Homily XXIV.

2 Cor. xi. 13

For such are false apostles, deceitful workers, fashioning themselves into Apostles of Christ.

What sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, “false apostles?” ‘Yes,’ he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. “Deceitful workers,” for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. ‘And yet,’ saith one, ‘they take no money.’ That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, “that wherein they glory, they may be found even as we:” (ver. 12.) in what follows, however, he hinted it more plainly, saying, “If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him.” (ver. 20.) But at present he accuses them on another account, saying, “fashioning themselves.” They had only a “fashion;” the skin of the sheep was but outside clothing588    ἐπικεἵται..

Ver. 14, 15. “And no marvel; for if even Satan fashioneth himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?”

So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do any thing, no marvel that the disciples also follow. But what is “an angel of light?” That hath free liberty to speak, that standeth near to God. For there are also angels of darkness; those which be the devil’s, those dark and cruel ones. And the devil hath deceived many so, fashioning himself “into,” not becoming, “an angel of light.” So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil589    διαβολικὸν. as to do things for display. But what is “a ministry of righteousness?” That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? “By their works,” as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison. And when about again to enter upon his own praises, he first accuses them, in order to show that such an argument was forced upon him, lest any should accuse him for speaking about himself, and says,

Ver. 16. “Again I say.”  For he had even already used much preparatory corrective: ‘But nevertheless I am not contented with what I have said, but I say yet again,’

“Let no man think me foolish.” For this was what they did—boasted without a reason.—But observe, I pray you, how often, when about to enter upon his own praises, he checks himself590    ἀνακρούεται.. ‘For indeed it is the act of folly,’ he says, ‘to boast: but I do it, not as playing the fool, but because compelled. But if ye do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task591    παραιτήσομαι..’ Seest thou how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, ‘that I may glory.’ And when about to do “a little,” again he uses yet another deprecatory expression592    παραιτήσει., saying,

Ver. 17. “That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying.”

Seest thou how glorying is not “after the Lord?” For He saith, “When ye shall have done all, say, We are unprofitable servants.” (Luke xvii. 10.) Howbeit, by itself indeed it is not “after the Lord,” but by the intention it becomes so. And therefore he said, “That which I speak,” not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not ‘after the Lord,’ has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression?  Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. “But as in foolishness.” Before he says, “Would that ye could bear with me in a little foolishness,’’ (ver. 4.) but now “as in foolishness;” for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, “in this confidence of glorying.” In this particular he means: just as in another place he said, “that we be not put to shame,” and added, “in this confidence of glorying.” (Chap. ix. 4.) And again, in another place, having said, “Or what I purpose do I purpose according to the flesh, that with me there should be the yea yea, and the nay nay?” (Chap. i. 17.) And having shown that he cannot in all cases even fulfil what he promises, because he does not purpose after the flesh, lest any should make this suspicion stretch to the doctrine also, he adds, “But as God is faithful our word towards you was not yea and nay.” (Ibid. 18.)

[2.] And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus,

Ver. 18. “Seeing that many glory after the flesh, I will glory also.”

What is, “after the flesh?” Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings593    οὐδένα., and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, “not after the Lord.” For it is no advantage to be a Hebrew, or any such like things soever. ‘Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.’ Which he does also in another place, saying, “If any man thinketh that he may trust in the flesh, I more:” (Philip. iii. 4.) and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirious of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do. Then leaving those, he empties all his censure upon the Corinthians, saying,

Ver. 19. “For ye bear with the foolish gladly.” ‘So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, “ye bear with the foolish gladly;” he added,

“Being wise yourselves.” For it was a sign of folly to glory, and on such matters. And yet it behoved to rebuke them, and say, ‘Do not bear with the foolish;’ he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them.

Ver. 20. “For ye bear with a man,” he says, “if he devour you.”

How then saidst thou, “that wherein they glory, they may be found even as we?” (ver. 12.) Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term “devour” plainly shows this,

“If a man bring you into bondage.” ‘Ye have given away both your money,’ he says, ‘and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.’ And he makes this plain even before, where he says, “If others partake of this right over you, do not we much more?” (1 Cor. ix. 12.) Then he addeth what is more severe, saying,

“If a man exalt himself.” ‘For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.’

“If a man smite you on the face.” Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,

Ver. 21. “I speak by way of disparagement,” for ye suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.594    Chrysostom takes the clause to refer to the preceding, but most consider it the apostle’s transition to his own glorying, vv. 22–28. C.]

“As though we had been weak.” The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. ‘For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.’ Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. ‘For,’ he says, ‘if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.’

[3.] Seest thou how he lays upon them the whole blame, both of their senseless pride and of what seems to be folly in himself. ‘For not that I may show myself more conspicuous, but that I may set you free from this bitter slavery, am I compelled to glory some little. But it is meet to examine not simply things that are said, but, in addition, the reason also. For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, “Whose ass have I taken, or calf, or shoes? or have I oppressed any of you?” (1 Sam. xii. 3, LXX.) And yet no one finds fault with him. And the reason is because he did not say it by way of setting off himself; but because he was going to appoint a king, he wishes under the form of a defence [of himself] to instruct him to be meek and gentle. And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, (1 Sam. viii. 11–18.) the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spareth them and composeth their king to gentleness. (1 Sam. xii. 5.) Therefore he also takes him to witness. For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better. And therefore also he added, to take down his pride, “If ye will hearken, ye and your king,” (ibid. 14.) such and such good things shall be yours; “but if ye will not hearken, then the reverse of all.” Amos also said, “I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me.” (Amos vii. 14, 15.) But he did not say this to exalt himself, but to stop their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of his own mind the things which he says. Again, another also, to show the very same thing, said, “But truly I am full of power by the spirit and might of the Lord.” (Micah iii. 8.) And David also when he related the matter of the lion and of the bear, (1 Sam. xvii. 34, &c.) spake not to glorify himself, but to bring about a great and admirable end. For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor. And when he cut off Saul’s skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. (1 Sam. xxiv. 4, &c.) It is meet therefore every where to seek for the reason. For he that looks to the advantage of his hearers even though he should praise himself, not only deserves not to be found fault with, but even to be crowned; and if he is silent, then to be found fault with. For if David had then been silent in the matter of Goliath, they would not have allowed him to go out to the battle, nor to have raised that illustrious trophy. On this account then he speaks being compelled; and that not to his brethren, although he was distrusted by them too as well as by the king; but envy stopped their ears. Therefore leaving them alone, he tells his tale to him who was not as yet envious of him.

