Homily XLV.

Acts XX. 32

“And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them that are sanctified.”

What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, “Grievous wolves shall enter in among you” (v. 29), therefore, not to overpower them, and make them lose all self-possession, observe the consolation (he gives). “And now,” he says, as always, “I commend you, brethren, to God, and to the word of His grace:” that is, to His grace: it is grace that saveth. He constantly puts them in mind of grace, to make them more earnest as being debtors, and to persuade them to have confidence. “Which is able to build you up.”1032    The phrase “which is able” (τῷ δυναμένῳ) may be connected with the word “God,” or with “the word of His grace.” As standing nearer the latter, this would be the natural construction. So our author has taken it, understanding by “the word of His grace” rather the grace itself than the doctrine concerning it. Most critics have preferred to connect the phrase with τῷ θεῷ on the ground that it is more appropriate to ascribe the giving of an inheritance among the sanctified directly to God than to His word. (So DeWette, Meyer, Alford, Gloag).—G.B.S. He does not say, to build, but, “to build up,” showing that they had (already) been built. Then he puts them in mind of the hope to come; “to give you an inheritance,” he says, “among all them which are sanctified.” Then exhortation again: “I have coveted no man’s silver, or gold, or apparel.” (v. 33.) He takes away that which is the root of evils, the love of money. “Silver, or gold,” he says. He says not, I have not taken, but, not even “coveted.” No great thing this, but what follows after is great. “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring, ye ought to support the weak.” (v. 34, 35.) Observe him employed in work and not simply that, but toiling. “These hands have ministered unto my necessities, and to them that were with me:” so as to put them to shame. And see how worthily of them. For he says not, Ye ought to show yourselves superior to money, but what? “to support the weak”—not all indiscriminately—“and to hear the word of the Lord which He spake, It is more blessed to give than to receive.”1033    By “the weak” Chrys. evidently understands the physically weak, the sick and poor (see the Recapitulation) and we think correctly as opposed to the “weak in faith.” The apostle counsels labor in order to liberality toward the needy. So Olshausen, DeWette, Hackett, Gloag, Alford, vs. Neander, Tholuck, Lechler, Meyer.—G.B.S. For lest any one should think that it was spoken with reference to them, and that he gave himself for an ensample, as he elsewhere says, “giving an ensample to you” (Phil. iii. 17), he added the declaration of Christ, Who said, “It is more blessed to give than to receive.” He prayed over them while exhorting them: he shows it both by action,—“And when he had thus spoken, he kneeled down, and prayed with them all,” (v. 36)—he did not simply pray, but with much feeling: (κατανύξεως): great was the consolation—and by his saying, “I commend you to the Lord. And they all wept sore, and fell on Paul’s neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more.” (v. 37, 38.) He had said, that “grievous wolves should enter in;” had said, “I am pure from the blood of all men:” and yet the thing that grieved them most of all was this, “that they should see him no more:” since indeed it was this that made the war grievous. “And they accompanied them,” it says, “unto the ship. And it came to pass, that after we had torn ourselves from them”—so much did they love him, such was their affection towards him—“and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: and finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre” (Acts xxi. 1–3): he came to Lycia, and having left Cyprus, he sailed down to Tyre—“for there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.” (v. 4.) They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting. And there again they part from each other with prayer. “And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul’s company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.” (v. 5–8.) Having come to Cæsarea, it says, we abode with Philip, which was one of the seven. “And the same man had four daughters, virgins, which did prophesy.” (v. 9.) But it is not these that foretell to Paul, though they were prophetesses; it is Agabus. “And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.” (v. 10, 11.) He who formerly had declared about the famine, the same says, This “man, who owneth this girdle, thus shall they bind.” (ch. xi. 28.) The same that the prophets used to do, representing events to the sight, when they spoke about the captivity—as did Ezekiel—the same did this (Agabus). “And,” what is the grievous part of the business, “deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.” (v. 12.) Many even besought him not to depart, and still he would not comply. “Then Paul answered, What mean ye to weep and to break mine heart?”1034    The remainder of v. 13 and 14 we have removed from this to its proper place. (v. 13.) Do you mark? Lest, having heard that saying, “I go bound in the Spirit” (ch. xx. 22), you should imagine it a matter of necessity, or that he fell into it ignorantly, therefore these things are foretold. But they wept, and he comforted them, grieving at their tears. For, “what mean ye,” he says, “to weep and to break my heart?” Nothing could be more affectionate: because he saw them weeping, he grieved, he that felt no pain at his own trials. “For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.” (v. 13, 14.) Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, “to break my heart.” I weep, he says, for you, not on account of my own sufferings: as for those (men), I am willing even to die for them. But let us look over again what has been said.

