John Chrysostom, Homilies on the Acts of the Apostles

“And as they were going out (text rec. ‘from the syn. of the Jews,’) they besought (the Gentiles) that these words might be spoken unto them on the following sabbath.”

Do you mark Paul’s wisdom? He not only gained admiration at the time, but put into them a longing desire for a second hearing, while in what he said he dropped some seeds (εἰπών τινα σπέρματα) as it were, and forbore to solve (the questions raised), or to follow out the subject to its conclusion, his plan being to interest them and engage their good-will to himself,678 mss. and Edd. ἀπάρτισαι καὶ οἰκειῶσαι ἑαυτῷ. The Catena has preserved the true reading ἀναρτῆσαι. in the sense, to make them hang upon (him for further communications).—Below, τῷ πάντα ἀθρόον εἰς τὰς ἐκείνων ῥ& 178·ψαι ψυχάς, the ἐκείνων distinguishes the first hearers from the people generally: if he had spoken all at once to those, the consequence would have been χαυνοτέρους ἐργάσασθαι, not that “nearly the whole city” should assemble on the following sabbath. and not make (people) listless and indifferent by casting all at once into the minds of those (who first heard him). He told them the fact, that “through this Man is remission of sins announced unto you,” but the how, he did not declare. “And when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas”—after this point he puts Paul first679 Edd. from E .F. αὐτὸς ἑαυτοῦ instead of τοῦ Παυλοῦ. We have restored the comments to their proper clauses in the Scripture text.—“who, speaking unto them, persuaded them to continue in the grace of God.” (v. 43.) Do you observe the eagerness, how great it is? They “followed” them, it says. Why did they not baptize them immediately? It was not the proper time: there was need to persuade them in order to their steadfast abiding therein. “And the next sabbath day came almost the whole city together to hear the word of God.” (v. 44.) “But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, contradicting and blaspheming.” (v. 45.) See malice wounded in wounding others: this made the Apostles more conspicuous—the contradiction which those offered. In the first instance then they of their own accord besought them to speak (and now they opposed them): “contradicting,” it says, “and blaspheming.” O recklessness! “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” (v. 46.) Do you mark how by their contentious behavior they the more extended the preaching, and (how the Apostles here) gave themselves the more to the Gentiles, having (by this very thing) pleaded their justification, and made themselves clear of all blame with their own people (at Jerusalem)? (c) See680 The order of the exposition in the mss. and Edd. marked by the letters a, b, etc. is much confused, but not irremediably. The matter falls into suitable connection, when the parts are taken in the order c, a, d, b. how by their “envy” they bring about great things, other (than they looked for): they brought it about that the Apostles spake out boldly, and came to the Gentiles! For this is why he says, “And speaking out boldly, Paul and Barnabas said.” They were to go out to the Gentiles: but observe the boldness coming with measure:681 ἀλλ᾽ ὅρα τὴν παρρησίαν μετὰ μέτρου γινομένην. Α. μετὰ τὸ μέτρου. Mod. text μέτρῳ. If this be not corrupt, it may be explained by the clause at the end of c, πολλῆς ἐπιεικείας ἡ παρρ. γέμουσα, but then the connection with the following εἰ γὰρ Πέτρος κ. τ. λ. is obscure. Perhaps from A. we may restore μετὰ το Πέτρου: “the boldness coming to them after the affair of Peter.” for if Peter pleaded in his justification, much more these needed a plea, none having called them there. (ch. xi. 4.) But by saying “To you first,” he showed that to those also it was their duty (to preach), and in saying “Necessary,” he showed that it was necessary to be preached to them also. “But since ye turn away from it”—he does not say, “Woe unto you,” and “Ye are punished,” but “We turn unto the Gentiles.” With great gentleness is the boldness fraught! (a) Also he does not say, “Ye are unworthy,” but “Have judged yourselves unworthy. Lo, we turn unto the Gentiles. For so hath the Lord commanded us, saying, I have sent thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.” (v. 47.) For that the Gentiles might not be hurt at hearing this, as682 ὡς ἐκ τῆς ἐκείνων σπουδῆς μὴ (om. A. B. ) τυγχάνοντα τῶν ἀγαθῶν. if the case were so that, had the Jews been in earnest, they themselves would not have obtained the blessings, therefore he brings in the prophecy, saying, “A light of the Gentiles,” and, “for salvation unto the ends of the earth. And hearing” (this) “the Gentiles” (v. 48)—this, while it was more cheering to them, seeing the case was this, that whereas those were of right to hear first, they themselves enjoy the blessing, was at the same time more stinging to those—“and the Gentiles,” it says, “hearing” (this) “were glad, and glorified the word of the Lord: and believed, as many as were ordained unto eternal life”: i.e., set apart for God.683 The expression: “As many as were ordained to eternal life believed,” has been both minimized and exaggerated. Chrys. points the way to its correct interpretation in saying: “set apart for God” and adding later: “not in regard of necessity.” The writer is by no means seeking to define a doctrine of the divine plan in its bearing upon human self-determination, but pointing out a historical sequence. Those who became believers were as truly so in God’s plan as they are so in fact. The passage says nothing of the relation of God’s ordainment to the believer’s choice. It is an example of the Pauline type of thought which grounds salvation upon the eternal purpose of God. Whoever are saved in fact, were saved in God’s purpose. If as matter of fact they are saved on condition of faith and not through the enforcement of a decretum absolutum, then it is certain that their salvation as foreseen in God’s purpose does not exclude their self-determination and personal acceptance.—G.B.S. Observe how he shows the speediness of the benefit: “And the word of the Lord was borne through all the region,” (v. 49) διεφέρετο,684 διεφέρετο, was published, E.V. διαφέρειν ἀγγελίας, “to bear tidings,” and διαφέρεται ὁ λόγος, “the saying is bruited,” are classical, but perhaps the expression was not familiar to Chrysostom’s hearers. instead of διεκομίζετο, “was carried or conveyed through (it).” (d) “But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.” (v. 50.) “The devout women,” (b)685 ᾽Αντὶ τοῦ, οὐκ ἔστησαν μεχρὶ τοῦ ζῆλου. As in the mss. this clause follows that at the end of a, ἀντὶ τοῦ, διεκομίζετο, the ἀντὶ τοῦ may be only an accidental repetition. At the end of this clause, the mss. have ὅρα πάλιν πῶς (om. A. C. Cat.) διωκόμενοι, and then, πῶς (C. Cat.) ἕτερα κατασκ. (beginning of c.) The former clause, as the conclusion of b, may be completed with “they extend the preaching,” or the like. But probably διωκόμενοι is due to the scribes, who seem to have understood by ζήλου here the zeal of the Apostles, not the envy of the Jews, v. 45. instead of the proselyte-women. They did not stop at “envy,” but added deeds also. (e) Do you see what they effected by their opposing the preaching? to what dishonor they brought these (“honorable women”)? “But they shook off the dust of their feet against them, and came unto Iconium.” (v. 51.) Here now they used that terrible sign which Christ enjoined, “If any receive you not, shake off the dust from your feet” (Matt. x. 14; Mark vi. 11); but these did it upon no light ground, but because they were driven away by them. This was no hurt to the disciples; on the contrary, they the more continued in the word: “And the disciples were filled with joy, and with the Holy Ghost” (v. 52) for the suffering of the teacher does not check his boldness, but makes the disciple more courageous.

“And it came to pass in Iconium, that they went both together into the synagogue of the Jews.” (ch. xiv. 1.) Again they entered into the synagogues. See how far they were from becoming more timid! Having said, “We turn unto the Gentiles,” nevertheless686 ἐκ πολλῆς περιουσίας ὅμως ἀναιροῦσιν αὐτῶν τὴν ἀπολογίαν. The sense is evidently as above, but ἀναιρ. will hardly bear this meaning, and perhaps was substituted for some other word by the copyist, who took it to mean, “They leave the Jews no excuse.”—The connection is, It was not because they were less bold than when they said, “We turn unto the Gentiles,” that they still went to the Jews first: but ex abundanti they enabled themselves to say to their brethren at Jerusalem, We did not seek the Gentiles, until repulsed by the Jews. (by going into the synagogues) they superabundantly fortify their own justification (with their Jewish brethren). “So that,” it says, “a great multitude both of Jews and Greeks believed.” For it is likely they discoursed as to Greeks also. “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” (v. 2.) Together (with themselves) now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.” (v. 3.) This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause—therefore it is that for a long while they work no signs—while the conversion of the hearers was (the effect) of the signs,687 τῶν σημείων ἦν. A. has σημεῖον ἦν. In the preceding clause, C. μεχρὶ πολλοῦ σημεῖα ποιοῦσι, the rest οὐ ποιοῦσι. The antithesis τὴν μὲν (om. A.) παρρησίαν…τὸ δὲ πιστεῦσαι must be rendered as above: not as Ben. immo fiduciam addebat ipsorum alacritas.…Quod autem auditores crederent inter signa reputandum. though their boldness also contributed somewhat. “But the multitude of the city was divided: and part held with the Jews, and part with the Apostles.” (v. 4.) No small matter this dividing. And this was what the Lord said, “I am not come to bring peace, but a sword.” (Matt. x. 34.) “And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel.” (v. 5–7.) Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man.688 Here all the mss. have καὶ μεγάλῃ τῇ φωνῇ (to which mod. text adds καὶ πῶς, ἄκουε.) then the text 8, 9, 10, followed by Διὰ τί, μεγ. τῇ φ. and so all the Edd. But in fact that clause is only the reporter’s abbreviation of the Scripture text, καὶ [ἐν Λύστροις.…to] μεγάλῃ τῇ φωνῇ, followed by its comment. “And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice”—why with a loud voice? that the multitude should believe—“Stand upright on thy feet.” (v. 8, 9.) But observe, he gave heed, it says, to the things spoken by Paul.689 Mod. text adds, τοῦτο γάρ ἐστι τὸ ἤκουσεν.—Below παρεβλάβη is an expression taken from the foot-race: this was a race in which his lameness was no hindrance. Do you mark the elevation of the man’s mind (φιλοσοφίαν)? He was nothing defeated (παρεβλάβη) by his lameness for earnestness of hearing. “Who fixing his eyes upon him, and perceiving,” it says, “that he had faith to be made whole.” He was already predisposed in purpose of mind.690 ῎Ηδη ᾠκείωτο τὴν προαίρεσιν. Strangely rendered by Erasmus, Jam præelectione assumptus familiariter erat, and Ben. Jam præelectionem in familiaritatem assumserat. And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. “And he leaped,” it says, “and walked.” (v. 10.) It was a proof of his perfect cure, the leaping. “And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.” (v. 11–13.) But this purpose was not yet manifest, for they spake in their own tongue, saying, “The gods in the likeness of men are come down to us:” therefore the Apostle said nothing to them as yet. But when they saw the garlands, then they went out, and rent their garments, “Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you.” (v. 14, 15.) See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, “Why gaze ye on us, as though by our own power or holiness we had made him to walk” (ch. iii. 12)? so these also say the same. And Joseph also said of the dreams, “Is not their interpretation of God?” (Gen. lx. 8.) And Daniel in like manner, “And to me also, not through the wisdom that is in me was it revealed.” (Dan. ii. 30.) And Paul everywhere says this, as when he says, “And for these things who is sufficient? Not that we are sufficient of ourselves to think (aught) as of ourselves, but our sufficiency is of God.” (2 Cor. ii. 16; iii. 5.) But let us look over again what has been said.

