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but not for its own benefit. 62.511 There is also something else to say in addition to this. What is that? For instance, if you use the law lawfully, it sends you on to Christ. For when its purpose is to justify man, but it is not able, it sends him on to the one who is able. And in another way it is to use the law lawfully, when you keep it from great abundance. What does 'from abundance' mean? Just as with a bridle, he says, it is used in an orderly manner, not by a leaping horse, nor by one that bites, but by one that simply wears it for the sake of appearance; so also he uses the law lawfully who is temperate not through the necessity of the letter. Who then will use it lawfully? He who knows that he does not need it. For he who has arrived at such a point of virtue as to do right not from fear of it, but for the sake of virtue, this man uses it lawfully and safely; if anyone uses it thus, not as fearing it, but having condemnation before his eyes rather than the punishment that is laid down there. And in another way he here calls righteous the one who has accomplished virtue. He therefore uses the law well, who does not deign to be disciplined by it. 2. For just as the outlines of letters are for children, but he who fills them out not from them but from other sources would be skilled in a greater knowledge, and has used the letters much better; so he who is above the law is not tutored by the law. For he who fulfills it not from fear, but from the desire of virtue, this one especially accomplishes it more fully. For he who fears punishment and he who desires honor do not fulfill the law in the same way; not in the same way he who is under the law, and he who is above the law; for to live above the law, this is to use it lawfully, For that man uses the law well and keeps it, who accomplishes things greater than the law, who does not think it worthy to have it as a tutor. For the law, for the most part, is a prohibition of evils; but this does not make one righteous, but also the working of good things. So that all who abstain from evils as slaves do not fulfill its purpose; for it is laid down for this reason, that it may punish transgression. So that they too use it, but in fearing punishment. For do you wish, he says, not to fear the authority? Do what is good; as one might say: For only to the wicked is it a prescriber of punishments; but to him who has done things worthy of crowns, where is the law useful? just as a physician is for one who has a wound, not for one who is healthy, nor for one who is well-disposed. But for the lawless, he says, and disobedient, for the ungodly and for sinners. He calls the Jews lawless, and the same also disobedient. The law, he says, works wrath. This is for those who do evil. But what of him who is worthy of honor? Through the law, he says, is the knowledge of sin. What then of the righteous man? For a righteous man, he says, the law is not laid down. Why? Because he is outside of punishment, and because he does not wait to learn from it what must be done, having within him the grace of the Spirit dictating it. For the law was given, that they might be punished by fear and by threat. Therefore, there is no need of a bridle for a well-behaved horse, nor of a tutor for one who does not need a tutor. But for the lawless, he says, and disobedient, for the ungodly and for sinners, for the unholy and profane, for parricides and matricides. And he did not stop here, nor only at the sins, but he also went through the sins by type, so as to persuade them to be ashamed of the superintendence of the law. Then having enumerated them by type, he spoke also by way of omission, although 62.512 what had been said was sufficient to lead them away. Concerning whom then does he say these things? Concerning the Jews; for these were both parricides and matricides, and they themselves both profane and unholy; for he alludes to these, saying, To the ungodly and sinners. Since they were such, the law was also given of necessity. For tell me, did they not continually worship idols? Did they not stone Moses? Were not their hands full of kindred blood?