[4.] For envy is a fearful, a fearful thing, and persuades men to despise their own salvation. In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father. So did Saul invite an evil demon against his own soul; and when he had invited, he again envied his physician. For such is the nature of envy; he knew that he was saved, yet he would rather have perished than see him that saved him had in honor. What can be more grievous than this passion? One cannot err in calling it the devil’s offspring. And in it is contained the fruit of vainglory, or rather its root also; for both these evils are wont mutually to produce each other. And thus in truth it was that Saul even thus envied, when they said, “David smote by ten thousands,” (1 Sam. xviii. 7.) than which what can be more senseless? For why dost thou envy? tell me!  ‘Because such an one praised him?’ Yet surely thou oughtest to rejoice; besides, thou dost not know even whether the praise be true. And dost thou therefore grieve because without being admirable he hath been praised as such? And yet thou oughtest to feel pity. For if he be good, thou oughtest not to envy him when praised, but thyself to praise along with those that speak well of him; but if not such, why art thou galled? why thrust the sword against thyself?  ‘Because admired by men?’ But men to-day are and to-morrow are not. ‘But because he enjoys glory?’ Of what sort, tell me? That of which the prophet says that it is “the flower of grass.” (Is. xl. 6. LXX.) Art thou then therefore envious because thou bearest no burden, nor carriest about with thee such loads of grass? But if he seems to thee to be enviable on this account, then why not also woodcutters who carry burdens every day and come to the city [with them]? For that burden is nothing better than this, but even worse. For theirs indeed galls the body only, but this hath oftentimes harmed the soul even and occasioned greater solicitude than pleasure. And should one have gained renown through eloquence, the fear he endures is greater than the good report he bears; yea, what is more, the one is short, the other perpetual. ‘But he is in favor with those in authority?’ In that too again is danger and envy. For as thou feelest towards him, so do many others feel. ‘But he is praised continually?’ This produces bitter slavery. For he will not dare to do fearlessly aught of what according to his judgment he should, lest he should offend those that extol him, for that distinction is a hard bondage to him. So that the more he is known to, so many the more masters he has, and his slavery becomes the greater, as masters of his are found in every quarter. A servant indeed, when he is released from the eye of his master, both takes breath and lives in all freedom; but this man meets with masters at every turn, for he is the slave of all that appear in the forum. And even should some necessary object press, he dares not set foot in the forum, except it be with his servants following, and his horse, and all his other show set in array, lest his masters condemn him. And if he sees some friend of those who are truly so595    Or ‘worthy.’, he has not the boldness to talk with him on an equal footing: for he is afraid of his masters, lest they depose him from his glory. So that the more distinguished he is, so much the more he is enslaved. And if he suffer aught that is disagreeable, the insult is the more annoying, both in that he has more to witness it and it seems to infringe his dignity. It is not only an insult, but a calamity also, for he has also many who exult at it; and in like way if he come to the enjoyment of any good thing, he has more who envy and detract and do their vigilance to destroy him. Is this then a good? tell me. Is this glory? By no means; but ingloriousness, and slavery, and bonds, and every burdensome thing one can say. But if the glory that cometh of men be so greatly to be coveted in thy account, and if it quite disquiets thee that such and such an one is applauded of the many; when thou beholdest him in the enjoyment of that applause, pass over in thy thought to the world to come and the glory which is there. And just as when hurrying to escape the onset of a wild beast, thou enterest into a cabin and shuttest to the doors; so now also flee unto the life to come, and that unspeakable glory. For so shalt thou both tread this under thy feet, and wilt easily lay hold upon that, and wilt enjoy the true liberty, and the eternal good things; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΚΔʹ. Οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δό λιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ. αʹ. Τί λέγεις; οἱ Χριστὸν κηρύττοντες, οἱ χρήματα μὴ λαμβάνοντες, οἱ Εὐαγγέλιον ἕτερον μὴ ἐπεισάγοντες, ψευδαπόστολοι; Ναὶ, φησί: καὶ δι' αὐτὸ μὲν οὖν τοῦτο μάλιστα, ὅτι ταῦτα ὑποκρίνονται πάντα, ἵνα ἀπατήσωσιν. Ἐργάται δόλιοι. Ἐργάζονται μὲν γὰρ, ἀλλ' ἀνασπῶσι τὰ πεφυτευμένα. Ἐπειδὴ γὰρ ἴσασιν, ὅτι ἑτέρως οὐκ ἂν γένοιντο εὐπαράδεκτοι, τὸ προσωπεῖον λαβόντες τῆς ἀληθείας, οὕτω τὸ δρᾶμα τῆς πλάνης ὑποκρίνονται. Καὶ μέντοι χρήματα, φησὶν, οὐ λαμβάνουσιν. Ἵνα πλείονα λάβωσιν, ἵνα ψυχὴν ἀπολέσωσι. Μᾶλλον δὲ καὶ τοῦτο ψεῦδος: καὶ ἐλάμβανον, ἀλλ' ἐλάνθανον: καὶ τοῦτο δείκνυσιν ἐν τοῖς ἐπιοῦσι. Καὶ ἤδη μὲν γὰρ ᾐνίξατο αὐτὸ εἰπὼν, Ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν ὡς καὶ ἡμεῖς: πλὴν ἀλλ' ὕστερον αὐτὸ σαφέστερον ᾐνίξατο εἰπὼν, ὅτι Εἴ τις ὑμᾶς κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, τούτου ἀνέχεσθε. Νῦν δὲ ἑτέρωθεν αὐτοὺς διαβάλλει λέγων, Μετασχηματιζόμενοι. Σχῆμα μόνον αὐτοῖς, ἡ δορὰ τοῦ προβάτου ἐπίκειται. Καὶ οὐδὲν θαυμαστόν. Εἰ γὰρ αὐτὸς ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτὸς, τί μέγα, εἰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης; Ὥστε