(Recapitulation.) “And when they were gone out,” etc. (v. 42). Not merely were the multitudes drawn to them, but how? they besought to have the same words spoken to them again, and by their actions they showed their earnestness. “Now when the congregation,” etc. (v. 43.) See the Apostles on all occasions exhorting, not merely accepting men, nor courting them, but, “speaking unto them,” it says, “they persuaded them to continue in the grace of God. But when the Jews,” etc. (v. 45.) Why did they not contradict before this? Do you observe who on all occasions they were moved by passion? And they not only contradicted, but blasphemed also. For indeed malice stops at nothing. But see what boldness of speech! “It was necessary,” he says, “that the word should have been spoken first to you, but since ye put it from you,”—(v. 46) it691 οὐδὲν ὑβριστικόν, ὃ δὴ καὶ ἐπι τῶν προφ. ἐποίουν. The meaning appears from the context to be: he speaks throughout with much ἐπιεικεία. When he says ἀπωθεῖσθε, he does not upbraid them with this as ὕβρις, a personal outrage to himself and Barnabas, though in fact he might have done so, being just what their fathers did to the prophets: but he does not say, Ye repulse us, for the affront is not to us. And he says it to show that in what he is going to say, “Ye judge yourselves not worthy of eternal life,” he does not mean that they do this of humility. In short, he says it not by way of complaint, but to justify what he adds, “Lo, we turn to the Gentiles.” is not put as affronting (though) it is in fact what they did in the case of the prophets: “Talk not to us,” said they, “with talk”—(Is. xxx. 10): “but since ye put it from you”—it, he saith, not us: for the affront on your part is not to us. For that none may take it as an expression of their piety (that he says,) “Ye judge not yourselves worthy,” therefore he first says, “Ye put it from you,” and then, “We turn unto the Gentiles.” The expression is full of gentleness. He does not say, We abandon you, but so that it is possible—he would say—that we may also turn hither again: and this too is not the consequence of the affront from you, “for so hath (the Lord) commanded us.”—(v. 47.) “Then why have ye not done this?”692 Mod. text omits this clause, which we take as an interlocution: q. d. “If the Lord ordered you to go to the Gentiles, why did ye not do this in the first instance.” In the next sentence, A. C. καὶ τοῦτο οὐ παῤ ἡμῶν παῤ ὑμῶν δὲ γέγονε τὸ, πρὸ ὑμῶν (B., with accidental omission, καὶ τοῦτο πρὸ ὑμῶν. Οὕτω γὰρ), meaning, “And this is not our doing, but yours, the ‘before you:’ i.e. the Gentiles hearing the word before you. But Cat., καὶ τοῦτο οὐ πρὸ ὑμῶν, παῤ ὑμῶν δὲ κ. τ. λ. (attested by the mutilated reading in B.) which we have expressed in the translation.—The mod. text has πλὴν τοῦτο οὐ παῤ ἡμῶν, παῤ ὑμῶν δὲ γέγονε τὸ πρὸ ὑμῶν ὀφεῖλον: which Ben. takes to be corrupt, but leaves in the text, only adopting in the translation τὸ παῤ ἡμῶν ὀφεῖλον, which interpres legisse videtur. Downe ap. Sav. proposes τὸ πρὸ τούτων ὑμῖν ὀφειλόμενονvel ὁφεῖλον. Sed præstare videtur lectio quam propono, quamque secutus est vetus Interpres Latinus, Ben. forgetting that the Latin version is Erasmus’s (Veruntamen hoc non ex nobis facimus. A vobis autem factum est, quod a nobis oportebat, Erasm.) and was made from E. which has no such reading here. Ed. Par. Ben. 2. expresses the sense of E. thus, Quod nos oporteat ante vos gentes erudire,’ it is your doing that it is become our duty to teach the Gentiles before you. It was indeed needful that the Gentiles should hear, and this not before you: it is your own doing, the “before you.” “For so hath the Lord commanded us: I have set thee for a light of the Gentiles, that thou shouldest be for salvation,” i.e. for knowledge which is unto salvation, and not merely of the Gentiles, but of all men, “unto the ends of the earth—As many as were ordained unto eternal life” (v. 48.): this is also a proof, that their having received these Gentiles was agreeable with the mind of God. But “ordained,” not in regard of necessity: “whom He foreknew,” saith the Apostle, “He did predestinate.” (Rom. viii. 29.) “And the word of the Lord,” etc. (v. 49.) No longer in the city (only) were (their doctrines) disseminated, but also in the (whole) region. For when they of the Gentiles had heard it, they also after a little while came over. “But the Jews stirred up the devout women, and raised persecution”—observe even of what is done by the women, they are the authors—“and cast them,” it says, “out of their coasts” (v. 50), not from the city merely. Then, what is more terrible, “they shook off the dust of their feet against them, and came unto Iconium. But the disciples, it says, were filled with joy, and with the Holy Ghost.” (v. 51, 52.) The teachers were suffering persecution, and the disciples rejoiced.

“And so spake, that a great multitude,” etc. (ch. xiv. 1.) Do you mark the nature of the Gospel, the great virtue it has? “Made their minds evil-affected,” it says, “against the brethren:” (v. 2.) i.e. slandered the Apostles, raised numberless accusations against them: (these people, being simple,693 ἀπλάστους ὄντας (i.e. the Gentiles who would otherwise have received the Apostles) κακούργως διέθηκαν, evidently the interpretation of ἐκάκωσαν: not evil-treated the Apostles, etc. they “made evil-affected,” disposed them to act a malignant part. And see how on all occasions he refers all to God. “Long time,” he says, “abode they speaking boldly in the Lord, which gave testimony unto the word of His grace.” (v. 3.) Think not this (expression, “Gave testimony,”) hath aught derogatory694 Μὴ τοῦτο ἐλαττώσεως εἶναι νομίσῃς. The innovator (Edd.), mistaking the meaning, connects this and the following clauses thus: “For when they said, ὅτε γὰρ ἔλεγον, “Which witnessed,” saith it, “before Pontius P., then the (His?) boldness was shown, but here he speaks concerning the people:” what he meant is not easy to see, nor does it much matter. Below, ἐνταῦθα περὶ τοῦ λαοῦ φησιν, i.e. the παρρησία is in reference to their own nation (Israel): they spake boldly to the Gentiles, fearless of the reproaches of the Jews. (to the Lord’s Divine Majesty): “Who witnessed,” it is said, “before Pontius Pilate.” (1 Tim. vi. 13.) Then the boldness—“and granted signs and wonders to be done by their hands.” Here he speaks it as concerning their own nation. “And the multitude of the city,” etc. (v. 4, 5.) Accordingly they did not wait for it, but saw the intention of attacking them,695 It seems clear from the fact that the apostles are said to have been aware (v. 6) of what the Jews had done against them, that the word ὁρμή (v. 5) can hardly mean an “assault” (A.V.) or even “onset” (R.V.) in the sense of any open violence. There would be no propriety in Luke adding that they became aware of an attack upon them. ῾Ορμή must have here the sense of appetitus animi—a strong movement of mind, an intention to attack them—“Trieb” “Drang.” (Meyer.) The word occurs in but one other passage (Jas. iii. 4) where the ὁρμή of the pilot is spoken of as directing the ship, evidently, meaning the “purpose” or “intention.” (So Trench, Gloag, Meyer, Lechler, Alford.)—G.B.S. and fled, on no occasion kindling their wrath,696 οὐδαμοῦ τὸν θυμὸν αὐτῶν ἐκκαίοντες (restored to its fitting-place after κατέφυγον), i.e. as on all occasions we find them forbearing to kindle the wrath of their enemies, so here, seeing the intended assault, they fled. Mod. text ἔνθα οὐδαμοῦ and ἐκκαίειν ἦν, “fled to Derbe,” etc. where (the enemies) had nowhere power to let their wrath blaze against them: so that they went away into the country-parts, etc. “to the cities of Lycaonia, Lystra, and Derbe, and the adjacent region.” (v. 6.) They went away into the country, not into the cities only.—Observe both the simplicity of the Gentiles, and the malignity of the Jews. By their actions they showed that they were worthy to hear: they so honored them from the miracles only. The one sort honored them as gods, the other persecuted them as pestilent fellows: and (those) not only did not take offence at the preaching, but what say they? “The gods, in the likeness of men, are come down to us;” but the Jews were offended. “And they called Barnabas, Jupiter; and Paul, Mercurius.” (v. 11, 12.) I suppose Barnabas was a man of dignified appearance also. Here was a new sort of trial, from immoderate zeal, and no small one: but hence also is shown the virtue of the Apostles, (and) how on all occasions they ascribe all to God.

