Homily XXIX.

Rom. XV. 14

“And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.” (So most: S. Chrys. “others.”)

He had said, “Inasmuch as I am the Apostle of the Gentiles, I magnify mine office.” (Rom. xi. 13.) He had said, “Take heed lest He also spare not thee.” (ib. 21.) He had said, “Be not wise in your own conceits” (ib. xii. 16); and again, “Why dost thou judge thy brother?” (ib. xiv. 10) And, “Who art thou that judgest another man’s servant?” (ib. 4.) And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly (θεραπεύει). And what he said in the beginning, that he doth in the end also. At the beginning he said, “I thank my God for you all, that your faith is spoken of throughout the whole world.” (ib. i. 8.) But here he says, “I am persuaded that ye also are full of goodness, being able also to admonish others;” and this is more than the former. And he does not say, I have heard, but, “I am persuaded,” and have no need to hear, from others. And, “I myself,” that is, I that rebuke, that accuse you. That “ye are full of goodness,” this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy “the work of God.” For I am aware that “ye are full of goodness.” But he seems to me here to be calling their virtue perfect. And he does not say ye have, but “ye are full of.” And the sequel is with the same intensitives: “filled with all knowledge.” For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, “all knowledge. Able to admonish others,” not to learn only, but also to teach.

Ver. 15. “Nevertheless, I have written the more boldly unto you in some sort.”

Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, “But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak.” (Heb. vi. 9.) And to the Corinthians again, “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.” (1 Cor. xi. 2.) And in writing to the Galatians he says, “I have confidence in you, that ye will be none otherwise minded.” (Gal. v. 10.) And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, “I have written the more boldly unto you,” and with this even he is not satisfied, but has added, “in some sort,” that is, gently; and even here he does not pause, but what does he say? “As putting you in mind.”457    Besides the interpretation adopted by Chrys. which joins ἀπὸ μερους closely with ἀναμιμνήσκων and understands it to mean, in a sort—gently, two other views deserve notice (1) that which joins it to τολμηρότερον—in part, or somewhat more boldly (Hodge) and (2) that which joins it to ἔγραψα—I have written more boldly in parts of the epistle (De Wette, Meyer, Alford). Both our Eng. vss. seem to understand it as Chrys. viz.: as a conciliatory modification of “more boldly,” and connecting with it the explanatory statement that the reason of his more bold writing was the kindly one of putting them in remembrance.—G.B.S. And he does not say as teaching, nor simply putting in mind, (ἀναμιμνήσκων) but he uses a word (ἐπαναμιμνήσκων) which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, “that your faith is made known in all the world.” (Rom. i. 8.) So in the end of the Epistle also, “For your obedience hath reached unto all.” (ib. xvi. 19.) And as in the beginning he wrote, “For I long to see you, that I may impart unto you some spiritual gift, to the end that ye may be established; that is, that I may be comforted together with you” (ib. i. 11, 12); so here also he said, “As putting you in mind.” And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher’s duty, to give his address that variety which is profitable to the hearers. See then how after saying, “I have written the more boldly,” and, “in some sort,” and, “as putting you in mind,” he was not satisfied even with these, but making his language still more lowly, he proceeds:

“Because of the grace that is given me of God.” As he said at the beginning, “I am a debtor.” (Rom. i. 14.) As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, “whom I serve in the Gospel of His Son” (ib. 9), so also here, after saying, “because of the grace given unto me by God,” he adds,

Ver. 16. “That I should be the minister of Jesus Christ to the Gentiles, ministering (ἱερουργοὕντα) the Gospel of God.”

For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering (λειτουργίαν καί ὶερουργίαν). For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate (πτερὥν) their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the “offering up (προσφορὰ) of the Gentiles may be acceptable, being sanctified by the Holy Ghost.”

That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Ghost. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us.458    Some mss. “all is spiritual with us” (πνευματικὰ). Savile’s marginal reading is unintelligible, but might suggest conjectures. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, “that the offering up of” you “may be” etc. but “of the Gentiles.” But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth (τεινόμενον) to the very end of the world. As he said in the beginning, “as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish.” (Rom. i. 13, 14, see p. 347.)

Ver. 17. “I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God.”

Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, “I have therefore whereof to glory.” I glory, he means, not in myself, not in our zeal, but in the “grace of God.”

Ver. 18. “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God.”459    Verse 18 may yield three different meanings according to the word which receives the main emphasis. If it is placed on through me the meaning is: I shall not mention or lay claim to results wrought by others, but only to those secured by my own labors. The desire of the apostle (20) not to build upon another man’s foundation favors this view. (So Alford, Hodge). If the stress is placed on the word wrought the sense is: I shall not dare to mention any of those things which Christ did not actually work, i.e., I shall make no claim to success not actually achieved (Meyer). The emphasis may be placed on Christ. If so, it means: I will mention only what Christ (he and he alone) wrought through me for the extension of his kingdom. Chrys. understands the passage thus and, we think, rightly. (So Tholuck, Olshausen, Boise).—G.B.S.

And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment (ποδήρης) and the bells as they of old, nor the mitre and the turban (κίδαρις), but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, “in things which pertain to God.” For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God.” See how violently he tries to show that the whole is God’s doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, “in word and deed, through mighty signs and wonders,” he means this, the doctrine, the system (φιλοσοφίαν) relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, “So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ.” Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phœnicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind,460    This is scarcely historical, except with reference to Arabia. Even St. Jerome on Amos v. 8, implies less. the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, “round about,” that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, “through mighty signs and wonders,” so he has comprehended again endless cities, and nations, and peoples, and places, in this one word “round about.” For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that “I might have some fruit amongst you also, even as among other Gentiles.” But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, “even as among other Gentiles.” But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but “have fully preached the Gospel of Christ.”461    2 mss. add ὥστε δεῖξαι φιλοτιμίας τὸ κατόρθωμα ὄν. The φιλοτιμία, “zealous striving,” is here opposed to mere necessity of duty, “the compulsion of his priesthood.” The words thus are a gloss on those next cited, not a proper part of the text.

Ver. 20. “Yea, so have I strived to preach the Gospel, not where Christ was named.”

See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men’s disciples, and from doing this for glory’s sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but “where Christ was not even named,” which is more. And what was the reason why he had this ambition? “Lest I should build,” he says, “upon another man’s foundation.”

This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles “another man’s,” not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man,462    ἀλλότριον, which means either “alien,” or “another man’s.” but so far as it went to another man’s reward. For the reward of the labors of others was, to this man, another man’s. Then he shows that a prophecy was fulfilled also saying,

Ver. 21. “As it is written, To whom He was not spoken of, they shall see, and they that have not heard shall understand.” (Is. iii. 15 [LXX].)

You see he runs to where the labor is more, the toil greater.

Ver. 22. “For which cause also I have been much hindered from coming to you.”

Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, “Oftentimes I purpose to come unto you, but was let hitherto.” (Rom. i. 13.) But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, “oftentimes I purposed to come to you,” so here too, “I have been much (or often, τὰ πολλὰ) hindered from coming to you.” Now it is a thing which proves a very strong desire, that he attempted it so often.

Ver. 23. “But now having no more place in these parts.”

