Homily XVIII.

Matt. V. 38, 39, 40.

“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that ye resist not the evil:773   [R.V. text, “him that is evil.” Chrysostom interprets τ πονηρ, “the evil one.” In verse 40 the R.V. renders “would go to law with thee.”—R.]but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.”

Seest thou that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one’s own?

But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He hath by the two corrected the whole world.

And besides, He commanded this, not that we might strike out one another’s eyes, but that we might keep our hands to ourselves. For the threat of suffering hath effectually restrained our inclination to be doing.

And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice774   ὁ το δικαου λγο.demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.

Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, “But I say unto you, that ye resist not the evil one.” He did not say, “resist not your brother,” but “the evil one,” signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.

“What then?” it is said, “ought we not to resist the evil one?” Indeed we ought, but not in this way, but as He hath commanded, by giving one’s self up to suffer wrongfully; for thus shalt thou prevail over him. For one fire is not quenched by another, but fire by water. And to show thee that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and thou wilt see that his advantage is great. For as he that hath begun with unjust acts, will have himself destroyed the eyes of both, his neighbor’s and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that hath been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he hath many to sympathize with him, as being clear from that offense even after he hath retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.

Now whereas at the beginning He said, “he that is angry with his brother without a cause,” and “he that calleth him fool shall be in danger of hell fire,” here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn,775   ἀντιφιλοτιμεσθαι .by offering the other cheek.

And this He saith, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He saith, “whoso calleth his brother fool, is in danger of hell,” He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here hath set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one’s self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade thee to be angry when smitten, but even enjoined thee to satiate the other’s desire, that so neither may the former blow appear to have befallen thee against thy will. For thus, lost as he may be to shame, thou wilt be able to smite him with a mortal blow, rather than if thou hadst smitten him with thine hand; or if his shamelessness be still greater, thou wilt make him gentle in proportion.

2. “And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.”776   Matt. v. 40.

For not in the matter of blows only, but of our goods also, He would have such forbearance exhibited. Wherefore He again employs the same strong figure.777   ὑπερβολν. That is, as in the other case He commands to overcome in suffering, so here again, by allowing ourselves to be deprived of more than the wrong doer expected. However, He did not put it so merely, but with something to enhance it: not saying, “give thy cloak to him that asketh,” but “to him that would sue thee at the law,” that is, “if he drag thee into court, and give thee trouble.”

And just as, after He had bidden not to call another fool, nor to be angry without cause, He went on and required more, in that He commanded to offer the right cheek also; even so here, having said, “Agree with thine adversary,” He again amplifies the precept. For now He orders us not only to give what the other would have, but even to show forth a greater liberality.

“What then!” one may say, “am I to go about naked?” We should not be naked, if we obeyed these sayings with exactness; rather more abundantly than any should we be clothed. For first, no one would attack men of this disposition; and next, if there chanced to be any one so savage and ungentle, as to proceed even so far, yet many more would be found to clothe him, who acted with such self-denial, not with garments only, but even with their own flesh, if it were possible.

Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was “naked”778   Gen. ii. 25.in paradise, “and was not ashamed;” and Isaiah was “naked, and barefoot,” and more glorious than all the Jews;779   Isa. xx. 2, 3.and Joseph780   Gen. xxxix. 12.also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles.

Let us not therefore suppose His injunctions impossible. Nay, for besides their expediency, they are very easy, if we are sober-minded; and the profit of them is so great as to be an exceeding help, not to ourselves only, but to those also who are using us despitefully. And in this chiefly stands their excellence, that while they induce us to suffer wrong, they by the same means teach them also that do the wrong to control themselves. For while he on his part thinks it a great thing to take what belongs to others, but thou signifiest to him, that to thee it is easy to give even what he doth not ask: while thou bringest in liberality for a counterpoise to his meanness, and a wise moderation to his covetousness: consider what a lesson he will get, being taught not by sayings, but by actual deeds, to scorn vice and to seek after virtue.

For God will have us profitable not to ourselves alone, but to all our neighbors as well. Now if thou givest, and abstainest from suing, thou hast sought thine own advantage only; but if thou give him some other thing, thou hast made him too better, and so sent him away. Of this nature is salt, which is what He would have them to be; seeing it both recruits781   συγκροτε.itself, and keeps all other bodies with which it may associate: of this nature is light; for it shows objects both to a man’s self and to all others. Forasmuch then as He hath set thee in the rank of these things, help thou likewise him who is sitting in darkness, and teach him that neither before did he take any thing by force: persuade him that he hath done no despite. Yea, for thus thou thyself also wilt be had in more respect and reverence, if thou signify that thou gavest freely and wert not robbed. Make therefore his sin, through thy moderation, an instance of thine own bounty.

3. And if thou think this a great thing, wait, and thou wilt see clearly, that neither yet hast thou attained to perfection. For not even here doth He stop with thee, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,

“If any one shall compel thee to go one mile, go with him twain.”782   Matt. v. 41.

Seest thou the height of self-denial? in this at least, that after giving thy coat, and thy cloak, not even if thine enemy should wish to use thy naked body for hardships and labors, not even so (saith He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness.

Because of this, He said, “If any one shall compel thee to go one mile, go with him twain:” again leading thee higher up, and commanding thee to show forth the same kind of ambition.

For if the things of which He spake at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible783   [παθητ. There is a paranomasia in the original, indicated here by the word “passible.”—R.]body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing.

On this account then, as in regard of blows, as in regard of our goods, so in this case also, He hath bidden us act. “For why,” saith He, “do I mention insult, and property? Though he should want to make use of thy very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire.”

For “to compel”784   ἀγγαρεσαι. [R.V. marg., “impress,” a legal act of oppression. The Greek work is of Persian origin, and was transferred into Latin also; see Vulgate, Matt. v. 41.—R.]is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in thy station, so as to suffer more than the other would fain do to thee.

“Give to him that asketh thee, and from him that would borrow of thee, turn not thou away.”785   Matt. v. 42.

These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.

But by “borrowing,” here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive.786   Luke vi. 35. “Do good and lend, hoping for nothing again.” [But the R.V. renders “never despairing,” with the margin, “Some ancient authorities read despairing of no man.”—R.]

4. “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like787   ὄμοιοι, Chrys. υο, rec. text. [For the former reading in the New Testament there is no ms. authority.—R.]your Father which is in Heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”788   Matt. v. 43–45. [The briefer form of verse 44 is now accepted by critical editors (so Vulgate). The longer reading is from Luke vi. 27, 28. Comp. R.V.—R.]

See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. “But what,” one may say, “is more than these?” Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, “do not hate,” but “love;” He said not, “do not injure,” but “do good.”

And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.

Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one’s self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one’s self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent789   νεανικ.soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, “That ye may become like unto your Father which is in Heaven.”

And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, “God,” and “a great King,” when He was discoursing about oaths, and here, “their Father.” And this He doth, as reserving for the proper season what He had to say touching these points.

5. Then, bringing the likeness yet closer, He saith,

“Because He maketh His sun to rise on the evil and on the good, and sendeth rain upon just and unjust.”790   Matt. v. 45.

“For He too, so far from hating,” so He speaks, “even pours benefits on those that insult Him.” Yet surely in no respect is the case parallel, not only because of the surpassing nature of His benefits, but also by reason of the excellence of His dignity. For thou indeed art despised by thy fellow-slave, but He by His slave, who hath also received ten thousand benefits from Him: and thou indeed givest words, in praying for him, but He, deeds, very great and marvellous, kindling the sun, and giving the annual showers. “Nevertheless, even so I grant thee to be mine equal, in such wise as it is possible for a man so to be.”

Hate not then the man that doeth thee wrong, who is procuring thee such good things, and bringing thee to so great honor. Curse not him that uses thee despitefully; for so hast thou undergone the labor, but art deprived of the fruit; thou wilt bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. “But how,” saith one, “is it possible for this to take place?” Having seen God become man, and descend so far, and suffer so much for thy sake, dost thou still inquire and doubt, how it is possible to forgive thy fellow-servants their injuriousness? Hearest thou not Him on the cross, saying, “Forgive them, for they know not what they do?”791   Luke xxiii. 34. Hearest thou not Paul, when he saith, “He who is gone up on high, and is sitting on the right hand intercedeth for us?”792   Rom. viii. 34. Seest thou not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?

6. But hast thou been greatly wronged? Nay, what hast thou endured like thy Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if thou hast been greatly wronged, for this very cause most of all do thou do him good, that thou mayest both make thine own crown more glorious, and set thy brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid thee too have the same mind touching them that are plotting against thee, and do thou so treat them that are injuring thee. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed.

Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to cast up this evil humor, we stretch forth a hand, and continue to support him through his struggles, and though we stain our garments, we regard it not, but seek one thing only, how we may set him free from this grievous distress. This then let us do with respect to the angry also, and continue to bear them up when vomiting and struggling; nor let him go, until he put from him all the bitterness. And then shall he feel toward thee the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble thou hast released him.

