Commentary on Galatians 1.1–1.2
Greek text: PG 62.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 13 (1889).
Chapter 1
1.1PG 61
——— ἀπόστολος. οὖχ ἀπ᾽ ἀνθρώπων, οὐδὲ καὶ οἱ σὺν ἂν οἱ —— ταῖς — σίαις τῆς“ Γαλατίας" χάρις ὑμῖν καὶ εἰρήν ἀπὸ Θεοῦ Πατρὸς ἡμὼν καὶ Κυρίου Ἰησοῦ οὔ. Πολλοῦ τὸ προοίμιον γέμει θυμοῦ καὶ μεγάλου φρονήματος " οὗ τὸ προοίμιον δὲ μόνον, ἀλλὰ καὶ πᾶσχ, ὡς εἰπεῖν, ἡ ᾿Επιστολή. Τὸ γὰρ μετ᾽ ἐπιεικείας ἀεὶ τοῖς μαθητευομένοις διαλέγεσθαι, χἂν σφοδρότητὸς δέωνται, οὐ διδασχάλον, ἀλλὰ λυμεῶνος ἂν εἴη καὶ πολεμίου. Διὰ τοῦτο καὶ ὁ Κύριος πολλὰ προσηνῶς τοῖς μαθηταῖς διαλεχθεὶς, ἔστιν ὅπου καὶ αὐστηρότερον χέχρηται τῷ λόγῳ, καὶ νῦν μὲν μαχαρίζει, νῦν δὲ ἐπιτιμᾷ. Τῷ γοῦν Πέτρῳ εἰπὼν, Μαχάριος εἶ, Σίμων Βὰρ Ἰωνᾶ, καὶ ἐπαγγειλάμενος τὰ θεμέλια τῆς Ἐχχλησίας ἐπὶ τῆς ὁμολογίας αὐτοῦ χαταθήσεσθα:, μετ᾽ οὐ πολὺ τῶν λόγων τούτων φησῖν " Ὕπαγε ὀπίσω μου, Σατανᾶ, σχάνδαικλόν μου εἶ" ᾿καὶ πάλιν ἀλλαχοῦ, ᾿Αχμὴν καὶ ὑμεῖς ἀσύνϑεοί ἐστε; Καὶ τοσοῦτον αὐτοῖς φόδον ἐνέθηχεν, ὡς καὶ τὸν Ἰωάννην εἰπεῖν, ὅτι ὁρῶντες αὐτὸν μετὰ γυναιxdc Σαμαρείτιδος λαλοῦντα, περὶ μὲν τῆς τροφῆς ὑπέμνησαν, Οὐδεὶς δὲ ἐτόλμησεν εἰπεῖν, Τί λαλεῖς, ἣ Τί ζητεῖς μετ᾽ αὑτῆς; Ταῦτα μαθὼν ὁ Παῦλος, ὁ΄ κατ᾽ ἴχνος τοῦ διδασχάλου βαίνων, ἐποίχιλε τὸν λότὸν πρὸς τὴν τῶν μαθητευομένων χρείαν, νῦν μὲν καίων καὶ τέμνων, νῦν δὲ προσηνῆ φάρμαχα ἐπιτιθείς, Καὶ Κορινθίοις μὲν ἔλεγε" Τί θέλετε, ἐν ῥάδδῳ ἔλθω πρὸς ὑμᾶς, ἣ ἐν ἀγάπῃ πνεύματί τα πραότητος; Γαλάταις δὲ, Ὦ ἀνόητοι Γαιλάται" καὶ ἡ οὐχ ἅπαξ, ἀλλὰ καὶ δεύτερον κέχρηται ταύτῃ τῇ ἑπιτιμήσει. Καὶ πρὸς τῷ τέλεὶ δὲ χαθαπτόμενος αὐτῶν ἔλεγε, Κόπους μοι μηδεὶς παρεχέτω. Καὶ θεραπεύει δὲ πάλιν, ὡς ὅταν λέγῃ, Τεκνία μου, οὖς πάλιν ὠδίνω" καὶ ἕτερα πολλὰ τοιαῦτα. ᾿Αλλ᾽ ὅτι μὲν θυμοῦ ἢ Ἐπιστολὴ γέμει, παντί που δῆλον καὶ ἐχ πρώτης ἀναγνώσεως., Δεῖ δὲ εἰπεῖν τί τὸ παροξῦναν αὑτὸν χατὰ τῶν μαθητῶν " οὐ γὰρ μιχρὸν τοῦτο οὐδὲ εὐτελὲς, ἐπεὶ οὐδὲ αὐτὸς τοσαύτῃ ἄν ἐχρήσατο τῇ χαταφορᾷ. Τὸ γὰρ ἐπὶ τοῖς τυχοῦσι παροξύνεσθαι, μιχροψύχων ἀνδρῶν καὶ σχληρῶ καὶ ταλαιπώρων " ὥσπερ οὖν τὸ ἐπὶ τοῖς ᾽Αλλ᾽ οὐχ ὁ Παῦλος τοιοῦτος. Τί οὖν τὸ χινῆσαν ἦν αὐτὸν ἁμάρτημα; Μέγα καὶ ὑπέρογκον, καὶ ὃ τοῦ Χριστοῦ πάντας αὐτοὺς ἡῥλοτρίου, ὡς καὶ αὑτὸς προϊὼν ἔλεγεν “ Ἰδὲ ἐγὼ Παῦλος «᾿έγω ὑμῖν, ὅει ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ἐρᾳλήσει" καὶ πάλιν, Οἴτενες ἐν γόμῳ δικαιοῦσθε, της χάριτος ἐξεπόσατε. Τί ποτ᾽ οὖν τοῦτό ἐστι; δεῖ τὰρ αὐτὸ σαφέστερον ἀναπλῶσαι. Οἱ ἐξ Ἰουδαίων πιστεύσαντες, ὁμοῦ μὲν τῇ προλήψει τοῦ Ἰουδαϊσμοῦ χατεχόμενοι, ὁμοῦ δὲ χενοδοξίᾳ μεθύοντος, καὶ βονλόμενοι ἀξίωμα διδασκάλων ἑαυτοῖς «εριθεῖναι, ἐλθόντες εἰς «ὸ Γαλατῶν ἔθνος ἐδίδασκον, ὅτι δεῖ περιτέμνεσθαι καὶ σάδδατα καὶ νουμηνίας τηρεῖν, καὶ μὴ ἀνέχεσθαι Παύλου ταῦτα ἀναιροῦντος. Οἱ γὰρ περὶ Βέτρον καὶ Ἰάνωδον καὶ Ἰωάννην ταῦτα, φησὶν, οὐ χωλύουϑιν, οἱ πρῶτοι τῶν ἀποστόλων, οἱ μετὰ Χριστοῦ γενόμενοι. Καὶ ἀληθῶς οὐκ εχώλυον" ἀλλ᾽ οὐ δογματίζοντες «οὔτο ἐποίουν, ἀλλὰ τῇ ἀσθενείᾳ συγκαταδαένοντες «ὧν ἐξ Ἰουδαίων πιστευόντων. Ὁ δὲ Παῦλος εἰ; τὰ δθδνη κηρύττων, οὐ χρείαν εἶχε τῆς σνυχαταδάσεως «αύτης. Ὅτε οὖν ἐν Ἰοιδαΐᾳ γέγονε, καὶ αὐτὸς τῇ ἀυγκαταθάσει ἐχρήσατο ταύτῃ. ᾿Αλλ᾽ οἱ ἀπατῶντες, «ὃ Ἰέγχοντες τὰς αἰτίας, δι᾽ ἃς καὶ οὗτος καὶ ἐχεῖνοι revrec, ὅτι οὐ δεῖ Παύλου ἀνέχεσθαι " οὗτος γὰρ χϑὲς καὶ σήμερον ἐφάνη, ἐχεῖνοι δὲ πρῶτοι οἱ περὶ Πέτρον" καὶ οὗτος μὲν μαϑητὴς τῶν ἀποστόλων γέγο- “εν, ἐχεῖνοι δὲ τοῦ Χριστοῦ " καὶ οὗτος μὲν μόνος, ἐκεῖνοι δὲ πολλοὶ, καὶ στῦλοι τῆς Ἐχκλησίας. Καὶ εἰς ὑπόχρισιν δὲ αὐτὸν διέδαλλον λέγοντες, ὅτι καὶ αὐτὸς οὗτος ὁ ἀναιρῶν περιτομὴν, φαίνεται καὶ τού- «οις χρησάμενος ἀλλαχοῦ, καὶ ἑτέρως μὲν ὑμῖν, ἐτέρῶς δὲ ἄλλοις κηρύττων. Ἐπεὶ οὖν ἐμπρησθὲν εἶδεν ἕδνος ὀλόχληρον, καὶ πυρὰν χαλεπὴν κατὰ τῆς τῶν Γαλατῶν ἀφθεῖσαν « Ἐκχλησίας, καὶ τὴν οἰχοδομὴν σαλευομένην καὶ χινδυνεύουσαν χατα πεσεῖν, φοῦτο μὲν ὑπὸ θυμοῦ δικαίου, τοῦτο δὲ ὑπὸ ἀθυμίας κατεχόμενος καὶ γὰρ καὶ τοῦτο ἐδήλωσεν εἰπὼν, ἔτι Ἤθελον παρεῖναι πρὸς ὑμᾶς ἄρει, καὶ τὴν φωνήν μου), γράφει τὴν Ἐπιστολὴν, πρὸς ἅπαντα ταῦτα ἀπολογούμενος. Καὶ ἐχ προοιμίων εὐθέως πρὸς ἐκεῖνο ἀποτείνεται, ὃ διορύττοντες αὐτοῦ τὴν ὑπόληψιν ἔλεγον, ὅτι οἱ μὲν ἄλλοι τοῦ Χριστοῦ, αὖτὸς δὲ τῶν ἀποστόλων γέγονε μαθητής. Διὸ καὶ οὕτως ἤρξατο" Παῦλος ἀκόστολος, οὐκ ἀπ᾿ ἀνθρώπων,. οὐδὲ δι ἀνθρώπων. "Ἔλεγον γὰρ, ὃ ἔφθην εἰπὼν, οἱ ἀκατεῶνες ἐκεῖνοι, ὅτι τῶν ἀποστόλων ἁπάντων ἔσχατος οὗ:ὁ; ἔστι, καὶ παρ᾽ ἐκείνων ἐδιδάχθη. Πέτρος γὰρ καὶ Ἰάχωδος καὶ Ἰωάννης καὶ ἐχλήθησαν πρῶτοι, καὶ χορυφαῖοι τῶν μαθητῶν εἰσι, καὶ τὰ δόγματα ἐδέξαντο παρὰ τοῦ Χριστοῦ, καὶ χρὴ μᾶλλον ἐχείνοις πείθεσθαι, h τούτῳ " ἐχεῖνοι δὲ οὐ χωλύουσι περιτέμν.σθαι, οὐδὲ νόμον μὴ τηρεῖν.
