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Jews, as being outside; and by this he was annulling the law, and they did not have so much reverence for him, because he preached all things as clean. At any rate, in this they seem to shame him before the multitude, saying, Do you see, brother, how many myriads there are of Jews who have believed? For this reason they hated him and turned away from him, because they were instructed, it says, concerning you, that you teach apostasy from the Law. For what reason then, not being a teacher of the Jews, does he write an epistle to them? And where were they when he wrote to them? It seems to me, in Jerusalem and Palestine. How then does he write an epistle? Just as he was not permitted to baptize, and yet he baptized; for I was not sent, he says, to baptize; however, he was not forbidden, but does this as a secondary matter. And how would he not write an epistle to those for whom he even wished to be anathema? For this reason he said: Know that our brother Timothy has been set free; with whom, if he comes soon, I will see you. For he had not yet been arrested. So he spent two years in Rome in bonds; then he was released; then he went to Spain; then he went to Judea, when he also saw the Jews. And then he came again to Rome, when he was also put to death by Nero. Therefore, the epistle to Timothy is older than this one. For there he says: For I am already being poured out as a drink offering; and there again he says: At my first defense no one took my part. For he suffered in many places, as he also says when writing to the Thessalonians: You became imitators of the churches of God in Judea. And writing to these very people he says: You joyfully accepted the plundering of your 63.12 property. Do you see them suffering? But if they treated the apostles so, not only in Judea but also wherever they were among the Gentiles, what would they not have done to the faithful? For this reason you see him caring for them especially. For when he says: I am going to Jerusalem to minister to the saints; and again, when he exhorts the Corinthians to good works, and says the Macedonians have contributed, and says: if it is fitting that I go also, he means this. And when he says: Only, they asked us to remember the poor, the very thing I was eager to do, he means this. And when he says: they gave the right hand of fellowship to me and Barnabas, that we should go to the Gentiles and they to the circumcised, he means this. But these things he does not say simply concerning the poor there, but so that in that we might share in the good work. For it is not as if we divided the preaching among ourselves, we to the Gentiles and they to the circumcised, that we also divided the care of the poor, he says. And everywhere you