Let us imitate them: let us think nothing our own, seeing even faith itself is not our own, but more God’s (than ours).697 So the order must be restored instead of, καὶ τοῦτό φησι διὰ πίστεως οὐκ ἐξ ἡμῶν· ἀλλὰ τὸ πλέον τοῦ Θεοῦ· Θεοῦ γὰρ φησι τὸ δῶρον. The mod. text, “And that it is not ours, but the more (part) God’s:” hear Paul saying, “And this not of ourselves, it is the gift of God:” omitting διὰ πίστεως, which is essential to the sense.—Perhaps we may read, καὶ τοῦτο, φησί, τὸ “διὰ π.” “For by grace are ye saved through faith; and this,” saith he, “not of ourselves; it is the gift of God.” (Eph. ii. 8.) Then let us not think great things of ourselves, nor be puffed up, being as we are, men, dust and ashes, smoke and shadow. For say, Why dost thou think great things of thyself? Hast thou given alms, and lavished thy substance? And what of that? Think, what if God had chosen not to make thee rich? think of them that are impoverished, or rather, think how many have given (not their substance only, but) their bodies moreover, and after their numberless sacrifices, have698 ἑαυτοὺς ἐταλάνισαν, “not as thou, ἑαυτοὺς ἐμακάρισαν.” felt still that they were miserable creatures! Thou gavest for thyself, Christ (not for Himself, but) for thee: thou didst but pay a debt, Christ owed thee not.—See the uncertainty of the future, and “be not high-minded, but fear” (Rom. xi. 20); do not lessen thy virtue by boastfulness. Wouldest thou do something truly great? Never let a surmise of thy attainments as great enter thy mind. But thou art a virgin? So were those in (the Gospel) virgins, but they got no benefit from their virginity, because of their cruelty and inhumanity.699 διὰ τὴν ὠμότητα καὶ τὴν ἀπανθρωπίαν. A strong expression, but so in the Homily on the Parable of the Virgins, Matt. p. 751, Am. Ed. p. 470, he interprets that the oil is charity (alms-giving), and that even virgins, lacking this, “are cast out with the harlots:” καὶ τὸν ἀπάνθρωπον καὶ τὸν ἀνελεήμονα ἵστησι μετ᾽ αὐτῶν (sc. τῶν πόρνων). (Matt. xxv. 12.) Nothing like humility: this is mother, and root, and nurse, and foundation, and bond of all good things: without this we are abominable, and execrable, and polluted. For say—let there be some man raising the dead, and healing the lame, and cleansing the lepers, but with700 μετὰ ἀπονοίας, so Hom. xxxi. p. 196, οὐκ ἀπενοήθησαν, “they did not bear themselves proudly.” proud self-complacency: than this there can be nothing more execrable, nothing more impious, nothing more detestable. Account nothing to be of thyself. Hast thou utterance and grace of teaching? Do not for this account thyself to have aught more than other men. For this cause especially thou oughtest to be humbled, because thou hast been vouchsafed more abundant gifts. For he to whom more was forgiven, will love more (Luke vii. 47): if so,701 οὐκοῦν καὶ ταπεινοῦσθαι χρή. “if he to whom most is forgiven, loveth most, so ought he to whom more is given, to humble himself more.” then oughtest thou to be humbled also, for that God having passed by others, took notice of thee. Fear thou because of this: for often this is a cause of destruction to thee, if thou be not watchful. Why thinkest thou great things of thyself? Because thou teachest by words? But this is easy, to philosophize in words: teach me by thy life: that is the best teaching. Sayest thou that it is right to be moderate, and dost thou make a long speech about this thing, and play the orator, pouring forth thy eloquence without a check? But “better than thou is he” shall one say to thee, “who teaches me this by his deeds”—for not so much are those lessons wont to be fixed in the mind which consist in words, as those which teach by things: since if thou hast not the deed, thou not only hast not profited him by thy words, but hast even hurt him the more—“better thou wert silent.” Wherefore? “Because the thing thou proposest to me is impossible: for I consider, that if thou who hast so much to say about it, succeedest not in this, much more am I excusable.” For this cause the Prophet says, “But unto the sinner said God. Why declarest thou My statutes?” (Ps. lx. 16.) For this is a worse mischief, when one who teaches well in words, impugns the teaching by his deeds. This has been the cause of many evils in the Churches. Wherefore pardon me, I beseech you, that my discourse dwells long on this evil affection (πάθει). Many take a deal of pains to be able to stand up in public, and make a long speech: and if they get applause from the multitude, it is to them as if they gained the very kingdom (of heaven): but if silence follows the close of their speech, it is worse than hell itself, the dejection that falls upon their spirits from the silence! This has turned the Churches upside down, because both you desire not to hear a discourse calculated to lead you to compunction, but one that may delight you from the sound and composition of the words, as though you were listening to singers and minstrels (κιθαρῳδὥν καὶ κιθαριστὣν, supra p. 68): and we too act a preposterous and pitiable part in being led by your lusts, when we ought to root them out. And702 καὶ ταὐτὸν γίνεται, οἷον ἂν εἰ τις πατὴρ ψυχροῦ (mod. text om.) καὶ πέρα τοῦ δέοντος μαλθακοῦ παιδίου κ. τ. λ. πλακοῦντα ἐπιδῷ καὶ ψυχρὸν καὶ ὅσα τέρπει μόνον κ. τ. λ. Erasmus translates loosely, videns puerum, quem supra modum tenere amat, ægrotum, illi frigida et quæcumque oblectant, porrigat. Ben., si pater nimis molli puero, etsi infirmanti, frigidam placentam et quæ solum oblectant porrigat. If the text be not corrupt, πέρα τοῦ δ. μαλθ. may mean, “brought up more tenderly than need be although ill,” and ψυχροῦ, “silly.” But the ψυχρὸν following may rather imply the physical sense as above expressed: the child is a poor