Fragments on Galatians

Fragmenta in epistulam ad Galatas

Severianus of Gabala · c. 400 AD · PG 65; Fragmenta in epistulam ad Galatas (Khazarzar)

The Proclamation to the Gentiles§1

1Regarding the proclamation to the nations, having received it, some of those from the circumcision, departing, were persuading the nations to Judaize; and first concerning this it appears that a search has happened in Antioch, that the apostles wrote not to be under the law, but to abstain from things sacrificed to idols and from blood and from things strangled and from fornication; for so it seemed to the Holy Spirit. And this disease prevailed among the Galatians, in agreement with those having willed to Judaize. And they were persuaded by those perverting the truth, saying, that the rest of the apostles do not forbid those willing to keep the law.

Galatians 1:4 shows that neither Moses died for the sake of the world, nor any other of the prophets. Therefore one must not be defeated by the one who did not save, but by the one who died for us. Galatians 1:6–7 He says, 'Into a different gospel, which is not another gospel'; for your gospel and that of the apostles is willed to be outside of you by the law. Galatians 1:8–10 'Let him be an angel, why then also we?; when we were proclaiming, by the power of the Holy Spirit we proclaimed'; and the Holy Spirit does not change his mind. If therefore we say other things, we have abandoned the things of the Spirit. Let the preacher be an anathema, then, setting aside the proclamation. From what you received. 'I did not proclaim, he says, but you did not receive, but also I proclaimed, and you received.' 'Neither do I repent having proclaimed, and you have observed what you received.' 'For now am I persuading men or God?; or am I seeking to please men?; if I were still pleasing men, I would not have been a slave of Christ.'

Intending to remind them of his own gospel, he anticipates the objection so that they may not think that he heals by submitting; for he strikes by rebuking. Having said 'if still', he showed that he once pleased men. What, indeed, pleased him? From whom the faithful ones to Damascus received letters to afflict. If therefore, he says, he were still pleasing the Jews, he would not have believed in Christ. Galatians 1:13 'What need is there of a turning in Judaism, but that he might show that he does not serve beforehand but in truth'; for not having hated the law did he run away from grace—for he was persecuting it—but having found the perfect, he departed from the law. Now he shows that he has more than that concerning Peter; for those did not zeal for the sake of Judaism, disobeying Christianity, as I do. Do not therefore think that having hated the law I came into grace—for they were persecuting the law—but I found the perfect, and I will not abolish the law by the perfect grace. Galatians 1:16 He says this not slandering the apostles, but that I did not run in step with fleshly flesh. Galatians 2:16 'For if no one is justified from works, bearing the toil, but from faith, where the benefit of ease and the benefit of righteousness is great, how does he say it is not necessary having made the law sufficient for grace?;' he says not to be justified from works of the law, but not from commandments; for the commandment justifies the one obeying, but the work was the difficult thing. Galatians 2:18 The word is against Peter: 'You destroyed those things by doctrine which were sent from you to the...'

