὐτῷ. Σκόπει, πῶς οὐ κρύπτει ἐνταῦθα τοῦ δικαστοῦ τὴν γνώμην: καίτοι εἰ κατεγνώκει, οὐκ ἂν τοῦτο ἐποίησεν, οὐδ' ἂν ἠθέλησεν ἀκοῦσαι παρὰ καταδίκου καὶ πονηροῦ. Καὶ ὅρα τὸν Παῦλον, καίτοι πρὸς ἄρχοντα διαλεγόμενον, μηδὲν τούτων λέγοντα, ὧν εἰκὸς ἀνεῖναι αὐτοῦ τὴν ψυχὴν, ἀλλὰ τοιαῦτα, ἐξ ὧν καὶ φοβεῖται, καὶ κατασείεται τὴν διάνοιαν. Διαλεγόμενος γὰρ, φησὶ, περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ μέλλοντος κρίματος ἔσεσθαι. Ἔμφοβος ὁ Φῆλιξ ἐγένετο. Τοσαύτη ἦν ἡ ἰσχὺς τῶν Παύλου ῥημάτων, ὅτι καὶ φοβοῦσι τὸν ἄρχοντα. Καὶ οὗτος μὲν λαμβάνει διάδοχον, καὶ ἀφίησι τοῦτον δέσμιον, καίτοι γε οὐκ ἔδει, ἀλλὰ τέλος ἐπιθεῖναι, ἀλλὰ χαριζόμενος ἐκείνοις κατέλιπεν αὐτόν. Οὗτοι δὲ οὕτως ἐνέκειντο, ὡς πάλιν ἐντυχεῖν, καίτοι οὐδενὶ τῶν ἀποστόλων οὕτως ἐπετέθησαν, ἀλλ' ἐπιτιθέμενοι, πάλιν ἀφίσταντο. Οὕτως οἰκονομικῶς ἀφίσταται τῶν Ἱεροσολύμων πρὸς τοιαῦτα θηρία ἔχων, καὶ ὅμως ἀξιοῦσιν αὐτὸν πάλιν ἀχθῆναι ἐκεῖ δικασόμενον. Ἀλλὰ καὶ ἐνταῦθα λοιπὸν ᾠκονόμησεν ὁ Θεὸς, οὐκ ἐπιτρέπων τῷ ἄρχοντι: εἰκὸς γὰρ αὐτὸν νεωστὶ τῆς ἀρχῆς ἐπιβάντα καὶ θελῆσαι χαρίσασθαι: ἀλλ' οὐκ ἀφίησιν ὁ Θεός. Ἐπειδὴ δὲ κατῆλθον, λοιπὸν ἀναισχύντως καὶ μειζόνως ἐποιοῦντο τὰς κατηγορίας: καὶ οὐκ ἰσχύσαντες ἀπὸ τῶν νομικῶν ἑλεῖν, πάλιν ἐπὶ τὸ εἰωθὸς αὐτοῖς ἔθος, τὰ κατὰ Καίσαρα ἐκίνουν, ὅπερ καὶ ἐπὶ τοῦ Χριστοῦ ἐποίουν. Τὸ γὰρ τὸν Παῦλον ἀπολογεῖσθαι περὶ τῶν εἰς Καίσαρα ἁμαρτημάτων, δῆλον τοῦτο ἦν, ὅθεν καὶ αὐτὸ ἑρμηνεύων ἐπάγει: Διετίας δὲ πληρωθείσης, ἔλαβε διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον. Θέλων δὲ χάριν καταθέσθαι τοῖς Ἰουδαίοις ὁ Φῆλιξ, κατέλιπε τὸν Παῦλον δεδεμένον. Φῆστος οὖν ἐπιβὰς τῇ ἐπαρχίᾳ, μετὰ τρεῖς ἡμέρας ἀνέβη εἰς Ἱεροσόλυμα ἀπὸ Καισαρείας. Ἐνεφάνισάν τε αὐτῷ οἱ ἀρχιερεῖς καὶ οἱ πρῶτοι τῶν Ἰουδαίων κατὰ τοῦ Παύλου, καὶ παρεκάλουν αὐτὸν, αἰτούμενοι χάριν παρ' αὐτοῦ, ὅπως μεταπέμψηται αὐτὸν εἰς Ἱερουσαλὴμ, ἔνεδρον ποιοῦντες ἀνελεῖν αὐτὸν κατὰ τὴν ὁδόν. Ὁ μὲν οὖν Φῆστος ἀπεκρίθη τηρεῖσθαι τὸν Παῦλον ἐν Καισαρείᾳ, ἑαυτὸν δὲ μέλλειν ἐν τάχει ἐκπορεύεσθαι. Οἱ οὖν δυνατοὶ ἐν ὑμῖν, φησὶν, συγκαταβάντες, εἴ τί ἐστιν ἐν τῷ ἀνδρὶ τούτῳ, κατηγορείτωσαν αὐτοῦ. Διατρίψας δὲ ἐν αὐτοῖς ἡμέρας πλείους ἢ δέκα, καταβὰς εἰς Καισάρειαν, τῇ ἐπαύριον καθίσας ἐπὶ τοῦ βήματος, ἐκέλευσε τὸν Παῦλον ἀχθῆναι. Παραγενομένου δὲ αὐτοῦ, περιέστησαν οἱ ἀπὸ Ἱεροσολύμων καταβεβηκότες Ἰουδαῖοι, πολλὰ καὶ βαρέα αἰτιώματα φέροντες κατὰ τοῦ Παύλου, ἃ οὐκ ἴσχυον ἀποδεῖξαι, ἀπολογουμένου αὐτοῦ, ὅτι Οὔτε εἰς τὸν νόμον τῶν Ἰουδαίων, οὔτε εἰς τὸ ἱερὸν, οὔτε εἰς Καίσαρά τι ἥμαρτον. Ὁ Φῆστος δὲ τοῖς Ἰουδαίοις θέλων χάριν καταθέσθαι, ἀποκριθεὶς τῷ Παύλῳ, εἶπε: Θέλεις εἰς Ἱεροσόλυμα ἀναβὰς, ἐκεῖ περὶ τούτων κρίνεσθαι ἐπ' ἐμοῦ; Ὅρα