Homily L.

Acts XXIII. 31, 32, 33

“Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. On the morrow they left the horsemen to go with him, and returned to the castle: who, when they came to Cæsarea, and delivered the epistle to the governor, presented Paul also before him.”

Like some king whom his body-guards escort, so did these convey Paul; in such numbers too, and by night, for fear of the wrath of the people.1105    τοῦ δήμου τὴν ὀργὴν τῆς ὁρμῆς. ᾽Επεὶ οὖν τῆς πόλεως αὐτὸν ἐξέβαλον, τότε ἀφίστανται. So Edd. and our mss. but Cat. simply τὴν ὀργήν. The next sentence, if referred affirmatively to the Jews, would be untrue, for in fact the Jews οὐκ ἀπέστησαν. Possibly the scribes took it to refer to the soldiers: but this is very unsatisfactory. To make sense, it must be read interrogatively: “Well then, at any rate that now, they have got him out of the city, they desist from further attempts? By no means; and in fact the precautions taken for his safety show what was the tribune’s view of the matter, both that Paul was innocent and that they were set on murdering him.” We read ἀφίστανται τῆς ὁρμῆς. Now then you will say that they have got him out of the city, they desist from their violence? No indeed. But (the tribune) would not have sent him off with such care for his safety, but that while he himself had found nothing amiss in him, he knew the murderous disposition of his adversaries. “And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come.” Already Lysias has spoken for his exculpation; (but the Jews seek to) gain the hearer beforehand. “And he ordered him to be kept in custody in Herod’s prætorium” (v. 34, 35): again Paul is put in bonds. “And after five days came down the high priest Ananias with the elders.” See how for all this they do not desist; hindered as they were by obstacles without number, nevertheless they come, only to be put to shame here also. “And with an orator, one Tertullus.”1106    It has been necessary to rearrange the texts, and also to transpose the parts mark a, b.—Καὶ μὴν ὑμεῖς, φησί τοῦτο πεποιήκατε. The φησί here is hypothetical: “Tertullus wishes to arraign Paul as a seditious person. And yet, Felix might say, it is ye Jews that have been the movers of sedition: in these words ye describe yourselves.”—Mod. text “v. 2, 3, 4. And yet ye have done this: then what need of an orator? See how this man, also from the very outset wishes to deliver him up as a revolutionary and seditious person, and with his praises preoccupies the judge. Then as having much to say, he passes it by, and only says this, But that I be not further tedious unto thee.” And what need was there of “an orator? Which (persons) also informed the governor against Paul.” (c. xxiv. 1.) See how this man also from the very outset (b) with his praises seeks to gain the judge beforehand. “And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness.” (v. 2, 3.) Then as having much to say, he passes by the rest: “Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world.” (a) As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this. (c) And see how he would put up the judge to a desire of punishing, seeing he had here an opportunity to coerce the man that turned the world upside down! As if they had achieved a meritorious action, they make much of it: “Having found this fellow,” etc., “a mover of sedition,” say they, “among all the Jews throughout the world.” (Had he been such), they would have proclaimed him as a benefactor and saviour of the nation!1107    So much was sedition to their taste, they would have been the last to arraign him for that; on the contrary etc.—But Mod. text ὡς λυμεῶνα λοιπὸν καὶ κοινὸν ἐχθρὸν τοῦ ἔθνους διαβάλλουσι. “And a ringleader of the sect of the Nazarenes.” (v. 4, 5.) They thought this likely to tell as a reproach—“of the Nazarenes:” and by this also they seek to damage him—for Nazareth was a mean place. And, “we have found him,” say they: see how maliciously they calumniate him: (found him), as if he had been always giving them the slip, and with difficulty they had succeeded in getting him: though he had been seven days in the Temple! “Who also hath gone about to profane the temple; whom we took, [and would have judged according to our law.”] (v. 6.) See how they insult even the Law; it was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation against Lysias: though he had no right, say they, to interfere, in the excess of his confidence he snatched him from us: [“But the tribune Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee]:1108    The bracketed passage in vv. 6–8 om. in A. B. G. H. א. and R.V.—G.B.S. by examining of whom thyself mayest take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so.” (v. 7–9). What then says Paul? “Then Paul; after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a just judge unto this nation, I do the more cheerfully answer for myself.” (v. 10.) This is not the language of flattery, his testifying to the judge’s justice:1109    Hence it appears that Chrys. read ὄντα σε κριτὴν δίκαιον in v. 10, though the old text in the citation omits the epithet. Cat. retains it.—See p. 299, note 2. no, the adulation was rather in that speech of the orator, “By thee we enjoy great quietness.” If so, then why are ye seditious? What Paul sought was justice. “Knowing thee to be a just judge, I cheerfully,” says he, “answer for myself.” Then also he enforces this by the length of time: that (he had been judge) “of many years. Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.” (v. 11.) And what is this?1110    As Felix had been many years a judge, he was conversant enough with the habits of the Jews to be aware that the Pentecost which brought Paul to Jerusalem was but twelve days past: so that there had not been time to raise a commotion. Mod. text, “And what did this contribute to the proof? A great point: for he shows that Felix himself knew that Paul had done nothing of all that he was accused of. But if he had ever raised an insurrection, Felix would have known it, being judge, and such an affair would not have scaped his notice.”—Below, διὰ τοῦτο ἐνταῦθα αὐτὸν ἕλκει, we suppose αὐτὸν to be Felix: Mod. text substitutes ἐντεῦθεν ἀφέλκων, referring it to the accuser. The meaning is obscure, but it seems to be, “draws the attention of his judge to this point,” viz., of his having come up to worship, and therefore ἐνδιατρίβει τούτῳ τῷ δικαί& 251· lays the stress upon this point, of Felix being a just judge. Perhaps, however, the true reading here is τῷ δεκαδύο, “of its being not more than twelve days.” (It means), “that I could not immediately have raised a commotion.” Because the accuser had nothing to show (as done) in Jerusalem, observe what he said: “among all the Jews throughout the world.” Therefore it is that Paul here forcibly attracts him—“to worship,” he says, “I came up,” so far am I from raising sedition—and lays a stress upon this point of justices being the strong point. “And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city” (v. 12); which in fact was the truth. And the accusers indeed use the term “ringleader,” as if it were a case of fighting and insurrection; but see how mildly Paul here answers. “But this I confess unto thee, that after the way which they call heresy,1111    ῞Αιρεσις in v. 14 has the same meaning as in v. 5. The meaning is therefore obscured by rendering it (as A.V.) in the former verse by “sect” and in the latter by “heresy.” It is party or sect in both cases, used as a term of reproach. Paul’s accusers considered him a member of a sect which they contemptuously called the Nazarenes. In his defence he takes up their own word.—G.B.S. so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” (v. 14, 15.) The accusers were separating him (as an alien), but he identifies himself with the Law, as one of themselves. “And in this,” says he, “do I exercise myself, to have always a conscience void of offence toward God and toward men. Now after many years I came to bring alms to my nation, and offerings. In which they found me purified in the temple, not with multitude, neither with tumult.” (v. 16, 17, 18.) Why then camest thou up? What brought thee hither? To worship, says he; to do alms. This was not the act of a factious person. Then also he casts out their person:1112    Εἰτα καὶ ἐκβάλλει αὐτῶν τὸ πρόσωπον, rejects their person, repudiates their pretension. They had said, “We found him:” he answers, “There found me, in a condition as far as possible from that of a mover of sedition—not they, ‘but certain of the Jews from Asia.’ In the Recapitulation, he says, καλῶς δὲ οὐδὲ τοῦτο ἐκβάλλει referring to v. 21. Hence one might conjecture here, εἶτα οὐκ ἐκβ., to be placed after v. 20; but see p. 299, note 3.—Mod. text ἐκβ. ἀ. τ. πρ. λέγων ἀδιορίστως, ᾽Εν οἷς εὗρόν μέ τινες τῶν κ. τ. λ. “Saying indefinitely, ‘In which there found me,’ (and then adding), ‘certain of the Jews from Asia.’” “but,” says he, (they that found me, were) “certain Jews from Asia, who ought to have been here before thee, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me while I stood before the council, except it be for this one voice, that I cried, standing among them, Touching the resurrection of the dead I am called in question by you this day.” (v. 19, 20, 21.) For this is justification in superabundance, not to flee from his accusers, but to be ready to give account to all.1113    Vv. 5 and 6 had contained the three charges preferred by Tertullus, viz.: sedition, sectarianism and profanation of the temple. Paul was charged with creating disturbances among the Jews (5). To this he replies (11, 12), that the charge is not sustained by facts; he worshipped in the temple, but neither there, nor in the synagogues, nor in the city, did he create a disturbance or gather a crowd. To the second charge that he is a ringleader of the sect of the Nazarenes (5), Paul replies by conceding that he worships the God of his fathers after a way which they call a sect, but he denies that this fact involves rejection or contempt of the law or the prophets (14). To the third charge that he had attempted to profane the Temple (6), he replies by alleging that he had, on the contrary, brought offerings to the Temple service and that he had there peaceably taken part in the religious rites of the Nazarites (17, 18). He concludes by insisting that his whole offence consists in having stoutly maintained the doctrine of the resurrection of the dead.—G.B.S. “Of the resurrection of the dead,” says he, “am I this day called in question.” And not a word said he of what he had to say, how they had conspired against him, had violently kept him, had laid wait for him—for these matters are course spoken of by the tribune1114    Old text ταῦτα γὰρ εἰκότως περὶ ἐκείνου λέγεται, παρὰ δὲ τούτου…We read παρὰ ἐκείνου in the sense, “All that is to be said on those points comes from Lysias: from Paul, not a word.” Mod. text ταῦτα γὰρ παῤ ἐκείνων λέγεται γενέσθαι: “these things are said to have been done by those.”—but by Paul, though there was danger, not so: no, he is silent, and only defends himself, though he had very much to say. (b) “In which”1115    Here old text has the reading ἐν αἷς, above it was ἐν οἷς.—Here the first Redactor has confused the matter, in consequence of his supposing that at the mention of Tertullus (d) Chrys. must have gone into the Recapitulation. Hence he places (c) the formula ἀλλ᾽ ἴδωμεν κ. τ. λ. immediately before this. Accordingly to (d) as being comment on v. 4, he joins (e), and then supposing the ἐπιεικείας of (f) to refer to ἐπιεικεί& 139·v. 4, he places this next. The part (b) he keeps in its place, viz. before the Recapitulation: there remained (a), and this he prefixes to b, though its contents clearly show that it belongs to the Recapitulation of v. 31. (alms), says he, “they found me in course of purifying in the Temple.” Then how did he profane it? For it was not the part of the same man both to purify himself and worship and come for this purpose, and then to profane it. This has with it a surmise of the justice of his cause, that he does not fall into a long discourse. And he gratifies the judge, I suppose, by that also (namely, by), making his defence compendious: (d) seeing that Tertullus before him did make a long harangue. (f) And this too is a proof of mildness, that when one has much to say, in order not to be troublesome one says but few words. (c) But let us look again at what has been said.

