Commentary on the Epistle to the Romans

THEOPHYLACTI BULGARIAE ARCHIEPISCOPI EPISTOLAE D. PAULI AD ROMANOS EXPOSITIO

ARGUMENT OF THE LETTER TO THE ROMANS

^A Assiduous reading of the divine Scriptures leads to the knowledge of them. For He who said, “Seek and you shall find; knock and it shall be opened to you,” cannot lie. Accordingly, we shall learn the mysteries of the Epistles of the blessed Paul if we are assiduous and diligent in them; for he excelled all others by the reason of his teaching. And deservedly so, for since he labored more abundantly than all, he attained to a more abundant grace of the Spirit. And this is evident not only from his Epistles, but also from the Acts of the Apostles, for he was considered by the unbelievers to be Mercury on account of the excellence of his speech.

Now, this Epistle to the Romans is set before us ^B as the first, not because it was the first written; for those two to the Corinthians precede this one, and before them is the one to the Thessalonians, in which he reminds them not without praise concerning the ministry sent to Jerusalem; besides, the Epistle to the Galatians precedes this one to the Romans. How is it, then, that this one—I mean the one to the Romans—is placed first before the other Epistles? What, then, has happened that it has obtained the first place? Because in Holy Scripture such an order is not necessary. For even the twelve prophets, although they do not follow one another in close chronological sequence, but are separated from one another by a long interval, are nevertheless placed in continuous order in the series of the books.

Now Paul writes to the Romans, as if the necessity of fulfilling the ministry of Christ incumbent upon him were toward those who presided over the whole world. For he who benefits the head has also benefited the rest of the body.

THEOPHYLACTI COMMENTARY ON THE EPISTLE TO THE ROMANS

CHAPTER ONE

^AVERS. 1. "Paul." ^A Neither Moses, nor many of those who followed him, nor even the Evangelists, prefixed their names to their writings. But this blessed man places his name at the head of all his Epistles. The reason is that they were writing to those present, whereas he was sending letters from afar; and so, as was fitting, he fulfilled the convention of the epistolary style. However, in the Epistle to the Hebrews, he does not do this. For because they were ill-disposed toward him, he hides his name in the preface, so that they might not immediately recoil upon hearing it. And for what reason was he named Paul instead of Saul? So that, in this respect too, he might not be less than the leader of the Apostles, who was called Cephas—which, if you interpret it, means "Peter"—or the sons of Zebedee, who were surnamed Boanerges, that is, "Sons of thunder."

"Servant." There are many ways of being a servant: one stems from creation and making, according to which it is said, "All things serve thee"[a]; another stems from faith, according to which it is said, "Since you have obeyed the form of teaching to which you were entrusted"[b]; another stems from one's way of life, according to which Moses was even called the servant of God. Paul, therefore, is a servant by all these modes.

"Of Jesus Christ." He puts forward the names of the economy, beginning from the lower things and proceeding to the higher. For indeed, after ^B the incarnation, he was called Jesus and Christ—that is, "Anointed." For he was anointed, not at all with oil, but with the Holy Spirit; and [the Spirit] is altogether more precious than oil. And as to the fact that there is an anointing even without oil, by the Spirit alone, hear: "Do not touch my anointed ones"[c]. For the saying concerns those who were before the law, at which time there was not even a name for anointing by oil.

"Called." This word conveys humility, for it shows that he did not find it by seeking it himself, but came by being called.

"Apostle." He has placed this in order to distinguish himself from other "called" persons. For while all the faithful are called, they are called only to believe; but to me, he says, the function of the apostolic office was entrusted, which was also entrusted to Christ, when he was sent by the Father.

"Set apart for the Gospel of God." That is, selected for the ministry of the Gospel. And in another sense, the word "Set apart" is understood instead of "predestined" to this, just as when God says to Jeremiah:

^A "Before you came forth from the womb, I sanctified you." Moreover, Paul himself says elsewhere: "When it pleased God, who set me apart from my mother’s womb." He does not say it in vain, that "I am a called one," and that "I am set apart for the Gospel." But because his discourse was directed toward arrogant men, he makes himself worthy of belief, as being from God. Note that it is called "Gospel" not only because of good things already accomplished, but also because of those to come. Furthermore, he comforts the listener immediately by the very name of the Gospel. For the Gospel does not contain sad things, such as the prophecies of the prophets, but rather treasures of countless good things. Moreover, this Gospel is of God, that is, of the Father, both because it was given by Him and because it makes Him known. For although He was known in the Old Testament, He was known only to the Jews, and not even to them as He is known as Father; but later, through the Gospel, He was revealed to the whole world, together with His Son.

^B VERS. 2. "Which He promised before through His prophets." Since they were defaming that preaching of the Gospel as if it were something new, he demonstrates that it is much older, even to the Greeks (or Gentiles), and that it was written beforehand in the prophets. Furthermore, the very word "Gospel" is found in David, when he says: "The Lord shall give a word to those who bring good news, with great power." And in Isaiah: "How beautiful are the feet of those who bring good news of peace!"

"In the holy Scriptures." For the prophets did not only speak, but they also wrote, and they typified it through events: as Abraham through Isaac, and Moses through the serpent, and the stretching of his hands, and the slaughter of the lamb. For when God is about to prepare some great things, He foretells and predicts them long before. When, therefore, He says that "Many prophets desired to see what you see, and did not see it," He ^C means this, namely, that they did not see that flesh of His, nor the signs themselves, which had been set before their eyes.

VERS. 3. "Concerning His Son, who was born of the seed of David according to the flesh." Here he clearly manifests two generations: for by that which he says, "Concerning His Son," that is, of God, he indicates the generation from above; but by adding, "Of the seed of David," he indicates this lower one. And by adding, "According to the flesh," he indicated that there is also a generation of the same One according to the Spirit. Therefore, the Gospel is not about a bare and simple man: for it is about the Son of God; nor is it about a bare and simple God: for it is about Him who was born of the seed of David according to the flesh, the same One being both Son of God and son of David. Let Nestorius, therefore, now be put to shame. ^D Moreover, this one also makes mention of His generation according to the flesh, just as the three Evangelists do, so that by this he might lead the listeners by the hand to the up-

^Aper generation. For indeed, the Lord Himself was first seen as man, then known as God.

VERS. 4. “Who was clearly defined as the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord.” He said above that the Gospel is “concerning His Son.” Now, therefore, he constructs the argument as to how He was known as the Son of God, and says, “who was clearly defined,” that is, demonstrated, confirmed, judged. For a definition is a judgment, a vote, and a resolution. For all defined and voted that He is the Son of God. Whence? “With power,” that is, from the power of the signs which He wrought. But also “according to the Spirit of holiness,” that is, from the Spirit through whom He sanctified believers; for it is God’s to grant such things. But also “by the resurrection from the dead,” for He alone was the first to raise Himself. And so, from the resurrection, He was defined and declared to be the Son of God; for this also is a great thing, just as He Himself says, “When you have lifted Me up from the earth, then you shall know that I am He.”

VERS. 5. “Through whom we have received grace and apostleship for obedience to the faith.” Behold his modesty and the candor of his soul. Nothing, he says, is ours, but we received all things through the Son. And yet, they received the apostleship and the grace through the Spirit. For He says, “He will guide you”; and the Spirit says, “Separate for Me Paul and Barnabas”; and, “Through the Spirit is given the word of wisdom.” What, then, is this? The things of the Spirit are the Son’s, and conversely. “But grace,” he says, “we have received and apostleship,” that is, we did not by our own virtue accomplish becoming apostles, but this was from the grace from above. But also, to persuade is of grace; for to go about and preach is the task of the apostles, but to persuade the hearers is entirely of God. “For obedience to the faith.” Not for empty word-battles and contentions, or sophistic arguments, were we sent, he says, but for obedience to the faith; so that, he says, those who are taught may obey, believing without contradiction.

“Among all nations for His name.” — “But among all nations” we received grace, not I alone, but the other apostles also. For surely Paul did not travel through all nations—unless someone says that, even if not while alive, yet after his death he travels to all nations through his Epistles. But that they may believe, hearing of the name of Christ, not of His essence. For it was the name of Christ that also performed the signs. And this requires faith; for it cannot be grasped by reason. Observe here the gift of the Gospel, not given to one nation, after the manner of the Old Testament, but shared with all.

^A *In which are you also, called of Jesus Christ.* Here he removes their pride. For you did not obtain more than other nations, you who seem to rule; but just as to the others, so also to you, do we preach. Do not therefore boast. But there is another interpretation: You yourselves are also called, anticipated by grace, not having approached by your own virtue.

*To all that be in Rome, beloved of God, called to be saints.* Not simply to all who happen to be in Rome, but to the beloved of God. Whence is it evident that they are beloved? From their sanctification. For he calls all the faithful saints. Again, by the word *called*, he added it, reminding them of the benefit, and showing that even if you were from among the consuls and the first rank, God nevertheless called you by the same calling as the private citizens, loving and sanctifying you equally. Since therefore you have both been loved, and called, and sanctified equally, do not exalt yourselves over the more humble.

*Grace to you and peace.* And the Lord commanded this as the first word for the apostles to say when entering homes, the word of peace. For it was not a small war that the sin we had committed against God had brought about; but this peace did not flow from our labors, but from divine grace: therefore, grace first, then peace. These two good things, therefore, he prays may remain perpetual and unmoved, so that, should we fall back into sin, another war might not be fanned into flame.

*From God our Father, and the Lord Jesus Christ.* ^B Wonders, how much grace has availed, which has arisen from divine love! For we who were enemies and inglorious, have obtained God Himself as Father. Therefore, *from God the Father, and our Lord Jesus Christ*, may there be for you stable grace and peace: from these, I say, who, as they gave these things, so also are able to preserve them.

*Verse 8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.* A preamble worthy of the soul of Paul, by which we also are taught to give thanks, and not for our own goods alone, but also for those of our neighbors: for this is charity. He gives thanks, however, not for certain earthly and perishing goods, but because the Romans have believed. ^C Furthermore, in that he says, *my God*, he declared the affection he had, claiming as his own the God who is common to all, just as the prophets did. And God Himself does this, naming Himself the God of Abraham, and Isaac, and Jacob, that He might show His love toward them. He says, moreover, to give thanks *through Jesus Christ*; for He is the mediator for us in this action of giving thanks to God the Father, not only teaching us to give thanks, but also offering our thanksgiving to the Father. For the sake of what, then, does he give thanks? That the faith of the Romans *is spoken of throughout the whole world*. ^D He gives testimony to them concerning two things: both that they have believed, and that they did so with such great confidence, that their faith is spoken of in the whole world, and through

them ^A all others might receive benefit, being inflamed to emulation and imitation of the queen of cities. And although Peter had preached in Rome, he, being mindful of those matters that were his, gives thanks for the faith of the disciples of Peter; so removed was he from envy.

^B Ver. 9. "For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers." Since he had not yet seen them, but was about to say, "I always make mention of you," he calls as a witness Him who knows the secrets of the heart. Look here at the apostolic bowels and his singular affection, inasmuch as he frequently remembers men whom he had not even seen. And where? In his prayers, and that incessantly. "I serve God," that is, I worship; "in my spirit," that is, not with a carnal worship, but a spiritual one. For the Gentile worship is both carnal and erroneous; the Jewish, while free from error, is yet itself also corporal; but the worship according to Christ is both true and spiritual. This is what the Lord also says to the Samaritan woman: "The true worshippers shall worship in spirit and truth." Since, however, there are many modes of worship (for one serves and worships God in only providing for his own affairs; another in showing care for guests and strangers, and presiding over widows, like those around Stephen; another in the ministry of the word), ^C for this very reason Paul says, "that I serve in the gospel of his Son." Although he said above that the Gospel was the Father's; but it is nothing strange. For the things of the Father are also the Son's; and the things of the Son, the Father's. He says this, showing that such concern for them is necessary for him. For he to whom the service of the Gospel has been entrusted has a necessity to care for all who have received the word.

Ver. 10. "Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you." Now he adds also for what purpose he remembers them: "In order," he says, "to come unto you." See, however, how he loved them and hastened to see them; yet not contrary to what seemed good to God. But we, we either love no one, or when we have loved someone, we do this ^D contrary to the will of God. Paul, indeed, prayed continually that he might see them because of his vehement love; but that he yielded to the nod of God was an indication of his piety. Therefore, if we at any time do not obtain the things we pray for, let us not be indignant. For we are not better than Paul, who also besought the Lord three times concerning the thorn and did not obtain it; for this was to his benefit.