(Recapitulation.) “Silver, or gold, or apparel,” etc. (ch. xx. 33, 34; 1 Cor. ix; 2 Cor. xi.) So then, it was not in Corinth only that they did this1035    Οὐκ ἄρα ἐν Κορίνθῳ τοῦτο εἰργάσαντο μόνον οἱ διαφθείροντες τοὺς μαθητὰς κ. τ. λ. One would have expected εἰργάσατο μόνον, καὶ οὐχ ὡς οἱ δ. But the connection, not fully expressed, may be this: “So different from those “grievous wolves not sparing the flock,” the false teachers who would make a gain of them! So then” etc.—they that corrupted the disciples, but in Asia as well. But he nowhere casts this up as a reproach to the Ephesians, when writing to them. And why? Because he did not fall upon any subject that obliged him to speak of this. But to the Corinthians he says, “My boasting has not been stopped in the regions of Achaia.” (2 Cor. xi. 10.) And he does not say, Ye did not give to me; but, “Silver, or gold, or apparel, I coveted not,” that it might not seem to be their doing, that they had not given. And he does not say, From no man have I coveted the necessaries of life, that again it might not look like accusing them: but he covertly hints as much, seeing that he provided subsistence for others as well as himself. See how he worked with earnestness, “night and day” discoursing (to others), “with tears warning each one of them.” (v. 31.) (Here) again he puts them in fear: “I have showed you all things,” he says: ye cannot take refuge in the plea of ignorance: “have shown you” by works “how that so laboring ye ought to work.” And he does not say, that to receive is bad, but that not to receive is better. For, “remember,” he says, “the words of the Lord which he spake: It is more blessed to give than to receive.” (v. 35.) And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it.1036    Some text or texts of the Gospels should be supplied here: beginning perhaps like the next sentence with a Καὶ γάρ. For in fact here he has shown both boldness in meeting dangers, sympathy with those over whom he ruled, teaching with (unshrinking) boldness, humility, (voluntary) poverty: but, what we have here is even more than that poverty. For if He says there (in the Gospel), “If thou wilt be perfect, sell what thou hast and give to the poor” (Matt. xix. 21), when, besides receiving nothing himself, he provides sustenance for others also, what could equal this? It is one degree to fling away one’s possessions; a second, to be sufficient for the supply of one’s own necessities: a third, to provide for others also; a fourth, for one (to do all this) who preaches and has a right to receive. So that here is a man far better than those who merely forego possessions. “Thus it is right to support the weak:” this is (indeed) sympathy with the weak; for to give from the labors of others, is easy. “And they fell on his neck,” it says, “and wept.” (v. 37.) He shows their affection also by saying, “Upon his neck,” as taking a last and yet a last embrace, such was the love they conceived from his discourse, such the spell of love that bound them. For if we groan when simply parting from each other, although we know that we shall receive one another back again, what a tearing away of themselves it must have been to them! Methinks Paul also wept. “Having torn ourselves away,” he says: he shows the violence of it by saying, “having torn ourselves away from them.” And with reason: otherwise they could never have got to sea. What means, “We came with a straight course unto Coos?” Instead of saying, “we did not go round nor make stay in other places.” Then “unto Rhodes.” (ch. xxi. 1.) See how he hastes on. And finding a ship sailing over unto Phenicia. (v. 2.) Possibly that ship (in which they had come) was making a stay there: wherefore they shifted to another, and not having found one going to Cæsarea, but (finding this) for Phenice, they embarked in it (and pursued their voyage), having left Cyprus also and Syria: but the expression, “having left it on the left hand,” is not said simply (in that meaning), but that they made speed not to get to Syria either.1037    By Syria he seems here to mean the northern parts, about Antioch. “They left Cyprus on the left, but nearer to it than the opposite coast of Syria, because he did not wish to come near that either.” Mod. text “This is not said idly, but to show that he did not think fit even to come near it (Cyprus), they sailing straight for Syria.” What follows required transposition: the derangement, 2, 1: 3, 5, 7: 4, 6, 8. “We landed at Tyre.” (v. 3.) Then they tarry with the brethren seven days. Now that they were come near to Jerusalem, they no longer run. (b) “Who said to Paul through the Spirit, that he should not go up to Jerusalem.” (v. 4.) Observe how, when the Spirit does not forbid, he complies. They said, “Adventure not thyself into the theatre, and he did not adventure” (ch. xix. 31): often they bore him off (from dangers), and he complied: again he escaped by a window: and now, though numberless persons, so to say, beseech him, both those at Tyre and those at Cæsarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not (merely), they predicted the dangers, but “said by the Spirit.” If then the Spirit bade, why did he gainsay? “By the Spirit,” that is, they knowing “by the Spirit” (what would be the consequences, said to him): for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers (through the Spirit), but (added of themselves) that it behooved him not to go up—sparing him. But “after we had accomplished the days,” i.e. had fulfilled the appointed days, “we separated, and went on our way: they all bringing us on our way with wives and children.” (v. 5.)