See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. “And having a great desire to come to you these many years,”

Ver. 24. “Whensoever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company,”

For that he might not seem to be holding them very cheap, by saying, Since I have not anything to do, therefore I am coming to you, he again touches on the point of love by saying, “I have a great desire, these many years, to come unto you.” For the reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, “Whensoever I take my journey into Spain, I trust to see you in my journey.” For this was why he stated this, that they should not be high-minded. For what he wants is to show his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again that they might not say, Do you make us a by-object of your journey? he adds, “and to be brought on my way thitherward by you: that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it over more carefully, by saying, “If I be first somewhat filled with your company.” For by his saying, “in my journey,” he shows that he did not covet their good opinion. But by saying “be filled,” that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say “be filled,” but be “somewhat” so. That is, no length of time can fill me or create in me a satiety of your company. See how he shows his love, when even though in haste he doth not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but “shall be filled,” imitating thus the language of parents. And at the beginning he said, “that I might have some fruit.” (Rom. i. 13.) But here that I may be “filled.” And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his own friendship. And in writing to the Corinthians he thus says, “That ye may bring me on my journey whithersoever I go” (1 Cor. xvi. 6), so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father doth an only and true born son, so did he love all the faithful. Whence it was that he said, “Who is weak, and I am not weak? who is offended, and I burn not?” (2 Cor. xi. 29.)

For before everything else this is what the teacher ought to have. Wherefore also to Peter Christ saith, “If thou lovest Me, feed My sheep.” (John xxi. 16.) For he who loveth Christ loveth also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian. But if he said, “What shall be done to the man that killeth this Philistine?” (1 Sam. xix. 5; ib. xvii. 26) he said it not in order to demand a reward, but out of a wish to have confidence placed in himself, and to have the battle with him delivered to his charge. And therefore, when he came to the king after the victory, he said nothing of these things. And Samuel too was very affectionate; whence it was that he said, “But God forbid that I should sin in ceasing to pray unto the Lord for you.” (1 Sam. xii. 23.) In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects (τὥν ἀρχομένων). Wherefore he made his disciples of such affection towards himself, that he said, “If were possible, ye would have pulled out your eyes and given them to me.” (Gal. iv. 15.) On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, “Oh shepherds of Israel, do shepherds feed themselves? do they not feed the flock?” (Ezek. xxxiv. 2, 3.) But they did the reverse. For he says, “Ye eat the milk, and clothe you with the wool, and ye kill them that are fed, but ye feed not the flock.” And Christ, in bringing out the rule for the fittest Pastor, said, “The good shepherd layeth down his life for his sheep.” (John x. 11.) This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, “I the shepherd463    So LXX. Cod. Alex. Theodoret in loc. makes David herein a type of Christ. have sinned, I the shepherd have done amiss, and these the flock what have they done?” (2 Sam. xxiv. 17.) And so in the choice of those punishments also, he chose not famine, nor flight before enemies, but the pestilence sent by God, whereby he hoped to place all the others in safety, but that he should himself in preference to all the rest be carried off. But since this was not so, he bewails, and says, “On me be Thy Hand:” or if this be not enough, “on my father’s house” also. “For I,” he says, “the shepherd have sinned.” As though he had said, that if they also sinned, I was the person who should suffer the vengeance, as I corrected them not. But since the sin is mine also, it is I who deserve to suffer the vengeance. For wishing to increase the crime he used the name of “Shepherd.” Thus then he stayed the wrath, thus he got the sentence revoked! So great is the power of confession. “For the righteous is his own accuser first.”464    Prov. xviii. 17, LXX. and Vulg. Our version is, “He that is first in his own cause seemeth just.” The text is much quoted by the Fathers, as Hil. in Ps. cxxxv. So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one’s own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forebore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own.465    See a remarkable form in use in China on the occasion of such calamities, Windischman, Philos. im fortgang der Weltgeschichte, i. p. 29. Some such thing he suffered in his son’s case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father (πατραλοίας), and still he said, “Would that I might have died for thee!” (2 Sam. xviii. 33.) What sayest thou, thou blessed one, thou meekest of all men? Thy son was set upon killing thee, and compassed thee about with ills unnumbered. And when he had been removed, and the trophy was raised, dost thou then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before. These however were all thoughtful for those committed to their charge, but the blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself amongst alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also, he did not leave driving those Persians before him until he had set them all free: and yet he might have departed after he had taken him, yet he did not choose it. For he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, “I am dust and ashes” (Gen. xviii. 27): and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “I will hide not from Abraham My servant that thing which I am about to do” (ib. 17), that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first (so he takes v. 33). And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the Saints are very gentle and, loving unto man, both in regard to their own, and to strangers. And even to the unreasoning creatures they extend their gentleness. Wherefore also a certain wise man said, “The righteous pitieth the souls of his cattle.”466    Prov. xii. 10, LXX. Know occurs in Exod. xxiii. 9, for “enter into the feelings of.” But if he doth those of cattle, how much more those of men. But since I have mentioned cattle, let us just consider the shepherds of the sheep who are in the Cappadocian land, and what they suffer in kind and degree in their guardianship of unreasoning creatures. They often stay for three days together buried down under the snows. And those in Libya are said to undergo no less hardships than these, ranging about for whole months through that wilderness, dreary as it is, and filled with the direst wild beasts (θηρία may include serpents). Now if for unreasonable things there be so much zeal, what defense are we to set up, who are entrusted with reasonable souls, and yet slumber on in this deep sleep? For is it right to be at rest, and in quiet, and not to be running about everywhere, and giving one’s self up to endless deaths in behalf of these sheep? Or know ye not the dignity of this flock? Was it not for this that thy Master took endless pains, and afterwards poured forth His blood? And dost thou seek for rest? Now what can be worse than these Shepherds? Dost thou not perceive, that there stand round about these sheep wolves much more fierce and savage than those of this world? Dost thou not think with thyself, what a soul he ought to have who is to take in hand this office? Now men that lead the populace, if they have but common matters to deliberate on, add days to nights in watching. And we that are struggling in heaven’s behalf sleep even in the daytime. And who is now to deliver us from the punishment for these things? For if the body were to be cut in pieces, if to undergo ten thousand deaths, ought one not to run to it as to a feast? And let not the shepherds only, but the sheep also hear this; that they may make the shepherds the more active minded, that they may the more encourage their good-will: I do not mean by anything else but by yielding all compliance and obedience. Thus Paul also bade them, saying, “Obey them which have the rule over you, and submit yourselves: for they watch for your souls as they that must give account.” (Heb. xiii. 17.) And when he says, “watch,” he means thousands of labors, cares and dangers. For the good Shepherd, who is such as Christ wisheth for, is contending, before countless witnesses. For He died once for him; but this man ten thousand times for the flock, if, that is, he be such a shepherd as he ought to be; for such an one can die every day. (See on Rom. viii. 36. p. 456.) And therefore do ye, as being acquainted with what the labor is, coöperate with them, with prayers, with zeal, with readiness, with affection, that both we may have to boast of you, and you of us. For on this ground He entrusted this to the chief467    κορυφαί& 251·. The common title of St. Peter among the Fathers. of the Apostles, who also loved Him more than the rest; after first asking him if He was loved by him, that thou mayest learn that this before other things, is held as a proof of love to Him. For this requireth a vigorous soul. This I have said of the best shepherds; not of myself and those of our days, but of any one that may be such as Paul was, such as Peter, such as Moses. These then let us imitate, both the rulers of us and the ruled. For the ruled may be in the place of a shepherd to his family, to his friends, to his servants, to his wife, to his children: and if we so order our affairs we shall attain to all manner of good things. Which God grant that we may all attain unto, by the grace and love toward man, etc.

