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transgressing and annulling, but he brought the charge against others. Do not endure those who judge, he says. But not even this; but he reasons with them alone, not silencing them by saying, You ought not to judge. But he would not have attacked these things. He did not say, In clean and unclean things, nor did he say, In the feast of tabernacles and of unleavened bread and of Pentecost; but, In respect of a feast day; for they did not dare to observe the whole; and if they did observe it, it was not so as to celebrate. In part, he says; showing that the greater part has been annulled. For even if they kept the Sabbath, it was not strictly. Which are a shadow of things to come; of the New, he says, Testament. But the body is of Christ. Some therefore punctuate it this way, But the body, is of Christ; for the truth came by Christ; but others, Let no one defraud you of the body of Christ, that is, treat you despitefully. For to be defrauded of the prize is when the victory belongs to one, but the prize to another, when one who has conquered is treated despitefully. You stand above the devil and sin; why do you again subject yourself 62.344.10 to sin? For this reason he said, That he is a debtor to do the whole law; and again, Was Christ then found to be a minister of sin? which he said when writing to the Galatians. When therefore he had filled them with indignation by saying, Let him defraud you of your prize, he then begins; Delighting, he says, in humility and worshipping of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind. How, In humility? and how, Puffed up? He shows that the whole thing is vainglory. But what at all is being said? There were some who said; We ought not to be brought near through Christ, but through the angels; for that is too great for us. For this reason he turns over and over what was said by him concerning Christ, Through the blood of his cross we were reconciled, That he suffered for us, That he loved us. And in this very thing they were again puffed up. And he did not say 'bringing near', but 'worship'. Intruding into those things which he has not seen. For he has not seen angels, and yet is disposed as if he had seen them. For this reason he says, Vainly puffed up by his fleshly mind. For he is not puffed up on account of any true thing, on account of the doctrine. And he puts on a show of humility; as if he said; Of a carnal mind, not a spiritual one, the reasoning is human. And not holding the Head, he says, from which all the body. That is, from thence it has its being, and its well-being. Why then, having let go of the Head, do you hold to the members? if you fall away from thence, you are lost. From which all the body. Whoever he may be, he says, not only its living, but also its being knit together is from thence. The whole Church, so long as it holds the Head, increases; since the passion is no longer of madness and vainglory, the invention of human thought. Behold the, From which, is of the Son. By joints and bands, he says, having nourishment ministered, and knit together, increases with the increase of God; that which is according to God, he says, that which comes from the best way of life. If therefore you have died with Christ. He places that in the middle, and the more vehement on either side. If you have died with Christ from the rudiments of the world, he says, why, as though living in the world, are you subject to ordinances? It does not follow; for he ought to have said. How, as though living, are you subject to the rudiments? But leaving this, what does he say? Touch not, nor taste, nor handle; which all are to perish with the using, after the commandments and doctrines of men. 2. You are not in the world, he says; and how are you subject to the rudiments? how to the observances of the world? And see how he mocks them, Handle not, touch not, taste not, as though abstaining from some great things. Which all are to perish with the using. He took down the puffing up of the many, and added; After the commandments and doctrines of men. What do you say? Even if you speak of the law, it is henceforth the doctrine of man after its time. Either he said this because they were misrepresenting it, or he alludes to the things of the Greeks. The whole dogma is human, he says. Which things have indeed a show of wisdom in

