{"slug":"khazarzar-john-chrysostom-in-illud-in-faciem-ei-restiti","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-in-faciem-ei-restiti","title":"In illud In faciem ei restiti","title_source":"In illud In faciem ei restiti","author":"John Chrysostom","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:34:28Z","cost_usd":0.003979},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-in-faciem-ei-restiti","work_id":"khazarzar-john-chrysostom-in-illud-in-faciem-ei-restiti","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":35,"english_words":9429,"coptic_letters":0,"source_letters":37476,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-in-illud-in-faciem-ei-restiti","status":"pass","blocking":[],"warnings":[],"stats":{"passages":35,"translated":35,"commentary_passages":0,"commentary_units":0,"english_words":9429,"source_letters":37456,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 35 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":35},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τῇ προτέρᾳ συνάξει ἐν τῇ ἐκκλησίᾳ τῇ καινῇ συναχθεὶς μετὰ τοῦ ἐπισκόπου, ταύτην ἐν τῇ παλαιᾷ εἶπεν εἰς τὴν περικοπὴν τοῦ Ἀποστόλου· \"Ὅτε δὲ ἦλθε Πέτρος εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην·\" καὶ δείκνυσιν, ὅτι οὐκ ἀντίστασις ἦν, ἀλλ' οἰκονομία τὰ γινόμενα. αʹ. Μίαν ὑμῶν ἀπελείφθην ἡμέραν, καὶ ὡς ἐνιαυτὸν ὁλόκληρον ὑμῶν χωρισθεὶς, οὕτως ἀσχάλλων καὶ ἀλύων διετέλουν. Καὶ ὅτι ἀληθῆ ταῦτα, ἴστε ἐξ ὧν καὶ ὑμεῖς ἐπάθετε. Καθάπερ γὰρ παῖς ὑπομάζιος τῆς μητρικῆς θηλῆς ἀποσπασθεὶς, ὅπουπερ ἂν ἀπενεχθῇ, πυκνὰ περιστρέφεται, περιβλεπόμενος τὴν ἑαυτοῦ μητέρα· οὕτω δὴ κἀγὼ τῶν κόλπων τῶν μητρικῶν ἀπενεχθεὶς ποῤῥωτέρω, πυκνὰ περιεσκόπουν, παν ταχοῦ τὴν ἁγίαν ὑμῶν ἐπιζητῶν σύνοδον. Πλὴν ἀλλ' εἶχον ἱκανὴν τούτων παραμυθίαν, τῷ πατρὶ φιλοστόργῳ πειθόμενος ταῦτα πάσχειν, καὶ ὁ τῆς ὑπα κοῆς μισθὸς τὴν ἀκηδίαν τὴν ἐπὶ τῷ ξενισμῷ γινο μένην ἀπεῖργε. Τοῦτο γὰρ ἐμοὶ καὶ διαδήματος παντὸς λαμπρότερον, καὶ στεφάνου σεμνότερον, τὸ παν ταχοῦ μετὰ τοῦ γεγεννηκότος περιάγεσθαι· τοῦτο ἐμοὶ καὶ κόσμος, καὶ ἀσφάλεια· κόσμος μὲν, ὅτι οὕτως αὐτὸν ἐχειρωσάμην, καὶ πρὸς τὸν ἔρωτα ἐπεσπα σάμην τὸν ἐμὸν, ὡς μηδαμοῦ μηδέποτε ἀνέχεσθαι χωρὶς τοῦ παιδὸς φαίνεσθαι· ἀσφάλεια δὲ, ὅτι παρὼν καὶ ἀγωνιζόμενον βλέπων, πάντως καὶ τὴν παρὰ τῶν εὐχῶν συμμαχίαν ἡμῖν παρέξει. Καὶ καθάπερ πλοῖον κυβερνητῶν χεῖρες, καὶ οἴακες, καὶ ζεφύρου πνοαὶ μετὰ ἀσφαλείας εἰς λιμένα παραπέμπουσιν·","english":"At the former assembly, having gathered in the new church with the bishop, he said this in the old church regarding the passage of the Apostle: \"But when Peter came to Antioch, I opposed him to his face;\" and he shows that what happened was not an opposition, but a dispensation. 1. I was left behind by you for one day, and as though separated from you for a whole year, I continued in such grief and distress. And that these things are true, you know from what you yourselves also suffered. For just as a nursing child, torn from its mother's breast, wherever it may be carried, turns about frequently, looking around for its own mother; so indeed I also, carried further away from the motherly bosom, kept looking around frequently, seeking everywhere your holy assembly. Nevertheless, I had sufficient consolation for these things, being persuaded by the affectionate father to suffer these things, and the reward of obedience kept away the despondency that arose from being away from home. For this is to me brighter than any diadem, and more venerable than a crown—to be led about everywhere with the one who begot me; this is to me both adornment and safety. Adornment, because I so subdued him and drew him to my love, that he never anywhere endures to appear without his child; and safety, because when he is present and sees me striving, he will certainly also provide for us the alliance of his prayers. And just as a ship, by the hands of pilots, and rudders, and the breaths of the west wind, is escorted safely into harbor;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"οὕτω δὴ καὶ ἡ εὔνοια τούτου, καὶ ἡ ἀγάπη, καὶ ἡ τῶν εὐχῶν βοήθεια, καὶ ζεφύρου καὶ κυβερνήτου κρεῖτ τον καὶ τῶν οἰάκων κατευθύνει τὸν λόγον ἡμῶν. Ἐμὲ δὲ πρὸς τούτοις κἀκεῖνο παρεμυθεῖτο, τὸ λαμπρᾶς ὑμᾶς ἀπολαῦσαι τότε τραπέζης, καὶ φιλότιμον καὶ πολυτελῆ τὸν ἑστιάτορα σχεῖν. Ἔγνωμεν δὲ τοῦτο οὐκ ἐξ ἀκοῆς μόνον, ἀλλὰ καὶ ἐξ αὐτῆς τῆς πείρας. Καὶ γὰρ ἦσαν οἱ διακομίζοντες ἡμῖν τὰ εἰρημένα, καὶ ἀπὸ τῶν λειψάνων ὁλόκληρον τὴν εὐωχίαν ἐστοχασάμεθα. Ἐπῄνεσα μὲν οὖν τὸν ἑστιάσαντα, καὶ ἐθαύμασα τῆς πολυτελείας καὶ τοῦ πλούτου· ἐμακάρισα δὲ καὶ ὑμᾶς τῆς εὐνοίας, καὶ τῆς ἀκριβείας, ὅτι μετὰ τοσαύτης φυλακῆς τὰ εἰρημένα κατέχετε, ὡς καὶ ἑτέρῳ διακομίσαι. Διὰ τοῦτο καὶ ἡμεῖς πρὸς τὴν ὑμετέραν ἀγάπην προθύμως διαλεγόμεθα. Ὁ γὰρ καταβάλλων ἐνταῦθα τὰ σπέρματα, οὐ ῥίπτει αὐτὰ παρὰ τὴν ὁδὸν, οὐδὲ εἰς τὰς ἀκάνθας ἐκχεῖ, οὐδὲ ἐπὶ τὴν πέτραν σπείρει· οὕτω λιπαρὰ καὶ βαθύγειος ὑμῶν ἐστιν ἡ ἄρουρα, καὶ πάντα εἰς τοὺς οἰκείους δεχομένη κόλπους, πολυπλασιάζει τὰ σπέρ ματα. Ἀλλ' εἴπερ ποτὲ προθυμίαν μοι παρέσχετε καὶ πολλὴν σπουδὴν ἐπὶ τὴν ἀκρόασιν, ὥσπερ οὖν ἀεὶ παρεσχήκατε, ταύτην αἰτῶ καὶ τήμερον ἐμοὶ δοῦναι τὴν χάριν. Οὐδὲ μὲν ὑπὲρ τῶν τυχόντων ἡμῖν ἐστιν ὁ λόγος, ἀλλ' ὑπὲρ μεγάλων πραγμάτων. Διόπερ ὀφθαλμῶν δέομαι πανταχόθεν ὀξὺ βλεπόντων, δια νοίας διεγηγερμένης, διανεστηκότος φρονήματος, συντεταμένων λογισμῶν, ψυχῆς ἀγρύπνου καὶ ἐγρηγορυίας. Καὶ γὰρ ἠκούσατε τοῦ ἀναγνώσματος πάν τες τοῦ ἀποστολικοῦ·","english":"Thus also his goodwill, and his love, and the aid of his prayers, stronger than a west wind and a pilot, directs our discourse even beyond the helm. And besides these things, that too consoled me—that you then enjoyed a splendid table and had a host generous and lavish. And we knew this not from hearing only, but from experience itself. For there were those who brought us word of what was said, and from the remnants we inferred the whole feast. So I praised the host and marveled at the lavishness and the wealth; and I called you blessed for your goodwill and your exactness, because with such care you hold fast to what was said, as to convey it even to another. For this reason we also speak eagerly to your love. For the one who sows the seeds here does not throw them beside the road, nor pour them out among the thorns, nor sow upon the rock; so rich and deep is your soil, and receiving all things into its own bosom, it multiplies the seeds. But if ever you gave me eagerness and great zeal for hearing, as indeed you always have given, I ask that you grant me this favor today as well. For our discourse is not about ordinary matters, but about great things. Therefore I need eyes sharp-sighted on every side, a wakeful mind, a steadfast purpose, thoughts stretched taut, a soul vigilant and awake. For you all heard the apostolic reading—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"καὶ εἴ τις ὀξέως προσέσχε τοῖς ἀναγνωσθεῖσιν, οἶδεν ὅτι μεγάλοι ἡμῖν ἀγῶνες καὶ ἱδρῶτες πρόκεινται τήμερον. Ὅτε γὰρ ἦλθε Πέτρος, φησὶν, εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην. βʹ. Ἆρα οὖν οὐ θορυβεῖ ἕκαστον τῶν ἀκουόντων τοῦτο, ὅτι Παῦλος ἀντέστη τῷ Πέτρῳ, ὅτι οἱ στῦλοι τῆς Ἐκκλησίας συγκρούονται καὶ ἀλλήλοις\n\nπροσπίπτουσι; Στῦλοι γὰρ ὄντως εἰσὶν οὗτοι, τὴν ὀροφὴν τῆς πίστεως ἀνέχοντες καὶ διαβαστάζοντες, καὶ στῦλοι, καὶ πρό βολοι, καὶ ὀφθαλμοὶ τοῦ σώματος τῆς Ἐκκλησίας, καὶ πηγαὶ τῶν ἀγαθῶν, καὶ θησαυροὶ, καὶ λιμένες, καὶ πᾶν ὅπερ ἂν εἴποι τις, οὐδέπω τῆς ἀξίας αὐτῶν ἐφίξεται· ἀλλ' ὅσῳπερ ἂν ᾖ μεγάλα αὐτῶν τὰ ἐγκώ μια, τοσούτῳ πλείων ἡμῖν ὁ ἀγών. Διανάστητε τοίνυν· ὑπὲρ πατέρων γὰρ ἡμῖν ἐστιν ὁ λόγος, ὥστε ἀποκρούσασθαι τὰ κατ' ἐκείνων φερόμενα ἐγκλήματα παρὰ τῶν ἔξωθεν, καὶ τῶν τῆς πίστεως ἀλλοτρίων. Ὅτε δὲ ἦλθε Πέτρος εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν. Εἶτα καὶ ἡ αἰτία τῆς καταγνώσεως· Πρὸ τοῦ γὰρ ἐλθεῖν τινας ἀπὸ Ἰακώβου, μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλε καὶ ἀφώριζεν ἑαυτὸν, φοβού μενος τοὺς ἐκ περιτομῆς. Καὶ συνανεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι· ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. Ἀλλ' ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσι πρὸς τὴν ἀλήθειαν τοῦ Εὐ αγγελίου, εἶπον τῷ Πέτρῳ ἔμπροσθεν πάντων. Καὶ ἄνω λέγει, ὅτι Κατὰ πρόσωπον· καὶ ἐνταῦθα, Ἔμπροσθεν πάντων. Παρατηρεῖτε τοῦτο, τὸ εἰπεῖν, Ἔμπροσθεν πάντων. Εἰ σὺ, Ἰουδαῖος ὑπάρχων. ἐθνικῶς ζῇς, καὶ οὐχὶ Ἰουδαϊκῶς, τί καὶ τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν;","english":"And if anyone has paid close attention to what has been read, he knows that great contests and sweats lie before us today. For \"when Peter,\" it says, \"came to Antioch, I opposed him to his face.\" Does this not disturb each of the hearers—that Paul opposed Peter, that the pillars of the Church clash and fall upon one another? For truly these are pillars, sustaining and bearing up the roof of the faith, and pillars, and bulwarks, and eyes of the body of the Church, and fountains of good things, and treasuries, and harbors, and whatever one might say—he will never reach the worth of them; but by however much their praises are great, by so much the greater is our contest. Rise up, then; for our discourse is on behalf of fathers, so as to repel the accusations brought against them by those outside, and by those alien to the faith. \"But when Peter came to Antioch, I opposed him to his face, because he stood condemned.\" Then also the reason for the condemnation: \"For before certain men came from James, he ate with the Gentiles; but when they came, he drew back and separated himself, fearing those of the circumcision. And the rest of the Jews also dissembled with him, so that even Barnabas was carried away by their hypocrisy. But when I saw that they were not walking uprightly toward the truth of the Gospel, I said to Peter before all.\" And above he says, \"to his face\"; and here, \"before all.\" Observe this—the saying \"before all.\" \"If you, being a Jew, live like a Gentile and not like a Jew, why do you compel the Gentiles to judaize?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Τάχα ἐπῃνέσατε τὸν Παῦλον τῆς παῤῥησίας, ὅτι οὐκ ᾐδέσθη τὸ ἀξίωμα τοῦ προσ ώπου, διὰ τὴν ἀλήθειαν τοῦ Εὐαγγελίου οὐκ ἠρυθρίασε τοὺς παρόντας. Ἀλλ' εἰ καὶ Παύλου ἐγκώμιον τοῦτο, ἡμετέρα δὲ αἰσχύνη γίνεται. Τί γὰρ, εἰ Παῦλος κα λῶς ἐποίησεν; Ἀλλ' ὁ Πέτρος κακῶς, εἴ γε οὐκ ὠρθοπόδει. Τί οὖν ἐμοὶ τὸ ὄφελος, ὅταν τῆς ξυνωρίδος θάτερος ἵππος χωλεύῃ; Οὐ γὰρ πρὸς Παῦλόν μοι νῦν ὁ λόγος, ἀλλὰ πρὸς τοὺς ἔξωθεν. Διὰ τοῦτο καὶ παρα καλῶ προσέχειν. Καὶ γὰρ αὔξω τὴν κατηγορίαν, καὶ μείζονα ποιῶ, ἵνα ἐπιτείνω ὑμῶν τὴν σπουδήν. Ὁ γὰρ ἀγωνιῶν νήφει, καὶ ὁ δεδοικὼς ὑπὲρ πατρὸς, προσέχει· ὁ ἀκούων τῆς κατηγορίας, ἐπιθυμεῖ δέ ξασθαι τὴν ἀπολογίαν.\n\nἊν τοίνυν ἄρξωμαι αὔξειν τὴν κατηγορίαν, μὴ ἀπὸ γνώμης τῆς ἐμῆς νομίσητε εἶναι τὰ λεγόμενα. Βαθύνω γὰρ ὑμῶν τῷ λόγῳ τὴν διάνοιαν, διασκάπτω τὸν νοῦν, ἵνα ἐν τῷ βάθει τὰ νοήματα καταθέμενος, ἄσυλον αὐτῶν ἐργά σωμαι τὴν φυλακήν. Ἀλλὰ καὶ τῆς πόλεως ὑμῶν ἐγκώμιον τὰ ῥηθησόμενα. Αὕτη γὰρ τὸν ἀγῶνα ἐδέξατο, αὕτη τὴν μάχην, μᾶλλον δὲ οὐ τὴν μάχην, ἀλλὰ τὴν δοκοῦσαν μὲν εἶναι μάχην, πάσης δὲ εἰρήνης γενομένην χρησιμωτέραν. Οὐ γὰρ οὕτως ἡμῶν τὰ μέλη πρὸς ἄλληλα συνέσφιγκται ταῖς τῶν νεύρων περιβολαῖς, ὡς οἱ ἀπόστολοι πρὸς ἀλλήλους ἦσαν συν δεδεμένοι τοῖς τῆς ἀγάπης δεσμοῖς.","english":"Perhaps you admired Paul for his boldness, because he was not ashamed of the dignity of the person, and for the truth of the Gospel he did not blush before those present. But even if this is a praise of Paul, it becomes our shame. For what if Paul did well? But Peter did badly, if indeed he did not walk uprightly. What benefit is it to me, then, when one horse of the pair is lame? For my argument now is not against Paul, but against those outside. This is why I also urge you to pay attention. For I both magnify the accusation and make it greater, so that I may intensify your zeal. For the one who is contending stays sober, and the one who fears for a father pays attention; the one who hears the accusation desires to begin the defense.