Homily V.

Chapter II. Verses 11, 12

“Wherefore remember, that aforetime ye the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision in the flesh made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.”

There are many things to show the loving-kindness of God. First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, that He hath exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal. “Wherefore,” saith he, “remember;” because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, “Wherefore remember.”—“Wherefore.” Why, “wherefore?”59    [“Therefore, because such exalted and unmerited benefits have been imparted to us (vv. 4–10),” (Ellicott vv. 1–7). “These benefits should move the reader to remember his former miserable heathen state in order to appreciate by contrast the value of his present state.” Meyer.—G.A.] Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; “remember,”—for that remembrance is sufficient to make us grateful to our Benefactor,—“that ye were aforetime Gentiles.” Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.

“Who are called Uncircumcision.”60    [“They were those designated ‘Foreskin’ by the people who bear the name of the surgical operation performed on their flesh.”—Meyer.—G.A.]

The honor then of the Jews is in names, their perogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

“By that which is called,” saith he, “Circumcision in the flesh made by hands, that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.61    [“They were without church, without promise, without hope, without God, and that in the profane wicked world (ἐν τῷ κόσμῳ being in contrast to πολιτείας τοῦ Ισραήλ and like it, ethical in reference.) ῞Αθεοι may mean ignorant of God or forsaken by God, probably the latter.”—Ellicott.—G.A.]

Ye, saith he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, “Ye are fellow-citizens of the saints and of the household of God.” Mark, how far he is from disparaging it. These points, saith he, are indifferent. Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being “without Christ,” the being “aliens from the commonwealth of Israel.” Whereas this circumcision is not “the commonwealth.” Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, “Blessed are they that have been persecuted for righteousness’ sake, for theirs is the kingdom of heaven,” adds the lesser point of consolation, “for so,” saith He, “persecuted they the prophets which were before you.” (Matt. v. 10–12.) For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, “separated,” but “alienated from the commonwealth.” His word is not, “ye took no interest in,” but, “ye had not so much as any part in, and were strangers.” The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

But what were “the covenants of the promise?” “To thee and to thy seed,” saith He, “will I give this land,” (Gen. xvii. 8.) and whatever else He promised.

“Having no hope,” he adds, “and without God.” Though gods indeed they worshipped, but they were no gods: “for an idol is not any thing.” (1 Cor. x. 19.)

Ver. 13–15. “But now,62    [“This too is what they should remember, but the Apostle continues the contrast in an independent sentence.”—Riddle, in Popular Commentary.—G.A.] in Christ Jesus, ye that once were far off, are made nigh in the blood of Christ. For He is our peace, who made both one, and brake down the middle wall of partition, having abolished in His flesh the enmity.”

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? “He hath summed up all things that are in heaven, and that are in earth,” and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. “But now,” saith he, “in Christ Jesus, ye that once were far off, are made nigh,” in reference to the commonwealth. For the “far off,” and the “nigh,” are matters of will and choice only.

“For He63    [“The emphatic pronoun is used, αὐτὸς. But He is not put in opposition to ‘ourselves’ having made the peace, but as Bengel says, ‘Not merely is He peacemaker, for at the cost of ‘Himself’ He procured peace.’”—Meyer.—G.A.] is our peace, Who made both one.”

What is this, “both one?” He does not mean this, that He hath raised us to that high descent of theirs, but that he hath raised both us and them to a yet higher. Only that the blessing to us is greater, because to these it had been promised, and they were nearer than we; to us it had not been promised, and we were farther off than they. Therefore it is that he says, “And that the Gentiles might glorify God for His mercy.” (Rom. xv. 9.) The promise indeed He gave to the Israelites, but they were unworthy; to us He gave no promise, nay, we were even strangers, we had nothing in common with them; yet hath He made us one, not by knitting us to them, but by knitting both them and us together into one. I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. Or put the case again in another way. Let the two be, one a slave, the other an adopted son: and let both offend Him, the one as a disinherited child, the other as a fugitive, and one who never knew a father. Then let both be made heirs, both trueborn sons. Behold, they are exalted to one and the same dignity, the two are become one, the one coming from a longer, the other from a nearer distance, and the slave becoming more noble than he was before he offended.

“And brake down,” he proceeds, “the middle wall of partition.”

What the middle wall of partition is, he interprets by saying, “the enmity having abolished in His flesh, even the law of commandments contained in ordinances.” Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls “the enmity in the flesh,” a middle wall, in that it is a common barrier, cutting us off alike from God.64    [“The only mode of taking ἔχθραν in harmony with the context is not as Chrysostom, “but of the enmity which existed between Jews and Gentiles.”—Meyer.   “῾Εν τῇ σαρκί, ‘in the flesh,’ does not belong to τὴν ἔχθραν, as Chrysostom construes it but to καταργήσας, ‘having abolished.’” So Meyer and Rev. Ver.—G.A.] As the Prophet says, “Your iniquities separate between you and Me;” (Isa. lix. 2.) for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, whilst the law existed, was not only not abolished, but rather was strengthened; “for the law,” saith the Apostle, “worketh wrath.” (Rom. iv. 15.) Just in the same way then as when he says in that passage, “the law worketh wrath,” he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity. The law was a hedge, but this it was made for the sake of security, and for this reason was called “a hedge,” to the intent that it might form an inclosure. For listen again to the Prophet, where he says, “I made a trench about it.” (Isa. v. 2.) And again, “Thou hast broken down her fences, so that all they which pass by the way do pluck her.” (Ps. lxxx. 12.) Here therefore it means security and so again, “I will take away the hedge thereof, and it shall be trodden down.” (Isa. v. 5.) And again, “He gave them the law for a defence.” (Isa. viii. 20.) And again, “The Lord executeth righteous acts and made known His ways unto Israel.” (Ps. ciii. 6, 7.) It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, “the enmity in His flesh having abolished, the law of commandments.”

