John Chrysostom, Homilies on the Gospel of Matthew

Some indeed accuse this young man, as one dissembling and ill-minded, and coming with a temptation to Jesus, but I, though I would not say he was not fond of money, and under subjection to his wealth, since Christ in fact convicted him of being such a character, yet a dissembler I would by no means call him, both because it is not safe to venture on things uncertain, and especially in blame, and because Mark hath taken away this suspicion; for he saith, that “having come running unto Him, and kneeling to Him, he besought Him,” and that “Jesus beheld him, and loved him.”2398 Mark x. 17–21.

But great is the tyranny of wealth, and it is manifest hence; I mean, that though we be virtuous as to the rest, this ruins all besides. With reason hath Paul also affirmed it to be the root of all evils in general. “For the love of money is the root of all evils,”2399 1 Tim. vi. 10. [R.V., “a root of all kinds of evil.”]he saith.

Wherefore then doth Christ thus reply to him, saying, “There is none good?”2400 Matt. xix. 17. [This clause is found in the rec. text, but not in the better supported form of the verse, which reads, “Why askest thou me concerning that which is good? One there is who is good.” It is probable, but not certain, that Chrysostom accepted the other form of the text. Comp. note on Homily XXVII. 5., p. 186.—R.] Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He saith, “We worship we know what;”2401 John iv. 22.and, “If I bear witness of myself, my witness is not true.”2402 John v. 31. When therefore He saith, “There is none good;” not as putting Himself out from being good doth He say this, far from it; for he said not, “Why dost thou call me good? I am not good;” but, “there is none good,” that is, none amongst men.

And when He saith this self-same thing, He saith it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, “But one, that is, God;” and He said not, “but my Father,” that thou mightest learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, “If ye, being evil, know how to give good gifts to your children.”2403 Matt. vii. 11. For indeed there too He called them evil, not as condemning the whole race as evil (for by “ye,” He means not “ye men”), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, “How much more shall your Father give good things to them that ask Him?” And what was there to urge Him,2404 [φησν, “one may say,” occurs in the Greek here.—R.]or what the profit that He should answer in this way? He leads him on by little and little, and teaches him to be far from all flattery, drawing him off from the things upon each, and fastening him upon God, and persuading him to seek after the things to come, and to know that which is really good, and the root and fountain of all things, and to refer the honors to Him.

Since also when He saith, “Call no one master upon earth,” it is in contradistinction to Himself He saith this, and that they might learn what is the chief sovereignty over all things that are. For neither was it a small forwardness the young man had shown up to this time in having fallen into such a desire; and when of the rest some were tempting, some were coming to Him for the cure of diseases, either their own or others, he for eternal life was both coming to Him, and discoursing with Him. For fertile was the land and rich, but the multitude of the thorns choked the seed. Mark at any rate how he is prepared thus far for obedience to the commandments. For “By doing what,” he saith, “shall I inherit eternal life?” So ready was he for the performance of the things that should be told him. But if he had come unto Him, tempting Him, the evangelist would have declared this also to us, as He doth also with regard to the others, as in the case of the lawyer. And though himself had been silent, Christ could not have suffered him to lie concealed, but would have convicted him plainly, or at least would have intimated it, so that he should not seem to have deceived Him, and to be hidden, and thereby have suffered hurt.

If he had come unto Him tempting, he would not have departed sorrowing for what he heard. This was not at any rate ever the feeling of any of the Pharisees, but they grew fierce when their mouths were stopped. But not so this man; but he goeth away cast down, which is no little sign that not with an evil will he had come unto Him, but with one too feeble, and that he did indeed desire life, but was held in subjection by another and most grievous feeling.

Therefore when Christ said, “If thou wilt enter into life, keep the commandments,” he saith, “Which?” Not tempting, far from it, but supposing there were some others besides those of the law that should procure him life, which was like one who was very desirous. Then since Jesus mentioned those out of the law, he saith, “All these things have I kept from my youth up.”2405 Matt. xix. 20. [R.V. omits “from my youth up.”] And neither at this did he stop, but again asks, “What lack I yet?” which itself again was a sign of his very earnest desire.2406 [An important sentence is omitted here: “But that also was not a little thing which he supposed he lacked, nor did he think that what he had said sufficed for attaining what he desired.”—R.]

What then saith Christ? Since He was going to enjoin something great, He setteth forth the recompenses, and saith, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come, and follow me.”2407 Matt. xix. 21. [R.V., “If thou wouldest,” etc.]

2. Seest thou how many prizes, how many crowns, He appoints for this race? If he had been tempting, He would not have told him these things. But now He both saith it, and in order to draw him on, He also shows him the reward to be great, and leaves it all to his own will, by all means throwing into the shade that which seemed to be grievous in His advice. Wherefore even before mentioning the conflicts and the toil, He shows him the prize, saying “If thou wilt be perfect,” and then saith, “Sell that thou hast, and give to the poor,” and straightway again the rewards, “Thou shalt have treasure in Heaven; and come, and follow me.” For indeed to follow Him is a great recompense. “And thou shalt have treasure in Heaven.”

For since his discourse was of money, even of all did He advise him to strip himself, showing that he loses not what he hath, but adds to his possessions, He gave him more than He required him to give up; and not only more, but also as much greater as Heaven is greater than earth, and yet more so.

But He called it a treasure, showing the plenteousness of the recompense, its permanency, its security, so far as it was possible by human similitudes to intimate it to the hearer. It is not then enough to despise wealth, but we must also maintain poor men, and above all things follow Christ; that is, do all the things that are ordered by Him, be ready for slaughter and daily death. “For if any man will come after me, let him deny himself, and take up his cross, and follow me.”2408 Matt. xvi. 24. So that to cast away one’s money is a much less thing than this last commandment, to shed even one’s very blood; yet not a little doth our being freed from wealth contribute towards this.

“But when the young man heard it, he went away sorrowful.”2409 Matt. xix. 22. After this the evangelist, as it were to show that he hath not felt anything it was unlikely he should feel, saith, “For he had2410 [R.V., “he was one that had,” etc.]great possessions.” For they that have little are not equally held in subjection, as they that are overflowed with great affluence, for then the love of it becomes more tyrannical. Which thing I cease not always saying, that the increase of acquisitions kindles the flame more, and renders the getters poorer, inasmuch as it puts them in greater desire, and makes them have more feeling of their want.

See, for example, even here what strength did this passion exhibit. Him that had come to Him with joy and forwardness, when Christ commanded him to cast away his riches, it so overwhelmed and weighed down, as not to suffer him so much as to answer touching these things, but silenced and become dejected and sullen to go away.