\n\nIf, then, I begin to magnify the accusation, do not suppose that what is said is from my own opinion. For I deepen your understanding with the word, I dig through the mind, so that by laying the thoughts in the depth I may make their guard inaccessible. But what will be said is also a praise of your city. For this city received the contest, this city the battle—or rather, not the battle, but what seemed to be a battle, yet became more useful than all peace. For our limbs are not so bound to one another by the wrapping of sinews as the apostles were bound to one another by the bonds of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"γʹ. Ἐπῃνέσατε τὸν Παῦλον; Ἀκούσατε τοίνυν πῶς κατηγορία ἐστὶ Παύλου τὰ εἰρημένα, ἂν μὴ τὸν ἐναποκεκρυμμένον τοῖς ῥήμασι θηρεύσωμεν νοῦν. Τί λέγεις, ὦ Παῦλε; ἐπετίμησας Πέτρῳ, ὅτε εἶδες οὐκ ὀρθοποδοῦντα πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου; Καλῶς. Τίνος οὖν ἕνεκεν Κατὰ πρόσωπον; τίνος ἕνεκεν Ἔμπροσθεν πάντων; οὐκ ἔδει ἀμάρτυρον γίνεσθαι τὸν ἔλεγχον; Σὺ δὲ πῶς δημοσιεύεις τὸ δικαστήριον, καὶ πολλοὺς τῆς κατηγορίας μάρτυρας ποιεῖς; καὶ τίς οὐκ ἂν εἴποι, ὅτι ἐξ ἀπεχθείας τοῦτο ποιεῖς, καὶ φθόνου, καὶ φιλονεικίας; οὐ σὺ ἦσθα ὁ λέγων, Ἐγενόμην τοῖς ἀσθενέσιν ὡς ἀσθενής; Τί δέ ἐστι, Τοῖς ἀσθενέσιν ὡς ἀσθενής; Συγκαταβαίνων καὶ περιστέλλων αὐτῶν τὰ τραύματα, φησὶ, καὶ οὐκ ἀφιεὶς εἰς ἀναισχυντίαν ἐκπεσεῖν. Εἶτα περὶ τοὺς μαθητὰς οὕτω κηδεμὼν καὶ φιλάνθρωπος ὢν, περὶ τὸν συναπόστολον ἀπάνθρωπος ἐγένου; Οὐκ ἤκουσας τοῦ Χριστοῦ λέγοντος, Ὅταν ἁμάρτῃ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου; Σὺ δὲ καὶ δημοσίᾳ ἐλέγχεις, καὶ μέγα φρο νεῖς ἐπὶ τῷ πράγματι. Ὅτε γὰρ ἦλθε Πέτρος, φησὶν, εἰς","english":"3. Did you praise Paul? Then hear how the words just spoken are an accusation against Paul, unless we hunt out the meaning hidden within the words. What are you saying, O Paul? You rebuked Peter, when you saw that he was not walking uprightly toward the truth of the Gospel? Well and good. For what reason, then, \"to his face\"? For what reason, \"before all\"? Should the reproof not have been without witnesses? But how do you publicize the tribunal, and make many witnesses of the accusation? And who would not say that you do this out of enmity, and envy, and contentiousness? Were you not the one who said, \"I became to the weak as weak\"? And what is \"to the weak as weak\"? Bending down, he says, and covering over their wounds, and not allowing them to fall into shamelessness. Then, being so solicitous and humane toward the disciples, did you become inhumane toward your fellow apostle? Did you not hear Christ saying, \"When your brother sins, go, reprove him between you and him alone\"? But you reprove even publicly, and you pride yourself on the matter. For when Peter came, he says, to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην. Καὶ οὐκ ἐλέγχεις δημοσίᾳ μόνον, ἀλλὰ καὶ, καθάπερ ἐν στήλῃ, τοῖς γράμμασι τὴν μάχην ἐγχαράξας, ἀθάνατον ποιεῖς τὴν μνήμην· ἵνα μὴ οἱ τότε παρόντες μόνον, ἀλλὰ καὶ πάντες οἱ τὴν οἰκουμένην οἰκοῦντες ἄνθρωποι μάθωσι διὰ τῆς ἐπιστολῆς τὸ γεγενη μένον. Οὕτω σοι ἐποίησαν οἱ ἀπόστολοι ἐν Ἱεροσολύμοις, ὅτε ἀνῆλθες διὰ δεκατεσσάρων ἐτῶν ἀναθέσθαι αὐτοῖς τὸ Εὐαγγέλιον; Οὐ σὺ λέγεις, ὅτι Διὰ δεκατεσσάρων ἐτῶν ἀνέβην, καὶ ἀνεθέμην αὐτοῖς τὸ Εὐαγγέλιον, κατ' ἰδίαν δὲ τοῖς δοκοῦσί τι εἶναι; Τί οὖν; βουλόμενόν σε κατ' ἰδίαν ἀναθέσθαι, ἐκώλυσαν καὶ εἰς μέσον ἤγαγον, καὶ δῆλον ἅπασιν ἐποίησαν; Οὐκ ἔστιν εἰπεῖν. Εἶτα σὺ μὲν κατ' ἰδίαν ἀνατίθης, καὶ οὐδεὶς ἀντιλέγει· τὸν δὲ ἀπόστολον ἐκπομπεύεις; Ἆρα οὖν ἐκεῖ μόνον ταύτης ἀπήλαυσας τῆς εὐνοίας; ἀλλὰ μὴν καὶ ὅτε δὲ μυριάδες τοσαῦται Ἰουδαίων ἦσαν, οὐ μετὰ τῆς αὐτῆς ἐχρήσαντό σοι σοφίας; οὐ κατ' ἰδίαν λαβόντες σε ἔλεγον· Θεωρεῖς, ἀδελφὲ, πό σαι μυριάδες εἰσὶν Ἰουδαίων τῶν συνεληλυθότων, καὶ οὗτοι πάντες ζηλωταὶ τοῦ νόμου εἰσὶ, καὶ κατήχηνται περὶ σοῦ, ὅτι ἀποστασίαν ἀπὸ τοῦ νόμου διδάσκεις. Τί οὖν ἐστι; Ποίησον ὅ σοι λέγομεν. Εἰσὶν ἄνδρες ἐν ἡμῖν ἔχοντες εὐχὴν ἐφ' ἑαυτοῖς· τούτους λαβὼν ξύρησαι σὺν αὐτοῖς, καὶ ἁγνίσθητι μετ' αὐτῶν, ἵνα μάθωσιν, ὅτι ὧν κατήχηνται περὶ σοῦ, οὐδέν ἐστιν. Εἶδες πῶς φεί δονταί σου τῆς ὑπολήψεως; πῶς κρύπτουσί σε τῷ προσωπείῳ τῆς οἰκονομίας ἐκείνης, τῇ θυσίᾳ, τοῖς ἁγνισμοῖς σε περιστέλλοντες; Διὰ τί μὴ τοσαύτην κηδεμονίαν ἐπεδείξω καὶ σύ; δʹ.","english":"Antioch, I opposed him to his face. And you do not only reprove him publicly, but also, as if engraving the battle in letters on a pillar, you make the memory immortal, so that not only those present at the time, but all people dwelling throughout the world might learn through the letter what happened. Did the apostles in Jerusalem do this to you, when you went up after fourteen years to lay the Gospel before them? Do you not say, \"After fourteen years I went up and laid the Gospel before them, but privately to those who seemed to be something\"? What then? When you wished to lay it before them privately, did they hinder you and bring you into the midst and make it clear to all? It cannot be said. Then you lay it before them privately, and no one contradicts; but the apostle you expose to public shame? So then, did you enjoy this goodwill only there? But indeed, when there were so many tens of thousands of Jews, did they not use the same wisdom with you? Did they not take you privately and say, \"You see, brother, how many tens of thousands of Jews there are who have come together, and all these are zealous for the law, and they have been informed about you that you teach apostasy from the law. What then is to be done? Do what we tell you. There are men among us who have a vow upon themselves; take these and shave yourself with them, and purify yourself with them, so that they may learn that there is nothing to the things they have been informed about you.\" Do you see how they spare your reputation? How they hide you with the mask of that economy, wrapping you about with the sacrifice, the purifications? Why did you not show the same solicitude? 4.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Ἀλλ' εἰ ἦν ἀληθῶς μάχη τὰ γενόμενα καὶ φιλονεικία, εἶχεν ἂν λόγον τὰ κατηγορήματα ταῦτα· νῦν δὲ οὐκ ἔστι μάχη, ἀλλὰ δοκεῖ μὲν εἶναι, μεγάλην δὲ καὶ τοῦ Παύλου καὶ τοῦ Πέτρου σοφίαν καὶ εὔνοιαν πρὸς ἀλλήλους ἐπιδείκνυται. Πλὴν τέως αὐτῆς τῆς δοκούσης εἶναι κατηγορίας ἀκούσωμεν. Ὅτε δὲ ἦλθε Πέτρος εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην. Διὰ τί; Ὅτι κατεγνωσμένος ἦν. Καὶ τίς ὁ τρόπος τῆς καταγνώσεως; Πρὸ τοῦ γὰρ ἐλθεῖν τινας ἀπὸ Ἰακώβου, μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλε καὶ ἀφώριζεν ἑαυτὸν, φοβούμενος τοὺς ἐκ περιτομῆς. Τί λέγεις; δειλὸς ὁ Πέτρος καὶ ἄνανδρος; οὐ διὰ τοῦτο Πέτρος ἐκλήθη, ἐπειδὴ ἄσειστος ἦν κατὰ τὴν πίστιν; Τί ποιεῖς, ἄν θρωπε; Αἰδέσθητι τὴν προσηγορίαν τοῦ Δεσπότου, ἣν ἔθηκε τῷ μαθητῇ. Δειλὸς ὁ Πέτρος καὶ ἄνανδρος; καὶ τίς σου ταῦτα ἀνέξεται λέγοντος; Οὐ ταῦτα σύν οιδεν αὐτῷ τὰ Ἱεροσόλυμα, καὶ τὸ πρῶτον ἐκεῖνο θέατρον, καὶ ἡ Ἐκκλησία, εἰς ἣν πρῶτος ἐπεπήδησε, καὶ τὴν μακαρίαν ἐκείνην πρῶτος ἀφῆκε φωνὴν, καὶ εἶπε· Τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ Θεὸς, λύσας τὰς ὠδῖνας τοῦ θανάτου. Καὶ πάλιν· Οὐ γὰρ Δαυῒδ ἀνέβη εἰς τὸν οὐρανόν. Αὐτὸς δὲ λέγει, φησὶν, Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπό διον τῶν ποδῶν σου.","english":"But if what happened had truly been a battle and a contentious rivalry, these accusations would have had reason; but as it is, it is not a battle, but it seems to be one, while it displays the great wisdom of both Paul and Peter and their goodwill toward one another. Nevertheless, for now let us hear the accusation itself, which seems to be one. But when Peter came to Antioch, I opposed him to his face. Why? Because he stood condemned. And what was the manner of his condemnation? For before certain men came from James, he used to eat with the Gentiles; but when they came, he drew back and separated himself, fearing those of the circumcision. What are you saying? Is Peter cowardly and unmanly? Was it not for this reason that he was called Peter, because he was unshaken in the faith? What are you doing, man? Respect the title of the Master, which he gave to the disciple. Is Peter cowardly and unmanly? And who will tolerate you saying these things? Jerusalem does not know these things of him, nor does that first theater, nor the Church into which he first leaped, and that blessed utterance he first sent forth, saying: This Jesus God raised up, having loosed the pangs of death. And again: For David did not ascend into heaven. But he himself says, the Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Οὗτος οὖν, εἰπέ μοι, δειλὸς καὶ ἄνανδρος, ὁ τοσούτου φόβου καὶ τοσούτων κινδύνων ἐπικρεμαμένων, μετὰ τοσαύτης παῤῥησίας πρὸς τοὺς αἱμοβόρους κύνας ἐκείνους, καὶ τῷ θυμῷ ζέοντας ἔτι, καὶ φόνου πνέον τας εἰσελθὼν καὶ εἰπὼν, ὅτι ὁ σταυρωθεὶς ὑπ' αὐτῶν, καὶ ἀνέστη, καὶ ἐν τοῖς οὐρανοῖς ἐστι, καὶ ἐκ δεξιῶν κάθηται τοῦ Πατρὸς, καὶ μυρίοις τοὺς ἐχθροὺς αὐτοῦ περιβάλλει κακοῖς; Ὅτι γὰρ διᾶραι στόμα, ὅτι γὰρ ἀνοῖξαι χείλη, ὅτι στῆναι, ὅτι φανῆναι μόνον μεταξὺ τῶν σταυρωσάντων αὐτὸν ἴσχυσεν, οὐ θαυμάζεις αὐ τὸν καὶ στεφανοῖς, εἰπέ μοι; Ποῖος γὰρ λόγος, τίς διάνοια τὴν παῤῥησίαν αὐτοῦ τὴν ἐν ἐκείνῃ τῇ ἡμέρᾳ καὶ τὴν ἐλευθεροστομίαν παραστῆσαι δυνήσεται; Οὐκ ἔστιν οὐδείς. Εἰ γὰρ πρὸ τοῦ σταυροῦ συνέθεντο οἱ Ἰουδαῖοι, ἐάν τις αὐτὸν ὁμολογήσῃ Χριστὸν, ἀποσυνάγωγον ποιεῖν, μετὰ τὸν σταυρὸν καὶ τὴν ταφὴν ἀκούοντες οὐχὶ Χριστὸν ὁμολογοῦντος μόνον, ἀλλὰ καὶ πᾶσαν ὁμοῦ τὴν οἰκονομίαν μετὰ πάσης φιλοσοφίας ἀνακηρύττοντος, πῶς οὐ","english":"Tell me, then, was this man cowardly and unmanly—he who, with so great a fear and so many dangers hanging over him, entered with such great boldness among those bloodthirsty dogs, still boiling with rage and breathing murder, and said that the one they had crucified had risen and is in the heavens, and sits at the right hand of the Father, and visits his enemies with countless evils? For that he dared to open his mouth, that he opened his lips, that he merely stood and appeared among those who had crucified him—do you not marvel at him and crown him, tell me? For what speech, what mind will be able to set forth his boldness on that day and his freedom of speech? There is none. For if before the cross the Jews had agreed that if anyone confessed him as Christ, they would put him out of the synagogue, then after the cross and the burial, when they heard him confessing not only Christ, but also proclaiming together the whole economy with all philosophy, how did he not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"διεσπάσαντο, καὶ μεληδὸν αὐτὸν διείλοντο πάντες, πρῶτον πάντων τῆς μανίας αὐτῶν κατατολμήσαντα;\n\nεʹ. Τὸ γὰρ δὴ μέγα τοῦτό ἐστιν, οὐχ ὅτι Χριστὸν ὡμολόγησεν, ἀλλ' ὅτι πρὸ τῶν ἄλλων ἁπάντων μαινομένων αὐτῶν καὶ οἰδούντων ἀπὸ τοῦ φόνου, ὡμολόγησε μετὰ παῤῥησίας. Ὥσπερ οὖν ἐν πολέμῳ καὶ παρατάξει, φάλαγγος συμπεφραγμένης, ἐκεῖνον μάλιστα θαυ μάζομεν τὸν πρὸ τῶν ἄλλων πηδῶντα, καὶ τὸ μέτωπον αὐτῆς διαῤῥηγνύντα (οὐ γὰρ δὴ τούτου μό νου, ἀλλὰ καὶ τῶν μετὰ ταῦτα ὑφ' ἑτέρων γινομένων κατορθωμάτων οὗτος ἂν εἴη πάντων αἴτιος, ὁ τὴν ἀρχὴν καὶ τὴν εἴσοδον παρασχὼν), οὕτω δὴ καὶ ἐπὶ τοῦ Πέτρου λογίζεσθαι χρὴ, ὅτι πρῶτος εἰσελθὼν, καὶ τὸ μέτωπον τῆς φάλαγγος τῆς Ἰουδαϊκῆς διαῤῥήξας, καὶ τὴν μακρὰν ἐκείνην δημηγορίαν κατατείνας, οὕτω καὶ τοῖς ἄλλοις ἀποστόλοις ἔδωκεν εἴσοδον. Κἂν Ἰωάννης, κἂν Ἰάκωβος, κἂν Παῦλος, κἂν ἄλλος ὁστισοῦν μετὰ ταῦτα μέγα τι ποιῶν φαίνηται, ἁπάντων οὗτος πλεονεκτεῖ, ὁ προοδοποιήσας αὐτῶν τῇ παῤῥη σίᾳ, καὶ διανοίξας τὴν εἴσοδον, καὶ δοὺς αὐτοῖς, κα θάπερ ποταμῷ πολλῷ φερομένῳ ῥεύματι, μετὰ πολ λῆς ἀδείας ἐπεισελθεῖν, καὶ τοὺς μὲν ἐναντιουμένους παρασύρειν, τῶν δὲ μετ' εὐνοίας ἀκουόντων τὰς ψυ χὰς ἄρδειν διηνεκῶς. Ἆρ' οὖν μετὰ τὸν σταυρὸν τοιοῦ τος; πρὸ δὲ τοῦ σταυροῦ οὐ πάντων θερμότερος; οὐχὶ τὸ στόμα τῶν ἀποστόλων ἦν; οὐχὶ πάντων σιγώντων αὐτὸς ἐφθέγγετο; Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν Υἱὸν τοῦ ἀνθρώπου; φησὶν ὁ Χριστός· καὶ οἱ μὲν Ἠλίαν ἔλεγον, οἱ δὲ Ἱερεμίαν, οἱ δὲ ἕνα τῶν προφητῶν. Ὑμεῖς δὲ τίνα με λέγετε, φησὶν, εἶναι; Εἶτα ἀποκριθεὶς Πέτρος εἶπε·","english":"they tore him apart, and all of them divided him limb from limb—him who was the first of all to dare their madness?\n\n5. For this is the great thing, not that he confessed Christ, but that before all the others, while they were still raging and swollen from the murder, he confessed with boldness. Just as in war and battle, when a phalanx is packed close together, we marvel most at the one who leaps forward before the others and breaks through its front line (for he would be the cause of all the successes that come afterward through others, not of this one alone—the one who provided the beginning and the entrance), so also in the case of Peter one must reckon that he entered first, and broke through the front line of the Jewish phalanx, and stretched out that long speech, and so gave entrance also to the other apostles. And whether it be John, or James, or Paul, or anyone else at all who appears afterward doing something great, this man surpasses them all—the one who prepared the way for their boldness, and opened the entrance, and gave them, like a great river borne along in its stream, to come in with much freedom, and to sweep away those who oppose, and to water continually the souls of those who listen with goodwill. Was he, then, such a man after the cross? And before the cross, was he not hotter than all? Was he not the mouth of the apostles? When all were silent, did he not himself speak? \"Who do men say that the Son of man is?