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everywhere, he says, it is spoken against. But even if this happens, still you believe everywhere. To whom he expounded, 60.382 it says, from both the law and the prophets. See again how he silences them not by signs, but from the law and the prophets, and does this everywhere; and yet it was possible to work signs, but then the matter was no longer credible; for this is a great sign, to reason from the law and the prophets. Then, lest you think it strange that they remained disobedient, he adds also the prophecy that says: Hearing you will hear, and shall not understand; more so, he says, now than then; and you will see, and shall not perceive; more so now than then. These things were said to those who disbelieved, and were not meant as an insult, but to remove the stumbling block. Let it be known to you, therefore, he says, that the salvation of God has been sent to the Gentiles; they will also listen. Why then do you reason with us? Did you not know these things? Yes, but I make my defense so that you may be persuaded, and to give no one a handle. And Paul remained a whole two years, it says, teaching with all boldness, unhindered. He did well to add this; for it is possible to speak with boldness, but under constraint. Therefore nothing hindered Paul's boldness, but he also spoke unhindered. And Paul remained a whole two years, it says, in his own hired dwelling; so simple was he, or rather, so did he imitate his teacher in all things, that he even had his dwelling, not from the labors of others, but from what he himself worked for; for this is what 'In his own hired dwelling' means. And that the Master also did not possess a house, hear him saying to the one who did not speak correctly: 'I will follow you wherever you go;' 'Foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay his head.' Thus he taught from his own example to possess nothing, and not to be overly attached to the things of this life. And he welcomed those who came in, it says, to him, preaching the kingdom of God. See how he speaks nothing about present things, but everything about the kingdom of God. Do you see the economy of God? The writer stops the account at this point, and leaves the hearer thirsting, so that he may reason out the rest for himself. This is what those outside also do; for to know everything makes one slothful and lax. And he does this, and what things came after this, he does not say, deeming it superfluous for those who encounter the writings, and learning from these things to add to the account; for in every way, as were the former things, so were the things that came after this. But hear also what he