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he says, we hear, each in our own dialect in which we were born, Parthians, and Medes, and Elamites, and those dwelling in Mesopotamia, both Judea and Cappadocia, Pontus and Asia, both Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs, we hear them speaking in our own tongues the mighty works of God? And they were all amazed, and were perplexed, saying to one another, What does this mean? Do you see them running from east to west? But others, he says, mocking said, They are full of new wine. 2. O the folly! O the great wickedness! And yet this was not even the season for new wine; for it was Pentecost. And what is more terrible, that when all were confessing—being Romans, being proselytes, perhaps the very ones who crucified Him—those men after so much say, They are full of new wine. But let us look at what has been said from the beginning. It filled, he says, the house. The breath has become like a pool of water. The fire is proof of this abundance and intensity. Nowhere did such a thing happen in the time of the prophets; but then it was thus for them, but differently for the prophets. For a scroll of a book is given to Ezekiel, and he eats what he was about to say; for it became, he says, in his mouth as sweet honey. And again the hand of God touches the tongue of another prophet. But here it is the Holy Spirit itself; thus it is of equal honor with the Father and the Son. And again elsewhere differently: A lamentation, and a song, and a woe. For them, then, it was fittingly in a book; for they still needed examples; they had to do with only one nation, and their own people; but these with the whole world, and with those who had never been known. Elisha receives the grace through a mantle, another through oil, like David, but Moses is called through the fire of the bush. But here it was not so, but the fire itself sat upon them. And why did fire not appear filling the house? Because they would have been astonished. But it shows that this is that. For do not pay attention to the saying, that there appeared to them divided tongues, but that they were of fire. So great a fire can kindle a countless amount of fuel. And well did it say, Divided. For it was from one root; that you might learn that it is an energy sent from the Paraclete. See also that they were first shown to be worthy, and then were deemed worthy of the Spirit; just as David; for what he did among the flocks, these things he did also after the victory and the trophy, that his faith might be shown bare. See again Moses himself despising royal palaces, and after forty years taking up the leadership of the people; Samuel being brought up in the temple; Elisha leaving all things; Ezekiel again. That it happened thus, is also clear from what followed; for these too left all their own things. For this reason they receive the Spirit then, when they had shown their own virtue. They learned also human weakness, through what they suffered; they learned that they had not accomplished these things in vain. So also Saul, having been first testified to be good, then received the Spirit. But no one thus, not even the 60.45 greater than the prophets, Moses. For when it was necessary for others to become spiritual, he himself was diminished. But here it was not so; but just as with fire, as many lamps as one wishes to light, diminishing the fire in no way; so also it happened then with the apostles. For through the fire not only was the abundance of the grace shown, but also each one received a fountain of the Spirit; just as He Himself said that those who believe in Him would have a fountain of water springing up into eternal life; and very fittingly. For they did not go to dispute with Pharaoh, but to wrestle with the devil. And what is more wonderful, that being sent they did not object, nor did they say they were of a weak voice, and slow of tongue; for Moses had instructed them in this. They did not say they were younger; for Jeremiah had taught them wisdom. And yet they heard many fearful things, and much greater than those; but nevertheless they were afraid

