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they are found to have inserted certain commandments of their own. Now you may learn how this, being so, is shown from the words of the Savior. For somewhere the Savior, conversing with those who were discussing with him concerning the bill of divorcement, which indeed it had been legislated was permitted, said to them that “Moses, because of the hardness of your hearts, permitted one to divorce his wife. For from the beginning it was not so. For God,” he says, “joined together this union, and what the Lord has joined together, let man,” he said, “not separate.” Here he shows one law to be of God, the one forbidding a wife to be separated from her husband, and another to be of Moses, the one permitting this couple to be separated on account of hardness of heart. And indeed, according to this, Moses legislates things contrary to God; for it is contrary to not * separating. However, if 1.453 we also examine the mind of Moses, according to which he legislated this, it will be found that he did this not according to his own choice, but by necessity on account of the weakness of those for whom the law was made. For since these were not able to keep the mind of God, in that it was not permitted for them to cast out their wives, with whom some of them lived unhappily and were in danger on this account of turning more to injustice and from this to destruction, Moses, wishing to cut out this unhappiness of theirs, through which they were also in danger of perishing, legislated for them on his own authority a certain second law, as exchanging a lesser evil for a greater according to the circumstance, the law of divorce, so that, if they could not keep that one, they might at least keep this one and not turn aside into injustices and evils, through which the most complete destruction was about to follow for them. This then is his mind, according to which he is found legislating contrary to God; except that it is indisputable that the law of Moses himself is here shown to be different from the law of God, even if we have shown it now through one example. But that there are also certain traditions of the elders interwoven in the law, this the Savior also makes clear. “For God,” he says, “said, honor your father and your mother, that it may be well with you. But you,” he says, speaking to the elders, “have said: A gift to God is whatever you might have profited from me, and you have nullified the law of God for the sake of your tradition of the elders. And this Isaiah proclaimed, saying: This people honors me with their lips, but their heart is far from me. But in vain do they worship me, teaching as doctrines the commandments of men.” Clearly, therefore, from these things that entire law is shown to be divided into three parts; for we found in it legislation of Moses himself and of the elders and of God himself. Therefore, this division of that entire law, having been so divided by us, has revealed the truth in it. 5. But again, the one part, the law of God himself, is divided into three parts: into the pure legislation which is unmixed with evil, which is also called law in the proper sense, which the Savior came not to destroy but to fulfill 1.454 for that which he fulfilled was not foreign to him, but it needed fulfillment; for it did not have perfection and into that which is mixed with the worse and with injustice, which the Savior abolished as being alien to his own nature; and it is also divided into the typical and symbolic which was legislated according to the image of spiritual and excellent things; which the Savior transferred from the sensible and visible to the spiritual and invisible. And the law of God, the one that is pure and unmixed with the worse, is the Decalogue itself, those ten words divided on the two tablets, for the abolition of things to be abstained from and for the command of things to be done, which, although having pure legislation, but not having perfection, needed fulfillment by the Savior. But that which is mixed with injustice is this, which is according to the defense and retribution of