Ver. 11. "For I long to see you, that I may impart some"

^A spiritual gift to you." Others indeed undertake long journeys for the sake of other things; but I, he says, [do so] "that I may impart something to you." He says this while breathing modesty. For he did not say, "That I may instruct you," but, "That what I have received, I may impart." And this too is something small and measured. For a gift or grace is everything that teachers point out for the benefit of those who hear. For even if an act seems to be an achievement, yet our achievements are also gifts, because they require the impulse from above. "That I may be comforted together with you, by the mutual faith both of you and of me." ^B Subtly he indicated that they were in need of much correction. But since this was very burdensome—for they might have said, "What are you saying? Are we being shaken? Are we being tossed about? And do we need your work in order to be strengthened?"—he brings in: "That I may be comforted together with you." What he says is of this kind: You have endured many afflictions; I therefore desired to see you that I might comfort you in some way; or rather, that I myself might also receive comfort, for the gain is common. For just as when the believers of that time were in captivity, they needed the gathering together with one another and were greatly comforted, what then? Did Paul also need the aid of those people? ^C Far be that from you, O pillar of the Church! But in order that he might not make his discourse too impetuous, and as we said, strike or wound them, for this reason he also said that he himself was in need of comfort from them. But if anyone says that "comfort" here means the joy which he would have because of the increase of the faith of the Romans, and that Paul was in need of this, he would say it rightly; and this is clear from what he says: "By the mutual faith both of you and of me," so that the thought is this: I, indeed, having witnessed your faith, will be comforted and will rejoice; and you, in turn, will be strengthened by the faith that is in me, being consoled regarding those things by which you perhaps are being shaken out of faint-heartedness. But he does not say these things openly; rather, he weaves his discourse artfully, as has been said. ^D Ver. 13. "Now I do not want you to be ignorant, brethren, that I often proposed to come to you, and have been hindered until now." Since he had said above, "to come to you," and it was likely that some might think to themselves, "If you wish and desire to comfort and to receive comfort in return, what is it that hinders you from coming?", he subjoined that he was "hindered by God." Observe, however, how he does not curiously inquire why he was hindered, but yields to the Master's commands, teaching us also not to curiously inquire into the things that God does. He declares, therefore, to the Romans that he did not come because of sloth or contempt. For I love you so ardently, he says, that not even when hindered did I desist, but again and again I attempted to come, because of my intense love for you.

^A “That I might have some fruit among you, even as among the rest of the Gentiles.” Because the city was renowned, and all flocked to it because of the wonders seen therein and its magnificence, lest anyone think that Paul desired to see them for that same reason, he says: “For this cause I longed to come, that I might have some fruit.” At the same time, he also dispels another suspicion; for someone might perhaps have said that the reason you were hindered was that you did not wish to come according to the will of God. He says, therefore, that I wished to have fruit. He did not say, “That I might instruct, that I might teach,” but speaking with moderation, “That I might have some fruit,” just as also above, “That I may impart some spiritual gift.” By way of humbling them, he says: “Even as among the rest of the Gentiles.” For do not, because you rule the world, think yourselves better than the other nations; for you stand in an equal rank.

“I am debtor both to Greeks and to Barbarians, both to the wise and the foolish. So, as much as in me lies, I am ready to preach the Gospel to you that are at Rome.” This also proceeds from humility. For I bestow nothing, he says, but fulfill a command of the Master, and it is to God that you ought to give thanks; for He is the benefactor, but I am a debtor, and I have an inescapable obligation to preach—the very office regarding which he also said to the Corinthians: “Woe to me if I preach not the gospel!” I am therefore eager to preach to you also, even if dangers are foreseen; so fervent was he in his zeal for Christ.

^C “For I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth.” Since the Romans were exceedingly struck by the glory of this world, and he was about to preach Jesus, who had endured every ignominy, and it was likely that they would be ashamed of such a presumed Savior, for this reason he says: “I am not ashamed,” instructing them meanwhile not to be ashamed, since he himself was not only not ashamed but even adorned himself with the Crucified and boasted in that name. But because they also were puffed up with the name of wisdom, “I come,” he says, “to preach the cross, and I am not ashamed on that account; for it is the power of God unto salvation.” There is also power unto punishment, as God demonstrated His power to the Egyptians, punishing them. There is also ^D power unto destruction, as in the text, “Fear him who is able to destroy in hell.” That, then, which I, Paul, preach, does not contain punishment and destruction, but salvation. And to whom? “To every one that believeth.” For the Gospel is not simply unto salvation for all, but for those who receive it.

“To the Jew first, and also to the Greek.” “First” here is an honor of order, not an exuberance of grace. For

the Jew does not possess more, in that he received the justice, but is honored in that he received it first: the honor therefore belongs to the word only. ^A

VERS. 17. “For the justice of God is revealed therein from faith unto faith, as it is written: The just man liveth by faith.” ¶ When he said that the Gospel is for salvation, he explains how this comes to pass: namely, that the justice of God saves us, not our own. For what kind of justice could we have, who are detestable in our works and corrupt? But God has justified us, not by works, but by faith, which ought to progress unto a more abundant and greater faith. For it is not enough to have believed at the first, but from an introductory faith we must ascend to a more perfect faith—that is to say, to an immovable and firm seat or foundation—even as the apostles said to the Lord, “Increase our faith.” He confirms what he says, namely that we are justified by faith, from the prophecy of Habacuc: “The just man,” he says, “liveth by faith.” Since those things which God has bestowed upon us by his grace exceed human reasoning, we have need of faith; for if we begin to be curious searchers into divine things, we have lost everything. ^B

VERS. 18. “For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice.” ¶ Having begun with the more agreeable things, and having said that the justice of God is revealed through the Gospel, now he brings forward matters that can strike fear; for he knows that most people are drawn to virtue by fear. In this manner God, while making mention of the Kingdom, simultaneously makes mention of Gehenna. The prophets likewise propose good things first, and then subject evil things: for the former are of the antecedent and primary will of God, but the latter are of our own sloth. Consider here the sequence of the discourse: The Lord comes, he says, bringing you justice and the remission of sins; if you do not accept these, then there is revealed the wrath of God from heaven, which will be manifested, that is to say, at the second coming. For today we experience his wrath, but it is for correction; then, however, it will be1 for punishment alone. And now we seem to be harmed and afflicted in many things by men, but then the divine punishment will be manifest against all ungodliness. ^D True worship and piety is one thing; but ungodliness is multifarious. For this reason he said, “All ungodliness,” as if to say there are many paths. “And injustice of men.” Ungodliness is one thing, and injustice is another. For the former is against God; injustice, however, is toward men. And the one is a sin of the contemplative mind, the other of the practical. And there are many paths of this as well: for someone is unjust to his neighbor in money and property, in his wife, and in reputation. Some assert that he also included injustice regarding dogmas. But what is meant by “those that detain the truth in injustice”? Hear...

^A Truth, or the knowledge concerning God, was implanted in men from the beginning. This truth and knowledge the Greeks held in injustice—that is to say, they did injury, as far as lay in them, by attributing the glory of God to idols. Just as if someone receiving money to spend for the glory of a king were to squander it on robbers and harlots, he would rightly be said to do injury to the king’s glory and magnificence. The Greeks, therefore, held it in injustice—that is, they covered and unjustly obscured like shadows the glory and knowledge of God, not using them as was fitting or proper.

VERS. 19-21. ^B “Because that which can be known of God is manifest in them; for God has manifested it to them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity; so that they are without excuse: because, although they knew God, they did not glorify him as God, nor did they give thanks.” He said above that the Greeks did injury to the knowledge of God by using it badly. Where, then, is it evident that they had knowledge? He now says, “Because that which can be known of God is manifest in them.” Then he substantiates this, saying that by the good order of the creatures the Creator is proclaimed, as David also says: “The heavens declare the glory of God” (Ps. XVIII, 1). But what that which can be known of God is, you may learn thus: of God, one thing is unknowable, such as his essence; another is knowable, such as all things that are around the essence—namely, goodness, wisdom, power, and divinity, or majesty. These the divine Paul calls his “invisible things,” ^C understood, indeed, by the works. To the Greeks, therefore, he showed all that is knowable of him—that is, all things concerning his essence, which are indeed invisible to sensible eyes, but are apprehensible to the mind through the order found in the works. Some say the “invisible things” are the angels; not accurately, I think. One of the Fathers said that the “eternal power” is the Son, and the “divinity” is the Holy Spirit.

“So that they are without excuse.” This comes about by way of consequence. For God did not do these things so that they would be without excuse, but by way of consequence it happened that they were. Observe, therefore, such an idiom of Scripture, and you will not be offended; for many such things are said everywhere, which must be resolved in this way, by ascribing the reason to the consequence. For example, David says: “For I have done evil in thy sight, that thou mayest be justified in thy words, and mayest overcome” (Ps. L, 6). ^D And it appears absurd, but it is not. For he says: Having been given benefits by thee, O Lord, beyond all hope, I sinned against thee, and from this it happens that thou, being justified in relation to me, overcomest. By way of consequence...

therefore, and by the final outcome, God is justified while we are ungrateful for the benefits conferred by Him upon us, and have nothing with which we may defend ourselves. Thus, for the Greeks, there is nothing left by which they might defend themselves; since, having known God through creation, they did not glorify Him according to His merit, nor did they give thanks as to the Creator and Maker, but bestowed His honor upon ^A idols.

« But they become vain in their reasonings, and their senseless heart was darkened. Professing themselves to be wise, they became fools. » He renders the cause for which they fell into such madness. By their reasonings, he says, they surrendered everything; and wishing to grasp in a form Him who has no form, and in a body Him who is incorporeal, they were proven vain, as their cogitations—or reasonings—did not attain their end. He calls their heart "senseless" because they did not wish to embrace everything by faith. But whence were they led astray, so as to turn everything over to their reasonings? From the fact that they thought themselves to be wise; and for this reason they became fools. For what is more senseless ^B than to worship stones and wood?

« And they changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds, and of quadrupeds, and of reptiles. » One who exchanges something exchanges what he has for something else. Therefore, they too had knowledge, but they betrayed it and wished to have something else besides what they had, and they lost even what they had. They assigned the glory of the incorruptible God, not indeed to man, but to the image of a corruptible man. And what is far worse than this, they were carried down even to reptiles, or rather, to the images of these; so clearly did they become insane. For the knowledge which it was necessary to have concerning Him who incomparably excels all things, they assigned to that which is, of all things, incomparably the most ^C vile. Now, the glory of God is to be known as Creator, as Provider, as the Governor of mortal affairs, and other such things as befit Him. But who are those who have erred so far? The most philosophical: the Egyptians; for they practiced the cult of the images of reptiles.

« For this God gave them up to the desires of their hearts, for impurity, for the dishonoring of their own bodies among themselves. Who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed for ever. Amen. » "Gave up," instead of "permitted," "let go"; just as a physician, helping a patient, then seeing him behaving in a disorderly manner, not observing his diet, and being disobedient to him, delivers him over to be more violently ill, in place of the expression "deserts him," and permits him to indulge his own will so as not recover from the ^D disease. Some, however, have understood "God gave them up" in this way, namely, as meaning the injury and wantonness with which they treated God; as we say,

"Such a one was destroyed by money," while it was not the money that destroyed him, but the misuse of it. Just as we say the kingdom destroyed Saul, or Solomon, meaning the misuse of the kingdom. They were therefore delivered to impurity through their own wickedness, so that they did not need others to inflict injury upon them; rather, they inflicted insult upon themselves—for such are the unclean passions. But whence were they delivered to impurity? From the insult they offered to God. For he who does not wish to know God is at once corrupted even in his manner of life; just as David also says: "The fool has said, There is no God," and then adds, "They have been corrupted and become abominable in their practices" (Ps. XIII, 1, 2). ^A They exchanged, therefore, those things which truly appertained to God, and attributed them to false gods. The words "they worshipped" are used instead of "they honored," and "they served" instead of "they performed service through their works." For this is "worship"—the honor which is performed by means of action. He did not say this simply, but added, "rather than the Creator," aggravating the sin through comparison. But He, he says, is "blessed for ever," that is, He was not harmed in any way by being insulted by them; rather, He is blessed unto the ages, firmly and securely; for this is what "Amen" signifies.

