Homily VI.

Chapter II. Verses 17–22

“And He came and preached peace to you that were far off, and peace to them that were nigh, for through Him we both have our access in one Spirit unto the Father. So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the Apostles and Prophets, Christ Jesus Himself being the chief corner-stone. In whom each several building, fitly framed together, groweth into a holy temple in the Lord. In whom ye also are builded together for a habitation of God in the Spirit.”

He sent not, saith the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person. He sent not Angel nor Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming.69    [This passage does not refer to His bodily advent upon earth, as Chrysostom interprets, but following the account of his crucifixion more naturally refers to a spiritual advent, namely in the Holy Spirit, (in so far as it is Christ’s spirit) Christ Himself came. He is our peace; yes, and He came and by His spirit and the mouths of the Apostles He preached it.—Meyer and Ellicott.—G.A.] The Lord then took upon Himself the rank of a servant, nay, almost of a minister, “and came, and preached peace to you,” saith he, “that were far off, and to them that were nigh.” To the Jews, he means, who as compared with ourselves were nigh. “For through Him we both have our access in one Spirit unto the Father.”

“Peace,” saith he, that “peace” which is towards God. He hath reconciled us. For the Lord Himself also saith, “Peace I leave with you; my peace I give unto you.” (John xiv. 27.) And again, “Be of good cheer, I have overcome the world.” (John xvi. 33.) And again, “Whatsoever ye shall ask in my name that will I do.” (John xiv. 14.) And again, “For the Father loveth you.” (John xvi. 27.) These are so many evidences of peace. But how towards the Gentiles? “Because through Him we both have our access in one Spirit unto the Father,” not ye less, and they more, but all by one and the same grace. The wrath He appeased by His death, and hath made us meet for the Father’s love through the Spirit. Mark again, the “in” means “by” or “through.” By Himself and the Spirit that is, He hath brought us unto the Father. “So then ye are no more strangers and sojourners, but fellow-citizens with the saints.”

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. “For they that say such things,” saith he, “make it manifest that they are seeking after a country of their own.” (Heb. xi. 14.) No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. “For the Son,” saith Christ, “abideth for ever.” (John viii. 35.)

“And of the household,” he continues, “of God.”

The very thing which they at the first had, by means of so many toils and troubles, hath been for you accomplished by the grace of God. Behold the hope of your calling.

“Being built upon the foundation of the Apostles and Prophets.”

Observe how he blends all together, the Gentiles, the Jews,70    [Field’s text has not the words, “the Jews;” but as there is excellent authority for them and they suit the context better, we have left them, with the Oxford translator, in our text.—G.A.] the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building: “built,” saith he, “upon the foundation of the Apostles and Prophets;” that is, the Apostles and Prophets are a foundation,71    [“It is wrong to take this genitive as the genitive of apposition, as Chrysostom, for the Apostles and Prophets are not the foundation but have laid it. (1 Cor. iii. 10.) Nor are the Prophets here mentioned O.T. prophets but N.T. prophets. (cf. iii. 5; iv. 11.).—Meyer.”—G.A.] and he places the Apostles first, though they are in order of time last, doubtless to represent and express this, that both the one and the other are alike a foundation, and that the whole is one building, and that there is one root. Consider, that the Gentiles have the Patriarchs as a foundation. He here speaks more strongly of that point than he does when he speaks of a “grafting in.” There he rather attaches them on. Then he adds, that He who binds the whole together in Christ. For the chief corner-stone binds together both the walls, and the foundations.

“In whom each several building.”

Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together; at another time, as supporting the building from below, and being, as it were, a root, or base. And whereas he had used the expression, “He created in Himself of the twain one new man;” (Eph. ii. 15.) by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created. And “He is the first-born,”72    Col. i. 15. i.e. “Begotten before every creature;” “begotten of His Father before all worlds.” It is explained of our Lord’s divine nature by Origen, Periarch. i. 2. Tertullian in Prax. 7. in Marcion, v. 19. S. Hilar. de Trin. viii. 50. S. Ambros. de Fid. i. 14. S. Basil in Eunom. iv. in Col. i. 15. Others understand the expression to denote the Only-Begotten considered as becoming the origin of the new creation,—as beginning in His flesh, as being the Only-Begotten, the regenerate world. Thus S. Athanasius Orat. iii. 62, 63. S. Greg. Nyss. de Perfect. p. 722. contra. Eunom. i. p. 24. iii. pp. 113, 114. S. Cyril. de Trin. iv. p. 518. S. August. in Rom. 56. Theodoret interprets the word in both ways, in loc. and in Ps. 88, 28. S. Chrysostom too, Hom. Son. Col. i. 15. may be understood according to either interpretation. Indeed they are quite consistent with each other. saith he, “of all creation,” that is, He Himself supports all things.

“In whom each several building, fitly framed together.”

Whether you speak of the roof, or of the walls, or of any other part whatsoever,73    [“Chrysostom is wrong in holding that by πᾶσα οἰκοδομή is signified every ‘part’ of the building (wall, roof, etc.,) since οἴκοδομή rather denotes the ‘aggregate’ of the single parts of the building. Πᾶσα οἰκοδομή means ‘every building’ and is here to be interpreted, ‘every Christian community, each congregation.’”—Meyer.—G.A.] He it is supports the whole. Thus he elsewhere calls Him a foundation. “For other foundations,” saith he, “can no man lay than that which is laid, which is Jesus Christ.” (1 Cor. iii. 11.) “In whom each several building,” he saith, “fitly framed together.” Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness. “It groweth saith he into a holy temple in the Lord, in whom ye also,” he adds, “are builded together.” He is speaking continuously: “Into a holy temple, for a habitation of God in the Spirit.” What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple. And He dwelleth in you as in the body of Christ, and as in a Spiritual temple. He does not use the word which means our coming to God, (πρόσοδος) but which implies God’s bringing us to Himself, (προσαγωγή) for we came not out of ourselves, but we were brought nigh by Him. “No one,” saith Christ, “cometh unto the Father but by Me.” And again, “I am the way, and the truth, and the life.” (John xiv. 6.)

He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless then, this is a building that shall go on until His coming. Doubtless it was for this reason that Paul said, “As a wise master builder, I laid a foundation.” (1 Cor. iii. 10, 11.) And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, (John xv. 1.) and Himself a root. (Rev. xxii. 16.)

Chap. iii. ver. 1. “For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles.”

He has mentioned Christ’s great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, saith he, am I also bound.74    [The Syriac Version followed by commentators from Chrysostom to Meyer makes ὁδέσμιος predicate, supplying “am.” “I Paul am the prisoner of Christ Jesus for you Gentiles.” This is open to grave objections. ῾Ο δεσμος is rather in apposition and the broken construction is resumed at ver. 14.—Riddle, Ellicott, Alford, Braune. R.V. Comp. 4: 1.—G.A.] For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also,—“for you Gentiles.” It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes and of this exceeding grace am I partaker.

Ver. 2. “If so be that ye have heard of the dispensation of that grace of God, which was given me to you-ward.”

He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, “Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings.” (Acts ix. 15.)

By “dispensation of grace,” he means the revelation made to him. As much as to say, “I learned it not from man. (Gal. i. 12.) He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, saith he, “Depart, for I will send thee forth far hence unto the Gentiles.” (Acts xxii. 21.) “If so be that ye have heard” for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, “Saul, Saul, why persecutest thou Me?” and to strike him blind with that ineffable light! “if so be that ye have heard,”75    [“Gentle appeal, expressed in a hypothetical form and conveying the hope that his words had not been forgotten.”—Ellicott.—G.A.] saith he, “of the dispensation of that grace of God which was given me to you-ward.”

Ver. 3. “How that by revelation was made known unto me the mystery, as I wrote afore in few words.”

Perhaps he had informed them of it by some persons, or had not long before been writing to them.76    [“This parenthetical remark of the Apostle refers not to a lost letter but to the section last treated of concerning the Gentiles attaining salvation.”—Meyer.—G.A.] Here he is pointing out that the whole is of God, that we have contributed nothing. For what? I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews. “As I wrote afore,” saith he, “in few words,” i.e., briefly,

Ver. 4. “Whereby, when ye read, ye can perceive.”

Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews (Heb. v. 11.) and the Corinthians, (1 Cor. iii. 2.) the incapacity of the hearers. “Whereby, when ye read, ye can perceive,” saith he, “my understanding in the mystery of Christ,” i.e., how I knew, how I understood either such things as God hath spoken, or else, that Christ sitteth at the right hand of God; and then too the dignity, in that God “hath not dealt so with any nation.” (Ps. cxlvii. 20.) And then to explain what nation this is with whom God hath thus dealt, he adds,

Ver. 5. “Which in other generations was not made known unto the sons of men, as it hath now been revealed unto His holy Apostles and Prophets in the Spirit.”

What then, tell me, did not the Prophets77    [Prophets here refers, as before, to New Testament prophets, and not, as Chrysostom understands it, to O.T. prophets.—G.A.] know it? How then doth Christ say, that Moses and the Prophets wrote “these things concerning Me?” And again, “If ye believed Moses, ye would believe Me.” (John v. 46.) And again, “Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me.” (John v. 39.) His meaning is this, either that it was not revealed unto all men, for he adds, “which in other generations was not made known unto the sons of men, as it hath now been revealed;” or else, that it was not thus made known by the very facts and realities themselves, “as it hath now been revealed unto His holy Apostles and Prophets in the Spirit.” For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, “Then hath God given unto them the Holy Ghost, as well as unto us.” (Acts x. 47.) That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.

Ver. 6. “That the Gentiles are fellow-heirs, and fellow-members of the body and fellow partakers.”78    [“Fellow-heirs (συγκληρονόμα) denotes the joint possession with the believing Jews of the eternal Messianic bliss.”—Meyer. “The following words (σύσσωμα καὶ συμμέτοχα), which seem to have been coined by the apostle, are well rendered by R.V., ‘fellow-members of the body, and fellow-partakers,’ and bring out more fully the relation of the fellow-heirs to each other.”—Riddle.—G.A.]

What is this; “fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?” This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery. “Of the promise.” The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God.

“In Christ Jesus through the Gospel.”

That is, by His being sent unto them also, and by their believing; for it is not said they are fellow-heirs simply, but “through the Gospel.” However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it. For it was a mystery, and was not revealed. “That ye can perceive,” he saith, “my understanding.” This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called. This, he says, is his own knowledge, “the knowledge of the mystery,” which he had mentioned, viz., “that Christ will in Himself make of the twain one new man.” For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defence.

Ver. 7. “Whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of His power.”

He had said, “I am a prisoner;” but now again he says, that all is of God, as he says, “according to the gift of His grace;” for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power.

Moral. For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. “That our ministration be not blamed.” (2 Cor. vi. 3.) And again, “For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness.” (1 Thes. ii. 3, 5.) Thus thou hast seen his blamelessness. And again, “For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.” (2 Cor. viii. 21.) Then again, besides these; “I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily.” (1 Cor. xv. 31.) And again; “Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution?” (Rom. viii. 35.) And again; “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings.” (2 Cor. vi. 4, 5.) Then again, his prudence and management; “To the Jews I became as a Jew, to them that are without law as without law, to them that are under the law as under the law.” (1 Cor. ix. 20.) He shaves his head also, (Acts. xxi. 24–26.) and does numberless things of the sort. But the crown of all is in the power of the Holy Ghost. “For I will not dare to speak,” saith he, “of any things save those which Christ wrought through me.” (Rom. xv. 18.) And again, “For what is there wherein you were made inferior to the rest of the Churches?” (2 Cor. xii. 13.) And again, “For in nothing was I behind the very chiefest Apostles though I am nothing.” (2 Cor. xii. 11.) Without these things, the work had been impossible.

It was not then by his miracles that men were made believers; no, it was not the miracles that did this, nor was it upon the ground of these that he claimed his high pretension, but upon those other grounds. For a man must be alike irreproachable in conduct, prudent and discreet in his dealings with others, regardless of danger, and apt to teach. It was by these qualifications that the greater part of his success was achieved. Where there were these, there was no need of miracles. At least we see he was successful in numberless such cases, quite antecedently to the use of miracles. But, now-a-days, we without any of these would fain command all things. Yet if one of them be separated from the other, it henceforth becomes useless. What is the advantage of a man’s being ever so regardless of danger, if his life be open to censure. “For if the light that is in thee be darkness,” saith Christ, “how great is that darkness?” (Mat. vi. 23.) Again, what the advantage of a man’s being of an irreproachable life, if he is sluggish and indolent? “For, he that doth not take his cross, and follow after Me,” saith He, “is not worthy of Me;” (Mat. x. 38.) and so, “The good shepherd layeth down his life for the sheep.” (John x. 11.) Again, what is the advantage of being both these, unless a man is at the same time prudent and discreet in “knowing how he ought to answer each one?” (Col. iv. 6.) Even if miracles be not in our power, yet both these qualities are in our power. Still however, notwithstanding Paul contributed so much from himself, yet did he attribute all to grace. This is the act of a grateful servant. And we should never so much as have heard of his good deeds, had he not been brought to a necessity of declaring them.

And are we worthy then so much as even to mention the name of Paul? He, who had moreover grace to aid him, yet was not satisfied, but contributed to the work ten thousand perils; whilst we, who are destitute of that source of confidence, whence, tell me, do we expect either to preserve those who are committed to our charge, or to gain those who are not come to the fold;—men, as we are, who have been making a study of self-indulgence, who are searching the world over for ease, and who are unable, or rather who are unwilling, to endure even the very shadow of danger, and are as far distant from his wisdom as heaven is from earth? Hence it is too that they who are under us are at so great a distance behind the men of those days; because the disciples of those days were better than the teachers of these, isolated as they were in the midst of the populace, and of tyrants, and having all men on all sides their enemies, and yet not in the slightest degree dragged down or yielding. Hear at least what he saith to the Philippians, (Philip. i. 29.) “Because to you it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf.” And again to the Thessalonians, (1 Thes. ii. 14.) “For ye, brethren, became imitators of the churches of God which are in Judæa.” And again in writing to the Hebrews (Heb. x. 34.) he said, “And ye took joyfully the spoiling of your possessions.” And to the Colossians (Col. iii. 3.) he testifies, saying, “For ye died, and your life is hid with Christ in God.” And indeed to these very Ephesians he bears witness of many perils and dangers. And again in writing to the Galatians, (Gal. iii. 4.) he says, “Did ye suffer so many things in vain? if it be indeed in vain.” And you see them too, all employed in doing good. Hence it was that both grace wrought effectually in those days, hence also that they lived in good works. Hear, moreover, what he writes to the Corinthians, against whom he brings charges out of number; yet does he not bear even them record, where he says, “Yea, what zeal it wrought in you, yea, what longing!” (1 Cor. vii. 11.) And again, in how many points does he bear them record on this subject? These things one shall not see now-a-days, even in teachers. They are all gone and perished. And the cause is, that love hath waxed cold, that sinners go unpunished; (for hear what he says writing to Timothy, (1 Tim. v. 20.) “Them that sin, reprove in the sight of all;”) it is that the rulers are in a sickly state; for if the head be not sound, how can the rest of the body maintain its vigor? But mark how great is the present disorder. They, who were living virtuously, and who under any circumstance might have confidence, have taken possession of the tops of the mountains,79    This alludes to the Monks who lived in the mountains about Antioch, where these Homilies seem to have been written. Compare Homily xiii. p. 2. vid. Adv. Oppugn. i. 7, 8. Elsewhere he blames persons who retired, as hiding their talents, vid. I Cor. Hom. vi. 8. and have escaped out of the world, separating themselves as from an enemy and an alien and not from a body to which they belonged.

Plagues too, teeming with untold mischiefs, have lighted upon the Churches. The chief offices have become saleable.80    The same sin is noticed among other places by S. Basil Ep. 53. S. Ambrose in Luc. lib. ix. 17–19. S. Jerome in Mat. xxi. 12, 13. Hence numberless evils are springing, and there is no one to redress, no one to reprove them. Nay, the disorder has assumed a sort of method and consistency. Has a man done wrong, and been arraigned for it? His effort is not to prove himself guiltless, but to find if possible accomplices in his crimes. What is to become of us? since hell is our threatened portion. Believe me, had not God stored up punishment for us there, ye would see every day tragedies deeper than the disasters of the Jews. What then? however let no one take offence, for I mention no names; suppose some one were to come into this church to present you that are here at this moment, those that are now with me, and to make inquisition of them; or rather not now, but suppose on Easter day any one, endued with such a spirit, as to have a thorough knowledge of the things they had been doing, should narrowly examine all that came to Communion, and were being washed [in Baptism] after they had attended the mysteries; many things would be discovered more shocking than the Jewish horrors. He would find persons who practise augury, who make use of charms, and omens and incantations, and who have committed fornication, adulterers, drunkards, and revilers,—covetous, I am unwilling to add, lest I should hurt the feelings of any of those who are standing here. What more? Suppose any one should make scrutiny into all the communicants in the world, what kind of transgression is there which he would not detect? and what if he examined those in authority? Would he not find them eagerly bent upon gain? making traffic of high places? envious, malignant, vainglorious, gluttonous, and slaves to money?

Where then there is such impiety as this going on, what dreadful calamity must we not expect? And to be assured how sore vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were smitten. Ye know, doubtless, the history I mean? I am speaking of Acham the son of Carmi, the man who stole the consecrated spoil. (Joshua vii. 1–26.) The time too when the Prophet spoke, was a time when their country was full of soothsayers, like that of the Philistines. (Isa. ii. 6.) Whereas now there are evils out of number at the full, and not one fears. Oh, henceforth let us take the alarm. God is accustomed to punish the righteous also with the wicked; such was the case with Daniel, and with the three holy Children, such has been the case with ten thousand others, such is the case in the wars that are taking place even at the present day. For the one indeed, whatever burden of sins they have upon them, by this means lay aside even that; but not so the other.

On account of all these things, let us take heed to ourselves. Do ye not see these wars? Do ye not hear of these disasters? Do ye learn no lesson from these things? Nations and whole cities are swallowed up and destroyed, and myriads as many again are enslaved to the barbarians.

If hell bring us not to our senses, yet let these things. What, are these too mere threats, are they not facts that have already taken place? Great is the punishment they have suffered, yet a greater still shall we suffer, who are not brought to our senses even by their fate. Is this discourse wearing?81    S. Chrysostom complains that his rich hearers, when the choice lay between theatre or race and Church, preferred the former; alleging the heat and crowd of the latter, vid. t. 3. Hom. iii. xii. and xv. (Ed. Ben.) I Cor. Hom. v. fin. We see his care to consult for the tastes and capacities of his hearers in his preaching, in Ps. 41. init. and t. 3. Hom. vii. n. 3. (Ed. Ben.) I am aware it is myself, but if we attend to it, it has its advantage; because this it has not, the quality of an address to please,—nay more, nor ever shall have, but ever those topics which may avail to humble and to chasten the soul. For these will be to us the ground-work of those blessings to come hereafter, to which God grant that we may all attain, in Jesus Christ our Lord, with whom to the Father, together with the Holy Ghost be glory and might and honor, now and henceforth, and forever and ever. Amen.

ΟΜΙΛΙΑ Ϛʹ. Καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μα κρὰν, καὶ τοῖς ἐγγύς: ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν ἀμφότεροι ἐν ἑνὶ Πνεύματι πρὸς τὸν Πατέρα. Ἆρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ Θεοῦ. Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου λίθου αὐτοῦ Χριστοῦ: ἐν ᾧ πᾶσα ἡ οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν Κυρίῳ: ἐν ᾧ καὶ ὑμεῖς συνοικοδο μεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι. Οὐ δι' ἑτέρου, φησὶν, ἔπεμψεν, οὐδὲ δι' ἄλλου τινὸς ταῦτα ἐμήνυσεν ἡμῖν, ἀλλ' αὐτὸς δι' ἑαυτοῦ. Οὐκ ἄγγελον, οὐκ ἀρχάγγελον ἀπέστειλεν, ἐπειδὴ τὸ διορθῶσαι τὰ τοσαῦτα κακὰ οὐδενὸς ἑτέρου ἦν, ἀλλὰ τῆς αὐτοῦ παρουσίας, καὶ τὸ ἀπαγγεῖλαι τὰ γενόμενα. Ὑπηρέτου καὶ σχεδὸν διακόνου τάξιν ἀνεδέξατο ὁ Δεσπότης, καὶ ἦλθε, καὶ εὐηγγελίσατο εἰρήνην Ὑμῖν, φησὶ, τοῖς μακρὰν, καὶ τοῖς ἐγγύς. Τοῖς Ἰουδαίοις, φησὶν, ἐγγὺς, ὡς πρὸς ἡμᾶς: μακρὰν δὲ, τοὺς ἐξ ἐθνῶν αἰνιττόμενος, ὡς ξένους τῶν διαθηκῶν ὄντας. Ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν ἀμφότεροι ἐν ἑνὶ Πνεύματι πρὸς τὸν Πατέρα. Εἰρήνην τὴν πρὸς τὸν Θεόν φησι: καὶ γὰρ κατήλλαξεν ἡμᾶς. Ἄλλως δὲ καὶ αὐτός φησιν, Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν: καὶ πάλιν, Θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον: καὶ, Ὅσα ἂν αἰτήσητε ἐν τῷ ὀνόματί μου, λήψεσθε: καὶ πάλιν, Ὅτι ὁ Πατὴρ ὑμᾶς φιλεῖ. Ταῦτα τῆς εἰρήνης τεκμήρια, καὶ πρὸς τούτους καὶ πρὸς ἐκείνους. Πρὸς τούτους πῶς; Ὅτι δι' αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν ἀμφότεροι ἐν ἑνὶ Πνεύματι, οὐχ ὑμεῖς ἔλαττον, ἐκεῖνοι δὲ πλέον, ἀλλὰ μιᾷ χάριτι. Τὴν μὲν γὰρ ὀργὴν ἔλυσε τῷ θανάτῳ, ἐπεράστους δὲ ἡμᾶς ἐποίησε τῷ Πατρὶ διὰ τοῦ Πνεύματος. Ἰδοὺ πάλιν τὸ, ἐν, διά ἐστι: δι' ἑαυτοῦ καὶ Πνεύματος προσήγαγεν αὐτῷ. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ συμπολῖται τῶν ἁγίων. Ὁρᾷς ὅτι οὐχ ἁπλῶς τῶν Ἰουδαίων, ἀλλὰ τῶν ἁγίων καὶ μεγάλων ἐκείνων ἀνδρῶν τῶν περὶ Ἀβραὰμ καὶ Μωϋσῆν καὶ Ἠλίαν εἰς τὴν αὐτὴν πόλιν ἀπεγράφημεν, εἰς ἐκείνην ἐμφανιζόμεθα; Οἱ γὰρ τοιαῦτα λέγοντες, φησὶν, ἐμφανίζουσιν ὅτι πατρίδα ζητοῦσιν. Οὐκέτι ξένοι τῶν ἁγίων, οὐδὲ πάροικοι. Οἱ γὰρ μὴ μέλλοντες ἐπιτεύξεσθαι τῶν οὐρανίων, πάροικοί εἰσιν. Ὁ γὰρ Υἱὸς, φησὶ, μένει εἰς τὸν αἰῶνα. Καὶ οἰκεῖοι, φησὶ, τοῦ Θεοῦ. Ὅπερ ἔσχον ἐξ ἀρχῆς ἐκεῖνοι διὰ τοσούτων πόνων, τοῦτο ὑμῖν διὰ τῆς τοῦ Θεοῦ χάριτος κατωρθώθη. Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν. Ἰδοὺ ἡ ἐλπὶς τῆς κλήσεως. Ὅρα πῶς πάντα φύρει, τοὺς Ἕλληνας, τοὺς Ἰουδαίους, τοὺς ἀποστόλους, τοὺς προφήτας, τὸν Χριστόν: καὶ ποτὲ μὲν ἀπὸ τοῦ σώματος, ποτὲ δὲ ἀπὸ τῆς οἰκοδομῆς τὴν συναφὴν δείκνυσιν. Ἐποικοδομηθέντες, φησὶν, ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν. Τουτέστι, Θεμέλιος οἱ ἀπόστολοι καὶ οἱ προφῆται. Καὶ πρῶτον τίθησι τοὺς ἀποστόλους ἐσχάτους ὄντας τοῖς χρόνοις: ἤτοι τοῦτο δεικνὺς καὶ λέγων, ὅτι θεμέλιός εἰσι καὶ οὗτοι καὶ ἐκεῖνοι, καὶ μία οἰκοδομὴ τὸ πᾶν καὶ ῥίζα μία. Ἐννόησον τοὺς Ἕλληνας θεμέλιον ἔχοντας τοὺς πατριάρχας. Ἐνταῦθα μᾶλλον αὐτὸ τὸ κυριώτερον λέγει, ἢ ὅταν ἐγκεντρισμὸν λέγῃ: μᾶλλον ἐκεῖ καθάπτεται. Εἶτα ἐπάγει, Ὄντος ἀκρογωνιαίου Ἰησοῦ Χριστοῦ: δηλῶν ὅτι ὁ τὸ πᾶν συνέχων ἐστὶν ὁ Χριστός. Ὁ γὰρ λίθος ὁ ἀκρογωνιαῖος καὶ τοὺς τοίχους συνέχει, καὶ τοὺς θεμελίους. Ἐν ᾧ πᾶσα οἰκοδομή. Ὅρα πῶς αὐτὸ συνῆψε: καὶ δείκνυσι ποτὲ μὲν ἄνωθεν κατέχοντα τὸ πᾶν σῶμα καὶ συγκροτοῦντα, ποτὲ δὲ κάτωθεν διαβαστάζοντα τὴν οἰκοδομὴν, καὶ ῥίζαν ὄντα. Τὸ δὲ, Ἔκτισεν ἐν ἑαυτῷ εἰς ἕνα καινὸν ἄνθρωπον, εἰπὼν, διὰ τούτου ἐδήλωσεν, ὅτι δι' ἑαυτοῦ συνῆψεν ἑκατέρους τοὺς τοίχους, καὶ πάλιν ὅτι ἐν αὐτῷ ἐκτίσθη. Καὶ, Πρωτότοκος, φησὶ, πάσης κτίσεως: τουτέστι, πάντα αὐτὸς διαβαστάζει. Ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη. Κἂν τὸν ὄροφον εἴπῃς, κἂν τοὺς τοίχους, κἂν ὁτιοῦν ἕτερον, τὸ πᾶν διαβαστάζει αὐτός. Ἀλλαχοῦ δὲ αὐτὸν θεμέλιον καλεῖ: Θεμέλιον γὰρ ἄλλον, φησὶν, οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. Ἐν ᾧ πᾶσα οἰκοδομὴ, φησὶ, συναρμολογουμένη. Ἐνταῦθα τὸ ἀκριβὲς ἐμφαίνει, καὶ δείκνυσιν, ὅτι οὐκ ἔνι ἄλλως τεθῆναι, μὴ μετὰ πολλῆς τῆς ἀκριβείας βιώσαντα. Αὔξει γὰρ, φησὶν, εἰς ναὸν ἅγιον ἐν ᾧ καὶ ὑμεῖς, φησὶ, συνοικοδομεῖσθε. Συνεχέστερον αὐτὸ λέγει, Εἰς ναὸν ἅγιον, εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι. Τί δὴ βούλεται ἡ οἰκοδομή; Ὥστε τὸν Θεὸν ἐνοικῆσαι ἐν τῷ ναῷ τούτῳ. Ἕκαστος γὰρ ὑμῶν ναός ἐστι, καὶ κοινῇ πάντες, καὶ ὡς ἐν σώματι Χριστοῦ οἰκεῖ, καὶ ὡς ἐν ναῷ πνευματικῷ οἰκεῖ. Διὰ τοῦτο οὐκ εἶπε, Πρόσοδον, ἀλλὰ, Προσαγωγήν: οὐ γὰρ ἀφ' ἑαυτῶν προσήλθομεν, ἀλλ' ὑπ' αὐτοῦ προσήχθημεν: Οὐδεὶς γὰρ, φησὶν, ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ: καὶ πάλιν, Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή. Εἰς ναὸν ἅγιον συνοικοδομεῖσθε. Πάλιν ἐπὶ τὸ πρότερον ἄνεισιν ὑπόδειγμα, καὶ συνάπτει αὐτοὺς τοῖς ἁγίοις, οὐδαμοῦ ἀφεὶς ἀπηρτῆσθαι τοῦ Χριστοῦ. Ἄρα μέχρι τῆς παρουσίας ἡ οἰκοδομὴ αὕτη: ἄρα διὰ τοῦτο Παῦλος ἔλεγεν, Ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα: καὶ πάλιν ἐνταῦθα, Θεμέλιον ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστι Χριστός. Ὁρᾷς ὅτι τὰ παραδείγματα πρὸς τὰ ὑποκείμενα, ἀλλ' οὐχ ἁπλῶς ἐκλαμβάνειν χρή; Ἀπὸ παραδειγμάτων τοῦτο εἶπεν, ὡς ὅταν ὁ Χριστὸς γεωργὸν λέγῃ τὸν Πατέρα, καὶ ῥίζαν ἑαυτόν. Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος Ἰησοῦ Χριστοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν. Εἶπε τοῦ Χριστοῦ τὴν κηδεμονίαν τὴν πολλήν: ἐκβαίνει λοιπὸν καὶ ἐπὶ τὴν ἑαυτοῦ, μικρὰν μὲν οὖσαν, καὶ σφόδρα οὐδὲν πρὸς ἐκείνην, ἱκανὴν δὲ καὶ ταύτην ἐπισπάσασθαι. Διὰ τοῦτο καὶ ἐγὼ δέδεμαι, φησίν. Εἰ γὰρ ὁ Δεσπότης ὁ ἐμὸς ἐσταυρώθη δι' ὑμᾶς, πολλῷ μᾶλλον ἐγὼ δέδεμαι. Οὐ μόνον αὐτὸς ἐδέθη, ἀλλὰ καὶ τοὺς αὐτοῦ δούλους δεσμεῖσθαι συγχωρεῖ ὑπὲρ ὑμῶν τῶν ἐθνῶν. Πολλὴ ἡ ἔμφασις: οὐ μόνον ὑμᾶς οὐ βδελυττόμεθα λοιπὸν, ἀλλὰ καὶ δεσμούμεθα δι' ὑμᾶς, φησὶ, καὶ ἐγὼ τοσαύτης ἀπέλαυσα χάριτος. Εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς. Τὴν πρόῤῥησιν αἰνίττεται τὴν πρὸς τὸν Ἀνανίαν ῥηθεῖσαν περὶ αὐτοῦ ἐν Δαμασκῷ, ἡνίκα ἔλεγε: Πορεύου, ὅτι σκεῦος ἐκλογῆς μοί ἐστιν οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν καὶ βασιλέων. Οἰκονομίαν χάριτός φησι τὴν ἀποκάλυψιν: τουτέστι, Οὐ παρὰ ἀνθρώπου ἔμαθον: κατηξίωσε καὶ ἐμοὶ ἑνὶ ὄντι ἀποκαλύψαι δι' ὑμᾶς. Αὐτὸς γάρ μοι εἶπε, φησί: Πορεύου, ὅτι εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. Τὴν οἰκονομίαν καλῶς οὕτως εἶπεν: οἰκονομία γὰρ ἦν μεγάλη, τὸ μηδαμόθεν πειθόμενον ἄνωθεν καλέσαι, καὶ εἰπεῖν: Σαῦλε, Σαῦλε, τί με διώκεις; καὶ τὸ πηρῶσαι τῷ φωτὶ ἐκείνῳ τῷ ἀποῤῥήτῳ. Εἴ γε ἠκούσατε, φησὶ, τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ. Ἴσως διά τινων ἐδήλωσεν, ἢ οὐ πρὸ πολλοῦ γεγραφὼς ἦν. Δείκνυσιν ἐνταῦθα, ὅτι τὸ πᾶν τοῦ Θεοῦ ἐστιν, ὅτι οὐδὲν εἰσηνέγκαμεν. Τί γὰρ, εἰπέ μοι; Παῦλος αὐτὸς ὁ μέγας καὶ θαυμαστὸς, ὁ νομομαθὴς, ὁ ὑπὸ τοὺς πόδας Γαμαλιὴλ κατὰ ἀκρίβειαν παιδευθεὶς οὐχὶ χάριτι ἐσώθη; Τοῦτο μυστήριον εἰκότως καλεῖ: μυστήριον γάρ ἐστι τὸ τὰ ἔθνη ἐξαίφνης εἰς μείζονα τῶν Ἰουδαίων εὐγένειαν ἀναγαγεῖν. Καθὼς προέγραψα, φησὶν, ἐν ὀλίγῳ, διὰ βραχέων. Πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι. Βαβαί: ὥστε οὐ τὸ πᾶν ἔγραφεν, οὐδὲ ὅσα γράψαι ἐχρῆν. Ἀλλ' ἐνταῦθα μὲν ἡ φύσις τοῦ πράγματος τοῦτο ἐποίει, ἀλλαχοῦ δὲ ἡ κακία, ὡς παρ' Ἑβραίοις, ὡς παρὰ Κορινθίοις. Πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου, φησὶν, ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ: τουτέστι, πῶς συνῆκα, πῶς ἐνόησα, ἣ τοιαῦτα, ἃ εἶπεν ὁ Θεὸς, ἢ ὅτι κάθηται ἐκ δεξιῶν. Εἶτα καὶ τὸ ἀξίωμα, ὅτι Οὐκ ἐποίησεν οὕτως ὁ Θεὸς παντὶ ἔθνει: καὶ ποῖον ἔθνος τοῦτο, ᾧ ἐποίησεν οὕτως ὁ Θεὸς δηλῶν, ἐπάγει: Ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν τῷ Πνεύματι. Τί οὖν, εἰπέ μοι, οὐκ ᾔδεσαν οἱ προφῆται; Πῶς οὖν φησιν ὁ Χριστὸς, ὅτι Μωϋσῆς καὶ οἱ προφῆται ταῦτα περὶ ἐμοῦ ἔγραψαν; καὶ πάλιν, Εἰ ἐπιστεύσατε Μωϋσῇ, ἐπιστεύσατε ἂν ἐμοί; καὶ πάλιν, Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν, κἀκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ; Τοῦτό φησιν, ἢ ὅτι πᾶσιν ἀνθρώποις οὐκ ἀπεκαλύφθη: προσέθηκε γὰρ, Ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη: ἢ ὅτι οὕτως οὐκ ἐγνωρίσθη διὰ πραγμάτων αὐτῶν καὶ ἔργων, Ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν Πνεύματι. Ἐννόησον γάρ: ὁ Πέτρος, εἰ μὴ παρὰ τοῦ Πνεύματος ἤκουσεν, οὐκ ἂν ἐπορεύθη εἰς τὰ ἔθνη. Ἄκουσον γὰρ τί φησιν: Ἄρα ἔδωκεν ὁ Θεὸς αὐτοῖς τὸ Πνεῦμα τὸ ἅγιον, ὡς καὶ ἡμῖν. Τοῦτό ἐστιν ὅ φησιν, Ἐν Πνεύματι, ὅτι διὰ Πνεύματος ἠξίωσεν ὁ Θεὸς λαβεῖν αὐτοὺς τὴν χάριν. Ἔλεγον μὲν οὖν οἱ προφῆται, οὕτω δὲ ἀκριβῶς οὐκ ᾔδεσαν, ὅπου γε οὐδὲ οἱ ἀπόστολοι μετὰ τὸ ἀκοῦσαι: πολὺ γὰρ ὑπερέβαινεν ἀνθρώπινον λογισμὸν καὶ ἐλπίδα κοινήν. Εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα. Τί ἐστι, Συγκληρονόμα καὶ συμμέτοχα τῆς ἐπαγγελίας, καὶ σύσσωμα; Τοῦτό ἐστι τὸ μέγα, τὸ ἓν σῶμα εἶναι, ἡ ἐγγύτης ἡ πολλή. Ὅτι μὲν γὰρ κληθήσεται, ᾔδεσαν, ὅτι δὲ ἐπὶ τούτοις, οὐκέτι. Τοῦτο τοίνυν καλεῖ μυστήριον τῆς ἐπαγγελίας. Μετεῖχον οἱ Ἰσραηλῖται, συμμετεῖχον δὲ καὶ τὰ ἔθνη τῆς ἐπαγγελίας τοῦ Θεοῦ. Ἐν τῷ Χριστῷ διὰ τοῦ εὐαγγελίου. Τουτέστι, τῷ πεμφθῆναι καὶ πρὸς αὐτοὺς, καὶ τῷ πιστεῦσαι: οὐ γὰρ ἁπλῶς, ἀλλὰ, Διὰ τοῦ εὐαγγελίου. Ἀλλὰ τοῦτο μὲν οὐδὲν μέγα, μικρὸν γὰρ, καὶ ἄλλο μεῖζον ἡμῖν ἀποκαλύπτει, ὅτι οὐ μόνον ἄνθρωποι, ἀλλ' οὐδὲ ἄγγελοι, οὐδὲ ἀρχάγγελοι, οὐδὲ ἄλλη τις κτιστὴ δύναμις ᾔδει τοῦτο: μυστήριον γὰρ ἦν τοῦτο, καὶ οὐκ ἀπεκαλύφθη τινί. Τὴν σύνεσίν μου, φησὶ, νοῆσαι. Τοῦτο αἰνίττεται ἴσως, ὃ ἐν ταῖς Πράξεσιν εἶπεν αὐτοῖς, ὅτι τις ἡ σύνεσις αὐτοῦ, ὅτι καὶ τὰ ἔθνη προσκαλεῖται. Ταύτην ἑαυτοῦ λέγει σύνεσιν τὴν τοῦ μυστηρίου, ὃ εἶπεν, ὅτι ἐν ἑαυτῷ κτίσει εἰς ἕνα καινὸν ἄνθρωπον. Ἀπὸ γὰρ ἀποκαλύψεως ἔμαθεν, ὅτι οὐ δεῖ βδελύττεσθαι τὰ ἔθνη, καὶ οὗτος καὶ Πέτρος: καὶ τοῦτο ἐν τῇ ἀπολογίᾳ αὐτοῦ φησιν. Οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ τὴν δοθεῖσάν μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ. Εἶπεν, ὅτι Δέσμιός εἰμι, ἀλλὰ πάλιν τὸ ὅλον αὐτοῦ εἶναί φησι, Κατὰ τὴν δωρεὰν τῆς χάριτος αὐτοῦ, λέγων: κατὰ δύναμιν γὰρ δωρεᾶς γέγονε τὸ ἀξίωμα τῆς τιμῆς ταύτης. Ἀλλ' οὐκ ἤρκει ἡ δωρεὰ, εἰ μὴ καὶ δύναμιν ἐνέθηκεν. Ὄντως γὰρ δυνάμεως μεγάλης, καὶ οὐκ ἤρκει ἀνθρωπίνη σπουδή. Τρία γὰρ εἰσήνεγκεν εἰς τὸ κήρυγμα, προθυμίαν ζέουσαν καὶ παράβολον, ψυχὴν πᾶν ὁτιοῦν ὑπομεῖναι ἕτοιμον, καὶ σύνεσιν καὶ σοφίαν: οὐ γὰρ ἤρκει τὸ φιλοκίνδυνον, ὁ βίος ἄληπτος, εἰ μὴ καὶ δύναμιν Πνεύματος ἔλαβε. Καὶ θέα ἀπ' αὐτοῦ πρώτου, μᾶλλον δὲ ἄκουε αὐτοῦ γράφοντος: Ἵνα μὴ μωμηθῇ ἡ διακονία ἡμῶν: καὶ πάλιν, Ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης, οὐδὲ ἐξ ἀκαθαρσίας, οὔτε ἐν λόγῳ κολακείας, οὔτε ἐν προφάσει πλεονεξίας. Εἶδες τὸ ἄμωμον; Καὶ πάλιν, Προνοούμενοι