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they make the number seven in it? Perhaps it was great among the faithful. And having spent seven 60.305 days, he used up the following night for teaching; so difficult it was for him to be torn from them, and for them from him. When we were gathered together, he says, to break bread. At the very time when it was shown that he was hungry (and it was not unseasonable), the discourse, having begun, was prolonged; so that he did not sit down primarily for teaching, but they came together to break bread, but when the discourse began, he prolonged the teaching. See how everyone also partook of Paul's table. It seems to me that he was discoursing even while sitting at the table, teaching us to consider all other things as secondary. Picture for me that house, where there were lamps, where there was a crowd, where Paul was in the midst discoursing, where many also occupied the windows both to hear that trumpet and to gaze upon that gracious face; what was it likely for those who were being taught to be, and how much pleasure to enjoy? But for what reason did he discourse at night? Because he was about to depart, and to see them no more; but this he does not say to them, as they were weaker, but he said it to the others. At the same time, the sign that occurred made them always remember that evening. Great was the pleasure of the hearers, because having been interrupted, it was prolonged even more; so that the fall happened for the teacher's sake. Besides, that one was going to rebuke all the indolent, he who died for this reason, that he might hear Paul. And for what reason, he says, does he list each thing, and where they came, and where they went, and where he stayed, and what parts he sailed past? So that he might show, for the time being, that he was sailing rather leisurely, and this in a human way, and sailing past. For he decided to sail past Ephesus, so that it might not happen to him, he says, to spend time in Asia. Rightly; for being there, he would not have been able to sail past, since he did not wish to grieve those who asked him to stay. Or then, one can say this, and that he was in a hurry. For he was hurrying, he says, if it were possible for him to spend the day of Pentecost in Jerusalem. So, for this reason also it was not possible to stay. See him also being moved in a human way, and desiring and hurrying and often not succeeding. But these things happen for this reason, so that we may not think that he was above human nature. For those holy and great men shared the same nature as us, but not the same will; which is why they also drew much grace upon themselves. See, then, how many things they also