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desires against the spirit. And the spirit against the flesh; These are opposed to each other, so that you may not do the things that you wish. By flesh, he means the evil disposition, and by spirit, the good disposition, which is eager to run upward. For vice is opposed to virtue; and virtue in turn is contrary to vice, fulfilling the role of a kind of tutor, and not allowing you to walk according to base desires. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, enmities, strife, jealousies, outbursts of anger, selfish ambitions, dissensions, heresies, envies, murders, drunkenness, carousing, and things like these, of which I forewarn you, as I also have forewarned, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. Against such things there is no law. He who has the Spirit as he ought, through it extinguishes every evil desire. And he who is rid of these things does not need the help of the law, having become much higher than its proclamation. For he who is not angry, how does he need to hear, "You shall not murder"? He who does not look with licentious eyes, how does he need the one who teaches not to commit adultery? For who will speak about the fruit of vice to the one who has pulled up its root? Do you see that here he does not mean the flesh, but earthly reasoning? For enmities, and jealousies, and heresies, how could they be of the flesh? And those who are of Christ Jesus have crucified the flesh with its passions and desires. Here again, calling evil deeds "flesh." If we live by the spirit, let us also walk by the spirit. Let us live according to its laws. For this is what "let us walk" means. And he says: Let us be content with the power of the Spirit, and not seek the addition from the law. 95.816 Let us not become conceited. He shows that those who introduce circumcision do this out of a love for glory. Provoking one another. That is, to contentions and strife. Envying one another. For envy comes from conceit.

CHAPTER 6. Brothers, if a man is even caught in any trespass.

he did, but "if he is caught," that is, if he is carried away. But see how cleverly he introduces even those who preach circumcision into the faith, saying their sin is in being caught and carried away, and he persuades the others not to join with them. For how could they be led astray, who are commanded even to correct those men? You who are spiritual, restore such a one. He did not say, "punish," nor "condemn," but "correct." In a spirit of gentleness. He introduces such a law for teachers, to say all things with gentleness. And it is good, not only to say "in gentleness," but "in a spirit of gentleness"; so that he might show that these things are also pleasing to the Spirit, and that to correct with forbearance is a spiritual gift. Watching yourself, lest you be tempted. He subtly brings down the pride that comes from teaching. For so that we too might not be puffed up on account of the teaching itself, he places us in fear and struggle. Bear one another's burdens. For since it is not possible for one who is human to be without fault, he advises not to be exact examiners of the things in which others have erred. And so fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. For which reason, bear one another. For example, is so-and-so quick-tempered, and you are sluggish? bear his vehement impulse, so that he may also bear your slothfulness; and so neither will he sin, being borne by you, nor will you err in those things in which you are burdensome, since your brother puts up with you. But let each one test his own work. For example, if you have done a good thing, consider whether you did it perhaps out of vainglory, or out of necessity, or with hypocrisy, or for some other human reason. And then in himself alone the

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ἐπιθυμεῖ κατὰ τοῦ πνεύματος. τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· Ταῦτα δὲ ἀντίκειται ἀλλήλοις, ἵνα μὴ ἃ ἂν θέλητε, ταῦτα ποιῆτε. Σάρκα φησὶ, τὴν προαίρεσιν τὴν πονηρὰν, πνεῦμα δὲ, τὴν προαίρεσιν τὴν ἀγαθὴν, τὴν ἄνω τρέχειν σπουδάζουσαν. Ἡ μὲν κακία ἀντίκειται τῇ ἀρετῇ· ἡ δὲ ἀρετὴ πάλιν ἐναντιοῦται τῇ κακίᾳ, παιδαγωγοῦ τινος τάξιν ἀναπληροῦσα, καὶ μὴ ἐῶσα ὑμᾶς κατὰ τὰς ἐπιθυμίας τὰς φαύλας πορεύεσθαι. Εἰ δὲ Πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία, φαρμακεία, ἔχθραι, ἔρεις, ζῆλοι, θυμοὶ, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ ταῦτα πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Ὁ δὲ καρπὸς τοῦ Πνεύματός ἐστι, ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθοσύνη, πίστις, πραότης, ἐγκράτεια. Κατὰ τῶν τοιούτων οὐκ ἔστι νόμος. Ὁ Πνεῦμα ἔχων ὡς χρὴ, διὰ τούτου σβέννυσι πονηρὰν ἐπιθυμίαν ἅπασαν. Ὁ δὲ τούτων ἀπαλλαγεὶς, οὐ δεῖται τῆς ἀπὸ τοῦ νόμου βοηθείας, ὑψηλότερος πολλῷ τῆς ἐκείνου εὐαγγελίας γενόμενος. Ὁ γὰρ μὴ ὀργιζόμενος, πῶς δεῖται ἀκούειν, Οὐ φονεύσεις; ὁ μὴ βλέπων ἀκολάστοις ὀφθαλμοῖς, πῶς χρῄζει τοῦ παιδεύοντος μὴ μοιχεύειν; Τίς γὰρ διαλέξεται περὶ τοῦ καρποῦ τῆς κακίας, τῷ τὴν ῥίζαν αὐτῆς ἀνασπάσαντι; Ὁρᾷς ὅτι οὐ τὴν σάρκα φησὶν ἐνταῦθα, ἀλλὰ τὸν γεώδη λογισμόν. Αἱ γὰρ ἔχθραι, καὶ οἱ ζῆλοι, καὶ αἱ αἱρέσεις, πῶς ἂν εἶεν σαρκός; Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ἐπιθυμίαις. Σάρκα πάλιν ἐνταῦθα, τὰς πονηρὰς πράξεις καλῶν. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. Κατὰ τοὺς ἐκείνου νόμους πολιτευώμεθα. Τοῦτο γάρ ἐστι τὸ, στοιχῶμεν. Λέγει δέ· Ἀρκεσθῶμεν τῇ τοῦ Πνεύματος δυνάμει, καὶ μὴ ἐπιζητῶμεν τὴν ἀπὸ τοῦ νόμου προσθήκην 95.816 Μὴ γινώμεθα κενόδοξοι. ∆είκνυσιν ἐκείνους τοὺς εἰσάγοντας τὴν περιτομὴν, διὰ φιλοδοξίαν τοῦτο ποιοῦντας. Ἀλλήλους προκαλούμενοι. Εἰς φιλονεικίας δηλονότι καὶ ἔρεις. Ἀλλήλοις φθονοῦντες. Ἀπὸ γὰρ τῆς κενοδοξίας ὁ φθόνος.