How so? In that He was slain and dissolved the enmity therein. And not in this way only but also by keeping it. But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He hath destroyed the very law itself. For he says, “Having abolished the law of commandments contained in ordinances.” Oh! amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself. As if a man, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away. How great loving-kindness were this! What is meant by,

“Having abolished by ordinances?”65    [The order of the Greek is as follows: τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας. Chrysostom has because of the order joined ἐν δόγμασιν with καταργήσας, as its modal definition. But ἐν δόγμασιν belongs to ἐντολῶν meaning ‘the law of commandments consisting in ordinances,’ “ἐντολῶν denoting the ‘contents’ of the law and ἐν δόγμασιν the ‘form’ in which they were given;” so Meyer.—G.A.]

For he makes a wide distinction between “commandments” and “ordinances.” He either then means “faith,” calling that an “ordinance,” (for by faith alone He saved us,) or he means “precept,” such as Christ gave, when He said, “But I say unto you, that ye are not to be angry at all.” (Matt. v. 22.) That is to say, “If thou shalt believe that God raised Him from the dead, thou shalt be saved.” (Rom. x. 6–9.) And again, “The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?” or, who hath “brought Him again from the dead?” Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines.

“That he might create in Himself of the twain, one new man.”

Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word “create,” and does not say “change,” in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.

“That He might in Himself of the twain.”

That is, by Himself.66    [ἐν αὐτῷ: “This is not equivalent to δἰ ἑαυτοῦ, as Chrysostom, but it affirms that the unity to be brought about was to be founded in Christ Himself, was to have the basis of its existence and continuance in Him and not in any other unifying principles whatever.”—Meyer.—G.A.] He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and produced a glorious one, and one greater than the first creation; and that one, first, was Himself. For this is the meaning of “in Himself.” He Himself first gave the type and example. Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire. He became a Jew by circumcision, He became accursed, He became a Gentile without the law, and was over both Gentiles and Jews.

“One new man,” saith he, “so making peace.”

Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.

“Making peace,” more especially towards God; for this the context shows, for what saith he?

Ver. 16. “And might reconcile them both in one body unto God through the Cross.”

He saith, not merely “might reconcile,” (καταλλάξῃ) but “might reconcile thoroughly” (ἀποκαταλλάξῃ67    [Meyer says the ἀπό strengthens the notion of reconciliation, Ellicott that it not only strengthens but hints at a restoration to primal unity, the ἀπό meaning again.—G.A.]) indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law.

“In one body,” saith he, and that His own, “unto God.” How is this effected? By Himself, he means, suffering the due penalty.

“Through the cross having slain the enmity thereby.”68    [“‘After he shall have slain the enmity &c.;’ for it is inserted in the second half of the affirmation of ‘design’ and is correlative to ποιῶν εἰρήνην.”—Meyer.—G.A.]

Nothing can be more decisive, nothing more expressive than these words. His death, saith the Apostle, hath “slain” the enmity. He hath “wounded” and “killed” it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say “having dissolved,” he does say “having cancelled,” but what is stronger than all, “having slain,” so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who hath destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. “For the mind of the flesh,” saith he, “is enmity against God;” (Rom. viii. 6.) if we are in nothing carnally-minded, there will be no fresh enmity produced, but that “peace” shall remain.

Moral. Think then, how vast an evil is it, when God hath employed so many methods to reconcile us, and hath effected it, that we should again fall back into enmity! This enmity no fresh Baptism, but hell itself awaits; no fresh remission, but searching trial. The mind of the flesh is luxury and indolence, the “mind of the flesh” is covetousness and all kinds of sin. Why is it said the mind of the flesh? While yet the flesh could do nothing without the soul. He does not say this to the disparagement of the flesh, any more than when he says the “natural man,” (1 Cor. ii. 14.) he uses that expression to the disparagement of the soul, for neither body nor soul in itself, if it receive not the impulse which is far above, is able to achieve any thing great or noble. Hence he calls those acts which the soul performs of herself, “natural; ψυχικά” and those which the body performs of itself “carnal.” Not because these are natural, but because, inasmuch as they receive not that direction from heaven, they perish. So the eyes are good, but without light, will commit innumerable errors; this, however, is the fault of their weakness, not of nature. Were the errors natural, then should we never be able to use them aright at all. For nothing that is natural is evil. Why then does he call carnal affections sins? Because whenever the flesh exalts herself, and gets the mastery over her charioteer, she produces ten thousand mischiefs. The virtue of the flesh is, her subjection to the soul. It is her vice to govern the soul. As the horse then may be good and nimble, and yet this is not shown without a rider; so also the flesh will then show her goodness, when we cut off her prancings. But neither again is the rider shown, if he have not skill. Nay he himself will do mischief yet more fearful than that before named. So that on all hands we must have the Spirit at hand. This being at hand will impart new strength to the rider; this will give beauty both to body and soul. For just as the soul, while dwelling in the body, makes it beautiful, but when she leaves it destitute of her own native energy and departs, like a painter confounding his colors together, the greatest loathsomeness ensues, every one of the several parts hastening to corruption, and dissolution:—so is it also when the Spirit forsakes the body and the soul, the loathsomeness which ensues is worse and greater. Do not then, because the body is inferior to the soul, revile it, for neither do I endure to revile the soul because it hath no strength without the Spirit. If one need say anything at all, the soul is deserving of the greater censure than the body; for the body indeed can do no grevious harm without the soul, whereas the soul can do much without the body. Because, we know, when the one is even wasting away, and has no wantonness, the soul is busily employed. Even as those sorcerers, magicians, envious persons, enchanters, especially cause the body to waste away. But besides this, not even luxury is the effect of the necessity of the body, but rather of the inattentiveness of the soul; for food, not feasting, is the object of the necessity of the body. For if I have a mind to put on a strong curb, I stop the horse; but the body is unable to check the soul in her evil courses. Wherefore then does he call it the carnal mind? Because it comes to be wholly of the flesh, for when she has the mastery, then she goes wrong, as soon as ever she has deprived herself of reason, and of the supremacy of the soul. The virtue therefore of the body consists in this, in its submission to the soul, since of itself the flesh is neither good nor evil. For what could the body ever do of itself? It is then by its connection that the body is good, good because of its subjection, but of itself neither good nor evil, with capacity, however, both for one and for the other, and having an equal tendency either way. The body has a natural desire, not however of fornication, nor of adultery, but of pleasure; the body has a desire not of feasting, but of food; not of drunkenness, but of drink. For in proof that it is not drunkenness that is the natural desire of the body, mark how, whenever you exceed the measure, when you go beyond the boundary-lines, it cannot hold out a moment longer. Up to this point it is of the body, but all the rest of the excesses, as e.g., when she is hurried away into sensualities, when she becomes stupefied, these are of the soul. For though the body be good, still it is vastly inferior to the soul, as lead is less of value than gold, and yet gold needs lead to solder it, and just so has the soul need also of the body. Or in the same way as a noble child requires a conductor, so again does the soul stand in need of the body. For, as we speak of childish things, not to the disparagement of childhood, but only of those acts which are done during childhood; so also are we now speaking of the body.