——— apostolos. ouch ap᾽ anthrōpōn, oude kai hoi syn an hoi —— tais — siais tēs“ Galatias" charis hymin kai eirēn apo Theou Patros hēmōn kai Kyriou Iēsou ou. Pollou to prooimion gemei thymou kai megalou phronēmatos " hou to prooimion de monon, alla kai pasch, hōs eipein, hē ᾿Epistolē. To gar met᾽ epieikeias aei tois mathēteuomenois dialegesthai, chan sphodrotētos deōntai, ou didaschalon, alla lymeōnos an eiē kai polemiou. Dia touto kai ho Kyrios polla prosēnōs tois mathētais dialechtheis, estin hopou kai austēroteron chechrētai tǭ logǭ, kai nyn men macharizei, nyn de epitimą. Tǭ goun Petrǭ eipōn, Macharios ei, Simōn Bar Iōna, kai epangeilamenos ta themelia tēs Echchlēsias epi tēs homologias autou chatathēsestha:, met᾽ ou poly tōn logōn toutōn phēsin " Hypage opisō mou, Satana, schandaiklon mou ei" ᾿kai palin allachou, ᾿Achmēn kai hymeis asynϑeoi este? Kai tosouton autois phodon enethēchen, hōs kai ton Iōannēn eipein, hoti horōntes auton meta gynaixdc Samareitidos lalounta, peri men tēs trophēs hypemnēsan, Oudeis de etolmēsen eipein, Ti laleis, hē Ti zēteis met᾽ hautēs? Tauta mathōn ho Paulos, ho΄ kat᾽ ichnos tou didaschalou bainōn, epoichile ton loton pros tēn tōn mathēteuomenōn chreian, nyn men kaiōn kai temnōn, nyn de prosēnē pharmacha epititheis, Kai Korinthiois men elege" Ti thelete, en rhaddǭ elthō pros hymas, hē en agapę̄ pneumati ta praotētos? Galatais de, Ō anoētoi Gailatai" kai hē ouch hapax, alla kai deuteron kechrētai tautę̄ tę̄ hepitimēsei. Kai pros tǭ telei de chathaptomenos autōn elege, Kopous moi mēdeis parechetō. Kai therapeuei de palin, hōs hotan legę̄, Teknia mou, ous palin ōdinō" kai hetera polla toiauta. ᾿All᾽ hoti men thymou ē Epistolē gemei, panti pou dēlon kai ech prōtēs anagnōseōs., Dei de eipein ti to paroxynan hauton chata tōn mathētōn " ou gar michron touto oude euteles, epei oude autos tosautę̄ an echrēsato tę̄ chataphorą. To gar epi tois tychousi paroxynesthai, michropsychōn andrōn kai schlērō kai talaipōrōn " hōsper oun to epi tois ᾽All᾽ ouch ho Paulos toioutos. Ti oun to chinēsan ēn auton hamartēma? Mega kai hyperonkon, kai ho tou Christou pantas autous hērhlotriou, hōs kai hautos proïōn elegen “ Ide egō Paulos «᾿egō hymin, hoei ean peritemnēsthe, Christos hymas ouden erąlēsei" kai palin, Oitenes en gomǭ dikaiousthe, tēs charitos exeposate. Ti pot᾽ oun touto esti? dei tar auto saphesteron anaplōsai. Hoi ex Ioudaiōn pisteusantes, homou men tę̄ prolēpsei tou Ioudaïsmou chatechomenoi, homou de chenodoxią methyontos, kai bonlomenoi axiōma didaskalōn heautois «eritheinai, elthontes eis «o Galatōn ethnos edidaskon, hoti dei peritemnesthai kai saddata kai noumēnias tērein, kai mē anechesthai Paulou tauta anairountos. Hoi gar peri Betron kai Ianōdon kai Iōannēn tauta, phēsin, ou chōlyouϑin, hoi prōtoi tōn apostolōn, hoi meta Christou genomenoi. Kai alēthōs ouk echōlyon" all᾽ ou dogmatizontes «outo epoioun, alla tę̄ astheneią synkatadaenontes «hōn ex Ioudaiōn pisteuontōn. Ho de Paulos ei? ta dthdnē kēryttōn, ou chreian eiche tēs snychatadaseōs «autēs. Hote oun en Ioidaïą gegone, kai autos tę̄ aunkatathasei echrēsato tautę̄. ᾿All᾽ hoi apatōntes, «ho Ienchontes tas aitias, di᾽ has kai houtos kai echeinoi revrec, hoti ou dei Paulou anechesthai " houtos gar chϑes kai sēmeron ephanē, echeinoi de prōtoi hoi peri Petron" kai houtos men maϑētēs tōn apostolōn gego- “en, echeinoi de tou Christou " kai houtos men monos, ekeinoi de polloi, kai styloi tēs Echklēsias. Kai eis hypochrisin de auton diedallon legontes, hoti kai autos houtos ho anairōn peritomēn, phainetai kai tou- «ois chrēsamenos allachou, kai heterōs men hymin, eterōs de allois kēryttōn. Epei oun emprēsthen eiden hednos olochlēron, kai pyran chalepēn kata tēs tōn Galatōn aphtheisan « Ekchlēsias, kai tēn oichodomēn saleuomenēn kai chindyneuousan chata pesein, phouto men hypo thymou dikaiou, touto de hypo athymias katechomenos kai gar kai touto edēlōsen eipōn, eti Ēthelon pareinai pros hymas arei, kai tēn phōnēn mou), graphei tēn Epistolēn, pros hapanta tauta apologoumenos. Kai ech prooimiōn eutheōs pros ekeino apoteinetai, ho dioryttontes autou tēn hypolēpsin elegon, hoti hoi men alloi tou Christou, autos de tōn apostolōn gegone mathētēs. Dio kai houtōs ērxato" Paulos akostolos, ouk ap᾿ anthrōpōn,. oude di anthrōpōn. "Elegon gar, ho ephthēn eipōn, hoi akateōnes ekeinoi, hoti tōn apostolōn hapantōn eschatos hou:ho? esti, kai par᾽ ekeinōn edidachthē. Petros gar kai Iachōdos kai Iōannēs kai echlēthēsan prōtoi, kai choryphaioi tōn mathētōn eisi, kai ta dogmata edexanto para tou Christou, kai chrē mallon echeinois peithesthai, h toutǭ " echeinoi de ou chōlyousi peritemn.sthai, oude nomon mē tērein.
[Gal 1:1–3] "Paul, an apostle, not from men nor through man … and all the brothers who are with me, to the churches of Galatia: grace to you and peace from God our Father and the Lord Jesus Christ." The opening is full of indignation and of a lofty spirit; and not the opening only but, one may say, the whole letter. For always to speak mildly to those under instruction, even when they need severity, would be the part not of a teacher but of a corrupter and an enemy. That is why the Lord too, though he spoke gently to his disciples in many things, at times also used sterner language, now calling them blessed, now rebuking them. To Peter, for instance, he said, "Blessed are you, Simon Bar-Jonah," and promised to lay the foundations of the church on his confession; yet not long after these words he says, "Get behind me, Satan; you are a stumbling block to me." And again elsewhere: "Are you also still without understanding?" And he put such fear into them that John says that when they saw him talking with a Samaritan woman they reminded him about food, but "no one dared to say, What are you saying? or, What do you seek with her?" Paul, who learned this and walked in his teacher's footsteps, varied his speech according to the need of his disciples, now burning and cutting, now applying gentle remedies. To the Corinthians he said, "What do you wish? Shall I come to you with a rod, or in love and a spirit of gentleness?" but to the Galatians, "O foolish Galatians"; and he uses this rebuke not once but twice. Toward the end, too, he reproaches them, saying, "Let no one cause me trouble." But he also heals again, as when he says, "My little children, for whom I am again in labor," and many other such things. That the letter is full of indignation is plain to everyone even from a first reading. But we must say what it was that provoked him against his disciples; for it was nothing small or trivial, or he would not have used such vehemence. To be provoked over ordinary matters is the part of petty, harsh and wretched men; … But Paul is not such. What, then, was the sin that moved him? A great and enormous one, which was estranging them all from Christ, as he himself says as he goes on: "Look, I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you"; and again: "You who are justified by the law have fallen away from grace." What, then, is this? We must unfold it more clearly. Those of the Jews who had believed, held fast at once by their Jewish prejudice and drunk with vainglory, and wishing to give themselves the rank of teachers, came to the nation of the Galatians and taught that they must be circumcised and keep sabbaths and new moons, and not put up with Paul, who was doing away with these things. "For Peter and James and John," they said, "the first of the apostles, who were with Christ, do not forbid them." And indeed they did not forbid them; but they did this not as laying down doctrine, but condescending to the weakness of those who believed from among the Jews. Paul, however, preaching to the Gentiles, had no need of this condescension; though when he was in Judea, he too used it. But the deceivers, without stating the reasons for which both he and they condescended, said that Paul was not to be put up with: "For he appeared yesterday and today, but Peter and those with him were the first; he became a disciple of the apostles, they of Christ; he is alone, they are many, and pillars of the church." They also accused him of hypocrisy, saying: "This very man who does away with circumcision is seen to use it elsewhere, and he preaches one way to you and another way to others." So when he saw a whole nation set ablaze and a fierce fire kindled against the churches of the Galatians, and the building shaken and in danger of falling, seized partly by righteous anger and partly by dejection (he showed this too when he said, "I wish I could be present with you now and change my tone"), he writes the letter, answering all these charges. And from the very opening he aims at the charge by which they were undermining his standing, that the others were disciples of Christ but he of the apostles. Therefore he began thus: "Paul, an apostle, not from men nor through man." For, as I said before, those deceivers said that he was the last of all the apostles and had been taught by them; that Peter and James and John were both called first and are the leaders of the disciples and received their doctrines from Christ, so that one ought to obey them rather than him; and they do not forbid circumcision or the keeping of the law.
Textual problem in this passage: see the notes.
Gal 1:1–3 (quotation, high confidence) · Matt 16:17 (quotation, high confidence) · Matt 16:18 (allusion, high confidence) · Matt 16:23 (quotation, high confidence) · Matt 15:16 (quotation, high confidence) · John 4:27 (quotation, high confidence) · 1 Cor 4:21 (quotation, high confidence) · Gal 3:1 (quotation, high confidence) · Gal 6:17 (quotation, high confidence) · Gal 4:19 (quotation, high confidence) · Gal 5:2 (quotation, high confidence) · Gal 5:4 (quotation, high confidence) · Gal 4:20 (quotation, high confidence) · Gal 2:9 (allusion, medium confidence)
Notes and citation
Summary: Chrysostom explains the sharp tone of Galatians: Judaizers had undermined Paul as a mere disciple of the apostles and were imposing circumcision on the Galatians.
- The lemma at the head (Gal 1:1–3) is badly damaged in the digital text and is given in brief. At '…' a clause is lost in the digitization. A few words in the account of the deceivers' charges are corrupt and are translated by sense.
- Matt 16:17–18, 23; Matt 15:16; John 4:27; 1 Cor 4:21; Gal 3:1, 3; 6:17; 4:19; 5:2, 4; 4:20; Gal 2:9 ('pillars').
Notes on the original text
- Digital text corrected (OCR slip): rTæaye → Ὕπαγε; Τεκγία μου → Τεκνία μου; τοῦ Σριστοῦ → τοῦ Χριστοῦ.
Topics: Scripture and canon
Cite (SBL): Chrysostom, Comm. Gal. 1.1 (PG 61; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-comm-galatas/1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-comm-galatas/1-1
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 61 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 13.