What then saith Christ? “How hardly shall the rich enter into the kingdom of Heaven!”2411 Matt. xix. 23. [The citation is a combination of this verse and Mark x. 23. The influence of Mark’s more striking account is seen throughout the Homily.—R.]blaming not riches but them that are held in subjection by them. But if the rich man “hardly,” much more the covetous man. For if not to give one’s own be an hindrance to entering the kingdom, even to take of other men’s goods, think how much fire it heapeth up.

Why can it have been, however, that He said to His disciples, that “hardly shall a rich man enter in,” they being poor men, and having no possessions? Instructing them not to be ashamed of their poverty, and, as it were, excusing Himself to them for suffering them to have nothing.

But having said it was hard; as He proceeds, He shows that it is even impossible, and not merely impossible, but even in the highest degree impossible; and this He showed by the comparison concerning the camel and the2412 βελνην.needle.

“It is easier” saith He, “for a camel to enter in by the eye of a needle,2413 [R.V., with the same Greek text, renders, “to go through a needle’s eye.” The variation in the English above seems unnecessary.—R.]than for a rich man to enter into the kingdom of Heaven.”2414 Matt. xix. 24. Whence it is shown, that there is no ordinary reward for them that are rich, and are able to practise self command. Wherefore also He affirmed it to be a work of God, that He might show that great grace is needed for him who is to achieve this. At least, when the disciples were troubled, He said, “With men this is impossible; but with God all things are possible.”2415 Matt. xix. 26.

And wherefore are the disciples troubled, being poor, yea, exceedingly poor? Wherefore then are they confounded? Being in pain about the salvation of the rest, and having a great affection for all, and having already taken upon themselves the tender bowels of teachers. They were at least in such trembling and fear for the whole world from this declaration, as to need much comfort.

Therefore, having first “beheld them, He said unto them, The things which are impossible with men, are possible with God.” For with a mild and meek look, having soothed their shuddering mind, and having put an end to their distress (for this the evangelist signified by saying, “He beheld them”), then by His words also He relieves them, bringing before them God’s power, and so making them feel confidence.

But if thou wilt learn the manner of it likewise, and how what is impossible may become possible, hear. Born either for this end did He say, “The things which are impossible with men, are possible with God,” that thou shouldest give it up, and abstain, as from things impossible; but that having considered the greatness of the good work, thou shouldest hasten to it readily, and having besought God to assist thee in these noble contests, shouldest attain unto life.

3. How then should this become possible? If thou cast away what thou hast, if thou empty thyself of thy wealth, if thou refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that thou shouldest know the vastness of the good work, hear what follows. For when Peter had said, “Behold, we have forsaken all, and followed Thee,” and had asked, “What shall we have therefore?” having appointed the reward for them; He added, “And every one who hath forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life.”2416 Matt. xix. 27–29. [The position of the word “lands” is peculiar; “or wife” is not found here, but occurs in Homily LXIV. 1.—R.] Thus that which is impossible becometh possible. But how may this very thing be done, one may say, to forsake these? how is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards.

Do not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven.2417 [The following clause is omitted in the translation: “though (or, if) as a whole it seems difficult to them.”—R.] For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations.

But this itself, by what means will it be done? one may say. If thou consider, that whilst rich, thou wilt never cease thirsting, and pining with the lust of more; but being freed from thy possessions, thou wilt be able also to stay this disease. Do not then encompass thyself with more, lest thou follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic.

For answer me, whom shall we affirm to be tormented and pained? him that longs after costly meats and drinks, and is not able to enjoy them as he will, or him that hath not such a desire? It is quite clear one must say, him that desires, but cannot obtain what he desires. For this is so painful, to desire and not to enjoy, to thirst and not to drink, that Christ desiring to describe hell to us, described it in this way, and introduced the rich man thus tormented. For longing for a drop of water, and not enjoying it, this was his punishment. So then he that despises wealth quiets the desire, but he that desires to be rich2418 [The Greek adds here, κα περιβλλεσθαι πλεω, and to possess himself of more.—R.]hath inflamed it more, and not yet doth he stay; but though he have got ten thousand talents, he desireth as much more; though he obtain these, again he aims at twice as much more, and going on he desires even the mountains, and the earth, and the sea, and all to become gold for him, being mad with a kind of new and fearful madness, and one that can never thus be extinguished.

And that thou mightest learn, that not by addition but by taking away this evil is stayed; if thou hadst ever had an absurd desire to fly and to be borne through the air, how wouldest thou extinguish this unreasonable desire? By fashioning wings, and preparing other instruments, or by convincing the mind that it is desiring things impossible, and that one should attempt none of these things? It is quite plain, that by convincing the mind. But that, thou mayest say, is impossible. But this again is more impossible, to find a limit for this desire. For indeed it is more easy for men to fly, than to make this lust cease by an addition of more. For when the objects of desire are possible, one may be soothed by the enjoyment of them, but when they are impossible, one must labor for one thing, to draw ourselves off from the desire, as otherwise at least it is not possible to recover the soul.

Therefore that we may not have superfluous sorrows, let us forsake the love of money that is ever paining, and never endures to hold its peace, and let us remove ourselves to another love, which both makes us happy, and hath great facility, and let us long after the treasures above. For neither is the labor here so great, and the gain is unspeakable, and it is not possible for him to fail of them who is but in any wise watchful and sober, and despises the things present; even as on the other hand, as to him that is a slave to these last, and is utterly given up to them, it as altogether of necessity that he fail of those better riches.

4. Considering then all these things, put away the wicked desire of wealth. For neither couldest thou say this, that it gives the things present, though it deprive us of the things to come, albeit even if this were so, this were extreme punishment, and vengeance. But now not even this may be. For besides hell, and before that hell, even here it casts thee into a more grievous punishment. For many houses hath this lust overthrown, and fierce wars hath it stirred up, and compelled men to end their lives by a violent death; and before these dangers it ruins the nobleness of the soul, and is wont often to make him that hath it cowardly, and unmanly, and rash, and false, and calumnious, and ravenous, and over-reaching, and all the worst things.

But seeing perhaps the brightness of the silver, and the multitude of the servants, and the beauty of the buildings, the court paid in the market-place, art thou bewitched thereby? What remedy then may there be for this evil wound? If thou consider how these things affect thy soul, how dark, and desolate, and foul they render it, and how ugly; if thou reckon with how many evils these things were acquired, with how many labors they are kept, with how many dangers: or rather they are not kept unto the end, but when thou hast escaped the attempts of all, death coming on thee is often wont to remove these things into the hand of thine enemies, and goeth and taketh thee with him destitute, drawing after thee none of these things, save the wounds and the sores only, which the soul received from these, before its departing. When then thou seest any one resplendent outwardly with raiment and large attendance, lay open his conscience, and thou shalt see many a cobweb within, and much dust. Consider Paul, Peter. Consider John, Elias, or rather the Son of God Himself, who hath not where to lay His head. Be an imitator of Him, and of His servants, and imagine to thyself the unspeakable riches of these.