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φησὶν, ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν, ἐν ᾗ ἐγεννήθημεν, Πάρθοι, καὶ Μῆδοι, καὶ Ἐλαμῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, Ἰουδαῖοίτε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ Θεοῦ; Ἐξίσταντο δὲ πάντες, καὶ διηπόρουν πρὸς ἀλλήλους, λέγοντες· Τί θέλει τοῦτο εἶναι; Ὁρᾷς ἐξ ἀνατολῶν εἰς δυσμὰς αὐτοὺς τρέχοντας; Ἕτεροι δὲ, φησὶ, διαχλευάζοντες ἔλεγον· Γλεύκους μεμεστωμένοι εἰσίν. βʹ. Ὢ τῆς ἀνοίας! ὢ τῆς κακίας τῆς πολλῆς! Καίτοι οὐδὲ καιρὸς ἦν οὗτος τοῦ γλεύκους· Πεντηκοστὴ γὰρ ἦν. Καὶ τὸ δεινότερον, ὅτι πάντων ὁμολογούντων, Ῥωμαίων ὄντων, προσηλύτων ὄντων, τῶν σταυρωσάντων ἴσως, ἐκεῖνοι μετὰ τοσαῦτα λέγουσιν, ὅτι Γλεύκους μεμεστωμένοι εἰσίν. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Ἐπλήρωσε, φησὶ, τὸν οἶκον. Ἡ πνοὴ καθάπερ κολυμβήθρα γέγονεν ὕδατος. Τῆς δαψιλείας δὲ τοῦτο τεκμήριον καὶ τῆς σφοδρότητος τὸ πῦρ. Οὐδαμοῦ τοιοῦτο γέγονεν ἐπὶ τῶν προφητῶν· ἀλλὰ τότε μὲν οὕτως ἐκείνοις, τοῖς προφήταις δὲ ἑτέρως. Κεφαλὶς γὰρ βιβλίου δίδοται τῷ Ἰεζεκιὴλ, καὶ ἐσθίει ἃ ἔμελλε λέγειν· Ἐγένετο γὰρ, φησὶν, ἐν τῷ στόματι αὐτοῦ ὡς μέλι γλυκάζον. Καὶ πάλιν ἡ χεὶρ ἅπτεται τοῦ Θεοῦ τῆς γλώσσης ἑτέρου προφήτου. Ἐνταῦθα δὲ αὐτὸ τὸ Πνεῦμα τὸ ἅγιον· οὕτως ὁμότιμον τυγχάνει Πατρὶ καὶ Υἱῷ. Καὶ πάλιν ἑτέρωθι ἄλλως· Κατάλεγμα, καὶ μέλος, καὶ οὐαί. Ἐκείνοις μὲν οὖν εἰκότως ἐν βιβλίῳ· ἔτι γὰρ αὐτοῖς παραδειγμάτων ἔδει· πρὸς ἓν ἔθνος εἶχον ἐκεῖνοι μόνον, καὶ τοὺς οἰκείους· οὗτοι δὲ καὶ πρὸς τὴν οἰκουμένην ἅπασαν, καὶ τοὺς οὐδέποτε γνωρισθέντας. Ἑλισσαῖος δὲ διὰ μηλωτῆς λαμβάνει τὴν χάριν, ἄλλος δι' ἐλαίου, ὡς ὁ ∆αυῒδ, Μωϋσῆς δὲ, διὰ πυρὸς τῆς βάτου καλεῖται. Ἀλλ' ἐνταῦθα οὐχ οὕτως, ἀλλ' αὐτὸ τὸ πῦρ ἐνεκάθισε. ∆ιατί δὲ μὴ ἐφάνη πῦρ τὸν οἶκον πληροῦν; Ὅτι ἐξέστησαν ἄν. Ἀλλὰ δείκνυσιν ὅτι τοῦτο ἐκεῖνό ἐστι. Μὴ γὰρ τῷ λέγειν, ὅτι Ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι, πρόσχῃς· ἀλλ' ὅτι πυρός. Τοσοῦτον πῦρ μυρίαν ὕλην ἀνάψαι δύναται. Καὶ καλῶς εἶπε, ∆ιαμεριζόμεναι. Ἐκ μιᾶς γὰρ ἦν ῥίζης· ἵνα μάθῃς; ὅτι ἐνέργειά ἐστιν ἀπὸ τοῦ Παρακλήτου πεμφθεῖσα. Ὅρα δὲ καὶ ἐκείνους πρῶτον δειχθέντας ἀξίους, καὶ τότε Πνεύματος καταξιωθέντας· οἷον ὥσπερ ὁ ∆αυΐδ· ἅπερ γὰρ ἐν ταῖς ποίμναις εἰργάζετο, ταῦτα καὶ μετὰ τὴν νίκην καὶ τὸ τρόπαιον, ἵνα δειχθῇ αὐτοῦ γυμνὴ ἡ πίστις. Ὅρα πάλιν τὸν Μωϋσέα καὶ αὐτὸν καταφρονοῦντα βασιλείων, καὶ μετὰ τεσσαράκοντα ἔτη τῆς δημαγωγίας ἁπτόμενον· τὸν Σαμουὴλ ἀνατρεφόμενον ἐν τῷ ναῷ· τὸν Ἐλισσαῖον πάντα ἀφιέντα· τὸν Ἰεζεκιὴλ πάλιν. Ὅτι δὲ οὕτω συνέβαινε, καὶ ἐκ τῶν μετὰ ταῦτα δῆλον· καὶ γὰρ καὶ οὗτοι πάντα εἴασαν τὰ αὐτῶν. ∆ιὰ τοῦτο τότε τὸ Πνεῦμα λαμβάνουσιν, ὅτε τὴν οἰκείαν ἀρετὴν ἐπεδείξαντο. Ἔμαθον καὶ τὴν ἀνθρωπίνην ἀσθένειαν, δι' ὧν ἔπαθον· ἔμαθον, ὅτι οὐκ εἰκῆ ταῦτα κατώρθωσαν. Οὕτω καὶ Σαοὺλ πρότερον μαρτυρηθεὶς ἀγαθὸς εἶναι, τότε τὸ Πνεῦμα ἔλαβεν. Ἀλλ' οὕτως οὐδεὶς, οὐδὲ ὁ 60.45 μείζων τῶν προφητῶν Μωϋσῆς. Ἐκεῖνος γὰρ ὅτε ἔδει ἑτέρους γενέσθαι πνευματικοὺς, ἠλαττοῦτο αὐτός. Ἀλλ' ἐνταῦθα οὐχ οὕτως· ἀλλ' ὥσπερ ἐπὶ τοῦ πυρὸς, ὅσους ἄν τις θέλοι λύχνους ἀνάπτει, τὸ πῦρ οὐδὲν ἐλαττῶν· οὕτω καὶ ἐπὶ τῶν ἀποστόλων συνέβαινε τότε. Καὶ γὰρ διὰ τοῦ πυρὸς οὐ μόνον τὸ δαψιλὲς τῆς χάριτος ἐδείκνυτο, ἀλλὰ καὶ πηγὴν ἕκαστος ἐλάμβανε Πνεύματος· ὥσπερ οὖν καὶ αὐτὸς πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον ἔφησεν ἕξειν τοὺς πιστεύοντας ἐπ' αὐτόν· καὶ μάλα εἰκότως. Οὐ γὰρ τῷ Φαραὼ διαλεξόμενοι ἀπῄεσαν, ἀλλὰ τῷ διαβόλῳ παλαίσοντες. Καὶ τὸ δὴ θαυμαστότερον, ὅτι πεμπόμενοι οὐδὲν ἀντεῖπον, οὐδὲ εἶπον ἰσχνόφωνοι εἶναι, καὶ βραδύγλωσσοι· Μωϋσῆς γὰρ αὐτοὺς εἰς τοῦτο ἐπαίδευσεν. Οὐκ εἶπον εἶναι νεώτεροι· Ἱερεμίας γὰρ αὐτοὺς ἐσωφρόνισε. Καίτοι πολλὰ ἤκουσαν φοβερὰ, καὶ πολλῷ μείζονα ἐκείνων· ἀλλ' ὅμως ἐφοβοῦντο