John Chrysostom, Homilies on First Timothy

“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.”

Nothing is so injurious to mankind as to undervalue friendship29 φιλίας. He uses a term common to the Heathen in speaking of all mankind.; and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, “If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father” (Matt. xviii. 19.); and again, “Because iniquity shall abound, love shall wax cold.” (Matt. xxiv. 12.) It is this that has been the occasion of all heresies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, “that thou mightest charge some that they teach no other doctrine,” now shows that the manner in which this may be effected is by charity. As therefore when he says, “Christ is the end of the Law” (Rom. x. 4.), that is, its fulfillment, and this is connected with the former, so this30 Rather, perhaps, “the commandment itself,” reading αὐτὴ for αυτη. The sense is, “as the law conducts to love, and love supersedes the law, so,” &c., we might also read καὶ τοῦτο ἐκείνῳ ἐνέχεται for κ. τ. ἐκείνων ἐχέται, which does away with all difficulty. commandment is implied in love. The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. “From a pure heart,” he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. “For every one that doeth evil, hateth the light.” (John iii. 20.) There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not “from a good conscience,” not “from a pure” but from an impure “heart,” not from “faith unfeigned,” but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.

Ver. 6. “From which some having swerved have turned aside to vain jangling.”

He has well said, “swerved,” for it requires skill,31 τέχνης. to shoot straight and not beside the mark, to have32 Montf. would insert δεῖ, “so that we have need of the direction,” and so old Lat. the direction of the Spirit. For there are many things to turn us aside from the right course, and we should look but to one object.

Ver. 7. “Desiring to be teachers of the law.”

Here we see another cause of evil, the love of power. Wherefore Christ said, “Be not ye called Rabbi” (Matt. xxiii. 8.); and the Apostle again, “For neither do they keep the law, but that they may glory in your flesh.” (Gal. vi. 13.) They desire preëminence, he means, and on that account disregard truth.

“Understanding neither what they say, nor whereof they affirm.”

Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law,33 i.e. as being attached to it. but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things, intoxicated, as he is, with passion, cannot be an impartial judge of truth.34 So Horace:— Male verum examinat omnis, Corruptus judex. Ill holds that judge the balances of truth, Who takes a bribe.—1 Ep. xvi. 52.

“Not knowing whereof they affirm.”

For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.

Ver. 8, 9. “But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man.”

The law, he seems to say, is good, and again, not good. What then? if one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to “use it lawfully” as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? that the law, if thou use it aright, sends thee to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue,35 Oderunt peccare boni virtutis amore. ‘Tis love of virtue makes good men hate vice.—Hor. uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law doth it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, “Wilt thou not be afraid of the power? do that which is good” (Rom. xiii. 3.): which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? as the surgeon is of use only to him who hath some hurt, and not to the sound and healthy man. “But for the lawless and disobedient, for the ungodly and for sinners.” He calls the Jews “lawless and disobedient” too. “The law (he says) worketh wrath,” that is, to the evil doers. But what to him who is deserving of reward? “By the law is the knowledge of sin.” (Rom. iii. 20.) What then with respect to the righteous? “the law is not made,” he says, “for a righteous man.” Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster.

“But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers.” Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were “murderers of fathers and murderers of mothers”: they were “profane and unholy,” for these too he means when he says, “ungodly and sinners,” and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. “For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine”; for all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.

Ver. 11. “According to the glorious Gospel of the blessed God, which was committed to my trust.”

Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel “glorious.” There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it “the glorious Gospel,” thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, “Behold, I bring you good tidings of great joy, for unto you is born a Saviour”? (Luke ii. 10.) Because He was born to be their Saviour, though His miracles did not commence from His birth. “According to the Gospel,” he saith, “of the blessed God.” The glory36 It is literally, “The Gospel of the glory of the Blessed God.” Comp. Rom. ix. 4, and viii. 30; 2 Cor. iii. 7., seqq.; Heb. ix. 1, 14. he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so; when “His enemies shall be put under His feet” (1 Cor. xv. 25.), when there shall be nothing opposed, when the just shall behold all those blessed things, which “eye hath not seen, nor ear heard, and which hath not entered into the heart of man.” (1 Cor. ii. 9.) “For I will” says our Saviour, “that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me.” (John xvii. 24.)

Moral. Let us then learn who these are, and let us esteem them blessed, considering what felicities they will then enjoy, of what light and glory they will then participate. The glory of this world is worthless and not enduring, or if it abides, it abides but till death, and after that is wholly extinguished. For “his glory,” it says, “shall not descend after him.” (Ps. xlix. 17.) And with many it lasts not even to the end of life. But no such thing is to be thought of in that glory; it abides, and will have no end. For such are the things of God, enduring, and above all change or end. For the glory of that state is not from without, but from within. I mean, it consists not in a multitude of servant, or of chariot, nor in costly garments. Independently of these things, the man himself is clothed with glory. Here, without these things, the man appears naked. In the baths, we see the illustrious, the undistinguished, and the base, alike bare. Often have the great been exposed to danger in public, being left on some occasion by their servants. But in that world men carry their glory about with them, and the Saints, like the Angels, wherever they appear, have their glory in themselves. Yea rather as the sun needs no vestures, and requires no foreign aid, but wherever he appears, his glory at once shines forth; so shall it then be.