\" says Christ; and some said Elijah, and others Jeremiah, and others one of the prophets. \"But who do you say that I am?\" he says. Then Peter answered and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. Ὑμεῖς, εἶπε, καὶ ἀντὶ πάντων τοῦ σώματος φθέγγεται, οὕτως ἡ γλῶττα τῶν ἀποστόλων Πέτρος ἦν, καὶ ἀντὶ πάντων αὐτὸς ἀπεκρίνατο. Ἆρ' οὖν ἐνταῦθα μόνον τοιοῦτος, ἀλλαχοῦ δὲ καθυφίησι τῆς σπουδῆς; Οὐδαμῶς· ἀλλὰ διὰ πάντων καὶ ἐν πᾶσι τὴν αὐτὴν ἐμφαίνει θερμότητα. Καὶ γὰρ εἰπόντος τοῦ Χριστοῦ· Παραδώσουσι τὸν Υἱὸν τοῦ ἀνθρώπου, καὶ μαστιγώσουσι, καὶ σταυρώσουσιν, αὐτός φησιν· Ἵλεώς σοι, Κύριε· οὐ μὴ ἔσται σοι τοῦτο. Μὴ γὰρ δὴ τοῦτο ἐξετάσω μεν, ὅτι ἀπερίσκεπτος ἡ ἀπόκρισις, ἀλλ' ὅτι γνησίου πόθου ἦν καὶ ζέοντος. Πάλιν ἀνέβη εἰς τὸ ὄρος, καὶ μετεμορφώθη· ὤφθη μεταξὺ Ἠλίας ἐκεῖ καὶ Μωϋσῆς διαλεγόμενος. Πάλιν κἀκεῖ ὁ Πέτρος· Εἰ θέλεις, ποιήσωμεν ὧδε τρεῖς σκηνάς. ς ʹ. Ὅρα πῶς ἐφίλει τὸν διδάσκαλον, καὶ σκόπει τὴν ἀκρίβειαν, καὶ τὴν σύνεσιν. Ἐπειδὴ γὰρ τότε ἁπλῶς ἀποκριθεὶς ἐπεστομίσθη, ἐνταῦθα τῇ ἐξουσίᾳ τοῦ δι δασκάλου ἐπιτρέπει τὸ πρᾶγμα· Εἰ θέλεις, λέγων. Συμβαίνει γὰρ, φησὶ, καὶ νῦν ἀπερισκέπτως με πόθῳ κινούμενον εἰπεῖν. Ἵν' οὖν μὴ τὴν αὐτὴν ἐπιτίμησιν δέξηται· Εἰ θέλεις, φησί. Συμπόσιον ἦν ἐκεῖνο πάλιν τὸ ἅγιον καὶ φρικῶδες· καὶ τότε λέγοντος τοῦ Ἰησοῦ· Εἷς ἐξ ὑμῶν παραδώσει με, πάλιν ὁ Πέτρος διὰ μὲν τὴν ἐπιτίμησιν τὴν ἤδη γενομένην ἐρωτῆσαι τὸν διδάσκαλον οὐκ ἐτόλμησε· διὰ δὲ τὸν πόθον, ὃν εἶχε, σιγῆσαι οὐκ ἠνέσχετο· ἀλλ' ἐσπούδασε καὶ μαθείν, καὶ μὴ δόξαι προπετής τις εἶναι καὶ ἀπερίσκεπτος. Πῶς οὖν καὶ τὴν ἐπιθυμίαν ἐπλήρωσε, καὶ ἀσφά λειαν ἑαυτῷ προῳκονόμησεν;","english":"You are the Christ, the Son of the living God.\" You—he says—and on behalf of all the body he speaks; thus the tongue of the apostles was Peter, and on behalf of all he answered. Is he then such only here, but elsewhere slackens his zeal? By no means; but through all and in all he displays the same fervor. For when Christ said, \"They will deliver up the Son of Man, and scourge him, and crucify him,\" he says, \"Be it far from you, Lord; this shall not happen to you.\" For let us not examine this, that the answer was rash, but that it was of genuine and burning desire. Again he went up into the mountain, and was transfigured; he was seen there between Elijah and Moses conversing. Again there too Peter: \"If you wish, let us make three tents here.\" 6. Observe how he loved the Teacher, and consider the exactness, and the understanding. For since at that time he had answered simply and been silenced, here he entrusts the matter to the Teacher's authority, saying, \"If you wish.\" For it happens, he says, that even now, moved by desire, I have spoken rashly. So then, that he might not receive the same rebuke, he says, \"If you wish.\" That holy and awe-inspiring supper was there again; and then, when Jesus said, \"One of you will betray me,\" again Peter, on account of the rebuke that had already occurred, did not dare to question the Teacher; but on account of the desire he had, he could not endure to be silent; but he was eager both to learn, and not to seem rash and inconsiderate. How then did he both fulfill his desire, and secure safety for himself?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ἵνα τῷ μὲν βουληθῆναι μαθεῖν τὸν ἀκάθεκτον δείξῃ πόθον, τῷ δὲ μὴ δι' ἑαυτοῦ τοῦτο ποιῆσαι, ἀλλ' ἕτερον προβαλέσθαι, τὴν εὐλάβειαν ἐμφαίνῃ καὶ τὴν ἐπιείκειαν ἅπασαν. Καὶ γὰρ στενά μοι πάντοθεν, φησί· περὶ προδοσίας ἐστὶ λόγος τοῦ Δεσπότου· μέγας ὁ κίνδυνος, ὁ κρημνὸς ἑκατέρωθεν. Ἂν σιγήσω, ἡ μέριμνα κατεσθίει μου τὴν ψυχήν· ἂν\n\nεἴπω, δέδοικα μή ποτε ἐπιτίμησιν δέξωμαι πάλιν. Μέσην οὖν ἦλθεν ὁδὸν, καὶ ὁ παν ταχοῦ προπηδῶν, τότε τῆς Ἰωάννου παῤῥησίας ἐδεῖ το, ὥστε μαθεῖν τὸ λεγόμενον. Οὐδὲν γὰρ ἕτερον ἀνέπνει. καὶ εἶχεν ἐν τῇ ψυχῇ διηνεκῶς, ἀλλ' ἢ τὸν διδάσκαλον μόνον. Διὰ τοῦτο καὶ δεσμωτηρίων καὶ μυρίων μετὰ ταῦτα κατετόλμα θανάτων, καὶ πάσης τῆς παρούσης κατεγέλα ζωῆς. Δι' ἐκεῖνον καὶ μάστι γας λαβὼν, καὶ τοὺς μώλωπας ἔχων ἐπὶ τοῦ νώτου, πρὸς τοὺς μαστίξαντας ἔλεγεν· Οὐ δυνάμεθα ἡμεῖς ἃ εἴδομεν καὶ ἠκούσαμεν μὴ λαλεῖν. Εἶδες φρόνη μα ἀδούλωτον; εἶδες παῤῥησίαν ἀχείρωτον; εἶδες ψυχὴν οὐρανίου πόθου καὶ ἔρωτος γέμουσαν; Πῶς οὖν τολμᾷς λέγειν, ὅτι φοβούμενος τοὺς ἐκ περιτομῆς, ὑπέστελλεν ἑαυτὸν καὶ ἀφώρισε; Καὶ πολλὰ δὲ ἕτερα ἐνῆν εἰπεῖν περὶ Πέτρου, δεικνύντα αὐτοῦ τὴν θερμό τητα, καὶ τὴν ἀνδρείαν, καὶ τὸν πόθον, ὃν εἶχε περὶ τὸν Χριστόν· ἀλλ' ἵνα μὴ μηκύνωμεν ἀκαίρως τὸν λόγον, ἀρκεῖ τὰ εἰρημένα. Οὐδὲ γὰρ ἐγκώμιον αὐτοῦ τήμερον εἰπεῖν πρόκειται, ἀλλὰ τὴν δοκοῦσαν εἶναι ζήτησιν λῦσαι, καὶ εἰς πέρας ἀγαγεῖν. ζʹ. Σὺ δὲ καὶ ἑτέρωθεν σκόπει, πῶς οὐκ ἔστι πιθανὴ ἡ κατηγορία. Τότε μὲν γὰρ παρὰ τὴν ἀρχὴν, ὅτε ἔλε γε·","english":"So that by his willingness to learn he might show his irrepressible longing, and by not doing this on his own but putting forward another, he might display his reverence and all his gentleness. For, he says, I am hemmed in on every side: the matter concerns the Master's betrayal; great is the danger, the precipice on both sides. If I keep silent, anxiety devours my soul; if I speak, I fear lest I receive a rebuke again. So he took the middle path, and he who everywhere leapt forward then needed John's boldness, so as to learn what was being said. For he breathed nothing else, and he held continually in his soul none other than the teacher alone. For this reason he afterward dared prisons and countless deaths, and laughed at all the present life. For his sake, having received lashes and bearing the welts on his back, he said to those who had scourged him: We cannot but speak of what we have seen and heard. Did you see an unenslaved mind? Did you see unconquerable boldness? Did you see a soul full of heavenly longing and love? How then do you dare to say that, fearing those of the circumcision, he held himself back and separated himself? And there were many other things to say about Peter, showing his fervor, his courage, and the longing he had for Christ; but so that we do not lengthen the discourse inopportunely, what has been said is enough. For it is not today's task to speak his encomium, but to resolve the apparent inquiry and bring it to an end. 7. But consider from another angle too, how the accusation is not persuasive. For at that time, at the beginning, when he was saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε, ἀνέστησεν ὁ Θεὸς, λύσας τὰς ὠδῖνας τοῦ θανά του, τότε μεταξὺ ἐχθρῶν ἦν, ἔτι φονώντων, ἔτι τῷ θυμῷ ζεόντων, ἔτι βουλομένων διασπάσασθαι τοὺς μαθητάς. Ἤκμαζε γὰρ αὐτοῖς ἔτι τὸ πάθος, καὶ ᾤδει ἡ διάνοια τῷ θυμῷ. Νυνὶ δὲ, ὅτε ταῦτα Παῦλος ἔγρα φεν, ἑπτὰ καὶ δέκατον ἔτος εἶχε τὸ κήρυγμα. Εἰπὼν γάρ· Μετὰ τρία ἔτη ἀνέβην εἰς Ἱεροσόλυμα, λέγει πάλιν, ὅτι Μετὰ δεκατέσσαρα ἔτη ἀνέβην εἰς Ἱεροσόλυμα. Ὁ τοίνυν τότε ἐν προοιμίοις τοῦ κηρύγματος μὴ φοβηθεὶς, νῦν μετὰ χρόνον τοσοῦτον φοβεῖται; ὁ ἐν Ἱεροσολύμοις μὴ δείσας, ἐν Ἀντιοχείᾳ δέδοικεν; ὁ, πολεμίων κυκλωσάντων αὐτὸν, μὴ πτοηθεὶς τότε, νῦν οὐδὲ πολεμίων παρόντων, ἀλλὰ πι στῶν καὶ μαθητῶν, ἀγωνιᾷ, καὶ δέδοικε, καὶ οὐκ ὀρθοποδεῖ; Καὶ πῶς ἂν ἔχοι ταῦτα λόγον, ἀναπτομένης μὲν τῆς πυρᾶς καὶ εἰς ὕψος ἐγειρομένης κατα τολμᾷν, σβεσθεῖσαν δὲ καὶ γενομένην τέφραν δεδοικέναι καὶ τρέμειν; Εἰ δειλὸς ἦν καὶ ἄνανδρος ὁ Πέτρος, ἐν ἀρχῇ τοῦ κηρύγματος, ἐν τῇ μητροπόλει τῶν Ἰουδαίων, ὅπου πάντες ἦσαν οἱ πολέμιοι, τότε ἂν ἔδεισεν, οὐ μετὰ χρόνον τοσοῦτον ἐν τῇ χριστιανικωτάτῃ πό λει, οὐδὲ φίλων καὶ γνησίων παρόντων. Ὥστε οὔτε ὁ καιρὸς, οὔτε ὁ τόπος, οὔτε ἡ ποιότης τῶν προσώπων ἀφίησιν ἡμᾶς πιστεῦσαι τοῖς λεγομένοις οὕτως ὡς εἴρηται, καὶ καταγνῶναι τοῦ Πέτρου δειλίαν. Ἐπηνέσατε τὰ εἰρημένα; Καίτοι γε ἐν ἀρχῇ τὸν Παῦλον ἐθαυμάζετε, καὶ τῆς παῤῥησίας αὐτὸν ἐξ επλήττεσθε· ἀλλ' ἰδοὺ περιέτρεψε τὴν κατηγορίαν ὁ λόγος.","english":"This Jesus, whom you crucified, God raised up, having loosed the pangs of death. At that time he was among enemies, while they were still killing, still boiling with rage, still wanting to tear the disciples apart. For their passion was still at its peak, and their mind was swollen with rage. But now, when Paul wrote these things, the preaching was in its seventeenth year. For having said, \"After three years I went up to Jerusalem,\" he says again, \"After fourteen years I went up to Jerusalem.\" So then, the one who at that time, in the beginnings of the preaching, was not afraid—does he now, after so long a time, fear? The one who did not fear in Jerusalem—does he fear in Antioch? The one who, when enemies surrounded him, was not terrified then—does he now, when no enemies are present, but believers and disciples, feel anguish and fear and not walk uprightly? And how could these things make sense—that when the fire was kindled and raised on high, he should dare, but when it had been quenched and become ashes, he should fear and tremble? If Peter was cowardly and unmanly, at the beginning of the preaching, in the metropolis of the Jews, where all were enemies, he would have feared then, not after so long a time in the most Christian city, nor with friends and genuine disciples present. So neither the time, nor the place, nor the character of the persons allows us to believe what is said in the way it has been stated, and to condemn Peter of cowardice. You praised what was said? And yet at the beginning you were admiring Paul, and you were struck with amazement at his boldness; but behold, the argument has turned the accusation around.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἀλλ' ὥσπερ ἀρχόμενος ἔλεγον, ὅτι οὐδέν μοι ὄφελος, ἐὰν Παύλου καλῶς ποιοῦντος, ὁ Πέτρος δειχθῇ μὴ καλῶς ποιῶν (τὰ γὰρ ἐγκλήματα καὶ ἡ καθ' ἡμῶν αἰσχύνη μένει, ἄν τε οὗτος, ἄν τε ἐκεῖνος διημαρτηκὼς τύχῃ), οὕτω καὶ νῦν τὸ αὐτὸ λέγω πάλιν, ὡς οὐδέν μοι ὄφελος, ἂν Πέτρου τὴν κατηγορίαν ἀπο σκευασαμένου, ὁ Παῦλος φαίνηται θαρσαλέως καὶ ἀπερισκέπτως τοῦ συναποστόλου κατηγορῶν. Φέρε οὖν, καὶ τοῦτον τῶν ἐγκλημάτων ἀπολύσωμεν. Τί οὖν; ὁ μὲν Πέτρος τοιοῦτος, ὁ δὲ Παῦλος οὐ τοιοῦτος; καὶ τί Παύλου θερμότερον γένοιτ' ἂν, ὃς καθ' ἑκάστην ἡμέραν ἀπέθνησκε διὰ τὸν Χριστόν; Ἀλλὰ νῦν οὐ περὶ ἀνδρείας ἡμῖν ὁ λόγος, (τί γὰρ πρὸς τὸ προκεί μενον τοῦτο;) ἀλλ' εἰ ἀπεχθῶς πρὸς τὸν ἀπόστολον διέκειτο, ἢ εἰ κενοδοξίας τινὸς καὶ φιλονεικίας ἦν αὕτη ἡ μάχη. Ἀλλ' οὐδὲ τοῦτο ἔστιν εἰπεῖν· μὴ γένοιτο· Οὐδὲ γὰρ Πέτρου τοῦ κορυφαίου τῶν ἁγίων ἐκείνων μόνον, ἀλλὰ καὶ πάντων δοῦλος ἦν ἁπλῶς τῶν ἀπο στόλων ὁ Παῦλος, καὶ ταῦτα πλεονεκτῶν ἁπάντων κατὰ τοὺς κόπους· ἀλλ' ὅμως πάντων ἑαυτὸν ἔσχα τον","english":"But just as I said at the beginning, that it profits me nothing if, while Paul is shown to have acted rightly, Peter is shown to have acted wrongly (for the charges and the shame against us remain, whether this one or that one happens to have erred), so too now I say the same again, that it profits me nothing if, with Peter's accusation having been set aside, Paul is shown to be boldly and rashly accusing his fellow apostle. Come then, let us also acquit this one of the charges. What then? Is Peter such a one, but Paul not such a one? And what could be more fervent than Paul, who was dying every day for Christ? But now our argument is not about courage (for what is that to the present matter?), but whether he was disposed with hostility toward the apostle, or whether this battle was one of vainglory and contentiousness. But neither can this be said—may it not be! For Paul was a slave not only of Peter, the chief of those holy men, but simply of all the apostles, and that too though he surpassed all in labors; yet nevertheless he made himself the last of all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"εἶναι ἐνόμιζεν. Ἐγὼ γάρ εἰμι, φησὶν, ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖ σθαι ἀπόστολος· οὐ μόνον δὲ τῶν ἀποστόλων, ἀλλὰ καὶ τῶν ἁγίων ἁπλῶς ἁπάντων. Ἐμοὶ γὰρ, φησὶ, τῷ ἐλαχίστῳ πάντων τῶν ἁγίων ἐδόθη ἡ χάρις αὕτη. ηʹ. Εἶδες συντετριμμένην ψυχήν; εἶδες πῶς ἑαυτὸν κατώτερον πάντων ἵστησι τῶν ἁγίων, οὐχὶ τῶν ἀπο στόλων μόνον; Ὁ δὲ οὕτω περὶ πάντας διακείμενος, ᾔδει καὶ πόσης τὸν Πέτρον προεδρίας ἀπολαύειν ἐχρῆν, καὶ ᾐδεῖτο μάλιστα πάντων ἀνθρώπων τοῦτον, καὶ ὡς ἄξιος ἦν, οὕτω περὶ αὐτὸν διέκειτο.