Greek · §1

Fragmenta in epistulam ad Galatas (in catenis) Gal: Prolog Τοῦ κηρύγματος εἰς τὰ ἔθνη δεχθέντος τινὲς τῶν ἀπὸ τῆς περιτομῆς ἐξιόντες ἔπειθον τὰ ἔθνη ἰουδαΐζειν, καὶ πρώτη περὶ τούτου φαίνεται ζήτησις γεγενημένη ἐν Ἀντιοχείᾳ, ὅτι οἱ ἀπόστολοι ἔγραψαν μὴ ὑποκεῖσθαι νόμῳ, ἀπέχεσθαι δὲ εἰδωλοθύτου καὶ αἵματος καὶ πνικτοῦ καὶ πορνείας· οὕτω γὰρ ἔδοξε τῷ ἁγίῳ πνεύματι. ἐκράτησε δὲ τὸ νόσημα τοῦτο τῶν Galατῶν συμφώνως ἰουδαΐζειν βουληθέντων. ἐπείσθησαν δὲ ὑπὸ τῶν διαστρεφόντων λεγόντων, ὡς οἱ λοιποὶ ἀπόστολοι οὐ κωλύουσι τοὺς βουλομένους τηρεῖν τὸν νόμον. 299 Gal 1,4 ∆είκνυσιν ὅτι οὐ Μωϋσῆς ἀπέθανεν ὑπὲρ τοῦ κόσμου οὐδέ τις τῶν προφητῶν ἄλλος. οὐ δεῖ τοίνυν ἡττᾶσθαι τοῦ μὴ σώσαντος, ἀλλὰ τοῦ ὑπὲρ ἡμῶν ἀποθανόντος. Gal 1,6–7 Εἰς ἕτερον εὐαγγέλιον ὃ οὐκ ἔστιν ἕτερον, φησίν· τὸ γὰρ ἡμέτερον εὐαγγέλιον καὶ τὸ τῶν ἀποστόλων ἐκτὸς ὑμᾶς εἶναι βούλεται νόμου. Gal 1,8–10 Ἔστω ἄγγελος, διὰ τί δὲ καὶ ἡ μεῖς; ὅτε ἐκηρύττομεν, πνεύματος ἁγίου δυνάμει ἐκηρύξαμεν· τὸ δὲ πνεῦμα τὸ ἅγιον οὐ μετανοεῖ. ἐὰν οὖν ἄλλα εἴπωμεν, κατελίπομεν τὰ τοῦ πνεύματος. ἔστω οὖν καὶ ὁ κῆρυξ ἀνάθεμα, ἀθετῶν τὸ κήρυγμα. Παρ' ὃ παρελάβετε. οὐκ ἐκήρυξα μὲν ἐγώ, φησίν, ὑμεῖς δὲ οὐκ ἐλάβετε, ἀλλὰ καὶ ἐγὼ ἐκήρυξα, καὶ ὑμεῖς παρελάβετε. οὔτε ἐγὼ μετανοῶ κηρύξας, καὶ ὑμεῖς τηρήσατε ὃ εἰλήφατε. Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. μέλλων αὐτοὺς ὑπομιμνήσκειν τοῦ ἰδίου εὐαγγελίου, προλαβὼν ἀσφαλίζεται ἵνα μὴ νομίσωσιν ὅτι θεραπεύει ὑπαγόμενος· ἐπιπλήττει γὰρ νουθετῶν. εἰπὼν δὲ εἰ ἔτι, ἐδήλωσεν ὅτι ἤρεσκε ποτὲ ἀνθρώποις. τίσι δὲ ἤρεσκεν; παρ' ὧν ἔλαβεν ἐπιστολὰς τοὺς εἰς ∆αμασκὸν πιστοὺς κακῶσαι. εἰ οὖν, φησίν, ἤρεσκον ἔτι τοῖς Ἰουδαίοις, οὐκ ἂν ἐπίστευσα τῷ Χριστῷ. Gal 1,13 Τίς χρεία τῆς ἐν τῷ Ἰουδαϊσμῷ ἀναστροφῆς ἀλλ' ἵνα δείξῃ, ὅτι οὐ προλήψει δουλεύει ἀλλ' ἀληθείᾳ· οὐ γὰρ μισήσας τὸν νόμον ὑπέδραμε τὴν χάριν–ἐξεδίκει γὰρ αὐτόν–ἀλλ' εὑρὼν τὸ τέλειον ἀπέστη τοῦ νόμου. Νῦν δείκνυσιν ὅτι πλέον τι τῶν περὶ Πέτρον ἔχει· οὐ γὰρ ἐζήλωσαν ἐκεῖνοι ὑπὲρ τοῦ Ἰουδαϊσμοῦ ἀπειθοῦντες τῷ Χριστιανισμῷ ὡς ἐγώ. 300 μὴ τοίνυν οἰηθῇτε ὅτι μισήσας τὸν νόμον ἦλθον εἰς τὴν χάριν– ἐξεδίκουν γὰρ τὸν νόμον–ἀλλ' εὗρον τὸ τέλειον, καὶ οὐκ ἐξισῶ τὸν νόμον τῇ τελείᾳ χάριτι. Gal 1,16 Οὐ διαβάλλων δὲ τοὺς ἀποστόλους τοῦτό φησιν, ἀλλ' ὅτι οὐκ ἐστοίχησα θνητῇ σαρκί. Gal 2,16 Εἰ γὰρ ἐξ ἔργων οὐδεὶς δικαιοῦται τῶν πόνον φερόντων, ἐκ δὲ πίστεως ὅπου τὸ τῆς εὐκολίας καὶ τὸ τῆς δικαιοσύνης μέγα, πῶς οὐκ ἀναγκαῖόν φησιν ἐάσαντας νόμον ἀρκεῖσθαι τῇ χάριτι; ἐξ ἔργων νόμου λέγει μὴ δικαιοῦσθαι, οὐκ ἐξ ἐντολῶν· ἡ γὰρ ἐντολὴ δικαιοῖ ἀκουομένη, τὸ δὲ ἔργον ἦν τὸ δυσκατόρθωτον. Gal 2,18 Πρὸς τὸν Πέτρον ὁ λόγος· σὺ κατέλυσας αὐτὰ δόγματι ὅπερ ἀπεστάλη παρ' ὑμῶν τοῖς