Let us then pursue that glory, than which nothing is more venerable; and leave the glory of the world, as beyond anything worthless. “Boast not of thy clothing and raiment.” (Ecclus. xi. 4.) This was the advice given of old to the simple. Indeed the dancer, the harlot, the player, are arrayed in a gayer and more costly robe than thou. And besides, this boasting were of that, which if but moths attack, they can rob thee of its enjoyment. Dost thou see what an unstable thing it is, this glory of the present life? Thou pridest thyself upon that which insects make and destroy. For Indian insects, it is said, spin those fine threads of which your robes are made. But rather seek a clothing woven from things above, an admirable and radiant vesture, raiment of real gold; of gold not dug by malefactors’ hands out of the mine, but the produce of virtue. Let us clothe ourselves with a robe not the manufacture of poor men or slaves, but wrought by our Lord Himself. But your garments, you say, are in-wrought with gold! And what is that to thee? He that wrought it, not he that wears it, is the object of admiration, for there it is really due. It is not the frame on which the garment is stretched at the fuller’s, but the maker of it, that is admired. Yet the block wears it, and has it bound on itself. And as that wears it, but not for use, even so do some of these women, for the benefit of the garment, to air it, they say, that it may not be moth-eaten! Is it not then the extreme of folly to be solicitous about a thing so worthless, to do anything whatever, to risk your salvation for it, to make a mock at Hell, to set God at defiance, to overlook Christ hungering? Talk not of the precious spices of India, Arabia, and Persia, the moist and the dry, the perfumes and unguents, so costly and so useless. Why, O woman, dost thou lavish perfumes upon a body full of impurity within? why spend on what is offensive, as if one should waste perfumes upon dirt, or distill balms upon a brick. There is, if you desire it, a precious ointment and a fragrance, with which you might anoint your soul; not brought from Arabia, or Ethiopia, nor from Persia, but from heaven itself; purchased not by gold, but by a virtuous will, and by faith unfeigned. Buy this perfume, the odor of which is able to fill the world. It was of this the Apostles savored. “For we are (he says) a sweet savor, to some of death, to others of life.” (2 Cor. ii. 15, 16.) And what means this? That it is as they say, that the swine is suffocated by perfumes! But this spiritual fragrance scented not only the bodies but the garments of the Apostles; and Paul’s garments were so impregnated with it, that they cast out devils. What balmy leaf, what cassia, what myrrh so sweet or so efficacious as this perfume? For if it put devils to flight, what could it not effect? With this ointment let us furnish ourselves. And the grace of the Spirit will provide it through almsgiving. Of these we shall savor, when we go into the other world. And as here, he37 al. she, &c. that is perfumed with sweet odors draws upon himself the notice of all, and whether at the bath, or the assembly, or any other concourse of men, all follow him, and observe him; so, in that world, when souls come in that are fragrant with this spiritual savor, all arise and make room. And even here devils and all vices are afraid to approach it, and cannot endure it, for it chokes them. Let us then not bear about us that perfume which is a mark of effeminacy, but this, which is a mark of manhood, which is truly admirable, which fills us with a holy confidence. This is a spice which is not the produce of the earth, but springs from virtue, which withers not, but blooms for ever. This is it that renders those who possess it honorable. With this we are anointed at our Baptism, then we savor sweetly of it; but it must be by our care afterwards that we retain the savor. Of old the Priests were anointed with ointment, as an emblem of the virtue, the fragrance of which a Priest should diffuse around him.

But nothing is more offensive than the savor of sin, which made the Psalmist say, “My wounds stink and are corrupt.” (Ps. xxxviii. 5.) For sin is more foul than putrefaction itself. What, for instance, is more offensive than fornication? And if this is not perceived at the time of its commission, yet, after it is committed, its offensive nature, the impurity contracted in it, and the curse,38 Sav. ἄγος, Ben. ἄλγος. and the abomination of it is perceived. So it is with all sin. Before it is committed it has something of pleasure, but after its commission, the pleasure ceases and fades away, and pain and shame succeed. But with righteousness it is the reverse. At the beginning it is attended with toil, but in the end with pleasure and repose. But even here, as in the one case the pleasure of sin is no pleasure, because of the expectation of disgrace and punishment, so in the other the toil is not felt as toil, by reason of the hope of reward. And what is the pleasure of drunkenness? The poor gratification of drinking, and hardly that. For when insensibility follows, and the man sees nothing that is before him, and is in a worse state than a madman, what enjoyment remains? Nay, one might well say there is no pleasure in fornication itself. For when passion has deprived the soul of its judgment, can there be any real delights? As well might we say that the itch is a pleasure! I should call that true pleasure, when the soul is not affected by passion, not agitated nor overpowered by the body. For what pleasure can it be to grind the teeth, to distort the eyes, to be irritated and inflamed beyond decency? But so far is it from being pleasant, that men hasten to escape from it, and when it is over are in pain. But if it were pleasure, they would wish not to escape from it, but to continue it. It has therefore only the name of pleasure.

But not such are the pleasures enjoyed by us; they are truly delightful, they do not agitate nor inflame. They leave the soul free, and cheer and expand it. Such was the pleasure of Paul when he said, “In this I rejoice, yea, and I will rejoice”; and again, “Rejoice in the Lord always.” (Philip. i. 18, and iv. 4.) For sinful pleasure is attended with shame and condemnation; it is indulged in secret, and is attended with infinite uneasiness. But from all these the true pleasure is exempt. This then let us pursue, that we may attain those good things to come, through the grace and mercy of our Lord Jesus Christ, to whom, &c.