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παραβαίνοντας καὶ λύοντας, ἐφ' ἑτέρους δὲ τὸ ἔγκλημα ἤνεγκε. Μὴ ἀνέχεσθε τῶν κρινόντων, φησίν. Ἀλλ' οὐδὲ τοῦτο· ἀλλ' ἐκείνοις διαλέγεται μόνον, οὐχὶ ἐπιστομίζων αὐτοὺς, ὅτι Οὐκ ὀφείλετε ἀνακρίνειν. Ἀλλ' οὐκ ἂν τούτων καθήψατο. Οὐκ εἶπεν, Ἐν καθαροῖς καὶ ἀκαθάρτοις, οὐδὲ εἶπεν, Ἐν σκηνοπηγίαις καὶ ἀζύμοις καὶ πεντηκοστῇ· ἀλλ', Ἐν μέρει ἑορτῆς· οὐ γὰρ ἐτόλμων τὸ πᾶν φυλάττειν· καὶ εἰ ἐφύλαττον, οὐχ ὥστε ἑορτάζειν. Ἐν μέρει, φησί· δεικνὺς ὅτι τὸ πλέον λέλυται. Εἰ γὰρ καὶ ἐσαββάτιζον, ἀλλ' οὐκ ἀκριβῶς. Ἅ ἐστι σκιὰ τῶν μελλόντων· τῆς Καινῆς, φησὶ, ∆ιαθήκης. Τὸ δὲ σῶμα Χριστοῦ. Οἱ μὲν οὖν τοῦτο στίζουσι, Τὸ δὲ σῶμα, Χριστοῦ· ἡ δὲ ἀλήθεια ἐπὶ Χριστοῦ γέγονεν· οἱ δὲ, Τὸ σῶμα Χριστοῦ μηδεὶς ὑμᾶς καταβραβευέτω, τουτέστιν, ἐπηρεαζέτω. Καταβραβευθῆναι γάρ ἐστιν ὅταν παρ' ἑτέρῳ μὲν ἡ νίκη ᾖ, παρ' ἑτέρῳ δὲ τὸ βραβεῖον, ὅταν ἐπηρεάζῃ νικήσας. Ἄνωθεν ἕστηκας τοῦ διαβόλου καὶ τῆς ἁμαρτίας· τί πάλιν ὑπάγεις σαυτὸν 62.344.10 τῇ ἁμαρτίᾳ; ∆ιὰ τοῦτο ἔλεγεν, Ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι· καὶ πάλιν, Εὑρέθη Χριστὸς ἁμαρτίας διάκονος; ὃ ἐν τῇ πρὸς Γαλάτας γράφων ἔλεγεν. Ὅτε τοίνυν αὐτοὺς ἐνέπλησε θυμοῦ διὰ τοῦ εἰπεῖν, Καταβραβευέτω, τότε ἄρχεται· Θέλων, φησὶν, ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ μὴ ἑώρακεν ἐμβατεύων, εἰκῆ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὑτοῦ. Πῶς, Ἐν ταπεινοφροσύνῃ; ἢ πῶς, Φυσιούμενος; ∆είκνυσι κενοδοξίας ὂν τὸ πᾶν. Τί δὲ ὅλως ἐστὶ τὸ λεγόμενον; Ἦσάν τινες οἱ λέγοντες· Οὐ δεῖ ἡμᾶς διὰ τοῦ Χριστοῦ προσάγεσθαι, ἀλλὰ διὰ τῶν ἀγγέλων· ἐκεῖνο γὰρ μεῖζόν ἐστιν, ἢ καθ' ἡμᾶς. ∆ιὰ τοῦτο ἄνω καὶ κάτω στρέφει τὰ ὑπὲρ τοῦ Χριστοῦ λεχθέντα αὐτῷ, ∆ιὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ κατηλλάγημεν, Ὅτι ὑπὲρ ἡμῶν ἔπαθεν, Ὅτι ἠγάπησεν ἡμᾶς. Καὶ ἐν αὐτῷ δὲ τούτῳ ἐπείροντο πάλιν. Καὶ οὐκ εἶπε προσαγωγὴν, ἀλλὰ θρησκείαν. Ἃ μὴ ἑώρακεν ἐμβατεύων. Οὐ γὰρ εἶδεν ἀγγέλους, καὶ οὕτω διάκειται ὡς ἰδών. ∆ιὰ τοῦτό φησι, Φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὑτοῦ εἰκῆ. Οὐδὲ γὰρ ἐπί τινι ἀληθεῖ πράγματι, ἐπὶ τῷ δόγματι πεφύσηται. Καὶ προβάλλεται ταπεινοφροσύνης σχῆμα· ὡσεὶ ἔλεγε· Σαρκικῆς διανοίας, οὐ πνευματικῆς, ἀνθρώπινος ὁ λογισμός. Καὶ οὐ κρατῶν τὴν κεφαλὴν, φησὶν, ἐξ οὗ πᾶν τὸ σῶμα. Τουτέστιν, ἐκεῖθεν ἔχει τὸ εἶναι, καὶ τὸ καλῶς εἶναι. Τί τοίνυν τὴν κεφαλὴν ἀφεὶς, ἔχῃ τῶν μελῶν; ἐὰν ἐκεῖθεν ἐκπέσῃς, ἀπόλωλας. Ἐξ οὗ πᾶν τὸ σῶμα. Ὅστις ἂν ᾖ, φησὶν, οὐ τὸ ζῇν, ἀλλὰ καὶ τὸ συντίθεσθαι ἐκεῖθεν αὐτῷ. Πᾶσα ἡ Ἐκκλησία, ἕως ἂν ἔχῃ τὴν κεφαλὴν, αὔξει· ἐπεὶ οὐκέτι ἀπονοίας καὶ κενοδοξίας τὸ πάθος, ἀνθρωπίνης ἐννοίας τὸ εὕρεμα. Ἰδοὺ τὸ, Ἐξ οὗ, ἐπὶ τοῦ Υἱοῦ. ∆ιὰ τῶν ἁφῶν καὶ συνδέσμων, φησὶν, ἐπιχορηγούμενον καὶ συμβιβαζόμενον, αὔξει τὴν αὔξησιν τοῦ Θεοῦ· τὴν κατὰ Θεὸν, φησὶ, τὴν ἀπὸ τῆς πολιτείας τῆς ἀρίστης. Εἰ οὖν ἀπεθάνετε σὺν Χριστῷ. Μέσον ἐκεῖνο τίθησι, καὶ τὸ σφοδρότερον ἑκατέρωθεν. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν τοῦ κόσμου στοιχείων, φησὶ, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε; Οὐκ ἔχει ἀκολουθίαν· ἔδει γὰρ εἰπεῖν. Πῶς ὡς ζῶντες ὑπόκεισθε τοῖς στοιχείοις· Ἀλλὰ τοῦτο ἀφεὶς, τί φησι; Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς· ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων. βʹ. Οὐκ ἔστε ἐν τῷ κόσμῳ, φησί· καὶ πῶς τοῖς στοιχείοις ὑπόκεισθε; πῶς ταῖς τοῦ κόσμου παρατηρήσεσι; Καὶ ὅρα πῶς αὐτοὺς κωμῳδεῖ, Μὴ θίγῃς, μὴ ἅψῃ, μὴ γεύσῃ, ὡς μεγάλων τινῶν ἀπεχομένους. Ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει. Καθεῖλε τῶν πολλῶν τὴν φυσίωσιν, καὶ ἐπήγαγε· Κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων. Τί λέγεις; κἂν τὸν νόμον εἴπῃς, λοιπὸν διδασκαλία ἐστὶν ἀνθρώπου μετὰ τὸν καιρόν. Ἢ ὅτι παρεποίουν αὐτὸν οὕτως εἶπεν, ἢ τὰ τῶν Ἑλλήνων αἰνίττεται. Ὅλον ἀνθρώπινον τὸ δόγμα ἐστὶ, φησίν. Ἅτινά ἐστι λόγον μὲν ἔχοντα σοφίας ἐν