The Law versus Grace and the Power of Baptism§2

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2To Antioch and to the whole inhabited world. Therefore, it is improper to teach these things to others, from whose care he has turned away and has settled on his own doctrine.

The law of bodily things has the work and the enjoyment: eat this and do not eat that, keep the Sabbath, circumcision (Gal 2:19–21). Grace does not wish to be pleased in you through these things. I have been crucified with these, he says. What need have I of law? I live no longer, but Christ lives in me. What I was living to myself, I was under law. But since Christ lives in me—he who is no longer under law but is in the heavens at the right hand of the Father—he does not negate the one living in me. But what I now live in the flesh, I live in faith. For I believe into the Son of God. And if the Son of God, whom I believe, is at the right hand of the Father, I live as a citizen in the heavens; but the law had the observances for those on earth. Therefore, I am not subject to law.

The law was more burdensome, and a ministry of death was named because of this (Gal 3:19–22). How then was it added because of transgressions, he says? In a short word, it is this: before the law, the mind of men, along with the flesh, served sin and cherished evil; when the law was given, the mind was disciplined, but the flesh was still held captive. Therefore, since the one ignorant of sin, knowing it was sin, treated impiety as piety and attended to it more eagerly, but the one having known that it is evil, this one indeed gains the conscience that it transgresses, and desires to obey God. Because of this, the law was given, which is able to vivify, instead of 'if the law had been given, it would not have been given,' he says, according to the promises of God, but it was not even able to hold fast.

Even if the law provided nothing else, but provided the knowing of God (Gal 3:23). And the knowing of God made ready for the reception of grace.

Not the observance of the law, he says, makes those who believed better than the Gentiles than the Jews, but the power of baptism, providing to clothe oneself with Christ, makes the grace common to all together: barbarians, Greeks, Jews, female, male (Gal 3:27–28). And the female and the male were not merely mixed—insofar as one sought through the word toward what was set before him—but if baptism brings the male and the female differing into one grace, how much more the Greek and the Jew.

Now he wishes to show that after the grace has come, even if someone seems to keep the Sabbath, new moons, and feasts according to the law, just as if a Gentile, being a worshiper of idols, were worshipping the elemental things, he is serving otherwise (Gal 4:8–10). And not

