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having built the temple over a long time, because of the war against the neighbors; but Nehemiah raised up the surrounding walls, after eighty years had passed between the end of the temple's construction. And in the time of the Maccabees it again enjoyed much success and rebuilding, and after them again Herod made it more magnificent. But Apollinarius, who delights in mythologies, and is in no way different from the little old women who tell myths, promises us another building of Jerusalem, and the worship of the Jews according to the Law, and in addition to the observance of the Law, faith in the Lord; then again, churches opposed to one another, the one from the Gentiles living outside the Law, the other from the Jews living according to the Law. And the most wise one did not understand the truthfulness of the divine decrees. For concerning the Jews He said, that "He will miserably destroy those evil men, and will let out his vineyard to other husbandmen, who will give him the fruit in its season." And again; "I have come in my Father's name, and you did not receive me; another will come in his own name, and you will receive him." But concerning the temple He says, first, that "There shall not be left here one stone upon another, that shall not be thrown down." Then; "Behold, your house is left to you desolate." And Isaiah also cries out; "The city of the ungodly shall not be built forever." And; 81.1249 "The house of Israel is fallen, it shall no more rise again." But he has not heard, as it seems, even the teaching of Paul, which he offered to the Galatians, saying; "You who are justified by the law have fallen from grace." And again; "For by the works of the law no flesh shall be justified, but by the faith of Jesus Christ." - "For the law brings about wrath. For where there is no law, there is no transgression." And again; "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, so that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit." And elsewhere; "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ." And to Peter, who feigned observance of the law because of the weakness of the disciples, he said before all; "If you, being a Jew, live like a Gentile and not like a Jew, why do you compel the Gentiles to Judaize?" Then he adds; "We who are Jews by nature, and not sinners of the Gentiles. Knowing that a man is not justified by the works of the law, but by the hearing of faith, we also have believed in Jesus Christ, that we might be justified by faith." Thus he calls the Galatians foolish who endured being circumcised after faith. And writing to the Philippians, and accusing those who teach these things, he calls them dogs, saying; "Beware of dogs, beware of evil workers, beware of the concision; for we are the circumcision, who worship God in the spirit, and have no confidence in the flesh." And lest anyone should suppose that he relied on spiritual things because he was lacking in carnal ones, he reasonably added; "Though I might also have confidence in the flesh. If any other man thinks that he has whereof he might trust in the flesh, I more." And he recounts the venerable things of the Jews; "Circumcised on the eighth day." According to the law, he says, I received circumcision. And since it happened that the sons of proselytes were also circumcised according to this number of days, he necessarily added: "Of the stock of Israel." And he is not content with the patriarch's name, but also says the name of the tribe, showing its distinction, "of the tribe of Benjamin." For from Rachel, he says, the beloved, I trace my lineage. For not only am I not of the half-slaves, but I also have a difference 81.1252 from the free, as having sprung from the one betrothed and greatly loved. From there he ascends to the more ancient root, "a Hebrew of the Hebrews." For Hebrews were named after Heber. But also of the finest sect, he says, I became, "for according to the law, a Pharisee." I had not only the name of piety, but was also adorned by the reality