But if having obtained a little sight by these, thou shouldest be darkened again, as in any shipwreck when a storm hath come on, hear the declaration of Christ, which affirms, that it is impossible “for a rich man to enter into the kingdom of Heaven.” And against this declaration set the mountains, and the earth, and the sea; and all things, if thou wilt, suppose2419 τ λγ ποησον.to be gold; for thou shalt see nothing equal to the loss arising to thee from thence. And thou indeed makest mention of acres of land, so many and so many, and of houses ten or twenty or even more, and of baths as many, and of slaves a thousand, or twice as many, and of chariots fastened with silver and overlaid with gold; but I say this, that if each one of you that are rich were to leave this poverty (for these things are poverty compared with what I am about to say), and were possessed of a whole world, and each of them had as many men as are now everywhere on land and sea, and each a world both sea and land, and everywhere buildings, and cities, and nations, and from every side instead of water, instead of fountains, gold flowed up for him, I would not say those who are thus rich are worth three farthings, when they are cast out of the kingdom.

For if now aiming at riches that perish, when they miss them, they are tormented, if they should obtain a perception of those unspeakable blessings, what then will suffice for consolation for them? There is nothing. Tell me not then of the abundance of their possessions, but consider how great loss the lovers of this abundance undergo in consequence thereof, for these things losing Heaven, and being in the same state, as if any one after being cast out of the highest honor in kings’ courts, having a dung heap, were to pride himself on that. For the storing up of money differs nothing from that, or rather that is even the better. For that is serviceable both for husbandry, and for heating a bath, and for other such uses, but the buried gold for none of these things. And would it were merely useless; but as it is, it kindles moreover many furnaces for him that hath it, unless he use it rightly; countess evils at least spring therefrom.

Therefore they that are without used to call the love of money the citadel2420 Mr. Field cites Stobæus, p. 130, 52, of Bion, and Diog. Laert. vi. 50, of Diogenes the cynic, noting that both say μητρπολι, not ἀκρπολι. See Adnot. p. 133.of evils; but the blessed Paul spake much better and more vividly, pronouncing it “the root of all evils.”2421 1 Tim. vi. 10. [R.V., “a root of all kinds of evil.”

Considering then all these things, let us emulate the things worthy of emulation, not gorgeous buildings not costly estates, but the men that have much confidence towards God, those that have riches in Heaven, the owners of those treasures, them that are really rich, them that are poor for Christ’s sake, that we may attain unto the good things of eternity by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and always and world without end. Amen.