πῶς καὶ αὐτὸς τοῖς Ἰουδαίοις χαρίζεται, δήμῳ ὁλοκλήρῳ, καὶ πόλει. Διὰ τοῦτο πάλιν καὶ αὐτὸν ἐκφοβεῖ, ἀνθρωπίνῳ χρησάμενος ὅπλῳ: καὶ ἄκουε πῶς. Εἶπε δὲ ὁ Παῦλος: Ἐπὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι, οὗ με δεῖ κρίνεσθαι. Ἰουδαίους οὐδὲν ἠδίκησα, ὡς καὶ σὺ κάλλιον ἐπιγινώσκεις. Εἰ μὲν γὰρ ἀδικῶ, καὶ ἄξιον θανάτου πέπραχά τι, οὐ παραιτοῦμαι τὸ ἀποθανεῖν: εἰ δὲ οὐδέν ἐστιν ὧν οὗτοι κατηγοροῦσί μου, οὐδείς με δύναται αὐτοῖς χαρίσασθαι. Καίσαρα ἐπικαλοῦμαι. Ἀλλ' εἴποι ἄν τις ἐνταῦθα: Καὶ τίνος ἕνεκεν ἀκούσας, ὅτι Καὶ ἐν Ῥώμῃ σε δεῖ μαρτυρῆσαι τὰ περὶ ἐμοῦ, ὡς ἀπιστῶν ταῦτα ἐποίει; Μὴ γένοιτο, ἀλλὰ καὶ σφόδρα πιστεύων. Μᾶλλον οὖν πειράζοντος ἦν τὸ θαῤῥεῖν ἐκείνῃ τῇ ἀποφάσει, καὶ εἰς μυρίους ἑαυτὸν ἐμβάλλειν κινδύνους, καὶ λέγειν: Ἴδωμεν εἰ δύναται ὁ Θεὸς καὶ οὕτως ἐξελέσθαι με. Ἀλλ' οὐ ποιεῖ τοῦτο Παῦλος, ἀλλὰ τὰ καθ' ἑαυτὸν πάντα εἰσφέρει, τὸ πᾶν ἐπιτρέπων τῷ Θεῷ: ἠρέμα δὲ καὶ καθάπτεται τοῦ ἄρχοντος οὕτως ἀπολογούμενος: μονονουχὶ γὰρ τοῦτο λέγει: Εἰ μὲν ἀδικῶ, καλῶς: εἰ δὲ οὐκ ἀδικῶ, τί με ἐκδίδως; Οὐδεὶς δύναταί με, φησὶ, χαρίσασθαι. Εἰς φόβον αὐτὸν ἐνέβαλεν ὥστε μηδὲ ἑκόντα χαρίσασθαι, ἀλλὰ καὶ πρὸς ἐκείνους ἔχειν ἀπολογίαν τὴν ἔφεσιν. Τότε ὁ Φῆστος συλλαλήσας μετὰ τοῦ συμβουλίου, ἀπεκρίθη: Καίσαρα ἐπικέκλησαι, ἐπὶ Καίσαρα πορεύσῃ. βʹ. Ὅρα, ἀνακοινοῦται τῷ Ἀγρίππᾳ, ὥστε καὶ ἑτέρους γενέσθαι πάλιν ἀκροατὰς, καὶ τὸν βασιλέα, καὶ τὸν στρατὸν, καὶ τὴν Βερνίκην. Εἶτα δὲ πάλιν ἀπολογία. Ἡμερῶν δὲ διαγενομένων, Ἀγρίππας ὁ βασιλεὺς καὶ Βερνίκη κατήντησαν εἰς Καισάρειαν ἀσπασόμενοι τὸν Φῆστον. Ὡς δὲ πλείους ἡμέρας διέτριβον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον, λέγων: Ἀνήρ τίς ἐστι καταλελειμμένος ὑπὸ Φήλικος δέσμιος: περὶ οὗ, γενομένου μου εἰς Ἱεροσόλυμα, ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων, αἰτούμενοι κατ' αὐτοῦ δίκην. Πρὸς οὓς ἀπεκρίθην, ὅτι Οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον εἰς ἀπώλειαν, πρὶν ἢ ὁ κατηγορούμενος κατὰ πρόσωπον ἔχοι τοὺς κατηγόρους, τόπον τε ἀπολογίας λάβοι περὶ τοῦ ἐγκλήματος. Συνελθόντων οὖν αὐτῶν ἐνθάδε, ἀναβολὴν μηδεμίαν ποιησάμενος, τῇ ἑξῆς καθίσας ἐπὶ τοῦ βήματος, ἐκέλευσα ἀχθῆναι τὸν ἄνδρα. Περὶ οὗ σταθέντες οἱ κατήγοροι οὐδεμίαν αἰτίαν ἐπέφερον, ὧν ὑπενόουν ἐγώ: ζητήματα δέ τινα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον πρὸς αὐτὸν, καὶ περί τινος Ἰησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῇν. Ἀπορούμενος δὲ ἐγὼ περὶ τὴν τούτου ζήτησιν, ἔλεγον, εἰ βούλοιτο πορεύεσθαι εἰς Ἱερουσαλὴμ, κἀκεῖ κρίνεσθαι περὶ τούτων. Τοῦ δὲ Παύλου ἐπικαλεσαμένου τηρηθῆναι αὐτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν, ἐκέλευσα τηρεῖσθαι αὐτὸν, ἕως ἂν πέμψω αὐτὸν πρὸς