But why do I speak of the thanks from him? for God will straightway crown thee, and will requite thee with ten thousand honors, because thou hast freed thy brother from a grievous disease; and that brother too will honor thee as a master, ever reverencing thy forbearance.

Seest thou not the women that are in travail, how they bite those that stand by, and they are not pained? or rather they are pained, but bear it bravely, and sympathize with them who are in sorrow and are torn by those pangs. These do thou too emulate, and prove not softer than women. For after these women have brought forth (for these men are more feeble minded than women), then they will know thee to be a man in comparison.793   σε τν νδρα εσονταιἁψδα.of Heaven?

9. What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if “to love them that love us” be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray thee? how shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, “Do not even the publicans the same?”

And this thing most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as “to see God,” and “to inherit the kingdom of Heaven,” and “to become sons of God,” and “like God,” and “to obtain mercy,” and “to be comforted,” and “the great reward:” if anywhere He must needs mention things grievous, He doth this in a subdued tone. Thus in the first place, the name of hell He hath set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He saith, “do not even the publicans the same?” and, “if the salt have lost its savor;” and, “he shall be called least in the kingdom of Heaven.”

And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He saith, “he hath committed adultery with her in his heart;” and, “he that putteth away causeth her to commit adultery;” and, “That which is more than these is of the evil one.” For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction.

Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, “Sorrow not, even as the rest which have no hope;”794   1 Thess. iv. 13.and, “Even as the Gentiles which know not God.”795   1 Thess. iv. 5.

And to signify that He requires nothing very overpowering, but a little more than was accustomed, He saith,

“Do not even the Gentiles796   τελωνα, rec. text. [But ο θνικο, the reading accepted by Chrysostom, is supported by the best authorities of every class. Comp. R.V.—R.]the same?”797   Matt. v. 47. Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes, saying,

“Be ye therefore perfect, as your Heavenly Father.”798   Matt. v. 48. [The text of the Homily has γνεσθε, which is probably imperative, but in Matt. v. 48, ἔσεσθε is the undisputed reading: comp. R.V., “Ye therefore shall be perfect,” etc.—R.]

And He intersperses everywhere abundantly the name of the heavens, by the very place thoroughly elevating their minds. For as yet, I know not how, they were somewhat weak and dull.

10. Let us then, bearing in mind all the things which have been said, show forth great love even towards our enemies; and let us cast away that ridiculous custom, to which many of the more thoughtless give way, waiting for those that meet them to address them first. Towards that which hath a great blessing, they have no zeal; but what is ridiculous, that they follow after.

Wherefore now dost thou not address him first? “Because he is waiting for this,” is the reply. Nay, for this very reason most of all thou shouldest have sprung forward to him, that thou mightest win the crown. “No,” saith he, “since this was his object.” And what can be worse than this folly? That is, “Because this,” saith he, “was his object;—to become procurer of a reward for me;—I will not put my hand to what he has thus suggested.” Now if he first address thee, thou gainest nothing, even though thou accost him. But if thou be first to spring forward and speak to him, thou hast made thyself profit of his pride, and hast gathered in a manner abundant fruit from his obstinacy.799   ἀπονοα. What is it then but the utmost folly, when we are to reap so large fruit from bare words, to give up the gain; and condemning him, to stumble at the very same thing? For if thou blamest him for this, that he first waits to be addressed by another, wherefore dost thou emulate that same thing which thou accusest? That which thou saidst was evil, why art thou to imitate the same as good? Seest thou how that nothing is more senseless than a man who associates with wickedness? Wherefore, I entreat, let us flee this evil and ridiculous practice. Yea, for ten thousand friendships hath this pestilence overthrown, many enmities hath it wrought.

For this cause then let us anticipate them. Since we who are commanded to take blows, and be compelled to journey,800   ἀγγαρευσθαι. [See note on sec. 3.—R.]and to be stripped by enemies, and to bear it; what kind of indulgence should we deserve, exhibiting so great contentiousness in a mere formal address?

11. “Why,” saith one, “we are despised and spit upon, the moment we have given him up this.” And in order that man may not despise thee, dost thou offend God? And in order that thy frenzied fellow servant may not despise thee, dost thou despise the Lord, who hath bestowed on thee benefits so great? Nay, if it be amiss that thine equal should despise thee, how much more that thou shouldest despise the God that made thee?

And together with this, consider that other point also; that when he despises thee, he is at that very moment employed in procuring to thee a greater reward. Since for God’s sake thou submittest to it, because thou hast hearkened to His laws. And this, to what kind of honor is it not equal? to how many diadems? Be it my portion both to be insulted and despised for God’s sake, rather than to be honored by all kings; for nothing, nothing is equal to this glory.

This then let us pursue, in such wise as Himself commanded, and making no account of the things of men, but showing forth perfect self restraint in all things, let us so direct our own lives. For so even now, from this very time, we shall enjoy the good things of the heavens, and of the crowns that are there, walking as angels among men, going about in the earth like the angelic powers, and abiding apart from all lust, from all turmoil.

And together with all these things we shall receive also the unutterable blessings: unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, and power, and worship, with the unoriginate Father, and the Holy and Good Spirit, now and always, even forever and ever. Amen.

