Chapter III.

Verse 1

“O foolish Galatians69    [“Paul addresses himself again directly to the Galatians with an expression of indignant surprise at their relapse into Judaism and passes from the historical to the doctrinal part of the Epistle, from the apology of his apostolic authority to the defense of his apostolic teaching.”—Schaff in Pop. Com.—G.A.]who did bewitch you, before whose eyes Jesus Christ was openly set forth, crucified?”

Here he passes to another subject; in the former chapters he had shown himself not to be an Apostle of men, nor by men, nor in want of Apostolic instruction. Now, having established his authority as a teacher, he proceeds to discourse more confidently, and draws a comparison between faith and the Law. At the outset he said, “I marvel that ye are so quickly removing;” (Gal. i. 6.) but here, “O foolish Galatians;” then, his indignation was in its birth, but now, after his refutation of the charges against himself, and his proofs, it bursts forth. Let not his calling them “foolish” surprise you; for it is not a transgression of Christ’s command not to call one’s brother a fool, but rather a strict observance of it. For it is not said simply, “Whosoever shall say to his brother, Thou fool,” (Mat. v. 22.) but, whosoever shall do so, “without a cause.”70    [The word εἰκῆ, ‘without a cause,’ occurs in the textus receptus on inferior authority in connection with the words ‘whosoever shall be angry with his brother’ (without a cause), but no where with the words, ‘whosoever shall say, Thou fool,’ as Chrys. here connects them.—G.A.] And who more fittingly than they could so be called, who after so great events, adhered to past things, as if nothing else had ever happened? If on this account Paul is to be called a “reviler,” Peter may likewise, on account of Annanias and Sapphira, be called a homicide; but as it would be wildness to do so in that case, much more in this. Moreover it is to be considered, that this vehemence is not used at the beginning, but after these evidences and proofs, which, rather than Paul himself, might now be held to administer the rebuke. For after he had shown that they rejected the faith, and made the death of Christ to be without a purpose, he introduces his reproof, which, even as it is, is less severe than they merited. Observe too how soon he stays his arm; for he adds not, Who has seduced you? who has perverted you? who has been sophistical with you? but, “Who hath cast an envious eye on you?” thus tempering his reprimand with somewhat of praise. For it implies that their previous course had excited jealousy,71    [“The word means ‘to bewitch by words, to enchant,’ and is not to be explained with Chrysostom, ‘who has envied you?’ that is, your previous happy condition?”—Meyer.—G.A.] and that the present occurrence arose from the malignity of a demon, whose breath had blasted their prosperous estate.

And when you hear of jealousy in this place, and in the Gospel, of an evil eye, which means the same, you must not suppose that the glance of the eye has any natural power to injure those who look upon it. For the eye, that is, the organ itself, cannot be evil; but Christ in that place means jealousy by the term. To behold, simply, is the function of the eye, but to behold in an evil manner belongs to a mind depraved within. As through this sense the knowledge of visible objects enters the soul, and as jealousy is for the most part generated by wealth, and wealth and sovereignty and pomp are perceived by the eye, therefore he calls the eye evil; not as beholding merely, but as beholding enviously from some moral depravity. Therefore by the words, “Who hath looked enviously on you,” he implies that the persons in question acted, not from concern, not to supply defects, but to mutilate what existed. For envy, far from supplying what is wanting, subtracts from what is complete, and vitiates the whole. And he speaks thus, not as if envy had any power of itself, but meaning, that the teachers of these doctrines did so from envious motives.

Ver. 1. “Before whose eyes Jesus Christ was openly set forth, crucified.”

Yet was He not crucified in Galatia, but at Jerusalem. His reason for saying, “among you,”72    [Εν ὑμῖν is spurious, being omitted by Aleph. A. B. C. versions, Fathers, and Rev. Ver. as well as by W. and H.—G.A.] is to declare the power of faith to see events which are at a distance. He says not, “crucified,” but, “openly set forth crucified,” signifying that by the eye of faith they saw more distinctly than some who were present as spectators. For many of the latter received no benefit, but the former, who were not eye-witnesses, yet saw it by faith more clearly. These words convey both praise and blame; praise, for their implicit acceptance of the truth; blame, because Him whom they had seen, for their sakes, stripped naked, transfixed, nailed to the cross, spit upon, mocked, fed with vinegar, upbraided by thieves, pierced with a spear; (for all this is implied in the words, “openly set forth, crucified,”)73    [“This signifies the life-like pictorial vivacity and effectiveness of Paul’s preaching of Christ and Him crucified. The Greek verb is used of placarding public notices and proclamations.”—Schaff.—G.A.] Him had they left, and betaken themselves to the Law, unshamed by any of those sufferings. Here observe how Paul, leaving all mention of heaven, earth, and sea, every where preaches the power of Christ, bearing about as he did, and holding up His cross: for this is the sum of the Divine love toward us.

Ver. 2. “This only would I learn from you, Received ye the Spirit by the works of the Law, or by the hearing of faith?”

As ye do not attend, says he, to long discourses, nor are willing to contemplate the magnitude of this Economy, I am desirous, (seeing your extreme ignorance,) to convince you by concise arguments and a summary method of proof. Before, he had convinced them by what he said to Peter; now, he encounters them entirely with arguments, drawn not from what had occurred elsewhere, but from what had happened among themselves.74    [“See how effectually he treats the topic from (their own) experience.”—Luther, quoted by Meyer. G.A.] And his persuasives and proofs are adduced, not merely from what was given them in common with others, but from what was especially conferred on themselves. Therefore he says, “This only would I learn from you, Received ye the Spirit by the works of the Law, or by the hearing of faith.” Ye have received, he says, the Holy Spirit, ye have done many mighty works, ye have effected miracles in raising the dead, in cleansing lepers, in prophesying, in speaking with tongues,—did the Law confer this great power upon you? was it not rather Faith, seeing that, before, ye could do no such things? Is it not then the height of madness for these who have received such benefits from Faith, to abandon it, and desert back to the Law which can offer you nothing of the same kind?

Ver. 3. “Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?”

Here again he seasonably interposes a rebuke; time, he says, should have brought improvement; but, so far from advancing, ye have even retrograded. Those who start from small beginnings make progress to higher things; ye, who began with the high, have relapsed to the low. Even had your outset been carnal, your advance should have been spiritual, but now, after starting from things spiritual, ye have ended your journey in that which is carnal; for to work miracles is spiritual, but to be circumcised is carnal. And after miracles ye have passed to circumcision, after having apprehended the truth ye have fallen back to types, after gazing on the sun ye seek a candle, after having strong meat ye run for milk. He says, “made perfect,”75    [This distinction between τελέω and ἐπιτελέω was not in the mind of the Apostle. The contrast with ἐναρξάμενοι, ‘having begun,’ shows that ἐπ τελεῖσθε simply means ‘are ye made perfect,’ “the compound involving the idea of bringing to a ‘complete and perfect’ end.” (Ellicott.) There may be a slight tinge of irony in the compound word.—G.A.] which means not “initiated” merely, but “sacrificed,” signifying that their teachers took and slew them like animals, while they resigned themselves to suffer what those teachers pleased. As if some captain, or distinguished man, after a thousand victories and trophies, were to subject himself to infamy as a deserter, and offer his body to be branded at the will of others.

Ver. 4. “Did ye suffer so many things in vain?76    [“As we know nothing of persecutions endured by Galatians, it seems preferable to take the word in a neutral sense embracing all spiritual experiences (blessings and benefits as well) of the Galatians. (Comp. v. 3 and 6.)”—Schaff. Lightfoot refers it to the persecutions endured by the Galatians from Jews citing Gal. v. 11; and says “the ἐί γεleaves a loophole for doubt which the καί, following, widens.” So Ellicott. Meyer says, “It refers to everything which the false apostles in their Judaistic zeal had troubled and burdened the Galatians with. The εἰκῆ then means “and all to no profit, all in vain,” if indeed it be only (καί) in vain and not to the positive risk of your Messianic salvation that ye have suffered.”—G.A.] if it be indeed in vain.”

This remark is far more piercing than the former, for the remembrance of their miracles would not be so powerful as the exhibition of their contests and endurance of sufferings for Christ’s sake. All that you have endured, says he, these men would strip you of, and would rob you of your crown. Then, lest he should dismay and unnerve, he proceeds not to a formal judgment, but subjoins, “if it be indeed in vain;” if you have but a mind to shake off drowsiness and recover yourselves, he says, it is not in vain. Where then be those who would cut off repentance77    The Novatians, who said the revealed covenant of grace did not provide for the case of the lapsed.? Here were men who had received the Spirit, worked miracles, become confessors, encountered a thousand perils and persecutions for Christ’s sake, and after so many achievements had fallen from grace; nevertheless he says, if ye have the purpose, ye may recover yourselves.

Ver. 5. “He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?”

Have ye been vouchsafed, he says, so great a gift, and achieved such wonders, because ye observed the Law, or because ye adhered to Faith? plainly on account of Faith. Seeing that they played this argument to and fro, that apart from the Law, Faith had no force, he proves the contrary, viz., that if the Commandments be added, Faith no longer avails; for Faith then has efficacy when things from the Law are not added to it. “Ye who would be justified by the Law, ye are fallen away from grace:” (Gal. v. 4.) This he says later, when his language has grown bolder, employing the vantage-ground by that time gained; meanwhile while gaining it, he argues from their past experience. For it was when ye obeyed Faith, he says, not the Law, that ye received the Spirit and wrought miracles.

And here, as the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham.

Ver. 6. “Even as Abraham believed God, and it was reckoned unto him for righteousness.”

Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by Faith.78    [“The answer, obvious of itself, to the preceding question is ἐξ ἀκοῆς πίστεως, ‘from the hearing of faith,’ and to this Paul subjoins that great religious-historic argument for the righteousness of faith which is presented in the justification of the progenitor of the theocratic people.”—Meyer.—G.A.] And if he who was before grace, was justified by Faith, although plentiful in works, much more we. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness. The Law did not then exist, he says, neither does it now exist, any more than then. In disproving the need of the Law, he introduces one who was justified before the Law, lest an objection should also be made to him; for as then it was not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin; Paul removes this fear by turning their argument against themselves, and proves that faith is especially concerned in connecting them with Abraham. He draws out this argument more at length in the Epistle to the Romans; however he urges it also here in, the words,

Ver. 7. “Know therefore, that they which be of faith, the same are sons of Abraham.”