καλὰ, οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων. Εἶτα μετὰ ταῦτα, Καθ' ἑκάστην ἡμέραν ἀποθνήσκω, νὴ τὴν ἡμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ: καὶ πάλιν, Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις, ἢ στενοχωρία, ἢ διωγμός; καὶ πάλιν, Ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς: Εἶτα ἡ οἰκονομία αὐτοῦ: Γέγονα τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, τοῖς ἀνόμοις ὡς ἄνομος, τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον: καὶ ξυρᾶται, καὶ μυρία ποιεῖ. Τὸ δὲ πάντων κεφάλαιον, ἐν δυνάμει Πνεύματος ἁγίου. Οὐ γὰρ τολμήσω λαλῆσαί τι, φησὶν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ: καὶ πάλιν, Τί γάρ ἐστιν, ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς Ἐκκλησίας; καὶ πάλιν, Οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι. Τούτων γὰρ ἄνευ οὐ δυνατόν. Οὐ διὰ τὰ σημεῖα οὖν αὐτοῦ ἐγένοντο πιστοί: οὐ γὰρ τὰ σημεῖα τοῦτο ἐποίει: οὐδὲ ἀπὸ τούτων ἠξίου μέγα φρονεῖν, ἀλλ' ἀπὸ τῶν ἄλλων. Δεῖ γὰρ καὶ ἄληπτον εἶναι καὶ οἰκονομικὸν καὶ ῥιψοκίνδυνον καὶ διδακτικόν. Τούτοις τὸ πλέον κατώρθου: εἰ ταῦτα ἦν, οὐδὲν ἔδει σημείων. Ὁρῶμεν γοῦν αὐτὸν καὶ πρὸ τῶν σημείων μυρία τοιαῦτα κατωρθωκότα. Νῦν δὲ οὐδὲν τούτων ἔχοντες ἡμεῖς, βουλόμεθα πάντων κρατεῖν. Θάτερον γὰρ ἂν διασπασθῇ θατέρου, τὸ λοιπὸν ἄχρηστον γίνεται. Τί γὰρ ὄφελος ῥιψοκίνδυνον εἶναι, βίου ὄντα ἐπιληψίμου; Εἰ γὰρ τὸ φῶς τὸ ἐν σοὶ σκότος, φησὶ, τὸ σκότος πόσον; Τί τὸ ὄφελος βίου εἶναι ἀλήπτου, νωθρὸν ὄντα καὶ ὑπνηλόν; Ἐὰν γὰρ μή τις ἄρῃ τὸν σταυρὸν αὐτοῦ, φησὶ, καὶ ἀκολουθήσῃ ὀπίσω μου, οὐκ ἔστι μου ἄξιος: καὶ, Ἐὰν μή τις θῇ τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων. Τί δὲ ὄφελος εἶναι ταῦτα ἀμφότερα, καὶ μὴ εἶναι οἰκονομικὸν, τῷ εἰδέναι πῶς δεῖ ἑνὶ ἑκάστῳ ἀποκρίνασθαι; Εἰ καὶ τὰ σημεῖα οὐκ ἐν ἡμῖν, ταῦτα ἀμφότερα ἐν ἡμῖν. Ἀλλ' ὅμως τοσαῦτα εἰσφέρων περὶ ἑαυτοῦ, τὸ πᾶν ἐλογίζετο τῇ χάριτι. Τοῦτο εὐγνώμονος οἰκέτου. Καὶ οὐδ' ἂν ἐμάθομεν αὐτοῦ ποτε τὰ κατορθώματα, εἰ μὴ εἰς ἀνάγκην κατέστη τοῦ πράγματος. Ἆρα ἄξιοί ἐσμεν κἂν μεμνῆσθαι Παύλου; Ἐκεῖνος καὶ τὴν χάριν ἔχων βοηθοῦσαν, οὐκ ἠρκεῖτο, ἀλλὰ μυρίους εἰσέφερε κινδύνους: ἡμεῖς δὲ ἀπεστερημένοι τῆς παῤῥησίας ἐκείνης, πόθεν, εἰπέ μοι, προσδοκῶμεν ἢ τοὺς ἐγχειρισθέντας φυλάξαι, ἢ τοὺς οὐδέπω προσελθόντας προσλαβεῖν, ἄνθρωποι τρυφᾷν μεμελετηκότες καὶ ἀνάπαυσιν πανταχοῦ ζητοῦντες, καὶ κινδύνους οὐδὲ ὄναρ ἐνεγκεῖν δυνάμενοι, μᾶλλον δὲ οὐ θέλοντες, τῆς δὲ σοφίας ἐκείνου τοσοῦτον ἀπέχοντες, ὅσον ὁ οὐρανὸς τῆς γῆς; Διὰ τοῦτο καὶ οἱ ὑφ' ἡμῖν πολὺ τῶν τότε ἀφεστήκασιν, ἐπειδὴ οἱ τότε μαθηταὶ τῶν νῦν διδασκάλων κρείττους ἦσαν, ἐν μέσοις δήμοις καὶ τυράννοις ἀπειλημμένοι, καὶ πάντας πάντοθεν ἔχοντες πολεμίους, καὶ οὐδὲ πρὸς βραχὺ καθελκόμενοι καὶ ἐπικαμπτόμενοι. Ἄκουε γοῦν τί φησι Φιλιππησίοις: Ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. Θεσσαλονικεῦσι δὲ πάλιν, ὅτι Μιμηταὶ ἐγένεσθε τῶν Ἐκκλησιῶν τοῦ Θεοῦ τῶν ἐν τῇ Ἰουδαίᾳ. Καὶ Ἑβραίοις δὲ γράφων ἔλεγε: Καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε. Καὶ Κολοσσαεῦσι δὲ μαρτυρεῖ λέγων: Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν Χριστῷ ἐν τῷ Θεῷ: καὶ αὐτοῖς δὲ τούτοις πολλοὺς κινδύνους μαρτυρεῖ. Καὶ Γαλάταις δὲ γράφων λέγει: Τοσαῦτα ἐπάθετε εἰκῆ, εἴ γε καὶ εἰκῆ. Καὶ ὁρᾷς αὐτοὺς περὶ εὐποιίας πάντας ἐσχολακότας. Διὰ τοῦτο καὶ ἡ χάρις ἐνήργει τότε, διὰ τοῦτο καὶ ἐν κατορθώμασιν ἔζων, Ἄκουε δὲ καὶ Κορινθίοις τί γράφει, οἷς μυρία ἐγκαλεῖ: οὐχὶ καὶ αὐτοῖς μαρτυρεῖ, λέγων, Ἀλλὰ τὸν ζῆλον ὑμῶν, ἀλλὰ τὴν ἐπιπόθησιν; Καὶ πάλιν περὶ τούτου ὅσα αὐτοῖς μαρτυρεῖ, ταῦτα οὐδὲ ἐν διδασκάλοις ἴδοι τις ἂν γινόμενα νῦν: ὥστε πάντα οἴχεται καὶ ἀπόλωλε. Τὸ δὲ αἴτιον, τὸ τὴν ἀγάπην ἐψύχθαι, τὸ τοὺς ἁμαρτάνοντας μὴ κολάζεσθαι (ἄκουε γὰρ αὐτοῦ γράφοντος τῷ Τιμοθέῳ, καὶ λέγοντος: Τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε): τὸ τοὺς ἄρχοντας νοσεῖν: τῆς γὰρ κεφαλῆς οὐχ ὑγιαινούσης, πῶς ἂν τὸ λοιπὸν σῶμα εὔρωστον μένοι; Ὅρα γοῦν ἀνωμαλία νῦν ὅση. Οἱ μὲν γὰρ ὀρθῶς βιοῦντες, καὶ ὁπωσδήποτε παῤῥησίαν ἔχοντες, τὰς κορυφὰς τῶν ὀρέων κατειλήφασι, καὶ ἐκ μέσου γεγόνασιν, ὥσπερ πολεμίου καὶ ἀλλοτρίου, ἀλλ' οὐχὶ οἰκείου σώματος ἀποσπώμενοι: φθόροι δὲ καὶ μυρίων γέμοντες κακῶν εἰσεπήδησαν εἰς τὰς Ἐκκλησίας: ὠνηταὶ γεγόνασιν αἱ ἀρχαί. Μυρία ἐντεῦθεν τίκτεται κακὰ, καὶ οὐδεὶς ὁ διορθούμενος, οὐδεὶς ὁ ἐπιτιμῶν: ἀλλ' ὁδόν τινα καὶ ἀκολουθίαν ἔλαβεν ἡ ἀταξία. Ἥμαρτέ τις, καὶ ἐνεκλήθη; Οὐ πρὸς τὸ δεῖξαι ἑαυτὸν ἀθῷον σπεύδει, ἀλλὰ πρὸς τὸ δυνηθῆναι κοινωνοὺς τῶν ἐγκλημάτων εὑρεῖν. Τί πάθω, ὅτι γέεννα ἠπείληται; Πιστεύσατέ μοι, ὡς εἰ μὴ ἐκεῖ τεταμίευτο τὴν κόλασιν ἡμῖν ὁ Θεὸς, τῶν Ἰουδαϊκῶν συμφορῶν μείζους ἂν εἴδετε καθ' ἑκάστην ἡμέραν τραγῳδίας. Τί γάρ; ἀλλὰ μὴ ὀργισθήτω μηδείς: οὐ γὰρ ὀνομαστὶ ἐρῶ: εἴ τις παραγενόμενος εἰς τὴν ἐκκλησίαν, ὑμᾶς τοὺς νῦν ὄντας ἐνθάδε παραστήσας, τοὺς μεθ' ἡμῶν ὄντας, ἐξέτασιν ἐποιεῖτο: μᾶλλον δὲ οὐ νῦν, ἀλλ' εἴ τις κατὰ τὴν ἡμέραν τοῦ πάσχα πάντας τοὺς προσιόντας καὶ λουομένους, μετὰ τὸ προσελθεῖν τοῖς μυστηρίοις ἐξήτασε σὺν ἀκριβείᾳ, πνεῦμα τοιοῦτον λαβὼν, ὥστε εἰδέναι τὰ πεπραγμένα αὐτοῖς μετὰ ἀκριβείας, πολλὰ ἂν εὑρέθη βαρύτερα τῶν Ἰουδαϊκῶν κακῶν. Καὶ γὰρ οἰωνιζομένους, καὶ φαρμακείαις καὶ κλῃδονισμοῖς καὶ ἐπῳδαῖς κεχρημένους, καὶ πεπορνευκότας, καὶ μοιχεύσαντας, καὶ μεθύσους, καὶ λοιδόρους εὗρεν ἄν. Πλεονέκτας δὲ οὐ βούλομαι λέγειν, μὴ καί τινων ἅψωμαι τῶν ἐνθάδε ἑστώτων. Τί δὲ, εἴ τις τοὺς ἐν τῇ οἰκουμένῃ προσιόντας ἅπαντας ἠρεύνησε, ποῖον οὐκ ἂν εὗρε πλημμέλημα; τί δὲ τοὺς ἄρχοντας; οὐχὶ χρημάτων ἐφιεμένους, οὐχὶ ἀρχὰς ὠνουμένους, οὐχὶ φθονεροὺς, οὐχὶ βασκάνους, οὐχὶ κενοδόξους, οὐχὶ λαιμάργους, καὶ χρημάτων δούλους; Τοσαύτης οὖν ἀσεβείας γινομένης, τί οὐχὶ προσδοκῆσαι χρὴ δεινόν; Καὶ ἵνα μάθητε ὅσῃ τιμωρίᾳ ὑπεύθυνοί εἰσιν οἱ τούτοις ἁλισκόμενοι τοῖς ἁμαρτήμασιν, ἐννοεῖτε τὰ παλαιά: εἷς ἔκλεψεν ἱερὰ χρήματα στρατιώτης ἄνθρωπος, καὶ πάντες ἀπώλοντο. Ἆρα ἴστε τὴν ἱστορίαν; Περὶ τοῦ Χαρμὶ λέγω τοῦ τὸ ἀνάθημα κλέψαντος. Καὶ τότε μὲν ὁ προφήτης ἔλεγεν, ὅτι Ἐνεπλήσθη ἡ χώρα αὐτῶν κλῃδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων. Νῦν δὲ μυρία γέμει πανταχοῦ κακὰ, καὶ οὐδεὶς δέδοικε. Φοβηθῶμεν λοιπόν: οἶδεν ὁ Θεὸς καὶ δικαίους μετὰ ἀσεβῶν τιμωρεῖσθαι, οἷον γέγονεν ἐπὶ τοῦ Δανιὴλ, ἐπὶ τῶν τριῶν παίδων, οἷον ἐπὶ μυρίων ἑτέρων, οἷον ἐπὶ τῶν πολέμων τῶν ἔτι καὶ νῦν συμβαινόντων. Οὗτοι μὲν γὰρ καὶ αὐτὸ ὅσον ἔχουσιν ἁμαρτημάτων βάρος, διὰ τούτου ἀποτίθενται, ἐκεῖνοι δὲ οὔ. Διὰ ταῦτα πάντα προσέχωμεν ἑαυτοῖς. Οὐχ ὁρᾶτε τοὺς πολέμους; οὐκ ἀκούετε τὰς συμφοράς; οὐ παιδεύεσθε τούτοις; Ἔθνη καὶ πόλεις ὁλόκληροι κατεποντίσθησαν καὶ ἀπώλοντο, μυριάδες τοσαῦται παρὰ τοῖς βαρβάροις δουλεύουσιν: ἂν μὴ τῇ γεέννῃ σωφρονιζώμεθα, κἂν τούτοις. Μὴ καὶ ταῦτα ἀπειλαί εἰσι, καὶ οὐχὶ πράγματα ἐκβεβηκότα; Μεγάλην ἐκεῖνοι τὴν δίκην ἔδωκαν, ἀλλὰ μείζονα δώσομεν ἡμεῖς, οἱ μηδὲ ταῖς ἐκείνων σωφρονιζόμενοι συμφοραῖς. Φορτικὸς ὁ λόγος, οἶδα κἀγὼ, ἀλλ' ἐὰν αὐτῷ προσέχωμεν, κέρδος ἔχων. Οὐ γὰρ ἔχει πρὸς χάριν ὁμιλεῖν, μᾶλλον δὲ οὐδέποτε, ἀλλ' ἀεὶ τὰ δυνάμενα συστεῖλαι καὶ σωφρονίσαι τὴν ψυχήν. Ταῦτα γὰρ αἴτια γίνεται τῶν μελλόντων ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ.