John Chrysostom, Homilies on the Acts of the Apostles

“Then having risen up, the high-priest and they that were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles, and put them in the common prison.”

“Having risen up,” that is, being298 Œcumenius has in part preserved the true reading, τ. ἐ. διεγερθεὶς, κινηθεὶς, ἐπὶ τοῖς γινομένοις [text omitted] σφοδρότερον αὐτοῖς ἐπιτίθεται. A. B. C. Cat. τ. ἐ., διηγέρθη, κινηθεὶς ἐπὶ τοῖς γεν. “Καὶ ἐθ. αὐτοὺς ἐν τ. δ.” Νῦν σφοδρ. αὐτοῖς ἐπιτίθενται. And again after πράους ἔσεσθαι,—Καὶ σφοδρ. ἐπιτίθενται (Cat. ἐπιτίθεται): ἔθεντο αὐτοὺς, φ., ἐν τ. δ. ῎Αγγελος δὲ κ. τ. λ.—E. D. F. Edd. “Nothing more reckless than wickedness, nothing more audacious. Having learned by experience the courage of these men, from the attempts they had made before, they nevertheless attempt, and again come to the attack. What means it, ‘And having risen up, the high-priest and they that were with him?’ He was roused, it says, being excited at what had taken place. ‘And laid their hands on the Apostles, and put them in the common prison.’ Now they assault them more vigorously: but did not forthwith, etc. And whence is it manifest that they assaulted them more vigorously? From their putting them in the common prison. Again they are involved in danger, and again they experience succor from God. And in what manner, hear from what follows.” roused, being excited at the things taking place, the high-priest and they which were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles:” they now assault them more vigorously: “and put them in the common prison;” but did not forthwith bring them to trial, because they expected them again to be softened down. “But the Angel of the Lord opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life.” “And when they heard that, they entered into the temple early in the morning, and taught.” (v. 19–21.) This was done both for the encouragement of the disciples, and for the benefit and instruction of the others. And observe how the proceeding in the present instance is just the same as in what Christ Himself did. Namely, in His miracles though He does not let men see them in the act of being wrought, He furnishes the means whereby they may be apprised of the things wrought: thus, in His Resurrection, He did not let them see how He rose: in the water made wine, the guests do not see it done, for they have been drinking much, and the discernment He leaves to others. Just so in the present case, they do not see them in the act of being brought forth, but the proofs from which they might gather what had been done, they do see. And it was by night that the Angel put them forth. Why was this? Because299 ῞Οτι οὕτω μᾶλλον ἢ ἐκείνως ἐπιστεύθησαν· οὕτω καὶ οὐκ ἂν ἐπὶ τὸ ἐρωτῆσαι ἦλθον, οὐκ ἂν ἑτέρως ἐπίστευσαν. If it be meant that the Apostles were more believed because the miracle itself was not seen, than they would have been if the Angel had brought them out in open day, this may be understood in a sense which St. Chrys. expresses elsewhere, viz. with reference to the nature of faith: “in the latter case there could have been no room for doubt; people would have been forced to acknowledge the claims of the Apostles.” Thus Hom. vi. in 1 Cor. “Put the case that Christ should come this moment with all the Angels, reveal Himself as God, and all be subject unto Him: would not the heathen believe? But will this be counted unto the heathen for faith? No: this were no faith; for a compulsory power from without—the visible appearance—would have effected this. There is no free choice in the matter: οὐκ ἐστι τὸ πρᾶγμα προαιρέσεως.” But then the next sentence ought to be, ᾽Εκείνως γὰρ οὐδ᾽ ἂν ἐπὶ τὸ ἐρ. ἦλθον· εἰ δὲ οὐχ οὕτως, οὐκ ἂν ἑτέρως ἐπ., or to that effect.—Perhaps, however, the meaning is rather: “It was so plain to common sense that a miracle must have been wrought, that had the Angel brought them out in the sight of all men (οὕτω), they could not have been more believed than they had a right to be as the case was (ἐκείνως). Had the miracle been performed openly (οὕτω), people would have had no occasion even to ask, How is this? And they who, as it was, were not brought to ask such a question, would certainly not have believed under any other circumstances. So in the Old Testament, Nebuchadnezzar, when he sees the Holy Men praising God in the furnace, is brought to ask in amazement, Did we not cast three men, etc.: but these priests are so hardened, that instead of asking as they ought to have done, How came ye out? they only ask, as if nothing had happened, Did we not straitly charge you, etc. And observe, they have no excuse for their wilful apathy: for they have had a full report of the circumstances from the officers: the prison shut, the guards at their posts.” If this be the meaning, we must replace οὐκ ἂν or οὐδ ἂν in the sentence ὅτι οὕτω μᾶλλον κ. τ. λ. But the text is too corrupt to be restored by any simple emendation.—Edd. “Because in this way, etc. especially as they would not have been brought to ask the question, nor yet in another case would they themselves have believed;” ἄλλως τε καὶ ὅτι οὐκ ἂν, and οὔτε μὴν ἑτέρως ἂν καὶ αὐτοὶ ἐπίστευσαν. in this way they were more believed than they would have been in the other: so, people would not even have had occasion to put the question: they would not in some other way have believed. So it was in the old times, in the case of Nebuchadnezzar: he saw them praising God in the furnace, and then indeed he was put in amazement. (Dan. iii. 24.) Whereas then these priests ought as their first question to have asked, How came ye out? instead of this, as if nothing had happened, they ask, “Did we not straitly charge you not to speak?” (v. 28.) And observe, by report of others they are apprised of all the circumstances: they see the prison remaining closed with safety, and the guards standing before the doors.300 Here the mss. insert v. 21–23, inconveniently; for it interrupts the connection. Chrys. here deviates from his usual method, not following the narrative point by point, but reflecting first upon the conduct of the priests. Of course it is to be understood, that the whole text, at least to v. 28, had been first read out. A twofold security this; as was the case at the sepulchre, where was both the seal, and the men to watch. See how they fought against God! Say, was this of man’s doing, that happened to them? Who led them forth, when the doors were shut? How came they out, with the keepers standing before the door? Verily they must be mad or drunken to talk so. Here are men, whom neither prison, nor bonds, nor closed doors, had been able to keep in; and yet they expect to overpower them: such is their childish folly! Their officers come and confess what has taken place, as if on purpose to debar them from all show of reason. Do you mark how there is miracle upon miracle, differing in kind, some wrought by them, others on them, and these more illustrious than the others? “And when they heard that, they entered into the temple early in the morning, and taught. But the high-priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. But when the officers came, and found them not in the prison, they returned, and told, saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. Now when the high-priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.” (v. 21–25.) It301 In the mss. this comment is placed before v. 24. is well ordered that the information was not brought to them at once, but they are first utterly at a loss what to think, that when they have considered it well and seen that there is a Divine Power in the case, then they may learn the whole state of the case. “Then came one, and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the other officers, and brought them without violence: for they feared the multitude, lest they should have been stoned.” (v. 25, 26.) O the folly of the men! “They feared,” saith he, “the multitude.” Why, how had the multitude helped the Apostles? When they ought to have feared that God Who was continually delivering them like winged creatures out of their power, instead of that, “they feared the multitude!” “And the high-priest,” shameless, reckless, senseless, “asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold ye have filled Jerusalem with your doctrine and intend to bring this man’s blood upon us.” (v. 27, 28.) What then (say the Apostles)? Again with mildness they address them; and yet they might have said, “Who are ye, that ye countermand God?” But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer. “Then Peter and the other Apostles answered and said, We ought to obey God rather than men.” (v. 29.) High magnanimity! He shows them too that they are fighting against God.302 Here A. B. C. N. insert v. 29 omitted above by the two first. The following sentence, omitted here by D. E. F. and inserted after v. 31, is there repeated by A. B. C. For, he says, Whom ye killed, Him hath God raised up. “The God of our fathers raised up Jesus, Whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” (v. 30, 31.) And again they refer the whole to the Father, that He should not seem to be alien to the Father. “And hath exalted,” saith He, “with his right hand.” He affirms not merely the Resurrection, but the Exaltation also. “For to give repentance to Israel.” Observe here as before the gain (to them): observe the perfection of doctrine conveyed in the form of apology. “And we are witnesses of these things.” (v. 32.) Great boldness of speech! And the ground of their credibility: “And so is also the Holy Ghost, Whom God hath given to them that obey Him.” Do you observe that they allege not only the Spirit’s testimony? And they said not, “Whom He hath given” to us, but, “to them that obey Him:” therein alike showing their own unassuming temper, and intimating the greatness of the gift, and showing the hearers that it was possible for them also to receive the Spirit. See, how these people were instructed both by deeds and by words, and yet they paid no heed, that their condemnation might be just. For to this end did God suffer the Apostles to be brought to trial, that both their adversaries might be instructed, and all might learn, and that the Apostles might be invigorated to boldness of speech. “And they hearing that, were cut to the heart.” (v. 33.) The303 E. Edd. “Observe the excess of their wickedness. When they ought to have been struck with alarm at what they heard, here they are cut (to the heart), and take counsel in their temerity (βουλεύονται εἰκῇ) to slay (them).” The innovator did not perceive the reference to ii. 37 in οἱ ἄλλοι “ταῦτα ἀκούσαντες κατενύγησαν.” others (on a former occasion) “when they heard these things were pricked;” here they were cut (as with a saw) (διεπρίοντο) “and desired to slay them.” (ch. ii. 37.)