Which he proves by ancient testimony thus:

Ver. 8. “And the Scripture,79    [“The Scripture personified. The only case in N.T. where the personification of Scripture goes beyond λέγει or εἶπεν,” etc.—Lightfoot.—G.A.] foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.”

If then those were Abraham’s sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, “In thee all the nations,” it is plain that the heathen are brought into kindred with him.

Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham’s case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; “The Scripture,” says he, “foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham.” Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not “revealed,” but, “preached the Gospel,” to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.

Further, they were possessed with another apprehension; it was written, “Cursed is every one that continueth not in all things that are written in the book of the Law, to do them.” (Deut. xxvii. 26.) And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, “In thee shall all nations be blessed,” (Gen. xii. 4.) at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,

Ver. 9. “So then they which be of faith are blessed with the faithful Abraham.”80    [“After having pointed out from Scripture v. 6 and 7, that none other than believers are sons of Abraham, Paul now shows further from Scripture that none other than believers have a share in Abraham’s blessing, i.e., are justified.”—Meyer.—G.A.]

Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.

Ver. 10. “For81    [“Having shown by positive proof that justification is of faith, he adds the negative argument derived from the impossibility of maintaining its opposite, namely, justification by Law. This negative argument is twofold:   First, it is impossible to fulfill the requirements of the law and nonfulfillment lays us under a curse (Ver. 10.); Secondly, supposing the fulfilment possible, still the spirit of the Law is antagonistic to faith, which is elsewhere spoken of as the source of life. (Ver. 11 and 12.).”—Lightfoot.—G.A.] as many as are of the works of the Law are under a curse.”

This is what he lays down, before proving it; and what is the proof? it is from the Law itself:—

Ver. 10, 11. “For it is written, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Now that no man is justified by the Law is evident.”

For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, “The just shall live by faith,” (Hab. ii. 4.) which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, “The just shall live by the Law,” but, “by faith:”

Ver. 12. “And the Law is not of faith; but He that doeth them shall live in them.”

For the Law requires not only Faith but works also, but grace saves and justifies by Faith. (Eph. ii. 8.)

You see how he proves that they are under the curse who cleave to the Law, because it is impossible to fulfill it; next, how comes Faith to have this justifying power? for to this doctrine he already stood pledged, and now maintains it with great force of argument. The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith, which is the means of rendering that possible which was “impossible by the Law.” (Rom. viii. 3.) Now as the Scripture says, “the just shall live by faith,” thus repudiating salvation by the Law, and moreover as Abraham was justified by Faith, it is evident that its efficacy is very great. And it is also clear, that he who abides not by the Law is cursed, and that he who keeps to Faith is just. But, you may ask me, how I prove that this curse is not still of force? Abraham lived before the Law, but we, who once were subject to the yoke of bondage, have made ourselves liable to the curse; and who shall release us therefrom? Observe his ready answer to this; his former remark was sufficient; for, if a man be once justified, and has died to the Law and embraced a novel life, how can such a one be subject to the curse? however, this is not enough for him, so he begins with a fresh argument, as follows:—

Ver. 13. “Christ redeemed us from the curse of the Law, having become a curse for us: for it is written, Cursed is every one that hangeth on a tree.”82    [“A parenthetic justification from Deut. xxi. 23. of the startling expression just used. The passage refers to those criminals who, after being stoned, were hung upon a stake, but were not permitted to remain over night lest the holy land should be desecrated. Our Saviour fulfilled the legal curse by hanging dead on the cross. This is one of the strongest passages for the doctrine of a vicarious atonement. The vicarious efficacy lies not so much in the preposition, ὑπέρ,᾽ ‘for,’ as in the whole sentence.”—Schaff—G.A.]

In reality, the people were subject to another curse, which says, “Cursed is every one that continueth not in the things that are written in the book of the Law.” (Deut. xxvii. 26.) To this curse, I say, people were subject, for no man had continued in, or was a keeper of, the whole Law; but Christ exchanged this curse for the other, “Cursed is every one that hangeth on a tree.” As then both he who hanged on a tree, and he who transgresses the Law, is cursed, and as it was necessary for him who is about to relieve from a curse himself to be free from it, but to receive another instead of it, therefore Christ took upon Him such another, and thereby relieved us from the curse. It was like an innocent man’s undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For, “He had done no violence neither was any deceit in His mouth.” (Isa. liii. 9; 1 Peter ii. 22.) And as by dying He rescued from death those who were dying, so by taking upon Himself the curse, He delivered them from it.

Ver. 14. “That upon the Gentiles might come the blessing of Abraham.”

How on the Gentiles? It is said, “In thy seed shall all the nations of the earth be blessed:” (Gen. xxii. 18; xxvi. 4.) that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? an accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to Christ who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, “that we might receive the promise of the Spirit through faith.”83    [“After a wondrous chain of arguments * * the apostle comes back to the subject of verse 2: the gift of the Holy Ghost came through faith in Christ.”—Ellicott.—G.A.] As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit.

Ver. 15. “Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void or addeth thereto.”

“To speak after the manner of men” means to use human examples.84    [“Paul now assumes a milder tone and reasons from the common dealings of men.”—Schaff.—G.A.] Having founded his argument on the Scriptures, on the miracles wrought among themselves, on the sufferings of Christ, and on the Patriarch, he proceeds to common usages; and this he does invariably, in order to sweeten his discourse, and render it more acceptable and intelligible to the duller sort. Thus he argues with the Corinthians, “Who feedeth a flock, and eateth not of the milk of the flock? Who planteth a vineyard, and eateth not the fruit thereof?” (1 Cor. ix. 7.) and again with the Hebrews, “For a testament is of force where there hath been death; for doth it ever avail while he that made it liveth?” (Heb. ix. 17.) One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, “Can a woman forget her sucking child?” (Isa. xlix. 15.) and again, “Shall the clay say to him that fashioneth it, What makest thou?” (Isa. xlv. 9.) and in Hosea, He represents a husband set at nought by his wife. (Hos. ii. 5, f) This use of human examples frequently occurs in types also, as when the prophet takes the girdle, (Jer. xiii. 1–9.) and goes down to the potter’s house (Jer. xviii. 1–6.) The meaning of the present example is, that Faith is more ancient than the Law, which is later and only temporary, and delivered in order to pave the way for Faith. Hence he says, “Brethren, I speak after the manner of men;” above he had called them “foolish,” now he calls them “brethren,” at once chiding and encouraging them. “Though it be but a man’s covenant, yet when it hath been confirmed.” If a man, says he, makes a covenant, does any one dare to come afterwards and overturn it, or subjoin aught to it? for this is the meaning of “or addeth thereto.” Much less then when God makes a covenant; and with whom did God make a covenant?

Ver. 16, 17, 18. “Now to Abraham were the promises spoken and to his seed. He saith not, And to seeds,85    [“A difficulty arises here from the stress which Paul lays on the singular of the word ‘seed,’ which is a collective noun in Heb. and Greek, and includes the whole posterity. But it is not a question of grammar but of spiritual meaning. The Promise refers to Christ par excellence, and to all those and only those who are truly members of His body, united to Him by a living faith. If all the single descendants of Abraham were meant, the children of Hagar and Keturah and subsequently of Esau and his descendants, would have to be included.”—Schaff.—G.A.] as of many; but as of One, And to thy seed, which is Christ.86    [“Not as a single individual but as Head of the church which is His body, Eph. 1: 23. The key to the passage is in ver. 28 and 29: ‘Ye are all one in Christ Jesus.’”—Schaff.—G.A.] Now this I say, A covenant, confirmed before hand by God the Law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. For if the inheritance is of the Law, it is no more of promise: but God hath granted it to Abraham by promise.”

Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, “I speak after the manner of men,” that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man’s covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.

Ver. 19. “What then is the Law? it was added because of transgressions.”

This remark again is not superfluous; observe too how he glances round at every thing, as if he had an hundred eyes. Having exalted Faith, and proved its elder claims, that the Law may not be considered superfluous, he sets right this side of the doctrine also, and proves that the Law was not given without a view, but altogether profitably. “Because of transgressions;” that is to say, that the Jews might not be let live carelessly, and plunge into the depth of wickedness,87    [“This interpretation of Chrysostom must be rejected on lexical grounds. The law was in order to bring sin to light and make it appear in its true character and thus by a knowledge of the disease prepare its cure.”—Ellicott and Schaff.—G.A.] but that the Law might be placed upon them as a bridle, guiding, regulating, and checking them from transgressing, if not all, at least some of the commandments. Not slight then was the advantage of the Law; but for how long?

Ver. 19. “Till the seed should come to whom the promise hath been made.”

This is said of Christ; if then it was given until His advent, why do you protract it beyond its natural period?

Ver. 19. “And it was ordained through Angels by the hand of a Mediator.”

He either calls the priests Angels, or he declares that the Angels themselves ministered to the delivery of the Law. By Mediator here he means Christ,88    [“We may reasonably wonder,” says Ellicott, “how the early expositors (Basil and Theodoret excepted) could have so generally coincided in the perplexing view of Origen that the Mediator here mentioned was Christ. On the contrary it is plain that it was Moses, Deut. v. 5.”—G.A.] and shows that He was before it, and Himself the Giver of it.

Ver. 20. “Now a mediator is not a mediator of one, but God is one.”89    [“This verse is counted the most difficult passage in the New Testament, and has given rise to about 300 interpretations.”   That of Lightfoot seems to satisfy the context, and is thus forcibly put by him: “The law is of the nature of a contract between two parties. God on the one hand and the Jewish people on the other. It is valid only so long as both parties fulfil the terms of contract. It is therefore contingent and not absolute. Unlike the law the promise is absolute and unconditional. It depends on the sole decree of God. There are not two contracting parties. There is nothing of the nature of a stipulation. The giver is everything and the recipient nothing.”—Com. in loco.—G.A.]

What can the heretics90    The heretics refered to are the Anomœans, who held Arianism in its most developed form, against whom S. Chrysostom has written Homilies. For the particular objection answered in the text, vid. also Basil, in Eunom, iv. p. 294. Athan. Or in Arian, iii. 9. Greg. Naz. Orat. 36, p. 586. say to this? for as, according to them, the expression “the Only True God” excludes the Son from being true God, so here the phrase “God is One,” excludes Him from being God in any sense. But if, although the Father is called “One God,” the Son is nevertheless God, it is very plain that though the Father is called “Very God,” the Son is very God likewise. Now a mediator, says he, is between two parties; of whom then is Christ the Mediator? plainly of God and of men. Observe, he says, that Christ also gave the Law; what therefore it was His to give, it is His to annul.

Ver. 21. “Is the Law then against the promises of God?”

For if the blessing is given in the seed of Abraham, but the Law brings in the curse, it must be contrary to the promises. This objection he meets, first, by a protest, in the words,

Ver. 21. “God forbid:”

And next he brings his proof;

Ver. 21. “For if there had been a law given which could make alive verily righteousness would have been of the Law.”

His meaning is as follows; If we had our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to shut up all, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now aids you in obtaining them. This is shown by the words,

Ver. 22. “Howbeit the scripture91    [“The Law then though differing widely from the promise is not antagonistic to it, does not interfere with it. On the contrary, we might imagine such a law as would justify and give life. This was not the effect of the law of Moses, however; on the contrary (ἀλλὰ) the Scripture (that, namely, about the curse, v. 10:) testifies that the Law condemned all alike, yet not finally and irrevocably but only as leading the way for the dispensation of faith.”—Lightfoot. Meyer takes a different view of v. 21: “For if it had been opposed to the promises, the Law must have been in a position to procure life and if this were so, then would righteousness actually be from the Law, which according to the Scripture cannot be so (ver. 22.)”—G.A.] hath shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.”

As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word “shut up” means “convinced” and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; “For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God.” (Rom. x. 3.)

Ver. 23. “But before faith came, we were kept inward under the Law, shut up unto the faith which should afterwards be revealed.”

Here he clearly puts forward what I have stated: for the expressions “we were kept” and “shut up,” signify nothing else than the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.

Ver. 24. “So that the Law hath been our tutor to bring us unto Christ, that we might be justified by faith.”

Now the Tutor is not opposed to the Preceptor, but cooperates with him, ridding the youth from all vice, and having all leisure to fit him for receiving instructions from his Preceptor. But when the youth’s habits are formed, then the Tutor leaves him, as Paul says.

Ver. 25, 26. “But now that faith is come which leads to perfect manhood we are no longer under a tutor92    [“The pædagogus or tutor, frequently a superior slave, was entrusted with the moral supervision of the child. Thus his office was quite distinct from that of the διδάσκαλος; so the word “Schoolmaster” conveys a wrong idea. As well in his inferior rank as in his recognized duty of enforcing discipline, this person was a fit emblem of the Mosaic law. There is a very complete illustration of the use which Paul makes of the metaphor in Plato (Lysis, p, 208 C).”—Lightfoot.—G.A.]. For ye are all sons of God through faith in Christ Jesus.”

The Law then, as it was our tutor, and we were kept shut up under it, is not the adversary but the fellow-worker of grace; but if when grace is come, it continues to hold us down, it becomes an adversary; for if it confines those who ought to go forward to grace, then it is the destruction of our salvation. If a candle which gave light by night, kept us, when it became day, from the sun, it would not only not benefit, it would injure us; and so doth the Law, if it stands between us and greater benefits. Those then are the greatest traducers of the Law, who still keep it, just as the tutor makes a youth ridiculous, by retaining him with himself, when time calls for his departure. Hence Paul says, “But after faith is come, we are no longer under a tutor.” We are then no longer under a tutor, “for ye are all sons of God.” Wonderful! see how mighty is the power of Faith, and how he unfolds as he proceeds! Before, he showed that it made them sons of the Patriarch, “Know therefore,” says he, “that they which be of faith, the same are sons of Abraham;” now he proves that they are sons of God also, “For ye are all,” says he, “sons of God through faith, which is in Christ Jesus;” by Faith, not by the Law. Then, when he has said this great and wonderful thing, he names also the mode of their adoption,

Ver. 27. “For as many of you as were baptized into Christ, did put on Christ.”

Why does he not say, “For as many of you as have been baptized into Christ, have been born of God?” for this was what directly went to prove that they were sons;—because he states it in a much more awful point of view; If Christ be the Son of God, and thou hast put on Him, thou who hast the Son within thee, and art fashioned after His pattern, hast been brought into one kindred and nature with Him.

Ver. 28. “There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female: for ye all are one in Christ Jesus.”

See what an insatiable soul! for having said, “We are all made children of God through Faith,” he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, “ye have put on Christ,” even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: “Ye are all One in Christ Jesus,” that is, ye have all one form and one mould, even Christ’s. What can be more awful than these words! He that was a Greek, or Jew, or bond-man yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.

Ver. 29. “And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.”

Here, you observe, he proves what he had before stated concerning the seed of Abraham,—that to him and to his seed the promises were given.93    [So Schaff: “Verse 16 must here be kept in view where Christ is declared to be the seed of Abraham. Union with Christ constitutes the true spiritual descent from Abraham and secures the inheritance of all the Messianic blessings by promise as against inheritance by law.” Pop. Com. in loc.—G.A.]