1.2PG 61:669
Καὶ ταῦτα, καὶ τὰ τοιαῦτα λέγοντες, καὶ τοῦτον μὲν καθαιροῦντες, ἐχείνων δὲ τὴν δόξαν ἑπαίροντες, οὐχ ἵνα ἐχείνους ἐγχωμιάσωσιν, ἀλλὰ ἵνα Γαλάτας. ἀπατήσωσιν, ἔπειθον ἀκαίρως τῷ νόμῳ προσέχειν. Εἰχότως οὖν οὕτως ἤρξατο. ᾿Ἐπεὶ γὰρ τὴν μὲν αὐτοῦ διδασκαλίαν ἑξηνυτέλιζον, παρὰ ἀνθρώπων αὐτὴν λόγοντες εἶναι, τὴν δὲ Πέτρου παρὰ τοῦ Χριστοῦ, ἐκ προοιμίων εὐθέως πρὸς τοῦτο ἴσταται. λέγων ἂπόστολος εἶναι, οὐκ ἀπ᾽ ἀνθρώπων, οὐδὲ δι ἀνθρώπων. “Ἐβάπτισε μὲν γὰρ αὐτὸν ᾿Ανανίας, ἀλλ᾽ οὐχ ἐπεἕνος τῆς πλάνης ἀπήλλαξεν, οὐδὲ πρὸς τὴν πίστιν ἤγαγεν " ἀλλ' αὑτὸς ἄνωθεν ὁ Χριστὸς τὴν θαυμαστὴν ἐκείνην πρὸς αὐτὸν ἀφῆκε φωνὴν, δι᾽ ἧς αὐτὸν ἐσαγήνευσε. Τὸν μὲν γὰρ Πέτρον καὶ τὸν ἀδελφὸν αὐτοῦ, καὶ Ἰωάννην καὶ τὸν ἀδελφὸν τὸν ἐκείνου, περειακτῶν παρὰ τὴν θάλασσαν ἐκάλεσε, τὸν δὲ Παῦλον εἰς οὐρανοὺς ἀνελθών. Καὶ ὥσπερ οὐχ ἐδεήθησαν ἐκεῖνοι δευτέρας φωνῆς, ἀλλ᾽ εὐθέως ἀφέντες τὰ δίχτυα καὶ πάντα τὰ ἄλλα ἠκολούθησαν αὐτῷ - οὕτω καὶ οὗτος ἀπὸ τῆς πρώτης χλήσεως πρὸς ἄχραν ἀνέδη φὴν, ὁμοῦ τε βαπτισάμενος καὶ πόλεμον ἄσπονδον πρὸς Ἰουδαίους ἑλόμενος, καὶ ταύτῃ μάλιστα τῶν ἀποστόλων πλεονεχτήσας " Περισσότερον γὰρ αὑτῶν ἐκοπίασα, φησίν. ᾿Αλλὰ τέως οὐ κατασχενάζει τοῦτο, ἀλλ᾽ ἀγαπᾷ τὰ ἴσα φέρων. Τὸ γὰρ σπουδαζόμενον ἣν αὑτῷ, οὐ δεῖξαι ἑαυτὸν ἐκείνων ὑπερέχοντα, ἀλλὰ τῆς πλάνης χαταλῦται τὴν ὑπόθεσιν. Τὸ μὲν οὖν, Οὐκ ἀπ' ἀνθρώπων, κοινὸν ἁπάντων ἣν· ἄνωθεν γὰρ τὴν ἀρχὴν καὶ τὰν ῥίζαν ἔχει τὸ χήρυγμα ᾿ τὸ δὲ, Οὐ δι' ἀνθρώπων, ἴδιον τῶν ἀποστόλων" οὐ γὰρ δι' ἀνθρώπων ἐκάλεσεν αὐνοὺς. ἀλλ᾽ αὐτὸς δι᾽ ἑαυτοῦ. Διὰ τί δὲ μὴ τῆς κλήσεως ἔμινημόνευσε καὶ εἶπε, Παῦλος χλητὸς οὐκ ἀπ᾽ ἀνθρώπων, ἀλλὰ τῆς ἀποστολῆς : Ὅτι περὶ τούτου κἄᾶς ἣν ὁ λότος. Ἔλεγον γὰρ ὑπὸ ἀνθρώπων τῶν ἀποστόλων ἐγκεχειρίσθαι τὴν διδασκαλίαν ταύτην, καὶ δεῖν ἐκχείνοις αὐτὸν ἕπεσθαι. Ὅτι δὲ οὐχ ὑπὸ ἀνθρώπων γούντων δὲ αὐτῶν καὶ νηστευόντων τῷ Κυρίῳ, εἶπε τὸ Πγεῦμα τὸ ἄγεον, ἀφορίσατε δή μοι εὖν Παῦλον καὶ τὸν Βαρνάδαν. Ὅθεν δῆλον, ὅτι μία ἐξουσία Υἱοῦ καὶ Πνεύματος. ᾿Αποσταλεὶς γὰρ ὑπὸ τοῦ Πνεύματος, ὑπὸ τοῦ Χριστοῦ φησιν ἀπεστάλθαι. Τοῦτο καὶ ἀλλαχοῦ δηλοῖ, τὰ τοῦ Θεοῦ τῷ Πνεύματι λογιζόμενος. Τοῖς γὰρ Μιλησίων » διαλεγόμενος πρεσδντέροις, Προσέχετε ἑαυτοῖς, φησὶ, καὶ τῷ ποιμνίῳ, ἐν ᾧ ἔθετο ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ποιμένας καὶ ἐπισκόξζους " καίτοι γε ἐν ἄλλη φησὶν ᾿Ἐπιστολῇ, Οὖς μὲν ἔθετο ὁ Θοὺς ἐν κιησίᾳ, πρῶτον ἀποστόλους, δεύτερον εἶτα ποιμένας καὶ διδασκάλους. Οὕτως ἀδιαφόρως χέχρηται τῶ λόγῳ, τὰ τοῦ Πνεύματος τοῦ Θεοῦ λέ- Ὑῶν εἶναι, καὶ τὰ τοῦ Θεοῦ τοῦ Πνεύματος. Ἔμφράττει δὲ καὶ ἄλλως τῶν αἱρετιχῶν τὰ στόματα, λέγων, Διὰ Ἰησοῦ Χριστοῦ καὶ Θοοὺῦ Πατρός. Ἐπειδὴ γὰρ τὴν λέξιν ταύτην ὡς ἐλάττονα οὖσαν προσεῤῥῖφθαι τῷ Υἱῷ φασιν, ὅρα τί ποιεῖ - ἐπὶ τοῦ Πατρὸς αὐτὴν τίθησιν, διδάσχων ἡμᾶς μὴ νομοθετεῖν τῇ ἀῤῥήτῳ φύσει, μηδὲ μέτρα θεότητος ὁρίζειν μέσον Υἱοῦ καὶ Πατρός ς "εἰπὼν γὰρ, Διὰ Ἰησοῖ Χριτοῦ Πατρός. μῳ δι οι στοῦ, ἐπήγαγε, Καὶ Θεοῦ Πατρός. Ἐὶ μὲν γὰρ καθ᾽ ἑαυτὸ τοῦ Πατρὸς μνημονεύσας εἶπε τὸ, Δι’ οὗ, ἴσως ἂν καὶ ἐσοφίσαντο, λέγοντες ἁρμόζειν τῷ Πατρὶ τὸ, οὗ, τῷ τὰ ἔργα τοῦ Υἱοῦ εἰς αὑτὸν ἀναφέρεσθαι" νῦν δὲ τοῦ Υἱοῦ μνημονεύσας ὁμοῦ καὶ τοῦ Πατρὸς, καὶ χοινῇ θεὶς τὴν λέξιν, οὐχέτι τὸν λόγον τούτον χώραν ἀφίησιν ἔχειν. Οὐ γὰρ, ὡς τὰ τοῦ Υἱοῦ νῦν ἀνατιθεὶς τῷ Πατρὶ, τοῦτο ποιεξ, ἀλλὰ δειχνὺς ὅτι οὐδεμίαν αὕτη ἡ λέξις οὐσίας διαφορὰν εἰσάγει. Τί δὲ καὶ οἱ ἀπὸ τοῦ βαπτέσματος ἐπινοοῦντές τινα ἐλάττωσιν διὰ τὸ εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος βαπτίζεσθαι, ἐνταῦθα ἄν εἴποιεν; Σὶ γὰρ καταδεέστερος ὁ Υἱὸς διὰ τὸ μετὰ Πατέρα χεῖσθαι, ἐπειδὴ ἐνταῦθα ἀπὸ τοῦ Χριστοῦ ἀρξάμενος ὃ ᾿Απώπτολος ἐπὶ τὸν Πατέρα ἔρχεται, τί ἂν εἴποιεν; Ἄλλ' οὐδὲν ἂν εἴποιμεν βλάσφημον. Οὐ γὰρ χρὴ φιλονεικοῦντας ἑκείνοις τῆς ἀληθείας ἐξίστασθαι, ἀλλὰ, πᾶν μυριάχις μαίνωνται, τὰ μέτρα τῆς εὐσεδείας ἡμᾶς διατηρεῖν ἀναγχαῖον. Ὥσπερ οὖν οὐχ ἃν εἴποίμεν ἡμεῖς μείζονα τοῦ Πατρὸς τὸν Υἱὸν, ἐπειδὴ «τοῦ Χριστοῦ πρῶτον ἐμνημόνευσεν ᾿ ἐσχάτης γὰρ οὐδὲ ἐκεῖ διὰ τὸ μετὰ τὸν Πατέρα κεῖσθαι τὸν Υἱὸν, ἐλάττοντα χρὴ νομίζειν ἡμᾶς εἶναι τοῦ Πατρὸς τὸν Υἱόν. Τοῦ ἐγείραντος αὐτὸν ἐκ νεχρῶν. Τί ποιεῖς, ὦ Μαῦλε; ἰουδαΐζοντας ἀνθρώπους ἑνάγειν εἰς πέστιν θέλων, οὐδὲν τῶν μεγάλων ἐχείνων᾽ καὶ λαμπρῶν ἄγεις εἰς μέσον, οἷον ὃ πρὸς Φιλιππησίους ἔγραφες, λέγων, ὅτι Ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἀρπκαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ " ὃ μετὰ γασμά ἐστι τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ ὃ ἐκ προοιμίων ὁ τῆς βροντῆς υἱὸς ἀνεφώνησεν, ὅτε Ἐν ἀρχῇ ἦν ὁ Δόγὺς, καὶ ὁ Αόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἣν ὁ Δόγος" ὃ πρὸς Ἰουδαίους πολλάχις αὐτὸς ὁ Ἰη- «οὕς φθεγγόμενος ἔλεγεν, ὅτι τὰ αὐτὰ δύναται τῷ Πατρὶ, καὶ τὴν αὐτὴν ἐξουσίαν ἔχει. Τούτων οὐδὲν λέγεις, ἀλλὰ ταῦτα πάντα ἀφεὶς, τῆς χατὰ σάρχα οἰκονομίας μέμνησαι, σταυρὸν εἰς μέσον φέρων καὶ νέχρωσιν; Ναὶ, φησίν. Εἰ μὲν γὰρ πρὸς ἀνθρώπους ὁ λόγος ἣν μηδὲν μέγα περὶ τοῦ Χριστοῦ φανταζομένους, καλῶς εἶχεν ἐχεῖνα λέγειν" ἐπειδὴ δὲ ὡς μέλλοντες τιμωρεῖσθαι, εἰ ἀποσταῖεν τοῦ νόμου, δτασιάζουσι πρὸς ἡμᾶς, διὰ τοῦτο πράγματος μέμνηται, δι᾿ οὗ πᾶσαν ἐχδάλλει τοῦ νόμου τὴν χρείαν, λέγω δὴ τὴν ἐκ τοῦ σταυροῦ, καὶ τῆς ἀναστάσεως εὐεργεσίαν ἐγγινομένην ἅπασι. Τὸ μὲν γὰρ εἰπεῖν, ὅτι Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὅτι ἐν μορφῇ Θεοῦ ὑπῆρχε, καὶ τὸ ἴσον ἑαυτὸν ποιεῖν τῷ Θεῷ, καὶ ὅσα τοιαῦτα, δειχνύντος μὲν ἦν τὴν τοῦ Λόγου θεότητα, οὐδὲν δὲ τοιοῦτον εἰς τὸ παρὸν συμδαλλομένον " τὸ δὲ εἰπεῖν, Τοῦ ἐγείραντος αὐτὸν ἐκ γεχρῶν, ἄναβιμνήσχοντος ἦν τῆς ὑπὲρ ἡμῶν εὐεργεσίας τὸ κεφάλαιον, ὅπερ οὐ μιχρὸν εἰς τὸ προχείμενον αὐτῷ συνετέλει. Καὶ γὰρ εἰώθασιν οἱ πολλοὶ τῶν ἀνθρώπὼν οὐχ οὕτω τοῖς τὴν τοῦ Θεοῦ μεγαλωσύνην παρταστῶσι εἰν λόγοις, ὡς τοῖς τὴν εἰς ἀνθρώπους εὐεργεσίαν ἐνδειχνυμένοις. Διόπερ ἀφεὶς ἐχεῖνα εἰπεῖν περὶ τῆς εἰς ἡμᾶς εὐεργεσίας γεγεντ μένης ΄ ποιεῖται τὸν λόγον. ᾿Αλλ᾽ ἐπιπηδῶσιν οὗ αἱρετιχοὶ λέγοντες, Ἰδοὺ ὁ Πατὴρ ἐγείρει τὸν Υἱόν. Ἐπειδὴ γὰρ ἅπαξ νενοσήκασι, πρὸς μὲν τὰ ὑψηλὰ τῶν δογμάτων ἐθελοχωφοῦσι, τὰ δὲ ταπεινὰ, καὶ ἣ τῆς σαρχὸς ἕνεχεν εἰρημένα οὕτως, ἣ διὰ τὴν εἰς τὸν Πατέρα τιμὴν, ἣ δι᾽ ἄλλην τινὰ οἰχονομίαν, ταῦτα ἐχλέγουσι, καὶ χαθ᾽ ἑαυτὰ ἐξετάζοντες, ἐπηρεάζουσιν ἑαυτοῖς (οὐ γὰρ ἂν εἴποιμι τῇ Γραφῇ) ᾿ οὖς ἡδέως ἂν ἐροίμην. τίνος ἕνεχεν ταῦτα λέγουσιν; ἄρα ἀσθενῆ τὸν Υἱὸν ἐπιδεῖξαι βουλόμενοι, καὶ οὐκ ἰσχύοντα πρὸς ἑνὸς ἀνάστασιν σώματος; Καὶ μὴν ἡ εἰς αὐτὸν πίστις καὶ τὰς σχιὰς τῶν εἰς αὐτὸν πεστευόντων ἐποίησε νε»ρρούς. Εἶτα οἱ μὲν εἰς αὐτὸν πιστεύοντες ἄνθρωποι, θνητοὶ μὲν ὄντες, ἔτι ἀπὸ σχιᾶς μόνης τῶν πηλίνων σωμά. ἱτείνων, καὶ ἱματίων τοῖς αὐτὸς δὲ ἑαυτὸν ἀναστῆσαι οὐκ ἴσχυσε,..... τῶς οὐ φανερὰ αὕτη μανία, καὶ παρανοίας ἐπίτασις; Ουχ ἤχουσας αὑτοῦ λέγοντος, ὅτι Αύσατε τὸν γαὸν τον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν; καὶ πάλιν, ᾿Εξουσίαν ἔχω θεῖναι τὴν γυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαδεῖν αὐτήν; Τίνος οὖν ἕνεχεν ὁ Πατὴρ αὐτὸν ἐγηγερκέναι λέγεται: Ὥσπερ καὶ τὰ ἄλλα ποιεῖν, ἅπερ αὑτὸς ποιεῖ. Καὶ γὰρ καὶ εἰς τὸν Πατέρα τιμῆς ἕνεχεν εἴρηται τοῦτο, καὶ τῆς τῶν ἀχροατῶν ἀσθενείας. Καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί. Τὶ δήποτε οὐδαμοῦ τοῦτο προσέθηχεν ἐπιστέλλων; Ἢ γὰρ τὸ αὐτοῦ ὄνομα τίθησι μόνον, ἣ δύο καὶ τριῶν ἑτέρων ὀνομαστί" ἐνταῦθα δὲ πλῆθος ὁλόχληρον ἔθηχε᾽ διόπερ οὐδὲ ὀνομαστί τινος ἐμνημόνευσε. Τίνος οὖν ἕνεκεν τοῦτο ποιεῖ; Διέδαλλον αὑτὸν ὡς μόνον ταῦτα χηρύττοντα. καὶ καινοτομίαν τινὰ τοῖς δόγμασιν ἐπεισάγοντα. θέλων οὖν ἀνελεῖν αὐτῶν τὴν ὑποψίαν, καὶ δεῖξαι ὅτι πολλοὺς ἔχει τῆς γνώμης κοινωνοὺς, συνέταξε τοὺς ἀδελφοὺς, δηλῶν ὅτι ἅπερ γράφει, καὶ ἀπὸ τῆς ἐκείνων γράφει γνώμης. Ταῖς ᾿Εκχιλησίαις εῆς Γαλατίας. Οὐ γὰρ μίαν πόλιν, οὐδὲ δύο καὶ τρεῖς, ἀλλ' ὁλόκληρον τῶν Γαλατῶν τὸ ἔθνος αὕτη τῆς πλάνης ἐπενέμετο ἡ πυρά. Θέα δέ μοι καὶ ἐνταῦθα τὴν πολλὴν ἀγανάχτησιν. Οὐ γὰρ εἶπςο, Τοῖς ἀγαπητοῖς, οὐδὲ, Τοῖς ἡγιασμένοις, ἀλλὰ, Ταῖς σίαις τῆς Γαλατίας. Τοῦτο δὲ ἦν σφόδρα βαρυθυμοῦντος καὶ τὴν ὀδύνην ἐνδεικνυμένοι, τὸ μηδὲ ἀπὰ «ἧς ἀγάπης. μηδὲ ἀπὸ τῆς τιμῆς τῶν ὀνομάτων αὖτοὺς χαλέσαι, ἀλλ᾽ ἀπὸ τῆς συνόδου μόνης " καὶ μηδὲ προσθεῖναι, Ταῖς Ἐχχλησίαις τοῦ Θεοῦ, ἀλλ᾽ ἀπλῶς Ταῖς Ἐκχιλησίαις τῆς Γαλατίας. "Αλλως δὲ καὶ συνάψαι ἐκ προοιμίων τὸ στασιάζον ἐπείγεται" διὸ καὶ τὸ ὄνομα τῆς Ἐχχλησίας τέθειχεν, ἐντρέπων αὐτοὺς, καὶ συνάγων εἰς ἕν. Οἱ γὰρ εἰς πολλὰ διῃρημένοιμέρη, οὖχ ἂν δύναιντο ταύτῃ καλεῖσθαι τῇ προσ. ἡγορίᾳ " τὸ γὰρ τῆς Ἐχχλησία: ὄνομα, συμφωνίας ὄνομα καὶ ὁμονοίας ἐστί. Χόρις ὑμῖν καὶ δἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου ἸΙησοῦ Χριστοῦ. Πανταχοῦ μὲν ἀναγκαίως τοῦτο τίθησι, μάλιστα δὲ Γαλάταις ἀποστέλλων νῦν. Ἐπειδὴ γὰρ τῆς χάριτος ἐχινδύνευον ἐχπεσεῖν, ἐπεύχεται αὑτοῖς ταύτην ἀνακχτίσασθαι πάλιν. Ἐπειδὴ γὰρ πρὸς τὸν Θεὸν ἑαντοὺς ἐξεπολέμωσαν, παραχαλεῖ τὸν Θεὸν πρὸς τὴν αὐτὴν αὐτοὺς ἐπαναγαγεῖν εἰρήνην. Θεοῦ Πατρός. Κἀντεῦθεν πάλιν ῥᾳδίως ἁλίσχονται οἱ αἱρετικοῖ. Ἐπειδὴ γάρ φασι τὸν Ἰωάννην ἐν προοιμίῳ τῶν Ἐδαγγελίων λέγοντα, Καὶ Θεὸς ἦν ὁ Λὄγος, διὰ τοῦτο χωρὶς ἄρθρου τεθεικέναι τοῦτο, ὡς ἐλάττονα εἰσάγοντα τὴν θεἥτητα τοῦ Υἱοῦ, καὶ πάλιν τὸν Παῦλον ἐν μορφῇ Θεοῦ ὑπάρχειν τὸν Υἱὸν χέγοντα, οὗ περὶ τοῦ Πατρὸς εἰρηκέναι, διὰ τὸ χωρὶς ἄρθρου καὶ αὑτὸ χεῖσθαι " τί ἂν εἴποιεν ἐνταῦθα, τοῦ Παύλου λέτοντος, οὐχ, ᾿Απὸ τοῦ Θεοῦ, ᾿Αλλ᾽, ᾿Ατὸ θεοῦ Παερὸς; Πατέρα δὲ ἐνταῦθα τὸν Θεὸν καλεῖ, οὐ νχολαχεύων αὑτοὺς, ἀλλὰ καὶ σφόδρα καθαπτόμενος, καὶ ὕπομιμνήσκων τὴν αἰτίαν δι᾽ ἧς ἐγένοντο υἱοῖ. Ὀὗ γὰρ διὰ νόμου, ἀλλὰ διὰ λουτροῦ παλιγγενεσῖας ταύτης ἠξιώϑησαν τῆς τιμῆς. Διὰ τοῦτο «ανταχοῦ καὶ ἐν προοιμίοις καταόπείρει τὰ ἴχνη τῆς εὐεργεσίας «τοῦ Θεοῦ, μονονουχὶ λέγων" Θὲ δοῦλοι, καὶ οἱ ἐχθροὶ, καὶ οἱ ἠλλοτριωμένοι, πόθεν ἐξαίφνης Πατέρα χαλεῖτε τὸν Θεόν; μὴ ὁ νόμο; ὑμῖν ταύτην ἐχαρίσατο τὴν συγγένειαν; τί τοίνυν καταλιπόντες τὸν εἰς ταύτην ὑμᾶς τὴν ἐγγύτητα ἀγαγόντα, προστρέχετε πάλιν τῷ παιδαγωγῷ; Οὐκ ἐπὶ τοῦ Πατρὸς δὲ μόνον, ἀλλὰ καὶ ἐπὶ τοῦ Υἱοῦ ἱχανὰ τὰ ὀνόματα, αὐτοῖς ταῦτα τὴν εὐεργεσίαν ἐνδείξασθαι. Τὸ γὰρ Κυρίου Ἰησοῦ Χριστοῦ ὄνομα μετὰ ἀχριδείας ἐξεταζόμενον τὴν εὐεργεσίαν πᾶσαν ἐνδ:ίχννται. Καὶ γὰρ Ἰησοῦς διὰ ᾿ποῦτο κληθήσεται, φησὶν, Ὅτι οὐεὸς σώσει τὸν “λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν καὶ ἢ τοῦ Χριστοῦ δὲ προσηγορία τῆς τοῦ Πνεύματος ἀνέμνησε χρίσεως. Τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν — ὅτι οὐ δουλικὴν ὑπέμεινὲ διαχονίάν οὐδὲ ἠναγκασμένην, οὐδὲ ἐξεδόθη παρά τινὸς, ἀλλ᾽ ἑαυτὸν ἔδωκεν, ὥστε, ὅταν ἀχούσῃς Ἰωάννου λέγοντος, ὅτι ᾿ τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδωχεν ὑπὲρ ἡμῶν ὁ Πατὴρ, μὴ ἐλαττώσῃς τὴν ἀξίαν τοῦ Μονογενοῦς διὰ «τούτο, μηδὲ ἀνθρώπινόν τι ὑποπτεύσῃς. Κἂν γὰρ ὁ Πατὴρ λέγηται δεδωχέναι, οὐχ ἵνα δουλιχὴν διαχονίαν ἐννοήσῃς, τοῦτο λέγεται, ἀλλ᾽ ἵνα μάθῃς, ὅτι καὶ τῷ Πατρὶ τοῦτο δοχοῦν ἦν, ὅπερ οὖν καὶ ἐνταῦθα ὁ Παῦλος ἐδήλωσεν εἰπών " Κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν᾽ οὐ κατ᾽ ἐπιταγὴν, ἀλλὰ Κατὰ τὸ θέἴημα. Ἐπειδὴ γὰρ ἐν θέλημα Πατρὸς καὶ Υἱοῦ, ἅπερ ὁ Υἱὸς ἐδούλετο, ταῦτα καὶ ὁ Πατὴρ ἤθελεν. Ὑπὲρ΄ τῶν ἁμαρτιῶν ἡμῶν. Μυρίοις, φησὶν, ἑαυτοὺς περιεπείραμεν καχοῖς, καὶ τῆς ἐσχάτης ἦμεν ὑπεύθυνοι χολάσεως. Καὶ ὁ μὲν νόμος οὐ μόνον οὐχ ἀπήλλαξεν, ἀλλὰ καὶ κατεδέκασε, τὸ μὲν ἀμάρτημα φανερώτερον χαϑιστὰς, ἐλευθερῶσαι δὲ οὐχ ἰσχύων, οὐδὲ καῦσαι τοῦ Θεοῦ τὴν ὀργήν" ὁ δὲ Υἱὸς τοῦ Θεοῦ καὶ τὸ ἀδύνατον τοῦτο δυνατὸν ἐποίησε, τάς τε ἁμαρτίας λύσας, καὶ τοὺς ἐχθροὺς ἐν τάξει φίλων καταστήσας, καὶ μυρία ἕτερα χαρισάμενος ἀγαθά. Εἶτά φησιν “Ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος ποψηροῦ. Πάλιν ἕτεροι ταύτης τῆς λέξεως ἐπιλαιιδά νονται αἱρετιχοὶ, τὸν παρόντα βίον διαδάλλοντες, καὶ τὴν Παύλου μαρτυρίαν παράγοντες. Ἰδοὺ γὰρ, φαοὶ, κὸν ἐνεστῶτα αἰῶνα πονηρὸν εἴρηχε. Καὶ τί ποτέ ἐστιν αἰὼν, εἰπὲ μοι; Χρόνος ἐν ἡμέραις καὶ ὥραις. Τί οὖν; τὸ διάστημα τῶν ἡμερῶν πονηρὸν, καὶ ὁ τοῦ ἡλίου δρόμος; ᾿Αλλ᾽ οὐδεὶς ἂν εἴποι. τοῦτό ποτε, κἂν εἰς ἐσχάτην ἀλογίαν χατενεχθείη. ᾿Αλλ’ οὐ τὸν χρόνὸν εἶπε, φησὶν, ἀλλὰ τὴν παροῦσαν ζωὴν πονηρὰν ἐχάλεσε. Καὶ μὴν τὰ ῥήματα οὐ τοῦτό φησιν, ἀλλ᾽ οὐχ ἵσταται ἐπὶ τῶν ῥημάτων, ἀφ' ὧν τὴν κατηγορίαν καὶ ημῖν συγχεωρήσεις ἑρμηνεῦσαι τὰ εἰρημένα, καὶ ποσοῦτῳ μᾶλλον, ὅσῳ καὶ εὐπεδῆ τὰ ἡμέτερα, καὶ λόγον ἔχοντα. Τί οὖν ἂν εἴποιρεν;; Ὅτι οὐδὲν τῶν κακῶν γένοιτ᾽ ἂν αἴτιόν ποτε τῶν χαλῶν, τῶν δὲ μυρίων στεφάνων καὶ τοσούτων μισθῶν ὁ παρὼν βέος αἴτιός ἐστιν. Αὐτὸς γοῦν οὗτο; ὁ μακάριος Παῦλος ἑκαινεῖ μεθ᾽ ὑπκερθολῆς αὐτὸν λέγων οὕτως" ΕἸ δὲ εὖ ζῇν ἐν σαρκὶ, τοῦτό μοι καρπὸς ἔργου, καὶ τί αἱρήσομαι, οὗ γνωρίζω. Καὶ αἵρεσιν δὲ ἑαυτῷ « προσθεὶς 1θ64])τοῦ ζῇν ἐνταῦθα, καὶ τοῦ ἀναλῦσαικαὶ σὺν Χριστῷ εἶναι, προτιμᾷ τὴν ἐνταῦθα διαγωγήν. Εἰ δὲ πονηρὸς ἦν, οὔτ' ἂν ἐκεῖνος ταῦτα περὶ ἑαυτοῦ εἶπεν, οὔτ᾽ ἂν ἄλχο: τις εἰς ἀρετὴν αὐτῷ καταχρήσασθαι ἠδυνήθη, εἰ καὶ σφόδρα ἐσπούδαζε. Κακίᾳ γὰρ οὐχ ἄν ποτε εἰς ἀγαθόν τις χρήσαιτο, οὐ πορνείᾳ εἰς σωφροσύνην, οὐ φϑόνῳ εἰς φιλοφροσύνην. Καὶ γὰρ ὅταν λέγῃ Παῦλος περὶ τοῦ φρονήματος τῆς σαρχὸς, ὅτι τῷ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται" οὐδὲ γὰρ δόναται“ τοῦτο λέγει, ὅτι ἡ καχία μένουσα χακία ον δύναται εἶναι ἀρετή. Ὧδστε ὅταν ἀκούσῃς πονηρὸν αἰῶνα, τὰς πράξεις νόει τὰς πονηρας, τὴν προαίρεσιν τὴν διεφθαρμένην. Οὐδὲ γὰρ ἵνα ἀποχτείνῃ ἡμᾶς, καὶ ἐςξαγάγῃ τῆς παρούσης ζωῆς, ἦλθεν ὁ Χριστὸς, ἀλλ᾽ ἵνα ἀφεὶς ἐν τῷ κόσμῳ, παρασχευάσῃ τῆς ἐν τοῖς οὐρανοῖς διαγωγῆς γενέσϑαι ἀξίους. Διὰ τοῦτο γκαὶ τῷ Πατρὶ διαλεγόμενος ἔλεγε " Καὶ οὗτοι ἐν τῷ κόσμῳ εἰσὶ, καὶ ἐγὼ πρὸς σὲ ἔρχομαι. Καὶ πᾶλιν, Οὐκ ἐρωτῶ, ἕνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀ.11᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ κονηροῦ, τουτέστιν, ἀπὸ τῆ; καχίας. Εἰδὲ οὐχ ἀνέχῃ τούτων, ἀλλ᾽ ἔτι πονηρὰν τὴν παροῦσαν ζωὴν εἶναι φὴς, μὴ ἐγκάλει τοῖς ἑαυτοὺς ἀναιροῦσιν. Ὥσπερ γὰρ ὁ τῆς χκαχίας ἑαυτὸν ὑπεξάγων, οὐκ ἐγχλημάτων, ἀλλὰ καὶ στεφάνων ἄξιος " οὕτω καὶ ὁ βιαίῳ θανάτῳ, καὶ δι᾿ ἀγχόνης ἣ δι᾽ ἄλλων τινῶν καταλύων τὸ ζῇν, οὐχ ἂν εἴη δίχαιος ἐγχαλεῖσθαι καθ᾽ ὑμᾶς. Νῦν δὲ καὶ ὅ «ποὺς τοιούτους χολάζει τῶν ἀνδροφόνων μᾶλλον, καὶ πάντες βδελυττόμεθα, καὶ εἰχότως. Εἰ γὰρ ἑτέρους ἀνελεῖν οὐ καλὸν, πολλῷ μᾶλλον ἑαυτόν. Εἰ δὲ πονηρὸν παροῦσα ζωὴ, τοὺς ἀνδροφόνους στεφανοῦν ἔδει, ὅτι τῆς πονηρίας ἡμᾶς ἀπαλλάττουσι. Χωρὶς δὲ τούτῶν, καὶ ἐξ ὧν αὐτοὶ λέγουσιν, ἑαυτοῖς περιπίπτουσι. Τὸν γὰρ ἥλιον Θεὸν εἶναι φάσχοντες, καὶ μετ᾽ ἐκεῖνον τὴν σελήνην, καὶ προσχυνοῦντες ὡς τῶν πολλῶν ἀγαθῶν αἰτίους, ἑαυτοῖς μαχόμενοι » λέγουσιν. Ἡ γὰρ τούτων χρεία καὶ τῶν λοιπῶν ἄσερων πρὸς ἕτερον τ φἐ ἰ ͵ γὲν οὐδὲν, εἰς δὲ τὴν παροῦσαν ἡμῖν συντελεῖ ζωὴν, τὴν, ὡς αὐτοί φασι, πονηρὰν, σώματα τρέφουσά τε, καὶ καταυγάζουσα, καὶ καρποὺς εἰς ἀκμὴν ἄγουσα. Πῶς οὖν πρὸς τὴν σύστασιν τοῦ πονηροῦ βίου τοσαύτην εἰσάγουσι λειτουργίαν οὗτοι οἱ καϑ' ὑμᾶς θεοΐ; ᾿Αλλ᾽ οὔτε τὰ ἄστρα θεοὶ, μὴ γένοιτο, ἀλλ᾽ ἔργα Θεοῦ πρὸς τὴν ἡμετέραν πεποιημένα χρείαν, οὗτε ὁχόσμος πονηρός. Εὶ δὲ λέγοις μοι τοὺς ἀνδροφόνους καὶ τοὺς φοιχοὺς καὶ τοὺς τυμδωρύχους, οὐδὲν ταῦτα πρὸς τ τὸν παρόντα βίον" οὐδὲ γὰρ τῆς ἐν σαχρὶ ζωῆς ταῦτα Εἰ γὰρ τῆς παρούσης ζωῆς ἦν ταῦτα, ὡς πάντως αὐτῇ πυγκεκληρωμένα, οὐδεὶς ἂν ἐλεύθερος ἣν οὐδὲ καθαρός. Ὅρα γοῦν τῆς ἐν σαχρὶ ζωῆς τὰ ἰδιώματα οὖδένα δυνάμενον διαφυγεῖν. Τίνα δὲ ταῦτά ἐστι; Τὸ. ἐσθίειν, τὸ πένειν, τὸ χαθεύδειν, τὸ αὔξεσθαι, τὸ πεινῆν, τὸ διψῆν, τὸ γεννᾶσθαι, τὸ τελευτᾷν, καὶ τὰ πούτοις ἐοικότα ἅπαντα, Καὶ τούτων οὐδεὶς ἂν πε- {ετένοιτο, οὐχ ἀμαρτωλὸς, οὐ δίκαιος, οὗ βασιλεὺς, οὐχ ἰδεώτης, ἀλλὰ πάντες ὑποχείμεθα τῇ τῆς φύσεως ἀνάγκῃ. Οὕτω καὶ τὸ φαῦλα πράττειν, εἰ τῷ φύσει τῆς ζωῆς ἦν δυγχεχληρωμένον, οὐδεὶς ἂν αὐτὰ διέφυγεν, ὥσπερ οὐδὲ ἐκεῖνα. Μὴ γάρ μοι τοῦτο εἴπῃς, ὅτι σπάνιοι οἱ κατορθοῦντες. Τῶν γὰρ φυσικῶν ὀναγκῶν οὐδένα εὑρήσεις περιγεγενημένον ποτέ. “ὅστε ἕως ἂν εὑρίσχηται καὶ εἷς χατωρθωχὼς ἀρετὴν, οὐδὲν ὁ λόγος παραδλαδήσεται. Τί φὴς, ἄθλιε καὶ ταλαίπωρε; πονηρὰ ἡ παροῦσα ζωὴ, ἐν ἦ τὸν Θεὸν ἐπέγνωμεν, ἐν ἧ περὶ τῶν μελλόντων φιλοσοφοῦμεν, ἐν ἦ γεγόναμεν ἐξ ἀνθρώπων ἄγγελοι, καὶ ταῖς ἄνω συγχορεύομεν δυνάμεσι; Καὶ ποίαν ἑτέραν ζητήσωμεν τῆς πονηρᾶς ὑμῶν γνώμης καὶ δι-
