Chapter V.

Verse 1

“With freedom did Christ set us free; stand fast therefore115    [The text of this verse is not settled. The textus receptus has τῇ ἐλευθερί& 139· οὖν ἧ χριστὸς ἡμᾶς ἠλευθέρωσε στήκετε, etc. Chrysostom has τῇ γὰρ ἐλευθερί& 139· ᾗ χριστὸς ὑμᾶς ἐξηγόρασε, στήκετε, etc. W. & H. have τῇ ἐλευθέρί& 139· ἡμᾶς χριστὸς ἠλευθέρωσεν στήκετε οὖν καὶ, etc., with Aleph, A. B. C. Rev. Ver.   But W. & H. suspect there is some primitive error. Lightfoot joins τῇ ελευθερί& 139·, with τῆς ἐλευθέρας of the preceding verse and retains the relative ᾗ, making it read; We are sons of the free woman with the freedom wherewith Christ freed us. Com. in loc. and Excursus p. 371..”

Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. Observe in how many ways he leads them away from the error of Judaism; by showing, first, that it was the extreme of folly for those, who had become free instead of slaves, to desire to become slaves instead of free; secondly, that they would be convicted of neglect and ingratitude to their Benefactor, in despising Him who had delivered, and loving him who had enslaved them; thirdly, that it was impossible. For Another having once for all redeemed all of us from it, the Law ceases to have any sway. By the word, “stand fast,” he indicates their vacillation.

Ver. 1. “And be not entangled again in a yoke of bondage.”

By the word “yoke” he signifies to them the burdensomeness of such a course, and by the word “again” he points out their utter senselessness. Had ye never experienced this burden, ye would not have deserved so severe a censure, but for you who by trial have learnt how irksome this yoke is, again to subject yourself to it, is justly unpardonable.

Ver. 2. “Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing.”

Lo, what a threat! reasonably then did he anathematize even angels. How then shall Christ profit them nothing? for he has not supported this by argument, but only declared it, the credence due to his authority, compensating, as it were, for all subsequent proof. Wherefore he sets out by saying, “Behold, I Paul say unto you,” which is the expression of one who has confidence in what he asserts. We will subjoin what we can ourselves as to how Christ shall profit nothing them who are circumcised.

He that is circumcised is circumcised for fear of the Law, and he who fears the Law, distrusts the power of grace, and he who distrusts can receive no benefit from that which is distrusted. Or again thus, he that is circumcised makes the Law of force; but thus considering it to be of force and yet transgressing it in the greater part while keeping it in the lesser, he puts himself again under the curse. But how can he be saved who submits himself to the curse, and repels the liberty which is of Faith? If one may say what seems a paradox, such an one believes neither Christ nor the Law, but stands between them, desiring to benefit both by one and the other, whereas he will reap fruit from neither. Having said that Christ shall profit them nothing, he lays down the proof116    [The following verse does not introduce proof that Christ shall profit them nothing, but leads on to more detailed information and so is introduced by δέ, autem. So Meyer; though Lightfoot makes δέ adversative to the idea of ὠφελήσει, and so Ellicott. Rev. Ver. agrees with Meyer’s view.—G.A.] of it shortly and sententiously, thus:

Ver. 3. “Yea, I testify again117    [“Again refers to ‘I say’ in preceding sentences.” Schaff, Lightfoot, Ellicott. Meyer says, “It calls to the remembrance of his readers his last presence,” (second visit.)—G.A.] to every man that receiveth circumcision that he is a debtor to do the whole Law.”

That you may not suppose that this is spoken from ill-will118    [“‘To every man’ stands in a climactic relation to foregoing ὐμῖν remorselessly embracing all; that no one may think himself excluded. Hence Chrysostom’s view is wrong.”—Meyer.—G.A.], I say not to you alone, he says, but to every one who receiveth circumcision, that he is a debtor to do the whole Law. The parts of the Law are linked one to the other. As he who from being free has enrolled himself as a slave, no longer does what he pleases, but is bound by all the laws of slavery, so in the case of the Law, if you take upon you a small portion of it, and submit to the yoke, you draw down upon yourself its whole domination. And so it is in a worldly inheritance: he who touches no part of it, is free from all matters which are consequent on the heirship to the deceased, but if he takes a small portion, though not the whole, yet by that part he has rendered himself liable for every thing. And this occurs in the Law, not only in the way I have mentioned, but in another also, for Legal observances are linked together. For example; Circumcision has sacrifice connected with it, and the observance of days; sacrifice again has the observance both of day and of place; place has the details of endless purifications; purifications involve a perfect swarm of manifold observances. For it is unlawful for the unclean to sacrifice, to enter the holy shrines, to do any other such act. Thus the Law introduces many things even by the one commandment. If then thou art circumcised, but not on the eighth day, or on the eighth day, but no sacrifice is offered, or a sacrifice is offered, but not in the prescribed place, or in the prescribed place, but not the accustomed objects, or if the accustomed objects, but thou be unclean, or if clean yet not purified by proper rules, every thing is frustrated. Wherefore119    [Perhaps Paul’s reason for his statement that every one who suffers himself to be circumcised is a debtor to keep the whole Law is this Scripture which he quotes in iii. 10: Cursed is he that continueth not in all the things that are written etc.—G.A.] he says, “that he is a debtor to the whole Law.” Fulfil not a part, but the whole, if the Law is of force; but if it be not of force, not even a part.

Ver. 4. “Ye are severed from Christ, ye who would be justified by the Law; ye are fallen away from grace.”

Having established his point, he at length declares their danger of the severest punishment. When a man recurs to the Law, which cannot save him, and falls from grace, what remains but an inexorable retribution, the Law being powerless, and grace rejecting him?

Thus having aggravated their alarm, and disquieted their mind, and shown them all the shipwreck they were about to suffer, he opens to them the haven of grace which was near at hand. This is ever his wont, and he shows that in this quarter salvation is easy and secure, subjoining the words,

Ver. 5. “For we through the Spirit by faith wait for the hope of righteousness.”120    [“The Holy Spirit is the divine ‘agent’ and faith is the subjective ‘source’ of our expectation.”—Meyer.—G.A.]

We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.

Ver. 6. “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision;121    [“Circumcision and uncircumcision are circumstances of no effect or avail in Christianity; and yet they were in Galatia the points on which the disturbance turned,”—Meyer,—G.A.] but faith working through love.”

Observe the great boldness with which he now encounters them; Let him that hath put on Christ, he says, no longer be careful about such matters. Having before said that Circumcision was hurtful, how is it that he now considers it indifferent? It is indifferent as to those who had it previously to the Faith, but not as to those who are circumcised after the Faith was given. Observe too the view in which he places it, by setting it by the side of Uncircumcision; it is Faith that makes the difference. As in the selection of wrestlers, whether they be hook-nosed or flat-nosed, black or white, is of no importance in their trial, it is only necessary to seek that they be strong and skilful; so all these bodily accidents do not injure one who is to be enrolled under the New Covenant, nor does their presence assist him.

What is the meaning of “working through love?”122    [“How necessary it was for the Galatians that prominence should be given to the activity of faith ‘in love’ may be seen from verses 15, 20, 26. The passive view of ἐνεργουμένη (wrought through love) as held by some Fathers and by Catholics is erroneous. In New Test. ἐνεργεῖσθαι is always middle: faith ‘which is operative through love.’”—Meyer.—G.A.]   Lightfoot says: “The words δἰ ἀγάπης ενεργουμένη bridge over the gulf which seems to separate the language of St. Paul and St. James. Both assert a principle of practical energy as opposed to a barren theory.”—G.A.] Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them. For to believe is not all that is required, but also to abide in love. It is as if he had said, Had ye loved Christ as ye ought, ye would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom. Here he also hints at those who have plotted against them, implying that they would not have dared to do so, had they felt affection towards them. He wishes too by these words to correct their course of life.

Ver. 7. “Ye were running well; who did hinder you?”123    [The words ἀληθεία μὴ πείθεσθάι are wanting in Chrysostom’s text.—G.A.]

This is not an interrogation, but an expression of doubt and sorrow. How hath such a course been cut short? who hath been able to do this? ye who were superior to all and in the rank of teachers, have not even continued in the position of disciples. What has happened? who could do this? these are rather the words of one who is exclaiming and lamenting, as he said before, “Who did bewitch you?” (Gal. iii. 1.)

Ver. 8. “This persuasion came not of him that calleth you.”

He who called you, called you not to such fluctuations, he did not lay down a Law, that you should judaize. Then, that no one might object, “Why do you thus magnify and aggravate the matter by your words; one commandment only of the Law have we kept, and yet you make this great outcry?” hear how he terrifies them, not by things present but future in these words:

Ver. 9. “A little leaven leaveneth the whole lump.”

And thus this slight error, he says, if not corrected, will have power (as the leaven has with the lump) to lead you into complete Judaism.

Ver. 10. “I have confidence to you-ward in the Lord, that ye will be none otherwise minded.”

He does not say, “ye are not minded,” but, “ye will not be minded;” that is, you will be set right. And how does he know this? he says not “I know,” but “I trust in God, and invoking His aid in order to your correction, I am in hopes;” and he says, not merely, “I have confidence in the Lord,” but, “I have confidence towards you in the Lord.” Every where he connects complaint with his praises; here it is as if he had said, I know my disciples, I know your readiness to be set right. I have good hopes, partly because of the Lord who suffers nothing, however trivial, to perish, partly because of you who are quickly to recover yourselves. At the same time he exhorts them to use diligence on their own parts, it not being possible to obtain aid from God, if our own efforts are not contributed.

Ver. 10. “But he that troubleth you shall bear his judgment, whosoever he be.”

Not only by words of encouragement, but by uttering a curse or a prophecy against their teachers, he applies to them an incentive. And observe that he never mentions the name of these plotters, that they might not become more shameless. His meaning is as follows. Not because “ye will be none otherwise minded,” are the authors of your seduction relieved from punishment. They shall be punished; for it is not proper that the good conduct of the one should become an encouragement to the evil disposition of the other. This is said that they might not make a second attempt upon others. And he says not merely, “he that troubleth,” but, “whosoever he be,” in the way of aggravation.

Ver. 11. “But I, brethren, if I still preach circumcision, why am I still persecuted?”

Observe how clearly he exonerates himself from the charge,124    [“The false teachers had spread the malicious report that Paul himself preached circumcision because he practiced it in the case of Timothy. But this was a measure of expediency and charity and not a surrender of principle.”—Schaff.   “This calumny was sufficiently absurd to admit of his dismissing it, as he does here, with all brevity and with what a striking experimental proof!”—Meyer.—G.A.] that in every place he judaized and played the hypocrite in his preaching. Of this he calls them as witnesses; for ye know, he says, that my command to abandon the Law was made the pretext for persecuting me. “If I still preach circumcision, why am I still persecuted? for this is the only charge which they of the Jewish descent have to bring against me. Had I permitted them to receive the Faith, still retaining the customs of their fathers, neither believers nor unbelievers would have laid snares for me, seeing that none of their own usages were disturbed. What then! did he not preach circumcision? did he not circumcise Timothy? Truly he did. How then can he say, “I preach it not?” Here observe his accuracy; he says not, “I do not perform circumcision,” but, “I preach it not,” that is, I do not bid men so to believe. Do not therefore consider it any confirmation of your doctrine, for though I circumcised, I did not preach circumcision.

Ver. 11. “Then hath the stumbling block of the cross been done away.”

That is, if this which ye assert be true, the obstacle, the hindrance, is removed; for not even the Cross was so great an offence to the Jews, as the doctrine that their father’s customs ought not to be obeyed. When they brought Stephen before the council, they said not that this man adores the Crucified, but that he speaks “against this holy place and the Law.” (Acts vi. 13.) And it was of this they accused Jesus, that He broke the Law. Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? it is because I brought an uncircumcised man into the Temple (Acts xxi. 29.) that they fell upon me. Am I then, he says, so senseless, after giving up the point of Circumcision, vainly and idly to expose myself to such injuries, and to place such a stumbling-block before the Cross? For ye observe, that they attack us for nothing with such vehemence as about Circumcision. Am I then so senseless as to suffer affliction for nothing at all, and to give offence to others? He calls it the offence of the Cross, because it was enjoined by the doctrine of the Cross; and it was this which principally offended the Jews, and hindered their reception of the Cross, namely, the command to abandon the usages of their fathers.

Ver. 12. “I would that they which unsettle you, would even cut themselves off.”

Observe how bitterly he speaks here against their deceivers.125    [“The vivid realization of the doings of his opponents, who were not ashamed to resort even to such falsehood, now wrings from his soul a strong and bitterly sarcastic wish of holy indignation.”—Meyer.   Paul wishes that the circumcisers would not stop with circumcision but go beyond it to mutilation (make themselves eunuchs) like the priests of Cybele. A severe irony and similar to the one in Philip. iii. 2, 3, where Paul calls the boasters of circumcision “the Concision.” Self mutilation was a recognized form of heathen worship especially in Pessinus in Galatia and therefore quite familiar to the readers. Thus by their glorying in the flesh the Galatians relapsed into their former heathenism,—Schaff and Lightfoot. The Revised Version here has, “would even cut themselves off,” the American Committee has, “would go beyond circumcision.”—G.A.] At the outset he directed his charge against those who were deceived, and called them foolish, once and again. Now, having sufficiently corrected and instructed them, he turns to their deceivers. And you should remark his wisdom in the manner in which he admonishes and chastens the former as his own children, and as capable of receiving correction, but their deceivers he cuts off, as aliens and incurably depraved. And this he does, partly, when he says, “he shall bear his judgment whosoever he be;” partly when he utters the imprecation against them, “I would that they which unsettle you would even cut themselves off.” And he says well “that unsettle you.” For they had compelled them to abandon their own fatherland, their liberty, and their heavenly kindred, and to seek an alien and foreign one; they had cast them out of Jerusalem which is above and free, and compelled them to wander forth as captives and emigrants. On this account he curses them; and his meaning is as follows, For them I have no concern, “A man that is heretical after the first and second admonition refuse.” (Tit. iii. 10.) If they will, let them not only be circumcised, but mutilated. Where then are those who dare to mutilate themselves126    [᾽Αποκοπτειν ἐαυτούς. Chrysostom here, as often, “goes off at a word” into a digression on a subject which is only remotely suggested by the passage in hand.—G.A.]; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? For the latter call the body a treacherous thing, and from the evil principle; and the former by their acts give countenance to these wretched doctrines, cutting off the member as being hostile and treacherous. Ought they not much rather to put out the eyes, for it is through the eyes that desire enters the soul? But in truth neither the eye nor any other part of us is to blame, but the depraved will only. But if you will not allow this, why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body? For the ear enchanted by the sound of a flute hath often enervated the soul; and the perception of a sweet perfume by the nostrils hath bewitched the mind, and made it frantic for pleasure. Yet this would be extreme wickedness and satanic madness. The evil spirit, ever delighting in slaughter, hath seduced them to crush the instrument, as if its Maker had erred, whereas it was only necessary to correct the unruly passion of the soul. How then does it happen, one may say, that when the body is pampered, lust is inflamed? Observe here too that it is the sin of the soul, for to pamper the flesh is not an act of the flesh but of the soul, for if the soul choose to mortify it, it would possess absolute power over it. But what you do is just the same as if one seeing a man lighting a fire, and heaping on fuel, and setting fire to a house, were to blame the fire, instead of him who kindled it, because it had caught this heap of fuel, and risen to a great height. Yet the blame would attach not to the fire but to the one who kindled it; for it was given for the purpose of dressing food, affording light, and other like ministries, not for burning houses. In like manner desire is implanted for the rearing of families and the ensuring of life, not for adultery, or fornication, or lasciviousness; that a man may become a father, not an adulterer; a lawful husband, not a seducer; leaving heirs after him, not doing damage to another man’s. For adultery arises not from nature, but from wantonness against nature, which prescribes the use not the misuse. These remarks I have not made at random, but as a prelude to a dispute, as skirmishing against those who assert that the workmanship of God is evil, and who neglecting the sloth of the soul, madly inveigh against the body, and traduce our flesh, whereof Paul afterwards discourses, accusing not the flesh, but devilish thoughts.

Ver. 13. “For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh.”

Henceforward he appears to digress127    [This is not a digression. It is in strict continuity with the preceeding context and gives a reason for the indignant expression of the foregoing sentence.   “They are defeating the very purpose of your calling: ye were called for liberty and not for bondage.”—Lightfoot.—G.A.] into a moral discourse, but in a new manner, which does not occur in any other of his Epistles. For all of them are divided into two parts, and in the first he discusses doctrine, in the last the rule of life, but here, after having entered upon the moral discourse, he again unites with it the doctrinal part. For this passage has reference to doctrine in the controversy with the Manichees.128    [On the doctrine of the Manichees see Schaff Church History vol. ii. p. 498–508, where a full account of the literature is given also.—G.A.] What is the meaning of, “Use not your freedom for an occasion to the flesh?” Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. Lest any one should suspect, from his calling the Law over and over again a yoke of bondage, and a bringing on of the curse, that his object in enjoining an abandonment of the Law, was that one might live lawlessly, he corrects this notion, and states his object to be, not that our course of life might be lawless, but that our philosophy might surpass the Law. For the bonds of the Law are broken, and I say this not that our standard may be lowered, but that it may be exalted. For both he who commits fornication, and he who leads a virgin life, pass the bounds of the Law, but not in the same direction; the one is led away to the worse, the other is elevated to the better; the one transgresses the Law, the other transcends it. Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. And next he shows the mode whereby this may be readily effected; and what is this mode? he says,

Ver. 13. “But through love be servants one to another.”129    [“An ingenious juxtaposition of ‘freedom’ and brotherly ‘service’ in that freedom,”—Meyer.   “Ye were called for ‘freedom,’ but through love make yourselves willing ‘bond-servants’ to each other.”—G.A.]

Here again he hints that strife and party-spirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies. By saying, “Be servants one to another,” he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy. As your divisions arose from your desire to domineer over each other, “serve one another;” thus will ye be reconciled again. However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity. He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, “love one another,” merely, but, “be servants one to another,” thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, he adds;

Ver. 14. “For the whole law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.”

Seeing that they made so much of the Law, he says, “If you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but in love.” Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.

Ver. 15. “But if ye bite and devour one another, take heed that ye be not consumed one of another.”

That he may not distress them, he does not assert this, though he knew it was the case,130    [See Lightfoot, Introduction, p. 39. Note 3.—G.A.] but mentions it ambiguously. For he does not say, “Inasmuch as ye bite one another,” nor again does he assert, in the clause following, that they shall be consumed by each other; but “take heed that ye be not consumed one of another,” and this is the language of apprehension and warning, not of condemnation. And the words which he uses are expressly significant; he says not merely, “ye bite,” which one might do in a passion, but also “ye devour,” which implies a bearing of malice. To bite is to satisfy the feeling of anger, but to devour is a proof of the most savage ferocity. The biting and devouring he speaks of are not bodily, but of a much more cruel kind; for it is not such an injury to taste the flesh of man, as to fix one’s fangs in his soul. In proportion as the soul is more precious than the body, is damage to it more serious. “Take heed that ye be not consumed one of another.” For those who commit injury and lay plots, do so in order to destroy others; therefore he says, Take heed that this evil fall not on your own heads. For strife and dissensions are the ruin and destruction as well of those who admit as of those who introduce them, and eats out every thing worse than a moth does.

Ver. 16. “But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh.”

Here he points out another131    [“Paul returns to the warning in ver. 13, not to abuse their freedom for an occasion to the ‘flesh’”—Schaff.   “In verse 13he had warned them against using liberty for an occasion to the flesh; now, ver. 16, he shows them how they are to accomplish that end and this introduces the deadly and interminable antagonism between the spirit and the flesh.”—Lightfoot.—G.A.] path which makes duty easy, and secures what had been said, a path whereby love is generated, and which is fenced in by love. For nothing, nothing I say, renders us so susceptible of love, as to be spiritual, and nothing is such an inducement to the Spirit to abide in us, as the strength of love. Therefore he says, “Walk by the Spirit and ye shall not fulfil the lust of the flesh:” having spoken of the cause of the disease, he likewise mentions the remedy which confers health. And what is this, what is the destruction of the evils we have spoken of, but the life in the Spirit? hence he says, “Walk by the Spirit and ye shall not fulfil the lust of the flesh.”

Ver. 17. “For the flesh lusteth against the Spirit, and the Spirit against the flesh, for these are contrary the one to the other: that ye may not do the things that ye would.”

Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by “the flesh,” he does not mean the body; if he did, what would be the sense of the clause immediately following, “for it lusteth,” he says, “against the Spirit?” yet the body moves not, but is moved, is not an agent, but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, “My soul longeth,” (Ps. lxxxiv. 2.) and, “Whatsoever thy soul desireth, I will even do it for thee,” (1 Sam. xx. 4.) and, “Walk not according to the desires of thy heart,” and, “So panteth my soul.” (Ps. xlii. 1.) Wherefore then does Paul say, “the flesh lusteth against the Spirit?” he is wont to call the flesh, not the natural body but the depraved will, as where he says, “But ye are not in the flesh, but in the Spirit,” (Rom. viii. 8, 9.) and again, “They that are in the flesh cannot please God.” What then? Is the flesh to be destroyed? was not he who thus spoke clothed with flesh? such doctrines are not of the flesh, but from the Devil, for “he was a murderer from the beginning.” (John viii. 44.) What then is his meaning? it is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it. For it is not the iron instrument but the murderer, whom we hate and punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body. And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into a charge against it, you ought to accuse the soul likewise. For he that is deprived of the truth is called “the natural man.” (1 Cor. ii. 14.)132    [That is, the “psychical” man, from ψυχή, the soul.—G.A.] and the race of demons “the spirits of wickedness.” (Eph. vi. 12.)

Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ. (Col. i. 24.) Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew. For if the power of God is since “the creation of the world clearly seen, being perceived through the things that are made,” (Rom. i. 20.) how could we see them without eyes? and if “faith cometh of hearing,” (Rom. x. 17.) how shall we hear without ears? and preaching depends on making circuits wherein the tongue and feet are employed. “For how shall they preach, except they be sent?” (Rom. x. 15.) In the same way writing is performed by means of the hands. Do you not see that the ministry of the flesh produces for us a thousand benefits? In his expression, “the flesh lusteth against the Spirit,” he means two mental states. For these are opposed to each other, namely virtue and vice, not the soul and the body. Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light. But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other? For my part, I perceive by their acts that they are not only not contrary but closely accordant and attached one to another. It is not therefore of these that he speaks as opposed to each other, but he refers to the contest of bad and good principles. (Compare Rom. vii. 23.) To will and not to will belongs to the soul; wherefore he says, “these are contrary the one to the other,” that you may not suffer the soul to proceed in its evil desires. For he speaks this like a Master and Teacher in a threatening way.