Yet it is in our power, if we will, no longer to be in the flesh, no, nor upon the earth, but in heaven, and in the Spirit. For our being here or there, is not determined so much by our position, as by our disposition. Of many people, at least, who are in some place, we say they are not there, when we say, “Thou wast not here. And again Thou art not here.” And why do I say this? We often say, “Thou art not at (ἐν) thyself, I am not at (ἐν) myself,” and yet what can be more material (a stronger instance of corporeal locality) than this, that a man is near to himself? And yet, notwithstanding, we say that he is not at himself. Let us then be in ourselves, in heaven, in the Spirit. Let us abide in the peace and in the grace of God, that we may be set at liberty from all the things of the flesh, and may be able to attain to those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory, and might, and honor, now and henceforth, and for ever and ever. Amen.

ΟΜΙΛΙΑ Εʹ. Διὸ μνημονεύετε, ὅτι ὑμεῖς ποτε τὰ ἔθνη ἐν σαρκὶ, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγο μένης περιτομῆς ἐν σαρκὶ χειροποιήτου: ὅτι ἦτε ἐν τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλ λοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ, καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ. αʹ. Πολλὰ δείκνυσι τοῦ Θεοῦ τὴν εἰς ἡμᾶς φιλανθρωπίαν: πρῶτον, ὅτι δι' ἑαυτοῦ ἔσωσε, καὶ δι' ἑαυτοῦ τρόπῳ τοιούτῳ: δεύτερον, ὅτι τίνας ὄντας ἔσωσε: τρίτον, ὅτι ποῦ ἀνήγαγε. Ταῦτα γὰρ πάντα καὶ καθ' ἑαυτὰ μεγίστην ἔχει τὴν ἀπόδειξιν τῆς φιλανθρωπίας αὐτοῦ: καὶ ταῦτα πάντα κινεῖ νῦν γράφων ὁ Παῦλος. Εἶπεν, ὅτι νεκροὺς ὄντας τοῖς παραπτώμασι, καὶ τέκνα ὀργῆς, ἔσωσε: νῦν λέγει καὶ τίνων ἐποίησεν ἴσους. Διὸ, φησὶ, μνημονεύετε. Ἔθος γὰρ ἡμῖν ἅπασιν, ὅταν ἐκ τῆς πολλῆς εὐτελείας εἰς ἀντίῤῥοπον, ἢ καὶ μείζονα τιμὴν ἀναχθῶμεν, μηδὲ μεμνῆσθαι τῶν προτέρων, ἐντρεφομένοις ἐκείνῃ τῇ δόξῃ. Διὰ τοῦτό φησι, Διὸ μνημονεύετε. Διὸ, ποῖον; Ὅτι ἐκτίσθημεν ἐπ' ἔργοις ἀγαθοῖς. Τοῦτο δὲ ἱκανὸν ἡμᾶς πεῖσαι τῆς ἀρετῆς ἐπιμελεῖσθαι. Μνημονεύετε. Ἱκανὴ γὰρ ἡ μνήμη ἐκείνη εὐγνώμονας περὶ τὸν εὐεργέτην ποιῆσαι. Ὅτι ὑμεῖς ποτε τὰ ἔθνη. Ὅρα πῶς τὰ πλεονεκτήματα τὰ Ἰουδαϊκὰ καθαιρεῖ, καὶ τὰ ἐλαττώματα τῶν ἐθνῶν θαυμάζει, ἅπερ οὐκ ἦν ἐλαττώματα, ἀλλ' ἀπὸ τοῦ τρόπου καὶ τοῦ βίου ἑκατέρους πείθει. Οἱ λεγόμενοι ἡ ἀκροβυστία. Ἐν ῥήμασιν ἦν ἡ τιμὴ, ἐν σαρκὶ τὸ προτέρημα: οὐδὲν γάρ ἐστιν ἡ ἀκροβυστία, οὐδὲν ἡ περιτομή. Ὑπὸ τῆς λεγομένης, φησὶ, περιτομῆς ἐν σαρκὶ χειροποιήτου. Ὅτι ἦτε ἐν τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ, καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ. Ὑμεῖς οἱ ὑπὸ Ἰουδαίων τοῦτο, φησὶ, καλούμενοι. Τί δήποτε δὲ μέλλων δεικνύναι τὴν εὐεργεσίαν αὐτῶν ἐν τούτῳ γενομένην, ἐν