Chapter 1 #

¹ The prophet David taught us to move through our inner thoughts as if we were walking through a large house, engaging with them like a trustworthy friend. He spoke and reflected to himself, as evidenced by his words: “I said, I will pay attention to my ways.” Solomon, his son, also advised: “Drink water from your own vessels and from the springs of your wells,” meaning to rely on your own judgment. For “Counsel in the heart of a person is like deep water.” It warns us not to share this with strangers. Let the source of your wisdom be yours alone, and take joy in your wife, who has been with you since your youth. Let the loving deer and graceful doe be your companions in conversation.

² Scipio was not the first to realize that he was not truly alone when by himself or that he was least idle when he seemed to be at leisure. Moses knew this before him. When Moses was silent, he was crying out; when he appeared at ease, he was actually fighting—not just fighting but winning against enemies he never even approached. He was so at ease that others had to hold up his hands, yet he was more active than anyone, for he, with his hands at rest, was defeating the enemy whom those in battle could not overcome. So, Moses spoke even in silence and worked hard even when at rest. Were his times of quiet any less demanding than his labors? After all, he was on the mountain for forty days, receiving the entire law. And in that solitude, he was not alone; God was there to speak with him. As David also says, “I will hear what the Lord God will say within me.” How much greater it is for God to speak to someone than for a person to speak to themselves!

³ The apostles walked by, and their shadows healed the sick. People touched their garments and were restored to health.

⁴ Elijah spoke, and the rain stopped, not falling on the earth for three and a half years. Then he spoke again, and the jar of flour did not run out, and the jug of oil never went dry during the entire time of the long famine.

⁵ Many take pleasure in warfare, but which is more glorious: to end a battle through the strength of a great army, or through one’s merits before God alone? Elisha stayed in one place while the king of Syria waged a great war against our ancestors, using various deceitful plans and trying to trap them in an ambush. However, The prophet discovered all their plans, and, by the grace of God, was present everywhere in spirit. He revealed the enemy’s intentions to his people and warned them of the places they should avoid. When the king of Syria learned of this, he sent an army to surround the prophet. Elisha prayed and caused them all to be struck with blindness, leading those who had come to capture him into Samaria as prisoners.

⁶ Let’s compare Elisha’s activities with those of others. Most people, seeking rest, tend to step away from their work, withdraw from the company of others, and seek the tranquility of the countryside or the solitude of the fields. Even in the city, they try to give their minds a break and enjoy peace and quiet. But Elisha was always active. When alone, he parted the Jordan River as he crossed, causing the lower part to flow down and the upper part to return to its source. On Mount Carmel, he promised a childless woman that she would have a son, something she had given up hope for. He brought the dead back to life, sweetened bitter food by mixing meal with it, and after distributing ten loaves to feed the people, he collected the leftover pieces. He made an iron axe head, which had fallen into the river Jordan and sunk, float by placing a wooden handle in the water. He changed leprosy into cleanliness, drought into rain, and famine into abundance.

⁷ When can a righteous person ever be truly alone, since they are always in the presence of God? When is someone ever abandoned if they are never separated from Christ? As it says, “Who shall separate us from the love of Christ?” I am certain that neither death nor life nor angels can do so. And how can someone be deprived of their efforts if they can never lose the merits of those efforts, which are rewarded in the end? What limits are there for someone who considers the whole world their possession? What judgment can confine someone who is never condemned by anyone? For this person may seem “unknown, yet they are well known; as dying, yet they live; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything”. For the righteous person values only what is virtuous and true. So even if they seem poor to others, they are rich in their own eyes because their value is not based on temporary things but on what is eternal.

Chapter 2 #

¹ Having already discussed the first two topics, where we talked about what is virtuous and what is useful, we now come to the question of whether we should compare the two and decide which one to prioritize. Since we’ve already explored whether something is virtuous or wicked, and separately whether it is useful or useless, some people believe that we should now determine whether something is virtuous or useful.

² I am prompted to do this so that I don’t appear to be suggesting that these two concepts are opposed to each other when I have already shown they are the same. I have stated that nothing can be virtuous unless it is useful, and nothing can be useful unless it is virtuous. We do not follow worldly wisdom, which values usefulness based on wealth, but rather the wisdom of God, which considers the things that are highly valued in this world to be insignificant.

³ For this κατόρθωμα, which is a duty carried out fully and perfectly, originates from the true source of virtue. Following this is another type of duty, the ordinary duty. As its name suggests, it doesn’t require any exceptional or extraordinary practice of virtue and is common to many people. The desire to save money is a typical behavior for many. Enjoying a well-prepared banquet and a pleasant meal is a widespread habit, but fasting or practicing self-restraint is something only a few people do, and it is rare to find someone who isn’t interested in other people’s possessions. On the contrary, there are many who desire to take away another’s property and who are not content with what they have. These, according to the philosopher, are primary duties, while the others are ordinary. Primary duties are found in only a few people, while ordinary duties are common among the many.

⁴ The same words can often have different meanings depending on the context. For example, we call God “good” and also call a person “good,” but the word means something quite different in each case. We also use the word “just” to describe both God and people, but again, it carries a different meaning. The same goes for the word “wise” when we apply it to God versus a person. This idea is reflected in the Gospel, which says, “Be perfect, just as your Father in heaven is perfect.” I also read that Paul considered himself both perfect and not perfect. He said, “Not that I have already obtained all this, or have already reached perfection, but I press on to take hold of that for which Christ Jesus took hold of me.” Then he adds, “Let us, therefore, as many as are perfect.” There are two kinds of perfection: one is of ordinary value and applies to our lives now, while the other is of the highest worth and applies to the world to come. The first aligns with human capabilities, and the second with the ultimate perfection of the world to come. However, God is just in all things, wiser than all, and perfect in every way.

⁵ There are also differences among people themselves when it comes to wisdom. For example, Daniel, about whom it was said, “Who is wiser than Daniel?” was wise in a different way than others. The same is true of Solomon, who was filled with wisdom that surpassed all the wisdom of the ancients and all the wise men of Egypt. Being wise in the way that most people are is quite different from being truly wise. Someone who is ordinarily wise focuses on temporal matters and often thinks about how to benefit themselves, even at the expense of others. In contrast, someone who is truly wise does not focus on their own advantage. Instead, they are dedicated to what is eternal, noble, and virtuous. They seek what is beneficial not just for themselves but for everyone.

⁶ Let this be our guiding principle, so we don’t make mistakes when choosing between what is virtuous and what is beneficial. A person of integrity should never consider taking anything from someone else, nor should they aim to gain an advantage at another’s expense. The Apostle gives this advice: “All things are permissible, but not all things are beneficial; all things are permissible, but not all things build up.” He continues, “No one should seek their own good, but the good of others.” In other words, don’t pursue your own advantage or honor, but rather seek to benefit and honor others. As it’s also said elsewhere, “Consider others better than yourselves, not looking to your own interests, but to the interests of others.”

⁷ And let no one seek their own favor or praise, but rather that of others. This is clearly stated in the book of Proverbs, where the Holy Spirit speaks through Solomon: “My son, if you are wise, your wisdom benefits both you and your neighbors; but if you act wickedly, you alone will bear the consequences.” A wise person advises others, just as an upright person does, and they both embody different aspects of virtue.

Chapter 3 #

¹ If anyone wants to please everyone, they must strive to do what benefits many, not just themselves, just as Paul tried to do. This is what it means “to be conformed to the image of Christ”: to avoid seeking what belongs to others or taking something away from someone to benefit oneself. For Christ, although He was in the form of God, humbled Himself to take on human form, aiming to enrich humanity with the virtue of His actions. So, will you harm the person Christ has taken on? Will you strip away from the one Christ has clothed? That is exactly what you are doing when you try to gain an advantage at another’s expense.

² Think, O person, about where your name comes from — the earth, which takes nothing from anyone but freely gives to all, providing a variety of resources for all living beings. This is why humanity is considered a unique and natural virtue in people, as it supports and helps others.

³ The very design of your body and the functions of your limbs teach you this. Can one part of the body take on the role of another? Can the eye perform the function of the ear? Can the mouth do what the eye does, or the hands do what the feet do, or vice versa? Even the hands themselves, left and right, have different tasks, and if we tried to switch their roles, it would go against their natural purpose. To completely change the functions of our body parts, we would need to abandon our natural form, like trying to eat with the left hand when you’re used to the right, or using the right hand for tasks typically done by the left — unless necessity requires it.

⁴ Imagine for a moment that the eye could take over the abilities of other senses and parts of the body—if it could pull understanding from the mind, hearing from the ears, thought from the brain, smell from the nose, and taste from the mouth. Wouldn’t that throw everything out of balance? That’s why the Apostle says: “If the whole body were an eye, how would we hear? If the whole body were an ear, how would we smell”? In the same way, we are all one body with many different parts, each of which is essential. No part can say to another, “I don’t need you.” In fact, the parts that seem weaker are often more necessary and deserve greater care. And if one part suffers, all the parts suffer with it.