Kai tauta, kai ta toiauta legontes, kai touton men kathairountes, echeinōn de tēn doxan hepairontes, ouch hina echeinous enchōmiasōsin, alla hina Galatas. apatēsōsin, epeithon akairōs tǭ nomǭ prosechein. Eichotōs oun houtōs ērxato. ᾿Epei gar tēn men autou didaskalian hexēnytelizon, para anthrōpōn autēn logontes einai, tēn de Petrou para tou Christou, ek prooimiōn eutheōs pros touto istatai. legōn apostolos einai, ouk ap᾽ anthrōpōn, oude di anthrōpōn. “Ebaptise men gar auton ᾿Ananias, all᾽ ouch epeenos tēs planēs apēllaxen, oude pros tēn pistin ēgagen " all' hautos anōthen ho Christos tēn thaumastēn ekeinēn pros auton aphēke phōnēn, di᾽ hēs auton esagēneuse. Ton men gar Petron kai ton adelphon autou, kai Iōannēn kai ton adelphon ton ekeinou, pereiaktōn para tēn thalassan ekalese, ton de Paulon eis ouranous anelthōn. Kai hōsper ouch edeēthēsan ekeinoi deuteras phōnēs, all᾽ eutheōs aphentes ta dichtya kai panta ta alla ēkolouthēsan autǭ - houtō kai houtos apo tēs prōtēs chlēseōs pros achran anedē phēn, homou te baptisamenos kai polemon aspondon pros Ioudaious helomenos, kai tautę̄ malista tōn apostolōn pleonechtēsas " Perissoteron gar hautōn ekopiasa, phēsin. ᾿Alla teōs ou kataschenazei touto, all᾽ agapą ta isa pherōn. To gar spoudazomenon hēn hautǭ, ou deixai heauton ekeinōn hyperechonta, alla tēs planēs chatalytai tēn hypothesin. To men oun, Ouk ap' anthrōpōn, koinon hapantōn hēn; anōthen gar tēn archēn kai tan rhizan echei to chērygma ᾿ to de, Ou di' anthrōpōn, idion tōn apostolōn" ou gar di' anthrōpōn ekalesen aunous. all᾽ autos di᾽ heautou. Dia ti de mē tēs klēseōs eminēmoneuse kai eipe, Paulos chlētos ouk ap᾽ anthrōpōn, alla tēs apostolēs : Hoti peri toutou kaas hēn ho lotos. Elegon gar hypo anthrōpōn tōn apostolōn enkecheiristhai tēn didaskalian tautēn, kai dein ekcheinois auton hepesthai. Hoti de ouch hypo anthrōpōn gountōn de autōn kai nēsteuontōn tǭ Kyriǭ, eipe to Pgeuma to ageon, aphorisate dē moi eun Paulon kai ton Barnadan. Hothen dēlon, hoti mia exousia Huiou kai Pneumatos. ᾿Apostaleis gar hypo tou Pneumatos, hypo tou Christou phēsin apestalthai. Touto kai allachou dēloi, ta tou Theou tǭ Pneumati logizomenos. Tois gar Milēsiōn » dialegomenos presdnterois, Prosechete heautois, phēsi, kai tǭ poimniǭ, en hǭ etheto hymas to Pneuma to hagion poimenas kai episkoxzous " kaitoi ge en allē phēsin ᾿Epistolę̄, Ous men etheto ho Thous en kiēsią, prōton apostolous, deuteron eita poimenas kai didaskalous. Houtōs adiaphorōs chechrētai tō logǭ, ta tou Pneumatos tou Theou le- Hyōn einai, kai ta tou Theou tou Pneumatos. Emphrattei de kai allōs tōn hairetichōn ta stomata, legōn, Dia Iēsou Christou kai Thoouy Patros. Epeidē gar tēn lexin tautēn hōs elattona ousan proserrhiphthai tǭ Huiǭ phasin, hora ti poiei - epi tou Patros autēn tithēsin, didaschōn hēmas mē nomothetein tę̄ arrhētǭ physei, mēde metra theotētos horizein meson Huiou kai Patros s "eipōn gar, Dia Iēsoi Chritou Patros. mǭ di oi stou, epēgage, Kai Theou Patros. Ei men gar kath᾽ heauto tou Patros mnēmoneusas eipe to, Di’ hou, isōs an kai esophisanto, legontes harmozein tǭ Patri to, hou, tǭ ta erga tou Huiou eis hauton anapheresthai" nyn de tou Huiou mnēmoneusas homou kai tou Patros, kai choinę̄ theis tēn lexin, oucheti ton logon touton chōran aphiēsin echein. Ou gar, hōs ta tou Huiou nyn anatitheis tǭ Patri, touto poiex, alla deichnys hoti oudemian hautē hē lexis ousias diaphoran eisagei. Ti de kai hoi apo tou baptesmatos epinoountes tina elattōsin dia to eis onoma Patros kai Huiou kai hagiou Pneumatos baptizesthai, entautha an eipoien? Si gar katadeesteros ho Huios dia to meta Patera cheisthai, epeidē entautha apo tou Christou arxamenos ho ᾿Apōptolos epi ton Patera erchetai, ti an eipoien? All' ouden an eipoimen blasphēmon. Ou gar chrē philoneikountas hekeinois tēs alētheias existasthai, alla, pan myriachis mainōntai, ta metra tēs eusedeias hēmas diatērein ananchaion. Hōsper oun ouch han eipoimen hēmeis meizona tou Patros ton Huion, epeidē «tou Christou prōton emnēmoneusen ᾿ eschatēs gar oude ekei dia to meta ton Patera keisthai ton Huion, elattonta chrē nomizein hēmas einai tou Patros ton Huion. Tou egeirantos auton ek nechrōn. Ti poieis, ō Maule? ioudaïzontas anthrōpous henagein eis pestin thelōn, ouden tōn megalōn echeinōn᾽ kai lamprōn ageis eis meson, hoion ho pros Philippēsious egraphes, legōn, hoti En morphę̄ Theou hyparchōn, ouch arpkagmon hēgēsato to einai isa Theǭ " ho meta gasma esti tēs doxēs, kai charaktēr tēs hypostaseōs autou ho ek prooimiōn ho tēs brontēs huios anephōnēsen, hote En archę̄ ēn ho Dogys, kai ho Aogos ēn pros ton Theon, kai Theos hēn ho Dogos" ho pros Ioudaious pollachis autos ho Iē- «hous phthengomenos elegen, hoti ta auta dynatai tǭ Patri, kai tēn autēn exousian echei. Toutōn ouden legeis, alla tauta panta apheis, tēs chata sarcha oikonomias memnēsai, stauron eis meson pherōn kai nechrōsin? Nai, phēsin. Ei men gar pros anthrōpous ho logos hēn mēden mega peri tou Christou phantazomenous, kalōs eichen echeina legein" epeidē de hōs mellontes timōreisthai, ei apostaien tou nomou, dtasiazousi pros hēmas, dia touto pragmatos memnētai, di᾿ hou pasan echdallei tou nomou tēn chreian, legō dē tēn ek tou staurou, kai tēs anastaseōs euergesian enginomenēn hapasi. To men gar eipein, hoti En archę̄ ēn ho Logos, kai hoti en morphę̄ Theou hypērche, kai to ison heauton poiein tǭ Theǭ, kai hosa toiauta, deichnyntos men ēn tēn tou Logou theotēta, ouden de toiouton eis to paron symdallomenon " to de eipein, Tou egeirantos auton ek gechrōn, anabimnēschontos ēn tēs hyper hēmōn euergesias to kephalaion, hoper ou michron eis to procheimenon autǭ synetelei. Kai gar eiōthasin hoi polloi tōn anthrōpōn ouch houtō tois tēn tou Theou megalōsynēn partastōsi ein logois, hōs tois tēn eis anthrōpous euergesian endeichnymenois. Dioper apheis echeina eipein peri tēs eis hēmas euergesias gegent menēs ΄ poieitai ton logon. ᾿All᾽ epipēdōsin hou hairetichoi legontes, Idou ho Patēr egeirei ton Huion. Epeidē gar hapax nenosēkasi, pros men ta hypsēla tōn dogmatōn ethelochōphousi, ta de tapeina, kai hē tēs sarchos henechen eirēmena houtōs, hē dia tēn eis ton Patera timēn, hē di᾽ allēn tina oichonomian, tauta echlegousi, kai chath᾽ heauta exetazontes, epēreazousin heautois (ou gar an eipoimi tę̄ Graphę̄) ᾿ ous hēdeōs an eroimēn. tinos henechen tauta legousin? ara asthenē ton Huion epideixai boulomenoi, kai ouk ischyonta pros henos anastasin sōmatos? Kai mēn hē eis auton pistis kai tas schias tōn eis auton pesteuontōn epoiēse ne»rrous. Eita hoi men eis auton pisteuontes anthrōpoi, thnētoi men ontes, eti apo schias monēs tōn pēlinōn sōma. hiteinōn, kai himatiōn tois autos de heauton anastēsai ouk ischyse,..... tōs ou phanera hautē mania, kai paranoias epitasis? Ouch ēchousas hautou legontos, hoti Ausate ton gaon ton, kai en trisin hēmerais egerō auton? kai palin, ᾿Exousian echō theinai tēn gychēn mou, kai exousian echō palin ladein autēn? Tinos oun henechen ho Patēr auton egēgerkenai legetai: Hōsper kai ta alla poiein, haper hautos poiei. Kai gar kai eis ton Patera timēs henechen eirētai touto, kai tēs tōn achroatōn astheneias. Kai hoi syn emoi pantes adelphoi. Ti dēpote oudamou touto prosethēchen epistellōn? Ē gar to autou onoma tithēsi monon, hē dyo kai triōn heterōn onomasti" entautha de plēthos holochlēron ethēche᾽ dioper oude onomasti tinos emnēmoneuse. Tinos oun heneken touto poiei? Diedallon hauton hōs monon tauta chēryttonta. kai kainotomian tina tois dogmasin epeisagonta. thelōn oun anelein autōn tēn hypopsian, kai deixai hoti pollous echei tēs gnōmēs koinōnous, synetaxe tous adelphous, dēlōn hoti haper graphei, kai apo tēs ekeinōn graphei gnōmēs. Tais ᾿Ekchilēsiais eēs Galatias. Ou gar mian polin, oude dyo kai treis, all' holoklēron tōn Galatōn to ethnos hautē tēs planēs epenemeto hē pyra. Thea de moi kai entautha tēn pollēn aganachtēsin. Ou gar eipso, Tois agapētois, oude, Tois hēgiasmenois, alla, Tais siais tēs Galatias. Touto de ēn sphodra barythymountos kai tēn odynēn endeiknymenoi, to mēde apa «hēs agapēs. mēde apo tēs timēs tōn onomatōn autous chalesai, all᾽ apo tēs synodou monēs " kai mēde prostheinai, Tais Echchlēsiais tou Theou, all᾽ aplōs Tais Ekchilēsiais tēs Galatias. "Allōs de kai synapsai ek prooimiōn to stasiazon epeigetai" dio kai to onoma tēs Echchlēsias tetheichen, entrepōn autous, kai synagōn eis hen. Hoi gar eis polla dię̄rēmenoimerē, ouch an dynainto tautę̄ kaleisthai tę̄ pros. hēgorią " to gar tēs Echchlēsia: onoma, symphōnias onoma kai homonoias esti. Choris hymin kai dirēnē apo Theou Patros kai Kyriou IIēsou Christou. Pantachou men anankaiōs touto tithēsi, malista de Galatais apostellōn nyn. Epeidē gar tēs charitos echindyneuon echpesein, epeuchetai hautois tautēn anakchtisasthai palin. Epeidē gar pros ton Theon heantous exepolemōsan, parachalei ton Theon pros tēn autēn autous epanagagein eirēnēn. Theou Patros. Kanteuthen palin rhądiōs halischontai hoi hairetikoi. Epeidē gar phasi ton Iōannēn en prooimiǭ tōn Edangeliōn legonta, Kai Theos ēn ho Logos, dia touto chōris arthrou tetheikenai touto, hōs elattona eisagonta tēn theētēta tou Huiou, kai palin ton Paulon en morphę̄ Theou hyparchein ton Huion chegonta, hou peri tou Patros eirēkenai, dia to chōris arthrou kai hauto cheisthai " ti an eipoien entautha, tou Paulou letontos, ouch, ᾿Apo tou Theou, ᾿All᾽, ᾿Ato theou Paeros? Patera de entautha ton Theon kalei, ou ncholacheuōn hautous, alla kai sphodra kathaptomenos, kai hypomimnēskōn