\n\nΚαὶ τοῦτο ἐκεῖθεν δῆλον. Ἡ οἰκουμένη πᾶσα πρὸς αὐτὸν ἔβλε πεν, αἱ φροντίδες τῶν πανταχοῦ τῆς γῆς Ἐκκλησιῶν τῆς ἐκείνου ψυχῆς ἦσαν ἐξηρτημέναι, μυρία ἐμερίμνα καθ' ἑκάστην ἡμέραν πράγματα, πάντοθεν αὐτὸν ἐκύκλουν κηδεμονίαι, προστασίαι, διορθώσεις, συμ βουλαὶ, παραινέσεις, διδασκαλίαι, μυρίων οἰκονομίαι πραγμάτων· καὶ πάντα ἐκεῖνα ἀφεὶς, ἀπῆλθεν εἰς Ἱεροσόλυμα, καὶ πρόφασις τῆς ὁδοῦ οὐδεμία ἑτέρα ἦν, ἀλλ' ἢ τὸ Πέτρον ἰδεῖν, καθὼς αὐτός φησιν· Ἀν έβην εἰς Ἱεροσόλυμα ἱστορῆσαι Πέτρον· οὕτως αὐτὸν ἐτίμα, καὶ πρὸ πάντων ἦγε. Τί οὖν; ἰδὼν αὐ τὸν εὐθέως ἀνεχώρησεν; Οὐδαμῶς· ἀλλ' ἐπέμεινε πρὸς αὐτὸν ἡμέρας δεκαπέντε. Εἴ τινα οὖν στρατηλάτην ἴδοις, εἰπέ μοι, γενναῖον καὶ θαυμαστὸν, τοῦ πολέμου συγκεκροτημένου, τῆς παρατάξεως συνεστώσης, τῆς μάχης ζεούσης, μυρίων αὐτὸν πάντοθεν καλούντων πραγμάτων, ἀφέντα τὴν παράταξιν, καὶ πρὸς ἐπίσκεψίν τινος ἀπελθόντα φίλου, ἆρα ἑτέραν μείζονα ταύτης ζητεῖς ἀπόδειξιν, εἰπέ μοι, τῆς πρὸς τὸν ἄνθρωπον ἐκεῖνον εὐνοίας; Οὐκ ἔγωγε οἶμαι.","english":"he considered himself to be. For I am, he says, the least of the apostles, who am not fit to be called an apostle; and not only of the apostles, but simply of all the saints. For to me, he says, the least of all the saints, this grace was given. 8. Did you see a broken spirit? Did you see how he places himself lower than all the saints, not only than the apostles? But he who was so disposed toward all men knew also how great a preeminence Peter ought to enjoy, and he revered him more than all men, and was disposed toward him as he deserved.\n\nAnd this is clear from that. The whole world looked to him, the cares of the Churches everywhere throughout the earth hung upon that man's soul, countless matters of business each day, from every side cares, protections, corrections, counsels, exhortations, teachings, administrations of countless affairs surrounded him; and leaving all those things behind, he went to Jerusalem, and there was no other pretext for the journey than to see Peter, as he himself says: I went up to Jerusalem to visit Peter; so greatly did he honor him, and held him before all. What then? Did he depart immediately upon seeing him? By no means; but he remained with him fifteen days. If, then, you should see some general, tell me, noble and admirable, with the war joined, the battle-line set, the fighting seething, countless matters calling him from every side, having left the battle-line and gone off to visit some friend, do you seek, tell me, any greater proof than this of his goodwill toward that man? I for my part do not think so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Τοῦτο τοίνυν καὶ ἐπὶ Παύλου καὶ Πέτρου λογίζου. Καὶ γὰρ καὶ ἐνταῦθα πόλεμος συνειστήκει χαλεπὸς, καὶ παράταξις ἦν, καὶ μάχη, οὐ πρὸς ἀνθρώπους μόνον, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, καὶ μάχη περὶ τῆς τῶν ἀνθρώπων σωτηρίας· ἀλλ' ὅμως οὕτως ᾐδεῖτο τὸν Πέτρον, ὥστε καὶ τοσαύτης ἀνάγκης ἐπικειμένης καὶ κατεπειγούσης, ἐκδραμεῖν δι' ἐκεῖνον εἰς Ἱεροσόλυμα, καὶ μεῖναι πρὸς αὐτὸν ἡμέρας δεκαπέντε, καὶ τότε ἐπανελθεῖν. Ἔγνωτε τὴν ἀνδρείαν τοῦ Πέτρου, ἐμάθετε τὴν φιλοφροσύνην Παύλου, τὴν περὶ τοὺς ἀποστόλους πάντας, τὴν περὶ αὐτὸν τὸν Πέτρον· ἀνάγκη λοιπὸν ἐπὶ τὴν λύσιν ἐλ θεῖν τοῦ ζητήματος. Εἰ γὰρ καὶ οὗτος ἐφίλει τὸν Πέτρον, κἀκεῖνος δειλὸς οὐκ ἦν καὶ ἄνανδρος, καὶ ἡ φιλονεικία καὶ ἡ ἀντίστασις οὐκ ἀπὸ ψυχῆς ἐγένετο, τί ποτέ ἐστι τὸ λεγόμενον; καὶ τίνος ἕνεκεν ταῦτα ᾠκονομεῖτο; θʹ. Ἐνταῦθα προσέχετε, καὶ διανάστητέ μοι, καὶ συντείνατε ἑαυτοὺς, ὥστε δέξασθαι σαφῆ τὴν ἀπολογίαν. Καὶ γὰρ ἄτοπον ἐμὲ μὲν τὸν διασκάπτοντα τοσοῦτον πόνον ὑπομένειν, ὑμᾶς δὲ τοὺς ἐξ εὐκολίας μέλλοντας τὸ χρυσίον ὁρᾷν, τῇ ῥᾳθυμίᾳ τὸ κέρδος τοῦτο παρα δραμεῖν. Ἀνάγκη δὲ μικρὸν ἀνωτέρω τὸν λόγον ἀγα γεῖν, ὥστε σαφεστέραν ὑμῖν ποιῆσαι τὴν διδασκαλίαν. Ἐπειδὴ γὰρ ἀνῆλθεν εἰς τοὺς οὐρανοὺς ὁ Ἰησοῦς, τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τὸν λόγον τῆς διδασκαλίας κατέλιπε τοῖς ἑαυτοῦ ἀποστόλοις, καθὼς Παῦλός φησι· Θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς· καὶ πάλιν· Ὑπὲρ Χριστοῦ πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν, τουτέστιν, ἀντὶ Χριστοῦ.","english":"Consider this, then, in the case of both Paul and Peter. For here too a fierce war had been joined, and there was a battle-line and a combat, not against men only, but against the principalities, against the powers, against the world-rulers of the darkness of this age, and a combat for the salvation of men. Yet even so he revered Peter to such an extent that, though such great necessity was pressing and urgent, he ran out because of him to Jerusalem, and stayed with him fifteen days, and then returned. You have learned the courage of Peter, you have been taught the friendliness of Paul—his friendliness toward all the apostles, toward Peter himself. It remains now to come to the solution of the question. For if this man too loved Peter, and that man was not cowardly or unmanly, and the rivalry and the opposition did not come from the soul, what then is the meaning of what is said? And for whose sake were these things arranged by economy? 9. Here pay attention, and rouse yourselves for me, and strain your minds, so as to receive the defense clearly. For it is absurd that I, who dig away so much, should endure the toil, while you, who are about to see the gold with ease, should let this profit slip by through laziness. But it is necessary to carry the argument a little further back, so as to make the teaching clearer to you. For since Jesus had ascended into the heavens, having completed the economy on our behalf, he left the word of teaching to his own apostles, as Paul says: Having placed in us the word of reconciliation; and again: We are ambassadors for Christ, as though God were entreating through us—that is, in place of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Τότε τοίνυν, ἡνίκα ἐκήρυττον οὗτοι κατὰ τὴν οἰκουμένην ἅπασαν, αἵρεσις οὐδεμία ἦν· πᾶσα δὲ ἡ φύσις τῶν ἀνθρώπων δύο ταῦτα δό γματα εἶχε, τὸ μὲν ὑγιὲς, τὸ δὲ διεφθαρμένον. Ἢ γὰρ Ἕλληνες, ἢ Ἰουδαῖοι, οἱ τὴν γῆν οἰκοῦντες ἅπαντες ἦσαν· οὔτε δὲ Μανιχαῖος, οὔτε Μαρκίων, οὔτε δὲ Οὐαλεντῖνος, οὐκ ἄλλος οὐδεὶς ἁπλῶς· τί γὰρ δεῖ πά σας καταλέγειν τὰς αἱρέσεις; καὶ γὰρ μετὰ τὸν σῖτον τότε τὰ ζιζάνια ἐσπάρη, ἡ παντοδαπὴ τῶν αἱρέσεων διαφθορά. Τοὺς μὲν οὖν Ἰουδαίους\n\nἐπέτρεψε τῷ Πέ τρῳ, τοῖς δὲ Ἕλλησι τὸν Παῦλον ἐπέστησεν ὁ Χρι στός. Καὶ τοῦτο οὐκ ἀφ' ἑαυτοῦ λέγω, ἀλλ' αὐτοῦ τοῦ Παύλου λέγοντος ἔστιν ἀκοῦσαι· Ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς, ἐνήργησε κἀμοὶ, φησὶν, εἰς τὰ ἔθνη· περιτομὴν ἐν ταῦθα αὐτὸ τὸ ἔθνος καλῶν.\n\nΚαὶ πόθεν δῆλον; Ἐκ τῆς ἐπαγωγῆς. Εἰπὼν γὰρ, Ὁ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς, ἐνήργησε κἀμοὶ, φησὶν, εἰς τὰ ἔθνη, δεικνύντος ἐστὶν, ὅτι πρὸς ἀντιδιαστολὴν τῶν ἐθνῶν περιτομὴν εἶπε. Πρὸς δὲ ἀντι διαστολὴν τῶν ἐθνῶν, οὐχὶ περιτομὴ, ἀλλ' Ἰουδαῖοί εἰσιν, οὓς διὰ τῆς περιτομῆς ᾐνίξατο· ὡσανεὶ ἔλεγεν, Ὁ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῶν Ἰουδαίων, ἐνήργησε κἀμοὶ εἰς τὰ ἔθνη. Καθάπερ γάρ τις βασι λεὺς σοφὸς, τὸν ἐπιτήδειον μετὰ ἀκριβείας εἰδὼς, ἑτέρῳ μὲν τοὺς ἱππεῖς, ἑτέρῳ δὲ τῶν πεζῶν ἐγχειρίζει τὴν προστασίαν· οὕτω δὴ καὶ ὁ Χριστὸς, τὸ στρατόπεδον τὸ ἑαυτοῦ διελὼν εἰς δύο ταῦτα μέρη, τοὺς μὲν Ἰουδαίους Πέτρῳ, τοὺς δὲ Ἕλληνας ἐπέτρεψε Παύλῳ. Εἰ δὲ διάφορα τὰ στρατόπεδα, ἀλλ' εἷς ὁ βασιλεύς.","english":"At that time, then, when these men were preaching throughout the whole inhabited world, there was no heresy at all; but the whole nature of men held these two doctrines, the one sound, the other corrupted. For all who inhabited the earth were either Greeks or Jews; there was no Manichaeus, no Marcion, no Valentinus, nor anyone else at all—for why must I enumerate all the heresies? For after the wheat, then the tares were sown, the manifold corruption of heresies. The Jews, then, he entrusted to Peter, and over the Greeks Christ set Paul. And I do not say this of myself, but one may hear Paul himself saying it: \"For he who worked in Peter for the apostleship of the circumcision worked also in me,\" he says, \"for the Gentiles\"—calling the nation itself \"circumcision\" here.\n\nAnd how is it clear? From the inference. For having said, \"He who worked in Peter for the apostleship of the circumcision worked also in me,\" he says, \"for the Gentiles,\" it is the mark of one showing that he called \"circumcision\" in contrast to the Gentiles. But in contrast to the Gentiles, it is not circumcision but Jews whom he hinted at through circumcision; as if he were saying, \"He who worked in Peter for the apostleship of the Jews worked also in me for the Gentiles.\" For just as some wise king, knowing precisely the man who is suitable, entrusts the command of the cavalry to one and of the infantry to another, so indeed also Christ, dividing his own army into these two parts, entrusted the Jews to Peter and the Greeks to Paul. But though the armies are different, the king is one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ὥσπερ γὰρ ἐκεῖ ἡ διαφορὰ τῶν στρατοπέδων ἐν τῇ κατασκευῇ τῶν ὅπλων, οὐκ ἐν τῇ φύσει τῶν ἀνθρώπων ἐστίν· οὕτω δὴ καὶ ἐνταῦθα ἡ διαφορὰ ἐν σχήματι μικρῷ τινι τῆς σαρκὸς, οὐκ ἐν τῇ τῆς οὐσίας ἐναλλαγῇ φαίνεται. ιʹ. Ὥσπερ οὖν ἔλεγον, ἦσαν ἀμφότεροι τὰ στρατόπεδα ταῦτα ἐγκεχειρισμένοι. Καὶ εἰ μὴ μηκύνω τὸν λόγον, εἰ μὴ ἀπεκάμετε, ἐρῶ καὶ τὴν αἰτίαν ὑμῖν, δι' ἣν οὗτος μὲν τοὺς Ἰουδαίους, ἐκεῖνος δὲ τοὺς ἐξ ἐθνῶν ἐπιστεύθησαν. Καὶ γὰρ ἄξιον ζητήσεως, τί δήποτε Παῦλος μὲν, ὁ μετὰ ἀκριβείας τὸν πατρῷον νόμον παιδευθεὶς, ὁ παρὰ τοὺς πόδας Γαμαλιὴλ διατρίβων, ὁ κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμ πτος, οὐκ ἐγχειρίζεται τοὺς Ἰουδαίους, ἀλλὰ τοὺς Ἕλληνας· ὁ δὲ ἁλιεὺς, καὶ ἀγράμματος, καὶ μηδὲν τοσοῦτον εἰδὼς Πέτρος, τὴν τῶν Ἰουδαίων ἐνεπιστεύθη προστασίαν. Συντελεῖ γάρ τι καὶ πρὸς τὴν λύσιν ἡμῖν τὸ λεγόμενον, ἂν αὐτὸ δυνηθῶμεν φράσαι καλῶς. Οὐ γὰρ δὴ τοῦτο ἔστιν εἰπεῖν ὅτι ὀκνοῦντα καὶ ἀναδυόμενον ἰδὼν τὸν Παῦλον καὶ φεύγοντα τῶν οἰκείων τὴν προστασίαν, οὐκ ἠθέλησε βιάσασθαι καὶ ἀναγκάσαι. Τοὐναντίον μὲν οὖν ἅπαν ἐπεδείξατο. Οὐ γὰρ δὴ μόνον οὐκ ἔφυγε τῶν Ἰουδαίων τὴν ἐπιστασίαν, ἀλλὰ καὶ πρῶτος ἐπεπήδησε, καὶ τοῦ Χριστοῦ κελεύοντος ἀπελθεῖν εἰς τὰ ἔθνη, αὐτὸς ἀξιοῖ τὴν τῶν Ἰουδαίων οἰκονομίαν ἐγχειρισθῆναι· καὶ μυρία πολλαχοῦ πά σχων παρ' αὐτῶν δεινὰ, καὶ τῶν ἐθνῶν τὴν διδασκα λίαν πεπιστευμένος, οὐ παύεται παρακαλῶν ὑπὲρ ἐκείνων, καὶ λέγων, νῦν μέν· Ηὐχόμην ἀνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα· νῦν δέ·","english":"For just as there the difference between the camps lies in the construction of their weapons, not in the nature of the men, so too here the difference is seen in a small matter of the flesh's appearance, not in any change of essence. 10. As I was saying, then, both these camps had been entrusted to them. And if I do not prolong my discourse, if you have not grown weary, I will tell you also the reason why the one was entrusted with the Jews and the other with the Gentiles. For it is indeed worth inquiring why on earth Paul, who had been trained in the ancestral law with precision, who sat at the feet of Gamaliel, who had become blameless according to the righteousness that is in the law, was not entrusted with the Jews but with the Greeks; while Peter, a fisherman and unlettered, who knew nothing of the sort, was entrusted with the leadership of the Jews. For what is said contributes something to our solution, if we are able to put it well. For one cannot say that he saw Paul hesitating and shrinking back and fleeing the leadership of his own people, and so did not wish to force or compel him. On the contrary, he showed the very opposite. For not only did he not flee the oversight of the Jews, but he was even the first to leap forward, and when Christ commanded him to go to the Gentiles, he himself asks that the stewardship of the Jews be entrusted to him; and though he suffered countless terrible things at their hands in many places, and had been entrusted with the teaching of the Gentiles, he does not cease pleading on their behalf, saying at one time, \"I could wish to be accursed for my brethren, my kinsmen according to the flesh\"; and at another time,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ἀδελφοί μου, ἡ μὲν εὐδο κία μου, καὶ ἡ δέησις ἡ πρὸς τὸν Θεὸν, ὑπὲρ αὐτῶν ἐστιν εἰς σωτηρίαν. Τίνος οὖν ἕνεκεν βου λόμενον αὐτὸν καὶ ἐπιθυμοῦντα διδάσκειν ἐκείνους, οὐκ εἴασεν αὐτοῖς κηρύσσειν, ἀλλ' ἀντ' ἐκείνων διδά σκαλον αὐτὸν τοῖς ἔθνεσιν ἔπεμπεν; Ἀκούσωμεν αὐτοῦ τοῦ Χριστοῦ λέγοντος, καὶ Παύλου τὸ πᾶν διηγουμένου· Ἐγένετο δέ μοι προσευχομένῳ, φησὶ, γενέσθαι με ἐν ἐκστάσει, καὶ εἰδέναι τὸν Χριστὸν λέγοντά μοι· Σπεῦσον καὶ ἔξελθε ἐν τάχει, ὅτι οὐ παραδέξονταί σου τὴν μαρτυρίαν περὶ ἐμοῦ. Καὶ τὴν αἰτίαν εἶπε τῆς ἀποδημίας· Μισήσουσί σε, φησὶ, καὶ ἀποστραφήσονται· διὰ τοῦτό σου διδάσκον τος οὐκ ἀνέξονται. Καὶ μὴν αὐτὸ τοῦτο ἦν ἱκανὸν, ἀξιόπιστον αὐτὸν ποιῆσαι διδάσκαλον, καὶ πεῖσαι ἐκείνους, ὅτι οὐκ ἀνθρωπίνη ἡ μετάθεσις ἐγένετο. Οὐ γὰρ ἂν τὸν οὕτω φαινόμενον, καὶ θυμῷ ζέοντα, καὶ φόνου πνέοντα, καὶ θαυματουργοῦντι μὴ πεισθέντα τῷ Χριστῷ, μηδὲ τοῖς ἀποστόλοις τοῖς ἐκείνου, νε κροὺς ἐγείρασιν, ἴσχυσεν ἄν ποτε ἄνθρωπος ἐν αὐτῇ μέσῃ τῇ μανίᾳ μεταθεῖναι, καὶ τὴν ὑπερβολὴν, ἣν κατὰ τοῦ κηρύγματος ἐπεδείκνυτο, ταύτην ὁλόκλη ρον καὶ πολλῷ πλείονα πεῖσαι πάλιν ὑπὲρ τῆς","english":"My brothers, the good pleasure of my heart and my prayer to God on their behalf is for salvation. Why then, since he was willing and desiring to teach them, did he not permit him to preach to them, but instead of them sent him as a teacher to the Gentiles? Let us hear Christ himself speaking, and Paul explaining the whole matter: \"It came to pass,\" he says, \"while I was praying, that I fell into a trance, and I knew Christ saying to me: Hurry and depart quickly, because they will not accept your testimony about me.