⁵ We can see how serious it is to deprive someone else, especially when we should be willing to suffer for them, of anything or to act unfairly or harmfully toward someone who deserves our help. This is a true natural law, which compels us to show kindness and support each other like parts of a single body. We should always aim to help one another and never think of depriving someone of what they need, as it’s against nature’s law even to withhold assistance. We are born in such a way that each part of our body works together, supporting each other in mutual service. If one part fails in its duty, it affects the rest. For example, if the hand were to damage the eye, wouldn’t it impair its own ability to function? Or if it injured the foot, how many actions would be hindered? But it’s far worse for a person to be led away from their duty than for just one part of the body to fail. If one part of the body is harmed, the whole body suffers. Similarly, if one person is hurt, the entire human community is affected. The nature of humanity is harmed, just as the unity of the holy Church, which comes together as one body through shared faith and love, is damaged. Christ, who died for everyone, will also grieve, as it would mean that the sacrifice of His blood was in vain.

⁶ The very law of the Lord teaches us that we must follow this principle: we should never take something from someone else for our own benefit. For example, the law says, “Do not move the boundary markers set by your ancestors.” It commands us to return a neighbor’s ox if it is found wandering. It prescribes that a thief be punished by death. It prohibits withholding a worker’s wages and mandates returning money without charging interest. It is a sign of kindness to help someone in need, but it is a sign of a harsh nature to demand more than what was given. If someone needs your help because they can’t afford to repay a debt, isn’t it wrong to demand a larger amount from someone who cannot even pay back a smaller one? You merely free them from debt to another, only to place them in your own debt, and you call that kindness when it is actually further wickedness.

⁷ This is precisely where we differ from all other living creatures: they don’t know how to do good, but we do. Wild animals take what they want, while humans share with others. That’s why the Psalmist says, “The righteous show mercy and give.” Some animals do take care of their own, like how wild beasts feed their young and birds provide food for their chicks. But only humans have been given the ability to care for everyone as if they were their own. This aligns with natural instincts. If it is not right to refuse to give, then how can it be right to deprive someone? Don’t our own laws support this? They require that anything taken from another person, whether by harming them or damaging their property, must be returned with compensation. This aims to discourage theft through penalties and to reform the thief by imposing a fine.

⁸ However, what if someone didn’t fear the penalty or simply ignored the fine? Would that make it acceptable to take what belongs to someone else? Of course not—it would be a despicable act, fitting only for the lowest of the low. It’s so against human nature that even though desperation might push someone towards it, our natural instincts would never encourage it. Yet, we still see secret theft among slaves and open robbery among the wealthy.

⁹ But what could be more against our nature than harming someone else for our own gain? Our natural instincts push us to look out for everyone, to endure hardships, and to work for the good of all. It is also seen as a noble act when someone risks their own safety for the peace and well-being of others, and it is far more commendable to have saved one’s country from destruction than to have avoided danger for oneself. We should consider it much more honorable to work hard for our country than to live a life of comfort and leisure.

Chapter 4 #

¹ Therefore, we can conclude that a person who follows the guidance of nature and obeys its laws can never harm another person. If someone does cause harm, they go against nature, and any gain from such an action is ultimately more of a disadvantage than an advantage. What punishment is more severe than the wounds inflicted by one’s own conscience? What judgment is harsher than that of our own hearts, where we stand guilty and accuse ourselves of the wrongs we have committed against others? The Scriptures clearly state: “From the mouth of fools comes a rod for wrongdoing.” Foolishness, therefore, is condemned because it leads to wrongdoing. Shouldn’t we strive to avoid this more than death, loss, poverty, exile, or illness? Who wouldn’t consider a physical imperfection or the loss of an inheritance to be far less significant than a flaw in one’s character or a loss of reputation?

² It is clear, then, that everyone should understand and accept that the well-being of the individual is connected to the well-being of everyone, and that nothing should be considered beneficial unless it contributes to the common good. How can one person benefit in isolation? What is useless to everyone is harmful. I certainly do not believe that someone who is useless to others can be useful to themselves. If there is one law of nature for all, then there is also one standard of benefit for all. We are obligated by the law of nature to act for the good of everyone. Therefore, it is not right for someone who wants the interests of others to be considered according to nature to harm them in violation of this natural law.

³ If those who compete in a race are instructed to win by running as fast as they can without resorting to foul play—without tripping or pushing others—then how much more should we strive to achieve success in life by being honest and fair to others, without deceit or cheating?

⁴ Some people ask if a wise person should take a plank away from an ignorant sailor in the event of a shipwreck. While it might seem better for the common good that a wise person survives rather than a foolish one, I don’t believe that a Christian, someone who is just and wise, should save their own life at the expense of another’s. Similarly, when faced with an armed robber, one should not retaliate with violence, as doing so would compromise the love one ought to have for their neighbor. The teachings of the Gospel make this clear: “Put away your sword, for everyone who lives by the sword will die by the sword.” What criminal is more detestable than the one who sought to kill Christ? Yet Christ did not wish to be defended from the wounds inflicted by his persecutor, because He chose to heal everyone through His own suffering.

⁵ Why do you consider yourself better than someone else when a Christian should put others first, seek nothing for themselves, take no honors, and claim no reward for their good deeds? Why do you not endure your own difficulties instead of taking away someone else’s advantage? What is more unnatural than not being satisfied with what you have or trying to take what belongs to someone else in disgraceful ways? If living a virtuous life aligns with nature—since God created all things to be good—then a shameful life must be against it. A virtuous life and a shameful life cannot coexist, as they are completely separated by the law of nature.

Chapter 5 #

¹ To summarize our discussion as if we had already concluded it, we establish this fundamental principle: we should always strive for what is virtuous. A wise person does only what can be done openly and honestly, and avoids any action that could lead to wrongdoing, even if no one else would know about it. This is because a wise person feels guilt in their own conscience before others see it, and the awareness of their wrongdoing within themselves causes just as much shame as if it were publicly known. We can demonstrate this not through fictional stories used by philosophers, but through real examples of good people.

² Therefore, I don’t need to imagine a huge chasm in the earth, loosened by heavy rains and later split open, as Plato does in his story. In his tale, Gyges descends into the chasm and finds an iron horse with doors on its sides. When he opens these doors, he discovers a gold ring on the finger of a dead man. Wanting the gold, he takes the ring. Upon returning to the other shepherds he worked with, he accidentally turns the stone on the ring inward towards his palm and realizes he can see everything around him while remaining invisible to others. When he turns the ring back to its original position, he becomes visible again. Realizing the ring’s strange power, Gyges uses it to commit adultery with the queen, kill the king, and seize control of the kingdom by killing anyone he thought might stand in his way.

³ Plato says, “Give this ring to a wise person so that when they make a mistake, they can use it to stay hidden; however, they won’t be any less guilty than if they were visible.” A wise person’s safety doesn’t lie in the hope of avoiding punishment, but in their own innocence. Ultimately, laws aren’t made for those who are just, but for those who are unjust. The just person has an internal moral code and a sense of fairness and justice. They avoid wrongdoing not out of fear of punishment, but because they live by the principles of a virtuous life.

⁴ So, returning to our topic, I will now present real examples instead of false ones. Why should I need to invent stories about a chasm in the earth, an iron horse, and a gold ring found on a dead man’s finger, claiming that this ring had the power to make its wearer invisible whenever they wished, or visible if they chose? This story is meant to explore whether a wise person, given the chance to use such a ring to hide their crimes and obtain a kingdom, would refuse to sin because they see the stain of sin as far worse than the pain of punishment, or if they would use it to commit evil acts, hoping not to be caught. Why, I ask, should I need a fictional ring when I can show through real actions that a wise person, who sees that they could commit a crime, remain undetected, and even gain a kingdom, but also recognizes the danger to their own safety if they don’t commit the crime, would still choose to risk their safety to avoid sin rather than commit the crime to gain the kingdom?

⁵ When David was fleeing from King Saul, who was pursuing him in the desert with three thousand chosen men to kill him, David entered the king’s camp and found him asleep. Instead of harming Saul, David protected him from being killed by anyone else who was with him. When Abishai said to David, “Today the Lord has delivered your enemy into your hands, so let me kill him,” David replied, “Do not kill him, for who can lay a hand on the Lord’s anointed and remain guiltless?” He also added, “As surely as the Lord lives, unless the Lord strikes him down, or his time comes to die naturally, or he falls in battle, may the Lord forbid that I should lay a hand on the Lord’s anointed.”

⁶ He didn’t allow him to be killed but instead took his spear, which was by his head, and his water jug. Then, while everyone was asleep, he left the camp, crossed over to the top of a hill, and began to criticize the royal guards, especially their commander, Abner, for not faithfully watching over their lord and king. He then showed them the king’s spear and water jug that had been by his head. When the king called out to him, he returned the spear and said, “May the Lord repay everyone for their righteousness and faithfulness. The Lord delivered you into my hands, but I chose not to harm the Lord’s anointed.” Despite saying this, he feared the king’s schemes and fled, moving from place to place in exile. However, he never prioritized his safety over doing what was right. Even when he had a second chance to kill the king, he didn’t take it, even though it would have given him safety instead of fear and a kingdom instead of exile.