tēn aitian di᾽ hēs egenonto huioi. Hou gar dia nomou, alla dia loutrou palingenesias tautēs ēxiōϑēsan tēs timēs. Dia touto «antachou kai en prooimiois kataopeirei ta ichnē tēs euergesias «tou Theou, mononouchi legōn" The douloi, kai hoi echthroi, kai hoi ēllotriōmenoi, pothen exaiphnēs Patera chaleite ton Theon? mē ho nomo? hymin tautēn echarisato tēn syngeneian? ti toinyn katalipontes ton eis tautēn hymas tēn engytēta agagonta, prostrechete palin tǭ paidagōgǭ? Ouk epi tou Patros de monon, alla kai epi tou Huiou hichana ta onomata, autois tauta tēn euergesian endeixasthai. To gar Kyriou Iēsou Christou onoma meta achrideias exetazomenon tēn euergesian pasan end:ichnntai. Kai gar Iēsous dia ᾿pouto klēthēsetai, phēsin, Hoti oueos sōsei ton “laon autou apo tōn hamartiōn autōn kai ē tou Christou de prosēgoria tēs tou Pneumatos anemnēse chriseōs. Tou dontos heauton hyper tōn hamartiōn — hoti ou doulikēn hypemeine diachonian oude ēnankasmenēn, oude exedothē para tinos, all᾽ heauton edōken, hōste, hotan achousę̄s Iōannou legontos, hoti ᾿ ton Huion hautou ton monogenē edōchen hyper hēmōn ho Patēr, mē elattōsę̄s tēn axian tou Monogenous dia «touto, mēde anthrōpinon ti hypopteusę̄s. Kan gar ho Patēr legētai dedōchenai, ouch hina doulichēn diachonian ennoēsę̄s, touto legetai, all᾽ hina mathę̄s, hoti kai tǭ Patri touto dochoun ēn, hoper oun kai entautha ho Paulos edēlōsen eipōn " Kata to thelēma tou Theou kai Patros hēmōn᾽ ou kat᾽ epitagēn, alla Kata to theiēma. Epeidē gar en thelēma Patros kai Huiou, haper ho Huios edouleto, tauta kai ho Patēr ēthelen. Hyper΄ tōn hamartiōn hēmōn. Myriois, phēsin, heautous periepeiramen kachois, kai tēs eschatēs ēmen hypeuthynoi cholaseōs. Kai ho men nomos ou monon ouch apēllaxen, alla kai katedekase, to men amartēma phanerōteron chaϑistas, eleutherōsai de ouch ischyōn, oude kausai tou Theou tēn orgēn" ho de Huios tou Theou kai to adynaton touto dynaton epoiēse, tas te hamartias lysas, kai tous echthrous en taxei philōn katastēsas, kai myria hetera charisamenos agatha. Eita phēsin “Hopōs exelētai hēmas ek tou enestōtos aiōnos popsērou. Palin heteroi tautēs tēs lexeōs epilaiida nontai hairetichoi, ton paronta bion diadallontes, kai tēn Paulou martyrian paragontes. Idou gar, phaoi, kon enestōta aiōna ponēron eirēche. Kai ti pote estin aiōn, eipe moi? Chronos en hēmerais kai hōrais. Ti oun? to diastēma tōn hēmerōn ponēron, kai ho tou hēliou dromos? ᾿All᾽ oudeis an eipoi. touto pote, kan eis eschatēn alogian chatenechtheiē. ᾿All’ ou ton chronon eipe, phēsin, alla tēn parousan zōēn ponēran echalese. Kai mēn ta rhēmata ou touto phēsin, all᾽ ouch histatai epi tōn rhēmatōn, aph' hōn tēn katēgorian kai ēmin syncheōrēseis hermēneusai ta eirēmena, kai posoutǭ mallon, hosǭ kai eupedē ta hēmetera, kai logon echonta. Ti oun an eipoiren?? Hoti ouden tōn kakōn genoit᾽ an aition pote tōn chalōn, tōn de myriōn stephanōn kai tosoutōn misthōn ho parōn beos aitios estin. Autos goun houto? ho makarios Paulos hekainei meth᾽ hypkertholēs auton legōn houtōs" EI de eu zę̄n en sarki, touto moi karpos ergou, kai ti hairēsomai, hou gnōrizō. Kai hairesin de heautǭ « prostheis 1th64])tou zę̄n entautha, kai tou analysaikai syn Christǭ einai, protimą tēn entautha diagōgēn. Ei de ponēros ēn, out' an ekeinos tauta peri heautou eipen, out᾽ an alcho: tis eis aretēn autǭ katachrēsasthai ēdynēthē, ei kai sphodra espoudaze. Kakią gar ouch an pote eis agathon tis chrēsaito, ou porneią eis sōphrosynēn, ou phϑonǭ eis philophrosynēn. Kai gar hotan legę̄ Paulos peri tou phronēmatos tēs sarchos, hoti tǭ nomǭ tou Theou ouch hypotassetai" oude gar donatai“ touto legei, hoti hē kachia menousa chakia on dynatai einai aretē. Hōdste hotan akousę̄s ponēron aiōna, tas praxeis noei tas ponēras, tēn proairesin tēn diephtharmenēn. Oude gar hina apochteinę̄ hēmas, kai esxagagę̄ tēs parousēs zōēs, ēlthen ho Christos, all᾽ hina apheis en tǭ kosmǭ, parascheuasę̄ tēs en tois ouranois diagōgēs genesϑai axious. Dia touto nkai tǭ Patri dialegomenos elege " Kai houtoi en tǭ kosmǭ eisi, kai egō pros se erchomai. Kai palin, Ouk erōtō, hena arę̄s autous ek tou kosmou, a.11᾽ hina tērēsę̄s autous ek tou konērou, toutestin, apo tē? kachias. Eide ouch anechę̄ toutōn, all᾽ eti ponēran tēn parousan zōēn einai phēs, mē enkalei tois heautous anairousin. Hōsper gar ho tēs chkachias heauton hypexagōn, ouk enchlēmatōn, alla kai stephanōn axios " houtō kai ho biaiǭ thanatǭ, kai di᾿ anchonēs hē di᾽ allōn tinōn katalyōn to zę̄n, ouch an eiē dichaios enchaleisthai kath᾽ hymas. Nyn de kai ho «pous toioutous cholazei tōn androphonōn mallon, kai pantes bdelyttometha, kai eichotōs. Ei gar heterous anelein ou kalon, pollǭ mallon heauton. Ei de ponēron parousa zōē, tous androphonous stephanoun edei, hoti tēs ponērias hēmas apallattousi. Chōris de toutōn, kai ex hōn autoi legousin, heautois peripiptousi. Ton gar hēlion Theon einai phaschontes, kai met᾽ ekeinon tēn selēnēn, kai proschynountes hōs tōn pollōn agathōn aitious, heautois machomenoi » legousin. Hē gar toutōn chreia kai tōn loipōn aserōn pros heteron t phe i ͵ gen ouden, eis de tēn parousan hēmin syntelei zōēn, tēn, hōs autoi phasi, ponēran, sōmata trephousa te, kai kataugazousa, kai karpous eis akmēn agousa. Pōs oun pros tēn systasin tou ponērou biou tosautēn eisagousi leitourgian houtoi hoi kaϑ' hymas theoï? ᾿All᾽ oute ta astra theoi, mē genoito, all᾽ erga Theou pros tēn hēmeteran pepoiēmena chreian, houte hochosmos ponēros. Ei de legois moi tous androphonous kai tous phoichous kai tous tymdōrychous, ouden tauta pros t ton paronta bion" oude gar tēs en sachri zōēs tauta Ei gar tēs parousēs zōēs ēn tauta, hōs pantōs autę̄ pynkeklērōmena, oudeis an eleutheros hēn oude katharos. Hora goun tēs en sachri zōēs ta idiōmata oudena dynamenon diaphygein. Tina de tauta esti? To. esthiein, to penein, to chatheudein, to auxesthai, to peinēn, to dipsēn, to gennasthai, to teleutąn, kai ta poutois eoikota hapanta, Kai toutōn oudeis an pe- {etenoito, ouch amartōlos, ou dikaios, hou basileus, ouch ideōtēs, alla pantes hypocheimetha tę̄ tēs physeōs anankę̄. Houtō kai to phaula prattein, ei tǭ physei tēs zōēs ēn dynchechlērōmenon, oudeis an auta diephygen, hōsper oude ekeina. Mē gar moi touto eipę̄s, hoti spanioi hoi katorthountes. Tōn gar physikōn onankōn oudena heurēseis perigegenēmenon pote. “hoste heōs an heurischētai kai heis chatōrthōchōs aretēn, ouden ho logos paradladēsetai. Ti phēs, athlie kai talaipōre? ponēra hē parousa zōē, en ē ton Theon epegnōmen, en hē peri tōn mellontōn philosophoumen, en ē gegonamen ex anthrōpōn angeloi, kai tais anō synchoreuomen dynamesi? Kai poian heteran zētēsōmen tēs ponēras hymōn gnōmēs kai di-
By saying these and similar things, pulling him down and exalting the others' reputation, not in order to praise them but to deceive the Galatians, they were persuading them to cling to the law out of season. With good reason, then, he began in this way. Since they belittled his teaching, saying that it came from men, while Peter's came from Christ, he takes his stand against this at once from the opening, saying that he is an apostle "not from men nor through man." For Ananias baptized him, but it was not he who freed him from error or brought him to the faith; Christ himself from above sent forth to him that wonderful voice by which he caught him in his net. Peter and his brother, and John and his brother, he called while walking by the sea; Paul he called after he had gone up into heaven. And just as they needed no second call, but at once left their nets and everything else and followed him, so Paul too from the first call rose to the very summit: he was baptized and at once took up a war without truce against the Jews; and in this above all he surpassed the apostles: "I worked harder than all of them," he says. For the present, however, he does not argue this; he is content to claim equal standing. For what he was eager for was not to show himself superior to them, but to overthrow the ground of the error. "Not from men," then, was common to all believers (for the preaching has its beginning and its root from above), but "nor through man" was peculiar to the apostles; for Christ did not call them through men, but himself, by himself. Why did he not mention his calling and say, "Paul, called not from men," but rather his apostleship? Because the whole question turned on this. For they said that the