John Chrysostom, Homilies on the Acts of the Apostles

“And the day following Paul went in with us unto James: and all the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.”

This was the Bishop of Jerusalem; and to him (Paul) is sent on an earlier occasion. This (James) was brother of the Lord; a great and admirable man. (To him, it says,) “Paul entered in with us.” Mark the (Bishop’s) unassuming behavior: “and the elders” (were present). Again Paul relates to them the things relating to the Gentiles, not indulging in vainglory, God forbid, but wishing to show forth the mercy of God, and to fill them with great joy. (ch. xv.) See accordingly: “when they heard it,” it says, “they glorified God,”—not praised nor admired Paul: for in such wise had he narrated, as referring all to Him—“and said unto him, Thou seest, brother, how many thousands of Jews there are which believed.” Observe with what modest deference they too speak: “they said to him:” not (James) as Bishop discourses authoritatively, but they take Paul as partner with them in their view; “Thou seest, brother:” as though immediately and at the outset apologizing for themselves, and saying, “We did not wish this. Seest thou the necessity of the thing? ‘how many thousands,’ say they, ‘of Jews there are which’ have come together.” And they say not, “how many thousands we have made catechumens,” but, “there are. And these,” say they, “are all zealous for the law.” (v. 20.) Two reasons—the number of them, and their views. For neither had they been few, would it have been right to despise them: nor, if they were many and did not all cling to the law, would there have been need to make much account of them. Then also a third cause is given: “And they all,” it says, “have been informed of thee”—they say not,“have heard,” but κατηχήθησαν, that is, so they have believed, and have been taught, “that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs.” (v. 21.) “What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee” (v. 22, 23): they say these things as advising, not as commanding. “We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them.” Make thy defence in act, not in word—“that they may shave themselves,” it says, “and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law” (v. 23, 24): they say not, “teachest,” but, of superabundance, “that thou thyself also keepest the law.” For of course not this was the matter of chief interest, whether he did not teach others, but, that he did himself observe the law. “What then” (he might say), “if the Gentiles should learn it? I shall injure them.” How so? say they, seeing that even we, the teachers of the Jews, have sent unto them. “As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.” (v. 25.) Here with a kind of remonstrance (ἐντρεπτικὥς), As “we,” say they, commanded them, although we are preachers to the Jews, so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does not say, “Well, but I can bring forward Timothy, whom I circumcised: well, but I can satisfy them by what I have to say (of myself):” but he complied, and did all: for in fact thus was it expedient (to do).1046 It has been much disputed whether the charge: “Thou teachest apostacy from Moses,” etc., was true or not. There certainly was truth in the charge. Paul maintained that the Mosaic law, as such, was not binding upon Christians. But it was against those who made it a yoke of bondage upon believers, that he waged a polemic. Where there was no imposition of the law as necessary to salvation, Paul in no way antagonized it, but rather trusted to the free working of the principles of the gospel to gradually accomplish the abolition of its rites and forms. The truth seems to be that Paul was tolerant of Judaism where it did not impose burdens upon believers or threaten the completeness and sufficiency of the gospel; he even accommodated himself to Jewish requirements, as in shaving his head at Cenchrea and circumcising Timothy. He never unnecessarily opposed the law of Moses, but taught that it had been fulfilled in Christ. So far as he accommodated himself to its ceremonies, it was only that he might remove prejudice and so win the Jews to Christ.—G.B.S. For it was one thing to take (effectual) measures for clearing himself, and another to have done these things without the knowledge of any (of the parties). It was a step open to no suspicion, the fact of his even bearing the expenses. “Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them.” (v. 26.) “Signifying,” διαγγέλλων, i.e. καταγγέλλων, publicly notifying: so that it was he who made himself conspicuous. “And when the seven days were about to be completed, the Jews from Asia”—for (his arrival) most keeps times with theirs1047 Old text: μάλιστα γὰρ ἐκείνοις συγχρονίζει, as the comment on οἱ ἀπὸ τῆς ᾽Ασιας ᾽Ιουδαῖοι, meaning apparently that his arrival at Jerusalem would naturally fall at the same time with that of the Jews who, like himself, came from the same parts. Mod. text transfers the comment to the first clause of the verse, “And as the days were about to be fulfilled: ὅρα πῶς μάλιστα δὴ αὐτοῖς ἐγχρονίζει,” it is not easy to see with what meaning.—“when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.” (v. 27, 28.) Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst.1048 ὅρα τὸ ἦθος αὐτῶν πανταχοῦ ταραχῶδες, καὶ ἁπλῶς βοῶντων ἐν τῷ μέσῳ. Meaning perhaps that the conduct of these Ephesian Jews was of a piece with that of their heathen countrymen, ch. xix. 28. “For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple and forthwith the doors were shut.” (v. 29, 30.) “Men of Israel,” it says, “help: this is the man that (teaches) against the people, and the law, and this place.”—the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. “And they drew him,” it says, “out of the Temple: and the doors were shut.” For they wished to kill him; and therefore were dragging him out, to do this with greater security. “And as they went about to kill him, tidings came unto the tribune of the cohort, that all Jerusalem was in an uproar. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude.” (v. 31–34.) But the tribune having come down delivered him, and “commanded him to be bound with two chains:” (hereby) appeasing the anger of the people. “And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him!” (v. 34–36.) What means, “Away with him?” that is, what they say with us according to the Roman custom, To the standards with him!1049 ἐν τοῖς σίγνοις αὐτὸν ἔμβαλε. Ammonius in the Catena, “It was a custom of the Jews to utter this cry against the just as they did against the Lord, Αἶρε αὐτόν! i.e. away with Him from among the living.” Hence Œcumen. combining this with the explanation in the text, “It was the custom of the Jews, etc. But some say, That is, what they say with us,” etc. And so mod. text, “It was a custom of the Jews to say this against those whom they would condemn, as also in the case of Christ they appear doing this, and saying, ῏Αρον αὐτόν! that is, Make him to disappear from among the living. “But some,” what among us they say according to the Roman custom, ᾽Εν τοῖς σίγνοις αὐτὸν ἔμβαλε, the same is the Αἶρε αὐτόν. “And as Paul was to be led into the castle, he said unto the tribune, May I speak unto thee?” (v. 37.) In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. “May I speak unto thee?” he says. “Who said, Canst thou speak Greek? Art thou not then that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?” (v. 38.) For (this Egyptian) was a revolutionary and seditious person. With regard to this then Paul clears himself, and * * 1050 Mod. text supplies the evident lacuna with, “And by what he says, takes him off from his suspicion. “But let us look again at what has been read. “There are,” they say, “with us seven men,” etc.

(Recapitulation.) “Do therefore this that we say unto thee,” etc. (v. 23, 24.) He shows that it was not necessary to do this upon principle (προηγουμένως)—whence also they obtain his compliance—but that it was economy and condescension.1051 This vow appears to have been the Nazarite vow described in Num. vi. 1–21, taken by the apostle as an accommodation to Jewish prejudices and to allay the suspicions of the legal party in Jerusalem. This was done upon the recommendation of James, the “Bishop” of the church, and his associates. The significance of Paul’s paying the expenses, is, perhaps, that the period during which the others vow had run was on this condition reckoned to his account also. It is noticeable that the party of James distinctly admits that adherence to the legal ceremonies is not required of the Gentile Christians; it is equally important to notice that Paul yielded to the advice to take this view, as a concession in a matter of indifference, since he was living for the time as a Jew among Jews, that he might give no needless offence and might win the more. It was not a compromise, but an expedient concession to convictions and prejudices which it was not wise or necessary to oppose or increase.—G.B.S. “As touching the Gentiles,” etc. (v. 25.) Why, then, this was no hindrance to the preaching, seeing they themselves legislated for them to this effect. Why, then,1052 Mod. text, “Using this economy then, he himself at a later time (?) accuses Peter, and he does not do this ἁπλς” St. Chrysostom’s view of St. Peter’s dissimulation at Antioch as an “economy,” is most fully given in his exposition of the passage, Χομμεντ. ιν Γαλ. χαπ. ii. §. 4, 5. in his taking Peter to task he does not absolutely (ἁπλὥς) charge him with doing wrong: for precisely what he does on this occasion himself, the same does Peter on that occasion, (merely) holding his peace, and establishing his doctrine. (Gal. ii. 11.) And he says not, For why? it is not right to teach those among the Gentiles. “It is not enough to have not (so) preached there, but there was need also to do something more, that those may be persuaded that thou observest the law. The affair is one of condescension, be not alarmed.” They do not advise him (to this course) sooner, until they have first spoken of the economy and the gain. “And besides, the doing this in Jerusalem, is a thing to be borne. ‘Do thou this thing therefore’ here, that it may be in thy power abroad to do the other.” (b) “The next day,” it says, “he took them” (v. 26): he deferred it not; for when there is economy in the case, this is the way of it. (a) “Jews from Asia having seen him,” for it was natural that they were spending some days there, “in the Temple.” (v. 27.) (c) Mark the economy (of Providence) that appeared (in this). (p. 279, note 1) After the (believing) Jews had been persuaded (concerning him), then it is that those (Jews of Asia) set upon him in order that those (believing Jews) may not also set upon him. Help, say they, “ye men of Israel!” as though it were some (monster) difficult to be caught, and hard to be overcome, that has fallen into their hands. “All men,” they say, “everywhere, he ceaseth not to teach;” not here only. And then the accusation (is) more aggravated by the present circumstances. “And yet more,” say they, “he has polluted the temple, having brought into it men who are Greeks.” (v. 28.) And yet in Christ’s time there “came up (Greeks) to worship” (John xii. 20): true, but here it speaks of Greeks who had no mind to worship. “And they seized Paul,” etc. (v. 30–35.) They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defence then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, “Away with him?” (v. 36.) They feared he might escape them. Observe how submissively Paul speaks to the tribune. “May I speak unto thee? Then art not thou that Egyptian?” (v. 37, 38.) This Egyptian, namely, was a cheat and impostor, and the devil expected to cast a cloud over (the Gospel) through him, and implicate both Christ and His Apostles in the charges pertaining to those (imposters): but he prevailed nothing, nay the truth became even more brilliant, being nothing defeated by the machinations of the devil, nay rather shining forth all the more. Since if there had not been impostors, and then these (Christ and His Apostles) had prevailed, perhaps some one might have laid hold upon this: but when those impostors did actually appear, this is the wonder. “In order,” says (the Apostle), “that they which are approved may be made manifest.” (1 Cor. xi. 19.) And Gamaliel says, “Before these days stood up Theudas.”1053 Mod. text adds, “But as for the sicarii, some say they were a kind of robbers, so called from the swords they bore, which by the Romans are called sicæ: others, that they were of the first sect among the Hebrews. For there are among them three sects, generally considered (αἱρέσεις αἱ γενικαί): Pharisees, Sadducees, and Essenes who are also called ὅσιοι, for that is the meaning of the name ‘Essenes,’ on account of their reverend manner of life: but the same (?) are also called sicarii, because of their being zealots.” For a further illustration of the way in which the modern text was formed, especially in respect of its use of the Catena (see p. 279, note 3), compare the latter with Œcumenius on this passage. The Catena, namely, cites from Origen: “Among the Jews are τρεῖς αἱρέσεις γενικαί· Pharisees, Sadducees, Essenes: these (last) exercise a more reverend manner of life, being lovers one of another and temperate: whence also they are called Essenes, i.e. ὅσιοι: but others called them (?) sicarii, i.e. zealots.” (Œcumen. using the Catena, makes a continuous exposition from Chrys., Origen, and Josephus. Mod. text from the same materials, interpolates the text of Chrys. as above. Then let us not grieve that heresies exist, seeing that false Christs wished to attack even Christ both before this and after; with a view to throw Him into the shade, but on every occasion we find the truth shining out transparent. So it was with the Prophets: there were false prophets, and by contrast with these they shone the more: just as disease enhances health, and darkness light, and tempest calm. There is no room left for the Greeks to say that (our teachers) were impostors and mountebanks: for those (that were such) were exposed. It was the same in the case of Moses: God suffered the magicians, on purpose that Moses might not be suspected to be a magician: He let them teach all men to what length magic can go in making a fantastic show: beyond this point they deceived not, but themselves confessed their defeat. Impostors do us no harm, rather do us good, if we will apply our mind to the matter. What then, you will say, if we are partners with them in common estimation? The estimation is not among us, but with those who have no judgment. Let not us greatly care for the estimation of the many, nor mind it more than needs. To God we live, not to men: in heaven we have our conversation, not on earth: there lie the awards and the prizes of our labors, thence we look for our praises, thence for our crowns. Thus far let us trouble ourselves about men—that we do not give and afford them a handle against us. But if, though we afford none, those choose to accuse us thoughtlessly and without discrimination, let us laugh, not1054 B. alone of our mss. gives the negative which the sense requires; restored to the text by Ed. Par. Ben. 2. weep. “Provide” thou “things honest before the Lord and before men” (2 Cor. viii. 21): if, though thou provide things honest, that man derides, give thyself no more concern (for that). Thou hast thy patterns in the Scriptures. For, saith he, “do I now persuade men or God?” (Gal. i. 10) and again, “We persuade men, but we are made manifest unto God.” (2 Cor. v. 11.) And Christ (spoke) thus of them that take offence: “Let them alone, they be blind guides of the blind” (Matt. xv. 14); and again, “Woe unto you, when all men speak well of you” (Luke vi. 26): and again, “Let your works shine, that men may see, and glorify your Father which is in heaven.” (Matt. v. 16.) And, “Whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and he were drowned in the depths of the sea.” (Matt. xviii. 6.)