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ἀλλ' οὐκ εἰς οἰκείαν ὠφέλειαν. 62.511 Ἔστι καὶ ἄλλο πρὸς τούτῳ εἰπεῖν. Ποῖον δὴ τοῦτο; Οἷον ἐὰν νομίμως χρήσῃ τῷ νόμῳ, παραπέμπει σε πρὸς τὸν Χριστόν. Ὅταν γὰρ αὐτοῦ σκοπὸς ᾖ δικαιῶσαι τὸν ἄνθρωπον, μὴ δύνηται δὲ, παραπέμπει πρὸς τὸν δυνάμενον. Καὶ ἄλλως δὲ νομίμως χρήσασθαι τῷ νόμῳ ἔστιν, ὅταν ἐκ πολλῆς αὐτὸν φυλάττῃς τῆς περιουσίας. Τί δέ ἐστιν, ἐκ περιουσίας; Ὥσπερ τῷ χαλινῷ, φησὶν, εὐτάκτως κέχρηται, οὐχ ὁ σκιρτῶν ἵππος, οὐδ' ὁ δάκνων, ἀλλ' ὁ ἁπλῶς αὐτὸν περικείμενος σχήματος ἕνεκεν· οὕτω καὶ νόμῳ νομίμως χρῆται ὁ μὴ διὰ τὴν ἐκ τῶν γραμμάτων ἀνάγκην σωφρονῶν. Τίς δὲ αὐτῷ νομίμως χρήσεται; Ὁ εἰδὼς, ὅτι οὐ δεῖται αὐτοῦ. Ὁ γὰρ πρὸς τοσοῦτον ἀρετῆς φθάσας, ὥστε μὴ διὰ τὸν ἐκείνου φόβον αὐτὸν κατορθοῦν, ἀλλὰ διὰ τὴν ἀρετὴν, οὗτος νομίμως χρῆται αὐτῷ καὶ ἀσφαλῶς· ἐάν τις αὐτῷ οὕτω χρῆται, ὡς μὴ φοβούμενος αὐτὸν, ἀλλὰ τῆς ἐκεῖ τιμωρίας κειμένης μᾶλλον τὴν κατάγνωσιν ἔχων πρὸ ὀφθαλμῶν. Καὶ ἄλλως δὲ δίκαιον ἐνταῦθα καλεῖ τὸν κατωρθωκότα τὴν ἀρετήν. Ἐκεῖνος τοίνυν κέχρηται τῷ νόμῳ καλῶς, ὁ μὴ καταξιῶν ἀπ' αὐτοῦ παιδεύεσθαι. βʹ. Ὥσπερ γὰρ αἱ στιγμαὶ τῶν γραμμάτων τοῖς παισὶ κεῖνται, ὁ δὲ τὰ ἀπ' αὐτῶν πληρῶν μὴ ἐξ αὐτῶν, ἀλλ' ἐξ ἑτέρων, μείζονος ἐπιστήμης ἂν εἴη ἔμπειρος, καὶ κρεῖττον μᾶλλον κέχρηται τοῖς γράμμασιν· οὕτως ὁ ὑπὲρ τὸν νόμον, οὐ παιδαγωγεῖται τῷ νόμῳ. Ὁ γὰρ μὴ ἀπὸ τοῦ φόβου αὐτὸν πληρῶν, ἀλλ' ἀπὸ τῆς κατὰ τὴν ἀρετὴν ἐπιθυμίας, πλειόνως οὗτος μάλιστα αὐτὸν κατορθοῖ. Οὐ γὰρ ὁμοίως ὁ κόλασιν δεδοικὼς, καὶ ὁ τιμῆς ἐφιέμενος τὸν νόμον πληροῖ· οὐχ ὁμοίως ὁ ὑπὸ τὸν νόμον ὢν, καὶ ὁ ὑπὲρ τὸν νόμον· τὸ γὰρ ὑπὲρ νόμον ζῆσαι, τοῦτό ἐστι νομίμως χρῆσθαι, Νόμῳ γὰρ ἐκεῖνος χρῆται καλῶς καὶ φυλάττει, ὁ μείζονα τοῦ νόμου κατορθῶν, ὁ μὴ καταξιῶν παιδευτὴν αὐτὸν ἔχειν. Ὁ γὰρ νόμος, ὡς τὰ πολλὰ, κακῶν ἀπαγόρευσίς ἐστι· δίκαιον δὲ οὐ ποιεῖ τοῦτο, ἀλλὰ καὶ ἀγαθῶν ἐργασία. Ὥστε ὅσοι κακῶν ἀπέχονται ὡς δοῦλοι, οὗτοι οὐ πληροῦσιν αὐτοῦ τὸν σκοπόν· διὰ γὰρ τοῦτο κεῖται, ἵνα παράβασιν κολάζῃ. Ὥστε καὶ ἐκεῖνοι κέχρηνται αὐτῷ, ἀλλ' ἐν τῷ κόλασιν δεδοικέναι. Θέλεις γὰρ, φησὶ, μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει· ὡς ἂν εἴποι τις· Μόνοις γὰρ τοῖς πονηροῖς τιμωριῶν διαγορευτικός ἐστι· τῷ δὲ στεφάνων ἄξια ποιήσαντι ποῦ χρήσιμος ὁ νόμος; ὥσπερ οὖν ὁ ἰατρὸς τῷ τραῦμά τι ἔχοντι, οὐ τῷ ὑγιαίνοντι, οὐδὲ τῷ καλῶς διακειμένῳ. Ἀνόμοις δὲ, φησὶ, καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς. Ἀνόμους Ἰουδαίους καλεῖ, τοὺς αὐτοὺς δὲ καὶ ἀνυποτάκτους. Ὁ νόμος, φησὶν, ὀργὴν κατεργάζεται. Τοῦτο πρὸς τοὺς ποιοῦντας τὸ κακόν. Τί δὲ πρὸς τὸν τιμῆς ἄξιον; ∆ιὰ νόμου, φησὶν, ἐπίγνωσις ἁμαρτίας. Τί δαὶ πρὸς τὸν δίκαιον; ∆ικαίῳ, φησὶ, νόμος οὐ κεῖται. ∆ιὰ τί; Ὅτι κολάσεώς ἐστιν ἐκτὸς, καὶ ὅτι οὐ περιμένει τὰ πρακτέα παρ' ἐκείνου μαθεῖν, ἔχων ἔνδον ὑπαγορεύουσαν τὴν τοῦ Πνεύματος χάριν. Νόμος γὰρ ἐδόθη, ἵνα τῷ φόβῳ κολάζωνται καὶ τῇ ἀπειλῇ. Οὐ δεῖ τοίνυν χαλινοῦ ἐπὶ τὸν εὐήνιον ἵππον, οὐδὲ παιδαγωγίας ἐπὶ τὸν οὐ δεόμενον παιδαγωγοῦ. Ἀνόμοις δὲ, φησὶ, καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατραλοίαις καὶ μητραλοίαις. Καὶ οὐ μέχρι τούτου ἔστη, οὐδὲ μέχρι τῶν ἁμαρτημάτων μόνον, ἀλλὰ καὶ κατ' εἶδος ἐπεξῆλθε τὰ ἁμαρτήματα, ὥστε πεῖσαι ἐπαισχυνθῆναι τὴν τοῦ νόμου ἐπιστασίαν. Εἶτα καταλέξας κατ' εἶδος, εἶπε καὶ κατὰ παράλειψιν, καίτοι 62.512 καὶ τὰ εἰρημένα ἱκανὰ ἦν ἀπαγαγεῖν. Περὶ τίνων οὖν ταῦτά φησι; Περὶ Ἰουδαίων· οὗτοι γὰρ καὶ πατραλοῖαι καὶ μητραλοῖαι, καὶ αὐτοὶ καὶ βέβηλοι καὶ ἀνόσιοι· τούτους γὰρ αἰνίττεται, Ἀσεβέσιν, εἰπὼν, καὶ ἁμαρτωλοῖς. Τοιούτων δὲ ὄντων αὐτῶν ἀναγκαίως καὶ ὁ νόμος ἐδόθη. Εἰπὲ γάρ μοι, οὐχὶ συνεχῶς εἰδώλοις προσεκύνουν; οὐ τὸν Μωϋσέα ἐλίθαζον; οὐ φόνων αὐτῶν αἱ χεῖρες ἔγεμον συγγενικῶν;