teaching had been entrusted to him by men, the apostles, and that he must follow them. But that it was not by men … "while they were worshiping the Lord and fasting, the Holy Spirit said: Set apart for me Paul and Barnabas." From this it is clear that the authority of the Son and of the Spirit is one; for though he was sent by the Spirit, he says that he was sent by Christ. He shows this elsewhere too, ascribing the things of God to the Spirit. Speaking to the presbyters of Miletus he says, "Take heed to yourselves and to the flock, in which the Holy Spirit has made you shepherds and overseers"; yet in another letter he says, "God appointed some in the church, first apostles, second prophets, … then shepherds and teachers." So indifferently does he use his words, saying that the things of the Spirit are God's and the things of God are the Spirit's. He also stops the mouths of the heretics in another way, saying, "through Jesus Christ and God the Father." For since they say that this expression ('through') is attached to the Son as being lesser, see what he does: he applies it to the Father, teaching us not to lay down laws for the ineffable nature nor to set measures of Godhead between Son and Father. For having said "through Jesus Christ," he added "and God the Father." If he had mentioned the Father on his own and said "through whom," they might perhaps have argued that "through whom" suits the Father because the works of the Son are referred back to him; but as it is, he mentions the Son and the Father together and puts the expression in common, and so leaves that argument no room. For he does this not as now ascribing the works of the Son to the Father, but to show that this expression introduces no difference of essence. And what would those say here who devise some inferiority from baptism, because one is baptized into the name of the Father and the Son and the Holy Spirit? If the Son is lesser because he is placed after the Father, then, since here the apostle begins from Christ and comes to the Father, what would they say? But we would say nothing blasphemous. For we must not, in contending with them, depart from the truth; however much they rave, we must keep the measures of piety. As, then, we would not say that the Son is greater than the Father because he mentioned Christ first, so neither there must we think the Son less than the Father because he is placed after the Father. "Who raised him from the dead." What are you doing, Paul? Wishing to lead Judaizing men to faith, you bring forward none of those great and splendid things, such as what you wrote to the Philippians, that "being in the form of God, he did not count equality with God a thing to be grasped"; or what you say elsewhere, that he is "the radiance of his glory and the exact imprint of his being"; or what the son of thunder proclaimed at the outset, "In the beginning was the Word, and the Word was with God, and the Word was God"; or what Jesus himself often said to the Jews, that he can do the same things as the Father and has the same authority. You say none of these things, but leaving them all aside you recall the dispensation in the flesh, bringing forward the cross and death? "Yes," he says. If my words were addressed to people who imagined nothing great about Christ, it would have been well to say those things; but since they are in revolt against us, as if they would be punished if they departed from the law, he recalls the thing by which he casts out all need of the law, I mean the benefit that comes to all from the cross and the resurrection. To say "In the beginning was the Word," and "he was in the form of God," and "he made himself equal to God," and the like, would show the Godhead of the Word, but would contribute nothing to the matter in hand; but to say "who raised him from the dead" recalled the chief point of his benefit toward us, which helped his purpose not a little. For most people are usually moved not so much by words that set forth the majesty of God as by those that display his kindness to men. Therefore he left those things aside and makes his discourse about the benefit done for us. [3] But the heretics leap upon this, saying: "Look, the Father raises the Son." For since they have once fallen sick, they willfully stop their ears to the lofty doctrines, while they pick out the lowly sayings, which were spoken so either because of the flesh, or for the honor of the Father, or for some other purpose of the dispensation; and examining these in isolation they do violence to themselves (I would not say to Scripture). I would gladly ask them why they say this. Is it because they wish to show that the Son is weak and unable to raise a single body? Yet faith in him made even the shadows of those who believed in him raise the dead. Then men who believed in him, mortal though they were, raised the dead with the mere shadow of their bodies of clay and with their garments, but he himself was not able to raise himself? How is this not plain madness and the height of folly? Did you not hear him say, "Destroy this temple, and in three days I will raise it up"? And again, "I have authority to lay down my life, and I have authority to take it again"? Why, then, is the Father said to have raised him? In the same way as he is said to do the other things that the Son himself does. For this is said both for the honor of the Father and because of the weakness of the hearers. "And all the brothers who are with me." Why did he never add this anywhere else when writing letters? For he either puts his own name alone, or that of two or three others by name; but here he set down a whole multitude, and therefore mentioned no one by name. Why, then, does he do this? They were accusing him of preaching these things alone and of bringing some novelty into the doctrines. Wishing, then, to remove their suspicion and to show that he has many who share his view, he joined the brothers with himself, showing that what he writes he writes with their agreement too. "To the churches of Galatia." For this fire of error was spreading not over one city, nor two or three, but over the whole nation of the Galatians. Observe here too his great indignation. He did not say, "To the beloved," nor "To the sanctified," but "To the churches of Galatia." This was the mark of one deeply grieved and showing his pain: not to call them by a name of love or of honor, but only by the name of their assembly, and not even to add "the churches of God," but simply "the churches of Galatia." Besides, he hastens from the outset to unite what was divided; that is why he set down the name "church," to shame them and draw them together into one. For those divided into many parts could not be called by this title; the name of the church is a name of harmony and concord. "Grace to you and peace from God the Father and our Lord Jesus Christ." He sets this everywhere of necessity, but above all now in writing to the Galatians. For since they were in danger of falling from grace, he prays that they may win it back; and since they had made themselves enemies of God, he calls on God to bring them back to the same peace. "God the Father." Here again the heretics are easily caught. For they say that John, in saying at the beginning of the Gospel "and the Word was God," put it without the article as bringing in a lesser Godhead of the Son; and again that Paul, in saying that the Son was "in the form of God," did not mean the Father, because that too stands without the article. What would they say here, when Paul says not "from the God" but "from God the Father"? He calls God "Father" here not to flatter them, but to rebuke them sharply and remind them of the cause through which they became sons. For it was not through the law but through the washing of regeneration that they were counted worthy of this honor. That is why everywhere, even in his openings, he scatters traces of God's kindness, all but saying: "You who were slaves, enemies and estranged, how is it that you suddenly call God Father? Was it the law that gave you this kinship? Why, then, do you leave the one who brought you into this nearness and run back to the tutor?" Not only the name of the Father but also the names of the Son are enough to show them the benefit. For the name "Lord Jesus Christ," examined