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the promise by faith of Jesus Christ might be given to them that believe. For since the Jews were not even aware of their own sins, and those not aware did not even desire forgiveness, He gave the law to convict of the wounds, so that they might long for the physician. For, "He hath concluded," means, "He hath convicted," and having convicted, it held them in fear. Do you see that not only is it not against the promises of God, but was even given on behalf of the promises? For if the law vindicated the matter and the authority for itself, these things would be well said; but if it runs to another, and did all things for His sake, how is it against the promises of God? For if the law had not been given, all would have run aground into wickedness, and no one of the Jews was going to be one who would listen to Christ; but now that it was given, it achieved these two things: teaching a commensurate virtue to those who paid attention, and persuading them to know their own sins, which most of all made them more eager to seek the Son.

So those who did not believe in him, did not believe because they did not condemn their own sins. And making this clear, he said: For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed unto us. Do you see how clearly he has presented what we have said? For "we were kept," and "shut up," signifies nothing other than the security that came from the commandments of the law. For as if in some wall, by holding them by fear 61.656 and by the life according to it, the law preserved them for faith. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But the schoolmaster is not opposed to the teacher, but also cooperates, freeing the young one from all evil, and preparing him to receive the lessons from the teacher with all leisure; but when he has come to a mature state, the schoolmaster then departs. For this reason he says: But after that faith is come, which leads to the perfect man, we are no longer under a schoolmaster. For you are all the children of God by faith in Christ Jesus. If then the law is a schoolmaster, and we were kept under it shut up, it is not an opponent of grace, but also a co-worker; but if after grace has come it persists in holding on, then it is an opponent. For if it shuts up those who ought to go out to it, then it spoils our salvation. For just as a lamp giving light in the night, if when day has come it forces one not to see the sun, not only has it not conferred a favor, but it has even caused harm; so also the law, if it becomes an impediment to greater things. Those therefore who now observe it, are the very ones who slander it most. For indeed the schoolmaster then makes the young one ridiculous, when the time calls for him to depart, he keeps him with himself. Wherefore Paul also says: But after that faith is come, we are no longer under a schoolmaster. So we are no longer under a schoolmaster. For you are all children of God. Amazing! how great is the power of faith, and how he reveals it as he proceeds! For previously he showed that it made sons of the patriarch; for know, he says, that they which are of faith, the same are the children of Abraham; but now he shows, that also of God; For you are all children of God, he says, by faith in Christ Jesus. Through faith, not through the law. Then, since he said something great and wonderful, he also states the manner of the adoption. For as many of you as have been baptized into Christ have put on Christ. And for what reason did he not say, "For as many of you as have been baptized into Christ, have been born of God"? for this was the logical consequence of showing they were sons. Because he states it in a much more awe-inspiring way. For if Christ is the Son of God, and you have put him on, having the Son in yourself and having been made like him, you have been brought into one kinship and one form. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female. For you are all one

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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 61.656 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. ∆ιὰ 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. ∆ιὸ 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. ∆ιὰ 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