ΟΜΙΛΙΑ Βʹ. Τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου: ὧν τινες ἀστοχήσαν τες, ἐξετράπησαν εἰς ματαιολογίας, θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται. αʹ. Οὐδὲν οὕτω λυμαίνεται τὸ τῶν ἀνθρώπων γένος, ὡς τὸ φιλίας καταφρονεῖν, καὶ μὴ μετὰ πολλῆς αὐτὴν κατορθοῦν τῆς σπουδῆς: ὥσπερ οὖν οὐδὲν πάλιν ὀρθοῖ, ὡς τὸ παντὶ σθένει μεταδιώκειν αὐτήν. Καὶ τοῦτο δηλῶν ὁ Χριστός φησιν, Ἐὰν δύο συμφωνήσωσιν ἐπὶ τὸ αὐτὸ, πᾶν, ὃ ἐὰν αἰτήσωσι, λήψονται: καὶ πάλιν, Ὅταν πληθυνθῇ ἡ ἀνομία, ψυγήσεται ἡ ἀγάπη. Τοῦτο τὰς αἱρέσεις ἔτεκε πάσας. Ἐκ γὰρ τοῦ μὴ φιλεῖν τοὺς ἀδελφοὺς τοὺς ἑαυτῶν ἐφθόνουν εὐδοκιμοῦσιν, ἐκ δὲ τοῦ φθονεῖν ἐφιλάρχουν, ἐκ δὲ τοῦ φιλαρχεῖν αἱρέσεις ἔτεκον. Διὰ τοῦτο καὶ ὁ Παῦλος εἰπὼν, Ἵνα παραγγείλῃς τισὶ μὴ ἑτεροδιδασκαλεῖν, καὶ τὸν τρόπον ὑφηγεῖται, καθ' ὃν τοῦτο γενέσθαι δυνατόν. Τίς δ' οὖν οὗτός ἐστιν; Ἡ ἀγάπη. Ὥσπερ οὖν ὅταν λέγῃ, Τέλος νόμου Χριστὸς, τουτέστι, συμπλήρωμα, καὶ τοῦτο ἐκείνων ἔχεται, οὕτως ἡ παραγγελία αὕτη ἐνέχεται τῇ ἀγάπῃ. Τέλος ἰατρείας ὑγεία: ὥστε ὑγείας οὔσης, οὐ πολλῆς δεῖ κατασκευῆς: καὶ ἀγάπης οὔσης, οὐ πολλῆς δεῖ παραγγελίας. Ἀγάπην δὲ ποίαν φησί; Τὴν εἰλικρινῆ, οὐ τὴν μέχρι ῥημάτων, ἀλλὰ τὴν ἀπὸ διαθέσεως, καὶ γνώμης καὶ τοῦ συναλγεῖν, Ἐκ καθαρᾶς, φησὶ, καρδίας: ἤτοι περὶ πολιτείας φησὶν ὀρθῆς, ἢ περὶ γνησίας φιλίας. Ποιεῖ γὰρ καὶ βίος ἀκάθαρτος σχίσματα: Πᾶς γὰρ ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς. Ἔστι γὰρ φιλία καὶ ἡ τῶν φαύλων, οἷον καὶ λῃσταὶ λῃστὰς φιλοῦσιν, καὶ ἀνδροφόνοι ἀνδροφόνους: ἀλλ' οὐκ ἔστι τοῦτο ἀπὸ συνειδήσεως ἀγαθῆς, ἀλλ' ἀπὸ φαύλης, οὐδ' ἐκ καθαρᾶς καρδίας, ἀλλ' ἐξ ἀκαθάρτου, οὐδὲ ἐκ πίστεως ἀνυποκρίτου, ἀλλ' ἐπιπλάστου καὶ ὑποκεκριμένης. Πίστις γὰρ τὸ ἀληθὲς δείκνυσιν: ἀπὸ δὲ πίστεως εἰλικρινοῦς ἡ ἀγάπη τίκτεται: ὁ γὰρ ὄντως εἰς Θεὸν πιστεύων, οὐκ ἀνέχεταί ποτε ταύτην ἀφεῖναι. Ὧν τινες, φησὶν, ἀστοχήσαντες, ἐξετράπησαν εἰς ματαιολογίας. Καλῶς εἶπεν, Ἀστοχήσαντες: τέχνης γὰρ δεῖ, ὥστε εὐθέα βάλλειν, καὶ μὴ ἔξω τοῦ σκοποῦ. Ὥστε ὑπὸ τοῦ Πνεύματος εὐθύνεσθαι: πολλὰ γὰρ τὰ τῆς εὐθείας παρεκτρέποντα: καὶ δεῖ πρὸς ἓν ὁρᾷν. Θέλοντες, φησὶν, εἶναι νομοδιδάσκαλοι. Ὁρᾷς καὶ ἄλλην αἰτίαν, τὴν τῆς φιλαρχίας; Διὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγεν, Ὑμεῖς δὲ μηδένα καλέσητε Ῥαββί: καὶ πάλιν ὁ Ἀπόστολος, Οὐδὲ γὰρ αὐτοὶ τὸν νόμον φυλάσσουσιν, ἀλλ' ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. Τοῦ ἀξιώματος ἐφίενται, φησί: διὰ τοῦτο πρὸς τὴν ἀλήθειαν οὐχ ὁρῶσι. Μὴ νοοῦντες, φησὶ, μήτε ἃ λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται. Ἐνταῦθα διαβάλλει αὐτοὺς, ὡς οὐκ εἰδότας τὸν τοῦ νόμου σκοπὸν, οὐδὲ τὸν καιρὸν μέχρι τίνος κύριον αὐτὸν εἶναι ἐχρῆν. Πῶς οὖν, εἰ ἐξ ἀγνοίας, ἁμάρτημα τοῦτο λέγεις; Ὅτι οὐ διὰ τὸ θέλειν νομοδιδασκάλους εἶναι μόνον, ἀλλὰ καὶ διὰ τὸ μὴ κατέχειν τὴν