But it is necessary now to look over again what we have read. “But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. Brought304 E. and Edd. “‘Having brought them forth.’ He does not himself bring them away, but lets them go: that in this way also their intrepidity might be known; which also they showed, in that by night they entered into the temple and taught.” In the following sentence perhaps the purport of what St. Chrys. said was, that “if, as the priests supposed, the guards had let them out, the guards themselves would have absconded, and the Apostles would not have stood in the temple, but would have escaped.” Εἴ γε πεισθέντες may have been said of the guards, “if they had been bribed or otherwise induced to let them out;” but all the mss. have εἴ γε π. ἐξῆλθον, in the sense, “supposing, which is not likely, that the Apostles had been induced to come forth at the request of the guards.” Savile gives this clause to the latter part, beginning as E. and Edd. with μᾶλλον δὲ εἰ ἐξέβ. for καὶ εἰ ἐξέβ. “Supposing they had been induced to come out, or rather if those had put them out:” Ben. refers it to what precedes; “they would have fled, if they had come out at their request: nay, if those had put them out,” etc. them forth.” (Recapitulation, v. 19, 20.) He did not bring them away to benefit themselves thereby, but, “Stand,” he says, “and speak in the temple to the people.” But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this. “Did we not straitly charge you?” (v. 28.) Well, if they undertook to obey you, ye do well to call them to account: but if even at the very time they told you they would not obey, what account have you to call them to, what defence is there for them to make? “And behold ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.”305 The meaning of the council’s statement: “Ye intend to bring this man’s blood upon us” (28) probably is: You would cause an insurrection against us and thus be avenged for the crucifixion of Jesus (Meyer): others take it to mean: You would carry the idea that we had murdered an innocent man in crucifying Jesus (Hackett). The strong language of Peter in reply (29) which seems to imply: We cannot help consequences; we must obey God in our preaching and healing, favors the former view. The confusion of the text of Chrys. here (see note in loco) makes his view on this point uncertain.—G.B.S. Mark the inconsistency of the accusations, and the exceeding folly. They want to make it appear now, that the dispositions of the Jews306 φονικὰς λοιπὸν βούλονται δεῖξαι τὰς προαιρέσεις τῶν ’Ιουδαίων. As the latter part of the sentence, ὡς οὐ δι᾽ ἀλήθειαν ταῦτα ποιοῦντων ἀλλ᾽ ἀμύνασθαι βουλομένων, seems inapplicable to the Jews, and to be meant for the Apostles, it may be conjectured that the true reading is τῶν ᾽Αποστόλων: “that the Apostles were bent upon having blood.” But all the mss. have τῶν ᾽Ιουδαίων, and the sense so far is satisfactory: viz. They want to make it appear now indeed what bloody-minded men the Jews are: now, not when Christ was crucified. are sanguinary, as if they were doing these things not for the truth’s sake, but in the wish to be revenged. And for this reason too the Apostles do not answer them with defiance (θρασέως): for they were teachers. And yet where is the man, who, with a whole city to back him, and endowed with so great grace, would not have spoken and uttered something big? But not so did these: for they were not angered; no, they pitied these men, and wept over them, and marked in what way they might free them from their error and wrath. And they no longer say to them, “Judge ye:” (ch. iv. 19) but they simply affirm, saying, “Whom God raised up, Him do we preach: it is by the will of God that these things are done.” They said not, Did not we tell you even then, that “we cannot but speak the things which we have seen and heard?” (ib. 20.) for they are not contentious for glory; but they repeat again the same story,—the Cross, the Resurrection. And they tell not, wherefore He was crucified—that it was for our sakes: but they hint at this indeed, but not openly as yet, wishing to terrify them awhile. And yet what sort of rhetoric is here? None at all,307 The modern text: “So artlessly did they preach the Gospel of life. But when he says, ‘He hath exalted,’ he states for what purpose, namely, ‘to give repentance’ he adds, ‘to Israel, and remission of sins.’ But, it will be said, these things seemed incredible. How say you? And why not rather credible, seeing that neither rulers,” etc. but everywhere it is still the Passion, and the Resurrection and the Ascension, and the end wherefore: “The God of our fathers raised up Jesus,” etc. (v. 30, 31.) And yet what improbable assertions are these! Very improbable, no doubt; but for all that, not rulers, not people, had a word to say against them: but those had their mouths stopped, and these received the teaching. “And we,” saith he, “are witnesses of these things.” (v. 32.) Of what things? Of His having promised forgiveness and repentance: for the Resurrection indeed was acknowledged, now. But that He giveth forgiveness, both we are witnesses, and “so is the Holy Ghost,” Who would not have come down, unless sins had been first remitted: so that this is an indisputable proof. “When they heard that, they were cut” (to the heart), “and took counsel to slay them.” (v. 33.) Hearest thou of the forgiveness of sins, O wretched man, and that God doth not demand punishment, and dost thou wish to slay them? What wickedness was this! And yet, either they ought to have convicted them of lying, or if they could not do that, to have believed: but if they did not choose to believe, yet they ought not to slay them. For what was there deserving of death? Such was their intoxication, they did not even see what had taken place. Observe, how everywhere the Apostles, when they have made mention of the crime, add the mention of forgiveness; showing, that while what had been done was worthy of death, that which was given was proffered to them as to benefactors! In what other way could any one have persuaded them?

“Then stood up the high-priest,” etc. As308 Here begins a second recapitulation or rather gleaning, partly of matter not touched upon before, partly of further remarks on what has been said.—῾Ως εὐδοκιμοῦντες ἐγγὺς τῶν προφητῶν ἔμελλον ἵστασθαι: This relates to v. 13–16, as the reason why they were “filled with indignation.” The innovator (E. F. D. Edd.) not perceiving this, alters ὡς εὐδοκιμοῦντες to ἢ ὡς εὐδοκιμοῦντας, which he joins to the former sentence, “How else could any one have persuaded them than (by treating them) as persons in high repute?” and adds, “And mark their malignity: they set on them the Sadducees who were most sore on the subject of the Resurrection: but they got nothing by their wickedness. But perchance,” etc. men in high repute, these (the Apostles) were about to take their place near to the Prophets. The Sadducees were they that were most sore on the subject of the Resurrection. But perchance some one will say: Why, what man, endowed with such gifts as the Apostles were, would not have been great? But consider,309 St. Chrysostom frequently contends against the common excuse, “We cannot attain to the holiness of the first Christians, because there are no miracles now.” Thus, he urges, Hom. in Matt. xlvi., that it was not their miracles that made the saints, both of the Old and of the New Testament, great and admirable, but their virtues: without which, no miracles would have availed for themselves or others: that if they wrought miracles, it was after they, by their noble qualities and admirable lives had attracted the Divine grace: for miracles proceed from a holy life, and this is also their goal: only he that lives a holy life receives this grace; and he that receives it, receives it only that he may amend the life of others…Let no man therefore wait for miracles. It afflicts the evil spirit when he is expelled from the body, much more when he sees the soul set free from sin: for in this lies Satan’s great power, and to destroy this, Christ died. In expelling this from thyself, thou hast performed a miracle greater than all miracles. This is not my doctrine; it is the doctrine of the Apostle Paul. 1 Cor. xii. 31, the “more excellent way” is not miracles, but Charity, the root of all good. If we practise this we need no miracles; and if we practise not from miracles we shall get no good. I pray you, how, before that they were endowed with the grace, “they were continuing steadfastly with one accord in prayer” (ch. i. 14), and depending on the aid from above. And dost thou, my beloved, hope for the kingdom of heaven, yet endurest naught? And hast thou received the Spirit, yet sufferest not such things, nor encounterest perils? But they, before they had breathing-time from their former dangers, were again led into others. And even this too, that there is no arrogance, no conceit, how great a good it is! To converse with mildness, what a gain it is! For not all that they did was the immediate work of grace, but there are many marks of their own zeal as well. That the gifts of grace shine forth in them, this was from their own diligence. See, for instance, from the very beginning, how careful Peter is; how sober and vigilant: how they that believed cast away their riches, had no private property, continued in prayer, showed that they were of one mind, passed their time in fastings. What grace, I ask (alone), did all this? Therefore it is that He brings the evidence home to them through their own officers. Just as in the case of Christ, it was their officers who said, “Never man spake as this Man speaketh.” (John vii. 46.) These310 ταῦτα τῆς ἀναστάσεως πιστότερα. E. omits this, and inserts ἀπήγγειλαν ὑποστρέψαντες ἅπερ εἶδον. “They reported on their return just what they had seen:” so Edd. except Savile, who retains the reading of E. and adds to it as above (from N.) (proofs) are more apt to be believed than the Resurrection.—Observe also the moderation shown by (the rulers) themselves, and how they give way. “The high-priest asked them, saying,” etc. (v. 27): here he reasons with them, forsooth, in a moderate tone; for he was frightened: indeed to hinder was what he desired rather than to kill, since that he cannot do: and with the view to rouse them all, and show them the extreme danger they are in, “And intend,” says he (to the Apostles), “to bring this man’s blood upon us.” Dost thou still take Him to be but man? He wants to make it appear that the injunction was necessary for their own safety. But mark what (Peter) says: “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” (v. 31.) Here he forbears to mention the Gentiles, not to give them a handle against him. “And they desired,” it says, “to slay them.” (v. 33.) See again these in perplexity, these in pain: but those in quiet and cheerfulness and delight. It is not merely, They were grieved, but “They were cut” (to the heart). Truly this makes good that proverb, “Evil do, evil fare:” as we may see in this case. Here were these men in bonds, set at the bar of judgment, and the men that sit in judgment upon them were in distress and helpless perplexity. For as he who strikes a blow upon the adamant, gets the shock of the blow himself, so it was with these men. But they saw that not only was their boldness of speech not stopped, but rather their preaching increased the more, and that they discoursed without a thought of fear, and afforded them no handles against them.

Let us imitate these, my beloved: let us be undaunted in all our dangers. There is nothing dreadful to him that fears God; but all that is dreadful is for others. For when a man is delivered from his passions, and regards all present things as a shadow, say, from whom shall he suffer anything dreadful? whom shall he have to fear? whom shall he need plead to? Let us flee to this Rock which cannot be shaken. If any one were to build for us a city, and throw up a wall around it, and remove us to a land uninhabited, where there were none to disturb us, and there supply us with abundance of everything, and not suffer us to have aught to trouble us with anybody, he would not set us in such perfect safety, as Christ hath done now. Be it a city made of brass, if you will, surrounded on all sides with a wall, lofty and impregnable, let there be no enemy near it; let it have land plentiful and rich, let there be added abundance of other things, let the citizens too be mild and gentle, and no evil-doer there, neither robber, nor thief, no informer, no court of justice, but merely agreements (συναλλάλματα); and let us dwell in this city: not even thus would it be possible to live in security. Wherefore? Because there could not but be differences with servants, with wives, with children, to be a groundwork of much discomfort. But here was nothing of the kind; for here was nothing at all to pain them or cause any discomfort. Nay, what is more wonderful to say, the very things which are thought to cause discomfort, became matter of all joy and gladness. For tell me, what was there for them to be annoyed at? what to take amiss? Shall we cite a particular case for comparison with them? Well, let there be one of consular dignity, let him be possessed of much wealth, let him dwell in the imperial city, let him have no troublesome business with anybody, but only live in delight, and have nothing else but this to do, seated at the very summit of wealth and honor and power: and let us set against him a Peter, in bonds if you will, in evils without number: and we shall find that he is the man that lives the most delightfully. For when there is such excess of joy, as to be delighted when in bonds, think what must be the greatness of that joy! For like as those who are high in office, whatsoever evils may happen, are not sensible of them, but continue in enjoyment: so did these the more rejoice on account of these very evils. For it is impossible, impossible in words to express how great pleasure falls to their lot, who suffer for Christ’s sake: for they rejoice in their sufferings, rather than in their good things. Whoso loves Christ, knows what I say.—But what as regards safety? And who, I ask, if he were ever so rich, could have escaped so many perils, going about among so many different nations, for the sole purpose311 ἔθνεσι τοσούτοις ὁμιλῶν ὑπὲρ μεταστάσεως πολιτείας μόνης. of bringing about a reformation in their manner of life? For it was just as if by royal mandate that they carried all before them, nay, far more easily, for never mandate could have been so effectual, as their words were. For the royal edict compels by necessity, but these drew men willingly and spontaneously, yea, and with hearts above measure thankful. What royal edict, I ask, would ever have persuaded men to part with all their property and their lives; to despise home, country, kindred, yea, even self-preservation? Yet the voices of fishermen and tent-makers availed for this. So that they were both happy, and more powerful and strong than all others. “Yes,” say you, “those of course were, for they wrought miracles.” (supra, p. 83, note 4.) But I ask what miracles did those who believed work, the three thousand, and the five thousand; and yet these, we read, passed their time in gladness? And well they might: for that which is the groundwork of all discomforts, the possession of riches, was done away with. For that, that, I say, was ever the cause both of wars and fighting, and grief, and discomfort, and all evils: the thing which makes life full of labor and troubles, it is that. And indeed it would be found that many more rich than poor have reason to be sad. If any think this is not true, their notion is derived not from the nature of the things, but from their own fancy. And if the rich do enjoy some sort of pleasure, this is not to be wondered at: for even those who are covered all over with the itch, have a good deal of pleasure. For that the rich are for all the world like these, and their mind affected in the same sort, is plain from this circumstance. Their cares annoy them, and they choose to be engrossed with them for the sake of the momentary pleasure: while those who are free from these affections, are in health and without discomfort. Whether is more pleasant, I ask, whether of the two more safe? To have to take thought only for a single loaf of bread and suit of clothes, or for an immense family, both slaves and freemen, not having care about himself (only)? For as this man has his fears for himself, so have you for those who depend on your own person. Why,312 Edd. “And why,” you will ask, “is poverty thought a thing to be fled from!” Why, because other good things are, in the judgment of many, things to be fled from, not because they are to be deprecated, but because hard of attainment. I pray you, does poverty seem a thing to be shunned? Just in the same way as other good things are, in the judgment of many, things to be deprecated. “Yes,” say you, “but it is not that those good things are subjects for deprecation, but that they are hard of attainment.” Well, so is poverty, not a thing to be deprecated, but hard of attainment: so that if one could bear it, there would be no reason to deprecate it. For how is it that the Apostles did not deprecate it? how is it that many even choose it, and so far from deprecating, even run to it? For that which is really a thing to be deprecated, cannot be an