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therefore this made us fall from everything. For just as Paul says, Before the sun sets, resolve the enmity; and he himself before, Before the offering is completed, be reconciled; so also here he says: Quickly, while you are on the way with him; before coming to the doors of the court, before standing at the tribunal, and finally coming under the authority of the judge. For before the entrance, you are master of everything; but if you step upon those thresholds, not even by being very earnest will you be able to arrange your own affairs as you wish, having come under the compulsion of another. What does it mean, to be well-disposed? Either he says this, that you should prefer to be wronged; or, Judge the case in this way, as if you were in his position; so that you do not corrupt what is just by self-love, 57.253 but as deliberating about another's matter as if it were your own, so that you may cast this vote. But if this is a great thing, do not be surprised. For on account of this he set forth all those beatitudes, in order to smooth and prepare in advance the soul of the hearer, that he might make it more fit for the reception of all this legislation. 11. Some, therefore, say that he is alluding to the devil himself by the name of adversary, and that he commands us to have none of his things; for this is to be well-disposed to him; as it is not possible to be reconciled after the departure from here, since inevitable punishment then awaits us. But to me it seems he is speaking of the judges here, and of the way to the court, and of this prison. For since he has converted them by higher things and things to come, he also frightens them by things in the present life. Which is just what Paul also does, persuading the hearer from things to come and from things present. As for example when, leading away from evil, he shows the ruler armed to the one who does evil, saying thus: But if you do evil, be afraid; for he does not bear the sword in vain; for he is a minister of God. And again, commanding to be subject to him, he puts forward not only the fear of God, but also his threat and his care; For it is necessary to be subject, not only because of wrath, but also because of conscience. For the more irrational, as I have already said, are more accustomed to be corrected by these things, the things that are seen and at hand. Therefore Christ also did not mention only Gehenna, but also the court, and being led away, and the prison, and all the misery there, through all these things destroying the roots of murder. For one who neither insults, nor goes to law, nor extends enmity, how will he ever