ΚΕΦΑΛΑΙΟΝ Γʹ. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν; οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη, ἐν ὑμῖν ἐσταυρωμένος. αʹ. Ἐνταῦθα λοιπὸν ἐφ' ἕτερον μεταβαίνει κεφάλαιον. Ἐν μὲν γὰρ τοῖς προτέροις ἔδειξεν, ὅτι οὐκ ἀνθρώπων ἦν ἀπόστολος, οὐδὲ δι' ἀνθρώπων, οὐδὲ ἐδεήθη τῆς τῶν ἀποστόλων διδασκαλίας: ἐνταῦθα δὲ λοιπὸν ἀξιόπιστον καταστήσας ἑαυτὸν διδάσκαλον, μετὰ πλείονος τῆς αὐθεντίας διαλέγεται, πίστεως καὶ νόμου σύγκρισιν ποιούμενος. Ἀρχόμενος μὲν οὖν φησι: Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε. Ἐνταῦθα δὲ, Ὦ ἀνόητοι Γαλάται! Τότε μὲν γὰρ ὤδινε τὴν ἀγανάκτησιν: ἐπειδὴ δὲ ὑπὲρ τῶν καθ' ἑαυτὸν ἀπελογήσατο, εἰς μέσον αὐτὴν ἀποῤῥήξας, ἐξήνεγκε μετὰ τὴν ἀπόδειξιν. Εἰ δὲ ἀνοήτους καλεῖ, μὴ θαυμάσῃς: οὐ γὰρ παραβαίνων τοῦ Χριστοῦ τὸν νόμον τὸν λέγοντα, μὴ λέγειν μωρὸν τὸν ἀδελφὸν αὐτοῦ, ἀλλὰ καὶ σφόδρα αὐτὸν τηρῶν, τοῦτο ποιεῖ. Οὐ γὰρ ἁπλῶς εἴρηται, Ὁ καλῶν τὸν ἀδελφὸν αὑτοῦ μωρὸν, ἀλλ', Ὁ εἰκῆ καλῶν. Τίνες δὲ τούτων δικαιότερον ἂν ἔτυχον ταύτης τῆς προσηγορίας, οἱ μετὰ τοσαῦτα καὶ τηλικαῦτα, ὡς οὐδενὸς γενομένου, τῶν προτέρων ἐχόμενοι. Εἰ δὲ διὰ τοῦτο ὑβριστὴν καλεῖς τὸν Παῦλον, καὶ διὰ τὴν Σάπφειραν καὶ τὸν Ἀνανίαν ἀνδροφόνον ἐρεῖς τὸν Πέτρον. Εἰ δὲ ἐκεῖνα μανίας εἰπεῖν, πολλῷ μᾶλλον καὶ ταῦτα. Σὺ δέ μοι σκόπει, πῶς οὐκ ἀπὸ προοιμίων ταύτῃ κέχρηται τῇ σφοδρότητι, ἀλλὰ μετὰ τοὺς ἐλέγχους καὶ τὰς ἀποδείξεις, ὅτε λοιπὸν οὐ παρ' ἐκείνου, ἀλλὰ παρ' αὐτῶν τῶν ἐλέγχων τὴν ἐπιτίμησιν ἐδέχοντο. Ὅτε γὰρ ἔδειξε τὴν πίστιν ἐξωθουμένους, καὶ τὸν θάνατον τοῦ Χριστοῦ περιττὸν ἀποφαίνοντας, τότε ἐπάγει τὴν ἐπιτίμησιν, καὶ οὐδὲ τότε κατ' ἀξίαν: καὶ γὰρ πολλῷ χαλεπωτέρων ἦσαν ἄξιοι ῥημάτων. Θέα δέ μοι πῶς εὐθέως καὶ καθυφίησι πλήξας. Οὐ γὰρ εἶπε, Τίς ὑμᾶς ἠπάτησε; Τίς ὑμῖν ἀπεχρήσατο; Τίς ὑμᾶς παρελογίσατο; ἀλλὰ, Τίς ὑμᾶς ἐβάσκανεν; οὐκ ἄμοιρον ἐγκωμίων τὴν ἐπίπληξιν θείς. Τοῦτο γὰρ δεικνύντος ἐστὶν, ὅτι φθόνου ἄξια ἔπραττον πρότερον, καὶ δαίμονος ἐπήρεια τὸ γινόμενον ἦν, σφοδρὸν κατὰ τῆς εὐημερίας αὐτῶν πνεύσαντος. Ὅταν δὲ φθόνον ἀκούσῃς ἐνταῦθα, καὶ ἐν τῷ Εὐαγγελίῳ ὀφθαλμὸν πονηρὸν τὸ αὐτὸ δηλοῦντα, μὴ τοῦτο νομίσῃς, ὅτι ἡ τῶν ὀφθαλμῶν βολὴ τοὺς ὁρῶντας βλάπτειν πέφυκεν: ὀφθαλμὸς γὰρ οὐκ ἂν εἴη πονηρὸς, αὐτὸ τὸ μέλος: ἀλλ' ἐνταῦθα ὁ Χριστὸς οὕτω τὸν φθόνον λέγει. Ὀφθαλμῶν μὲν γὰρ τὸ ἁπλῶς ὁρᾷν μόνον, τὸ δὲ πονηρῶς ὁρᾷν τῆς ἔνδον διεστραμμένης γίνεται γνώμης. Ἐπειδὴ γὰρ διὰ τῆς αἰσθήσεως ταύτης εἰς τὴν ψυχὴν ἡμῶν εἰσρεῖ τῶν ὁρωμένων ἡ θεωρία, καὶ ὡς ἐπὶ πολὺ ἐν πλούτῳ μάλιστα ὁ φθόνος τίκτεται, ὁ δὲ πλοῦτος ἀπὸ ὀφθαλμῶν ὁρᾶται, καὶ αἱ δυναστεῖαι καὶ αἱ δορυφορίαι: διὰ τοῦτο πονηρὸν ὀφθαλμὸν ἐκάλεσεν, οὐ τὸν ὁρῶντα, ἀλλὰ τὸν μετὰ βασκανίας ὁρῶντα ἀπὸ τῆς κατὰ ψυχὴν πονηρίας. Εἰπὼν δὲ, Τίς ὑμᾶς ἐβάσκανεν; δείκνυσιν ὅτι οὐχ ὡς κηδεμόνες, οὐδὲ ὡς τὸ λεῖπον ἀναπληροῦντες, ἀλλὰ καὶ τὸ ὂν ἀκρωτηριάζοντες, τοῦτο ποιοῦσι. Φθόνου γάρ ἐστιν, οὐ τὸ λεῖπον προσθεῖναι, ἀλλὰ καὶ τῶν πεπληρωμένων ὑφελέσθαι τι, καὶ λυμήνασθαι τῷ παντί. Ταῦτα δὲ λέγει, οὐχ ὡς τοῦ φθόνου καθ' ἑαυτὸν ἰσχὺν ἔχοντος, ἀλλ' ὡς τῶν ταῦτα διδασκόντων διὰ βασκανίαν ἐπὶ τοῦτο ἐλθόντων. Οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐν ὑμῖν ἐσταυρωμένος. Καὶ μὴν οὐκ ἐν τῇ Γαλατῶν χώρᾳ, ἀλλ' ἐν Ἱεροσολύμοις ἐσταυρώθη: πῶς οὖν φησιν, Ἐν ὑμῖν; Τῆς πίστεως δεικνὺς τὴν ἰσχὺν καὶ τὰ πόῤῥωθεν δυναμένης ὁρᾷν. Καὶ οὐκ εἶπεν, Ἐσταυρώθη, ἀλλὰ, Προεγράφη ἐσταυρωμένος, δηλῶν ὅτι τοῖς τῆς πίστεως ὀφθαλμοῖς ἀκριβέστερον ἐθεώρησαν τῶν παρόντων ἐνίων καὶ τὰ γινόμενα θεωμένων. Ἐκείνων μὲν γὰρ πολλοὶ θεασάμενοι, οὐδὲν ἀπώναντο: οὗτοι δὲ ὀφθαλμοφανῶς μὲν οὐκ εἶδον, διὰ δὲ τῆς πίστεως ἀκριβέστερον εἶδον. Ταῦτα δὲ λέγει ὁμοῦ καὶ καθαπτόμενος αὐτῶν, καὶ ἐπαινῶν. Ἐπαινῶν μὲν, ὅτι μετὰ τοσαύτης πληροφορίας ἐδέξαντο τὸ γεγενημένον: καθαπτόμενος δὲ, ὅτι ὃν εἶδον ὑπὲρ αὐτῶν γυμνωθέντα, ἀνεσκολοπισμένον, προσηλωμένον, ἐμπτυόμενον, κωμῳδούμενον, ποτιζόμενον ὄξος, κατηγορούμενον ὑπὸ λῃστῶν, λόγχῃ νυττόμενον (ταῦτα γὰρ πάντα ἐδήλωσε διὰ τοῦ εἰπεῖν, Προεγράφη ἐν ὑμῖν ἐσταυρωμένος), τοῦτον ἀφέντες, ἐπὶ τὸν νόμον ἔδραμον, οὐδὲν αἰδεσθέντες τῶν παθημάτων ἐκείνων. Σὺ δέ μοι σκόπει πῶς πανταχοῦ τὸν οὐρανὸν, τὴν γῆν, τὴν θάλασσαν, τὰ ἄλλα πάντα ἀφεὶς, τὴν δύναμιν ἐκήρυττε τοῦ Χριστοῦ, τὸν σταυρὸν περιφέρων. Τοῦτο γὰρ μάλιστα κεφάλαιον τῆς ὑπὲρ ἡμῶν κηδεμονίας ἦν. Τοῦτο μόνον θέλω μαθεῖν ἀφ' ὑμῶν, ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; Ἐπειδὴ γὰρ τοῖς μακροῖς οὐ παρακολουθεῖτε λόγοις, φησὶν, οὐδὲ τῆς οἰκονομίας τὸ μέγεθος κατοπτεῦσαι βούλεσθε, διὰ συντόμου λόγου καὶ ταχίστης ἀποδείξεως ὑμᾶς πεῖσαι βούλομαι τὴν ἐσχάτην ὁρῶν ἀγνωμοσύνην. Ἀνωτέρω μὲν γὰρ ἐκ τῶν πρὸς τὸν Πέτρον αὐτῷ λεχθέντων ἔπεισεν, ἐνταῦθα δὲ λοιπὸν πρὸς αὐτοὺς ἀποδύεται, οὐκ ἐκ τῶν ἀλλαχοῦ συμβάντων, ἀλλ' ἐκ τῶν ἐν αὐτοῖς γινομένων κατασκευάζων ἅπαντα, καὶ οὐκέτι μόνον ἀπὸ τῶν κοινῇ δεδομένων, ἀλλὰ καὶ ἐκ τῶν αὐτοῖς ἰδίᾳ δεδωρημένων πείθων καὶ ποιούμενος τὴν ἀπόδειξιν. Διό φησι. Τοῦτο μόνον θέλω μαθεῖν ἀφ' ὑμῶν, ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; Ἐλάβετε Πνεῦμα ἅγιον, φησὶν, εἰργάσασθε δυνάμεις πολλὰς, ἐπετελέσατε σημεῖα νεκροὺς ἐγείροντες, λεπροὺς καθαίροντες, προφητεύοντες, γλώσσαις λαλοῦντες: ταύτην οὖν τὴν τοσαύτην ἰσχὺν ἔδωκεν ὑμῖν ὁ νόμος; Καὶ μὴν οὐδὲν πρότερον ἐποιεῖτε τοιοῦτον. Ἀλλ' ἡ πίστις; βʹ. Πῶς οὖν οὐκ ἐσχάτης μανίας τοσαῦτα παρὰ τῆς πίστεως εὐεργετηθέντας, ταύτην μὲν ἀφεῖναι, πρὸς δὲ τὸν οὐδὲν τοιοῦτον παρασχόντα νόμον αὐτομολῆσαι πάλιν; Οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε. Πάλιν εὐκαίρως