^B VERSES 26, 27. "For this reason God gave them up to passions of dishonor. For their females exchanged the natural use for that which is against nature. And likewise the males also, having left the natural use of the female, burned in their desire for one another, males in males working out shame, and receiving in themselves the recompense which was fitting for their error." Again, he calls the abandonment of God a "delivery," which came about because they served the creature. Just as, therefore, in matters concerning the dogmas about God, ^C they were corrupted when they abandoned the guidance given by nature, so also in their lives they became abominable, by abandoning the pleasure which is according to nature (which is both easier and sweeter) and slipping toward that which is against nature (which is also more difficult and more disagreeable). For "to exchange" signifies this: that they let go what they possessed and chose others. He therefore sets forth nature, which they transgressed, as a great accuser of both sexes. For having spoken of the females in a way that concealed the obscenity—a thing not even proper to mention—he says also of the men that "they burned in their desire for one another," indicating ^D a goad and a frenzy. He did not say "working out desire," but "working out shame," showing that they put nature to shame. And since he said "they burned in their desire," lest you might think that the infirmity belonged to the desire alone, he says "they themselves," that is, they were diligent and zealous about the impurity, making this their very work, and receiving the wage of the defection from God and of the error toward idols in that very shame, and in that very pleasure, as being that which is against nature and

^A full of impurity. Paul says this, as though he were not yet able to persuade them that there is a Gehenna. ^B Believe, he says, that the impure practice itself is a punishment for them, if you do not yet believe the words concerning Gehenna.

VERS. 28. *And even as they did not approve to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting.* Behold, for the third time he reminds us of the same thought, and has used the same expression, saying, "He gave up." And he says everywhere that the cause of the abandonment of God is the impiety of men, just as he does now. "As they did not approve to have God in their knowledge, (God) gave them up unto passions." The insult toward God, he says, proceeded not from ignorance, but from meditation and study. For he did not say, "As they did not know God," but "As they did not approve," meaning that they decided not to hold God in their knowledge, and chose impiety of their own accord. The sins are not therefore of the flesh, as some of the heretics think, but of a corrupted judgment. Those men first rejected the knowledge of God, and then God allowed them to be carried down to a reprobate mind. For the turning away from God, and the abandonment, is named a "giving up" in Scripture. Some of the holy Fathers, however, have used an elegant example by which the phrase, "God gave them up," is smoothed out. "As," they say, "if someone should close his eyes, not wishing to see the sun, and then fall into a pit, we might say, 'The sun, not being seen, cast this man into the pit,' not because the sun, moved by anger, cast the man into the pit, but because it did not illuminate his eyes. And whence came it that it did not illuminate his eyes? From him who closed them and blinked." So also did God give them up unto passions of dishonor; how? By not being acknowledged by men. And whence did it come that He was not acknowledged? From those, surely, who did not approve, and did not decide, to acknowledge Him.

VERS. 29. *Being filled with all injustice.* See, everything is spoken ^C with emphasis. For "being filled," he says, and "with all injustice," reaching the very ultimate measure of all wickedness. Then he enumerates the species of wickedness.

*Fornication.* He has encompassed all impurity whatsoever under the name of fornication.

*Versutia (Craftiness).* With intrigues against one's neighbor.

*Avarice.* With the desire for money and property.

*Nequitia (Wickedness).* With a disposition for revenge.

*Full of envy, murder.* Murder is never absent from envy. Thus Abel, having been envied by Cain, was killed, and Joseph was to be slaughtered.

*With contention, deceit.* Both strife and deceit proceed from envy, for the ruin of him who is envied.

*Malignity.* With wickedness hidden in the depths, and covered over with a certain goodness. ^D

"Whisperers." Those who slander secretly. ^A

"Backbiters." Those who slander openly.

"Hateful to God." Those who hate God, or are also hated by God.

"Insolent, proud, arrogant." He has reached the citadel of vices, which is pride. For if someone doing anything good loses it by being puffed up, how much more so when he also does evil? For he cannot repent. But know that pride is a contempt of God; arrogance, however, is of men, from which insolence is born. For he who looks down upon men insults and tramples upon everyone; or perhaps even if arrogance is prior in nature to insolence, yet to us insolence appears first, and then its mother, arrogance, is recognized. ^B

"Inventors of evil." For they were not content with prior things; this is not of sudden impulse or violent seizure, but of meditation and study.

"Disobedient to parents." And against their very nature, he says, they fight.

"Foolish." Not undeservedly. For what else would those understand who do not obey their parents?

"Covenant-breakers." That is, not remaining in the things agreed upon; that is, faithless.

"Implacable, unloving, unmerciful." The root of all evils is this very cooling of love. From this comes the refusal to agree with another, to love someone, or to show mercy; which Christ also said: "When iniquity abounds, love will grow cold." ^C And yet nature binds us to one another, just as it does other animals; but they did not understand.

"Who, knowing the judgment of God, that those who practice such things are worthy of death, not only do the same, but also give approval to those who practice them." He showed that because they did not wish to know God, they were filled with all malice; now he shows that they are not worthy of pardon. For they cannot say, "We were ignorant of the good"; for they know the judgment of God. Therefore they act willingly, and what is worse than this, they give approval to those who practice them, that is, they advocate for evil, which is an incurable disease.

CHAPTER II

"Therefore you are inexcusable, O man, whoever you are who judge. For in what you judge another, you condemn yourself; for you practice the same things, you who judge." Since we men have inconsistent minds, and at one time we advocate for evil, and at other times we sit as judges of the faults of others, condemning those who are like us; ^D he spoke first about those who consent to wicked operations; now he makes his discourse about judging.

^A For, he says, “Therefore thou art inexcusable, O man”; that is, because you know the ordinance of God, that the wicked are worthy of punishment, you are inexcusable, you who judge those who do the same things as yourself. He seems ^B here to address rulers and magistrates, and especially the Romans, as they were the leaders of the inhabited world; for it belongs to rulers to judge. Nevertheless, these things are also suitable for every person. For how could one judge, even if he does not occupy a tribunal? Therefore, he says, in condemning the adulterer, you condemn yourself, being yourself an adulterer.

“But we know that the judgment of God is according to truth against them that do such things.” Lest anyone should say, “I have escaped thus far and have not been punished, even though I was an adulterer and condemned another for adultery,” he terrifies them, saying that this is not how things stand with God. For here, one ^C is punished while another escapes, even though they do the same things; but there it is not so, for the judgment of God is according to truth against the wicked.

“But thinkest thou this, O man, that judgest them that do such things, and doest them, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness, and patience, and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation and righteous judgment of God; Who will render to every man according to his deeds.” He said above that the reward for error and the worship of created things was rendered to the ungodly in those very things in which they lived lasciviously; for that very impurity was enough ^D for them as a punishment. But now, that which remains, he reveals the punishment that is to come upon them. For there is, he says, another punishment left for you, O man; for you shall not escape the judgment of God. For how, since you did not escape your own judgment? For in that you condemned another, you passed sentence against yourself. But if, because punishment has not yet been taken from you, you despise the riches of his goodness, this very thing will result in a greater punishment for you. For longsuffering is salutary for those who use it for amendment; but for those who spend it on the increase of sin, it is an occasion for greater punishment—not because of its own nature, but because of their hardness. “Thou treasurest up,” he says, “unto thyself wrath”: not God, but you for yourself. Whence? From your inflexible heart, which is hardened against what is good. For when you are neither softened by goodness nor bent by fear, what is harder than you? Having said “day of wrath,” he added at the same time, “and revelation and righteous judgment of God”; and reasonably so, lest anyone should think that the judgment is based on passion. For there is an unveiling, he says, of all things. So the retribution is according to the merit of what is revealed; therefore, it is also a righteous judgment. Here, truly, because deeds are hidden, justice does not always prevail; there, however, by [the revelation, the righteous judgment follows. Note this passage, contributing...

to your understanding of [the text], “I will harden the heart of Pharaoh”;* for Paul interprets those [words] in almost the same way.

“To those who by perseverance in good work seek glory, honor, and incorruption, [he will give] eternal life.” Having said that the Lord will render to each one [according to his deeds], he began with the retribution of things that are good, making his discourse more pleasant by this method. But in saying, “To those who by perseverance in good work,” he indicates these two things: first, that one must not fall away, nor grow slothful, but persevere in goodness until the end; and second, that one must not trust in faith alone, for there is need also of good work. By saying “incorruption,” he opens the gates concerning the resurrection. Then, since we all rise again, but not all unto the same things—for some rise unto glory, and others unto punishment—for this reason he mentioned both glory and honor. The whole sentence is therefore of this kind: God, he says, to those who seek future glory and honor, and who are always mindful of them, and furthermore of incorruption—in the resurrection, that is—will render eternal life. And how is future glory, honor, and incorruption sought? By the perseverance of good work. For the person who perseveres in a good work, and stands firmly against every temptation, this person truly seeks glory, and honor, and incorruption—that is, the enjoyment of incorruptible goods in an incorruptible body.

^B “But to those who are from contentiousness, and who disobey the truth, but obey unrighteousness, [there will be] anger and wrath, tribulation and distress upon every soul of man who works evil, both of the Jew first and of the Greek.” *Eritheia* (contentiousness) is called strife and irrational obstinacy. “To those, therefore, who are from contentiousness,” he says, that is, the contentious. He shows here that they become wicked not from ignorance, but from contentiousness; whence they are also inexcusable. But even to be “persuaded” by unrighteousness, and not to be persuaded by the truth, is a sin of deliberate choice. For he did not say “those forced” or “those tyrannized,” but “those who are persuaded.” Observe also how he said that God would render eternal life, but as for the gloomy things, he did not [say this]. For “anger,” he says, “and wrath, and tribulation”—he did not say that they will be rendered by God, but he left it thus absolute, so that the [word] “shall be” is implied. For to give life is uniquely God’s, but punishment comes upon us from our own sloth. By saying “every soul of man,” he humbles the haughtiness of the Romans. For even if one is an emperor, he will not escape judgment if he works evil, that is, if he persists and does not repent. For he did not say ^C “having worked,” but “working” (*katergazomenos*), that is, making a practice of evil. But since the Jew has enjoyed more instruction, he would be worthy of greater punishment. For ^D * Exod. iv, 21.

^A “the mighty shall be mightily tormented,” and the more understanding shall be more punished.

VERS. 10-11. “But glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.” The Apostle’s goal in what follows is to show that circumcision provides no benefit, and uncircumcision incurs no harm, and to introduce hereafter the faith which justifies a person. Having set this goal, he now disrupts the position of the Jews. And observe his wisdom: he recounts what happened before the coming of Christ, and how the world was filled with wickedness, and that both the Jew first, and the Greek, were liable to punishment. Having taken as a given that the Greek will be punished for his evil deeds, he proves from that same fact that he will also be rewarded for good deeds. But if honor and dishonor arise from works, then the law and circumcision are henceforth superfluous; and not only superfluous, but also the cause of greater punishment for the Jew. For if the Greek, because he was not instructed by the judgment and the natural law, is condemned, much more so is the Jew, who, besides these things, also received the instruction and training of the law. Since you have learned his goal, follow thereafter the wording as well. By “Greeks” here, he does not mean idolaters, but those who worship God, those who are obedient to the natural law, those who live pious lives without the law—such as Melchizedek, such as Job, such as the Ninevites, such as ^B Cornelius was later on; likewise, by “Jews,” he means those who lived before the coming of Christ. For, striving to show that circumcision has no power, he goes back to earlier times and shows that there was no difference between a Greek who worshipped God and a Jew who did good works. If, then, before the coming of Christ, when Jewish matters were in their prime, the Jew had no advantage, much less does he have one now that the law has ceased. The intent of this is to bring down the pride of the Jews, who would not accept those from among the Gentiles. “Glory,” he says, “and honor and peace.” The good things of this world always contain wars and turmoils, being envied and plotted against, and even if no one from the outside plots against them, the person himself who possesses them is always troubled by his own thoughts. But the glory and honor that are from God contain peace, because they are free from assault and from the turmoil of ^C thoughts. And because it seemed incredible that the Greek (or Gentile) should be admitted to such honor, seeing that he had heard neither the law nor the prophets, he confirms this from the fact that God is no respecter of persons. For he does not respect persons, he says, but examines actions. Since, therefore, the Greek does not differ from the Jew in his actions, nothing prevents him from being honored equally. So do not boast, O Jew, against those from the Gentiles, when ^D

your own affairs were flourishing, the Greek was equal to you in honor, provided he did good works.

llbracket A VERS. 12, 13. "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law. For not the hearers of the law are just before God, but the doers of the law shall be justified." He showed above that the Greek is honored equally with the Jew; now he shows that in the punishment, the condemnation is heavier for the Jew. For the Greeks, he says, have sinned without law—that is, without the instruction that comes from the law—and therefore they shall perish without law; that is, they shall be punished more lightly, not having the law to accuse them. For "without law" means without the condemnation of that law. But the Jew has sinned in the law; that is, with the instruction that is from the law. Therefore, he shall be judged in the law—that is, condemned—because the law presses upon him and accuses him more vehemently, and makes his condemnation [ B ] greater. How then, O Jew, do you say, "I have no need of grace, since I am justified by the law"? For behold, it has been demonstrated that you have been helped by the law in nothing. Thus you have more need of the grace of Christ than the Greek, since you have not been justified before God by the mere hearing of the law. For before men, the hearers of the law may appear venerable, but before God, it is not so; rather, the doers of the law are justified.