arrange of their own accord. For this reason he also said: That we may give no offense to those who desire it; and again, That our ministry be not blamed. Behold both an irreproachable life, and great condescension; This is called economy, to be at the height both of lofty virtue and of the condescension of humility. And hear how he who surpasses the commandments of Christ, this same one was again more humble than all. I have become all things to all men, he says, that I might win all. This same man also cast himself into dangers, as he says elsewhere: In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments. And great was his desire, which was for Christ. For if this is not present, all things are superfluous, both the things of economy and of the irreproachable and perilous life. Who is weak, he says, and I am not weak? Who is made to stumble, and I do not burn? 3. These things, I beseech you, let us also imitate the words 60.306, and let us cast ourselves into dangers for our brothers. Whether it be fire, or iron, cast yourself, beloved, that you may rescue your member; cast yourself, do not be afraid. You are a disciple of Christ who laid down his life for the brothers; a fellow disciple of Paul, who chose to suffer countless terrible things for his enemies, for those who made war on him; be filled with zeal, imitate Moses. He saw one being wronged and he defended him, he despised royal luxury, and became for the sake of the oppressed a fugitive, a wanderer, bereft of relatives and home; he continued in a foreign land for so long, and did not blame himself nor say: What is this? I have despised a kingdom, honor

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ἀριθμὸν ἑπτὰ ἐν αὐτῇ ποιοῦσι; Μεγάλη ἴσως ἦν κατὰ τοὺς πιστούς. Καὶ ἡμέρας δὲ διατρίψας 60.305 ἑπτὰ, τῇ ἐπιούσῃ τὴν νύκτα ἀνάλωσεν εἰς τὴν διδασκαλίαν· οὕτω δυσαποσπάστως καὶ αὐτὸς αὐτῶν εἶχε, καὶ αὐτοὶ αὐτοῦ. Συνηγμένων δὲ, φησὶν, ἡμῶν κλάσαι ἄρτον. Πρὸς αὐτὸν τὸν καιρὸν, ᾧ ἐνεδείκνυτο πεινῇν (καὶ οὐκ ἦν ἄκαιρον), ἀρχὴν ὁ λόγος λαβὼν παρετάθη· ὥστε οὐ προηγουμένως εἰς διδασκαλίαν καθήκειν, ἀλλὰ συνῆλθον μὲν κλάσαι ἄρτον, ἐμπεσόντος δὲ λόγου, παρέτεινε τὴν διδασκαλίαν. Ὅρα πως καὶ τῇ τραπέζῃ τοῦ Παύλου πάντες ἐκοινώνουν. Ἐμοὶ δοκεῖ, καὶ παρὰ τὴν τράπεζαν αὐτὸν καθήμενον διαλέγεσθαι, παιδεύοντα ἡμᾶς πάντα τὰ λοιπὰ πάρεργα ἡγεῖσθαι. Ὑποτυπώσατέ μοι τὸν οἶκον ἐκεῖνον, ἔνθα λαμπάδες ἦσαν, ἔνθα ὄχλος, ἔνθα Παῦλος μέσος ὢν διελέγετο, ἔνθα καὶ τὰς θυρίδας πολλοὶ κατελάμβανον καὶ τῆς σάλπιγγος ἀκοῦσαι ἐκείνης, καὶ τὸ πρόσωπον τὸ χάριεν θεάσασθαι· τί εἰκὸς εἶναι τοὺς διδασκομένους, καὶ πόσην καρποῦσθαι τὴν ἡδονήν; Τίνος δὲ ἕνεκεν ἐν νυκτὶ διελέγετο; Ἐπειδὴ ἔμελλεν ἐξιέναι, καὶ οὐκ ἔτι ὁρᾷν αὐτοὺς λοιπόν· ἀλλὰ τοῦτο μὲν αὐτοῖς οὐ λέγει, ἅτε ἀσθενεστέροις οὖσι, τοῖς δὲ ἄλλοις ἔλεγεν. Ἅμα δὲ αὐτοὺς καὶ τὸ γενόμενον σημεῖον διαπαντὸς ἐποίει μεμνῆσθαι τῆς ἑσπέρας ἐκείνης. Πολλὴ ἡ ἡδονὴ τῶν ἀκροατῶν, ὅτι καὶ ἐγκοπεῖσα ἐπετάθη μᾶλλον· ὥστε ὑπὲρ τοῦ διδασκάλου ἡ πτῶσις γέγονεν. Ἄλλως τε καὶ πᾶσιν ἔμελλεν ἐκεῖνος ἐπιτιμᾷν τοῖς ῥᾳθύμοις, ὁ διὰ τοῦτο ἀποθανὼν, ἵνα Παῦλον ἀκούσῃ. Καὶ τίνος ἕνεκεν, φησὶ, καταλέγει ἕκαστα, καὶ ποῦ ἦλθον, καὶ ποῦ ἀπῆλθον, καὶ ποῦ μὲν ἐνδιέτριβε, τίνα δὲ παρέπλεε μέρη; Ἵνα δείξῃ τέως, σχολαιότερον αὐτὸν πλέοντα, καὶ τοῦτο ἀνθρωπίνως, καὶ παραπλέοντα. Ἔκρινε γὰρ παραπλεῦσαι τὴν Ἔφεσον, ἵνα μὴ γένηται αὐτῷ, φησὶ, χρονοτριβῆσαι ἐν τῇ Ἀσίᾳ. Καλῶς· οὐ γὰρ ἠδύνατο γενόμενος ἐκεῖ, παραπλεῦσαι, ἐπειδὴ οὐκ ἐβούλετο λυπῆσαι τοὺς μένειν ἀξιοῦντας αὐτόν. Ἢ τοίνυν τοῦτό ἐστιν εἰπεῖν, καὶ ὅτι ἐσπούδαζεν. Ἔσπευδε γὰρ, φησὶν, εἰ δυνατὸν ἦν αὐτῷ τὴν ἡμέραν τῆς Πεντηκοστῆς ποιῆσαι ἐν Ἱεροσολύμοις. Ὥστε καὶ διὰ τοῦτο μένειν οὐκ ἦν δυνατόν. Ὅρα καὶ ἀνθρωπίνως αὐτὸν κινούμενον, καὶ ἐπιθυμοῦντα καὶ σπεύδοντα καὶ οὐκ ἐπιτυγχάνοντα πολλάκις. ∆ιὰ τοῦτο δὲ ταῦτα γίνεται, ἵνα μὴ νομίσωμεν, ὅτι ὑπὲρ φύσιν ἦν τὴν ἀνθρωπίνην. Οἱ γὰρ ἅγιοι καὶ μεγάλοι ἄνδρες ἐκεῖνοι τῆς μὲν φύσεως τῆς αὐτῆς ἡμῖν ἐκοινώνουν, τῆς δὲ προαιρέσεως οὐκέτι· διὸ καὶ πολλὴν ἐπεσπῶντο τὴν χάριν. Ὅρα γοῦν πόσα καὶ ἀφ' ἑαυτῶν οἰκονομοῦσι. ∆ιὰ τοῦτο καὶ ἔλεγεν· Ἵνα μὴ δῶμεν προσκοπὴν τοῖς βουλομένοις· καὶ πάλιν, Ἵνα μὴ μωμηθῇ ἡ διακονία ἡμῶν. Ἰδοὺ καὶ βίος ἄληπτος, καὶ πολλὴ ἡ συγκατάβασις· Τοῦτο οἰκονομία λέγεται, τὸ εἰς ἀκρότητα εἶναι καὶ ὕψους ἀρετῆς, καὶ ταπεινοφροσύνης συγκαταβάσεως. Καὶ ἄκουε πῶς ὁ ὑπερβαίνων τὰ παραγγέλματα τοῦ Χριστοῦ, οὗτος πάλιν πάντων ταπεινότερος ἦν. Πᾶσι πάντα γέγονα, φησὶν, ἵνα πάντας κερδήσω. Ὁ αὐτὸς καὶ εἰς κινδύνους ἑαυτὸν ἐνέβαλε, καθὼς ἑτέρωθί φησιν· Ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς. Καὶ πολὺς ἦν αὐτοῦ ὁ πόθος, ὁ περὶ τὸν Χριστόν. Ἂν γὰρ τοῦτο μὴ ᾖ, πάντα περιττὰ, καὶ τὰ τῆς οἰκονομίας καὶ τοῦ ἀλήπτου βίου καὶ τοῦ παρακεκινδυνευμένου. Τίς ἀσθενεῖ, φησὶ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; γʹ. Ταῦτα, παρακαλῶ, καὶ ἡμεῖς μιμώμεθα τὰ ῥή 60.306 ματα, καὶ εἰς κινδύνους ῥίπτωμεν ἑαυτοὺς διὰ τοὺς ἀδελφοὺς τοὺς ἡμετέρους. Κἂν πῦρ ᾖ, κἂν σίδηρος, ῥῖψον σαυτὸν, ἀγαπητὲ, ἵνα σοῦ τὸ μέλος ἐξέλῃς· ῥῖψον, μὴ φοβηθῇς. Μαθητὴς εἶ τοῦ Χριστοῦ τοῦ διὰ τοὺς ἀδελφοὺς τὴν ψυχὴν θέντος· συμμαθητὴς Παύλου, τοῦ μυρία ἑλομένου παθεῖν δεινὰ διὰ τοὺς ἐχθροὺς, διὰ τοὺς πολεμοῦντας αὐτῷ· ἐμπλήσθητι ζήλου, μίμησαι τὸν Μωσέα. Εἶδεν ἀδικούμενον καὶ ἤμυνε, κατεφρόνησε τρυφῆς βασιλικῆς, καὶ γέγονε διὰ τοὺς καταπονουμένους φυγὰς, πλανήτης, ἔρημος συγγενῶν καὶ οἰκίας· ἐν ἀλλοτρίᾳ διετέλεσε τοσοῦτον χρόνον, καὶ οὐκ ἐμέμψατο ἑαυτῷ οὐδὲ εἶπε· Τί τοῦτο; βασιλείας κατεφρόνησα, τιμῆς