\" And he stated the reason for his departure: \"They will hate you,\" he says, \"and they will turn away; therefore they will not endure your teaching.\" And yet this very thing was sufficient to make him a trustworthy teacher, and to persuade them that the change was not a human one. For a man who appeared in such a way, boiling with rage, breathing murder, and who was not persuaded by Christ working miracles, nor by his apostles who raised the dead, could never have been transformed by a mere man in the very midst of that madness, and could never have been persuaded to accept in full, and far more besides, the very excess of zeal he had shown against the preaching, on behalf of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"εἰς Χριστὸν ὁμολογίας ἐπιδείξασθαι· ἀλλὰ θείας ὄντως δυνάμεως ἔργον ἦν ἡ μετάστασις αὕτη καὶ ἡ μετα βολή.\n\nιαʹ. Ὅπερ οὖν καὶ ὁ Παῦλος, ἐπιθυμῶν αὐτῶν τὴν προστασίαν λαβεῖν, πρὸς τὸν Ἰησοῦν προεβάλλετο λέγων· Κύριε, αὐτοὶ ἐπίστανται, ὅτι ἐγὼ ἤμην φυλακίζων, καὶ δέρων τοὺς πιστεύοντας εἰς τὸ ὄνομά σου· καὶ ὅτε ἐξεχύνετο τὸ αἷμα Στεφάνου, τοῦ μάρτυρός σου, ἐγὼ ἤμην συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. Καὶ ἡ πολλὴ μανία τὴν ἀθρόον γεγενημένην ἐγγυᾶται μεταβολὴν, ὡς οὐκ ἔστιν ἀνθρωπίνη τις, ἀλλ' ἄνωθεν, καὶ ἐκ τῶν οὐρανῶν ἔλαβε τὴν ἀρχήν. Τί οὖν ὁ Χριστός; Πορεύου, ὅτι εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. Ταῦτ' οὖν οὐχ ἱκανὰ, φησὶ, πεῖσαι καὶ τοὺς σφόδρα ἀναισθητοῦντας, ὅτι οὐκ ἔστιν ἀνθρώπινον τοῦτο τὸ κήρυγμα, ἀλλ' ὑπὲρ φύ σιν ἀνθρωπίνην ἅπαντα τὰ γεγενημένα, καὶ Θεὸς ὄν τως ἐστὶν ὁ μεταθεὶς καὶ μεταβαλών; Ἱκανὰ μὲν οὖν, ὦ μακάριε Παῦλε, ἂν αὐτὴν τῶν πραγμάτων ἐξετάσῃς τὴν φύσιν· ἀλλ' Ἰουδαῖοι πάντων εἰσὶν ἀγνωμονέστεροι· οὐ φύσιν πραγμάτων ἐξετάζοντες, οὐ τὸ εἰκὸς καὶ τὸ εὔλογον καὶ τὸ ἀναγκαῖον σκο ποῦντες, ἀλλ' εἰς ἓν μόνον βλέποντες, ὅπως τὴν φιλονεικίαν τὴν ἑαυτῶν ἐμπλήσωσι. Καὶ σὺ μὲν πρὸς τὴν τῶν πραγμάτων ἀκολουθίαν βλέπεις· ὁ δὲ Θεὸς τὰ ἀπόῤῥητα τῆς διανοίας αὐτῶν οἶδε. Διὰ τοῦτό φησι, Πορεύου, ὅτι εἰς ἔθνη μακρὰν ἐξαποστελῶ σε, ὥστε καὶ τῷ διαστήματι παραμυθήσασθαι τὸ μῖσος.","english":"...to demonstrate their confession of Christ; but this transfer and change was truly the work of divine power.\n\n11. Therefore Paul also, desiring to receive their leadership, set this before Jesus, saying: Lord, they themselves know that I was imprisoning and beating those who believed in your name; and when the blood of Stephen, your martyr, was being shed, I was consenting to his murder. And the great madness guarantees the sudden change that has taken place, that it is not something human, but from above, and received its beginning from the heavens. What then does Christ say? Go, for I will send you far away to the nations. Are these things, then, not sufficient, he says, to persuade even those who are exceedingly insensible that this preaching is not human, but that all that has happened is beyond human nature, and that God truly is the one who transferred and changed him? Sufficient indeed, O blessed Paul, if you examine the very nature of the matters; but the Jews are more unreasonable than all, examining not the nature of matters, considering not what is fitting and reasonable and necessary, but looking to one thing only, how they may satisfy their own contentiousness. And you look to the sequence of events; but God knows the secrets of their mind. Therefore he says: Go, for I will send you far away to the nations, so that by the distance itself he might assuage their hatred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Διὰ τοῦτο τοῖς μὲν ἄλλοις ἅπασι γράφων, τὸ ὄνομα αὐτοῦ προστίθησιν ἐν τῷ προοιμίῳ τῶν ἐπιστολῶν, Ἑβραίοις δὲ ἐπιστέλλων, οὐδὲν τοιοῦτον ἐποίησεν, ἀλλ' ἁπλῶς, οὐκ εἰπὼν τίς ἦν, ἢ πρὸς τίνας, ὥσπερ ἔθος εἶχε ποιεῖν, οὕτω πως ἤρξατο· Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἡμῶν Καὶ τοῦτο δὴ τῆς τοῦ Παύλου σοφίας. Ἵνα γὰρ μὴ μετασχῇ τοῦ μίσους τὰ γράμματα, καθάπερ προσωπείῳ τινὶ, τῇ τοῦ ὀνόματος ἀφαιρέσει κρύψας ἑαυτὸν, οὕτως αὐτοῖς λανθανόντως τὸ τῆς παραινέσεως ἐπιτίθησι φάρμακον. Ὅταν γὰρ πρός τινα ἀηδῶς ἔχωμεν, κἂν ὑγιές τι λέγῃ, οὐ προθύμως, οὐδὲ μεθ' ἡδονῆς δεχόμεθα τὰ λεγόμενα· ὅπερ οὖν, ἵνα μὴ καὶ τότε συμβῇ, ἀφεῖλε τὴν ἰδίαν προσηγο ρίαν τῆς ἐπιστολῆς, ὥστε μηδὲν τοῦτο γενέσθαι κώλυμα τῇ τῆς ἐπιστολῆς ἀκροάσει. Οὐδὲ γὰρ οἱ ἄπιστοι μόνον Ἰουδαῖοι, ἀλλὰ καὶ οἱ πιστεύσαντες αὐτοὶ ἐμίσουν αὐτὸν καὶ ἀπεστρέφοντο. Ὅτε γοῦν ἀνῆλθεν εἰς Ἱεροσόλυμα, ἄκουσον τί φησι πρὸς αὐτὸν ὁ Ἰάκωβος, καὶ οἱ λοιποὶ ἅπαντες· Θεωρεῖς, ἀδελφὲ, πόσαι μυριάδες εἰσὶν Ἰουδαίων τῶν συνεληλυθότων· καὶ οὗτοι πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσι, καὶ κατήχηνται περὶ σοῦ, ὅτι ἀπο στασίαν ἀπὸ τοῦ νόμου διδάσκεις. Διὰ τοῦτο αὐ τὸν μάλιστα ἐμίσουν καὶ ἀπεστρέφοντο.","english":"For this reason, when writing to all the others, he adds his name in the preface of the letters; but when writing to the Hebrews, he did nothing of the sort, but simply—without saying who he was, or to whom, as was his custom—he began thus: \"In many ways and in many forms, God, having spoken of old to our fathers.\" And this is indeed Paul's wisdom. For so that the letters might not share in the hatred, as if hiding himself behind a kind of mask by the removal of his name, he thus secretly applies to them the medicine of exhortation. For whenever we are displeased with someone, even if he says something sound, we do not readily nor with pleasure receive what is said. Therefore, so that this might not happen then too, he removed his own name from the letter, so that this might be no hindrance to the hearing of the letter. For it was not only the unbelieving Jews, but even those who had believed who hated him and turned away from him. At any rate, when he went up to Jerusalem, hear what James says to him, and all the rest: \"You see, brother, how many tens of thousands of Jews there are who have gathered; and all these are zealous for the law, and they have been informed about you, that you teach apostasy from the law.\" For this reason they especially hated him and turned away from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ιβʹ. Ἡ μὲν οὖν αἰτία, δι' ἣν οὐκ ἐπιστεύθη τοὺς Ἰουδαίους, ἀλλὰ τοὺς ἐξ ἐθνῶν, ἐστὶν αὕτη. Πιστευθεὶς δὲ λοιπὸν ἐκείνους, οὐχ ὁμοίως τῷ Πέτρῳ, οὐδὲ διὰ τῆς αὐτῆς ὁδοῦ πρὸς τὴν πίστιν αὐτοὺς ἐνῆγεν, ἀλλὰ δι' ἑτέρας. Ἑτέρας δὲ ὅταν ἀκούσῃς, μὴ διαφορὰν ἐν τῷ κηρύγματι νομίσῃς εἶναι. Τὰ γὰρ αὐτὰ ἀμφότεροι καὶ Ἰουδαίοις καὶ Ἕλλησιν ἐκήρυττον· οἷον, ὅτι Θεὸς ὁ Χριστὸς, ὅτι ἐσταυρώθη καὶ ἐτάφη, καὶ ἀνέστη, καὶ ἔστιν ἐν δεξιᾷ τοῦ Πατρὸς, ὅτι μέλλει κρίνειν ζῶντας καὶ νεκροὺς, καὶ ὅσα τοιαῦτα ἦν, ὁμοίως καὶ Παῦλος καὶ Πέτρος ἐκήρυττον. Ἐν τίσιν οὖν ἦν ἡ διαφορά; Ἐν τῇ παρατηρήσει τῶν βρωμάτων, ἐν τῇ περιτομῇ, ἐν τοῖς ἄλλοις τοῖς Ἰουδαϊκοῖς ἔθεσιν. Ὁ μὲν γὰρ Πέτρος οὐκ ἐτόλμα τοῖς ἑαυτοῦ μαθηταῖς φανερῶς λέγειν καὶ διαῤῥήδην, ὅτι δεῖ τούτων ἀπο στῆναι καθάπαξ. Ἐδεδοίκει γὰρ, μήποτε πρὸ καιροῦ τὴν συνήθειαν\n\nταύτην ἀνασπάσαι βουλόμενος, καὶ τὴν εἰς τὸν Χριστὸν πίστιν συνανασπάσῃ μετ' ἐκείνων, τῆς ψυχῆς τῶν Ἰουδαίων οὐκ ἀνεχομένης οὐδέπω, διὰ τὴν χρονίαν τὴν περὶ τὸν νόμον πρόληψιν, τῶν ῥημάτων ἀκούειν τούτων. Διὰ τοῦτο ἠνείχετο ὁ μακάριος Πέτρος ἰουδαϊζόντων αὐτῶν. Καὶ καθάπερ τις γεωργὸς ἄριστος φυτὸν ἁπαλὸν πλησίον δένδρου γεγηρακότος καταθέμενος, οὐ τολμᾷ, οὐδὲ ὑπομένει τὸ γεγηρακὸς ἀνασπάσαι δένδρον, δεδοικὼς μὴ, τῶν ῥιζῶν ἐκείνων ἀνελκομένων, καὶ τὸ νεόφυτον συνανελκυσθῇ, ἀλλ' ἀναμένει πρότερον παγῆναι ἐκεῖνο καλῶς, καὶ ἐν αὐτοῖς κάτω ῥιζωθῆναι τοῖς κόλποις τῆς γῆς, καὶ τότε τὸ παλαιωθὲν μετὰ ἀδείας ἀνέλκει, οὐδὲν ἔτι δεδοικὼς περὶ τοῦ νεοφύτου·","english":"12. This, then, is the reason why he was not entrusted with the Jews, but with the Gentiles. But having now been entrusted with them, he did not lead them to the faith in the same way as Peter, nor by the same road, but by another. And when you hear \"another,\" do not suppose there is a difference in the preaching. For both proclaimed the same things to Jews and Greeks alike: namely, that Christ is God, that he was crucified and buried, and rose again, and is at the right hand of the Father, that he will judge the living and the dead, and all such things—these Paul and Peter alike proclaimed. In what, then, was the difference? In the observance of foods, in circumcision, in the other Jewish customs. For Peter did not dare to say openly and plainly to his own disciples that one must abandon these once for all. For he feared lest, wishing to uproot this custom before the proper time, he might uproot faith in Christ along with it, since the souls of the Jews could not yet endure to hear these words, because of their long-standing preconception regarding the law. For this reason the blessed Peter put up with their judaizing. And just as a skilled farmer, having planted a tender shoot near an old tree, does not dare nor venture to uproot the aged tree, fearing lest, when those roots are pulled up, the new plant be dragged up with them, but waits first for that one to be firmly established and rooted deep in the bosom of the earth, and then pulls up the old one with safety, no longer fearing anything for the new plant—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"οὕτω δὴ καὶ ὁ μακάριος Πέτρος ἐποίει· τὴν πίστιν νεόφυτον οὖσαν ἔμενε παγῆναι καλῶς ἐν ταῖς τῶν ἀκουόντων ψυχαῖς, ἵνα ῥιζωθείσης ἐκείνης μετὰ ἀδείας λοιπὸν τὴν Ἰουδαϊκὴν ἀνέλῃ πρόληψιν ἅπασαν. Ἀλλ' οὐχ ὁ Παῦλος οὕτω· πάσης γὰρ ταύτης ἀπηλλαγμένος ἦν τῆς ἀνάγκης, Ἕλλησι κηρύττων, τοῖς οὐδέποτε μετεσχηκόσι νόμου, οὐδὲ Ἰουδαϊκῶν παρατηρήσεων ἀκηκοόσιν. Ὅτι γὰρ οὐκ ἀλλήλοις ἐναντιούμενοι ταῦτα ἐποίουν, ἀλλὰ τῇ τῶν μαθητῶν ἀσθενείᾳ συγκαταβαίνοντες, ἔστιν ἰδεῖν καὶ Παῦλον ὁμοίως Πέτρῳ ταῦτα αὐτὰ συγχωροῦντα, καὶ οὐ συγχωροῦντα μόνον, ἀλλὰ καὶ αὐτὸν συνεργοῦντα, καὶ Πέτρον πάλιν τὴν αὐτὴν ἐλευθερίαν νομοθετοῦντα, ἣν καὶ Παῦλος τοῖς ἔθνεσι πᾶσιν ἐκήρυττε. Καὶ ποῦ ταῦτα, φησὶν, ἀμφότερα ἔστιν ἰδεῖν; Ἐν αὐτοῖς τοῖς Ἱεροσολύμοις. Οὗτος μὲν γὰρ καὶ ἐξύρατο, καὶ ἔθυσε, καὶ ἁγνισμὸν ἐπετέλεσεν, ὁ τῶν ἐθνῶν διδάσκαλος. Τοῦτο γὰρ καὶ ὁ καιρὸς ἀπῄτει, καὶ τὸ παρεῖναι πολλοὺς Ἰουδαίους. Θεωρεῖς γὰρ, φησὶν, ἀδελφὲ, πόσαι μυριάδες εἰσὶν Ἰουδαίων τῶν συνεληλυθότων, καὶ κατήχηνται περὶ σοῦ, ὅτι ἀποστασίαν ἀπὸ τοῦ νόμου διδάσκεις.","english":"Thus also the blessed Peter used to do: he waited for the faith, being newly planted, to be firmly established in the souls of his hearers, so that once it had taken root, he might thereafter with impunity do away with every Jewish presumption. But Paul did not act this way; for he was free from all that necessity, preaching to Greeks who had never partaken of the law nor heard of Jewish observances. For that they did these things not in opposition to one another, but condescending to the weakness of the disciples, one can see even Paul conceding these very things just as Peter did—and not only conceding, but himself cooperating—and Peter again legislating the same freedom that Paul also proclaimed to all the Gentiles. And where, he says, can both of these be seen? In Jerusalem itself. For the teacher of the Gentiles both shaved his head and offered sacrifice and completed purification. For the occasion demanded this, and the presence of many Jews. For you see, he says, brother, how many tens of thousands of Jews there are who have come together, and they have been informed about you, that you teach apostasy from the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ιγʹ. Ἐκεῖνος τοίνυν συγκαταβῆναι ἀναγκαζόμενος ἰουδάϊζεν· ἀλλ' οὐχὶ τῆς γνώμης, ἀλλὰ τῆς οἰκονομίας τὸ γινόμενον ἦν. Πάλιν ὁ Πέτρος, ὁ τῶν Ἰουδαίων διδάσκαλος, καὶ πανταχοῦ συγχωρῶν περιτομὴν καὶ Ἰουδαϊκὰς παρατηρήσεις, διὰ τὴν ἀσθένειαν τῶν μαθητῶν, ἐπειδὴ καιρὸν εἶδεν ἀπαλλάττοντα αὐτὸν τῆς ἀνάγκης ταύτης, καὶ οὐκ ἦν ἀσφαλὲς μέχρι τοσούτου κεχρῆσθαι τῇ συγκαταβάσει, ἀλλὰ δογμάτων ἦν καιρὸς καὶ νόμων, ἄκουσον τί φησιν.