VERS. 14, 15. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness." Here he constructs his argument against the Jews, managing the discourse so prudently that he may not seem to say anything against the law. For he speaks as if exalting and magnifying the law, saying that those who do not have the law, yet are doing the things of the law "by nature"—that is, persuaded by arguments [ C ] derived from nature—are in some way admirable, because they had no need of the law and yet fulfilled the law, not engraving letters, but works upon their hearts, and using their conscience and natural reasonings in place of the law as a testimony of what is good and honest. He speaks here of three laws: the written, the natural, and that which is in works. "Gentiles which have not the law." Which one? The written one. "Do by nature the things of the law." Which law? That which consists in works. "These, having not the law." Which one? The written one. "Are a law unto themselves." How? By using the natural one. "Which show the work of the law." Which work? That which is in actions. See here the wisdom, how he did not strike at the Jews, as the sequence of the argument demanded; for by all means, according to the logical consequence, he ought to have said: "For when the Gentiles without the law do by nature the things of the law, they are much better than those who are instructed by the law." But he did not say—

^A but rather more pleasantly, that "they are a law unto themselves." He shows from these things that even in the times of old, and before the giving of the law, the nature of men received all providence. He also silences those who say: Why did Christ not arrive from the beginning and teach the doing of good? For he says that he instilled the knowledge of good and evil into all from the beginning; but when he saw that nothing was succeeding in that way, he arrived himself in the last times.

VERS. 14, 16. "And [their] thoughts one with another accusing or else excusing. In the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ." ^B Reckon this from another beginning; for he is now making his discourse concerning how we shall all, as mortals in common, be judged. For then our thoughts shall stand, some accusing, and others defending; and a man has no need of another accuser or advocate before that forum of judgment. Augmenting the terror, he did not say "sins," but "secrets." For men sit as judges only of manifest things; but "God," he says, "shall judge the secrets by Jesus Christ," that is, the Father through the Son. "For the Father judgeth no man, but hath committed all judgment unto the Son." ^C Or you may understand what is said, "by Jesus Christ," in this way: "According to my gospel," which was entrusted to me by Jesus Christ. He shows here that nothing strange is preached through the Gospel, but rather that what nature itself taught beforehand—namely judgment and punishment—these things the Gospel also testifies.

VERS. 17-18. "Behold, thou art called a Jew, and restest in the law, and gloriest in God, and knowest the will, and approvest the things that are more excellent, being instructed out of the law." Having said that to the Greek who does the things of the law, nothing is lacking for salvation, he next recounts the magnificent things of the Jews, in which, trusting, they were once puffed up above the Gentiles. And first is the name; for it was very honorable, just as Christianity is today. He did not say, "You are a Jew," but, "You are called [a Jew]"; for the true Jew is he who confesses. For Judah is interpreted as "confession." "And restest in the law"—instead of, "You do not toil, going around and learning what you ought to do, but you have the law teaching you everything easily." ^D "And gloriest in God," as one loved by him, and held in honor before other men. It is, however, a sign of the greatest folly to use the love of God for the contempt of one's fellow-tribesmen or kinsmen. "And knowest the will"—that is, of God. "And approvest the things that are more excellent"—that is, you judge what ought to be done, and

or what is useful.

"And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law." Above, he said that the hearing of the law profits nothing, unless action accompanies it. "For not the hearers of the law," he says, "are just before God, but the doers." Now, however, he says something greater: that even if you are a teacher, yet you do not perform the things of the law, you not only profit nothing, but you are even punished more severely. For since they were most proud of this—the dignity of teaching—from this he especially shows them to be ridiculous. For when he says, "a guide of the blind, a teacher of babes," and the rest, ^B he recounts their arrogance. For thus they called themselves: guides, light, and instructors; but those who had come from the nations to Judaism, they called them the ones in darkness, and foolish, and unintelligent. "But thou hast the form of knowledge and of the truth," not in works and achievements, but in the law, trusting in it as if it were shaping virtue; just as if someone, having an image of the Emperor, should paint nothing himself according to it, while others who were not entrusted with it, and without looking at it, should truly imitate it. Every teacher, therefore, draws and forms the knowledge of the good, and the truth, in the souls of his disciples. But if he also acts, he is perfect; but if not, he is such as those now rebuked by the Apostle. Some have understood "form" as the artificial image of knowledge. ^C Thou dost not have the true knowledge, he says, and piety, but a certain artificial and painted one.

"Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written." He constructs his speech by way of questioning, shaming those who boasted in teaching. And he calls the removal of things consecrated to idols "sacrilege." For even if they ^D abhorred the idols, yet they were overcome by the tyranny of greed, and because of foul gain, they touched the votive offerings of the idols. Then, he brings in what is graver, saying, "Thou that makest thy boast of the law," as one having been honored by God for the law, "through breaking the law dishonourest thou God?" For there are three charges here: first, that they dishonor; second, that they dishonor God who honored them; and third, that they dishonor [Him] through the law by which they themselves were honored, by transgressing it. Then, so that he may not appear to be accusing them of his own accord, the prophet Isaiah...

^A brought into their midst as their accuser, making their guilt double. For they do not merely commit injury themselves, but they also prepare others for this; and not only do they not teach the things of the law, but they even teach the opposite—namely, the blasphemy of God—which is contrary to the law. For those who see them corrupted say, "Was it fitting for these to be loved by God? Can the God who loves such people be the true God?"

VERS. 25. "For circumcision indeed profits, if you observe the law; but if you should be a transgressor of the law, your circumcision has become uncircumcision." Since they had a high opinion of circumcision, he did not say from the outset that circumcision is superfluous and useless; rather, in words he accepts it, but in reality he strips it away, saying: "I confess indeed that circumcision profits, but only when you also keep the law; but if not," he did not say, "It does not profit," lest he should seem to insult it. Instead, he lays the Jew bare, saying: "Your circumcision has become uncircumcision." Thus he shows him to be uncircumcised in heart. For he speaks of two circumcisions and two uncircumcisions: some according to what is seen, others according to what is understood. For example, there is circumcision according to what is seen—that in the flesh—when someone is circumcised in the flesh; and there is circumcision according to the spirit—the stripping away of carnal passions ^B. Again, there is uncircumcision according to the flesh, when someone is uncircumcised in the flesh; and there is uncircumcision according to the spirit, when someone, keeping a pagan mind, has cut away none of his depraved passions. Therefore, the divine Paul says ^C: When you have been circumcised in the flesh, yet have done nothing of the things that are of the law, you are still uncircumcised and uncircumcised according to the spirit; just as he who is still clothed with the uncircumcision of the flesh, if he does the things that are of the law, has been circumcised according to the spirit, in that the passions of the flesh have been taken from him. Which he declares through the following: for listen.

VERS. 26. "If therefore the uncircumcision keeps the righteousness of the law, will not his uncircumcision be reckoned as circumcision?" He does not say that uncircumcision surpasses or excels circumcision (for this would be offensive); but rather, "It will be reckoned as circumcision." Consequently, true circumcision is a good act, and uncircumcision, likewise, is an evil act. Observe, however, that he did not say, "When uncircumcision keeps the law." For it was likely that someone would have countered him by saying: "How is it possible for the law to be kept by one who has uncircumcision? For this very thing, having uncircumcision, is a transgression of the law." But how did he say it? "The righteousness of the law," that is, those things which seem to justify through the performance of them. For circumcision was not an act, but a passion, with the one who was circumcised ^D being the one who suffered it. So that not even a requirement...

...for which reason it cannot be called justification by the law. For it was given as a sign, that the Jews might not mingle with the Gentiles. ^A

VERS. 27-29. And that which is by nature uncircumcision, if it fulfils the law, shall judge thee, who by the letter and circumcision art a transgressor of the law. For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. Here he openly shows that he posits two types of uncircumcision: one by nature, and another by choice and will—which is, as has been said, when someone has none of the carnal passions cut away or removed. He likewise mentions two circumcisions: one according to the flesh, and the other in the spirit of the heart. He says, therefore, that "that which is by nature uncircumcision," ^B possessing the circumcision—that is to say, the removal—of the passions of the flesh, by the very fact that it fulfills the law (that is, the ordinances of the law, as was said above), "shall judge"—that is, shall condemn—not the circumcision (for this would be odious), but "thee," who, as far as the flesh is concerned, appear to be circumcised, but in heart art uncircumcised, inasmuch as you are a transgressor of the ordinances of the law. He does not, therefore, bring ignominy upon circumcision (for he rather seems to honor it), but upon him who behaves injuriously toward it as a transgressor. Having finished these things, he clearly defines who the true Jew is, showing that they do all things ^C for show. "For he is not a Jew," he says, "who is one outwardly, but he who is one inwardly," who performs nothing simply in a bodily manner, but understands both the Sabbaths, and the sacrifices, and the purifications, spiritually. By saying, "Circumcision of the heart, in the spirit," he paves the way for the polity of the Church and introduces faith. For this [circumcision] is in the heart and in the spirit, and "hath praise of God," who searches the hearts and judges not according to the flesh. The conclusion to be drawn from all these things is this: that a virtuous life is necessary everywhere. When you hear "uncircumcision," or "Greek," do not understand a worshiper of idols, but a worshiper of God, ^D endowed with virtue, yet situated outside the observances of the law, just as was said above.

CHAPTER III.

VERS. 1-3. What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid.

this not by citing the virtues of the Jews or their heroic deeds, but rather the gifts and grace of God. For he did not say that the Jews surpass other nations because they achieved this or that, but rather because "they were entrusted with the oracles of God," which is truly a benefaction of God and not a merit of theirs. ^A What does it mean, "they were entrusted"? Instead of: They received them, they had them placed in their hands, and they seemed worthy to God to receive divine responses sent down from heaven. While saying these things, he seems to be defending them; yet, he again brings forward another accusation against them, showing that they did not apply faith to the divine words by which they had been honored. Nevertheless, he introduces this accusation as if it were made by another, as if saying: And what is the profit that they received the oracles, since they were unbelieving toward them? He seems to resolve even this objection, not by apologizing for them, but rather for God. For if they were unbelieving, what is that to God? "Shall their unbelief nullify the faithfulness of God," that is, the entrusting of the oracles and the benefaction? For God is so far from being harmed by their unbelief that He is rather glorified as philanthropic, seeing that He appears as a benefactor even to those who were about to dishonor Him. ^B Do you see how he made them guilty through those very things in which they prided themselves, namely, receiving the law?

Vers. 4. "But let God be found true, but every man a liar, as it is written: So that You may be justified in Your words, and overcome when You are judged." He said above that "some did not believe"; then, since not only some, but all in general appeared to be unbelievers, he handled the discourse most wisely. So as not to appear burdensome, he puts forward what is really the case as if by hypothesis, saying: Let us suppose that all were unbelieving; what then? Even from this, God is justified. This means: If there were to be a judgment and an examination of those things bestowed by God upon the Jews, and in turn those things done by them toward Him, the palm of victory would belong to God, just as David also says. As for his saying "Let God be found true," he used it for "let Him be manifested, let Him be demonstrated." ^C

Vers. 5-6. "But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak according to man.) Let it not be! Otherwise how will God judge the world?" He introduces such an objection, as if some were saying: If God, after bestowing benefits upon us, is then treated with contempt by us, appears all the more just and gains the victory because He bestows benefits on the unworthy through His overflowing philanthropy—why then does He inflict wrath later, that is, punish us, seeing that we have been the authors of His justification and victory? This is indeed the objection; but he resolves it most wisely and ^D

^A turns it back upon them. For, he says, because He punishes you, on that very account you are not the cause or author of His victory; for it would be unjust for the author of a victory to be punished by the conqueror. But God is not unjust; for how then will He judge the world if He Himself is unjust? Therefore, since He both punishes you and is not unjust, you have not become the cause of His victory by having sinned; for He could have conquered in another way, even if you had not appeared wicked. As for the phrase, "I speak as a man," it has the following meaning: I, he says, answer these things for God according to human reasoning, that is, as far as it is possible for a man who is an advocate of causes to determine by comparing the arguments on both sides. For whatever God does has certain hidden reasons and is beyond human thoughts, and does not require our defense.