ΟΜΙΛΙΑ ΞΓʹ. Καὶ ἰδοὺ εἷς προσελθὼν εἶπεν αὐτῷ: Διδάσκαλε ἀγαθὲ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; αʹ. Τινὲς μὲν διαβάλλουσι τὸν νεανίσκον τοῦτον, ὡς ὕπουλόν τινα καὶ πονηρὸν, καὶ μετὰ πείρας τῷ Ἰησοῦ προσελθόντα: ἐγὼ δὲ φιλάργυρον μὲν αὐτὸν καὶ χρημάτων ἐλάττονα οὐκ ἂν παραιτησαίμην εἰπεῖν, ἐπειδὴ καὶ ὁ Χριστὸς τοιοῦτον αὐτὸν ἤλεγξεν ὄντα: ὕπουλον δὲ οὐδαμῶς, διὰ τὸ μήτε ἀσφαλὲς εἶναι τῶν ἀδήλων κατατολμᾷν, καὶ μάλιστα ἐν ἐγκλήμασι, καὶ τὸ τὸν Μάρκον ταύτην ἀνῃρηκέναι τὴν ὑποψίαν: καὶ γάρ φησιν, ὅτι Προσδραμὼν καὶ γονυπετῶν παρεκάλει αὐτόν: καὶ, ὅτι Ἐμβλέψας αὐτῷ ὁ Ἰησοῦς, ἠγάπησεν αὐτόν. Ἀλλὰ πολλὴ τῶν χρημάτων ἡ τυραννὶς, καὶ δῆλον ἐντεῦθεν: κἂν γὰρ τὰ ἄλλα ὦμεν ἐνάρετοι, πάντα αὕτη λυμαίνεται τὰ ἄλλα. Εἰκότως οὖν καὶ ὁ Παῦλος ῥίζαν αὐτὴν ἁπάντων τῶν κακῶν εἶναι ἔφησε: Ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, φησί. Διατί οὖν οὕτω πρὸς αὐτὸν ἀπεκρίνατο ὁ Χριστὸς, λέγων: Οὐδεὶς ἀγαθός; Ἐπειδὴ ὡς ἀνθρώπῳ προσῆλθε ψιλῷ, καὶ ἑνὶ τῶν πολλῶν, καὶ διδασκάλῳ Ἰουδαϊκῷ: διὰ δὴ τοῦτο ὡς ἄνθρωπος αὐτῷ διαλέγεται. Καὶ γὰρ πολλαχοῦ πρὸς τὰς ὑπονοίας τῶν προσιόντων ἀποκρίνεται, ὡς ὅταν λέγῃ: Ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν: καὶ, Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. Ὅταν οὖν εἴπῃ, Οὐδεὶς ἀγαθὸς, οὐχ ἑαυτὸν ἐκβάλλων τοῦ ἀγαθὸς εἶναι τοῦτο λέγει: ἄπαγε: οὐ γὰρ εἶπε, Τί με λέγεις ἀγαθόν; Οὐκ εἰμὶ ἀγαθός: ἀλλ', Οὐδεὶς ἀγαθός: τουτέστιν, οὐδεὶς ἀνθρώπων. Καὶ αὐτὸ δὲ τοῦτο ὅταν λέγῃ, οὐδὲ τοὺς ἀνθρώπους ἀποστερῶν ἀγαθότητος λέγει, ἀλλὰ πρὸς ἀντιδιαστολὴν τῆς τοῦ Θεοῦ ἀγαθότητος. Διὸ καὶ ἐπήγαγεν, Εἰ μὴ εἷς, ὁ Θεός. Καὶ οὐκ εἶπεν, Εἰ μὴ ὁ Πατήρ μου, ἵνα μάθῃς ὅτι οὐκ ἐξεκάλυψεν ἑαυτὸν τῷ νεανίσκῳ. Οὕτω καὶ ἀνωτέρω πονηροὺς ἐκάλει τοὺς ἀνθρώπους, λέγων: Εἰ δὲ ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν. Καὶ γὰρ καὶ ἐκεῖ πονηροὺς ἐκάλεσεν, οὐ τῆς φύσεως ἁπάσης πονηρίαν καταγινώσκων: (τὸ γὰρ, ὑμεῖς, οὐχ ὑμεῖς οἱ ἄνθρωποί φησιν:) ἀλλὰ τὴν ἐν ἀνθρώποις ἀγαθότητα τῇ τοῦ Θεοῦ ἀγαθότητι παραβάλλων, οὕτως ὠνόμασε: διὰ τοῦτο καὶ ἐπήγαγε, Πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν; Καὶ τί τὸ κατεπεῖγον ἦν, φησὶν, ἢ τί τὸ χρήσιμον, ὥστε οὕτως αὐτὸν ἀποκρίνασθαι; Ἀνάγει αὐτὸν κατὰ μικρὸν, καὶ παιδεύει κολακείας ἀπηλλάχθαι πάσης, τῶν ἐπὶ τῆς γῆς ἀπάγων, καὶ τῷ Θεῷ προσηλῶν, καὶ πείθων τὰ μέλλοντα ζητεῖν, καὶ εἰδέναι τὸ ὄντως ἀγαθὸν, καὶ τὴν ῥίζαν καὶ τὴν πηγὴν ἁπάντων, καὶ αὐτῷ τὰς τιμὰς ἀναφέρειν. Ἐπεὶ καὶ ὅταν λέγῃ, Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς, πρὸς ἀντιδιαστολὴν αὐτοῦ τοῦτό φησιν, καὶ ἵνα μάθωσι τίς ἡ πρώτη τῶν ὄντων ἁπάντων ἀρχή. Οὐδὲ γὰρ μικρὰν ὁ νεανίσκος ἐπεδείξατο προθυμίαν τέως, εἰς ἔρωτα τοιοῦτον ἐμπεσὼν, καὶ τῶν ἄλλων, τῶν μὲν πειραζόντων, τῶν δὲ ὑπὲρ νοσημάτων προσιόντων, ἢ τῶν οἰκείων, ἢ τῶν ἀλλοτρίων, αὐτὸς ὑπὲρ ζωῆς αἰωνίου καὶ προσιὼν καὶ διαλεγόμενος. Καὶ γὰρ λιπαρὰ ἦν ἡ γῆ καὶ πίων, ἀλλὰ τῶν ἀκανθῶν τὸ πλῆθος τὸν σπόρον συνέπνιγε. Σκόπει γοῦν πῶς ἐστι παρεσκευασμένος τέως πρὸς τὴν τῶν ἐπιταγμάτων ὑπακοήν. Τί γὰρ ποιήσας φησὶ, ζωὴν αἰώνιον κληρονομήσω; Οὕτως ἕτοιμος ἦν πρὸς ἐργασίαν τῶν λεχθησομένων. Εἰ δὲ πειράζων προσῆλθεν, ἐδήλωσεν ἂν ἡμῖν καὶ τοῦτο ὁ εὐαγγελιστὴς, ὥσπερ καὶ ἐπὶ τῶν ἄλλων ποιεῖ, ὡς ἐπὶ τοῦ νομικοῦ. Εἰ δὲ καὶ αὐτὸς ἐσίγησεν, ὁ Χριστὸς αὐτὸν οὐκ ἂν εἴασε λαθεῖν, ἀλλ' ἤλεγξεν ἂν σαφῶς, ἢ καὶ ᾐνίξατο, ὥστε μὴ δόξαι ἠπατηκέναι καὶ λανθάνειν, καὶ ταύτῃ βλαβῆναι. Εἰ πειράζων προσῆλθεν, οὐκ ἂν ἀπῆλθε λυπούμενος