Ver. 18. “But if ye are led by the Spirit, ye are not under the Law.”133    [“If you adopt the rule of the Spirit, you thereby renounce your allegiance to the Law. In this passage the Spirit is doubly contrasted; first with the flesh, and secondly, with the Law, both of which are closely allied.”—Lightfoot.—G. A ]

If it be asked in what way are these two connected, I answer, closely and plainly; for he that hath the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts. He who is never angry, what need has he to hear the command, Thou shalt not kill? He who never casts unchaste looks, what need hath he of the admonition, Thou shalt not commit adultery? Who would discourse about the fruits of wickedness with him who had plucked up the root itself? for anger is the root of murder, and of adultery the inquisitive gazing into faces. Hence he says, “If ye are led by the Spirit, ye are not under the Law;” wherein he appears to me to have pronounced a high and striking eulogy of the Law, if, at least, the Law stood, according to its power, in the place of the Spirit before the Spirit’s coming upon us. But we are not on that account obliged to continue apart with our schoolmaster. Then we were justly subject to the Law, that by fear we might chasten our lusts, the Spirit not being manifested; but now that grace is given, which not only commands us to abstain from them, but both quenches them, and leads us to a higher rule of life, what more need is there of the Law? He who has attained an exalted excellence from an inner impulse, has no occasion for a schoolmaster, nor does any one, if he is a philosopher, require a grammarian. Why then do ye so degrade yourselves, as now to listen to the Law, having previously given yourselves to the Spirit?

Ver. 19, 20, 21. “Now the works of the flesh are manifest,134    [“Would you ascertain whether you are walking by the Spirit or the flesh? Then apply the plain practical test.”—Lightfoot.—G.A.] which are these; fornication,135    [“The sins here mentioned seem to fall into four classes: (1) Sensual sins; fornication, uncleanness, lasciviousness; (2) Unlawful dealings in things spiritual; idolatry, sorcery; (3) Violations of brotherly love; enmities…envyings; (4) Excesses, drunkenness and revellings.”—Lightfoot.—G.A.] uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath, factions, divisions, heresies, envyings, drunkenness, revellings, and such like: of the which I forewarn you even as I did forewarn you, that they which practice such things shall not inherit the kingdom of God.”

Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that “they which practice such things shall not inherit the kingdom of God.” If these things belonged to nature and not to a bad moral choice, his expression, “they practice,” is inappropriate, it should be, “they suffer.” And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?

Ver. 22. “But the fruit of the Spirit is love, joy, peace.”

He says not, “the work of the Spirit,” but, “the fruit of the Spirit.” Is the soul, however, superfluous? the flesh and the Spirit are mentioned, but where is the soul? is he discoursing of beings without a soul? for if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the passions belongs to her, and concerns her; and being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly. You observe throughout that his discourse does not relate to the substance of the flesh, but to the moral choice, which is or is not vicious. And why does he say, “the fruit136    [“Used apparently with a significant reference to the organic development, from their root, the Spirit.”—Ellicott. So substantially Lightfoot and Schaff. But Meyer demurs and says no marked distinction is intended. He refers it to Paul’s fondness for variety of expression.—G.A.] of the Spirit?” it is because evil works originate in ourselves alone, and therefore he calls them “works,” but good works require not only our diligence but God’s loving kindness. He places first the root of these good things, and then proceeds to recount them, in these words, “Love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance; against such there is no law.” For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law. Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit.

Ver. 24. “And they that are of Christ Jesus137    [Having now enumerated the distinctive works of the flesh and fruit of the Spirit he says, Now if you are Christ’s you have decided between these, the Spirit and the flesh, and have crucified the flesh, with its passions (passive) and lusts (active).—G.A.] have crucified the flesh with the passions and the lusts thereof.”

That they might not object, “And who is such a man as this?” he points out by their works those who have attained to this perfection, here again giving the name of the “flesh” to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live? for that which is crucified is dead and inoperative, but he indicates the perfect rule of life. For the desires, although they are troublesome, rage in vain. Since then such is the power of the Spirit, let us live therein and be content therewith, as he adds himself,

Ver. 25. “If we live138    [Therefore if having crucified the flesh we are dead to it and live by the Spirit, let us conform our conduct to our new life, let us also walk by the Spirit.—Lightfoot, substantially.—G.A.] by the Spirit, by the Spirit let us also walk,”

—being governed by His laws. For this is the force of the words “let us walk,” that is, let us be content with the power of the Spirit, and seek no help from the Law. Then, signifying that those who would fain have introduced circumcision were actuated by ambitious motives, he says,

Ver. 26. “Let us not be vainglorious,”139    [“Paul works round again to the subject of ver. 15 and repeats his warning. It is clear that something had occurred which alarmed him on this point.”—Lightfoot.—G.A.] which is the cause of all evils, “provoking140    [“‘Provoking’ (προκαλούμενοι) on the part of the strong, ‘envying,’ (φθονοῦντες) on the part of the weak. The strong vauntingly challenged their weaker brethren; the weak could only retaliate with envy,”—Ellicott.—G.A.]. one another” to contentions and strife, “envying one another,” for from vainglory comes envy and from envy all these countless evils.