^B VS. 7-8. "If however the truth of God has abounded in my falsehood to His glory, why am I still judged as a sinner? And not, as we are slandered, and as some say that we say, 'Let us do evil that good may come'? Whose condemnation is just." He resumes the same point again, that he might make it clearer. For if God appeared just and true from the things wherein I transgressed, why then am I judged, as having contributed to the glory of God? For I am not worthy of condemnation, but rather of crowns. But if this is true, then what the Greeks say about us will also be true. For the Greeks, or Gentiles, as soon as they heard Paul saying, "Where sin abounded, grace did much more abound" d, used to mock this and say that Christians say: "Let us do evil that good may come, and let us sin much that grace may abound." ^C This, therefore, the Greeks used to say, blaspheming and slandering us, and it happens even now if we were to accept that God appears good from my wickedness and ingratitude. But indeed this is not so; for this is a saying of the Greeks, who are always lying. "Whose condemnation is just," that is, those who will be justly punished. Therefore, I do not become the cause of justification to God by sinning. For I am judged as a sinner; but I would not have been judged if I had sinned for the glory of God.

VS. 9-18. "What then? Do we excel them? Not at all. For we have already charged both Jews and Greeks that they are all under sin; as it is written, that There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. ^D They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and misery

are in their ways, and the way of peace they have not known. ^A There is no fear of God before their eyes. ^B

Commentary

"Whatever the law says, it speaks to those who are under the law." What necessity is there, he says, that the law given to you should speak to others? By "law" he means the entire Old Testament, not only the Mosaic writings, just as he has now called the prophecies of Isaiah and of the Psalms "law." The words, "that every mouth may be stopped," ^A indicate the braggadocio of the Jews and the unsubstantiated rush of their tongue. The prophet, therefore, stopped this, as it were, a flowing stream. He does not mean that they sinned for this reason—that their mouth might be stopped—but that for this reason they were rebuked by the prophets: that they might not, while ignorant, persist in sinning and boasting. And not only the Jews, but "the whole world become guilty before God," that is, condemned, stripped of boldness, not being justified by its own works, but standing in need of another's help, that is, of the grace of Christ. So then, Jew, why do you boast in the law, since you are, together with the rest of the world, guilty, not being justified by the works of the law?

"For through the law is the knowledge of sin. But now the righteousness of God apart from the law is manifested, being witnessed by the Law and the Prophets." If you boast, you Jew, in the law, know that it is the cause to you of greater punishment. For it made the sin known to you; and to one who sins with knowledge, the punishment is greater. Yet this happened because of your own sloth. For since you did not flee the sin that was made known to you, you drew upon yourself a greater punishment. How, then, will you be delivered from the punishment? If you embrace the righteousness of God, which is apart ^B from the law. For God justifies us, even if we do not have works; for God is able to do all things. He rightly said, "Manifested," to show that it had been hidden of old. And by saying, "being witnessed by the Law and the Prophets," he signifies the same thing: that it is not new, but that both the Mosaic law and the prophets spoke about this; wherefore it is worthy to be accepted. For although it is apart from the law, yet it is also in harmony with the law itself that we be justified through it.

"Even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus." This righteousness, he says—that is, the justification by which God justifies us—comes to all through faith. For by bringing in faith, we are all justified, both Jews and Greeks. "For there is no difference." Nor, because the Jew received the law, is he preferred before the Greek. For he also sinned, inasmuch as he had from the law only the knowledge of sin, but not the avoidance of it. And even if he did not sin just as ^C the Greek did, he is nonetheless equally deprived of the glory, as one who

^A has offended God entirely. But he who has offended brings upon himself shame, not glory. Yet do not despair because of this; for all are justified freely by the grace of God: which grace comes through the redemption, that is, the perfect freedom which Christ has wrought. For He, giving Himself as a ransom for our redemption, has justified us.

VERS. 25-26. « Whom God set forth to be a propitiation through faith in His blood, to demonstrate His righteousness, because of the remission of sins that are past. In the forbearance of God, to demonstrate at this present time His righteousness, that He might be just, and the justifier of the one who has faith in Jesus. » He makes mention of the propitiatory and the blood, to persuade the Jew that in Christ there is remission and justification. For if you, he says, believed that sins were washed away by the blood of animals, much more will this be done by the blood of Christ. And if the legal propitiatory, being a type ^B of Christ, had such power, much more will the truth itself. Now the propitiatory was called the lid of the ark, which on both sides the Cherubim covered. It signified, however, entirely human nature, which was the lid of the divinity, covering it. It was glorified, however, by the angelic powers ministering to it, because of the union which it had with God the Word. « Set forth, » he says, in order to show that long ago the redemption through the blood of Christ was foreordained, for the purpose of healing the paralysis—that is, the deadening of sins previously committed— « in the forbearance of God. » For although we have enjoyed the great goodness of God, we were nevertheless like those who are paralytic and dead. These things, however, happened for the demonstration of God’s righteousness, so that He might not appear just Himself alone, but as One who is also able to raise and justify others dead in sin; just as a sign of wealth is ^C not only that one is rich oneself, but that one can also make others rich. Do not, therefore, be ashamed of being justified in this way. For if God, in doing this, reveals Himself—that is, takes pleasure and glories in it, as if He were justifying us in the present time—that is, when sin had peaked, when we were despaired of as being paralyzed and dead—why do you, O Jew, blush at such glory of God?

VERS. 27. « Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. » He showed that we are justified through faith; he rightly, therefore, asks the Jew: Where is your boasting and arrogance? He does not say, however, Where is virtue? For they did not have virtue, but only boasting. And he adds, « It is excluded, » meaning that it no longer has an opportune time. ^D For before Christ, it was a timely thing to boast in the law; but now, it is not the time; for it has been proven useless. For if the law had been able to justify us, we would not have had need

that he who does these things shall live in them? (For this is what the Mosaic [law] said); By no means, he says, but by the law of faith, which justifies by grace, and not by works. Behold, he calls faith a law as well, on account of the reverence the Jews have for that name. Henceforth, therefore, O Jew, boast in the faith, which is able to justify you.

^B Verses 28-30. "We hold, therefore, that a man is justified by faith apart from the works of the law. Is God the God of Jews only? Is he not the God of gentiles also? Yes, of gentiles also. Since God is one, who will justify the circumcised by faith, and the uncircumcised through faith." Since he had shown that justification is in the blood of Christ, and not in the works of the law, he concludes his argument, saying that from all these points mentioned, we conclude that every man is justified by faith. And do not be troubled, O Jew, as though this were some absurd thing. For God is not a respecter of persons, so as to save only you, but not every person. Here he rebukes the Jews more sharply, as fighters against God, if they do not admit that the gentiles are saved through faith. For they do not believe him to be equally the God of all, and that he cares for all alike. He is one, therefore—that is, the same is the God of both Jews and gentiles—who justifies the circumcised, not by the law but by faith, and receives the uncircumcised through the mediation of faith. By mentioning circumcision and uncircumcision, he recalls what was said a little earlier, in which he showed that neither does circumcision profit when works are absent, nor does uncircumcision in itself harm anything. Both, therefore, have need of faith.

Verse 31. "Do we then overthrow the law by this faith? By no means; on the contrary, we uphold the law." Because the idea that the law was dissolved by faith troubled the Jews, he heals this wound with his great wisdom, saying that faith upholds the law. For what the law desired—that is, to justify a person—but was not able to accomplish, this faith completes; for as soon as anyone believes, he is immediately justified. Therefore, faith does not destroy the law, but rather establishes it. By this word "establish," he shows that the law was lying [on the ground]. For that which lies on the ground, has need to be raised up and established.

CAPUT IV

Verses 1-3. "What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has grounds for boasting, but not before God. For what does the Scripture say? Abraham believed God, and it was reckoned to him as righteousness." Having sufficiently established that all have need of faith, he shows this even more strongly through Abraham, since he was held in such honor among the Jews; and he says that not even he, who accomplished so many and such great things, was justified by works, but by faith. But he calls him father according to

the flesh, excluding them from the kinship which is according to the spirit, or rather, placing upon them the necessity of imitating him in everything. For if he was justified by works, he has grounds for boasting, but not before God: that is, he has something to boast of, as having succeeded by his own labors; which is not before God, nor does it refer back to Him. But he who is justified by faith has his boasting before God, boasting in God, as having been saved by His grace and loved by Him. Moreover, he who believes also boasts in another way, as one who has glorified God by believing in Him, because He can do what is impossible. He has, therefore, boasting and confidence toward God, as having the true opinion concerning Him and believing in Him as one who can do all things. ^A

VERS. 4-8. “Now to him that worketh, the reward is not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” Even as David also says, declaring the blessing upon the man unto whom God imputes righteousness without works: “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” He who works, he says, receives a wage as that which is owed to him for his labor; but he who believes, even if he does not work, yet he too offers faith, a thing of no small moment. For to be fully persuaded that God can make one who has lived in ungodliness not only free from punishment, but even make him righteous, is truly a great thing. For this reason faith is imputed to the believer for righteousness, that is, God receives his faith, not as if to pay him a wage, but so as to justify him. Therefore he too brings something, faith, namely. Having shown, then, from Abraham that righteousness—that is, justification—is by faith, he brings forward David as well, pronouncing the man blessed to whom the Lord will not impute sin; and he shows a greater excellence. For if he is happy and blessed who has received the remission of sins by grace, much more so is he who has demonstrated faith and been justified by it. For do not tell me, he says, that he receives the remission according to grace; for behold, this very man is the one who is pronounced blessed. And he would not have pronounced him blessed, had he not seen him enjoying great glory. For blessedness is an extraordinary thing, and greater than righteousness itself, being the summit and crown of all the good things that come to us from God. ^D

VERS. 9-10. “Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in uncircumcision?”

^A If the blessedness, he says, is suitable to him to whom the Lord shall not reckon sin, that is, to the justified—and Abraham was justified—he surely obtained the blessedness. Let us see then when he was justified: when he was uncircumcised, or when he was circumcised? Uncircumcised, certainly. The blessedness therefore falls upon the uncircumcision, that is, it belongs more to it than to the circumcision.

VERS. 11, 12. “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised, that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.” He resolves an objection that arises; for perhaps someone might have said: If Abraham was justified while uncircumcised, for what reason was he circumcised? He says, therefore, ^B that he received the sign of circumcision as a seal, sealing and proclaiming that he had been justified by faith, which faith he had shown previously, while he was uncircumcised. Since, therefore, these two things are observed in Abraham, uncircumcision and circumcision, by the uncircumcision he is shown as a father to those who are uncircumcised. But to what kind? To those who have believed just as he did, so that to them also faith might be reckoned for righteousness, that is, that they might be made righteous. And by the circumcision, again, he is shown as a father of the circumcision, that is, of the circumcised. But he is a father, not to those who have ^C circumcision only, but to those also who walk in the steps of his faith, which he had in uncircumcision. Thus, therefore, the passage should be read: “And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of the faith,” that is, they who believe exactly as he did, in the resurrection of dead bodies. For he, when he was already old and as one dead, believed that God was able to make his seed prolific and to give him a son. The sense, therefore, throughout is of this kind: When Abraham was in uncircumcision, he believed and was justified, so that in this way he might be the father of believing uncircumcised persons. Again, he received circumcision, a seal and sign of the faith which he had in uncircumcision, so that he might be the father of the circumcised, ^D those who walk, that is to say, in the steps of the faith which he had while he was yet uncircumcised; for when this is absent, they boast in vain of circumcision, just as if someone were to show a purse that has only a seal, with nothing else stored inside. Therefore, a Jew is a purse, sealed indeed by circumcision, but not having the faith, of which circumcision is the seal.

VERS. 13, 14. “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law,”

^A are heirs, faith is made void, and the promise is made of none effect. He has already shown that righteousness is not of the law, but of faith; now he demonstrates that even the promise to Abraham was not from the law, but from the righteousness which comes of faith. What then was the promise? “That he should be the heir of the world,” [Rom. 4:13] that is, that in him all the nations of the world should be blessed. For if, he says, the law granted the inheritance, “faith is made void,” that is, it is found to be a vain and useless thing. For who would care any longer for faith, if the law gave the promise? But this is not the case. For Abraham inherited the promise, not through the law (for where was the law then?) but through faith, as it is written: “And Abraham believed God.”

VERS. 15. “Because the law worketh wrath: for where no law is, there is no transgression.” Now he establishes how it is that the promise is made of none effect through the law; for he says: Transgression follows the law; and the law, being transgressed, “worketh wrath,” and brings upon us a curse and punishment. Therefore, he who is liable to punishment, how, I ask, is he worthy of the inheritance?