Greek · §2

Ἀντιοχεῦσι καὶ πάσῃ τῇ οἰκουμένῃ. ἀπρεπὲς οὖν ταύτα διδάσκειν ἑτέρους, ὧν τῆς ἐπιμελείας ἀπέστης καὶ ἰδίῳ κατέλυσας δόγματι. Gal 2,19– Ὁ νόμος τῶν σωματικῶν ἔχει τὴν ἐργασίαν καὶ τὴν ἀπόλαυσιν, τόδε φάγε καὶ τόδε μὴ φάγῃς, σάββατον τήρησον, περιτομήν. ἡ χάρις οὐ βούλεταί σε διὰ τούτων εὐδοκιμεῖν. ἐνεκρώθην οὖν, φησί, τούτοις. τί χρείαν ἔχω νόμου; Ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός. ὃ ἐγὼ ἔζων ἐμαυτῷ, ὑπὸ νόμον ἤμην. ἐπειδὴ δὲ Χριστὸς ζῇ ἐν ἐμοί, ὁ μηκέτι ὑπὸ νόμον ἀλλ' ἐν οὐρανοῖς ἐκ δεξιῶν τοῦ πατρός, οὐκ ἀθετῶ τὸν ἐν ἐμοὶ ζῶντα. Ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ. πιστεύω γὰρ εἰς τὸν υἱὸν τοῦ θεοῦ. εἰ δὲ ὁ υἱὸς τοῦ θεοῦ ᾧ πιστεύω, ἐν δεξιᾷ τοῦ πατρός, ἐν οὐρανοῖς πολιτεύομαι· ὁ δὲ νόμος ἐν τοῖς ἐπὶ γῆς εἶχε τὰς τηρήσεις. οὐκ ἄρα ὑπόκειμαι νόμῳ. 301 Gal 3,19–22 Ἐβάρει πλέον ὁ νόμος, καὶ διακονία θανάτου διὰ τοῦτο ὠνόμασται. πῶς οὖν τῶν παραβάσεων χάριν προσετέθη, φησίν; ἐν συντόμῳ ῥήματι τοιοῦτόν ἐστιν· πρὸ νόμου καὶ ὁ νοῦς τῶν ἀνθρώπων μετὰ τῆς σαρκὸς ἐδούλευσε τῇ ἁμαρτίᾳ καὶ ἔστεργε τὸ κακόν, δοθέντος τοῦ νόμου ὁ μὲν νοῦς ἐπαιδεύθη, ἡ δὲ σὰρξ ἔτι κατείχετο. ἐπεὶ οὖν ὁ μὲν ἀγνοῶν τὴν ἁμαρτίαν ὅτι ἁμαρτία ἦν, τὴν ἀσέβειαν ὡς εὐσέβειαν μετιὼν καὶ σπουδαιότερον αὐτῇ προσέχει, ὁ δὲ γνοὺς ὅτι κακόν, τοῦτο γοῦν κερδανεῖ τὸ συνειδέναι ὅτι παραβαίνει, καὶ ἐπιθυμεῖ τῷ θεῷ ὑπακοῦσαι. διὰ τοῦτο ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ἀντὶ τοῦ εἰ ἐδόθη νόμος, οὐκ ἐδόθη, φησί, κατὰ τῶν ἐπαγγελιῶν τοῦ θεοῦ, ἀλλ' οὐδὲ διὰ παντὸς κρατεῖν ἐδύνατο. Gal 3,23 Εἰ καὶ μηδὲν ἕτερον κατώρθου ὁ νόμος, ἀλλὰ τὸ τὸν θεὸν εἰδέναι παρεῖχεν. τὸ δὲ τὸν θεὸν εἰδέναι ἕτοιμον ἐποίει πρὸς τὴν τῆς χάριτος ὑποδοχήν. Gal 3,27–28 Οὐχ ἡ τοῦ νόμου τήρησις, φησί, βελτίονας ποιεῖ τοὺς πιστεύσαντας τῶν ἀπὸ τῶν ἐθνῶν τοὺς Ἰουδαίους, ἀλλ' ἡ δύναμις τοῦ βαπτίσματος τὸ Χριστὸν ἐνδύσασθαι παρέχουσα, κοινὴν ποιεῖ τὴν χάριν πάντων ὁμοῦ, βαρβάρων, Ἑλλήνων, Ἰουδαίων, θήλεος, ἄρρενος. οὐχ ἁπλῶς δὲ παρέμιξε τὸ θῆλυ καὶ τὸ ἄρρεν–ὅσον γὰρ εἷς τῷ ῥήματι ἐζήτει πρὸς τὸ προκείμενον–, ἀλλ' εἰ τὸ ἄρρεν καὶ τὸ θῆλυ διαφέρον εἰς μίαν χάριν συνάγει τὸ βάπτισμα, πόσῳ μᾶλλον Ἕλληνα καὶ Ἰουδαῖον. Gal 4,8–10 Νῦν βούλεται δεῖξαι ὅτι μετὰ τὸ τὴν χάριν ἐλθεῖν, κἂν δοκῇ τις κατὰ νόμον σάββατον τηρεῖν καὶ νεομηνίας καὶ ἑορτάς, ὥσπερ εἰδωλολατρεῖ τοῖς στοιχείοις οἷς ἐθρήσκευεν ἐθνικὸς ὤν, ἄλλως δουλεύων. καὶ οὐ