ΟΜΙΛΙΑ ΚΘʹ. Πέπεισμαι δὲ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, πεπληρωμένοι πάσης γνώσεως, δυνάμενοι καὶ ἄλλους νουθετεῖν. αʹ. Εἶπεν, ὅτι Ἐφ' ὅσον εἰμὶ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω: εἶπεν, ὅτι Μήπως οὐδὲ σοῦ φείσηται: εἶπε, Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς: καὶ πάλιν, Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; καὶ, Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; καὶ ἕτερα πολλῷ πλείονα τοιαῦτα. Ἐπεὶ οὖν πολλαχοῦ τὸν λόγον τραχύτερον ἐποίησε, θεραπεύει λοιπόν: καὶ ὅπερ ἀρχόμενος ἔλεγε, τοῦτο καὶ τελευτῶν. Ἀρχόμενος μὲν ἔλεγεν: Εὐχαριστῶ τῷ Θεῷ μου ὑπὲρ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ: ἐνταῦθα δὲ, Πέπεισμαι, φησὶν, ὅτι μεστοί ἐστε ἀγαθωσύνης, δυνάμενοι καὶ ἄλλους νουθετεῖν: ὅπερ πλέον ἐστὶν ἐκείνου. Καὶ οὐκ εἶπεν, Ἤκουσα, ἀλλὰ, Πέπεισμαι, καὶ οὐ δέομαι παρ' ἑτέρου μαθεῖν, ἀλλ' Αὐτὸς ἐγὼ, τουτέστιν, ὁ ἐπιτιμῶν, ὁ ἐγκαλῶν. Καὶ Ὅτι μεστοί ἐστε ἀγαθωσύνης. Τοῦτο πρὸς τὴν ἔναγχος γενομένην παραίνεσιν: ὡσανεὶ ἔλεγεν, ὅτι Οὐχ ὡς ὠμοῖς οὐδὲ μισαδέλφοις ταῦτα παρῄνεσα προσλαμβάνεσθαι, καὶ μὴ ἐᾷν μηδὲ καταλύειν τὸ ἔργον τοῦ Θεοῦ: οἶδα γὰρ, ὅτι μεστοί ἐστε ἀγαθωσύνης. Δοκεῖ δέ μοι ἐνταῦθα καὶ ὁλόκληρον τὴν ἀρετὴν οὕτω καλεῖν. Καὶ οὐκ εἶπεν, Ἔχετε, ἀλλὰ, Μεστοί ἐστε ἀγαθωσύνης. Καὶ τὸ ἑξῆς μετὰ τῆς αὐτῆς ἐπιτάσεως: Πεπληρωμένοι πάσης γνώσεως. Τί γὰρ εἰ φιλόστοργοι μὲν ἦσαν, οὐκ ᾔδεσαν δὲ πῶς δεῖ τοῖς φιλουμένοις κεχρῆσθαι; Διὰ τοῦτο προσέθηκε, Πάσης γνώσεως, δυνάμενοι καὶ ἄλλους νουθετεῖν: οὐχὶ μόνον μανθάνειν, ἀλλὰ καὶ διδάσκειν. Τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους. Ὅρα Παύλου ταπεινοφροσύνην, ὅρα σοφίαν, πῶς καὶ βαθεῖαν ἔδωκε τὴν τομὴν ἐν τοῖς ἔμπροσθεν, καὶ ἐπειδὴ κατώρθωσεν ὅπερ ἐβούλετο, πολλῇ κέχρηται τῇ θεραπείᾳ πάλιν. Ἱκανὸν γὰρ καὶ χωρὶς τῶν εἰρημένων, αὐτὸ τοῦτο τὸ ὁμολογῆσαι τετολμηκέναι, χαλάσαι αὐτῶν τὸν τόνον. Τοῦτο καὶ Ἑβραίοις ἐπιστέλλων ποιεῖ, λέγων οὕτω: Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοὶ, τὰ κρείττονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτω λαλοῦμεν. Καὶ Κορινθίοις πάλιν ὁμοίως, Ἐπαινῶ δὲ ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε. Καὶ Γαλάταις δὲ ἐπιστέλλων ἔλεγε, Πέποιθα εἰς ὑμᾶς, ὅτι οὐδὲν ἄλλο φρονήσετε. Καὶ πανταχοῦ δὲ τῶν ἐπιστολῶν τοῦτο εὕροι τις ἂν τὸ θεώρημα δαψιλές: ἐνταῦθα δὲ καὶ μειζόνως. Καὶ γὰρ ἐν ἀξιώματι ἦσαν πλείονι, καὶ ἔδει φλεγμαίνουσαν τὴν διάνοιαν αὐτῶν καταστέλλειν, μὴ τῷ στύφειν μόνον, ἀλλὰ καὶ τῷ χαλᾷν: καὶ γὰρ διαφόρως αὐτὸ ποιεῖ. Διὸ καὶ ἐνταῦθά φησι, Τολμηρότερον ὑμῖν ἔγραψα. Καὶ οὐδὲ τούτῳ ἀρκεῖται, ἀλλὰ προσέθηκεν, Ἀπὸ μέρους, τουτέστιν ἠρέμα. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ τί φησιν; Ὡς ἐπαναμιμνήσκων ὑμᾶς. Καὶ οὐκ εἶπε, Διδάσκων, οὐδὲ, Ἀναμιμνήσκων, ἀλλ', Ἐπαναμιμνήσκων, τουτέστι, μικρόν τι ἀναμιμνήσκων. Ὁρᾷς τὸ τέλος τῷ προοιμίῳ συμβαῖνον; Ὥσπερ γὰρ ἐκεῖ ἔλεγεν, ὅτι Ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ, οὕτω καὶ ἐν τῷ τέλει τῆς Ἐπιστολῆς: Ἡ γὰρ ἡμῶν ὑπακοὴ εἰς πάντας ἀφίκετο. Καὶ ὥσπερ ἀρχόμενος ἔλεγεν: Ἐπιποθῶ γὰρ ὑμᾶς ἰδεῖν, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς: τοῦτο δέ ἐστι, συμπαρακληθῆναι: οὕτω καὶ ἐνταῦθα, Ὡς ἐπαναμιμνήσκων, ἔλεγε. Καὶ ἀπὸ τοῦ θρόνου καταβὰς τοῦ διδασκαλικοῦ, καὶ ἐκεῖ καὶ ἐνταῦθα ὡς ἀδελφοῖς διαλέγεται, καὶ φίλοις καὶ ὁμοτίμοις: ὃ δὴ μάλιστά ἐστι διδασκάλου, διαποικίλλειν τὸν λόγον πρὸς τὴν τῶν ἀκουόντων ὠφέλειαν. Ὅρα γοῦν πῶς εἰπὼν, ὅτι Τολμηρότερον ἔγραψα, καὶ ὅτι Ἀπὸ μέρους, καὶ ὅτι Ὡς ἐπαναμιμνήσκων, οὐδὲ τούτοις ἠρκέσθη, ἀλλὰ ταπεινότερον ἔτι ποιῶν τὸν λόγον, ἐπήγαγε: Διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ: ὁ καὶ ἀρχόμενος ἔλεγεν, Ὀφειλέτης εἰμί. Ὡσανεὶ ἔλεγεν, Οὐκ ἐμαυτῷ ἥρπασα τὴν τιμὴν, οὐδὲ ἐπεπήδησα τούτῳ πρῶτος, ἀλλ' ὁ Θεὸς τοῦτο ἐπέταξε, καὶ τοῦτο κατὰ χάριν, οὐχ ὡς ἄξιον εἰς τοῦτο ἀφορίσας. Μὴ τοίνυν τραχύνεσθε: οὐ γὰρ ἐγὼ κατεξανίσταμαι: ὁ Θεός ἐστιν ὁ ἐπιτάττων. Καὶ ὥσπερ ἐκεῖ φησιν, Ὧ| λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, οὕτω καὶ ἐνταῦθα εἰπὼν, Διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ, ἐπήγαγεν Εἰς τὸ εἶναί με λειτουργὸν Ἰησοῦ Χριστοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ Θεοῦ. Μετὰ γὰρ τὴν πολλὴν τῶν εἰρημένων ἀπόδειξιν, ἐπὶ τὸ σεμνότερον ἄγει τὸν λόγον, οὐχ ἁπλῶς λατρείαν λέγων, καθάπερ ἐν ἀρχῇ, ἀλλὰ λειτουργίαν καὶ ἱερουργίαν: Αὕτη γάρ μοι ἱερωσύνη τὸ κηρύττειν καὶ καταγγέλλειν: ταύτην προσφέρω τὴν θυσίαν. Ἱερεῖ δὲ οὐδεὶς ἂν ἐγκαλέσειε τὸ θῦμα σπουδάζοντι ἄμωμον προσενεγκεῖν. Ταῦτα δὲ ἔλεγεν, ἅμα καὶ τούτων πτερῶν τὰ φρονήματα, καὶ δεικνὺς θυσίαν ὄντας, καὶ ὑπὲρ τῶν καθ' ἑαυτὸν ἀπολογούμενος, ὅτι τοῦτο ἐπιτέτακται. Καὶ γὰρ μάχαιρά μου τὸ εὐαγγέλιον, φησὶν, ὁ τοῦ κηρύγματος λόγος. Καὶ ἡ αἰτία, οὐχ ἵνα ἐγὼ δοξασθῶ, οὐχ ἵνα λαμπρὸς φανῶ, ἀλλ' Ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν Πνεύματι ἁγίῳ. Τουτέστιν, αἱ ψυχαὶ τῶν διδασκομένων ἵνα δεχθῶσιν. Οὐ γὰρ ἐμὲ τοσοῦτον τιμῶν ὁ Θεὸς εἰς τοῦτο ἤγαγεν, ὅσον ὑμῶν κηδόμενος. βʹ. Καὶ πῶς ἂν γένοιτο εὐπρόσδεκτος; Ἐν Πνεύματι ἁγίῳ: οὐ γὰρ πίστεως δεῖ μόνης, ἀλλὰ καὶ πολιτείας πνευματικῆς, ἵνα κατέχωμεν τὸ Πνεῦμα τὸ δοθὲν ἅπαξ. Οὐ γὰρ ξύλα καὶ πῦρ, οὐδὲ βωμὸς καὶ μάχαιρα, ἀλλὰ Πνεῦμα πάντα παρ' ἡμῖν. Διὰ τοῦτο πάντα ποιῶ, ἵνα μὴ σβεσθῇ ἐκεῖνο τὸ πῦρ: τοῦτο γὰρ καὶ ἐπιτέταγμαι. Τί οὖν τοῖς μὴ δεομένοις λέγεις; Δι' αὐτὸ δὴ τοῦτο οὐ διδάσκω, ἀλλ' ἀναμιμνήσκω, φησί: καθάπερ ὁ ἱερεὺς παρέστηκε τὸ πῦρ ἀνακαίων, οὕτω καὶ ἐγὼ τὴν προθυμίαν ὑμῶν διεγείρων. Καὶ ὅρα: οὐκ εἶπεν, Ἵνα γένηται ἡ προσφορὰ ὑμῶν, ἀλλὰ, Τῶν ἐθνῶν. Ὅταν δὲ εἴπῃ, Τῶν ἐθνῶν, τὴν οἰκουμένην λέγει, γῆν καὶ θάλασσαν ἅπασαν, καταστέλλων ἐκείνων τὰ φρονήματα, ὥστε μὴ ἀπαξιῶσαι καὶ διδάσκαλον ἔχειν τὸν πρὸς τὰ πέρατα τῆς οἰκουμένης τεινόμενον: ὃ καὶ ἀρχόμενος ἔλεγε, Καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν, Ἕλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί. Ἔχω οὖν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν Θεόν. Ἐπειδὴ γὰρ σφόδρα ἑαυτὸν ἐταπείνωσε, πάλιν ἐπαίρει τὸν λόγον, καὶ τοῦτο ὑπὲρ ἐκείνων ποιῶν, ὥστε μὴ δόξαι εὐκαταφρόνητος εἶναι. Καὶ ἐν τῷ ἐπαίρειν δὲ αὐτὸν, τοῦ οἰκείου μέμνηται ἤθους, οὕτω λέγων: Ἔχω οὖν καύχησιν. Καυχῶμαι, φησὶν, οὐκ ἐν ἐμαυτῷ, οὐδὲ ἐν τῇ ἡμετέρᾳ σπουδῇ, ἀλλὰ τῇ τοῦ Θεοῦ χάριτι. Οὐ γὰρ τολμήσω τι λαλῆσαι, ὧν οὐ κατειργάσατο ὁ Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν τῶν ἐθνῶν, λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος Θεοῦ. Οὐδὲ γὰρ ἂν ἔχοι τις εἰπεῖν, φησὶν, ὅτι κόμπος μου τὰ ῥήματα: τῆς γὰρ ἱερουργίας μου ταύτης τὰ σύμβολα, καὶ τῆς χειροτονίας ἔχω πολλὰ δεῖξαι τὰ τεκμήρια, οὐ ποδήρη καὶ κώδωνας, καθάπερ οἱ παλαιοὶ, οὐδὲ μίτραν καὶ κίδαριν, ἀλλὰ πολλῷ φρικωδέστερα τούτων σημεῖα καὶ θαύματα. Οὐδὲ γὰρ ἔστιν εἰπεῖν, ὅτι ἐνεχειρίσθην μὲν, οὐκ ἐποίησα δὲ τὸ ἐπιταχθέν: μᾶλλον δὲ οὐδὲ ἐγὼ ἐποίησα, ἀλλὰ ὁ Χριστός: διὸ καὶ ἐν αὐτῷ καυχῶμαι, οὐχ ὑπὲρ τῶν τυχόντων πραγμάτων, ἀλλ' ὑπὲρ τῶν πνευματικῶν. Τοῦτο γάρ ἐστι, Τὰ πρὸς τὸν Θεόν. Ὅτι γὰρ ἤνυσα ἐφ' ὃ ἐπέμφθην, καὶ οὐ κόμπος τὰ ῥήματα, δηλοῖ τὰ θαύματα καὶ ἡ τῶν ἐθνῶν ὑπακοή. Οὐ γὰρ τολμήσω τι λαλῆσαι ὧν οὐ κατειργάσατο ὁ Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος Θεοῦ. Ὅρα πῶς βιάζεται τὸ πᾶν δεῖξαι τοῦ Θεοῦ, καὶ οὐδὲν ἑαυτοῦ. Εἴτε γὰρ φθέγγομαί τι, εἴτε ποιῶ, εἴτε θαυματουργῶ, πάντα αὐτὸς, πάντα τὸ Πνεῦμα