VERS. 16, 17. “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all (as it is written, I have made thee a father of many nations), before him whom he believed, even God.” ^B Because the law works wrath, for this reason, he says, it is said that Abraham was justified by faith and was constituted heir, so that all things might be according to grace. But to what purpose does grace contribute? “That the promise might be sure.” For grace does not carry with it transgression, as the law does, so that the things given might be uncertain. But since the whole matter is of the grace and mercy of God, aptly the things given are “sure to all the seed,” that is, to all that believe; not only to those who are of the law, that is, the circumcised, but also to those in uncircumcision, who are the seed of Abraham, having been born to him of faith. ^C Wherefore he who has not faith is not the seed of Abraham, who is “the father of us all,” that is, of the faithful, “as it is written: I have made thee a father of many nations, before him whom he believed, even God.” The meaning is this: Abraham is father of all “before God,” that is, in the likeness of God. For just as God is the Father of all, so is he, not according to natural kinship, but according to the conformity of faith. And he added that: “Whom he believed,” to show that he also received a recompense for his faith, namely, to be the father of all. Wherefore, if thou dost not admit, O Jew, that he is the father of all of us, thou hast diminished his honor, which he received by believing.

“Who quickeneth the dead, and calleth those things which be not.”

^A What he said above, he repeats now: that Abraham believed that God could not only vivify a dead body, such as his own was, but could also render it fruitful. Therefore he says now: “Who quickeneth the dead.” And the phrase, “Who calleth those things which be not as though they were,” he added, that he might show that it is not impossible for God to make those who are not children of Abraham, his children. He did not say, “Who produceth things which are not,” but “Who calleth.” For just as it is easy for us to call things which exist, so it is easy for Him to bring into the nature of things those which are not.

“Who against hope believed in hope, that he might become the father of many nations.” ^B Do not think, he says, that Abraham was honored in vain. For how could this have happened, since he believed, “against human hope, in hope divine,” that he would become the father of many nations, not of the Ishmaelites (for they descended from him not according to faith, but according to the flesh), but of those who are like him according to the faith; according to that which was said: “So shall thy seed be.” And he was not weakened in faith, he did not consider his own body now dead, being about a hundred years old, and the deadness of Sarah’s womb. But he did not waver in the promise of God through unbelief, but was strengthened in faith, giving glory to God. And being fully persuaded that what God hath promised, He is able also to perform. ^C Because he had said, “Against human hope he believed in divine hope,” he now confirms this very thing, saying that it was spoken to him: “So shall thy seed be as the stars of heaven and as the sand.” And he, “in faith not at all weakened, but holding it strong,” did not look to his own body, already dead by time, nor did he weigh with himself the double deadness of Sarah’s womb (for it was dead both by age and by barrenness); “nor did he waver,” that is, he did not doubt at all, did not hesitate, “but was strengthened by faith.” See, therefore, how he shows that the believer has need of much virtue and power. For many have disparaged faith as a thing involving no labor, but have magnified works, as those which require sweat and strength. Therefore, he says, he who believes also requires a great and powerful soul, in order that he may drive away and repel the reasonings of unbelief; and so, therefore, ^D Abraham also was strengthened by faith. How? “Giving glory to God,” not, he says, by believing in human reasonings, but by contemplating things worthy of the glory of God, and being fully persuaded that He can do the impossible; for this is the glory of God. Therefore he who does not believe, but is curious about many things, does not glorify God. And because Abraham was not yet fully a hundred years old, therefore he said temperately, “About a hundred years old.”

VERS. 22-25. "And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him for righteousness; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification." ^A Having said many great things about Abraham, lest someone should object, "And what do these things have to do with us?" he subjoins that they were written for our sake also, and that faith is to be imputed to us for righteousness, provided we have this faith, "believing in him who raised Jesus." But if you doubt how you can be justified, set before the eyes of your mind Jesus, who blotted out all your sins, who suffered death, not indeed for his own sin, but for the sins of the world. And since he died having no sin, he also deservedly rose again. For by what reason could he who was entirely void of all sin be held by the underworld? He died, therefore, and rose again, that he might both free us from sins and make us just. Just as, therefore, ^B Abraham believed his own dead body to be rendered fruitful: in a not dissimilar manner, you too must believe that Jesus died and rose again, and it shall be imputed to you also for righteousness, even as it was to your forefather Abraham.

CAPUT V

Vers. 1, 2. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." Here he discourses on the manner of life: for after he had said excellent things about faith, but had undervalued works—lest we should now become slothful—he makes statements from this point forward regarding the rule of life. Since faith has justified us, he says, let us no longer sin, but "have peace with God," through a life that is in no way displeasing to him. But how will this come about? "Through our Lord Jesus Christ." For he who justified us while we were sinners ^C will also assist us, that we may be preserved in his righteousness; for through him we obtained access. And if, when we were far off, he brought us near, much more will he retain us when we have been made closer. "But he brought us into this grace." By what mode? In faith, that is, by bringing faith. And what is this grace? The attainment of all goods, which have come to us through baptism. "Wherein we stand," having steadfastness and immutability. For divine goods always stand, and never fall away. And we do not hold firmly only to those things which we have received, but we trust that we shall likewise receive others. "We rejoice," he says, "in hope" of the goods that are about to come to us: which, since they pertain to the ^D glory of God, shall necessarily be given, even if it is not done for our sake, but that God himself may be glorified.

^A

Vers. 3, 4. "And not only so, but we also glory in tribulations, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed." Not only, he says, do we glory in future goods, but—which is greater—in our present afflictions as well. For do not be troubled, he says, because we are afflicted; for this very thing is the glory of the Christian. And how? Because tribulation produces patience; and patience renders the one who is being tempted ^C approved; and the man having become approved, and relying upon his own good conscience—that he is afflicted for God’s sake—hopes for the rewards for such tribulations. And such hope does not fail and put the one who has hoped to shame. For human hopes, if they do not come to pass, put those who have hoped to shame. But in divine things, nothing of the sort happens. For He who gives the good things is immortal and good; and we who are to receive them, even if we die, shall live; and there will be nothing in the future hindering our hopes from coming to pass.

"For the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." He confirms the future things by the love which God has already shown toward us. For he says ^B almost these things: Do not lose heart, for hope regarding divine things does not fail. For Him who so loved us as to make us sons of God, without labor on our part, and already from this point on through the Holy Spirit, how will He not give us crowns after our labors? "The love of God is shed abroad in our hearts,"—that is, it appears generous and rich—since we have in our hearts the Spirit which He gave us.

Vers. 6-9. "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him." He said that the love of God is shown as shed abroad in our hearts through the Spirit which we have ^C given in them by Him; and he furthermore shows the magnitude of this love from the fact that Christ died for us when we were "without strength," that is, sinners (for sin is weakness, just as righteousness is health); and not only when we were sinners, but also "ungodly," which is worse, although for a righteous man hardly anyone would die. It is therefore an excess of love to die for sinners and the ungodly. The phrase, "In due time," means in the appropriate and preordained time; for when it was opportune, then He died. Since, therefore, He died for love, and by His death justified us, much more from now on will He save us from wrath, whom He has already justified. For He granted the greater thing, that is, to justify; and from the

^A wrath will He not save? Having been saved from wrath, He will furthermore grant all good things, on account of His great love.

VER. 10. *For if when we were enemies, we were reconciled to God by the death of His Son, much more, having been reconciled, shall we be saved in His life.* He seems to say the same thing, yet the thoughts are different, expressed through comparison. For above, he puts forward the fact that we were sinners; then, taking that up—namely, that we were justified—he infers by comparison: "He who, when we were sinners, justified us through His death, much more will He save us, now that we are justified." But now, taking the death and life of Christ, he again expresses his thought by comparison, saying thus: If then we were reconciled through His blood and death, shall we not now be saved in His life? For He who did not spare His own Son, but gave Him up to die for our sake and for our reconciliation, shall He not much more, in His life, save us?

VER. 11. *And not only so, but we also glory in God through our Lord Jesus Christ, through whom we have now received the reconciliation.* Not only, he says, have we been saved, but we also "glory in God" for this very reason, that we were saved while we were yet ungodly, and that too through the blood of the Only-begotten. ^B And we glory through our Lord Jesus Christ, for He Himself is the author of our glorying, as He is also the author of the reconciliation.

VER. 12. *Therefore, just as through one man sin entered into the world, and death through sin, and thus death passed to all men, in whom all sinned.* Having mentioned that the Lord Jesus justified us, he runs back to the root of evil—namely, sin and death—showing that these two things entered into the world through one man, Adam, that is, sin and death; and again they were taken away through one man, namely Christ. What, then, is the meaning of "in whom all sinned"? It means: in Adam all sinned. For when he fell, even those who did not eat of the tree became mortal, as though they themselves had stumbled, because he had stumbled.

VERS. 13, 14. *For until the law sin was in the world: but sin was not imputed when there was no law. Nevertheless death reigned from Adam until Moses, even over those who had not sinned according to the likeness of Adam's transgression, who is a type of Him who was to come.* The Apostle’s ^C aim is to demonstrate that even those who had not eaten of the tree, nor sinned in the same way as Adam, nevertheless, on account of his sin, were reckoned exactly as if they themselves had sinned, and died. He confirms this thus: Sin reigned until the giving of the law, that is, even before the law. What, therefore, was this sin? ^D Was it not that which sprang from the transgression of the law

And how could such a sin exist when there was no law? For sin is then imputed when there is a law; and those who transgress it are necessarily said to sin. Nevertheless, ^A “Death reigned until Moses,” that is, even before the law was given; so that there was a sin through which death reigned. But it would not have reigned if there were not some sin constituting it. Since, therefore, it has been demonstrated that sin from the transgression of the law did not yet exist, it remains that this was the sin of Adam, through which death reigned even over those who had not sinned, insofar as it depended on them (for not having received the law, nor having transgressed it, they are not even said to have sinned). Yet they sinned in the likeness of the transgression of Adam, and became partakers in his fault, as he was their forefather, who is ^B a type of Christ. For as the old Adam made all men liable through his own fall, even though they had not fallen, so also Christ justified all, even though they had not done things worthy of justification. Therefore, he is a type of the future, that is, of Christ.

VERSES 15, 16. But not as the trespass, so also is the gift.

VERSES 17, 18. For if by the trespass of the one, death reigned through the one, much more shall those who receive the abundance of grace and the gift of righteousness reign in life through the one, Jesus Christ. Therefore as through the trespass of the one judgment came upon all men to condemnation, even so through the righteousness of the one, judgment came upon all men unto justification of life. If the eating from the tree of one man made death to reign, much more shall we, who

^A have received the superabundance and bounty of grace, and have been justified, shall live and reign through the one, Jesus Christ, whose brothers we are, and into the unity of whose body we have been assumed; and as the body is to the head, so are we united to him. For we have not received a simple and uniform blessing, such that we might doubt of the things to come, but our blessings are a superabundance of grace: as if one, being bound by debt and cast into prison with his wife and children, were then not only delivered from the prison and the debt, but also received ten thousand talents, and being introduced into the royal palace, were deemed worthy of high honor and became a son of the king. Concluding the thought, therefore, he says: "Therefore as through one trespass condemnation came unto all men" (that which he called judgment above, he now calls trespass, that is, the sin of Adam), "so also through the righteousness of the one, Christ, [grace came] unto all men," giving them both justification in place of sin, and life in place of death. ^B

VERS. 19. "For as through the disobedience of the one man, many were made sinners, so also through the obedience of the one, many shall be made righteous." This repetition is not idle, as it appears; but when he had said above, "As through one trespass, so also through one act of righteousness," he now interprets what the trespass of the one was, namely, the disobedience, through which "many were made sinners," that is, liable to punishment and condemned by death. And what the righteousness of the one is, namely, Christ's: His obedience, he says, "unto death, even the death of the cross"; through which obedience, death being destroyed, we were delivered from his condemnation. ^C

VERS. 20. "But the law came in besides, that the trespass might abound; but where sin abounded, grace did superabound." Since he had shown that all were condemned by Adam, but saved by Christ, and it was likely that someone would doubt and say, "What then was the law doing for so many years, if Christ has justified us?" he replies that "the law came in besides," that is, it was given for a time, not primarily or principally. But having come in, it rendered the trespass more severe. For it gave many commandments, which, as men transgressed them all, increased the trespass. Furthermore, the particle "that" here does not denote cause, but regards the event. For the law was ordained to diminish and take away sin; but the contrary happened, through the sloth of men, not because of the nature of the law. But after sin abounded through the law, through Christ the grace of God superabounded, not only delivering us from sins, but also justifying us, and making us heavenly, and adopting us ^D

making them children of God. Therefore he did not say, "It abounded," but "It superabounded," indicating its abundance. ^A

Vers. 21. "That as sin hath reigned unto death, so also grace might reign through justice unto life everlasting." Having said that grace superabounded, he proceeds to show the consistency of the matter, so that we might not be incredulous, saying: Sin was in the place of an emperor, and death was a soldier armed by him. If, therefore, sin has reigned over us, having death as a kind of soldier, much more will grace reign in us, bringing in justice, which takes away sin, and at the same time as it removes sin, it also takes away death, bringing everlasting life. As if, therefore, opposing armies were drawn up against each other, sin had for its soldier death, but grace had justice. Justice therefore took away and destroyed the emperor sin, and along with it death, and thereafter everlasting life was introduced. ^B

CAPUT VI

Vers. 1, 2. "What shall we say then? Shall we continue in sin, that grace may abound? God forbid. For we that are dead to sin, how shall we live any longer therein?" Because he had said, "Where sin abounded, grace did superabound," perhaps someone might have inferred: "Therefore let us not cease from sinning, that grace may be shown to be greater." He refutes this, therefore, saying by way of contradiction, "God forbid"—which he is accustomed to do in the case of things that are openly absurd. Then he sets forth a line of reasoning: Since, he says, we are dead to sin, having become dead to it through baptism, so that we might no longer obey it, how shall we live any longer in it, so as to have an affinity for it and obey it? ^C From this we learn that every believer is indeed dead to sin through baptism; but by acting slothfully, he himself rouses himself and brings himself to life again for it, so as to be mingled with it; just as the diligent man always maintains this death to himself, and even if it orders him a thousand times, he himself, as one who is dead, does not obey.