εἰ δεῖ θαυμάζειν, τοῦτο δεῖ θαυμάζειν, τὸ δὲ τούτων, οὐκέτι. Ὅταν γὰρ ὁ διδάσκαλος αὐτῶν πάντα τολμᾷ, οὐδὲν θαυμαστὸν καὶ τοὺς μαθητὰς ἕπεσθαι. Τί δέ ἐστιν, Ἄγγελον φωτός; Τὸν παῤῥησίαν ἔχοντα λέγειν, τὸν τῷ Θεῷ παρεστῶτα. Εἰσὶ γὰρ καὶ ἄγγελοι σκότους οὗτοι οἱ τοῦ διαβόλου, οἱ σκοτεινοὶ καὶ ἄγριοι. Καὶ πολλοὺς ὁ διάβολος οὕτως ἠπάτησε, μετασχηματιζόμενος, οὐ γινόμενος ἄγγελος φωτός. Οὕτω καὶ οὗτοι σχῆμα ἀποστόλου περιφέρουσιν, οὐκ αὐτὴν τὴν δύναμιν: οὐδὲ γὰρ ἰσχύουσιν. Οὐδὲν δὲ οὕτω διαβολικὸν, ὡς τὸ πρὸς ἐπίδειξίν τι ποιεῖν. Τί δέ ἐστι, Διάκονοι δικαιοσύνης; Ὅπερ ἡμεῖς ἐσμεν, Εὐαγγέλιον κηρύσσοντες ὑμῖν δικαιοσύνην ἔχον. Ἢ γὰρ τοῦτό φησιν, ἢ ὅτι δικαίων ἀνδρῶν ἑαυτοῖς περιτιθέασι δόξαν. Πῶς οὖν αὐτοὺς ἐπιγνωσόμεθα; Ἀπὸ τῶν ἔργων αὐτῶν, καθὼς ὁ Χριστὸς εἶπε. Διὸ ἀναγκάζεται τὰ ἑαυτοῦ θεῖναι κατορθώματα καὶ τὴν ἐκείνων κακίαν παράλληλα, ἵνα ἀπὸ τῆς συγκρίσεως φανῶσιν οἱ νόθοι. Καὶ μέλλων πάλιν ἐμβαίνειν εἰς τὰ ἐγκώμια τὰ ἑαυτοῦ, κατηγορεῖ πρῶτον ἐκείνων, ἵνα δείξῃ ἀναγκαίαν οὖσαν αὐτοῦ τὴν ὑπόθεσιν, ἵνα μή τις ἐγκαλέσῃ ὡς περὶ ἑαυτοῦ λέγοντι, καί φησι, Πάλιν λέγω. Καὶ γὰρ ἤδη πολλῇ προδιορθώσει ἐχρήσατο: Ἀλλ' ὅμως οὐκ ἀρκοῦμαι τοῖς εἰρημένοις, ἀλλὰ καὶ πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι. Τοῦτο γὰρ ἐκείνων ἦν ἔργον, τὸ, αἰτίας μὴ οὔσης, καυχᾶσθαι. Σὺ δέ μοι σκόπει ὅτι, ὁσάκις ἐμβαίνειν μέλλει εἰς τοὺς οἰκείους ἐπαίνους, προανακρούεται. Τὸ μὲν γὰρ πρᾶγμα ἀφροσύνης ἐστὶ, φησὶ, τὸ καυχᾶσθαι: ἐγὼ δὲ οὐχ ὡς ἀνοηταίνων αὐτὸ ποιῶ, ἀλλὰ ἀναγκαζόμενος. Εἰ δὲ οὐ πείθεσθε, ἀλλὰ καὶ ἀνάγκην οὖσαν ὁρῶντες, καταγνώσεσθε, οὐδὲ οὕτω παραιτήσομαι. Εἶδες πῶς ἔδειξε πολλὴν οὖσαν τὴν ἀνάγκην τοῦ λέγειν; Ὁ γὰρ μηδὲ ταύτην ὑποστελλόμενος τὴν ὑποψίαν, ἐννόησον ὅσην βίαν ὑπέμεινεν εἰς τὸ λέγειν, καὶ πῶς ὤδινε καὶ ἐβιάζετο εἰπεῖν. Ἀλλ' ὅμως καὶ οὕτω μετρίως τῷ πράγματι κέχρηται. Οὐ γὰρ εἶπεν, Ἵνα καυχήσωμαι. Καὶ μικρὸν μέλλων καυχᾶσθαι, πάλιν καὶ ἑτέρᾳ κέχρηται παραιτήσει, λέγων, Ὃ λαλῶ, οὐ κατὰ Κύριον λαλῶ, ἀλλ' ὡς ἐν ἀφροσύνῃ, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Ὁρᾷς πῶς τὸ καυχᾶσθαι οὐκ ἔστι κατὰ Κύριον; Ὅταν γὰρ πάντα ποιήσητε, φησὶ, λέγετε, ὅτι Ἀχρεῖοι δοῦλοί ἐσμεν. Ἀλλ' αὐτὸ μὲν καθ' ἑαυτὸ οὐκ ἔστι κατὰ Κύριον: ἀπὸ δὲ τῆς διανοίας τοῦτο γίνεται. Διὰ τοῦτο εἶπεν, Ὃ λαλῶ: οὐ τὴν αἰτίαν διαβάλλων, ἀλλὰ τὰ ῥήματα. Ἐπεὶ ὁ σκοπὸς οὕτω θαυμαστὸς, ὡς καὶ τὰ ῥήματα σεμνύνειν. Ὥσπερ γὰρ ὁ φονεὺς τῶν σφόδρα κεκωλυμένων ὢν, ἀπὸ διανοίας πολλάκις ηὐδοκίμησε, καὶ τὸ περιτέμνεσθαι οὐκ ὂν κατὰ Κύριον, ἀπὸ τῆς διανοίας τοῦτο γέγονεν: οὕτω καὶ τὸ καυχᾶσθαι. Καὶ τί δήποτε οὐ κέχρηται ἀκριβολογίᾳ τοσαύτῃ; Ὅτι πρὸς ἕτερον ἐπείγεται, καὶ ἐκ περιουσίας καὶ τοῖς ἐπιλαμβάνεσθαι βουλομένοις χαρίζεται μόνον, ἵνα εἴπῃ τὰ ὠφελοῦντα: καὶ γὰρ ἱκανὰ ἦν πᾶσαν ἀνελεῖν τὴν ὑποψίαν λεχθέντα. Ἀλλ' ὡς ἐν ἀφροσύνῃ. Πρότερόν φησιν, Ὄφελον ἠνείχεσθέ μου μικρὸν τῇ ἀφροσύνῃ: νυνὶ δὲ, Ὡς ἐν ἀφροσύνῃ. Ὅσῳ γὰρ πρόεισι, τοσούτῳ μᾶλλον ἐκκαθαίρει τὸν λόγον. Εἶτα, ἵνα μὴ νομίσῃς πανταχοῦ ἀνοηταίνειν αὐτὸν, προσέθηκεν, Ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Κατὰ τοῦτο τὸ μέρος, φησίν: ὥσπερ καὶ ἀλλαχοῦ ἔλεγεν, Ἵνα μὴ καταισχυνθῶμεν: καὶ προσετίθει, Ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως. Καὶ ἀλλαχοῦ πάλιν εἰπὼν, Ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ' ἐμοὶ τὸ, Ναὶ, ναὶ, καὶ τὸ, Οὒ, οὔ; καὶ δείξας, ὅτι οὐ δύναται πανταχοῦ ἅπερ ἐπαγγέλλεται καὶ πληροῦν, ἐπειδὴ οὐ κατὰ σάρκα βουλεύεται, ἵνα μὴ τὴν ὑπόνοιαν ταύτην καὶ ἐπὶ τοῦ δόγματος ἑλκύσωσί τινες, φησί: Πιστὸς δὲ ὁ Θεὸς, ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο Ναὶ καὶ Οὔ. βʹ. Καὶ ὅρα πόσα ἔμπροσθεν εἰπὼν, πάλιν καὶ ἑτέρας τίθησιν ἀπολογίας, προστιθεὶς οὕτω, καὶ λέγων, Ἐπεὶ πολλοὶ καυχῶνται κατὰ σάρκα, κἀγὼ καυχήσομαι. Τί ἐστι, Κατὰ σάρκα; Ἀπὸ τῶν ἔξωθεν, ἀπὸ εὐγενείας, ἀπὸ πλούτου, ἀπὸ σοφίας, ἀπὸ τοῦ περιτομὴν ἔχειν καὶ προγόνους Ἑβραίους, ἀπὸ τῆς τῶν πολλῶν δόξης. Καὶ θέα σύνεσιν: ἐκεῖνα τίθησιν ἅπερ οὐδένα δείκνυσιν, καὶ τότε καὶ ἀφροσύνην. Εἰ γὰρ τὸ ἐπὶ τοῖς ὄντως ἀγαθοῖς καυχᾶσθαι ἀφροσύνη, πολλῷ μᾶλλον ἐπὶ τοῖς μηδὲν οὖσι. Καὶ τοῦτό ἐστιν ὅπερ, Οὐ κατὰ Κύριον, καλεῖ. Οὐ γὰρ ὄφελος Ἑβραῖον εἶναι, καὶ ὅσα τοιαῦτα. Μὴ τοίνυν νομίσητε, ὅτι ὡς ἀρετὴν αὐτὰ τίθημι: ἀλλ' ἐπειδὴ ἐκεῖνοι καυχῶνται, ἀναγκάζομαι κἀγὼ ἐντεῦθεν τὴν σύγκρισιν ποιήσασθαι: ὅπερ καὶ ἀλλαχοῦ ποιεῖ λέγων, Εἴ τις δοκεῖ πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον. Καὶ ἐκεῖ, διὰ τοὺς πεποιθότας ἐπὶ τούτῳ. Ὥσπερ ἂν εἴ τις γένους λαμπροῦ ὢν, καὶ φιλόσοφον ἑλόμενος βίον, ἴδοι μέγα φρονοῦντας ἑτέρους ἐπὶ εὐγενείᾳ, καὶ βουλόμενος καθελεῖν αὐτῶν τὸ φύσημα, ἀναγκασθείη τὴν οἰκείαν περιφάνειαν εἰπεῖν, οὐχὶ καλλωπιζόμενος, ἀλλὰ ἐκείνους ταπεινῶν. Τοῦτο δὴ καὶ ὁ Παῦλος ποιεῖ. Εἶτα ἀποστὰς ἐκείνων, ἐπὶ Κορινθίους ὁλόκληρον τὴν αἰτίαν κενοῖ λέγων: Ἡδέως ἀνέχεσθε τῶν ἀφρόνων. Ὥστε ὑμεῖς αἴτιοι τούτων, καὶ μᾶλλον ἢ ἐκεῖνοι. Εἰ γὰρ μὴ ὑμεῖς αὐτῶν ἠνείχεσθε, καὶ παρεβλάπτεσθε τό γε ἐκείνων μέρος, οὐδὲν ἐφθεγξάμην: ἀλλὰ τῆς ὑμετέρας κήδομαι σωτηρίας, καὶ συγκαταβαίνω. Καὶ ὅρα πῶς καὶ τὴν ἐπιτίμησιν μετ' ἐγκωμίου τίθησιν. Εἰπὼν γὰρ, Ἡδέως ἀνέχεσθε τῶν ἀφρόνων, ἐπήγαγε, Φρόνιμοι ὄντες. Ἀφροσύνης γὰρ τὸ καυχᾶσθαι καὶ ἐπὶ τοιούτοις. Καίτοι ἐχρῆν ἐπιτιμῆσαι, καὶ εἰπεῖν, Μὴ ἀνέχεσθε τῶν ἀνοήτων: ἀλλὰ μετὰ πλείονος αὐτὸ ποιεῖ περιουσίας. Ἐκείνως μὲν γὰρ ἔδοξεν ἂν ὡς ἀπεστερημένος αὐτῶν ἐπιτιμᾷν: νυνὶ δὲ δείξας ἑαυτὸν καὶ ἐν τούτοις κρατοῦντα, καὶ οὐδὲν εἶναι ταῦτα νομίζοντα, μειζόνως αὐτοὺς διορθοῦται. Τέως δὲ πρὶν ἢ εἰς τὰ ἐγκώμια ἐμβάλλειν καὶ τὴν σύγκρισιν, καὶ τὴν πολλὴν Κορινθίων δουλοπρέπειαν ὀνειδίζει αὐτοῖς, ὅτι μεθ' ὑπερβολῆς αὐτοῖς καθυπεκλίνοντο. Καὶ σκόπει πῶς κωμῳδεῖ. Ἀνέχεσθε γὰρ, φησὶν, εἴ τις ὑμᾶς κατεσθίει. Πῶς οὖν ἔλεγες, Ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσι καθὼς καὶ ἡμεῖς; Ὁρᾷς ὅτι δείκνυσιν αὐτοὺς λαμβάνοντας, καὶ οὐχ ἁπλῶς λαμβάνοντας, ἀλλὰ καὶ μεθ' ὑπερβολῆς; τὸ γὰρ κατεσθίειν τοῦτο δηλοῖ. Εἴ τις ὑμᾶς καταδουλοῖ. Καὶ τὰ χρήματα ὑμῶν, φησὶ, καὶ τὰ σώματα, καὶ τὴν ἐλευθερίαν ἐξεδώκατε. Τοῦτο γὰρ μεῖζον τοῦ λαβεῖν, τὸ μὴ μόνον τῶν χρημάτων, ἀλλὰ καὶ ὑμῶν αὐτῶν κυρίους εἶναι. Ὃ καὶ ἔμπροσθεν δηλοῖ λέγων, Εἰ ἄλλοι τῆς ἐξουσίας ὑμῶν μετέχουσιν, οὐ πολλῷ μᾶλλον ἡμεῖς; Εἶτα τὸ χαλεπώτερον προστίθησι λέγων, Εἴ τις ἐπαίρεται. Οὐδὲ γὰρ σύμμετρος ὑμῶν ἡ δουλεία, οὐδὲ ἥμεροι οἱ δεσπόται, ἀλλὰ φορτικοὶ καὶ ἐπαχθεῖς. Εἴ τις ὑμᾶς εἰς πρόσωπον δέρει. Εἶδες πάλιν ἐπίτασιν τυραννίδος; Ταῦτα δὲ ἔλεγεν, οὐχ ὅτι εἰς ὄψιν ἐτύπτοντο, ἀλλ' ὅτι διέπτυον αὐτοὺς καὶ ἠτίμαζον: διὸ προσέθηκε, Κατὰ ἀτιμίαν λέγω. Τῶν γὰρ εἰς ὄψιν τυπτομένων οὐκ ἔλαττον πάσχετε. Τί τοίνυν τούτου γένοιτ' ἂν ἰσχυρότερον; ποία δὲ ταύτης τῆς δεσποτείας πικροτέρα, ὅταν καὶ τὰ χρήματα ὑμῶν καὶ τὴν ἐλευθερίαν καὶ τὴν τιμὴν ἀφελόμενοι, μηδὲ οὕτως ὦσιν ἥμεροι, μηδὲ ἐν τάξει δούλων ἐῶσιν ὑμᾶς μένειν, ἀλλὰ καὶ παντὸς ἀργυρωνήτου ὑβριστικώτερον ὦσιν ὑμῖν κεχρημένοι; Ὡς ὅτι ἡμεῖς ἠσθενήσαμεν. Ἀσαφὲς τὸ εἰρημένον. Ἐπειδὴ γὰρ φορτικὸν ἦν, διὰ τοῦτο οὕτως αὐτὸ τέθεικεν, ἵνα κλέψῃ τὴν ἐπάχθειαν τῇ ἀσαφείᾳ. Ὃ γὰρ βούλεται εἰπεῖν, τοῦτό ἐστι: Μὴ γὰρ οὐ δυνάμεθα καὶ ἡμεῖς ταῦτα ποιεῖν; Ἀλλ' οὐ ποιοῦμεν. Τίνος οὖν ἕνεκεν αὐτῶν ἀνέχεσθε, ὡς ἡμῶν μὴ δυναμένων ταῦτα ποιεῖν; Ἔγκλημα μὲν οὖν καὶ τὸ μωραινόντων ἀνέχεσθαι: τὸ δὲ καὶ οὕτω καταφρονούντων ὑμῶν, ἁρπαζόντων, ἐπαιρομένων, τυπτόντων, οὐδ' ἂν ἀπολογίαν ἔχοι; οὐδ' ἂν λόγον τινά. Καινὸν γὰρ τοῦτο τὸ τῆς ἀπάτης εἶδος. Οἱ μὲν γὰρ ἀπατῶντες καὶ παρέχουσι, καὶ κολακεύουσιν: οὗτοι δὲ καὶ ἀπατῶσι, καὶ λαμβάνουσι, καὶ ὑβρίζουσιν. Ὅθεν οὐδὲ σκιὰν ἂν σχοίητε συγγνώμης, ὅτι τοὺς μὲν ταπεινοῦντας ἑαυτοὺς δι' ὑμᾶς, ἵνα ὑμεῖς ὑψωθῆτε, διαπτύετε, τοὺς δὲ ὑψοῦντας ἑαυτοὺς, ἵνα ὑμεῖς ταπεινωθῆτε, θαυμάζετε. Μὴ γὰρ καὶ ἡμεῖς οὐκ ἠδυνάμεθα ταῦτα ποιεῖν; Ἀλλ' οὐ βουλόμεθα, τὸ συμφέρον ὑμῶν σκοποῦντες. Ἐκεῖνοι μὲν γὰρ τὰ ὑμέτερα καθαιροῦντες, τὰ ἑαυτῶν σκοποῦσιν. Ὁρᾷς πανταχοῦ, ἐξ ὧν παῤῥησιάζεται πρὸς αὐτοὺς, ἐκ τούτων αὐτοὺς καὶ φοβεῖ; Εἰ γὰρ διὰ τοῦτο αὐτοὺς τιμᾶτε, φησὶν, ἐπειδὴ τύπτουσιν, ὑβρίζουσι: δυνάμεθα καὶ ἡμεῖς ταῦτα ποιεῖν, δουλοῦσθαι, τύπτειν, ἐπαίρεσθαι καθ' ὑμῶν. γʹ. Εἶδες πῶς ὅλην ἐπ' αὐτοὺς ἄγει τὴν αἰτίαν καὶ τῆς ἐκείνων ἀπονοίας, καὶ τῆς δοκούσης εἶναι ἀφροσύνης ἑαυτοῦ; Οὐ γὰρ ἵνα ἐμαυτὸν δείξω λαμπρότερον, ἀλλ' ἵνα ὑμᾶς ἀπαλλάξω ταύτης τῆς πικρᾶς δουλείας, ἀναγκάζομαι μικρόν τι καυχᾶσθαι. Δεῖ δὲ οὐχ ἁπλῶς τὰ λεγόμενα ἐξετάζειν, ἀλλὰ καὶ τὴν αἰτίαν προστιθέναι. Ἐπεὶ καὶ Σαμουὴλ ἐγκώμιον ὑπὲρ ἑαυτοῦ συνέθηκε μέγα, ὅτε τὸν Σαοὺλ ἔχριε, λέγων: Ὄνον τινὸς ὑμῶν εἴληφα, ἢ μόσχον, ἢ ὑπόδημα; ἢ ἐξεπίασά τινα ὑμῶν; Ἀλλ' ὅμως οὐδεὶς ἐγκαλεῖ. Τὸ δὲ αἴτιον, οὐ καλλωπίζων ἑαυτὸν ἔλεγεν, ἀλλ' ἐπειδὴ βασιλέα καθιστᾷν ἔμελλεν, ἐν ἀπολογίας τάξει βούλεται παιδεῦσαι ἐκεῖνον πρᾶον καὶ ἥμερον εἶναι. Καὶ σκόπει σύνεσιν προφήτου, μᾶλλον δὲ Θεοῦ φιλανθρωπίαν. Ὅτε μὲν γὰρ ἀποστρέψαι αὐτοὺς ἠβούλετο, πολλὰ φορτικὰ συναγαγὼν, ἔλεγε περὶ τοῦ μέλλοντος βασιλεύειν: οἷον, ὅτι μυλωθρίδας τὰς γυναῖκας αὐτῶν ποιήσει, ποιμένας τοὺς ἄνδρας, ἡμιόνων ἐπιστάτας (καὶ γὰρ μετὰ ἀκριβεῖας ἐπεξῄει τὴν τῆς βασιλείας θεραπείαν): ἐπειδὴ δὲ εἶδεν οὐδενὶ τούτων κωλυομένους, ἀλλὰ ἀνίατα νοσοῦντας, καὶ οὕτως αὐτῶν φείδεται, καὶ ῥυθμίζει τὸν βασιλέα πρᾶον εἶναι. Διὰ τοῦτο καὶ αὐτὸν παράγει μάρτυρα. Οὐ γὰρ δὴ ἐδικάζετό τις πρὸς αὐτὸν τότε, οὐδὲ ἐνεκάλει ἵνα ἀπολογήσηται, ἀλλ' ἵνα ἐκεῖνον ποιήσῃ βελτίονα, ταῦτα ἔλεγε. Διὸ καὶ ἐπήγαγε καθαιρῶν αὐτοῦ τὸ φύσημα, Ἐὰν ἀκούσητε ὑμεῖς καὶ ὁ βασιλεὺς ὑμῶν, τὰ καὶ τά ἐστιν ὑμῖν ἀγαθά: ἐὰν δὲ μὴ ἀκούσητε, τὰ ἐναντία ἅπαντα. Καὶ Ἀμμὼς δὲ ἔλεγεν, Οὐκ ἤμην προφήτης, οὐδὲ υἱὸς προφήτου, ἀλλ' ἢ αἰπόλος ἤμην συκάμινα κνίζων. Καὶ ἀνέλαβέ με ὁ Θεός. Οὐκ ἐπαίρων δὲ ἑαυτὸν ἔλεγεν, ἀλλὰ ἐπιστομίζων τοὺς ὑποπτεύοντας αὐτὸν οὐχ ὡς προφήτην, καὶ ἵνα δείξῃ ὅτι οὐκ ἀπατᾷ, οὐδὲ οἴκοθεν λέγει ταῦτα ἃ λέγει. Καὶ ἕτερος δὲ πάλιν τὸ αὐτὸ τοῦτο ἐμφαίνων ἔλεγεν: Ἀλλὰ μὲν ἐγὼ ἐνεπλήσθην ἰσχύος Κυρίου ἐν πνεύματι καὶ δυναστείᾳ. Καὶ ὁ Δαυῒδ δὲ, ὅταν τὰ κατὰ τὴν ἄρκτον καὶ τὸν λέοντα διηγεῖτο, οὐχὶ καλλωπιζόμενος, ἀλλ' οἰκοδομῶν τι μέγα καὶ θαυμαστὸν, ἔλεγεν. Ἐπειδὴ γὰρ ἠπιστεῖτο ὅτι περιέσται τοῦ βαρβάρου γυμνὸς, ὁ μηδὲ ὅπλα ἐνεγκεῖν δυνάμενος, ἠναγκάσθη παρασχεῖν ἀποδείξεις τῆς οἰκείας ἀνδρείας. Καὶ τὸ κράσπεδον ὅτε ἀφεῖλε τοῦ Σαοὺλ, οὐκ ἐπιδεικνύμενος ἔλεγεν ἅπερ ἔλεγεν, ἀλλὰ πονηρὰν διακρουόμενος ὑποψίαν, ἣν κατεσκέδασαν αὐτοῦ λέγοντες, ὅτι ἀνελεῖν αὐτὸν ἤθελε. Δεῖ τοίνυν πανταχοῦ τὴν αἰτίαν ζητεῖν. Ὁ γὰρ πρὸς τὸ συμφέρον τῶν ἀκουόντων ὁρῶν, κἂν ἐγκωμιάζῃ ἑαυτὸν, οὐ μόνον οὐκ ἐγκαλεῖσθαι ἄξιος, ἀλλὰ καὶ στεφανοῦσθαι: κἂν σιγᾷ τότε, ἐγκαλεῖσθαι ἄξιος. Ἐπεὶ καὶ ὁ Δαυῒδ τότε εἰ ἐσίγησεν ἐπὶ τοῦ Γολιὰθ, οὐκ ἂν εἴασαν αὐτὸν ἐξελθεῖν ἐπὶ τὴν παράταξιν, οὐδὲ τὸ λαμπρὸν ἐκεῖνο ἔστησε τρόπαιον. Διὸ δὴ τοῦτο λέγει ἀναγκασθεὶς, καὶ οὐχὶ τοῖς ἀδελφοῖς ἀλλὰ τῷ βασιλεῖ: ἦ γὰρ ἂν παρ' αὐτοῖς ἠπιστήθη: ὁ γὰρ φθόνος ἐνέφραττεν αὐτῶν τὰς ἀκοάς. Διόπερ ἐκείνους ἀφεὶς, τῷ μηδέπω βασκαίνοντι διαλέγεται. δʹ. Δεινὸν γὰρ ἡ βασκανία, δεινὸν, καὶ τῆς οἰκείας ἀναπείθει καταφρονεῖν σωτηρίας. Οὕτω καὶ Κάϊν ἑαυτὸν ἀπώλεσε, καὶ πρὸ τούτου πάλιν ὁ τὸν τούτου πατέρα ἀνελὼν διάβολος. Οὕτως ὁ Σαοὺλ δαίμονα πονηρὸν ἐκάλεσε κατὰ τῆς ἑαυτοῦ ψυχῆς: καὶ καλέσας, τῷ ἰατρῷ πάλιν ἐβάσκαινε. Τοιοῦτον γὰρ ὁ φθόνος: ᾔδει ὅτι ἐσώθη, καὶ ἀπολέσθαι μᾶλλον ἤθελεν, ἢ τὸν σώσαντα εὐδοκιμοῦντα ἰδεῖν. Τί τούτου χαλεπώτερον γένοιτ' ἂν τοῦ πάθους; Οὐκ ἄν τις ἁμάρτοι διαβόλου γέννημα τοῦτο εἰπών: καὶ ἐν μὲν ἐκείνῳ κενοδοξίας καρπὸς, μᾶλλον δὲ καὶ ῥίζα: ἀμφότερα γὰρ ταυτὶ τὰ κακὰ ἑαυτὰ συγκατασκευάζειν εἴωθεν. Οὕτω δὴ καὶ τότε ἐβάσκαινεν ὁ Σαοὺλ, ἐπειδὴ εἶπον, Ἐπάταξε Δαυῒδ ἐν μυριάσιν: οὗ τί γένοιτ' ἂν ἀλογώτερον; Τί γὰρ, εἰπέ μοι, φθονεῖς; ὅτι ἐπῄνεσεν ὁ δεῖνα; Καὶ μέντοι χαίρειν ἔδει: ἄλλως δὲ οὐδὲ οἶδας, εἰ ἀληθὴς ὁ ἔπαινος ᾖ. Καὶ διὰ τοῦτο πενθεῖς, ὅτι οὐκ ὢν θαυμαστὸς ἐπῃνέθη; Καὶ μὴν ἐλεεῖν χρή. Καὶ γὰρ ἐὰν μὲν ἀγαθὸς ᾖ, οὐδεὶς φθονεῖ ἐπαινουμένου, ἀλλ' ἐπαινεῖ μετὰ τῶν εὐφημούντων: εἰ δὲ μὴ τοιοῦτος, τί δάκνῃ; τί κατὰ σαυτοῦ τὸ ξίφος ὠθεῖς; Ὅτι θαυμαστὸς τοῖς ἀνθρώποις; Ἀλλὰ ἀνθρώποις τοῖς σήμερον οὖσι, καὶ αὔριον οὐκ οὖσιν. Ἀλλ' ὅτι δόξης ἀπολαύει; Ποίας, εἰπέ μοι; περὶ ἧς ὁ προφήτης φησὶν, ὅτι ἄνθος ἐστὶ χόρτου; Διὰ τοῦτο οὖν βασκαίνεις, ὅτι οὐκ ἀχθοφορεῖς, οὐδὲ χόρτου περιφέρεις φορτία τοιαῦτα; Εἰ δὲ αὐτός σοι ζηλωτὸς εἶναι δοκεῖ διὰ τοῦτο, τί μὴ καὶ δρυτόμοι καθ' ἑκάστην ἀχθοφοροῦντες ἡμέραν, καὶ ἐν τῇ πόλει εἰσιόντες; Οὐδὲν γὰρ τούτου ἄμεινον τοῦτο τὸ φορτίον, ἀλλὰ καὶ χεῖρον. Ἐκεῖνο μὲν γὰρ τὸ σῶμα πιέζει μόνον: τοῦτο δὲ καὶ τὴν ψυχὴν πολλάκις παρέβλαψε, καὶ μείζονα παρέσχε τὴν ἀγωνίαν τῆς ἡδονῆς. Κἂν γὰρ λέγων εὐδοκιμῇ, μείζονα ἔχει τὸν φόβον [φθόνον?] τῆς εὐφημίας: μᾶλλον δὲ, τὴν μὲν βραχεῖαν, τὸν δὲ διηνεκῆ. Ἀλλὰ παρὰ ἄρχουσιν εὐδοκιμεῖ; Κἀκεῖ πάλιν φθόνος καὶ κίνδυνος. Ὃ γὰρ σὺ πρὸς αὐτὸν πάσχεις, τοῦτο καὶ ἕτεροι πλείους. Ἀλλ' ἐπαινεῖται συνεχῶς; Τοῦτο δουλείαν ποιεῖ πικράν. Οὐ γὰρ τολμήσει τι πρᾶξαι ἀδεῶς τῶν κατὰ γνώμην, ἵνα μὴ προσκρούσῃ τοῖς δοξάζουσιν αὐτόν: δεσμὰ γὰρ αὐτῷ χαλεπὰ ἡ περιφάνεια. Ὥστε ὅσῳ ἂν πλείοσι γνώριμος ᾖ, τοσούτῳ πλείους ἔχει δεσπότας, καὶ ἐπιτείνεται τὰ τῆς δουλείας αὐτῷ, τῶν κυρίων αὐτοῦ πανταχοῦ φαινομένων. Καὶ ὁ μὲν οἰκέτης, ὅταν ἀπαλλαγῇ τῆς ὄψεως τοῦ δεσπότου, καὶ ἀναπνεῖ καὶ μετ' ἐλευθερίας ἐστὶν ἁπάσης: οὗτος δὲ πανταχοῦ δεσπόταις περιτυγχάνει: πάντων γὰρ δοῦλός ἐστι τῶν ἐν ἀγορᾷ φαινομένων. Κἂν κατεπείγῃ τι τῶν ἀναγκαίων, οὐ τολμᾷ εἰς ἀγορὰν ἐμβαλεῖν, [εἰ] μὴ καὶ τῶν οἰκετῶν ἑπομένων καὶ τοῦ ἵππου, καὶ τῆς ἄλλης φαντασίας συγκεκροτημένης, ἵνα μὴ οἱ δεσπόται καταγνῶσι. Κἂν φίλον ἴδῃ τινὰ τῶν γνησίων, οὐ θαῤῥεῖ μετὰ ἰσοτιμίας αὐτῷ διαλεχθῆναι: δέδοικε γὰρ τοὺς δεσπότας, μὴ καθέλωσιν αὐτὸν ἀπὸ τῆς δόξης. Ὥστε ὅσῳ περιφανέστερός ἐστι, τοσούτῳ μᾶλλον δεδούλωται. Κἂν πάθῃ τι τῶν ἀηδῶν, ἡ ὕβρις χαλεπωτέρα, ὅσῳ καὶ πλείους ἔχει τοὺς μάρτυρας, καὶ παρ' ἀξίαν τὸ πρᾶγμα εἶναι δοκεῖ. Οὐ μόνον δὲ ἡ ὕβρις, ἀλλὰ καὶ ἡ συμφορά. Καὶ γὰρ πολλοὺς ἔχει τοὺς ἐφηδομένους: ὥσπερ οὖν κἂν ἀγαθοῦ τινος ἀπολαύσῃ, πλείους τοὺς φθονοῦντας καὶ βασκαίνοντας καὶ καθελεῖν ἐσπουδακότας. Τοῦτο οὖν ἀγαθὸν, εἰπέ μοι; τοῦτο δόξα; Οὐδαμῶς: ἀλλὰ ἀδοξία, καὶ δουλεία, καὶ δεσμὰ, καὶ πᾶν ὁτιοῦν ἂν εἴποι τις φορτικόν. Εἰ δὲ καὶ οὕτως ἐπέραστόν σοι ἡ παρὰ ἀνθρώπων δόξα, καὶ πάνυ σε θορυβεῖ παρὰ πολλῶν κροτούμενος ὁ δεῖνα: ὅταν ἴδῃς ἀπολαύοντα τῶν κρότων, πρὸς τὸν μέλλοντα αἰῶνα διάβηθι τῷ λογισμῷ, καὶ τὴν ἐκεῖ δόξαν: καὶ ὥσπερ θηρίον ἐπιὸν σπεύδων διαφυγεῖν, εἰς οἰκίσκον εἰσελθὼν ἀποκλείεις τὰς θύρας: οὕτω καὶ νῦν ἐπὶ τὴν μέλλουσαν ζωὴν κατάφυγε, καὶ τὴν ἀπόῤῥητον δόξαν ἐκείνην. Οὕτω γὰρ καὶ ταύτην καταπατήσεις, καὶ ἐκείνης ἐπιλήψῃ ῥᾳδίως, καὶ τῆς ἀληθοῦς ἐλευθερίας ἀπολαύσεις, καὶ τῶν αἰωνίων ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, 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.