τὸ ἅγιον. Ταῦτα δὲ λέγει, δεικνὺς καὶ τοῦ Πνεύματος τὸ ἀξίωμα. Εἶδες πῶς ταῦτα τῶν παλαιῶν θαυμαστότερα καὶ φρικωδέστερα, ἡ θυσία, ἡ προσφορὰ, τὰ σύμβολα; Ὅταν γὰρ εἴπῃ, Ἐν λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, τοῦτο λέγει, τὴν διδασκαλίαν, τὴν περὶ βασιλείας φιλοσοφίαν, τὴν τῶν ἔργων, καὶ τῆς πολιτείας ἐπίδειξιν, τοὺς νεκροὺς τοὺς ἐγειρομένους, τοὺς δαίμονας τοὺς ἐλαυνομένους, τοὺς θεραπευομένους τυφλοὺς, τοὺς πηδῶντας χωλοὺς, τὰ ἄλλα τεράστια, ἅπερ ἅπαντα εἰργάζετο τὸ Πνεῦμα τὸ ἅγιον ἐν ἡμῖν. Εἶτα ἡ τούτων ἀπόδειξις, ἐπειδὴ ταῦτα τέως ἀπόφασις ἦν, τῶν μαθητῶν τὸ πλῆθος. Διὸ καὶ ἐπήγαγεν: Ὥστε με ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ. Ἀρίθμει τοίνυν καὶ πόλεις καὶ χώρας, καὶ ἔθνη καὶ δήμους, μὴ τοὺς ὑπὸ Ῥωμαίοις μόνους, ἀλλὰ καὶ τοὺς ὑπὸ βαρβάροις. Μὴ γάρ μοι τὴν διὰ τῆς Φοινίκης καὶ Συρίας καὶ τῆς Κιλίκων καὶ Καππαδοκῶν ἔλθῃς ὁδὸν, ἀλλὰ καὶ τὰ ὄπισθεν ἅπαντα λογίζου, τὴν Σαρακηνῶν καὶ Περσῶν καὶ Ἀρμενίων καὶ τὴν τῶν ἄλλων βαρβάρων. Διὰ γὰρ τοῦτο εἶπε, Καὶ κύκλῳ, ἵνα μὴ τὴν κατευθὺ λεωφόρον ἔλθῃς μόνον, ἀλλὰ καὶ πᾶσαν καὶ τὴν κατὰ τὸν νότον Ἀσίαν περιδράμῃς τῇ διανοίᾳ. Καὶ ὥσπερ νιφάδας θαυμάτων ἑνὶ λόγῳ παρέδραμεν, εἰπὼν, Ἐν δυνάμει σημείων καὶ τεράτων: οὕτω καὶ πόλεις ἀπείρους, καὶ ἔθνη καὶ δήμους καὶ χώρας ἐνὶ τούτῳ πάλιν συνεῖλε ῥήματι. Τῷ κύκλῳ. Πόῤῥω γὰρ ἦν τύφου παντός: καὶ ταῦτα δὲ διὰ τούτους ἐφθέγγετο, ὥστε μὴ μέγα φρονεῖν ἐφ' ἑαυτοῖς. Καὶ ἀρχόμενος μὲν, φησὶν, Ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν, καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν: ἐνταῦθα δὲ ἀνάγκην ἱερωσύνης τίθησιν. Ἐπειδὴ γὰρ τραχύτερον ἐφθέγξατο, καὶ σαφέστερον αὐτοῦ δείκνυσι τὴν ἐξουσίαν. Διὰ τοῦτο ἐκεῖ μὲν ἁπλῶς φησι, Καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν: ἐνταῦθα δὲ καὶ τὸν τόπον λέγει πάντα, ὥστε πάντοθεν αὐτῶν ὑποτέμνεσθαι τὸ φρόνημα. Καὶ οὐχ ἁπλῶς εἶπε, Κηρῦξαι τὸ εὐαγγέλιον, ἀλλὰ Πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ. Οὕτω δὲ φιλοτιμούμενον εὐαγγελίζεσθαι, ὅπου οὐκ ὠνομάσθη ὁ Χριστός. γʹ. Ἰδοὺ πάλιν ἑτέρα ὑπερβολὴ, ὅτι οὐ μόνον τοσούτους εὐηγγελίσατο καὶ ἔπεισεν, ἀλλ' ὅτι οὐδὲ πρὸς μεμαθηκότας ἀπῆλθε. Τοσοῦτον ἀπεῖχε τοῦ ἐπιῤῥίπτειν ἑαυτὸν ἀλλοτρίοις μαθηταῖς, καὶ δόξης ἕνεκεν τοῦτο ποιεῖν, ὅτι καὶ ἐσπούδαζε, τοὺς μὴ ἀκηκοότας διδάσκειν. Οὐδὲ γὰρ εἶπεν, Ὅπου οὐκ ἐπείσθησαν, ἀλλ', Ὅπου οὐδὲ ὠνομάσθη ὁ Χριστός: ὃ πλέον ἐστί. Καὶ τίνος ἕνεκεν τοιαῦτα ἐφιλοτιμεῖτο; Ἵνα μὴ ἐπ' ἀλλότριον θεμέλιον οἰκοδομήσω, φησί. Ταῦτα δὲ λέγει, δεικνὺς ἑαυτὸν ἀλλότριον ὄντα κενοδοξίας, καὶ παιδεύων αὐτοὺς, ὅτι οὐκ ἀπὸ τοῦ δόξης ἐρᾷν καὶ τῆς παρ' αὐτῶν τιμῆς ἐπὶ τὸ γράψαι ἦλθεν, ἀλλ' ὡς διακονίαν πληρῶν, ὡς ἱερουργίαν ἀπαρτίζων, ὡς τῆς σωτηρίας αὐτῶν ἐρῶν. Ἀλλότριον δὲ τὸ τῶν ἀποστόλων φησὶν, οὐ κατὰ τὴν τοῦ προσώπου ποιότητα, οὐδὲ κατὰ τὴν τοῦ κηρύγματος φύσιν, ἀλλὰ κατὰ τὸν τοῦ μισθοῦ λόγον: ἐπεὶ τὰ κηρύγματα οὐκ ἀλλότρια ἦν, ἀλλ' ὅσον εἰς μισθὸν ἀλλότρια. Ὁ γὰρ τῶν ἑτέροις πεπονημένων μισθὸς, τούτου ἀλλότριος ἦν. Εἶτα δείκνυσι καὶ προφητείαν πληρουμένην, λέγων: Καθὼς γέγραπται, Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται: καὶ οἳ οὐκ ἀκηκόασι, συνήσουσιν. Ὁρᾷς ἐπιτρέχοντα ὅπου πλείων ὁ πόνος, ὅπου μείζων ὁ ἱδρώς; Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς. Σκόπει πάλιν πῶς τῷ προοιμίῳ ὁμοίως τὸ τέλος ὑφαίνει. Καὶ γὰρ καὶ ἀρχόμενος τῆς ἐπιστολῆς ἔλεγεν, ὅτι Πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο: ἐνταῦθα δὲ καὶ τὴν αἰτίαν τίθησι, δι' ἣν ἐκωλύθη, καὶ οὐχ ἅπαξ, ἀλλὰ καὶ δὶς καὶ πολλάκις. Ὥσπερ γὰρ ἐκεῖ φησι, Πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, οὕτω καὶ ἐνταῦθα, Ἐνεκοπτόμην τὰ πολλὰ ἐλθεῖν πρὸς ὑμᾶς. Ὅπερ μάλιστα τὴν ἐπιθυμίαν αὐτοῦ δείκνυσι, τὸ πολλάκις ἐπιχειρεῖν. Νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις. Ὁρᾷς πῶς ἔδειξεν, ὅτι οὐ τῆς παρ' αὐτῶν ἐφιέμενος δόξης ἔγραφέ τε καὶ παρεγίνετο; Ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ πολλῶν ἐτῶν. Ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω διαπορευόμενος θεάσασθαι ὑμᾶς, καὶ ὑφ' ὑμῶν προπεμφθῆναι ἐκεῖ, ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ. Ἵνα γὰρ μὴ δόξῃ ἐξευτελίζειν αὐτοὺς τῷ λέγειν, ὅτι Ἐπειδὴ οὐδὲν ἔχω ποιῆσαι, διὰ τοῦτο ἔρχομαι πρὸς ὑμᾶς, πάλιν τὸν τῆς ἀγάπης κινεῖ λόγον εἰπὼν, Ἐπιποθίαν ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ πολλῶν ἐτῶν. Οὐ γὰρ διὰ τοῦτο ἐπεθύμησα ἐλθεῖν, ἐπειδὴ σχολὴν ἄγω, ἀλλ' ἵνα τὴν ἐπιθυμίαν, ἣν πάλαι ὤδινον, ταύτην ἀποτέκω. Εἶτα, ἵνα μὴ τοῦτο πάλιν αὐτοὺς φυσήσῃ, σκόπει πῶς αὐτοὺς καταστέλλει, εἰπὼν, Ὡς ἐὰν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω διαπορευόμενος θεάσασθαι ὑμᾶς. Διὰ γὰρ τοῦτο τέθεικε τοῦτο, ἵνα μὴ μέγα φρονῶσιν: ὁμοῦ γὰρ καὶ τὴν ἀγάπην δεῖξαι βούλεται, καὶ κωλῦσαι θρύπτεσθαι ἐκείνους. Διὸ συνεχῶς αὐτὸ τίθησι, καὶ ἐφεξῆς ἐναλλάττων τὰ ἑκατέρων τούτων κατασκευαστικά. Διά τοι τοῦτο πάλιν, ἵνα μὴ λέγωσιν, Ὁδοῦ πάρεργον ἡμᾶς ποιεῖ, ἐπήγαγε, Καὶ ὑφ' ὑμῶν προπεμφθῆναι: τουτέστιν, Ἵνα ὑμεῖς μοι μάρτυρες ἦτε, ὅτι οὐ καταφρονῶν ὑμῶν, ἀλλ' ἑλκόμενος ὑπὸ τῆς χρείας παρατρέχω. Ἐπειδὴ δὲ καὶ τοῦτο ἔτι λυπεῖ, λιπαρώτερον αὐτὸ θεραπεύει, λέγων, Ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ. Τῷ μὲν γὰρ εἰπεῖν, Διαπορευόμενος, δείκνυσιν οὐκ ἐφιέμενος αὐτῶν τῆς δόξης: τῷ δὲ εἰπεῖν, Ἐμπλησθῶ, δείκνυσιν ἐρῶν αὐτῶν τῆς ἀγάπης, καὶ οὐχ ἁπλῶς ἐρῶν, ἀλλὰ καὶ σφοδρῶς: διὸ οὐδὲ εἶπεν, Ἐμπλησθῶ, ἀλλ', Ἀπὸ μέρους. Οὐδεὶς μὲν γὰρ χρόνος ἐμπλῆσαι δύναται, οὐδὲ ἐμποιῆσαί μοι κόρον τῆς συνουσίας ὑμῶν. Εἶδες πῶς τὴν ἀγάπην δείκνυσιν, ὅταν καὶ ἐπειγόμενος μὴ πρότερον ἀνίστηται, ἕως ἂν ἐμπλησθῇ; Καὶ τοῦτο δὲ τῆς πολλῆς αὐτοῦ φιλοστοργίας σημεῖον τὸ τοῖς ῥήμασιν οὕτω θερμῶς κεχρῆσθαι. Οὐδὲ γὰρ εἶπε, θεάσομαι, ἀλλ' Ἐμπλησθῶ, τὰ τῶν γονέων μιμούμενος ῥήματα. Καὶ ἀρχόμενος μὲν ἔλεγεν, Ἵνα τινὰ καρπὸν σχῶ: ἐνταῦθα δὲ, Ἵνα ἐμπλησθῶ: ἅπερ ἀμφότερα ἐφελκομένου ἦν. Τὸ μὲν γὰρ ἐγκώμιον αὐτῶν ἦν μέγιστον, εἴ γε καρπὸν αὐτῷ παρέχειν ἔμελλον ἐκ τῆς ὑπακοῆς: τὸ δὲ, τῆς αὐτοῦ φιλίας δεῖγμα γνήσιον. Καὶ Κορινθίοις δὲ ἐπιστέλλων οὕτως ἔλεγεν: Ἵνα ὑμεῖς με προπέμψητε οὗ ἐὰν πορεύωμαι: διὰ πάντων τὴν πρὸς τοὺς μαθητὰς ἀγάπην ἐνδεικνύμενος, ἧς ἴσον οὐδέν. Διὸ καὶ ἀρχόμενος ἀεὶ τῶν ἐπιστολῶν ἐντεῦθεν προοιμιάζεται, καὶ τελευτῶν εἰς τοῦτο καταλύει πάλιν. δʹ. Καθάπερ γὰρ πατὴρ φιλόπαις μονογενὲς παιδίον καὶ γνήσιον, ἐφίλει τοὺς πιστοὺς ἅπαντας: διὸ καὶ ἔλεγε, Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; Καὶ γὰρ πρὸ τῶν ἄλλων ἁπάντων τοῦτο χρὴ τὸν διδάσκαλον ἔχειν. Διὸ καὶ Πέτρῳ ἔλεγεν ὁ Χριστὸς, Εἰ φιλεῖς με, ποίμαινε τὰ πρόβατά μου. Ὁ γὰρ τὸν Χριστὸν φιλῶν, καὶ τὴν ποίμνην αὐτοῦ φιλεῖ. Καὶ τὸν Μωϋσέα δὲ τότε ἐπέστησε τῷ δήμῳ τῶν Ἰουδαίων, ὅτε τὴν πρὸς αὐτοὺς εὔνοιαν ἐπεδείξατο: καὶ ὁ Δαυῒδ δὲ οὕτως ἐπὶ τὴν βασιλείαν ἦλθε, πρότερον φιλόστοργος περὶ αὐτοὺς φανείς. Οὕτω γοῦν ἔτι νέος ὢν ἤλγησε ὑπὲρ τοῦ λαοῦ, ὡς καὶ τὴν αὐτοῦ ψυχὴν ἐπιδοῦναι, ἡνίκα τὸν βάρβαρον καθεῖλεν ἐκεῖνον. Εἰ δὲ λέγει: Τί ἔσται τῷ ἀνελόντι τὸν ἀλλόφυλον τοῦτον; οὐ μισθὸν ἀπαιτῶν ἔλεγεν, ἀλλὰ πιστευθῆναι βουλόμενος, καὶ ἐγχειρισθῆναι τὴν πρὸς αὐτὸν μάχην. Ὅτε γοῦν εἰσῆλθε πρὸς τὸν βασιλέα μετὰ τὴν νίκην, οὐδὲν ὑπὲρ τούτων διελέχθη. Καὶ ὁ Σαμουὴλ δὲ σφόδρα φιλόστοργος ἦν: διὸ καὶ ἔλεγεν, Ἐμοὶ δὲ μὴ γένοιτο διαμαρτεῖν τοῦ διαλιπεῖν προσευχόμενον ὑπὲρ ὑμῶν τῷ Κυρίῳ. Οὕτω καὶ Παῦλος, μᾶλλον δὲ οὐχ οὕτως, ἀλλὰ καὶ πολλῷ πλέον, ἁπάντων περιεκαίετο τῶν ἀρχομένων. Διὸ καὶ τοὺς μαθητὰς οὕτω πρὸς αὐτὸν διέθηκεν, ὡς εἰπεῖν, ὅτι Εἰ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. Διὰ τοῦτο καὶ τοῖς Ἰουδαίων διδασκάλοις τοῦτο πρὸ τῶν ἄλλων ὁ Θεὸς ἐγκαλεῖ λέγων: Ὦ οἱ ποιμένες Ἰσραὴλ, μὴ βόσκουσιν οἱ ποιμένες ἑαυτούς; οὐχὶ τὰ πρόβατα βόσκουσιν; Ἐκεῖνοι δὲ τοὐναντίον ἐποίουν. Τὸ γάλα γὰρ, φησὶ, κατεσθίετε, καὶ τὰ ἔρια περιβάλλεσθε, καὶ τὸ παχὺ ἐσφάζετε, καὶ τὰ πρόβατα οὐκ ἐβόσκετε. Καὶ ὁ Χριστὸς δὲ ποιμένος ἀρίστου κανόνα ἐκφέρων ἔλεγεν: Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προβάτων. Τοῦτο ὁ Δαυῒδ ἐποίησε πολλαχοῦ τε ἀλλαχοῦ, καὶ ἡνίκα ἄνωθεν κατὰ τοῦ δήμου παντὸς ἡ φοβερὰ ἐκείνη ὀργὴ κατεφέρετο. Πάντων γὰρ σφαττομένων ἔλεγεν, Ἐγὼ ὁ ποιμὴν ἥμαρτον, ἐγὼ ὁ ποιμὴν ἐκακοποίησα: καὶ οὗτοι, τὸ ποίμνιον, τί ἐποίησαν; Διὰ τοῦτο καὶ ἐν τῇ αἱρέσει τῶν τιμωριῶν ἐκείνων οὐ λιμὸν εἵλετο, οὐ δίωξιν ἐχθρῶν, ἀλλὰ τὸν παρὰ τοῦ Θεοῦ πεμπόμενον θάνατον, δι' οὗ προσεδόκα τοὺς μὲν ἄλλους ἐν ἀσφαλείᾳ καταστήσειν, αὐτὸν δὲ πρὸ τῶν ἄλλων ἁπάντων κατενεχθήσεσθαι. Ἐπειδὴ δὲ τοῦτο οὐκ ἐγένετο, θρηνεῖ καὶ λέγει: Ἐν ἐμοὶ ἡ χείρ σου: εἰ δὲ οὐκ ἀρκεῖ, καὶ ἐν τῷ οἴκῳ τοῦ πατρός μου. Ἐγὼ γὰρ, φησὶν, ὁ ποιμὴν ἥμαρτον. Ὡσανεὶ ἔλεγεν, ὅτι Εἰ καὶ οὗτοι ἥμαρτον, ἐγὼ ὑπεύθυνος ἤμην τῇ τιμωρίᾳ ὁ μὴ διορθούμενος: ὅταν δὲ καὶ ἐμὸν τὸ ἁμάρτημα ᾖ, ἐγὼ δίκαιος ἂν εἴην δοῦναι τὴν τιμωρίαν. Καὶ γὰρ αὐξῆσαι τὸ ἔγκλημα θέλων, τὸ τοῦ ποιμένος ἔθηκεν ὄνομα. Οὕτω γοῦν τὴν ὀργὴν ἔστησεν, οὕτω τὴν ἀπόφασιν ἀνεκαλέσατο: τοσοῦτόν ἐστιν ἐξομολόγησις: Δίκαιος γὰρ ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ: τοσοῦτον κηδεμονία καὶ συμπάθεια ποιμένος ἀρίστου. Καὶ γὰρ ἐσπαράττετο αὐτοῦ τὰ σπλάγχνα πιπτόντων ἐκείνων, καθάπερ παίδων γνησίων ἀναιρουμένων: διὸ καὶ ἐπ' αὐτὸν τὴν ὀργὴν ἐλθεῖν ἠξίου. Καὶ ἐν ἀρχῇ δὲ τῆς σφαγῆς τοῦτο ἐποίησεν ἂν, εἰ μὴ καὶ βαδίζουσαν αὐτὴν ὁδῷ καὶ πρὸς αὐτὸν ἥξειν ἤλπιζεν. Ὅτε γοῦν εἶδε τοῦτο μὲν μὴ γινόμενον, ἐκείνους δὲ ἐπινεμομένην τὴν συμφορὰν, οὐκέτι ἤνεγκεν, ἀλλ' ἀνήφθη μᾶλλον, ἢ ἐπὶ τοῦ Ἀμνὼν τοῦ πρωτοτόκου. Τότε γὰρ θάνατον οὐκ ᾔτησε, νῦν δὲ ἀξιοῖ πρὸ τῶν ἄλλων πεσεῖν. Τοιοῦτον εἶναι χρὴ τὸν ἄρχοντα, καὶ μᾶλλον ταῖς ἑτέρων, ἢ ταῖς οἰκείαις ἀλγεῖν συμφοραῖς. Τοιοῦτον γοῦν τι καὶ ἐπὶ τοῦ παιδὸς ἔπαθεν, ἵνα μάθῃς, ὅτι οὐδὲν πλέον τῶν ἀρχομένων τὸν παῖδα ἐφίλει. Καίτοι γε ἀκόλαστος ἦν ὁ νεανίσκος καὶ πατραλοίας, ἀλλ' ὅμως ἔλεγε: Τίς δώσει μοι θάνατον ἀντὶ σοῦ; Τί λέγεις, ὦ μακάριε, καὶ πάντων ἀνθρώπων πραότατε; ἀνελεῖν σε ἐσπούδαζεν ὁ παῖς, καὶ μυρίοις σε περιέβαλε κακοῖς: καὶ ὅτε ἐκ μέσου γέγονε, καὶ τὸ τρόπαιον ἔστη, τότε εὔχῃ σφαγῆναι; Ναὶ, φησίν. Οὐ γὰρ ἐμοὶ νενίκηκε τὸ στρατόπεδον, ἀλλ' ἔτι πολεμοῦμαι σφοδρότερον ἢ πρότερον, καὶ τὰ σπλάγχνα μοι διακόπτεται νῦν μειζόνως. Οὗτοι μὲν οὖν τῶν ἐγκεχειρισμένων ἐφρόντιζον. εʹ. Ὁ δὲ μακάριος Ἀβραὰμ καὶ τῶν οὐκ ἐμπεπιστευμένων αὐτῷ πολλὴν ἐποιεῖτο τὴν πρόνοιαν, καὶ τοσαύτην, ὡς καὶ κινδύνοις ἑαυτὸν περιβαλεῖν χαλεποῖς. Ὅτι γὰρ οὐχ ὑπὲρ ἀδελφιδοῦ μόνου ἔπραττεν ἅπερ ἔπραττεν, ἀλλὰ καὶ ὑπὲρ τῶν Σοδομιτῶν, οὐ πρότερον ἀπέστη τοὺς Πέρσας ἐλαύνων ἐκείνους, ἕως πάντας αὐτοὺς ἠλευθέρωσε. Καίτοι γε ἐξῆν λαβόντι τοῦτον ἀναχωρεῖν, ἀλλ' οὐκ ἠθέλησε: καὶ γὰρ πάντων ὁμοίως ἐκήδετο. Καὶ τοῦτο καὶ διὰ τῶν μετὰ ταῦτα δῆλον ἐποίησεν. Ὅτε γοῦν οὐ βαρβάρων στρατόπεδον ἔμελλεν αὐτοὺς πολιορκεῖν, ἀλλὰ ἡ θεήλατος ὀργὴ τὰς πόλεις αὐτῶν ἐκ βάθρων ἀνασπᾷν, καὶ οὐκέτι ὅπλων ἦν ὁ καιρὸς, οὐδὲ μάχης καὶ παρατάξεως, ἀλλ' ἱκετηρίας, τοσαύτην ἐποιήσατο ὑπὲρ αὐτῶν σπουδὴν, ὅσην ἂν εἰ αὐτὸς ἀπόλλυσθαι ἔμελλε. Διὰ δὴ τοῦτο, καὶ ἅπαξ καὶ δὶς καὶ τρὶς καὶ πολλάκις προσέρχεται τῷ Θεῷ, καὶ ἐπὶ τὴν φύσιν καταφεύγει λέγων: Ἐγὼ δέ εἰμι γῆ καὶ σποδός. Καὶ ἐπειδὴ οἴκοθεν εἶδεν αὐτοὺς προδεδομένους, δι' ἑτέρους αὐτοὺς ἀξιοῖ σώζεσθαι. Διὰ τοῦτο καὶ ὁ Θεὸς ἔλεγεν: Οὐ μὴ κρύψω ἀπὸ τοῦ παιδός μου Ἀβραὰμ ἃ μέλλω ποιεῖν; ἵνα ἡμεῖς μάθωμεν πῶς ἐστι φιλάνθρωπος ὁ δίκαιος. Καὶ οὐδ' ἂν ἀπέστη παρακαλῶν, εἰ μὴ ὁ Θεὸς ἀπέστη πρῶτος. Καὶ δοκεῖ μὲν ὑπὲρ τῶν δικαίων δεῖσθαι, τὸ δὲ πᾶν ὑπὲρ ἐκείνων ἐποίει. Καὶ γὰρ σφόδρα εἰσὶν αἱ τῶν ἁγίων ψυχαὶ ἥμεροι καὶ φιλάνθρωποι, καὶ περὶ τοὺς οἰκείους καὶ περὶ τοὺς ἀλλοτρίους, καὶ μέχρι τῶν ἀλόγων αὐτῶν ταύτην ἐκτείνουσι τὴν ἡμερότητα. Διὰ τοῦτο καὶ σοφός τις ἔλεγε, Δίκαιος οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ: εἰ δὲ καὶ κτηνῶν, πόσῳ μᾶλλον ἀνθρώπων, Ἀλλ' ἐπειδὴ κτηνῶν ἐμνήσθην, λογισώμεθα καὶ τοὺς τῶν προβάτων ποιμένας τοὺς ἐν τῇ Καππαδοκῶν χώρᾳ, οἷα καὶ ἡλίκα πάσχουσιν ὑπὲρ τῆς τῶν ἀλόγων προστασίας. Πολλάκις γοῦν χιόνι καταχωσθέντες, τρεῖς ἐφεξῆς ἔμειναν ἡμέρας. Λέγονται δὲ καὶ οἱ ἐν τῇ Λιβύῃ οὐκ ἐλάττονα τούτων ὑπομένειν δεινὰ, μῆνας ὁλοκλήρους τὴν χαλεπὴν ἔρημον ἐκείνην καὶ τῶν πικροτάτων γέμουσαν θηρίων περιπολοῦντες. Εἰ δὲ περὶ ἄλογα τοσαύτη σπουδὴ, τίνα ἂν ἔχοιμεν ἀπολογίαν οἱ ψυχὰς λογικὰς ἐμπιστευθέντες, καὶ τὸν βαθὺν τοῦτον καθεύδοντες ὕπνον; ἀναπνεῖν γὰρ ὅλως ἐχρῆν; ἡσυχάζειν δὲ ὅλως, ἀλλ' οὐ πανταχοῦ περιτρέχειν, καὶ μυρίοις ἑαυτοὺς ἐκδιδόναι θανάτοις ὑπὲρ τῶν προβάτων τούτων; Ἢ οὐκ ἴστε τῆς ἀγέλης ταύτης τὸ ἀξίωμα; οὐχ ὑπὲρ ταύτης ὁ Δεσπότης ὁ σὸς μυρία ἐπραγματεύσατο, καὶ τὸ αἷμα ὕστερον ἐξέχεε τὸ ἑαυτοῦ; σὺ δὲ ἀνάπαυσιν ζητεῖς; καὶ τί χεῖρον γένοιτ' ἂν τῶν ποιμένων τούτων; Οὐκ ἐννοεῖς τοῦτο, ὅτι περιεστήκασι τὰ πρόβατα ταῦτα λύκοι τούτων πολλῷ πικρότεροι καὶ ἀγριώτεροι; οὐ λογίζῃ πρὸς σαυτὸν οἵας δεῖ ψυχῆς τῷ μέλλοντι ταύτην μεταχειρίζειν τὴν ἀρχήν; Ἀλλ' ἄνθρωποι μὲν δημαγωγοὶ ὑπὲρ τῶν τυχόντων βουλευόμενοι πραγμάτων, τὰς νύκτας ταῖς ἡμέραις προστιθέασιν ἀγρυπνοῦντες: ἡμεῖς δὲ ὑπὲρ οὐρανοῦ τὸν ἀγῶνα ἔχοντες, καὶ ἐν ἡμέρᾳ καθεύδομεν; καὶ τίς ἡμᾶς λοιπὸν ἐξαιρήσεται τῆς ἐπὶ τούτοις κολάσεως; Εἰ γὰρ τὸ σῶμα κατακόπτεσθαι ἔδει, εἰ γὰρ μυρίους ὑποστῆναι θανάτους, οὐχ ὡς ἐπὶ πανήγυριν τρέχειν ἐχρῆν; Ταῦτα δὲ μὴ μόνον ποιμένες, ἀλλὰ καὶ πρόβατα ἀκουέτω, ἵνα τοὺς ποιμένας προθυμοτέρους ποιῶσιν, ἵνα μᾶλλον αὐτῶν τὴν προαίρεσιν ἀλείφωσιν, ἕτερον μὲν οὐδὲν, πειθὼ δὲ καὶ ὑπακοὴν πᾶσαν παρέχοντες. Οὕτω καὶ ὁ Παῦλος ἐκέλευσε λέγων: Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, ὅτι αὐτοὶ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες. Ὅταν δὲ εἴπῃ, Ἀγρυπνοῦσι, μυρίους λέγει πόνους καὶ φροντίδας καὶ κινδύνους. Ὁ γὰρ καλὸς ποιμὴν καὶ τοιοῦτος, οἷον ὁ Χριστὸς βούλεται, μυρίοις ἁμιλλᾶται μάρτυσιν. Ὁ μὲν γὰρ ἅπαξ δι' αὐτὸν ἀπέθανεν, οὗτος δὲ μυριάκις διὰ τὴν ποίμνην, εἴ γε ποιμὴν εἴη τοιοῦτος, οἷον εἶναι χρή: ὁ γὰρ τοιοῦτος καθ' ἑκάστην ἡμέραν ἀποθνήσκειν δύναται. Διὸ καὶ ὑμεῖς εἰδότες τὸν πόνον, συμπράττετε ταῖς εὐχαῖς, τῇ σπουδῇ, τῇ προθυμίᾳ, τῇ φιλίᾳ, ἵνα καὶ ἡμεῖς ὑμῶν, καὶ ἡμῶν ὑμεῖς καύχημα γένησθε. Διὰ τοῦτο γὰρ καὶ τῷ κορυφαίῳ τῶν ἀποστόλων, καὶ ὑπὲρ τοὺς ἄλλους φιλοῦντι αὐτὸν, τοῦτο ἐνεχείρισε, πρότερον ἐρωτήσας αὐτὸν, εἰ φιλοῖτο παρ' αὐτοῦ, ἵνα μάθῃς, ὅτι τοῦτο πρὸ τῶν ἄλλων τῆς ἀγάπης τῆς εἰς αὐτὸν τεκμήριον τίθεται: καὶ γὰρ νεανικῆς τοῦτο δεῖται ψυχῆς. Ταῦτα δέ μοι περὶ ἀρίστων εἴρηται ποιμένων, οὐ περὶ ἐμαυτοῦ καὶ τῶν καθ' ἡμᾶς, ἀλλ' εἴ τις τοιοῦτος, οἷος ὁ Παῦλος ἦν, οἷος ὁ Πέτρος, οἷος ὁ Μωϋσῆς. Τούτους οὖν μιμησώμεθα καὶ ἄρχοντες καὶ ἀρχόμενοι: ἔξεστι γὰρ καὶ ἀρχομένῳ ἐν μέρει εἶναι ποιμένος, τῆς οἰκίας, τῶν φίλων, τῶν οἰκετῶν, τῆς γυναικὸς, τῶν παίδων: κἂν οὕτω τὰ καθ' αὑτοὺς οἰκονομῶμεν, πάντων ἐπιτευξόμεθα τῶν ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.