ἐφ' οἷς ἤκουσε. Τοῦτο γοῦν οὐδείς ποτε ἔπαθε τῶν Φαρισαίων, ἀλλ' ἠγριαίνοντο ἐπιστομιζόμενοι. Ἀλλ' οὐχ οὗτος: ἀλλ' ἄπεισι κατηφής: ὅπερ οὐ μικρὸν σημεῖον ἦν τοῦ μὴ μετὰ πονηρᾶς γνώμης αὐτὸν προσελθεῖν, ἀλλ' ἀσθενεστέρας, καὶ ἐπιθυμεῖν μὲν τῆς ζωῆς, κατέχεσθαι δὲ ἑτέρῳ πάθει χαλεπωτάτῳ. Εἰπόντος τοίνυν τοῦ Χριστοῦ: Εἰ θέλεις εἰσελθεῖν εἰς τὴν ζωὴν, τήρησον τὰς ἐντολάς: λέγει, Ποίας; οὐχὶ πειράζων, μὴ γένοιτο: ἀλλὰ νομίζων ἑτέρας τινὰς παρὰ τὰς νομικὰς εἶναι τὰς τῆς ζωῆς προξένους αὐτῷ γενησομένας: ὃ σφόδρα ἐπιθυμοῦντος ἦν. Εἶτα, ἐπειδὴ εἶπεν ὁ Ἰησοῦς τὰς ἀπὸ τοῦ νόμου, φησί: Ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ πάλιν ἐρωτᾷ, Τί ἔτι ὑστερῶ; ὃ καὶ αὐτὸ σημεῖον ἦν τῆς σφοδρᾶς ἐπιθυμίας αὐτοῦ. Οὐ μικρὸν δὲ καὶ τὸ νομίζειν αὐτὸν ὑστερεῖν, μηδὲ ἡγεῖσθαι ἀρκεῖν τὰ εἰρημένα εἰς τὸ τυχεῖν ὧν ἐπεθύμει. Τί οὖν ὁ Χριστός; Ἐπειδὴ ἔμελλε μέγα τι ἐπιτάττειν, προτίθησι τὰ ἔπαθλα, καί φησιν: Εἰ θέλεις τέλειος εἶναι, ὕπαγε, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς: καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς: καὶ δεῦρο ἀκολούθει μοι. βʹ. Εἶδες πόσα βραβεῖα, πόσους στεφάνους τίθησι τῷ σταδίῳ τούτῳ; Εἰ δὲ ἐπείραζεν, οὐκ ἂν αὐτῷ ταῦτα εἶπε. Νυνὶ δὲ καὶ λέγει, καὶ ὥστε αὐτὸν ἐφελκύσασθαι, καὶ τὸν μισθὸν αὐτῷ δείκνυσι πολὺν ὄντα, καὶ τῇ γνώμῃ αὐτοῦ τὸ πᾶν ἐπιτρέπει, διὰ πάντων συσκιάζων τὸ δοκοῦν εἶναι βαρὺ τῆς παραινέσεως. Διὸ καὶ πρὶν εἰπεῖν τὸν ἀγῶνα καὶ τὸν πόνον, τὸ βραβεῖον αὐτῷ δείκνυσι, λέγων: Εἰ θέλεις τέλειος εἶναι: καὶ τότε φησὶ, Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς: καὶ εὐθέως πάλιν τὰ ἔπαθλα, Ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. Καὶ γὰρ τὸ ἀκολουθεῖν αὐτῷ, μεγάλη ἀντίδοσις. Καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς. Ἐπειδὴ γὰρ περὶ χρημάτων ἦν ὁ λόγος, καὶ πάντων αὐτὸν γυμνωθῆναι παρῄνει, δεικνὺς ὅτι οὐκ ἀφαιρεῖται τὰ ὄντα, ἀλλὰ προστίθησι τοῖς οὖσι, καὶ πλείονα ὧν ἐκέλευσε παρασχεῖν ἔδωκεν: οὐ πλείονα δὲ μόνον, ἀλλὰ καὶ τοσούτῳ μείζονα, ὅσον γῆς οὐρανὸς, καὶ ἔτι πλέον. Θησαυρὸν δὲ εἶπε, τὸ δαψιλὲς τῆς ἀντιδόσεως, τὸ μόνιμον δηλῶν, τὸ ἄσυλον, ὡς ἐνεχώρει διὰ τῶν ἀνθρωπίνων αἰνίξασθαι τῷ ἀκούοντι. Οὐκ ἄρα ἀρκεῖ τὸ χρημάτων καταφρονεῖν, ἀλλὰ δεῖ καὶ διαθρέψαι πένητας, καὶ προηγουμένως ἀκολουθεῖν τῷ Χριστῷ: τουτέστι, πάντα τὰ παρ' αὐτοῦ κελευόμενα ποιεῖν, πρὸς σφαγὰς εἶναι ἕτοιμον, καὶ θάνατον καθημερινόν. Εἴ τις γὰρ θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. Ὥστε τοῦ ῥῖψαι τὰ χρήματα πολλῷ μεῖζον τοῦτο τὸ ἐπίταγμα, τὸ καὶ αὐτὸ τὸ αἷμα ἐκχεῖν: οὐ μικρὸν δὲ εἰς τοῦτο τὸ χρημάτων ἀπηλλάχθαι συμβάλλεται. Ἀκούσας δὲ ὁ νεανίσκος, ἀπῆλθε λυπούμενος. Εἶτα, ὥσπερ δεικνὺς ὁ εὐαγγελιστὴς, ὅτι οὐκ ἀπεικός τι πέπονθε, φησίν: Ἦν γὰρ ἔχων χρήματα πολλά. Οὐ γὰρ ὁμοίως κατέχονται οἱ τὰ ὀλίγα ἔχοντες, καὶ οἱ πολλῇ βαπτισθέντες περιουσίᾳ: τυραννικώτερος γὰρ τότε ὁ ἔρως γίνεται. Ὅπερ ἀεὶ λέγων οὐ παύομαι, ὅτι ἡ προσθήκη τῶν ἐπεισιόντων μείζονα ἀνάπτει τὴν φλόγα, καὶ πενεστέρους ἐργάζεται τοὺς κτωμένους, εἴ γε ἐν πλείονι καθίστησιν αὐτοὺς ἐπιθυμίᾳ, καὶ μᾶλλον αἰσθάνεσθαι τῆς ἐνδείας ποιεῖ. Σκόπει γοῦν καὶ ἐνταῦθα οἵαν ἐπεδείξατο τὴν ἰσχὺν τὸ πάθος. Τὸν γὰρ μετὰ χαρᾶς προσελθόντα καὶ προθυμίας, ἐπειδὴ ἐκέλευσεν ὁ Χριστὸς ῥῖψαι τὰ χρήματα, οὕτω κατέχωσε καὶ ἐβάρησεν, ὡς μηδὲ ἀποκρίνασθαι περὶ τούτων ἀφεῖναι, ἀλλὰ σιγήσαντα καὶ κατηφῆ καὶ στυγνὸν γενόμενον ἀπελθεῖν. Τί οὖν ὁ Χριστός; Πῶς δυσκόλως οἱ πλούσιοι εἰσελεύσονται εἰς τὴν βασιλείαν τῶν οὐρανῶν! οὐ τὰ χρήματα διαβάλλων, ἀλλὰ τοὺς κατεχομένους ὑπ' αὐτῶν. Εἰ δὲ πλούσιος δυσκόλως, πολλῷ μᾶλλον ὁ πλεονέκτης. Εἰ γὰρ τὸ μὴ δοῦναι τὰ ἑαυτοῦ, πρὸς βασιλείαν ἐμπόδιον, τὸ καὶ τὰ ἑτέρων λαβεῖν ἐννόησον πόσον σωρεύει τὸ πῦρ. Τί δήποτε δὲ τοῖς μαθηταῖς ἔλεγεν, ὅτι δυσκόλως πλούσιος εἰσελεύσεται, πένησιν οὖσι καὶ οὐδὲν κεκτημένοις; Παιδεύων αὐτοὺς μὴ αἰσχύνεσθαι τὴν πενίαν, καὶ ὡσανεὶ ἀπολογούμενος αὐτοῖς ὑπὲρ τοῦ μηδὲν ἐπιτρέψαι ἔχειν. Εἰπὼν δὲ δύσκολον, προϊὼν δείκνυσιν ὅτι καὶ ἀδύνατον, καὶ οὐχ ἁπλῶς ἀδύνατον, ἀλλὰ καὶ μετ' ἐπιτάσεως ἀδύνατον: καὶ τοῦτο ἐκ τοῦ παραδείγματος ἐδήλωσε, τοῦ κατὰ τὴν κάμηλον καὶ τὴν βελόνην. Εὐκοπώτερον, φησὶ, κάμηλον εἰσελθεῖν διὰ τρυπήματος ῥαφίδος, ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὅθεν δείκνυται ὅτι οὐχ ὁ τυχὼν μισθὸς τοῖς πλουτοῦσι καὶ δυναμένοις φιλοσοφεῖν. Διὸ καὶ Θεοῦ ἔργον ἔφησεν εἶναι αὐτὸ, ἵνα δείξῃ, ὅτι πολλῆς δεῖ τῆς χάριτος τῷ μέλλοντι τοῦτο κατορθοῦν. Τῶν γοῦν μαθητῶν ταραχθέντων ἔλεγε: Παρὰ ἀνθρώποις τοῦτο ἀδύνατον, παρὰ δὲ Θεῷ πάντα δυνατά. Καὶ τίνος ἕνεκεν οἱ μαθηταὶ ταράττονται, πένητες ὄντες, καὶ σφόδρα πένητες; τίνος οὖν ἕνεκεν θορυβοῦνται; Ὑπὲρ τῆς τῶν ἄλλων σωτηρίας ἀλγοῦντες, καὶ πολλὴν πρὸς ἅπαντας φιλοστοργίαν ἔχοντες, καὶ τὰ τῶν διδασκάλων ἤδη σπλάγχνα ἀναλαβόντες. Οὕτω γοῦν ἔτρεμον καὶ ἐδεδοίκεισαν ὑπὲρ τῆς οἰκουμένης ἁπάσης ἀπὸ τῆς ἀποφάσεως ταύτης, ὥστε πολλῆς δεηθῆναι τῆς παρακλήσεως. Διὰ τοῦτο πρότερον ἐμβλέψας αὐτοῖς εἶπε: Τὰ παρὰ ἀνθρώποις ἀδύνατα, δυνατὰ παρὰ τῷ Θεῷ. Ἡμέρῳ γὰρ ὄμματι καὶ πράῳ φρίττουσαν αὐτῶν τὴν διάνοιαν παραμυθησάμενος, καὶ τὴν ἀγωνίαν καταλύσας (τοῦτο γὰρ ἐδήλωσεν ὁ εὐαγγελιστὴς εἰπὼν, ἐμβλέψας), τότε καὶ διὰ τῶν ῥημάτων αὐτοὺς ἀνίησι, τὴν τοῦ Θεοῦ δύναμιν εἰς μέσον ἀγαγὼν, καὶ οὕτω ποιήσας θαῤῥεῖν. Εἰ δὲ βούλει καὶ τὸν τρόπον μαθεῖν, καὶ πῶς ἂν τὸ ἀδύνατον γένοιτο δυνατὸν, ἄκουε. Οὐδὲ γὰρ διὰ τοῦτο εἶπε, Τὰ παρὰ ἀνθρώποις ἀδύνατα, δυνατὰ παρὰ τῷ Θεῷ, ἵνα ἀναπέσῃς, καὶ ὡς ἀδυνάτων ἀπόσχῃ: ἀλλ' ἵνα τὸ μέγεθος τοῦ κατορθώματος ἐννοήσας, ἐπιπηδήσῃς ῥᾳδίως, καὶ τὸν Θεὸν παρακαλέσας συνεφάψασθαί σοι τῶν καλῶν τούτων ἄθλων, τῆς ζωῆς ἐπιτύχῃς. γʹ. Πῶς οὖν ἂν γένοιτο τοῦτο δυνατόν; Ἂν ῥίψῃς τὰ ὄντα, ἂν κενώσῃς τὰ χρήματα, ἂν τῆς πονηρᾶς ἐπιθυμίας ἀποστῇς. Ὅτι γὰρ οὐ τῷ Θεῷ μόνον αὐτὸ λογίζεται, ἀλλὰ διὰ τοῦτο εἶπεν, ἵνα δείξῃ τὸν ὄγκον τοῦ κατορθώματος, ἄκουσον τῶν μετὰ ταῦτα. Πέτρου γὰρ εἰπόντος, Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι, καὶ ἐρωτήσαντος, Τί ἄρα ἔσται ἡμῖν; τὸν μισθὸν ὁρίσας ἐκείνοις, ἐπήγαγε: Καὶ πᾶς ὅστις ἀφῆκεν οἰκίας, ἢ ἀγροὺς, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἢ μητέρα, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. Οὕτω τὸ ἀδύνατον γίνεται δυνατόν. Ἀλλὰ πῶς αὐτὸ τοῦτο γένοιτ' ἂν, φησὶ, τὸ ἀφεῖναι; πῶς δυνατὸν τὸν βαπτισθέντα ἅπαξ ἐπιθυμίᾳ τοιαύτῃ χρημάτων ἀνενεγκεῖν; Ἂν ἄρξηται ἐκ τῶν ὄντων κενοῦν, καὶ τὰ περιττὰ περικόπτειν. Οὕτω γὰρ καὶ περαιτέρω προβήσεται, καὶ εὐκολώτερον λοιπὸν δραμεῖται. Μὴ τοίνυν ὑφ' ἓν τὸ πᾶν ζητήσῃς, ἀλλ' ἡρέμα καὶ κατὰ μικρὸν ἀνάβαινε τὴν κλίμακα ταύτην, τὴν εἰς τὸν οὐρανόν σε ἀνάγουσαν, εἰ δυσχερές σοι τὸ ἀθρόον φαίνεται. Καθάπερ γὰρ οἱ πυρέττοντες, δριμεῖαν χολὴν ἔνδον ἔχοντες πλεονάζουσαν, ὅταν ἐπεμβάλωσι σῖτα καὶ ποτὰ, οὐ μόνον οὐ κατασβεννύουσι τὸ δίψος, ἀλλὰ καὶ ἀνάπτουσι τὴν φλόγα: οὕτω καὶ οἱ φιλοχρήματοι, ὅταν τῇ πονηρᾷ ταύτῃ ἐπιθυμίᾳ καὶ τῆς χολῆς ἐκείνης δριμυτέρᾳ τὰ χρήματα ἐπεμβάλωσι, μᾶλλον αὐτὴν ἐκκαίουσιν. Οὐδὲν γὰρ αὐτὴν οὕτως ἵστησιν, ὡς τὸ ἀποστῆναι τέως τῆς τοῦ κερδαίνειν ἐπιθυμίας, ὥσπερ οὖν τὴν δριμεῖαν χολὴν ὀλιγοσιτία καὶ κένωσις. Τοῦτο δὲ αὐτὸ πόθεν ἔσται; φησίν. Ἂν ἐννοήσῃς, ὅτι πλουτῶν μὲν οὐδέποτε παύσῃ διψῶν, καὶ τηκόμενος τῇ τοῦ πλείονος ἐπιθυμίᾳ: ἀπαλλαγεὶς δὲ τῶν ὄντων, καὶ τὸ νόσημα δυνήσῃ στῆσαι τοῦτο. Μὴ τοίνυν περιβάλλου πλείονα, ἵνα μὴ ἀκίχητα διώκῃς, καὶ ἀνίατα νοσῇς, καὶ ἐλεεινότερος ᾖς τοιαῦτα λυττῶν. Ἀπόκριναι γάρ μοι, τίνα ἂν φαίημεν βασανίζεσθαι καὶ ὀδυνᾶσθαι, τὸν ἐπιθυμοῦντα σιτίων καὶ πότων πολυτελῶν, καὶ οὐκ ἔχοντα ἀπολαῦσαι ὡς βούλεται: ἢ τὸν οὐκ ἔχοντα ἐπιθυμίαν τοιαύτην; Εὔδηλον ὅτι τὸν ἐπιθυμοῦντα μὲν, οὐ δυνάμενον δὲ μετασχεῖν ὧν ἐπιθυμεῖ. Οὕτω γάρ ἐστι τοῦτο ὀδυνηρὸν, τὸ ἐπιθυμοῦντα μὴ ἀπολαύειν, καὶ διψῶντα μὴ πίνειν, ὡς καὶ τὴν γέενναν βουλόμενον ἡμῖν ὑπογράψαι τὸν Χριστὸν, τοῦτον αὐτὴν ὑπογράψαι τὸν τρόπον, καὶ τὸν πλούσιον οὕτως εἰσαγαγεῖν ἀποτηγανιζόμενον: ἐπιθυμῶν γὰρ σταγόνος ὕδατος, καὶ μὴ ἀπολαύων, οὕτως ἐκολάζετο. Οὐκοῦν ὁ μὲν χρημάτων καταφρονῶν ἔστησε τὴν ἐπιθυμίαν: ὁ δὲ πλουτεῖν βουλόμενος, καὶ περιβάλλεσθαι πλείω, ἀνῆψε μᾶλλον, καὶ οὐδέπω ἵσταται: ἀλλὰ κἂν μυρία λάβῃ τάλαντα, ἑτέρων τοσούτων ἐπιθυμεῖ: κἂν τούτων ἐπιτύχῃ, πάλιν δὶς τοσούτων ἄλλων ἐφίεται: καὶ προϊὼν, καὶ τὰ ὄρη, καὶ τὴν γῆν, καὶ τὴν θάλατταν, καὶ πάντα εὔχεται αὐτῷ γενέσθαι χρυσὸν, καινήν τινα μανίαν μαινόμενος καὶ φοβερὰν, καὶ οὐδέποτε οὕτω σβεσθῆναι δυναμένην. Καὶ ἵνα μάθῃς, ὅτι οὐ τῇ προσθήκῃ, ἀλλὰ τῇ ἀφαιρέσει τοῦτο ἵσταται τὸ κακόν: εἴ σοι γέγονεν ἐπιθυμία ποτὲ ἄτοπος πτῆναι καὶ δι' ἀέρος ἐνεχθῆναι, πῶς ἂν τὴν ἄτοπον ταύτην ἔσβεσας ἐπιθυμίαν; τῷ πτερὰ διαπλάττειν, καὶ ἕτερα ὄργανα κατασκευάζειν; ἢ τῷ πεῖσαι τὸν λογισμὸν, ὅτι ἀδυνάτων ἐπιθυμεῖ, καὶ οὐδενὶ τούτων ἐπιχειρεῖν δεῖ; Εὔδηλον ὅτι τῷ πεῖσαι τὸν λογισμόν. Ἀλλ' ἐκεῖνο, φησὶν, ἀδύνατον. Ἀλλὰ καὶ τοῦτο ἀδυνατώτερον, τὸ τῆς ἐπιθυμίας ταύτης ὅρον εὑρεῖν. Καὶ γὰρ εὐκολώτερον ἀνθρώπους ὄντας πτῆναι, ἢ τῇ προσθήκῃ τοῦ πλείονος παῦσαι τὸν ἔρωτα. Ὅταν μὲν γὰρ ᾖ δυνατὰ τὰ ἐπιθυμητὰ, τῇ ἀπολαύσει παραμυθεῖσθαι δυνατόν: ὅταν δὲ ἀδύνατα, ἓν δεῖ σπουδάζειν μόνον, τὸ τῆς ἐπιθυμίας ἡμᾶς αὐτοὺς ἀπαγαγεῖν, ὡς ἑτέρως γε οὐκ ἐνὸν ἀνακτήσασθαι τὴν ψυχήν. Ἵν' οὖν μὴ περιττὰ ὀδυνώμεθα, τὸν διηνεκῶς λυποῦντα ἔρωτα τῶν χρημάτων καὶ οὐδέποτε σιγῆσαι ἀνεχόμενον ἀφέντες, ἐφ' ἕτερον μεθορμισώμεθα, τὸν καὶ μακαρίους ἡμᾶς ποιοῦντα, καὶ πολλὴν ἔχοντα τὴν εὐκολίαν, καὶ τῶν ἄνω θησαυρῶν ἐπιθυμήσωμεν. Οὔτε γὰρ πόνος ἐνταῦθα τοσοῦτος, καὶ τὸ κέρδος ἄφατον, καὶ ἀποτυχεῖν οὐκ ἔνι τὸν καὶ ὁπωσοῦν ἀγρυπνοῦντα καὶ νήφοντα καὶ τῶν παρόντων ὑπερορῶντα: ὥσπερ οὖν τὸν δουλεύοντα αὐτοῖς καὶ ἐκδεδομένον εἰσάπαξ ἀνάγκη πᾶσα ἐκπεσεῖν ἐκείνων. δʹ. Ταῦτ' οὖν ἅπαντα λογιζόμενος, τὴν πονηρὰν ἐπιθυμίαν ἔκβαλε τῶν χρημάτων. Οὐδὲ γὰρ τοῦτο ἔχοις ἂν εἰπεῖν, ὅτι τὰ μὲν παρόντα δίδωσι, τῶν δὲ μελλόντων ἀποστερεῖ: καίτοι καὶ εἰ τοῦτο ἦν, ἐσχάτη τοῦτο κόλασις καὶ τιμωρία. Νῦν δὲ οὐδὲ τοῦτο ἔνι. Μετὰ γὰρ τῆς γεέννης καὶ πρὸ τῆς γεέννης ἐκείνης, καὶ ἐνταῦθα εἰς χαλεπωτέραν σε ἐμβάλλει κόλασιν. Καὶ γὰρ οἰκίας πολλὰς ἡ ἐπιθυμία αὕτη ἀνέτρεψε, καὶ χαλεποὺς πολέμους ἀνεῤῥίπισε, καὶ βιαίῳ θανάτῳ καταλῦσαι τὸν βίον κατηνάγκασε: καὶ πρὸ τῶν κινδύνων δὲ τούτων τῆς ψυχῆς λυμαίνεται τὴν εὐγένειαν: καὶ δειλὸν, καὶ ἄνανδρον, καὶ θρασὺν, καὶ ψεύστην, καὶ συκοφάντην, καὶ ἅρπαγα, καὶ πλεονέκτην, καὶ τὰ ἔσχατα πάντα τὸν ἔχοντα πολλάκις εἰργάσατο. Ἀλλ' ἴσως τὴν λαμπηδόνα τοῦ ἀργυρίου, καὶ τῶν οἰκετῶν τὸ πλῆθος, καὶ τῶν οἰκοδομημάτων τὸ κάλλος, καὶ τὴν θεραπείαν