The Nature of Allegory and Prophecy§3

3He keeps the law; for it has ceased. And regarding the weak elements, having said this, he did not accuse them as evil, but as being unable to grow rich and sufficient for piety.

Do not think, he says, that I have some other kind of grief toward you and because of this I am rebuking you (Gal 4:12); for the passion of pain constantly forces the form of the word to change, now to rebuke and now to exhort, and sometimes to accuse and sometimes to lament. Therefore, here he teaches as what is written, that he writes through fatherly affection—for 'I have not been wronged by you,' he says—but also for healing, because I was most worthy.

What then is the blessedness? Instead of 'no one' (Gal 4:15–18). Or thus: to keep the law or to live by faith? And since he said that those desire not you, but are zealous for you, so that they might have perfection for themselves by not keeping the law, but are zealous for you, he proceeded to say that I say these things not out of envy toward them; for it would have been better if they also had been perfected by using faith, and it would have been an unhindered thing for them to be zealous for and to imitate us. And you therefore do such things which make you become zealous ones, so that all may imitate you, and not when I come, being ashamed of you, you become such people, but even in my absence you correct yourselves.

Now he used the text by name, not by the power of allegory (Gal 4:23–24). For allegory does not consist in spoken words, but introduces something else appearing from the sequence of the meanings according to the substance, such as 'Love me from the mouth of loves' in the Song of Songs; for there neither love nor hair nor belly nor thighs nor anything else is literally, but others are introduced through others, and this is the principal kind of allegory. Here also the history is confessed, and it has been demonstrated that it is a type of what is to come. The prophecy through works is now called allegory. For of the prophecies, some are through words only, such as 'Behold, the virgin shall conceive in the womb,' others are through works only, such as Moses lifting up the serpent in the wilderness, and others are both through works and through words, such as that which was said toward Jeremiah, 'Take a new girdle and put it on; then bury it beside the Euphrates, and as it leaks and is worn out through time, take it,' he says, 'from there.' For until this point the prophecy is through works, but what follows is both through words; for in this way I also girded the sons of Israel and in this way I helped them, and in this way I lead them away to Babylon as captives, and having been made mad and destroyed there, I bring them back and restore them. Now then, the prophecy through...