⁷ How useful was the ring in John’s situation, who wouldn’t have been executed by Herod if he had stayed silent? He could have remained silent in Herod’s presence, allowing himself to be seen but not killed. However, John refused to sin to save his own life, and he couldn’t tolerate or endure the sin of another either. This led to his own death. Clearly, no one can deny that John could have stayed silent, just as they argue that Gyges could have stayed invisible with the help of the ring.

⁸ Although that fable isn’t based on truth, it illustrates this point: if a virtuous person could make themselves invisible, they would still avoid sin just as if they couldn’t hide at all. Such a person wouldn’t hide themselves with a ring but would instead hide their life in Christ. As the Apostle says, “Our life is hidden with Christ in God”. Therefore, no one should strive to stand out here; no one should show off or boast. Christ Himself did not seek recognition during His time on earth; He didn’t want His Name to be widely preached in the Gospel while He lived. He came to remain hidden from this world. So, we should also keep our lives hidden in the same way, following Christ’s example. We should avoid pride and not seek to be noticed. It is better to live humbly here and be glorified in the hereafter. As it says, “When Christ appears, then we too will appear with Him in glory.”

Chapter 6 #

¹ Therefore, let virtue prevail over what is merely convenient, not the other way around. By “expediency,” I mean what most people consider beneficial or advantageous. Let the love of money be destroyed, and let lust be put to death. A holy person claims to have never been involved in business, for seeking profit is a sign of shrewdness, not innocence. As it says elsewhere: “He who seeks a high price for his grain is cursed among the people.”

² The statement is clear and straightforward, leaving no room for debate or the kind of argumentative discussion that often arises. It asserts that agriculture is universally praised, that crops are easily grown, and that the more a person sows, the more praise they will receive. It also states that the bountiful results of diligent work are not achieved through deceit and that neglecting or ignoring uncultivated land is typically criticized.

³ “I have plowed carefully,” he says. “I have sown generously. I have cultivated diligently. I have reaped a good harvest. I have stored it with concern, saved it faithfully, and protected it with care. Now, in a time of famine, I sell it to help the hungry. I sell my own grain, not someone else’s. And I do so at a fair price, even at a lower price than others. Where is the wrongdoing in this, when many would face great danger if they had nothing to buy? Should hard work be considered a crime? Should diligence be criticized? Should foresight be condemned? Perhaps he might even argue: Joseph gathered grain during times of abundance and sold it when it was scarce. Is anyone forced to buy it at an unfair price? Is coercion used against the buyer? The chance to buy is available to everyone, and no harm is done to anyone.”

⁴ After this has been said, and one man’s reasoning has gone so far, another person stands up and says: “Agriculture is certainly good because it provides food for everyone, and through simple hard work, it enhances the richness of the earth without any deceit or dishonesty. If there is any mistake, the loss is greater, for the better a person sows, the better they will harvest. If they have sown pure wheat, they will reap an even purer and cleaner harvest. The fertile earth gives back what it has received many times over. A good field returns its yield with interest.”

⁵ You should expect to be paid for your work from the bounty of fertile land and trust that a fair return will come from the earth’s richness. Why do you take advantage of nature’s productivity and then deceive others about it? Why do you deny people access to what is grown for everyone? Why do you reduce the abundance meant for the community? Why make scarcity your goal? Why make the poor wish for a bad harvest? When people don’t feel the benefits of a good harvest because you’re raising prices and hoarding grain, they’d rather see nothing grow than have you profit off their hunger. You take advantage of grain shortages and limited food supplies. You complain about abundant crops, lament widespread prosperity, and mourn full granaries. You’re always hoping for a poor crop and a failed harvest. You celebrate when disaster aligns with your wishes, leaving everyone without a harvest, and then you’re glad when your own crops come in. You profit off everyone’s suffering and call it hard work and diligence, when it’s really just crafty scheming and a clever trick of the trade. You claim it’s a solution, but it’s really a wicked plan. Should I call this theft or just profit? You exploit these situations like times for looting, attacking people’s basic needs like a ruthless thief. Prices rise as if by the addition of interest, but so does the risk to people’s lives. The stored grain’s value increases, but as a moneylender, you hoard it, and as a seller, you auction it off. Why do you wish harm on everyone, knowing that famine will worsen, acting as if there should be no grain left and as if an even poorer harvest should follow? Your profit comes at the expense of the public’s well-being.

⁶ Saint Joseph opened the granaries to everyone; he didn’t keep them locked up. He didn’t try to charge the highest price for the year’s crops; instead, he arranged for a fair yearly payment. He took nothing for himself and, with careful foresight, made sure measures were in place to prevent future famine.

⁷ You have read in the Gospel how the Lord Jesus speaks about the grain merchant who was waiting for high prices. His land produced an abundant harvest, but he acted as if he still didn’t have enough. He said, “What should I do? I don’t have enough space to store all my goods. I’ll tear down my barns and build bigger ones,” even though he didn’t know if his soul would be required of him that very night. He didn’t know what to do and seemed confused, as if he were in desperate need. His barns couldn’t hold the year’s supply, yet he still thought he needed more.

⁸ So it’s fitting that Solomon says, “He who withholds grain will leave it for the nations, not for his heirs,” because the profits of greed do not pass on through inheritance. What is gained unjustly is scattered like chaff in the wind by strangers who take it. He also said, “He who hoards the year’s harvest is cursed by the people, but blessings are upon those who share it.” You can see, then, the praise given to those who distribute their grain, not to those who seek high prices. True benefit doesn’t exist where virtue loses more than is gained.

Chapter 7 #

¹ Those who would exclude strangers from the city cannot have our approval either. They would turn people away when they should be helping them, cutting them off from the resources of their shared homeland. They would deny others a share in the produce that was meant for everyone and disrupt relationships that have already been established. In times of need, they refuse to share with those they have previously shared rights with. Even animals don’t drive out other animals, yet humans shut out other humans. Wild animals consider the food provided by the earth to be common to all. They help those of their own kind, but humans, who should see all humanity as connected to themselves, instead fight against one another.

² How much better was the man who, in his old age, acted with compassion when the city was suffering from a famine. As is often the case in such situations, the people demanded that strangers be banned from the city. Holding the highest office as the city’s prefect, he gathered the officials and wealthy citizens and urged them to consider the public good. He argued that expelling strangers was just as cruel as abandoning a fellow human or denying food to someone who is dying. We don’t allow our dogs to come to our table and then leave them unfed, yet we turn away people in need. Moreover, think about how detrimental it is to the world when so many lives are lost to a deadly plague. How unfortunate it is for our city to lose so many people who were once valuable contributors, either through their taxes or by running businesses. No one benefits when others are starving, nor when we delay offering help and do nothing to address the need. Moreover, with so many farmers gone and so many workers dying, our future grain supplies will be at risk. Should we turn away those who have been providing us with food, and refuse to help those who have always supported us in our time of need? Even now, they are still providing significant help. Remember, people don’t live on bread alone. These individuals are part of our community; many of them are even our relatives. Let’s repay the support we have received from them.

³ But maybe we’re worried that our resources might run low. First of all, I say that compassion never fails and always finds a way to provide. Next, let’s replace the grain supplies that we’re giving them with a contribution. Let’s make up for it with our money. And besides, won’t we have to buy new farmers if we lose these ones? It’s much cheaper to feed a worker than to buy one. Also, where would you even find someone to replace the old workers? And even if you did find someone, remember that with an inexperienced person used to different methods, you might fill the position, but not match the quality of work.

⁴ Why do I need to say more? When the money was provided, grain was brought in. This way, the city’s abundance wasn’t reduced, and we were still able to help the strangers. How much praise this act brought to that holy man from God! What glory among people! He truly earned a respected reputation, as he could honestly say to the emperor, pointing to the people of an entire province: “I have saved all these for you; they are alive thanks to the generosity of the senate; your council has rescued them from death!”

⁵ How much more sensible this was compared to what was done recently in Rome. There, people who had lived most of their lives in that vast city were expelled. They left in tears with their children, mourning the fact that they were being exiled from a city where they were citizens. They grieved just as much over the broken bonds of community and severed family ties. Yet, it was a year of plenty for us. The city only needed grain to be brought in, and it could have received help if it had sought grain from the Italians whose children they were driving out. Nothing is more shameful than to expel someone as a foreigner but still expect their services as if they belong to us. How can you expel someone who lives off their own produce? How can you expel the person who supplies you with food? You keep your worker but cast out your own people! You take the grain but show no goodwill! You seize food by force but show no gratitude!