—See how great was the entreaty. And again they part with prayer. Also in Ptolemais they stay one day, but in Cæsarea many. (v. 6–8.) (a) Now that they are near to Jerusalem, they no longer hurry. For observe, I pray you, all the days. “After the day of unleavened bread” they came “to Troas in five days” (ch. xx. 6); then they there spent “seven;” in all, twelve: then to “Thasos,” to “Mytilene,” to “Trogylium” and “over against Chios,” and to “Samos” and “Miletus” (ib. 13–17); eighteen in all. Then to “Cos,” to “Rhodes,” to “Patara,” twenty-one: then say1038    A. C. Cat. (in B. the original characters are written over by a later hand), Εἶτα βουληθῆναι πέντε εἰς Τύρον. Perhaps βούλει θεῖναι. Mod. text εἶτα ἐκεῖθεν δἰ ἡμερῶν πέντε. five to “Tyre;” twenty-six: there “seven;” thirty-three; “Ptolemais,” thirty-four; then to “Cæsarea, many days” (ch. xxi. 1–10); and then, thereafter, the prophet puts them up thence. (c) When Paul has heard that he has to suffer numberless perils, then he is in haste, not flinging himself upon the dangers but accounting it to be the command of the Spirit. (e) And Agabus does not say, “They shall bind” Paul, that he may not seem to speak upon agreement (with Paul), but “the man that owneth this girdle” (v. 11)—so then he had a girdle also.1039    Hom.x. in Matt. E. “But why, you may ask, did he (the Baptist) use a girdle also with his garment? This was a custom with the ancients, before this present soft and dissolute fashion of ours came in. Thus Peter appears girdled, and Paul likewise: as it says, ‘The man that owneth this girdle.” But when they could not persuade him—this was why they wept—then they “held their peace.” Do you mark the resignation? do you mark the affection? “They held their peace,” it says, “saying, The will of the Lord be done.” (v. 12–14.) (g) The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God. Else Paul would not be so bent (upon going)—he that on all (other occasions delivers himself out of dangers. (d) “And after these, days,” it says, “having taken up our baggage”—i.e. having received the (supplies) necessary for the journey—“we went up to Jerusalem.” (v. 15.) “And there went with us also certain of the disciples from Cæsarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus.”1040    The meaning of the latter part of v. 16 (ἄγοντες παῤ ᾧ ξενισθῶμεν Μνασωνί τινι Κυπρί& 251· κ. τ. λ.), according to Chrys., is that the disciples from Cæsarea conducted Paul to the house of Mnason at Jerusalem where he was to lodge, not (as our Eng. vss.), that they brought with them Mnason on their journey from Cæsarea to Jerusalem. The former seems the preferable view as there is nothing in the context to intimate that Mnason was at this time in Cæsarea and his residence was evidently Jerusalem. The construction of attraction is also equally well resolved in this way.—G.B.S. (v. 16.) “And when we were come to Jerusalem, the brethren received us gladly.” (v. 17.) (f) “Bringing us,” it says, “(to him) with whom we should lodge”—not to the church: for on the former occasion (ch. xv. 4), when they went up concerning the decrees, they lodged with the Church, but now with a certain “ancient disciple.” (The expression) shows that the preaching had been going on a long time: whence it seems to me that this writer in the Acts epitomizes the events of many years, relating (only) the matters of chief importance. (h) So unwilling were they to burthen the Church, when there was another to lodge them; and so little did they stand upon their dignity. “The brethren,” it says, “received us gladly.” Affairs among the Jews were now full of peace: there was not much warfare (among them). “Bringing us,” it says, “to one with whom we should lodge.” Paul was the guest he entertained. Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! it is in thy power to entertain Paul’s Master for thy guest, and thou wilt not: for “he that receiveth one of these least,” he saith, “receiveth Me.” (Matt. xviii. 5; Luke ix. 48.) By how much the brother may be least, so much the more does Christ come to thee through him. For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ’s sake. It is in thy power to entertain even the Father of Christ as thy guest, and thou will not: for,1041    Here supply, “He that receiveth Me, receiveth Him that sent Me.” “I was a stranger,” He says, “and ye took me in” (Matt. xxv. 35): and again, “Unto one of the least of these the brethren that believe on Me, ye have done it unto Me.” (ib. 40.) Though it be not Paul, yet if it be a believer and a brother, although the least, Christ cometh to thee through him. Open thine house, take Him in. “He that receiveth a prophet,” He saith, “shall receive a prophet’s reward.” (Matt. x. 41.) Therefore too he that receives Christ, shall receive the reward of him who has Christ for his guest.1042    οὐκοῦν καὶ ὁ Χριστὸν (should it be Χριστιανὸν́̈) δεχόμενος, λήψεται μισθὸν τοῦ Χριστὸν ξενίζονος.—Ben. renders the latter clause, recipiet mercedem Christi peregrinantis. Do not thou disbelieve His words, but be believing. Himself hath said, Through them I come to thee: and that thou mayest not disbelieve, He lays down both punishments for those who do not receive, and honors for those who do receive; since He would not have done this, unless both the person honored and the person insulted were Himself. “Thou receivedst Me,” He saith, “into thy lodging, I will receive thee into the Kingdom of My Father; thou tookest away My hunger, I take away thy sins; thou sawest Me bound, I see thee loosed; thou sawest Me a stranger, I make thee a citizen of heaven; thou gavest Me bread, I give thee an entire Kingdom, that thou mayest inherit and possess it.” He saith not, “Receive,” but, “Inherit,” the word which is spoken of those who have possession by right of ownership; as when we say, “This have I inherited.” Thou didst it to Me in secret, I will proclaim it openly: and of thine acts indeed I say, that they were of free gift, but Mine are of debt. “For since thou,” He saith, “didst begin, I follow and come after: I am not ashamed to confess the benefits conferred on Me, nor from what things thou didst free Me, hunger and nakedness and wandering. Thou sawest Me bound, thou shalt not behold the fire of hell; thou sawest Me sick, thou shalt not behold the torments nor the punishments.” O hands, truly blessed, which minister in such services as these, which are accounted worthy to serve Christ! Feet which go into prisons for Christ’s sake, with ease defy the fire: no trial of bonds have they, (the hands)1043    All our mss. omit χεῖρες, but the text αἱ δεδεμένον αὐτὸν ἰδοῦσαι requires more than this for its emendation. Below, before “not ashamed.” mod. text inserts, “These things He (Christ) confesseth.” which saw Him bound! Thou clothedst Him with a garment, and thou puttest on a garment of salvation: thou wast in prison with Him, and with Him thou findest thyself in the Kingdom, not ashamed, knowing that thou visitedst Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. (Gen. xviii. 3.) Let us take shame to ourselves, I beseech you: he was sitting in mid-day, being in a foreign land, where he had none inheritance, “not so much as to set his foot on” (ch. vii. 5): he was a stranger, and the stranger entertained strangers: for he was a citizen of heaven. Therefore, not even while he was on earth was he a stranger (to Him). We are rather strangers than that stranger, if we receive not strangers. He had no home, and his tent was his place of reception. And mark his liberality—he killed a calf, and kneaded fine meal: mark his ready mind—by himself and his wife: mark the unassuming manner—he worships and beseeches them. For all these qualities ought to be in that man who entertains strangers—readiness, cheerfulness, liberality. For the soul of the stranger is abashed, and feels ashamed; and unless (his host) show excessive joy, he is as (if) slighted, and goes away, and it becomes worse than not to have received him, his being received in this way. Therefore he worships them, therefore he welcomes them with speech, therefore with a seat. For who would have hesitated, knowing that this work was done unto Him? “But we are not in a foreign land.” If we will, we shall be able to imitate him. How many of the brethren are strangers? There is a common apartment, the Church, which we call the “Xenon.” Be inquisitive (περιεργάζεσθε), sit before the doors, receive those who come yourselves; though you may not wish to take them into your houses, at any rate in some other way (receive them), by supplying them with necessaries. “Why, has not the Church means” you will say? She has: but what is that to you? that they should be fed from the common funds of the Church, can that benefit you? If another man prays, does it follow that you are not bound to pray? Wherefore do you not say, “Do not the priests pray? then why should I pray?” “But I,” you will say, “give to him who cannot be received there.” Give, though it be to that one: for what we are anxious for is this, that you should give at any rate. Hear what Paul says: “That it may relieve them that are widows indeed, and that the Church be not burdened.” (1 Tim. v. 16.) Be it how you will, only do it. But I put it, not, “that the Church be not burdened,” but, “that thou be not burdened;” for at this rate thou wilt do nothing, leaving all to the Church. This is why there is a common room set apart by the Church, that you may not say these things. “The Church,” say you, “has lands,1044    ᾽Αλλ᾽ ἔχει ἰούγα ἡ ἐκκλησία. On ἰούγα, juga, see p. 74. Here also B. ἴυγγα., mod. text substitutes δαπανήματα. has money, and revenues.” And has she not charges? I ask; and has she not a daily expenditure? “No doubt,” you will say. Why then do you not lend aid to her moderate means? I am ashamed indeed to say these things: however, I compel no man, if any one imagines what I am saying to be for gain. Make for yourself a guest-chamber in your own house: set up a bed there, set up a table there and a candlestick. (comp. 2 Kings iv. 10.) For is it not absurd, that whereas, if soldiers should come, you have rooms set apart for them, and show much care for them, and furnish them with everything, because they keep off from you the visible war of this world, yet strangers have no place where they might abide? Gain a victory over the Church. Would you put us to shame? This do: surpass us in liberality: have a room, to which Christ may come; say, “This is Christ’s cell; this building is set apart for Him.” Be it but an underground1045    A. B. C. κἂν καταγώγιον ᾖ so Morel. Ben. But E. has here preserved the true reading κατώγεον, so Savil. with marg. κατάγαιον. chamber, and mean, He disdains it not. “Naked and a stranger,” Christ goes about, it is but a shelter He wants: afford it, though but this. Be not uncompassionate, nor inhuman; be not so earnest in worldly matters, so cold in spiritual. Let also the most faithful of thy servants be the one entrusted with this office, and let him bring in the maimed, the beggars, and the homeless. These things I say to shame you. For ye ought indeed to receive them in the upper part of your house; but if ye will not do this, then though it be below, though but where thy mules are housed, and thy servants, there receive Christ. Perchance ye shudder at hearing this. What then, when ye do not even this? Behold, I exhort, behold, I bid you; let this be a matter to be taken up in earnest. But ye do not wish it thus, perhaps? Do it some other way. There are many poor men and poor women: set apart some one (of these) constantly to remain there: let the poor man be (thine inmate) though but as a guard to thy house: let him be to thee wall and fence, shield and spear. Where alms are, the devil dares not approach, nor any other evil thing. Let us not overlook so great a gain. But now a place is set apart for a chariot, and for litters (βαστερνίοις) another; but for Christ Who is wandering, not even one! Abraham received the strangers in the place where he abode himself; his wife stood in the place of a servant, the guests in the place of masters. He knew not that he was receiving Christ; knew not that he was receiving Angels; so that had he known it, he would have lavished his whole