τὴν ὕβριν ἐπήγαγε. Δέον γὰρ, φησὶ, προσθήκην ποιῆσαι τοῦ χρόνου προϊόντος, οὐ μόνον οὐκ ἐπεδώκατε, ἀλλὰ καὶ εἰς τοὐπίσω κατηνέχθητε πάλιν. Οἱ γὰρ ἀπὸ τῶν μικρῶν ἀρχόμενοι, προϊόντες ἐπὶ τὰ μείζονα ἀναβαίνουσιν: ὑμεῖς δὲ ἀπὸ τῶν μεγάλων ἀρξάμενοι, πρὸς τὰ ἐναντία κατηνέχθητε. Εἰ γὰρ καὶ ἀπὸ σαρκικῶν ἤρξασθε, ἔδει εἰς τὰ πνευματικὰ προκόψαι: νῦν δὲ ἀπὸ πνευματικῶν ἀρξάμενοι, εἰς τὰ σαρκικὰ κατελύσατε: τὸ μὲν γὰρ σημεῖα ποιεῖν, πνευματικὸν, τὸ δὲ περιτέμνεσθαι, σαρκικόν. Ὑμεῖς δὲ μετὰ τὰ σημεῖα ἐπὶ τὴν περιτομὴν ἤλθετε, μετὰ τὸ δράξασθαι τῆς ἀληθείας ἐπὶ τοὺς τύπους κατεπέσετε, μετὰ τὸ κατοπτεῦσαι τὸν ἥλιον τὸν λύχνον ἐπιζητεῖτε, μετὰ τὴν στερεὰν τροφὴν ἐπὶ τὸ γάλα τρέχετε. Καὶ οὐκ εἶπε, Σαρκὶ τελεῖσθε, ἀλλὰ, Σαρκὶ ἐπιτελεῖσθε, δεικνὺς ὅτι δίκην θρεμμάτων ἀλόγων λαβόντες αὐτοὺς ἐκεῖνοι κατέκοπτον, τούτων ἑαυτοὺς ἐκδιδόντων εἰς τὸ πάσχειν ἅπερ ἐβούλοντο ἐκεῖνοι: ὥσπερ ἂν εἴ τις ἀπὸ στρατηγῶν καὶ ἀριστέων μετὰ μυρία τρόπαια καὶ νίκας εἰς τὴν τῶν λειποτακτῶν δοὺς ἑαυτὸν ἀτιμίαν, καταστίζειν παρέχει τοῖς βουλομένοις τὸ σῶμα. Τοσαῦτα ἐπάθετε εἰκῆ; εἴ γε καὶ εἰκῆ. Τοῦτο τοῦ προτέρου πολὺ πληκτικώτερον. Οὐ γὰρ οὕτως ἠδύνατο ἡ τῶν σημείων ἀνάμνησις, ὡς ἡ τῶν ἀγώνων ἐπίδειξις καὶ ἡ τῶν παθῶν ὑπομονὴ τῶν διὰ Χριστόν. Πάντα γὰρ ἐκεῖνα, φησὶν, ἅπερ ὑπεμείνατε, ζημιῶσαι ὑμᾶς οὗτοι βούλονται, καὶ τὸν στέφανον ὑμῶν ἁρπάσαι. Εἶτα, ἵνα μὴ κατασείσῃ αὐτῶν τὴν ψυχὴν, καὶ ἐκλύσῃ τὰ νεῦρα, οὐκ ἔμεινεν ἕως τῆς ἀποφάσεως, ἀλλ' ἐπήγαγεν: Εἴ γε καὶ εἰκῆ. Εἰ γὰρ βουληθείητε, φησὶν, ἀνανῆψαι καὶ ἀνακτήσασθαι ἑαυτοὺς, οὐκ εἰκῆ. Ποῦ νῦν εἰσιν οἱ τὴν μετάνοιαν ἐκκόπτοντες; Ἰδοὺ γὰρ οὗτοι καὶ Πνεῦμα ἔλαβον, καὶ σημεῖα εἰργάσαντο, καὶ ὁμολογηταὶ ἐγένοντο, μυρίους διὰ τὸν Χριστὸν ὑπομείναντες κινδύνους καὶ διωγμοὺς, καὶ μετὰ τοσαῦτα κατορθώματα τῆς χάριτος ἐξέπεσον. Ἀλλ' ὅμως, φησὶν, ἐὰν βούλησθε, δύνασθε ἑαυτοὺς ἀνακτήσασθαι. Ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα, καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου, ἢ ἐξ ἀκοῆς πίστεως; Τοσαύτης, φησὶν, ἠξιώθητε δωρεᾶς, καὶ θαύματα ἐπετελέσατε τοσαῦτα, ὅτι νόμον ἐφυλάξατε, ἢ ὅτι πίστιν ἐτηρήσατε; Δῆλον ὅτι διὰ τὴν πίστιν. Ἐπειδὴ γὰρ ἄνω καὶ κάτω τοῦτο ἔστρεφον καὶ περιέφερον ἐκεῖνοι λέγοντες, ὅτι οὐκ ἔχει ἡ πίστις ἰσχὺν, τοῦ νόμου μὴ προσκειμένου: δείκνυσι τὸ ἐναντίον, ὅτι τῶν ἐντολῶν προστεθεισῶν οὐδὲν ἡ πίστις ὠφελήσει λοιπόν: ἡ γὰρ πίστις τότε ἰσχύει, ὅταν μὴ προστεθῇ ἀπὸ τοῦ νόμου. Ὅσοι γὰρ ἐν νόμῳ δικαιοῦσθε, φησὶ, τῆς χάριτος ἐξεπέσετε. Ἀλλὰ τοῦτο μὲν προϊών φησιν, ὅτε καὶ μείζονι κέχρηται παῤῥησίᾳ, ἀπὸ τῶν ἤδη κατεσκευασμένων τὴν ἀφορμὴν λαμβάνων: τέως δὲ ἀπὸ τῶν παρελθόντων τὴν ἀφορμὴν κατασκευάζει. Ὅτε γὰρ, φησὶν, οὐ προσείχετε τῷ νόμῳ, ἀλλὰ τῇ πίστει, τότε τὸ Πνεῦμα ἐλάβετε, καὶ τὰ σημεῖα ἐπετελέσατε. Εἶτα ἐπειδὴ περὶ νόμου ὁ λόγος ἦν, καὶ ἕτερον ἐκίνει τόπον ἀγωνιστικώτατον, τὸν Ἀβραὰμ εἰς μέσον ἄγων, καὶ σφόδρα εὐκαίρως, καὶ μετὰ πολλῆς τῆς περιουσίας, οὕτω λέγων: Καθὼς Ἀβραὰμ ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Δηλοῖ μὲν γὰρ, φησὶ, τῆς πίστεως τὴν δύναμιν, καὶ τὰ ὑφ' ὑμῶν γενόμενα θαύματα: εἰ δὲ βούλεσθε, καὶ ἐκ παλαιῶν ὑμᾶς πείσαιμι διηγημάτων. Ἐπειδὴ γὰρ πολὺς τοῦ πατριάρχου λόγος ἦν παρ' αὐτοῖς, ἄγει καὶ αὐτὸν εἰς μέσον, καὶ δείκνυσι καὶ αὐτὸν οὕτω δικαιωθέντα. Εἰ δὲ ὁ πρὸ τῆς χάριτος ἀπὸ πίστεως ἐδικαιώθη, καίτοι γε καὶ ἐν ἔργοις κομῶν, πολλῷ μᾶλλον ὑμεῖς. Τί γὰρ ἐκεῖνος ἐβλάβη μὴ γενόμενος ὑπὸ νόμον; Οὐδὲν, ἀλλ' ἤρκεσεν ἡ πίστις εἰς δικαιοσύνην αὐτῷ. Οὐδὲ γὰρ ἦν νόμος τότε, φησίν. Οὐδὲ γὰρ νῦν ἔστι νόμος, ὥσπερ οὐδὲ τότε. Διὰ γὰρ τοῦτο ἀνελὼν τοῦ νόμου τὴν χρείαν, τότε τὸν πρὸ τοῦ νόμου δικαιωθέντα εἰσήγαγεν, ἵνα μὴ ταύτην δέξηται τὴν ἀντίθεσιν. Ὥσπερ γὰρ τότε οὐδέπω δοθεὶς ἦν, οὕτω καὶ νῦν δοθεὶς πέπαυται. Εἶτα ἐπειδὴ μέγα ἐφρόνουν ἐπὶ τῷ ἐξ Ἀβραὰμ γεγενῆσθαι, καὶ ἐδεδοίκεισαν, μὴ τὸν νόμον ἀφέντες, ἀλλοτριωθῶσι τῆς ἐκείνου συγγενείας: καὶ τοῦτο πάλιν εἰς τὸ ἐναντίον περιτρέπει, καὶ λύει τὸν φόβον ὁ Παῦλος, δεικνὺς ὅτι τὴν πρὸς ἐκεῖνον ἀγχιστείαν μάλιστα ἡ πίστις ἐργάζεται. Καὶ τοῦτο σαφέστερον μὲν ἐν τῇ πρὸς Ῥωμαίους κατεσκεύασεν, οὐχ ἧττον δὲ αὐτὸ καὶ ἐνταῦθα ἐργάζεται, λέγων οὕτω: Γινώσκετε ἄρα, ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. Εἶτα καὶ αὐτὸ τοῦτο ἀπὸ μαρτυρίας συνίστησι παλαιᾶς. Προϊδοῦσα γὰρ, φησὶν, ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, προευηγγελίσατο τῷ Ἀβραὰμ, ὅτι Ἐν σοὶ εὐλογηθήσονται πάντα τὰ ἔθνη. Εἰ τοίνυν οὐχ οἱ τὴν φυσικὴν ἔχοντες πρὸς αὐτὸν συγγένειαν, οὗτοί εἰσιν υἱοὶ, ἀλλ' οἱ τὴν πίστιν ἐκείνου μιμησάμενοι (τοῦτο γάρ ἐστιν, Ἐν σοὶ τὰ ἔθνη), δῆλον ὅτι εἰς ταύτην εἰσάγεται τὴν συγγένειαν. γʹ. Διὰ δὲ τούτων καὶ ἕτερον δείκνυται μέγα. Ἐπειδὴ γὰρ αὐτοὺς ἐθορύβει τὸ τὸν νόμον ἀρχαιότερον εἶναι, τὴν δὲ πίστιν μετὰ τὸν νόμον, καὶ ταύτην αὐτῶν ἀναιρεῖ τὴν ὑποψίαν, δεικνὺς ὅτι τοῦ νόμου πρεσβυτέρα ἡ πίστις, καὶ τοῦτο δῆλον ἀπὸ τοῦ Ἀβραάμ: πρὶν ἢ γὰρ φανῆναι τὸν νόμον, ἐκεῖνος ἐδικαιώθη. Δείκνυσι δὲ ὅτι καὶ τὰ νῦν γενόμενα, κατὰ προφητείαν ἐγένετο: Προϊδοῦσα γὰρ, φησὶν, ἡ Γραφὴ, ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, οὐκ ἐκ τοῦ νόμου, προευηγγελίσατο τῷ Ἀβραάμ. Τί δὲ τοῦτό ἐστιν; Αὐτὸς ὁ τὸν νόμον διδοὺς, φησὶ, καὶ πρὶν ἢ τὸν νόμον τοῦτον δοῦναι, τοῦτο ἦν ὁρίσας, ἐκ πίστεως δικαιωθῆναι τὰ ἔθνη. Καὶ οὐκ εἶπεν, Ἀπεκάλυψεν, ἀλλ', Εὐηγγελίσατο, ἵνα μάθῃς, ὅτι καὶ ὁ πατριάρχης τούτῳ τῷ τρόπῳ τῆς δικαιοσύνης ἔχαιρε, καὶ σφόδρα ἐπόθει τοῦτο ἐκβῆναι. Ἐπειδὴ δὲ εἶχε φόβος καὶ αὐτοὺς ἕτερος (ἐγέγραπτο γάρ: Ἐπικατάρατος πᾶς, ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τούτου, τοῦ ποιῆσαι αὐτὰ), καὶ τοῦτο διαλύει τὸ δέος, σοφῶς καὶ συνετῶς πάλιν εἰς τὸ ἐναντίον αὐτὸ περιτρέπων, καὶ δεικνὺς ὅτι οὐ μόνον οὐκ εἰσὶν ἐπικατάρατοι οἱ τὸν νόμον ἀφέντες, ἀλλὰ καὶ εὐλογημένοι: οἱ δὲ κατέχοντες, οὐ μόνον οὐκ εὐλογημένοι, ἀλλὰ καὶ ἐπικατάρατοι. Ἐκεῖνοι μὲν γὰρ ἔλεγον, ὅτι ὁ μὴ τηρῶν τὸν νόμον ἐπικατάρατος: οὗτος δὲ δείκνυσιν, ὅτι ὁ τηρῶν ἐπικατάρατος, ὁ δὲ μὴ τηρῶν εὐλογημένος. Ἐκεῖνοι πάλιν ἔλεγον, ὅτι ὁ τῇ πίστει μόνῃ προσέχων, ἐπικατάρατος: οὗτος δὲ δείκνυσιν, ὅτι ὁ τῇ πίστει προσέχων μόνῃ, εὐλογημένος. Πῶς οὖν ταῦτα πάντα δείκνυσιν; οὐ γὰρ τὸ τυχὸν ἐπηγγειλάμεθα. Διὸ χρὴ καὶ μετὰ ἀκριβείας προσέχειν τοῖς ἑξῆς. Ἔδειξε μὲν γὰρ καὶ ἔμπροσθεν τοῦτο εἰπὼν, ὅτι ἡ Γραφὴ εἶπε τῷ πατριάρχῃ, ὅτι Ἐν σοὶ εὐλογηθήσονται πάντα τὰ ἔθνη. Τότε δὲ νόμος οὐκ ἦν, ἀλλὰ πίστις: διὸ καὶ συλλογιζόμενος, ἐπήγαγεν: Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. Ἵνα δὲ μὴ τοῦτο εἰς ἀντίθεσιν λάβωσι, καὶ εἴπωσιν: Εἰκότως ἀπὸ πίστεως ἐδικαιώθη: οὔπω γὰρ ἦν νόμος: σὺ δέ μοι δεῖξον μετὰ τὴν τοῦ νόμου θέσιν τὴν πίστιν δικαιοῦσαν: ἐπὶ τοῦτο ἔρχεται, καὶ πλέον ὧν ζητοῦσιν ἐπιδείκνυσιν, οὐχὶ δικαιοῦσαν μόνον τὴν πίστιν, ἀλλὰ καὶ τὸν νόμον ἐπικαταράτους τοὺς χρωμένους αὐτῷ ποιοῦντα. Καὶ ἵνα ταῦτα μάθῃς, αὐτῶν ἄκουσον τῶν ἀποστολικῶν ῥημάτων: Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν. Ἀλλὰ τοῦτο ἀπόφασις, οὐδέπω τὴν ἀπόδειξιν ἔχουσα. Τίς οὖν ἡ ἀπόδειξις; Ἐξ αὐτοῦ τοῦ νόμου: Ἐπικατάρατος γὰρ πᾶς, ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τούτου, τοῦ ποιῆσαι αὐτά. Ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται, παντί που δῆλον. Πάντες γὰρ ἥμαρτον, καὶ ὑπὸ κατάραν εἰσίν. Ἀλλ' οὕτω μὲν οὐ λέγει, ἵνα μὴ δόξῃ αὐτὸς ἀποφαίνεσθαι, πάλιν δὲ ἀπὸ μαρτυρίας αὐτὸ συνίστησιν, ἀμφότερα ἐχούσης ἐν βραχεῖ, καὶ ὅτι νόμον οὐδεὶς ἐπλήρωσε (διὸ καὶ ἐπικατάρατοι ἦσαν), καὶ ὅτι ἡ πίστις δικαιοῖ. Τίς οὖν ἡ μαρτυρία; Ἀπὸ τοῦ προφήτου Ἀββακοὺμ οὕτω λέγοντος: Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. Τοῦτο γὰρ οὐ τὴν ἐκ πίστεως δείκνυσι δικαιοσύνην μόνον, ἀλλ' ὅτι καὶ διὰ νόμου σωθῆναι οὐκ ἔνι. Ἐπειδὴ γὰρ νόμον, φησὶν, οὐδεὶς ἐτήρησεν, ἀλλὰ πάντες ἦσαν ὑπὸ τὴν ἀρὰν διὰ τὴν παράβασιν, ἐπενοήθη ῥᾳδία τις ὁδὸς, ἡ ἀπὸ τῆς πίστεως: ὅπερ καὶ σημεῖον μέγιστόν ἐστι τοῦ μηδένα δυνηθῆναι δικαιωθῆναι ἐκ τοῦ νόμου. Οὐ γὰρ εἶπεν ὁ προφήτης, Ὁ δὲ δίκαιος ἐκ νόμου ζήσεται, ἀλλ', Ἐκ πίστεως. Ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ' ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. Οὐ γὰρ πίστιν ἐπιζητεῖ μόνον ὁ νόμος, φησὶν, ἀλλὰ καὶ ἔργα: ἡ δὲ χάρις ἀπὸ πίστεως σώζει καὶ δικαιοῖ. Εἶδες πῶς ἔδειξεν, ὅτι οἱ τῷ νόμῳ προσέχοντες, διὰ τὸ ἀδύνατον εἶναι πληρωθῆναι, ὑπὸ κατάραν ἐγένοντο; Πῶς δὲ καὶ ἡ πίστις ταύτην ἔχει τὴν ἰσχὺν τὴν τοῦ δικαιοῦν; Ταῦτα γὰρ ἔμπροσθεν ἐπηγγείλατο, καὶ μετὰ πολλῆς αὐτὰ παρέστησε τῆς ἰσχύος. Ἐπειδὴ γὰρ ἠσθένει πρὸς δικαιοσύνην ὁ νόμος τὸν ἄνδρα ἀγαγεῖν, εὑρέθη φάρμακον οὐ μικρὸν ἡ πίστις, τὸ ἀδύνατον τοῦ νόμου ποιοῦσα δυνατὸν δι' αὐτῆς. Εἰ τοίνυν καὶ ἡ Γραφὴ λέγει, ὅτι Ὁ δίκαιος ἐκ πίστεως ζήσεται, ἀπογινώσκουσα τὴν διὰ τοῦ νόμου σωτηρίαν, καὶ ὁ Ἀβραὰμ ἐκ πίστεως ἐδικαιώθη, δῆλον ὅτι τῆς πίστεως πολλὴ ἡ ἰσχύς. Ἀλλ' ὅτι μὲν ὁ μὴ ἐμμένων τῷ νόμῳ ἐπικατάρατος, καὶ ὅτι ὁ τῇ πίστει προσέχων δίκαιος, δῆλον. Ὅτι δὲ οὐχ ἕστηκεν ἔτι ἐκείνη ἡ κατάρα, πόθεν ἔχεις ἀποδεῖξαι ἡμῖν, φησίν: Ὁ μὲν γὰρ Ἀβραὰμ πρὸ τοῦ νόμου ἦν: ἡμεῖς δὲ ἅπαξ ὑπὸ τὸν ζυγὸν γενόμενοι τῆς δουλείας, ὑπευθύνους ἑαυτοὺς κατεστήσαμεν τῇ κατάρᾳ: τίς οὖν ὁ τὴν κατάραν λύσας ἐκείνην; Πρὸς τοῦτο ὅρα πῶς ἀπαντᾷ ταχέως: ἱκανὰ μὲν γὰρ καὶ τὰ εἰρημένα. Ὁ γὰρ δικαιωθεὶς ἅπαξ, καὶ ἀποθανὼν τῷ νόμῳ, καὶ ζωῆς ἐπιλαβόμενος ξένης, πῶς ἂν ὑπεύθυνος εἴη τῇ ἀρᾷ; Πλὴν ἀλλ' οὐκ ἀρκεῖται τούτοις, ἀλλὰ καὶ ἑτέρως ἀγωνίζεται, γράφων: Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα: γέγραπται γὰρ, ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Καὶ μὴν ἑτέρᾳ κατάρᾳ ὁ λαὸς ὑπεύθυνος ἦν τῇ λεγούσῃ: Ἐπικατάρατος πᾶς, ὃς οὐκ ἐμμένει ἐν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου. Καὶ τί τοῦτο; Ὁ μὲν γὰρ λαὸς ὑπεύθυνος ἦν: οὐ γὰρ ἐνέμεινεν, οὐδὲ ἦν τις ὁ πεπληρωκὼς τὸν νόμον ἅπαντα. Ὁ δὲ Χριστὸς ἑτέραν κατάραν ταύτης ἠλλάξατο τὴν λέγουσαν: Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Ἐπεὶ οὖν καὶ ὁ κρεμάμενος ἐπὶ ξύλου ἐπικατάρατος, καὶ ὁ τὸν νόμον παραβαίνων ἐπικατάρατος, μέλλοντα δὲ ἐκείνην λύειν τὴν κατάραν ὑπεύθυνον οὐκ ἔδει γενέσθαι αὐτῆς, δεῖ δὲ δέξασθαι κατάραν ἀντ' ἐκείνης, τοιαύτην ἐδέξατο, καὶ δι' αὐτῆς ἐκείνην ἔλυσε. Καὶ καθάπερ τινὸς καταδικασθέντος ἀποθανεῖν, ἕτερος ἀνεύθυνος ἑλόμενος θανεῖν ὑπὲρ ἐκείνου, ἐξαρπάζει τῆς τιμωρίας αὐτόν: οὕτω καὶ ὁ Χριστὸς ἐποίησεν. Ἐπειδὴ γὰρ οὐχ ὑπέκειτο κατάρᾳ τῇ τῆς παραβάσεως, ἀνεδέξατο ὁ Χριστὸς ἀντ' ἐκείνης ταύτην, ἵνα λύσῃ τὴν ἐκείνων: Ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ δόλος εὑρέθη ἐν τῷ στόματι αὐτοῦ. δʹ. Ὥσπερ οὖν ἀποθανὼν τοὺς ἀποθνήσκειν μέλλοντας ἐξείλετο θανάτου, οὕτω καὶ κατάραν δεξάμενος, τῆς κατάρας ἀπήλλαξεν. Ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται. Πῶς εἰς τὰ ἔθνη; Ἐν τῷ σπέρματί σου, φησὶν, εὐλογηθήσονται πάντα τὰ ἔθνη, τουτέστιν, ἐν τῷ Χριστῷ. Εἰ δὲ περὶ Ἰουδαίων τοῦτο ἐλέγετο, πῶς ἂν ἔχοι λόγον τοὺς ὑπευθύνους ὄντας τῇ κατάρᾳ διὰ τὴν παράβασιν, τούτους ἑτέροις εὐλογίας αἰτίους γενέσθαι; οὐδεὶς γὰρ τῶν κατηραμένων ἑτέρῳ μεταδίδωσιν εὐλογίας, ἧς αὐτὸς ἀπεστέρηται. Ὅθεν δῆλον ὅτι περὶ τοῦ Χριστοῦ τὸ πᾶν εἴρηται: αὐτὸς γὰρ ἦν σπέρμα τοῦ Ἀβραὰμ, καὶ δι' αὐτοῦ τὰ ἔθνη εὐλόγηνται, καὶ οὕτω πρόσεισιν ἡ τοῦ Πνεύματος ἐπαγγελία. Ὅπερ καὶ αὐτὸς δηλῶν ἔλεγεν: Ἵνα τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωσι διὰ τῆς πίστεως. Ἐπειδὴ γὰρ οὐκ ἦν τὴν χάριν τοῦ Πνεύματος εἰς ἀχάριστον καὶ προσκεκρουκότα ἐλθεῖν, εὐλογοῦνται πρῶτον τῆς κατάρας ἀφαιρεθείσης: εἶτα διὰ τῆς πίστεως δικαιωθέντες, ἐπισπῶνται τοῦ Πνεύματος τὴν χάριν. Ὥστε ὁ μὲν σταυρὸς τὴν κατάραν ἔλυσεν: ἡ δὲ πίστις τὴν δικαιοσύνην εἰσήγαγεν: ἡ δὲ δικαιοσύνη τοῦ Πνεύματος τὴν χάριν ἐπεσπάσατο. Ἀδελφοὶ, κατὰ ἄνθρωπον λέγω, ὅμως ἀνθρώπου προκεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ, ἢ ἐπιδιατάσσεται. Τί ἐστι, Κατὰ ἄνθρωπον λέγω; Ἐξ ἀνθρωπίνων παραδειγμάτων. Ἐπειδὴ γὰρ καὶ ἀπὸ Γραφῶν, καὶ ἀπὸ τῶν παρ' αὐτοῖς γινομένων θαυμάτων, καὶ ἀφ' ὧν ὁ Χριστὸς ἔπαθε, τὸν λόγον συνέστησε, καὶ ἀπὸ τοῦ πατριάρχου, καὶ εἰς τὴν κοινὴν λοιπὸν ἐκβαίνει συνήθειαν. Ἔθος γὰρ αὐτῷ ἀεὶ τοῦτο ποιεῖν, ὥστε καὶ καταγλυκαίνειν τὸν λόγον, καὶ εὐπαράδεκτόν τε καὶ εὐμαθέστερον τοῖς παχυτέροις ποιεῖν. Οὕτω καὶ Κορινθίοις διαλεγόμενος, φησίν: Τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος αὐτῆς οὐκ ἐσθίει; τίς φυτεύει ἀμπελῶνα, καὶ ἐκ τοῦ καρποῦ αὐτοῦ οὐκ ἐσθίει; καὶ Ἑβραίοις πάλιν: Διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία: ἐπεὶ μήποτε ἰσχύει, ὅτε ζῇ ὁ διαθέμενος. Καὶ πολλαχοῦ δὲ ἄν τις εὕροι τούτοις αὐτὸν ἐμφιλοχωροῦντα τοῖς λογισμοῖς. Καὶ γὰρ ὁ Θεὸς ἐν τῇ Παλαιᾷ συνεχῶς αὐτὸ ποιεῖ, οὕτω λέγων: Μὴ ἐπιλήσηται γυνὴ τοῦ παιδίου αὐτῆς; καὶ πάλιν, Μὴ ἐρεῖ τὸ πλάσμα τῷ κεραμεῖ, Τί ποιεῖς; Καὶ ἐν τῷ Ὠσηὲ ἄνδρα μιμεῖται καταφρονούμενον ὑπὸ τῆς γυναικός. Καὶ ἐν τοῖς τύποις δὲ πολὺ τὸ τῶν ἀνθρωπίνων παραδειγμάτων ἴδοι τις ἂν, ὡς ὅταν τὸ περίζωμα ὁ προφήτης λαμβάνῃ, καὶ εἰς τὸν οἰκίσκον τοῦ κεραμέως κατῄει. Τί οὖν αὐτῷ τὸ ὑπόδειγμα βούλεται; Ὅτι ἡ μὲν πίστις ἀρχαιοτέρα ἦν, ὁ δὲ νόμος νεώτερός τε καὶ πρόσκαιρος, καὶ διὰ τοῦτο δεδομένος, ἵνα προοδοποιήσῃ τῇ πίστει. Διό φησιν: Ἀδελφοὶ, κατὰ ἄνθρωπον λέγω. Ἀνωτέρω ἀνοήτους εἰπὼν ἐνταῦθα ἀδελφοὺς καλεῖ, ἐπιστύφων τε ὁμοῦ, καὶ παραμυθούμενος. Ὅμως ἀνθρώπου κεκυρωμένην διαθήκην. Ἐὰν ἄνθρωπος, φησὶ, διάθηται, μὴ τολμᾷ τις ἀνατρέψαι μετὰ ταῦτα ἐλθὼν, ἢ προσθεῖναί τι; τοῦτο γάρ ἐστιν, Ἢ ἐπιδιατάσσεται. Οὐκοῦν πολλῷ μᾶλλον ἐπὶ τοῦ Θεοῦ. Καὶ πρὸς τίνα διέθετο ὁ Θεός; Τῷ Ἀβραὰμ, φησὶν, ἐῤῥήθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει Καὶ τοῖς σπέρμασιν αὐτοῦ, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνὸς, Καὶ τῷ σπέρματί σου, ὅ ἐστι Χριστός. Τοῦτο δὲ λέγω, διαθήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ εἰς Χριστὸν, ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. Εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας: τῷ δὲ Ἀβραὰμ δι' ἐπαγγελίας κεχάρισται ὁ Θεός. Ἰδοὺ τοίνυν καὶ ὁ Θεὸς διέθετο τῷ Ἀβραὰμ, διαλεγόμενος εἰς τὰ ἔθνη, ἐν τῷ σπέρματι αὐτοῦ ἥξειν τὰς εὐλογίας: πῶς οὖν ὁ νόμος ἀνατρέψαι δύναται ταύτας; Ἐπειδὴ δὲ τὸ παράδειγμα ἅπαν οὐκ ἴσχυσεν ἑλκύσαι πρὸς τὸ ὑποκείμενον, καὶ διὰ τοῦτο προεῖπε: Κατὰ ἄνθρωπον λέγω. Μηδὲν ἀπὸ τοῦ παραδείγματος εἰς τὴν τοῦ Θεοῦ μεγαλοπρέπειαν λάβῃς. Σκόπει δὲ ἄνωθεν τὸ ὑπόδειγμα: Ἐπηγγείλατο τῷ Ἀβραὰμ διὰ τοῦ σπέρματος αὐτοῦ εὐλογεῖσθαι τὰ ἔθνη: σπέρμα δὲ αὐτοῦ κατὰ σάρκα ἐστὶν ὁ Χριστός. Ἦλθε μετὰ τετρακόσια καὶ τριάκοντα ἔτη ὁ νόμος. Εἰ τοίνυν ὁ νόμος χαρίζεται τὰς εὐλογίας, καὶ τὴν ζωὴν καὶ τὴν δικαιοσύνην, ἡ ἐπαγγελία ἐκείνη ἄκυρός ἐστιν. Εἶτα ἀνθρώπου μὲν οὐδεὶς ἀκυροῖ διαθήκην, τοῦ δὲ Θεοῦ μετὰ τετρακόσια καὶ τριάκοντα ἔτη ἀκυροῦται ἡ διαθήκη; Εἰ γὰρ ἃ ἐπηγγείλατο ἐκείνη, οὐκ ἐκείνη δίδωσιν, ἀλλ' ἕτερος ἀντ' ἐκείνης, ἐκβέβληται ἐκείνη. Καὶ πῶς ἂν ἔχοι ταῦτα λόγον; Τίνος οὖν ἕνεκεν τὸν νόμον ἔδωκε, φησί; Τῶν παραβάσεων χάριν. Οὐδὲ γὰρ οὗτός ἐστι περιττός. Ὁρᾷς πῶς πάντα συνορᾷ; πῶς μυρίοις κέχρηται ὀφθαλμοῖς; Ἐπειδὴ γὰρ τὴν πίστιν ἐπῆρε, καὶ πρεσβυτέραν ἔδειξεν, ἵνα μή τις νομίσῃ περιττὸν τὸν νόμον, καὶ τοῦτο διορθοῦται τὸ μέρος, δεικνὺς ὅτι οὐκ εἰκῆ, ἀλλὰ πάνυ χρησίμως ἐδόθη: Τῶν παραβάσεων χάριν, τουτέστιν, ἵνα μὴ ἐξῇ Ἰουδαίοις ἀδεῶς ζῇν, καὶ εἰς ἔσχατον ἐξολισθαίνειν κακίας, ἀλλ' ἀντὶ χαλινοῦ ὁ νόμος αὐτοῖς ἐπικείμενος ᾖ, παιδεύων, ῥυθμίζων, κωλύων παραβαίνειν, εἰ καὶ μὴ πάσας, ἀλλ' ὅμως κἂν ἐκ μιᾶς τῶν ἐντολῶν. Ὥστε οὐ μικρὸν τὸ κέρδος τοῦ νόμου. Ἀλλ' ἄχρι τίνος; Ἄχρις οὗ ἔλθῃ τὸ σπέρμα, ᾧ ἐπήγγελται: περὶ Χριστοῦ λέγων. Εἰ τοίνυν μέχρι τῆς τοῦ Χριστοῦ παρουσίας δέδοται, τί περαιτέρω καὶ παρὰ καιρὸν αὐτὸν ἕλκεις; Διαταγεὶς δι' ἀγγέλων ἐν χειρὶ μεσίτου. Ἢ τοὺς ἱερέας ἀγγέλους καλεῖ, ἢ καὶ αὐτοὺς τοὺς ἀγγέλους ὑπηρετήσασθαί φησι τῇ νομοθεσίᾳ. Μεσίτην δὲ ἐνταῦθα τὸν Χριστόν φησι, δεικνὺς ὅτι προῆν, καὶ τὸν νόμον αὐτὸς ἔδωκεν. Ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν: ὁ δὲ Θεὸς εἷς ἐστι. εʹ. Τί ἂν ἐνταῦθα εἴποιεν αἱρετικοί; Εἰ γὰρ τὸ μόνος ἀληθινὸς, οὐκ ἀφίησι τὸν Υἱὸν εἶναι Θεὸν ἀληθινὸν, οὐκ ἄρα οὐδὲ Θεὸν, διὰ τὸ λέγεσθαι, Ὁ δὲ Θεὸς εἷς ἐστιν. Εἰ δὲ ἑνὸς λεγομένου Θεοῦ τοῦ Πατρὸς, ἐστὶ Θεὸς καὶ ὁ Υἱὸς, εὔδηλον ὅτι καὶ ἀληθινοῦ λεγομένου τοῦ Πατρὸς, ἀληθινὸς καὶ ὁ Υἱός. Ὁ δὲ μεσίτης, φησὶ, δύο τινῶν γίνεται μεσίτης. Τίνος οὖν μεσίτης ἦν ὁ Χριστός; Ἦ δῆλον, ὅτι Θεοῦ καὶ ἀνθρώπων. Ὁρᾷς πῶς δείκνυσιν, ὅτι καὶ τὸν νόμον αὐτὸς ἔδωκεν; Εἰ τοίνυν αὐτὸς ἔδωκε, κύριος ἂν εἴη καὶ λῦσαι πάλιν. Ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ; εἰ γὰρ ἐν τῷ σπέρματι τοῦ Ἀβραὰμ αἱ εὐλογίαι δέδονται, ὁ δὲ νόμος κατάραν εἰσάγει, ἄρα κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ. Πῶς οὖν λύει τὴν ἀντίθεσιν; Πρῶτον μὲν ἀπαγορεύει, εἰπών: Μὴ γένοιτο: ἔπειτα καὶ κατασκευάζει, οὕτω λέγων: Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη. Ὃ δὲ λέγει, τοῦτό ἐστιν: Εἰ μὲν ἐν αὐτῷ, φησὶ, τὴν ἐλπίδα τῆς ζωῆς εἴχομεν, καὶ αὐτὸς ἦν ὁ τὸ κῦρος ἔχων τῆς ἡμετέρας σωτηρίας, ἴσως ταῦτα καλῶς ἔλεγες: εἰ δὲ ἀπὸ πίστεως σώζει, κἂν ἐπικαταράτους ποιῇ, οὐδὲν ἐβλάβης ἐρχομένης ἐκείνης καὶ πάντα λυούσης. Εἰ μὲν γὰρ δι' ἐκείνου ἡ ἐπαγγελία, εἰκότως ἐδεδοίκεις μὴ τῆς δικαιοσύνης ἐκπέσῃς, ἐκπίπτων τοῦ νόμου: εἰ δὲ διὰ τοῦτο ἐδόθη, ἵνα συγκλείσῃ πάντας, τουτέστιν, ἵνα ἐλέγξῃ, καὶ δείξῃ τὰ οἰκεῖα αὐτῶν πλημμελήματα, οὐ μόνον οὐ κωλύει σε τοῦ τυχεῖν τῆς ἐπαγγελίας, ἀλλὰ καὶ συμπράττει πρὸς τὸ τυχεῖν. Τοῦτο γοῦν δηλῶν ἔλεγεν: Ἀλλὰ συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν. Ἐπειδὴ γὰρ Ἰουδαῖοι οὐδὲ τῶν ἁμαρτημάτων ᾐσθάνοντο τῶν οἰκείων, οἱ δὲ μὴ αἰσθανόμενοι, οὐδὲ ἀφέσεως ἐπεθύμουν, ἔδωκε τὸν νόμον ἐλέγχοντα τὰ τραύματα, ἵνα ποθήσωσι τὸν ἰατρόν. Τὸ γὰρ, Συνέκλεισεν, ἤλεγξέν ἐστι, καὶ ἐλέγξας κατεῖχεν ἐν φόβῳ. Εἶδες ὅτι οὐ μόνον κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ οὐκ ἔστιν, ἀλλὰ καὶ ὑπὲρ τῶν ἐπαγγελιῶν ἐδόθη; Εἰ μὲν γὰρ ἑαυτῷ τὸ πρᾶγμα ἐξεδίκει καὶ τὴν αὐθεντίαν ὁ νόμος, καλῶς ταῦτα ἐλέγετο: εἰ δὲ ἑτέρῳ τρέχει, καὶ δι' ἐκεῖνον πάντα ἔπραττε, πῶς κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ; Εἰ γὰρ μὴ νόμος ἐδόθη, πάντες εἰς κακίαν ἐξώκειλαν, καὶ οὐδεὶς ἔμελλεν Ἰουδαίων ἔσεσθαι ὁ ἀκουσόμενος τοῦ Χριστοῦ: νυνὶ δὲ δοθεὶς, δύο ταῦτα κατώρθωσεν, ἀρετὴν σύμμετρον παιδεύσας τοὺς προσέχοντας, καὶ πείσας εἰδέναι τὰ οἰκεῖα ἁμαρτήματα, ὃ μάλιστα αὐτοὺς ἐποίει προθυμοτέρους πρὸς τὸ ζητεῖν τὸν Υἱόν. Οἱ γοῦν μὴ πιστεύσαντες αὐτῷ, ἐκ τοῦ μὴ καταγνῶναι τῶν οἰκείων ἁμαρτημάτων, οὐκ ἐπίστευσαν. Καὶ τοῦτο δηλῶν ἔλεγεν: Ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν δικαιοσύνην ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν. Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρουρούμεθα, συγκεκλεισμένοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι εἰς ἡμᾶς. Εἶδες πῶς σαφῶς ἅπερ εἰρήκαμεν παρέστησε; Τὸ γὰρ, Ἐφρουρούμεθα, καὶ, Συγκεκλεισμένοι, οὐδὲν ἕτερον δηλοῦντός ἐστιν, ἢ τὴν ἐκ τῶν ἐντολῶν τοῦ νόμου γενομένην ἀσφάλειαν. Ὥσπερ γὰρ ἐν τειχίῳ τινὶ τῷ φόβῳ κατέχων αὐτοὺς καὶ τῷ βίῳ τῷ κατ' αὐτὸν ὁ νόμος ἐτήρει τῇ πίστει. Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν. Ὁ δὲ παιδαγωγὸς οὐκ ἐναντιοῦται τῷ διδασκάλῳ, ἀλλὰ καὶ συμπράττει, πάσης κακίας ἀπαλλάττων τὸν νέον, καὶ μετὰ πάσης σχολῆς τὰ μαθήματα παρὰ τοῦ διδασκάλου δέχεσθαι παρασκευάζων: ἀλλ' ὅταν ἐν ἕξει γένηται, ἀφίσταται λοιπὸν ὁ παιδαγωγός. Διὰ τοῦτό φησιν: Ἐλθούσης δὲ τῆς πίστεως τῆς εἰς τὸν τέλειον ἄνδρα ἀγούσης, οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. Πάντες γὰρ υἱοὶ Θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ. Εἰ τοίνυν ὁ νόμος παιδαγωγὸς, καὶ ὑπ' αὐτὸν ἐφρουρούμεθα συγκεκλεισμένοι, οὐκ ἐναντίος τῆς χάριτος, ἀλλὰ καὶ συνεργός: εἰ δὲ ἐλθούσης τῆς χάριτος ἐπιμένοι κατέχων, τότε ἐναντίος. Ἂν γὰρ ὀφείλοντας ἐξελθεῖν πρὸς αὐτὴν συγκλείῃ, τότε τὴν ἡμετέραν λυμαίνεται σωτηρίαν. Ὥσπερ γὰρ ὁ λύχνος ἐν τῇ νυκτὶ φωτίσας, ἐὰν γενομένης ἡμέρας ἀναγκάζῃ μὴ καθορᾷν τὸν ἥλιον, οὐ μόνον οὐκ ἐχαρίσατο, ἀλλὰ καὶ ἐλυμήνατο: οὕτω καὶ ὁ νόμος, ἂν πρὸς τὰ μείζονα κώλυμα γίνηται. Οἱ τοίνυν αὐτὸν τηροῦντες νῦν, οὗτοι μάλιστα αὐτὸν διαβάλλουσι. Καὶ γὰρ ὁ παιδαγωγὸς τότε καταγέλαστον ποιεῖ τὸν νέον, ὅταν καιροῦ καλοῦντος αὐτὸν ἀποστῆναι, παρ' ἑαυτῷ κατέχῃ. Διὸ καὶ ὁ Παῦλός φησιν: Ἐλθούσης δὲ τῆς πίστεως, οὐκέτι ὑπὸ παιδαγωγόν ἐστε. Ὥστε οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. Πάντες γὰρ υἱοὶ Θεοῦ ἐστε. Βαβαὶ, πόση τῆς πίστεως ἡ δύναμις, καὶ πῶς αὐτὴν ἐκκαλύπτει προϊών! Πρότερον μὲν γὰρ ἔδειξεν, ὅτι υἱοὺς ἐποίει τοῦ πατριάρχου: Γινώσκετε γὰρ, φησὶν, ὅτι οἱ ἐκ πίστεως, οὗτοί εἰσιν υἱοὶ Ἀβραάμ: νῦν δὲ ἀποφαίνει, ὅτι καὶ τοῦ Θεοῦ: Πάντες γὰρ υἱοὶ Θεοῦ, φησὶν, ἐστὲ διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ. Διὰ τῆς πίστεως, οὐ διὰ τοῦ νόμου. Εἶτα ἐπειδὴ μέγα εἶπε καὶ θαυμαστὸν, λέγει καὶ τὸν τρόπον τῆς υἱοθεσίας. Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Καὶ τίνος ἕνεκεν οὐκ εἶπεν, Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, ἐκ τοῦ Θεοῦ ἐγεννήθητε; τὸ γὰρ ἀκόλουθον τοῦ δεῖξαι υἱοὺς τοῦτο ἦν. Ὅτι πολὺ φρικωδέστερον αὐτὸ τίθησιν. Εἰ γὰρ ὁ Χριστὸς Υἱὸς τοῦ Θεοῦ, σὺ δὲ αὐτὸν ἐνδέδυσαι, τὸν Υἱὸν ἔχων ἐν ἑαυτῷ καὶ πρὸς αὐτὸν ἀφομοιωθεὶς, εἰς μίαν συγγένειαν καὶ μίαν ἰδέαν ἤχθης. Οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν ἢ θῆλυ. Πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ. Εἶδες ψυχὴν ἀκόρεστον; Εἰπὼν γὰρ, ὅτι Υἱοὶ τοῦ Θεοῦ γεγόναμεν διὰ τῆς πίστεως, οὐχ ἵσταται μέχρι τούτου, ἀλλ' ἐπιζητεῖ τι πλέον εὑρεῖν, τὸ δυνάμενον σαφέστερον παραστῆσαι τὴν ἐγγυτέραν πρὸς τὸν Χριστὸν ἕνωσιν. Καὶ εἰπὼν, ὅτι Αὐτὸν ἐνεδύσασθε, οὐδὲ ταύτῃ ἀρκεῖται τῇ λέξει, ἀλλ' ἑρμηνεύων αὐτὴν, ἐνδοτέρω πρόεισι τῆς τοιαύτης συναφείας, καί φησιν, ὅτι Πάντες εἷς ἐστε ἐν Χριστῷ Ἰησοῦ: τουτέστι, μίαν μορφὴν, ἕνα τύπον ἔχετε πάντες τὸν τοῦ Χριστοῦ. Τί τούτων γένοιτ' ἂν φρικωδέστερον τῶν ῥημάτων; Ὁ Ἕλλην καὶ ὁ Ἰουδαῖος καὶ ὁ δοῦλος πρώην, οὐκ ἀγγέλου οὐδὲ ἀρχαγγέλου, ἀλλ' αὐτοῦ τοῦ πάντων Δεσπότου τὴν μορφὴν ἔχων περιέρχεται, καὶ ἐν αὐτῷ δεικνὺς τὸν Χριστόν. Εἰ δὲ ὑμεῖς τοῦ Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστὲ, καὶ κατ' ἐπαγγελίαν κληρονόμοι. Εἶδες πῶς, ὅπερ ἔμπροσθεν ἔλεγεν, ἀπέδειξε νῦν τὸ περὶ τοῦ σπέρματος, ὅτι αὐτῷ, καὶ τῷ σπέρματι αὐτοῦ αἱ εὐλογίαι εἰσὶ δεδομέναι;