⁶ How awful and pointless this is! How can something be beneficial if it isn’t right? There have been times when Rome has been cut off from the resources of her corporations, and she couldn’t let them go without risking a famine while waiting for a favorable wind and the supplies on the expected ships.

⁷ How much more virtuous and effective was that first approach! After all, what could be more right or virtuous than when the wealthy provide for those in need, when the hungry are fed, and when everyone has enough to eat? What could be more beneficial than ensuring that farmers stay on their land and that rural communities survive?

⁸ What is virtuous is also beneficial, and what is beneficial is virtuous. On the flip side, what isn’t beneficial is improper, and what is improper isn’t beneficial either.

Chapter 8 #

¹ When could our ancestors have ever freed themselves from servitude if they hadn’t believed that serving the king of Egypt was not only disgraceful but also pointless?

² Joshua and Caleb were sent to scout the land and reported that it was indeed fertile, but it was inhabited by very powerful nations. The people, afraid of going to war, refused to take possession of the land. Joshua and Caleb, who had gone as spies, tried to convince them that the land was fruitful and worth fighting for. They thought it was wrong to back down in front of the foreign nations and were willing to be stoned, as the people threatened, rather than abandon their virtuous beliefs. Despite Joshua and Caleb’s encouragement, others kept discouraging the people, who protested, saying they would have to fight against fierce and dangerous nations, risking death in battle and leaving their wives and children vulnerable.

³ The Lord’s anger flared up, and He was ready to destroy everyone. However, at Moses’ prayer, God showed mercy and delayed His judgment, knowing that He had already punished those who lacked faith, even though He spared their lives for the time being. He declared that those who refused to enter the land would not be allowed to see it, as a consequence of their unbelief. Instead, Their children and wives, who had not complained and were innocent due to their age and gender, would inherit the promised land. As a result, all those aged twenty and older perished in the desert. The punishment for the rest was postponed. Meanwhile, those who had gone with Joshua and tried to discourage the people died immediately from a severe plague. In the end, Joshua and Caleb, along with those who were innocent because of their age or gender, entered the promised land.

⁴ The better part of people chose glory over safety, while the worse part chose safety over virtue. However, Divine judgment favored those who valued virtue above convenience and condemned those who prioritized safety over what is virtuous.

Chapter 9 #

¹ There’s nothing worse than someone who has no desire for a virtuous life, but instead is caught up in a dishonorable pursuit, chasing after a degrading line of work, or driven by greed. Day and night, they’re consumed with harming others for personal gain, rather than elevating their soul toward the excellence of a virtuous life and valuing the beauty of genuine praise.

² This is where inheritances are pursued through deceitful words, acquired under the false appearance of self-control and seriousness. But such behavior is utterly repugnant to the values of a Christian. Anything gained through trickery and deceit loses the integrity of honesty. Even for those outside the clergy, it is improper to seek the inheritance of another. People nearing the end of their lives should have the freedom to decide how to distribute their wealth, without interference, as they won’t have the chance to change their decisions later. It is not honorable to redirect savings that belong to someone else or were intended for them. Furthermore, it is the duty of a priest or cleric to be of service to everyone if possible, and to harm no one.

³ If helping one person means harming another, it’s better to help neither than to cause harm. Therefore, a priest should avoid getting involved in financial disputes. In such matters, it’s often the case that the losing party feels wronged, especially if they believe the priest’s involvement led to their loss. A priest’s responsibility is to harm no one and to be available to help everyone. Only God can truly do this perfectly. In situations of life and death, it is undoubtedly a serious sin to harm someone who should be helped in their time of danger. However, it’s unwise to take on financial disputes that could lead to resentment, though it may be necessary to face great difficulty for someone’s safety. In such cases, it’s noble to take risks. So, let this be a guiding principle in the duties of a priest: harm no one, even when provoked or wronged. A wise person once said: “If I have repaid good with evil…” After all, what credit is it if we refrain from harming those who have done us no wrong? True virtue lies in forgiving those who have wronged us.

⁴ What a noble act it was when David chose to spare the king, his enemy, even though he had the chance to harm him! This decision was also wise, as it served him well when he later became king. It taught others to respect their ruler, remain loyal, and not seek to take power by force, but rather to honor and revere the king. In this way, virtue was placed above personal gain, and in the end, that virtue brought benefits.

⁵ But sparing him was a small thing; he also grieved deeply for him when he was killed in battle and mourned with tears, saying: “Mountains of Gilboa, may no dew or rain fall on you, you mountains of death, for there the shield of the mighty lies discarded—the shield of Saul. It is no longer anointed with oil, but stained with the blood of the wounded and the fat of warriors. Jonathan’s bow never faltered, and Saul’s sword never came back empty-handed. Saul and Jonathan were beloved and admired, inseparable in life, and in death they were not parted. They were swifter than eagles, stronger than lions. Daughters of Israel, weep for Saul, who dressed you in fine scarlet, who adorned you with gold. How the mighty have fallen in the heat of battle! Jonathan lies dead. I am heartbroken for you, my brother Jonathan; you were so dear to me. Your love for me was deep, more than the love of women. How the mighty have fallen, and the weapons of war are lost forever!”

⁶ What mother could mourn for her only son as deeply as he wept here for his enemy? Who could honor a benefactor with such praise as he gave to the man who sought his life? How tenderly he grieved, and with what deep emotion he lamented him! The mountains withered under the prophet’s curse, and divine power enforced the judgment of the one who spoke it. Even the elements themselves paid the price for witnessing the death of the king.

⁷ And what was the reason for holy Naboth’s death, except his commitment to living a virtuous life? When the king demanded his vineyard, offering him money in return, Naboth refused, finding it dishonorable to sell his family’s inheritance. He chose death over such shame, saying, “The Lord forbid that I should give you my fathers’ inheritance.” He wasn’t talking about the vines—God has no concern for vineyards or land—but about the rights passed down from his ancestors. He could have taken another vineyard, even one of the king’s, and earned the king’s favor, which many would consider a great advantage in this world. But he believed that what was dishonorable could never truly be beneficial. So, he chose to face danger with his honor intact, rather than accept what might seem useful at the cost of disgrace. Here, I’m referring to what is usually seen as useful, not the grace that comes with a virtuous life.

⁸ The king could have seized it by force himself, but he considered that too disgraceful. When Naboth died, he regretted it. The Lord also proclaimed that the woman’s cruelty would be punished appropriately, as she had disregarded virtue and chosen a dishonorable profit.

⁹ All forms of unfairness are disgraceful. Even in everyday matters, false weights and dishonest measures are cursed. If fraud in the marketplace or business is condemned, how could it be excused when found in the practice of virtue? As Solomon says: ‘Different weights and measures are detestable to the Lord.’ It also says: ‘A false balance is an abomination to the Lord, but an honest weight is pleasing to Him.

Chapter 10 #

¹ In all things, honesty is commendable, justice is desirable, and fairness in equity is appealing. But what can I say about contracts, particularly the sale of land, agreements, or covenants? Aren’t there rules specifically designed to prevent dishonesty and ensure that anyone caught in deceit faces double penalties? Everywhere, the importance of virtue prevails; it eliminates deceit and banishes fraud. That’s why the prophet David rightly expressed his judgment, saying: “He has done no wrong to his neighbor.” Fraud, then, should not only be absent in contracts—where the flaws in the items for sale are required to be disclosed (and if the seller fails to mention these flaws, the contract can be voided for fraud, even if the sale has been completed)—but it should be absent in all matters. Transparency is essential, and the truth must be revealed.

² The Scriptures clearly recount, not a legal principle of lawyers, but the ancient judgment of the patriarchs on deceit, as told in the Old Testament book attributed to Joshua, the son of Nun. When word spread among the nations about the miraculous events—the parting of the sea for the Hebrews, water flowing from a rock, daily provision of food from heaven for thousands, the walls of Jericho collapsing at the sound of trumpets and the people’s shouts, and the defeat and hanging of the king of Ai—the Gibeonites, fearing Joshua’s might, devised a scheme. They pretended to come from a distant land, showing their worn-out shoes and tattered clothes as evidence of a long journey. They claimed they had traveled so far because they sought peace and a friendship with the Hebrews. Without knowing the local inhabitants or recognizing their deception, Joshua, failing to consult God, believed their story and agreed to form an alliance.

³ In those days, a person’s word was held in such high regard that no one could imagine someone attempting to deceive. Who could blame the saints for assuming that others shared their same integrity, believing that no one would lie because truth was their constant companion? They were unfamiliar with deceit and readily believed others to be as honest as they were, unable to suspect dishonesty where they themselves had none. As Solomon said: “An innocent person believes every word.” We shouldn’t fault this willingness to trust but rather admire the goodness behind it. To be unaware of anything that could harm another is to be truly innocent. And though they may be deceived, they continue to think well of others, assuming good faith in everyone.