ἀγάπην τοῦτο ἔπαθον: ἄλλως δὲ καὶ ἡ ἄγνοια ἐκ τούτων ἐτέχθη. Ὅταν γὰρ ἡ ψυχὴ πράγμασιν ἑαυτὴν ἐκδῷ σαρκικοῖς, πηροῦται αὐτῆς τὸ διορατικόν: ἐκπεσοῦσα δὲ τῆς ἀγάπης ἐμπίπτει εἰς φιλονεικίαν, καὶ πηροῦται τὸ τῆς διανοίας ὄμμα. Ὁ γὰρ ὑπό τινος ἐπιθυμίας τούτων τῶν προσκαίρων κατεχόμενος, μεθύων τῷ πάθει, τῆς ἀληθείας οὐκ ἂν γένοιτο κριτὴς ἀδέκαστος. Οὐκ ἴσασι, φησὶ, περὶ τίνων διαβεβαιοῦνται. Εἰκὸς γὰρ ἦν αὐτοὺς περὶ τοῦ νόμου φθέγγεσθαι, καὶ πολλὰ περὶ καθαρσίων καὶ τῶν ἄλλων τῶν σωματικῶν λέγειν. Εἶτα ἀφεὶς ἐκεῖνα ἐλέγξαι, ὡς οὐδὲν ὄντα ἢ σκιὰν τῶν πνευματικῶν καὶ ὑπογραμμὸν, ὃ μᾶλλον προσηνέστερον ἦν, τοῦτο ἐργάζεται. Ποῖον δὴ τοῦτο; Ἐπαινεῖ τὸν νόμον, νόμον ἐνταῦθα τὸν δεκάλογον καλῶν. Ἀπὸ δὲ τούτου κἀκεῖνα ἐξέβαλεν. Εἰ γὰρ ταῦτα αὐτὰ κολάζει τοὺς παραβάτας, καὶ ἄχρηστα ἡμῖν γίνεται, πολλῷ μᾶλλον ἐκεῖνα. Οἴδαμεν δὲ, φησὶν, ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται, εἰδὼς, τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται. Καλὸς, φησὶ, καὶ οὐ καλός. Τί δαὶ, φησίν; ἐὰν μὴ νομίμως τις χρῆται, οὐκ ἔστι καλός; Καὶ οὕτω καλός: ἀλλ' ὃ λέγει τοῦτό ἐστιν: ὅταν ἐκπληροῖ αὐτὸν δι' ἔργων: τὸ γὰρ, Ἐάν τις αὐτῷ νομίμως χρῆται, τοῦτό ἐστιν ἐνταῦθα σημαῖνον. Ὅταν δὲ ἐξηγῶνται μὲν αὐτὸν διὰ ῥημάτων, διὰ δὲ τῶν ἔργων παραβαίνωσι, τοῦτό ἐστιν ἀνόμως χρῆσθαι: χρῆται μὲν γὰρ καὶ οὗτος, ἀλλ' οὐκ εἰς οἰκείαν ὠφέλειαν. Ἔστι καὶ ἄλλο πρὸς τούτῳ εἰπεῖν. Ποῖον δὴ τοῦτο; Οἷον ἐὰν νομίμως χρήσῃ τῷ νόμῳ, παραπέμπει σε πρὸς τὸν Χριστόν. Ὅταν γὰρ αὐτοῦ σκοπὸς ᾖ δικαιῶσαι τὸν ἄνθρωπον, μὴ δύνηται δὲ, παραπέμπει πρὸς τὸν δυνάμενον. Καὶ ἄλλως δὲ νομίμως χρήσασθαι τῷ νόμῳ ἔστιν, ὅταν ἐκ πολλῆς αὐτὸν φυλάττῃς τῆς περιουσίας. Τί δέ ἐστιν, ἐκ περιουσίας; Ὥσπερ τῷ χαλινῷ, φησὶν, εὐτάκτως κέχρηται, οὐχ ὁ σκιρτῶν ἵππος, οὐδ' ὁ δάκνων, ἀλλ' ὁ ἁπλῶς αὐτὸν περικείμενος σχήματος ἕνεκεν: οὕτω καὶ νόμῳ νομίμως χρῆται ὁ μὴ διὰ τὴν ἐκ τῶν γραμμάτων ἀνάγκην σωφρονῶν. Τίς δὲ αὐτῷ νομίμως χρήσεται; Ὁ εἰδὼς, ὅτι οὐ δεῖται αὐτοῦ. Ὁ γὰρ πρὸς τοσοῦτον ἀρετῆς φθάσας, ὥστε μὴ διὰ τὸν ἐκείνου φόβον αὐτὸν κατορθοῦν, ἀλλὰ διὰ τὴν ἀρετὴν, οὗτος νομίμως χρῆται αὐτῷ καὶ ἀσφαλῶς: ἐάν τις αὐτῷ οὕτω χρῆται, ὡς μὴ φοβούμενος αὐτὸν, ἀλλὰ τῆς ἐκεῖ τιμωρίας κειμένης μᾶλλον τὴν κατάγνωσιν ἔχων πρὸ ὀφθαλμῶν. Καὶ ἄλλως δὲ δίκαιον ἐνταῦθα καλεῖ τὸν κατωρθωκότα τὴν ἀρετήν. Ἐκεῖνος τοίνυν κέχρηται τῷ νόμῳ καλῶς, ὁ μὴ καταξιῶν ἀπ' αὐτοῦ παιδεύεσθαι. βʹ. Ὥσπερ γὰρ αἱ στιγμαὶ τῶν γραμμάτων τοῖς παισὶ κεῖνται, ὁ δὲ τὰ ἀπ' αὐτῶν πληρῶν μὴ ἐξ αὐτῶν, ἀλλ' ἐξ ἑτέρων, μείζονος ἐπιστήμης ἂν εἴη ἔμπειρος, καὶ κρεῖττον μᾶλλον κέχρηται τοῖς γράμμασιν: οὕτως ὁ ὑπὲρ τὸν νόμον, οὐ παιδαγωγεῖται τῷ νόμῳ. Ὁ γὰρ μὴ ἀπὸ τοῦ φόβου αὐτὸν πληρῶν, ἀλλ' ἀπὸ τῆς κατὰ τὴν ἀρετὴν ἐπιθυμίας, πλειόνως οὗτος μάλιστα αὐτὸν κατορθοῖ. Οὐ γὰρ ὁμοίως ὁ κόλασιν δεδοικὼς, καὶ ὁ τιμῆς