(Recapitulation.) “Then the soldiers,” etc. (v. 31–33.) (a) This also made Paul famous in Cæsarea, his coming with so large a force.—“But,” says Tertullus, “that I be not further tedious,” (e) showing that (Felix) does find him tedious (ἐγκόπτεται): “I beseech thee,” he does not say, Hear the matter, but, “hear us of thy clemency.” (ch. xxiv. 4.) Probably it is to pay court, that he thus lays out his speech. (g) “For having found this man, a pestilent fellow, and a mover of sedition among all the Jews throughout the world” (v. 5): how then, it might be said, if he did this elsewhere (and not here)? No, says he; among us also he has profaned the Temple; “attempted,” says he, “to profane it:” but the how, he leaves untold. “Whom also we took.” etc. “But the tribune,” etc. And while he thus exaggerates what relates to the tribune,1116    τὰ μὲν ἐκείνου, evidently the tribune, but Ben. quæ Paulum quidem spectabant.—They made the most of what the tribune had done, of their own violence they make as little as possible. see how he extenuates the part of the accusers themselves. “We took him,” he says, “and would have judged him according to our Law.” (v. 6.) He shows that it is a hardship to them that they have to come to foreign tribunals, and that they would not have troubled him had not the tribune compelled them, and that he, having no concern in the matter, had seized the man by force: for in fact the wrongs done were against us, and with us the tribunal ought to have been. For that this is the meaning, see what follows: “with great violence” (v. 7), he says. For this conduct is violence. “From whom thou mayest know.” He neither dares to accuse him (the tribune)—for the man was indulgent (forsooth)—nor does he wholly pass it by. Then again, lest he should seem to be lying, he adduces Paul himself as his own accuser. “From whom, by examining him, thou mayest take knowledge of all these things.” (v. 8.) Next, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers: “And the Jews also assented,” etc. (v. 9.) But Paul, “Forasmuch as I know that thou hast been of many years a just judge.” (v. 10.) Why then, he is no stranger or alien or revolutionary person, seeing he had known the judge for many years. And he does well to add the epithet “just,”1117    See above, p. 197, note 3. The principal authorities for the δίκαιον are Laud’s Cod. Gr. and Cat. of Acts. that he (Felix) might not look to the chief priest, nor to the people, nor the accuser. See, how he did not let himself be carried away into abuse, although there was strong provocation. “Believing,” he says, “that there will be a resurrection:” now a man who believed a resurrection, would never have done such things—“which” (resurrection) “they themselves also allow.” (v. 15.) He does not say it of them, that they believe “all things written in the Prophets:” it was he that believed them all, not they: but how “all,” it would require a long discourse to show. And he nowhere makes mention of Christ. Here by saying, “Believing,” he does (virtually) introduce what relates to Christ; for the present he dwells on the subject of the resurrection, which doctrine was common to them also, and removed the suspicion of any sedition. And for the cause of his going up, “I came,” he says, “to bring alms to my nation and offerings.” (v. 17.) How then should I have troubled those, for the bringing offerings to whom I had come so long a journey? “Neither with multitude, nor with tumult.” (v. 18.) Everywhere he does away the charge of sedition. And he also does well to challenge his accusers who were from Asia, “Who ought to accuse before thee,” etc., but he does well also not to reject this either;1118    καλῶς δὲ (B.) οὐδὲ τοῦτο ἐκβάλλει, i.e. but while he does well to challenge the parties who found him viz. the Jews from Asia, he does well also that he does not cast out or repudiate this particular which he goes on to mention—viz. his exclamation before the Sanhedrim. This may consist with what was said above, ἐκβάλλει αὐτῶν τὸ πρόσωπον: (see p. 297, note 1) viz. though he does this, and deprives them of the credit they took to themselves, for it was not that they found him; and as to his behavior in the temple, he will not admit their testimony, for they were not present: yet even these he challenges to testify to that of which they were cognizant.—Mod. text “from Asia, saying, Who ought to accuse me before thee, if they had aught against me. So confident was he to be clear as to the matters of which he was accused, that he even challenges them. But not only those from Asia, nay, those also from Jerusalem.” “or else,” says he, “let these same here say. Touching the resurrection of the dead,” etc. (v. 19, 20, 21): for in fact it was on this account they were sore troubled from the first, because he preached the Resurrection. This being proved, the things relating to Christ also were easily introduced, that He was risen. “What evil doing,” he says, “they found in me. In the council” (ch. iv. 2) he says: the examination not having taken place in private. That these things which I say are true, those witness who bring this charge against me. “Having,” he says, “a conscience void of offence both toward God, and toward men.” (v. 16.) This is the perfection of virtue, when even to men we give no handle against us, and are careful to be void of offence with God. “That I cried,” he says, “in the council.” He also shows their violence.1119    Mod. text adds, “by saying, ᾽Εκέκραξα: as much as to say, They have it not,” etc. But their violence was shown not by his crying out, but by the fact that they had nothing more against him than this exclamation. They have it not to say, Thou didst these things under the pretext of alms: for (it was) “not with multitude, nor with tumult:” especially as upon enquiry made concerning this thing, nothing further was found. Do you observe his moderation, though there were dangers? do you observe how he keeps his tongue from evil-speaking, how he seeks only one thing, to free himself from the charges against himself, not that he may criminate them, except so far as he might be obliged to do so while defending himself? Just as Christ also said: “I have not a devil, but I honor My Father: but ye do dishonor Me.” (John viii. 49.)