⁴ Moved by such considerations, he trusted them, made an agreement, granted them peace, and formed an alliance. However, when he reached their land and discovered their deception — for although they lived nearby, they had pretended to be from a distant land — the people were angered by the trickery. Joshua, though, believed that the peace they had sworn to could not be broken, as it had been confirmed by an oath, and he feared that punishing their deceit would mean breaking his own promise. He did, however, impose a penalty by assigning them the most menial tasks. While the judgment was mild, it was enduring, for their labor became a lasting punishment for their ancient deceit, passed down through generations in their service.

Chapter 11 #

¹ I won’t even mention the finger-snapping or the naked dancing by the heir upon receiving an inheritance—those are common enough. Nor will I go into the staged fishing trip, where a large catch was used to spark the buyer’s interest. Why was he so desperate for luxury and delicacies that he fell for such an obvious trick?

² Why do I even need to mention that well-known tale about the peaceful and charming retreat in Syracuse, and the clever trick of a Sicilian man? The story goes like this: the Sicilian, having met a stranger who was eager to buy property, invited him over for a meal at his estate. The stranger accepted, and arrived the next day. As he approached, he was greeted by the sight of numerous fishermen and an extravagant feast laid out before him. Fishermen were stationed throughout the gardens, where no nets had ever been cast before, each offering the guests their fresh catch. The fish were placed on the table, catching the eyes of all who dined. The stranger was amazed by the sheer number of fish and the boats present. When he asked about it, he was told that the estate had an exceptional water source, attracting vast amounts of fish due to the purity of the water. In short, the Sicilian managed to make the stranger eager to buy the property. The stranger, believing he was getting a great deal, quickly made the purchase, while the Sicilian, pretending to part with the land reluctantly, accepted the payment with a seemingly heavy heart.

³ The next day, the buyer returns to the property with his friends, only to find no boats in sight. When he inquires if perhaps the fishermen were taking the day off for a festival, he is told that, aside from the previous day, they had never fished there at all. But what could he do about such a trick, given that he had eagerly fallen for the allure of luxury? After all, to accuse someone of wrongdoing, one must be free of guilt themselves. For this reason, I won’t consider such petty matters worthy of ecclesiastical judgment, for the Church condemns any desire for dishonest gain and, in just a few words, forbids all forms of deceit and trickery.

⁴ What can I say about someone who claims to be the heir or beneficiary based on a will they know has been falsified by others? Even if they try to benefit from someone else’s crime, the laws of the state still consider anyone who knowingly uses a false will as guilty of wrongdoing. The principles of justice are clear: a good person should always stand by the truth, avoid causing unjust harm to others, and never engage in deceit or participate in any form of fraud.

⁵ Nothing illustrates this point more clearly than the case of Ananias. He deceived others about the price he received for his land, selling it but only giving part of the money to the apostles while pretending it was the full amount. For this act of fraud, he met his end. He could have chosen to give nothing and committed no wrongdoing. But because he was dishonest, he earned no praise for his generosity and instead faced the consequences of his deceit.

⁶ In the Gospel, the Lord also rejected those who approached Him with deceit, saying: “Foxes have dens”, urging us to live with simplicity and sincerity of heart. David similarly warns, “You have used deceit like a sharp razor,” highlighting the treacherous person, much like a razor, which is meant to enhance someone but can often cause harm. If someone pretends to show kindness while secretly plotting betrayal, like Judas, handing over someone they should protect, they are like a tool that wounds because of the recklessness of a drunken mind or an unsteady hand. In this way, a man drunk with wickedness caused the death of the high priest Ahimelech through a grievous act of betrayal, because Ahimelech had offered hospitality to the prophet while the king, inflamed by envy, pursued him.

Chapter 12 #

¹ A man’s character should be pure and upright, so that he can speak without deceit and keep himself honorable. He should neither deceive his brother with false words nor make dishonorable promises. And if he has made such a promise, it is far better for him not to keep it than to follow through on something shameful.

² People often bind themselves by solemn oaths and, even when they realize they should not have made the promise, they still carry it out out of respect for the oath. This is exactly what Herod did, as we’ve discussed before. He made a disgraceful promise to reward a dancer—and cruelly kept it. It was disgraceful because he promised a kingdom for a mere dance, and cruel because the life of a prophet was sacrificed to fulfill an oath. How much better it would have been to break that oath than to keep it, especially when the promise was made by a drunkard or a morally corrupt man in the midst of a dance. The prophet’s head was served on a platter, and this was seen as honoring an oath when it was truly an act of insanity!

³ I can never be convinced that the leader Jephthah made his vow with careful thought when he promised to offer to God whatever first greeted him at the threshold of his house upon his return. He regretted his vow when it was his daughter who came to meet him. Tearing his clothes, he said, “Oh, my daughter, you have brought me trouble; you have become a source of sorrow for me.” Though he, with pious fear and reverence, undertook the painful task of fulfilling this cruel promise, he also established an annual time of mourning for future generations. It was a harsh vow, but its fulfillment was even more agonizing, and Jephthah had the deepest reason to grieve. Thus, it became a tradition in Israel that the daughters of Israel mourned the daughter of Jephthah the Gileadite for four days each year. I do not fault the man for feeling compelled to keep his vow, but it was a tragic necessity that could only be resolved by the death of his child.

⁴ It’s better not to make a vow than to make one that God doesn’t want fulfilled, especially when it’s made to Him. We see an example of this with Isaac, when God provided a ram to be sacrificed in his place. So, not every promise is meant to be kept. In fact, God Himself sometimes changes His plans, as shown in Scripture. In the book of Numbers, God initially declared He would punish the people with death and destroy them, but after Moses pleaded with Him, He relented. Another instance is when He told Moses and Aaron to step away from the congregation so He could destroy them instantly. When they moved, the earth opened and swallowed Dathan and Abiram.

⁵ The story of Jephtha’s daughter is far more impressive and ancient than the famous tale of the two Pythagoreans, often praised by philosophers. One of them, sentenced to death by the tyrant Dionysius with the execution date set, asked for permission to return home to settle his affairs. To ensure he wouldn’t break his promise and flee, he offered a friend as collateral for his own life, with the agreement that if he failed to return on the appointed day, his friend would die in his place. The friend accepted these terms without hesitation and awaited his possible death with a calm heart. In the end, the first man kept his word and returned on the appointed day. This act of loyalty was so astonishing that the tyrant, who had once sought their demise, instead sought their friendship.

⁶ What is seen as remarkable and extraordinary among esteemed and learned men is even more splendid and glorious in the case of a virgin. When Jephtha’s daughter, speaking to her grieving father, said: “Do to me as you have vowed,” she showed remarkable courage. She only asked for a two-month delay to wander the mountains with her companions and mourn the virginity she was about to sacrifice in death. Despite the weeping of her companions, their sorrow did not weaken her resolve, and their lamentations did not hold her back. She did not let the day pass or overlook the appointed hour. She returned to her father, not only willingly but as if it were her own wish, and even urged him on when he hesitated. By her own free will, she transformed what began as a dreadful fate into a holy and noble sacrifice.

Chapter 13 #

¹ Behold! Judith stands before you as a figure worthy of admiration. She boldly approaches Holofernes, a man feared by all, surrounded by the victorious armies of the Assyrians. Initially, she captivates him with her grace and beauty, winning his favor. Then, with the elegance of her words, she ensnares him. Her first triumph was returning from the enemy’s tent with her purity untouched. Her second was achieving victory over the man himself, and by her wisdom, she scattered his people in defeat.

² The Persians were shaken by her boldness. Just as we admire the bravery of those two Pythagoreans, we must also recognize her courage. She didn’t flinch in the face of death, nor did she fear for her modesty—a concern that weighs heavily on virtuous women. She didn’t fear the strike of a single villain, nor the weapons of an entire army. As a woman, she stood between two battling forces, right in the midst of a victorious army, completely unafraid of death. Seeing the extreme danger she faced, one might think she went out to die; but witnessing her resolve, one knows she went out to fight.

³ Judith followed the path of virtue, and by doing so, she achieved great things. It was virtuous to stop the people of the Lord from surrendering to the heathens, from abandoning their sacred traditions and rites, and from giving up their consecrated virgins, revered widows, and honorable women to the brutality of the barbarians. It was also virtuous for her to risk her own life for the sake of all, in order to save them from peril.

⁴ How immense must have been the strength of her virtue, that she, a woman, would dare to offer counsel on the most crucial matters, rather than leave it to the leaders of the people! How powerful her virtue must have been to confidently rely on God’s aid! And how great her grace, to indeed receive His help!

Chapter 14 #

¹ What did Elisha follow if not virtue, when he led the Syrian army, who had come to capture him, into Samaria after striking them with blindness? Then he prayed, “O Lord, open their eyes so they may see,” and their sight was restored. When the king of Israel wanted to kill those who had been captured, he asked the prophet for permission. But Elisha replied that those taken without the use of force or weapons should not be killed. Instead, he instructed the king to show mercy by providing them with food. They were given plenty to eat, and after that, the Syrian raiders resolved never to return to the land of Israel.

² How much more noble was this compared to what the Greeks once did! When two nations competed for glory and ultimate power, and one had the chance to secretly burn the other’s ships, they considered it dishonorable to do so. They chose to win with integrity, even if it meant gaining less, rather than securing a greater victory through shameful actions. They knew that such a deed would bring disgrace upon themselves and betray those who had united to end the Persian war. Even if they denied it verbally, they could never escape the shame in their hearts. Elisha, on the other hand, sought to save, not destroy, those who were deceived—though not through dishonorable means—and had been struck blind by the power of the Lord. It was fitting to show mercy to an enemy and spare the life of an adversary, especially when he had the power to take it but chose not to.

³ It is clear, then, that whatever is honorable is also beneficial. For the noble Judith, by bravely disregarding her own safety, ended the dangers of the siege and, through her virtue, achieved something that was helpful to everyone. Likewise, Elisha gained more honor by showing mercy than he would have by killing, and spared the enemies he had captured for a greater purpose.

⁴ What else was John thinking but to uphold what is right, refusing to tolerate an immoral union, even in the case of the king? He boldly declared, “It is not lawful for you to have her as your wife.” He could have remained silent, but he believed it was dishonorable not to speak the truth out of fear of death, or to let his prophetic role be compromised by the king, or to resort to flattery. John knew well that opposing the king would cost him his life, but he chose virtue over personal safety. And what could be more rewarding than the suffering that brought him the glory of sainthood?

⁵ The story of Holy Susanna illustrates that when faced with the threat of false testimony, and torn between danger on one side and disgrace on the other, she chose to avoid shame by opting for a virtuous death rather than endure a dishonorable life just to save herself. By focusing on virtue, she not only preserved her integrity but also her life. If she had chosen what seemed the safer option to save herself, she would never have gained such great honor. In fact, it might have been both pointless and risky, as she might not have even escaped punishment for the alleged crime. This shows us that anything dishonorable cannot truly be beneficial, and likewise, what is virtuous is never useless. Virtue and true benefit are always intertwined.

Chapter 15 #

¹ A well-known story recounts the actions of a Roman general, who, when approached by the physician of an enemy king with an offer to poison the king, chose instead to send the physician back, bound, to his own side. Truly, it is an honorable thing for a person to reject the idea of winning through dishonorable means, even after entering the contest for power. The general did not see virtue in mere victory but declared any victory won without honor to be a shameful one.

² Let us return to the story of our hero Moses, and to even greater deeds, demonstrating both their superiority and their precedence. The king of Egypt refused to let the ancestors of our people go. In response, Moses commanded the priest Aaron to stretch his staff over all the waters of Egypt. When Aaron did so, the river’s water turned to blood. No one in Egypt could drink the water, and the Egyptians were suffering from intense thirst, while the people of Israel had plenty of clean water. They then scattered ashes toward the sky, causing painful sores and boils to afflict both people and animals. They called down hail mixed with fire, and the land was devastated. But when Moses prayed, everything was restored to its former beauty: the hail stopped, the sores healed, and the rivers once again flowed with fresh water.

³ Once again, the land was engulfed in thick darkness for three days because Moses raised his hand and brought the darkness upon it. All the firstborn in Egypt died, but the children of the Hebrews were spared. Moses was asked to end these terrible events, so he prayed, and his request was granted. On one hand, it was praiseworthy that he refrained from any deceit; on the other, it was remarkable how, through his natural kindness, he diverted the divinely sent punishments away from the enemy. As it is written, he was humble and gentle. Even though he knew the king wouldn’t stay true to his word, Moses still believed it was right to pray when asked, to bless those who wronged him, and to forgive when forgiveness was sought.

⁴ He cast down his staff, and it became a serpent that devoured the serpents of Egypt. This symbolized that the Word would become Flesh to defeat the poison of the evil serpent through the forgiveness of sins. The staff represents the Word—true, royal, powerful, and glorious in authority. The staff turning into a serpent foreshadows how the Son of God, begotten of the Father, would become the Son of man, born of a woman, and, like the serpent lifted on the cross, would offer healing for humanity’s wounds. As the Lord Himself said, “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.”

⁵ Another sign Moses gave also points to our Lord Jesus Christ. He placed his hand into his cloak, and when he pulled it out, it was as white as snow. After putting it in a second time, he drew it out, and it looked like human flesh again. This symbolized, first, the original glory of Christ’s divinity, and then His taking on human flesh, a truth that all nations and peoples must believe. Moses put in his hand, symbolizing Christ as the right hand of God. Whoever does not believe in His divinity and incarnation is judged as a sinner—like the king who, though he didn’t believe the obvious signs, later prayed for mercy after being punished. Moses’ deep commitment to righteousness is evident from these signs, and especially from his willingness to offer himself on behalf of the people, praying that God either forgive them or remove him from the book of life.

Chapter 16 #

¹ Tobit demonstrated true virtue in his life by leaving a feast to bury the dead and by welcoming the needy to share meals at his modest table. Raguel, on the other hand, serves as an even brighter example of integrity. When asked for his daughter’s hand in marriage, he didn’t hide her flaws to secure a better outcome for himself. Instead, when Tobias, son of Tobit, requested to marry her, Raguel explained that, by law, she should indeed be given to him as a close relative, but added that he had already married her to six men, all of whom had died. This righteous man was more concerned for the well-being of others than himself and preferred his daughter remain unmarried rather than risk harm to anyone else.

² He easily resolved the kind of dilemmas that philosophers debate endlessly. They argue whether a seller should disclose or hide the flaws of a house. But Raguel had no doubt that his daughter’s shortcomings should not be hidden. In fact, he wasn’t even eager to give her away—he was asked for her hand. There’s no question that Raguel acted far more honorably than those philosophers, especially when you consider how much more important a daughter’s future is compared to a simple financial transaction.

Chapter 17 #

¹ Let’s reflect on the deed done during the time of captivity, a moment that reached the pinnacle of virtue and glory. Adversity cannot hinder true virtue; in fact, it thrives in difficult times and triumphs more in hardship than in prosperity. Whether in chains, under threat of arms, amidst flames or slavery (a burden harder for free people to bear than any punishment), in the agonies of death, the fall of their homeland, the terror of survivors, or the bloodshed of the fallen—through all of this, our ancestors never wavered in their dedication to virtue. Even among the ashes and ruins of their nation, virtue shone brightly through their pious efforts.

² When our ancestors were taken to Persia, some priests who served Almighty God secretly buried the fire from the Lord’s altar in a valley. There was a dry pit there, away from the people, in a hidden and secure place. They sealed the fire with a sacred mark, keeping it hidden. They weren’t concerned about burying gold or hiding silver for future generations. Instead, despite their own danger, they believed that preserving the holy fire was essential to prevent it from being defiled by impure men, extinguished by the blood of the slain, or buried under ruins.

³ So they traveled to Persia, where they remained free in their faith, as their captivity couldn’t strip them of that. In time, according to God’s will, He inspired the Persian king to order the restoration of the temple in Judea and the revival of its traditions in Jerusalem. The king appointed the priest Nehemiah to oversee this task. Nehemiah brought with him the grandchildren of the priests who had once hidden the sacred fire to protect it from extinction. However, upon arrival, as the history recounts, they found not fire but water. When there was no fire to light the altars, Nehemiah instructed them to fetch the water and sprinkle it on the wood. Then, an amazing miracle occurred! Despite the overcast sky, the sun suddenly shone through, and a great fire ignited. Everyone, astonished by this clear sign of God’s favor, rejoiced. Nehemiah prayed, and the priests sang hymns of praise as the sacrifice was completed. Nehemiah then instructed that the remaining water be poured over the larger stones. When this was done, a flame erupted, and the light from the altar shone even brighter.

⁴ When this miracle became known, the Persian king commanded the construction of a temple at the site where the sacred fire had been hidden and later discovered. Many gifts were offered to this new temple. The followers of Nehemiah named it Naphthar, meaning “cleansing,” though it is also called Nephi by many. The prophet Jeremiah’s writings mention that future generations should take from this fire—the same fire that descended on Moses’ sacrifice and consumed it, as described in the Scriptures: “Fire came out from the Lord and consumed the burnt offering on the altar.” This fire was considered essential for consecrating sacrifices. Consequently, fire from the Lord also consumed the sons of Aaron when they offered unauthorized fire, and their bodies were cast out of the camp.

⁵ Jeremiah arrived at a location and found a house that looked like a cave. He brought the tabernacle, the ark, and the altar of incense inside and sealed the entrance. When the people with him tried to mark the spot and remember its location, they couldn’t find it again. Understanding their intentions, Jeremiah said: “This place will remain hidden until God gathers His people and shows His favor to them. At that time, God will reveal these things, and the glory of the Lord will be made known.”