τῷ κοινωνῆσαι αὐτοὺς τῷ Ἰσραὴλ, πάλιν τὸ ἀξίωμα τὸ Ἰσραηλιτικὸν οὐ καθαιρεῖ, ἀλλ' ἐν τούτοις ἐπαίρει αὐτό; Ἐν τοῖς ἀναγκαίοις ἐπαίρει, ἐν τούτοις δὲ καθαιρεῖ, ἐν οἷς οὐκ ἐκοινώνησαν. Προϊὼν γὰρ, φησί: Συμπολῖται τῶν ἁγίων ἐστὲ, καὶ οἰκεῖοι τοῦ Θεοῦ. Ὅρα πῶς οὐ καθαιρεῖ. Ταῦτα, φησὶν, ἀδιάφορά ἐστι. Μὴ νομίσητε, φησὶν, ὅτι περιτομῆς οὐκ ἐτύχετε καὶ ἐν ἀκροβυστίᾳ ἐστὲ, διαφοράν τινα εἶναι. Τὸ γὰρ χαλεπὸν τοῦτο ἦν, τὸ χωρὶς τοῦ Χριστοῦ εἶναι, τὸ τῆς πολιτείας ἀπηλλοτριῶσθαι τοῦ Ἰσραήλ: τοῦτο δὲ οὐ πολιτεῖαι: τὸ δὲ ξένους εἶναι τῶν διαθηκῶν τῆς ἐπαγγελίας, τὸ μὴ ἔχειν ἐλπίδα τὴν μέλλουσαν, τὸ ἀθέους εἶναι ἐν τῷ κόσμῳ τούτῳ, ταῦτα πάντα ἐκείνων ἦν. Εἶπε περὶ τῶν οὐρανίων πραγμάτων, λέγει καὶ περὶ τῶν ἐπὶ γῆς, ἐπειδὴ μεγάλην δόξαν εἶχον περὶ αὐτῶν οἱ Ἰουδαῖοι. Οὕτω καὶ ὁ Χριστὸς παραμυθούμενος τοὺς μαθητὰς, μετὰ τὸ εἰπεῖν, Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν, τὸ ἔλαττον τίθησιν: Οὕτω γὰρ, φησὶν, ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. Τοῦτο γὰρ πρὸς μὲν τὸ μέγεθος ἔλαττόν ἐστι, πρὸς δὲ τὸ ἐγγὺς εἶναι καὶ πιστεῦσαι, μέγα καὶ ἱκανὸν, καὶ πολλὴν ἔχει τὴν ἰσχύν. Ἄρα τοῦτο ἦν τὸ πολιτεύεσθαι. Οὐκ εἶπε, Κεχωρισμένοι, ἀλλ', Ἀπηλλοτριωμένοι τῆς πολιτείας. Οὐκ εἶπεν, Οὐ προσέχοντες, ἀλλ', Οὐδὲ μετέχοντες, καὶ Ξένοι. Πολλὴ τῶν ῥημάτων ἡ ἔμφασις, πολὺν δεικνῦσα τὸν χωρισμόν. Ἐπεὶ καὶ Ἰσραηλῖται τῆς πολιτείας ἦσαν ἐκτὸς, ἀλλ' οὐχ ὡς ἀλλότριοι, ἀλλ' ὡς ῥᾴθυμοι, καὶ τῶν διαθηκῶν ἐξέπεσον, ἀλλ' οὐχ ὡς ξένοι. Τίνες δὲ ἦσαν αἱ διαθῆκαι τῆς ἐπαγγελίας; Σοὶ καὶ τῷ σπέρματί σου δώσω, φησὶ, τὴν γῆν ταύτην, καὶ ὅσα ἕτερα ἐπηγγείλατο. Ἐλπίδα, φησὶ, μὴ ἔχοντες, καὶ ἄθεοι. Καίτοι θεοὺς προσεκύνουν, ἀλλ' οὐκ ἦσαν: οὐ γάρ ἐστί τι εἴδωλον. Νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ, ὑμεῖς, οἱ ποτὲ ὄντες μακρὰν, ἐγγὺς ἐγενήθητε ἐν τῷ αἵματι τοῦ Χριστοῦ. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὑτοῦ. Τοῦτο οὖν ἐστι μέγα, φησὶ, τὸ ὅτι εἰς τὴν τῶν Ἰουδαίων πολιτείαν ἤλθομεν; Τί λέγεις; ἀνεκεφαλαιώσατο τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, καὶ νῦν περὶ Ἰσραηλιτῶν λέγεις; Ναὶ, φησίν. Ἐκεῖνα μὲν γὰρ τῇ πίστει χρὴ παραλαμβάνειν, ταῦτα δὲ καὶ τοῖς ἔργοις αὐτοῖς. Νυνὶ δὲ, φησὶν, ἐν Χριστῷ Ἰησοῦ, ὑμεῖς, οἱ ποτὲ ὄντες μακρὰν, ἐγγὺς ἐγενήθητε πρὸς τὴν πολιτείαν. Τὸ γὰρ, μακρὰν, καὶ τὸ, ἐγγὺς, προαιρέσεώς ἐστι μόνης. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν ὁ ποιήσας τὰ ἀμφότερα ἕν. Τί ἐστι, Τὰ ἀμφότερα ἕν; Οὐ τοῦτο λέγει, ὅτι εἰς ἐκείνην τὴν εὐγένειαν ἡμᾶς ἤγαγεν, ἀλλ' ὅτι καὶ ἡμᾶς, κἀκείνους εἰς μείζονα: πλὴν ἡμῶν μείζων ἡ εὐεργεσία. Τοῖς μὲν γὰρ ἐπήγγελτο, καὶ ἐγγύτεροι ἦσαν, ἡμῖν δὲ οὐδὲ ἐπήγγελτο, καὶ ποῤῥωτέρω ἦμεν. Διό φησι: Τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεόν. Ἐπηγγείλατο μὲν γὰρ τοῖς