ΚΕΦΑΛΑΙΟΝ Εʹ. Τῇ γὰρ ἐλευθερίᾳ, φησὶν, ᾗ Χριστὸς ὑμᾶς ἐξ ηγόρασε, στήκετε. αʹ. Μὴ γὰρ ἑαυτοὺς ἠλευθερώσατε, ὅτι πάλιν ἐπὶ προτέραν τρέχετε δεσποτείαν; ἀλλ' αὐτός ἐστιν ὁ ὑμᾶς ἐξηγορακὼς, ἄλλος ὁ τὴν τιμὴν δοὺς ὑπὲρ ὑμῶν; Ὁρᾷς δι' ὅσων αὐτοὺς ἀπάγει τῆς Ἰουδαϊκῆς πλάνης; Πρῶτον δεικνὺς, ὅτι ἐσχάτης ἀνοίας ἐλευθέρους ἀντὶ δούλων γενομένους δούλους ἀντ' ἐλευθέρων ἐπιθυμεῖν εἶναι: δεύτερον, ὅτι περὶ τὸν εὐεργέτην ἀγνώμονες καὶ ἀχάριστοι δειχθήσονται, τοῦ μὲν ἐλευθερώσαντος καταφρονοῦντες, τὸν δὲ δουλωσάμενον στέργοντες: τρίτον, ὅτι οὐ δυνατὸν τοῦτο. Οὐ γὰρ ἔχει τὴν δεσποτείαν ὁ νόμος, ἅπαξ ἑτέρου παρ' αὐτοῦ πάντας ἡμᾶς πριαμένου. Στήκετε δὲ εἰπὼν, τὸν σάλον ἔδειξε. Καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. Τῷ μὲν τοῦ ζυγοῦ ὀνόματι τὸ βαρὺ τοῦ πράγματος αὐτοῖς ἐνδείκνυται: τῷ δὲ, Πάλιν, εἰπεῖν, πολλὴν αὐτῶν δείκνυσι τὴν ἀναισθησίαν. Εἰ μὲν γὰρ ἄπειροι ἦτε τοῦ βάρους ἐκείνου, οὐ τοσούτων ἦτε ἐγκλημάτων ἄξιοι: οἱ δὲ τῇ πείρᾳ μαθόντες τὸ φορτικὸν τοῦ ζυγοῦ, εἶτα ὑποτιθέντες ἑαυτοὺς ἐκείνῳ πάλιν, ποίας ἂν εἴητε δίκαιοι τυχεῖν συγγνώμης; Ἰδὲ ἐγὼ Παῦλος λέγω ὑμῖν, ὅτι ἐὰν περιτέμνεσθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Ὅρα πόση ἀπειλή. Εἰκότως ἄρα καὶ ἀγγέλους ἀνεθεμάτιζε. Πῶς δὲ Χριστὸς αὐτοὺς οὐδὲν ὠφελήσει; Αὐτὸς μὲν γὰρ τοῦτο οὐ κατεσκεύασεν, ἀλλ' ἀπεφήνατο, ὡς τῆς τοῦ προσώπου ἀξιοπιστίας ἀρκούσης ἀντὶ πάσης ἀποδείξεως λοιπὸν (διὰ τοῦτο γὰρ προλαβὼν εἶπεν: Ἰδὲ ἐγὼ Παῦλος λέγω ὑμῖν, ὅπερ ἦν θαῤῥοῦντος οἷς λέγει): ἡμεῖς δὲ ὡς ἂν οἷόν τε τὰ παρ' ἑαυτῶν προσθήσομεν. Πῶς οὐδὲν ὠφελήσει τὸν περιτεμνόμενον ὁ Χριστός; Ὁ περιτεμνόμενος, ὡς νόμον δεδοικὼς περιτέμνεται: ὁ δὲ δεδοικὼς, ἀπιστεῖ τῇ δυνάμει τῆς χάριτος, ὁ δὲ ἀπιστῶν, οὐδὲν κερδαίνει παρὰ τῆς ἀπιστουμένης. Πάλιν ἑτέρως, ὁ περιτεμνόμενος τὸν νόμον κύριον ποιεῖ: κύριον δὲ εἶναι νομίζων, καὶ ἐκ τοῦ μείζονος αὐτὸν παραβαίνων μέρους, ἐκ δὲ τοῦ ἐλάττονος τηρῶν, πάλιν ὑπὸ τὴν ἀρὰν ἑαυτὸν τίθησιν: ὑποβάλλων δὲ ἑαυτὸν τῇ ἀρᾷ, καὶ διακρουσάμενος τὴν ἀπὸ τῆς πίστεως ἐλευθερίαν, πῶς δύναται σωθῆναι; Εἰ γὰρ χρή τι καὶ παράδοξον εἰπεῖν, οὗτος οὔτε τῷ Χριστῷ, οὔτε τῷ νόμῳ πιστεύει, ἀλλ' ἐν μέσῳ ἕστηκε, κἀκεῖθεν καὶ ἔνθεν βουλόμενος κερδαίνειν: διόπερ οὐδαμόθεν οὐδὲν καρπώσεται. Εἶτα εἰπὼν, ὅτι Οὐδὲν ὠφελήσει, αἰνιγματωδῶς καὶ διὰ βραχέων τὴν ἀπόδειξιν τίθησιν, οὕτω λέγων: Μαρτύρομαι δὲ παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι. Ἵνα γὰρ μὴ νομίσῃς κατ' ἔχθραν ταῦτα λέγεσθαι, οὐχ ὑμῖν λέγω μόνον, φησὶν, ἀλλὰ καὶ παντὶ ἀνθρώπῳ περιτεμνομένῳ, ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι: ἀλλήλων γὰρ ἔχεται τὰ νόμιμα. Καὶ καθάπερ ὁ ἀπογραψάμενος εἶναι δοῦλος ἐξ ἐλευθέρου, οὐκέτι ποιεῖ ὃ βούλεται, ἀλλὰ πᾶσι τοῖς τῆς δουλείας κατέχεται νόμοις: οὕτω καὶ ἐπὶ τοῦ νόμου ὅταν ἀναδέξῃ μικρόν τι τοῦ νόμου, καὶ ὑπάγῃς σεαυτὸν τῷ ζυγῷ, ὅλην ἐφειλκύσω τὴν δεσποτείαν. Οὕτω καὶ ἐπὶ τῆς ἔξωθεν κληρονομίας: ὁ μὲν μηδενὸς ἁψάμενος, πάντων ἀπήλλακται τῶν ἐπαγομένων τῷ κλήρῳ τοῦ τετελευτηκότος πραγμάτων: ἂν δὲ μικρόν τι χειρίσῃ, κἂν μὴ πάντα λάβῃ, πᾶσιν ἑαυτὸν ὑπεύθυνον κατέστησε διὰ τοῦ μέρους. Τοῦτο καὶ ἐπὶ τοῦ νόμου συμβαίνει, οὐ διὰ τοῦτον δὲ μόνον ὃν εἴρηκα τρόπον, ἀλλὰ καὶ δι' ἕτερον: ἀλλήλων γὰρ τὰ νόμιμα ἔχεται. Οἷόν τι λέγω: Ἡ περιτομὴ θυσίαν ἔχει συνεζευγμένην καὶ ἡμερῶν παρατήρησιν: ἡ θυσία πάλιν καὶ ἡμέρας καὶ τόπου φυλακὴν, ὁ τόπος μυρίων καθαρμῶν τρόπους, οἱ καθαρμοὶ ἐσμόν τινα παρατηρήσεων εἰσάγουσι ποικίλων. Τὸν γὰρ ἀκάθαρτον οὐ θύειν, οὐχ ἱερῶν ἐπιβαίνειν ἀδύτων, οὐκ ἄλλο τι τῶν τοιούτων ποιεῖν θέμις. Διὸ καὶ πολλὰ ἐφέλκεται καὶ διὰ τῆς μιᾶς ἐντολῆς ὁ νόμος. Ἂν τοίνυν περιτμηθῇς, μὴ ἐν τῇ ὀγδόῃ δὲ ἡμέρᾳ, ἢ ἐν τῇ ὀγδόῃ μὲν, μὴ οὔσης δὲ θυσίας, θυσίας δὲ οὔσης, μὴ ἐν τῷ ὡρισμένῳ δὲ τόπῳ, ἢ ἐν τῷ ὡρισμένῳ τόπῳ, μὴ τὰ νενομισμένα δὲ, ἢ τὰ νενομισμένα μὲν, μὴ καθαρὸς δὲ ὢν, ἢ καθαρὸς μὲν ὢν, οὐ τοῖς προσήκουσι δὲ θεσμοῖς καθαρθεὶς, πάντα οἴχεται ἐκεῖνα. Διὰ τοῦτό φησιν, ὅτι Ὀφειλέτης ἐστὶν ὅλον τὸν νόμον πληρῶσαι. Εἰ μὲν κύριος ὁ νόμος, μὴ μέρος πληρώσῃς, ἀλλὰ τὸ πᾶν: εἰ δὲ οὐκ ἔστι κύριος, μηδὲ τὸ μέρος. Κατηργήθητε ἀπὸ τοῦ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε: τῆς χάριτος ἐξεπέσετε. Ἐπειδὴ γὰρ κατεσκεύασεν, ἀποφαίνεται λοιπὸν, καὶ τὸν περὶ τῶν ἐσχάτων κρημνῶν κίνδυνον. Ὅταν γὰρ ὁ τῷ νόμῳ προστρέχων, μήτε ἐκεῖθεν δύνηται σώζεσθαι, καὶ τῆς χάριτος ἐκπίπτῃ, τί τὸ λοιπὸν, ἀλλ' ἢ κόλασις ἀπαραίτητος, τοῦ μὲν ἀτονοῦντος, τῆς δὲ οὐ προσιεμένης αὐτόν; βʹ. Αὐξήσας τοίνυν αὐτῶν οὕτω τὸν φόβον, καὶ κατασείσας αὐτῶν τὴν διάνοιαν, καὶ δείξας τὸ ναυάγιον, ὃ μέλλουσιν ὑπομένειν, πᾶν, ἐγγύθεν ἀνοίγει αὐτοῖς τῆς χάριτος τὸν λιμένα: ὃ πανταχοῦ ποιεῖ, εὐκολωτάτην τε καὶ ἀσφαλεστάτην ἐντεῦθεν ἀποφαίνων τὴν σωτηρίαν. Διὸ καὶ ἐπάγει λέγων: Ἡμεῖς γὰρ διὰ πίστεως ἐν πνεύματι ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. Οὐδενὸς ἐκείνων τῶν νομίμων δεόμεθα, φησίν: ἀρκεῖ γὰρ ἡ πίστις ἡμῖν πνεῦμα παρασχεῖν, καὶ δι' αὐτοῦ δικαιοσύνην, καὶ τὰ πολλὰ καὶ μεγάλα ἀγαθά. Ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τί ἐστιν, οὔτε ἀκροβυστία, ἀλλὰ πίστις δι' ἀγάπης ἐνεργουμένη. Ὁρᾷς πῶς λοιπὸν μετὰ πλείονος ἀποδύεται παῤῥησίας; Ὁ γὰρ τὸν Χριστὸν ἐνδυσάμενος, μηκέτι ταῦτα περιεργαζέσθω, φησί. Καὶ μὴν ἔλεγεν, ὅτι βλαβερὸν ἡ περιτομή: πῶς οὖν ἀδιάφορον αὐτὸ τίθησιν; Ἀδιάφορον ἐπὶ τῶν ἤδη πρὸ τῆς πίστεως ἐσχηκότων, οὐκ ἐπὶ τῶν μετὰ τὴν πίστιν περιτεμνομένων. Ὅρα δὲ ποῦ αὐτὴν ἐξέβαλε, μετὰ ἀκροβυστίας στήσας αὐτήν. Τὸ γὰρ ποιοῦν τὴν διαφορὰν ἡ πίστις ἐστίν. Ὥσπερ οὖν ἂν ἀθλητάς τις καταλέγῃ, ἄν τε γρυποὺς, ἄν τε σιμοὺς, ἄν τε μέλανας, ἄν τε λευκοὺς, οὐδὲν διαφέρει πρὸς τὴν δοκιμασίαν ταῦτα, ἀλλ' ἵνα ἰσχυροὶ καὶ ἐπιστήμονες ὦσι μόνον, τοῦτο δεῖ ζητεῖν: οὕτω καὶ τὸν μέλλοντα ἀπογράφεσθαι εἰς τὴν Καινὴν Διαθήκην, οὐδὲν βλάπτει τὰ σωματικὰ ταῦτα ἅπαντα, ὥσπερ οὖν οὔτε ὀνίνησιν, ἂν προσῇ. Τί δέ ἐστι, Δι' ἀγάπης ἐνεργουμένη; Μεγάλην ἐνταῦθα πληγὴν αὐτοὺς ἔπληξεν, ἐμφήνας ὅτι ἐκ τοῦ τὴν πρὸς Χριστὸν ἀγάπην μὴ ῥιζωθῆναι αὕτη ἡ παρείσδυσις γέγονεν: οὐ γὰρ τὸ πιστεῦσαί ἐστι τὸ ζητούμενον μόνον, ἀλλὰ καὶ τὸ μεῖναι ἀγαπῶντας. Ὡς ἂν εἰ ἔλεγεν: Εἰ ἠγαπᾶτε τὸν Χριστὸν ὡς ἐχρῆν, οὐκ ἂν ηὐτομολήσατε πρὸς τὴν δουλείαν, οὐκ ἂν τὸν ἐξαγοράσαντα ὑμᾶς ἀφήκατε, οὐκ ἂν ὑβρίσατε τὸν ἐλευθερώσαντα. Αἰνίττεται δὲ ἐνταῦθα καὶ τοὺς ἐπιβουλεύοντας αὐτοῖς, δεικνὺς ὅτι καὶ ἐκεῖνοι, εἰ ἀγάπην εἶχον πρὸς αὐτοὺς, οὐκ ἂν ἐτόλμησαν ταῦτα ποιεῖν. Βούλεται δὲ καὶ τὸν βίον αὐτοῖς διορθοῦν ἀπὸ τοῦ ῥήματος τούτου. Ἐτρέχετε καλῶς, τίς ὑμᾶς ἐνέκοψεν; Οὐκ ἐρωτῶντός ἐστι τοῦτο, ἀλλ' ἀποροῦντος καὶ ὀλοφυρομένου. Πῶς ὁ τοσοῦτος ἐνεκόπη δρόμος; τίς ὁ τοσοῦτον ἰσχύσας; Οἱ πάντων ἀνώτεροι καὶ ἐν τάξει διδασκάλων ὄντες, οὐδὲ ἐν τάξει μαθητῶν ἐμείνατε. Τί γέγονε; τίς τοσοῦτον ἴσχυσε; Ταῦτα ἀνακαλοῦντός ἐστι καὶ θρηνοῦντος μᾶλλον, ὥσπερ καὶ ἔμπροσθεν ἔλεγε: Τίς ὑμᾶς ἐβάσκανεν; Ἡ πεισμονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς. Οὐκ ἐπὶ τούτοις ἐκάλεσεν ὑμᾶς ὁ καλῶν, ὥστε οὕτω σαλεύεσθαι: οὐ ταῦτα ἐνομοθέτησεν, ὥστε Ἰουδαΐζειν. Εἶτα ἵνα μή τις λέγῃ: Τί οὕτω τὸ πρᾶγμα ἐπαίρεις καὶ δεινοῖς τῷ λόγῳ; μίαν ἐντολὴν τοῦ νόμου ἐφυλάξαμεν μόνον, καὶ τοσαῦτα θορυβεῖς; ἄκουσον πῶς φοβεῖ οὐκ ἀπὸ τῶν παρόντων, ἀλλ' ἀπὸ τῶν μελλόντων, λέγων οὕτω: Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. Οὕτω καὶ ὑμᾶς ἰσχύει, φησὶ, τὸ μικρὸν τοῦτο σφάλμα, μὴ διορθωθὲν, καὶ εἰς τέλειον Ἰουδαϊσμὸν ἀγαγεῖν, ὥσπερ ἡ ζύμη τὸ φύραμα. Ἐγὼ πέποιθα εἰς ὑμᾶς ἐν Χριστῷ, ὅτι οὐδὲν ἄλλο φρονήσετε. Οὐκ εἶπεν, ὅτι Οὐ φρονεῖτε, ἀλλ' ὅτι Οὐ φρονήσετε: τουτέστιν, ὅτι Διορθώσεσθε. Πόθεν οἶδας τοῦτο; Οὐκ εἶπεν, Οἶδα, ἀλλὰ, Πιστεύω. Πιστεύω τῷ Θεῷ, φησὶ, καὶ τὴν ἐκείνου καλῶ συμμαχίαν πρὸς τὴν ὑμετέραν διόρθωσιν θαῤῥῶν. Καὶ οὐχ ἁπλῶς εἶπε, Πέποιθα εἰς ὑμᾶς, ἀλλ', Ἐν Κυρίῳ. Πανταχοῦ γὰρ μετ' ἐγκωμίων πλέκει τὰς κατηγορίας: ὡς ἂν εἰ ἔλεγεν: οἶδα τοὺς ἐμοὺς μαθητὰς, οἶδα ὑμῶν τὸ εὐδιόρθωτον: θαῤῥῶ τοῦτο μὲν διὰ τὸν Κύριον τὸν οὐκ ἐῶντα ἀπολέσθαι οὐδὲ τὸ τυχὸν, τοῦτο δὲ δι' ὑμᾶς τοὺς δυναμένους ταχέως ἑαυτοὺς ἀνακτήσασθαι. Ἅμα δὲ καὶ προτρέπει καὶ τὴν παρ' ἑαυτῶν σπουδὴν εἰσενεγκεῖν, ὡς οὐκ ἐνὸν τῶν παρὰ τοῦ Θεοῦ τυχεῖν, ἂν μὴ καὶ τὰ παρ' ἡμῶν εἰσφέρηται. Ὁ δὲ ταράσσων ὑμᾶς, βαστάσει τὸ κρῖμα, ὅστις ἂν ᾖ. Ἑκατέρωθεν αὐτοὺς ἀλείφει, καὶ ἐξ ὧν παρεθάῤῥυνε, καὶ ἐξ ὧν ἐκείνοις ἐπηράσατο, ἢ προεφήτευσε. Σὺ δέ μοι σκόπει πῶς οὐδαμοῦ ὄνομα τίθησι τῶν ἐπιβουλευόντων, ἵνα μὴ ἀναισχυντότεροι γένωνται. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐκ ἐπειδὴ ὑμεῖς οὐδὲν ἄλλο φρονήσετε, διὰ τοῦτο οἱ τῆς ἀπάτης αἴτιοι ἀπηλλαγμένοι τῆς κολάσεώς εἰσιν, ἀλλὰ δώσουσι δίκην: οὐδὲ γὰρ προσῆκον τὴν ἑτέρων σπουδὴν τῆς ἄλλων κακοηθείας γενέσθαι παραμυθίαν. Γίνεται δὲ τοῦτο, ἵνα μὴ καὶ ἑτέροις πάλιν ἐπίθωνται. Καὶ οὐχ ἁπλῶς εἶπεν, οἱ ταράσσοντες, ἀλλὰ καὶ ἐπῆρε τὸν λόγον εἰπών: Ὅστις ἂν ᾖ. Ἐγὼ δὲ, ἀδελφοὶ, εἰ περιτομὴν ἔτι κηρύττω, τί ἔτι διώκομαι; Ἐπειδὴ γὰρ διέβαλλον αὐτὸν ὡς πολλαχοῦ Ἰουδαΐζοντα, καὶ ὑποκρινόμενον τὸ κήρυγμα, ὅρα πῶς καθαρῶς ἀπεδύσατο, μάρτυρας αὐτοὺς καλῶν. Οἴδατε γὰρ, φησὶ, καὶ ὑμεῖς, ὅτι τῶν διωγμῶν μου πρόφασις τοῦτό ἐστιν, ὅτι κελεύω ἀπέχεσθαι τοῦ νόμου: εἰ δὲ περιτομὴν κηρύσσω, τί ἔτι διώκομαι; Οὐδὲν γὰρ ἕτερον ἐγκαλεῖν ἔχουσί μοι οἱ ἐξ Ἰουδαίων, ἢ τοῦτο μόνον. Καὶ γὰρ εἰ συνεχώρουν αὐτοῖς μετὰ τῶν πατρῴων ἐθῶν πιστεύειν, οὐκ ἂν οὔτε οἱ πιστεύσαντες, οὔτε οἱ ἀπιστήσαντες ἐπεβούλευσαν, τῷ μηδὲν τῶν οἰκείων παρασαλεύεσθαι. γʹ. Τί οὖν; Οὐκ ἐκήρυξε περιτομήν; Οὐ περιέτεμε τὸν Τιμόθεον; Περιέτεμε μέν. Πῶς οὖν φησιν, Οὐ κηρύσσω; Καὶ ἐνταῦθα αὐτοῦ μάθε τὴν ἀκρίβειαν. Οὐ γὰρ εἶπεν, ὅτι περιτομὴν οὐκ ἐργάζομαι, ἀλλὰ, Οὐ κηρύσσω, τουτέστιν, οὐχ οὕτω κελεύω πιστεύειν. Μὴ γὰρ εἰς δογμάτων λάβῃς βεβαίωσιν: περιέτεμον μὲν γὰρ, οὐκ ἐκήρυξα δὲ περιτομήν. Ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. Τουτέστι, Τὸ ἐμπόδιον, τὸ κώλυμα ἀνῄρηται, εἰ τοῦτό ἐστιν ὅ φατε. Οὐδὲ γὰρ οὕτως ὁ σταυρὸς ἦν σκάνδαλον τοῖς Ἰουδαίοις, ὡς τὸ μὴ δεῖν πείθεσθαι τοῖς πατρῴοις νόμοις. Καὶ γὰρ τὸν Στέφανον προσενεγκόντες, οὐκ εἶπον, ὅτι Οὗτος τὸν ἐσταυρωμένον προσκυνεῖ, ἀλλ' ὅτι Κατὰ τοῦ τόπου καὶ τοῦ νόμου λέγει τοῦ ἁγίου. Καὶ τῷ Ἰησοῦ τοῦτο ἐνεκάλουν, ὅτι τὸν νόμον παραλύει. Διό φησιν ὁ Παῦλος: Εἰ συγκεχώρηται περιτέμνεσθαι, λέλυται ἡ φιλονεικία ἡ πρὸς ὑμᾶς: οὐδεμία λοιπὸν ἔχθρα μένει πρὸς τὸν σταυρὸν καὶ τὸ κήρυγμα: εἰ δὲ καθ' ἑκάστην ἡμέραν φονῶσι καθ' ἡμῶν, πῶς τοῦτο ἐγκαλοῦσιν ἡμῖν; Ἐμοὶ γοῦν διὰ τοῦτο ἐπέθεντο, ὅτι εἰσήνεγκα ἀκρόβυστον εἰς τὸν ναόν: Ἆρ' οὖν οὕτως ἀνόητός εἰμι, φησὶν, ὡς συγκεχωρημένης περιτομῆς, εἰκῆ καὶ μάτην τοσαύτην ἀναδέξασθαι βλάβην, τοσοῦτον σκάνδαλον θεῖναι τῷ σταυρῷ; Ὁρᾶτε γὰρ, ὅτι δι' οὐδὲν ἡμῖν πολεμοῦσιν οὕτως, ὡς διὰ τὴν περιτομήν. Οὕτως οὖν ἀνόητος ἤμην, ὡς ὑπὲρ τοῦ μηδενὸς θλίβεσθαι, καὶ σκανδαλίζειν ἑτέρους; Σταυροῦ δὲ σκάνδαλον ἐκάλεσεν, ἐπειδὴ καὶ ὁ τοῦ σταυροῦ λόγος τοῦτο ἐπέταττε, καὶ τοῦτο μάλιστα ἦν τὸ σκανδαλίζον Ἰουδαίους, καὶ κωλύον τὸν σταυρὸν ἀναδέξασθαι, τὸ κελεύεσθαι τῶν πατρῴων ἀφίστασθαι ἐθῶν. Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς. Ὅρα πῶς ἐστι πικρὸς ἐνταῦθα κατὰ τῶν ἠπατηκότων. Παρὰ μὲν γὰρ τὴν ἀρχὴν ἐπὶ τοὺς ἠπατημένους τὴν κατηγορίαν ἔτρεπεν, ἀνοήτους καλῶν, καὶ ἅπαξ καὶ δεύτερον: ἐπειδὴ δὲ καλῶς αὐτοὺς ἐπαίδευσε καὶ διώρθωσε, πρὸς τοὺς ἠπατηκότας τρέπεται λοιπόν. Δεῖ δὲ ἡμᾶς συνιδεῖν καὶ ἐντεῦθεν αὐτοῦ τὴν σοφίαν, πῶς τούτους μὲν ὡς παῖδας οἰκείους, καὶ δυναμένους λαβεῖν διόρθωσιν, νουθετεῖ καὶ σωφρονίζει: τοὺς δὲ ἠπατηκότας, ὡς ἀλλοτρίους καὶ ἀνίατα νοσοῦντας, ἐκκόπτει: τοῦτο μὲν λέγων, Βαστάσει τὸ κρῖμα, ὅστις ἂν ᾖ, τοῦτο δὲ ἐπαρώμενος αὐτοῖς, καὶ λέγων, Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς. Καὶ καλῶς εἶπεν, Ἀναστατοῦντες. Τὴν γὰρ οἰκείαν πατρίδα καὶ τὴν ἐλευθερίαν καὶ τὴν συγγένειαν ἀφέντες τὴν ἄνω, τὴν ἀλλοτρίαν καὶ ξένην μεταδιώκειν ἠνάγκασαν, ἀπὸ μὲν τῆς ἄνω Ἱερουσαλὴμ καὶ τῆς ἐλευθέρας ἐκβάλλοντες, βιαζόμενοι δὲ καθάπερ αἰχμαλώτους καὶ μετανάστας πλανᾶσθαι. Διόπερ αὐτοῖς ἐπαρᾶται. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐδέν μοι μέλει περὶ ἐκείνων: Αἱρετικὸν γὰρ ἄνθρωπον μετὰ πρώτην καὶ δευτέραν νουθεσίαν παραιτοῦ. Εἰ βούλονται, μὴ περιτεμνέσθωσαν μόνον, ἀλλὰ καὶ περικοπτέσθωσαν. Ποῦ τοίνυν εἰσὶν οἱ τολμῶντες ἀποκόπτειν ἑαυτοὺς, καὶ τὴν ἀρὰν ἐπισπώμενοι, καὶ τὴν τοῦ Θεοῦ δημιουργίαν διαβάλλοντες, καὶ τοῖς Μανιχαίοις συμπράττοντες; Ἐκεῖνοι μὲν γάρ φασι τὸ σῶμα ἐπίβουλον εἶναι καὶ ὕλης τῆς πονηρᾶς: οὗτοι δὲ διὰ τῶν ἔργων τοῖς χαλεποῖς δόγμασι τούτοις διδόασιν ἀφορμήν: ὡς γὰρ ἐχθρὸν καὶ ἐπίβουλον ἀποκόπτουσι τὸ μέλος. Οὐκοῦν πολλῷ μᾶλλον τοὺς ὀφθαλμοὺς πηρῶσαι ἐχρῆν: διὰ γὰρ τῶν ὀφθαλμῶν εἰς τὴν ψυχὴν κάτεισιν ἡ ἐπιθυμία. Ἀλλὰ οὔτε ὀφθαλμὸς οὔτε τι ἄλλο μέλος αἴτιον, ἀλλ' ἡ πονηρὰ προαίρεσις μόνον. Εἰ δὲ οὐκ ἀνέχῃ, διὰ τί μὴ καὶ γλῶτταν διὰ τὴν βλασφημίαν, καὶ χεῖρας διὰ τὴν ἁρπαγὴν, καὶ πόδας διὰ τοὺς ἐπὶ πονηρίαν δρόμους, καὶ πᾶν, ὡς εἰπεῖν, τὸ σῶμα κατακόπτεις; Καὶ γὰρ ἀκοὴ καταυλουμένη πολλάκις κατεμάλαξε τὴν ψυχὴν, καὶ ῥῖνες ὀσμὴν ἡδεῖαν δεξάμεναι κατεγοήτευσαν τὴν διάνοιαν, καὶ πρὸς ἡδονὴν ἐξεβάκχευσαν. Οὐκοῦν πάντα περικόψωμεν, καὶ ὦτα καὶ χεῖρας καὶ ῥῖνας. Ἀλλ' ἐσχάτης ταῦτα παρανομίας, καὶ σατανικῆς παραπληξίας. Δέον γὰρ διορθῶσαι μόνον τὴν ἄτακτον τῆς ψυχῆς ὁρμὴν, ὡς τοῦ τεχνίτου διαμαρτάνοντος, τὸ ὄργανον συντρίβειν ἀνέπεισεν ὁ πονηρὸς δαίμων καὶ φόνοις χαίρων διηνεκῶς. Πῶς οὖν τοῦ σώματος πιαινομένου, φησὶν, ἐκκαίεται ἐπιθυμία; Ἰδοὺ πάλιν τὸ ἁμάρτημα τῆς ψυχῆς: τὸ γὰρ πιαίνειν τὴν σάρκα, οὐ τῆς σαρκός ἐστιν, ἀλλὰ τῆς ψυχῆς. Εἰ γὰρ βούλοιτο κατατήκειν, αὐτὴ τὴν ἐξουσίαν ἅπασαν ἔχει. Σὺ δὲ παραπλήσιον ποιεῖς, ὥσπερ ἂν εἴ τις ὁρῶν τινα πῦρ καίοντα, καὶ ἐπιτιθέντα ξύλα, καὶ οἰκίαν ἐμπιπρῶντα, ἀφεὶς τὸν ἅψαντα τὴν πυρὰν, ἐγκαλέσειε τῇ πυρᾷ, ὅτι πολλῶν ἐπιλαβομένη ξύλων εἰς ὕψος ἤρθη: ἀλλ' οὐκ ἔστι τὸ ἔγκλημα τοῦ πυρὸς, ἀλλὰ τοῦ ἅψαντος τὸ πῦρ. Τοῦτο γὰρ πρὸς τροφὴν, πρὸς φωτισμὸν, πρὸς ἄλλας τοιαύτας ἐδόθη διακονίας, οὐχ ἵνα καίῃ τὰς οἰκίας: ὥσπερ οὖν καὶ ἡ ἐπιθυμία εἰς παιδοποιίαν καὶ βίου σύστασιν, οὐ πρὸς μοιχείαν καὶ πορνείαν καὶ ἀσέλγειαν: ἵνα πατὴρ γένῃ, οὐχ ἵνα μοιχός: ἵνα νομίμως ὁμιλήσῃς γυναικὶ, οὐχ ἵνα παρανόμως διαφθείρῃς: ἵνα καταλίπῃς σπέρμα, οὐχ ἵνα τὸ ἑτέρου λυμήνῃ. Τὸ γὰρ μοιχεύειν οὐ τῆς ἐπιθυμίας ἐστὶ τῆς φυσικῆς, ἀλλὰ τῆς ὕβρεως τῆς παρὰ φύσιν: ἡ γὰρ ἐπιθυμία μίξιν ἐπιζητεῖ μόνον, οὐ τοιάνδε μίξιν. δʹ. Ταῦτα δέ μοι οὐχ ἁπλῶς εἴρηται νῦν, ἀλλὰ προανακρουόμεθά τινας ἀγῶνας, καὶ προακροβολιζόμεθα πρὸς τοὺς λέγοντας τοῦ Θεοῦ τὴν δημιουργίαν πονηρὰν εἶναι, καὶ τῆς μὲν ψυχῆς τὴν ῥᾳθυμίαν ἐῶντας, κατὰ δὲ τοῦ σώματος μαινομένους, καὶ τὴν σάρκα ἡμῶν διαβάλλοντας, περὶ ὧν καὶ μετὰ ταῦτα ὁ ἀπόστολος Παῦλος διαλέγεται, οὐ τῆς σαρκὸς κατηγορῶν, ἀλλὰ τῶν διαβολικῶν λογισμῶν. Ὑμεῖς δὲ, ἀδελφοὶ, ἐπὶ ἐλευθερίᾳ ἐκλήθητε: μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί. Ἐνταῦθα λοιπὸν δοκεῖ μὲν εἰς τὸν ἠθικὸν ἐμβαίνειν λόγον, πάσχει δέ τι καινὸν, καὶ ὅπερ οὐδὲ ἐν μιᾷ τῶν ἄλλων ἔπαθεν Ἐπιστολῶν. Πάσας γὰρ διαλαμβάνων εἰς μέρη δύο, καὶ τὰ μὲν πρῶτα περὶ δογμάτων, τὰ δὲ ἔσχατα περὶ βίου διαλεγόμενος, ἐνταῦθα εἰς τὸν ἠθικὸν ἐμπεσὼν λόγον, πάλιν ἀναμίγνυσι τὸν δογματικόν. Καὶ γὰρ οὗτος ἐκείνου πάλιν ἔχεται ἐν τῇ πρὸς Μανιχαίους μάχῃ. Τί δέ ἐστι, Μόνον μὴ τὴν ἐλευθερίαν τῇ σαρκὶ εἰς ἀφορμήν; Ἀπήλλαξεν ἡμᾶς, φησὶν, ὁ Χριστὸς τοῦ ζυγοῦ τῆς δουλείας, κυρίους ἀφῆκε τοῦ πράττειν ὅ τι βουλόμεθα, οὐχ ἵνα τῇ ἐξουσίᾳ πρὸς κακίαν χρησώμεθα, ἀλλ' ἵνα μείζονος λάβωμεν μισθοῦ πρόφασιν, ἐπὶ φιλοσοφίαν μείζονα ἀνιόντες. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ζυγὸν δουλείας καλεῖ τὸν νόμον, καὶ τὴν χάριν κατάρας ἀπαλλαγήν: ἵνα μή τις ὑποπτεύσῃ, ὅτι διὰ τοῦτο κελεύει τοῦ νόμου ἀποστῆναι, ἵνα ἐξῇ παρανόμως ζῇν, διορθοῦται τὴν ὑπόνοιαν, λέγων: Οὐχ ἵνα παράνομος γένηται ἡ πολιτεία, ἀλλ' ἵνα ὑπὲρ τὸν νόμον ἡ φιλοσοφία: ἐλύθη γὰρ τοῦ νόμου τὰ δεσμά. Καὶ ἐγὼ ταῦτα λέγω, οὐχ ἵνα ταπεινότεροι, ἀλλ' ἵνα ὑψηλότεροι γενώμεθα. Καὶ γὰρ ὁ πορνεύων, καὶ ὁ παρθενεύων, ἀμφότεροι τοῦ νόμου τὰ μέτρα ἐξέβησαν, ἀλλ' οὐκ ἐπὶ τοῖς αὐτοῖς, ἀλλ' ὁ μὲν ἐπὶ τὸ χεῖρον κατενεχθεὶς, ὁ δὲ ἐπὶ τὸ βέλτιον ἐπαρθείς: ὁ μὲν παραβὰς, ὁ δὲ ὑπερβὰς τὸν νόμον. Τοῦτ' οὖν φησιν ὁ Παῦλος, ὅτι Ἔλυσε τὸν ζυγὸν ἀφ' ὑμῶν, οὐχ ἵνα σκιρτήσητε, οὐδ' ἵνα λακτίσητε, ἀλλ' ἵνα χωρὶς ζυγοῦ βαδίζητε εὔρυθμα. Εἶτα καὶ δείκνυσι τρόπον, δι' οὗ ῥᾳδίως ἂν τὸ τοιοῦτον κατορθωθείη. Τίς οὖν ὁ τρόπος; Διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις, φησί. Πάλιν ἐνταῦθα αἰνίττεται ὅτι φιλονεικία καὶ στάσις καὶ φιλαρχία καὶ ἀπόνοια ταύτης τῆς πλάνης αἴτιαι αὐτοῖς ἐγένοντο: ἡ γὰρ τῶν αἱρέσεων μήτηρ, ἡ τῆς φιλαρχίας ἐστὶν ἐπιθυμία. Εἰπὼν γὰρ, ὅτι Δουλεύετε ἀλλήλοις, ἔδειξεν ὅτι ἐξ ἀπονοίας καὶ τύφου τοῦτο ἔλαβεν ἀρχὴν τὸ κακόν: διὸ κατάλληλον ἐπεισάγει φάρμακον. Ἐπειδὴ γὰρ ἀλλήλων ἄρχειν βουλόμενοι διεσχίσθητε, Δουλεύσατε ἀλλήλοις: οὕτω γὰρ συναχθήσεσθε πάλιν. Ἀλλὰ φανερῶς μὲν οὐ λέγει τὸ ἁμάρτημα, φανερῶς δὲ τίθησι τὴν διόρθωσιν, ἵνα δι' αὐτῆς κἀκεῖνο μάθωσιν: ὡς ἂν εἴ τις τῷ ἀσελγαίνοντι ὅτι μὲν ἀσελγαίνει μὴ λέγοι, παραινοῖ δὲ συνεχῶς σωφρονεῖν. Ὁ γὰρ ἀγαπῶν, ὡς χρὴ, τὸν πλησίον, οὐ παραιτεῖται δουλεύειν αὐτῷ παντὸς δούλου ταπεινότερον. Καθάπερ γὰρ πῦρ ὁμιλῆσαν κηρῷ, μαλάσσει ῥᾳδίως αὐτὸν, οὕτω καὶ ἡ τῆς ἀγάπης θερμότης πάντα τῦφον