see Paul showing great care for them; and rightly so. So in the other nations, where there were both Jews and Greeks, nothing of this kind happened; but there, since for the time being they seemed to be in power and to be autonomous, and to administer many things according to their own laws, since their government was not yet established, nor were they completely under the Romans, they naturally used great tyranny. For even if in other cities, as in Corinth, they beat the ruler of the synagogue before the tribunal of the proconsul, and Gallio cared for none of these things; was it not so in Judea? 2. You see, at any rate, that in other cities they bring them before the rulers, and they ask for help from them and from the Gentiles; but here they took no thought for this, but they themselves convene a council, and they put to death whomever they wish. Thus, at any rate, they killed Stephen, thus they flogged the apostles, not having brought them before rulers; thus they were also about to kill Paul, if the tribune had not thrown himself in. For while the priests were still standing, while the temple, the worship, the sacrifices still existed, this was happening. See, at any rate, Paul himself being judged before the priest, and saying: I did not know that he was the high priest, and this before the ruler. For they had great authority then. Consider then what things the inhabitants of Jerusalem and Judea were likely to suffer. He therefore who prayed to be anathema for those who had not yet believed, and who so ministered to the faithful as even to go himself, if need be, and who showed great care for them everywhere, what wonder is it if also through letters he

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Ἰουδαῖοι, ἅτε ἐκτὸς ὄντες· καὶ τούτῳ παρέλυε τὸν νόμον, καὶ οὐ τοσαύτην εἶχον περὶ αὐτὸν εὐλάβειαν, ὅτι πάντα καθαρῶς ἐκήρυττεν. Ἀμέλει ἐν τούτῳ αὐτὸν δοκοῦσι καταιδεῖν τῷ πλήθει, λέγοντες, Θεωρεῖς, ἀδελφὲ, πόσαι μυριάδες εἰσὶν Ἰουδαίων τῶν πεπιστευκότων; ∆ιὰ τοῦτο αὐτὸν ἐμίσουν καὶ ἀπεστρέφοντο, ὅτι κατηχήθησαν, φησὶ, περὶ σοῦ, ὅτι ἀποστασίαν ἀπὸ τοῦ νόμου διδάσκεις. Τίνος οὖν ἕνεκεν οὐκ ὢν τῶν Ἰουδαίων διδάσκαλος ἐπιστέλλει αὐτοῖς; ποῦ δὲ οὖσιν ἐπέστελλεν; Ἐμοὶ δοκεῖ, ἐν Ἱεροσολύμοις καὶ Παλαιστίνῃ. Πῶς οὖν ἐπιστέλλει; Ὥσπερ καὶ βαπτίσαι οὐκ ἐπετράπη, καὶ ἐβάπτιζεν· οὐ γὰρ ἀπεστάλην, φησὶ, βαπτίζειν· οὐ μὴν ἐκωλύθη· ἀλλ' ἐκ παρέργου τοῦτο ποιεῖ. Πῶς δὲ οὐκ ἂν ἐπέστελλε τούτοις, ὑπὲρ ὧν καὶ ἀνάθεμα γενέσθαι ἤθελε; ∆ιὰ τοῦτο ἔλεγε· Γινώσκετε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον· μεθ' οὗ, ἐὰν τάχιον ἔρχηται, ὄψομαι ὑμᾶς. Οὔπω γὰρ συνειλημμένος ἦν. ∆ύο μὲν οὖν ἔτη ἐποίησεν ἐν Ῥώμῃ δεδεμένος· εἶτα ἀφείθη· εἶτα εἰς τὰς Σπανίας ἦλθεν· εἶτα εἰς Ἰουδαίαν ἔβη, ὅτε καὶ Ἰουδαίους εἶδε. Καὶ τότε πάλιν ἦλθεν εἰς Ῥώμην, ὅτε καὶ ὑπὸ Νέρωνος ἀνῃρέθη. Ταύτης μὲν οὖν τῆς ἐπιστολῆς πρεσβυτέρα ἡ πρὸς Τιμόθεον. Ἐκεῖ γάρ φησιν· Ἐγὼ γὰρ ἤδη σπένδομαι· καὶ ἐκεῖ πάλιν φησίν· Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο. Πολλαχοῦ γὰρ ἤθλησε, καθὼς καὶ Θεσσαλονικεῦσιν ἐπιστέλλων λέγει· Μιμηταὶ ἐγένεσθε τῶν Ἐκκλησιῶν τῆς Ἰουδαίας. Καὶ αὐτοῖς δὲ τούτοις γράφων φησί· Μετὰ χαρᾶς τὴν ἁρπαγὴν τῶν ὑπαρ 63.12 χόντων ὑμῶν προσεδέξασθε. Ὁρᾷς ἀθλοῦντας αὐτούς; Εἰ δὲ τοῖς ἀποστόλοις οὕτως ἐκέχρηντο οὐκ ἐν Ἰουδαίᾳ μόνον, ἀλλὰ καὶ ὅπου μεταξὺ ἐθνῶν ἦσαν, τί οὐκ ἂν ἐποίησαν τοῖς πιστοῖς; ∆ιὰ τοῦτο αὐτῶν μάλιστα ὁρᾷς αὐτὸν φροντίζοντα. Ὅταν γὰρ λέγῃ· Πορεύομαι διακονῶν τοῖς ἁγίοις τοῖς ἐν Ἱεροσολύμοις· καὶ πάλιν, ὅταν Κορινθίους παρακαλῇ πρὸς τὴν εὐποιίαν, καὶ Μακεδόνας λέγῃ εἰσενηνοχέναι, καί φησιν· Ἐὰν ᾖ ἄξιον κἀμὲ πορεύεσθαι, τοῦτο λέγει. Καὶ ὅταν λέγῃ· Μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι, τοῦτο λέγει. Καὶ ὅταν λέγῃ· ∆εξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς μὲν εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομὴν, τοῦτο λέγει. Ταῦτα δὲ οὐχ ἁπλῶς φησι περὶ τῶν πτωχῶν τῶν ἐκεῖ, ἀλλ' ὥστε ἐν ἐκείνῳ κοινωνεῖν ἡμᾶς τῆς εὐποιίας. Οὐ γὰρ ὥσπερ τὸ κήρυγμα ἑαυτοῖς ἀπενείμαμεν, καὶ ἡμεῖς μὲν εἰς τὰ ἔθνη, ἐκεῖνοι δὲ εἰς τὴν περιτομὴν, οὕτω καὶ τὴν πρόνοιαν τῶν πτωχῶν, φησὶν, ἐνειμάμεθα. Καὶ πανταχοῦ ὁρᾷς αὐτῶν πολλὴν πρόνοιαν τὸν Παῦλον ποιούμενον· καὶ εἰκότως. Ἐν μὲν οὖν τοῖς ἄλλοις ἔθνεσιν, ἔνθα καὶ Ἰουδαῖοι ἦσαν καὶ Ἕλληνες, οὐδὲν τοιοῦτον ἐγίνετο· ἐκεῖ δὲ ἐπειδὴ τέως ἐδόκουν κρατεῖν καὶ αὐτονομεῖσθαι, καὶ πολλὰ καὶ τοῖς ἰδίοις νόμοις διοικεῖν, οὔπω τῆς ἀρχῆς κατάστασιν ἐχούσης, οὐδὲ τέλεον ὑπὸ Ῥωμαίοις κειμένης, εἰκότως πολλῇ τυραννίδι ἐκέχρηντο. Εἰ γὰρ καὶ ἐν ἄλλαις πόλεσιν, ὥσπερ ἐν Κορίνθῳ, ἔτυπτον τὸν ἀρχισυνάγωγον ἔμπροσθεν τοῦ βήματος τοῦ ἀνθυπάτου, καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν· ἀλλ' οὐκ ἐν τῇ Ἰουδαίᾳ; βʹ. Ὁρᾷς γοῦν ὅτι ἐν μὲν ταῖς ἄλλαις πόλεσι τοῖς ἄρχουσιν αὐτοὺς προσάγουσι, καὶ αὐτῶν δέονται εἰς βοήθειαν καὶ τῶν ἐθνῶν· ἐνταῦθα δὲ οὐδεμίαν ἐποιοῦντο φροντίδα τούτου, ἀλλ' αὐτοὶ συνέδριον καθίζουσι, καὶ ἀναιροῦσιν οὓς ἂν ἐθέλωσιν. Οὕτω γοῦν τὸν Στέφανον ἀνεῖλον, οὕτω τοὺς ἀποστόλους ἐμάστιξαν, οὐκ ἐπὶ ἄρχοντας ἀγαγόντες· οὕτω καὶ τὸν Παῦλον ἔμελλον ἀναιρεῖν, εἰ μὴ ὁ χιλίαρχος ἐπέῤῥιψεν ἑαυτόν. Ἔτι γὰρ τῶν ἱερέων ἑστώτων, ἔτι τοῦ ναοῦ, τῆς λατρείας, τῶν θυσιῶν, τοῦτο ἐγίνετο. Ὅρα γοῦν αὐτὸν τὸν Παῦλον ἐπὶ τοῦ ἱερέως κρινόμενον, καὶ λέγοντα· Οὐκ ᾔδειν ὅτι ἀρχιερεύς ἐστι, καὶ ταῦτα ἐπὶ τοῦ ἄρχοντος. Πολλὴν γὰρ εἶχον τότε ἐξουσίαν. Ἐννόησον οὖν οἷα πάσχειν εἰκὸς ἦν τοὺς οἰκοῦντας τὰ Ἱεροσόλυμα καὶ τὴν Ἰουδαίαν. Ὁ τοίνυν ἀνάθεμα ὑπὲρ τῶν μήπω πιστευσάντων εὐχόμενος γενέσθαι, καὶ τοῖς πιστοῖς οὕτω διακονῶν, ὡς καὶ αὐτὸς πορεύεσθαι, εἰ δέοι, καὶ πολλὴν πανταχοῦ πρόνοιαν αὐτῶν ποιησάμενος, τί θαυμαστὸν, εἰ καὶ διὰ γραμμάτων αὐτοὺς