Ἰσραηλίταις, ἀλλὰ ἀνάξιοι ἦσαν: ἡμῖν δὲ οὐδὲν ἐπηγγείλατο, ἀλλὰ καὶ ξένοι ἦμεν: οὐδὲν κοινὸν εἴχομεν πρὸς αὐτοὺς, καὶ ἐποίησεν ἡμᾶς ἓν, οὐχ ἡμᾶς ἐκείνοις συνάψας, ἀλλὰ καὶ ἐκείνους καὶ ἡμᾶς εἰς ἓν συνάψας. Ὑπόδειγμα δὲ ἐρῶ: Ὑποθώμεθα εἶναι ἀνδριάντας δύο, τὸν μὲν ἐξ ἀργύρου, τὸν δὲ ἐκ μολίβδου, εἶτα ἀμφοτέρους καταχωνευθέντας, ἀνελθεῖν χρυσοῦς τοὺς δύο. Ἰδοὺ τοὺς δύο ἓν ἐποίησεν. Ἢ καὶ ἑτέρως: ἔστω ὁ μὲν δοῦλος, ὁ δὲ υἱοποίητος: ἀμφότεροι δὲ αὐτὸν προσκυνείτωσαν, ὁ μὲν ἀποκήρυκτος ὢν παῖς, ὁ δὲ δραπέτης, καὶ οὐδὲ ἐγνωκὼς τὸν πατέρα: εἶτα ἀμφότεροι γινέσθωσαν κληρονόμοι, καὶ γνήσιοι παῖδες. Ἰδοὺ εἰς μίαν ἤχθησαν τὴν τιμήν: οἱ δύο γεγόνασιν ἓν, ὁ μὲν πόῤῥωθεν ἐλθὼν, ὁ δὲ ἐγγύθεν, καὶ μᾶλλον ἢ πρὶν ἢ προσκροῦσαι γνησιώτερος. Τὸ μεσότοιχον, φησὶ, τοῦ φραγμοῦ λύσας. Ποῖόν ἐστι τὸ μεσότοιχον ἑρμηνεύει, Τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, λέγων. Τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας. Τινὲς μέν φασιν, ὅτι Ὁ νόμος μεσότοιχον: διὰ τοῦτο τὸν νόμον εἶπεν, ὅτι οὐκ ἠφίει τοὺς Ἰουδαίους πρὸς τοὺς Ἕλληνας ἀναμίγνυσθαι. Ἐμοὶ δὲ οὐ τοῦτο δοκεῖ: ἀλλὰ τὴν ἔχθραν ἐν τῇ σαρκὶ μεσότοιχον λέγει, τῷ κοινὸν εἶναι διάφραγμα ἀπὸ Θεοῦ διατειχίζον ἡμᾶς, καθὼς ὁ προφήτης φησίν: Οὐχὶ αἱ ἁμαρτίαι ὑμῶν διιστῶσιν ἀνὰ μέσον ὑμῶν καὶ ἐμοῦ; Καὶ εἰκότως: ὡς μεσότοιχον γὰρ ἦν ἔχθρα, ἣν καὶ πρὸς Ἰουδαίους εἶχε καὶ πρὸς Ἕλληνας. Τοῦ δὲ νόμου ὄντος, οὐ μόνον οὐκ ἐλύετο, ἀλλὰ καὶ ηὔξετο: Ὁ γὰρ νόμος, φησὶν, ὀργὴν κατεργάζεται. Ὥσπερ οὖν ἐκεῖ λέγων, Ὁ νόμος ὀργὴν κατεργάζεται, οὐκ αὐτῷ τὸ πᾶν ἐπιγράφει, ἀλλ', ἐπειδὴ παρέβημεν, προσυπακούεται: οὕτω καὶ ἐνταῦθα μεσότοιχον αὐτόν φησιν, ἐπειδὴ παρακουόμενος ἔχθραν ἐποίει. Φραγμὸς ὁ νόμος ἦν, ἀλλ' οὗτος ἐγένετο μὲν ἀσφαλείας ἕνεκεν: διὸ καὶ φραγμὸς ὠνόμαστο, ἵνα περιφράττῃ. Ἄκουε γὰρ πάλιν τοῦ προφήτου λέγοντος: Καὶ φραγμὸν αὐτῷ περιέθηκα: καὶ πάλιν, Καθεῖλες τὸν φραγμὸν αὐτῆς, καὶ τρυγῶσιν αὐτὴν πάντες οἱ παραπορευόμενοι τὴν ὁδόν. Οὐκοῦν τὴν ἀσφάλειάν φησι. Καὶ πάλιν, Καθελῶ τὸν φραγμὸν αὐτοῦ, καὶ ἔσται εἰς καταπάτημα: καὶ πάλιν, Νόμον εἰς βοήθειαν ἔδωκε, καὶ πάλιν, Ποιῶν ἐλεημοσύνην καὶ κρίσιν ὁ Κύριος ἐγνώρισε τὰ δικαιώματα αὐτοῦ τῷ Ἰσραήλ. Γέγονε δὲ μεσότοιχον, οὐκέτι αὐτοὺς ἐν ἀσφαλείᾳ καθιστῶν, ἀλλὰ χωρίζον αὐτοὺς ἀπὸ τοῦ Θεοῦ. Τοιοῦτον γὰρ τὸ μεσότοιχον τὸ ἀπὸ τοῦ φραγμοῦ. Ποῖον δὲ τοῦτο δηλῶν, ἐπάγει, Τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ. Τὸν νόμον τῶν ἐντολῶν καταργήσας. Πῶς; Σφραγίσας, καὶ λύσας ἐκεῖ τὴν ἔχθραν. Οὐ τούτῳ δὲ μόνον ἔλυσεν, ἀλλὰ καὶ τῷ φυλάξαι αὐτόν. Τί οὖν, εἰ τῆς προτέρας παραβάσεως ἀπηλλάγμεθα, πάλιν δὲ αὐτὸν ἀναγκαζόμεθα φυλάττειν; Πάλιν τὸ αὐτὸ ἦν: ἀλλὰ καὶ αὐτὸν ἔλυσε: Τὸν νόμον γὰρ τῶν ἐντολῶν, φησὶν, ἐν δόγμασι καταργήσας. Βαβαὶ τῆς φιλανθρωπίας: ἔδωκεν ἡμῖν νόμον, ἵνα