creature, with no warmth or life in it, yet the father instead of warm and nourishing food, gives it cake and cold drink, etc. so it is just as if the father of a poor cold-blooded child (already, more delicate than it ought to be), should, although it is so feeble, give it cake and cold (drink) and whatever only pleases the child, and take no account of what might do it good; and then, being reproved by the physicians, should excuse himself by saying, “What can I do? I cannot bear to see the child crying.” Thou poor, wretched creature, thou betrayer! for I cannot call such a one a father: how much better were it for thee, by paining him for a short time, to restore him to health forever, than to make this short-lived pleasure the foundation of a lasting sorrow? Just such is our case, when we idly busy ourselves about beautiful expressions, and the composition and harmony of our sentences, in order that we may please, not profit: (when) we make it our aim to be admired, not to instruct; to delight, not prick to the heart; to be applauded and depart with praise, not to correct men’s manners! Believe me, I speak not other than I feel—when as I discourse I hear myself applauded, at the moment indeed I feel it as a man (for why should I not own the truth?): I am delighted, and give way to the pleasurable feeling: but when I get home, and bethink me that those who applauded received no benefit from my discourse, but that whatever benefit they ought to have got, they lost it while applauding and praising, I am in pain, and groan, and weep, and feel as if I had spoken all in vain. I say to myself: “What profit comes to me from my labors, while the hearers do not choose to benefit by what they hear from us?” Nay, often have I thought to make a rule which should prevent all applauding, and persuade you to listen with silence and becoming orderliness. But bear with me, I beseech you, and be persuaded by me, and, if it seem good to you, let us even now establish this rule, that no hearer be permitted to applaud in the midst of any person’s discourse, but if he will needs admire, let him admire in silence: there is none to prevent him: and let all his study and eager desire be set upon the receiving the things spoken.—What means that noise again?703 Διὰ τί ἐκροτήσατε; even now while he was protesting against this evil custom, derived from the theatres, some of the hearers could not refrain from expressing their approbation by applause.—Comp. de Sacerdot. lib. v. init. Hom. xv. in Rom. fin, Hom, vii. in Laz. §I. xvii. in Matt. §7. I am laying down a rule against this very thing, and you have not the forbearance even to hear me!—Many will be the good effects of this regulation: it will be a discipline of philosophy. Even the heathen philosophers—we hear of their discoursing, and nowhere do we find that noisy applause accompanied their words: we hear of the Apostles, making public speeches, and yet nowhere do the accounts add, that in the midst of their speeches the hearers interrupted the speakers with loud expressions of approbation. A great gain will this be to us. But let us establish this rule: in quiet let us all hear, and speak the whole (of what we have to say). For if indeed it were the case that we departed retaining what we had heard, what I insist upon is, that even so the praise is not beneficial704 μάλιστα μὲν οὐδὲ οὕτω χρήσιμος ὁ ἔπαινος. i.e. as appears from the context, “to the preacher:” it does him no good, it is even a harm, both by hindering him (κώλυμα) and by elating his mind (σκιρτήματα καὶ πηδήματα τῆς ψυχῆς). In the intermediate clause, ἀλλ᾽ οὐκ ἂν ἠκριβολογησάμην, μὴ μέ τις ἀγροικίας γραφέτω, the meaning implied seems to be—“as it would be easy to show, were it not ungracious to point out to you how little your praise is worth.”—but not to go too much into particulars (on this point); let none tax me with rudeness —but since nothing is gained by it, nay, it is even mischievous, let us loose the hindrance, let us put a stop to the boundings, let us retrench the gambollings of the soul. Christ spoke publicly on the Mount: yet no one said aught, until He had finished His discourse. I do not rob those who wish to be applauded: on the contrary, I make them to be more admired. It is far better that one’s hearer, having listened in silence, should by his memory throughout all time applaud, both at home and abroad, than that having lost all he should return home empty, not possessed of that which was the subject of his applauses. For how shall the hearer be otherwise than ridiculous? Nay, he will be deemed a flatterer, and his praises no better than irony, when he declares that the teacher spoke beautifully, but what he said, this he cannot tell. This has all the appearance of adulation. For when indeed one has been hearing minstrels and players, it is no wonder if such be the case with him, seeing he knows not how to utter the strain in the same manner: but where the matter is not an exhibition of song or of voice, but the drift and purport of thoughts and wise reflection (φιλοσοφίας), and it is easy for every one to tell and report what was said, how can he but deserve the accusation, who cannot tell what the matter was for which he praised the speaker? Nothing so becomes a Church as silence and good order. Noise belongs to theatres, and baths, and public processions, and market-places: but where doctrines, and such doctrines, are the subject of teaching, there should be stillness, and quiet, and calm reflection, and a haven of much repose (φιλοσοφία καὶ πολὺς ὁ λιμήν). These things I beseech and entreat: for I go about in quest of ways705 Περίειμι γὰρ τούτους ζητῶν. Read τρόπους. Mod. text adds πάντας εἰδένα to the former sentence, and here ΙΙ. γὰρ καὶ αὐτὸς τρόπους παντοίους