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Israel, of the ten tribes, he says, Of the tribe of Benjamin; so that of the more approved part; for the things of the priests were in the lot of this tribe. A Hebrew of the Hebrews. Hereby he shows that he was not a proselyte, but from the beginning of the approved Jews. For it was possible to be of Israel, but not a Hebrew of the Hebrews. For many already corrupted the matter, and were unacquainted with the language, being mixed with other nations. Either this, then, or he shows his great nobility of birth hereby. As touching the law, a Pharisee. He comes next to the things of his own choice; for all those were not of choice. For neither his being circumcised was his own act, nor his being, Of the stock of Israel, nor his being, Of the tribe of Benjamin; so that even from these he has the advantage, even if very many shared them with him. Where then is the, 'More'? Chiefly in this, that he was not a proselyte, and was of the most approved tribe, and from ancestors from the beginning, which not many had; but, since all these were not of choice, he comes to the things of choice, where the, 'More,' is. As touching the law, a Pharisee; concerning zeal, persecuting the Church. He says this, because it is not enough to show the, 'More,' only in that; for it is possible to be a Pharisee, and not be exceedingly zealous. As touching righteousness. Since it is possible to be a dare-devil, or to do this for the sake of love of power, and not be zealous for the law, which is what the chief priests did. But he was not such; but, As touching the righteousness which is in the law, being blameless. If then, on account of noble birth, and readiness, and manner, and life, I excelled all, for what reason did I leave those venerable things, he says, but because I found the things of Christ to be greater, and much greater? Wherefore he added, 62.259 But what things were gain to me, these I have counted loss for Christ. 3. Paul then cast away a life so exact, begun from his earliest years, such noble birth, so many dangers, so many plots, labors, zeal, and counted it loss, though formerly gain, that he might win Christ; but we do not even despise money, that we might win Christ, but we choose rather to fall from the life to come, than from our present possessions; and yet this is nothing else than loss. For tell me, let us examine each of the things of wealth, if it is not some loss, having indeed unspeakable toil, but no gain. For what, tell me, is the benefit from many and costly garments? what gain do we reap, when we are clothed in them? None, but we only suffer loss. How? Because even the poor man wearing a cheap and worn-out garment, in the heat bears the burning no worse than you; nay rather he bears it more easily; for worn-out garments, worn by themselves, rather give relief to the body; but newly-made ones, even if they be finer than a spider's web, not so. And you, because of excessive pride, have both two tunics, and three, and often a cloak and a girdle, and breeches; but no one blames him for wearing only one tunic; so that he bears the heat more easily. From this we see the rich sweating, but the poor suffering none of these things. When therefore cheap garments, sold for nothing, provide him with the same, or even better service, while those which compel one to pay down much gold do the same, is not the great excess a loss? For it has contributed nothing more according to the account of its use and service, but more gold has been emptied out by you, while it has the same use and service; you the rich man purchased it for a hundred gold pieces perhaps, or even more, but the poor man for a little silver. Do you see the loss? But pride does not allow you to see it. Do you wish that we should also examine this argument in the case of gold ornaments, which they put on both their horses and their wives? For among other things, being rich also makes them foolish. For they deem their wives worthy of the same honor and