φυλάττωμεν: ἐπεὶ δὲ οὐκ ἐφυλάξαμεν, δέον κολασθῆναι, ὁ δὲ καὶ τὸν νόμον κατέλυσεν: ὡς ἂν εἴ τις παιδίον παραδοὺς παιδαγωγῷ, ἐπειδὴ μὴ ὑπακούοι, καὶ τοῦ παιδαγωγοῦ ἐλεύθερον ποιήσειε, καὶ ἀπαγάγοι. Πόσης τοῦτο φιλανθρωπίας; Τί ἐστιν, Ἐν δόγμασι καταργήσας; Πολλὴν γὰρ ἐνταῦθα διαφοράν φησιν ἐντολῆς καὶ δογμάτων. Ἢ τὴν πίστιν οὖν φησι, δόγμα αὐτὴν καλῶν: ἀπὸ γὰρ πίστεως μόνης ἔσωσεν: ἢ τὴν παραγγελίαν, καθὼς ἔλεγεν ὁ Χριστός: Ἐγὼ δὲ λέγω ὑμῖν, μηδὲ ὀργισθῆναι ὅλως. Τουτέστιν, Ἐὰν πιστεύσῃς, ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ: Καὶ πάλιν, Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου. Μὴ εἴπῃς, Τίς ἀναβήσεται εἰς τὸν οὐρανὸν, ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον, ἢ τίς αὐτὸν ἀνήγαγεν ἐκ νεκρῶν; Ἀντὶ βίου πίστιν εἰσήγαγεν. Ἵνα γὰρ μὴ εἰκῆ σώσῃ, καὶ αὐτὸς ἐκολάσθη, καὶ ἀπῄτησεν αὐτοὺς τὴν πίστιν διὰ δογμάτων. Ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἕνα καινὸν ἄνθρωπον. Ὁρᾷς οὐχὶ τὸν Ἕλληνα γενόμενον Ἰουδαῖον, ἀλλὰ καὶ τοῦτον κἀκεῖνον εἰς ἑτέραν κατάστασιν ἥκοντας; Οὐχ ἵνα τοῦτον ἕτερον ἐργάσηται, τὸν νόμον κατήργησεν, ἀλλ' ἵνα τοὺς δύο κτίσῃ. Καὶ καλῶς πανταχοῦ τῷ ὀνόματι κέχρηται τῷ, Κτίσῃ. Καὶ οὐκ εἶπε, Μεταβάλῃ, ἵνα δείξῃ τὸ ἐνεργὲς τοῦ γενομένου, καὶ ὅτι εἰ καὶ ὁρατὸν ἡ κτίσις, ἀλλ' ἐκείνης οὐκ ἐλάττων, καὶ ὅτι ὡς ἀπὸ φυσικῶν πραγμάτων ἀποπηδᾷν ἡμᾶς οὐ χρὴ λοιπόν. Ἵνα τοὺς δύο, φησὶ, κτίσῃ ἐν ἑαυτῷ: τουτέστι, δι' ἑαυτοῦ. Οὐκ ἄλλῳ τοῦτο ἐπέταξεν, ἀλλὰ αὐτὸς δι' ἑαυτοῦ καὶ τοῦτον κἀκεῖνον χωνεύσας, ἕνα ἀνήνεγκε θαυμαστὸν, αὐτὸς τοῦτο πρῶτον γενόμενος: ὅπερ τῆς προτέρας κτίσεώς ἐστι μεῖζον. Τοῦτο γάρ ἐστιν, Ἐν ἑαυτῷ, αὐτὸς πρῶτος τύπον παρασχὼν καὶ ὑπόδειγμα. Ἔνθεν γὰρ τὸν Ἰουδαῖον κατασχὼν, κἀκεῖθεν τὸν Ἕλληνα, καὶ μέσος αὐτὸς γενόμενος, καὶ συμμίξας αὐτοὺς, καὶ πᾶν αὐτῶν τὸ ἀπηλλοτριωμένον ἀφανίσας, ἀνέπλασεν ἄνωθεν διὰ πυρὸς καὶ ὕδατος: οὐκέτι δι' ὕδατος καὶ γῆς, ἀλλὰ δι' ὕδατος καὶ πυρός. Γέγονεν Ἰουδαῖος περιτμηθεὶς, γέγονεν ἐπικατάρατος, γέγονεν Ἕλλην ἐκτὸς νόμου, καὶ ὑπὲρ Ἕλληνας καὶ Ἰουδαίους. Εἰς ἕνα καινὸν ἄνθρωπον, φησί. Ποιῶν εἰρήνην αὐτοῖς: πρὸς τὸν Θεὸν, καὶ πρὸς ἀλλήλους. Οὐ γὰρ ἂν μένοντες καὶ Ἰουδαῖοι καὶ Ἕλληνες κατηλλάγησαν ἄν: μὴ ἀπαλλαγέντες δὲ τῆς οἰκείας καταστάσεως ἕκαστος, πῶς ἂν εἰς ἑτέραν μείζονα ἦλθον; Ὁ γὰρ Ἰουδαῖος τότε τῷ Ἕλληνι συνάπτεται, ὅταν πιστὸς γένηται: ὡς ἂν εἴ τινες, δύο οἰκημάτων ὄντων, κάτωθεν καὶ ἄνωθεν ἑνὸς θαυμαστοῦ καὶ μεγάλου, οὐκ ἂν δυνηθεῖεν ἀλλήλους ἰδεῖν, ἕως ἂν ἄνω γένωνται. Ποιῶν εἰρήνην: μᾶλλον πρὸς τὸν Θεόν: τὸ γὰρ ἑξῆς τοῦτο δηλοῖ. Τί γάρ φησι; Καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ Θεῷ διὰ τοῦ σταυροῦ. Οὐκ εἶπε, Καταλλάξῃ, ἀλλ', Ἀποκαταλλάξῃ, δεικνὺς ὅτι πρὸ τούτου ἡ ἀνθρωπίνη φύσις εὐκατάλλακτος ἦν, οἷον ἐπὶ τῶν ἁγίων καὶ πρὸ τοῦ νόμου. Ἐν ἑνὶ σώματι, φησὶ, τῷ αὐτοῦ, τῷ Θεῷ. Πῶς τοῦτο γίνεται; Τὴν ὀφειλομένην δίκην αὐτὸς, φησὶν, ὑποστὰς διὰ τοῦ σταυροῦ. Ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ. Οὐδὲν κυριώτερον τούτων τῶν λέξεων, οὐδὲν ἐμφαντικώτερον. Ὁ θάνατος αὐτοῦ, φησὶ, τὴν ἔχθραν ἀπέκτεινεν, ἔτρωσε καὶ ἀπώλεσεν, οὐχ ἑτέρῳ ἐπιτάξας, οὐδ' ἐνεργήσας μόνον, ἀλλὰ καὶ παθών. Οὐκ εἶπε, Λύσας, οὐκ εἶπεν, Ἀνελὼν, ἀλλ', ὃ πάντων σφοδρότερον ἦν, Ἀποκτείνας, ὥστε μηκέτι αὐτὴν ἀναστῆναι. Πῶς οὖν ἀνίσταται; Ἀπὸ τῆς πολλῆς ἡμῶν κακίας. Ἕως γὰρ ἂν μένωμεν ἐν τῷ σώματι τοῦ Χριστοῦ, ἕως ἂν ὦμεν ἡνωμένοι, οὐκ ἀνίσταται, ἀλλὰ κεῖται νεκρά: μᾶλλον δὲ ἐκείνη οὐδέποτε ἀνίσταται: ἂν δὲ ἑτέραν τέκωμεν, οὐκέτι παρὰ τὸν τὴν προτέραν ἀνελόντα καὶ ἀπολέσαντα: σὺ δὴ ὠδίνεις ἑτέραν. Τὸ γὰρ φρόνημα τῆς σαρκὸς, φησὶν, ἔχθρα εἰς Θεόν. Ἂν μηδὲν φρονῶμεν σαρκικὸν, οὐ τεχθήσεται ἑτέρα, ἀλλὰ μενεῖ ἡ εἰρήνη ἐκείνη. Ἐννόησον γὰρ ὅσον ἐστὶ κακὸν, τοσαῦτα τοῦ Θεοῦ πραγματευσαμένου, ἵνα καταλλαγῶμεν, καὶ ἀνύσαντος, πάλιν ἡμᾶς εἰς ἔχθραν ἐπανελθεῖν. Ταύτην οὐκέτι λουτρὸν, ἀλλ' ἡ γέεννα μένει, οὐκέτι ἄφεσις, ἀλλ' ἐξέτασις. Φρόνημα τῆς σαρκὸς, τρυφὴ, σπατάλη: φρόνημα τῆς σαρκὸς, πλεονεξία καὶ πᾶσα ἁμαρτία. Διὰ τί φρόνημα σαρκὸς εἴρηται; καίτοι γε οὐδὲν ἄνευ ψυχῆς εἰργάσατο ἄν. Οὐ διαβάλλων τὴν σάρκα λέγει, ἐπεὶ καὶ ὅταν λέγῃ, Ψυχικὸς ἄνθρωπος, οὐ διαβάλλων τὴν ψυχὴν τοῦτό φησιν, ἀλλ' ὅτι οὐκ ἀρκεῖ οὔτε σῶμα, οὔτε ψυχὴ καθ' ἑαυτὴν, μὴ τῆς ἄνωθεν ῥοπῆς ἀπολαύουσα, ποιῆσαί τι γενναῖον καὶ μέγα. Διὰ τοῦτο ψυχικὰ ἐκεῖνα καλεῖ, ἃ καθ' ἑαυτὴν ἡ ψυχὴ ἐργάζεται: καὶ σαρκικὰ ἐκεῖνα καλεῖ, ἃ καθ' ἑαυτὸ τὸ σῶμα: οὐκ ἐπειδὴ ταῦτα φυσικὰ, ἀλλ' ἐπειδὴ μὴ ἀπολαύσαντα προστασίας τῆς ἐκεῖθεν, ἀπόλλυται. Ἐπεὶ καὶ οἱ ὀφθαλμοὶ καλοὶ, ἀλλ' ἄνευ φωτὸς μυρία ἐργάζονται κακά: τοῦτο δὲ τῆς ἀσθενείας αὐτῶν ἐστιν, οὐ τῆς φύσεως. Εἰ δὲ φυσικὰ ἦν τὰ κακὰ, οὐκ ἂν αὐτοῖς ποτε εἰς δέον ἐχρησάμεθα: οὐδὲν γάρ ἐστι φυσικὸν κακόν. Τί οὖν ἐστι σαρκικὰ φρονήματα; Αἱ ἁμαρτίαι. Ὅταν γὰρ αὕτη κρατήσῃ τοῦ ἡνιόχου μετεωρισθεῖσα, μυρία τίκτει δεινά. Ἀρετὴ γὰρ σαρκὸς τὸ ὑποτετάχθαι τῇ ψυχῇ, κακία δὲ τὸ ἄρχειν ψυχῆς. Ὥσπερ οὖν ὁ ἵππος καλὸς μὲν καὶ εὐσκελὴς, ἀλλ' οὐκ ἄνευ ἡνιόχου τοῦτο δείκνυται: οὕτω καὶ ἡ σὰρξ τότε ἔσται καλὴ, ὅταν αὐτῆς τὰ σκιρτήματα περικόψωμεν. Ἀλλ' οὐδὲ ἡνίοχος δείκνυται ἄνευ ἐπιστήμης: καὶ γὰρ καὶ αὐτὸς ἐκείνων δεινότερα ἄνευ ἐπιστήμης ἐργάζεται. Ὥστε πανταχόθεν ἐφεστάναι χρή: τὸ πνεῦμα, τοῦτο ἐφεστὸς, τὸν ἡνίοχον ἰσχυρότερον ποιεῖ: τοῦτο καὶ τὴν ψυχὴν καὶ τὸ σῶμα καλλωπίζει. Καθάπερ γὰρ ἡ ψυχὴ ἐνοῦσα μὲν αὐτῷ, καλὸν αὐτὸ δείκνυσιν, ὅταν δὲ αὐτὸ ἐρημώσῃ τῆς οἰκείας ἐνεργείας καὶ ἀποστῇ, καθάπερ ζωγράφου τινὸς τὰ χρώματα συγχέοντος, εἰδέχθεια γίνεται πολλὴ, πρὸς τὴν φθορὰν ἐπειγομένου τῶν μερῶν ἑκάστου καὶ τὴν ἀνάλυσιν: οὕτω