ἐπιζητῶν. by which I shall be enabled to profit your souls. And no small way I take this to be: it will profit not you only, but us also. So shall we not be carried away with pride (ἐκτραχηλίζεσθαί), not be tempted to love praises and honor, not be led to speak those things which delight, but those which profit: so shall we lay the whole stress of our time and diligence not upon arts of composition and beauties of expression, but upon the matter and meaning of the thoughts. Go into a painter’s study, and you will observe how silent all is there. Then so ought it to be here: for here too we are employed in painting portraits, royal portraits (every one of them), none of any private man, by means706 διὰ τῶν χρωμάτων τῆς ἀρετἡς. Erasm. and Ben. ungrammatically, propter (ob) coloris virtutem; as meaning that such is the virtue or value of the colors, that they are fit to be employed only on imperial portraits. But the connection is plainly this: “the colors are the hues of virtue, the pencil is the tongue, the Artist the Holy Spirit.” In the next sentence the old text has: οὐκ εὔκολον τοῦτο ἀλλὰ τὸ μὴ πολλῇ συνηθεία κατορθωθῆναι, which is corrupt, unless indeed it may be construed, “but (it is) the not being, by reason of long habit, successfully achieved: i.e. it only shows that I have not, such is the force of long habit, succeeded in carrying my point.” The mod. text Οὐκ εὐκ. τὸ πρᾶγμα δοκεῖ, καὶ τοῦτο οὐ φύσει ἀλλὰ τῷ συνηθεί& 139· πολλῇ μήπω κατορθοῦν αὐτὸ μεμαθηκέναι. “It seems to be no easy matter, this: and this, not naturally, but by reason that from long habit you have not yet learnt to effect this reformation.” of the colors of virtue—How now? Applauding again? This is a reform not easy, but (only) by reason of long habit, to be effected.—The pencil moreover is the tongue, and the Artist the Holy Spirit. Say, during the celebration of the Mysteries, is there any noise? any disturbance? when we are baptizing (βαπτιζώμεθα), when we are doing all the other acts? Is not all Nature decked (as it were) with stillness and silence?707 οὐκ ἡσυχί& 139· καὶ σιγῇ (mss. ἡσυχία καὶ σιγὴ) τὰ πάντα κεκόσμηται (mod. text κατέχει). We alter the punctuation, and understand by τὰ πάντα not “all the proceedings in Church,” but “all nature.” Over all the face of heaven is scattered this charm (of repose).—On this account are we evil spoken of even among the Gentiles, as though we did all for display and ostentation. But if this be prevented, the love of the chief seats also will be extinguished. It is sufficient, if any one be enamoured of praise, that he should obtain it after having been heard, when all is gathered in.708 ὅταν πάντα συλλέγῃ, when all (that he has spoken) is gathered in by diligent attention of the hearers. Mod. text ὅταν τοὺς κάρπους συλλέγῃ, “when he collects the fruits.” Yea, I beseech you, let us establish this rule, that doing all things according to God’s will, we may be found worthy of the mercy which is from Him, through the grace and compassion of His only begotten Son our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, dominion, honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ Λʹ. Ἐξιόντων δὲ αὐτῶν, παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα. αʹ. Εἶδες τοῦ Παύλου τὴν σύνεσιν; Οὐχὶ τότε ἐθαυμάσθη μόνον, ἀλλὰ καὶ ἐπιθυμίαν αὐτοῖς δευτέρας ἐνέβαλεν ἀκροάσεως, εἰπών τινα σπέρματα, καὶ μὴ ἐπιλύσας μηδὲ ἐπεξελθὼν τῷ λόγῳ, ὥστε αὐτοὺς ἀπαρτίσαι, καὶ οἰκειῶσαι ἑαυτῷ, καὶ μὴ χαυνοτέρους ἐργάσασθαι τῷ πάντα ἀθρόον εἰς τὰς ἐκείνων ῥῖψαι ψυχάς. Εἶπεν, ὅτι Ἄφεσις ἁμαρτιῶν διὰ τούτου ὑμῖν καταγγέλλεται: τὸ δὲ πῶς, οὐκ ἐδήλωσε. Μετὰ ταῦτα λοιπὸν αὐτὸς ἑαυτοῦ μνημονεύει πρώτου. Ὁρᾷς τὴν προθυμίαν, ὅση: Ἠκολούθουν αὐτοῖς, φησί. Διὰ τί αὐτοὺς οὐκ ἐβάπτισεν εὐθέως; Οὐκ ἦν καιρός: πεῖσαι ἔδει ὥστε βεβαίως ἐμμένειν. Λυθείσης δὲ τῆς συναγωγῆς, ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ: οἵτινες προσλαλοῦντες αὐτοῖς, ἔπειθον προσμένειν αὐτοὺς τῇ χάριτι τοῦ Θεοῦ. Τῷ τε ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. Ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους, ἐπλήσθησαν ζήλου, καὶ ἀντέλεγον τοῖς ὑπὸ τοῦ Παύλου λεγομένοις, ἀντιλέγοντες καὶ βλασφημοῦντες. Ὅρα τὴν κακίαν πληττομένην ἐν τῷ πλήττειν ἑτέρους. Τοῦτο μᾶλλον αὐτοὺς ἐποίει λαμπροὺς, τὸ ἀντιλέγειν ἐκείνους. Τὸ μὲν οὖν πρῶτον αὐτόματοι παρεκάλεσαν. Ἀντιλέγοντες, φησὶ, καὶ βλασφημοῦντες. Ὢ τῆς ἰταμότητος! ἐφ' οἷς αὐτοὺς ἀποδέχεσθαι ἔδει, οἱ δὲ ἀντιλέγουσι. Παῤῥησιασάμενοι δὲ ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπον: ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ: ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Ὁρᾷς πῶς φιλονεικήσαντες μᾶλλον ἐξέτειναν τὸ κήρυγμα, καὶ μᾶλλον ἔδωκαν ἑαυτοὺς εἰς τὰ ἔθνη, ἀπολογησάμενοι καὶ ἀνευθύνους ἑαυτοὺς ἐγκλημάτων ποιήσαντες παρὰ τοῖς οἰκείοις; Καὶ οὐκ εἶπεν, ἀνάξιοί ἐστε: ἀλλ' Ἐκρίνατε ἑαυτοὺς ἀναξίους, ἀνεπαχθῆ τὸν λόγον ποιῶν. Ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλται ἡμῖν ὁ Κύριος: Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. Ἵνα γὰρ μὴ ἀκούοντα τὰ ἔθνη λυπῆται, ὡς ἐκ τῆς ἐκείνων σπουδῆς μὴ τυγχάνοντα τῶν ἀγαθῶν, ἐπάγει τὴν προφητείαν λέγων: Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. Ἀκούοντα δὲ τὰ ἔθνη. Τοῦτο καὶ αὐτοὺς προθυμοτέρους ἐποίει, ὅτι ὧν ἐκεῖνοι ὤφειλον ἀκούσαντες ἀπολαῦσαι, αὐτοὶ τούτων ἀπολαύουσι, κἀκείνους μᾶλλον ἔδακνεν. Ἀκούοντα δὲ τὰ ἔθνη, φησὶν, ἔχαιρον, καὶ ἐδόξαζον τὸν λόγον τοῦ Κυρίου: καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον: τουτέστιν, ἀφωρισμένοι τῷ Θεῷ. Ὅρα πῶς δείκνυσι τὸ τάχος τῆς ὠφελείας. Διεφέρετο δὲ ὁ λόγος τοῦ Κυρίου δι' ὅλης τῆς χώρας: τουτέστι, διεκομίζετο. Ὡσεὶ ἔλεγεν: Οὐκ ἔστησαν μέχρι τοῦ ζήλου, ἀλλὰ καὶ ἔργα προσέθηκαν. Ὅρα πάλιν πῶς διωκόμενοι ἕτερα κατασκευάζουσι μεγάλα διὰ τοῦ ζήλου: κατεσκεύασαν γὰρ τὸ παῤῥησιάσασθαι αὐτοὺς, καὶ εἰς τὰ ἔθνη ἐλθεῖν: καὶ ἄκουε πῶς. Παῤῥησιασάμενοι δὲ ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπον: Ὑμῖν, φησὶν, ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον: ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Ἄρα ἔμελλον λοιπὸν ἐξελθεῖν εἰς τὰ ἔθνη. Ἀλλ' ὅρα καὶ τὴν παῤῥησίαν μέτρῳ γινομένην: καὶ εἰκότως. Εἰ γὰρ Πέτρος ἀπελογεῖτο, πολλῷ μᾶλλον οὗτοι ἀπολογίας ἐδέοντο, οὐδενὸς αὐτοὺς καλέσαντος ἐκεῖ. Εἰπὼν δὲ, Πρῶτον, ἔδειξεν ὅτι κἀκείνοις ἔδει: καὶ εἰπὼν, Ἀναγκαῖον, ἔδειξεν ὅτι κἀκείνοις ἀναγκαῖον. Ἐπειδὴ δὲ ἀποστρέφεσθε: οὐκ εἶπεν, Οὐαὶ ὑμῖν, καὶ ὅτι Κολάζεσθε: ἀλλ' ὅτι Στρεφόμεθα εἰς τὰ ἔθνη. Εἶδες πῶς πολλῆς ἐπιεικείας ἡ παῤῥησία γέμει; Οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας, καὶ τὰς εὐσχήμονας, καὶ τοὺς πρώτους τῆς πόλεως, καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρνάβαν, καὶ ἐκβάλλουσιν αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. Ὁρᾷς ὅσον ἤνυσαν οἱ ἐναντιούμενοι τῷ κηρύγματι; εἰς ὅσην ἀσχημοσύνην αὐτὰς ἤγαγον; Οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν ἀπὸ τῶν ποδῶν αὐτῶν ἐπ' αὐτοὺς, ἦλθον εἰς Ἰκόνιον. Ἐνταῦθα τὸ φοβερὸν ἐποίουν λοιπὸν, ὃ προσέταξεν ὁ Χριστὸς, λέγων: Καὶ ἐὰν μή τις ὑμᾶς δέξηται, ἐξερχόμενοι ἐκτινάξατε τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν. Αὐτοὶ δὲ οὐδὲ ἁπλῶς τοῦτο ἐποίησαν, ἀλλ' ἐπειδὴ ἀπηλάθησαν παρ' αὐτῶν. Πλὴν οὐδὲ τοῦτο τοὺς μαθητὰς ἔβλαψεν, ἀλλὰ μᾶλλον ἐπέμενον τῷ λόγῳ. Διὸ καὶ τοῦτο δηλῶν ἐπάγει: Οἱ δὲ μαθηταὶ ἐπληροῦντο χαρᾶς καὶ Πνεύματος ἁγίου. Πάθος γὰρ διδασκάλου παῤῥησίαν οὐκ ἐγκόπτει, ἀλλὰ προθυμότερον ποιεῖ τὸν μαθητήν. Ἐγένετο δὲ ἐν Ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν Ἰουδαίων, καὶ λαλῆσαι οὕτως, ὥστε πιστεῦσαι Ἰουδαίων τε καὶ Ἑλλήνων πλῆθος πολύ. Πάλιν εἰς τὰς συναγωγὰς εἰσέρχονται. Ὅρα πῶς οὐκ ἐγένοντο δειλότεροι, εἰπόντες ὅτι Στρεφόμεθα εἰς τὰ ἔθνη. Ἐκ πολλῆς τῆς περιουσίας ὅμως ἀναιροῦσιν αὐτῶν τὴν ἀπολογίαν. Ὥστε πιστεῦσαι, φησὶν, Ἰουδαίων τε καὶ Ἑλλήνων πολὺ πλῆθος Εἰκὸς γὰρ αὐτοὺς ὡς καὶ πρὸς Ἕλληνας διαλέγεσθαι. Οἱ δὲ ἀπειθοῦντες Ἰουδαῖοι, ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. Κατὰ τὸ αὐτὸ λοιπὸν καὶ τὰ ἔθνη ἐπήγειραν, ὡς οὐκ ἀρκοῦντες αὐτοί. Τί οὖν ἐκεῖθεν οὐκ ἐξῆλθον; Οὐ γὰρ ἐδιώκοντο, ἀλλ' ἐπολεμοῦντο μόνον. Ἱκανὸν μὲν οὖν χρόνον διέτριψαν παῤῥησιαζόμενοι ἐπὶ τῷ Κυρίῳ, τῷ μαρτυροῦντι τῷ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν. Τοῦτο ἐποίει τὴν παῤῥησίαν: μᾶλλον δὲ τὴν μὲν παῤῥησίαν ἐποίει ἡ αὐτῶν προθυμία. Διὰ γὰρ τοῦτο μέχρι πολλοῦ οὐδαμῶς σημεῖα οὐ ποιοῦσι: τὸ δὲ πιστεῦσαι τοὺς ἀκούοντας, τῶν σημείων ἦν. Συνετέλει γοῦν τι καὶ ἡ παῤῥησία. Ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως: καὶ οἱ μὲν ἦσαν σὺν τοῖς Ἰουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοις. Οὐ μικρὸν εἰς κατηγορίαν καὶ αὐτὸ τὸ σχισθῆναι. Τοῦτο ἦν ὃ ἔλεγεν ὁ Χριστός: Οὐ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. Ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν, καὶ Ἰουδαίων σὺν τοῖς ἄρχουσιν αὐτῶν, ὑβρίσαι καὶ λιθοβολῆσαι αὐτοὺς, συνιδόντες κατέφυγον εἰς τὰς κύκλῳ πόλεις τῆς Λυκαονίας, Λύστραν καὶ Δέρβην, καὶ τὴν περίχωρον, κἀκεῖ ἦσαν εὐαγγελιζόμενοι. βʹ. Πάλιν ὥσπερ ἐπίτηδες ἐκτεῖναι βουλόμενοι τὸ κήρυγμα, μετὰ τὸ αὐξηθῆναι, πάλιν αὐτοὺς ἐξάγουσιν. Ὅρα πανταχοῦ τοὺς διωγμοὺς μεγάλα ἐργαζομένους ἀγαθὰ, καὶ τοὺς μὲν διώκοντας ἡττωμένους, τοὺς δὲ διωκομένους λαμπροὺς ἀποφαίνοντας. Ἐλθὼν γὰρ ἐν Λύστροις, ποιεῖται θαῦμα μέγα, τὸν χωλὸν ἀναστήσας, καὶ μεγάλῃ τῇ φωνῇ: καὶ πῶς, ἄκουε. Καί τις, φησὶν, ἀνὴρ ἐν Λύστροις ἀδύνατος τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων, ὃς οὐδέποτε περιπεπατήκει. Οὗτος ἤκουσε τοῦ Παύλου λαλοῦντος. Ὃς ἀτενίσας αὐτῷ, καὶ ἰδὼν ὅτι πίστιν ἔχει τοῦ σωθῆναι, εἶπε μεγάλῃ τῇ φωνῇ: Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός. Καὶ ἥλατο καὶ περιεπάτει. Διὰ τί μεγάλῃ τῇ φωνῇ; Ὥστε τοὺς ὄχλους πιστεῦσαι. Ὅρα δὲ, προσεῖχεν ἀκριβῶς τοῖς λεγομένοις ὑπὸ τοῦ Παύλου: τοῦτο γάρ ἐστι τὸ Ἤκουσεν. Εἶδες φιλοσοφίαν; Οὐδὲν ὑπὸ τῆς χωλείας πρὸς τὴν σπουδὴν τῆς ἀκροάσεως παρεβλάβη. Ὃς ἀτενίσας αὐτῷ, καὶ ἰδὼν ὅτι πίστιν ἔχει τοῦ σωθῆναι. Ἤδη ᾠκείωτο τὴν προαίρεσιν: καίτοι ἐπὶ τῶν ἄλλων τοὐναντίον ἐγίνετο. Πρότερον γὰρ ἰώμενοι τὰ σώματα, τότε τὰς ψυχὰς ἐθεραπεύοντο: οὗτος δὲ οὐχ οὕτως. Ἐμοὶ δοκεῖ εἰς τὴν ψυχὴν ἰδεῖν τὴν αὐτοῦ τὸν Παῦλον. Καὶ ἥλατο, φησὶ, καὶ περιεπάτει. Τεκμήριον τῆς ὑγείας τῆς ἀκριβοῦς τὸ ἅλλεσθαι. Οἱ δὲ ὄχλοι, ἰδόντες ὃ ἐποίησε Παῦλος, ἐπῆραν αὐτῶν τὴν φωνὴν, λυκαονιστὶ λέγοντες: Οἱ θεοὶ, ὁμοιωθέντες ἀνθρώποις, κατέβησαν πρὸς ἡμᾶς. Ἐκάλουν δὲ τὸν μὲν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου. Ὅ τε ἱερεὺς τοῦ Διὸς, τοῦ ὄντος πρὸ τῆς πόλεως αὐτῶν, ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας, σὺν τοῖς ὄχλοις ἤθελε θύειν. Ἀλλ' οὐκ ἦν τοῦτο οὐδέπω δῆλον: τῇ γὰρ οἰκείᾳ φωνῇ ἐφθέγγοντο, λέγοντες, ὅτι Οἱ θεοὶ, ὁμοιωθέντες ἀνθρώποις, κατέβησαν πρὸς ἡμᾶς: διὰ τοῦτο οὐδὲν αὐτοῖς ἔλεγον. Ἐπειδὴ δὲ εἶδον τὰ στέμματα, τότε ἐξελθόντες, διέῤῥηξαν τὰ ἱμάτια αὐτῶν. Ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαῤῥήξαντες ἱμάτια αὐτῶν εἰσεπήδησαν εἰς τὸν ὄχλον, κράζοντες καὶ λέγοντες: Ἄνδρες, τί τοῦτο ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι. Ὅρα αὐτοὺς πανταχοῦ δόξης καθαροὺς, οὐ μόνον οὐκ ἐφιεμένους, ἀλλὰ καὶ διδομένην διακρουομένους: ὥσπερ καὶ Πέτρος ἔλεγε: Τί ἡμῖν ἀτενίζετε, ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν αὐτόν; Καὶ οὗτοι τὸ αὐτό φασι. Καὶ Ἰωσὴφ δὲ ἔλεγεν ἐπὶ τῶν ἐνυπνίων: Οὐχὶ διὰ τοῦ Θεοῦ ἡ διασάφησις αὐτῶν; καὶ ὁ Δανιὴλ ὁμοίως: Καὶ ἐμοὶ δὲ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ ἀπεκαλύφθη. Καὶ Παῦλος πανταχοῦ τοῦτό φησι, ὡς ὅταν λέγῃ: Καὶ πρὸς ταῦτα τίς ἱκανός; Καὶ πάλιν, Οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν λογίσασθαι, ὡς ἐξ ἑαυτῶν, ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Οὐχ ἁπλῶς αὐτοῖς προσετέθησαν οἱ ὄχλοι: ἀλλὰ πῶς; Ἠξίουν λαληθῆναι αὐτοῖς