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Ἰσραὴλ,ἐκ τῶν δέκα φυλῶν, φησὶ, Φυλῆς Βενιαμίν· ὥστε τοῦ δοκιμωτέρου μέρους· τὰ γὰρ τῶν ἱερέων ἐν τῷ κλήρῳ ταύτης ἦν τῆς φυλῆς. Ἑβραῖος ἐξ Ἑβραίων. Ἐντεῦθεν δείκνυσιν, ὅτι οὐχὶ προσήλυτος, ἀλλ' ἄνωθεν τῶν εὐδοκίμων Ἰουδαίων. Ἐνῆν μὲν γὰρ εἶναι τοῦ Ἰσραὴλ, ἀλλ' οὐκ Ἑβραῖον ἐξ Ἑβραίων. Πολλοὶ γὰρ καὶ διέφθειρον ἤδη τὸ πρᾶγμα, καὶ τῆς γλώσσης ἦσαν ἀμύητοι, ἑτέροις μιγνύμενοι ἔθνεσιν. Ἢ τοῦτο οὖν, ἢ τὴν πολλὴν εὐγένειαν δείκνυσιν ἐντεῦθεν. Κατὰ νόμον Φαρισαῖος. Ἔρχεται λοιπὸν εἰς τὰ τῆς αὑτοῦ προαιρέσεως· ἐκεῖνα γὰρ πάντα ἀπροαίρετα. Καὶ γὰρ τὸ περιτμηθῆναι οὐκ αὐτοῦ, καὶ τὸ, Ἐκ γένους Ἰσραὴλ, καὶ τὸ, Ἐκ φυλῆς Βενιαμίν· ὥστε καὶ ἐκ τούτων μᾶλλον πλεονεκτεῖ, εἰ καὶ τὰ μάλιστα ἐκοινώνουν αὐτῷ πολλοί. Ποῦ οὖν τὸ, Μᾶλλον; Μάλιστα μὲν καὶ ἐν τούτῳ τῷ μὴ προσήλυτον εἶναι, καὶ τῷ ἐκ τῆς δοκιμωτάτης φυλῆς, καὶ τῷ ἄνωθεν ἐκ προγόνων, ἅπερ οὐ πολλοὶ εἶχον· ἀλλ', ἐπειδὴ πάντα ἀπροαίρετα, ἔρχεται εἰς τὰ τῆς προαιρέσεως, ὅπου τὸ, Μᾶλλον, ἐστί. Κατὰ νόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν Ἐκκλησίαν. Τοῦτό φησι, διότι οὐκ ἀρκεῖ δεῖξαι τὸ, Μᾶλλον, μόνον ἐκεῖνο· ἔστι γὰρ καὶ Φαρισαῖον εἶναι, καὶ μὴ σφόδρα ζηλωτήν. Κατὰ δικαιοσύνην. Ἐπειδὴ ἔνι ῥιψοκίνδυνον εἶναι, ἢ φιλαρχίας ἕνεκεν τοῦτο ποιεῖν, ἀλλ' οὐ τῷ νόμῳ ζηλοῦντα, ὅπερ ἐποίουν οἱ ἀρχιερεῖς. Ἀλλ' αὐτὸς οὐ τοιοῦτος· ἀλλὰ, Κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. Εἰ τοίνυν καὶ εὐγενείας ἕνεκεν, καὶ προθυμίας, καὶ τρόπου, καὶ βίου πάντων ἐκράτουν, τίνος ἕνεκεν τὰ σεμνὰ ἐκεῖνα εἴασα, φησὶν, ἀλλ' ἢ διὰ τὸ μείζονα εὑρεῖν τὰ τοῦ Χριστοῦ, καὶ πολλῷ μείζονα; ∆ιὸ ἐπήγαγεν 62.259 Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. γʹ. Παῦλος μὲν πολιτείαν οὕτως ἠκριβωμένην, ἐκ πρώτης ἡλικίας ἀρξαμένην, τοσαύτην εὐγένειαν, τοσούτους κινδύνους, τοσαύτας ἐπιβουλὰς, πόνους, σπουδὴν ἔῤῥιψε, καὶ ζημίαν ἡγήσατο, πρότερον ὄντα κέρδη, ἵνα Χριστὸν κερδήσῃ· ἡμεῖς δὲ οὐδὲ χρημάτων καταφρονοῦμεν, ἵνα Χριστὸν κερδήσωμεν, ἀλλ' αἱρούμεθα μᾶλλον ἐκπεσεῖν τῆς μελλούσης ζωῆς, ἢ τῶν παρόντων πραγμάτων· καίτοι γε οὐδὲν ἄλλο τοῦτό ἐστιν, ἢ ζημία. Εἰπὲ γάρ μοι, καθ' ἕκαστον ἐξετάσωμεν τῶν τοῦ πλούτου πραγμάτων, εἰ μὴ ζημία τίς ἐστι, πόνον μὲν ἄφατον ἔχουσα, κέρδος δὲ οὐδέν. Τί γὰρ, εἰπέ μοι, τὸ ὄφελος ἀπὸ τῶν πολλῶν τῶν ἱματίων καὶ πολυτελῶν; τί καρπούμεθα κέρδος, ὅταν αὐτὰ ὦμεν περικείμενοι; Οὐδὲν, ἀλλ' ἢ ζημιούμεθα μόνον. Πῶς; Ὅτι καὶ ὁ πένης εὐτελὲς καὶ ἐκτετριμμένον φορῶν, ἐν τῷ θάλπει οὐδὲν σοῦ χεῖρον φέρει τὸ καῦμα μᾶλλον δὲ ἐκεῖνος εὐκολώτερον· τὰ γὰρ ἐκτετριμμένα τῶν ἱματίων καὶ μόνα περικείμενα, μᾶλλον ἀνίησι τὸ σῶμα· τὰ δὲ νεοκατασκεύαστα, κἂν ἀράχνης ᾖ λεπτότερα, οὐχ ὁμοίως. Καὶ σὺ μὲν διὰ τὸν τῦφον τὸν περιττὸν καὶ χιτωνίσκους δύο, καὶ τρεῖς, πολλάκις καὶ χλανίδα καὶ ζώνην, καὶ ἀναξυρίδας ἔχεις· ἐκείνῳ δὲ οὐδεὶς ἐγκαλεῖ ἕνα περικειμένῳ χιτωνίσκον μόνον· ὥστε εὐκολώτερον φέρει τὸ καῦμα. Ἀπὸ τούτου τοὺς μὲν πλουτοῦντας ὁρῶμεν ἱδροῦντας, τοὺς δὲ πένητας οὐδὲν τούτων πάσχοντας. Ὅταν οὖν αὐτῷ τὴν αὐτὴν, ἢ καὶ κρείττονα παρέχηται χρείαν τὰ εὐτελῆ ἱμάτια καὶ τοῦ μηδενὸς πωλούμενα, ἐκεῖνα δὲ τὰ πολὺ καταβάλλειν ἀναγκάζοντα χρυσίον τὸ αὐτὸ ποιῇ, οὐχὶ ζημία τὸ πολὺ περιττόν; Οὐδὲν γὰρ πλέον εἰσήνεγκε κατὰ τὸν τῆς χρείας λόγον καὶ τῆς διακονίας, ἀλλὰ πλέον μὲν χρυσίον κεκένωταί σοι, τὴν αὐτὴν δὲ χρείαν καὶ ὑπηρεσίαν ἔχει· σὺ μὲν ὁ πλουτῶν ἠγόρασας χρυσίων ἑκατὸν τυχὸν, ἢ καὶ πλειόνων, ὁ δὲ πένης ἀργυρίου ὀλίγου. Εἶδες τὴν ζημίαν; Ἀλλ' ὁ τῦφος οὐκ ἀφίησιν ἰδεῖν. Βούλει καὶ ἐπὶ τῶν χρυσίων, ὧν καὶ τοῖς ἵπποις καὶ ταῖς γυναιξὶ περιτιθέασι, τοῦτον ἐξετάσωμεν τὸν λόγον; Μετὰ γὰρ τῶν ἄλλων καὶ ἀνοήτους ποιεῖ τὸ πλουτεῖν. Τῆς γὰρ αὐτῆς τιμῆς τάς τε γυναῖκας ἀξιοῦσι καὶ