ΟΜΙΛΙΑ ΙΗʹ. Ἠκούσατε ὅτι ἐῤῥέθη Ὀφθαλμὸν ἀντὶ ὀφθαλ μοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ: ἀλλ' ὅστις σε ῥαπίσει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην. Καὶ τῷ θέλοντί σοι κρι θῆναι, καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον. αʹ. Ὁρᾷς ὅτι οὐ περὶ ὀφθαλμοῦ τὰ πρότερα ἔλεγεν, ἡνίκα ἐνομοθέτει ὀφθαλμὸν ἐκκόπτειν τὸν σκανδαλίζοντα, ἀλλὰ περὶ τοῦ διὰ φιλίας βλάπτοντος ἡμᾶς, καὶ εἰς τὸ τῆς ἀπωλείας ἐμβάλλοντος βάραθρον; Ὁ γὰρ τοσαύτην ἐνταῦθα ποιούμενος τὴν ὑπερβολὴν, καὶ μηδὲ ἑτέρου ἐξορύττοντος τὸν ὀφθαλμὸν ἐπιτρέπων ἐκκόψαι τὸν ἐκείνου, πῶς ἂν τὸν ἑαυτοῦ ἐκκόπτειν ἐνομοθέτησεν; Εἰ δέ τις τοῦ παλαιοῦ κατηγορεῖ νόμου, διὰ τὸ κελεύειν οὕτως ἀμύνεσθαι, σφόδρα μοι δοκεῖ σοφίας νομοθέτῃ πρεπούσης ἄπειρος εἶναι, καὶ καιρῶν δύναμιν ἀγνοεῖν, καὶ συγκαταβάσεως κέρδος. Ἂν γὰρ ἐννοήσῃ τίνες ἦσαν οἱ ταῦτα ἀκούοντες, καὶ πῶς διακείμενοι, καὶ πότε τὴν νομοθεσίαν ἐδέξαντο ταύτην, σφόδρα ἀποδέξεται τοῦ νομοθέτου τὴν σοφίαν, καὶ ὄψεται ὅτι εἷς καὶ ὁ αὐτὸς ὁ ἐκεῖνα καὶ ταῦτα νομοθετήσας ἐστὶ, καὶ σφόδρα χρησίμως ἑκάτερα καὶ μετὰ τοῦ προσήκοντος γράψας καιροῦ. Καὶ γὰρ εἰ παρὰ τὴν ἀρχὴν τὰ ὑψηλὰ ταῦτα καὶ ὑπέρογκα εἰσήγαγε παραγγέλματα, οὔτ' ἂν ταῦτα ἐδέξατο, οὔτε ἐκεῖνα: νυνὶ δὲ ἐν καιρῷ τῷ προσήκοντι ἑκάτερα διαθεὶς, τὴν οἰκουμένην δι' ἀμφοτέρων κατώρθωσεν ἅπασαν. Ἄλλως δὲ καὶ τοῦτο ἐκέλευσεν, οὐχ ἵνα τοὺς ἀλλήλων ἐκκόπτωμεν ὀφθαλμοὺς, ἀλλ' ἵνα παρ' ἑαυτοῖς τὰς χεῖρας κατέχωμεν. Ἡ γὰρ ἀπειλὴ τοῦ παθεῖν τὴν ἐπὶ τὸ δρᾶσαι ὁρμὴν διεκώλυσε. Καὶ οὕτω δὴ πολλὴν ἠρέμα ὑποσπείρει τὴν φιλοσοφίαν, ὅπου γε παθόντα τοῖς ἴσοις ἀμύνεσθαι κελεύει: καίτοιγε μείζονος κολάσεως ἄξιος ἦν ὁ τῆς παρανομίας ταύτης κατάρξας, καὶ τοῦτο ὁ τοῦ δικαίου λόγος ἀπαιτεῖ. Ἀλλ' ἐπειδὴ καὶ φιλανθρωπίαν ἐβούλετο κεράσαι τῷ δικαίῳ, τὸν μείζονα πλημμελήσαντα ἐλάττονι τῆς ἀξίας καταδικάζει τιμωρίᾳ, παιδεύων καὶ ἐν τῷ πάσχειν πολλὴν ἐπιδείκνυσθαι τὴν ἐπιείκειαν. Εἰπὼν τοίνυν τὸν παλαιὸν νόμον, καὶ ἀναγνοὺς αὐτὸν ἅπαντα, δείκνυσι πάλιν οὐ τὸν ἀδελφὸν ὄντα τὸν ταῦτα ἐργασάμενον, ἀλλὰ τὸν πονηρόν. Διὰ τοῦτο καὶ ἐπήγαγεν: Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ. Οὐκ εἶπε, Μὴ ἀντιστῆναι τῷ ἀδελφῷ, ἀλλὰ, Τῷ πονηρῷ: δεικνὺς ὅτι ἐκείνου κινοῦντος ταῦτα τολμᾶται, καὶ ταύτῃ τὸ πολὺ τῆς ὀργῆς τῆς πρὸς τὸν πεποιηκότα χαλῶν καὶ ὑποτεμνόμενος, τῷ τὴν αἰτίαν ἐφ' ἕτερον μεταθεῖναι. Τί οὖν; οὐ χρὴ ἡμᾶς ἀνθίστασθαι τῷ πονηρῷ: φησί. Δεῖ μὲν, οὐ τούτῳ δὲ τῷ τρόπῳ: ἀλλ' ὡς αὐτὸς ἐπέταξε, τῷ παρέχειν ἑαυτὸν πάσχειν κακῶς: οὕτω γὰρ αὐτοῦ περιέσῃ. Οὐδὲ γὰρ πυρὶ σβέννυται πῦρ, ἀλλ' ὕδατι πῦρ. Ἵνα δὲ μάθῃς ὅτι καὶ ἐν τῷ παλαιῷ νόμῳ ὁ παθὼν κρατεῖ μᾶλλον, καὶ οὗτός ἐστιν ὁ στεφανούμενος, ἐξέτασον αὐτὸ τὸ γινόμενον, καὶ ὄψει πολλὴν αὐτοῦ τὴν προεδρίαν οὖσαν. Ὁ μὲν γὰρ ἄρξας χειρῶν ἀδίκων ἀμφοτέρους αὐτὸς ἔσται ἀνῃρηκὼς τοὺς ὀφθαλμοὺς, καὶ τὸν τοῦ πλησίον, καὶ τὸν αὐτοῦ. Διὸ καὶ μισεῖται παρὰ πάντων δικαίως, καὶ μυρίαις βάλλεται κατηγορίαις. Ὁ δὲ ἠδικημένος, καὶ μετὰ τὸ τοῖς ἴσοις ἀμύνεσθαι. οὐδὲν ἔσται δεινὸν πεποιηκώς. Διὸ καὶ πολλοὺς ἔχει τοὺς συναλγοῦντας, ἅτε καθαρὸς ὢν, καὶ μετὰ τὸ ποιῆσαι, ταύτης τῆς πλημμελείας Καὶ τὰ μὲν τῆς συμφορᾶς ἴσα ἀμφοτέροις: τὰ δὲ τῆς δόξης οὐκ ἴσα, οὔτε παρὰ Θεῷ, οὔτε παρὰ ἀνθρώποις. Διόπερ λοιπὸν οὐδὲ τὰ τῆς συμφορᾶς ἴσα. Ἀρχόμενος μὲν οὖν ἔλεγεν: Ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, καὶ ὁ μωρὸν καλῶν, ἔνοχος ἔσται τῇ γεέννῃ τοῦ πυρός: ἐνταῦθα δὲ καὶ πλείονα ἀπαιτεῖ φιλοσοφίαν, οὐ μόνον κελεύων ἡσυχάζειν τὸν πάσχοντα κακῶς, ἀλλὰ καὶ ἀντιφιλοτιμεῖσθαι μειζόνως, τὴν ἑτέραν παρέχοντα σιαγόνα. Τοῦτο δὲ λέγει, οὐ περὶ τῆς τοιαύτης πληγῆς νομοθετῶν μόνον. ἀλλὰ καὶ τὴν ἐν ἅπασι τοῖς ἄλλοις ἀνεξικακίαν παιδεύων ἡμᾶς. βʹ. Ὥσπερ γὰρ ὅταν λέγῃ, ὅτι Ὁ καλῶν τὸν ἀδελφὸν αὐτοῦ μωρὸν, ἔνοχος ἔσται τῇ γεέννῃ. οὐ περὶ τοῦ ῥήματος τούτου λέγει μόνον, ἀλλὰ καὶ περὶ λοιδορίας ἁπάσης: οὕτω δὴ καὶ ἐνταῦθα, οὐχ ἵνα ῥαπιζόμενοι φέρωμεν γενναίως, νομοθετεῖ, ἀλλ' ἵνα καὶ πᾶν ὁτιοῦν πάσχοντες μὴ θορυβώμεθα. Διὰ τοῦτο κἀκεῖ τὴν ἐσχάτην ὕβριν ἐπελέξατο, καὶ ἐνταῦθα τὴν μάλιστα δοκοῦσαν εἶναι πληγὴν ἐπονείδιστον, τὴν ἐπὶ σιαγόνος, καὶ πολλὴν ἔχουσαν τὴν ὕβριν τέθεικε. Κελεύει δὲ τοῦτο, ὑπέρ τε τοῦ πλήττοντος, ὑπέρ τε τοῦ πληττομένου τὸν λόγον ποιούμενος. Ὅ τε γὰρ ὑβρισμένος, οὐδὲν ἡγήσεται πάσχειν δεινὸν, οὕτω παρεσκευασμένος φιλοσοφεῖν (οὐδὲ γὰρ τῆς ὕβρεως αἴσθησιν λήψεται, ἅτε