καὶ ἀπόνοιαν πυρὸς σφοδρότερον διαλύει. Διὰ τοῦτο οὐκ εἶπεν, Ἀγαπᾶτε ἀλλήλους, ἁπλῶς, ἀλλὰ, Δουλεύετε, τὴν ἐπιτεταμένην δηλῶν φιλίαν. Ἐπειδὴ γὰρ τοῦ νόμου τὸν ζυγὸν ἀνεῖλεν, ἵνα μὴ ἀποσκιρτήσωσιν, ἕτερον αὐτοῖς ἐπιτίθησι ζυγὸν τὸν τῆς ἀγάπης, ἰσχυρότερον μὲν ἐκείνου, κουφότερον δὲ καὶ ἡδίω πολλῷ. Εἶτα δεικνὺς αὐτοῦ τὸ κατόρθωμα, φησίν: Ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πληροῦται, ἐν τῷ, Ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν. Ἐπειδὴ γὰρ ἄνω καὶ κάτω τὸν νόμον ἔστρεφον, εἰ βούλει αὐτὸν, φησὶ, πληροῦν, μὴ περιτέμνου: οὐ γὰρ ἐν τῇ περιτομῇ, ἀλλ' ἐν τῇ ἀγάπῃ πληροῦται. Ὅρα τῆς ὀδύνης πῶς οὐκ ἐπιλανθάνεται τῆς ἑαυτοῦ, ἀλλὰ τὸ πονοῦν κινεῖ συνεχῶς, καὶ εἰς τὸν ἠθικὸν ἐξελθὼν λόγον. Εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ' ἀλλήλων ἀναλωθῆτε. Οὐκ ἀποφαίνεται, ἵνα μὴ βαρήσῃ, ἀλλ' οἶδε μὲν αὐτὸ γινόμενον, λέγει δὲ αὐτὸ μετὰ ἀμφιβολίας. Οὐ γὰρ εἶπεν, Ἐπειδὴ ἀλλήλους δάκνετε: καὶ τὸ ἑξῆς ὁμοίως: οὐδὲ γὰρ ἐκεῖ πάλιν ἀπεφήνατο, ὅτι Ὑπ' ἀλλήλων ἀναλώθητε: ὅπερ ἐστὶ φοβοῦντος καὶ ἀσφαλιζομένου, οὐ καταδικάζοντος. Καὶ ταῖς λέξεσι δὲ ἐμφαντικῶς ἐχρήσατο. Οὐ γὰρ εἶπε, Δάκνετε, μόνον, ὅπερ ἐστὶ θυμουμένου, ἀλλὰ, Καὶ κατεσθίετε, ὅπερ ἐστὶν ἐμμένοντος τῇ πονηρίᾳ. Ὁ μὲν γὰρ δάκνων, ὀργῆς ἐπλήρωσε πάθος: ὁ δὲ κατεσθίων θηριωδίας ἐσχάτης παρέσχεν ἀπόδειξιν. Δήγματα δὲ καὶ βρώσεις οὐ τὰς σωματικάς φησιν, ἀλλὰ τὰς πολὺ χαλεπωτέρας. Οὐ γὰρ οὕτως ὁ ἀνθρωπίνης ἀπογευσάμενος σαρκὸς ἔβλαψεν, ὡς ὁ δήγματα εἰς τὴν ψυχὴν πηγνύς: ὅσον γὰρ ψυχὴ τιμιωτέρα σώματος, τοσοῦτον χαλεπωτέρα ἡ ταύτης βλάβη. Βλέπετε μὴ ὑπ' ἀλλήλων ἀναλωθῆτε, φησί. Ἐπειδὴ γὰρ οἱ ἀδικοῦντες καὶ ἐπιβουλεύοντες, ὡς ἄλλους ἀναλίσκοντες, ἐπὶ τοῦτο ἔρχονται, διὰ τοῦτό φησι: Σκοπεῖτε μὴ εἰς ὑμᾶς τὸ πρᾶγμα περιτραπῇ. Ἡ γὰρ διάστασις καὶ ἡ μάχη φθοροποιὸν καὶ ἀναλωτικὸν καὶ τῶν δεχομένων αὐτὴν, καὶ τῶν εἰσαγόντων, καὶ σητὸς μᾶλλον ἅπαντα διατρώγει. Λέγω δὲ, πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. εʹ. Ἰδοὺ καὶ ἑτέραν δείκνυσιν ὁδὸν εὔκολον ποιοῦσαν τὴν ἀρετὴν, καὶ κατορθοῦσαν τὰ εἰρημένα, ὁδὸν τίκτουσαν ἀγάπην, καὶ σφιγγομένην ὑπὸ τῆς ἀγάπης. Οὐδὲν γὰρ, οὐδὲν οὕτως ἀγαπητικοὺς ποιεῖ, ὡς τὸ πνευματικοὺς εἶναι, καὶ οὐδὲν οὕτω πείθει παραμένειν ἡμῖν τὸ πνεῦμα, ὡς ἡ τῆς ἀγάπης ἰσχύς. Διό φησι: Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. Ἐπειδὴ γὰρ εἶπε τὸ ποιοῦν τὴν νόσον, λέγει καὶ τὸ τὴν ὑγείαν χαριζόμενον φάρμακον. Ποῖον δὲ τοῦτό ἐστι, καὶ τίς ἡ δύναμις τῶν εἰρημένων καλῶν, ἢ τὸ πνεύματι ζῇν; Διό φησι: Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός: ταῦτα δὲ ἀντίκειται ἀλλήλοις, ἵνα μὴ, ἃ ἂν θέλητε, ταῦτα ποιῆτε. Ἐνταῦθα δὲ ἐπιτίθενταί τινες λέγοντες, ὅτι διεῖλεν εἰς δύο τὸν ἄνθρωπον ὁ Ἀπόστολος, ὥσπερ ἐξ ἐναντίας οὐσίας κατεσκευασμένον εἰσάγων, καὶ μάχην τῷ σώματι πρὸς τὴν ψυχὴν δεικνὺς οὖσαν. Ἀλλ' οὐκ ἔστι ταῦτα, οὐκ ἔστι: σάρκα γὰρ ἐνταῦθα, οὐ τὸ σῶμα καλεῖ: εἰ γὰρ τοῦτό φησι, πῶς ἔχει λόγον τὸ ἑξῆς εἰρημένον; Ἐπιθυμεῖ γὰρ, φησὶ, κατὰ τοῦ πνεύματος. Καὶ μὴν τοῦτο οὐ τῶν κινούντων, ἀλλὰ τῶν κινουμένων ἐστὶν, οὐ τῶν ἐνεργούντων, ἀλλὰ τῶν ἐνεργουμένων: πῶς οὖν ἐπιθυμεῖ; ἡ γὰρ ἐπιθυμία οὐ σαρκὸς, ἀλλὰ ψυχῆς. Καὶ γὰρ ἀλλαχοῦ φησι: Κατεπίθυμός ἐστιν ἡ ψυχή μου: καὶ τί ἐπιθυμεῖ ἡ ψυχή σου, καὶ ποιήσω σοι, Καὶ, Μὴ πορεύου κατὰ τὴν ἐπιθυμίαν τῆς ψυχῆς σου: καὶ πάλιν, Οὕτως ἐπιποθεῖ ἡ ψυχή μου. Πῶς οὖν Παῦλός φησιν, Ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος; Οἶδε σάρκα καλεῖν, οὐ τὴν τοῦ σώματος φύσιν, ἀλλὰ τὴν πονηρὰν προαίρεσιν, ὡς ὅταν λέγῃ: Ὑμεῖς οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ' ἐν πνεύματι: Καὶ πάλιν, Οἱ δὲ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται. Τί οὖν; ἀνελεῖν δεῖ τὴν σάρκα; Αὐτὸς δὲ ὁ ταῦτα λέγων, οὐ σάρκα περιέκειτο; Οὐ τῆς σαρκὸς, ἀλλὰ τοῦ διαβόλου ταῦτα τὰ διδάγματα: Ἐκεῖνος γὰρ ἀνθρωποκτόνος ἦν ἀπαρχῆς. Τί οὖν φησι; Σάρκα ἐνταῦθα τὸν λογισμὸν καλεῖ τὸν γεώδη, τὸν ῥᾴθυμον καὶ ἠμελημένον. Τοῦτο δὲ οὐ σώματος κατηγορία, ἀλλὰ ῥᾳθύμου ψυχῆς ἔγκλημα: ὄργανον γάρ ἐστιν ἡ σὰρξ, τὸ δὲ ὄργανον οὐδεὶς ἀποστρέφεται καὶ μισεῖ, ἀλλὰ τὸν τὸ ὄργανον κακῶς μεταχειριζόμενον. Καὶ γὰρ οὐ τὸν σίδηρον, ἀλλὰ τὸν ἀνδροφόνον καὶ μισοῦμεν καὶ κολάζομεν. Ἀλλὰ καὶ αὐτὸ τοῦτο, φησὶ, κατηγορία τοῦ σώματος, τὸ τὰ ἁμαρτήματα τῆς ψυχῆς τῷ τῆς σαρκὸς ὀνόματι καλεῖσθαι. Ἐγὼ δὲ ὁμολογῶ μὲν ἐλάττονα εἶναι τῆς ψυχῆς τὴν σάρκα, καὶ αὐτὴν δὲ καλήν. Τὸ γὰρ ἔλαττον τοῦ καλοῦ, καὶ αὐτὸ καλόν: τὸ δὲ κακὸν, οὐκ ἔλαττον τοῦ καλοῦ, ἀλλ' ἐναντίον. Σὺ δὲ, εἰ μὲν ἔχεις δεῖξαι ἀπὸ τοῦ σώματος κατασκευαζομένην τὴν κακίαν, κατηγόρει τῆς σαρκός: εἰ δὲ ἀπὸ τῆς προσηγορίας διαβάλλειν ἐπιχειρεῖς, ὥρα σοι καὶ τῆς ψυχῆς κατηγορεῖν: καὶ γὰρ ψυχικὸς ἄνθρωπος λέγεται ὁ τῆς ἀληθείας ἐστερημένος, καὶ πνεύματα πονηρίας λέγεται τὰ τῶν δαιμόνων πλήθη. Τῷ δὲ τῆς σαρκὸς ὀνόματι πάλιν καὶ τὰ μυστήρια καλεῖν εἴωθεν ἡ Γραφὴ, καὶ τὴν Ἐκκλησίαν ἅπασαν, σῶμα λέγουσα εἶναι τοῦ Χριστοῦ. Εἰ δὲ βούλει καὶ κατορθώματα καλεῖν τὰ δι' αὐτῆς γινόμενα, σβέσον τῷ λόγῳ τὰς αἰσθήσεις, καὶ ἔρημον ὄψει τὴν ψυχὴν γνώσεως ἁπάσης, καὶ οὐδὲν εἰδυῖαν ὧν οἶδεν. Εἰ γὰρ ἡ δύναμις τοῦ Θεοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοουμένη καθορᾶται, πῶς ἂν ἴδοιμεν χωρὶς ὀφθαλμῶν; εἰ δὲ καὶ ἡ πίστις ἐξ ἀκοῆς, πῶς ἀκουσόμεθα χωρὶς ὤτων; Καὶ τὸ κηρῦξαι δὲ καὶ τὸ περιελθεῖν, διὰ γλώττης καὶ ποδῶν. Πῶς γὰρ κηρύξουσιν, ἐὰν μὴ ἀποσταλῶσι; καὶ τὸ γράψαι διὰ χειρῶν. Ὁρᾷς ὅτι μυρίων ἡμῖν ἀγαθῶν ἐστιν αἰτία τῆς σαρκὸς ἡ διακονία; Εἰ δὲ λέγει, Ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, περὶ δύο φησὶ λογισμῶν: οὗτοι γὰρ ἀλλήλοις ἀντίκεινται, ἡ ἀρετὴ καὶ ἡ κακία, οὐχ ἡ ψυχὴ καὶ τὸ σῶμα. Εἰ γὰρ ταῦτα ἀντίκειται, ἀλλήλων ἐστὶν ἀναιρετικὰ, ὡς τὸ πῦρ τοῦ ὕδατος, ὡς τὸ σκότος τοῦ φωτός: εἰ δὲ ἐπιμελεῖται σώματος ψυχὴ, καὶ πολλὴν αὐτοῦ ποιεῖ πρόνοιαν, καὶ μυρία πάσχει, ὥστε αὐτὸ μὴ καταλιπεῖν, καὶ ἀποῤῥηγνυμένη κωλύει, καὶ τὸ σῶμα αὐτῇ διακονεῖται, καὶ πολλὴν εἰσάγει γνῶσιν αὐτῇ, καὶ πρὸς τὴν ἐκείνης ἐνέργειαν τοῦτο κατεσκεύασται: πῶς ἂν ἐναντία ταῦτα εἴη καὶ μαχόμενα ἀλλήλοις; Ἐγὼ γὰρ οὐ μόνον οὐκ ἐναντία, ἀλλὰ καὶ σφόδρα ὁμονοοῦντα, καὶ ἀλλήλων ἀντεχόμενα διὰ τῶν ἔργων ὁρῶ. Οὐ τοίνυν περὶ τούτων φησὶν, ὅτι ἀντίκεινται ἀλλήλοις, ἀλλὰ λογισμῶν πονηρῶν, καὶ ἀγαθῶν μάχην εἰσάγει. Τὸ γὰρ θέλειν καὶ μὴ θέλειν, τῆς ψυχῆς. Διὰ τοῦτό φησι: ταῦτα δὲ ἀντίκειται, ἵνα μὴ συγχωρήσῃς τῇ ψυχῇ πορεύεσθαι ἐν ταῖς ἐπιθυμίαις αὐτῆς ταῖς πονηραῖς. Καθάπερ γάρ τις παιδαγωγὸς καὶ διδάσκαλος φοβῶν, ταῦτα ἐφθέγξατο. Εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. Ϛʹ. Ποία αὕτη ἀκολουθία; Μεγίστη μὲν καὶ σαφής. Ὁ γὰρ πνεῦμα ἔχων, ὡς χρὴ, σβέννυσι διὰ τούτου πονηρὰν ἐπιθυμίαν ἅπασαν: ὁ δὲ τούτων ἀπαλλαγεὶς, οὐ δεῖται τῆς ἀπὸ τοῦ νόμου βοηθείας, ὑψηλότερος πολλῷ τῆς ἐκείνου παραγγελίας γενόμενος. Ὁ γὰρ μὴ ὀργιζόμενος, πῶς δεῖται ἀκούειν, Οὐ φονεύσεις; ὁ μὴ βλέπων ἀκολάστοις ὀφθαλμοῖς, πῶς χρῄζει τοῦ παιδεύοντος μὴ μοιχεύειν; Τίς γὰρ διαλέγεται περὶ τοῦ καρποῦ τῆς κακίας τῷ τὴν ῥίζαν αὐτὴν ἀνασπάσαντι; Ῥίζα γὰρ φόνου θυμὸς, καὶ μοιχείας ἡ περίεργος θεωρία τῶν ὄψεων. Διὰ τοῦτό φησιν: Εἰ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. Ἐνταῦθα δέ μοι δοκεῖ καὶ ἐγκώμιον τοῦ νόμου εἰρηκέναι μέγα καὶ θαυμαστόν: εἰ δὲ ἐν τάξει τοῦ πνεύματος ὁ νόμος ἦν κατὰ δύναμιν τὴν ἑαυτοῦ πρὸ τῆς τοῦ πνεύματος ἐπιφοιτήσεως, οὐ μὴν διὰ τοῦτο ἐναπομένειν χρὴ τῷ παιδαγωγῷ. Τότε μὲν εἰκότως ὑπὸ νόμον ἦμεν, ἵνα τῷ δέει κολάζωμεν τὰς ἐπιθυμίας, οὔπω τοῦ πνεύματος φανέντος: νῦν δὲ τῆς χάριτος δεδομένης τῆς οὐ κελευούσης μόνον αὐτῶν ἀπέχεσθαι, ἀλλὰ καὶ μαραινούσης αὐτὰς, καὶ πρὸς μείζονα πολιτείαν ἀναγούσης, τίς χρεία νόμου; Τῷ γὰρ οἴκοθεν κατορθοῦντι τὰ μείζω, ποῦ χρεία παιδαγωγοῦ; οὐδὲ γὰρ γραμματιστοῦ τις δεῖται φιλόσοφος ὤν. Τί τοίνυν ἑαυτοὺς ἐξευτελίζετε, τῷ πνεύματι πρότερον ἑαυτοὺς ἐκδόντες, καὶ νῦν προσκαθήμενοι τῷ νόμῳ; Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι πορνεία, μοιχεία, ἀκαθαρσία, ἀσέλγεια, φαρμακεία, εἰδωλολατρεία, ἔχθραι, ἔρεις, ζῆλοι, θυμοὶ, ἐρίθειαι, διχοστασίαι, αἱρέσεις, φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες, βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Ἐνταῦθα λοιπὸν ὁ τῆς σαρκός σου κατηγορῶν, εἰπέ μοι, καὶ νομίζων ὡς περὶ ἐχθρᾶς καὶ πολεμίας ταῦτα εἰρῆσθαι (ἔστω γὰρ ἡ μοιχεία καὶ ἡ πορνεία τῆς σαρκὸς καθ' ὑμᾶς), αἱ ἔχθραι, καὶ αἱ ἔρεις, καὶ οἱ ζῆλοι, καὶ αἱ ἐρίθειαι, καὶ αἱ αἱρέσεις, καὶ αἱ φαρμακεῖαι (προαιρέσεως γὰρ ταῦτα διεφθαρμένης μόνον, ὥσπερ οὖν καὶ τὰ ἄλλα) πῶς ἂν εἶεν σαρκός; Ὁρᾷς ὅτι οὔ φησι τὴν σάρκα ἐνταῦθα, ἀλλὰ τὸν γεώδη λογισμὸν καὶ χαμαὶ συρόμενον; Διὸ καὶ φοβεῖ λέγων, ὅτι Οἱ τὰ τοιαῦτα πράσσοντες, βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Εἰ δὲ φύσεως ταῦτα πονηρᾶς, καὶ οὐ προαιρέσεως μοχθηρᾶς, περιττῶς εἶπε, Πράσσουσιν, ἀλλὰ, Πάσχουσι. Τίνος δὲ ἕνεκεν καὶ βασιλείας ἐκπίπτουσιν; Οὐδὲ γὰρ τῶν ἐν φύσει, ἀλλὰ τῶν ἐν προαιρέσει καὶ οἱ στέφανοι καὶ αἱ κολάσεις. Διὸ καὶ ταῦτα ἠπείλησεν ὁ Παῦλος. Ὁ δὲ καρπὸς τοῦ πνεύματος ἀγάπη, χαρὰ, εἰρήνη. Οὐκ εἶπε, τὸ ἔργον τοῦ πνεύματος, ἀλλ', Ὁ καρπός. Οὐκοῦν ἡ ψυχὴ περιττή: εἰ γὰρ περὶ σαρκὸς καὶ πνεύματος ὁ λόγος, ποῦ ἡ ψυχή; Ἆρα περὶ ἀψύχων διαλέγεται; Ὅταν γὰρ τὰ μὲν πονηρὰ τῆς σαρκὸς, τὰ δὲ χρήσιμα τοῦ πνεύματος ᾖ, περιττὴ ἡ ψυχή. Οὐδαμῶς: καὶ γὰρ ἡ ἐγκράτεια τῶν παθῶν ταύτης καὶ περὶ αὐτῆς: καὶ ἐν μέσῳ κειμένης κακίας καὶ ἀρετῆς, ἂν μὲν εἰς δέον χρήσηται τῷ σώματι, πνευματικὸν αὐτὸ κατειργάσατο: ἂν δὲ ἀποστῇ μὲν τοῦ πνεύματος, ἐκδῷ δὲ αὑτὴν ταῖς πονηραῖς ἐπιθυμίαις, γεωδεστέραν αὐτὴν κατεσκεύασεν. Ὁρᾷς πάντοθεν πῶς οὐ περὶ οὐσίας αὐτῷ τῆς σαρκὸς νῦν ὁ λόγος, ἀλλὰ περὶ προαιρέσεως μοχθηρᾶς, καὶ οὐ τοιαύτης; Διὰ τί δὲ καρπὸν καλεῖ τοῦ πνεύματος; Ὅτι τὰ μὲν πονηρὰ ἔργα ἐξ ἡμῶν γίνεται μόνων: διὸ καὶ ἔργα καλεῖ: τὰ δὲ καλὰ οὐ τῆς ἡμετέρας ἐπιμελείας δεῖται μόνον, ἀλλὰ καὶ τῆς τοῦ Θεοῦ φιλανθρωπίας. Εἶτα μέλλων αὐτὰ διηγεῖσθαι, τὴν ῥίζαν τίθησι πρῶτον τῶν ἀγαθῶν, οὕτω λέγων: Ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθοεργία, πίστις, πραότης, ἐγκράτεια. Κατὰ τῶν τοιούτων οὐκ ἔστι νόμος. Τί γὰρ ἄν τις ἐπιτάξειε τῷ πάντα ἔχοντι παρ' ἑαυτῷ, καὶ διδάσκαλον ἀπηρτισμένην τῆς φιλοσοφίας τὴν ἀγάπην; Ὥσπερ γὰρ οἱ τῶν ἵππων εὐήνιοι καὶ ἀφ' ἑαυτῶν ἅπαντα πράττοντες, οὐκ ἂν δεηθεῖεν μάστιγος: οὕτω καὶ ψυχὴ κατορθοῦσα τὴν ἀρετὴν ἀπὸ πνεύματος, οὐ δεῖται τοῦ νουθετοῦντος νόμου. Πάνυ δὲ καὶ ἐνταῦθα τὸν νόμον θαυμαστικῶς ἐξέβαλεν, οὐχ ὡς φαῦλον, ἀλλ' ὡς ἐλάττονα τῆς δεδομένης παρὰ τοῦ Πνεύματος φιλοσοφίας. Οἱ δὲ τοῦ Χριστοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Ἵνα γὰρ μὴ λέγωσι: Καὶ τίς ἐστι τοιοῦτος; δείκνυσιν ἐπὶ τῶν ἔργων τοὺς τὰ τοιαῦτα κατορθοῦντας, σάρκα πάλιν ἐνταῦθα τὰς πονηρὰς πράξεις καλῶν. Οὐ γὰρ δὴ τὴν σάρκα ἀνεῖλον: ἐπεὶ πῶς ἔμελλον ζῇν; Τὸ γὰρ ἐσταυρωμένον, νεκρόν ἐστι καὶ ἀνενέργητον: ἀλλὰ τὴν ἀκριβῆ φιλοσοφίαν δηλοῖ. Καὶ γὰρ αἱ ἐπιθυμίαι, κἂν ἐνοχλῶσι, κενὰ λυσσῶσιν: ἐπεὶ οὖν τοσαύτη τοῦ πνεύματος ἡ ἰσχὺς, ἐκείνῳ ζῶμεν, ἐκείνῳ ἀρκώμεθα: ὃ καὶ αὐτὸς ἐπάγει λέγων: Ζῶμεν οὖν ἐν πνεύματι, καὶ πνεύματι στοιχῶμεν, κατὰ τοὺς ἐκείνου νόμους πολιτευόμενοι. Τοῦτο γάρ ἐστι τὸ, Στοιχῶμεν: τουτέστι, Ἀρκεσθῶμεν τῇ τοῦ πνεύματος δυνάμει, καὶ μὴ ἐπιζητῶμεν τὴν ἀπὸ τοῦ νόμου προσθήκην. Εἶτα δεικνὺς ἐκείνους τοὺς ἐπεισάγοντας τὴν περιτομὴν διὰ φιλοτιμίαν τοῦτο ποιοῦντας, φησί: Μὴ γενώμεθα κενόδοξοι, ὃ πάντων ἐστὶν αἴτιον τῶν κακῶν, ἀλλήλους προκαλούμενοι, ἀλλήλους φθονοῦντες. Ἀπὸ γὰρ κενοδοξίας ὁ φθόνος, καὶ ἀπὸ φθόνου τὰ μυρία ταῦτα κακά.