These sayings are not contrary, nay, they are exceedingly in accord. For when the offence is with us, then woe unto us, but when not with us, not so. And again, Woe to (that man) through whom “the name of God is blasphemed.” (Rom. ii. 24.) How then if I do what is right in anything, but another blasphemes? That is nothing to me, but only to him: for through him (God) was blasphemed. “And how is it possible to do what is right in anything, and yet give a handle to the rest?” Whence will ye that I bring examples—from present, or from old times? Not to be easily scared (ψοφοδεεἵς), shall we speak to the very point now in hand? Paul judaized in Jerusalem, but in Antioch not so: he judaized, and they were offended (p. 282, note 3), but those had no right to be offended. He is said to have saluted both Nero’s cupbearer and his concubine:1055 The cupbearer may be Narcissus (Rom. xvi. 11): the name of the concubine is not mentioned. In one of his earliest works, Adv. Oppugn. Vitæ Monast. i. § 3. t. i. p. 59. D. St. Chrys. relates that Nero cast St. Paul into prison, and in the end beheaded him, in his rage at the loss of a favorite concubine, converted by him to the faith. what, think ye, must they have said against him because of this? But they had no right to do so. Since, if he drew them to him for1056 Ben. ἠσπάσατο, which is the reading of D. only: all the rest ἐπεσπασατο. loose living or any wicked acts, one might well be offended: but if in order to right living, what is there to be offended at? Let me mention something that happened to one of my acquaintance. The wrath of God once fell upon (a city), and he being very young (was) in the order of deacon. The bishop was absent at the time, and of the presbyters none took thought for the matter, but indiscriminately they caused in one night immense numbers1057 In the original, μυριάδας πολλάς. The deacon is probably Chrys. himself; the bishop, Flavian. of people to be baptized all at once, and they did indiscriminately receive baptism, all of them ignorant of everything: these he took apart by a hundred or two hundred together, and discoursed to them, not upon any other subject, but only on the sacraments, so that the unbaptized also were not allowed to be present. Many thought he did this because he coveted rule. But he cared not for that: neither however did he continue the thing for a (longer) time, but immediately desisted. When then? Was he the cause of the scandal? I think not. For if indeed he had done this without cause, they might with reason have ascribed it to him: and so again, if he had continued to do so. For when aught of what is pleasing to God is hindered by another’s taking offence, it is right to take no notice: but then is the time to mind it, when we are not forced because of him to offend God. For, say, if, while we are discoursing and putting drunkards to shame (σκωπτόντων), any one take offence—am I to give over speaking? Hear Christ say, “Will ye also go away?” (John vi. 67.) So then, the right thing is, neither to take no notice, nor to take too much, of the weakness of the many. Do we not see the physicians acting thus: how, when it may be done, they humor the whims of their patients, but when the gratification does harm, then they will not spare? Always it is good to know the right mean. Many reviled, because a certain beautiful virgin stayed, and they railed upon those who catechised (her). What then? Was it their duty to desist for that? By no means. For let us not look to this only, whether some be offended, but whether they are justly offended, and1058 καὶ μὴ μετὰ τῆς ἡμετέρας βλαβῆς. Mod. text and Edd. καὶ εὶ μὴ, which is ambiguous. “The thing to be considered is, whether they are offended δικαίως καὶ μὴ μετὰ τ. ἡ. β. justly, and not with concomitant hurt to ourselves should we give way.” As in the case afterwards mentioned, the sitting at meat in an idol’s temple; the “weak brothers” were offended δικαίως, and to abstain from such conduct was not attended with any moral hurt or loss to the men of “knowledge.” so that it is no hurt to ourselves (to give way). “If meat,” saith (Paul), “offend my brother, I will eat no meat as long as the world lasts.” (1 Cor. viii. 13.) With reason: for the not eating did (him) no harm. If however it offend him, that I wish to renounce (ἀποτάξασθαι) (the world), it is not right to mind him. And whom, you will ask, does this offend? Many, to my knowledge. When therefore the hindrance is a thing indifferent, let (the thing) be done1059 ὅταν τοίνυν ἀδιαφορον ᾖ τὸ κώλυμα, γινέσθω. Ben, quando igitur indifferens est, abstineatur. But the κώλυμα (which is overlooked in this rendering) seems to mean, the hindrance to the ἀποτάξασθαι, which latter will be the subject to γίνεσθω. For instance, if the impediment urged by others against a person’s taking the monastic vows be a thing indifferent, let him take them. Else, if we were to look to this only—viz. that this or that man is offended—πολλῶν ἔχομεν ἀποστῆναι—many are the right undertakings we should have to forego or desist from: as on the other hand were we to make it a rule to despise all considerations of offence, we should have to be the ruin of many a brother.. Else, if we were to look only to this, many are the things we have to desist from: just as, on the other hand, if we should despise (all objections), we have to destroy many (brethren). As in fact Paul also took thought beforehand concerning offence: “Lest,” he says, “in this liberality which is administered by us:” for it was attended with no loss (to him) to obviate an ill surmise. But when we fall into such a necessity as that great evils should ensue through the other’s taking offence1060 Namely, in a matter where the duty of persisting in our course is plain—viz. where the other is offended οὐ δικαίως, and to give way would be μετὰ τῆς ἡμετέρας βλαβῆς—then, even though great evils to him or others result from our not giving way, we must take no notice of the offence, must allow it no weight. let us pay no heed to that person. He has to thank himself for it, and we are not now accountable, for it was not possible to spare him without hurt (to ourselves). Some were offended, because certain believers sat down to meat in (heathen) temples. It was not right to sit down: for no harm came of this (their not doing it). They were offended, because Peter ate with the Gentiles. But he indeed spared them, but (Paul)1061 αὐτὸς δὲ οὐκ ἔτι. Here, as above, p. 118, it seems to be assumed that St. Paul’s judaizing at Jerusalem gave offence to the Gentile brethren in his company. not so. On all occasions it behooves us in following the laws of God to take great pains that we give no matter of offence; that both ourselves may not have to answer for it, and may have mercy vouchsafed us from God, by the grace and loving-kindness of His only-begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ ΜϚʹ. Τῇ δὲ ἐπιούσῃ ἡμέρᾳ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. Καὶ ἀσπασάμενος αὐτοὺς, ἐξηγεῖτο καθ' ἓν ἕκα στον ὧν ἐποίησεν ὁ Θεὸς ἐν τοῖς ἔθνεσι διὰ τῆς διακονίας αὐτοῦ. αʹ. Οὗτος ὁ ἀδελφὸς ἦν τοῦ Κυρίου καὶ ἐπίσκοπος τῶν Ἱεροσολύμων, ἀνὴρ μέγας καὶ θαυμαστός. Πρὸς τοῦτον εἰσέρχεται Παῦλος, ὥσπερ καὶ πρὸ τούτου καὶ πρὸς αὐτὸν πέμπεται: καὶ ὅπως ἄκουε. Τῇ δὲ ἐπιούσῃ ἡμέρᾳ, φησὶν, εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον. Ὅρα τὸ ἄτυφον. Πάντες τε παρεγένοντο οἱ πρεσβύτεροι: καὶ ἀσπασάμενος αὐτοὺς, ἐξηγεῖτο καθ' ἓν ἕκαστον ὧν ἐποίησεν ὁ Θεὸς ἐν τοῖς ἔθνεσι διὰ τῆς διακονίας αὐτοῦ. Πάλιν αὐτοῖς τὰ τῶν ἐθνῶν διηγεῖται, οὐ κενοδοξῶν, μὴ γένοιτο, ἀλλὰ τοῦ Θεοῦ θέλων τὴν φιλανθρωπίαν ἐνδείξασθαι, καὶ πολλῆς αὐτοὺς ἐμπλῆσαι χαρᾶς. Ὅρα γοῦν πῶς ἀκούσαντες καὶ ἐδόξαζον τὸν Θεόν. Οὐκ ἐκεῖνον ἐπῄρουν οὐδὲ ἐθαύμαζον: ἀλλὰ Τὸν Θεὸν ἐδόξαζον: οὕτω γὰρ διηγήσατο ὡς ἀνατιθέμενος