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them from God. For such is the middle wall of the fence. And declaring what this is, he adds, The enmity in his flesh. Having abolished the law of commandments. How? By sealing, and there dissolving the enmity. But not by this only did he dissolve it, but also by keeping it. What then, if we are freed from the former transgression, yet are again compelled to keep it? It was again the same thing; but he also dissolved it; For the law of commandments, he says, he abolished by ordinances. O the loving-kindness! He gave us a law, that we might keep it; but since we did not keep it, when we ought to have been punished, he even abolished the law. As if one, having committed a child to a tutor, since he did not obey, should set him free from the tutor, and take him away. Of how great loving-kindness is this? What is, Having abolished by ordinances? For here he says there is a great difference between commandment and ordinances. Either then he means faith, calling it an ordinance; for by faith alone he saved; or the command, as Christ said; But I say to you, that you not be angry at all. That is, If you believe that God raised him from the dead, you will be saved; And again, The word is near you, in your mouth, and in your heart. 62.40 Do not say, Who shall ascend into heaven, or who shall descend into the abyss, or who brought him up from the dead? Instead of a life of works, he introduced faith. For that he might not save in vain, he was both punished himself, and demanded of them faith through ordinances. That he might create the two in himself into one new man. Do you see not the Greek becoming a Jew, but both this one and that one coming to another state? Not that he might make this one different did he abolish the law, but that he might create the two. And well everywhere he uses the name, Create. And he did not say, Change, that he might show the effectualness of what has been done, and that even if creation is visible, yet this is no less than that, and that we must no longer leap away as from natural things. That he might create the two, he says, in himself; that is, through himself. He did not command this to another, but he himself, through himself, having forged both this one and that one, produced one marvelous man, himself becoming this first; which is greater than the former creation. For this is, In himself, he himself first providing a type and an example. For having taken the Jew from here, and the Greek from there, and having become himself the midst, and having mixed them, and having destroyed all their alienation, he refashioned them from above through fire and water; no longer through water and earth, but through water and fire. He became a Jew by being circumcised, he became accursed, he became a Greek outside the law, and above Greeks and Jews. Into one new man, he says. Making peace for them; toward God, and toward one another. For they would not have been reconciled remaining both Jews and Greeks; for not being delivered each from his own state, how could they have come to another greater one? For the Jew is then joined to the Greek, when he becomes a believer; as if there were two dwellings, below and above a marvelous and great one, they would not be able to see one another, until they are above. Making peace; rather, toward God; for what follows shows this. For what does he say? And might reconcile them both again in one body to God through the cross. He did not say, Reconcile, but, Reconcile again, showing that before this human nature was easily reconciled, as in the case of the saints even before the law. In one body, he says, his own, to God. How does this happen? He himself, he says, having undergone the penalty due through the cross. Having slain the enmity in it. Nothing is more authoritative than these words, nothing more expressive. His death, he says, slew the enmity, wounded and destroyed it, not by commanding another, nor only by working, but also by suffering. He did not say, Dissolving, he did not say, Taking away, but, what was more forceful than all, Slaying, so that it might no longer rise again. How then does it rise again? From our great wickedness. For as long as we remain in the body of Christ, as long as we are united, it does not rise again, but lies dead; or rather, that one never

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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. 62.40 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