Chapter 18 #

¹ We are the congregation of the Lord, recognizing the sacrifice our Lord God made through His passion. We also can’t overlook the significance of fire, especially when we read that the Lord Jesus baptizes with the Holy Spirit and fire, as John said in his Gospel. It’s fitting that the sacrifice was consumed by fire, since it was for sin. That fire symbolized the Holy Spirit, who would descend after the Lord’s ascension to forgive the sins of all and, like fire, ignite the hearts and minds of the faithful. This is why Jeremiah, after receiving the Spirit, said: “It became like a burning fire in my heart, blazing in my bones, and I was overwhelmed, unable to contain it.” In the Acts of the Apostles, we also read that when the Holy Spirit came upon the apostles and those waiting for the Father’s promise, tongues of fire appeared above them. Each person was so moved by the Spirit that they seemed as if they were full of new wine, though in reality, they had received the gift of speaking in many languages.

² What else could this mean — that fire turns into water, and water brings forth fire — except that spiritual grace purges our sins through fire and cleanses them through water? Sin is both washed away and burned away. This is why the Apostle says, “The fire will test everyone’s work to reveal its quality.” And later, “If someone’s work is burned up, they will suffer loss; but they will be saved, though only as through fire.”

³ We have stated this to show that sins are purged by fire. Now we understand that this is truly the sacred fire that, as a symbol of the future forgiveness of sins, descended upon the sacrifice.

⁴ This fire is hidden during times of captivity, when sin reigns, but in times of freedom, it is revealed. Even though it may appear as water, it still retains its nature as fire to consume the sacrifice. Don’t be surprised when you read that God the Father said, “I am a consuming fire,” and again, “They have forsaken Me, the fountain of living water.” The Lord Jesus, too, ignited the hearts of those who listened to Him like fire, and refreshed them like a spring of water. For He Himself said in the Gospel that He came to bring fire to the earth and to give living water to those who are thirsty.

⁵ In Elijah’s time, fire also came down when he challenged the prophets of the pagans to ignite the altar without using fire. When they failed, he poured water three times over the offering, so much that it flowed around the altar. Then he called out, and fire from the Lord fell from heaven and consumed the sacrifice.

⁶ You are that burnt-offering. Reflect quietly on each point. The Holy Spirit breathes upon you, and it feels as if He burns away your sins as He consumes them. In the time of Moses, the sacrifice was made to atone for sin, which is why Moses said, as recorded in the book of Maccabees: “Because the sin offering was not to be eaten, it was burned up.” Doesn’t it feel like something is consumed for you too, when in the sacrament of baptism, the outer self is washed away? As the Apostle declared, “Our old self is crucified.” In this way, just as the example of our ancestors shows, the Egyptian (symbolizing sin) is swallowed, and the Hebrew (symbolizing renewal) rises, renewed by the Holy Spirit—just as the Hebrews crossed the Red Sea on dry land, where our ancestors were baptized in the cloud and the sea.

⁷ During the flood in Noah’s time, all living creatures perished, except for Noah and his family. Isn’t a person “consumed” when everything mortal is stripped away? The outer self is destroyed, but the inner self is renewed. This renewal doesn’t happen only through baptism, but also through repentance, where the destruction of the flesh leads to the growth of the spirit. This is confirmed by the Apostle Paul, who says: “I have judged, as though I were present, that the one who has committed this act be handed over to Satan for the destruction of the flesh, so that the spirit may be saved on the day of our Lord Jesus Christ.”

⁸ It seems we’ve taken a bit of a detour to reflect on this profound mystery, wishing to explore more deeply the sacrament that has been revealed to us—a sacrament that is as powerful as it is filled with sacred reverence.

Chapter 19 #

¹ Look at how much our ancestors valued virtue—they waged a war to avenge the wrongs done to a single woman who had been violated by immoral men! In fact, when the people were defeated, they swore not to give their daughters in marriage to the tribe of Benjamin. That tribe would have been left with no future generations if they hadn’t been allowed, out of necessity, to resort to deception. And this permission still seems to carry an appropriate punishment for the violation, as they could only enter into unions through abduction, not through the sacred bond of marriage. It was fitting that those who disrupted someone else’s relationship would lose the right to a legitimate marriage themselves.

² How full of sorrowful details is this story! It tells of a man, a Levite, who had taken a wife—though she was likely referred to as a concubine because of the word “concubitus.” After some time, as often happens, she became upset over certain things and returned to her father’s house, where she stayed for four months. Her husband then got up and went to his father-in-law’s house to make peace with her, to win her back, and bring her home. She came out to meet him and brought him into her father’s house.

³ The maiden’s father was overjoyed and went out to meet him. The man stayed with him for three days, during which they ate and rested. The next morning, the Levite rose early, but his father-in-law persuaded him to stay, not wanting to lose the pleasure of his company so soon. Again, on the following day, and the third day, the maiden’s father delayed his son-in-law’s departure, ensuring their time together was filled with joy and mutual affection. But on the seventh day, as the day was ending and after enjoying a pleasant meal, the father-in-law urged him to stay the night, suggesting it would be better to sleep among friends rather than strangers. However, he could not convince him, and so he let him and his daughter leave.

⁴ After they had traveled a short distance, though night was approaching, they were near the town of the Jebusites. The servant suggested they stop there, but the Levite refused because it wasn’t a city of the Israelites. He intended to reach Gibeah, a town inhabited by the tribe of Benjamin. When they arrived, no one offered them hospitality, except for an elderly stranger. Upon seeing them, the old man asked the Levite, “Where are you headed, and where have you come from?” The Levite explained that he was traveling toward Mount Ephraim and that no one had offered them shelter. The old man welcomed them into his home and prepared a meal for them.

⁵ When they had finished eating, a group of wicked men surrounded the house. The old man, trying to protect his guest, offered these men his daughter, who was a virgin, and the Levite’s concubine, in hopes of preventing them from committing violence against his guest. However, his reasoning did no good, and violence took over. The Levite gave up his concubine to them, and they abused her throughout the night. Weakened by their cruelty or by her grief, she collapsed at the doorway of the house where her husband had entered. In her final moments, she still tried to act as a good wife, preserving at least her physical body for him, before she passed away.

⁶ When this became known, almost all the people of Israel broke out into war. The outcome of the conflict was uncertain at first, but in the third battle, the tribe of Benjamin was defeated by the Israelites. Condemned by divine judgment, they paid the price for their immoral behavior. It was also decreed, under a solemn oath, that no Israelite father would give his daughter in marriage to the Benjaminites. However, the Israelites later regretted imposing such a harsh punishment on their own people. They softened the decree, allowing the Benjaminites to marry orphaned maidens whose fathers had been killed for their sins, or to take wives through a raid. Because of the disgraceful nature of their previous actions, those who had violated others’ marriage rights were considered unworthy to ask for marriage. But, fearing that an entire tribe might disappear from Israel, they turned a blind eye to the deception.

⁷ The deep respect our ancestors had for virtue is evident in the fact that forty thousand men took up arms against their fellow Israelites from the tribe of Benjamin, determined to avenge the violation of modesty. They refused to tolerate such an offense against chastity. In the ensuing conflict, a total of sixty-five thousand warriors from both sides lost their lives, and cities were burned. Even when the people of Israel initially faced defeat, they remained undeterred by the setbacks of war. Unshaken by the grief that came with avenging chastity, they charged into battle, ready to shed their own blood to cleanse the stain of the crime committed.

Chapter 20 #

¹ Why should we be surprised that the people of the Lord valued decency and virtue, when even the lepers—as we read in the books of the Kings—showed concern for what is right and virtuous?

² There was a severe famine in Samaria, caused by the Syrian army’s siege. In his distress, the king was inspecting the guards on the city walls when a woman approached him, saying: “This woman convinced me to give up my son—so I did, and we boiled and ate him. She promised to offer her son next, so we could eat him together, but now she has hidden him and refuses to do so.” The king was horrified, not just because they had resorted to cannibalism, but because they had consumed their own children. Deeply shaken by this act of unimaginable suffering, the king threatened the prophet Elisha with death. He believed Elisha had the power to end the siege and famine, or perhaps he was angry that the prophet had prevented him from killing the Syrians, whom Elisha had previously struck with blindness.

³ Elisha was sitting with the elders at Bethel, and before the king’s messenger arrived, he said to them, “Do you see how the son of that murderess has sent someone to take my life?” When the messenger entered, he delivered the king’s command, which threatened Elisha with immediate danger. Elisha responded, “By this time tomorrow, a measure of fine flour will be sold for a shekel, and two measures of barley for a shekel at the gate of Samaria.” When the king’s messenger doubted this, saying, “Even if the Lord made it rain grain from heaven, such a thing would never happen,” Elisha told him, “Because you have not believed, you will see it with your own eyes, but you will not eat of it.”

⁴ Suddenly, in the Syrian camp, there was a sound like the rumble of chariots, the thunder of horses, and the clamor of a large army, as if a great battle were taking place. The Syrians believed that the king of Israel had called for help from the king of Egypt and the king of the Amorites to join him in battle. At dawn, they panicked and fled, leaving their tents behind, fearing they would be overwhelmed by the sudden arrival of these new forces and unable to withstand the combined armies. This was unknown to the people in Samaria, who, paralyzed by fear and weakened by hunger, dared not leave the city.