murder? So from this it is also clear, that in our neighbor's advantage lies our own advantage. For he who is well-disposed to his adversary will benefit himself much more, delivering himself from courts and prisons and the misery there. Let us therefore obey what is said, and let us not resist, nor contend against it; for especially, even before the prizes, these commandments have in themselves pleasure and benefit. But if to the many they seem burdensome, and to cause much toil, consider that you are doing these things for Christ, and the painful will be sweet. For if we have this thought always, we will experience nothing burdensome, but we will reap much pleasure from every side. For the toil will no longer appear to be toil, but by as much as it is intensified, by so much it becomes sweeter and more pleasant. Whenever, therefore, the habit of evils persists in bewitching you, and the desire for money, array against it that thought which says, that we will receive a great reward for despising temporary pleasure; and say to your soul: Are you very discouraged because I deprive you of pleasure? but rejoice, because I am procuring heaven for you. You are not doing it for man, but for God. Endure then a little, and you will see how great the gain is; persevere in the present life, and you will receive unspeakable boldness. For if we reason with it in such ways, and do not only consider the burdensome part of virtue, but also reckon the crown that comes from it, 57.254 we will quickly turn it away from all evil. If

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γοῦν τοῦτο καὶ ἐκπεσεῖν ἡμᾶς τοῦ παντὸς ἐποίησεν. Ὥσπερ οὖν καὶ ὁ Παῦλός φησιν· Πρὶν ἢ τὸν ἥλιον δῦναι, λῦσον τὴν ἔχθραν· καὶ ἐν τοῖς ἔμπροσθεν αὐτός· Πρὶν ἢ τὴν προσφορὰν ἀπαρτισθῆναι, καταλλάγηθι· οὕτω καὶ ἐνταῦθά φησι· Ταχὺ, ἕως ὅτου εἶ ἐν τῇ ὁδῷ μετ' αὐτοῦ· πρὶν ἐπὶ τὰς θύρας ἐλθεῖν τοῦ δικαστηρίου, πρὶν ἢ τῷ βήματι παραστῆναι, καὶ γενέσθαι λοιπὸν ὑπὸ τῇ τοῦ δικάζοντος ἐξουσίᾳ. Πρὸ μὲν γὰρ τῆς εἰσόδου, σὺ κύριος εἶ τοῦ παντός· ἐὰν δὲ ἐπιβῇς ἐκείνων τῶν προθύρων, οὐδὲ σφόδρα σπουδάζων δυνήσῃ τὰ καθ' ἑαυτὸν ὡς βούλει διαθεῖναι, ὑπὸ τὴν ἑτέρου γενόμενος ἀνάγκην. Τί δέ ἐστιν, εὐνοεῖν; Ἢ τοῦτό φησιν, ὅτι Καταδέχου μᾶλλον ἀδικεῖσθαι· ἢ Οὕτω δίκασον τῇ δίκῃ, ὡσανεὶ τὴν ἐκείνου τάξιν ἔχων· ἵνα μὴ τῇ φιλαυτίᾳ τὸ δίκαιον 57.253 διαφθείρῃς, ἀλλ' ὡς περὶ οἰκείου τοῦ ἀλλοτρίου βουλευόμενος πράγματος, ἵνα ταύτην ἐξενέγκῃς τὴν ψῆφον. Εἰ δὲ μέγα τοῦτο, μὴ θαυμάσῃς. ∆ιὰ γὰρ τοῦτο πάντας ἐκείνους ἔθηκε τοὺς μακαρισμοὺς, ἵνα προλεάνας καὶ προπαρασκευάσας τοῦ ἀκροατοῦ τὴν ψυχὴν, ἐπιτηδειοτέραν ἐργάσηται πρὸς τὴν ὑποδοχὴν τῆς νομοθεσίας ταύτης ἁπάσης. ιαʹ. Τινὲς μὲν οὖν τὸν διάβολον αὐτὸν αἰνίττεσθαί