66

therefore, their coming, having been called, is fulfilled. But since this is not their own doing, but of the God who called them and made them come, for this alone they have no reward, because it is not their own, but of the one who worked it. But if after being called they do good things, which is their own doing, then for this they will have a reward. For not even the Hebrews who believe in Moses and do not keep the things spoken through him are saved, unless they keep the things spoken to them. Because their believing in Moses was not of their own will, but of God who said to Moses: “Behold, I am coming to you in a pillar of cloud, that the people may hear me speaking to you, and may believe you forever.” Since, therefore, for both Hebrews and those called from the Gentiles, believing the teachers of truth has come from God, while the doing of good deeds has been left for each one to do by his own judgment, the reward is justly given to those who do well. For there would have been no need either of Moses or of the coming of Jesus, if they had wished to understand what is reasonable on their own, nor does salvation consist in believing teachers and calling them lords. For on this account Jesus is hidden from the Hebrews who have received Moses as teacher, and Moses is hidden from those who have believed in Jesus; for since there is one teaching through both, God accepts the one who has believed in either of these. But believing in a teacher is for the sake of doing the things spoken by God. And that this is so, our Lord himself says: “I thank you, Father of heaven and earth, that you have hidden these things from wise elders and have revealed them to nursing infants.” Thus God himself hid a teacher from some, as they foreknew what they must do, but revealed one to others, as they did not know what they ought to do. Therefore, neither are the Hebrews condemned for their ignorance of Jesus because of the one who hid him, if indeed, while doing the things given through Moses, they do not hate him whom they did not know—nor, again, are those from the Gentiles who did not know Moses condemned because of the one who concealed him, if indeed these too, while doing the things spoken through Jesus, do not hate him whom they did not know. And some are not benefited by calling their teachers lords, but not doing the things of servants. For on this account our Jesus said to someone who was frequently calling him lord, but doing none of the things which he commanded: “Why do you call me, ‘Lord, lord,’ and not do the things that I say?” For it is not saying that will benefit anyone, but doing. In every way, therefore, there is need of good works, except if someone should be deemed worthy to know both, that one teaching was proclaimed by them, this man is counted rich in God, having understood both the ancient things to be new in time and the new things to be old. While Peter was saying these things, the crowds, as if called by someone, were coming in to where Peter was. And he, seeing the large crowd flowing gently toward him like the quiet stream of a river, said to Maroones: “Where do you have a place here better able to hold the crowds?” And when Maroones led the way to a cultivated suburban space in the open air, the crowds followed. But Peter, having stood upon the base of a statue that was not very high, as soon as he had greeted the crowd with pious custom, knowing that many from the crowds present were under