τὰ αὐτὰ πάλιν, καὶ διὰ τῶν ἔργων ἐπεδείξαντο τὴν σπουδήν. Ὅρα πανταχοῦ παρακαλοῦντας, οὐκ ἀποδεχομένους ἁπλῶς, οὐδὲ κολακεύοντας. Διὰ τοῦτο ἔλεγεν: Οἵτινες προσλαλοῦντες αὐτοῖς, ἔπειθον προσμένειν τῇ χάριτι τοῦ Θεοῦ. Διὰ τί πρὸ τούτου μὴ ἀντέλεγον; Ὅτι τέως οἱ ἀναπείθοντες ἡσύχαζον. Ὁρᾷς ὅτι πανταχοῦ πάθει ἐκινοῦντο; Καὶ οὐκ ἀντέλεγον μόνον, ἀλλὰ καὶ ἐβλασφήμουν: καὶ γὰρ ἡ κακία οὐδαμοῦ ἵσταται. Ἀλλ' ὅρα παῤῥησίαν. Ὑμῖν ἦν, φησὶν, ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον: ἐπεὶ δὲ ἀπωθεῖσθε αὐτόν. Οὐδὲν ὑβριστικόν. Ὃ δὴ καὶ ἐπὶ τῶν προφητῶν ἐποίουν. Μὴ λαλεῖτε ἡμῖν, φησὶ, λαλιᾷ. Ἐπεὶ δὲ ἀπωθεῖσθε αὐτὸν, φησὶν, οὐχ ἡμᾶς: οὐ γὰρ εἰς ἡμᾶς ἡ ὕβρις ἡ παρ' ὑμῶν. Ἵνα γὰρ μή τις εὐλαβείας εἶναι νομίσῃ τὸ, Οὐκ ἀξίους κρίνετε ἑαυτοὺς, διὰ τοῦτο πρῶτον εἶπεν: Ἀπωθεῖσθε αὐτόν: καὶ τότε, Στρεφόμεθα εἰς τὰ ἔθνη. Πολλῆς ἐπιεικείας γέμει τὸ ῥῆμα. Οὐκ εἶπεν, Ἐγκαταλιμπάνομεν ὑμᾶς, δεικνὺς, ὅτι δυνατὸν καὶ ἐνταῦθα πάλιν στραφῆναι: καὶ τοῦτο οὐκ ἀπὸ τῆς ὑμετέρας ὕβρεως γέγονεν: οὕτω γὰρ ἐντέταλται ἡμῖν. Ἔδει μὲν οὖν ἀκοῦσαι τὰ ἔθνη: πλὴν τοῦτο οὐ παρ' ἡμῶν, παρ' ὑμῶν δὲ γέγονε τὸ πρὸ ὑμῶν ὀφεῖλον. Οὕτω γὰρ ἐντέταλται ἡμῖν ὁ Κύριος: Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν: τουτέστιν, εἰς γνῶσιν τὴν ἐπὶ σωτηρίᾳ: καὶ οὐχ ἁπλῶς ἐθνῶν, ἀλλὰ πάντων. Τοῦτο γὰρ δηλοῖ τῷ εἰπεῖν, Ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον. Καὶ τοῦτο τεκμήριον τοῦ κατὰ Θεοῦ γνώμην αὐτοὺς προσλαβέσθαι. Τεταγμένοι δὲ, εἶπεν, ἵνα δείξῃ, ὡς οὐ κατ' ἀνάγκην. Οὓς γὰρ προέγνω, φησὶ, καὶ προώρισεν. Οὐκ ἔτι ἐν τῇ πόλει διεσπάρησαν, ἀλλὰ καὶ ἐν τῇ χώρᾳ. Ἀκούσαντες γὰρ οἱ ἐξ ἐθνῶν, καὶ αὐτοὶ μετ' ὀλίγον προσῄεσαν. Οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας, καὶ ἐπήγειραν διωγμόν. Ὅρα, καὶ τῶν παρὰ τῶν γυναικῶν γινομένων αὐτοὶ λοιπὸν αἴτιοι καθίστανται. Καὶ ἐξέβαλον αὐτοὺς, φησὶν, ἀπὸ τῶν ὁρίων αὐτῶν: οὐχὶ τῆς πόλεως μόνης, ἀλλὰ τῆς χώρας ἁπάσης. Εἶτα τὸ φοβερώτερον: Οἱ δὲ μαθηταὶ, φησὶν, ἐπληροῦντο χαρᾶς καὶ Πνεύματος ἁγίου. Ἐδιώκοντο οἱ διδάσκαλοι, καὶ αὐτοὶ ἔχαιρον. Εἶδες φύσιν Εὐαγγελίου δύναμιν ἔχοντος πολλήν; Ἐκάκωσαν, φησὶ, τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. Τουτέστι, διέβαλον τοὺς ἀποστόλους, μυρία αὐτῶν κατηγόρησαν, ἀπλάστους ὄντας κακούργως διέθηκαν. γʹ. Καὶ ὅρα, πῶς πανταχοῦ τῷ Θεῷ ἀνατίθησι τὸ πᾶν. Ἱκανὸν χρόνον, φησὶ, διέτριψαν, παῤῥησιαζόμενοι ἐπὶ τῷ Κυρίῳ, τῷ μαρτυροῦντι τῷ λόγῳ τῆς χάριτος αὐτοῦ. Μὴ τοῦτο ἐλαττώσεως εἶναι νομίσῃς. Ὅτε γὰρ ἔλεγον, Τοῦ μαρτυρήσαντος, φησὶν, ἐπὶ Ποντίου Πιλάτου, τότε ἡ παῤῥησία ἐδείκνυτο: ἐνταῦθα δὲ περὶ τοῦ λαοῦ φησιν. Οὐ περιέμειναν τοίνυν, ἀλλ' εἶδον τὴν ὁρμήν. Καὶ κατέφυγον εἰς τὰς πόλεις τῆς Λυκαονίας, Λύστραν καὶ Δέρβην, καὶ τὴν περίχωρον. Ἔνθα οὐδαμοῦ τὸν θυμὸν αὐτῶν ἐκκαίειν ἦν: ὥστε καὶ ἐν ταῖς χώραις ἀπῄεσαν, οὐκ ἐν πόλεσι μόνον. Ὅρα καὶ τῶν ἐθνῶν τὴν ἀφέλειαν, καὶ τῶν Ἰουδαίων τὴν κακουργίαν. Δι' ἔργων ἐπεδείκνυντο, ὅτι ἄξιοι ἦσαν ἀκούειν: οὕτως ἐτίμων αὐτοὺς ἀπὸ σημείων μόνον. Οἱ μὲν ὡς θεοὺς ἐτίμων, οἱ δὲ ὡς λυμεῶνας ἐδίωκον: καὶ οἱ μὲν οὐ μόνον οὐ προσέκοπτον τῷ κηρύγματι, ἀλλὰ καὶ ἔλεγον: Οἱ θεοὶ, ἀνθρώποις ὁμοιωθέντες, κατέβησαν πρὸς ἡμᾶς. Ἰουδαῖοι δὲ ἐσκανδαλίζοντο. Ἐκάλουν τε, φησὶ, τὸν μὲν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν. Ἐμοὶ δοκεῖ καὶ ἀπὸ τῆς ὄψεως ἀξιοπρεπὴς εἶναι ὁ Βαρνάβας. Οὐ μικρὸς καὶ οὗτος πειρασμὸς ἐξ ἀμετρίας ἐφύη πολλῆς: ἀλλὰ καὶ ἐντεῦθεν τῶν ἀποστόλων ἡ ἀρετὴ δείκνυται. Καὶ ὅρα πῶς πανταχοῦ πάντα ἀνατιθέασι τῷ Θεῷ. Τούτους καὶ ἡμεῖς ζηλώσωμεν: μηδὲν ἡμέτερον εἶναι νομίζωμεν, ὅπου γε καὶ αὐτὴ ἡ πίστις οὐχ ἡμέτερον. Ὅτι δὲ οὐχ ἡμέτερον, ἀλλὰ τὸ πλέον τοῦ Θεοῦ, ἄκουε Παύλου λέγοντος: Καὶ τοῦτο οὐκ ἐξ ἡμῶν, Θεοῦ τὸ δῶρον. Μὴ τοίνυν μέγα φρονῶμεν, μηδὲ φυσιώμεθα, ἄνθρωποι, γῆ καὶ σποδὸς ὄντες, καπνὸς καὶ σκιά. Εἰπὲ γάρ μοι, διὰ τί μέγα φρονεῖς; Ἐλεημοσύνην ἔδωκας καὶ τὰ χρήματα ἐκένωσας; Καὶ τί τοῦτο; Ἐννόησον, εἰ μὴ ἠθέλησέ σε ποιῆσαι ὁ Θεὸς πλούσιον: ἐννόησον τοὺς πενομένους, μᾶλλον δὲ ἐννόησον ὅσοι καὶ τὰ σώματα ἐπέδωκαν, καὶ μετὰ τὸ ἐπιδοῦναι μυρία, ἑαυτοὺς ἐταλάνισαν. Σὺ διὰ σαυτὸν ἔδωκας, ὁ Χριστὸς διὰ σέ: σὺ ἀπέδωκας τὸ ὀφειλόμενον, ὁ Χριστὸς οὐκ ὤφειλέ σοι. Ὅρα τοῦ μέλλοντος τὸ ἄδηλον, καὶ μὴ ὑψηλοφρόνει, ἀλλὰ φοβοῦ: μὴ ἐλαττώσῃς τὴν ἀρετὴν τῇ ἀλαζονείᾳ. Βούλει ὄντως μέγα τι ἐργάσασθαι; Μηδέποτε ὑποπτεύσῃς ὡς περὶ μεγάλων τῶν κατορθωμάτων. Ἀλλὰ παρθένος εἶ; Ἀλλὰ κἀκεῖναι παρθένοι ἦσαν, ἀλλ' οὐδὲν ἀπώναντο τῆς παρθενίας διὰ τὴν ὠμότητα καὶ τὴν ἀπανθρωπίαν. Οὐδὲν ταπεινοφροσύνης ἴσον: αὕτη μήτηρ καὶ ῥίζα καὶ τροφὸς καὶ ὑπόθεσις καὶ σύνδεσμος τῶν ἀγαθῶν: ταύτης ἄνευ βδελυκτοὶ καὶ μιαροὶ καὶ ἀκάθαρτοί ἐσμεν. Ἔστω γάρ τις, εἰ βούλει, νεκροὺς ἀνιστῶν, καὶ χωλοὺς ἰώμενος, καὶ λεπροὺς καθαίρων μετὰ ἀπονοίας: οὐδὲν τούτου μιαρώτερον, οὐδὲν ἀσεβέστερον, οὐδὲν ἀναγέστερον. Μηδὲν εἶναι νομίσῃς σαυτοῦ. Λόγον ἔχεις καὶ διδασκαλικὴν χάριν; Μὴ διὰ τοῦτο νομίσῃς πλεόν τι τῶν ἄλλων ἔχειν. Διὰ τοῦτο μάλιστα ταπεινοῦσθαι ὀφείλεις, ὅτι πλειόνων ἠξιώθης δωρεῶν. Ὧ| γὰρ πλεῖον ἀφέθη, πλεῖον ἀγαπήσει. Οὐκοῦν καὶ ταπεινοῦσθαι χρὴ, ὅτι τοὺς ἄλλους παρελθὼν, εἰς σὲ ἐπένευσεν ὁ Θεός. Φοβοῦ διὰ τοῦτο: πολλάκις γάρ σοι καὶ ἀπωλείας τοῦτο γίνεται αἴτιον, ἂν μὴ νήφῃς. Τί μέγα φρονεῖς; ὅτι διδάσκεις διὰ λόγων; Ἀλλ' εὔκολον τοῦτο τὸ φιλοσοφεῖν ἐν ῥήμασι: δίδαξόν με διὰ τοῦ βίου τοῦ σοῦ: αὕτη ἡ διδασκαλία ἀρίστη. Λέγεις, ὅτι δεῖ μετριάζειν, καὶ μακρὸν ὑπὲρ τούτου λόγον ἀποτείνεις, καὶ ῥητορεύεις ῥέων ἀκωλύτως; Ἀλλὰ σοῦ βελτίων ἐκεῖνος, φησὶν, ὁ δι' ἔργων τοῦτο παιδεύων ἐμέ. Οὐ γὰρ οὕτως εἴωθεν ἐντίθεσθαι τῇ ψυχῇ τὰ μαθήματα ἀπὸ ῥημάτων, ὡς ἀπὸ πραγμάτων: ἐπεὶ ἐὰν μὴ τὸ ἔργον ἔχῃς, οὐ μόνον οὐκ ὠφέλησας εἰπὼν, ἀλλὰ καὶ μειζόνως ἔβλαψας. Βέλτιον σιγᾷν. Διὰ τί; Ὅτι ἀδύνατόν μοι τὸ πρᾶγμα καθιστᾷς. Ἐννοῶ γὰρ, ὅτι εἰ σὺ ὁ τοσαῦτα λέγων οὐ κατορθοῖς, πολλῷ μᾶλλον ἐγὼ συγγνώμης ἄξιος, λέγων μηδένα. Διὰ τοῦτό φησιν ὁ προφήτης: Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ Θεός: Ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου; Μείζων γὰρ αὕτη ἡ βλάβη, ὅταν καλῶς διδάσκων τις διὰ ῥημάτων, διὰ τῶν ἔργων πολεμῇ τῇ διδασκαλίᾳ. Τοῦτο πολλῶν αἴτιον γέγονε κακῶν ἐν ταῖς Ἐκκλησίαις Διὰ τοῦτο καὶ σύγγνωτε, παρακαλῶ, τοῦ λόγου χρονίζοντος ἡμῖν ἐν τούτῳ τῷ πάθει. Πολλὰ πολλοὶ πράττουσιν ὑπὲρ τοῦ εἰς μέσον στάντες μακρὸν ἀποτείνειν λόγον: κἂν μὲν κρότων τύχωσι τῶν ἀπὸ τοῦ πλήθους, γέγονεν αὐτοῖς τοῦτο βασιλείας ἴσον: ἂν δὲ μετὰ σιγῆς τὸν λόγον καταπαύσωσι, γεέννης δή που μᾶλλον αὐτοῖς χαλεπωτέρα κατέστη τῆς σιγῆς ἡ ἀθυμία. Τοῦτο τὰς Ἐκκλησίας ἀνέτρεψεν, ὅτι καὶ ὑμεῖς οὐ ζητεῖτε λόγον ἀκοῦσαι κατανυκτικὸν, ἀλλὰ τέρψαι δυνάμενον καὶ τῷ ψόφῳ καὶ τῇ συνθέσει τῶν ῥημάτων, καθάπερ μελῳδῶν καὶ κιθαριστῶν ἀκούοντες: καὶ ἡμεῖς ψυχρῶς καὶ ταλαιπώρως ποιοῦντες, ὅτι ταῖς ὑμετέραις ἐπιθυμίαις ἑπόμεθα, δέον ἐκκόπτειν ταύτας. δʹ. Καὶ ταὐτὸν γίνεται, οἷον ἂν εἴ τις πατὴρ πέρα τοῦ δέοντος μαλθακοῦ παιδίου, καίτοι ἀῤῥωστοῦντος, πλακοῦντα ἐπιδῷ καὶ ψυχρὸν καὶ ὅσα τέρπει μόνον, τῶν δὲ χρησίμων μηδεμίαν ἐπιμέλειαν ποιοῖτο: εἶτα ἐγκαλούμενος παρὰ τῶν ἰατρῶν, ἀπολογοῖτο λέγων: Τί πάθω; οὐκ ἀνέχομαι κλαῖον τὸ παιδίον ἰδεῖν. Ἄθλιε καὶ ταλαίπωρε καὶ προδότα: οὐ γὰρ ἂν πατέρα τὸν τοιοῦτον εἴποιμι: καὶ πόσῳ βέλτιον ἐν βραχεῖ λυπήσαντα, διαπαντὸς ὑγιείᾳ παραδοῦναι, ἢ τὴν πρόσκαιρον ταύτην χάριν, διηνεκοῦς ἀθυμίας ὑπόθεσιν ποιήσασθαι; Τοῦτο πάσχομεν καὶ ἡμεῖς, κάλλη λέξεων περιεργαζόμενοι καὶ συνθήκας καὶ ἁρμονίαν ὅπως ἥσωμεν, οὐχ ὅπως ὠφελήσωμεν: ὅπως θαυμασθῶμεν, οὐχ ὅπως διδάξωμεν: ὅπως τέρψωμεν, οὐχ ὅπως κατανύξωμεν: ὅπως κροτηθῶμεν καὶ ἐπαίνου τυχόντες ἀπέλθωμεν, οὐχ ὅπως τὰ ἤθη ῥυθμίσωμεν. Πιστεύσατέ μοι, οὐκ ἄλλως λέγω, ἐπειδὰν λέγων κροτῶμαι, παρ' αὐτὸν μὲν τὸν καιρὸν ἀνθρώπινόν τι πάσχω (τί γὰρ οὐκ ἄν τις εἴποι τὸ ἀληθές); καὶ γάννυμαι, καὶ διαχέομαι: ἐπειδὰν δὲ ἀπελθὼν οἴκαδε ἐννοήσω τοὺς κροτήσαντας οὐδὲν ὠφεληθέντας, ἀλλ' εἴ τι καὶ ὠφεληθῆναι ἔδει, ὑπὸ τοῦ κρότου καὶ τῶν ἐπαίνων ἀπολωλεκότας, ὀδυνῶμαι καὶ στένω καὶ δακρύω, καὶ ὡς εἰκῆ πάντα εἰρηκὼς, οὕτω διάκειμαι, καὶ πρὸς ἐμαυτὸν λέγω: Τί μοὶ τὸ ὄφελος τῶν ἱδρώτων, τῶν ἀκουόντων οὐκ ἐθελόντων καρποῦσθαί τι παρὰ τῶν λόγων τῶν παρ' ἡμῶν; καὶ πολλάκις ἐνενόησα θεῖναι νόμον τὸν κωλύοντα τοὺς κρότους, καὶ πείθοντα μετὰ σιγῆς ὑμᾶς ἀκροᾶσθαι καὶ τῆς προσηκούσης εὐταξίας. Ἀλλὰ ἀνάσχεσθε, παρακαλῶ, καὶ πείσθητέ μοι, καὶ εἰ δοκεῖ, τοῦτον κυρώσωμεν τὸν νόμον ἤδη, μηδενὶ τῶν ἀκουόντων ἐξεῖναι κροτεῖν μεταξὺ λέγοντός τινος, ἀλλ' εἰ βούλοιτο θαυμάζειν, θαυμαζέτω σιγῇ: οὐδεὶς ὁ κωλύων, πᾶσα δὲ ἡ σπουδὴ καὶ ἡ προθυμία περὶ τὸ δέχεσθαι τὰ λεγόμενα γινέσθω. Διὰ τί ἐκροτήσατε; Περὶ τούτου τὸν νόμον τίθημι: ὑμεῖς δὲ οὐδὲ ἀκοῦσαι ἀνέχεσθε. Πολλῶν τοῦτο ἀγαθῶν αἴτιον ἔσται, καὶ διδασκάλειον φιλοσοφίας. Καὶ οἱ τῶν ἔξω φιλόσοφοι διελέγοντο, καὶ οὐδεὶς οὐδαμοῦ κρότος αὐτοῖς εἵπετο: καὶ οἱ ἀπόστολοι ἐδημηγόρουν, καὶ οὐδαμοῦ τοῦτο πρόσκειται, ὅτι μεταξὺ λεγόντων ἐκείνων τοῖς κρότοις διέκοπτον οἱ ἀκούοντες τὸν λέγοντα. Μέγα τοῦτο κέρδος ἡμῖν. Ἀλλὰ κυρώσωμεν τοῦτο: μεθ' ἡσυχίας πάντες ἀκούωμεν, καὶ λέγωμεν ἅπαντα. Εἰ μὲν γὰρ μετὰ τοὺς κρότους ἀπῄειμεν ἔχοντες ἅπερ ἠκούσαμεν, μάλιστα μὲν οὐδὲ οὕτω χρήσιμος ὁ ἔπαινος (ἀλλ' οὐκ ἂν ἠκριβολογησάμην: μὴ μέ τις ἀγροικίας γραφέτω): ἐπειδὴ δὲ μηδὲν τὸ πλέον, ἀλλὰ καὶ βλάβη, λύσωμεν τὸ κώλυμα, ἀνέλωμεν τὰ σκιρτήματα, ἐκκόψωμεν τὰ πηδήματα τῆς ψυχῆς. Ὁ Χριστὸς ἐδημηγόρησεν ἐπὶ τοῦ ὄρους: ἀλλ' οὐδεὶς οὐδὲν εἶπεν, ἕως ὅτε τὸν λόγον ἐτέλεσεν. Οὐκ ἀποστερῶ τοὺς βουλομένους κροτεῖσθαι, ἀλλὰ μᾶλλον θαυμάζεσθαι ποιῶ. Πολλῷ βέλτιον μετὰ σιγῆς ἀκούσαντα, διὰ τῆς μνήμης ἐν παντὶ τῷ χρόνῳ κροτεῖν, καὶ ἐν οἰκίᾳ καὶ ἐν ἀγορᾷ, ἢ πάντα ἀπολέσαντα ἀπέρχεσθαι οἴκαδε κενὸν, οὐκ ἔχοντα τῶν κρότων τὴν ὑπόθεσιν. Πῶς γὰρ οὐ καταγέλαστος ὁ ἀκροατής; πῶς οὐ κόλαξ καὶ εἴρων νομισθήσεται μᾶλλον, ὅτι μὲν καλῶς εἶπεν ὁ διδάσκαλος ἀποφαινόμενος, τί δὲ εἶπεν οὐκ ἔχων δεῖξαι; Τοῦτο κολακείας ἐστίν. Ὁ μὲν γὰρ κιθαρῳδῶν ἀκούσας καὶ τραγῳδῶν, εἰκότως ἂν τοῦτο πάθοι, ἅτε οὐκ εἰδὼς ὁμοίως τὴν ῥῆσιν εἰπεῖν: ἔνθα δὲ οὐ μέλους ἐπίδειξίς ἐστιν οὐδὲ φωνῆς, ἀλλὰ νοημάτων καὶ φιλοσοφίας δύναμις, καὶ παντὶ ῥᾴδιον εἰπεῖν καὶ ἀπαγγεῖλαι, πῶς οὐκ ἄξιος κατηγορίας ὁ μὴ δυνηθεὶς εἰπεῖν τὴν αἰτίαν, δι' ἢν ἐπῄνεσε τὸν λέγοντα; Οὐδὲν οὕτω πρέπον ἐκκλησίᾳ ὡς σιγὴ, ὡς εὐταξία. Θεάτροις ἐπιτήδειος ὁ θόρυβος καὶ βαλανείοις καὶ πομπαῖς καὶ ἀγοραῖς: ἔνθα δὲ περὶ τοιούτων δογμάτων ἡ διδασκαλία, γαλήνη καὶ ἡσυχία καὶ φιλοσοφία, καὶ πολὺς ὁ λιμὴν εἶναι ὀφείλει. Ταῦτα δέομαι καὶ ἀντιβολῶ πάντας εἰδέναι. Περίειμι γὰρ καὶ αὐτὸς τρόπους παντοίους ἐπιζητῶν, δι' ὧν ὠφελῆσαι δυνήσομαι τὰς ὑμετέρας ψυχάς. Οὐ μικρὸς καὶ οὗτος ὁ τρόπος εἶναί μοι δοκεῖ: οὐχ ὑμᾶς ὠφελήσει μόνους, ἀλλὰ καὶ ἡμᾶς. Οὐκ ἀφήσει ἐκτραχηλίζεσθαι, οὐδὲ ἐπαίνων καὶ δόξης ἐρᾷν, οὐδὲ τὰ τέρποντα λέγειν, ἀλλὰ τὰ ὠφελοῦντα: οὐδὲ περὶ συνθήκας καὶ κάλλη λέξεων, ἀλλὰ περὶ νοημάτων δύναμιν πᾶσαν ἀπασχολεῖν τοῦ καιροῦ τὴν ῥοπήν. Εἴσελθε εἰς ζωγραφεῖον, καὶ ὄψει πολλὴν ἐκεῖ τὴν σιγήν. Οὐκοῦν καὶ ἐνταῦθα: καὶ γὰρ καὶ ἐνταῦθα εἰκόνας γράφομεν βασιλικὰς, καὶ οὐδεμίαν ἰδιωτικὴν, διὰ τῶν χρωμάτων τῆς ἀρετῆς. Τί τοῦτο; πάλιν κροτεῖτε; Οὐκ εὔκολον τὸ πρᾶγμα δοκεῖ, καὶ τοῦτο οὐ φύσει, ἀλλὰ τῷ συνηθείᾳ πολλῇ μήπω κατορθοῦν αὐτὸ μεμαθηκέναι. Γραφὶς τοίνυν ἐστὶν ἡμῖν γλῶττα, τεχνίτης δὲ τὸ Πνεῦμα τὸ ἅγιον. Εἰπέ μοι, ἐν τοῖς μυστηρίοις, μή τις θόρυβος; μή τις ταραχή; Ὅταν βαπτιζώμεθα, ὅταν τὰ ἄλλα πάντα ποιῶμεν, οὐχ ἡσυχία καὶ σιγὴ τὰ πάντα κατέχει; Τοῦτο ἐν τῷ οὐρανῷ κατέσπαρται τὸ κάλλος. Διὰ τοῦτο διαβεβλήμεθα καὶ παρ' Ἕλλησιν, ὡς πρὸς ἐπίδειξιν πάντα ποιοῦντες καὶ πρὸς φιλοτιμίαν. Ἀλλ' ἐὰν τοῦτο κωλυθῇ, καὶ τῶν προεδριῶν ὁ ἔρως σβεσθήσεται. Ἀρκεῖ, εἴ τις ἐπαίνων ἐρᾷ, τὸ μετὰ τὴν ἀκρόασιν τούτων τυγχάνειν, ὅταν τοὺς καρποὺς συλλέγῃ. Ναὶ παρακαλῶ, κυρώσωμεν τοῦτον τὸν νόμον, ἵνα πάντα κατὰ τὸ τῷ Θεῷ δοκοῦν πράττοντες, τῆς παρ' αὐτοῦ φιλανθρωπίας ἀξιωθῶμεν, χάριτι καὶ οἰκτιρμοῖς τοῦ Μονογενοῦς αὐτοῦ, Κυρίου δὲ ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.