object of choice save to madmen. But if it be the men of philosophic and elevated minds that betake themselves to this, as to a safe and salubrious retreat, no wonder if to the rest it wears a different appearance. For, in truth, the rich man seems to me to be just like a city, unwalled, situated in a plain, inviting assailants from all sides: but poverty, a secure fortress, strong as brass can make it, and the way up to it difficult. “And yet,” say you, “the fact is just the reverse: for these are they, who are often dragged into courts of law, these are they who are overborne and ill-treated.” No: not the poor, as poor, but those who being poor want to be rich. But I am not speaking of them, but of such as make it their study to live in poverty. For say, how comes it that nobody ever drags the brethren of the hills into courts of law? and yet if to be poor is to be a mark for oppression, those ought most of all to be dragged thither, since they are poorer than all others. How comes it that nobody drags the common mendicants into the law-courts? Because they are come to the extreme of poverty. How is it that none does violence to them, none lays vexatious informations against them? Because they abide in a stronghold too safe for that. How many think it a condition hard to struggle against, poverty, I mean, and begging! What then, I ask, is it a good thing to beg? “It is good, if there be comfort,” say you; “if there be one to give: it is a life so free from trouble and reverses, as every one knows.” But I do not mean to commend this; God forbid! what I advise is the not aiming at riches.

For say, whom would you rather call blessed? those who find themselves at home with virtue, (ἐπιτηδείους πρὸς ἀρετήν) or those who stand aloof? Of course, those who are near. Say then, which of the two is the man to learn anything that is profitable, and to shine in the true wisdom? the former, or the latter? The first, all must see. If you doubt it, satisfy yourself in this way. Fetch hither from the market-place any of the poor wretches there; let him be a cripple, lame, maimed: and then produce some other person, comely of aspect, strong in body, full of life and vigor in every part, overflowing with riches: let him be of illustrious birth, and possessed of great power. Then let us bring both these into the school of philosophy: which of them, I ask, is more likely to receive the things taught? The first precept, at the outset, “Be lowly and moderate” (for this is Christ’s command): which will be most able to fulfil it, this one or the other? “Blessed are they that mourn” (Matt. v. 4): which will most receive this saying? “Blessed are the lowly:” which will most listen to this? “Blessed are the pure in heart. Blessed are they which do hunger and thirst after righteousness. Blessed are they which are persecuted for righteousness’ sake” (ib. 8, 6, 10). Which will with ease receive these sayings? And, if you will, let us apply to all of them these rules, and see how they will fit. Is not the one inflamed and swollen all over, while the other is ever lowly minded and subdued in his whole bearing? It is quite plain. Yes, and there is a saying to that effect among those that are without: “(I was) a slave,313 The Epigram is preserved in the Palatine Anthology, 7. 676. Δοῦλος ᾽Επίκτητος γενόμην, καὶ σώματι πηρὸς, καὶ πενίαν ῏Ιρος, καὶ φίλος ἀθανάτοις. But our mss. except E., for ῏Ιρος have ἱερὸς, “sacred.” Epictetus by name, a cripple in body, for poverty a very Irus, and a friend of the Immortals.” For how, I would ask, can it be otherwise, but that the soul of the rich must teem with evils; folly, vainglory, numberless lusts, anger and passion, covetousness, iniquity, and what not? So that even for philosophy, the former is more congenially (ἐπιτηδεία) disposed than the latter. By all means seek to ascertain which is the more pleasant: for this I see is the point everywhere discussed, whether such an one has the more enjoyable way of life. And yet even as regards this, we need not be in doubt; for to be near to health, is also to have much enjoyment. But whether of the two, I would ask, is best disposed (ἐπιτήδειος) to the matter now in hand, that which we will needs carry into accomplishment—our law, I mean—the poor man or the rich? Whether of them will be apt to swear? The man who has children to be provoked with, the man who has his covenants with innumerable parties, or the man who is concerned to apply for just a loaf of bread or a garment? This man has not even need of oaths, should he wish, but always lives free from cares of business; nay, more, it is often seen that he who is disciplined to swear not at all, will also despise riches; and one shall see in his whole behavior his ways all branching off from this one good habit, and leading to meekness, to contempt of riches, to piety, to subduedness of soul, to compunction of heart. Then let us not be indolent, my beloved, but let us again show great earnestness: they who have succeeded, that they may keep the success achieved, that they be not easily caught by the receding wave, nor the refluent tide carry them back again [they314 Something is wanting in the old text to complete the sense: the matter in the brackets is supplied from E. D. F. Below, the same have: “to swear not at all: a haven, that one be not drowned by the storm bursting. For though wrath, though (sense of) insult, though passion boil over, yea though anything, be what it may, the soul is in security, so that it will not even utter aught that should not be spoken: for one has laid himself,” etc. too who are yet behindhand, that they may be raised up again, and strive to make up that which is wanting. And meanwhile let those who have succeeded, help those who have not been able to do the same]: and by reaching out their hands, as they would to men struggling in the deep water, receive them into the haven of no-swearing (ἀνωμοσίας). For it is indeed a haven of