66

οὖν ἐλθεῖν αὐτοὺς κληθέντας πεπλήρωται. ἐπεὶ δὲ οὐκ αὐτῶν ἐστιν τοῦτο ἴδιον, ἀλλὰ τοῦ καλέσαντος αὐτοὺς θεοῦ καὶ ἐλθεῖν πεποιηκότος, ἐπὶ τούτῳ μόνῳ μισθὸν οὐκ ἔχουσιν, ὅτι μὴ αὐτῶν ἴδιον, ἀλλὰ τοῦ ἐνεργήσαντος. ἐὰν δὲ μετὰ τὸ κληθῆναι καλὰ πράξωσιν, ὅπερ ἐστὶν αὐτῶν ἴδιον, τότε ἐπὶ τούτῳ μισθὸν ἕξουσιν. οὐδὲ γὰρ Ἑβραῖοι Μωυσεῖ πιστεύοντες καὶ τὰ δι' αὐτοῦ ·ηθέντα μὴ φυλάσσοντες σσζονται, ἐὰν μὴ τὰ ·ηθέντα αὐτοῖς φυλάξωσιν. ὅτι καὶ τὸ Μωυσεῖ πιστεῦσαι αὐτοὺς οὐχὶ τῆς αὐτῶν βου- λῆς γέγονεν, ἀλλὰ τοῦ θεοῦ τοῦ εἰρηκότος Μωυσεῖ· «Ἰδοὺ παραγίνομαι ἐγὼ πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ καὶ σοὶ πιστεύσωσιν εἰς τὸν αἰῶνα». ἐπεὶ οὖν Ἑβραίοις τε καὶ τοῖς ἀπὸ ἐθνῶν κεκλημένοις τὸ διδασκάλοις ἀληθείας πιστεῦσαι ἐκ θεοῦ γέ- γονεν, τῶν καλῶν πράξεων ἰδίᾳ κρίσει ἑκάστῳ ποιεῖν ἀπολελειμμένων, ὁ μισθὸς τοῖς εὖ πράσσουσιν δικαίως ἀποδίδοται. οὔτε γὰρ ἂν Μωυ- σέως οὔτε τῆς τοῦ Ἰησοῦ παρουσίας χρεία ἦν, εἴπερ ἀφ' ἑαυτῶν τὸ εὔλογον νοεῖν ἐβούλοντο, οὐδὲ ἐν τῷ πιστεύειν διδασκάλοις καὶ κυρίους αὐτοὺς λέγειν ἡ σωτηρία γίνεται. τούτου γὰρ ἕνεκεν ἀπὸ μὲν Ἑβραίων τὸν Μωυσῆν διδάσκαλον εἰληφότων καλύπτεται ὁ Ἰησοῦς, ἀπὸ δὲ τῶν Ἰησοῦ πεπιστευκότων ὁ Μωυσῆς ἀποκρύπτεται· μιᾶς γὰρ δι' ἀμφοτέρων διδασκαλίας οὔσης τὸν τούτων τινὶ πεπιστευκότα ὁ θεὸς ἀποδέχεται. ἀλλὰ τὸ πιστεύειν διδασκάλῳ ἕνεκα τοῦ ποιεῖν τὰ ὑπὸ τοῦ θεοῦ λεγό- μενα γίνεται. ὅτι δὲ τοῦθ' οὕτως ἔχει, αὐτὸς ὁ κύριος ἡμῶν λέγει· «Ἐξομολογοῦμαί σοι, πάτερ τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν πρεσβυτέρων καὶ ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν». οὕτως αὐτὸς ὁ θεὸς τοῖς μὲν ἔκρυψεν διδάσκαλον ὡς προεγνωκόσιν ἃ δεῖ πράττειν, τοῖς δὲ ἀπεκάλυψεν ὡς ἀγνοοῦσιν ἃ χρὴ ποιεῖν. οὔτε οὖν Ἑβραῖοι περὶ ἀγνοίας Ἰησοῦ καταδικάζονται διὰ τὸν κρύψαντα, ἐάν γε πράττοντες τὰ διὰ Μωυσέως ὃν ἠγνόησαν μὴ μισήσωσιν-οὔτ' αὖ οἱ ἀπὸ ἐθνῶν ἀγνοήσαντες τὸν Μωυσῆν διὰ τὸν καλύψαντα καταδικάζονται, ἐάνπερ καὶ οὗτοι πράσσοντες τὰ διὰ τοῦ Ἰησοῦ ·ηθέντα μὴ μισήσωσιν ὃν ἠγνόησαν. καὶ οὐκ ἐν τῷ τοὺς διδασκάλους κυρίους καλεῖν, τὰ δὲ δού- λων μὴ ποιεῖν ὠφελοῦνταί τινες. τούτου γὰρ ἕνεκεν ὁ Ἰησοῦς ἡμῶν πρός τινα πυκνότερον κύριον αὐτὸν λέγοντα, μηδὲν δὲ ποιοῦντα ὧν αὐτὸς προσέτασσεν ἔφη· «Τί με λέγεις· Κύριε, κύριε, καὶ οὐ ποιεῖς ἃ λέγω;» οὐ γὰρ ὠφελήσει τινὰ τὸ λέγειν, ἀλλὰ τὸ ποιεῖν. ἐκ παντὸς οὖν τρόπου κα- λῶν ἔργων χρεία, πλὴν εἴ τις καταξιωθείη τοὺς ἀμφοτέρους ἐπιγνῶναι ὡς μιᾶς διδασκαλίας ὑπ' αὐτῶν κεκηρυγμένης, οὗτος ἀνὴρ ἐν θεῷ πλούσιος κατη- ρίθμηται, τά τε ἀρχαῖα νέα τῷ χρόνῳ καὶ τὰ καινὰ παλαιὰ ὄντα νενοηκώς. Ταῦτα τοῦ Πέτρου λέγοντος οἱ ὄχλοι ὥσπερ ὑπό τινος κληθέντες εἰσῄεσαν ἔνθα ὁ Πέτρος ἦν. ὁ δὲ τὸν πολὺν ὄχλον ἰδὼν ὥσπερ ποταμοῦ ἥσυχον ·εῦμα πράως προσρέοντα, ἔφη τῷ Μαροόνῃ· Ποῦ σοι τόπος ἐνταῦθα μᾶλλον τοὺς ὄχλους χωρεῖν δυνάμενος; τοῦ δὲ Μαροόνου εἰς τὸν ὕπαιθρον κεκηπευμένον προάγοντος εἵποντο οἱ ὄχλοι. ὁ δὲ Πέτρος ἐπί τινος βά- σεως ἀνδριάντος οὐ πάνυ ὑψηλῆς ἐπιστάς, ἅμα τῷ τὸν ὄχλον θεοσεβεῖ ἔθει προσαγορεῦσαι, εἰδὼς πολλοὺς ἐκ τῶν παρεστώτων ὄχλων ὑπὸ