Let us imitate him, since he also was an imitator of Christ. If he, with enemies, who went even to the length of murder and slaughter, said nothing offensive to them, what pardon shall we deserve, who in reviling and abuse become infuriated, calling our enemies villains, detestable wretches? what pardon shall we deserve, for having enemies at all? Hear you not, that to honor (another) is to honor one’s self? So it is: but we disgrace ourselves. You accuse (some one) that he has abused you: then why do you bring yourself under the same accusation? Why inflict a blow on yourself? Keep free from passion, keep unwounded: do not, by wishing to smite another, bring the hurt upon yourself. What, is the other tumult of our soul not enough for us, the tumult that is stirred up, though there be none to stir it up—for example, its outrageous lusts, its griefs and sorrows, and such like—but we must needs heap up a pile of others also? And how, you will say, is it possible, when one is insulted and abused, to bear this? And how is it not possible, I ask? Is a wound got from words; or do words inflict bruises on our bodies? Then where is the hurt to us? So that, if we will, we can bear it. Let us lay down for ourselves a law not to grieve, and we shall bear it: let us say to ourselves, “It is not from enmity; it is from infirmity”—for it is indeed owing to an infirmity, since, for proof that it comes not from enmity nor from malignity of disposition, but from infirmity, the other also would fain have restrained (his anger), although he had suffered numberless wrongs. If we only have this thought in our minds, that it is from infirmity, we shall bear it, and while we forgive the offending person, we shall try not to fall into it ourselves. For I ask all you who are present: would ye have wished to be able to exercise such a philosophic temper, as to bear with those who insult you?1120    Old text ἆρα ἂν ἠθελήσατε οὕτω φιλοσοφεῖν δύνασθαι—; Mod. text ἆρα ἂν οὕτω φιλοσοφεῖν δύνησθε—; and so Ben. against grammar and the sense. Savile and Ed. Par. Ben. 2, ἆρα ἂν ἐθελήσητε,..…δύνασθε; But our mss. give it as above: and Savile’s reading does not suit the sense: which is, “Would not you have wished—? Well, then, so would he.”—Below, ὥσπερ οὖν ἐκεῖνος οὐκ (B., ἐκείνοις and om. οὐκ) ἀπὸ ἔχθρας τοσοῦτον, ὅσον ἀπὸ ἀσθενείας, τοῦτο ὑπομένει· οὕτω καὶ ἡμεῖς οὐκ ἀπὸ τῆς φύσεως τῶν ὑβρέων κινούμεθα, ὅσον ἀφ᾽ ἡμῶν αὐτῶν. The scribes have made nonsense of the passage, and the Edd. retain it. If for ὑπομένει we read ὑπόμενε, this will answer to ἐπίσχες in the preceding sentence: to τοῦτο we supply πάσχει: so we read, ὥσπερ οὖν ἐκεῖνοι, οὕτω καὶ οὗτος οὐκ ἀπὸ ἔ. ὅσον ἀπὸ ἀσθ. τοῦτο πάσχει· ὑπόμενε. Καὶ ἡμεῖς etc. I think so. Well, then, he insulted unwillingly; he would rather not have done so, but he did it, forced by his passion: refrain thyself. Do you not see (how it is with) the demoniacs (in their fits)? Just then as it is with them, so with him: it is not so much from enmity, as from infirmity (that he behaves as he does): endure it. And as for us—it is not so much from the insults as they are in themselves that we are moved, as from our own selves: else how is it that when madmen offer us the same insults, we bear it? Again, if those who insult us be our friends, in that case too we bear it: or also our superiors, in that case also we bear it: how then is it not absurd, that in the case of these three, friends, madmen, and superiors, we bear it, but where they are of the same rank or our inferiors, we do not bear it? I have oftentimes said: It is but an impulse of the moment, something that hurries us away on the sudden: let us endure it for a little, and we shall bear the whole thing. The greater the insults, the more weak the offender. Do you know when it behooves us to grieve? When we have insulted another, and he keeps silence: for then he is strong, and we weak: but if the contrary be the case, you must even rejoice: you are crowned, you are proclaimed conqueror, without having even entered into the contest, without having borne the annoyance of sun, and heat, and dust, without having grappled with an antagonist and let him close with you; nothing but a mere wish on your part, sitting or standing, and you have got a mighty crown: a crown far greater than those (combatants earn): for to throw an enemy standing to the encounter, is nothing like so great as to overcome the darts of anger. You have conquered, without having even let him close with you, you have thrown down the passion that was in you, have slain the beast that was roused, have quelled the anger that was raging, like some excellent herdsman. The fight was like to have been an intestine one, the war a civil war. For, as those who sit down to besiege from without (endeavor to), embroil (the besieged) in civil discords, and then overcome them; so he that insults, unless he rouse the passion within us, will not be able to overcome us: unless we kindle the flame in ourselves, he has no power. Let the spark of anger be within us, so as to be ready for lighting at the right moment, not against ourselves, nor so as to involve us in numberless evils. See ye not how the fire in houses is kept apart, and not thrown about at random everywhere, neither among straw, nor among the linen, nor just where it may chance, that so there may not be danger, if a wind blow on it, of its kindling a flame: but whether a maid-servant have a lamp, or the cook light a fire, there is many an injunction given, not to do this in the draught of the wind, nor near a wooden panel, nor in the night-time: but when the night has come on, we extinguish the fire, fearing lest perchance while we are asleep and there is none to help, it set fire, and burn us all. Let this also be done with regard to anger; let it not be scattered everywhere up and down in our thoughts, but