safety, to swear not at all: whatever storms burst upon us, to be in no danger of sinking there: be it anger, be it insult, be it passion, be it what it may, the soul is stayed securely; yea, though one have vented some chance word or other that ought not, and had been better not, to be spoken, yet he has laid himself under no necessity, no law. (Supra, Hom. ix. §5. ad. Pop. Ant. viii. §3.) See what Herod did for his oath’s sake: he cut off the head of the Fore-runner. “But because of his oaths,” it says, “and because of them which sat at meat with him” (Mark vi. 26), he cut off the head of the Prophet. Think what the tribes had to suffer for their oath in the matter of the tribe of Benjamin (Judges xxi. 5–10): what Saul had to suffer for his oath (1 Sam. xiv. 24, etc.). For Saul indeed perjured himself, but Herod did what was even worse than perjury, he committed murder. Joshua again—you know how it fared with him, for his oath in the matter of the Gibeonites. (Joshua, ch. ix.) For it is indeed a snare of Satan, this swearing. Let us burst315 Διαρρήξωμεν τὰ σχοινία· ἐν εὐκολί& 139· καταστήσωμεν ἑαυτούς· πάσης ἀπορίας ἀπαλλαγῶμεν καὶ τῆς σατανικῆς παγίδος. i.e. “The cords of this snare are, the ties of worldly business in the possession or pursuit of wealth: there is a condition, as was said above, in which it is full easy not to swear; let us bring ourselves into that condition: all that makes us say, ‘We cannot help swearing,’ (πάσης ἀπορίας), let us have done with it, and break loose from the snare of the devil.” The exhortation connects both parts of the “Morale”—the commendation of voluntary poverty, and the invective against swearing. In the modern text (E. F. D. Edd.) this is lost sight of: it reads: διαρρ. τὰ σχ. καὶ ἐν εὐκ. καταστήσομεν (al. -σωμεν) πάσης φυλακῆς· ἀπαλλαγῶμεν τῆς σατ. παγ. “Let us burst the cords, and we shall bring ourselves into a facility of all watchfulness: let us break loose,” etc. the cords; let us bring ourselves into a condition in which it will be easy (not to swear); let us break loose from every entanglement, and from this snare of Satan. Let us fear the command of the Lord: let us settle ourselves in the best of habits: that, making progress, and having achieved this and the rest of the commandments, we may obtain those good things which are promised to them that love Him, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, power, and honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΓʹ. Ἀναστὰς δὲ ὁ ἀρχιερεὺς, καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, ἐπλήσθησαν ζήλου, καὶ ἐπέβαλον τὰς χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δη μοσίᾳ. αʹ. Οὐδὲν ἰταμώτερον κακίας, οὐδὲν τολμηρότερον. Πείρᾳ μαθόντες τὴν αὐτῶν ἀνδρείαν ἐξ ὧν ἐπεχείρησαν πρότερον, ὅμως ἐπιχειροῦσι, καὶ πάλιν ἐπισυνίστανται. Τί ἐστιν, Ἀναστὰς δὲ ὁ ἀρχιερεὺς, καὶ πάντες οἱ σὺν αὐτῷ; Διηγέρθη, φησὶ, κινηθεὶς ἐπὶ τοῖς γενομένοις. Καὶ ἐπέβαλον τὰς χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. Νῦν σφοδρότερον αὐτοῖς ἐπιτίθενται. Οὐκ εὐθέως δὲ αὐτοὺς ἔκριναν, προσδοκῶντες πάλιν αὐτοὺς πράους ἔσεσθαι. Καὶ πόθεν δῆλον, ὅτι σφοδρότερον αὐτοῖς ἐπετέθησαν; Ἀπὸ τοῦ θεῖναι αὐτοὺς εἰς τήρησιν δημοσίαν. Πάλιν περιπίπτουσι κινδύνοις, καὶ πάλιν τῆς παρὰ τοῦ Θεοῦ ἀπολαύουσι ῥοπῆς: καὶ ὅπως, ἄκουε τῶν ἑξῆς: Ἄγγελος δὲ Κυρίου διὰ τῆς νυκτὸς ἀνέῳξε τὰς πύλας τῆς φυλακῆς, ἐξαγαγών τε αὐτοὺς, εἶπε: Πορεύεσθε, καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. Τοῦτο καὶ εἰς ἐκείνων παραμυθίαν γέγονε, καὶ εἰς τούτων ὠφέλειαν καὶ διδασκαλίαν. Καὶ ὅρα, ὅπερ ἐπὶ τοῦ Χριστοῦ, τοῦτο καὶ νῦν γινόμενον. Γινόμενα μὲν γὰρ δήπου τὰ θαύματα οὐκ ἀφίησιν αὐτοὺς ἰδεῖν, ἀφ' ὧν δ' ἂν μάθοιεν, ταῦτα κατασκευάζει: οἷον ἐπὶ τῆς ἀναστάσεως τῆς αὐτοῦ οὐκ ἀφῆκεν αὐτοὺς ἰδεῖν πῶς ἀνέστη: ἀνάξιοι γὰρ τοῦ ταύτην ἰδεῖν ἦσαν: ἀλλὰ δείκνυσιν ἀφ' ὧν τοῦτο εἰργάσατο. Ὁμοίως καὶ ἐπὶ τοῦ οἴνου τοῦ ἀπὸ τοῦ ὕδατος γενομένου, οὐ βλέπουσιν οἱ ἀνακείμενοι: ἐμέθυον γάρ: καὶ τὴν κρίσιν ἐπιτρέπει ἑτέροις. Οὕτω δὴ καὶ ἐνταῦθα. Ἐξαγομένους μὲν γὰρ αὐτοὺς οὐχ ὁρῶσι, τεκμήρια δὲ, ἀφ' ὧν ἠδύναντο καταμαθεῖν τὰ γενόμενα, εἶδον. Τί δήποτε δὲ καὶ κατὰ τὴν νύκτα αὐτοὺς ἐξέβαλε; Ὅτι οὕτω μᾶλλον ἢ ἐκείνως ἐπιστεύθησαν: ἄλλως τε καὶ ὅτι οὐκ ἂν ἐπὶ τὸ ἐρωτῆσαι ἦλθον: οὔτε μὴν ἑτέρως ἂν καὶ αὐτοὶ ἐπίστευσαν. Οὕτω καὶ ἐπὶ τῶν παλαιῶν γέγονεν, οἷον ἐπὶ τοῦ Ναβουχοδονόσορ: εἶδεν αἰνοῦντας τὸν Θεὸν ἐπὶ τῆς καμίνου τοὺς παῖδας, καὶ τότε εἰς ἔκπληξιν ἦλθε. Δέον τοίνυν καὶ τούτους ἐρωτῆσαι πρῶτον, Πῶς ἐξήλθετε, οἱ δὲ ὡς οὐδενὸς γενομένου ἐρωτῶσι λέγοντες: Οὐχὶ παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ λαβεῖν; Καὶ ὅρα, πῶς δι' ἑτέρων μανθάνουσιν ἅπαντα. Ὁρῶσι γὰρ κεκλεισμένην τὴν φυλακὴν μετὰ ἀσφαλείας, καὶ τοὺς φύλακας ἑστῶτας πρὸ τῶν θυρῶν. Ἀκούσαντες δὲ, εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς, καὶ οἱ σὺν αὐτῷ, συνεκάλεσαν τὸ συνέδριον, καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ: καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. Παραγενόμενοι δὲ οἱ ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ: ἀναστρέψαντες δὲ ἀπήγγειλαν, λέγοντες, ὅτι τὸ μὲν δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ, καὶ τοὺς φύλακας ἑστῶτας πρὸ τῶν θυρῶν: ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. Διπλῆ ἡ ἀσφάλεια ὥσπερ ἐπὶ τοῦ τάφου, καὶ ἡ σφραγὶς καὶ οἱ ἄνθρωποι. Ὅρα, πῶς ἦσαν θεομάχοι. Ταῦτα ἀνθρώπινα, εἰπέ μοι, τὰ ἐπ' αὐτῶν γενόμενα; Τίς αὐτοὺς ἐξήγαγε τῶν θυρῶν κεκλεισμένων; πῶς ἐξῆλθον τῶν φυλάκων πρὸ τῶν θυρῶν ἑστώτων; Ὄντως μαινομένων καὶ μεθυόντων τὰ ῥήματα. Οὓς οὐ κατέσχε φυλακὴ, καὶ δεσμὰ, καὶ θύραι κεκλεισμέναι, τούτων προσεδόκησαν περιέσεσθαι, παίδων ἀνοήτων πρᾶγμα παθόντες. Οἱ ὑπηρέται γοῦν αὐτῶν διὰ τοῦτο παραγίνονται, καὶ ὁμολογοῦσι τὸ γεγονὸς, ἵνα πᾶσαν αὐτοῖς ἀποκλείσωσι πρόφασιν. Ὁρᾷς σημεῖα ἐπὶ σημείοις διάφορα, τὰ μὲν ὑπ' αὐτῶν, τὰ δὲ εἰς αὐτοὺς γενόμενα, ἃ καὶ λαμπρότερα ἦν; Καλῶς οὐδὲ εὐθέως αὐτοῖς ἐμηνύθη, ἀλλὰ πρότερον ἐν ἀπορίᾳ γεγονόσιν, ἵνα διασκεψάμενοι θείαν εἶναι δύναμιν, οὕτω μάθωσιν ἅπαντα. Ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε ἀρχιερεὺς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς, ὅτι ἰδοὺ οἱ ἄνδρες, οὓς ἔθεσθε ἐν τῇ φυλακῇ, εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν. Τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις, ἤγαγεν αὐτοὺς οὐ μετὰ βίας: ἐφοβοῦντο γὰρ τὸν λαὸν, ἵνα μὴ λιθασθῶσιν. Ὢ τῆς ἀνοίας! Ἐφοβοῦντο, φησὶ, τὸν ὄχλον. Τί γὰρ αὐτοὺς ὁ ὄχλος ὠφέλει; Δέον τὸν Θεὸν φοβηθῆναι τὸν καθάπερ πτηνοὺς ἀεὶ τῶν χειρῶν αὐτοὺς ἐξαρπάζοντα τῶν ἐκείνων: οἱ δὲ μᾶλλον τὸν ὄχλον φοβοῦνται. Ὁ δὲ ἀρχιερεὺς ἐπηρώτησεν αὐτοὺς, λέγων: Οὐχὶ παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ; Καὶ ἰδοὺ ἐπληρώσατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφ' ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. Τί οὖν οἱ ἀπόστολοι; Πάλιν μετ' ἐπιεικείας αὐτοῖς διαλέγονται: καίτοι γε ἐνῆν εἰπεῖν: Τίνες γάρ ἐστε ὑμεῖς ἀντιδιαταττόμενοι τῷ Θεῷ; Ἀλλὰ τί; Πάλιν ἐν τάξει παραινέσεως καὶ συμβουλῆς, καὶ μετὰ ἐπιεικείας πολλῆς ἀποκρίνονται. Ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπον: Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις. Πολλὴ ἡ φιλοσοφία καὶ τοιαύτη, ὅτι ἐντεῦθεν δεικνύουσι καὶ αὐτοὺς μαχομένους τῷ Θεῷ. Ὁ Θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου. Τοῦτον ὁ Θεὸς ἀρχηγὸν καὶ Σωτῆρα ὕψωσε τῇ δεξιᾷ αὐτοῦ, δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν. Ὃν ὑμεῖς ἀνείλετε, φησὶν, ὁ Θεὸς ἤγειρε. Καὶ ὅρα, τῷ Πατρὶ τὸ πᾶν πάλιν ἀνατιθέασιν, ἵνα μὴ δόξῃ ἀλλότριος εἶναι τοῦ Πατρός. Καὶ ὕψωσε, φησὶ, τῇ δεξιᾷ αὐτοῦ. Οὐχ ἁπλῶς τὴν ἀνάστασιν τοῦτο μόνην, ἀλλὰ καὶ τὴν ὕψωσιν, τουτέστι, τὴν ἀνάληψιν, δηλοῖ. Τοῦ δοῦναι μετάνοιαν τῷ Ἰσραήλ. βʹ. Ὅρα πάλιν τὸ κέρδος καὶ ἐν τάξει ἀπολογίας διδασκαλίαν ἀπηρτισμένην. Καὶ ἡμεῖς ἐσμεν αὐτοῦ μάρτυρες τῶν ῥημάτων τούτων. Πολλὴ ἡ παῤῥησία. Εἶτα ἀξιόπιστον [λοιπὸν] τὸν λόγον ποιῶν, ἐπήγαγε: Καὶ τὸ Πνεῦμα δὲ τὸ ἅγιον, ὃ ἔδωκεν ὁ Θεὸς τοῖς πειθαρχοῦσιν αὐτῷ. Ὁρᾷς, πῶς οὐχὶ μόνον τῇ ἑαυτῶν, ἀλλὰ καὶ τῇ τοῦ Πνεύματος μαρτυρίᾳ κέχρηνται; Καὶ οὐκ εἶπον, Ὃ ἔδωκεν ἡμῖν, ἀλλὰ, Τοῖς πειθομένοις: ἅμα μὲν μετριάζοντες, ἅμα δὲ μέγα αὐτὸ δεικνύντες, καὶ δηλοῦντες, ὅτι καὶ αὐτοῖς δυνατὸν λαβεῖν. Ὅρα, πῶς καὶ δι' ἔργων καὶ διὰ ῥημάτων ἐπαιδεύοντο, καὶ οὐ προσεῖχον, ἵνα δικαία αὐτοῖς ἡ κατάκρισις γένηται. Διὰ γάρ τοι τοῦτο καὶ ὁ Θεὸς συνεχώρει ἄγεσθαι αὐτοὺς εἰς δικαστήριον, ἵνα καὶ ἐκεῖνοι παιδεύωνται, εἴ γε μανθάνειν ἐβούλοντο, καὶ οἱ ἀπόστολοι εἰς παῤῥησίαν ἀλείφωνται. Οἱ δὲ ἀκούσαντες, διεπρίοντο, καὶ ἐβούλοντο ἀνελεῖν αὐτούς. Ὅρα κακίας ὑπερβολήν. Δέον ἐφ' οἷς ἤκουσαν καταπλαγῆναι, οἱ δὲ διαπρίονται, καὶ βουλεύονται εἰκῆ ἀνελεῖν. Ἀλλ' ἀναγκαῖον λοιπὸν ἄνωθεν ἰδεῖν τὰ ἀνεγνωσμένα. Ἄγγελος δὲ Κυρίου διὰ τῆς νυκτὸς ἤνοιξε τὰς πύλας τῆς φυλακῆς, καὶ ἐξαγαγὼν αὐτοὺς εἶπεν: Πορεύεσθε, καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. Ἐξαγαγών: οὐκ αὐτὸς ἀπάγει αὐτοὺς, ἀλλ' ἀφίησιν: ὥστε καὶ ταύτῃ αὐτῶν γνωσθῆναι τὸ ἀκατάπληκτον, ὃ καὶ ἔδειξαν νυκτὸς εἰσελθόντες εἰς τὸ ἱερὸν καὶ διδάσκοντες. Εἰ δὲ ἐξέβαλον αὐτοὺς οἱ φύλακες, ὡς ἐκεῖνοι ἐνόμιζον, ἔφυγον ἂν, εἴ γε πεισθέντες ἐξῆλθον: μᾶλλον δὲ, εἰ ἐξέβαλον αὐτοὺς ἐκεῖνοι, οὐκ ἂν εἰς τὸ ἱερὸν ἔστησαν, ἀλλ' ἀπέδρασαν ἄν. Τοῦτο δὲ οὐδεὶς οὕτως ἀνόητος ὥστε μὴ συνιδεῖν. Οὐχὶ παραγγελίᾳ παρηγγείλαμεν ὑμῖν, φησί; Εἰ μὲν οὖν καὶ αὐτοὶ ἐπείσθησαν ὑμῖν, καλῶς εὐθύνετε: εἰ δὲ καὶ ἐξ ἐκείνου εἶπον μὴ πεισθήσεσθαι, περιτταὶ αἱ εὐθῦναι, περιτταὶ καὶ αἱ παραγγελίαι. Ὅρα ἐγκλημάτων ἀνακολουθίαν, καὶ ὑπερβάλλουσαν ἄνοιαν. Φονικὰς λοιπὸν βούλονται δεῖξαι τὰς προαιρέσεις τῶν Ἰουδαίων, ὡς οὐ δι' ἀλήθειαν ταῦτα ποιούντων, ἀλλ' ὥστε ἀμύνασθαι βουλομένων. Διὰ τοῦτο καὶ οὐδὲ θρασέως αὐτοῖς ἀποκρίνονται οἱ ἀπόστολοι: διδάσκαλοι γὰρ ἦσαν: καίτοι τίς οὐκ ἂν τὴν πόλιν ἅπασαν ἀναρτησάμενος, καὶ τοσαύτης ἀπολαύων χάριτος, εἶπεν ἂν δή τι καὶ ἐφθέγξατο μέγα; Ἀλλ' οὐχ οὗτοι: οὐ γὰρ ὠργίζοντο, ἀλλ' ἠλέουν αὐτοὺς καὶ ἐδάκρυον, καὶ ἐσκόπουν, ὅπως αὐτοὺς ἀπαλλάξωσι τῆς πλάνης καὶ τοῦ θυμοῦ. Καὶ οὐκ ἔτι λέγουσι πρὸς αὐτούς: Ὑμεῖς κρίνατε: ἀλλ' ἀποφαίνονται λέγοντες: Ὃν ὁ Θεὸς ἤγειρε: διὰ τούτου δηλοῦντες, ὅτι κατὰ γνώμην τοῦ Θεοῦ ταῦτά ἐστιν. Οὐκ εἶπον δὲ, ὅτι Οὐκ εἴπομεν ὑμῖν καὶ τότε, Ἡμεῖς οὐ δυνάμεθα, ἃ εἴδομεν καὶ ἠκούσαμεν, μὴ λαλεῖν; οὐ γάρ εἰσι φιλότιμοι: ἀλλὰ πάλιν τὰ αὐτά φασι, τὸν σταυρὸν, τὴν ἀνάστασιν. Καὶ οὐ λέγουσι, διὰ τί ἐσταυρώθη: ὅτι ὑπὲρ ἡμῶν: ἀλλ' αἰνίττονται μὲν, οὔπω δὲ φανερῶς, τέως αὐτοὺς φοβῆσαι βουλόμενοι. Εἰπέ μοι, ποία ῥητορεία ἐνταῦθα; Οὐδεμία: οὕτω χωρὶς κατασκευῆς τὸ τῆς ζωῆς ἐκήρυττον Εὐαγγέλιον. Εἰπὼν δὲ, ὅτι Ὕψωσε, λέγει καὶ ἐπὶ τίνι, Ἐπὶ τῷ δοῦναι μετάνοιαν, ἐπάγων, τῷ Ἰσραὴλ, καὶ ἄφεσιν ἁμαρτιῶν. Ἀλλ' ἀπίθανα ταῦτα τέως ἐδόκει, φασί. Τί λέγεις; καὶ πῶς οὐ πιθανὰ μᾶλλον, οἷς γε οὐκ ἄρχοντες ἀντειπεῖν εἶχον, οὐ πλῆθος: ἀλλ' οἱ μὲν ἐπεστομίζοντο, οἱ δὲ ἐδιδάσκοντο; Καὶ ἡμεῖς, φησὶ, μάρτυρες τῶν ῥημάτων τούτων ἐσμέν. Ποίων; Ὅτι ἄφεσιν, ὅτι μετάνοιαν ἐπηγγείλατο: ἡ μὲν γὰρ ἀνάστασις ἦν λοιπὸν ὡμολογημένη. Ὅτι δὲ ἄφεσιν δίδωσιν, ἡμεῖς μαρτυροῦμεν, καὶ τὸ Πνεῦμα τὸ ἅγιον, ὃ οὐκ ἂν ἐπῆλθε, μὴ πρότερον τῶν ἁμαρτιῶν λυθεισῶν: ὥστε ἀναμφισβήτητον τεκμήριον τοῦτό ἐστιν. Ἄφεσιν ἁμαρτημάτων ἀκούεις, ἄθλιε, καὶ ὅτι οὐ δίκην ἀπαιτεῖ, καὶ βούλει ἀνελεῖν; Καὶ πόσης ταῦτα οὐχὶ κακίας; Καίτοι ἢ διελέγξαι ψευδομένους ἐχρῆν, ἢ μὴ δυναμένους, πεισθῆναι: εἰ δὲ μὴ ἐβούλοντο πεισθῆναι, μὴ ἀνελεῖν. Τί γὰρ ἦν ἀναιρέσεως ἄξιον; Οἱ δὲ ὑπὸ τοῦ θυμοῦ οὐδὲ συνεῖδον τὸ γεγενημένον. Ὅρα, πῶς ἐνταῦθα μνημονεύσαντες τοῦ τολμήματος, περὶ ἀφέσεως διαλέγονται, δεικνύντες, ὅτι τὰ μὲν γεγενημένα ἄξια θανάτου, τὰ δὲ διδόμενα ὡς εὐγνώμοσιν ἐδίδοντο. Πῶς ἂν ἄλλως τις ἔπεισεν αὐτοὺς ἢ ὡς εὐδοκιμοῦντας εἰπών; Καὶ ὅρα τὴν κακουργίαν: τοὺς Σαδδουκαίους αὐτοῖς ἐφιστῶσιν, οἳ μάλιστα ἤλγουν ἐπὶ τῇ ἀναστάσει. Ἀλλ' οὐδὲν τῆς πονηρίας ἀπώναντο. Ἀλλ' ἴσως ἐρεῖ τις: Καὶ τίς ἄνθρωπος τοιούτων ἀπολαύων, οἵων οἱ ἀπόστολοι, οὐκ ἂν μέγας ἐγένετο; Ἀλλ' ὅρα μοι πρὶν ἢ ἀπολαῦσαι τῆς χάριτος, πῶς ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ, καὶ ἐλπίζοντες ἐπὶ τὴν ἄνωθεν ῥοπήν. Καὶ σὺ ἐλπίζεις, ἀγαπητὲ, βασιλείαν οὐρανῶν, ἀλλ' οὐδὲν ὑπομένεις; καὶ σὺ Πνεῦμα ἔλαβες, ἀλλ' οὐ τοιαῦτα πάσχεις, οὐδὲ κινδυνεύεις; Ἐκεῖνοι δὲ, πρὶν ἢ τῶν προτέρων ἀναπνεῦσαι, πάλιν ἐφ' ἕτερα ἤγοντο. Καὶ τοῦτο δὲ αὐτὸ τὸ μὴ τυφωθῆναι, τὸ μὴ κενοδοξῆσαι, πόσον ἐστὶν ἀγαθόν! τὸ μετὰ ἐπιεικείας διαλέγεσθαι, πόσον ἐστὶ κέρδος! Οὐ γὰρ δὴ πάντα τῆς χάριτος ἦν, ἀλλὰ καὶ τῆς αὐτῶν σπουδῆς πολλὰ τὰ τεκμήρια. Τὸ γὰρ ἐν αὐτοῖς τὰ τῆς χάριτος διαλάμπειν, τῆς αὐτῶν ἐπιμελείας ἦν. γʹ. Ὅρα γοῦν εὐθὺς ἐξ ἀρχῆς, πῶς μεμεριμνημένος ὁ Πέτρος ἐστὶ, πῶς νήφων καὶ ἐγρηγορὼς, πῶς οἱ πιστεύσαντες τὰ χρήματα ἔῤῥιψαν. Οὐδὲν ἴδιον εἶχον, ἐν εὐχῇ ἦσαν, ὁμόνοιαν ἐπεδείκνυντο, ἐν νηστείαις διῆγον. Ταῦτα ποίας χάριτος; εἰπέ μοι. Διὰ τοῦτο καὶ δι' αὐτῶν ποιεῖ γενέσθαι τὸν ἔλεγχον τῶν ὑπηρετῶν αὐτῶν: οἳ καὶ ὥσπερ ἐπὶ τοῦ Χριστοῦ ἔλεγον οἱ πεμφθέντες, Οὐδέποτε οὕτως ἄνθρωπος ἐλάλησεν ὡς οὗτος ὁ ἄνθρωπος, ἀπήγγειλαν ὑποστρέψαντες ἅπερ εἶδον. Σὺ δέ μοι σκόπει ἐνταῦθα καὶ αὐτῶν τὴν ἐπιείκειαν, πῶς εἴκουσι, καὶ τοῦ ἀρχιερέως τὴν πεπλασμένην γνώμην. Ἐπιεικῶς γὰρ δῆθεν αὐτοῖς διαλέγεται, ἅτε φοβούμενος, καὶ κωλῦσαι μᾶλλον ἐβούλετο, ἢ ἀνελεῖν, ἐπειδὴ τοῦτο οὐκ ἠδύνατο. Καὶ ὥστε πάντας κινῆσαι, καὶ περὶ τῶν ἐσχάτων αὐτοῖς ἐπικρεμάσαι τὸν κίνδυνον, Βούλεσθε, φησὶν, ἐπαγαγεῖν ἐφ' ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου; Ἔτι ἄνθρωπος εἶναί σοι δοκεῖ; Οὕτως εἶπε, δεικνὺς, ὅτι ἀναγκαία ἡ παρακέλευσις γέγονεν αὐτοῖς. Ἀλλ' ὅρα καὶ τὸν Πέτρον, τί φησιν: Τοῦτον ὁ Θεὸς ἀρχηγὸν καὶ Σωτῆρα ὕψωσε τῇ δεξιᾷ αὐτοῦ, τοῦ δοῦναι μετάνοιαν τῷ Ἰσραὴλ, καὶ ἄφεσιν ἁμαρτιῶν. Ἐνταῦθα οὐ μέμνηται τῶν ἐθνῶν, ἵνα μὴ δῷ λαβήν. Καὶ ἐβούλοντο, φησὶν, ἀνελεῖν αὐτούς. Ὅρα πάλιν τούτους ἐν ἀπορίᾳ, τούτους ἐν ὀδύνῃ: ἐκείνους δὲ ἐν ἀνέσει καὶ εὐθυμίᾳ καὶ ἐν τρυφῇ. Οὐχ ἁπλῶς ὠδυνῶντο, ἀλλὰ Διεπρίοντο. Τοῦτό ἐστιν ἄρα τὸ, κακῶς παθεῖν τὸ κακῶς ποιεῖν: καθάπερ καὶ ἐνταῦθα ἔστιν ἰδεῖν. Ἐν δεσμοῖς ἦσαν οὗτοι, παρειστήκεισαν δικαστηρίῳ, καὶ οἱ δικάζοντες ἦσαν ἐν ἀπορίᾳ, ἐν ἀμηχανίᾳ πολλῇ. Καθάπερ γὰρ ὁ τὸν ἀδάμαντα πλήττων, αὐτὸς λαμβάνει τὴν πληγήν: οὕτω δὴ καὶ οὗτοι. Ἀλλ' ἑώρων οὐ μόνον οὐκ ἐμποδιζομένην αὐτῶν τὴν παῤῥησίαν, ἀλλὰ καὶ μᾶλλον αὐξόμενον τὸ κήρυγμα, καὶ ἀκαταπλήκτως διαλεγομένους αὐτοὺς, καὶ μὴ παρέχοντας λαβάς. Μιμησώμεθα τούτους δὴ καὶ ἡμεῖς, ἀγαπητοὶ, καὶ ἀκατάπληκτοι ἐν πᾶσι γενώμεθα τοῖς δεινοῖς. Οὐκ ἔστι δεινόν τι τῷ φοβουμένῳ τὸν Θεὸν, ἀλλ' ἐν τοῖς μὴ φοβουμένοις ἐστὶ τὰ δεινά. Ὁ γὰρ τῶν παθῶν δι' ἀρετῆς ἀνώτερος γινόμενος, καὶ ὥσπερ σκιὰν τὰ παρόντα παρατρέχων πράγματα, πῶς ὑπό τινος πείσεται δεινόν; τίνα δὲ φοβηθήσεται; ἢ τί τὰ δεινὰ λογιεῖται; Οὐκοῦν καταφύγωμεν ἐπὶ ταύτην τὴν πέτραν τὴν ἄσειστον. Εἰ πόλιν ἡμῖν τις κατεσκεύαζε, καὶ τεῖχος περιετίθει: μᾶλλον δὲ εἰ ἀπῴκιζεν ἡμᾶς εἰς γῆν, ἔνθα μηδεὶς ἦν ὁ ἐνοχλῶν, καὶ πᾶσαν ἐκεῖ παρεῖχε τὴν ἀφθονίαν, οὐκ ἀφεὶς πρὸς οὐδένα πρᾶγμα ἔχειν, οὐκ ἂν ἡμᾶς ἐν τοσαύτῃ κατέστησεν ἀσφαλείᾳ, ἐν ὅσῃ νῦν ὁ Χριστός. Ἔστω γοῦν, εἰ βούλει, καὶ ἡ πόλις χαλκῆ, τεῖχος πάντοθεν ἔχουσα καρτερὸν καὶ ἀνάλωτον: μηδεὶς αὐτῇ προσκείσθω πολέμιος, ἄφθονον ἐχέτω γῆν καὶ λιπαράν: παρέστω δὲ καὶ ἡ τῶν ἄλλων ἀφθονία πραγμάτων: ἔστωσαν καὶ πολῖται ἥμεροι καὶ προσηνεῖς, καὶ μηδεὶς ἐκεῖ φαινέσθω κακοῦργος ἀνὴρ, μὴ κλέπτης, μὴ λωποδύτης, μὴ συκοφάντης, μὴ δικαστήριον, ἀλλὰ συναλλάγματα ἁπλῶς: καὶ ταύτην οἰκῶμεν τὴν πόλιν: οὐκ ἦν οὐδὲ οὕτως ἐν ἀσφαλείᾳ ζῇν. Διὰ τί; Ὅτι καὶ πρὸς οἰκέτας, καὶ πρὸς γυναῖκα, καὶ πρὸς παιδία ἀνάγκη διαφέρεσθαι, καὶ πολλῆς ἀθυμίας εἶναι ὑπόθεσιν. Ἐνταῦθα δὲ οὐδὲν τοιοῦτον: οὐ γὰρ ἦν, οὐκ ἦν τὸ λυποῦν οὐδὲ τὸ παρέχον ἀθυμίαν τινά. Ἀλλὰ τὸ θαυμαστὸν, αὐτὰ δὴ τὰ δοκοῦντα παρέχειν ἀθυμίαν, ταῦτα πάσης ἐγίνετο χαρᾶς καὶ εὐφροσύνης αἴτια. Εἰπὲ γάρ μοι, τίνος ἕνεκεν ἔμελλον ἀλύειν ἐκεῖνοι; τίνος δὲ ἕνεκεν δυσχεραίνειν; Βούλει παραγάγωμέν τινα ἐν τῷ μέσῳ; Ἔστω τις ἀπὸ ὑπάτων, πλοῦτον κεκτήσθω πολὺν, πόλιν οἰκείτω τὴν βασιλικὴν, πράγματα πρὸς μηδένα ἐχέτω, τρυφάτω μόνον, καὶ πρὸς τοῦτο ἀσχολείσθω, ἐν αὐτῇ τῇ κορυφῇ καὶ τοῦ πλούτου καὶ τῆς τιμῆς καὶ τῆς δυναστείας καθήμενος: ἀντεπεξαγάγωμεν αὐτῷ Πέτρον τὸν ἐν δεσμοῖς, εἰ δοκεῖ, τὸν ἐν μυρίοις κακοῖς: καὶ τοῦτον εὑρήσομεν τρυφῶντα μᾶλλον. Ὅταν γὰρ τοσαύτη περιουσία χαρᾶς ᾖ, ὡς ἐν δεσμοῖς ἥδεσθαι, ἐννόησον ὅσον ἐστὶ τὸ μέγεθος τῆς χαρᾶς. Καθάπερ γὰρ οἱ ἐπὶ μεγάλης ὄντες ἀρχῆς, ὅσα ἂν προσπέσῃ δεινὰ, οὐκ αἰσθάνονται, ἀλλ' ἐπιμένουσι τῇ χαρᾷ: οὕτω δὴ καὶ οὗτοι δι' αὐτὰ δὴ ταῦτα μᾶλλον ἔχαιρον. Οὐ γὰρ ἔστιν, οὐκ ἔστι λόγῳ παραστῆσαι τὴν ἡδονὴν, ὅσην ἔχειν συμβαίνει τοὺς διὰ Χριστόν τι πάσχοντας δεινόν: μᾶλλον γὰρ ἐπὶ τοῖς δεινοῖς χαίρουσιν, ἢ ἐπὶ τοῖς ἀγαθοῖς. Εἴ τις ἐφίλησε τὸν Χριστὸν, οἶδεν ὃ λέγω. Ἀλλὰ τί; ἀσφαλείας ἕνεκεν ἔμελλον τὰ δυσχερῆ φεύγειν; Καὶ τίς, εἰπέ μοι, μυρίον κεκτημένος πλοῦτον, τοσούτους κινδύνους ἠδυνήθη διαφυγεῖν, ἔθνεσι τοσούτοις ὁμιλῶν, ὑπὲρ μεταστάσεως πολιτείας μόνης; Οὗτοι δὲ ὥσπερ ἐξ ἐπιτάγματος βασιλικοῦ πάντα ἤνυον, μᾶλλον δὲ καὶ πολλῷ ῥᾴδιον. Οὐ γὰρ οὕτως ἐπίταγμα βασιλικὸν, ὡς τὰ ἐκείνων ῥήματα ἅπαντα ἤνυσαν: τὸ γὰρ ἐπίταγμα τὸ βασιλικὸν ἀνάγκῃ ἐπάγεται, οὗτοι δὲ ἑκόντας καὶ προαιρουμένους, καὶ μυρίαν χάριν εἰδότας. Ποῖον ἐπίταγμα βασιλικὸν πάντων ἀποστῆναι τῶν χρημάτων, καὶ τῆς ψυχῆς ἔπεισεν ἂν, καὶ καταφρονῆσαι οἰκίας, πατρίδος, συγγενῶν, καὶ τῆς σωτηρίας αὐτῆς; Ἀλλ' αἱ τῶν ἁλιέων καὶ σκηνοποιῶν ἴσχυσαν φωναί. Ὥστε καὶ ἐν ἡδονῇ ἦσαν, καὶ δυνατώτεροι καὶ ἰσχυρότεροι πάντων. Ναὶ, φησὶν, ἐκεῖνοι, ἐπειδὴ τὰ σημεῖα ἐποίουν. Οἱ δὲ πιστεύσαντες, εἰπέ μοι, ποῖα σημεῖα ἐποίουν, οἱ τρισχίλιοι, καὶ πεντακισχίλιοι, οἳ καὶ ἐν ἀγαλλιάσει πολλῇ διῆγον; Εἰκότως: ἡ γὰρ πασῶν τῶν ἀθυμιῶν ὑπόθεσις, ἡ τῶν χρημάτων κτῆσις ἀνῄρητο. Ἐκείνη γὰρ, ἐκείνη καὶ πολέμων, καὶ μάχης, καὶ λύπης, καὶ ἀθυμίας, καὶ πάντων αἰτία τῶν κακῶν ἦν: ἡ τὸν βίον ἐπίπονον ποιοῦσα καὶ λυπηρότερον, ἐκείνη ἐστί. Καὶ πλείους εὕροι τις ἂν μᾶλλον ἔχοντας ἀθυμίας ὑποθέσεις τοὺς ἐν πλούτῳ, ἢ τοὺς ἐν πενίᾳ. Εἰ δὲ μὴ δοκεῖ τισιν οὕτως ἔχειν, οὐ παρὰ τὴν τῶν πραγμάτων φύσιν, ἀλλὰ παρὰ τὴν δόξαν αὐτῶν. Εἰ δέ τινα ἔχουσι καὶ ἡδονὴν οἱ ἐν πλούτῳ, οὐδὲν θαυμαστόν. Καὶ γὰρ οἱ ψώρας ἀναπεπλησμένοι, ἐν πολλῇ εἰσιν ἡδονῇ. Ὅτι γὰρ ἐκείνων οὐδὲν διαφέρουσιν οἱ πλουτοῦντες, ἀλλ' ἡ ψυχὴ τοιαύτη τίς ἐστιν αὐτοῖς, δῆλον ἐκεῖθεν: Ἀνιῶσιν αὐτοὺς φροντίδες, καὶ ὅμως βούλονται