Greek · §3

νόμον τηρεῖ· πέπαυται γάρ. πτωχὰ δὲ στοιχεῖα εἰπὼν οὐ κατηγόρησεν ὡς πονηρῶν, ἀλλ' ὡς πλουτίζειν μὴ δυναμένων καὶ ἀρκεῖν πρὸς εὐσέβειαν. 302 Gal 4,12 Μὴ νομίσητε, φησίν, ὅτι ἄλλην τινὰ λύπην εἶχον πρὸς ὑμᾶς καὶ διὰ τοῦτο ἐπιπλήττω· τῆς γὰρ ὀδύνης τὸ πάθος συνεχῶς αὐτὸν μεταβάλλειν ἀναγκάζει τοῦ λόγου τὸ εἶδος, καὶ νῦν μὲν ἐπιτιμᾶν, νῦν δὲ παρακαλεῖν, καὶ ποτὲ μὲν κατηγορεῖν, ποτὲ δὲ θρηνεῖν. ἐνταῦθα τοίνυν διδάσκει ὡς ἅπερ γράφει, διὰ φιλοστοργίαν γράφει–οὐδὲν γάρ, φησί, παρ' ὑμῶν ἠδίκημαι–, ἀλλὰ καὶ θεραπείαν, ὅτι μάλιστα πλείστης ἠξίωμαι. Gal 4,15– 18 Τίς οὖν ὁ μακαρισμός; ἀντὶ τοῦ οὐδείς. ἢ οὕτως· τὸ τηρεῖν νόμον ἢ τὸ πίστει ζῆν; καὶ ἐπειδὴ εἶπεν ὅτι ἐκεῖνοι θέλουσιν οὐχὶ ὑμᾶς ζηλοῦν, ἵνα τὸ τέλειον αὐτοὶ ἔχωσι τῆς πίστεως μὴ τηροῦντες νόμον, ἀλλ' αὐτοὺς ὑμᾶς ζηλοῦν, ἐπήγαγεν ὅτι ταῦτα λέγω οὐ φθονῶν αὐτοῖς· ὤφελον γὰρ κἀκεῖνοι τέλειοι ἦσαν τῇ πίστει κεχρημένοι, καὶ ἀκώλυτον ἦν αὐτοὺς ζηλοῦσθαι καὶ μιμεῖσθαι ἡμᾶς. καὶ ὑμεῖς οὖν τοιαῦτα πράττετε ἃ καὶ ζηλωτοὺς ὑμᾶς ποιεῖ, ἵνα πάντες ὑμᾶς μιμῶνται, καὶ μὴ ὅταν ἔλθω αἰδεσθέντες με τοιοῦτοι γίνεσθε, ἀλλὰ καὶ ἐμοῦ μὴ παρόντος ἑαυτοὺς διορθοῦσθε. Gal 4,23–24 Νῦν τῷ ὀνόματι κατεχρήσατο, οὐ τῇ δυνάμει τῆς ἀλληγορίας. ἡ γὰρ ἀλληγορία οὐ στοιχεῖ τοῖς ῥητοῖς, ἄλλα δέ τινα ἐμφαινόμενα ἀπὸ τῆς κατὰ τὴν ὑφὴν τῶν νοημάτων ἀκολουθίας εἰσάγει, οἷόν ἐστι τὸ φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ, τοῦ ἐν τοῖς Ἄσμασι τῶν Ἀσμάτων· ἐκεῖ γὰρ οὔτε φίλημα οὔτε θρὶξ οὔτε κοιλία οὐδὲ μηροὶ οὐδὲ ἕτερόν τι, ἀλλ' ἄλλα δι' ἄλλων εἰσάγεται, καὶ τοῦτό ἐστιν ἀλληγορίας εἶδος κύριον. ἐνταῦθα δὲ καὶ ἡ ἱστορία ὡμολόγηται, καὶ ὅτι τύπος ἐστὶ τοῦ μέλλοντος ἀποδέδεικται. ἡ οὖν δι' ἔργων προφητεία ἀλληγορία νῦν ὠνόμασται. τῶν γὰρ προφητειῶν αἱ μέν εἰσι διὰ λόγων μόνον ὡς τὸ ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, αἱ δὲ δι' ἔργων μόνον ὡς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, αἱ δὲ καὶ δι' ἔργων καὶ διὰ λόγων ὡς τὸ πρὸς 303 Ἰερεμίαν ῥηθέν, τὸ λάβε περίζωμα καινὸν καὶ περίθου· εἶτα θάψον αὐτὸ παρὰ τὸν Εὐφράτην, καὶ ὡς διερρύη τῷ χρόνῳ καὶ διεβρώθη, λάβε αὐτό, φησίν, ἐκεῖθεν. ἕως γὰρ τούτου δι' ἔργων ἡ προφητεία, τὸ δὲ ἑξῆς καὶ διὰ λόγων· ὅτι οὕτως κἀγὼ τοὺς υἱοὺς Ἰσραὴλ περιεθέμην καὶ οὕτως αὐτοῖς ἐβοήθησα, καὶ οὕτως αὐτοὺς εἰς Βαβυλῶνα ἀπάγω αἰχμαλώτους καὶ σαθρωθέντας καὶ φθαρέντας ἐκεῖθεν ἀναγάγω καὶ ἀποκαθιστῶ. νῦν οὖν τὴν δι'

Allegorical Interpretation of Law and Promise§4

4He named the prophecy of works an allegory. In Galatians 4:25, he did not merely mention Mount Sinai, but because the Ishmaelites have the desert extending even to Mount Sinai. At Sinai the law was given for the slavery of offspring, and from Mount Sinai the tablets that were given were carried among Israel, and often having been moved from place to place, they were finally established in Jerusalem. Because of this he brought it forward; it corresponds to the present Jerusalem, which slaves alongside its children. Where there is the promise of land, and possession, and marriage, and human things, slavery follows; but where there is deliverance from earthly cares and from bonds, and in the heavens is the citizenship, from that citizenship comes freedom.

In Galatians 5:17, he asks why one who pulls away through the law remembers sin. Because the law commanded luxury, and because of this desire is divided and, being uncontainable toward sin, leads onward. For this reason, when there was a memory of the law, there was also a memory of sin. For in the letter to the Romans, mentioning the law, he also brought forward the correction through the Lord, for those living according to the flesh are unable to please God. And why was luxury and eating permitted? Because the abstention from the acknowledged evils would not have progressed, unless eating and drinking were given to them. For the lawgiver knew that it is impossible to restrain pleasures while living in luxury. Finally, he wished to discipline the mind, so that it might know what is good and what is bad and what is pious; for he foresaw that he who adds to what is lacking in the law was to come, I mean, not to walk according to the flesh, as Paul says.

In Galatians 6:7–8, he showed from this that many were consuming things unseasonably, providing nothing to those who keep the law and are being exhorted, and providing nothing to those who preach the teaching of Paul. Therefore he says: he who sows into his flesh; for he who is subject to the law lives in fleshly things. He who therefore, providing these things to the one teaching this, sows into the flesh, sows only.

In Galatians 6:14–15, so that it might not be thought that he is making a substitute for circumcision, and giving a pretext of circumcision and condemnation to the opponents, he most beautifully brought forward the last thing, that neither circumcision avails nor uncircumcision, but he said a new creation. Concerning which elsewhere: if anyone is in Christ, he is a new creation. If it is new, he says, a creation, let him not become under the law; for he who lives according to the law lives in the world, but he who lives in Christ is a citizen in the heavens. Therefore the world has been crucified to me, and I to the world.