⁵ There were four lepers at the city gate, miserable and desperate, knowing that death was near. They said to each other, “Why are we just sitting here, waiting to die? If we go into the city, we’ll die of hunger. If we stay here, we have no way to survive. Let’s go to the Syrian camp—either they will kill us quickly, or they’ll show us mercy and give us food.” So, they went to the Syrian camp and found it completely abandoned by the enemy. Entering the tents, they immediately ate to satisfy their hunger, and then gathered as much gold and silver as they could carry. However, realizing it would be more honorable to inform the king that the Syrians had fled, they chose to report the news instead of keeping all the plunder for themselves.

⁶ Upon hearing this, the people rushed out and plundered the Syrian camp. The enemy’s supplies created a sudden abundance, lowering the price of grain just as the prophet had foretold: “A measure of fine flour for a shekel, and two measures of barley for a shekel.” Amid the people’s celebration, the officer whom the king relied on was tragically trampled to death by the crowd as they hurried in and out of the city, overwhelmed with joy and excitement.

Chapter 21 #

¹ Why did Queen Esther risk her life, facing the wrath of a fierce king? Was it not to save her people from death—an act both noble and courageous? Even the proud and fierce king of Persia saw it as fitting to honor the man who had exposed a plot against his own life, saving a free people from slavery and rescuing them from death. He did not hesitate to punish the one who had pushed such disgraceful schemes. In the end, he sent to the gallows the man he once held as second only to himself and his closest friend, realizing that he had been dishonored by the man’s deceitful advice.

² The kind of praiseworthy friendship that upholds virtue is undoubtedly more valuable than wealth, honors, or power. While it is never placed above virtue, it naturally follows in its path. Such was the case with Jonathan, who, out of deep affection, did not shy away from his father’s anger or the risk to his own life. Similarly, Ahimelech, in his commitment to the duties of hospitality, chose to face death rather than betray a friend in need.

Chapter 22 #

¹ Nothing should be placed above virtue, and we must never compromise it for the sake of friendship. In fact, Scripture warns us about the potential conflicts that friendship can bring. Philosophers have debated various questions on this topic: Should someone betray their country to help a friend? Is it acceptable to break one’s word to support a friend’s interests?

² Scripture also says: “Like a hammer, a sword, or a sharp arrow is a person who gives false testimony against a friend”. But notice what it emphasizes: it condemns false testimony, not just testimony against a friend. What if one is compelled to testify for the sake of God or their country? Should friendship take priority over our faith or love to fellow citizens? In such cases, honest testimony is required so that a friend is not betrayed by a friend, who, out of loyalty, should instead clear their name. A person should never seek to please a friend who desires wrongdoing, nor conspire against someone who is innocent.

³ If it becomes necessary to testify, when you know of a friend’s wrongdoing, you should first correct them in private. If they don’t listen, then address it openly. Honest rebuke is valuable and often better than a friendship built on silence. Even if your friend feels hurt, still correct them; and if the correction stings, don’t be afraid to continue. The wounds of a true friend are better than the flattery of false praise. So, correct a friend who is in the wrong, but never abandon an innocent one. Friendship should be steadfast, grounded in genuine love, not easily changed over petty whims.

⁴ Share your heart with a friend, so they may be loyal to you, and so you can experience the joy they bring to your life. A faithful friend is life’s medicine and a blessing that endures. Treat a friend as your equal, and don’t be embarrassed to take the first step in showing kindness. True friendship has no room for pride. As the wise man says: Don’t be ashamed to greet a friend. Never abandon a friend in their time of need, for friendship is the support that sustains life. Let us carry each other’s burdens, as the Apostle teaches, for we are united by the love of being one body. If friends help each other in good times, why not also offer support in difficult times? Let us assist through advice, give our best efforts, and offer heartfelt compassion.

⁵ If necessary, we should be willing to endure hardship for the sake of a friend. Sometimes, we must face hostility to defend a friend’s innocence; other times, we may be criticized for standing up for a friend who is being blamed or accused. Don’t fear such disapproval, as the voice of the righteous says: “Even if trouble comes my way, I will endure it for my friend’s sake.” A true friend is tested in difficult times, because in good times, everyone seems to be a friend. Just as patience and endurance are essential in adversity, in times of prosperity, strong guidance is needed to challenge and correct a friend’s arrogance if they become overconfident.

⁶ Job spoke with great dignity during his time of hardship when he said, “Have pity on me, my friends, have pity.” This wasn’t a plea of despair, but rather a rebuke. When his friends unfairly judged him, he replied, “Have pity on me, my friends.” In other words, he was saying: you should offer compassion, yet instead, you criticize and burden someone who, as a friend, deserves your sympathy in his suffering.

⁷ So, my sons, cherish the friendship you’ve begun with your brothers, for there’s nothing more beautiful in this world. It’s a great comfort in life to have someone with whom you can share your heart, confide your thoughts, and trust with your deepest secrets. It’s a blessing to have a loyal friend by your side, someone who celebrates with you in good times, sympathizes in hardship, and encourages you through trials. Look at the Hebrew children—nothing, not even the flames of the fiery furnace, could break the bond of their love for each other. We’ve already spoken of them. And as King David rightly said: “Saul and Jonathan were loved and admired, inseparable in life, and even death could not divide them”.

⁸ This is the essence of true friendship; yet, faith must never be compromised for its sake. A person cannot be a true friend to someone who has been unfaithful to God. Friendship nurtures compassion and teaches equality, bringing the superior and the inferior to the same level. There can be no real friendship between people with vastly different values, so both should align their goodwill with each other. If the situation calls for it, let the one with less authority not be afraid to speak up, and let the one with more authority show humility. The superior should listen as if they were equals, and the other should offer advice and correction as a true friend—genuinely and lovingly, without any desire to impress or show superiority.

⁹ Don’t let your advice be harsh, nor your criticism too sharp. Just as true friendship should avoid flattery, it should also be free from arrogance. A friend is a partner in love, someone with whom you bond deeply, striving to become united as one. You trust them like a second self, without fear, and you never ask anything dishonorable for your own gain. Friendship isn’t a means to profit but is filled with respect and grace. It is a virtue, not a transaction. Friendship grows from mutual respect, not from money or rewards, but from a shared desire to do good for one another.

¹⁰ In general, the friendships of the poor tend to be stronger than those of the rich. Often, the rich find themselves without real friends, while the poor have many. True friendship can’t thrive where there’s insincere flattery. Many people try to win favor with the rich through false praise, but no one bothers to pretend with the poor. What is said to a poor person is usually honest, and their friendships are free from envy.

¹¹ What is more valuable than friendship, which is shared by both angels and humans alike? That’s why the Lord Jesus said: “Make friends for yourselves with unrighteous wealth, so that they may welcome you into eternal homes.” God Himself calls us friends, not servants, as He says: “You are My friends if you do what I command.” Jesus gave us the perfect model of friendship to follow. We should strive to fulfill a friend’s desires, share the secrets we hold in our hearts, and honor their trust. By opening our hearts to them, they will do the same for us. As He said: “I have called you friends, for I have made known to you everything I have heard from My Father.” A true friend hides nothing; he reveals his soul, just as Jesus revealed the mysteries of His Father to us.

¹² Whoever follows God’s will is His friend and is honored with that title. The one who shares the same heart and mind as Him is also His friend. True friendship is built on unity, and nothing is more despicable than someone who betrays that bond. That’s why, when the Lord condemned the traitor, the most damning part was the betrayal of friendship—no gratitude, only the mixing of malice at the table meant for friends. So He says: “It was you, a companion and trusted guide, who shared pleasant meals with Me.” Meaning: the betrayal was unbearable because it came from someone who received grace. “If it had been an enemy, I could have endured it and hidden from the one who hated Me”. But an enemy can be avoided; a friend, if plotting against you, cannot. We can protect ourselves from someone we don’t trust, but we are vulnerable to those we do. To fully expose the depth of the sin, He didn’t say “You, My servant, My apostle,” but rather “You, a companion of the same heart and mind as Me.” In other words, the traitor didn’t just betray Him—he betrayed himself.

¹³ When the Lord was displeased with the three princes who had shown no respect for holy Job, He chose to forgive them through their friend. He wanted the prayer of friendship to bring about the forgiveness of their sins. So Job prayed, and God forgave them. Friendship saved those who had been harmed by their own arrogance.

¹⁴ I leave these teachings with you, my children, so that you may keep them in your minds—you will see for yourselves whether they benefit you. In the meantime, they provide many examples for you, as nearly all the lessons from our ancestors, along with much of their wisdom, are contained within these three books. Even though the language may not be elegant, the collection of ancient examples, presented in such a concise way, offers valuable instruction.