let it be in some deep recess of the mind, that the wind arising from the words of him who is opposing us may not easily reach to it, but that it receive the wind (which is to rouse it) from ourselves, who know how to rouse it in due measure and with safety. If it receive the wind from without, it knows no moderation; it will set everything on fire: oftentimes when we are asleep this wind will come upon it, and will burn up all. Let it therefore be with us (in safe keeping) in such sort as only to kindle a light: for anger does kindle a light when it is managed as it ought to be: and let us have torches against those who wrong others, against the devil. Let not the spark lie anywhere as it may chance, nor be thrown about; let us keep it safe under ashes: in lowly thoughts let us keep it slumbering. We do not want it at all times, but when there is need to subdue and to make tender, to mollify obduracy, and convict the soul. What evils have angry and wrathful passions wrought! And what makes it grievous indeed is, that when we have parted asunder, we have no longer the power to come together again, but we wait for others (to do this): each is ashamed, and blushes to come back himself and reconcile the other. See, he is not ashamed to part asunder and to be separated; no, he takes the lead as author of the evil: but to come forward and patch that which is rent, this he is ashamed to do: and the case is just the same, as if a man should not shrink from cutting off a limb, but should be ashamed to join it together again. What sayest thou, O man? Hast thou committed great injuries, and thyself been the cause of the quarrel? Why, then, thou wouldest justly be the first to go and be reconciled, as having thyself furnished the cause. But he did the wrong, he is the cause of the enmity? Why then, for this reason also thou must do it, that men may the more admire thee, that in addition to the former, thou mayest get the first prize in the latter also: as thou wast not the cause of the enmity, so neither of its being extended further. Perhaps also the other, as conscious within himself of numberless evils, is ashamed and blushes. But he is haughty? On this account above all, do not thou hesitate to run and meet him: for if the ailment in him be twofold, both haughtiness and anger, in this thou hast mentioned the very reason why thou oughtest to be the first to go to him, thou that art the one in sound health, the one who is able to see: as for him, he is in darkness: for such is anger and false pride. But do thou, who art free from these and in sound health, go to him—thou the physician, go to the sick. Does any of the physicians say, Because such an one is sick, I do not go to him? No, this is the very reason above all why they do go, when they see that he is not able to come to them. For of those who are able (to come) they think less, as of persons not extremely ill, but not so of those who lie at home sick. Or are not pride and anger, think you, worse than any illness? is not the one like a sharp fever, the other like a body swollen with inflammation? Think what a thing it is to have a fever and inflammation: go to him, extinguish the fire, for by the grace of God thou canst: go, assuage the heat as it were with water. “But,” you will say, “how if he is only the more set up by my doing this very thing?” This is nothing to thee: thou hast done thy part, let him take account for himself: let not our conscience condemn us, that this thing happens in consequence of any omission of what ought to have been done on our part. “In so doing,” says the Scripture, “thou shalt heap coals of fire on his head.” (Rom. xii. 20, cf. Hom. in l. xxii. §3.) And yet, for all that this is the consequence, it bids us go and be reconciled and do good offices—not that we may heap coals of fire, but that (our enemy) knowing that future consequence,1121    B. C. ἵνα εἰδὼς ἐκεῖνο (mod. text ἐκεῖνος) τοῦτο (we read τούτῳ) καταστέλληται. Here, as often, ἐκεῖνο refers to the other world, τοῦτο to this life: “knowing what will come of it there, (i.e. the coals of fire) he may,” etc. may be assuaged by the present kindness, that he may tremble, that he may fear our good offices rather than our hostilities, and our friendships rather than our ill designs. For one does not so hurt his hater by showing his resentment as an enemy, as by doing him good and showing kindness. For by his resentment, he has hurt both himself and perhaps the other also in some little degree: but by doing good offices, he has heaped coals of fire on his head. “Why then,” you will say, “for fear of thus heaping coals one ought not to do this (b) but to carry on the enmity to greater lengths.” By no means: it is not you that cause this, but he with his brutish disposition. For if, when you are doing him good, and honoring him, and offering to be reconciled, he persists in keeping up the enmity, it is he has kindled the fire for himself, he has set his own head on fire; you are guiltless. Do not want to be more merciful than God (b), or rather, if you wish it, you will not be able, not even in the least degree. How should you? “As far as the heaven is from the earth,” Scripture says, “so far are My counsels from your counsels” (Isa. xlv. 8): and again, “If ye,” He says, “being evil, know how to give good gifts unto your children, how much more your heavenly Father” (Matt. vii. 11)? But in fact this talk is mere pretext and subterfuge. Let us not prevaricate with God’s commandments. “And how do we prevaricate,” you will say? He has said, “In so doing, thou wilt heap coals of fire on his head:” and you say, I do not like to do this. (a) But are you willing to heap coals after another fashion, that is upon your own head? For in fact this is what resentment does: (c) since you shall suffer evils without number. (e) You say, “I am afraid for my enemy, because he has done me great injuries:” in reality is it this you say? But how came you to have an enemy? But how came you to hate your enemy? You fear for him that has injured you, but do you not fear yourself? Would that you had a care for yourself! Do not act (the kindness) with such an aim as this: or rather do it, though it be but with such an aim. But you do it not at all. I say not to you, “thou wilt heap coals of fire:” no, I say another and a greater thing: only do it. For Paul says this only by way of summoning thee (if only), in hope of the vengeance, to put an end to the enmity. Because we are savage as wild beasts in disposition, and would not otherwise endure to love our enemy, unless we expected some revenge, he offers this as a cake, so to say, to a wild beast. For to the Apostles (the Lord) says not this, but what says He? “That ye may be like to your Father which is in heaven.” (Matt. v. 45.) And besides, it is not possible that the benefactor and the benefited should remain in enmity. This is why Paul has put it in this way. Why, affecting a high and generous principle in thy words, why in thy deeds dost thou not even observe (common) moderation? (It sounds) well; thou dost not feed him, for fear of thereby heaping upon him coals of fire: well then, thou sparest him? well then, thou lovest him, thou actest with this object in view? God knows, whether thou hast this object in so speaking, and are not1122    καὶ μὴ…Mod text καὶ μὴν…“And yet thou art,” etc. palming this talk upon us as a mere pretence and subterfuge. Thou hast a care for thine enemy, thou fearest lest he be punished, then wouldest thou not have extinguished thine anger? For he that loves to that degree that he overlooks his own interest for the sake of the other’s advantage, that man has no enemy. (Then indeed) thou mightest say this. How long shall we trifle in matters that are not to be trifled with, and that admit of no excuse? Wherefore I beseech you, let us cut off these pretexts; let us not despise God’s laws: that we may be enabled with well-pleasing to the Lord to pass this life present, and attain unto the good things promised, 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 Νʹ. Οἱ μὲν οὖν στρατιῶται κατὰ τὸ διατεταγμένον αὐτοῖς ἀναλαβόντες τὸν Παῦλον, ἤγαγον διὰ νυκτὸς εἰς τὴν Ἀντιπατρίδα. Τῇ τε ἐπαύριον ἐάσαντες τοὺς ἱππεῖς πορεύεσθαι σὺν αὐτῷ, ὑπέστρεψαν εἰς τὴν παρεμβολήν: οἵτινες ἐλθόντες εἰς τὴν Καισάρειαν, καὶ ἀναδόντες τὴν ἐπιστολὴν τῷ ἡγεμόνι, παρ έστησαν καὶ τὸν Παῦλον. αʹ. Καθάπερ βασιλέα τινὰ δορυφόροι παρέπεμπον μετὰ τοσούτου πλήθους καὶ ἐν νυκτὶ, φοβούμενοι τοῦ δήμου τὴν ὀργὴν τῆς ὁρμῆς. Ἐπεὶ οὖν τῆς πόλεως αὐτὸν ἐξέβαλον, τότε ἀφίστανται. Οὐκ ἂν δὲ ὁ χιλίαρχος μετὰ τοσαύτης αὐτὸν ἀσφαλείας ἐξέπεμψεν, εἰ μὴ καὶ αὐτὸς οὐδὲν ἦν αὐτοῦ κατεγνωκὼς, καὶ ἐκείνων ᾔδει τὸ φονικόν. Ἀναγνοὺς δὲ, καὶ ἐπερωτήσας ἐκ ποίας ἐπαρχίας ἐστὶ, καὶ πυθόμενος, ὅτι ἀπὸ Κιλικίας, Διακούσομαί σου, ἔφη, ὅταν καὶ οἱ κατήγοροί σου παραγένωνται: ἐκέλευσέ τε αὐτὸν ἐν τῷ πραιτωρίῳ Ἡρώδου φυλάσσεσθαι. Ἤδη ἀπελογήσατο ὑπὲρ αὐτοῦ ὁ Λυσίας: ἀλλ' ὅμως καὶ ἔτι οἱ Ἰουδαῖοι ἐπιτίθενται, καὶ προκαταλαμβάνουσι τὸν ἀκροατὴν, καὶ πάλιν εἰς δεσμὰ βάλλεται, καὶ ἄκουε πῶς: ἐπάγει γάρ: Μετὰ δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Ἀνανίας μετὰ πρεσβυτέρων καὶ ῥήτορος Τερτύλλου τινὸς, οἵτινες ἐνεφάνησαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου. Ὅρα πῶς οὐδ' οὕτως ἀπέστησαν, ἀλλ' ἔρχονται μυρίοις κωλύμασι καίτοι κωλυόμενοι, ὥστε κἀκεῖ καταισχυνθῆναι. Κληθέντος δὲ αὐτοῦ, ἤρξατο κατηγορεῖν ὁ Τέρτυλλος, λέγων: Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ, καὶ κατορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας, πάντη τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας. Ἵνα δὲ μὴ ἐπὶ πλέον σε ἐγκόπτω, παρακαλῶ ἀκοῦσαι συντόμως ἡμῶν τῇ σῇ ἐπιεικείᾳ. Καὶ μὴν ὑμεῖς τοῦτο πεποιήκατε: ῥήτορος οὖν τί ἔδει; Ὅρα πῶς καὶ οὗτος εὐθέως ἐκ προοιμίων ὡς νεωτεροποιὸν καὶ στασιαστὴν βούλεται παραδοῦναι, καὶ τοῖς ἐπαίνοις προκαταλαμβάνει τὸν δικαστήν. Εἶτα ὡς πολλὰ ἔχων εἰπεῖν, παρατρέχει, καὶ μόνον τοῦτο λέγει: Ἵνα δὲ μὴ ἐπιπλέον σε ἐγκόπτω. Ὅρα πῶς εἰς ἐπιθυμίαν ἐμβάλλει κολάσεως τὸν δικαστήν: εἴ γε ἔμελλε τὸν τὴν οἰκουμένην ἀνατρέποντα καθέξειν, καὶ ὡς ἐπὶ κατορθώματι φρονοῦσι μεγάλῳ. Εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν, καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην, πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, ὃς καὶ τὸ ἱερὸν ἐπείρασε βεβηλῶσαι: ὃν καὶ ἐκρατήσαμεν, καὶ κατὰ τὸν ἡμέτερον νόμον ἠθελήσαμεν κρῖναι. Παρελθὼν δὲ Λυσίας ὁ χιλίαρχος μετὰ πολλῆς βίας ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγε, κελεύσας τοὺς κατηγόρους αὐτοῦ ἔρχεσθαι ἐπὶ σοῦ: παρ' οὗ δύνασαι αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι, ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. Τοῖς κατὰ τὴν οἰκουμένην, φησὶν, Ἰουδαίοις στάσεις κινοῦντα. Ὡς λυμεῶνα λοιπὸν καὶ κοινὸν ἐχθρὸν τοῦ ἔθνους διαβάλλουσι πρωτοστάτην τε τῆς τῶν Ναζωραίων [αἱρέσεως. Ἐδόκει τοῦτο ἐπονείδιστον εἶναι, τὸ τῶν Ναζωραίων]: διὸ καὶ τοῦτο παρῆγον, καὶ ἀπὸ τούτου πάλιν διέβαλλον αὐτόν: ἡ γὰρ Ναζαρὲθ εὐτελὴς ἦν. Καὶ εὑρόντες, φησίν. Ὅρα, πῶς κακούργως ὡς διαφυγόντα συκοφαντοῦσι, καὶ μόλις ἐπιτυχόντες, καίτοι ἑπτὰ ἡμέρας εἶχεν ἐν τῷ ἱερῷ. Ὃν καὶ ἐκρατήσαμεν, καὶ κατὰ τὸν ἡμέτερον νόμον ἠθελήσαμεν κρῖναι. Ὅρα πῶς καὶ τὸν νόμον ὑβρίζουσιν: εἴ γε μὴ τοῦτο νόμου ἦν, τὸ τύπτειν, τὸ ἀναιρεῖν, τὸ ἔνεδρα ποιεῖν. Εἶτα καὶ τοῦ Λυσίου κατηγορία, Παρελθὼν δὲ Λυσίας ὁ χιλίαρχος μετὰ πολλῆς βίας ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγεν: οὐ προσῆκον αὐτῷ, φησὶ, πρᾶγμα ποιῶν: ὅμως ἐποίησε. Παρ' οὗ δύνασαι αὐτὸς ἀνακρίνας περὶ τούτων πάντων γνῶναι, ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. Συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι, φάσκοντες ταῦτα οὕτως ἔχειν. Τί οὖν ὁ Παῦλος; ἆρα ἐπὶ τούτοις σιγᾷ; Οὐδαμῶς: ἀλλὰ παῤῥησιάζεται πάλιν καὶ ἀποκρίνεται: καὶ τοῦτο τοῦ ἡγεμόνος βουληθέντος: ἐπήγαγε γάρ: Ἀπεκρίθη δὲ Παῦλος νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν: Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν δίκαιον τῷ ἔθνει τούτῳ ἐπιστάμενος, εὐθυμότερον τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι, δυναμένου σου γνῶναι, ὅτι οὐ πλείους εἰσί μοι ἡμέραι δεκαδύο, ἀφ' ἧς ἀνέβην προσκυνήσων ἐν Ἱερουσαλήμ. Καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπισύστασιν ποιοῦντα ὄχλων, οὔτε ἐν ταῖς συναγωγαῖς, οὔτε κατὰ τὴν πόλιν: οὔτε παραστῆσαι νῦν δύνανται, περὶ ὧν νῦν κατηγοροῦσί μου. Οὐκ ἔστι ταῦτα κολακείας τὰ ῥήματα, τὸ μαρτυρῆσαι τῷ δικαστῇ δικαιοσύνην: ἀλλ' ἐκεῖνα μᾶλλον, τὸ εἰπεῖν: Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ. Τί οὖν ἀδίκως στασιάζετε; Σκόπει δέ: ἐκεῖνοι πρὸς ἀδικίαν παρώρμων, οὗτος τὸ δίκαιον ἐζήτει: διὸ καὶ ἔλεγεν: Εὐθυμότερον τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι: εἶτα καὶ ἀπὸ τοῦ χρόνου ἰσχυρίζεται: Ἐκ πολλῶν ἐτῶν γὰρ, φησὶν, ὄντα σε κριτὴν ἐπιστάμενος. Καὶ τί τοῦτο πρὸς ἀπόδειξιν συνετέλει; Μέγα: δείκνυσι γὰρ, ὅτι καὶ αὐτὸς οἶδε μηδὲν ὧν κατηγορεῖται πεποιηκότα. Εἰ δὲ ἐπισύστασίν ποτε ἐκίνησεν, ἐγίνωσκεν ἂν κριτὴς ὢν, καὶ τὸ τοιοῦτον αὐτὸν οὐκ ἐλάνθανεν. Εἶτα ἐπειδὴ ὁ κατήγορος οὐδὲν εἶχε δεῖξαι ἐν Ἱεροσολύμοις, ὅρα τί φησι: Τοῖς κατὰ τὴν οἰκουμένην πᾶσιν Ἰουδαίοις, ψεῦδος ἐπὶ ψεύδει συντιθείς. Διὰ τοῦτο ὁ Παῦλος ἐντεῦθεν αὐτὸν ἀφέλκων, Προσκυνήσων ἀνέβην, λέγει: μονονουχὶ ἀπολογούμενος διὰ τούτου, ὅτι τοσοῦτον ἀπέχω τοῦ στάσεις κινεῖν: καὶ τούτῳ ἐνδιατρίβει τῷ δικαίῳ ὅπερ ἦν ἰσχυρόν: ἐπάγει γάρ: Καὶ οὔτε ἐν τῷ ἱερῷ, οὔτε ἐν τῇ πόλει, οὔτε ἐν τῇ συναγωγῇ εὗρόν με πρός τινα διαλεγόμενον. Ὅπερ ἦν καὶ ἀληθές. Κἀκεῖνος μὲν Πρωτοστάτην φησὶ, καθάπερ ἐπὶ μάχης καὶ συστάσεως: οὗτος δὲ ὅρα πῶς ἐπιεικῶς ἀποκρίνεται: Ὁμολογῶ δὲ τοῦτό σοι, ὅτι κατὰ τὴν ὁδὸν, ἣν λέγουσιν αἵρεσιν, οὕτω λατρεύω τῷ πατρῴῳ Θεῷ, πιστεύων πᾶσι τοῖς κατὰ νόμον, καὶ ἐν τοῖς προφήταις γεγραμμένοις, ἐλπίδα ἔχων εἰς τὸν Θεὸν, ἣν καὶ αὐτοὶ προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων. βʹ. Ὅρα: ἐχώριζον αὐτὸν ἐκεῖνοι: οὗτος συνεισάγει, καὶ οἰκειοῖ ἑαυτὸν τῷ νόμῳ δι' ὧν ἀπολογεῖται. Καὶ βεβαιῶν ὃ εἶπε, πάλιν ἐπάγει: Ἐν τούτῳ δὲ καὶ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν ἔχων πρός τε τὸν Θεὸν καὶ πρὸς τοὺς ἀνθρώπους διαπαντός. Δι' ἐτῶν δὲ πλειόνων παρεγενόμην, ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου καὶ προσφορὰς, ἐν οἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ οὐ μετὰ ὄχλου, οὐδὲ μετὰ θορύβου τινός. Τί οὖν ἀνέβης; τί ἦλθες; Προσκυνῆσαι; ἐλεημοσύνας, φησὶ, ποιῆσαι: ὥστε τοῦτο οὐκ ἦν στασιώδους. Εἶτα καὶ ἐκβάλλει αὐτῶν τὸ πρόσωπον, λέγων ἀδιορίστως: Ἐν οἷς εὗρόν μέ τινες τῶν ἀπὸ τῆς Ἀσίας Ἰουδαῖοι: οὓς ἔδει ἐπὶ σοῦ παρεῖναι, καὶ κατηγορεῖν εἴ τι ἔχοιεν πρός με: ἢ αὐτοὶ οὗτοι εἰπάτωσαν, τί εὗρον ἐν ἐμοὶ ἀδίκημα, στάντος μου ἐπὶ τοῦ συνεδρίου: ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ἑστὼς ἐν αὐτοῖς, ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ σήμερον κρίνομαι ὑφ' ὑμῶν. Τοῦτο περιουσία δικαιωμάτων, μὴ φεύγειν τοὺς κατηγόρους, ἀλλ' ἕτοιμον εἶναι πᾶσι διδόναι λόγον. Περὶ ἀναστάσεως νεκρῶν ἐγὼ σήμερον, φησὶ, κρίνομαι. Καὶ οὐδὲν εἶπεν ὧν εἶχεν εἰκότως εἰπεῖν, ὅτι ἐπεβούλευσαν, ὅτι κατέσχον αὐτὸν, ὅτι ἔνεδρον ἐποίησαν (ταῦτα γὰρ παρ' ἐκείνων λέγεται γενέσθαι: παρὰ δὲ τούτου, καὶ κινδύνου ὄντος, οὐκ ἔτι): ἀλλὰ σιγᾷ, καὶ μόνον ἀπολογεῖται, καίτοι μυρία ἔχων εἰπεῖν. Τοῦτο αὐτὸν καὶ ἐν Καισαρείᾳ ἐποίει λαμπρὸν, τὸ μετὰ τοσαύτης ἐλθεῖν παρατάξεως. Ἐν οἷς εὗρόν με, φησὶν, ἡγνισμένον ἐν τῷ ἱερῷ. Πῶς οὖν ἐβεβήλωσεν; οὐ γὰρ ἦν τοῦ αὐτοῦ καὶ ἁγνίζεσθαι καὶ προσκυνεῖν, καὶ διὰ τοῦτο ἔρχεσθαι καὶ βεβηλοῦν. Τοῦτο καὶ δικαιολογίας ὑποψίαν ἔχει τὸ μὴ εἰς μακρὸν ἐμπίπτειν τὸν λόγον ἐᾷν Καὶ χαρίζεται τῷ δικαστῇ. Ἐμοὶ δὲ δοκεῖ κἀκείνῳ συστέλλειν τὴν ἀπολογίαν. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Ἐπειδὴ πρὸ τούτου μακρὰ ἐδημηγόρησεν ὁ Τέρτυλλος, δεικνὺς ὅτι ἐγκόπτεται, οὐκ εἶπεν, Ἄκουσον τοῦ πράγματος: ἀλλ', Ἵνα σε μὴ ἐπὶ πλεῖον ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν τῇ σῇ ἐπιεικείᾳ. Τάχα θεραπεύων οὕτω τὸν λόγον κατασκευάζει: ἢ καὶ ἀληθῶς τοῦτο ἐπιεικείας τεκμήριον, εἰ παρὸν πολλὰ εἰπεῖν, ὑπὲρ τοῦ μὴ ἐνοχλεῖν ὀλίγα τις λέγοι. Εὕρομεν γὰρ τὸν ἄνδρα τοῦτον λοιμόν: ὃς, φησὶ, καὶ τὸ ἱερὸν ἐπείρασε βεβηλῶσαι. Οὐκοῦν οὐκ ἐβεβήλωσε. Τί οὖν, εἰ ἀλλαχοῦ τοῦτο ἐποίησεν; Οὐδαμῶς: ἦ γὰρ ἂν καὶ εἶπε: νῦν δὲ Ἐπείρασε μὲν λέγει, τὸ δὲ πῶς, οὐ προστίθησι. Καὶ τὰ μὲν κατὰ Παύλου οὕτως ἐπῆρεν: ὅρα δὲ τὰ αὐτῶν πῶς ἐλαττοῖ. Ὃν καὶ ἐκρατήσαμεν, φησὶ, καὶ ἠθελήσαμεν κρῖναι κατὰ τὸν ἡμέτερον νόμον. Παρελθὼν δὲ Λυσίας χιλίαρχος, μετὰ πολλῆς βίας ἐκ τῶν χειρῶν ἡμῶν ἀπήγαγεν. Ἐνταῦθα δείκνυσιν, ὅτι καὶ ἐπηρεάζονται εἰς δικαστήρια ἐρχόμενοι ξένα, καὶ ὅτι οὐκ ἂν ἠνώχλησαν αὐτὸν, εἰ μὴ ἐκεῖνος ἠνάγκασε, καὶ ὡς οὐ προσῆκον αὐτῷ ἥρπασε τὸν ἄνδρα: καὶ γὰρ τὰ ἀδικήματα πρὸς ἡμᾶς ἦν, καὶ τὸ δικαστήριον παρ' ἡμῖν ἔδει γενέσθαι. Ὅτι γὰρ τοῦτό ἐστιν, ὅρα τὸ ἑξῆς: Μετὰ πολλῆς, φησὶ, βίας. Βία γὰρ τοῦτό ἐστι. Παρ' οὗ δύνασαι γνῶναι. Οὐδὲ κατηγορῆσαι τολμᾷ: συγγνωμονικὸς γὰρ ἀνὴρ ἦν: οὐδὲ ἁπλῶς παρέρχεται. Εἶτα πάλιν, ἵνα μὴ δόξῃ ψεύδεσθαι, αὐτὸν ἐφίστησιν ἑαυτοῦ κατήγορον τὸν Παῦλον. Παρ' οὗ, φησὶ, δύνασαι ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι. Εἶτα καὶ μάρτυρες τῶν εἰρημένων: Συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν. Οἱ κατήγοροι, αὐτοὶ καὶ μάρτυρες καὶ κατήγοροι. Ἀλλ' ὁ Παῦλος, Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν ἐπιστάμενος δίκαιον, ἀποκρίνεται. Οὐκ ἄρα ξένος τίς ἐστιν, οὐδὲ ἀλλότριος, οὐδὲ νεωτεροποιὸς, εἴ γε ἐκ πολλῶν ἐτῶν οἶδε τὸν δικαστήν. Καὶ καλῶς ἐπήγαγε τὸ, Δίκαιον, ἵνα μὴ πρὸς τὸν ἀρχιερέα ἴδῃ, μηδὲ πρὸς τὸν δῆμον, μηδὲ πρὸς τὸν κατήγορον. Ὅρα, πῶς οὐ προήχθη εἰς ὕβριν: καίτοι γε καὶ ἀνάγκης οὔσης. Πιστεύων, φησὶ, πᾶσι τοῖς κατὰ νόμον. Τοῦτο εἶπε, δεικνὺς, ὅτι οὐκ ἂν ἄνθρωπος, πιστεύων ἀνάστασιν ἔσεσθαι, τοιαῦτα πράξειέ ποτε, ἣν καὶ αὐτοὶ οὗτοι ἐκδέχονται. Οὐκ εἶπε περὶ τούτων, ὅτι πιστεύουσι τοῖς ἐν τοῖς προφήταις γεγραμμένοις (οὐδὲ γὰρ ἐπίστευον): ἀλλ' οὗτος πᾶσιν ἐπίστευεν, οὐκ ἐκεῖνοι: πῶς δὲ, μακροῦ ἂν εἴη λόγου τανῦν λέγειν. Τοσαῦτα εἶπε, καὶ οὐδαμοῦ τοῦ Χριστοῦ μέμνηται. Ἐνταῦθα δὲ, Πιστεύων, εἰπὼν, καὶ τὰ κατὰ τὸν Χριστὸν εἰσήγαγεν, ἀλλὰ τέως τῷ τῆς ἀναστάσεως ἐνδιατρίβει λόγῳ, ὃ κοινὸν ἦν αὐτοῖς δόγμα, καὶ πάσης στάσεως ὑποψίαν ἀνῄρει. Εἶτα καὶ ἡ αἰτία τῆς ἀνόδου. Ἐλεημοσύνας, φησὶ, καὶ προσφορὰς ποιήσων εἰς τὸ ἔθνος μου, παρεγενόμην, καὶ τοῦτο δι' ἐτῶν πλειόνων. Πῶς ἂν οὖν ἐτάραξεν, οἷς ὥστε ἐλεημοσύνην ποιῆσαι τοσαύτην ἦλθεν ὁδόν; Οὐ μετὰ ὄχλου, φησὶν, οὐδὲ μετὰ θορύβου. Πανταχοῦ τὴν στάσιν ἀναιρεῖ. Καλῶς δὲ καὶ προσκαλεῖται τοὺς κατηγόρους τοὺς ἀπὸ τῆς Ἀσίας, λέγων: Οὓς δεῖ ἐπὶ σοῦ κατηγορεῖν, εἴ τι ἔχοιεν πρός με. Οὕτως ἐθάῤῥει καθαρὸς εἶναι πρὸς ἃ κατηγορεῖτο, ὅτι καὶ προσκαλεῖται αὐτούς. Οὐ τοὺς ἀπὸ τῆς Ἀσίας δὲ μόνον, ἀλλὰ καὶ τοὺς ἐξ Ἱερουσαλὴμ οὐκ ἐκβάλλει κατηγόρους. ἀλλὰ καὶ τούτους προσκαλεῖται πάλιν, ἐπάγων: Ἢ αὐτοὶ οὗτοι εἰπάτωσαν. Καὶ γὰρ διὰ τοῦτο ἐξ ἀρχῆς διεπονοῦντο, ὅτι τὴν ἀνάστασιν ἐκήρυττε. Καὶ καλῶς οὕτως ἐποίει: τούτου γὰρ δειχθέντος, εὐκόλως καὶ τὰ τοῦ Χριστοῦ ἐπεισήγετο, ὅτι ἀνέστη. Τί εὗρον, φησὶν, ἐν ἐμοὶ ἀδίκημα, στάντος μου ἐπὶ τοῦ συνεδρίου; Ἐν τῷ συνεδρίῳ εἶπε: δεικνὺς, ὅτι οὐδὲν εὗρον οὐχὶ κατ' ἰδίαν τῆς ἐξετάσεως γενομένης, ἀλλὰ παρόντος τοῦ πλήθους καὶ ἀκριβῶς ἀνακρίνοντος. γʹ. Ὅτι δὲ ταῦτα ἀληθῆ λέγω, μαρτυροῦσιν οἱ περὶ τούτου ἐγκαλοῦντες. Διὰ τοῦτο καὶ ἔλεγεν: Ἐν τούτῳ δὲ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν ἔχων πρός τε τὸν Θεὸν καὶ τοὺς ἀνθρώπους. Ἡ τελεία γὰρ αὕτη ἀρετὴ, ὅταν μηδὲ ἀνθρώποις διδῶμεν λαβὰς, καὶ παρὰ Θεῷ σπουδάζωμεν εἶναι ἀπρόσκοποι. Ἧς ἐκέκραξα, φησὶν, ἐν τῷ συνεδρίῳ. Καὶ τὴν βίαν αὐτῶν δηλοῖ ἐκ τοῦ εἰπεῖν, Ἐκέκραξα, ὡσανεὶ ἔλεγεν: Οὐκ ἔχουσιν εἰπεῖν, ὅτι Προσχήματι ἐλεημοσύνης ταῦτα ἐποίεις: οὐ γὰρ μετὰ ὄχλου οὐδὲ μετὰ θορύβου τοῦτο ἐποίουν: ἄλλως τε, καὶ ἐξετάσεως γενομένης περὶ τούτου, οὐδὲν πλέον εὑρίσκετο. Εἶδες ἐπιείκειαν, κινδύνων ὄντων; εἶδες εὔφημον γλῶτταν, καὶ πῶς ἓν ζητεῖ μόνον ἀπολύσασθαι τὰ ἑαυτοῦ, οὐχὶ κἀκείνους ἐγκλήμασι περιβαλεῖν, πλὴν εἴ που ἀναγκάζοιτο, ἀπολογούμενος; ὥσπερ καὶ ὁ Χριστὸς ἔλεγεν: Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν Πατέρα μου: ὑμεῖς δὲ ἀτιμάζετέ με. Τοῦτον μιμώμεθα καὶ ἡμεῖς, ἐπειδὴ καὶ αὐτὸς Χριστοῦ μιμητὴς ἦν. Εἰ τοῖς μέχρι φόνου καὶ σφαγῆς χωρήσασιν οὐδὲν εἶπεν ἐκεῖνος ἐπαχθὲς, τίνος ἂν εἴημεν ἡμεῖς συγγνώμης ἄξιοι, ἐν λοιδορίᾳ καὶ ὕβρεσιν ἐκθηριούμενοι, μιαροὺς καὶ παμμιάρους ἀποκαλοῦντες τοὺς ἐχθροὺς τοὺς ἡμετέρους; τίνα δὲ ἀπολογίαν ἕξομεν ἐχθροὺς ὅλως ἔχοντες; Οὐκ ἀκούεις, ὅτι ὁ τιμῶν, ἑαυτὸν τιμᾷ; Ἡμεῖς δὲ ἑαυτοὺς ὑβρίζομεν. Ἐγκαλεῖς, ὅτι ὑβρίσθης: τί οὖν περιπίπτεις τῷ ἐγκλήματι; τί σαυτὸν πληγῇ περιβάλλεις; Μεῖνον ἀπαθὴς, μεῖνον ἄτρωτος: μὴ, βουλόμενος ἕτερον πλῆξαι, σαυτὸν περιβάλῃς τῷ κακῷ. Οὐ γὰρ ἀρκεῖ ἡμῖν ὁ ἕτερος θόρυβος τῆς ψυχῆς ὁ μηδενὸς κινοῦντος κινούμενος: οἷον, αἱ ἐπιθυμίαι αἱ ἄτοποι, αἱ λῦπαι καὶ αἱ ἀθυμίαι καὶ ὅσα τοιαῦτα: ἀλλὰ καὶ ἑτέρας ἐπισωρεύομεν. Καὶ πῶς δυνατὸν ὑβριζόμενον φέρειν, φησί; Πῶς δὲ οὐ δυνατὸν, εἰπέ μοι; τραῦμα ἡμῖν τίκτεται ἀπὸ τῶν ῥημάτων; μώλωπες περὶ τὰ σώματα; ποία τοίνυν γίνεται ἡμῖν βλάβη; Ὥστε, ἂν βουλώμεθα, δυνάμεθα ἐνεγκεῖν. Θῶμεν ἑαυτοῖς νόμον μὴ ἀλγεῖν, καὶ οἴσομεν: εἴπωμεν πρὸς ἡμᾶς αὐτούς: Οὐκ ἔστιν ἔχθρας, ἀσθενείας ἐστίν: ἀσθενείας καὶ γὰρ ὄντως ἐστίν: ἐπεὶ ὅτι ἔχθρας οὐκ ἔστιν οὐδὲ κακοηθείας, ἐβούλετο κἀκεῖνος κατασχεῖν, εἰ καὶ μυρία ἠδικημένος ἦν. Ἂν τοῦτο ἐννοήσωμεν μόνον, ὅτι ἀσθενείας ἐστὶν, οἴσομεν, καὶ συγγνωσόμεθα μὲν ἐκείνῳ, πειρασόμεθα δὲ μὴ περιπεσεῖν καὶ αὐτοί. Ἐπεὶ ἐρωτῶ πάντας τοὺς παρόντας: ἆρα, ἂν ἐθελήσητε, οὕτω φιλοσοφεῖν δύνασθε, ὥστε φέρειν τοὺς ὑβρίζοντας; Ἔγωγε οἶμαι. Οὐκοῦν ἄκων σε ὕβρισε καὶ οὐ βουλόμενος, ἀλλὰ ἀναγκαζόμενος ὑπὸ τοῦ πάθους: ἐπίσχες. Οὐχ ὁρᾷς τοὺς δαιμονῶντας; Ὥσπερ ἐκεῖνος οὐκ ἀπὸ ἔχθρας τοσοῦτον, ὅσον ἀπὸ ἀσθενείας, τοῦτο ὑπομένει: οὕτω καὶ ἡμεῖς οὐκ ἀπὸ τῆς φύσεως τῶν ὕβρεων κινούμεθα, ὅσον ἀφ' ἡμῶν αὐτῶν: ἐπεὶ πῶς τῶν μαινομένων τὰ αὐτὰ ὑβριζόντων φέρομεν; Πάλιν εἰ φίλοι εἶεν οἱ ὑβρίζοντες ἢ καὶ μείζους, καὶ οὕτω φέρομεν: πῶς οὖν οὐκ ἄτοπον, τριῶν μὲν τούτων ὄντων, καὶ φίλων καὶ μαινομένων καὶ μειζόνων, φέρειν, ὁμοτίμων δὲ ἢ καὶ ἡττόνων μὴ φέρειν; Πολλάκις εἶπον: ῥοπή τίς ἐστι καὶ συναρπαγὴ τὸ πρᾶγμα: καρτερήσωμεν μικρὸν, καὶ τὸ πᾶν ἠνύσαμεν. Ὅσῳ ἂν ὑβρίζῃ μείζονα, τοσούτῳ μᾶλλόν ἐστιν ἀσθενής. Οἶδας πότε ἀλγεῖν χρή; Ὅταν ὑβρισάντων ἡμῶν ἐκεῖνος σιγήσῃ: τότε γὰρ αὐτὸς μὲν ἰσχυρὸς, ἡμεῖς δὲ ἀσθενεῖς: ἂν δὲ τοὐναντίον γένηται, καὶ χαίρειν δεῖ: ἐστεφανώθης, ἀνεκηρύχθης: οὐκ εἰς ἀγῶνα καταχθεὶς, οὐδὲ ἡλίου καὶ ἀκτῖνος καὶ κόνεως ἐπάχθειαν ἐνεγκὼν, οὐδὲ συμπλακεὶς, καὶ λαβὰς δοὺς, ἀλλὰ θελήσας μόνον, καὶ καθήμενος ἢ ἑστὼς, ἔλαβες μέγαν τὸν στέφανον: καὶ οὐχ ἁπλῶς μέγαν, ἀλλὰ πολλῷ μείζονα ἐκείνων: οὐ γάρ ἐστιν ἴσον ἐχθρὸν βαλεῖν ἀντίπαλον, καὶ τῶν τῆς ὀργῆς περιγενέσθαι βελῶν. Ἐνίκησας οὐδὲ λαβὴν δοὺς, κατέβαλες τὸ πάθος τὸ ἐν σοὶ, ἀπέσφαξας τὸ θηρίον κεκινημένον, καὶ λυττῶντα τὸν θυμὸν ἐπεστόμισας, καθάπερ τις ἄριστος νομεύς: ἐμφύλιος ἔμελλεν ἡ μάχη εἶναι, οἰκεῖος ὁ πόλεμος. Καθάπερ γὰρ οἱ τείχει προσκαθήμενοι καὶ πολιορκοῦντες ἔξωθεν, ἐμφυλίοις περιβάλλουσι πολέμοις, καὶ τότε περιγίνονται: οὕτω δὴ καὶ ὁ ἐνυβρίζων, ἂν μὴ τὸ ἐν ἡμῖν ἐγείρῃ πάθος, οὐ δυνήσεται περιγενέσθαι: ἐὰν μὴ ἡμεῖς ἑαυτοὺς ἐμπρήσωμεν, ἐκεῖνος οὐδεμίαν ἰσχὺν ἔχει. Ἔστω παρ' ἡμῖν ὁ τῆς ὀργῆς σπινθὴρ, ὥστε εὐκαίρως ἀνάπτεσθαι, μὴ καθ' ἡμῶν αὐτῶν, μηδὲ ἵν' ἡμᾶς μυρίοις περιβάλῃ κακοῖς. Οὐχ ὁρᾶτε ἐν ταῖς οἰκίαις τὸ πῦρ ἀποτεταγμένον, καὶ οὐ πανταχοῦ ἐῤῥιμμένον, οὔτε ἐν χόρτῳ, οὔτε ἐν ἱματίοις, οὔτε ἁπλῶς; ὥστε μὴ ἀνέμου ἐμπνέοντος ἐξάπτεσθαι: ἀλλὰ κἂν θεράπαινα λύχνον ἔχῃ, κἂν ὁ μάγειρος ἀνακαίῃ, παραγγελία πολλὴ, μὴ παρ' ἄνεμον, μηδὲ σανίδος ἐγγὺς, μηδὲ ἐν νυκτὶ τοῦτο ποιεῖν: ἀλλ' ὅταν καταλάβῃ ἡ νὺξ, ἐκοιμίσαμεν αὐτὸ, δεδιότες μή ποτε, καθευδόντων ἡμῶν καὶ οὐδενὸς ὄντος τοῦ ἐπικουροῦντος, ἀναφθῇ, καὶ πάντας ἐμπρήσῃ; Τοῦτο καὶ ἐπὶ τοῦ θυμοῦ γινέσθω: μὴ πανταχοῦ διεσπάρθω τῶν ἡμετέρων λογισμῶν, ἀλλ' ἔν τινι βάθει τῆς διανοίας, ὥστε μὴ τὸν ἄνεμον τὸν ἀπὸ τῶν ῥημάτων τοῦ δι' ἐναντίας εὐκόλως ἐφικνεῖσθαι, ἀλλὰ παρ' ἡμῶν δέχεσθαι τὸν ἄνεμον, τῶν εἰδότων συμμέτρως αὐτὸ κινεῖν καὶ ἀσφαλῶς. Ἂν ἔξωθεν ἄνεμον δέχηται οὐκ οἶδε τὸ μέτρον, ἀλλὰ πάντα ἐμπρήσει: πολλάκις καὶ καθευδόντων ἡμῶν ὁ ἄνεμος οὗτος ἐμπεσεῖται, καὶ τὰ πάντα κατακαύσει. Ἔστω οὖν ἡμῖν ὥστε φῶς ἀνάπτειν μόνον: ἀνάπτει γὰρ φῶς ὁ θυμὸς, ὅταν προσηκόντως γένηται: καὶ λαμπάδας ἔχωμεν κατὰ τῶν ἀδικούντων ἑτέρους, κατὰ τοῦ διαβόλου. Μὴ πανταχοῦ κείσθω, μηδὲ ἐῤῥίφθω σπινθὴρ, ἀλλ' ἐν τέφρᾳ φυλάττωμεν: ἐν τοῖς λογισμοῖς τοῖς ταπεινοῖς κοιμίζωμεν αὐτόν. Οὐ πάντοτε αὐτοῦ δεόμεθα, ἀλλ' ὅταν κατεργάσασθαί τι δέῃ, καὶ ποιῆσαι ἁπαλόν: ὅταν πώρωσιν μαλάξαι δέῃ, ὅταν τῆς ψυχῆς καταγνῶναι. δʹ. Πόσα θυμοὶ καὶ ὀργαὶ δεινὰ κατειργάσαντο! Καὶ τὸ δὴ χαλεπὸν, ὅταν διαναστῶμεν, οὐκ ἔτι τοῦ συνελθεῖν ἐσμεν κύριοι, ἀλλ' ἑτέρους ἀναμένομεν: ἕκαστος αἰσχύνεται καὶ ἐρυθριᾷ ἐπανελθὼν καταλλάξαι τὸν ἕτερον. Ὅρα, διαστῆναι μὲν καὶ διασχισθῆναι οὐκ αἰσχύνεται, ἀλλὰ τοῦ κακοῦ γίνεται ἀρχηγός: προσελθεῖν δὲ καὶ τὸ ἐσχισμένον ῥάψαι αἰσχύνεται: καὶ ταυτὸν συμβαίνει, οἷον ἂν εἴ τις ἀποκόψαι μὲν τὸ μέλος μὴ ὀκνοίη, συναγαγεῖν δὲ αἰσχύνοιτο. Τί λέγεις, ἄνθρωπε; ἠδίκησας μεγάλα, καὶ αὐτὸς αἴτιος ἐγένου τῆς μάχης; Οὐκοῦν δίκαιος ἂν εἴης πρότερος ἀπελθεῖν καὶ καταλλαγῆναι, ἅτε τὴν αἰτίαν αὐτὸς παρασχών. Ἀλλ' ἠδίκησαν, κἀκεῖνος αἴτιός ἐστιν, Οὐκοῦν καὶ διὰ τοῦτο, ἵνα μᾶλλόν σε θαυμάσωσιν, ἵνα πρὸς τῷ προτέρῳ καὶ ἐν τῷ δευτέρῳ τὰ πρωτεῖα ἔχῃς, ὥσπερ οὐ τοῦ γενέσθαι τῆς ἔχθρας αἴτιος, οὕτως οὐδὲ τοῦ ἐκταθῆναι ἐπὶ πλέον τὴν ἔχθραν: ἴσως καὶ ἐκεῖνος μυρία συνειδὼς ἑαυτῷ αἰσχύνεται καὶ ἐρυθριᾷ. Ἀλλ' ἀπονενόηται; Ταύτῃ μάλιστα μὴ ὀκνήσῃς προσδραμεῖν: καὶ γὰρ διπλοῦν παρ' αὐτῷ τὸ πάθος, καὶ ἀπόνοια καὶ ὀργή. Σὺ τὴν αἰτίαν εἶπας, δι' ἣν ὀφείλεις πρότερος ἀπελθεῖν, ὁ ὑγιαίνων, ὁ δυνάμενος βλέπειν: ἐκεῖνος γὰρ ἐν σκότῳ ἐστί: τοιοῦτον γὰρ ἡ ὀργὴ καὶ ἡ ἀλαζονεία. Σὺ δὲ ὁ τούτων ἀπηλλαγμένος καὶ ὑγιαίνων πρόσελθε, πρὸς τὸν κάμνοντα ὁ ἰατρός. Μή τις λέγει τῶν ἰατρῶν, Ἐπειδὴ ἀσθενεῖ οὐκ ἀπέρχομαι; Ἀλλὰ διὰ τοῦτο μάλιστα βαδίζουσιν, ὅταν ἴδωσι μὴ δυνηθέντα ἐλθεῖν. Τῶν μὲν γὰρ δυναμένων καὶ ἐλάττονα φροντίζουσιν, ὡς οὐ νοσούντων σφόδρα, τῶν δὲ κατακειμένων οὐκέτι. Ἢ οὐ δοκεῖ σοι ἀῤῥωστίας εἶναι χαλεπώτερον ἀπόνοια καὶ θυμός; οὐχ ὁ μὲν πυρετῷ τινι ἔοικε σφοδρῷ, ἡ δὲ φλεγμαίνοντι σώματι καὶ οἰδαίνοντι; Ἐννόησον ὅσον ἐστὶ πυρετὸν ἔχειν καὶ οἴδημα: ἄπελθε, σβέσον τὸ πῦρ: δύνασαι γὰρ τῇ χάριτι τοῦ Θεοῦ: ὥσπερ ὕδατι κατάστειλον τὴν φλεγμονήν. Τί οὖν, ἂν αὐτῷ τούτῳ πλέον ἐπαίρεται, φησίν; Οὐδὲν παρὰ σέ: σὺ μὲν γὰρ τὸ σαυτοῦ ἐποίησας, ἐκεῖνος δὲ ἑαυτῷ λογιζέσθω: μὴ καταγινωσκέτω ἡμῶν τὸ συνειδὸς, ὅτι ἡμῶν ἐλλειπόντων τι τῶν δεόντων τοῦτο γίνεται. Ψώμιζε, φησὶ, τὸν ἐχθρόν σου: τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. Καὶ ὅμως, καὶ τούτου ὄντος, κελεύει ἀπελθεῖν καὶ καταλλαγῆναι καὶ εὐεργετεῖν, οὐχ ἵνα ἄνθρακας πυρὸς σωρεύωμεν, ἀλλ' ἵνα εἰδὼς ἐκεῖνος τοῦτο καταστέλληται, ἵνα τρέμῃ, ἵνα φοβῆται τὰς εὐεργεσίας μᾶλλον τῶν ἐχθρῶν καὶ τὰς φιλίας ἢ τὰς ἐπιβουλάς. Οὐ γὰρ οὕτως ἐχθρὸς μνησικακῶν βλάπτει τὸν μισοῦντα, ὡς ὁ ὠφελῶν καὶ εὐεργετῶν. Μνησικακῶν γὰρ, καὶ ἑαυτὸν κἀκεῖνον ἔβλαψεν ἴσως μικρόν τι: εὐεργετῶν δὲ, ἄνθρακας πυρὸς ἐσώρευσεν ἐπὶ τὴν κεφαλὴν αὐτοῦ. Οὐκοῦν οὐ δεῖ ποιεῖν, φησὶν, ἵνα μὴ σωρεύωμεν ἄνθρακας; Ἀλλ' ἑτέρως ἐπὶ τὴν κεφαλὴν τὴν σὴν ἄνθρακας σωρεύειν θέλεις; καὶ γὰρ τοῦτο ποιεῖ μνησικακία. Ἀλλ' ἐπὶ πλεῖον ἐκτείνειν; Οὐδαμῶς: οὐ γὰρ σὺ τοῦτο ποιεῖς, ἀλλ' ἐκεῖνος ὁ θηριώδης. Εἰ γὰρ εὐεργετοῦντός σου καὶ τιμῶντος καὶ καταλλάττοντος, μένει φυλάττων ἐκεῖνος τὴν ἀπέχθειαν, ἑαυτῷ τὸ πῦρ ἀνῆψεν, αὐτὸς ἔφλεξεν αὑτοῦ τὴν κεφαλήν: σὺ δὲ ἀναίτιος εἶ. Μὴ γίνου τοῦ Θεοῦ φιλανθρωπότερος, ἐπεὶ μυρία πείσῃ δεινά: μᾶλλον δὲ, οὐδ' ἂν θέλῃς δυνήσῃ, οὐδὲ κατὰ μικρόν. Πῶς γάρ; Ὅσον ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, φησὶ, τοσοῦτον ἀπέχουσιν αἱ βουλαί μου ἀπὸ τῶν βουλῶν ὑμῶν: καὶ πάλιν: Εἰ ὑμεῖς, φησὶ, πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ οὐράνιος δώσει ὑμῖν; Ἀλλὰ σκῆψις ταῦτα καὶ πρόφασις. Μὴ δὴ σοφιζώμεθα τὰ προστάγματα τοῦ Θεοῦ. Καὶ πῶς σοφιζόμεθα, φησίν; Εἶπε: Τοῦτο ποιῶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ: σὺ δὲ λέγεις: Φοβοῦμαι τὸν ἐχθρὸν, ὅτι μεγάλα με ἠδίκησεν. Οὐ ταῦτα λέγεις; Πῶς δὲ ὅλως ἔσχες ἐχθρόν; Ἀδικήσαντα φοβῇ, σαυτὸν δὲ οὐ φοβῇ; Εἴθε σαυτοῦ ἐφρόντιζες. Μὴ ποίει σκοπῷ τοιούτῳ: μᾶλλον δὲ κἂν τοιούτῳ ποίησον σκοπῷ. Ἀλλ' οὐ ποιεῖς. Οὐ λέγω σοι, ὅτι ἄνθρακας πυρὸς σωρεύσεις, ἀλλὰ καὶ ἕτερόν τι πλέον λέγω: μόνον ποίησον. Ταῦτα γὰρ πάντα, ἵνα σε ἐκκαλέσηται, φησὶν ὁ Παῦλος, ἐλπίδι τῆς τιμωρίας λῦσαι τὴν ἔχθραν. Ἐπειδὴ θηριώδεις ἐσμὲν, καὶ οὐκ ἂν ἄλλως ἀνασχοίμεθα τὸν ἐχθρὸν φιλῆσαι, εἰ μή τινα προσδοκῶμεν τιμωρίαν, καθάπερ τινὶ θηρίῳ δίδωσι ταύτην τὴν μᾶζαν: ἐπεὶ τοῖς ἀποστόλοις οὐ τοῦτό φησιν, ἀλλὰ τί; Ὅπως γένησθε ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς. Ἄλλως δὲ οὐκ ἔστιν εὐεργετοῦντα καὶ εὐεργετούμενον μεῖναι ἐχθρόν. Διὰ τοῦτο ταῦτα ἔθηκε. Τί ἐν τοῖς λόγοις φιλοσοφῶν, ἐν τοῖς ἔργοις οὐδὲ τὸ μέτρον φυλάττεις; Καλῶς, οὐ ψωμίζεις αὐτὸν, ἵνα μὴ ἄνθρακας πυρὸς σωρεύσῃς: οὐκοῦν φείδῃ; οὐκοῦν φιλεῖς, καὶ σκοπῷ τοιούτῳ ποιεῖς; Οἶδεν ὁ Θεὸς, εἰ σκοπῷ τοιούτῳ λέγεις: καὶ μὴν πρὸς ἡμᾶς σοφίζῃ καὶ σκήπτῃ τὸν λόγον. Προνοεῖς τοῦ ἐχθροῦ καὶ φοβῇ μὴ κολασθῇ; Οὐκοῦν ἔσβεσας τὴν ὀργήν: ὁ γὰρ οὕτω φιλῶν, ὡς τὴν οἰκείαν ὠφέλειαν παριδεῖν ὑπὲρ τῶν ἐκείνῳ συμφερόντων, οὐκ ἔχει ἐχθρόν. Ἔχοις ἂν τοῦτο εἰπεῖν: Μέχρι τίνος παίζομεν ἐν οὐ παικτοῖς, οὐδὲ ἔχουσι συγγνώμην; Διὸ παρακαλῶ τῇ ἡμετέρᾳ ἀδελφότητι, ἠγαπημένοι ὑπὸ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ὑμῶν Ἰησοῦ Χριστοῦ, καὶ δέομαι ὑμῶν καὶ ἀντιβολῶ], τὰς προφάσεις ταύτας περικόψαντες, μὴ καταφρονῶμεν τῶν τοῦ Θεοῦ νόμων, [μηδὲ τῶν αὐτοῦ ἐντολῶν παροψώμεθα], ἵνα δυνηθῶμεν εὐαρέστως τῷ Κυρίῳ τὴν παροῦσαν ζωὴν διαγαγεῖν, καὶ τῶν ἐπηγγελμένων ἀγαθῶν 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.