of Mount Sinai, but since the Hagarenes, who are from Ishmael, hold the desert which extends to Mount Sinai. and on Sinai the law was given, begetting to slavery, and from Mount Sinai the given tablets were brought into Israel, and having been moved many times from place to place, they were finally established in Jerusalem. For this reason he added: she corresponds to the present Jerusalem, for she is in slavery with her children. Where there is a promise of land, and possession and marriage and human affairs, slavery also follows; but where there is a release from earthly cares and bonds, and citizenship in heaven, from this very citizenship comes freedom. Gal 5,17 It is asked why while detaching them from the law he mentions sin. Since the law commanded to live luxuriously, and through this desire is provoked and, being unrestrained, it leads to sin. For this reason when there was mention of the law, he also mentions sin. For indeed in the letter to the Romans, mentioning the law and the correction through the Lord, he introduced the text: for those who live according to the flesh cannot please God. But why was it permitted to live luxuriously and to eat? Because abstinence from acknowledged evils would not have advanced, if it were not granted to them to eat 304 and drink; For the lawgiver knew that it is impossible for those living luxuriously to control their pleasures. Meanwhile however he wished to educate the mind, so that it might know what is good and what is evil and what is pious; for he foresaw that he was about to come who would add what was lacking to the law, I mean not walking according to the flesh, as Paul says. Gal 6,7-8 From this he showed that many were spending unseasonably, giving to those who exhort to keep the law, but to those who preach Paul's teaching they gave nothing. Therefore he says: he who sows to his flesh; for he who is subject to the law lives in fleshly things. Therefore he who gives to one who teaches these things sows only to the flesh. Gal 6,14-15 Lest he be thought to champion uncircumcision, and not circumcision, and give a pretext for slander to his opponents, he most excellently added at the end, that neither circumcision has any strength, nor uncircumcision, but he spoke of a new creation. concerning which elsewhere: If anyone is in Christ, he is a new creation. If, he says, it is a new creation, do not be under the law; for he who lives according to the law lives in the world, but he who lives in Christ, has his citizenship in heaven. Therefore the world has been crucified to me, and I to the world.

Σινᾶ ὄρους, ἀλλ' ἐπειδὴ οἱ Ἀγαρηνοὶ οἱ ἀπὸ τοῦ Ἰσμαὴλ τὴν ἔρημον ἔχουσι τὴν παρατείνουσαν ἕως τοῦ Σινᾶ ὄρους. ἐν δὲ τῷ Σινᾷ ὁ νόμος ἐδόθη εἰς δουλείαν γεννῶν, ἀπὸ δὲ τοῦ Σινᾶ ὄρους αἱ πλάκες δοθεῖσαι ἐκομίσθησαν ἐν τῷ Ἰσραήλ, καὶ πολλάκις μετενεχθεῖσαι ἀπὸ τόπου εἰς τόπον τελευταῖον ἱδρύθησαν ἐν Ἱεροσολύμοις. διὰ τοῦτο ἐπήγαγεν· συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. ὅπου γῆς ἐπαγγελία, καὶ κτῆσις καὶ γάμος καὶ τὰ ἀνθρώπινα, καὶ δουλεία ἀκολουθεῖ· ὅπου δὲ ἀπαλλαγὴ τῶν ἐπὶ γῆς φροντίδων καὶ τῶν δεσμῶν, καὶ ἐν οὐρανοῖς ἡ πολιτεία, ἐξ αὐτῆς τῆς πολιτείας ἡ ἐλευθερία. Gal 5,17 Ζητεῖται διὰ τί νόμου ἀποσπῶν μέμνηται τῆς ἁμαρτίας. ἐπειδὴ τρυφᾶν ἐκέλευεν ὁ νόμος, διὰ δὲ τούτου διερεθίζεται ἡ ἐπιθυμία καὶ ἀκατάσχετος οὖσα πρὸς ἁμαρτίαν ἄγει. τούτου ἕνεκεν ὅτε νόμου ἦν μνήμη, μέμνηται καὶ τῆς ἁμαρτίας. καὶ γὰρ ἐν τῇ πρὸς Ῥωμαίους τοῦ νόμου μνημονεύων καὶ τῆς διὰ τοῦ κυρίου διορθώσεως εἰσήγαγεν, τὸ οἱ γὰρ κατὰ σάρκα ζῶντες θεῷ ἀρέσαι οὐ δύνανται. διὰ τί δὲ συνεχωρήθη τὸ τρυφᾶν καὶ ἐσθίειν; ὅτι ἡ τῶν ὡμολογημένων κακῶν ἀποχὴ οὐκ ἂν προεχώρησεν, εἰ μὴ ἐνεδόθη αὐτοῖς τὸ ἐσθίειν 304 καὶ πίνειν· ᾔδει μὲν γὰρ ὁ νομοθέτης ὅτι ἀδύνατον τρυφῶντας κρατεῖν ἡδονῶν. τέως δὲ ἠθέλησε τὸν νοῦν παιδεῦσαι, ἵνα γνῷ τί καλὸν καὶ τί κακὸν καὶ τί τὸ εὐσεβές· προεώρα γὰρ ὅτι ἔμελλεν ἔρχεσθαι ὁ τὸ λεῖπον τῷ νόμῳ προστιθείς, λέγω δὴ τὸ μὴ κατὰ σάρκα περιπατεῖν, ὡς λέγει ὁ Παῦλος. Gal 6,7-8 Ἐδήλωσεν ἐκ τούτου ὅτι πολλοὶ ἀκαίρως μὲν ἀνήλισκον, παρέχοντες τοῖς τηρεῖν νόμον παρακελευομένοις, τοῖς δὲ τὴν Παύλου διδασκαλίαν κηρύττουσιν οὐδὲν παρεῖχον. διό φησιν· ὁ σπείρων εἰς τὴν σάρκα αὐτοῦ· ὁ γὰρ νόμῳ ὑποκείμενος ἐν τοῖς σαρκικοῖς ζῇ. ὁ τοίνυν τῷ ταῦτα διδάσκοντι παρέχων εἰς τὴν σάρκα σπείρει μόνον. Gal 6,14-15 Ἵνα μὴ νομισθῇ ἀκροβυστίας ἀντιποιεῖσθαι, καὶ οὐχὶ περιτομῆς καὶ διαβολῆς πρόφασιν δῷ τοῖς ἀντιλέγουσιν, κάλλιστα ἐπήγαγε τὸ τελευταῖον, ὅτι οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, καινὴν δὲ κτίσιν εἶπεν. περὶ ἧς ἀλλαχοῦ· εἴ τις ἐν Χριστῷ, καινὴ κτίσις. εἰ καινή, φησί, κτίσις, μὴ γίνου ὑπὸ νόμον· ὁ γὰρ ζῶν κατὰ νόμον ἐν κόσμῳ ζῇ, ὁ δὲ ζῶν ἐν Χριστῷ, ἐν οὐρανοῖς πολιτεύεται. ἐσταύρωται οὖν ἐμοὶ κόσμος κἀγὼ κόσμῳ.