Καίσαρα. Ἀγρίππας δὲ πρὸς τὸν Φῆστον ἔφη: Ἐβουλόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι. Ὁ δὲ, Αὔριον, φησὶν, ἀκούσῃ αὐτοῦ. Ὅρα κατηγορίαν Ἰουδαίων πάλιν, οὐ παρὰ τοῦ Παύλου, ἀλλὰ παρὰ τοῦ ἄρχοντος. Ἐνεφάνισαν, φησὶν, οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰουδαίων, αἰτούμενοι κατ' αὐτοῦ δίκην. Πρὸς οὓς ἐγὼ ἀπεκρίθην. Ὅρα καὶ τί ἀποκρίνεται εἰς αἰσχύνην αὐτῶν: ὅτι Οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί τινα ἄνθρωπον εἰς ἀπώλειαν: τουτέστι, πρὶν ἢ λόγου αὐτῷ μεταδοῦναι ἀδύνατον τὸ χαρίζεσθαι ἁπλῶς. Κατὰ τὸ εἰωθὸς δὲ ποιήσας, οὐχ εὗρεν αἰτίαν: ὅθεν καὶ ἀπορεῖται ἐπὶ τούτῳ. Καὶ δῆλον τοῦτο δι' ὧν ἐπήγαγε, λέγων: Ἀπορούμενος δὲ ἐγὼ περὶ τὴν τούτων ζήτησιν. Οὕτως εἶπε, συσκιάζων τὸ οἰκεῖον ἁμάρτημα. Καὶ ἐκεῖνος μὲν συσκιάζει, Ἀγρίππας δὲ ἐπιθυμεῖ ἰδεῖν αὐτόν. Ὅρα ἀεὶ τοὺς ἄρχοντας διακρουομένους τὴν ἐπάχθειαν τὴν Ἰουδαϊκὴν, καὶ παρὰ τὸ δίκαιον ἀναγκαζομένους πολλάκις ποιεῖν, καὶ προφάσεις ἐπιζητοῦντας τῆς ἀναβολῆς: οὐ γὰρ δὴ ἀγνοῶν ἀνεβάλετο, ἀλλ' εἰδώς. Ὁ δὲ Ἀγρίππας οὐ μόνον οὐ διακρούεται, ἀλλὰ καὶ ἀκοῦσαι βούλεται: ὃ καὶ θαυμάσαι ἄξιον, πόθεν εἰς ἐπιθυμίαν κατέστη τοῦ βούλεσθαι ἰδεῖν ἄνθρωπον, εἰ καὶ ἀδίκως, ὅμως κατηγορούμενον. Οὕτως ἦν καὶ τοῦτο οἰκονομίας. Διὸ καὶ ἡ γυνὴ αὐτοῦ συνακούει, καὶ τῆς ἀκροάσεως οὐκ ἀπολιμπάνεται. Καὶ οὐδὲ ἁπλῶς ἀκροᾶται, ἀλλὰ μετὰ πολλῆς τῆς τιμῆς. Τοσαύτην ἔσχε τὴν ἐπιθυμίαν: οὐ γὰρ ἂν, εἰ μὴ ἐπεθύμησεν, ἐζήτησεν ἂν ἀκοῦσαι, οὐδ' ἂν καὶ τὴν γυναῖκα κοινωνὸν ἐποιήσατο τῆς ἀκροάσεως, εἰ μὴ μεγάλα περὶ αὐτοῦ ἐφαντάζετο. Ἐμοὶ δὲ δοκεῖ κἀκείνην τοῦτο ποθῆσαι. Καὶ ὅρα τὸν Παῦλον εὐθέως οὐ περὶ πίστεως μόνον οὐδὲ περὶ ἀφέσεως ἁμαρτημάτων, ἀλλὰ καὶ περὶ τῶν πρακτέων διαλεγόμενον. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Τὸ νῦν ἔχον, φησὶ, πορεύου: καιρὸν δὲ λαβὼν, μετακαλέσομαί σε. Ὅρα τὴν πώρωσιν: τοιαῦτα ἀκούων, χρήματα προσεδόκα λήψεσθαι παρ' αὐτοῦ. Καὶ οὐ τοῦτο μόνον δεινὸν, ἀλλὰ καὶ διαλεχθεὶς, οὐκ ἀφῆκεν αὐτὸν, ἀλλ' ἐπειδὴ πρὸς τῷ τέλει τῆς ἀρχῆς ἦν, κατέλιπεν αὐτὸν δέσμιον, ἵνα χαρίσηται τοῖς Ἰουδαίοις: ὥστε οὐ χρημάτων ἤρα μόνον, ἀλλὰ καὶ δόξης. Πῶς χρήματα, μιαρὲ, παρὰ ἀνθρώπου τὸ ἐναντίον κηρύττοντος ἐπιζητεῖς; Ὅτι δὲ οὐκ ἔλαβε, δῆλον ἐξ ὧν εἴασε δεδεμένον, λύσας ἂν, εἴπερ ἔλαβε. Περὶ ἐγκρατείας οὗτος διελέγετο, ἐκεῖνος δὲ χρήματα προσεδόκα λαβεῖν παρ' αὐτοῦ ταῦτα διαλεγομένου. Καὶ αἰτῆσαι μὲν οὐκ ἐτόλμα: τοιοῦτον γὰρ ἡ κακία, δειλὸν καὶ πάντα ὑποπτεῦον: ἤλπιζε δέ: ὥστε εἰκότως αὐτοῖς ἐχαρίζετο, ἅτε τοσοῦτον ἄρξας ἐκεῖ. Φῆστος οὖν ἐπιβὰς τῇ ἐπαρχίᾳ: ἐνεφάνισαν αὐτῷ ὅ τε ἀρχιερεὺς καὶ οἱ πρῶτοι τῶν Ἰουδαίων κατὰ Παύλου, φησίν. Εὐθέως καὶ ἐν ἀρχῇ προσῆλθον οἱ ἱερεῖς, οὐκ ἂν ὀκνήσαντες καὶ εἰς Καισάρειαν ἐλθεῖν, εἰ μὴ ἔφθη ἀνελθὼν, ὅπου γε εὐθέως ἐπιβάντι προσέρχονται. Καὶ καταβὰς ἐν Καισαρείᾳ, διατρίβει δέκα ἡμέρας. Τάχα, δοκῶ, ὥστε ἐγγενέσθαι τοῖς βουλομένοις αὐτὸν διαφθεῖραι. Παῦλος δὲ ἦν ἐν τῷ δεσμωτηρίῳ. Καὶ παρεκάλουν αὐτὸν, φησὶν, ὅπως μεταπέμψηται αὐτὸν εἰς Ἱερουσαλήμ. Καὶ διὰ τί χάριν ᾔτησαν, εἰ δίκαιός ἐστιν ἀποθανεῖν; Ἀλλ' οὕτω κἀκείνῳ δήλη ἐγένετο ἡ ἐπιβουλὴ, ὡς διαλεγόμενον εἰπεῖν: Ἄνδρες οἱ συμπαρόντες, θεωρεῖτε τοῦτον, περὶ οὗ τὸ πλῆθος ἐνέτυχόν μοι τῶν Ἰουδαίων. Διὰ γὰρ τοῦ, Ἐνέτυχον, τὸ, Αἰτούμενοι κατ' αὐτοῦ χάριν, δηλοῖ. Ὥστε ἤδη ἐβούλοντο αὐτὸν εἰς ἀπόφασιν ἐξενεγκεῖν, φοβούμενοι τὴν Παύλου γλῶτταν. Τί φοβεῖσθε; τί ἐπείγετε; Τοῦτο γὰρ ἐμφαίνει τὸ, Φυλάττεσθαι αὐτόν. Μὴ γὰρ φεύγει; Οἱ οὖν ἐν ὑμῖν, φησὶ, δυνατοὶ κατηγορείτωσαν αὐτοῦ. Πάλιν κατήγοροι ἐν Καισαρείᾳ, καὶ πάλιν ἐξάγεται Παῦλος. Τῇ δὲ ἐπαύριον καθίσας, φησὶν, ἐπὶ τοῦ βήματος. γʹ. Ὅρα, εὐθέως ἐλθὼν ἐκάθισεν ἐπὶ τοῦ βήματος: οὕτως αὐτὸν ὤθουν μετὰ τοσαύτης σπουδῆς, οὕτως ἐπείγουσιν. Ἕως μὲν οὖν οὐδέπω πεῖραν ἦν λαβὼν τῶν Ἰουδαίων, καὶ τῆς τιμῆς τῆς παρ' αὐτῶν, ὀρθῶς ἀπεκρίνατο: ἐπειδὴ δὲ ἐγένετο ἐν τοῖς Ἱεροσολύμοις, καὶ οὗτος χαρίζεται αὐτοῖς: οὐχ ἁπλῶς δὲ χαρίζεται, ἀλλὰ μετὰ ἀπάτης τοῦτο ποιεῖ: καὶ ὅπως, ἄκουε: ἐπάγει γάρ: Θέλεις εἰς Ἱεροσόλυμα ἀναβὰς, ἐκεῖ περὶ τούτων κρίνεσθαι ὑπὲρ ἐμοῦ; Ὡσεὶ ἔλεγεν: Οὐχὶ αὐτοῖς δίδωμί σε, ἀλλ' αὐτὸς κριτὴς ἔσομαι. Τοῦτο δὲ λέγει, καὶ αὐτὸν ποιεῖ κύριον, ἵνα τῇ τιμῇ αὐτὸν χαλάσῃ: ἐπειδὴ εἰ ἦν ἀπόφασις, καὶ πάνυ ἀναίσχυντον ἐδόκει, μηδὲν ἐνταῦθα ἐλεγχθέντα ἐκεῖ θέλειν ἀπάγειν. Ὁ δὲ Παῦλος οὐκ εἶπεν, Οὐ βούλομαι, μή ποτε καὶ σφοδρότερον ποιήσῃ τὸν δικαστὴν, ἀλλὰ πάλιν παῤῥησιάζεται, καί φησιν: Ἐπὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι, οὗ με δεῖ κρίνεσθαι. Μεγάλη ἡ παῤῥησία. Καὶ ὅρα πῶς αὐτοὺς συλλογίζεται: μονονουχὶ γὰρ τοῦτο λέγει δι' ὧν ἀπολογεῖται: Ἐξέβαλόν με ἅπαξ αὐτοὶ, καὶ τοῦτο νομίζουσι κατακρίνειν, τῷ δεικνύειν, ὅτι εἰς Καίσαρα ἥμαρτον: ἐπ' αὐτοῦ βούλομαι κριθῆναι τοῦ ἠδικημένου. Οὕτως εἰπὼν, ἐπάγει: Ἰουδαίους οὐδὲν ἠδίκησα, ὡς καὶ σὺ κάλλιον ἐπιγινώσκεις. Καθήψατο αὐτοῦ λοιπὸν ὡς καὶ χαριζομένου. Εἶτα ἐπεὶ καθήψατο, πάλιν ἐκλύει τὸν λόγον, ἐπάγων: Εἰ μὲν οὖν ἀδικῶ, ἢ ἄξιόν τι θανάτου πέπραχα, οὐ παραιτοῦμαι τὸ ἀποθανεῖν. Κατ' ἐμαυτοῦ τὴν ψῆφον ἐκφέρω, φησίν. Τοῦτο οὐ θανατῶντος, ἀλλὰ σφόδρα θαῤῥοῦντός ἐστιν, οἷς ἐλάλει: μετὰ γὰρ τῆς παῤῥησίας καὶ τὴν δικαιολογίαν εἶναι δεῖ, ὥστε ἐντρέψαι. Εἰ δὲ οὐδέν ἐστιν ὧν κατηγοροῦσί μου, οὐδείς με δύναται χαρίσασθαι. Κἂν θέλῃ, φησὶν, οὐ δυνήσεται. Οὐκ εἶπεν, Οὐκ ἄξιός εἰμι ἀποθανεῖν, οὐδὲ, Ἀπολυθῆναι, ἀλλ', Ἕτοιμος κρίνεσθαι ἐπὶ Καίσαρος: ἅμα καὶ τοῦ ὀνείρατος μνησθεὶς, μᾶλλον ἐθάῤῥησεν ἐπικαλέσασθαι. Καὶ οὐκ εἶπε, Σὺ, ἀλλ', Οὐδείς: καὶ προσέθηκε, Καίσαρα ἐπικαλοῦμαι, ὥστε μὴ εἶναι εἰς ἐκεῖνον τὴν ὕβριν. Τότε ὁ Φῆστος συλλαλήσας μετὰ τοῦ συμβουλίου, ἀπεκρίθη: Καίσαρα ἐπικέκλησαι: ἐπὶ Καίσαρα πορεύσῃ. Εἶδες πῶς χαρίζεται; Τοῦτο γὰρ χάρις ἐστὶ, τὸ συλλαλεῖν μετὰ τῶν κατηγόρων, ὃ διεφθαρμένης γνώμης ἐστὶ, καὶ συγχεούσης τὴν τάξιν. Ὅρα πάλιν ἐκτεινομένην αὐτοῦ τὴν δίκην, καὶ τὴν ἐπιβουλὴν ἀφορμὴν τοῦ κηρύγματος γινομένην. Ταῦτα γὰρ οἰκονομεῖται, ὥστε μετὰ εὐκολίας καὶ φυλακῆς ἀπενεχθῆναι αὐτὸν εἰς τὰ Ἱεροσόλυμα ὑπὸ μηδενὸς ἐπιβουλευόμενον: οὐ γὰρ ἦν ἴσον ἁπλῶς παραγενέσθαι, καὶ ἐπὶ αἰτίᾳ τοιαύτῃ. Τοῦτο καὶ συνελθεῖν ἐποίησεν Ἰουδαίους ἐκεῖ. Εἶτα πάλιν χρόνος γίνεται ἐνδιατρίβοντος αὐτοῦ τοῖς Ἱεροσολύμοις, ἵνα μάθῃς, ὅτι καὶ χρόνου γενομένου, οὐδὲν τὰ τῆς ἐπιβουλῆς αὐτῷ ἰσχύει, τοῦ Θεοῦ μὴ συγχωροῦντος. Ἀγρίππας δὲ οὗτος ὁ βασιλεὺς καὶ Βερνίκη κατήντησαν εἰς Καισάρειαν. Οὗτος ὁ Ἀγρίππας ὁ καὶ Ἡρώδης, ἕτερός μοι δοκεῖ, ὡς εἶναι τέταρτον τοῦτον μετ' ἐκεῖνον τὸν ἐπὶ Ἰακώβου. Ὅρα τοὺς ἐχθροὺς συμπράττοντας ἄκοντας. Ὥστε δὲ μέγα γενέσθαι τὸ ἀκροατήριον, εἰς ἐπιθυμίαν ἐνέπεσεν ὁ Ἀγρίππας τῆς ἀκροάσεως: καὶ οὐχ ἁπλῶς ἀκούει, ἀλλὰ μετὰ παρασκευῆς. Καὶ ἴδε τὴν ἀπολογίαν, ἢν ὁ ἄρχων φησί: Καὶ αὐτοῦ δὲ τούτου ἐπικαλεσαμένου τὸν Σεβαστὸν, ἔκρινα πέμπειν αὐτὸν, περὶ οὗ ἀσφαλές τι τῷ κυρίῳ γράψαι οὐκ ἔχω. Οὕτω γράφει ὁ Φῆστος, καὶ ἐκπομπεύεται ἡ ὠμότης ἡ Ἰουδαϊκή: ὅταν γὰρ ταῦτα ὁ ἄρχων λέγῃ, ἀνύποπτός ἐστι. Διὰ τοῦτο δὲ λέγει, ὥστε καὶ παρ' αὐτοῦ καταγνωσθῆναι τοὺς Ἰουδαίους: μετὰ δὲ τὸ πάντας αὐτῶν καταψηφίσασθαι, τότε ἐπάγει τὴν κόλασιν ὁ Θεός. Σκόπει δέ: κατέγνω Λυσίας, κατέγνω Φῆλιξ, κατέγνω Φῆστος καὶ οἱ χαριζόμενοι αὐτοῖς, κατέγνω Ἀγρίππας. Τί λοιπόν; Κατέγνωσαν αὐτῶν καὶ οἱ Φαρισαῖοι. Καὶ ὅτι κατέγνω, ἄκουε αὐτοῦ λέγοντος: Οὐδεμίαν αἰτίαν ἐπέφερον ὧν ὑπενόουν ἐγώ. Καὶ μὴν ἤνεγκαν, ἀλλ' οὐκ ἤλεγξαν: ἡ μὲν γὰρ ἐπιβουλὴ καὶ τὸ τόλμημα, τοῦτο ὑποπτεύειν ἐδίδου, ἡ δὲ ἐξέτασις οὐδὲν τοιοῦτον. Καὶ περί τινος, φησὶν, Ἰησοῦ τεθνηκότος. Εἰκότως Περί τινος λέγει, ἅτε ἄνθρωπος ἐν ἀρχῇ ὢν, καὶ τούτων οὐ φροντίζων. Ἀπὸ ταύτης τῆς αἰτίας καὶ τὸ, Ἀπορούμενος ἐγὼ, εἶπεν, εἰς τὴν περὶ τούτων ἐξέτασιν. Καὶ γὰρ ὄντως τοιούτου δικαστοῦ ὑπερέβαινεν ἀκοὰς ἡ τῶν τοιούτων ζήτησις. Καὶ εἰ ἐν ἀπορίᾳ εἶ, τί εἰς Ἱεροσόλυμα ἕλκεις; Διὰ τοῦτο καὶ Παῦλος οὐκ ἀξιῶν ὑπ' αὐτοῦ κρίνεσθαι, Καίσαρα ἐπικαλεῖται, λέγων: Ἐπὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι, οὗ με δεῖ κρίνεσθαι: καὶ γὰρ περὶ τούτου ἐνεκάλουν. Ἀκούεις ἔφεσιν; ἀκούεις ἐπιβουλὴν Ἰουδαίων; ἀκούεις στάσιν; δʹ. Ταῦτα πάντα τὸν Ἀγρίππαν εἰς ἐπιθυμίαν ἐξήγειρεν ἀκούοντα. Καὶ δίδωσιν ὁ Φῆστος τὴν χάριν, καὶ γίνεται λοιπὸν λαμπρότερος ὁ Παῦλος. Τοιαῦτα, ὅπερ ἔφην, αἱ ἐπιβουλαὶ προεξένησαν. Εἰ μὴ ταῦτα ἦν, οὐδεὶς ἂν τούτων κατηξίωσεν ἀκοῦσαι αὐτοῦ τῶν ἀρχόντων, οὐδεὶς ἂν μετὰ τοσαύτης ἡσυχίας καὶ σιγῆς. Καὶ δοκεῖ μὲν διδάσκειν καὶ ἀπολογεῖσθαι, δημηγορεῖ δὲ μᾶλλον μετὰ πολλῆς τῆς εὐταξίας. Μὴ δὴ χαλεπόν τι πρᾶγμα νομίσωμεν τὰς ἐπιβουλάς. Ἕως ἂν ἑαυτοῖς μὴ ἐπιβουλεύωμεν, οὐδεὶς ἡμῖν ἐπιβουλεῦσαι δυνήσεται: μᾶλλον δὲ ἐπιβουλεύουσι μὲν, οὐδὲν δὲ βλάπτουσιν, ἀλλὰ καὶ ὠφελοῦσιν ἡμᾶς τὰ μέγιστα: ὥστε ἡμεῖς ἑαυτῶν κύριοι καὶ τοῦ παθεῖν κακῶς καὶ τοῦ μὴ παθεῖν. Ἰδοὺ διαμαρτύρομαι καὶ μεγάλῃ λέγω τῇ φωνῇ καὶ σάλπιγγος τρανότερον, καὶ εἰ ἦν ἐφ' ὑψηλοῦ ἀναβάντα βοῆσαι, οὐκ ἂν παρῃτησάμην, ὅτι τὸν Χριστιανὸν οὐδεὶς ἀνθρώπων τῶν οἰκούντων τὴν γῆν βλάψαι δυνήσεται. Καὶ τί λέγω, ἀνθρώπων; Οὐδὲ αὐτὸς ὁ δαίμων, ὁ τύραννος, ὁ διάβολος, ἂν μὴ αὐτὸς ἑαυτὸν ἀδικήσῃ: κἂν ὁτιοῦν τις ἡμᾶς κακὸν ἐργάσασθαι βουληθῇ, μάτην πειράσεται. Ὥσπερ γὰρ ἄγγελον οὐδεὶς ἂν βλάψειεν ἐπὶ γῆς ὄντα ἄνθρωπον, οὐδὲ οὕτως ἄνθρωπος ἄνθρωπον. Ἀλλ' οὐδὲ αὐτὸς ἕτερον βλάψαι δυνήσεται, ἕως ἂν ᾖ ἀγαθός. Τί οὖν ἂν τούτου γένοιτο ἴσον, ὅταν μήτε βλαβῆναι δύνηται, μήτε βλάψαι ἕτερον; Τοῦτο γὰρ ἐκείνου οὐκ ἔλαττον, τὸ μὴ βούλεσθαι βλάπτειν ἕτερον. Ἄρα ἄγγελός τίς ἐστι καὶ Θεῷ ὅμοιος. Τοιοῦτος γὰρ καὶ ὁ Θεός: ἀλλ' ἐκεῖνος μὲν φύσει, οὗτος δὲ προαιρέσει. Οὔτε οὖν βλαβῆναι δύναται, οὔτε βλάψαι ἕτερον. Τὸ δὲ, οὐ δύναται, μὴ ἀδυναμίας νομίσῃς (τοὐναντίον γὰρ ἀδυναμία): ἀλλὰ τὸ ἀνένδεκτον λέγω. Ἡ γὰρ φύσις ἐκείνη οὔτε βλάβης ἐστὶ δεκτικὴ, οὔτε τοῦ ἀδικεῖν ἕτερον: ἐπεὶ καὶ τοῦτο ἑτέρα βλάβη. Ἄλλως γὰρ ἑαυτοὺς οὐ βλάπτομεν, ἢ τῷ βλάπτειν ἕτερον, καὶ τὰ μείζονα τῶν ἁμαρτημάτων ἡμῶν ἐκ τῆς εἰς ἡμᾶς ἀδικίας οὕτω γίνεται. Ὥστε καὶ διὰ τοῦτο ὁ Χριστιανὸς οὐ δύναται βλάπτεσθαι, ὅτι οὐδὲ βλάπτειν δύναται. Πῶς δὲ ἑτέρους βλάπτοντες ἑαυτοὺς βλάπτομεν, φέρε καθ' ἕκαστον τῶν πραγμάτων προχειρισάμενοι τὸν λόγον γυμνάσωμεν τὸ λεγόμενον. Ἀδικείτω τις, ὑβριζέτω, πλεονεκτείτω: τίνα ἄρα ἔβλαψεν οὗτος; οὐχ ἑαυτὸν πρότερον; Παντί που δῆλον. Τῷ μὲν γὰρ εἰς χρήματα ἡ ζημία, αὐτῷ δὲ εἰς ψυχήν: καὶ γὰρ εἰς ἀπώλειαν καὶ εἰς κόλασιν παραδίδοται τοῦ τοιούτου ἡ ψυχή. Πάλιν φθονείτω ἕτερος: τίνα οὖν ὁ τοιοῦτος ἠδίκησεν; οὐχ ἑαυτὸν, εἰπέ μοι; Τοιαύτη γὰρ ἡ τῆς ἀδικίας φύσις: τὸν τίκτοντα πρῶτον βλάπτει μυρία, μικρὰ δὲ ἕτερον, μᾶλλον δὲ οὐδὲ μικρὸν βλάπτει, ἀλλὰ καὶ ὠφελεῖ. Ἀλλ' οὐδὲν ἀξιόπιστον εἴρηκα. Ἔστω τοίνυν (μάλιστα γὰρ ἐν τούτοις ἐστὶ τὸ πᾶν) πένης χρήματα ἔχων ὀλίγα καὶ τῆς ἀναγκαίας εὐπορῶν τροφῆς, ἕτερος δὲ πλούσιος καὶ εὔπορος καὶ πολλὴν ἔχων δύναμιν, καὶ λαμβανέτω τὰ τοῦ πένητος λοιπὸν καὶ γυμνὸν ποιείτω καὶ παραδιδότω λιμῷ, αὐτὸς δὲ ἐντρυφάτω τοῖς ἐξ ἐκείνου ληφθεῖσιν ἀδίκως: ὁ τοιοῦτος οὐ μόνον οὐδὲν αὐτὸν ἔβλαψεν, ἀλλὰ καὶ ὠφέλησεν, ἑαυτὸν δὲ οὐ μόνον οὐκ ὠφέλησεν, ἀλλὰ καὶ ἔβλαψε. Πῶς; Πρῶτον μὲν ὑπὸ τοῦ συνειδότος μαστιζόμενος τοῦ πονηροῦ, καὶ καθ' ἑκάστην ἡμέραν κεντούμενος, καὶ παρὰ πάντων καταγινωσκόμενος: ἔπειτα ἐν τῷ μέλλοντι κρίματι. Ἀλλ' ὅτι μὲν οὗτος βλάπτεται, δῆλον ἐντεῦθεν κατέστη: πῶς δὲ ὠφελεῖται ἐκεῖνος, εἰπέ. Ὅτι τὸ κακῶς παθεῖν καὶ φέρειν γενναίως, μέγα κέρδος ἔχει: ἔστι γὰρ ἁμαρτημάτων λύσις τὸ παθεῖν κακῶς, ἔστι φιλοσοφίας γυμνάσιον, ἔστιν ἀρετῆς διδασκαλία. Ἴδωμεν οὖν τίς ἐν κακοῖς, οὗτος ἢ ἐκεῖνος. Ἐκεῖνος μὲν γὰρ ἂν ᾖ φιλόσοφος, γενναίως οἴσει: οὗτος δὲ καθ' ἑκάστην ἡμέραν ἐν τρόμῳ ἔσται καὶ ὑποψίᾳ: τίς οὖν ἀδικεῖται, οὗτος ἢ ἐκεῖνος; Μύθους λέγεις, φησίν: ὅταν γάρ τις μὴ ἔχῃ φαγεῖν, καὶ ἀναγκάζηται ἀποδύρεσθαι καὶ ἀποδυσπετεῖν, ἢ προσελθὼν ἐπαιτεῖν καὶ μὴ λάβῃ, οὐχὶ καὶ τὴν ψυχὴν καὶ τὸ σῶμα προσαπολλύει; Μύθους σὺ λέγεις: ἐγὼ γὰρ ἐπιδεικνύω πράγματα. Εἰπὲ γάρ μοι, οὐδεὶς τῶν πλουτούντων ἀποδυσπετεῖ; Τί οὖν; μὴ ἡ πενία αἰτία τούτου; Ἀλλὰ οὐ λιμώττει; Καὶ τί τοῦτο; Μείζων ἡ δίκη, ὅταν μετὰ πλούτου τοῦτο ποιῇ. Οὔτε γὰρ πλοῦτος γενναῖον ποιεῖ, οὔτε ἀσθενῆ πενία: ἐπεὶ οὐδεὶς ἂν τῶν ἐν πλούτῳ ζώντων μοχθηρὸν ἔζη βίον, οὐδ' ἂν ἑαυτῷ κατηράσατο οὐδεὶς τῶν ἐν πενίᾳ. Ὅτι δὲ ὄντως μῦθοι τὰ παρ' ὑμῶν, ἐκεῖθεν ὑμῖν ποιήσω φανερόν. Εἰπέ μοι, ὁ Παῦλος ἐν πενίᾳ ἦν, ἢ ἐν πλούτῳ; ἐλίμωττεν, ἢ οὐχί; Αὐτοῦ ἔστιν ἀκοῦσαι λέγοντος: Ἐν λιμῷ καὶ δίψει. Οἱ προφῆται ἐλίμωττον, ἢ οὐχί; Κἀκεῖνοι ἀπεδυσπέτουν. Πάλιν Παῦλόν μοι φέρεις, πάλιν τοὺς προφήτας, δέκα καὶ εἴκοσιν ἀνθρώπους. Ἀλλὰ πόθεν βούλει; Ἀπὸ τῶν πολλῶν, φησὶ, δεῖξόν μοί τινας φέροντας γενναίως. Ἀλλὰ τὸ σπάνιον ἀεὶ τοιοῦτον, καὶ ὀλίγοι οἱ καλοί. Εἰ βούλει δὲ, καὶ καθ' ἑαυτὸ τὸ πρᾶγμα ἐξετάσωμεν. Ἴδωμεν τίνος ἡ φροντὶς μείζων καὶ δριμυτέρα, καὶ τίνος εὐφορωτέρα. Οὐχ ὁ μὲν ὑπὲρ τῆς ἀναγκαίας μεριμνᾷ τροφῆς, ὁ δὲ ὑπὲρ μυρίων πραγμάτων ταύτης ἀφέμενος; Οὐ δέδοικεν ὑπὲρ λιμοῦ ὁ πλούσιος, ἀλλ' ὑπὲρ ἑτέρων δέδοικε: πολλάκις ὑπὲρ σωτηρίας αὐτῆς. Οὐκ ἔχει τὴν ἀμεριμνίαν τῆς τροφῆς ὁ πένης, ἀλλ' ἔχει τὴν ἑτέραν ἀμεριμνίαν, τὴν ἀσφάλειαν, τὴν ἡσυχίαν, τὴν ἄδειαν. εʹ. Ἄλλως δὲ, εἰ μὴ κακὸν τὸ ἀδικεῖν, ἀλλὰ καλὸν, διὰ τί αἰσχυνόμεθα; διὰ τί ἐγκαλυπτόμεθα; διὰ τί ὀνειδιζόμενοι ἀγανακτοῦμεν καὶ δυσχεραίνομεν; Εἰ μὴ καλὸν τὸ ἀδικεῖσθαι διὰ τί ἐναβρυνόμεθα καὶ ἐγκαλλωπιζόμεθα τῷ πράγματι, καὶ δικαιολογούμεθα ἐν τούτῳ; Θέλεις μαθεῖν πῶς τοῦτο ἐκείνου βέλτιον; Ὅρα τοὺς ἐν τούτῳ, ὅρα τοὺς ἐν ἐκείνῳ. Διὰ τί νόμοι; διὰ τί δικαστήρια; διὰ τί τιμωρίαι; οὐχὶ δι' ἐκείνους ὡς νοσοῦντας καὶ κάμνοντας; Ἀλλ' ἡ ἡδονὴ πολλὴ, φησί. Μὴ εἴπωμεν τὰ μέλλοντα: τὰ παρόντα ἐξετάσωμεν. Τί χεῖρον ἀνδρὸς τοιαύτην ἔχοντος ὑποψίαν; τί σφαλερώτερον; τί σαθρότερον; οὐκ ἐν ναυαγίῳ διαπαντός ἐστι; Κἂν δίκαιόν τι πράττῃ, οὐ πιστεύεται, ἀπὸ τῆς δυνάμεως καταδικαζόμενος παρὰ πάντων: πάντας γὰρ τοὺς συνοικοῦντας κατηγόρους ἔχει: οὐ φιλίᾳ χρήσασθαι δύναται: οὐδεὶς γὰρ ἂν ἕλοιτο ταχέως τοιαύτην δόξαν ἔχοντος ἀνθρώπου γενέσθαι φίλος, ὥστε μὴ κοινωνῆσαι αὐτῷ τῆς ὑπολήψεως. Καθάπερ θηρίον, οὕτω πάντες ἀποστρέφονται: καθάπερ λυμεῶνα καὶ ἐχθρὸν καὶ ἀνδροφόνον καὶ τῆς φύσεως πολέμιον, τὸν ἄδικον ἄνθρωπον. Ἂν εἰς δικαστήριον ἐμπέσῃ, οὐδὲ κατηγόρου δεῖται ὁ ἠδικηκὼς, τῆς δόξης ἀντὶ παντὸς κατηγόρου καταδικαζούσης αὐτόν. Ἀλλ' οὐχ ὁ ἀδικούμενος οὕτως, ἀλλὰ πάντας ἔχει προστάτας, συναλγοῦντας, χεῖρα ὀρέγοντας: ἐπ' ἀσφαλείᾳ ἕστηκεν. Εἰ καλὸν τὸ ἀδικεῖν καὶ ἀσφαλὲς, ὁμολογείτω τις εἶναι ἄδικος: εἰ δὲ οὐ τολμᾷ, τί δήποτε ὡς ἀγαθὸν μετέρχεται; Ἴδωμεν δὲ πῶς καὶ ἐν ἡμῖν αὐτοῖς, ἂν γένηται τοῦτο, πόσα γίνεται κακά. Εἰπὲ γάρ μοι, ἄν τι τῶν ἐν ἡμῖν τὸ οἰκεῖον ὑπερβὰν μέτρον τοῦ ἑτέρου ἐφίηται, καὶ βουληθῇ ἀφεὶς ὁ σπλὴν τὸν οἰκεῖον τόπον λαβεῖν τὸ ἀλλότριον μετὰ τοῦ οἰκείου, οὐχὶ νόσος τοῦτό ἐστι; Τὸ ὑγρὸν πάλιν τὸ ἐν ἡμῖν, ὁ χυμὸς, εἰ πάντα πληρώσει, οὐχὶ ὕδερος τοῦτό ἐστι; Μετ' ἐκείνου ἡ χολὴ πάλιν εὐρυχωρίαν ζητείτω, καὶ πανταχοῦ διαχείσθω τὸ αἷμα. Τί δὲ ἐν τῇ ψυχῇ ὁ θυμὸς, ἡ ἐπιθυμία, καὶ τὰ ἄλλα πάντα, ἐὰν ὑπερβῇ τὸ μέτρον, οὐχὶ ἑαυτὸν συνδιέφθειρεν; Οὕτω καὶ ἡ τροφή: ἐὰν ὑπὲρ ὃ δύναται πέπτεσθαι προσληφθῇ, νόσοις τὸ σῶμα περιέβαλε. Πόθεν γὰρ αἱ ποδαλγίαι; πόθεν αἱ παρέσεις καὶ ὁ κλόνος τοῦ σώματος; ἆρα οὐκ ἀπὸ τῆς τῶν τροφῶν ἀμετρίας; Πάλιν ἐν τῷ σώματι ἐὰν πλεῖον βουληθῇ λαβεῖν ὁ ὀφθαλμὸς, ἢ πλέον ἰδεῖν τοῦ ὡρισμένου θελήσειεν, ἢ μεῖζον ἀναλάβοι φῶς, ἔβλαψε μᾶλλον ἢ ὠφέλησε τὸ ὑπὲρ μέτρον. Εἰ δὲ ἔνθα ἀγαθόν τι τὸ φῶς ἐστι, ὁ ὀφθαλμὸς εἰ πλέον ἰδεῖν θελήσειεν ἀπόλλυται: ὅταν λαμπρότερον ἴδῃ, ἐννόησον ἐπὶ τοῦ κακοῦ. Ἡ ἀκοὴ ἐὰν μεγάλην δέξηται φωνὴν, ἀπόπληκτος ἡ διάνοια γίνεται: ὁ νοῦς ἐπειδὰν τὰ ὑπὲρ ἑαυτὸν λογίσηται, ἐκπλήττεται, καὶ ὅπερ ἂν πλέον τοῦ δέοντος γένηται, παραπόλλυσι. Τοῦτο γὰρ πλεονεξία, πλέον ἔχειν τοῦ ὡρισμένου. Οὕτω δὴ καὶ ἐπὶ χρημάτων, ὅταν βουλώμεθα ἐπιτιθέναι φορτία πλείονα, εἰ καὶ μὴ αἰσθανόμεθα, χαλεπὸν ἐν ἑαυτοῖς τρέφομεν τὸ θηρίον, πολλὰ ἔχοντες, πολλῶν δεόμενοι, φροντίσι μυρίαις περιβάλλοντες ἑαυτοὺς, πολλὰς τῷ διαβόλῳ παρέχοντες λαβάς. Διὰ τοῦτο οὐδὲ χρεία καμάτου ἐπὶ τῶν πλουτούντων τῷ διαβόλῳ: ἕτοιμοι γὰρ αὐτῷ πρὸς καταφορὰν ἀπὸ τοῦ πλούτου μάλιστα γίνονται. Ἀλλ' οὐκ ἐπὶ τῶν πενίᾳ συζώντων, ἀλλὰ πᾶν τὸ ἐναντίον. Οὕτως αὐτὰ καθ' ἑαυτὰ ἀπόλλυσι τὰ πράγματα. Διὸ παρακαλῶ ἀπέχεσθαι τῆς τούτων ἐπιθυμίας, ἵνα δυνηθῶμεν διαδράναι τὰς τοῦ πονηροῦ παγίδας, καὶ ἀρετῆς ἐπιλαβόμενοι τῶν αἰωνίων ἀγαθῶν ἐπιτυχεῖν, 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.