Vers. 3, 4. "Know you not that all we, who are baptized in Christ Jesus, are baptized in his death? For we are buried together with him by baptism into death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life." He verifies how we are dead to sin, and says: Through baptism. For we were baptized into the death of Christ; that is, that we also might die, just as He did. For as the cross and the tomb were to Christ, so is baptism to us, even if not in the same things. For He indeed died and rose again in the flesh; but we, dying to sin, rise again through virtue: that as Christ rose from the dead in the flesh by the glory of the Father, so that... ^D

^A we might also rise to another resurrection, that is, to a new way of life. For when a fornicator becomes temperate, look: here is death and resurrection, as vice has died and virtue has risen and lives in the man.

"For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." He did not say, "We have shared in the likeness of his death," but, "We have been planted together," indicating by the word "planting" the fruit which comes from it. For the body of the Lord, buried in the earth, brought forth the fruit of salvation. But since we are buried in water, and He in the earth—and we indeed as regards sin, but He as regards the body—for this reason he did not say, "to death," but, "to the likeness of death." Therefore we shall also be participants in the resurrection, as we ourselves will inherit eternal life, ^B by having manifested the resurrection which consists in good works. For indeed, "our old man," that is, wickedness, "is crucified with him," that is, similarly to the body of Christ, it is buried in baptism, "that the body of sin might be destroyed," that is, either the wickedness composed of various parts, and being as it were one body, or even our own body that is prone to sin. Therefore he adds: "that henceforth we should not serve sin." For I want, he says, for it to be dead—not that it should be destroyed, but that it should not sin.

"For he that is dead is justified from sin." He says this concerning every man: just as he who has ^C departed this life is justified from sin—that is, released and freed—so also you who have been baptized, and who have died to sin, remain dead.

"Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." This seems to be a repetition, but it is not. For above he was speaking about the fact that we must always remain dead to sin; but now he speaks about always having ^D within ourselves the resurrection of the life according to God. For if we have died with Christ through baptism, we believe that we shall also have the resurrection that consists in newness of life, ever present with us. For indeed Christ, having been raised, lives forever, dying no more. And that saying, "In that he died, he died unto sin," means, because of our sin, and surely not [for his own].

For he lives ever in the power of God and the Father. And since Christ dies no more, neither do we have a second death through another baptism. Let us remain, therefore, in the former things, that is, in the death of sin, and the resurrection of life which is according to God. And this will come to pass for us "in Christ Jesus," that is, by His aid. For He who raised us when we were dead, will much more preserve us living in life.

VERS. 12. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." ^B Showing that we are not held by vices by force or necessity, but by our own will, he did not say, "Let it not exercise tyranny," but, "Let it not reign." For a kingdom is a rule over willing subjects. And when he said, "In your mortal body," he indicated two things: first, that neither are the pleasures of the body lasting (for it is subject to death), wherefore there is no reason why the body should be surrendered to such pleasures, nor do the difficult and laborious things remain forever; hence, the sad things are by no means to be fled, nor the struggles which we must enter into against pleasures; the second is that he reminds us and teaches us that mortality itself is from sin. Therefore, do not serve it in the future, since it brings about death. ^C How, then, does sin reign? If we obey it in the lusts of the body. Thus, the body by its nature does not harm, but [rather] obeying sin. Observe here the grace of Christ, that whereas Adam did indeed sin, even though he did not have a mortal body, we, however, in a mortal body, overcome sin.

VERS. 13. "Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." Where are the Manichaeans who say that the body is evil by nature? For it is called an instrument; and an instrument is a medium between virtue and vice. To a soldier, the sword is an instrument for the sake of the citizens; to a robber, the sword is an instrument against the citizens. "Neither yield your members as instruments of unrighteousness unto sin." ^D For he who sins does indeed injure his neighbor often, but himself always. "But yield yourselves unto God," weighing how great is the difference between God and sin, and to which it is better to be subjected and governed: to sin, which kills, or to God, who gives life. But by saying, "Members as instruments of righteousness," he shows at once, as was said above, that the body is not evil, since it can become an instrument of righteousness; and at the same time, that a battle is upon us, and it is necessary to be under God as our Commander, and to take up arms for the sake of our soul.

VERS. 14. "For sin shall not have dominion over you. For ye are not"

^A under law, but under grace." ^A The body, he says, was easily overcome by sin before the coming of Christ. For neither was the Spirit present to assist, nor was there baptism capable of putting it to death. Wherefore the Law also, while prescribing what should be done, accomplished nothing; but when Christ came, the struggles became easier; wherefore also the contests are greater, as greater help has been afforded to us. Sin, therefore, shall not have dominion over us, unless we very greatly humble ourselves. For the Law is not something that merely commands and gives no help; but it is grace, which also forgives former sins, and fortifies us against future ones.

VERS. 15, 16: "What then? Shall we sin, because we are not under law, but under grace? God forbid. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Everywhere ^B he anticipates these objections, and for this reason brings them forward and refutes them, just as he does this one to which he responds, saying, "God forbid." Then he shows that it is easy for us not to sin. For consider among yourselves which is more convenient: to be slaves of sin, having voluntarily submitted to it (for this is what he indicates through the word "yield"), and to gain death, that is, punishment that will never end in any ages (for the sin of Adam brought forth bodily death, which is dissolved; but the sin that exists now hands man over to eternal death, that is to say, to torment), or to serve God, and to gain righteousness and the blessings that flow from it.

VERS. 17: "But thanks be to God, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you." ^C "Thanks be to God." For it was not of human power that we were delivered from those evils, but plainly of divine help; wherefore it is fitting that you be grateful. Furthermore, you were not forced, but you obeyed of your own will and from the heart. Therefore, do not run back to that which is worse, from which you turned away of your own will. Yet, showing that even if they themselves had approached, the whole matter was nevertheless of God's grace, he added, "Ye were delivered," that is, you were led by God into that form of doctrine. ^D What, then, is this form of doctrine? To live rightly, and with an excellent conduct of life.

VERS. 18, 19: "Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness." You have received these two benefits from God: that you have been freed from such great disgrace, and that you have been made slaves to righteousness; which is a source of great honor to you. But when he was about to say, "Inasmuch as you were servants of sin, in like manner now serve God," anticipating this, "I speak after the manner of men,"

“I speak a human thing,” that is, ^A something small, humble, and consonant with your infirmity. For it was fitting that a much greater measure of servitude be shown to God than to sin; yet, because of your infirmity, display at least an equal one. Observe, however, how most clearly and with the greatest perspicuity he has indicated our voluntary servitude, saying, “For as you have yielded your members as slaves.” For you yourselves, he says, by taking yourselves captive, yielded yourselves to impurity—that is, to adultery, to fornication, to the commission of unspeakable things. And why do I speak of impurity alone? To all iniquity, so that I may speak more universally. And the phrase, “unto iniquity,” means, to sinning even more. For whenever you committed some sin, you did not stop at that point, but you had this as a kindling to sin more. Therefore, in the same measure, yield your members as slaves to righteousness—that is, to every virtue—so that you may live in temperance and sanctification, instead of your former impurity.

“For when you were slaves of sin, you were free in regard to righteousness. What fruit, therefore, had you then in those things of which you are now ashamed? For the end of those things is death.” When you were living in vice and malice, he says, you were free from righteousness, not subject to it, nor willing to serve it at all, but rather claiming your liberty from it. Therefore, even now, serving righteousness, do not be subject to sin at all. And yet, what fruit and advantage did you have from impurity? Nothing, except shame. And why do I say shame? Death; “for the end of those things is death,” often of the body, but absolutely of the soul. But you have been delivered from that death through the grace of Christ; yet the shame still remains in a useful way, for now you are ashamed of those crimes.

“But now, having been freed from sin and having become slaves to God, you have your fruit unto sanctification, and the end, eternal life. For the wages of sin is death; but the gift of God is eternal life in Christ Jesus our Lord.” The fruit of the works of sin is shame; the fruit of righteousness is sanctification, purity, and chastity. The end of the former is death; the end of the latter is eternal life. “For the wages of sin is death.” The term "wages" (*opsonion*) is used for the rations given to soldiers by the emperor. To you, therefore, serving it, sin was giving, he says, that ration and the wage of servitude: death. “But the gift of God.” He did not say, “The wage which is from God,” but, “The gift.” For you did not receive a recompense or payment for your labors, but by grace all these things have come to pass in Christ Jesus; for He Himself has wrought these things.

CAPUT VII.

“Or are you ignorant, brethren (for I speak to those who know the law…”

that the law lords it over a man as long as he lives? For the woman who has a husband is bound by the law to the living husband; but if the husband dies, she is released from the law of the husband. So then, if ^A while the husband lives she is joined to another man, she will be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress, if she has been joined to another man.” Having passed over the moral instruction, he transitions to a dogmatic method of institution, showing that they ought no longer to be under the law. For the law, he says—which you also know—lords it over a man as long as he lives. For it issues no commands to those who are dead. Therefore, you also have died to it, and henceforth it no longer lords it over you. At the beginning, then, he hinted at this; next, he says the same thing in another way, namely, that when the husband is dead, the opportunity is given to the woman to be joined to another. Consequently, here too, the law is likened to a husband, and you to the wife. Then it was the logical consequence to say: “Therefore, brethren, the law does not lord it over you, since it is dead.” But he did not say it in this way, so as not to offend the Jews; but he introduces the wife as dead—that is, the believers themselves—so that they might enjoy a double liberty. For if, when the husband is dead, the woman is released from the power of the law, much more is she asserted into liberty when she herself is also seen to be dead.

VERS. 4. “Therefore, my brethren, you also have been put to death to the law through the body of Christ, that you may be joined to another, to Him who was raised from the dead, that we might bear fruit to God.” If you have died, he says, you are not under the law. For if, when the husband is dead, the wife ^B is no longer held by his law, much more is she herself, having died, released from the yoke of the law. Observe here the wisdom, how he shows that the law itself wishes for them to depart from it. You have been liberated, therefore, also from the law through the body of Christ, who was crucified and killed for our sake. For that body was killed for this reason: that you might die to the law, but be joined to another who died for you, and was subsequently raised. For the law, once dead, no longer lives; but Christ, having passed through death, lives. Wherefore there is no power given to you to depart from this Living One. And what is the gain? “That we may bear fruit to God,” that is, that from this union which we have with Christ, we may bring forth children to God—namely, good works. ^C

VERS. 5. “For when we were in the flesh, the passions of sins which were through the law were working in our members to bear fruit to death.” Demonstrating that the law is of no avail to us for the purpose of escaping carnal passions, but only points them out: When we were, he says, in the carnal life and in wicked deeds, the passions of sins, which were manifested and known through the law, were working through the soul in our members. He did not say that the members ^D were working wickedness, so as not

to give occasion for accusing the flesh. For the soul is like a lyre-player, and the members are the lyre. Thus, when the player strikes badly, the lyre also sounds badly. Since we were under the law, and could not flee from the passions, we procreated ^A evil works for death.

VERS. 6. "But now we have been released from the law, having died to that by which we were held, so that we should serve in newness of the Spirit, and not in the oldness of the letter." He did not say that the law was released, so as not to strike the Jews; but, "We were released from the law," which is to say, we were loosed, we were set free, having died, and become dead and immovable toward that thing by which we were held, which was sin; for we were held by it as in a kind of bond. And we died to this, in order that we might serve—to God, that is—in "newness of the Spirit, and not in the oldness of the letter." For formerly, virtue was very difficult to achieve, given that Adam had received many physical weaknesses in his mortal body; ^B but now, by the grace of Christ in baptism, our nature has been strengthened through the Spirit, who has made us new and young, and has freed us from the oldness and weakness of the letter. For this reason, in the law, virginity was something rare, but now in the Church of Christ, thousands of them are found living uprightly in this state; and it is similar regarding the contempt of death.