ἀγωνιζόμενος μᾶλλον ἢ τυπτόμενος): ὅ τε ἐπηρεάζων καταισχυνθεὶς οὐκέτι δευτέραν ἐπάξει πληγὴν, κἂν θηρίου παντὸς χαλεπώτερος ᾖ, ἀλλὰ καὶ ἐπὶ τῇ προτέρᾳ σφόδρα ἑαυτοῦ καταγνώσεται. Οὐδὲν γὰρ οὕτω κατέχει τοὺς ἀδικοῦντας, ὡς τὸ φέρειν τοὺς ἀδικουμένους ἐπιεικῶς τὰ γινόμενα: οὐ κατέχει δὲ μόνον τῆς προσωτέρω ῥύμης, ἀλλὰ καὶ ἐπὶ τοῖς φθάσασι μετανοῆσαι παρασκευάζει, καὶ θαυμάζοντας τὴν ἐπιείκειαν ἀναχωρεῖν, καὶ οἰκειοτέρους καθίστησι, καὶ δούλους, οὐχὶ φίλους μόνον, ἀντὶ ἐχθρῶν καὶ πολεμίων ποιεῖ: ὥσπερ οὖν τὸ ἀμύνεσθαι, τὰ ἐναντία ἅπαντα: ἀμφοτέρους τε γὰρ καταισχύνει καὶ χείρους κατασκευάζει, καὶ τὴν ὀργὴν εἰς μείζονα ἀνάγει φλόγα: καὶ πολλάκις καὶ εἰς θάνατον καταστρέφει περαιτέρω τὸ δεινὸν προβαῖνον. Διὰ τοῦτο οὐ μόνον ῥαπιζόμενον ἐκέλευσε μὴ ὀργίζεσθαι, ἀλλὰ καὶ ἐμπιπλᾷν αὐτοῦ τὴν ἐπιθυμίαν ἐπέταξεν, ἵνα μηδὲ τὸ πρότερον δόξῃς ἄκων ὑπομεμενηκέναι. Οὕτω γὰρ καὶ ἀναίσχυντον ὄντα καιρίᾳ δυνήσῃ πλῆξαι πληγῇ μᾶλλον, ἢ εἰ τῇ χειρὶ ἔπληξας, καὶ ἀναισχυντότερον ὄντα ἐπιεικέστερον ποιήσεις. Τῷ θέλοντί σοι κριθῆναι, καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον. Οὐδὲ γὰρ ἐπὶ πληγῶν μόνον, ἀλλὰ καὶ ἐπὶ χρημάτων βούλεται τὴν τοιαύτην ἀνεξικακίαν παρέχεσθαι. Διὸ πάλιν τὴν αὐτὴν τίθησιν ὑπερβολήν. Ὥσπερ γὰρ ἐκεῖ κελεύει νικᾶν ἐν τῷ πάσχειν, οὕτω καὶ ἐνταῦθα τῷ ἀφαιρεῖσθαι πλείονα ὧν ὁ πλεονεκτῶν προσεδόκησε. Πλὴν οὐχ ἁπλῶς αὐτὸ τέθεικεν, ἀλλὰ μετὰ προσθήκης. Οὐ γὰρ εἶπε, Δὸς τῷ αἰτοῦντι τὸ ἱμάτιον, ἀλλὰ, Τῷ θέλοντί σοι κριθῆναι: τουτέστιν, ἐὰν εἰς δικαστήριον ἕλκῃ καὶ πράγματά σοι παρέχῃ. Καὶ ὥσπερ εἰπὼν μὴ καλεῖν μωρὸν, μηδὲ ὀργίζεσθαι εἰκῆ, προϊὼν πλέον ἀπῄτησεν, ἡνίκα ἐκέλευσε καὶ τὴν δεξιὰν σιαγόνα παρέχειν: οὕτω καὶ ἐνταῦθα, εἰπὼν εὐνοεῖν τῷ ἀντιδίκῳ, πάλιν ἐπιτείνει τὸ ἐπίταγμα. Οὐ γὰρ δὴ μόνον ἃ βούλεται λαβεῖν κελεύει δοῦναι, ἀλλὰ καὶ πλείονα ἐπιδείξασθαι φιλοτιμίαν. Τί οὖν; γυμνὸς μέλλω περιιέναι; φησίν. Οὐκ ἂν ἦμεν γυμνοὶ, εἰ τούτοις ἐπειθόμεθα μετὰ ἀκριβείας: ἀλλὰ καὶ πολλῷ πλείονα ἁπάντων ἂν ἦμεν περιβεβλημένοι. Πρῶτον μὲν γὰρ οὐδεὶς ἂν οὕτω διακειμένοις ἐπέθετο: δεύτερον δὲ, εἰ καὶ ἔτυχέ τις οὕτως ἄγριος καὶ ἀνήμερος, ὡς καὶ μέχρι τοσούτου προελθεῖν, ἀλλὰ πολλῷ πλείους ἂν ἐφάνησαν οἱ τὸν οὕτω φιλοσοφοῦντα οὐχ ἱματίοις μόνον, ἀλλὰ καὶ τῇ σαρκὶ τῇ ἑαυτῶν, εἴγε οἷόν τε ἦν, περιβάλλοντες. γʹ. Εἰ δὲ καὶ ἐχρῆν γυμνὸν περιιέναι διὰ τοιαύτην φιλοσοφίαν, οὐδὲ οὕτως αἰσχρὸν ἦν. Ἐπεὶ καὶ ὁ Ἀδὰμ γυμνὸς ἦν ἐν τῷ παραδείσῳ, καὶ οὐκ ᾐσχύνετο: καὶ ὁ Ἡσαΐας γυμνὸς καὶ ἀνυπόδετος, καὶ πάντων Ἰουδαίων λαμπρότερος ἦν: καὶ ὁ Ἰωσὴφ δὲ, ὅτε ἀπεδύσατο, τότε μάλιστα ἔλαμψεν. Οὐ γὰρ τὸ οὕτω γυμνοῦσθαι κακὸν, ἀλλὰ τὸ οὕτως ἐνδύεσθαι, καθάπερ νῦν ἡμεῖς ἱματίοις πολυτελέσι, τοῦτο καὶ αἰσχρὸν καὶ καταγέλαστον. Διά τοι τοῦτο ἐκείνους μὲν ὁ Θεὸς ἐπῄνεσε, τούτοις δὲ ἐγκαλεῖ, καὶ διὰ προφητῶν καὶ δι' ἀποστόλων. Μὴ τοίνυν ἀδύνατα εἶναι νομίζωμεν τὰ ἐπιτάγματα. Καὶ γὰρ μετὰ τοῦ συμφέροντος σφόδρα ἐστὶν εὔκολα, ἐὰν νήφωμεν: καὶ τοσοῦτον ἔχει τὸ κέρδος, ὡς μὴ μόνον ἡμᾶς, ἀλλὰ καὶ ἐκείνους τοὺς ἐπηρεάζοντας τὰ μέγιστα ὠφελεῖν. Καὶ τοῦτο μάλιστα αὐτῶν ἐστι τὸ ἐξαίρετον, ὅτι πείθοντες ἡμᾶς πάσχειν κακῶς, διὰ τῶν αὐτῶν καὶ τοὺς ποιοῦντας διδάσκουσι φιλοσοφεῖν. Ὅταν γὰρ ἐκεῖνος μὲν ἡγῆται μέγα τὸ τὰ ἑτέρων λαμβάνειν, σὺ δὲ αὐτῷ δείξῃς, ὅτι σοι κοῦφον καὶ ἃ μὴ αἰτεῖ δοῦναι, καὶ ἀντίῤῥοπον φιλοτιμίαν εἰσαγάγῃς τῆς ἐκείνου πτωχείας, καὶ φιλοσοφίαν τῆς ἐκείνου πλεονεξίας, ἐννόησον ὅσης ἀπολαύσεται διδασκαλίας, οὐ διὰ ῥημάτων, ἀλλὰ διὰ τῶν ἔργων αὐτῶν παιδευόμενος καταφρονεῖν μὲν κακίας, ἐφίεσθαι δὲ ἀρετῆς. Οὐδὲ γὰρ ἑαυτοῖς χρησίμους ἡμᾶς εἶναι βούλεται ὁ Θεὸς, ἀλλὰ καὶ τοῖς πλησίον ἅπασιν. Ἂν μὲν οὖν δῷς, καὶ μὴ δικάσῃ, τὸ σαυτοῦ συμφέρον ἐζήτησας μόνον: ἂν δὲ προσδῷς καὶ ἕτερον, κἀκεῖνον βελτίω ποιήσας ἐξέπεμψας. Τοιοῦτόν ἐστι τὸ ἅλας, ὅπερ αὐτοὺς εἶναι βούλεται: καὶ γὰρ ἑαυτὸ συγκροτεῖ, καὶ τὰ ἄλλα διακρατεῖ σώματα, οἷς ἂν ὁμιλήσῃ: τοιοῦτόν ἐστι τὸ φῶς: καὶ γὰρ ἑαυτῷ καὶ τοῖς ἄλλοις φαίνει. Ἐπεὶ οὖν ἐν τάξει σε τούτων κατέστησε, ὠφέλησον καὶ τὸν ἐν σκότῳ καθήμενον, καὶ δίδαξον αὐτὸν, ὅτι οὐδὲ τὸ πρότερον βίᾳ ἔλαβε: πεῖσον ὅτι οὐκ ἐπηρέασεν. Οὕτω γὰρ καὶ αὑτὸς αἰδεσιμώτερος ἔσῃ καὶ σεμνότερος, ἐὰν δείξῃς ὅτι ἐχαρίσω, καὶ οὐχ ἡρπάγης. Ποίησον τοίνυν αὐτοῦ τὴν ἁμαρτίαν διὰ τῆς σῆς ἐπιεικείας φιλοτιμίαν σήν. Εἰ δὲ μέγα τοῦτο εἶναι νομίζεις, ἀνάμεινον, καὶ ὄψει σαφῶς, ὅτι οὐδέπω πρὸς τὸ τέλειον ἀπήντηκας. Οὐδὲ γὰρ ἐνταῦθα ἵσταταί σοι ὁ τοὺς περὶ ἀνεξικακίας τιθεὶς νόμους, ἀλλὰ καὶ περαιτέρω πρόεισιν, οὕτω λέγων: Ἐάν τίς σε ἀγγαρεύσῃ μίλιον ἓν, ὕπαγε μετ' αὐτοῦ δύο. Εἶδες ὑπερβολὴν φιλοσοφίας; Μετὰ γοῦν τὸ δοῦναι τὸν χιτῶνα καὶ τὸ ἱμάτιον, οὐδὲ εἰ γυμνῷ τῷ σώματι χρῆσθαι βούλοιτο ὁ ἐχθρὸς πρὸς ταλαιπωρίας καὶ πόνους, οὐδὲ οὕτως αὐτὸν δεῖ κωλύειν, φησί. Πάντα γὰρ βούλεται κεκτῆσθαι ἡμᾶς κοινὰ, καὶ τὰ σώματα καὶ τὰ χρήματα, καὶ τοῖς δεομένοις καὶ τοῖς ὑβρίζουσι: τὸ μὲν γὰρ ἀνδρείας, τὸ δὲ φιλανθρωπίας ἐστί. Διὰ τοῦτο ἔλεγεν: Ἐάν τίς σε ἀγγαρεύσῃ μίλιον ἓν, ὕπαγε μετ' αὐτοῦ δύο: ἀνωτέρω σε ἀνάγων πάλιν, καὶ τὴν αὐτὴν φιλοτιμίαν ἐπιδείκνυσθαι κελεύων. Εἰ γὰρ ἅπερ ἀρχόμενος ἔλεγεν, ἐλάττονα ὄντα τούτων πολλῷ, τοσούτους ἔχει μακαρισμοὺς, ἐννόησον οἵα λῆξις τοὺς ταῦτα κατορθοῦντας ἀναμένει, καὶ τίνες καὶ πρὸ τῶν ἐπάθλων γίνονται, ἐν ἀνθρωπίνῳ σώματι καὶ παθητῷ ἀπάθειαν ἅπασαν κατορθοῦντες. Ὅταν γὰρ μήτε ὕβρεσι καὶ πληγαῖς, μήτε χρημάτων ἀφαιρέσει δάκνωνται, μήτε ἄλλῳ μηδενὶ εἴκωσι τοιούτῳ, ἀλλὰ καὶ ἐπιδαψιλεύωνται τῷ πάθει μᾶλλον, σκόπησον οἵα αὐτοῖς κατασκευάζεται ἡ ψυχή. Διὰ δὴ τοῦτο ὅπερ ἐπὶ τῶν πληγῶν, ὅπερ ἐπὶ τῶν χρημάτων, τοῦτο καὶ ἐνταῦθα ἐκέλευσε ποιεῖν. Τί γὰρ λέγω, φησὶν, ὕβριν καὶ χρήματα; Κἂν αὐτῷ τῷ σώματί σου βούληται εἰς πόνον χρήσασθαι καὶ κάματον, καὶ τοῦτο ἀδίκως, πάλιν νίκησον καὶ ὑπέρβηθι τὴν ἄδικον ἐπιθυμίαν ἐκείνου. Τὸ γὰρ ἀγγαρεῦσαι τοῦτό ἐστι, τὸ ἀδίκως ἑλκύσαι, καὶ ἄνευ λόγου τινὸς, καὶ ἐπηρεάζοντα. Ἀλλ' ὅμως καὶ πρὸς τοῦτο ἔσο παρατεταγμένος, ὥστε πλέον παθεῖν, ἢ ἐκεῖνος βούλεται ποιῆσαι. Τῷ αἰτοῦντί σε δίδου, καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς. Ταῦτα ἐκείνων ἐλάττονα: ἀλλὰ μὴ θαυμάσῃς: τοῦτο γὰρ εἴωθεν ἀεὶ ποιεῖν, ἀναμιγνὺς τοῖς μεγάλοις τὰ μικρά. Εἰ δὲ ταῦτα μικρὰ πρὸς ἐκεῖνα, ἀκουέτωσαν οἱ τὰ ἑτέρων λαμβάνοντες, οἱ πόρναις τὰ ἑαυτῶν διανέμοντες, καὶ διπλῆν ἑαυτοῖς ἀνάπτοντες πυρὰν, καὶ διὰ τῆς προσόδου τῆς ἀδίκου, καὶ διὰ τῆς δαπάνης τῆς ὀλεθρίας. Δάνεισμα δὲ ἐνταῦθα οὐ τὸ μετὰ τῶν τόκων λέγει συμβόλαιον, ἀλλὰ τὴν χρῆσιν ἁπλῶς. Ἀλλαχοῦ δὲ αὐτὸ καὶ ἐπιτείνει, λέγων ἐκείνοις διδόναι, παρ' ὧν οὐ προσδοκῶμεν ἀπολαμβάνειν. Ἠκούσατε ὅτι ἐῤῥέθη: Ἀγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου. Ἐγὼ δὲ λέγω ὑμῖν: Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καὶ εὔχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς: εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς: ὅπως γένησθε ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς: ὅτι ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Ὅρα τὴν κορωνίδα τῶν ἀγαθῶν πῶς ἐπέθηκεν ἐσχάτην. Διὰ γὰρ τοῦτο παιδεύει, μὴ μόνον ῥαπιζόμενον φέρειν, ἀλλὰ καὶ παρέχειν τὴν δεξιὰν σιαγόνα, μηδὲ μόνον τῷ χιτῶνι τὸ ἱμάτιον προστιθέναι, ἀλλὰ καὶ δύο συνοδεύειν μίλια τῷ ἓν ἀγγαρεύοντι, ἵνα τὸ πολλῷ πλέον τούτων μετ' εὐκολίας δέξῃ πάσης. Καὶ τί τούτων πλέον ἐστί; φησί. Τὸ τὸν ποιοῦντα ταῦτα μηδὲ ἐχθρὸν ἔχειν: μᾶλλον δὲ καὶ τούτου ἕτερόν τι πλέον. Οὐ γὰρ εἶπε, Μὴ μισήσῃς, ἀλλὰ, Ἀγάπησον: οὐκ εἶπε, Μὴ ἀδικήσῃς, ἀλλὰ, Καλῶς ποίησον. δʹ. Εἰ δέ τις ἀκριβῶς ἐξετάσειε, καὶ τούτων αὐτῶν ἑτέραν ὄψεται προσθήκην πολλῷ μείζονα τούτων. Οὐδὲ γὰρ ἁπλῶς ἐκέλευσεν ἀγαπᾷν, ἀλλὰ καὶ εὔχεσθαι. Εἶδες ὅσους ἀνέβη βαθμοὺς, καὶ πῶς εἰς αὐτὴν ἡμᾶς τὴν κορυφὴν ἔστησε τῆς ἀρετῆς; Σκόπει δὲ ἄνωθεν ἀριθμῶν. Πρῶτός ἐστι βαθμὸς, μὴ ἄρχειν ἀδικίας: δεύτερος, μετὰ τὸ ἄρξασθαι, τοῖς ἴσοις ἀμύνασθαι: τρίτος, μὴ δρᾶσαι τὸν ἐπηρεάζοντα ταῦτα ἃ ἔπαθεν, ἀλλ' ἡσυχάσαι: τέταρτος, τὸ καὶ παρασχεῖν ἑαυτὸν εἰς τὸ παθεῖν κακῶς: πέμπτος, τὸ καὶ πλέον παρασχεῖν ἢ ἐκεῖνος βούλεται ὁ ποιήσας: ἕκτος, τὸ μὴ μισῆσαι τὸν ταῦτα ἐργασάμενον: ἕβδομος, τὸ καὶ ἀγαπῆσαι: ὄγδοος, τὸ καὶ εὐεργετῆσαι: ἔννατος, τὸ καὶ τὸν Θεὸν ὑπὲρ αὐτοῦ παρακαλεῖν. Εἶδες ὕψος φιλοσοφίας; Διά τοι τοῦτο καὶ λαμπρὸν τὸ ἔπαθλον ἔχει. Ἐπειδὴ γὰρ μέγα ἦν τὸ ἐπίταγμα, καὶ νεανικῆς δεόμενον ψυχῆς καὶ πολλῆς τῆς σπουδῆς, καὶ μισθὸν αὐτῷ τίθησι τοιοῦτον, οἷον οὐδενὶ τῶν προτέρων. Οὐ γὰρ γῆς ἐνταῦθα μέμνηται, καθάπερ ἐπὶ τῶν πράων: οὔτε παρακλήσεως καὶ ἐλέου, καθάπερ ἐπὶ τῶν πενθούντων καὶ ἐλεημόνων: οὔτε βασιλείας οὐρανῶν: ἀλλ' ὃ πάντων τούτων ἦν φρικωδέστερον, τὸ γενέσθαι ὁμοίους τῷ Θεῷ, ὡς ἀνθρώπους γενέσθαι εἰκός. Ὅπως γὰρ γένησθε, φησὶν, ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς. Σὺ δέ μοι παρατήρει, πῶς οὐδὲ ἐνταῦθα, οὐδὲ ἐν τοῖς ἔμπροσθεν Πατέρα ἑαυτοῦ καλεῖ: ἀλλ' ἐκεῖ μὲν Θεὸν καὶ βασιλέα μέγαν, ὅτε περὶ τῶν ὅρκων διελέγετο: ἐνταῦθα δὲ Πατέρα αὐτῶν. Ποιεῖ δὲ τοῦτο, τῷ προσήκοντι καιρῷ τοὺς περὶ τούτων τηρῶν λόγους. Εἶτα καὶ προσάγων τὴν ὁμοιότητα, φησὶν, ὅτι Τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Καὶ γὰρ αὐτὸς οὐ μόνον οὐ μισεῖ, φησὶν, ἀλλὰ καὶ εὐεργετεῖ τοὺς ὑβρίζοντας. Καίτοιγε οὐδαμοῦ τὸ γινόμενον ἴσον, οὐ μόνον διὰ τὴν τῆς εὐεργεσίας ὑπερβολὴν, ἀλλὰ καὶ διὰ τὴν τῆς ἀξίας ὑπεροχήν. Σὺ μὲν γὰρ παρὰ τοῦ ὁμοδούλου καταφρονῇ, ἐκεῖνος δὲ παρὰ τοῦ δούλου καὶ μυρία εὐεργετηθέντος: καὶ σὺ μὲν ῥήματα χαρίζῃ εὐχόμενος ὑπὲρ αὐτοῦ, αὐτὸς δὲ πράγματα πολὺ μεγάλα καὶ θαυμαστὰ, τὸν ἥλιον ἀνάπτων, καὶ τοὺς ἐτησίους ὄμβρους διδούς. Ἀλλ' ὅμως καὶ οὕτω δίδωμι ἴσον εἶναι, ὡς ἄνθρωπον ἐγχωρεῖ εἶναι. Μὴ τοίνυν μίσει τὸν ποιοῦντα κακῶς, τοιούτων ὄντα σοι πρόξενον ἀγαθῶν, καὶ εἰς τοσαύτην ἄγοντά σε τιμήν: μὴ καταρῶ τῷ ἐπηρεάζοντι: ἐπεὶ τὸν μὲν πόνον ὑπέστης, τοῦ δὲ καρποῦ ἀπεστερήθης: καὶ τὴν μὲν ζημίαν οἴσεις, τὸν δὲ μισθὸν ἀπολεῖς: ὅπερ ἐσχάτης ἐστὶν ἀνοίας, τὸ χαλεπώτερον ὑπομείναντας, τὸ ἔλαττον τούτου μὴ φέρειν. Καὶ πῶς ἔνι τοῦτο γενέσθαι; φησί. Θεὸν ἰδὼν ἄνθρωπον γενόμενον, καὶ τοσοῦτον καταβάντα, καὶ τοσαῦτα παθόντα διὰ σὲ, ἐρωτᾷς ἔτι καὶ ἀμφιβάλλεις, πῶς δυνατὸν τοῖς ὁμοδούλοις ἀφεῖναι τὰς ἀδικίας; Οὐκ ἀκούεις αὐτοῦ ἐν τῷ σταυρῷ λέγοντος: Ἄφες αὐτοῖς: οὐ γὰρ οἴδασι τί ποιοῦσιν, Οὐκ ἀκούεις Παύλου λέγοντος, ὅτι Ὁ ἀναβὰς ἄνω καὶ καθήμενος ἐν δεξιᾷ ἐντυγχάνει ὑπὲρ ἡμῶν, Οὐχ ὁρᾷς ὅτι καὶ μετὰ τὸν σταυρὸν καὶ μετὰ τὴν ἀνάληψιν, τοῖς ἀνῃρηκόσιν Ἰουδαίοις ἔπεμπε τοὺς ἀποστόλους τὰ μυρία οἴσοντας ἀγαθὰ, καὶ ταῦτα μυρία μέλλοντας παρ' αὐτῶν πάσχειν δεινά; Ἀλλὰ σὺ μεγάλα ἠδίκησαι; Καὶ τί τοιοῦτον πέπονθας, οἷον ὁ σὸς Δεσπότης, δεσμούμενος, μαστιζόμενος, ῥαπιζόμενος, παρὰ οἰκετῶν ἐμπτυόμενος, θάνατον ὑπομένων, καὶ θάνατον τὸν θανάτων ἁπάντων αἴσχιστον, μετὰ μυρίας εὐεργεσίας; Εἰ δὲ καὶ μεγάλα ἠδίκησαι, καὶ διὰ τοῦτο μάλιστα εὐεργέτησον, ἵνα καὶ σαυτῷ λαμπρότερον ποιήσῃς τὸν στέφανον, καὶ τὸν ἀδελφὸν τῆς ἐσχάτης ἀπαλλάξῃς ἀῤῥωστίας. Ἐπεὶ καὶ οἱ ἰατροὶ, ὅταν λακτίζωνται καὶ ὑβρίζωνται παρὰ τῶν μαινομένων, τότε μάλιστα αὐτοὺς ἐλεοῦσι, καὶ παρασκευάζονται πρὸς τὴν ἐκείνων διόρθωσιν, εἰδότες ὅτι τῆς ὑπερβολῆς τοῦ νοσήματος ἡ ὕβρις ἐστί. Καὶ σὺ τοίνυν ταύτην περὶ τῶν ἐπιβουλευόντων ἔχε τὴν γνώμην, καὶ οὕτω κέχρησο τοῖς ἀδικοῦσιν: ἐκεῖνοι γάρ εἰσι μάλιστα οἱ νοσοῦντες καὶ τὴν βίαν ὑπομένοντες ἅπασαν. Ἀπάλλαξον τοίνυν αὐτὸν τῆς χαλεπῆς ταύτης ἐπηρείας, καὶ δὸς ἀφεῖναι τὴν ὀργὴν, καὶ δαίμονος ἐλευθέρωσον χαλεποῦ, τοῦ θυμοῦ. Καὶ γὰρ δαιμονῶντας ἐὰν ἴδωμεν, δακρύομεν, οὐχὶ καὶ αὐτοὶ σπουδάζομεν δαιμονᾷν. Τοῦτο καὶ νῦν ποιῶμεν ἐπὶ τῶν ὀργιζομένων: καὶ γὰρ ἐκείνοις ἐοίκασιν οἱ θυμούμενοι: μᾶλλον δὲ κἀκείνων εἰσὶν ἀθλιώτεροι, μετὰ αἰσθήσεως μαινόμενοι. Διὸ καὶ ἀσύγγνωστος αὐτῶν ἡ παραπληξία. εʹ. Μὴ τοίνυν ἐπέμβαινε κειμένῳ, ἀλλὰ καὶ ἐλέει Καὶ γὰρ ἂν ὑπὸ χολῆς ἐνοχλούμενον καὶ σκοτοδινιῶντα καὶ ἐμέσαι ἐπειγόμενον τὸν πονηρὸν τοῦτον χυμὸν ἴδωμεν, χεῖρα ὀρέγομεν, καὶ διαβαστάζομεν σπαραττόμενον, κἂν τὸ ἱμάτιον μολύνωμεν, οὐκ ἐπιστρεφόμεθα, ἀλλ' ἓν μόνον ζητοῦμεν, ὅπως ἐκεῖνον ἀπαλλάξωμεν τῆς χαλεπῆς ταύτης στενοχωρίας Τοῦτο τοίνυν καὶ ἐπὶ τούτων ποιῶμεν, καὶ διαβαστάζωμεν ἐμοῦντας καὶ σπαραττομένους: μηδὲ πρότερον ἀφῶμεν, ἕως ἂν ἅπασαν ἀπόθηται τὴν πικρίαν. Καὶ τότε σοι χάριν εἴσεται μεγίστην: ἐπειδὰν παύσηται, τότε γνώσεται σαφῶς, ὅσης αὐτὸν ἀπήλλαξας ταραχῆς. Καὶ τί λέγω τὴν παρ' ἐκείνου χάριν; Ὁ γὰρ Θεός σε εὐθέως στεφανώσει, καὶ μυρίοις ἀμείψεται καλοῖς, ὅτι σου τὸν ἀδελφὸν νοσήματος ἠλευθέρωσας χαλεποῦ: κἀκεῖνος δὲ ὡς Δεσπότην τιμήσει, διαπαντὸς αἰδούμενός σου τὴν ἐπιείκειαν. Οὐχ ὁρᾷς τὰς τικτούσας γυναῖκας, πῶς δάκνουσι τὰς παρεστώσας, καὶ οὐκ ἀλγοῦσιν ἐκεῖναι; μᾶλλον δὲ ἀλγοῦσι μὲν, φέρουσι δὲ γενναίως, καὶ συναλγοῦσι ταῖς ὀδυνωμέναις καὶ διακοπτομέναις ὑπὸ τῆς ὠδῖνος. Ταύτας καὶ σὺ ζήλωσον, καὶ μὴ γίνου μαλακώτερος γυναικῶν, Ἐπειδὰν γὰρ τέκωσιν αἱ γυναῖκες αὗται (γυναικῶν γάρ εἰσι μικροψυχότεροι), τότε σε τὸν ἄνδρα εἴσονται. Εἰ δὲ βαρέα τὰ ἐπιτάγματα, ἐννόησον ὅτι διὰ τοῦτο παρεγένετο ὁ Χριστὸς, ἵνα ταῦτα ἐν τῇ ἡμετέρᾳ καταφυτεύσῃ διανοίᾳ, ἵνα καὶ ἐχθροῖς καὶ φίλοις χρησίμους κατασκευάσῃ. Διὰ τοῦτο καὶ ἑκατέρων τούτων ἐπιμελεῖσθαι κελεύει: τῶν μὲν ἀδελφῶν, ἡνίκα ἂν λέγῃ, Ἐὰν προσφέρῃς τὸ δῶρόν σου: τῶν δὲ ἐχθρῶν, ἐπειδὰν νομοθετῇ φιλεῖν τε καὶ εὔχεσθαι ὑπὲρ αὐτῶν. Καὶ οὐκ ἀπὸ τοῦ ὑποδείγματος τοῦ κατὰ τὸν Θεὸν ἐνάγει μόνον εἰς τοῦτο, ἀλλὰ καὶ ἐκ τοῦ ἐναντίου. Ἐὰν γὰρ ἀγαπήσητε, φησὶ, τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσι; Τοῦτο καὶ ὁ Παῦλός φησιν: Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι. Ἂν μὲν οὖν ταῦτα ποιῇς, μετὰ τοῦ Θεοῦ ἕστηκας: ἂν δὲ ἐγκαταλιμπάνῃς αὐτὰ, μετὰ τῶν τελωνῶν. Εἶδες πῶς οὐ τοσοῦτον τῶν ἐντολῶν τὸ μέσον, ὅσον τῶν προσώπων τὸ διάφορον; Μὴ τοίνυν τοῦτο λογιζώμεθα, ὅτι δυσχερὲς τὸ ἐπίταγμα, ἀλλὰ καὶ τὸ ἔπαθλον ἐννοήσωμεν, καὶ λογισώμεθα τίνος ὅμοιοι γινόμεθα κατορθώσαντες, καὶ τίνος ἴσοι διαμαρτάνοντες. Τῷ μὲν οὖν ἀδελφῷ κελεύει καταλλάττεσθαι, καὶ μὴ πρότερον ἀφίστασθαι, ἕως ἂν τὴν ἔχθραν ἀνέλωμεν: ὅταν δὲ περὶ πάντων διαλέγηται, οὐκέτι ταύτῃ ἡμᾶς ὑποβάλλει τῇ ἀνάγκῃ, ἀλλὰ τὰ παρ' ἡμῶν ἀπαιτεῖ μόνον, εὔκολον καὶ ταύτῃ ποιῶν τὸν νόμον. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν: ἵνα μὴ διὰ ταῦτα αὐτὰ ἀηδῶς πρὸς αὐτοὺς ἔχωσι, κελεύει μὴ μόνον φέρειν ταῦτα ποιοῦντας, ἀλλὰ καὶ ἀγαπᾷν. Ὁρᾷς πῶς πρόῤῥιζον τὸν θυμὸν καὶ τὴν ἐπιθυμίαν τὴν περὶ τὰ σώματα, τὴν περὶ τὰ χρήματα, τὴν περὶ τὴν δόξαν, τὴν περὶ τὸν παρόντα βίον ἀναιρεῖ; Τοῦτο γὰρ ἐποίησε μὲν ἐξ ἀρχῆς, πολλῷ δὲ πλέον νῦν. Ὅ τε γὰρ πτωχὸς καὶ ὁ πρᾶος καὶ ὁ πενθῶν κενοῖ τὴν ὀργήν: ὅ τε δίκαιος καὶ ἐλεήμων κενοῖ τὴν τῶν χρημάτων ἐπιθυμίαν: ὁ καθαρὸς τὴν καρδίαν ἀπήλλακται ἐπιθυμίας πονηρᾶς: ὁ δεδιωγμένος καὶ φέρων τὰς ὕβρεις καὶ κακῶς ἀκούων, πᾶσαν ἀσκεῖ λοιπὸν τῶν παρόντων πραγμάτων ὑπεροψίαν, καὶ τύφου καὶ κενοδοξίας ἐστὶ καθαρός. Λύσας τοίνυν τῶν δεσμῶν τούτων τὸν ἀκροατὴν, καὶ εἰς τοὺς ἀγῶνας ἀλείψας, πάλιν ἑτέρως ἀνασπᾷ ταῦτα τὰ πάθη, καὶ μετὰ πλείονος τῆς ἀκριβείας. Ἀρξάμενος γὰρ ἀπὸ τῆς ὀργῆς, καὶ πάντοθεν ἐκκόψας τοῦ πάθους τούτου τὰ νεῦρα, καὶ εἰπὼν, Ὁ ὀργιζόμενος τῷ ἀδελφῷ, καὶ ὁ μωρὸν καλῶν, καὶ ὁ ῥακὰ, κολαζέσθω: καὶ ὁ προσφέρων τὸ δῶρον μὴ πρότερον προσίτω τῇ τραπέζῃ, ἕως ἂν καταλύσῃ τὴν ἔχθραν: καὶ ὁ ἀντίδικον ἔχων, πρὶν ἢ τὸ δικαστήριον ἰδεῖν, φίλον ποιείτω τὸν ἐχθρόν: ἐπὶ τὴν ἐπιθυμίαν μεταβαίνει πάλιν, καί φησιν: Ὁ ἐμβλέπων ἀκολάστοις ὀφθαλμοῖς, ὡς μοιχὸς τιμωρείσθω: ὁ σκανδαλιζόμενος ὑπὸ γυναικὸς ἀκολάστου, ἢ ὑπὸ ἀνδρὸς, ἢ ἄλλου τινὸς τῶν αὐτῷ προσηκόντων, ἅπαντας ἐκκοπτέτω τούτους: ὁ νόμῳ γάμου κατέχων γυναῖκα, μηδέποτε αὐτὴν ἐκβαλλέτω καὶ πρὸς ἑτέραν βλεπέτω. Διὰ γὰρ τούτων τῆς πονηρᾶς ἐπιθυμίας τὰς ῥίζας ἀνεῖλεν. Εἶτα ἐντεῦθεν τῶν χρημάτων τὸν ἔρωτα ἀναστέλλει, κελεύων μήτε ὀμνύναι, μήτε ψεύδεσθαι, μήτε αὐτοῦ ἀντέχεσθαι τοῦ χιτωνίσκου, ὃν ἄν τις ἐνδεδυμένος τύχῃ: ἀλλὰ καὶ τὸ ἱμάτιον προΐεσθαι τῷ βουλομένῳ, καὶ τὴν τοῦ σώματος χρῆσιν, ἐκ πολλῆς τῆς περιουσίας τὸν περὶ τὰ χρήματα ἀναιρῶν πόθον. Ϛʹ. Τότε μετὰ ταῦτα πάντα καὶ τὸν ποικίλον τῶν ἐπιταγμάτων τούτων στέφανον, ἐπάγει λέγων: Εὔχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς: ἐπ' αὐτὴν ἄνω τὴν ἀκροτάτην τῆς φιλοσοφίας ἀνάγων κορυφήν. Ὥσπερ γὰρ τοῦ πρᾶον εἶναι μεῖζον τὸ ῥαπίζεσθαι, καὶ τοῦ ἐλεήμονα εἶναι τὸ καὶ τὸ ἱμάτιον προΐεσθαι μετὰ τοῦ χιτωνίσκου, καὶ τοῦ δίκαιον εἶναι τὸ καὶ ἀδικούμενον φέρειν, καὶ τοῦ εἰρηνοποιὸν εἶναι τὸ καὶ ῥαπιζόμενον καὶ ἀγγαρευόμενον ἕπεσθαι: οὕτω καὶ τοῦ διώκεσθαι τὸ διωκόμενον εὐλογεῖν. Ὁρᾷς πῶς κατὰ μικρὸν εἰς αὐτὰς ἀνάγει τοῦ οὐρανοῦ τὰς ἁψῖδας; Τίνος οὖν ἂν εἴημεν ἄξιοι, οἱ πρὸς τὸν Θεὸν κελευόμενοι τὸν ζῆλον ἔχειν, καὶ τάχα μηδὲ τῶν τελωνῶν γινόμενοι ἴσοι; Εἰ γὰρ τὸ φιλεῖν τοὺς φιλοῦντας, τελωνῶν καὶ ἁμαρτωλῶν καὶ ἐθνικῶν: ὅταν μηδὲ τοῦτο ποιῶμεν (οὐ γὰρ ποιοῦμεν αὐτὸ βασκαίνοντες εὐδοκιμοῦσι τοῖς ἀδελφοῖς), ποίαν οὐχ ὑποστησόμεθα δίκην, ὑπερβαίνειν τοὺς γραμματεῖς κελευόμενοι, καὶ τῶν ἐθνικῶν ἑστῶτες κατώτεροι; Πῶς οὖν ὀψόμεθα βασιλείαν, εἰπέ μοι; πῶς ἐπιβησόμεθα τῶν ἱερῶν προθύρων ἐκείνων, οὐδὲ τῶν τελωνῶν ἀμείνους γινόμενοι; Τοῦτο γὰρ ᾐνίξατο εἰπών: Οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν, Ὃ καὶ μάλιστα θαυμάσαι αὐτοῦ τῆς διδασκαλίας ἔστιν, ὅτι πανταχοῦ τὰ ἔπαθλα τῶν ἀγώνων τιθεὶς μετὰ πολλῆς τῆς περιουσίας: οἷον καὶ τὸ τὸν Θεὸν ὁρᾷν, καὶ βασιλείαν οὐρανῶν κληρονομεῖν, καὶ τὸ υἱοὺς Θεοῦ γενέσθαι, καὶ τὸ ὁμοίους Θεοῦ, καὶ τὸ ἐλεεῖσθαι, καὶ τὸ παρακαλεῖσθαι, καὶ τὸν μισθὸν τὸν πολύν: εἴ που καὶ λυπηρῶν μνησθῆναι ἔδει, ὑφειμένως τοῦτο ποιεῖ: τὸ μὲν γὰρ τῆς γεέννης ὄνομα ἅπαξ ἐν τοσούτοις τέθεικε λόγοις: καὶ ἑτέροις δέ τισιν ὑπεσταλμένως, καὶ ἐντρεπτικώτερον μᾶλλον ἢ ἀπειλητικώτερον