ΚΕΦΑΛ. ςʹ. Ἀδελφοὶ, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι. Οὐκ εἶπεν, ἐὰν

πράξῃ, ἀλλ' ἐὰν προληφθῇ, τουτέστιν, ἐὰν συναρπαγῇ. Ὅρα δὲ πῶς εὐφυῶς κἀκείνους τοὺς κηρύσσοντας περιτομὴν εἰς τὴν πίστιν εἰσάγει, ἐν προλήψει καὶ συναρπαγῇ λέγων αὐτῶν τὸ ἁμάρτημα, καὶ τοὺς ἄλλους πείθει μὴ συνάπτεσθαι αὐτοῖς. Πῶς γὰρ συναπαχθεῖεν, οἱ καὶ διορθοῦσθαι ἐκείνους κελευόμενοι; Ὑμεῖς οἱ πνευματικοὶ, καταρτίζετε τὸν τοιοῦτον. Οὐκ εἶπεν, κολάζετε, οὐδὲ καταδικάζετε, ἀλλὰ διορθοῦτε. Ἐν πνεύματι πραότητος. Τοιοῦτον νόμον τοῖς διδασκάλοις εἰσφέρει τὸ πάντα μετὰ πραΰτητος λέγειν. Εὖ δὲ, τὸ μὴ μόνον ἐν πραΰτητι, ἀλλὰ, ἐν πνεύματι πραΰτητος εἰπεῖν· ἵνα δείξῃ, ὅτι καὶ τῷ Πνεύματι αὐτὰ δοκεῖ, καὶ τὸ μετ' ἐπιεικείας διορθοῦσθαι, χαρίσματός ἐστι πνευματικοῦ. Σκοπῶν ἑαυτὸν, μὴ σὺ πειρασθῇς. Λεληθότως καθαιρεῖ τὸ φρόνημα, τὸ ἐκ τῆς διδασκαλίας γινόμενον. Ἵνα γὰρ μὴ δι' αὐτὸ τὸ διδάσκειν ἐπαιρώμεθα καὶ ἡμεῖς, ἐν φόβῳ καὶ ἀγωνίᾳ καθίστησιν. Ἀλλήλων τὰ βάρη βαστάζετε. Ἐπειδὴ γὰρ οὐκ ἔστιν ἄνθρωπον ὄντα χωρὶς ἐλαττώματος εἶναι· παραινεῖ μὴ ἀκριβεῖς εἶναι ἐξεταστὰς τῶν ἑτέροις πεπλημμελημένων. Καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. Εἰ γὰρ δοκεῖ τις εἶναί τι, μηδὲν ὢν, ἑαυτὸν φρεναπατᾷ. ∆ι' ὃν ἀλλήλους φέρετε. Οἷον, Ὁ δεῖνά ἐστιν ὀργίλος, σὺ δὲ ὑπνηλός; φέρε αὐτοῦ τὴν ὁρμὴν τὴν σφοδρὰν, ἵνα καὶ αὐτός σου τὴν νωθείαν· καὶ οὕτως οὔτε ἐκεῖνος ἁμαρτήσεται ὑπὸ σοῦ βασταζόμενος, οὔτε σὺ πλημμελήσεις ἐν οἷς εἶ βαρὺς, ἀνεχομένου σου τοῦ ἀδελφοῦ. Τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος. Οἷον εἰ ἐποίησας ἀγαθὸν, σκόπει σὺ μήποτε διὰ κενοδοξίαν, ἢ δι' ἀνάγκην, ἢ ὑποκρίσει τοῦτο ἐποίησας, ἢ δι' ἄλλην τινὰ ἀνθρωπίνην αἰτίαν. Καὶ τότε εἰς ἑαυτὸν μόνον τὸ