says, writing to the Romans after these things: 'When I go to Spain, I will come to you.' 3. Do you see how that holy and divine head foresaw all things, he who was higher than the heavens, who had a soul able to embrace all things at once, who held the first place, Paul? whose very name alone is sufficient for those who know him to rouse the soul to vigilance, to shake off all sleep. Rome received him in chains, having come up from the sea, saved from shipwreck, and was delivered from the shipwreck of error. For like some king who had fought a naval battle and conquered, he entered that most royal city. Concerning these things he wrote: 'I will come and rest with you in the fullness of the blessing of the Gospel;' and again, 'I am going to Jerusalem to minister.' That is, what he said, 'I came to bring alms to my nation.' He was then nearer 60.383 to the crown; Rome received him in chains, and saw him crowned and proclaimed. There, 'I will rest with you,' he said. Here, 'I am going to Jerusalem to minister.' But this was the beginning of the race again, and he joined trophies to trophies, being undaunted. Corinth held him for two years, and Asia for three, and this city for two in the meantime, so that he came a second time, when he was also perfected. At my first defense, he says, no one stood with me. Thus he escaped then, and having filled the whole world with his preaching, he so ended his life. What did you want to learn of the things that came after? Such also are those things: bonds, torments, fights, imprisonments, plots, slanders,

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πανταχοῦ, φησὶν, ἀντιλέγεται. Ἀλλ' εἰ καὶ τοῦτο συμβαίνει, ὅμως καὶ πιστεύετε πανταχοῦ. Οἷς ἐξετίθετο, 60.382 φησὶν, ἀπό τε νόμου καὶ προφητῶν. Ὅρα πάλιν οὐκ ἀπὸ σημείων, ἀλλ' ἀπὸ νόμου καὶ προφητῶν ἐπιστομίζοντα αὐτοὺς, καὶ πανταχοῦ τοῦτο ποιοῦντα· καίτοι γε ἐνῆν καὶ σημεῖα ποιῆσαι, ἀλλὰ λοιπὸν οὐκ ἔτι πιστὸν τὸ πρᾶγμα ἦν· μέγα γὰρ τοῦτο σημεῖον, τὸ ἀπὸ νόμου καὶ τῶν προφητῶν διαλέγεσθαι. Εἶτα ἵνα μὴ νομίσῃς παράδοξον εἶναι, τὸ μεῖναι αὐτοὺς ἀπειθοῦντας, ἐπάγει καὶ προφητείαν τὴν λέγουσαν· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε· μᾶλλον, φησὶ, νῦν ἢ τότε· καὶ ὄψεσθε, καὶ οὐ μὴ ἴδητε· μᾶλλον νῦν ἢ τότε. Πρὸς ἐκείνους εἴρηται ταῦτα τοὺς ἀπιστήσαντας, ἃ καὶ οὐχ ὑβρίζοντος ἦν, ἀλλὰ τὸ σκάνδαλον ἀναιροῦντος. Γνωστὸν οὖν ἔστω ὑμῖν, φησὶν, ὅτι τοῖς ἔθνεσιν ἀπεστάλη τὸ σωτήριον τοῦ Θεοῦ· αὐτοὶ καὶ ἀκούσονται. Τί οὖν ἡμῖν διαλέγῃ; ταῦτα οὐκ ᾔδεις; Ναὶ, ἀλλ' ὥστε πεισθῆναι ἀπολογοῦμαι, καὶ μηδενὶ δοῦναι λαβήν. Ἔμεινε δὲ ὁ Παῦλος διετίαν ὅλην, φησὶ, διδάσκων μετὰ πάσης παῤῥησίας ἀκωλύτως. Καλῶς τοῦτο προσέθηκεν· ἔνι γὰρ μετὰ παῤῥησίας λέγειν, ἀλλὰ κεκωλυμένως. Τὴν