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Jerusalem is free, which is the mother of us all. For it is written: Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor. Hagar is a type of the Jerusalem below; and it is clear from the mountain so-called; but Sarah of the one above. And the Jerusalem above is beautiful; for she was formerly barren, just as Sarah was. And that the word is about the Church, he also brought forward the prophet as a witness, saying: Rejoice, O barren one who does not bear. For the children of the desolate one are many more than of her who has a husband. 95.808 He calls the Church from the Gentiles 'desolate,' which was formerly in desolation and ignorance of God. And 'her who has a husband' [he calls] the synagogue, because the law was given to her. But nevertheless, the children of the barren one have become many times more; for she who has a husband bore only one nation, but the barren one has made all the nations. But we, brothers, like Isaac, are children of promise. For not only is the Church barren, like Sarah, but just as for her it was not nature, but the promise of God that made her fruitful, so also in our regeneration, there is no nature, but the words of God, which the faithful know, in the font of waters, as in a certain womb, forms and regenerates the one being baptized. Therefore, if we are of the barren one, we are free. But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. So that they might not say: And what kind of freedom is this, where Jews hold and scourge the faithful? he shows that the type of this also exists from the beginning But what does the Scripture say? Cast out the bondwoman and her son. For the son of the bondwoman shall not inherit with the son of the free woman. But we, brothers, are not. Having shown from the beginning the type of the persecution, he does not allow them to fall into despondency, teaching again from history what the end of the persecutors will be, not only to be cast out of the house, but also to suffer the loss of their substance. And he well said 'son of a bondwoman,' and not 'of Abraham,' so that he might address them from their inferior status. children of a bondwoman, but of the free woman. Therefore, with freedom Christ has set us free.

CHAPTER 5. Stand firm, and do not be entangled again with a yoke of bondage. He gives another reason, which

persuades them to remain in the doctrines. And he says: For did you set yourselves free? Another is the one who bought you; another is the one who gave a price for you. And by saying 'stand firm,' he showed the disturbance that had occurred; and with the word 'yoke,' he signifies to them the burdensome nature of the matter. And by saying 'again,' he shows their great insensibility. For if you were inexperienced in that suffering, he says, you would not be worthy of so many accusations. Behold, I Paul say to you. The voice of one who is confident. That if you are circumcised, Christ will profit you nothing. How will Christ profit nothing the one who is circumcised? Listen. The one who is circumcised is circumcised as one who fears the law. But he who fears, disbelieves in the power 95.809 of grace; and he who disbelieves gains nothing from that which is disbelieved. And I testify again to every man who is circumcised that he is a debtor to do the whole law. You have been severed from Christ. For so that you may not think these things are said out of enmity, not only to you do I speak, he says, but also to every man who is circumcised, that he is a debtor to fulfill the whole law. For the legal ordinances are connected to one another. And how? Listen. Circumcision has sacrifice yoked with it, the observance of days; sacrifice, in turn, the keeping of both days and a place; the place, countless ways of purifications. The purifications introduce a multitude of observances. For an unclean person is not permitted to sacrifice, nor to enter holy sanctuaries, nor is it lawful to do anything else of that sort. Therefore, the law draws in many things through one commandment. If, then, you should be circumcised, but not on the eighth day, or on the eighth day, but do not sacrifice, or you do sacrifice, but not in the designated place; or in the designated

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Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. Γέγραπται γάρ· Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα. Τῆς μὲν Ἱερουσαλὴμ τῆς κάτω τύπος ἡ Ἄγαρ· καὶ δῆλον ἐκ τοῦ ὄρους τοῦ οὕτω καλουμένου· τῆς δὲ ἄνω ἡ Σάῤῥα. Ἄνω δὲ Ἱερουσαλὴμ καλή· καὶ αὕτη γὰρ ἦν πάλαι στεῖρα, ὥσπερ καὶ ἡ Σάῤῥα. Ὅτι δὲ περὶ τῆς Ἐκκλησίας ὁ λόγος, καὶ τὸν προφήτην παρήγαγεν μάρτυρα λέγοντα· Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα. Ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, ἢ τῆς ἐχούσης τὸν ἄνδρα. 95.808 Ἔρημον, τὴν ἐξ ἐθνῶν Ἐκκλησίαν λέγει, τὴν πάλαι ἐν ἐρημίᾳ καὶ ἀγνωσίᾳ ὑπάρχουσαν τοῦ Θεοῦ. Ἔχουσαν δὲ τὸν ἄνδρα, τὴν συναγωγὴν, διὰ τὸ δεδόσθαι αὐτῇ τὸν νόμον. Ἀλλ' ὅμως πολυπλάσια γέγονε τῆς στείρας τὰ τέκνα· καθὸ ἡ μὲν ἔχουσα τὸν ἄνδρα, ἓν μόνον ἔτεκεν ἔθνος, ἡ δὲ στεῖρα, πάντα ἐποίησε τὰ ἔθνη. Ἡμεῖς δὲ, ἀδελφοὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Οὐ γὰρ μόνον ὅτι στεῖρα ἡ Ἐκκλησία, ὥσπερ ἡ Σάῤῥα, ἀλλὰ καθάπερ ἐκείνῃ οὐχ ἡ φύσις, ἀλλὰ ἡ ἐπαγγελία τοῦ Θεοῦ πεποίηκε τὴν γονὴν, οὕτω καὶ ἐπὶ τῆς ἀναγεννήσεως τῆς ἡμετέρας, φύσις μὲν οὐδεμία, τὰ δὲ ῥήματα τοῦ Θεοῦ, ἃ ἴσασιν οἱ πιστοὶ, ἐν τῇ κολυμβήθρᾳ τῶν ὑδάτων, καθάπερ ἐν νηδύϊ τινὶ διαπλάττει, καὶ ἀναγεννᾷ τὸν βαπτιζόμενον. Οὐκοῦν εἰ τῆς στείρας ἐσμὲν, ἐλεύθεροί ἐσμεν. Ἀλλ' ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν. Ἵνα μὴ λέγωσι· Καὶ ποία αὕτη ἡ ἐλευθερία, ὅπου Ἰουδαῖοι κατέχουσι καὶ μαστίζουσι τοὺς πιστούς; δείκνυσιν καὶ τούτου τὸν τύπον ἄνωθεν ὄντα Ἀλλὰ τί λέγει ἡ Γραφή; Ἔκβαλε τὴν παιδίσκην, καὶ τὸν υἱὸν αὐτῆς. Οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. Ἡμεῖς δὲ, ἀδελφοὶ οὐκ ἐσμέν. ∆είξας ἄνωθεν τὸν τύπον τοῦ διωγμοῦ, οὐκ ἐᾷ καταπίπτειν εἰς ἀκηδίαν αὐτοὺς, διδάσκων ἐκ τῆς ἱστορίας πάλιν καὶ ποῖον ἔσται τῶν διωκτῶν τέλος, τὸ μὴ μόνον ἐκβληθῆναι τῆς οἰκίας, ἀλλὰ καὶ τῆς οὐσίας ἔκπτωσιν ὑπομεῖναι. Εὖ δὲ καὶ υἱὸν παιδίσκης εἶπεν, καὶ μὴ Ἀβραάμ· ἵνα ἀπὸ τοῦ φαυλοτέρου αὐτοὺς προσαγορεύσῃ. Παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας. Τῇ ἐλευθερίᾳ οὖν Χριστὸς ἡμᾶς ἠλευθέρωσε.

ΚΕΦΑΛ. Εʹ. Στήκετε, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. Ἑτέραν αἰτίαν τίθησι, τὴν

πείθουσαν αὐτοὺς μένειν ἐπὶ τῶν δογμάτων. Λέγει δέ· Μὴ γὰρ ἑαυτοὺς ἠλευθερώσατε; Ἄλλος ἐστὶν ὑμᾶς ὁ ἠγορακώς· ἄλλος ὁ τιμὴν δοὺς ὑπὲρ ὑμῶν. Τὸ δὲ στήκετε, εἰπὼν, τὸν σάλον τὸν γεγενημένον ἔδειξε· τῷ δὲ, ζυγοῦ, ὀνόματι τὸ βαρὺ τοῦ πράγματος αὐτοῖς κατασημαίνει. Τὸ δὲ πάλιν, εἰπὼν, πολλὴν αὐτῶν δείκνυσιν ἀναισθησίαν. Εἰ μὲν γὰρ ἄπειροι τοῦ πάθους ἦτε ἐκείνου, φησὶν, οὐ τοσούτων ἦτε ἐγκλημάτων ἄξιοι. Ἰδοὺ ἐγὼ Παῦλος λέγω ὑμῖν. Θαῤῥοῦντος ἡ φωνή. Ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Πῶς οὐδὲν ὠφελήσει τὸν περιτεμνόμενον ὁ Χριστός; ἄκουε. Ὁ περιτεμνόμενος, ὡς νόμον δεδοικὼς περιτέμνεται. Ὁ δὲ δεδοικὼς, ἀπιστεῖ τῇ δυνάμει 95.809 τῆς χάριτος· ὁ δὲ ἀπιστῶν, οὐδὲν κερδαίνει παρὰ τῆς ἀπιστουμένης. Μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. Κατηργήθητε ἀπὸ τοῦ Χριστοῦ. Ἵνα γὰρ μὴ νομίσῃς κατ' ἔχθραν ταῦτα λέγεσθαι, οὐχ ὑμῖν μόνον λέγω, φησὶν, ἀλλὰ καὶ παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι. Ἀλλήλων γὰρ ἔχεται τὰ νόμιμα. Καὶ πῶς, ἄκουε. Ἡ περιτομὴ θυσίαν ἔχει συνεζευγμένην, ἡμέρας παρατήρησιν· ἡ θυσία πάλιν, καὶ ἡμέρας καὶ τόπου φυλακήν· ὁ τόπος, μυρίων καθαρμῶν τρόπους. Οἱ καθαρμοὶ, πλῆθος παρατηρήσεων εἰσάγουσιν. Οὐκ ἐᾶται γὰρ ἀκάθαρτος θύειν, οὐχ ἱερῶν ἐπιβαίνειν ἀδύτων, οὐκ ἄλλο τι τῶν τοιούτων ποιεῖν θέμις. ∆ιὸ καὶ πολλὰ ἐφέλκεται διὰ μιᾶς ἐντολῆς ὁ νόμος. Ἂν τοίνυν περιτ[ε]μ[ν]ηθείης μὲν, μὴ ἐν τῇ ὀγδόη ἡμέρᾳ, ἢ ἐν τῇ ὀγδόῃ μὲν, μὴ θύσῃς δὲ ἢ θύσῃς μὲν, μὴ ἐν τῷ ὡρισμένῳ δὲ τόπῳ· ἢ ἐν τῷ ὡρισμένῳ