Greek · §4

ἔργων προφητείαν ἀλληγορίαν ὠνόμασεν. Gal 4,25 Οὐχ ἁπλῶς ἐμνημόνευσε τοῦ Σινᾶ ὄρους, ἀλλ' ἐπειδὴ οἱ Ἀγαρηνοὶ οἱ ἀπὸ τοῦ Ἰσμαὴλ τὴν ἔρημον ἔχουσι τὴν παρατείνουσαν ἕως τοῦ Σινᾶ ὄρους. ἐν δὲ τῷ Σινᾷ ὁ νόμος ἐδόθη εἰς δουλείαν γεννῶν, ἀπὸ δὲ τοῦ Σινᾶ ὄρους αἱ πλάκες δοθεῖσαι ἐκομίσθησαν ἐν τῷ Ἰσραήλ, καὶ πολλάκις μετενεχθεῖσαι ἀπὸ τόπου εἰς τόπον τελευταῖον ἱδρύθησαν ἐν Ἱεροσολύμοις. διὰ τοῦτο ἐπήγαγεν· συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. ὅπου γῆς ἐπαγγελία, καὶ κτῆσις καὶ γάμος καὶ τὰ ἀνθρώπινα, καὶ δουλεία ἀκολουθεῖ· ὅπου δὲ ἀπαλλαγὴ τῶν ἐπὶ γῆς φροντίδων καὶ τῶν δεσμῶν, καὶ ἐν οὐρανοῖς ἡ πολιτεία, ἐξ αὐτῆς τῆς πολιτείας ἡ ἐλευθερία. Gal 5,17 Ζητεῖται διὰ τί νόμου ἀποσπῶν μέμνηται τῆς ἁμαρτίας. ἐπειδὴ τρυφᾶν ἐκέλευεν ὁ νόμος, διὰ δὲ τούτου διερεθίζεται ἡ ἐπιθυμία καὶ ἀκατάσχετος οὖσα πρὸς ἁμαρτίαν ἄγει. τούτου ἕνεκεν ὅτε νόμου ἦν μνήμη, μέμνηται καὶ τῆς ἁμαρτίας. καὶ γὰρ ἐν τῇ πρὸς Ῥωμαίους τοῦ νόμου μνημονεύων καὶ τῆς διὰ τοῦ κυρίου διορθώσεως εἰσήγαγεν, τὸ οἱ γὰρ κατὰ σάρκα ζῶντες θεῷ ἀρέσαι οὐ δύνανται. διὰ τί δὲ συνεχωρήθη τὸ τρυφᾶν καὶ ἐσθίειν; ὅτι ἡ τῶν ὡμολογημένων κακῶν ἀποχὴ οὐκ ἂν προεχώρησεν, εἰ μὴ ἐνεδόθη αὐτοῖς τὸ ἐσθίειν 304 καὶ πίνειν· ᾔδει μὲν γὰρ ὁ νομοθέτης ὅτι ἀδύνατον τρυφῶντας κρατεῖν ἡδονῶν. τέως δὲ ἠθέλησε τὸν νοῦν παιδεῦσαι, ἵνα γνῷ τί καλὸν καὶ τί κακὸν καὶ τί τὸ εὐσεβές· προεώρα γὰρ ὅτι ἔμελλεν ἔρχεσθαι ὁ τὸ λεῖπον τῷ νόμῳ προστιθείς, λέγω δὴ τὸ μὴ κατὰ σάρκα περιπατεῖν, ὡς λέγει ὁ Παῦλος. Gal 6,7–8 Ἐδήλωσεν ἐκ τούτου ὅτι πολλοὶ ἀκαίρως μὲν ἀνήλισκον, παρέχοντες τοῖς τηρεῖν νόμον παρακελευομένοις, τοῖς δὲ τὴν Παύλου διδασκαλίαν κηρύττουσιν οὐδὲν παρεῖχον. διό φησιν· ὁ σπείρων εἰς τὴν σάρκα αὐτοῦ· ὁ γὰρ νόμῳ ὑποκείμενος ἐν τοῖς σαρκικοῖς ζῇ. ὁ τοίνυν τῷ ταῦτα διδάσκοντι παρέχων εἰς τὴν σάρκα σπείρει μόνον. Gal 6,14–15 Ἵνα μὴ νομισθῇ ἀκροβυστίας ἀντιποιεῖσθαι, καὶ οὐχὶ περιτομῆς καὶ διαβολῆς πρόφασιν δῷ τοῖς ἀντιλέγουσιν, κάλλιστα ἐπήγαγε τὸ τελευταῖον, ὅτι οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, καινὴν δὲ κτίσιν εἶπεν. περὶ ἧς ἀλλαχοῦ· εἴ τις ἐν Χριστῷ, καινὴ κτίσις. εἰ καινή, φησί, κτίσις, μὴ γίνου ὑπὸ νόμον· ὁ γὰρ ζῶν κατὰ νόμον ἐν κόσμῳ ζῇ, ὁ δὲ ζῶν ἐν Χριστῷ, ἐν οὐρανοῖς πολιτεύεται. ἐσταύρωται οὖν ἐμοὶ κόσμος κἀγὼ κόσμῳ.

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