αὐτῷ. Οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν Θεὸν, εἰπόντες αὐτῷ: Θεωρεῖς, ἀδελφὲ, πόσαι μυριάδες εἰσὶν Ἰουδαίων τῶν πεπιστευκότων: καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσι. Κατηχήθησαν δὲ περὶ σοῦ, ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα, μηδὲ τοῖς ἔθεσι περιπατεῖν. Ὅρα καὶ αὐτοὶ μεθ' ὅσης ὑποστολῆς φασιν. Οὐχ ὡς ἐπίσκοπος αὐθεντικῶς διαλέγεται, ἀλλ' αὐτὸν παραλαμβάνουσι κοινωνὸν τῆς γνώμης: ὥσπερ ἂν εἰ εὐθέως καὶ ἀπὸ προοιμίων ἀπολογούμενοι, ὅτι Οὐκ ἐβουλόμεθα. Ὁρᾷς τοῦ πράγματος τὴν ἀνάγκην, Θεωρεῖς πόσαι, φησὶ, μυριάδες εἰσὶν Ἰουδαίων τῶν πεπιστευκότων; Καὶ οὐκ εἶπον, Πόσας μυριάδας κατηχήσαμεν, ἀλλ' Εἰσί. Καὶ οὗτοι, φησὶ, πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσι. Δύο αἰτίαι, καὶ τὸ πλῆθος, καὶ ἡ γνώμη. Οὔτε γὰρ εἰ ὀλίγοι ἦσαν, καταφρονῆσαι ἐχρῆν, οὔτε εἰ πολλοὶ, καὶ μὴ πάντες τοῦ νόμου ἀντείχοντο, περὶ πολλοῦ ποιεῖσθαι. Εἶτα καὶ τρίτη αἰτία: Καὶ αὐτοὶ πάντες κατηχήθησαν, φησὶ, περὶ σοῦ, ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα, μηδὲ τοῖς ἔθεσι περιπατεῖν. Οὐκ εἶπον, Ἤκουσαν: ἀλλὰ, Κατηχήθησαν, τουτέστιν, ἐδιδάχθησαν καὶ ἐπίστευσαν, ὅτι ἀποστασίαν ἀπὸ Μωϋσέως διδάσκεις, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα, μηδὲ τοῖς ἔθεσι περιπατεῖν. Τοῦτο εἰπὼν, ἐπήγαγε: Τί οὖν ἐστι; Πάντως δεῖ πλῆθος συνελθεῖν: ἀκούσονται γὰρ, ὅτι ἐλήλυθας. Τοῦτο οὖν ποίησον ὅ σοι λέγομεν. Ὡς συμβουλεύοντες ταῦτα λέγουσιν, οὐχ ὡς ἐπιτάττοντες. Εἰσὶν ἡμῖν ἄνδρες τέσσαρες, εὐχὴν ἔχοντες ἐφ' ἑαυτῶν. Τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς, καὶ δαπάνησον ἐπ' αὐτοῖς, ἵνα ξυρήσωνται τὴν κεφαλὴν, καὶ γνῶσι πάντες, ὅτι ὧν κατήχηνται περὶ σοῦ, οὐδέν ἐστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. Ἔργῳ τὴν ἀπολογίαν ποιῆσαι αὐτῷ συμβουλεύουσιν, οὐ λόγῳ. Ἵνα ξυρήσωνται, φησὶ, καὶ γνῶσι πάντες, ὅτι ὧν κατήχηνται περὶ σοῦ, οὐδέν ἐστιν. Οὐκ εἶπον, ὅτι Διδάσκεις, ἀλλὰ Κατήχηνται, πάλιν τὸ ἐδιδάχθησαν διὰ τούτου δηλῶν, καὶ ὅτι Στοιχεῖς, τουτέστιν, ἐκ περιουσίας καὶ αὐτὸς φυλάττεις. Οὐ γὰρ δὴ τοῦτο μόνον ἦν τὸ σπουδαζόμενον, εἰ μὴ ἑτέρους διδάσκει, ἀλλ' ὅτι καὶ αὐτὸς τηρεῖ. Τί οὖν, ἂν τὰ ἔθνη μάθωσιν, οὐ σκανδαλισθήσονται, φησί; Πῶς; ὅπου καὶ ἡμεῖς οἱ τῶν Ἰουδαίων διδάσκαλοι ἐπέμψαμεν πρὸς αὐτούς. Περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν, κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτοὺς, εἰ μὴ φυλάσσεσθαι αὐτοὺς τὸ εἰδωλόθυτον καὶ τὸ αἷμα καὶ τὸ πνικτὸν καὶ πορνείαν. Ἐνταῦθα ἐντρεπτικῶς. Ὃ δὲ λέγει, τοῦτό ἐστιν: Ὥσπερ ἡμεῖς ἐκείνοις ἐπετάξαμεν, καίτοι γε Ἰουδαίοις κηρύττοντες, οὕτω καὶ σὺ, καίτοι ἔθνεσι κηρύττων, σύμπραξον ἡμῖν. Ὅρα τὸν Παῦλον: οὐ λέγει, Καὶ μὴν δύναμαι Τιμόθεον παραγαγεῖν, ὃν περιέτεμον: καὶ μὴν δύναμαι πεῖσαι τῷ λόγῳ: ἀλλ' ἐπείσθη αὐτοῖς, καὶ πάντα ἐποίησε: καὶ γὰρ οὕτω συνέφερεν. Οὐ γὰρ ἦν ἴσον εἰς ἀπολογίαν καταστῆναι, καὶ οὐδενὸς εἰδότος ποιῆσαι ταῦτα. Ἀνύποπτον ἦν τὸ καὶ δαπανᾶσθαι. Τότε παραλαβὼν ὁ Παῦλος τοὺς ἄνδρας, καὶ τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερὸν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ, ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. Διαγγέλλων, τουτέστι, καταγγέλλων ὥστε αὐτὸς ἦν ὁ δῆλον ἑαυτὸν ποιῶν. Ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι. βʹ. Ὅρα πῶς μάλιστα δὴ αὐτοῖς ἐγχρονίζει. Οἱ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ, συνέχεον πάντα τὸν ὄχλον, καὶ ἐπέβαλον ἐπ' αὐτὸν τὰς χεῖρας, κράζοντες: Ἄνδρες Ἰσραηλῖται, βοηθεῖτε: οὗτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχοῦ διδάσκων: ἔτι τε καὶ Ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν, καὶ κεκοίνωκε τὸν ἅγιον τόπον τοῦτον. Ὅρα τὸ ἦθος αὐτῶν πανταχοῦ ταραχῶδες, καὶ ἁπλῶς βοώντων ἐν τῷ μέσῳ. Ἦσαν γὰρ ἑωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος. Ἐκινήθη τε ἡ πόλις ὅλη, καὶ ἐγένετο συνδρομὴ τοῦ λαοῦ: καὶ ἐπιλαβόμενοι τοῦ Παύλου, εἷλκον αὐτὸν ἔξω τοῦ ἱεροῦ: καὶ εὐθέως ἐκλείσθησαν αἱ θύραι. Ἄνδρες Ἰσραηλῖται, βοηθεῖτε, φησίν. Οὗτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου. Ἃ μάλιστα αὐτοὺς ἐθορύβει ὁ ναὸς καὶ ὁ νόμος, ταῦτα προφέρουσι ἐκεῖνοι. Καὶ οὐδὲν ἐνεκάλεσε τοῖς ἀποστόλοις ὁ Παῦλος παθὼν καίτοι τοσαῦτα, ὅτι αὐτοὶ αἴτιοι τούτων γεγόνασιν αὐτῷ: οὕτως ἦν μεγαλόψυχος. Καὶ εἷλκον αὐτὸν, φησὶν, ἔξω τοῦ ἱεροῦ: καὶ ἐκλείσθησαν αἱ θύραι. Ἐβούλοντο γὰρ αὐτὸν ἀνελεῖν καὶ διὰ τοῦτο ἔξω εἷλκον, ὥστε μετὰ πλείονος ἀδείας τοῦτο ποιῆσαι. Ζητούντων δὲ αὐτὸν ἀποκτεῖναι, ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπείρας, ὅτι ὅλη συγκέχυται Ἱερουσαλήμ: ὃς ἐξαυτῆς παραλαβὼν στρατιώτας καὶ ἑκατοντάρχους, κατέδραμεν ἐπ' αὐτούς. Οἱ δὲ ἰδόντες τὸν χιλίαρχον καὶ τοὺς στρατιώτας, ἐπαύσαντο τύπτοντες τὸν Παῦλον. Τότε ἐγγίσας ὁ χιλίαρχος, ἐπελάβετο αὐτοῦ, καὶ ἐκέλευσε δεθῆναι ἁλύσεσι δυσί: καὶ ἐπυνθάνετο, τίς ἂν εἴη καὶ τί ἐστι πεποιηκώς. Ἄλλοι δὲ ἄλλα ἐβόων ἐν τῷ ὄχλῳ. Καὶ τίνος ἕνεκεν μέλλων αὐτὸν ἐξετάζειν, ἐκέλευσε δεθῆναι ἁλύσεσι δυσί; Παραμυθούμενος τὸν θυμὸν τοῦ δήμου. Μὴ δυνάμενος δὲ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον, ἐκέλευσε ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν. Ὅτε δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμοὺς, συνέβη βαστάζεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν διὰ τὴν βίαν τοῦ ὄχλου: ἠκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ κράζον, Αἶρε αὐτόν. Τί ἐστιν, Αἶρε αὐτόν; Ἔθος ἦν Ἰουδαίοις καθ' ὧν ἂν ἀπεφαίνοντο τοῦτο λέγειν, ὡς καὶ ἐπὶ τοῦ Χριστοῦ τὸ αὐτὸ φαίνονται ποιοῦντες καὶ λέγοντες, Ἆρον αὐτόν: τουτέστιν, Ἐκ τῶν ζώντων ποίησον ἀφανῆ. Τινὲς δὲ, ὃ παρ' ἡμῖν λέγουσι κατὰ τὴν Ῥωμαϊκὴν συνήθειαν, Ἐν τοῖς σίγνοις αὐτὸν ἔμβαλε, τοῦτο εἶναι τὸ, Αἶρε αὐτόν. Μέλλων δὲ εἰς τὴν παρεμβολὴν εἰσάγεσθαι ὁ Παῦλος, λέγει τῷ χιλιάρχῳ: Εἰ ἔξεστί μοι εἰπεῖν τι πρὸς σέ; Ἐπὶ τοὺς ἀναβαθμοὺς φερόμενος, ἀξιοῖ πρὸς τὸν χιλίαρχον εἰπεῖν τι. Καὶ ὅρα πῶς ἐπιεικῶς: Εἰ ἔξεστί μοι εἰπεῖν τι πρὸς σέ; φησίν. Ὁ δὲ ἔφη: Ἑλληνιστὶ γινώσκεις; Οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος, ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας, καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων; Οὗτος ὁ Αἰγύπτιος ἄνθρωπός τις νεωτεροποιὸς γέγονε καὶ στασιαστής. Πρὸς δὴ τοῦτο ἀπολογεῖται ὁ Παῦλος, καὶ δι' ὧν εἶπεν ἀπάγει τῆς ὑποψίας αὐτόν. Ἴδωμεν δὲ ἄνωθεν τὰ ἀνεγνωσμένα. Εἰσὶν ἡμῖν ἄνδρες, φησὶ, τέσσαρες εὐχὴν ἔχοντες ἐφ' ἑαυτῶν: τούτους παραλαβὼν, ἁγνίσθητι σὺν αὐτοῖς. Πρὸς δὴ τοῦτο οὐκ ἀντιπίπτει ὁ Παῦλος, ἀλλὰ πείθεται. Ὅθεν δῆλον, ὅτι οὐ προηγουμένως ἔδει τοῦτο ποιεῖν (διὸ καὶ πείθουσιν αὐτόν), ἀλλ' ὅτι οἰκονομία τὸ πρᾶγμα καὶ συγκατάβασις ἦν. Οὐκ ἄρα ἐγκοπὴ τοῦ κηρύγματος τοῦτο ἦν, ὅπου γε καὶ αὐτοὶ ἐνομοθέτουν ἐκείνοις τὰ τοιαῦτα. Τοῦτο τοίνυν οἰκονομῶν καὶ αὐτὸς Πέτρῳ ἐγκαλεῖ ὕστερον: καὶ οὐχ ἁπλῶς αὐτὸ ποιεῖ. Ὅπερ γὰρ ἐνταῦθα ἐποίησεν αὐτὸς, τοῦτο Πέτρος ἐκεῖ σιγῶν καὶ ἱστῶν αὐτοῦ τὸ δόγμα. Καὶ οὐκ εἶπον, ὅτι Οὐ χρὴ τοὺς κατὰ τὰ ἔθνη διδάσκειν, οὐδὲ Ἀρκεῖ τὸ μὴ κηρῦξαι ἐκεῖ: ἀλλὰ δεῖ καὶ πλεῖόν τι ποιῆσαι, ἵνα πεισθῶσιν ἐκεῖνοι, ὅτι φυλάττεις τὸν νόμον. Συγκατάβασις τὸ πρᾶγμά ἐστι, μηδὲν φοβηθῇς. Καὶ ὅρα, οὐ πρότερον πείθουσιν αὐτὸν, ἕως τοῦ εἰπεῖν τὴν οἰκονομίαν πρῶτον καὶ τὸ κέρδος. Καὶ τὸ ἐν Ἱεροσολύμοις δὲ τοῦτο ποιεῖν, φορητόν. Ποίησον τοίνυν τοῦτο ἐνταῦθα, ἵνα ἐξῇ σοι ἔξω ποιεῖν ἐκεῖνο. Τότε παραλαβὼν, φησὶν, ὁ Παῦλος τοὺς ἄνδρας τῇ ἐχομένη ἡμέρᾳ. Οὐκ ἀνεβάλετο, ἀλλ' ἔργῳ δεικνὺς τὴν πειθὼ, παραλαμβάνει μεθ' ὧν ἔμελλεν ἁγνίζεσθαι. Τοιοῦτόν τί ἐστι θερμὸν ἡ οἰκονομία. Καὶ πῶς, φησὶν, οἱ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι εἶδον αὐτὸν ἐν τῷ ἱερῷ; Εἰκὸς ἦν αὐτοὺς ἡμέρας τινὰς ἐκεῖ διατρίβειν. Ὅρα δὲ πῶς καὶ οἰκονομία τὸ γενόμενον ἦν: μετὰ γὰρ τὸ πεισθῆναι τοὺς Ἰουδαίους, τότε ἐπιτίθενται: εἰκότως, ἵνα μὴ κἀκεῖνοι συνεπιθῶνται. Βοηθεῖτε, φησὶν, ἄνδρες Ἰσραηλῖται. Ὥς τινος δυσθηράτου καὶ δυσχειρώτου ταῖς ἐκείνων ἐμπεσόντος χερσὶ, Βοηθεῖτε, λέγουσι. Πάντας πανταχοῦ οὗτός ἐστιν ὁ διδάσκων. Οὐκ ἐνταῦθα μόνον, φησὶν, ἀλλὰ Πανταχοῦ. εἶτα καὶ ἡ κατηγορία μείζων ἀπὸ τῶν παρόντων. Ἔτι δὲ, φησὶ, καὶ κεκοινώνηκε τὸ ἱερὸν, ἄνδρας Ἕλληνας εἰσαγαγών. Καὶ μὴν καὶ ἐπὶ τοῦ Χριστοῦ ἀνέβησαν προσκυνήσοντες: ἀλλὰ τοὺς οὐκ ἂν ἑλομένους προσκυνῆσαι οὗτοι λέγουσι. Καὶ ἐπιλαβόμενοι τοῦ Παύλου, φησὶν, εἷλκον αὐτὸν ἔξω. Σκόπει: ἀπὸ τοῦ ἱεροῦ ἐκβάλλουσιν αὐτόν: οὐκέτι γὰρ νόμων ἐδέοντο οὐδὲ δικαστηρίων: διὸ καὶ ἔτυπτον αὐτόν: οὕτω διὰ πάντων φαίνονται θρασεῖς ὄντες καὶ ἰταμοί. Ὁ δὲ τότε μὲν οὐκ ἀπελογήσατο, ὕστερον δέ: εἰκότως: τότε γὰρ οὐδ' ἂν ἤκουσαν. Καὶ τί δήποτε ἔκραζον, Αἶρε αὐτόν; Ἐφοβοῦντο, μὴ διαφύγῃ. Ἀλλ' ὅρα μεθ' ὅσης ὑποστολῆς διαλέγεται ὁ Παῦλος τῷ χιλιάρχῳ. Τί γάρ φησιν; Εἰ ἔξεστί μοι εἰπεῖν τι πρὸς σέ; Τοσοῦτον ἦν ταπεινὸς, ὅτι καὶ μετριάζειν ᾔδει πανταχοῦ. Οὐκ ἄρα σὺ εἶ, φησὶν, ὁ Αἰγύπτιος; γʹ. Ὅρα κακουργίαν διαβόλου. Ἀπατεὼν ἦν ἐκεῖνος καὶ γόης ὁ Αἰγύπτιος, καὶ προσεδόκησε συσκιάζειν διὰ τούτου καὶ κοινωνοὺς ποιεῖν τῶν ἐκείνῳ προσηκόντων ἐγκλημάτων καὶ τὸν Χριστὸν καὶ τοὺς ἀποστόλους: ἀλλ' οὐδὲν ἴσχυσεν, ἀλλ' ὅμως ἔτι λαμπροτέρα γέγονεν ἡ ἀλήθεια, οὐδὲν παραβλαβεῖσα τοῖς τοῦ διαβόλου μηχανήμασιν, ἀλλὰ καὶ μᾶλλον λάμψασα. Εἰ μὲν γὰρ μὴ ἦσαν γόητες, εἶτα οὗτοι ἐκράτουν, τάχα ἄν τις ἐπελάβετο: ὅτε δὲ καὶ ἐκεῖνοι ἐφάνησαν, οὗτοι κρατοῦσι, τοῦτό ἐστι τὸ θαυμαστόν. Διὸ καὶ φανῆναι οὐ κωλύονται, ἵνα καὶ οὕτω μᾶλλον λάμψωσιν: ὥσπερ οὗτος καὶ ἀλλαχοῦ λέγει: Ἵνα οἱ δόκιμοι φανεροὶ γένωνται. Τοιοῦτό τι ἦν, ὃ καὶ Γαμαλιῆλος ἔλεγεν, ὅτι Πρὸ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς. Τοὺς δὲ σικαρίους, οἱ μὲν γένος τι λῃστῶν φασιν αὐτοὺς εἶναι, οὕτω καλουμένους ἀφ' ὧν ἐπεφέροντο ξιφῶν, σικῶν λεγομένων παρὰ Ῥωμαίοις: οἱ δὲ τῆς μιᾶς αἱρέσεως τῆς παρ' Ἑβραίοις. Τρεῖς γάρ εἰσι παρ' αὐτοῖς αἱρέσεις αἱ γενικαὶ, Φαρισαῖοι, Σαδδουκαῖοι, καὶ Ἐσσηνοὶ, οἱ καὶ Ὅσιοι λέγονται (τοῦτο γάρ ἐστι τὸ Ἐσσηνοὶ ὄνομα) διὰ τὸ τοῦ βίου σεμνόν: οἱ αὐτοὶ δὲ καὶ Σικάριοι διὰ τὸ εἶναι ζηλωταί. Μὴ τοίνυν ἀλγῶμεν, ὅτι αἱρέσεις εἰσὶν, ὅπου καὶ ψευδόχριστοι καὶ τῷ Χριστῷ ἐπιθέσθαι ἠθέλησαν καὶ πρὸ τούτου καὶ μετὰ τοῦτο, ὥστε συσκιάσαι. Ἀλλ' ἡ ἀλήθεια λάμπει καὶ διάδηλός ἐστι πανταχοῦ. Τοῦτο καὶ ἐπὶ τῶν προφητῶν γέγονε: γεγόνασι ψευδοπροφῆται, καὶ ἀπὸ συγκρίσεως μᾶλλον ἔλαμψαν. Καὶ γὰρ ἡ νόσος τὴν ὑγείαν φανερὰν δείκνυσι, καὶ τὸ σκότος τὸ φῶς, καὶ τὴν γαλήνην ὁ χειμών. Οὐκ ἔνι εἰπεῖν τοὺς Ἕλληνας, ὅτι πλάνοι καὶ γόητες ἦσαν: ἐκεῖνοι γὰρ ἠλέγχθησαν. Τοῦτο καὶ ἐπὶ Μωϋσέως γέγονε: συνεχώρησεν ὁ Θεὸς τοὺς μάγους, ἵνα μὴ μάγος ὑποληφθῇ Μωϋσῆς: εἴασεν αὐτοὺς διδάξαι πάντας μέχρι πόσου μαγεία φαντάσαι δύναται: περαιτέρω δὲ οὐκ ἠπάτησαν, ἀλλ' αὐτοὶ τὴν ἧτταν ὡμολόγησαν. Οὐδὲν ἡμᾶς βλάπτουσιν οἱ ἐπιθέται: μᾶλλον δὲ καὶ ποιοῦσι βελτίους, ἄν τις θέλῃ προσέχειν τὸν νοῦν. Τί οὖν, φησὶν, ὅταν κοινωνῶμεν αὐτοῖς τῆς δόξης; Οὐ παρ' ἡμᾶς, ἀλλὰ παρὰ τοὺς οὐκ ἔχοντας κρίσιν. Μὴ σφόδρα μελέτω τῆς δόξης ἡμῖν τῆς τῶν πολλῶν, μηδὲ πέρα τοῦ δέοντος αὐτῆς φροντίζωμεν. Θεῷ ζῶμεν, οὐκ ἀνθρώποις: ἐν οὐρανῷ πολιτευόμεθα, οὐκ ἐπὶ τῆς γῆς: ἐκεῖ τὰ βραβεῖα καὶ τὰ ἔπαθλα κεῖται τῶν ἡμετέρων πόνων: ἐκεῖθεν προσδοκῶμεν τοὺς ἐπαίνους, ἐκεῖθεν τοὺς στεφάνους. Μέχρι τοσούτου φροντίζωμεν τῶν ἀνθρώπων, μέχρι τοῦ μὴ διδόναι καὶ παρέχειν αὐτοῖς λαβήν. Ἂν δὲ ἡμῶν μὴ παρεχόντων ἐκεῖνοι θέλωσιν ἁπλῶς καὶ εἰκῇ κατηγορεῖν, γελῶμεν, μὴ δακρύωμεν. Σὺ προνόει καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων: ἂν σοῦ προνοοῦντος καλὰ ἐκεῖνος σκώπτῃ, μηκέτι φρόντιζε. Ἔχεις τὰ ὑποδείγματα ἐν ταῖς Γραφαῖς. Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; φησί: καὶ πάλιν, Ἀνθρώπους πείθομεν, Θεῷ δὲ πεφανερώμεθα. Καὶ ὁ Χριστὸς οὕτως ἐπὶ τῶν σκανδαλιζομένων ἔλεγεν: Ἄφες αὐτοὺς, ὁδηγοί εἰσι τυφλοὶ τυφλῶν: καὶ πάλιν, Οὐαὶ ὑμῖν, ὅταν καλῶς ὑμᾶς εἴπωσιν πάντες οἱ ἄνθρωποι: καὶ πάλιν: Λαμψάτω τὰ ἔργα ὑμῶν, ὅπως ἴδωσιν οἱ ἄνθρωποι, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Εἰ δὲ ἀλλαχοῦ λέγει: Ὃς ἐὰν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης: μὴ θαυμάσῃς: οὐ γάρ ἐστι ταῦτα ἐναντία, ἀλλὰ καὶ σφόδρα συνᾴδοντα. Ὅταν μὲν γὰρ παρ' ἡμᾶς γένηται, οὐαὶ ἡμῖν: ὅταν δὲ μὴ παρ' ἡμᾶς, οὐκέτι. Καὶ πάλιν: Οὐαὶ ὑμῖν, δι' οὓς τὸ ὄνομα τοῦ Θεοῦ βλασφημεῖται. Τί οὖν, ἂν ἐγὼ μὲν ποιῶ τι τῶν δεόντων, ἕτερος δὲ βλασφημῇ; Οὐδὲν πρὸς σὲ, ἀλλὰ πρὸς ἐκεῖνον: δι' ἐκείνου γὰρ ἐβλασφημήθη. Καὶ πῶς ἔνι πρᾶξαί τι τῶν δεόντων, καὶ δοῦναι τοῖς ἄλλοις λαβήν; Πόθεν βούλεσθε, ἀπὸ τῶν νῦν ὄντων, ἢ ἀπὸ τῶν παλαιῶν τὰ παραδείγματα ὑμῖν ἀγάγω; Ἵνα μὴ ψοφοδεεῖς ὦμεν, βούλεσθε αὐτὸ δὴ τοῦτο τὸ νῦν μετὰ χεῖρας εἴπωμεν; Ἰουδάϊζεν ὁ Παῦλος ἐν Ἱεροσολύμοις, ἀλλ' ἐν Ἀντιοχείᾳ οὐκ ἔτι: ἰουδάϊζε καὶ ἐσκανδαλίζοντο, ἀλλ' οὐ δικαίως ἐσκανδαλίζοντο ἐκεῖνοι. Λέγεται Νέρωνος καὶ οἰνοχόον καὶ παλλακίδα ἀσπάσαι: πόσα οἴεσθε κατ' αὐτοῦ εἰρηκέναι αὐτοὺς διὰ τοῦτο; Ἀλλ' οὐ δικαίως. Εἰ μὲν γὰρ ἐπὶ ἀσελγείᾳ ἠσπάσατο, ἢ ἐπὶ πονηροῖς πράγμασιν, εἰκότως: εἰ δὲ ἐπὶ βίῳ ὀρθῷ, τίνος ἕνεκεν; Εἴπω τι καί τινι τῶν ἐμοὶ συνήθων συμβάν. Ἐπέπεσεν ὀργή ποτε τοῦ Θεοῦ, καὶ σφόδρα νέος ὢν ἐκεῖνος, καὶ ἐν τῇ τοῦ διακόνου τάξει τυγχάνων, ἐπεὶ τότε ὁ ἐπίσκοπος ἔτυχεν ἀπὼν κατ' ἐκεῖνον τὸν καιρὸν, καὶ τῶν πρεσβυτέρων οὐδεὶς ἐφρόντιζεν, ἀλλ' ἁπλῶς ἐποίησαν φωτισθῆναι ἀθρόον ἐν μιᾷ νυκτὶ μυριάδας πολλὰς, καὶ ἁπλῶς ἐβαπτίζοντο πάντες οὐδὲν εἰδότες: τούτους ἐκεῖνος λαβὼν κατ' ἰδίαν ὁμοῦ ἑκατὸν καὶ διακοσίους, διελέγετο, ἄλλο μὲν οὐδὲν, τὰ δὲ τῶν μυστηρίων μόνον ὡς μηδὲ τοῖς ἀμυνήτοις συγχωρεῖν παρεῖναι. Τοῦτο αὐτὸν ποιοῦντα ἐνόμισαν πολλοὶ τῆς ἀρχῆς ἐρῶντα τοῦτο ποιεῖν. Ἀλλ' οὐκ ἐφρόντισεν ἐκεῖνος τῶν νομιζόντων: οὐκ ἐξέτεινε μέντοι ἐπὶ χρόνον τὸ πρᾶγμα, ἀλλ' εὐθέως ἐπαύσατο. Τί οὖν; ἐκεῖνος τοῦ σκανδάλου αἴτιος; Οὐκ ἔγωγε οἶμαι. Εἰ μὲν γὰρ οὐκ οὔσης αἰτίας τοῦτο ἐποίει, εἰκότως ἐκείνῳ τὴν αἰτίαν ἐπέγραφον, καὶ εἰ πάλιν ἐπεξέτεινεν. Ὅταν γὰρ τῶν τῷ Θεῷ δοκούντων κωλύηται διὰ τὸ ἑτέρου σκάνδαλον, καταφρονεῖν δεῖ: τότε δὲ φροντίζειν, ὅταν μηδὲν ἀναγκαζώμεθα δι' ἐκεῖνον προσκρούειν Θεῷ: ἐπεὶ, εἰπέ μοι, ἂν μεταξὺ διαλεγομένων ἡμῶν καὶ τοὺς μεθύοντας σκωπτόντων σκανδαλίζηταί τις, ἐγὼ παύσωμαι λέγων; Ἄκουσον τοῦ Χριστοῦ λέγοντος: Μὴ καὶ ὑμεῖς βούλεσθε ὑπάγειν; Οὕτως οὔτε καταφρονεῖν οὔτε σφόδρα ἀντιποιεῖσθαι τῆς τῶν πολλῶν ἀσθενείας χρή. Ἢ οὐχ ὁρῶμεν καὶ τοὺς ἰατροὺς τοῦτο ποιοῦντας, καὶ, ὅταν μὲν ἐγχωρῇ, χαριζομένους τοῖς κάμνουσιν, ὅταν δὲ ἡ χάρις ἡ ἐκείνων βλάβην ἐργάζηται, οὐκ ἔτι φειδομένους; Πανταχοῦ τὸ μέτρον τιμᾷν καλόν. Ἐβλασφήμησαν πολλοὶ κατηχήσεως ἕνεκεν κόρης τινὸς εὐμόρφου παρθένου μεινάσης, παρέβαλον πρὸς αὐτὴν, καὶ τοὺς κατηχοῦντας ἐλοιδόρησαν. Τί οὖν; ἀποστῆναι ἐκείνους ἔδει διὰ τοῦτο; Οὐδαμῶς: οὐδὲν γὰρ εἰργάζοντο ἐναντίον, ἀλλὰ καὶ σφόδρα δοκοῦν πρᾶγμα Θεῷ. Μὴ τοίνυν, εἰ σκανδαλίζονταί τινες, ἴδωμεν, ἀλλ' εἰ δικαίως, καὶ εἰ μὴ μετὰ τῆς ἡμετέρας βλάβης. Εἰ βρῶμα σκανδαλίζει, φησὶ, τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα. Εἰκότως: οὐδὲν γὰρ ἔβλαπτε τὸ μὴ φαγεῖν: εἰ μέντοι σκανδαλίζει αὐτὸν, ὅτι βούλομαι ἀποτάξασθαι, οὐκ ἔτι φροντίζειν δεῖ. Καὶ τίνα, φησὶ, τοῦτο σκανδαλίζει; Πολλοὺς, ἔγωγε οἶδα. Ὅταν τοίνυν ἀδιάφορον ᾖ τὸ κώλυμα, γινέσθω: ἐπεὶ, εἰ μέλλοιμεν πρὸς τοῦτο μόνον ὁρᾷν, πολλῶν ἔχομεν ἀποστῆναι: ὥσπερ οὖν καὶ τοὐναντίον, εἰ μέλλοιμεν καταφρονεῖν, πολλοὺς ἀπολλύναι: ἐπεὶ καὶ Παῦλος προενόησε σκανδάλου: καὶ πῶς, ἄκουε: Ἵνα μὴ τῇ ἁδρότητι, φησὶ, ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν: οὐδὲν γὰρ ἔβλαπτε τὸ τὴν ὑπόνοιαν ἐξελεῖν. Ὅταν δὲ εἰς τοιαύτην ἐμπέσωμεν ἀνάγκην, ὥστε μεγάλα γενέσθαι κακὰ διὰ τὸ ἑτέρου σκάνδαλον, καταφρονῶμεν ἐκείνου. Ἐκεῖνος μὲν γὰρ ἑαυτῷ αἴτιος, ἡμεῖς δὲ οὐκ ἔτι ὑπεύθυνοι: οὐ γὰρ ἐνῆν ἀβλαβῶς αὐτοῦ φείσασθαι. Ἐσκανδαλίσθησαν πολλοὶ, ὅτι εἰς ἱερὰ κατέκειντό τινες πιστοὶ, ἐπειδὴ οὐκ ἔδει κατακεῖσθαι: ἀλλὰ κακῶς: οὐδεμία γὰρ ἀπὸ τούτου βλάβη. Ἐσκανδαλίζοντο, ὅτι ἤσθιε μετὰ τῶν ἐθνικῶν ὁ Πέτρος: ἀλλ' ἐκεῖνος μὲν ἐφείσατο, αὐτὸς δὲ οὐκ ἔτι. Πανταχοῦ προσήκει ἡμᾶς τοῖς τοῦ Θεοῦ νόμοις κατακολουθοῦντας, πολλὴν σπουδὴν ποιεῖσθαι, ὥστε μηδεμίαν ἀφορμὴν παρέχειν σκανδάλου, ἵνα καὶ αὐτοὶ ἀνεύθυνοι ὦμεν, καὶ τῆς παρὰ τοῦ Θεοῦ φιλανθρωπίας ἀξιωθῶμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Μονογενοῦς αὐτοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.