\n\nἘπειδὴ γὰρ ἀνέβησαν ἐξ Ἀντιοχείας οἱ περὶ Παῦλον καὶ Βαρνάβαν, περὶ τούτων αὐτῶν μαθησόμενοι τὸ σαφὲς, πολ λῆς ζητήσεως γενομένης, ἀναστὰς ὁ Πέτρος ἔλεγεν· Ἄνδρες ἀδελφοὶ, ὑμεῖς ἐπίστασθε ἀφ' ἡμερῶν ἀρχαίων, ὡς ἐν ἡμῖν ἐξελέξατο ὁ Θεὸς ἀκοῦσαι τὰ ἔθνη διὰ τοῦ στόματός μου τὸν λόγον τοῦ Εὐαγγελίου, καὶ πιστεῦσαι. Εἶτα ἕτερά τινα εἰπὼν μεταξὺ, ἐπήγαγε λέγων· Τί οὖν πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν ἐνθῶν, ὃν οὔτε οἱ πατέρες ἡμῶν, οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; ἀλλὰ διὰ πίστεως Ἰησοῦ Χριστοῦ πι στεύομεν σωθῆναι, ὂν τρόπον κἀκεῖνοι. Ὁρᾷς ὅτι ἡνίκα μὲν καιρὸς συγκαταβάσεως ἦν, καὶ Παῦλος ἰουδάϊζεν· ἡνίκα δὲ οὐχὶ συγκαταβάσεως καιρὸς ἦν, ἀλλὰ δογματίζειν ἔδει καὶ νομοθετεῖν, καὶ Πέτρος ἐκείνης τῆς συγκαταβάσεως ἀπαλλαγεὶς, εἰλικρινῆ καὶ καθαρὰ τὰ δόγματα παραδίδωσι· καὶ τούτων λεγομένων ὁ Παῦλος παρῆν, καὶ ἤκουε, καὶ τὴν ἐπιστολὴν αὐτὸς δεξάμενος, πανταχοῦ διεκόμισε, καὶ οὐκ ἔστιν εἰπεῖν, ὡς ἠγνόει τὴν τοῦ ἀποστόλου γνώ μην. Τίνος οὖν ἕνεκεν τοιαῦτα ἐγκαλεῖ νῦν, λέγων, ὅτι Φοβούμενος τοὺς ἐκ περιτομῆς; ιδʹ.","english":"13. He, then, when compelled to condescend, was Judaizing; but what was done was not of his judgment, but of his economy. Again Peter, the teacher of the Jews, who everywhere conceded circumcision and Jewish observances because of the weakness of the disciples, when he saw that the time was releasing him from this necessity, and that it was not safe to use condescension up to such a point, but that it was a time for doctrines and laws—hear what he says.\n\nFor when those with Paul and Barnabas had gone up from Antioch, to learn the clear truth about these very matters, and much disputation had arisen, Peter stood up and said: Men and brethren, you know that from early days God chose among us that the Gentiles should hear the word of the Gospel through my mouth, and believe. Then, having said certain other things in between, he added, saying: Why then do you tempt God by putting a yoke on the neck of the Gentiles, which neither our fathers nor we were able to bear? But we believe that through the faith of Jesus Christ we shall be saved, even as they. Do you see that when it was a time for condescension, Paul also was Judaizing; but when it was not a time for condescension, but it was necessary to lay down doctrine and legislate, Peter too, released from that condescension, delivers the doctrines pure and clean? And while these things were being said, Paul was present and heard, and having himself received the letter, he carried it everywhere, and it cannot be said that he was ignorant of the apostle's judgment. For what reason, then, does he now bring such accusations, saying, Because he feared those of the circumcision? 14.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ἵνα δὲ καὶ τὴν ἱστορίαν αὐτὴν ἴδητε τῶν λεγο μένων, μικρὸν ἄνωθεν ὑμῖν διηγήσομαι· ἀλλὰ προσ έχετε, παρακαλῶ· πρὸς γὰρ αὐτὸ τὸ βάθος τῆς λύ σεως\n\nκατηντήσαμεν. Ἰάκωβος ὁ ἀδελφὸς τοῦ Κυρίου τὴν Ἐκκλησίαν τότε ἐπεσκόπευεν ἐν ἀρχῇ, τὴν ἐν Ἱεροσολύμοις, καὶ τῶν ἐξ Ἰουδαίων πιστευσάντων προειστήκει πάντων. Συνέβαινε δὲ εἶναι καὶ ἐν Ἀντιοχείᾳ Ἰουδαίους, οἵτινες πιστεύσαντες τῷ Χριστῷ, διὰ τὸ τῶν Ἱεροσολύμων εἶναι πόῤῥω, καὶ πολλοὺς ὁρᾷν τοὺς ἐξ ἐθνῶν πεπιστευκότας ἀδεῶς καὶ χωρὶς Ἰουδαϊκῶν παρατηρήσεων βιοῦντας, ἠρέμα καὶ κατὰ μικρὸν ἐνήγοντο καὶ αὐτοὶ τῆς Ἰουδαϊκῆς ἀφίστα σθαι συνηθείας, καὶ καθαρὰν καὶ ἀνόθευτον ἔχειν τὴν τῆς πίστεως διδασκαλίαν. Κατελθὼν τοίνυν ὁ Πέτρος, καὶ ἰδὼν οὐκ οὖσαν ἀνάγκην οὐδεμίαν συγκαταβάσεως, ἐθνικῶς ἔζη λοιπόν. Τὸ δὲ, ἐθνικῶς ζῇν, τοῦτό φησιν ὁ Παῦλος, τὸ χωρὶς Ἰουδαϊκῆς παρατη ρήσεως, τὸ μηδὲν τῶν νομίμων ἐκείνων παραφυλάττειν, οἷον, περιτομὴν, ἢ σάββατον, ἤ τι τῶν τοιούτων. Ζῶντος τοίνυν οὕτω τοῦ Πέτρου, κατῆλθόν τινες Ἰουδαῖοι ἀπὸ Ἰακώβου, τουτέστιν, ἐξ Ἱεροσολύμων,οἳ, διὰ τὸ διαπαντὸς ἐπὶ τῆς μητροπόλεως διατρίβειν, καὶ μηδένα ὁρᾷν ἑτέρως πολιτευόμενον, ἔτι τὴν πρόληψιν εἶχον τὴν Ἰουδαϊκὴν, καὶ πολλὰς τῶν παρατηρήσεων ἐκείνων ἐπεσύροντο. Τούτους ἰδὼν ὁ Πέτρος, τοὺς ἀπὸ Ἰακώβου καὶ ἐξ Ἱεροσολύμωνκατελθόντας, ἀσθενέστερον διακειμένους ἔτι, καὶ φοβηθεὶς μὴ σκανδαλισθέντες τῆς πίστεως ἀποπηδήσωσι, μετετάξατο πάλιν, καὶ τὸ ζῇν ἐθνικῶς ἀφεὶς, ἐπὶ τὴν προτέραν συγκατάβασιν ἦλθε, βρωμάτων παρατηρήσεις φυλάττων.","english":"But so that you may see the actual history of what is being said, I will recount it to you briefly from the beginning; but pay attention, I beg you; for we have arrived at the very depth of the solution. James, the brother of the Lord, at that time was overseeing the Church at the beginning, the one in Jerusalem, and was presiding over all those of the Jews who had believed. It happened that there were also Jews in Antioch who, having believed in Christ, because Jerusalem was far away and they saw many of the Gentiles who had believed living without fear and without Jewish observances, were gently and gradually induced themselves also to depart from the Jewish custom and to hold the teaching of the faith pure and unadulterated. Peter, then, having come down and seen that there was no necessity for any condescension, lived in a Gentile manner from then on. And \"to live in a Gentile manner,\" Paul means this: without Jewish observance, to keep none of those legal requirements, such as circumcision, or the Sabbath, or any of the like. While Peter was living thus, certain Jews came down from James, that is, from Jerusalem, who, because they spent all their time in the mother city and saw no one living otherwise, still had the Jewish preconception and dragged along with them many of those observances. Peter, seeing these who had come down from James and from Jerusalem still in a weaker condition, and fearing lest they be scandalized and leap away from the faith, changed his position again, and abandoning living in a Gentile manner, came to his former condescension, observing regulations concerning foods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Ἰδόντες οὖν αὐτὸν οἱ Ἰουδαῖοι, οἱ ἐν Ἀντιοχείᾳ διατρίβοντες, τοῦτο ποιοῦντα, καὶ οὐκ εἰδότες αὐτοῦ τὴν γνώμην, μεθ' ἧς ταῦτα ἔπραττε, συναπήχθησαν καὶ αὐτοὶ, καὶ ἠναγκάζοντο ἰουδαΐζειν διὰ τὸν διδάσκαλον. Καὶ τοῦτό ἐστιν, ὅπερ ὁ Παῦλος ἐγκαλεῖ· καὶ ἵνα σαφέστερον γένηται τὸ λεγόμενον, αὐτὰ ὑμῖν λοιπὸν ἀναγνώσομαι τὰ ἀποστολικὰ ῥήματα. Ὅτε δὲ ἦλθε Πέτρος εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν. Πρὸ τοῦ γὰρ ἐλθεῖν τινας ἀπὸ Ἰακώβου, τουτέστιν, ἐξ Ἱεροσολύμων, μετὰ τῶν ἐθνῶν συνήσθιε, τουτέστι, τῶν ἐν Ἀντιοχείᾳ. Ὅτε δὲ ἦλθόν τινες ἐξ Ἱεροσολύμων, νομομαθεῖς, ὑπέστελλε, καὶ ἀφώρισεν ἑαυτὸν ὁ Πέτρος φοβού μενος τοὺς ἐκ περιτομῆς. Ποίους; Τοὺς ἀπὸ Ἰακώβου κατελθόντας· Καὶ συναπήχθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι. Ποῖοι Ἰουδαῖοι; Οἱ πρὶν τοὺς ἐξ Ἱεροσολύμων καταβῆναι ἐν Ἀντιοχείᾳ διατρίβοντες, καὶ μηδεμίαν Ἰουδαϊκὴν παρατήρησιν φυλάτ τοντες· Ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. Καὶ τὸ μὲν δοκοῦν ἔγκλημα εἶναι, τοῦτο. ιεʹ. Εἰ δὲ βούλεσθε, καὶ τὰς παρ' ἑτέρων ἀπολογίας ἐπινενοημένας πρότερον θεὶς, τότε καὶ τὸν ἐμαυτοῦ λόγον εἰσαγαγεῖν πειράσομαι, ἐφ' ὑμῖν τῶν λεγομένων τὴν αἵρεσιν ποιησάμενος. Πῶς οὖν τινες τὴν ζήτησιν ταύτην ἔλυσαν; Οὐκ ἦν οὗτος Πέτρος, φησὶν, ἐκεῖ νος, ὁ τῶν ἀποστόλων πρῶτος, ὁ παρὰ τοῦ Κυρίου τὰ πρόβατα πιστευθεὶς, ἀλλ' ἕτερός τις εὐτελὴς καὶ ἀπεῤῥιμμένος, καὶ τῶν πολλῶν εἷς. Πόθεν τοῦτο δῆλον; Εἰπὼν ὁ Παῦλος, ὅτι συναπήχθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ἐπήγαγε, φησὶν, Ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει.","english":"So when the Jews who were staying in Antioch saw him doing this, and did not know his purpose, with which he was doing these things, they too were carried along with him, and were compelled to judaize because of the teacher. And this is what Paul brings a charge about; and so that what is said may become clearer, I will now read to you the actual words of the apostle. But when Peter came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James—that is, from Jerusalem—he was eating with the Gentiles, that is, those in Antioch. But when certain men came from Jerusalem, teachers of the law, he drew back, and Peter separated himself, fearing those of the circumcision. Which ones? Those who had come down from James. And the rest of the Jews were carried along with him. Which Jews? Those who, before the men from Jerusalem came down, were staying in Antioch and were observing no Jewish custom. So that even Barnabas was carried along with their hypocrisy. And this is what seems to be the charge. 15. But if you wish, after first setting out the defenses devised by others, then I will also attempt to introduce my own account, leaving the choice of what is said to you. How, then, did some resolve this inquiry? This was not Peter, they say, that first of the apostles, the one entrusted by the Lord with the sheep, but some other insignificant and cast-off man, one of the many. From where is this clear? When Paul said that the rest of the Jews were carried along with him, he added, they say, So that even Barnabas was carried along with their hypocrisy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Τὸ δὲ εἰ πεῖν, Ὥστε καὶ Βαρνάβας, δηλοῦντός ἐστιν, ὅτι πολὺ τοῦτο θαυμαστότερον ἦν τοῦ Πέτρον ἀπαχθῆναι. Ὡς γὰρ μείζονα αὐτὸν τιθεὶς, οὕτως εἶπεν, ὅτι οὐ μόνον Πέτρος, ἀλλὰ καὶ Βαρνάβας· Πέτρου δὲ ἐκείνου μείζων Βαρνάβας οὐκ ἦν. Ἀλλ' οὐκ ἔστι ταῦτα, οὐκ ἔστιν. Οὐ γὰρ, ἐπειδὴ μείζων ἦν ὁ Βαρνάβας, διὰ τοῦτο ἐπὶ τούτῳ θαυμάζει μᾶλλον, ἀλλὰ τίνος ἕνε κεν; Ὅτι ἐκεῖνος μὲν εἰς τὴν περιτομὴν ἀπεστάλη, Βαρνάβας δὲ μετὰ Παύλου τοῖς ἔθνεσιν ἐκήρυττε, καὶ πανταχοῦ τῷ Παύλῳ συνέζευκται· ὥσπερ οὖν ἀλλα χοῦ φησιν, Ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν τοῦ μὴ ἐργάζεσθαι; καὶ πάλιν, Ἀνέβην εἰς Ἱεροσόλυμα μετὰ Βαρνάβα, καὶ πανταχοῦ μετὰ τοῦ Παύλου διδάσκοντα αὐτὸν ὁρᾷς. Οὐκ\n\nἐπειδὴ οὖν μείζων ἦν Πέτρου, διὰ τοῦτο θαυμάζει, ὅτι καὶ αὐτὸς συναπήχθη· ἀλλ' ἐπειδὴ μετ' αὐτοῦ κηρύττων ἀεὶ, καὶ οὐδὲν κοινὸν πρὸς Ἰουδαίους ἔχων, ἀλλ' ἐν τοῖς ἔθνεσι διδάσκων, καὶ αὐτὸς συναπήχθη. Ὅτι δὲ Πέτρος ἐστὶ, περὶ οὗ ταῦτα πάντα φησὶ, δῆλον καὶ ἐκ τῶν ἀνωτέρω, καὶ ἐκ τῶν μετὰ ταῦτα. Τὸ γὰρ εἰ πεῖν, ὅτι Κατὰ πρόσωπον αὐτῷ ἀντέστην, καὶ ὡς μέγα θεῖναι τοῦτο, οὐδὲν ἕτερον δηλοῦντος ἦν, ἀλλ' ἢ ὅτι οὐκ ᾐδέσθη τοῦ προσώπου τὸ ἀξίωμα· οὐκ ἂν δὲ περὶ ἑτέρου λέγων, ὅτι Κατὰ πρόσωπον αὐτῷ ἀντέστην, ὡς μέγα τι τοῦτο ἂν ἔθηκε. Πάλιν, εἰ ἄλλος ἦν Πέτρος, οὐκ ἂν ἡ μετάστασις αὐτοῦ τοσοῦτον ἴσχυ σεν, ὥστε καὶ τοὺς λοιποὺς ἐφελκύσασθαι Ἰουδαίους· οὔτε γὰρ παρῄνεσέ τι, οὔτε συνεβούλευσεν, ἀλλὰ μόνον ὑπέστελλε, καὶ ἀφώριζεν ἑαυτόν·","english":"But the phrase \"so that even Barnabas\" indicates that this was far more astonishing than Peter being led astray. For as though setting him forth as greater, he spoke thus, that not only Peter, but also Barnabas; yet Barnabas was not greater than that Peter. But this is not so, it is not. For it is not because Barnabas was greater that he marvels more at this, but for what reason? Because the former was sent to the circumcision, while Barnabas together with Paul preached to the Gentiles, and everywhere he is yoked together with Paul; just as he says elsewhere, \"Or do only I and Barnabas not have the right to refrain from working?\" and again, \"I went up to Jerusalem with Barnabas,\" and everywhere you see him teaching with Paul. It is not\n\ntherefore because he was greater than Peter that he marvels that he too was led astray along with him; but because, while always preaching with him and having nothing in common with the Jews, but teaching among the Gentiles, he too was led astray along with him. And that it is Peter about whom he says all these things is clear both from what comes before and from what follows. For the phrase \"I opposed him to his face,\" and his setting this forth as something great, was indicating nothing other than that he did not reverence the dignity of his person; but if he were speaking about another, he would not have set it forth as something great that \"I opposed him to his face.\" Again, if it were another Peter, his defection would not have had such force as to draw along the rest of the Jews as well; for he neither exhorted nor advised anything, but merely withdrew and separated himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"καὶ ἴσχυσεν ἡ ὑποστολὴ καὶ ὁ ἀφορισμὸς πάντας ἐπισπάσασθαι τοὺς μαθητὰς διὰ τὸ τοῦ προσώπου ἀξίωμα.