φασι τῇ τοῦ ἀντιδίκου προσηγορίᾳ, καὶ κελεύειν μηδὲν ἔχειν τῶν ἐκείνου· τοῦτο γὰρ εἶναι τὸ εὐνοεῖν αὐτῷ· ὡς οὐκ ἐνὸν διαλύσασθαι μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν, τῆς ἀπαραιτήτου λοιπὸν ἡμᾶς ἐκδεχομένης κολάσεως. Ἐμοὶ δὲ περὶ τῶν ἐνταῦθα δοκεῖ λέγειν δικαστῶν, καὶ τῆς ἐπὶ τὸ δικαστήριον ὁδοῦ, καὶ τοῦ δεσμωτηρίου τούτου. Ἐπειδὴ γὰρ ἀπὸ τῶν ὑψηλοτέρων ἐνέτρεψε καὶ τῶν μελλόντων, καὶ ἀπὸ τῶν ἐν τῷ παρόντι βίῳ φοβεῖ. Ὅπερ οὖν καὶ ὁ Παῦλος ἐργάζεται, ἀπό τε τῶν μελλόντων, ἀπό τε τῶν παρόντων ἐνάγων τὸν ἀκροατήν. Οἷον ὡς ὅταν ἀπάγων κακίας, τὸν ἄρχοντα ὁπλιζόμενον δεικνύῃ τῷ πονηρευομένῳ, οὕτω λέγων· Ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ· Θεοῦ γὰρ διάκονός ἐστι. Καὶ πάλιν ὑποτάσσεσθαι κελεύων αὐτῷ, οὐ τὸν τοῦ Θεοῦ φόβον τίθησι μόνον, ἀλλὰ καὶ τὴν ἀπειλὴν τὴν ἐκείνου καὶ τὴν κηδεμονίαν· Ἀνάγκη γὰρ ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν, ἀλλὰ καὶ διὰ τὴν συνείδησιν. Τοὺς γὰρ ἀλογωτέρους, ὅπερ ἔφθην εἰπὼν, ταῦτα μᾶλλον εἴωθε διορθοῦν, τὰ φαινόμενα καὶ παρὰ πόδας. ∆ιὸ καὶ ὁ Χριστὸς οὐ γεέννης μόνον ἐμνημόνευσεν, ἀλλὰ καὶ δικαστηρίου, καὶ ἀπαγωγῆς, καὶ δεσμωτηρίου, καὶ τῆς ἐκεῖ ταλαιπωρίας ἁπάσης, διὰ πάντων τούτων τὰς ῥίζας ἀναιρῶν τοῦ φόνου. Ὁ γὰρ μήτε λοιδορούμενος, μήτε δικαζόμενος, μήτε ἔχθραν ἐκτείνων, πῶς φονεύσει ποτέ; Ὥστε κἀντεῦθεν δῆλον, ὅτι ἐν τῷ τοῦ πλησίον συμφέροντι τὸ ἡμέτερον κεῖται συμφέρον. Ὁ γὰρ τῷ ἀντιδίκῳ εὐνοῶν, πολλῷ μεῖζον ἑαυτὸν ὠφελήσει, δικαστηρίων καὶ δεσμωτηρίων καὶ τῆς ἐκεῖ ταλαιπωρίας ἑαυτὸν ἀπαλλάττων. Πειθώμεθα τοίνυν τοῖς λεγομένοις, καὶ μὴ ἀντιτείνωμεν, μηδὲ ἀντιφιλονεικῶμεν· μάλιστα μὲν γὰρ καὶ πρὸ τῶν ἐπάθλων ἐν ἑαυτοῖς ἔχει τὴν ἡδονὴν καὶ τὴν ὠφέλειαν τὰ ἐπιτάγματα ταῦτα. Εἰ δὲ τοῖς πολλοῖς ἐπαχθῆ εἶναι δοκεῖ, καὶ πολὺν παρέχειν τὸν πόνον, ἐννόησον ὅτι διὰ τὸν Χριστὸν ταῦτα ποιεῖς, καὶ τὸ λυπηρὸν ἔσται ἡδύ. Ἐὰν γὰρ τὸν λογισμὸν τοῦτον ἔχωμεν διαπαντὸς, οὐδενὸς πειρασόμεθα φορτικοῦ, ἀλλὰ πολλὴν πάντοθεν καρπωσόμεθα τὴν ἡδονήν. Ὁ γὰρ πόνος οὐκέτι πόνος φανεῖται, ἀλλ' ὅσῳπερ ἂν ἐπιτείνηται, τοσούτῳ γλυκύτερος καὶ ἡδίων γίνεται. Ὅταν τοίνυν ἐπιμένῃ ἡ συνήθειά σε τῶν κακῶν γοητεύουσα, καὶ ἡ τῶν χρημάτων ἐπιθυμία, ἀντιστράτευσον αὐτῇ τὸν λογισμὸν ἐκεῖνον τὸν λέγοντα, ὅτι πολὺν ληψόμεθα τὸν μισθὸν, τῆς προσκαίρου καταφρονήσαντες ἡδονῆς· καὶ εἰπὲ πρὸς τὴν ψυχήν· Πάνυ ἀθυμεῖς, ὅτι σε ἡδονῆς ἀποστερῶ; ἀλλ' εὐφραίνου, ὅτι σοι τὸν οὐρανὸν προξενῶ. Οὐ δι' ἄνθρωπον ποιεῖς, ἀλλὰ διὰ τὸν Θεόν. Ἀνάσχου τοίνυν μικρὸν, καὶ ὄψει τὸ κέρδος ἡλίκον· καρτέρησον κατὰ τὸν παρόντα βίον, καὶ λήψῃ παῤῥησίαν ἄφατον. Ἂν γὰρ τοιαῦτα αὐτῇ διαλεγώμεθα, καὶ μὴ μόνον τὸ φορτικὸν ἐννοῶμεν τῆς ἀρετῆς, ἀλλὰ καὶ τὸν ἐξ αὐτῆς λογιζώμεθα στέφανον, 57.254 ταχέως αὐτὴν κακίας ἀποστήσομεν ἁπάσης. Εἰ