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But not just any, but the wise. For none of the base-minded men will be able to comprehend it, but these most of all will praise it, these will admire it, and proclaim it, who do not have a perverse mind. Consider then how great the possession is, so as not to be inferior even to the angels, nor the apostles, nor the great and wonderful ones; for if those who praise it must be such, consider and reckon how great it is likely to be. Glory and wealth are in his house. Again he passes from the sensible to the intelligible. For Scripture knows to call wealth that which is in good works; as when it says: To do good, to be rich in good works. For this is the true wealth, whereas the other is the mere name of wealth, devoid of substance. But if one speaks of this also, not even so shall we depart from the argument. For what could have been richer in money than the apostles, to whom all things flowed as from springs? For as many as were possessors of lands or houses sold them, and brought the prices and laid them at the apostles' feet. Do you see the generosity of wealth? They possessed the things of all, freed from the care of them, and being as it were stewards of them rather than masters. For those who had, giving up having, thus brought them to the apostles, themselves converting them into silver and making them money, but entrusting the distribution to be in their authority. For this reason Paul said: As having nothing, and yet possessing all things. For this is the wonderful thing, that while being in such great wealth, they were higher than their possessions; for the multitude of money did not possess them. This most of all is wealth, not to be in need of wealth. Glory and wealth are in his house. Here, then, it does not even need interpretation. For they had the glory that is from God. This also followed according to the divine word which says: Seek the kingdom of God, and all these things shall be added unto you. For what was more venerable than they? As angels of God they were received, they who brought money laid it at their feet; therefore, they were more splendid even than those who wore the diadem. What king entered with such conspicuousness, with as much as Paul was admired everywhere, speaking and loosing deaths, and driving out diseases, causing demons to flee, and working such things through his own garments? This man made the earth heaven, and led all to virtue. 3. If such things are on earth, consider how great a glory they will enjoy in heaven. And what is, In his house 55.294? With him, he says. But external wealth is not with its possessor, since it does not lie in safety, but in the hands of sycophants, in the hands of flatterers, in the hands of rulers, in the hands of servants; for this reason he scatters it everywhere, not daring to keep it all in his house; for this reason there are guards, and advance guards, and nothing more, since that can slip through everything. And his righteousness remains forever and ever. Another says: His almsgiving remains forever and ever. He either means virtue in general here, or that which is opposed to injustice, or as another interpreter said, he means philanthropy, mercy. For such is the power of almsgiving, an immortal and unaging thing, and one that can never be extinguished. But all human things are pulled apart, while the fruit of almsgiving remains unfading forever, being tested by no difficulty of seasons. For even if the body is dissolved, it is not destroyed with life, but departs beforehand, preparing a dwelling for him, concerning which Christ says, that In my Father's house are many mansions. So that in this too it prevails over human things, in that

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Ἀλλ' οὐχ ἁπλῶς τοὺς τυχόντας, ἀλλὰ τοὺς συνετούς. Οὐδὲ γὰρ δυνήσεταί τις αὐτὴν συνιδεῖν τῶν χαμαιζήλων ἀνθρώπων, ἀλλ' οὗτοι μάλιστα αὐτὴν ἐπαινέσονται, οὗτοι θαυμάσονται, καὶ ἀνακηρύξουσιν, οἱ μὴ διεστραμμένην ἔχοντες τὴν διάνοιαν. Ἐννόησον οὖν ἡλίκον ἐστὶ τὸ κτῆμα, ὥστε μηδὲ τῶν ἀγγέλων ἀποδέειν, μηδὲ τῶν ἀποστόλων, μηδὲ τῶν μεγάλων καὶ θαυμαστῶν· καὶ γὰρ εἰ τοὺς ἐγκωμιάζοντας αὐτὴν τοιούτους εἶναι χρὴ, σκόπει καὶ λογίζου ἡλίκην αὐτὴν εἶναι εἰκός. ∆όξα καὶ πλοῦτος ἐν τῷ οἴκῳ αὐτοῦ. Πάλιν ἀπὸ τῶν αἰσθητῶν ἐπὶ τὰ νοητὰ διαβαίνει. Οἶδε γὰρ καὶ πλοῦτον καλεῖν ἡ Γραφὴ τὸν ἐν τοῖς ἔργοις τοῖς ἀγαθοῖς· ὡς ὅταν λέγῃ· Ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις ἀγαθοῖς. Οὗτος γὰρ ἀληθὴς ὁ πλοῦτος, ὡς ὅ γε ἕτερος ὄνομα πλούτου ψιλὸν, πράγματος ἔρημον. Εἰ δὲ καὶ τοῦτον λέγει τις, οὐδὲ οὕτως ἀποστησόμεθα τοῦ λόγου. Τί γὰρ ἂν ἦν καὶ ἐν χρήμασι τῶν ἀποστόλων πλουσιώτερον, οἷς καθάπερ ἐκ πηγῶν ἅπαντα ἔῤῥει; Ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον καὶ ἐτίθουν τὰς τιμὰς παρὰ τοὺς πόδας τῶν ἀποστόλων. Ὁρᾷς πλούτου φιλοτιμίαν; Τὰ πάντων ἐκέκτηντο, τῆς φροντίδος αὐτῶν ἀπηλλαγμένοι, καὶ ὥσπερ οἰκονόμοι μᾶλλον αὐτῶν ὄντες ἢ δεσπόται. Οἱ γὰρ ἔχοντες, τοῦ ἔχειν ἀφιστάμενοι, οὕτως αὐτὰ τοῖς ἀποστόλοις ἐκόμιζον, αὐτοὶ μὲν αὐτὰ ἐξαργυρίζοντες καὶ χρήματα ποιοῦντες, τὴν δὲ διανομὴν ἐπιτρέποντες ἐν τῇ ἐξουσίᾳ τῇ ἐκείνων γίνεσθαι. ∆ιὰ τοῦτο ἔλεγεν ὁ Παῦλος· Ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. Τὸ γὰρ θαυμαστὸν τοῦτό ἐστιν, ὅτι ἐν τοσούτῳ πλούτῳ ὄντες, ὑψηλότεροι τῆς περιουσίας ἦσαν· καὶ γὰρ τὸ πλῆθος αὐτοὺς οὐ κατεῖχε τῶν χρημάτων. Τοῦτο μάλιστα πλοῦτος, τὸ μὴ δεῖσθαι πλούτου. ∆όξα καὶ πλοῦτος ἐν τῷ οἴκῳ αὐτοῦ. Ἐνταῦθα λοιπὸν οὐδὲ ἑρμηνείας δεῖται. Εἶχον μὲν γὰρ τὴν δόξαν τὴν παρὰ τοῦ Θεοῦ. Εἵπετο καὶ αὕτη κατὰ τὸν θεῖον λόγον τὸν λέγοντα· Ζητεῖτε τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Τί γὰρ ἐκείνων σεμνότερον; Ὡς ἀγγέλους τοῦ Θεοῦ ἐδέχοντο, τὰ χρήματα φέροντες, παρὰ τοὺς πόδας αὐτῶν ἐτίθεσαν· λοιπὸν καὶ αὐτῶν τῶν τὸ διάδημα περικειμένων λαμπρότεροι ὑπῆρχον. Ποῖος μὲν μετὰ τοσαύτης εἰσῄει βασιλεὺς περιφανείας, μεθ' ὅσης ὁ Παῦλος ἐθαυμάζετο πανταχοῦ φθεγγόμενος, καὶ λύων θανάτους, καὶ ἐλαύνων νοσήματα, δραπετεύειν ποιῶν δαίμονας, καὶ διὰ τῶν ἱματίων τῶν ἑαυτοῦ τοιαῦτα ἐργαζόμενος; Οὗτος τὴν γῆν οὐρανὸν ἐποίει, καὶ πρὸς τὴν ἀρετὴν ἅπαντας ἐχειραγώγει. γʹ. Εἰ δὲ ἐν τῇ γῇ τοιαῦτα, ἐννόησον ἐν οὐρανοῖς ἡλίκης δόξης ἀπολαύσονται. Τί δέ ἐστιν, Ἐν τῷ οἴκῳ 55.294 αὐτοῦ; Μετ' αὐτοῦ, φησίν. Ὁ δὲ ἔξωθεν πλοῦτος οὐ μετὰ τοῦ ἔχοντος, ἐπειδὴ οὐδὲ ἐν ἀσφαλείᾳ κεῖται, ἀλλὰ ἐν ταῖς τῶν συκοφαντῶν χερσὶν, ἐν ταῖς τῶν κολάκων, ἐν ταῖς τῶν ἀρχόντων, ἐν ταῖς τῶν οἰκετῶν· διὰ τοῦτο πανταχοῦ αὐτὸν διασπείρει, μὴ θαῤῥῶν αὐτὸν ὅλον ἐν τῷ οἴκῳ κατέχειν· διὰ τοῦτο φυλακαὶ, καὶ προφυλακαὶ, καὶ πλέον οὐδὲν, πάντα δυναμένου διαδιδράσκειν ἐκείνου. Καὶ ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἕτερός φησιν· Ἡ ἐλεημοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἤτοι τὴν ἀρετὴν τὴν καθόλου φησὶν ἐνταῦθα, ἤτοι τὴν ἀντικειμένην τῇ ἀδικίᾳ, ἢ καθὼς ἕτερος ἑρμηνευτὴς ἔφη, τὴν φιλανθρωπίαν τὸν ἔλεον λέγει. Τοιοῦτον γὰρ ἡ τῆς ἐλεημοσύνης δύναμις, ἀθάνατον πρᾶγμα καὶ ἀκήρατον, καὶ οὐδέποτε σβεσθῆναι δυνάμενον. Ἀλλὰ τὰ μὲν ἀνθρώπινα ἅπαντα διασύρεται, ὁ δὲ τῆς ἐλεημοσύνης καρπὸς ἀμάραντος διαμένει διηνεκῶς, μηδεμιᾷ δυσκολίᾳ καιρῶν ἐλεγχόμενος. Κἂν γὰρ τὸ σῶμα διαλυθῇ, ἐκείνη οὐ συγκαταλύεται τῷ βίῳ, ἀλλὰ προαποδημεῖ μονὰς αὐτῷ προευτρεπίζουσα, περὶ ὧν φησιν ὁ Χριστὸς, ὅτι Ἐν τῷ οἴκῳ τοῦ Πατρός μου μοναὶ πολλαί εἰσιν. Ὥστε καὶ τούτῳ κρατεῖ τῶν ἀνθρωπίνων, τῷ