\n\nις ʹ. Ὅτι μὲν οὖν Πέτρος ἦν, ἐκ τούτων δῆλον· εἰ δὲ βούλεσθε, καὶ τὴν ἑτέραν λύσιν ἐροῦμεν. Τίς οὖν ἐστιν ἡ ἑτέρα; Καλῶς ἐνεκάλεσε Παῦλος, φησὶ, τῷ Πέτρῳ, ὅτι πέρα τοῦ μέτρου τῇ συγκαταβάσει ἐχρή σατο. Καὶ γὰρ ὃν τρόπον αὐτὸς ἐν Ἱεροσολύμοις γε νόμενος συγκατέβη τοῖς Ἰουδαίοις, οὕτω κἀκεῖνον ἐχρῆν, φησὶν, εἰς Ἀντιόχειαν ἐλθόντα, μὴ πρὸς Ἰουδαίους ἰδεῖν, ἀλλὰ πρὸς τοὺς ἐξ ἐθνῶν. Ὥσπερ γὰρ ἡνίκα πάντες Ἰουδαῖοι ἦσαν, καὶ Παῦλος ἠναγκάσθη ἰουδαΐζειν· οὕτως ἔνθα πλείους ἦσαν οἱ ἐξ ἐθνῶν, καὶ ἡ πόλις οὐδεμίαν ἀνάγκην παρεῖχε συγκαταβάσεως, οὐκ ἐχρῆν διὰ τοὺς ὀλίγους Ἰουδαίους σκανδαλίσαι τοὺς τοσούτους Ἕλληνας. Ἀλλὰ τοῦτο οὐκ ἔστι λύσις, ἀλλ' ἐπίτασις τοῦ ζητήματος. Ὃ γὰρ ἀρχόμενος εἶπον τοῦ λόγου, οὐ τοῦτό ἐστι τὸ σπουδαζόμενον ἡμῖν, δεῖξαι ὅτι καλῶς ἐνεκάλεσε Παῦλος· ἐπεὶ οὕτω μενεῖ τὸ ζήτημα. Φανήσεται γὰρ ὑπεύθυνος ὢν ταῖς μέμψεσιν ὁ Πέτρος· τὸ δὲ ζητού μενον, καὶ τοῦτον κἀκεῖνον ἀπαλλάξαι τῶν ἐγκλημάτων. Πῶς οὖν ἔσται τοῦτο; Ἂν τὴν γνώμην, μεθ' ἧς ὁ μὲν ἐπετίμησεν, ὁ δὲ ἐπετιμήθη, μάθωμεν, καὶ τὴν διάνοιαν αὐτὴν ἀναπτύξωμεν. Τίς οὖν ἐστιν ἡ διάνοια; Σφόδρα ὁ Πέτρος ἐπεθύμει καὶ τοὺς ἐξ Ἱεροσολύμων κατελθόντας, τοὺς ἀπὸ Ἰακώβου, ἀπαλ λάξαι τῆς παρατηρήσεως τῆς Ἰουδαϊκῆς.","english":"And the withdrawal and the separation prevailed to draw in all the disciples because of the dignity of the person.\n\n27. That it was Peter, then, is clear from these things; but if you wish, we shall also state the other solution. What, then, is the other? Paul rightly reproached Peter, it says, because he used condescension beyond measure. For just as he himself, when he was in Jerusalem, condescended to the Jews, so also that one, it says, when he came to Antioch, ought not to have looked to the Jews, but to those from the Gentiles. For just as when all were Jews, even Paul was compelled to live as a Jew; so where those from the Gentiles were more numerous, and the city provided no necessity for condescension, he ought not, for the sake of the few Jews, to scandalize so many Greeks. But this is not a solution, but an intensification of the question. For what I said at the beginning of the discourse, this is not what is being sought by us, to show that Paul rightly reproached him; since in that way the question will remain. For Peter will appear liable to the censures; but what is sought is to free both this one and that one from the charges. How, then, will this be? If we learn the mind with which the one reproved and the other was reproved, and unfold the thought itself. What, then, is the thought? Peter greatly desired to free even those who came down from Jerusalem, those from James, from the Jewish observance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Ἀλλ' εἰ μὲν αὐτὸς ταύτην εἰσηγήσατο τὴν γνώμην, καὶ παρελθὼν εἶπε, Παύσασθε τοῖς Ἰουδαϊκοῖς ἔθεσι χρώ μενοι, ὡς ἐναντία ἑαυτῷ δημηγορῶν, καὶ τοῖς ὑπ' αὐτοῦ γεγενημένοις ἅπασι κατὰ τὸν ἔμπροσθεν χρό νον, ἐσκανδάλισεν ἂν τοὺς μαθητάς. Πάλιν, εἰ Παῦλος πρὸς αὐτοὺς τοῦτον ἀπέτεινε τὸν λόγον, οὐδ' ἂν προσέσχον, οὐδ' ἂν ἠνέσχοντο τῆς ἀκροάσεως. Οἱ γὰρ καὶ χωρὶς τούτου μισοῦντες αὐτὸν καὶ ἀποστρεφόμενοι διὰ τὴν τοιαύτην φήμην, πολλῷ μᾶλλον, εἰ καὶ συμβουλεύοντος ταῦτα ἥκουσαν, ἀπεπήδησαν ἄν. Τί οὖν γίνεται; Ἰουδαίοις μὲν οὐδεὶς αὐτῶν ἐπετίμα τοῖς ἐξ Ἰακώβου, δέχεται δὲ τὴν ἐπιτίμησιν ὁ Πέτρος παρὰ τοῦ Παύλου, ἵνα ἐγκαλούμενος ὑπὸ τοῦ συναποστόλου, δικαίαν ἔχοι λοιπὸν τὴν παῤῥησίαν τοῦ καὶ τοῖς μαθηταῖς ἐπιπλῆξαι· καὶ ἐπιτιμᾶται μὲν ὁ Πέτρος, διορθοῦνται δὲ οἱ μαθηταί. Τοῦτο δὲ καὶ ἐπὶ συναλλαγμάτων γίνεται βιωτικῶν. Ὅταν γάρ τινες ὀφείλωσί τινα ἐλλείμματα πολιτικῶν εἰσφορῶν, εἶτα οἱ μέλλοντες αὐτοὺς ἀπαιτεῖν, αἰσχύνωνται καὶ ἐρυθριῶσι προσενεχθῆναι σφοδρότερον, βουλόμενοι πλείονα λαβεῖν ἀφορμὴν καὶ ἐξουσίαν τῆς κατ' αὐτῶν σφοδρότητος, παρασκευάζουσιν ἑτέρους τῶν συστρα τιωτῶν ἀποδῦσαι, λοιδορήσασθαι, μυρία ἕτερα αὐτοῖς διαθεῖναι δεινὰ ὁρώντων ἐκείνων, ἵνα τούτων γενο μένων, μηκέτι παρ' ἑαυτῶν, μηδὲ οἴκοθεν, ἀλλ' ἐκ τῆς ἑτέρων ἀνάγκης δοκῶσιν ἐκείνοις σφοδρότερον ἐπιτίθεσθαι· καὶ γίνεται ἡ ἑτέρων ὕβρις αὐτοῖς ἀπο λογία πρὸς τοὺς ὑπευθύνους τοὺς ἑαυτῶν.","english":"But if he himself had introduced this opinion and come forward and said, \"Cease using Jewish customs,\" he would have scandalized the disciples by speaking publicly in opposition to himself and to everything that had been done by him in former time. Again, if Paul had directed this word at them, they would not have paid attention, nor would they have endured to listen. For those who hated him and turned away from him even without this, because of such a report, would much more have sprung away if they had heard him even advising these things. What then happens? No one of them rebuked the Jews who were of James, but Peter receives the rebuke from Paul, so that, being accused by his fellow apostle, he might thereafter have a just boldness to reprove the disciples also; and Peter is rebuked, but the disciples are corrected. This also happens in the case of everyday transactions. For when some owe certain arrears of civic taxes, and then those who are about to demand them from them are ashamed and blush to approach them too harshly, wishing to obtain a greater occasion and authority for severity against them, they arrange for others of their fellow soldiers to strip them, revile them, and inflict countless other terrible things on them while those men look on, so that, when these things have happened, they may seem to attack them more harshly no longer on their own initiative nor of their own accord, but from the compulsion of others; and the insult of others becomes for them an apology toward those who are liable for their own debts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ιζʹ. Τοῦτο καὶ ἐπὶ Παύλου καὶ ἐπὶ Πέτρου γέγονεν. Ὤφειλον γάρ τινα ἐλλείμματα οἱ Ἰουδαῖοι. Ποῖα δὴ ταῦτα; Τὸ παντελῶς ἀποστῆναι τοῦ Ἰουδαϊσμοῦ. Ἀπαιτῆσαι ταῦτα τὰ ἐλλείμματα σφοδρότερον ὁ Πέτρος ἐβούλετο, καὶ καθαρὰν εἰσπράξασθαι παρ' αὐ τῶν τὴν πίστιν. Βουλόμενος τοίνυν πλείονα λαβεῖν ἐξουσίαν καὶ ἀφορμὴν τῆς τοιαύτης εἰσπράξεως, παρασκευάζει τὸν Παῦλον ἐπιτιμῆσαι μεθ' ὑπερβολῆς, καὶ ἐπιπλῆξαι, ἵνα ἡ ἐπίπλαστος ἐπιτίμησις αὕτη δικαίαν αὐτῷ παῤῥησίας κατ' ἐκείνων ἀφορμὴν παρέχῃ καὶ πρόφασιν. Διὰ τοῦτο καὶ ἀρχόμενός φησι, Κατὰ πρόσωπον αὐτῷ ἀντέστην· καὶ ἐνταῦθα πάλιν, Εἶπον τῷ Πέτρῳ ἔμπροσθεν πάντων. Εἰ μὲν γὰρ τὸν ἀπόστολον διορθώσασθαι ἐβούλετο, κατ' ἰδίαν ἂν τοῦτο ἐποίησεν· ἐπειδὴ δὲ οὐ τοῦτο ἦν τὸ σπουδα ζόμενον (ᾔδει γὰρ τὴν γνώμην, μεθ' ἧς ἅπαντα ταῦτα ἐποίει), ἀλλ' ἐκείνους μέχρι πολλοῦ χωλεύοντας στηρίξαι ἐσπούδαζε, διὰ τοῦτο ἔμπροσθεν πάντων ποιεῖται τὴν ἐπιτίμησιν. Ὁ δὲ Πέτρος ἀνέχεται, καὶ σιγᾷ, καὶ οὐκ ἀντιλέγει. Ἤδει γὰρ τὴν γνώμην, μεθ' ἧς ὁ Παῦλος ἐπετίμα· καὶ τὸ πᾶν ὁ Πέτρος κατώρθωσε σιγήσας. Ἡ γὰρ τούτου σιγὴ διδασκαλία τοῖς Ἰουδαίοις ἐγένετο τοῦ μηκέτι τοῖς νομίμοις ἐνέχεσθαι. Οὐ γὰρ ἂν ὁ διδάσκαλος ἐσίγησε, φησὶν, εἰ μὴ συνῄδει δικαίως ἐπιτιμῶντι τῷ Παύλῳ. Ἀλλ' εἰ δοκεῖ, καὶ αὐτῆς τῆς ἐπιτιμήσεως ἀκούσωμεν. Εἶπον τῷ Πέτρῳ πάντων ἔμπροσθεν, φησὶν, Εἰ σὺ Ἰουδαῖος ὑπάρχων, ἐθνικῶς ζῇς. Σκόπει σύνεσιν· οὐκ εἶπεν αὐτῷ, ὅτι Κακῶς ποιεῖς Ἰουδαϊκῶς ζῶν·","english":"17. This happened in the case of Paul and in the case of Peter. For the Jews owed certain debts. What are these? To depart completely from Judaism. Peter wished to demand these debts more vigorously, and to collect the faith from them in a pure form. Therefore, wishing to gain greater authority and an occasion for such collection, he prepares Paul to rebuke with exaggeration and to reprove, so that this feigned rebuke might provide him with a just ground and pretext for boldness against them. For this reason, even as he begins, he says, \"I opposed him to his face\"; and here again, \"I said to Peter before all.\" For if he had wished to correct the apostle, he would have done this privately; but since this was not what was being earnestly sought (for he knew the mind with which he did all these things), but he was eager to strengthen those who had been limping for a long time, for this reason he makes the rebuke before all. And Peter endures it, and is silent, and does not contradict. For he knew the mind with which Paul was rebuking; and Peter accomplished everything by being silent. For his silence became a teaching to the Jews that they should no longer be bound to the legal observances. For the teacher would not have been silent, he says, unless he knew that Paul was rebuking justly. But if it seems good, let us also hear the rebuke itself. \"I said to Peter before all,\" he says, \"If you, being a Jew, live in a Gentile manner.\" Observe the understanding: he did not say to him, \"You do wrong by living in a Jewish manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἀλλ' ἐλέγχει αὐτοῦ τὴν προτέραν ἀναστροφὴν, ἵνα μὴ ἐκ τῆς Παύλου γνώμης ἡ παραίνεσις καὶ ἡ συμβουλὴ, ἀλλ' ἐκ τῆς Πέτρου κρίσεως τῆς ἤδη γεγενημένης εἰσενη νέχθαι δοκῇ. Εἰ μὲν γὰρ εἶπε, Κακῶς ποιεῖς τὸν νόμον τηρῶν, ἐπετίμησαν ἂν οἱ μαθηταὶ οἱ Πέτρου· νυνὶ δὲ ἀκούσαντες, ὅτι οὐ τῆς Παύλου γνώμης ἡ παραίνεσις ἦν καὶ ἡ διόρθωσις αὕτη, ἀλλ' αὐτὸς ὁ Πέτρος οὕτως ἔζη, καὶ ταῦτα εἶχεν ἐν τῇ ψυχῇ τὰ δό γματα, καὶ ἑκόντες καὶ ἄκοντες ἡσύχαζον. Διὰ τοῦτο οὔτε Πέτρος εἰσηγεῖται τὴν γνώμην, ἀλλ' ἀνέχεται παρ' ἑτέρου, τοῦ Παύλου λέγω, διελέγχεσθαι, καὶ σιγᾷ, ὥστε εὐπαράδεκτον γενέσθαι τὴν διδασκαλίαν.\n\nιηʹ. Οὐκ ἐντεῦθεν δὲ μόνον τὴν σύνεσιν ἔστιν ἰδεῖν τοῦ Παύλου, ἀλλὰ καὶ ἐκ τῶν ἑξῆς εἰρημένων.\n\nΟὐ γὰρ εἶπεν, Εἰ σὺ Ἰουδαῖος ὑπάρχων, ἐθνικῶς ἔζης, καὶ οὐκ Ἰουδαϊκῶς, ἀλλ' ὅτι Ζῇς· ὥστε καὶ νῦν τὴν αὐ τὴν γνώμην ἔχεις· καὶ τὸ πολλῆς γέμον συνέσεως, τὸ ἐπαγόμενόν ἐστιν. Εἰπὼν γὰρ, Ἐθνικῶς ζῇς, Ἰουδαῖος ὢν, οὐκ ἐπήγαγε· Τί τοὺς Ἰουδαίους ἀναγκά ζεις ἰουδαΐζειν, ἀλλὰ πῶς; Τί τὰ ἔθνη, φησὶν, ἀναγκάζεις ἰουδαΐζειν, ἵνα τῷ δοκεῖν τῶν ἰδίων ἀντιποιεῖσθαι μαθητῶν, καὶ προσχήματι τῆς ὑπὲρ τῶν ἐθνῶν κηδεμονίας, πείσῃ τοὺς Ἰουδαίους ἀποστῆναι τῆς παλαιᾶς συνηθείας. Ὅτι γὰρ πέπλασται τὰ ἐγκλή ματα, ἐξ αὐτῶν τῶν εἰρημένων δῆλον. Ἀνωτέρω γὰρ εἰπὼν, Συναπήχθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰου δαῖοι, ἐνταῦθα λέγει· Τί τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν; Καὶ μὴν ἐχρῆν εἰπεῖν, Τί τοὺς Ἰουδαίους ἀναγκάζεις ἰουδαΐζειν; Οἱ γὰρ συναπαχθέντες, οὐχ οἱ ἐξ ἐθνῶν ἦσαν, ἀλλ' Ἰουδαῖοι.","english":"But he exposes his former conduct, so that the exhortation and advice might not seem to have been introduced from Paul's opinion, but from Peter's own judgment already formed. For if he had said, \"You do wrong to keep the law,\" Peter's disciples would have rebuked him; but as it is, when they heard that this exhortation and correction was not from Paul's opinion, but that Peter himself had lived in this way and held these doctrines in his soul, they kept quiet, willingly and unwillingly. For this reason Peter does not himself introduce the opinion, but allows himself to be refuted by another—I mean Paul—and keeps silent, so that the teaching might be readily acceptable.\n\n18. Nor is it only from this that one can see Paul's understanding, but also from what is said next.\n\nFor he did not say, \"If you, being a Jew, live like a Gentile and not like a Jew,\" but \"you live\"—so that even now you hold the same opinion; and what follows is full of great understanding. For having said, \"You live like a Gentile, being a Jew,\" he did not add, \"Why do you compel the Jews to judaize?\" but how? \"Why do you compel the Gentiles,\" he says, \"to judaize?\"—so that, by appearing to take thought for his own disciples, and under the pretext of care for the Gentiles, you might persuade the Jews to depart from their ancient custom. For that the charges are fabricated is clear from the very words. For having said above, \"The rest of the Jews also were carried away with him,\" here he says, \"Why do you compel the Gentiles to judaize?\" And yet he ought to have said, \"Why do you compel the Jews to judaize?\" For those who were carried away were not from the Gentiles, but Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ἀλλ' εἰ μὲν τοῦτο εἶπεν, ἔδοξεν ἂν ὁ λόγος τραχὺς εἶναι, καὶ οὐδὲν αὐτῷ προσήκων· τῶν γὰρ ἐθνῶν διδάσκαλος ἦν· νῦν δὲ ἐν προσχήματι κηδεμονίας τῶν ἰδίων μαθητῶν ἀνεύθυνον καὶ ἐλευθέραν ποιεῖται τὴν ἐπιτίμησιν· καὶ ἵνα μάθητε, ὅτι οὐκ ἐπιτίμησις ἦν κατὰ Πέτρου τὰ λεγό μενα, ἀλλὰ παραίνεσις καὶ διδασκαλία τοῖς Ἰουδαίοις ἐν τάξει τῆς ἐπιτιμήσεως τῆς κατὰ Πέτρου, ἄκουσον τῶν ἑξῆς· Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί. Ταῦτα γὰρ λοιπὸν διδάσκοντός ἐστι, καὶ οὐκ ἔτι εἰς Πέτρον τὸ πᾶν περιίστησιν, ἀλλὰ κοινοῖ τὸν\n\nλόγον. Εἰ μὲν γὰρ ὡς διδάσκων ἐξ ἀρχῆς εἰσέβαλεν, οὐκ ἂν ἠνέσχοντο Ἰουδαῖοι· νῦν δὲ τὴν ἀρχὴν ἐξ ἐπιτιμήσεως λαβὼν, καὶ δόξας δικαίαν ποιεῖσθαι κατὰ τοῦ Πέτρου τὴν ἐπιτίμησιν, ὡς τοὺς ἐξ ἐθνῶν ἕλκον τος πρὸς τὴν τῶν νομίμων παρατήρησιν, ἐκβαίνει λοιπὸν ἀδεῶς εἰς παραίνεσιν καὶ συμβουλὴν, ὡς τῆς ἀκολουθίας ἐπὶ τοῦτο ἀγούσης αὐτόν. Ἵνα γὰρ μή τις ἀκούσας, ὅτι Τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν, νομίσῃ ὅτι μόνοις ἐκείνοις οὐκ ἔξεστιν ἰουδαΐζειν, τοῖς δὲ Ἰουδαίοις ἐφεῖται, εἰς αὐτοὺς τοὺς διδασκάλους τὸν λόγον περιίστησι. Τί λέγω, φησὶ, περὶ ἐθνῶν, ἢ τῶν λοιπῶν Ἰουδαίων; Ἀλλὰ καὶ ἡμεῖς οἱ διδάσκαλοι, ἡμεῖς οἱ ἀπόστολοι. Καὶ οὐ τοῦτο λέγει μόνον τὸ δικαίωμα, ὅτι Οἱ διδάσκαλοι καὶ οἱ ἀπόστολοι, ἀλλ' ὅτι Καὶ οἱ ἐκ προγόνων Ἰουδαῖοι καθάπαξ ἀπέστημεν τοῦ νόμου.","english":"But if he had said this, the statement would have seemed harsh and not at all fitting for him; for he was the teacher of the Gentiles. But as it is, under the pretext of caring for his own disciples, he makes the rebuke blameless and free. And so that you may learn that what was said was not a rebuke against Peter, but an exhortation and teaching for the Jews in the form of a rebuke against Peter, hear what follows: \"We are Jews by nature, and not sinners from among the Gentiles.