αὐταῖς ἐνέχεσθαι διὰ τὴν πρόσκαιρον ἡδονήν: οἱ δὲ τούτων ἀπηλλαγμένοι, ἐν ὑγείᾳ εἰσὶ καὶ ἀθυμίας ἐκτός. δʹ. Τί ἥδιον, εἰπέ μοι; τί δαὶ ἀσφαλέστερον; ὑπὲρ ἄρτου φροντίζειν ἑνὸς καὶ ἐνδυμάτων, ἢ ὑπὲρ μυρίων καὶ οἰκετῶν καὶ ἐλευθέρων, τὰ καθ' ἑαυτὸν μὴ μεριμνῶντα; Καθάπερ γὰρ οὗτος ὑπὲρ ἑαυτοῦ δέδοικεν: οὕτω καὶ σὺ ὑπὲρ τῶν τῆς σῆς ἐκκρεμαμένων κεφαλῆς. Καὶ τί δήποτε φευκτὸν ἡ πενία δοκεῖ, φησίν; Ἐπειδὴ καὶ τὰ ἄλλα ἀγαθὰ ἀπευκτὰ πολλοῖς τυγχάνει, ἅπερ εἰσὶν οὐ διὰ τὸ ἀπευκτὰ εἶναι φευκτὰ, ἀλλὰ διὰ τὸ δυσκατόρθωτα. Οὐκοῦν καὶ αὕτη οὐκ ἀπευκτὴ, ἀλλὰ δυσκατόρθωτος: ὥστε εἴ γέ τις αὐτὴν ἐνεγκεῖν ἠδύνατο, οὐκ ἂν ἦν ἀπευκτή. Διὰ τί γὰρ οὐκ ἀπηύχοντο αὐτὴν οἱ ἀπόστολοι; διὰ τί πολλοὶ καὶ αἱροῦνται αὐτὴν, καὶ οὐ μόνον οὐκ ἀπεύχονται, ἀλλὰ καὶ ἐπιτρέχουσι; Τὸ γὰρ ὄντως ἀπευκτὸν οὐδὲ αἱρετὸν, πλὴν τοῖς μαινομένοις. Εἰ δὲ οἱ φιλόσοφοι τῶν ἀνθρώπων καὶ ὑψηλοὶ ἐπὶ ταύτην ἔρχονται ὡς ἐπί τι χωρίον ἀσφαλὲς καὶ ἄνοσον, οὐδὲν θαυμαστὸν, ἐὰν τοῖς ἄλλοις μὴ δοκῇ. Ὁ μὲν γὰρ πλούσιος οὐδὲν ἕτερον εἶναί μοι δοκεῖ, ἀλλ' ἢ πόλις ἀτείχιστος ἐν πεδίῳ κειμένη καὶ πολλαχόθεν ἐπισπωμένη τοὺς ἐπιβουλεύοντας: ἡ δὲ πενία φρούριον ἀσφαλὲς, χαλκῷ περιβεβλημένον πολλῷ, καὶ δύσκολον ἔχον τὴν ἄνοδον. Καὶ μὴν τοὐναντίον, φησὶν, ἐστίν: οὗτοι γάρ εἰσιν οἱ εἰς δικαστήριον πολλάκις ἑλκόμενοι: οὗτοί εἰσιν οἱ ἐπηρεαζόμενοι καὶ κακῶς πάσχοντες. Οὐχ οἱ πένητες ἁπλῶς, ἀλλ' οἱ πένητες μὲν, βουλόμενοι δὲ πλουτεῖν. Ἐγὼ δὲ οὐ περὶ ἐκείνων φημὶ, ἀλλὰ περὶ τῶν σπουδαζόντων ἐν πενίᾳ διάγειν. Εἰπὲ γάρ μοι, διὰ τί μηδεὶς τοὺς ἐν τοῖς ὄρεσιν ἕλκει εἰς δικαστήριον; καίτοι γε εἰ ἡ πενία εὐχείρωτον, ἐκείνους μάλιστα πάντων ἕλκεσθαι ἔδει, ὅσῳ πάντων εἰσὶ πενέστεροι. Διὰ τί τοὺς προσαιτοῦντας οὐδεὶς ἕλκει εἰς δικαστήριον; διὰ τί μηδεὶς βιάζεται μηδὲ συκοφαντεῖ; ἆρ' οὐ διότι ἐν ἀσφαλεστέρῳ χωρίῳ μένουσι; Πόσοις τὸ πρᾶγμα καὶ δυσοιώνιστον εἶναι δοκεῖ, ἡ πενία λέγω, καὶ τὸ προσαιτεῖν; Τί οὖν, εἰπέ μοι, καλὸν τὸ ἐπαιτεῖν; Καλὸν, ἐὰν ᾖ ὁ παραμυθούμενος καὶ ἐλεῶν, ἐὰν ᾖ ὁ παρέχων: οὕτω βίον ἀπράγμονα καὶ ἀσφαλῆ τοῦτον πᾶς οἶδεν. Ἐγὼ δὲ οὐ τοῦτο παραινῶ: μὴ γένοιτο: ἀλλ' ὥστε μὴ πλούτου ἐφίεσθαι. Εἰπὲ γάρ μοι, τίνας ἂν εἴπω μᾶλλον μακαρίους, τοὺς ἐπιτηδείους πρὸς ἀρετὴν, ἢ τοὺς ταύτης πόῤῥω καθεστηκότας; Εὔδηλον, ὅτι τοὺς ἐπιτηδείους. Τίς οὖν ἐπιτήδειος πρὸς τὸ μαθεῖν τι τῶν χρησίμων, καὶ λάμπειν ἐν φιλοσοφίᾳ, οὗτος ἢ ἐκεῖνος; Παντί που δῆλον, ὅτι οὗτος. Εἰ δὲ ἀπιστεῖς, μάνθανε: Ἀγέσθω τις ἀπὸ τῆς ἀγορᾶς τῶν προσαιτούντων, καὶ αὐτὸς μὲν ἔστω πηρὸς, χωλὸς, κυλλός: ἕτερος δέ τις καλὸς μὲν ἰδεῖν, ἰσχυρὸς τῷ σώματι, πάντοθεν σφριγῶν, τοῖς χρήμασι περιῤῥεόμενος: γένος ἐχέτω λαμπρὸν, καὶ δυναστείαν μεγάλην. Οὐκοῦν ἀγάγωμεν τούτους εἰς τὸ τῆς φιλοσοφίας παιδευτήριον, καὶ ἴδωμεν, τίς αὐτῶν μᾶλλον δέξεται τὰ τῆς διδασκαλίας. Ἔστω γοῦν τὸ πρῶτον παράγγελμα, Ταπεινὸς ἔσο καὶ μέτριος: τοῦτο γὰρ ὁ Χριστὸς προσέταξε: τίς μᾶλλον αὐτὸ κατορθῶσαι δυνήσεται, οὗτος ἢ ἐκεῖνος; Μακάριοι οἱ πενθοῦντες: τίς μᾶλλον προσέξει τῷ εἰρημένῳ; Μακάριοι οἱ ταπεινοί: τίς μᾶλλον ἀκούσεται; Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ: μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην: μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης: τίς εὐκόλως ταῦτα καταδέξεται; Καὶ εἰ βούλει, πᾶσιν αὐτοῖς ἐφαρμόσωμεν ἑκατέρους. Οὐχ ὁ μὲν φλεγμαίνει καὶ οἰδεῖ πάντοθεν: ὁ δὲ ταπεινοφρονεῖ ἀεὶ καὶ συνέσταλται διαπαντός; Εὔδηλον ὅτι. Ἔστι μὲν οὖν δή τι καὶ ἔπος τοιοῦτο τοῖς ἔξωθεν εἰρημένον: Δοῦλος μὲν Ἐπίκτητος, σῶμα ἀνάπηρος: πενίην Ἶρος, καὶ φίλος ἀθανάτων. Ἀλλὰ τοῦτο μὲν ὁ πένης. Ἡ δὲ τοῦ πλουσίου ψυχὴ πάντων γέμει τῶν κακῶν, ἀπονοίας, κενοδοξίας, ἐπιθυμιῶν μυρίων, ὀργῆς καὶ θυμοῦ, πλεονεξίας, ἀδικίας, καὶ εἴ τινος ἑτέρου. Ἄρα φανερὸν, ὅτι πρὸς φιλοσοφίαν αὕτη ἐπιτηδεία, ἢ ἐκείνη. Πάντως ζητεῖτε μαθεῖν, τί μᾶλλον ἥδιον: τοῦτο γὰρ παρὰ πολλοῖς ζητούμενον ὁρῶ, εἴ γε αὕτη ἡδίων ἡ διαγωγή. Καὶ μὴν οὐδὲ ὑπὲρ τούτου ἀμφιβάλλειν χρή: ὁ γὰρ ἐγγὺς τῆς ὑγείας, οὗτος καὶ ἐν ἡδονῇ πολλῇ. Τίς δὲ, εἰπέ μοι, πρὸς τὸ προκείμενον, ὅπερ βουλόμεθα, κατορθῶσαι, τὸν νόμον τοῦτον λέγω, ἐπιτήδειος, ὁ πένης ἢ ὁ πλουτῶν; τίς εὐκόλως ὀμεῖται, ὁ πρὸς παῖδας παροξυνόμενος, ὁ πρὸς μυρίους ἔχων συναλλάγματα, ἢ ὁ προσιὼν ὑπὲρ ἄρτου ἢ ἱματίου ἑνός; Οὗτος οὐδὲ ἀνάγκην ὅρκων ἔχει, ἐὰν θέλῃ, ἀλλ' ἀεὶ ἐν ἀπραγμοσύνῃ διάγει: μᾶλλον δὲ ὁ παιδευόμενος μὴ ὀμνύναι, καὶ χρημάτων καταφρονήσει πολλάκις, καὶ πανταχοῦ τῆς ἀρετῆς τὰς ὁδοὺς τεμνομένας ἀπὸ τούτου τοῦ καλοῦ ἴδοι τις ἂν, καὶ πάσας φερούσας πρὸς ἐπιείκειαν, πρὸς χρημάτων ὑπεροψίαν, πρὸς εὐλάβειαν, πρὸς κατάστασιν ψυχῆς, πρὸς κατάνυξιν. Μὴ δὴ ῥᾳθυμῶμεν, ἀγαπητοὶ, ἀλλὰ πάλιν πολλὴν ποιησώμεθα τὴν σπουδήν: οἱ μὲν κατωρθωκότες, ὥστε φυλάξαι τὸ κατορθωθὲν, ὥστε μὴ εὐκόλως ἀποῤῥοήν τινα γενέσθαι καὶ παλίῤῥοιαν εἰς τοὐπίσω: οἱ δὲ ἔτι λειπόμενοι, ὥστε διαναστῆναι, ὥστε σπουδάσαι τὸ λεῖπον πληρῶσαι. Καὶ τέως οἱ κατορθώσαντες τοὺς μήπω δυνηθέντας, καθάπερ ἐν πελάγει νηχομένοις τὰς χεῖρας ἐκτείνοντες, ἐν τῷ λιμένι τῆς ἀνωμοσίας δεχέσθωσαν. Λιμὴν γὰρ ὄντως ἀσφαλὴς, τὸ μὴ ὀμνύναι: λιμὴν, πρὸς τὸ μὴ καταποντίζεσθαι ὑπὸ τῶν προσπιπτόντων πνευμάτων. Κἂν γὰρ ὀργὴ, κἂν ἐπήρεια, κἂν θυμὸς ὑπερζέσῃ, κἂν ὁτιοῦν, ἡ ψυχὴ ἐν ἀσφαλείᾳ καθέστηκεν, ὥστε οὐδ' ἂν ἐκβάλῃ τι τῶν οὐκ ὀφειλόντων εἰρῆσθαι: οὐ γὰρ εἰς ἀνάγκην κατέστησεν ἑαυτὴν, οὐδὲ νόμον. Ὅρα τί διὰ τὸν ὅρκον ἐποίησεν Ἡρώδης: τὴν κεφαλὴν ἀπέτεμε τοῦ Προδρόμου. Διὰ τοὺς ὅρκους γὰρ, φησὶ, καὶ τοὺς συνανακειμένους οὐκ ἠθέλησεν αὐτὴν ἀθετῆσαι. Τί δι' ὅρκον πεπόνθασιν αἱ φυλαὶ ἐπὶ τῆς Βενιαμὶν φυλῆς; τί δι' ὅρκον πέπονθεν ὁ Σαούλ; Ὁ μὲν γὰρ ἐπιώρκησεν, ὁ δὲ Ἡρώδης καὶ τῆς ἐπιορκίας χεῖρον εἰργάσατο, τὸν φόνον. Πάλιν ὁ Ἰησοῦς διὰ τὸν ὅρκον ἐπὶ τῶν Γαβαωνιτῶν οἷα πέπονθεν ἔγνως. Σατανικὴ γὰρ ὄντως ἐστὶ παγὶς τὸ ὀμνύναι. Διαῤῥήξωμεν τοίνυν τὰ σχοινία, καὶ ἐν εὐκολίᾳ καταστήσομεν ἑαυτοὺς πάσης φυλακῆς. Ἀπαλλαγῶμεν τῆς σατανικῆς παγίδος: φοβηθῶμεν τὴν ἐντολὴν τὴν Δεσποτικήν: εἰς συνήθειαν ἀρίστην ἑαυτοὺς ἐμβάλωμεν: ἵνα ὁδῷ προβαίνοντες, καὶ ταύτην καὶ τὰς λοιπὰς ἐντολὰς κατορθώσαντες, τῶν ἐπηγγελμένων ἐπιτύχωμεν ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν, 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.