καὶ τὸ πνεῦμα ὅταν ἔρημον καταλίπῃ καὶ τὸ σῶμα καὶ τὴν ψυχὴν, χείρων γίνεται καὶ μείζων ἡ εἰδέχθεια. Μὴ τοίνυν, ἐπειδὴ τῆς ψυχῆς ἔλαττον τὸ σῶμα, κάκιζε τοῦτο. Οὐδὲ γὰρ ἐγὼ τὴν ψυχὴν κακίζειν ἀνέχομαι, ἐπειδὴ τοῦ πνεύματος οὐδὲν ἰσχύει χωρίς. Εἰ δὲ χρή τι εἰπεῖν, μείζονός ἐστι κατηγορίας ἀξία ἡ ψυχή. Τὸ μὲν γὰρ σῶμα οὐδὲν ἄνευ τῆς ψυχῆς ἐργάσαιτο ἂν δεινὸν, ἡ δὲ ψυχὴ πολλὰ χωρὶς τοῦ σώματος: καὶ γὰρ καὶ τηκομένου τούτου, καὶ οὐ σκιρτῶντος, πολλὰ ἐργάζεται ἐκείνη: καθάπερ οἱ γόητες ἐκεῖνοι, οἱ μάγοι, οἱ φθονοῦντες, οἱ φαρμακοὶ, μάλιστα τήκουσιν αὐτό. Ἄλλως δὲ οὐδὲ ἡ τρυφὴ τῆς τοῦ σώματος ἀνάγκης ἐστὶν, ἀλλὰ τῆς ἀπροσεξίας τῆς ψυχῆς: ἡ γὰρ τροφὴ, οὐχὶ ἡ τρυφὴ, τῆς τοῦ σώματος ἀνάγκης. Ἐὰν γὰρ θελήσω σφοδρὸν καθεῖναι χαλινὸν, ἐπεστόμισα τὸν ἵππον: τὸ δὲ σῶμα τὴν ψυχὴν καταστέλλειν οὐ δύναται ἐν τοῖς αὐτῆς κακοῖς. Τίνος οὖν ἕνεκεν φρόνημα αὐτὸ σαρκὸς καλεῖ; Ὅτι τῆς σαρκὸς ὅλον γίνεται. Ὅταν γὰρ αὕτη κρατήσῃ, τότε ἥμαρτεν, ὅταν ἀφέληται τὸν νοῦν καὶ τὴν ἀρχὴν τῆς ψυχῆς. Οὐκοῦν ἐν τούτῳ ἡ ἀρετὴ τοῦ σώματος, ἐν τῷ εἴκειν τῇ ψυχῇ, ἐπεὶ καθ' ἑαυτὴν οὔτε καλὴ οὔτε κακή. Τί γὰρ ἂν ἐργάσαιτο τὸ σῶμα καθ' ἑαυτό; Ὥστε τῇ συναφείᾳ καλὸν τὸ σῶμα, καλὸν διὰ τὴν ὑποταγὴν, ἐπεὶ καθ' ἑαυτὸ οὔτε καλὸν, οὔτε κακὸν, καὶ πρὸς τοῦτο δὲ, καὶ πρὸς ἐκεῖνο ἐπιτήδειον, εἰς ἑκάτερα τὴν ῥοπὴν ἔχον. Τὸ σῶμα ἐπιθυμεῖ, ἀλλ' οὐ πορνείας οὐδὲ μοιχείας, ἀλλὰ μίξεως: τὸ σῶμα ἐπιθυμεῖ, οὐ τρυφῆς, ἀλλὰ τροφῆς, οὐ μέθης, ἀλλὰ ποτοῦ. Ὅτι γὰρ οὐχ ἡ μέθη τοῦ σώματός ἐστιν ἐπιθυμία, σκόπει πῶς: οὐκ ἀντέχει λοιπὸν, ὅταν ὑπερβῇς τὸ μέτρον, ὅταν τὰ ὅρια νικήσῃς τὰ τοῦ σώματος: ἐπεὶ τὰ ἄλλα πάντα τῆς ψυχῆς ἐστιν, οἷον ὅταν εἰς σαρκικὰ καταφέρηται, ὅταν παχεῖα γένηται. Εἰ γὰρ καὶ καλὸν τὸ σῶμα, ἀλλὰ σφόδρα ἧττον τῆς ψυχῆς. Ὥσπερ οὖν ἥττων ὁ μόλυβδος χρυσοῦ, ἀλλ' ὅμως δεῖται καὶ τοῦ μολίβδου τοῦ συγκολλῶντος: οὕτω δεῖ καὶ τοῦ σώματος τῇ ψυχῇ: ἢ ὥσπερ παιδίον ἐστὶν εὐγενὲς παιδαγωγοῦ δεόμενον, οὕτω καὶ ἡ ψυχὴ δεῖται τοῦ σώματος. Καὶ μὴ θαυμάσῃς, εἰ τοιαῦτα παρήγαγον παραδείγματα. Ὥσπερ γὰρ παιδικὰ πράγματα λέγομεν, οὐ τὴν ἡλικίαν διαβάλλοντες, ἀλλὰ τὰ κατ' αὐτήν: οὕτω καὶ περὶ τοῦ σώματος. Ἀλλ' ἔνεστι μὴ εἶναι ἐν σαρκὶ, ἂν θέλωμεν, ὥσπερ οὐδὲ ἐν τῇ γῇ, ἀλλ' ἐν οὐρανοῖς καὶ ἐν πνεύματι. Τὸ γὰρ εἶναί που, οὐχ οὕτω τῇ θέσει τῇ ἐν τῷ τόπῳ λέγεται, ὡς τῇ διαθέσει. Πολλοὺς γοῦν ὄντας που, λέγομεν μὴ εἶναι, λέγοντες, Οὐκ ἦσθα ἐνταῦθα. Καὶ τί λέγω ταῦτα; Πολλάκις λέγομεν, Οὐκ εἶ ἐν σεαυτῷ, Οὐκ εἰμὶ ἐν ἐμαυτῷ: καίτοι τί σωματικώτερον τούτου, ὅταν αὐτὸς ἑαυτῷ πλησιάζῃ; ἀλλ' ὅμως οὐ φαμὲν αὐτὸν εἶναι ἐν ἑαυτῷ. Γενώμεθα τοίνυν ἐν ἑαυτοῖς, ἐν τῷ οὐρανῷ, ἐν τῷ πνεύματι: μένωμεν ἐπὶ τῆς εἰρήνης καὶ τῆς χάριτος τοῦ Θεοῦ, ἵνα πάντων τῶν σαρκικῶν ἀπαλλαγέντες, δυνηθῶμεν ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.