\" For these words are from now on those of one who is teaching, and he no longer makes the whole matter stand against Peter, but shares the argument. For if he had burst in from the start as one teaching, the Jews would not have tolerated it; but now, having taken his beginning from a rebuke, and having seemed to make a just rebuke against Peter, as though he were dragging those from among the Gentiles to the observance of the legal ordinances, he proceeds from that point fearlessly to exhortation and counsel, as the sequence of the argument leads him to this. For lest anyone, having heard, \"You compel the Gentiles to judaize,\" should think that it is permitted for those alone not to judaize, but that it is allowed for the Jews, he brings the argument around to the teachers themselves. What am I saying, he says, about the Gentiles, or the rest of the Jews? But even we, the teachers, we, the apostles. And he does not state only this ground of right, that they are teachers and apostles, but that we who are Jews from our ancestors have once for all departed from the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ποίαν οὖν ἔχομεν ἀπολογίαν, ἑτέρους εἰς τοῦτο ἕλκοντες; Ὁρᾷς πῶς λανθανόντως τῶν Ἰουδαίων καθάπτεται, καὶ τὴν διδασκαλίαν συντίθησιν ἀπηρτισμένην; Εἰπὼν γὰρ, Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί· καὶ αἰτίαν τίθησιν εὔλογον, δι' ἣν ἀπέστησαν τοῦ Ἰουδαϊσμοῦ· Εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, εἰ μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ· καὶ ἡμεῖς εἰς Χρι στὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ, καὶ οὐκ ἐξ ἔργων νόμου· διότι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, εἰ μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ. ιθʹ. Ὁρᾷς πῶς συνεχῶς καὶ τῆς ἀσθενείας τοῦ νόμου μνημονεύει, καὶ τῆς κατὰ τὴν πίστιν δικαιοσύνης; Καὶ πυκνῶς στρέφει τὰ ὀνόματα, ὅπερ οὐκ ἔστιν ἐπι τιμῶντος, ἀλλὰ διδάσκοντος, καὶ συμβουλεύοντος. Ἀλλ', ὅπερ ἔφην, εἰ μὲν πρὸς Ἰουδαίους ἀποτεινόμενος ταῦτα ἔλεγε, τὸ πᾶν ἂν διεῤῥύη καὶ ἀπώλετο, οὐκ ἀνεχομένων ἐκείνων τῆς τούτου διδασκαλίας· ἐπειδὴ δὲ πρὸς Πέτρον τὸν λόγον ἐπέστρεψε, λανθανόντως ἐκεῖνοι τὴν ὠφέλειαν ἐκαρποῦντο, ἐπιτιμωμένου καὶ σιγῶντος τοῦ Πέτρου, καὶ τῆς γνώμης αὐτοῦ πάσης ἐκκαλυπτομένης, οὐχὶ παρ' ἑαυτοῦ, ἀλλὰ παρὰ τοῦ συναποστόλου, καὶ τῆς ἀναστροφῆς τῆς προτέρας εἰς μέσον ἀγομένης. Εἶτα, ἵνα μὴ λέγωσι παρ' ἑαυ τοῖς, Τί οὖν εἰ καὶ Πέτρος καὶ Παῦλος κακῶς ἐποίη σαν; αἰτίας δικαίας καὶ ἀναμφισβητήτους τίθησι, δι' ἃς οὐ δεῖ τῶν Ἰουδαϊκῶν ἐθῶν ἔχεσθαι. Αὗται δέ εἰσι, τὸ μὴ δύνασθαι τὸν νόμον δικαιοῦν, ἀλλὰ τὴν πίστιν μόνον. Καὶ ἐνταῦθα μὲν ἡμερώτερον κέχρηται τῷ λόγῳ· προϊὼν δὲ καταφορικώτερον ποιεῖ καὶ σφοδρότερον.","english":"What defense, then, do we have, when we draw others into this? Do you see how he covertly attacks the Jews, and puts together a complete teaching? For having said, \"We are Jews by nature, and not sinners from among the Gentiles,\" he also sets down a reasonable cause for which they departed from Judaism: \"Knowing that a man is not justified by works of the law, except through faith in Jesus Christ; and we believed in Christ Jesus, in order that we might be justified by faith in Christ, and not by works of the law; because a man is not justified by works of the law, except through faith in Jesus Christ.\" Do you see how he continually mentions both the weakness of the law and the righteousness that is according to faith? And he frequently turns the names around, which is not the mark of one who is honoring, but of one who is teaching and advising. But, as I said, if he had said these things addressing the Jews, the whole would have slipped away and been lost, since they did not tolerate his teaching; but since he turned his discourse toward Peter, they covertly reaped the benefit, while Peter was being rebuked and kept silent, and his whole opinion was being laid bare—not by himself, but by his fellow apostle—and his former conduct was being brought into the middle. Then, so that they might not say among themselves, \"What then, if both Peter and Paul did wrong?\" he sets down just and indisputable causes for which one must not cling to Jewish customs. And these are: that the law cannot justify, but faith alone can. And here he has used his discourse more gently; but going forward he makes it more vehement and more intense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ ηὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοὶ, ἆρα Χριστὸς ἁμαρτίας διάκονος; Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ἡ πίστις δικαιοῖ, καὶ κελεύει ἀποστῆναι τῶν Ἰουδαϊκῶν ἐθῶν, ὡς πεπαυμένων λοιπόν· εἰ δὲ ἔτι κρατεῖ ὁ νόμος καὶ κύριός ἐστι, καὶ ὁ ἀφεὶς αὐτὸν παραβάσεως κρίνεται, εὑρεθήσεται ὁ Χριστὸς, ὁ κελεύσας ἡμῖν αὐτὸν ἀφιέναι, τῆς παραβάσεως ἡμῖν αἴτιος γεγενημένος, καὶ οὐ μόνον οὐκ ἀπαλλάξας ἡμᾶς ἁμαρτίας, ἀλλὰ καὶ ἐμβαλὼν εἰς ἁμαρτίαν. Εἰ γὰρ διὰ τὴν πίστιν τὸν νόμον ἀφήκαμεν, τὸ δὲ ἀφιέναι τὸν νόμον ἁμαρτία ἐστὶν, ἡ πίστις, δι' ἣν τὸν νόμον ἀφήκαμεν, αὕτη τῆς ἁμαρτίας ἡμῶν αἰτία ἐγένετο. Καὶ ἐπειδὴ λοιπὸν εἰς ἄτοπον τὸν λόγον περιέστησεν, οὐδὲ ἐδεήθη κατασκευῆς τινος πρὸς ἀνατροπὴν, ἀλλὰ τῷ Μὴ γένοιτο ἠρκέσθη, ὡς αὐτόθεν τῆς ἀτοπίας ὡμολογημένης· Εἰ γὰρ, φησὶν, ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνίστημι· εἰς τὸ ἐναντίον περιέστησε τὸν λόγον, καὶ ἔδειξεν, ὅτι οὐ τὸ παραβῆναι νόμον, ἀλλὰ τὸ μὴ ἀφεῖναι νόμον, τοῦτο ποιεῖ παραβάτην· καὶ ἐν τάξει τοῦ οἰκείου προσώπου πάλιν τὸν Πέτρον αἰνίττεται. Τί γὰρ κατέλυσεν ὁ Πέτρος τὴν τῶν βρωμάτων παρατήρησιν, ἐθνικῶς ζῇν προῃρημένος; Πάλιν οὖν πρὸς Ἰουδαίους ἐπανελθὼν, κἀκείνοις συζῶν,","english":"But if, while seeking to be justified in Christ, we ourselves were found to be sinners, is Christ then a minister of sin? What he says is this: Faith justifies, and commands us to depart from Jewish customs, as having now ceased. But if the law still holds and is master, and the one who abandons it is judged guilty of transgression, then Christ will be found—he who commanded us to abandon it—to have become the cause of transgression for us, and not only not to have freed us from sin, but even to have cast us into sin. For if we abandoned the law through faith, and abandoning the law is sin, then faith, through which we abandoned the law, has itself become the cause of our sin. And since he had now brought the argument to an absurdity, he did not even need any elaborate construction for its refutation, but was satisfied with \"May it never be,\" as though the absurdity were admitted from the very facts. For if, he says, I build again the things which I destroyed, I make myself a transgressor. He brought the argument around to the opposite, and showed that it is not transgressing the law, but not abandoning the law, that makes one a transgressor; and in the guise of his own person he again hints at Peter. For what did Peter destroy—the observance of foods—having chosen to live in the manner of the Gentiles? Then, returning again to the Jews and living with them,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"εὑρεθήσεται ἃ κατέλυσεν οἰκοδομῶν.\n\nκʹ. Ὁρᾷς πῶς πανταχοῦ τῆς κρίσεως ἔχεται τοῦ Πέτρου, καὶ τὴν προτέραν αὐτοῦ ἐκκαλύπτει ἀναστροφήν· ἵνα μὴ παρὰ τῆς τοῦ Παύλου γλώττης, ἀλλὰ παρὰ τῆς τοῦ Πέτρου γνώμης, ἢ διὰ τῶν πραγμάτων ἐπεδείξατο, δοκῶσιν οἱ Ἰουδαῖοι τὴν παραίνεσιν δέχεσθαι; Διὰ ταῦτά φησι, Φοβούμενος τοὺς ἐκ περιτομῆς, καὶ Ὅτι κατεγνωσμένος ἦν, καὶ Ὅτι οὐκ ὀρθοποδεῖ πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου. Οὐχ οὕτως δὲ ἔχων· μὴ γένοιτο· διὰ γὰρ πολλῶν· τοῦτο ἀπεδείξαμεν· ἀλλ' ὥσπερ τότε ἐπετίμα Παῦλος, καὶ ταῦτα ἀκούων ὁ Πέτρος ἐσίγα, ὥστε μὴ ἀνατρέψαι τὴν οἰκονομίαν Παύλου, καὶ κατεδέχετο, ὡς οὐκ ὀρθῶς πεποιηκὼς, δέχεσθαι τὴν ἐπίπληξιν, ἵνα ἀπολογία αὐτῷ γένηται τοῦτο πρὸς τοὺς μαθητάς· οὕτω δὴ καὶ οὗτος νῦν μετὰ τῆς αὐτῆς γνώμης, μεθ' ἧς ἐπετίμησε Πέτρῳ, γράφει ταῦτα, ἅπερ ἔγραψε Γαλάταις. Εἰ γὰρ τότε τὸ ἐπιτιμηθῆναι Πέτρον, καὶ σιγῆσαι, χρήσιμον ἦν τοῖς Ἰουδαίοις, πολλῷ μᾶλλον ἂν καὶ νῦν τὸ ταῦτα περὶ αὐτοῦ λεχθῆναι χρήσιμον ἦν τῶν Γαλατῶν τοῖς διεφθαρμένοις. Ὥσπερ γὰρ οἱ τότε ἐν Ἀντιοχείᾳ διατρίβοντες, ὁρῶντες Πέτρον ἐπιτιμώμενον μεθ' ὑπερβολῆς, καὶ σιγῶντα, διωρθοῦντο τῇ κατὰ τοῦ διδασκάλου κατηγορίᾳ, καὶ τῇ σιγῇ· οὕτω καὶ νῦν Γαλάται περὶ τὰ Ἰουδαϊκὰ νοσοῦντες, καὶ τοῦ Παύλου ταῦτα περὶ αὐτοῦ λέγοντος ἀκούοντες, οἷον ὅτι κατεγνωσμένος ἦν, καὶ οὐκ ὠρθοπόδησε πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελίου, καὶ ὅτι ἐπιτιμηθεὶς ἐπὶ τούτοις ἐσίγησε, μεγίστην ἀπὸ τῆς κατηγορίας ταύτης διδασκαλίαν ἐλάμβανον, εἰς τὸ μηκέτι προσέχειν τοῖς Ἰουδαϊκοῖς ἔθεσι.","english":"He will be found building up the things he tore down.\n\n20. Do you see how everywhere he holds to the judgment of Peter, and lays bare his former manner of life—so that the Jews might not seem to receive the admonition from Paul's tongue, but from Peter's own mind, or as demonstrated by the facts themselves? For this reason he says, \"Fearing those of the circumcision,\" and \"Because he stood condemned,\" and \"Because he did not walk uprightly toward the truth of the Gospel.\" Not that he was so disposed—God forbid! For we have demonstrated this through many things—but just as then Paul rebuked him, and Peter, hearing these things, was silent, so as not to overturn Paul's stewardship, and he accepted the rebuke as one who had not acted rightly, so that this might serve as a defense for him before the disciples; so indeed this man now, with the same mind with which he rebuked Peter, writes these things which he wrote to the Galatians. For if at that time Peter's being rebuked and keeping silent was useful to the Jews, much more would it be useful now, even for the corrupted among the Galatians, that these things be said about him. For just as those who at that time were staying in Antioch, seeing Peter rebuked exceedingly and keeping silent, were corrected by the accusation against the teacher and by his silence; so also now the Galatians, sick with Jewish practices, hearing Paul say these things about him—such as that he stood condemned, and did not walk uprightly toward the truth of the Gospel, and that when rebuked for these things he kept silent—received the greatest instruction from this accusation, so as no longer to pay attention to Jewish customs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Διὰ τοῦτο καὶ Παῦλος καὶ τότε ἐπετίμησε, καὶ νῦν μέμνηται τῆς τότε γενομένης ἐπιπλήξεως· καὶ τούτου οὐκ ἔλαττον τὸν Πέτρον διὰ τοῦτο θαυμάσαι χρὴ, καταδεξάμενον ἅπαντα τὰ εἰρημένα. Ὁ γὰρ τὸ πᾶν κατωρθωκὼς οὗτός ἐστιν, ὁ ἀνασχόμενος κατηγορηθῆναι, καὶ σιγήσας. Τοῦτο τῆς οἰκονομίας τὸ κέρδος. Οὕτως ἡμῖν ἑκάτερος τῶν ἀποστόλων ἐγκλημάτων μὲν ἀπήλλακται, μυρίων δέ ἐστιν ἐγκωμίων ἄξιος, πρὸς τὴν τῶν λοιπῶν σωτηρίαν ἅπαντα καὶ ἀκούειν καὶ λέγειν σπουδάζων. Ἡμεῖς δὲ λοιπὸν τὸν Παύλου καὶ Πέτρου Θεὸν παρακαλέσωμεν, τὸν ἐκείνους ἀλλήλοις συνδήσαντα τοῖς τῆς ὁμονοίας δεσμοῖς, καὶ ἡμᾶς εἰς τὴν πρὸς ἀλλήλους ἀγάπην ἐπισφίγξαι σφοδρότερον· ἵνα τὴν κατὰ Θεὸν ὁμόνοιαν πρὸς ἀλλήλους ἔχοντες, δυνηθῶμεν καταξιωθῆναι τοὺς ἁγίους ἐκείνους ἰδεῖν, καὶ παρὰ τὰς αἰωνίους αὐτῶν εὑρεθῆναι σκηνὰς, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For this reason Paul both rebuked him then and now recalls the rebuke that took place then; and for this one must admire Peter no less than him, because he accepted everything that was said. For the one who has set everything right is the one who endured being accused and kept silent. This is the gain of the dispensation. Thus each of the apostles has been freed from blame by us, and is worthy of countless praises, eagerly hearing and speaking all things for the salvation of the rest. For the rest, let us entreat the God of Paul and Peter, who bound them to each other with the bonds of concord, to bind us too more firmly into love for one another, so that, having concord with one another according to God, we may be able to be deemed worthy to see those saints and to be found beside their eternal tents, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, might, honor, and worship, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}