substance. But we, who know that we receive Christ, show not even so much zeal as he did who thought that he was receiving men. “But they are impostors,” you will say, “many of them, and unthankful.” And for this the greater thy reward, when thou receivest for the sake of Christ’s name. For if thou knowest indeed that they are impostors, receive them not into thy house: but if thou dost not know this, why dost thou accuse them lightly? “Therefore I tell them to go to the receiving house.” But what kind of excuse is there for us, when we do not even receive those whom we know, but shut our doors against all? Let our house be Christ’s general receptacle: let us demand of them as a reward, not money, but that they make our house the receptacle for Christ; let us run about everywhere, let us drag them in, let us seize our booty: greater are the benefits we receive than what we confer. He does not bid thee kill a calf: give thou bread to the hungry, raiment to the naked, shelter to the stranger. But that thou mayest not make this thy pretext, there is a common apartment, that of the Church; throw thy money into that, and then thou hast received them: since (Abraham) there had the reward of those things also which were done by his servants. “He gave the calf to a young man, and he hasted to dress it.” (Gen. xviii. 7.) So well trained were his servants also! They ran, and murmured not as ours do: for he had made them pious. He drew them out to war, and they murmured not: so well disciplined were they. (Gen. xiv. 14.) For he had equal care for all as for himself: he all but said as Job did, “We were alike formed in the same womb.” (Job xxxiii. 6.) Therefore let us also take thought for their salvation, and let us make it our duty to care for our servants, that they may be good; and let our servants also be instructed in the things pertaining to God. Then will virtue not be difficult to us, if we train them orderly. Just as in war, when the soldiers are well-disciplined, the general carries on war easily, but the contrary happens, when this is not so; and when the sailors too are of one mind, the pilot easily handles the rudder-strings; so here likewise. For say now, if thy servants have been so schooled, thou wilt not be easily exasperated, thou wilt not have to find fault, wilt not be made angry, wilt not need to abuse them. It may be, thou wilt even stand in awe of thy servants, if they are worthy of admiration, and they will be helpers with thee, and will give thee good counsel. But from all these shall all things proceed that are pleasing to God, and thus shall the whole house be filled with blessing, and we, performing things pleasing to God, shall enjoy abundant succor from above, unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost, together be glory, might, honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ ΜΕʹ. Καὶ τανῦν παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποι κοδομῆσαι, καὶ δοῦναι κληρονομίαν ὑμῖν ἐν πᾶσι τοῖς ἡγιασμένοις. αʹ. Ὅπερ ἐπιστέλλων ποιεῖ, τοῦτο καὶ συμβουλεύων: ἀπὸ παραινέσεως εἰς εὐχὴν τελευτᾷ. Ἐπειδὴ γὰρ αὐτοὺς σφόδρα ἐφόβησε, λέγων, ὅτι Λύκοι βαρεῖς εἰς ὑμᾶς εἰσελεύσονται: ἵνα μὴ καταπλήξῃ τῇ διανοίᾳ καὶ ἀπολέσῃ, ὅρα τὴν παραμυθίαν. Καὶ τανῦν, φησίν. Οὕτως εἶπε, δηλῶν διὰ τούτου, ὅτι ὥσπερ ἀεί. Παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ: τουτέστι, τῇ χάριτι αὐτοῦ. Καὶ καλῶς οὕτως εἶπεν: οἶδε γὰρ, ὅτι ἡ χάρις σώζει. Συνεχῶς αὐτοὺς ἀναμιμνήσκει τῆς χάριτος, σπουδαιοτέρους ποιῶν ὡς ὀφειλέτας, καὶ πείθων θαῤῥεῖν. Τῷ δυναμένῳ ὑμᾶς ἐποικοδομῆσαι. Οὐκ εἶπεν, Οἰκοδομῆσαι, ἀλλ', Ἐποικοδομῆσαι, δεικνὺς ὅτι ἤδη ᾠκοδομήθησαν, Εἶτα τῆς ἐλπίδος ἀνέμνησε τῆς μελλούσης, εἰπών: Καὶ δοῦναι ὑμῖν κληρονομίαν ἐν πᾶσι τοῖς ἡγιασμένοις. Εἶτα πάλιν παραίνεσις: Ἀργυρίου, φησὶν, ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα. Τὴν ῥίζαν ἀναιρεῖ τῶν κακῶν, τὴν φιλαργυρίαν. Ἀργυρίου, φησὶν, ἢ χρυσίου. Οὐκ εἶπεν, Οὐκ ἔλαβον: ἀλλ', Οὐδὲ ἐπεθύμησα. Οὔπω μέγα τοῦτο, τὸ δὲ μετὰ τοῦτο μέγα. Ὑμεῖς ἐπίστασθε, ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων. Ὅρα αὐτὸν τῷ ἔργῳ κεχρημένον, καὶ οὐχ ἁπλῶς, ἀλλὰ κοπιῶντα. Ταῖς χρείαις μου καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. Τοῦτο ἐντρεπτικῶς. Καὶ ὅρα, πῶς ἀξίως. Οὐ γὰρ εἶπε Χρημάτων γενέσθαι κρείττους ἀλλὰ τί; Ἀντιλαμβάνεσθαι τῶν ἀσθενούντων. Οὐχ ἁπλῶς πάντων, ἀλλὰ τῶν ἀσθενῶν. Μνημονεύειν τε τὸν λόγον τοῦ Κυρίου, ὃν εἶπε, ὅτι Μακάριόν ἐστι μᾶλλον διδόναι ἢ λαμβάνειν. Ἵνα μή τις νομίσῃ πρὸς ἐκείνους εἰρῆσθαι, καὶ τύπον διδόναι αὐτὸν, ὅπερ ἀλλαχοῦ φησι, Τύπον διδόντες ὑμῖν, ἐπήγαγε τὴν ἀπόφασιν τοῦ Χριστοῦ, λέγοντος: Μακάριόν ἐστι διδόναι μᾶλλον ἢ λαμβάνειν. Ἐπηύξατο αὐτοῖς παραινῶν: δείκνυσιν αὐτὸ καὶ ἔργῳ. Καὶ ταῦτα εἰπὼν, θεὶς τὰ γόνατα αὐτοῦ σὺν πᾶσιν αὐτοῖς, προσηύξατο: οὐχ ἁπλῶς, ἀλλὰ μετὰ πολλῆς τῆς κατανύξεως. Πολλὴ ἡ παράκλησις: καὶ τῷ εἰπεῖν δὲ, Παρατίθεμαι ὑμᾶς τῷ Κυρίῳ, παρακαλεῖ. Ἐγένετο δὲ κλαυθμὸς ἱκανὸς πάντων, καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ Παύλου, κατεφίλουν αὐτὸν, ὀδυνώμενοι, μάλιστα ἐπὶ τῷ λόγῳ ᾧ εἰρήκει, ὅτι οὐκέτι μέλλουσι τὸ πρόσωπον αὐτοῦ θεωρεῖν. Προέπεμπον δὲ αὐτὸν εἰς τὸ πλοῖον. Εἶπεν, ὅτι Εἰσελεύσονται λύκοι βαρεῖς: εἶπεν, ὅτι Καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων: ταῦτα ἑκάτερα φοβερὰ καὶ ἱκανὰ λυπῆσαι: μάλιστα δὲ πλέον πάντων τοῦτο αὐτοὺς ὠδίνησε, τὸ μηκέτι ὁρᾷν ἀκοῦσαι αὐτόν: καὶ τοῦτο ἐποίει τὸν πόλεμον χαλεπόν. Προέπεμπον δὲ, φησὶν, αὐτὸν εἰς τὸ πλοῖον. Οὕτως ἐφίλουν αὐτὸν, οὕτω διέκειντο περὶ αὐτόν. Ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ' αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶν, τῇ δὲ ἑξῆς εἰς Ῥόδον, κἀκεῖθεν εἰς Πάταρα. Καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην, ἐπιβάντες ἀνήχθημεν. Ἀναφανέντες δὲ τὴν Κύπρον, καὶ καταλιπόντες αὐτὴν εὐώνυμον, ἐπλέομεν εἰς Συρίαν, καὶ κατήχθημεν εἰς Τύρον. Ὅρα, ἦλθεν εἰς Λυκίαν, καὶ διαπερῶν εἰς Φοινίκην, τὴν Κύπρον ἀφεὶς, εἰς Τύρον κατέπλευσεν: ἐκεῖσε γὰρ ἦν τὸ πλοῖον ἀποφορτιζόμενον τὸν γόμον. Τοῦτο αἰτία τοῦ ἀπελθεῖν εἰς Τύρον. Καὶ εὑρόντες μαθητὰς ἐπεμείναμεν πρὸς αὐτοὺς ἡμέρας ἑπτά: οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ Πνεύματος μὴ ἀναβαίνειν αὐτὸν εἰς Ἱερουσαλήμ. Ὅρα, προφητεύουσι κἀκεῖνοι τὰς θλίψεις. Οἰκονομεῖται καὶ δι' ἐκείνων λεχθῆναι, ἵνα μή τις νομίσῃ ἁπλῶς ταῦτα λέγειν τὸν Παῦλον καὶ κομπάζειν, Πάλιν δὲ ἐκεῖ προσευχόμενοι διαλύονται ἀπ' ἀλλήλων. Ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλὸν, προσηυξάμεθα. Καὶ ἀσπασάμενοι ἀλλήλους, ἐνέβημεν εἰς τὸ πλοῖον: ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια. Ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου, κατηντήσαμεν εἰς Πτολεμαΐδα: καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς, ἐμείναμεν ἡμέραν μίαν παρ' αὐτοῖς. Τῇ δὲ ἐπαύριον ἐξελθόντες, ἤλθομεν εἰς Καισάρειαν: καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ, ἐμείναμεν παρ' αὐτῷ. Εἰς Καισάρειαν, φησὶν, ἐλθόντες, παρὰ Φιλίππῳ τῷ ἐκ τῶν ἑπτὰ ἐμείναμεν. Τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες προφητεύουσαι. Ἀλλ' οὐχ αὗται προλέγουσι τῷ Παύλῳ, καίτοι προφητεύουσαι, ἀλλ' Ἄγαβος: καὶ ὅπως, ἄκουε. Ἐπιμενόντων δὲ ἡμῶν ἡμέρας πλείους, ἦλθεν ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἄγαβος: καὶ ἐλθὼν πρὸς ἡμᾶς, καὶ ἄρας τὴν ζώνην τοῦ Παύλου, δήσας τε αὐτοῦ χεῖρας καὶ πόδας, εἶπε: Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον: Τὸν ἄνδρα, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν εἰς Ἱερουσαλὴμ Ἰουδαῖοι, καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν. Ὁ πάλαι τὸν λιμὸν μηνύσας, οὗτος, Τὸν ἄνδρα, φησὶ, τοῦτον, οὗ ἐστιν ἡ ζώνη αὕτη, οὕτω δήσουσιν. Ὅπερ οἱ προφῆται ἐποίουν, ὄψει τὰ γενόμενα ἀπογράφοντες, ὅταν περὶ αἰχμαλωσίας ἔλεγον, ὡς ὁ Ἰεζεκιὴλ, τοῦτο καὶ οὗτος ἐποίησε. Καὶ τὸ δὴ χαλεπὸν, ὅτι Εἰς χεῖρας ἐθνῶν παραδώσουσιν. Ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι, τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἱερουσαλήμ. Καὶ πολλοὶ παρεκάλουν μὴ ἀπελθεῖν, καὶ οὐδὲ οὕτως ὑπήκουσεν. Ἀπεκρίθη δὲ ὁ Παῦλος: Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; Ἐγὼ γὰρ οὐ μόνον δεθῆναι, ἀλλὰ καὶ ἀποθανεῖν εἰς Ἱερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου Ἰησοῦ. Μὴ πειθομένου δὲ αὐτοῦ, ἡσυχάσαμεν εἰπόντες: Τὸ θέλημα τοῦ Κυρίου γενέσθω. βʹ. Ὁρᾷς; ἵνα μὴ ἀκούσας νομίσῃς ἀνάγκης εἶναι τὸ, Δεδεμένος τῷ Πνεύματι πορεύομαι, μηδὲ ἀγνοοῦντα αὐτὸν ἐμπεσεῖν, διὰ τοῦτο ταῦτα προλέγεται. Ἀλλ' οἱ μὲν ἔκλαιον, αὐτὸς δὲ παρεκάλει, ἀλγῶν ἐπὶ τοῖς δάκρυσι τοῖς ἐκείνων. Τί ποιεῖτε γὰρ, φησὶ, κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; Οὐδὲν Παύλου φιλοστοργότερον: ὅτι ἑώρα δακρύοντας, ἤλγει ὁ μὴ πάσχων ἐπὶ τοῖς οἰκείοις πειρασμοῖς. Ἐμὲ ἀδικεῖτε τοῦτο, φησὶ, ποιοῦντες: μὴ γὰρ ἐγὼ ἀλγῶ; Τότε ἐπαύσαντο, ὅτε εἶπε: Τί ποιεῖτε συνθρύπτοντές μου τὴν καρδίαν; Ἐφ' ὑμῖν κλαίω, φησὶν, οὐκ ἐπὶ τοῖς παθήμασιν: ὑπὲρ γὰρ ἐκείνων καὶ ἀποθανεῖν βούλομαι. Ἴδωμεν δὲ ἄνωθεν τὰ εἰρημένα. Ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ, φησὶν, οὐδενὸς ἐπεθύμησα: αὐτοὶ γινώσκετε, ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. Οὐκ ἄρα ἐν Κορίνθῳ τοῦτο εἰργάσαντο μόνον οἱ διαφθείροντες τοὺς μαθητὰς, ἀλλὰ καὶ ἐν Ἀσίᾳ. Οὐδαμοῦ τοῦτο ὀνειδίζει τοῖς Ἐφεσίοις γράφων. Τί δήποτε; Ὅτι οὐκ ἐνέπεσεν εἰς ἀνάγκην. Ἀλλὰ καὶ Κορινθίοις λέγει: Οὐκ ἐφράγη τὸ καύχημά μου ἐν τοῖς κλίμασι τῆς Ἀχαΐας. Καὶ οὐκ εἶπεν, Οὐκ ἐδώκατέ μοι: ἀλλ', Ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐκ ἐπεθύμησα, ἵνα μὴ δόξῃ ἐκείνων εἶναι τὸ μὴ δοῦναι. Καὶ οὐκ εἶπεν, Οὐδενὸς ἐπεθύμησα τῶν ἀναγκαίων, ἵνα μὴ δόξῃ πάλιν κατηγορία εἶναι ἐκείνων: ἀλλὰ τοῦτο αἰνίττεται, ὅτι εἰκότως οὐκ ἔλαβεν ὁπότε καὶ ἑτέρους ἔτρεφεν. Ὅρα, πῶς εἰργάζετο μετὰ σπουδῆς ἄνθρωπος νύκτα καὶ ἡμέραν διαλεγόμενος μετὰ δακρύων, ἕνα ἕκαστον νουθετῶν. Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων. Τοῦτο εἰπὼν, πάλιν ἐφόβησεν. Ὃ δὲ λέγει, τοῦτό ἐστιν: Οὐκ ἔχετε εἰς ἄγνοιαν καταφυγεῖν: ὑπέδειξα διὰ τῶν ἔργων, ὅτι οὕτω κοπιῶντας δεῖ ἐργάζεσθαι. Καὶ οὐκ εἶπεν, ὅτι κακὸν τὸ λαβεῖν: ἀλλὰ, βέλτιον τὸ μὴ λαβεῖν. Μνημονεύειν τε τὸν λόγον, φησὶ, τοῦ Κυρίου, ὃν εἶπε: Μακάριόν ἐστι μᾶλλον διδόναι ἢ λαμβάνειν. Καὶ ποῦ εἶπεν; Ἴσως ἀγράφως παρέδωκαν οἱ ἀπόστολοι: ἢ ἐξ ὧν ἄν τις συλλογίσαιτο δῆλον. Καὶ γὰρ ἔδειξε τὴν παῤῥησίαν τὴν πρὸς τοὺς κινδύνους, τὴν συμπάθειαν τὴν πρὸς τοὺς ἀρχομένους, τὴν διδασκαλίαν τὴν μετὰ παῤῥησίας, τὴν ταπεινοφροσύνην, τὴν ἀκτημοσύνην: τοῦτο δὲ καὶ ἀκτημοσύνης μεῖζον. Εἰ γὰρ ἐκεῖ, Πώλησόν σου, φησὶ, τὰ ὑπάρχοντα, εἰ θέλεις τέλειος εἶναι: ὅταν πρὸς τῷ μηδὲν λαμβάνειν καὶ ἑτέρους τρέφῃ, τί τούτου ἴσον; Εἷς βαθμὸς τοίνυν ῥῖψαι τὰ αὑτοῦ, δεύτερος, ἑαυτῷ ἐπαρκεῖν, τρίτος, καὶ ἑτέροις, τέταρτος, τὸ κηρύττοντα καὶ ἐξουσίαν ἔχοντα λαμβάνειν μὴ λαμβάνειν: ὥστε πολὺ τῶν ἀκτημόνων οὗτος βελτίων ἦν. Καὶ καλῶς εἶπεν, Οὕτω δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων. Τοῦτο μὲν γὰρ συμπαθείας τῆς πρὸς τοὺς ἀσθενεῖς, τὸ ἐκ τῶν ἰδίων κόπων διδόναι: τὸ δὲ ἐκ τῶν ἀλλοτρίων, οὐ μόνον οὐ καλὸν, ἀλλὰ καὶ ἐπισφαλές. Καὶ ἐπιπεσόντες τῷ τραχήλῳ, φησὶν, αὐτοῦ ἔκλαιον. Τοῦτο τὴν διάθεσιν τὴν πρὸς αὐτὸν δείκνυσιν. Ἐπέπεσον δὲ ἐπὶ τὸν τράχηλον, ἅτε ὑστέρας περιπλοκὰς περιπλεκόμενοι, καὶ πολλὴν ἀπὸ τῆς δημηγορίας λαβόντες τὴν ἀγάπην καὶ τὸ φίλτρον. Εἰ γὰρ ἁπλῶς ἡμεῖς ἀπ' ἀλλήλων διαλυόμενοι στένομεν, καίτοι εἰδότες, ὅτι ἀποληψόμεθα ἀλλήλους, πῶς ἂν ἐκεῖνοι τότε Παύλου ἀπαθῶς ἀπεσπάσθησαν; Ἐγὼ καὶ τὸν Παῦλον οἶμαι κλαίειν. Ἀποσπασθέντες, φησί. Δείκνυσι καὶ τὴν βίαν τῷ εἰπεῖν, Ἀποσπασθέντες ἀπ' αὐτῶν. Καὶ εἰκότως: εἰς γὰρ τὴν θάλασσαν λοιπὸν ἐμβῆναι αὐτοὺς οὐκ ἐνῆν. Τί ἐστιν, Εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶν; Ἀντὶ τοῦ, Οὐ περιήλθομεν οὐδὲ διετρίψαμεν ἐν ἑτέροις τόποις. Τῇ δὲ ἑξῆς, φησὶν, εἰς Ῥόδον. Ὅρα αὐτὸν ἐπειγόμενον. Καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην. Ἴσως ἐκεῖνο αὐτόθι διέτριβε: διὸ ἐν αὐτῷ ἐπιβαίνουσιν, οὐχ εὑρόντες ἄλλο εἰς Καισάρειαν ἀπερχόμενον. Ἀναφάναντες δὲ τὴν Κύπρον, καὶ καταλιπόντες αὐτὴν εὐώνυμον. Τοῦτο οὐχ ἁπλῶς εἴρηται, ἀλλ' ἵνα δείξῃ, ὅτι οὐδὲ ἐγγὺς αὐτῆς γενέσθαι ἠξίωσε, κατευθὺ πλέοντες τῆς Συρίας: οὕτως ἔσπευδεν. Εἶτα καὶ κατήχθημεν εἰς Τύρον, φησὶ, καὶ εὑρόντες μαθητὰς, ἐμείναμεν πρὸς αὐτούς. Ὅτε πλησίον ἦσαν Ἱεροσολύμων, οὐκ ἔτι τρέχουσιν, ἀλλὰ καὶ μένουσι παρὰ τοῖς ἀδελφοῖς ἑπτὰ ἡμέρας. Ἴδε μοι λοιπὸν καὶ τὰς ἡμέρας. Μετὰ τὰ Ἄζυμα εἰς Τρωάδα ἦλθον δι' ἡμερῶν πέντε: εἶτα ἐκεῖ ἑπτά: τὰς πάσας δώδεκα: εἶτα εἰς τὴν Ἄσσον, εἰς Μυτιλήνην, ἀντικρὺ Χίου, εἰς Τρωγύλιον, εἰς Σάμον καὶ εἰς Μίλητον: δεκαοκτὼ ἡμέραι αἱ πᾶσαι. Εἶτα εἰς Κῶν, εἰς Ῥόδον, εἰς Πάταρα, εἴκοσι καὶ μία: εἶτα ἐκεῖθεν δι' ἡμερῶν πέντε εἰς Τύρον, ἓξ καὶ εἴκοσι: λοιπὸν ἐκεῖ ἑπτὰ τριάκοντα καὶ τρεῖς: εἶτα εἰς Πτολεμαΐδα μίαν, τριάκοντα τέσσαρες: εἶτα εἰς Καισάρειαν πλείους μένει τῶν ἄλλων: καὶ τότε λοιπὸν ἐκεῖθεν αὐτοὺς ἀνάγει ὁ προφήτης. Οὕτως ἡ Πεντηκοστὴ πληροῦται, καὶ ἐκεῖ αὐτὴν ποιεῖ. Ὅρα αὐτὸν ὅτε τὸ Πνεῦμα οὐκ ἐκώλυε πειθόμενον. Εἶπον: Μὴ δῷς σαυτὸν εἰς τὸ θέατρον, καὶ οὐκ ἔδωκε: πολλάκις αὐτὸν ἐξήγαγον, καὶ ἐπείσθη: διὰ θυρίδος πάλιν ἔφυγε: καὶ νῦν ὡς εἰπεῖν μυρίων παρακαλούντων, καὶ τῶν ἐν Τύρῳ καὶ τῶν ἐν Καισαρείᾳ, καὶ κλαιόντων καὶ μυρία προλεγόντων δεινὰ, οὐκ ἀνέχεται. Καὶ μὴν οὐχ ἁπλῶς τὰ δεινὰ προέλεγον, ἀλλὰ διὰ τοῦ Πνεύματος προέλεγον. Εἰ τοίνυν τὸ Πνεῦμα ἐκέλευσε, διὰ τί ἀντεῖπον; Ὅτι οὐκ ᾔδεσαν ἅπερ ἐδόκει τῷ Πνεύματι. Καὶ ἄλλως δὲ οὐδὲ τὴν παραίνεσιν διὰ τοῦ Πνεύματος ἐποιοῦντο. Οὐ γὰρ ἁπλῶς αὐτῷ τὰ δεινὰ προὔλεγον, ἀλλ' ὅτι ἀναβῆναι οὐ χρὴ, φειδόμενοι αὐτοῦ. Μετὰ δὲ τὸ ἐξαρτίσαι τὰς ἡμέρας, φησί: τουτέστι, πληρῶσαι: ἡμέρας δὲ λέγει τὰς τεταγμένας: προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις. γʹ. Ὅρα πόση ἡ παράκλησις ἦν: καὶ πάλιν εὐχόμενοι διαλύονται. Καὶ ἐν Πτολεμαΐδι μίαν μένουσιν ἡμέραν, ἐν δὲ Καισαρείᾳ πλείους. Καὶ ὅτε ἤκουσεν ὅτι μυρία δεινὰ ἔχει παθεῖν, τότε ἐπείγεται, οὐκ ἐπὶ τοὺς κινδύνους ῥίπτων ἑαυτὸν, ἀλλ' ἡγούμενος τοῦ Πνεύματος εἶναι τὸ πρόσταγμα. Μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι, φησὶν, ἀναβαίνομεν εἰς Ἱεροσόλυμα: τουτέστι, τὰ πρὸς τὴν ὁδοιπορίαν λαβόντες. Συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρείας σὺν ἡμῖν, ἄγοντες παρ' ᾧ ξενισθῶμεν, Μνάσωνί τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ: γενομένων δὲ ἡμῶν εἰς Ἱεροσόλυμα, ἀσμένως ἐδέξαντο ἡμᾶς οἱ ἀδελφοί. Καὶ ὅρα, οὐκ εἶπεν Ἄγαβος, ὅτι Παῦλον δήσουσιν, ἵνα μὴ δόξῃ ἐκ συνθήκης λέγειν: ἀλλὰ, Τὸν ἄνδρα, οὗ ἐστιν ἡ ζώνη αὕτη. Ἄρα καὶ ζώνην εἶχεν. Ἐπειδὴ δὲ οὐκ ἴσχυον πεῖσαι, διὰ τοῦτο ἔκλαιον, εἶτα ἡσύχασαν. Ὁρᾷς φιλοσοφίαν; ὁρᾷς φιλοστοργίαν; Ἡσυχάσαμεν, φησὶν, εἰπόντες: Τὸ θέλημα τοῦ Κυρίου γενέσθω. Ἄγοντες, φησὶ, παρ' ᾧ ξενισθῶμεν. Ἄρα οὐκ εἰς τὴν ἐκκλησίαν. Τότε μὲν γὰρ, ὅτε ὑπὲρ δογμάτων ἀνῄεσαν, ἐν τῇ ἐκκλησίᾳ ξενίζονται: νῦν δὲ παρὰ μαθητῇ τινι ἀρχαίῳ. Δείκνυσι πολὺν τοῦ κηρύγματος τὸν χρόνον λοιπόν: ὅθεν μοι δοκεῖ πολλὰ ἔτη ἐπιτέμνειν ἐν ταῖς Πράξεσιν οὗτος, τὰ κατεπείγοντα μόνον λέγων. Τί ἐστι, Τὸ θέλημα τοῦ Κυρίου γενέσθω; Κύριος, φησὶν, αὐτὸς τὸ ἀρεστὸν ἐνώπιον αὐτοῦ ποιήσει. Ἡσυχάζουσι δὲ ἐκεῖνοι, καὶ οὐκ ἀναγκάζουσιν. Ἴσως συνεῖδον, ὅτι τὸ θέλημα ἦν Θεοῦ, ἀπὸ τῆς Παύλου προθυμίας τοῦτο στοχασάμενοι: οὐ γὰρ ἂν οὕτω Παῦλος προεθυμήθη, οὔτε Θεὸς ἂν εἴασεν ὁ ἀεὶ κινδύνων ἐξαρπάζων αὐτόν. Οὕτως οὐκ ἐβούλοντο βαρεῖν τὴν ἐκκλησίαν, ὄντος ἑτέρου τοῦ ξενίζοντος αὐτοὺς, οὐδὲ ἀξίωμα ἀπῄτουν. Ἀσμένως ἡμᾶς, φησὶν, ἀπεδέξαντο οἱ ἀδελφοί. Λοιπὸν εἰρήνης ἦν μεστὰ τὰ πράγματα τὰ ἐν Ἰουδαίοις, καὶ οὐχ ὡς πρότερον πόλεμος ἦν. Ἄγοντες ἡμᾶς, φησὶ, παρ' ᾧ ξενισθῶμεν. Παῦλον ἐξένισεν ἐκεῖνος. Τάχα τις ὑμῶν ἐρεῖ: Εἴ τις κἀμοὶ Παῦλον ἔδωκε ξενίσαι, ἑτοίμως ἂν καὶ μετὰ πολλῆς τῆς προθυμίας τοῦτο ἐποίησα. Ἰδοὺ τὸν Παύλου Δεσπότην ἔξεστί σοι ξενίσαι, καὶ οὐ βούλει: Ὁ γὰρ δεχόμενος, φησὶν, ἕνα τῶν ἐλαχίστων, ἐμὲ δέχεται. Ὅσῳ ἂν ἐλάχιστος ᾖ ὁ ἀδελφὸς, τοσούτῳ μᾶλλον ὁ Χριστὸς δι' αὐτοῦ παραγίνεται. Ὁ μὲν γὰρ τὸν μέγαν δεχόμενος, πολλάκις καὶ διὰ κενοδοξίαν ποιεῖ: ὁ δὲ τὸν μικρὸν, καθαρῶς διὰ τὸν Χριστόν. Ἔξεστί σοι καὶ τὸν Πατέρα ξενίσαι τοῦ Χριστοῦ, καὶ οὐ βούλει: Ξένος γὰρ ἤμην, φησὶ, καὶ συνηγάγετέ με: καὶ πάλιν, Ἐφ' ὅσον ἑνὶ τούτων τῶν ἐλαχίστων ἐποιήσατε, ἐμοὶ ἐποιήσατε. Κἂν μὴ Παῦλος ᾖ, πιστὸς δὲ ᾖ καὶ ἀδελφὸς, κἂν ἐλάχιστος ᾖ, ὁ Χριστὸς δι' αὐτοῦ παραγίνεται. Ἄνοιξον τὴν οἰκίαν, ὑπόδεξαι. Ὁ δεχόμενος προφήτην, φησὶ, μισθὸν προφήτου λήψεται. Οὐκοῦν καὶ ὁ Χριστὸν δεχόμενος, λήψεται μισθὸν τοῦ τὸν Χριστὸν ξενίζοντος. Μὴ ἀπίστει τοῖς ῥήμασιν αὐτοῦ, ἀλλὰ γενοῦ πιστός: αὐτὸς εἶπεν, ὅτι Δι' αὐτῶν ἐγὼ παραγίνομαι: καὶ ἵνα μὴ ἀπιστῇς, καὶ τιμωρίας ὁρίζει τοῖς μὴ δεχομένοις, καὶ τιμὰς τοῖς δεχομένοις, οὐκ ἂν τοῦτο ποιήσας, εἰ μὴ καὶ ὁ τιμηθεὶς καὶ ὁ ὑβρισθεὶς αὐτὸς ἦν. Ἐδέξω με, φησὶν, εἰς τὸ σὸν καταγώγιον, δέξομαί σε εἰς τὴν βασιλείαν τοῦ Πατρός μου: ἔλυσάς μοι τὸν λιμὸν, λύσω σοι τὰ ἁμαρτήματα: εἶδές με δεδεμένον, ὁρᾶσθαί σε ποιῶ λελυμένον: εἶδές με ξένον, ποιῶ σε πολίτην τῶν οὐρανῶν: ἔδωκάς μοι ἄρτον, δίδωμί σοι βασιλείαν ὁλόκληρον, ὥστε κληρονομῆσαι καὶ κατασχεῖν. Δεῦτε γὰρ, φησὶ, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. Οὐκ εἶπε, Λάβετε, ἀλλὰ, Κληρονομήσατε, ὅπερ ἐπὶ τῶν κυρίως κτωμένων λέγεται, ὡς ὅταν λέγωμεν: Τόδε ἐκληρονόμησα. Ἐποίησας εἰς ἐμὲ ἐν κρυπτῷ, ἐγὼ κηρύξω ἐν φανερῷ: καὶ τὰ μὲν σὰ λέγω, ὅτι χάριτος ἦν, τὰ δὲ ἐμὰ, ὀφειλῆς. Ἐπειδὴ γὰρ σὺ, φησὶν, ἤρξω, ἐγὼ ἕπομαι καὶ ἀκολουθῶ: οὐκ αἰσχύνομαι ὁμολογῆσαι τὰς εἰς ἐμὲ γενομένας εὐεργεσίας, οὐδὲ τίνων με ἀπήλλαξας, λιμοῦ καὶ γυμνότητος καὶ πλάνης. Εἶδές με δεδεμένον, οὐκ ὄψει τὸ τῆς γεέννης πῦρ: εἶδές με ἀῤῥωστοῦντα, οὐκ ὄψει τὰ βασανιστήρια οὐδὲ τὰς τιμωρίας. Ὢ χεῖρες ὄντως εὐλογημέναι, αἱ τοιαύταις οἰκονομίαις διακονούμεναι, αἱ καταξιούμεναι ὑπηρετεῖν τῷ Χριστῷ. Πόδες εἰς δεσμωτήρια βαδίζοντες διὰ τὸν Χριστὸν, εὐκόλως κατατολμῶσι τοῦ πυρός: οὐ λαμβάνουσι πεῖραν τῶν δεσμῶν χεῖρες αἱ δεδεμένον αὐτὸν ἰδοῦσαι. Ἐνέδυσας ἱμάτιον, καὶ ἐνδύῃ ἱμάτιον σωτηρίου: ἐγένου ἐν δεσμωτηρίῳ μετ' αὐτοῦ, καὶ γίνῃ ἐν βασιλείᾳ μετ' αὐτοῦ. Ταῦτα ὁμολογεῖ οὐκ αἰσχυνόμενος, ἀλλ' εἰδὼς ὅτι αὐτὸν ἐπεσκέψω. Οὐκ ᾔδει ἀγγέλους ξενίζων ὁ πατριάρχης, καὶ ἐξένιζεν. Αἰσχυνθῶμεν, παρακαλῶ: ἐν μεσημβρίᾳ ἐκάθητο ἐπ' ἀλλοτρίας ὢν, ὅπου οὐδὲ βῆμα ποδὸς εἶχε ξένος ἦν, καὶ ξένους ἐξένιζεν ὁ ξένος: πολίτης γὰρ ἦν τῶν οὐρανῶν. Διὰ τοῦτο οὐδὲ ἐπὶ γῆς ὢν, ξένος ἦν. Ἡμεῖς ἐκείνου τοῦ ξένου μᾶλλον ξένοι, μὴ δεχόμενοι ξένους. Οὐκ εἶχεν οἰκίαν, καὶ καταγώγιον ἦν αὐτῷ ἡ σκηνή. Καὶ ὅρα τὸ δαψιλές: μόσχον ἔθυε, καὶ ἄλευρα ἔφυρεν. Ἄκουε καὶ τὸ πρόθυμον: δι' ἑαυτοῦ καὶ τῆς γυναικὸς τοῦτο ποιεῖ. Σκόπει καὶ τὸ ἄτυφον: προσκυνεῖ καὶ παρακαλεῖ. δʹ. Πάντα γὰρ ταῦτα δεῖ τὸν ξενίζοντα ἔχειν: τὸ πρόθυμον, τὸ φαιδρὸν, τὸ ἄφθονον. Ἡ γὰρ τοῦ ξένου ψυχὴ ἐρυθριᾷ καὶ αἰσχύνεται: κἂν μὴ μεθ' ὑπερβολῆς ἐπιδείξῃ χαρὰν, ὡς ἀλογηθεὶς ἀπαλλάσσεται, καὶ λοιπὸν χεῖρον γέγονε τοῦ μὴ ὑποδέξασθαι τὸ οὕτως ὑποδεχθῆναι. Διὰ τοῦτο προσκυνεῖ, διὰ τοῦτο τῷ λόγῳ δέχεται, διὰ τοῦτο τῇ καθέδρᾳ. Τίς γὰρ ἂν ἠπορήθη, εἰδὼς ὅτι τοῦτο ἔργον αὐτῷ ἦν; Ἀλλ' οὐκ ἐπὶ ξένης ἐσμὲν ἡμεῖς; Ἀλλ' ἐὰν θέλωμεν, δυνησόμεθα αὐτὸν μιμήσασθαι. Πόσοι ξένοι εἰσὶ τῶν ἀδελφῶν; Ἔστιν οἴκημα κοινὸν ἡ ἐκκλησία, ὃν ξενῶνα καλοῦμεν: περιεργάζεσθε καὶ ὑμεῖς, καθέζεσθε παρὰ τὰς θύρας, τοὺς ἐρχομένους ὑποδέχεσθε: κἂν μὴ εἰς τὰς οἰκίας ὑμῶν βούλησθε, ἀλλ' ἑτέρως τὰ πρὸς τὰς χρείας αὐτοῖς χορηγοῦντες. Τί γάρ; ἡ Ἐκκλησία οὐκ ἔχει; φησίν. Ἔχει: ἀλλὰ τί τοῦτο πρὸς ὑμᾶς; μὴ τὸ ἀπὸ τῶν κοινῶν τῆς Ἐκκλησίας τρέφεσθαι χρημάτων αὐτοὺς, τοῦτο ὑμᾶς ὠφελῆσαι δύναται; μὴ γὰρ, ἂν ἕτερος εὔχηται, σὺ οὐκ ὀφείλεις εὔχεσθαι; διὰ τί μὴ λέγεις: τί γάρ; οὐκ εὔχονται οἱ ἱερεῖς; ἐγὼ τί εὔχομαι; Ἀλλ' ἐγὼ, φησὶ, δίδωμι τῷ μὴ δυναμένῳ καταχθῆναι ἐκεῖ. Δὸς κἂν ἐκείνῳ: τὸ γὰρ σπουδαζόμενον ἡμῖν τοῦτό ἐστι, τὸ ὅλως δοῦναι. Ἄκουσον, τί φησιν ὁ Παῦλος: Ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ, καὶ μὴ βαρῆται ἡ Ἐκκλησία. Ὅπως βούλει ποίησον, μόνον ποίησον. Ἐγὼ δὲ οὐ λέγω, Ἵνα μὴ βαρῆται ἡ Ἐκκλησία, ἀλλ', Ἵνα μὴ σὺ βαρῇ: τῷ γὰρ λογισμῷ τούτῳ οὐδὲν ἐργάσῃ, πάντα ἐπιτρέπων αὐτῇ. Διὰ τοῦτο κοινὸν οἴκημά ἐστιν ὑπὸ τῆς Ἐκκλησίας ἀφωρισμένον, ἵνα μὴ ταῦτα λέγῃς. Ἀλλ' ἔχει δαπανήματα ἡ Ἐκκλησία, φησὶ, χρήματα ἔχει καὶ προσόδους. Εἰπέ μοι, ἀναλώματα δὲ οὐκ ἔχει; δαπάνην δὲ οὐκ ἔχει καθημερινήν; Ναὶ, φησί. Τί οὖν οὐ βοηθεῖς τῇ μετρίᾳ; Αἰσχύνομαι μὲν ταῦτα λέγων: πλὴν ἀλλ' οὐδὲν ἀναγκάζω. Εἴ τις νομίζει χρηματισμὸν εἶναι τὰ λεγόμενα, ποιήσει ἑαυτῷ ξενοδοχεῖον ἐπὶ τῆς οἰκίας: στῆσον ἐκεῖ κλίνην, στῆσον ἐκεῖ τράπεζαν καὶ λυχνίαν. Πῶς γὰρ οὐκ ἄτοπον, εἰ μὲν στρατιῶται ἔλθοιεν, ἔχειν ὑμᾶς ἀποτεταγμένα οἰκήματα, καὶ πολλὴν ποιεῖσθαι τὴν ἐπιμέλειαν, καὶ πάντα παρέχειν αὐτοῖς, ἐπειδὴ τὸν πόλεμον ὑμῖν ἀμύνουσι τοῦτον τὸν αἰσθητόν: τοὺς δὲ ξένους μὴ ἔχειν ὅπου καταμείνειεν; Νίκησον τὴν Ἐκκλησίαν. Βούλει ἐντρέψαι ἡμᾶς; Τοῦτο ποίησον: ὑπερβαλοῦ τῇ φιλοτιμίᾳ: ἔχε οἴκημα, ἔνθα Χριστὸς παραγίνεται: εἰπέ: Τοῦτο τὸ κελλίον τοῦ Χριστοῦ: ἡ οἰκία αὕτη αὐτῷ ἀφώρισται. Κἂν καταγώγιον ᾖ καὶ εὐτελὲς, οὐκ ἀπαξιοῖ Γυμνὸς καὶ ξένος ὁ Χριστὸς περίεισι, μόνον σκέπης δεόμενος: κἂν τούτῳ πάρεχε: μὴ ὠμὸς ἔσο μηδὲ ἀπάνθρωπος, μηδὲ ἐν μὲν τοῖς βιωτικοῖς οὕτω σφοδρὸς ἔσο, ἐν δὲ τοῖς πνευματικοῖς ψυχρός. Ἔστω καὶ τῶν οἰκετῶν ὁ πιστότερος τοῦτο ἐγκεχειρισμένος, καὶ τοὺς ἀναπήρους, τοὺς πτωχοὺς, τοὺς ἀστέγους εἰσαγέτω. Ταῦτα λέγω πρὸς ἐντροπήν. Ἔδει μὲν γὰρ ἄνω ἐπὶ τῆς οἰκίας αὐτοὺς δέχεσθαι: εἰ δὲ μὴ βούλει, κἂν κάτω, κἂν ἔνθα αἱ ἡμίονοι, κἂν ἔνθα οἱ οἰκέται, δέξαι τὸν Χριστόν. Τάχα φρίττετε ἀκούοντες. Τί οὖν, ὅταν μηδὲ ταῦτα ποιῆτε; Ἰδοὺ παραινῶ, ἰδοὺ λέγω: Ἔστω ὑμῖν τοῦτο περισπούδαστον. Ἀλλ' οὐ βούλεσθε οὕτως; Οὐκοῦν ἑτέρως ποιήσατε. Εἰσὶ πολλοὶ πένητες καὶ πενιχραί: ἀφορίσατε δι' ὅλου μένειν ἐκεῖ τινα: ἔστω κἂν φύλαξ τῆς οἰκίας ὁ πένης: ἔστω σοι τειχίον καὶ περίφραγμα, ἀσπὶς καὶ δόρυ. Ἔνθα ἐλεημοσύνη, οὐ τολμᾷ προσελθεῖν ὁ διάβολος, οὐδὲ ἄλλο τι τῶν δεινῶν. Μὴ δὴ περιίδωμεν τοσοῦτον κέρδος. Νῦν δὲ ὀχήματος μὲν τόπος ἐστὶν ἀφωρισμένος, καὶ βαστερνίοις ἕτερος: τῷ δὲ Χριστῷ πλανωμένῳ οὐδὲ εἷς. Ὁ Ἀβραὰμ ἔνθα αὐτὸς ἔμενε τοὺς ξένους ὑπεδέχετο: καὶ ἡ μὲν γυνὴ ἐν τάξει θεραπαινίδος εἱστήκει, ἐκεῖνοι δὲ ἐν τάξει δεσποτῶν. Οὐκ ᾔδει, ὅτι τὸν Χριστὸν ἐδέχετο: οὐκ ᾔδει, ὅτι ἀγγέλους: ὡς εἴ γε ᾔδει, πάντα ἂν ἐκένωσεν. Ἡμεῖς δὲ καίπερ εἰδότες, ὅτι τὸν Χριστὸν δεχόμεθα, οὐδὲ τοσαύτην ἐπιδεικνύμεθα τὴν σπουδὴν, ὅσην ἐκεῖνος ὁ νομίζων ἀνθρώπους δέχεσθαι. Ἀλλ' ἐπιθέται εἰσὶ, φησὶ, πολλοὶ καὶ ἀγνώμονες. Καὶ τούτου σοι μείζων ὁ μισθὸς, ὅταν διὰ τὸ ὄνομα τοῦ Χριστοῦ δέχῃ. Εἰ μὲν γὰρ οἶδας ὄντας ἐπιθέτας, μὴ δέχου εἰς τὴν οἰκίαν: εἰ δὲ οὐκ οἶδας, τί ἁπλῶς κατηγορεῖς; Διὰ τοῦτο λέγω εἰς τὸ ξενοδοχεῖον ἀπιέναι. Ποία δὲ ἀπολογία, ὅταν μηδὲ οὓς ἴσμεν, μηδὲ τούτους δεχώμεθα, ἀλλ' ἀποκλείωμεν πᾶσι τὰς θύρας; Ἔστω τὸ τοῦ Χριστοῦ πανδοχεῖον ἡμῶν ἡ οἰκία: ἀπαιτῶμεν αὐτοὺς τὸν μισθὸν, μὴ ἀργύριον, ἀλλὰ τὸ ποιῆσαι ἡμῖν δοχεῖον τοῦ Χριστοῦ τὴν οἰκίαν: περιτρέχωμεν πανταχοῦ, ἕλκωμεν, ἁρπάζωμεν τὴν θήραν: μείζονα εὐεργετούμεθα ἢ εὐεργετοῦμεν. Οὐ κελεύω καταθῦσαι μόσχον: ἄρτον δὸς πεινῶντι, ἱμάτιον γυμνῷ, σκέπην τῷ ξένῳ. Ἵνα δὲ μὴ ταῦτα προφασίζῃ, Ἔστιν οἴκημα κοινὸν τὸ τῆς Ἐκκλησίας: ἐκεῖ κατάβαλε, καὶ σὺ ὑπεδέξω: ἐπεὶ καὶ τῶν διὰ τῶν οἰκετῶν γινομένων ἐκεῖνος εἶχε τὸν μισθόν. Οὕτως ἦσαν πεπαιδευμένοι καὶ οἱ παῖδες αὐτοῦ: ἔτρεχον καὶ οὐκ ἐγόγγυζον καθάπερ οἱ ἡμέτεροι: εὐλαβεῖς γὰρ αὐτοὺς ἦν πεποιηκώς. Εἰς πόλεμον εἷλκε, καὶ οὐκ ἐγόγγυζον: οὕτως ἦσαν φιλόσοφοι. Πάντων γὰρ ὁμοίως ἐπεμελεῖτο ὥσπερ ἑαυτοῦ: μονονουχὶ γὰρ κατὰ τὸν Ἰὼβ ἔλεγεν, ὅτι Ὁμοίως ἐπλάσθημεν ἐν τῇ αὐτῇ γαστρί. Τοίνυν καὶ ἡμεῖς φροντίζωμεν ἑαυτῶν τῆς σωτηρίας, καὶ πολλὴν ποιώμεθα τῶν οἰκετῶν τὴν ἐπιμέλειαν, ὅπως ἔσονται χρηστοὶ καὶ ἐπιμελεῖς: καὶ ἔστω καὶ ὁ οἰκέτης ἡμῶν πεπαιδευμένος τὰ τοῦ Θεοῦ. Οὐκ ἔσται δύσκολος ἡμῖν ἡ ἀρετὴ λοιπὸν, ἐὰν ἐκείνους ῥυθμίσωμεν. Καθάπερ ἐν πολέμῳ στρατιωτῶν ὄντων εὐτάκτων, ὁ στρατηγὸς ῥᾳδίως πολεμεῖ, τοὐναντίον δὲ γίνεται, ὅταν μὴ τοῦτο ᾖ: καὶ ναυτῶν δὲ ὁμονοούντων, ὁ κυβερνήτης εὐκόλως τοὺς οἴακας μεταχειρίζεται: οὕτω καὶ ἐνταῦθα, ἐὰν οὕτως ὦσι πεπαιδευμένοι οἱ οἰκέται, οὐ παροξυνθήσῃ ῥᾳδίως, οὐκ ἐγκαλέσεις, οὐκ ὀργισθήσῃ, οὐ λοιδορήσεις. Ἔστιν ὅπου καὶ ἐντραπήσῃ τοὺς οἰκέτας, ἐὰν ὦσι θαυμαστοὶ, καὶ συναντιλήψονταί σοι, καὶ παραινέσουσι τὰ χρηστά. Ἀπὸ δὲ τούτων πάντων πάντα ἔσται τὰ τῷ Θεῷ δοκοῦντα, καὶ οὕτω πᾶσα ἡ οἰκία εὐλογίας πληρωθήσεται, καὶ τὰ τῷ Θεῷ ἀρέσκοντα διαπραττόμενοι, πολλῆς ἀπολαύσομεν τῆς ἄνωθεν συμμαχίας, ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.