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χρόνῳ πολλῷ δει μάμενος τὸν νεὼν, διὰ τὸν πρὸς τοὺς γειτνιάζοντας πόλεμον· τοὺς δὲ περιβόλους ἀνώρθωσε Νεεμίας, μετὰ τὸ τέλος τῆς τοῦ νεὼ οἰκοδομίας ὀγδοήκοντα μεταξὺ διελθόντων ἐνιαυτῶν. Καὶ ἐπὶ τῶν Μακκα βαίων δὲ πάλιν πολλῆς εὐπραξίας καὶ νεουργίας ἀπήλαυσεν, καὶ μετ' ἐκείνους δὲ πάλιν Ἡρώδης λαμπροτέραν αὐτὴν πεποίηκε. Ὁ δὲ μυθολογίαις χαίρων Ἀπολινάριος, καὶ τῶν μύθους ἐξηγουμένων γραϊδίων κατ' οὐδὲν διαφέρων, ἑτέραν ἡμῖν ὑπισχνεῖ ται τῆς Ἱερουσαλὴμ οἰκοδομίαν, καὶ τὴν κατὰ νόμον τῶν Ἰουδαίων λατρείαν, καὶ πρὸς τῇ τοῦ νόμου φυ λακῇ τὴν εἰς τὸν Κύριον πίστιν· εἶτα πάλιν ἐκκλη σίας ἀλλήλαις ἀντιπάλους, τὴν μὲν ἐξ ἐθνῶν ἔξω τοῦ νόμου ζῶσαν, τὴν δὲ ἐξ Ἰουδαίων κατὰ νόμον πολιτευομένην. Καὶ οὐ συνεῖδεν ὁ σοφώτατος τὸ τῶν θείων ἀποφάσεων ἀψευδές. Περὶ μὲν γὰρ Ἰουδαίων ἔφη, ὅτι "Κακοὺς κακῶς ἀπολέσει αὐτοὺς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἐν καιρῷ δώσουσι τὸν καρπὸν αὑτοῦ." Καὶ πάλιν· "Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἐδέξασθέ με· ἔρχεται ἄλλος ἐν τῷ ἰδίῳ ὀνόματι, κἀκεῖνον λήψεσθε." Περὶ δὲ τοῦ ναοῦ φησι, πρῶτον μὲν, ὅτι "Οὐ μὴ μείνῃ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ." Ἔπειτα· "Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος." Βοᾷ δὲ καὶ Ἡσαΐας· "Τῶν ἀσεβῶν πόλις εἰς τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇ." Καί· 81.1249 "Ὁ οἶκος Ἰσραὴλ ἔπεσεν, οὐκ ἔτι μὴ ἀναστῇ." Οὐκ ἤκουσε δὲ, ὡς ἔοικεν, οὐδὲ τῆς Παύλου διδασκα λίας, ἣν Γαλάταις προσήνεγκε, λέγων· "Οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε." Καὶ πά λιν· "∆ιότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ, ἀλλὰ διὰ πίστεως Ἰησοῦ Χριστοῦ." - "Ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράβασις." Καὶ πάλιν· "Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρ κὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νό μου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπα τοῦσιν, ἀλλὰ κατὰ Πνεῦμα." Καὶ ἑτέρωθι· "∆ικαιω θέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ." Καὶ τῷ Πέτρῳ δὲ σχηματισαμένῳ τὴν τοῦ νόμου φυλα κὴν, διὰ τὴν τῶν μαθητῶν ἀσθένειαν, ἔμπροσθεν πάντων ἔφη· "Εἰ σὺ, Ἰουδαῖος ὢν, ἐθνικῶς ζῇς, καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;" Εἶτα ἐπάγει· "Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί. Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἀλλὰ δι' ἀκοῆς πίστεως, καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵνα ἐκ πίστεως δικαιωθῶμεν." Οὕτω Γαλάτας περιτμηθῆναι μετὰ τὴν πίστιν ἀνασχομέ νους ἀνοήτους ἀποκαλεῖ. Καὶ Φιλιππησίοις δὲ ἐπι στέλλων, καὶ τῶν ταῦτα διδασκόντων κατηγορῶν, κύνας ἀποκαλεῖ, λέγων· "Βλέπετε τοὺς κύνας, βλέ πετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν· ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ πνεύματι Θεῷ λατρεύοντες, καὶ οὐκ ἐν σαρκὶ πεποιθότες." Καὶ ὡς ἂν μήτις αὐτὸν ὑπολάβοι τοῖς πνευματικοῖς ἐπ ερείδεσθαι, ὡς ἀμοιροῦντα τῶν σαρκικῶν, εἰκότως ἐπήγαγε· "Καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον." Καὶ διηγεῖται τὰ Ἰουδαίων σεμνά· "Περιτομῇ ὀκταήμερος." Κατὰ νόμον, φησὶ, τὴν περιτομὴν ἐδεξάμην. Καὶ ἐπειδὴ συνέβαινε, καὶ τοὺς τῶν προσηλύτων υἱεῖς κατὰ τοῦτον τῶν ἡμερῶν τὸν ἀριθμὸν περιτέμνεσθαι, ἀναγκαίως ἐπήγαγεν· "Ἐκ σπέρματος Ἰσραήλ." Καὶ οὐκ ἀρκεῖται τῇ τοῦ πατριάρχου προσηγορίᾳ ἀλλὰ καὶ τῆς φυλῆς τὸ ὄνομα λέγει, δεικνὺς τὸ ἐπίσημον, "φυλῆς Βενια μίν." Ἐκ τῆς Ῥαχὴλ γὰρ, φησὶ, τῆς ἀγαπωμένης κατάγω τὸ γένος. Οὐ γὰρ μόνον οὐκ εἰμὶ τῶν ἡμιδούλων, ἀλλὰ καὶ πρὸς τοὺς ἐλευθέρους ἔχω δια 81.1252 φορὰν, ὡς ἐκ τῆς προμνηστευθείσης καὶ ἄγαν ἀγα πηθείσης βλαστήσας. Ἐντεῦθεν ἐπὶ τὴν ἀρχαιοτέραν ἀναβαίνει ῥίζαν τὸ, "Ἑβραῖος ἐξ Ἑβραίων." Ἑβραῖοι γὰρ ἐκ τοῦ Ἑβὲρ προσηγορεύθησαν. Ἀλλὰκαὶ αἱρέσεως, φησὶ, καλλίστης ἐγενόμην, "κατὰ νόμον γὰρ Φαρισαῖος." Οὐκ ὄνομα δὲ μόνον εἶχον εὐσεβείας, ἀλλὰ καὶ τῷ πράγματι κοσμεῖσθαι