ἐφιέμενος τὸν νόμον πληροῖ: οὐχ ὁμοίως ὁ ὑπὸ τὸν νόμον ὢν, καὶ ὁ ὑπὲρ τὸν νόμον: τὸ γὰρ ὑπὲρ νόμον ζῆσαι, τοῦτό ἐστι νομίμως χρῆσθαι, Νόμῳ γὰρ ἐκεῖνος χρῆται καλῶς καὶ φυλάττει, ὁ μείζονα τοῦ νόμου κατορθῶν, ὁ μὴ καταξιῶν παιδευτὴν αὐτὸν ἔχειν. Ὁ γὰρ νόμος, ὡς τὰ πολλὰ, κακῶν ἀπαγόρευσίς ἐστι: δίκαιον δὲ οὐ ποιεῖ τοῦτο, ἀλλὰ καὶ ἀγαθῶν ἐργασία. Ὥστε ὅσοι κακῶν ἀπέχονται ὡς δοῦλοι, οὗτοι οὐ πληροῦσιν αὐτοῦ τὸν σκοπόν: διὰ γὰρ τοῦτο κεῖται, ἵνα παράβασιν κολάζῃ. Ὥστε καὶ ἐκεῖνοι κέχρηνται αὐτῷ, ἀλλ' ἐν τῷ κόλασιν δεδοικέναι. Θέλεις γὰρ, φησὶ, μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει: ὡς ἂν εἴποι τις: Μόνοις γὰρ τοῖς πονηροῖς τιμωριῶν διαγορευτικός ἐστι: τῷ δὲ στεφάνων ἄξια ποιήσαντι ποῦ χρήσιμος ὁ νόμος; ὥσπερ οὖν ὁ ἰατρὸς τῷ τραῦμά τι ἔχοντι, οὐ τῷ ὑγιαίνοντι, οὐδὲ τῷ καλῶς διακειμένῳ. Ἀνόμοις δὲ, φησὶ, καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς. Ἀνόμους Ἰουδαίους καλεῖ, τοὺς αὐτοὺς δὲ καὶ ἀνυποτάκτους. Ὁ νόμος, φησὶν, ὀργὴν κατεργάζεται. Τοῦτο πρὸς τοὺς ποιοῦντας τὸ κακόν. Τί δὲ πρὸς τὸν τιμῆς ἄξιον; Διὰ νόμου, φησὶν, ἐπίγνωσις ἁμαρτίας. Τί δαὶ πρὸς τὸν δίκαιον; Δικαίῳ, φησὶ, νόμος οὐ κεῖται. Διὰ τί; Ὅτι κολάσεώς ἐστιν ἐκτὸς, καὶ ὅτι οὐ περιμένει τὰ πρακτέα παρ' ἐκείνου μαθεῖν, ἔχων ἔνδον ὑπαγορεύουσαν τὴν τοῦ Πνεύματος χάριν. Νόμος γὰρ ἐδόθη, ἵνα τῷ φόβῳ κολάζωνται καὶ τῇ ἀπειλῇ. Οὐ δεῖ τοίνυν χαλινοῦ ἐπὶ τὸν εὐήνιον ἵππον, οὐδὲ παιδαγωγίας ἐπὶ τὸν οὐ δεόμενον παιδαγωγοῦ. Ἀνόμοις δὲ, φησὶ, καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατραλοίαις καὶ μητραλοίαις. Καὶ οὐ μέχρι τούτου ἔστη, οὐδὲ μέχρι τῶν ἁμαρτημάτων μόνον, ἀλλὰ καὶ κατ' εἶδος ἐπεξῆλθε τὰ ἁμαρτήματα, ὥστε πεῖσαι ἐπαισχυνθῆναι τὴν τοῦ νόμου ἐπιστασίαν. Εἶτα καταλέξας κατ' εἶδος, εἶπε καὶ κατὰ παράλειψιν, καίτοι καὶ τὰ εἰρημένα ἱκανὰ ἦν ἀπαγαγεῖν. Περὶ τίνων οὖν ταῦτά φησι; Περὶ Ἰουδαίων: οὗτοι γὰρ καὶ πατραλοῖαι καὶ μητραλοῖαι, καὶ αὐτοὶ καὶ βέβηλοι καὶ ἀνόσιοι: τούτους γὰρ αἰνίττεται, Ἀσεβέσιν, εἰπὼν, καὶ ἁμαρτωλοῖς. Τοιούτων δὲ ὄντων αὐτῶν ἀναγκαίως καὶ ὁ νόμος ἐδόθη. Εἰπὲ γάρ μοι, οὐχὶ συνεχῶς εἰδώλοις προσεκύνουν; οὐ τὸν Μωϋσέα ἐλίθαζον; οὐ φόνων αὐτῶν αἱ χεῖρες ἔγεμον συγγενικῶν; οὐχὶ ἄνω καὶ κάτω ταῦτα αὐτοῖς ἐγκαλοῦσιν οἱ προφῆται; Τοῖς δὲ τὰ ἐν οὐρανῷ φιλοσοφοῦσι περιττὰ ταῦτα. Πατραλοίαις, φησὶ, καὶ μητραλοίαις, ἀνδροφόνοις, πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τε ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται. Καλῶς εἶπε, Τῇ ὑγιαινούσῃ διδασκαλίᾳ. Ἐκεῖνα γὰρ πάντα πάθη ψυχῆς ἦν διεφθαρμένης. Κατὰ τὸ Εὐαγγέλιον, φησὶ, τῆς δόξης τοῦ μακαρίου Θεοῦ, ὃ ἐπιστεύθην ἐγώ. Ὥστε καὶ νῦν ἐπὶ βεβαιώσει τοῦ Εὐαγγελίου δεῖ νόμου: τοῖς μέντοι πειθομένοις οὐ δεῖ. Εὐαγγέλιον δὲ δόξης αὐτὸ καλεῖ, δι' οὐδὲν ἕτερον, ἀλλ' ἢ διὰ τοὺς αἰσχυνομένους ἐπὶ τοῖς διωγμοῖς, καὶ ἐπὶ τῷ πάθει τοῦ Χριστοῦ. Τῶν τε οὖν ἄλλων ἕνεκεν καὶ τούτων αὐτῶν Εὐαγγέλιον δόξης εἴρηκε, δηλῶν ὅτι δόξα ἐστὶ τὸ πάθος τοῦ Χριστοῦ: ἢ καὶ τὰ μέλλοντα αἰνίττεται. Εἰ γὰρ τὰ παρόντα αἰσχύνης γέμει καὶ ὀνειδῶν, ἀλλὰ τὰ μέλλοντα οὐ τοιαῦτα: τὸ δὲ Εὐαγγέλιον μελλόντων ἐστὶν, οὐ παρόντων. Πῶς οὖν ὁ ἄγγελος, Ἰδοὺ εὐαγγελίζομαι ὑμῖν, ὅτι ἐτέχθη ὑμῖν Σωτήρ; Ὅτι τεχθεὶς ἔμελλε τοῦτο γίνεσθαι: οὐ γὰρ ἅμα ἐγεννήθη, εἰργάζετο τὰ σημεῖα. Κατὰ τὸ Εὐαγγέλιον, φησὶ, τῆς δόξης τοῦ μακαρίου Θεοῦ. _Τῆς δόξης: ἢ τὴν λατρείαν φησὶ τοῦ Θεοῦ, ἢ ὅτι εἰ τὰ παρόντα πάντα ἐμπέπλησται τῆς δόξης αὐτοῦ, πολλῷ δὲ μᾶλλον τὰ μέλλοντα: ὅταν τεθῶσι, φησὶν, ὑπὸ τοὺς πόδας αὐτοῦ οἱ ἐχθροὶ αὐτοῦ: ὅταν ἀντικείμενον ᾖ μηδὲν, ὅταν ἴδωσιν οἱ δίκαιοι πάντα τὰ μακαριστὰ ἐκεῖνα, ἃ μήτε ὀφθαλμὸς εἶδε, μήτε οὖς ἤκουσε, μήτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη. Θέλω γὰρ, φησὶν, ἵν' ὅπου εἰμὶ ἐγὼ, καὶ οὗτοι ὦσιν, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν, ἣν ἔδωκάς μοι. Μάθωμεν τίνες ἄρα οὗτοί εἰσι, καὶ μακαρίσωμεν αὐτοὺς, ἐννοοῦντες ὅσων ἀπολαύσονται τότε ἀγαθῶν, ὅσης μεθέξουσι δόξης, ὅσου φωτός. Ἡ μὲν γὰρ ἐνταῦθα δόξα οὐδαμινή τέ ἐστι καὶ ἄστατος: κἂν παραμείνῃ δὲ, ἕως τελευτῆς παραμένει, καὶ λοιπὸν παντελῶς σβέννυται: Οὐ γὰρ συγκαταβήσεται αὐτῷ, φησὶν, ἡ δόξα αὐτοῦ ὀπίσω αὐτοῦ: πολλοῖς δὲ οὐδὲ ἐνταῦθα μέχρι τέλους παρέμεινε: περὶ δὲ ἐκείνης οὐκ ἔστιν ὑποπτεῦσαί τι τοιοῦτον, ἀλλὰ πᾶν τοὐναντίον, ὅτι μένει, καὶ οὐδὲ τέλος ἕξει ποτέ. Τοιαῦτα γὰρ τὰ τοῦ Θεοῦ, μόνιμα καὶ μεταβολῆς κρείττω πάσης καὶ τέλους. Οὐ γάρ ἐστιν ἡ δόξα τότε ἐκ τῶν ἔξω, ἀλλ' ἐκ τῶν ἔνδον: οἷόν τι λέγω: Οὐκ ἀπὸ ἱματίων πολυτελῶν, οὐκ ἀπὸ πλήθους θεραπόντων, οὐκ ἀπὸ ὀχημάτων ἡ δόξα τότε γίνεται, ἀλλὰ τούτων χωρὶς αὐτὸς ὁ ἀνὴρ ἠμφίεσται τὴν δόξαν. Νῦν μὲν γὰρ, ἂν ταῦτα ἀπῇ, γυμνὸς τῆς δόξης ἔσται, ἐκεῖ δὲ οὐχ οὕτως. Ἐν γοῦν βαλανείοις γυμνοὺς ὁρῶμεν ἐντίμους καὶ ἀτίμους, ὁρῶμεν δὲ καὶ φαύλους. Τῶν ἐν ἀγοραῖς πολλοὶ γοῦν πολλάκις ἐκινδύνευσαν, τῶν παίδων αὐτοὺς κατά τινα χρείαν ἀπολιπόντων: ἐκεῖ δὲ μεθ' ἑαυτοῦ τὴν δόξαν ἔχει πανταχοῦ. Καὶ καθάπερ οἱ ἄγγελοι, ὅπουπερ ἂν φανῶσιν, ἐν ἑαυτοῖς τὴν δόξαν ἔχουσιν, οὕτω καὶ οἱ ἅγιοι: μᾶλλον δὲ καθάπερ ὁ ἥλιος οὐ δεῖται ἱματίου, οὐ δεῖται ἑτέρου τινὸς, ἀλλ' ἅμα τε ἐφάνη καὶ τὴν ἑαυτοῦ δόξαν ἐξέλαμψεν, οὕτω καὶ τότε ἔσται. γʹ. Μεταδιώκωμεν τοίνυν τὴν δόξαν ἐκείνην, ἧς οὐδὲν αἰδεσιμώτερον: καταλείπωμεν ταύτην, ἧς οὐδὲν οὐδαμινώτερον. Ἐν περιβολῇ, φησὶν, ἱματίων μὴ καυχήσῃ. Ταῦτα ἄνωθεν προελέγετο τοῖς νηπίοις. Καὶ γὰρ ὁ ὀρχηστὴς καὶ ἡ πόρνη καὶ ὁ σκηνικὸς χαριέστερά σου ἠμφίεσται καὶ πολυτελέστερα. Καὶ χωρὶς δὲ τούτων, καυχᾶσαι ἐπὶ πράγματι, ᾧ ἂν ἐπίθωνται σῆτες, ἀπεστέρησάν σε τῆς ἀπολαύσεως. Ὁρᾷς πῶς ἀβέβαιόν ἐστι πρᾶγμα, ἡ τοῦ παρόντος βίου δόξα; Καυχᾷ ἐπὶ πράγματι, ὃ σκώληκες τίκτουσι, καὶ ἀπολλύουσι: λέγονται γὰρ Ἰνδικά