τὴν ἐπ' ἀγορᾶς ὁρῶν καταγοητεύῃ; Τίς οὖν ἂν γένοιτο θεραπεία τῷ πονηρῷ τραύματι τούτῳ; Ἂν ἐννοήσῃς, πῶς σοι ταῦτα τὴν ψυχὴν διατίθησι: πῶς σκοτεινὴν καὶ ἔρημον καὶ αἰσχρὰν αὐτὴν κατασκευάζει καὶ δυσειδῆ: ἂν λογίσῃ μεθ' ὅσων ταῦτα ἐκτήθη κακῶν, μεθ' ὅσων φυλάττεται πόνων, μεθ' ὅσων κινδύνων: μᾶλλον δὲ οὐδὲ φυλάττεται μέχρι τέλους, ἀλλ' ὅταν ἁπάντων διαφύγῃ τὰς λαβὰς, ὁ θάνατος ἐπελθὼν ταῦτα μὲν εἰς τὰς τῶν σῶν ἐχθρῶν πολλάκις ἐξήγαγε χεῖρας, σὲ δὲ ἔρημον λαβὼν ἄπεισιν, οὐδὲν τούτων ἐπισυρόμενον, ἀλλ' ἢ τὰ τραύματα καὶ τὰ ἕλκη μόνον, ἅπερ ἐκ τούτων λαβοῦσα ἄπεισιν ἡ ψυχή. Ὅταν οὖν ἴδῃς τινὰ λάμποντα ἔξωθεν ἀπὸ τῶν ἱματίων καὶ τῆς πολλῆς δορυφορίας, ἀνάπτυξον αὐτοῦ τὸ συνειδὸς, καὶ πολλὴν εὑρήσεις τὴν ἀράχνην ἔνδον, καὶ πολλὴν τὴν κόνιν ὄψει. Ἐννόησον τὸν Παῦλον, τὸν Πέτρον: ἐννόησον τὸν Ἰωάννην, τὸν Ἠλίαν: μᾶλλον δὲ αὐτὸν τὸν Υἱὸν τοῦ Θεοῦ, τὸν οὐκ ἔχοντα ποῦ τὴν κεφαλὴν κλῖναι. Ἐκείνου ζηλωτὴς γενοῦ, καὶ τῶν ἐκείνου δούλων, καὶ τὸν ἄφατον τούτων φαντάζου πλοῦτον. Εἰ δὲ μικρὸν διαβλέψας ἐκ τούτων σκοτωθείης πάλιν, καθάπερ ἔν τινι ναυαγίῳ καταιγίδος ἐπελθούσης, ἄκουσον τῆς ἀποφάσεως τοῦ Χριστοῦ τῆς λεγούσης, ὅτι ἀδύνατον πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Καὶ πρὸς τὴν ἀπόφασιν ταύτην θὲς τὰ ὄρη, καὶ τὴν γῆν, καὶ τὴν θάλασσαν: καὶ πάντα, εἰ βούλει, τῷ λόγῳ ποίησον εἶναι χρυσόν: οὐδὲν γὰρ ἴσον ὄψει τῆς ζημίας τῆς ἐκεῖθέν σοι γινομένης. Καὶ σὺ μὲν πλέθρων γῆς τόσων καὶ τόσων μέμνησαι, καὶ οἰκιῶν δέκα καὶ εἴκοσιν, ἢ καὶ πλειόνων, καὶ βαλανείων τοσούτων, καὶ ἀνδραπόδων χιλίων, ἢ δὶς τοσούτων, καὶ ὀχημάτων ἀργυρενδέτων καὶ χρυσοπάστων: ἐγὼ δὲ ἐκεῖνό φημι: Εἰ τῶν πλουτούντων ὑμῶν ἕκαστος, τὴν πενίαν ταύτην ἀφεὶς (πενία γὰρ ταῦτα πρὸς ὃ μέλλω λέγειν), ὁλόκληρον ἐκέκτητο κόσμον, καὶ ἕκαστος αὐτῶν τοσούτους εἶχεν ἀνθρώπους, ὅσοι νῦν εἰσι πανταχοῦ γῆς καὶ θαλάττης, καὶ οἰκουμένην ἕκαστος, καὶ γῆν καὶ θάλατταν, καὶ πανταχοῦ οἰκοδομήματα, καὶ πόλεις καὶ ἔθνη, καὶ πανταχόθεν ἀντὶ ὕδατος, ἀντὶ πηγῶν αὐτῷ χρυσίον ἐπέῤῥει, τριῶν ὀβολῶν οὐκ ἂν ἔφην ἀξίους εἶναι τοὺς οὕτω πλουτοῦντας, τῆς βασιλείας ἐκπεσόντας. Εἰ γὰρ νῦν χρημάτων τῶν ἀπολλυμένων ἐφιέμενοι, ὅταν μὴ ἐπιτύχωσι, βασανίζονται: εἰ λάβοιεν αἴσθησιν τῶν ἀποῤῥήτων ἀγαθῶν ἐκείνων, τί λοιπὸν ἀρκέσει εἰς παραμυθίαν αὐτοῖς; Οὐκ ἔστιν οὐδέν. Μὴ τοίνυν μοι λέγε τὴν τῶν χρημάτων περιουσίαν. ἀλλ' ἐννόει τὴν ζημίαν ὅσην ἐκ ταύτης οἱ ταύτης ὑπομένουσιν ἐρασταὶ, ἀντὶ τούτων τοὺς οὐρανοὺς ἀπολλύντες, καὶ ταὐτὸν πάσχοντες, οἷον ἂν εἴ τις τῆς ἐν βασιλείοις μεγίστης τιμῆς ἐκπεσὼν, κόπρου θημωνίαν ἔχων, μέγα ἐπὶ ταύτῃ φρονοίη. Οὐδὲν γὰρ ἐκείνης ἡ τῶν χρημάτων διαφέρει σωρεία: μᾶλλον δὲ καὶ βελτίων ἐκείνη. Ἡ μὲν γὰρ καὶ πρὸς γεωργίαν ἐπιτήδειος, καὶ πρὸς βαλανείου ἔκκαυσιν, καὶ πρὸς ἄλλα τοιαῦτα: ὁ δὲ κατορωρυγμένος χρυσὸς πρὸς οὐδὲν τούτων. Καὶ εἴθε μόνον ἄχρηστος ἦν: νυνὶ δὲ καὶ πολλὰς ἀνάπτει τῷ ἔχοντι τὰς καμίνους, εἰ μὴ εἰς δέον αὐτῷ χρήσαιτο: τὰ γοῦν μυρία κακὰ ἐντεῦθεν φύεται. Διὰ τοῦτο οἱ μὲν ἔξωθεν ἀκρόπολιν κακῶν τὴν φιλαργυρίαν ἐκάλουν: ὁ δὲ μακάριος Παῦλος πολλῷ βέλτιον καὶ ἐμφαντικώτερον, ῥίζαν αὐτὴν τῶν κακῶν ἁπάντων εἰπών. Ταῦτ' οὖν ἅπαντα ἐννοοῦντες, μάθωμεν ζηλοῦν τὰ ἄξια ζήλου, μὴ τὰς λαμπρὰς οἰκοδομὰς, μηδὲ τοὺς πολυτελεῖς ἀγρούς: ἀλλὰ τοὺς πολλὴν παῤῥησίαν πρὸς τὸν Θεὸν ἔχοντας ἄνδρας, τοὺς ἐν οὐρανῷ πλουτοῦντας, τοὺς τῶν θησαυρῶν ἐκείνων κυρίους, τοὺς ὄντως πλουσίους, τοὺς διὰ Χριστὸν πένητας: ἵνα τῶν αἰωνίων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.