οὖν παῤῥησίαν Παύλου οὐδὲν ἐνέκοψεν, ἀλλὰ καὶ ἀκωλύτως ἔλεγεν. Ἔμεινε δὲ ὁ Παῦλος διετίαν ὅλην, φησὶν, ἐν ἰδίῳ μισθώματι· οὕτως ἦν ἀπέριττος, μᾶλλον δὲ οὕτω τὸν διδάσκαλον αὐτοῦ ἐμιμεῖτο ἐν πᾶσιν, ὅτι καὶ τὴν οἴκησιν εἶχεν, οὐκ ἐξ ἀλλοτρίων πόνων, ἀλλ' ἀφ' ὧν αὐτὸς εἰργάζετο· τοῦτο γὰρ σημαίνει τὸ, Ἐν ἰδίῳ μισθώματι. Ὅτι δὲ καὶ ὁ ∆εσπότης οἰκίαν οὐκ ἐκέκτητο, ἄκουε αὐτοῦ λέγοντος πρὸς τὸν οὐκ ὀρθῶς εἰπόντα· Ἀκολουθήσω σοι, ὅπου ἂν ἀπέρχῃ· Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει, ποῦ τὴν κεφαλὴν κλίνῃ. Οὕτως ἐξ ἑαυτοῦ τὸ μηδὲν κεκτῆσθαι ἐπαίδευσε, μηδὲ σφόδρα τοῖς βιωτικοῖς προσηλῶσθαι. Καὶ ἀπεδέχετο τοὺς εἰσπορευομένους, φησὶ, πρὸς αὐτὸν, κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ. Ὅρα οὐδὲν περὶ τῶν παρόντων, ἀλλὰ περὶ τῆς τοῦ Θεοῦ βασιλείας πάντα φθεγγόμενον. Ὁρᾷς οἰκονομίαν Θεοῦ; Μέχρι τούτων τὸν λόγον ἵστησιν ὁ συγγραφεὺς, καὶ ἀφίησι διψῶντα τὸν ἀκροατὴν, ὥστε τὸ λοιπὸν ἀφ' ἑαυτοῦ συλλογίζεσθαι. Τοῦτο καὶ οἱ ἔξω ποιοῦσι· τὸ γὰρ πάντα εἰδέναι, νωθῆ ποιεῖ καὶ ἐκλελυμένον. Τοῦτο δὲ ποιεῖ, καὶ οἷα τὰ μετὰ ταῦτα, οὐ λέγει, περιττὸν ὅσον πρὸς τοὺς ἐντυγχάνοντας τοῖς συγγραφεῖσιν ἡγούμενος, καὶ ἀπὸ τούτων μανθάνοντας τὸ προστιθέναι τῷ λόγῳ· πάντως γὰρ οἷα τὰ πρότερα, τοιαῦτα ἔσχε καὶ τὰ μετὰ τοῦτο. Ἄκουε δὲ καὶ οἷα μετὰ ταῦτα γράφων πρὸς Ῥωμαίους, φησὶν, Ὡς ἂν πορεύωμαι εἰς τὴν Ἱσπανίαν, ἐλεύσομαι πρὸς ὑμᾶς. γʹ. Ὁρᾷς πῶς πάντα προεώρα ἡ ἁγία καὶ θεία κεφαλὴ, ὁ τῶν οὐρανῶν ὑψηλότερος, ὁ ψυχὴν ἔχων πάντα ὁμοῦ περιλαβεῖν δυναμένην, ὁ τὰ πρῶτα κατέχων, Παῦλος; οὗ τοῖς εἰδόσι καὶ τὸ ὄνομα μόνον ἀρκεῖ πρὸς διέγερσιν ψυχῆς πρὸς νῆψιν, πρὸς τὸ πάντα ὕπνον ἀποτινάξασθαι. Ἐδέξατο αὐτὸν Ῥώμη δεδεμένον, ἀπὸ θαλάσσης ἀναβάντα, ἐκ ναυαγίου διασωθέντα, καὶ ἀπηλλάγη τοῦ ναυαγίου τῆς πλάνης. Καθάπερ γάρ τις βασιλεὺς ναυμαχήσας καὶ νικήσας, ἐπέβαινε τῆς βασιλικωτάτης ἐκείνης πόλεως. Περὶ τούτων ἔγραφεν· Ἐλεύσομαι καὶ συναναπαύσομαι ὑμῖν ἐν πληρώματι εὐλογίας τοῦ Εὐαγγελίου· καὶ πάλιν, Πορεύομαι διακονήσων εἰς Ἱερουσαλήμ. Τουτέστιν, ὅπερ ἔλεγεν, Ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου, παρεγενόμην. Ἐγγύτερος 60.383 ἦν λοιπὸν τοῦ στεφάνου· ἐδέξατο αὐτὸν ἡ Ῥώμη δεδεμένον, καὶ εἶδε στεφανωθέντα καὶ ἀνακηρυχθέντα. Ἐκεῖ Συναναπαύσομαι ὑμῖν, ἔφη. Ἐνταῦθα πορεύομαι, διακονήσων εἰς Ἱερουσαλήμ. Τὸ δὲ ἀρχὴ τοῦ δρόμου πάλιν ἦν, καὶ τρόπαια τροπαίοις συνῆπτεν, ἀκατάπληκτος ὤν. Κόρινθος αὐτὸν κατέσχε δύο ἔτη, καὶ Ἀσία τρία, καὶ αὕτη δύο τέως, ὥστε δεύτερον ἐπέβη, ὅτε καὶ ἐτελειώθη. Ἐν τῇ πρώτῃ μου ἀπολογίᾳ, φησὶν, οὐδείς μοι συμπαρεγένετο. Οὕτω διέφυγε τότε, καὶ πᾶσαν ἐμπλήσας τὴν οἰκουμένην τοῦ κηρύγματος, κατέλυσεν οὕτω τὸν βίον. Τί ἐβούλου μαθεῖν τὰ μετὰ ταῦτα; Τοιαῦτά ἐστι κἀκεῖνα· δεσμὰ, βάσανοι, μάχαι, φυλακαὶ, ἐπιβουλαὶ, συκοφαντίαι,