John Chrysostom
No prisoner, once liberated from the chains, foulness, and other afflictions of captivity, nor any blind man who, upon seeing the beautiful light, rejoices and delights as much as one who has been released from such bondage. Indeed, the joy of liberation is far more satisfying than the mere light, while the pain of captivity is far more burdensome than any darkness. Yet what value is there in discussing the characteristics of these two existences, one filled with humiliation, sorrow, and suffering, and the other brimming with freedom, joy, and righteousness? These realities cannot be captured in words, but can only be understood through experience.
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It is through tangible practice that you will grasp the evils you have been freed from and the life you have gained; true understanding comes when you put our words to the test.
If you are still unconvinced by this, seek out those who once endured this bondage but then experienced remarkable deliverance, and you will realize the importance of this encouragement. Solomon, despite his attachment to worldly pursuits, perceived them as highly significant and invested his efforts into building grand structures, amassing vast riches, and surrounding himself with musicians and an array of attendants to please his senses. He relished the beauty of nature and sought all avenues for joy and pleasure; yet, upon gaining some perspective, as if emerging from a dark chasm, he proclaimed this profound truth: "Vanity of vanities, all is vanity" (Eccl. 1:2). You too may arrive at similar or even higher insights about such empty pleasures when you distance yourself from destructive habits.
Furthermore, Solomon, living in a bygone era, was not bound by strict codes, as the ancient commandments did not prohibit luxury nor denounce the pursuit of various pleasures as excessive or futile. Nevertheless, he recognized their emptiness and acknowledged their profound vanity. We, however, are called to a superior way of living, encouraged to pursue the highest ideals, and have dedicated ourselves to significant virtuous endeavors. What greater command is there than to aspire to live like the heavenly beings—spiritual and incorporeal? Thus, is it not disgraceful and deserving of severe reprimand to fall short of his example, not only failing to transcend what is permissible but also indulging in what is forbidden, inviting upon ourselves unbearable suffering?