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εὑρίσκονται ἐντολάς τινας ἐνθέντες ἰδίας. πῶς οὖν τοῦτο οὕτως ἔχον ἐκ τῶν τοῦ σωτῆρος δείκνυται λόγων, μάθοις δἂν ἤδη. διαλεγόμενός που ὁ σωτὴρ πρὸς τοὺς περὶ τοῦ ἀποστασίου συζητοῦντας αὐτῷ, ὃ δὴ ἀποστάσιον ἐξεῖναι νενομοθέτητο, ἔφη αὐτοῖς ὅτι «Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν τὸ ἀπολύειν τὴν γυναῖκα αὐτοῦ. ἀπ' ἀρχῆς γὰρ οὐ γέγονεν οὕτως. θεὸς γάρ, φησί, συνέζευξε ταύτην τὴν συζυγίαν, καὶ ὃ συνέζευξεν ὁ κύριος, ἄνθρωπος, ἔφη, μὴ χωριζέτω». ἐνταῦθα ἕτερον μὲν τὸν τοῦ θεοῦ δείκνυσι νόμον, τὸν κωλύοντα χωρίζεσθαι γυναῖκα ἀπὸ ἀνδρὸς αὐτῆς, ἕτερον δὲ τὸν τοῦ Μωσέως, τὸν διὰ τὴν σκληροκαρδίαν ἐπιτρέποντα χωρίζεσθαι τοῦτο τὸ ζεῦγος. καὶ δὴ κατὰ τοῦτο ἐναντία τῷ θεῷ νομοθετεῖ ὁ Μωσῆς· ἐναντίον γάρ ἐστι τῷ μὴ * διαζευγνύναι. ἐὰν 1.453 μέντοι καὶ τὴν τοῦ Μωσέως γνώμην, καθ' ἣν τοῦτο ἐνομοθέτησεν, ἐξετάσωμεν, εὑρεθήσεται τοῦτο οὐ κατὰ προαίρεσιν ποιήσας τὴν ἑαυτοῦ, ἀλλὰ κατὰ ἀνάγκην διὰ τὴν τῶν νενομοθετημένων ἀσθένειαν. ἐπεὶ γὰρ τὴν τοῦ θεοῦ γνώμην φυλάττειν οὐκ ἠδύναντο οὗτοι, ἐν τῷ μὴ ἐξεῖναι αὐτοῖς ἐκβάλλειν τὰς γυναῖκας αὐτῶν, αἷς τινὲς αὐτῶν ἀηδῶς συνῴκουν καὶ ἐκινδύνευον ἐκ τούτου ἐκτρέπεσθαι πλέον εἰς ἀδικίαν καὶ ἐκ ταύτης εἰς ἀπώλειαν, τὸ ἀηδὲς τοῦτο βουλόμενος ἐκκόψαι αὐτῶν ὁ Μωσῆς, δι' οὗ καὶ ἀπόλλεσθαι ἐκινδύνευον, δεύτερόν τινα, ὡς κατὰ περίστασιν ἧττον κακὸν ἀντὶ μείζονος ἀντικαταλλασσόμενος, τὸν τοῦ ἀποστασίου νόμον ἀφ' ἑαυτοῦ ἐνομοθέτησεν αὐτοῖς, ἵνα, ἐὰν ἐκεῖνον μὴ δύνωνται φυλάσσειν, κἂν τοῦτόν γε φυλάξωσι καὶ μὴ εἰς ἀδικίας καὶ κακίας ἐκτραπῶσι, δι' ὧν ἀπώλεια αὐτοῖς ἔμελλεν τελειοτάτη ἐπακολουθήσειν. αὕτη μὲν ἡ τούτου γνώμη, καθ' ἣν ἀντινομοθετῶν εὑρίσκεται τῷ θεῷ· πλὴν ὅτι γε Μωσέως αὐτοῦ δείκνυται ἐνταῦθα ἕτερος ὢν παρὰ τὸν τοῦ θεοῦ νόμον, ἀναμφισβήτητόν ἐστι, κἂν δι' ἑνὸς τανῦν ὦμεν δεδειχότες. ὅτι δὲ καὶ τῶν πρεσβυτέρων εἰσίν τινες συμπεπλεγμέναι παραδόσεις ἐν τῷ νόμῳ, δηλοῖ καὶ τοῦτο ὁ σωτήρ. «ὁ γὰρ θεός» φησίν «εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται. ὑμεῖς δέ, φησίν, εἰρήκατε, τοῖς πρεσβυτέροις λέγων· δῶρον τῷ θεῷ ὃ ἐὰν ὠφεληθῇς ἐξ ἐμοῦ, καὶ ἠκυρώσατε τὸν νόμον τοῦ θεοῦ, διὰ τὴν παράδοσιν ὑμῶν τῶν πρεσβυτέρων. τοῦτο δὲ Ἠσαΐας ἐξεφώνησεν εἰπών· ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων». σαφῶς οὖν ἐκ τούτων εἰς τρία διαιρούμενος ὁ σύμπας ἐκεῖνος δείκνυται νόμος· Μωσέως τε γὰρ αὐτοῦ καὶ τῶν πρεσβυτέρων καὶ αὐτοῦ τοῦ θεοῦ εὕρομεν νομοθεσίαν ἐν αὐτῷ. αὕτη μὲν οὖν ἡ διαίρεσις τοῦ σύμπαντος ἐκείνου νόμου ὧδε ἡμῖν διαιρεθεῖσα τὸ ἐν αὐτῷ ἀληθὲς ἀναπέφαγκεν. 5. Πάλιν δὲ δὴ τὸ ἓν μέρος, ὁ αὐτοῦ τοῦ θεοῦ νόμος, διαιρεῖται εἰς τρία τινά· εἴς τε τὴν καθαρὰν νομοθεσίαν τὴν ἀσύμπλοκον τῷ κακῷ, ὃς καὶ κυρίως νόμος λέγεται, ὃν οὐκ ἦλθε καταλῦσαι ὁ σωτὴρ ἀλλὰ πληρῶσαι 1.454 οὐ γὰρ ἦν ἀλλότριος αὐτοῦ ὃν ἐπλήρωσεν, ἔδει δὲ πληρώσεως· οὐ γὰρ εἶχεν τὸ τέλειον καὶ εἰς τὸν συμπεπλεγμένον τῷ χείρονι καὶ τῇ ἀδικίᾳ, ὃν ἀνεῖλεν ὁ σωτὴρ ἀνοίκειον ὄντα τῇ ἑαυτοῦ φύσει· διαιρεῖται δὲ καὶ εἰς τὸ τυπικὸν καὶ συμβολικὸν τὸ κατ' εἰκόνα τῶν πνευματικῶν καὶ διαφερόντων νομοθετηθέν· ὃ μετέθηκεν ὁ σωτὴρ ἀπὸ αἰσθητοῦ καὶ φαινομένου ἐπὶ τὸ πνευματικὸν καὶ ἀόρατον. καὶ ἔστι μὲν ὁ τοῦ θεοῦ νόμος, ὁ καθαρὸς καὶ ἀσύμπλοκος τῷ χείρονι, αὐτὴ ἡ δεκάλογος, οἱ δέκα λόγοι ἐκεῖνοι οἱ ἐν ταῖς δυσὶ πλαξὶ δεδιχασμένοι, εἴς τε ἀναίρεσιν τῶν ἀφεκτέων καὶ εἰς πρόσταξιν τῶν ποιητέων, οἳ καίπερ καθαρὰν ἔχοντες τὴν νομοθεσίαν, μὴ ἔχοντες δὲ τὸ τέλειον, ἐδέοντο τῆς παρὰ τοῦ σωτῆρος πληρώσεως. ὁ δέ ἐστι συμπεπλεγμένος τῇ ἀδικίᾳ, οὗτος ὁ κατὰ τὴν ἄμυναν καὶ ἀνταπόδοσιν τῶν