carefully, displays the whole benefit. "For he shall be called Jesus," it says, "because he will save his people from their sins"; and the title "Christ" recalled the anointing of the Spirit. "Who gave himself for our sins." You see that he did not undergo a servile or a forced ministry, nor was he handed over by anyone, but he gave himself. So when you hear John saying that the Father gave his only-begotten Son for us, do not on that account lessen the dignity of the Only-begotten, nor suspect anything merely human. For though the Father is said to have given him, this is said not so that you may think of a servile ministry, but so that you may learn that this was the Father's good pleasure too; which Paul showed here as well, saying "according to the will of our God and Father": not "by command," but "according to the will." For since the will of the Father and of the Son is one, what the Son willed, the Father too willed. "For our sins." We had pierced ourselves through with countless evils, he says, and were liable to the ultimate punishment; and the law not only did not free us but even condemned us, making sin more evident but unable to set us free or to quench the wrath of God. But the Son of God made even this impossible thing possible, loosing our sins, putting enemies in the rank of friends, and granting countless other good things. Then he says, "to deliver us from the present evil age." Again, other heretics seize on this expression, slandering the present life and bringing forward Paul's testimony. "Look," they say, "he has called the present age evil." And what is an age, tell me? Time made up of days and hours. What then? Is the span of days evil, and the course of the sun? No one would ever say this, even if he sank into the last degree of absurdity. "But he did not mean time," they say; "he called the present life evil." Yet the words do not say this; but since you do not keep to the words on which you base your charge, you will allow us too to interpret what is said, and all the more because our view is both pious and reasonable. What, then, would we say? That nothing evil could ever be the cause of good things; but the present life is the cause of countless crowns and of so many rewards. This very blessed Paul praises it highly, saying, "If it is to live in the flesh, that means fruitful labor for me; yet which I shall choose I cannot tell." And having set before himself the choice between living here and departing to be with Christ, he prefers his life here. If it were evil, he would not have said this of himself, nor could anyone else have used it for virtue, however zealous he was. For no one could ever use vice for good, fornication for chastity, envy for kindness. Indeed, when Paul says of the mind of the flesh that "it does not submit to God's law; indeed it cannot," he means this: that wickedness, while it remains wickedness, cannot be virtue. So when you hear "evil age," understand evil deeds and a corrupt choice. For Christ did not come to kill us and take us out of the present life, but to leave us in the world and make us fit for life in heaven. That is why, speaking to the Father, he said, "And these are in the world, and I am coming to you"; and again, "I do not ask that you take them out of the world, but that you keep them from the evil one," that is, from wickedness. If you will not accept this, but still say that the present life is evil, do not blame those who kill themselves. For just as one who withdraws himself from wickedness deserves not blame but crowns, so too one who ends his life by a violent death, by hanging or some other means, could not justly be blamed on your view. But in fact God punishes such people more than murderers, and we all abhor them, and rightly. For if it is not good to destroy others, much less oneself. And if the present life is evil, murderers ought to be crowned for freeing us from evil. Apart from this, they are also caught by their own words. For they say that the sun is God, and after it the moon, and they worship them as causes of many good things, and so contradict themselves. For the use of these and of the other stars serves nothing else but our present life, which they call evil: they nourish bodies, give them light, and bring fruits to ripeness. How, then, do these gods of yours render so great a service to the maintenance of an evil life? But neither are the stars gods (far from it!), but works of God made for our use; nor is the world evil. If you mention to me murderers and adulterers and grave-robbers, these have nothing to do with the present life; for they do not belong to life in the flesh, but to a corrupt will. If they belonged to the present life, as wholly bound up with it, no one would be free or pure. See, at any rate, that no one can escape the properties of life in the flesh. What are they? Eating, drinking, sleeping, growing, hunger, thirst, being born, dying, and everything like these. And no one could rise above these, neither sinner nor righteous, neither king nor private person; we are all subject to the necessity of nature. So too doing evil, if it were bound up with the nature of life, no one would escape, just as no one escapes those things. Do not tell me that those who succeed are few; for of the necessities of nature you will never find anyone who has prevailed over them. So as long as even one is found who has achieved virtue, the argument suffers no harm. What do you say, wretched and miserable man? Is the present life evil, in which we have come to know God, in which we practice the true philosophy about the things to come, in which from men we have become angels and join in the dance of the powers above? And what other proof shall we seek of your evil mind and
Textual problem in this passage: see the notes.
Gal 1:1 (quotation, high confidence) · Acts 9:17–18 (allusion, high confidence) · Matt 4:18–22 (allusion, high confidence) · 1 Cor 15:10 (quotation, high confidence) · Acts 13:2 (quotation, high confidence) · Acts 20:28 (quotation, high confidence) · 1 Cor 12:28 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Heb 1:3 (quotation, high confidence) · John 1:1 (quotation, high confidence) · John 5:19 (allusion, medium confidence) · Acts 5:15 (allusion, high confidence) · Acts 19:12 (allusion, medium confidence) · John 2:19 (quotation, high confidence) · John 10:18 (quotation, high confidence) · Gal 1:2 (quotation, high confidence) · Gal 1:3 (quotation, high confidence) · Titus 3:5 (allusion, high confidence) · Matt 1:21 (quotation, high confidence) · Gal 1:4 (quotation, high confidence) · John 3:16 (allusion, high confidence) · Phil 1:22 (quotation, high confidence) · Phil 1:23 (allusion, high confidence) · Rom 8:7 (quotation, high confidence) · John 17:11 (quotation, high confidence) · John 17:15 (quotation, high confidence)
Notes and citation
Summary: Paul's apostleship came directly from Christ; Chrysostom refutes Arian arguments from 'through' and 'raised him,' and Manichaean claims that the present life is evil.
- The bracketed [3] stands where the edition's section numeral appears in the digital text; §4 also begins in this ref, but its numeral was not read. Text is lost in the digitization at '…' (the words introducing Acts 13:2) and a few words in the sentence about garments are corrupt (translated by sense); after 'life in the flesh' a phrase is lost and 'but to a corrupt will' is supplied from the sense. The heretics who worship the sun and moon and call the present life evil are the Manichaeans; those who argue from 'through' are the Arians.
- Acts 9:17–18; Matt 4:18–22; 1 Cor 15:10; Acts 13:2; Acts 20:28; 1 Cor 12:28; Phil 2:6; Heb 1:3; John 1:1; John 5:19; Acts 5:15; 19:12; John 2:19; 10:18; Titus 3:5; Matt 1:21; John 3:16; Phil 1:22–23; Rom 8:7; John 17:11, 15.
Notes on the original text
- Digital text corrected (leaked section numeral of the edition (shown in brackets in the translation)): ποιεῖται τὸν λόγον. Ὑ΄. ᾿Αλλ᾽ → ποιεῖται τὸν λόγον. ᾿Αλλ᾽.
Topics: Christology, Trinity, Heresy, Baptism
Cite (SBL): Chrysostom, Comm. Gal. 1.2 (PG 61:669; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-comm-galatas/1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-comm-galatas/1-2
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 61 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 13.