κεχρημένος τῷ λόγῳ, διορθοῦται τὸν ἀκροατὴν λέγων: Οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσι; καὶ, Ἐὰν τὸ ἅλας μωρανθῇ: καὶ, Ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Ἔστι δὲ ὅπου καὶ τὰ ἁμαρτήματα ἀντὶ κολάσεως τίθησι, τὸ φορτικὸν τῆς κολάσεως τῷ ἀκροατῇ διδοὺς συνιδεῖν, ὡς ὅταν λέγῃ: Ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ: καὶ, Ὁ ἀπολύων ποιεῖ αὐτὴν μοιχευθῆναι: καὶ, Τὸ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστι. Τοῖς γὰρ νοῦν ἔχουσιν ἀντὶ τοῦ τῆς κολάσεως ὀνόματος ἀρκεῖ καὶ τὸ τῆς ἁμαρτίας μέγεθος εἰς σωφρονισμόν. Διὸ δὴ καὶ ἐνταῦθα τοὺς ἐθνικοὺς καὶ τοὺς τελώνας εἰς μέσον ἄγει, τῇ ποιότητι τοῦ προσώπου τὸν μαθητὴν ἐντρέπων. Ὃ καὶ ὁ Παῦλος ἐποίει λέγων: Μὴ λυπεῖσθε ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα: καὶ, Καθάπερ τὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν. Καὶ δεικνὺς ὅτι οὐδὲν ὑπέρογκον ἀπαιτεῖ, ἀλλὰ μικρῷ πλέον τοῦ εἰωθότος, φησίν: Οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; Ἀλλ' ὅμως οὐχ ἵστησιν ἐνταῦθα τὸν λόγον, ἀλλ' εἰς τὰ ἔπαθλα αὐτὸν καταλύει καὶ τὰς χρηστὰς ἐλπίδας, λέγων: Γίνεσθε οὖν τέλειοι, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος. Καὶ πολὺ τὸ τῶν οὐρανῶν ὄνομα διασπείρει πανταχοῦ, καὶ ἀπὸ τοῦ τόπου τὰ φρονήματα αὐτῶν διεγείρων. Τέως γὰρ ἀσθενέστερον καὶ παχύτερόν πως ἦσαν διακείμενοι. Ἅπαντα οὖν ἐννοοῦντες τὰ εἰρημένα, πολλὴν καὶ πρὸς τοὺς ἐχθροὺς ἐπιδειξώμεθα τὴν ἀγάπην, καὶ τὸ καταγέλαστον ἐκεῖνο ἔθος ἐκβάλωμεν, ὅπερ πολλοὶ τῶν ἀλογωτέρων ὑπομένουσιν, ἀναμένοντες τοὺς ἀπαντῶντας πρώτους προσειπεῖν, ὃ μὲν ἔχει πολὺν μακαρισμὸν μὴ ζηλοῦντες, ὃ δέ ἐστι καταγέλαστον, τοῦτο διώκοντες. Τίνος οὖν ἕνεκεν οὐ προσερεῖς αὐτὸν πρότερος; Ἐπειδὴ τοῦτο ἀναμένει, φησίν. Οὐκοῦν δι' αὐτὸ τοῦτο μάλιστα ἐπιπηδᾷν ἔδει, ἵνα σὺ λάβῃς τὸν στέφανον. Οὒ, φησίν: ἐπειδὴ τοῦτο ἐσπούδακε. Καὶ τί ταύτης τῆς ἀλογίας χεῖρον γένοιτ' ἄν; Ἐπειδὴ γὰρ τοῦτο ἐσπούδακε, φησὶ, μισθοῦ μοι γενέσθαι πρόξενος, οὐ βούλομαι ἐπιλαβέσθαι τῆς ὑποθέσεως ταύτης. Ἂν μὲν οὖν ἐκεῖνός σε προσείπῃ πρότερος, οὐδέν σοι γίνεται πλέον καὶ προσειπόντι: ἐὰν δὲ σὺ πρότερος ἐπιπηδήσῃς τῇ προσρήσει, ἐπραγματεύσω τὸν τῦφον ἐκείνου, καὶ δαψιλῆ τινα ἐκ τῆς ἀπονοίας αὐτοῦ τὸν καρπὸν ἐτρύγησας. Πῶς οὖν οὐκ ἐσχάτης ἀνοίας, τοσαῦτα μέλλοντας καρποῦσθαι ἀπὸ ψιλῶν ῥημάτων, προδιδόναι τὸ κέρδος, καὶ καταγινώσκοντος αὐτοῦ, τοῖς αὐτοῖς περιπίπτειν; Εἰ γὰρ διὰ τοῦτο αὐτὸν αἰτιᾷ, ὅτι πρότερος ἀναμένει τὴν παρ' ἑτέρου πρόσρησιν, τίνος ἕνεκεν ζηλοῖς ὅπερ ἐγκαλεῖς, καὶ ὅπερ ἔφης εἶναι πονηρὸν, τοῦτο ὡς ἀγαθὸν μιμεῖσθαι ἐσπούδακας; Ὁρᾷς πῶς οὐδὲν ἀνθρώπου κακίᾳ συζῶντος ἀνοητότερον; Διὸ παρακαλῶ, φύγωμεν τὸ πονηρὸν τοῦτο ἔθος καὶ καταγέλαστον. Καὶ γὰρ μυρίας ἀνέτρεψε φιλίας τὸ νόσημα τοῦτο, καὶ πολλὰς ἔχθρας εἰργάσατο. Διὰ δὴ τοῦτο φθάνωμεν αὐτοὺς ἡμεῖς. Οἱ γὰρ ῥαπίζεσθαι καὶ ἀγγαρεύεσθαι καὶ γυμνοῦσθαι παρ' ἐχθρῶν κελευόμενοι, καὶ φέρειν, ποίας ἂν εἴημεν συγγνώμης ἄξιοι, ἐν προσρήσει ψιλῇ τοσαύτην ἐπιδεικνύμενοι φιλονεικίαν; Καταφρονούμεθα γὰρ, φησὶ, καὶ διαπτυόμεθα, ὅταν αὐτῷ χαρισώμεθα τοῦτο. Καὶ ἵνα μὴ καταφρονήσῃ ἄνθρωπος, προσκρούεις Θεῷ; καὶ ἵνα μὴ καταφρονήσῃ σου ὁ μαινόμενος ὁμόδουλος, καταφρονεῖς τοῦ Δεσπότου, τοῦ τοσαῦτά σε εὐεργετηκότος; Εἰ γὰρ ἄτοπον τὸ καταφρονεῖν σου τὸν ὁμότιμον, πολλῷ μᾶλλον τό σε καταφρονεῖν τοῦ σε πεποιηκότος Θεοῦ. Μετὰ δὲ τούτου κἀκεῖνο σκόπει, ὅτι ὅταν σου καταφρονήσῃ, τότε σοι μείζονος μισθοῦ γίνεται πρόξενος. Διὰ γὰρ τὸν Θεὸν ταῦτα ὑπομένεις, ἐπειδὴ τῶν αὐτοῦ νόμων ἤκουσας. Τοῦτο δὲ ποίας οὐκ ἂν εἴη τιμῆς ἀντάξιον; πόσων διαδημάτων; Ἐμοὶ γένοιτο καὶ ὑβρίζεσθαι, καὶ καταφρονεῖσθαι διὰ τὸν Θεὸν, ἢ τιμᾶσθαι παρὰ βασιλέων ἁπάντων: οὐδὲν γὰρ, οὐδὲν τῆς δόξης ταύτης ἴσον. Ταύτην τοίνυν διώκωμεν οὕτως, ὡς αὐτὸς ἐκέλευσε, καὶ τῶν ἀνθρωπίνων μηδένα ποιούμενοι λόγον, ἀλλὰ τὴν ἀκριβῆ φιλοσοφίαν ἐπιδεικνύμενοι διὰ πάντων, οὕτω τὸν ἑαυτῶν βίον οἰκονομῶμεν. Καὶ γὰρ τῶν οὐρανῶν καὶ τῶν ἐκεῖσε στεφάνων ἐντεῦθεν ἤδη καρπωσόμεθα τὰ ἀγαθὰ, ὡς ἄγγελοι μετὰ ἀνθρώπων βαδίζοντες, ὡς αἱ τῶν ἀγγέλων δυνάμεις ἐν τῇ γῇ περιπολοῦντες, καὶ πάσης μὲν ἐπιθυμίας, πάσης δὲ ἐκτὸς μένοντες ταραχῆς: καὶ μετὰ τούτων δὲ πάντων καὶ τὰ ἀπόῤῥητα ἀποληψόμεθα ἀγαθά: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος καὶ ἡ προσκύνησις, σὺν τῷ ἀνάρχῳ Πατρὶ καὶ τῷ ἁγίῳ καὶ ἀγαθῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.