τινα ζωΰφια εἶναι, ὅθεν τὰ νήματα ταῦτα κατασκευάζεται. Κτῆσαι ἱμάτιον, εἰ βούλει, τὸ ἐκ τῶν ἄνωθεν ὑφαντὸν, τὴν περιβολὴν τὴν θαυμασίαν καὶ λαμπρὰν, τὸν ἱματισμὸν τὸν διάχρυσον ὄντως. Ἐκεῖνος ὁ χρυσὸς οὐκ ἀπὸ μετάλλων ἐστὶν, ἃ καταδίκων χεῖρες ὤρυξαν, ἀλλ' ἀπὸ ἀρετῆς τίκτεται. Περιβάλωμεν ἑαυτοὺς ἐκείνῃ τῇ στολῇ, ἣν οὐκ ἄνθρωποι πένητες καὶ δοῦλοι κατασκευάζουσιν, ἀλλ' αὐτὸς ὁ Δεσπότης. Ἀλλὰ ἐρεῖς ὅτι κατέσπαρται τῷ ἱματίῳ τούτῳ χρυσός; Καὶ τί τοῦτο πρὸς σέ; τὸν γὰρ ἐργασάμενον πάντες θαυμάζουσιν, οὐ τὸν περικείμενον: ἐκείνου γὰρ ὄντως τὸ θαῦμα. Ὥσπερ γὰρ ἐπὶ τῶν ἱματίων τῶν λιτῶν οὐ τὸ ξύλον, ἐν ᾧ ἐντέταται τὸ ἱμάτιον ἐπὶ τὸ κναφεῖον, θαυμάζομεν, ἀλλὰ τὸν ἐργαζόμενον, καίτοι ξύλον αὐτὰ φορεῖ, καὶ ξύλῳ ἐνδέδεται. Ὥσπερ οὖν ἐκεῖνα οὐ χρείας ἕνεκεν ἐνδέδεται, οὕτως οὐδὲ αὗται, ἀλλὰ τῆς τοῦ ἱματίου χρείας, ἵνα τινάσσηται, φησὶν, ἵνα μὴ σητὶ κατατείνηται. Πῶς οὖν οὐκ ἐσχάτης τοῦτο ἀνοίας ἐστὶν, ὑπὲρ τοῦ μηδενὸς τοσαύτην ποιεῖσθαι σπουδὴν, καὶ πάντα μηχανᾶσθαι, καὶ τὴν ἑαυτῶν προδιδόναι σωτηρίαν, καὶ τῆς γεέννης καταφρονεῖν, καὶ εἰς Θεὸν ὑβρίζειν, καὶ περιορᾷν τὸν Χριστὸν πεινῶντα; Τί ἄν τις εἴποι τὴν τῶν ἀρωμάτων πολυτέλειαν, τῶν Ἰνδικῶν, τῶν Ἀραβικῶν, τῶν Περσικῶν. τῶν ξηρῶν, τῶν ὑγρῶν, τῶν μύρων, τῶν θυμιαμάτων, ἅπερ ἅπαντα δαπάνην ἔχει πολλὴν καὶ ἀνόητον; Τί μυρίζεις, ὦ γύναι, τὸ σῶμα ἔσωθεν ἀκαθαρσίας γέμον; τί περὶ τὸ δυσῶδες ἀναλίσκῃ, καὶ ταυτὸ ποιεῖς, ὥσπερ ἂν εἴ τις ἐπιβάλοι βορβόρῳ μύρον, ἢ πλίνθῳ διαβρέχοι βάλσαμον; Ἔστιν, εἰ βούλει, μύρον, ἔστιν ἄρωμα, ᾧ δυνήσῃ χρῖσαι τὴν ψυχὴν, οὐκ ἐξ Ἀραβίας, οὐδὲ ἐξ Αἰθιοπίας, οὐδ' ἀπὸ Περσίδος, ἀλλ' ἐξ αὐτοῦ φερόμενον τοῦ οὐρανοῦ, πωλούμενον οὐ χρυσίου, ἀλλὰ προαιρέσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου. Τοῦτο ἀγόρασαι τὸ μύρον, οὗ ἡ ὀσμὴ τὴν οἰκουμένην ἐμπλῆσαι δύναται: τούτου ἀπέπνεον οἱ ἀπόστολοι: Ὀσμὴ γάρ ἐσμεν εὐωδίας, φησὶν, οἷς μὲν εἰς θάνατον, οἷς δὲ εἰς ζωήν. Τί δὴ τοῦτό ἐστιν; Ὅτι καὶ ὗς ἀποπνίγεσθαι λέγεται ἀπὸ τῆς εὐωδίας. Οὐ τὸ σῶμα δὲ μόνον τῶν ἀποστόλων, ἀλλὰ καὶ τὰ ἱμάτια τοῦ μύρου τοῦ πνευματικοῦ ἀπέπνεον. Οὕτω γὰρ ἔπνει καλὸν τὰ ἱμάτια Παύλου, ὡς δαίμονας ἀπελαύνειν. Ποίου φύλλου, ποίας κασίας, ποίας σμύρνης οὐχὶ καὶ ἡδίων καὶ χρησιμωτέρα αὕτη ἡ εὐωδία; Εἰ γὰρ δαίμονας ἀπήλαυνε, τί οὐκ ἂν ἕτερον εἰργάσατο; Τοῦτο κατασκευάζωμεν τὸ μύρον: κατασκευάζει δὲ αὐτὸ δι' ἐλεημοσύνης ἡ πνευματικὴ χάρις. Τούτου καὶ ἐκεῖ ἀπελθόντες μέλλομεν ἀποπνεῖν, καὶ τοὺς ἁγίους πρὸς ἑαυτοὺς ἐπιστρέφειν: καὶ καθάπερ ἐνταῦθα πάντας ἐπιστρέφουσιν οἱ ἀνακεχρωσμένοι ταῖς εὐωδίαις, κἄν τε εἰς βαλανεῖον, κἄν τε εἰς ἐκκλησίαν, κἄν τε εἰς ἕτερον πολυάνθρωπον τόπον ἀπέλθῃ ὁ τοῦτο ἀποπνέων, πάντες αὐτοῦ ἐξαρτῶνται, καὶ πάντες ἐπιστρέφονται: οὕτω καὶ ἐν ἐκείνῳ τῷ κόσμῳ τῶν ἀποπνεουσῶν ψυχῶν τῆς πνευματικῆς εὐωδίας εἰσιουσῶν, πάντες ὑπεξίστανται καὶ παραχωροῦσι. Καὶ ἐνταῦθα δὲ καὶ δαίμονες καὶ κακίαι πᾶσαι προσελθεῖν οὐ τολμῶσιν οὐδὲ ὑπομένουσιν: ἀποπνίγονται γάρ. Ἐκεῖνο τοίνυν τὸ ἄρωμα περιθώμεθα. Τοῦτο μὲν γὰρ καὶ βλακείας δόξαν ἡμῖν περιτίθησιν, ἐκεῖνο δὲ ἀνδρείας καὶ θαύματος ὄντως: καὶ παῤῥησίαν δὲ ἡμῖν παρέχει πολλήν. Τοῦτο τὸ ἄρωμα οὐ γῆ ἀναδίδωσιν, ἀλλ' ἀρετὴ τίκτει, οὐ μαραίνεται, ἀλλ' ἀνθεῖ: τοῦτο τιμίους τοὺς ἔχοντας ποιεῖ. Τούτῳ χριόμεθα, ὅταν βαπτιζώμεθα: τότε καλὸν ἀποπνέομεν. Τὸ δὲ καὶ τὸ ἑξῆς τούτου ἀποπνεῖν, τῆς ἡμῶν ἐστι σπουδῆς. Διὰ τοῦτο καὶ τὸ παλαιὸν μύρῳ ἐχρίοντο οἱ ἱερεῖς, τῆς ἀρετῆς σύμβολον διδόντες, ὅτι τὸν ἱερέα καλὸν ἀποπνεῖν δεῖ. Τῆς δὲ ἁμαρτίας οὐδέν ἐστι δυσωδέστερον. Ὅρα αὐτῆς πῶς διαγράφει τὴν φύσιν ὁ προφήτης. Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου. Ὄντως γὰρ σηπεδόνος χείρων ἐστὶ καὶ δυσωδεστέρα ἡ ἁμαρτία. Τί γὰρ, εἰπέ μοι, πορνείας δυσωδέστερον; Εἰ δὲ μὴ αἰσθάνῃ ἐργαζομένης, ἐννόησόν μοι τίς ἡ ἁμαρτία μετὰ τὴν ἐργασίαν, καὶ τότε αὐτῆς ὄψει τὴν δυσωδίαν, τότε τὴν προστριβεῖσαν ἀκαθαρσίαν, τότε τὸ ἄγος, τότε τὸ μύσος. Τοιαύτη πᾶσα ἁμαρτία: πρὶν ἢ μὲν ἐργασθῆναι, ἔχει τινὰ ἡδονὴν, μετὰ δὲ τὸ τελεσθῆναι τὸ μὲν ἡδὺ παύεται καὶ μαραίνεται, τὸ δὲ λυπηρὸν καὶ κατηφὲς ἐπεισέρχεται. Ἡ δὲ δικαιοσύνη τοὐναντίον: παρὰ μὲν τὴν ἀρχὴν ἔχει τοὺς πόνους, πρὸς δὲ τῷ τέλει τὴν ἡδονὴν καὶ τὴν ἀνάπαυσιν. Οὐδὲ ἐκεῖ μὲν οὖν ἡ ἡδονὴ ἡδονὴ γίνεται, τῇ προσδοκίᾳ τῆς αἰσχύνης καὶ τῆς τιμωρίας: καὶ ἐνταῦθα δὲ πάλιν οὐδὲ ὁ πόνος πόνος τῇ ἐλπίδι τῶν ἀμοιβῶν. Τί δὴ ἡ μέθη, εἰπέ μοι; οὐκ ἐν τῷ πίνειν μόνον ἔχει τὴν ἡδονήν; μᾶλλον δὲ οὐδ' ἐν τῷ πίνειν. Ὅταν γὰρ εἰς ἀναισθησίαν ἐμπέσῃ, καὶ μηδένα τῶν παρόντων βλέπῃ, ἀλλὰ τῶν μαινομένων χεῖρον διακέηται, ποία λοιπὸν ἡδονή; Μᾶλλον δὲ οὐδὲ ἐν αὐτῇ τῇ πορνείᾳ ἡδονή τίς ἐστιν. Ὅταν γὰρ ὑπὸ πάθους ἡ ψυχὴ κατεχομένη τὴν κρίσιν ἀφαιρῆται, ποία αὕτη ἡδονή; Εἰ δὲ τοῦτο, καὶ ψῶρα ἡδονή. Ἡδονὴν δὲ ἐκείνην ἐγὼ εἴποιμι ἂν τὴν ἀληθῆ, ὅταν μὴ ᾖ ἐν πάθει ἡ ψυχὴ κατατεινομένη ὑπὸ τοῦ σώματος καὶ διασπωμένη. Ποία γὰρ αὕτη ἡδονὴ, τρίζειν ὀδόντας, διαστρέφειν ὀφθαλμοὺς, γαργαλίζεσθαι καὶ θερμαίνεσθαι πέρα τοῦ δέοντος; Οὕτω δὲ οὐκ ἔστιν ἡδονὴ, ὅτι σπεύδομεν αὐτῆς ἀπαλλαγῆναι ταχέως, καὶ ἀπαλλαγέντες ἀλγοῦμεν. Εἰ ἡδονή ἐστι, μὴ ἀπαλλάττου αὐτῆς, ἀλλὰ μένε ἐν τῇ ἡδονῇ. Ὁρᾷς ὅτι ὄνομά ἐστι μόνον ἡδονῆς; Ἀλλ' οὐ τὰ παρ' ἡμῖν τοιαῦτα, ἀλλ' ὄντως ἐστὶν ἡδέα, οὐ μετὰ φλογὸς ἔχοντα τὴν ἡδονὴν, ἀλλ' ἐλευθέραν ἀφιέντα τὴν ψυχὴν, καὶ εὐφραίνοντα καὶ διαχέοντα. Τοιαύτη ἦν ἡ Παύλου ἡδονὴ λέγοντος, Ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι: καὶ, Χαίρετε ἐν Κυρίῳ πάντοτε. Ἐκείνη γὰρ καὶ αἰσχύνην ἔχει καὶ κατάγνωσιν, ἐκείνη καὶ λάθρα γίνεται, καὶ μυρίων ἐμπέπλησται ἀηδιῶν: αὕτη δὲ πάντων τούτων ἀπήλλακται. Ταύτην οὖν μεταδιώκωμεν, ἵνα τῶν μελλόντων 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.