VERS. 7. "What shall we say then? Is the law sin? God forbid! But I did not know sin except through the law. For I would not have known covetousness unless the law had said, 'You shall not covet.'" Having said many things that seemed to cast an aspersion upon the law, such as "Sin ^C shall not have dominion over you; for you are not under law but under grace"; and "The law entered that the offense might abound"; and shortly before that, "The passions of sins, which were through the law"; and "Oldness of the letter": he heals this suspicion by introducing a certain objection, as if by way of consultation, saying, "What then shall we say regarding the law? That it is sin?" Then he resolves this, first by way of negation, as he is accustomed to say regarding things that are exceedingly absurd; then by putting forward reasons: "It is not sin," he says, "but it is an indicator of sin; for I would not have known covetousness unless the law had said, 'You shall not covet.'" But how, then, did the flood come to be? ^D How were Sodom and Gomorrah consumed by fire, if covetousness was not known to be evil before the law? It was known indeed, but not in such an intense and widespread way, nor was it perceived as accurately as it is with the testimony of the law. For previously, it was discerned only by the natural law; but afterwards, by the written law, which also brings a greater punishment. That, however, does not occur because of the institution and doctrine of the law, but because of the sloth of those who do not heed the precepts of the law, just as is made manifest by what follows.

^A Vers. 8. “But sin, taking opportunity by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.” He did not say that the law wrought concupiscence, but “sin” (which is, according to Chrysostom, a slothful and corrupt will), or the devil (for some have interpreted this as sin), or the desire for pleasure, and the impulse toward the worse part, made use of the instruction of the law for the contrary effect. For just as a physician, who does not provide a cold drink to a feverish patient who is inappropriately craving it and thus does not allow the desire to be satisfied, is not to be blamed—since it is the duty of the physician to forbid, and of the patient not to drink—so also the law was teaching in order that it might lead one away from concupiscence; but the will that is prone to sin increased the concupiscence and, not just one, but admitted all kinds of desires, ^B intensely working what is evil. For when someone is restrained, then he rages all the more. Then, therefore, sin appeared, when the law was transgressed. “For without the law sin was dead,” that is, it is not reckoned to exist. But with the law present, which dictates what is fitting, sin lives, that is, it subsists and appears to be sin, to those of course who transgress the law and sin with knowledge.

Vers. 9. “For I was alive without the law once: but when the commandment came, sin revived, and I died.” Before Moses, he says, I lived without the law, wherefore I was not absolutely condemned (yet in his own person he is speaking of human nature). But when the commandment came, sin appeared to be sin. For those who were before, even if they sinned, the mortals did not know it. And this is a good of the law, that it made men know that they sinned. But what he says, “I died,” you will understand in two ways: both for “I have sinned,” and for “I have become subject to a greater punishment,” which does not come through the fault of the law, but of him who does not heed it. As, for example: someone was sick and did not know that he was sick; then a physician arrived and showed him that he was sick, and that he ought to abstain from this food as one that increases the illness; but he did not obey the physician, and died.

Vers. 10, 11. “And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me.” He did not say that the commandment became death to me, but “It was found to be,” thus explaining the new and unexpected absurdity. ^D For the purpose of it led to life, and for this end it was given. But if death resulted from it, the fault is not its own. For sin, that is, the impulse toward the worse part, and the corrupt and sin-loving will or thought—or, to speak more properly, pleasure—deceived me, and slew me through the commandment. For if the commandment had not been there to point out sin, I would not have deemed it to be sin as I practiced it, nor...

would I be liable to the penalty. For the expression, "It slew," must be understood in both senses, both of sinning and of being punished, just as it was said above, "I died." The entire conclusion of the Apostolic thought is of this kind: ^B where there is no law, sin is not imputed; but when the law came and was transgressed, sin appeared and revived. Thus, through the commandment being transgressed, sin—that is, the manifestation and subsistence of sin—comes into existence, whereas before it did not exist, nor was it even imputed, at a time when there was not yet even a law. The law, therefore, was not in itself the cause of sin; yet neither could it deliver us from it. For this reason, we had need of grace because of the law's powerlessness.

VERS. 12. So the law indeed is holy, and the commandment holy and righteous and good.

VERS. 13. Did that which is good, then, become death to me? By no means! But sin, that it might be shown to be sin, produced death in me through what is good.

That sin might become beyond measure sinful through the commandment.

VERS. 14. For we know that the law is spiritual; but I am carnal, sold under sin.

^A For it is in confesso, nor is it obscure to anyone, that the law is so far from being the cause of sin that it is rather the preceptress of virtue and an enemy and foe of vice; for this is what it means when it says, "It is spiritual." Whence, then, did sin arise, if the teacher is so admirable? From the sloth and imbecility of the students. "For I," he says, "am carnal"—that is, the whole of human nature, both that which was before the law and that which was under the law, had the whole crowd of passions aggregated to itself. For we did not only become mortal from the transgression of Adam, but nature also received the passions, having been sold under sin and reduced to slavery, so that it could not even raise its head.

VERS. 15. "For what I work," he says, "I do not know." He does not mean total ignorance here. For if they were sinning out of ignorance, how then were they punished? But what does he say? I am obscured, I am being snatched away, I do not know how sin snatches me away. Wherefore, when he says, "I do not know," he does not indicate ignorance of the thing to be done, ^B but rather circumstance, and ambush, and deception, and being snatched away. And he says all these things about all mortals who existed before the advent of Christ in the flesh, even though he has placed his own person in the text.

"For not what I will, that do I practice." In place of: "For not what men who lived then willed, that did they do." But he does not introduce necessity, nor force through such words. But what does he say? In place of: "What they did not praise, what they did not accept, what they did not love, this they were doing"; for he adds immediately:

"But what I hate, that I do." Do you see that he introduces neither force nor necessity? For he would have added, "But what I am forced to do, that I do." But now he did not speak in such a way, but rather, "What I hate." Therefore, you should understand "What I do not will" just as it has been explained. How then did evils occur? Through being snatched away, through the infirmity ^C from which they labored due to the transgression of Adam. Moreover, the law truly could not heal this infirmity, even though it dictated what ought to be done; but Christ, coming, healed it. This, then, is the scope for the Apostle through all that he has said and all that he is about to say: to demonstrate that human nature suffered things that were beyond remedy, and was restored to health by no one else except by Christ alone.

VERS. 16. "If, however, what I do not will, that I do, I consent to the law that it is good." That the law is good is evident from the fact that I know naturally what ought to be done, and I am not corrupt in my mind, even if I pursue vice.

VERS. 17, 18. "Now, however, it is no longer I who work it, but the sin that dwells in me. For I know that in me, that is, in my flesh, there does not dwell any good." He did not say ^D that the flesh works it, but "sin," that is, the tyranny of sin snatching me away.

^A What, then, do those people trifle and babble about here, who blame the flesh and alienate it from the workmanship of God? And how, they ask, does he say: "That no good dwells in my flesh"? Listen to how he speaks of this: Man is composed of two things, soul and flesh; of these, the one, namely the soul, has authority in everything, whereas the flesh is a servant. Therefore, good does not dwell in the flesh, that is, it is not situated in its power, but in the arbitration of the soul. Whatever the soul chooses, the flesh pursues. Just as if one were to say that the good performance is not in the lyre, but in the lyre-player. For he is not disparaging the lyre, but demonstrating the excellence of the artisan by means of the instrument.

VERS. 18-20. "For to will is present with me, but to perform what is good I do not find. For the good that I will, I do not do; but the evil I will not, that I do. Now if I do what I will not, it is no longer I who do it, but sin that dwells in me." ^B By saying, "I do not find," he indicated the assault and intrigue of sin; for he frees both the essence of the soul and the essence of the flesh from crime and accusation, and transfers the whole matter to the evil action and intent. For when he says, "What I will not," he frees the soul from the crime; but when he adds, "It is no longer I who do it," he keeps the flesh immune from accusation. What then is it that works the evil? Sin, which is, according to the opinion of Chrysostom, a depraved will and a greedy desire for sinning. This, however, is not the work of God, but our own agitation and affection. The will itself, indeed, simply taken, is the work of God; but such a will as this pertains to us and our mind. It has been said above what sin is, namely, the tyranny of sin, carrying our mind away elsewhere through pleasure.

VERS. 21. "I find then a law, that evil is present with me, the one who wills to do good." This is obscurely stated, as if something were missing; for it ought to have been said in this way: I find, therefore, a law advocating for me, who wills to do good, but who does not do it, because evil is present with me. ^C Moreover, the meaning of this place is as follows: I have had the knowledge of good implanted in me from the beginning; I find also a law advocating for this and commending it, and I will indeed to pursue—and therefore to perform—the good, yet I am snatched away by a certain force elsewhere, and evil is placed close to me, that is, the operation of evil has not been removed from me. But the divine John Chrysostom, as soon as he interprets this place as one to which something is missing (as has been stated), warns that it can also be understood in another way: namely, I find indeed a law, not established for anyone else, but for me who wills to do good. For to him alone who wills to do good is the law a law, wishing the same things as he does. Which will also become clear in the following verses.

VERS. 22, 23. "For I delight in the law of God, according to the inward ^D man. But I see another law in my members, warring against the law of m

my mind, and bringing me into captivity to the law of sin, which is in my members." ^A I knew the good even before this; but having found it set down in writings, I commend the law, and I consent to it "according to the inward man," that is, according to my mind. "But I see another law," that is, sin; which he called a law because those who are deceived by it obey it and fear to abandon it, as if it were some inviolable law. This, then, wars "against the law of my mind," that is, the natural [law] (and if above he named [the inward man], he now clearly names this the mind), and it conquers; or rather, it takes me captive, overcoming both the natural and the written law. How does it take me captive? "By the law of sin," that is, by its power, by its tyranny. He did not say, by the impulse of the flesh, or by nature, but "by the law of sin," which has gained control over my members. ^B And this is not a calumny against the flesh. For just as if a robber should occupy a palace and dwell within it, this is not a calumny against the house; so even here, if sin dwells in our members, it is not because of this that the flesh is evil; for it has been tyrannized. Some, however, say that there are four laws here: one, the law of God, which teaches us what is proper; a second, the one warring against us, which is the one that approaches us by the impulse and operation ^C of the devil; a third, the law of the mind, that is, the natural law; a fourth, the one that exists in the members, that is, the sin-loving disposition and the relationship to evil, which through habit has hardened within us like a callus.

VERS. 24. "Wretched man that I am, who shall deliver me from the body of this death?" The natural law did not suffice, the written law did not avail, but the tyranny of sin overcame both. Whence then is there hope of salvation? "Who shall deliver me from the body of this death?" that is, from the body subject to death. For since it became subject to suffering through the transgression, it became henceforth easily captured by sin. But someone will say: "And since the body was easily captured by sin, why were those who sinned before Christ punished?" Because such things were commanded as they could have rightly accomplished even while sin was reigning.

VERS. 25. "I thank God through Jesus Christ our Lord." Since he was reduced to straits and found no other to save him, he necessarily found Christ. Hence he also gives thanks "to God the Father, through Jesus Christ our Lord," that is, with Christ being the cause of the thanksgiving. For He, he says, accomplished what the law could not; He delivered me from the imbecility of the body, strengthening it so that it is no longer tyrannized by sin. But just as through the transgression of Adam it became mortal and easily vanquished by sin, so through ^D His obedience it was cruci-

was easily rendered: thus, through the obedience of Him who was crucified and rose again, having received the pledge, he resists sin courageously.

CHAPTER VIII

^A "So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. There is therefore now no condemnation for those who are in Christ Jesus, who walk not according to the flesh, but according to the Spirit." By his use of "I serve" instead of "I served," he indicates that he is mindful of his former state. For he is about to say, "There is therefore now no condemnation," and the rest, and in order to manifest the ineffable grace of Christ, he calls to our remembrance what sort of people we were before, and that although we understood what was good, yet "in the flesh"—that is, through the weakness of the flesh—we fell under the law of sin. But now, there is no condemnation for those who are in Christ Jesus—that is, for those who have been deemed worthy of baptism. But since many sin even after baptism, he added, "who walk not according to the flesh," showing that the outcome depends entirely upon our own sloth. For now it is both possible and easy not to walk according to the flesh, a thing which at that time was most difficult. And it is necessary not only to refrain from walking according to the flesh, but one must also strive for the addition of "walking according to the Spirit." For abstaining from vice does not bestow the crown; rather, it is the participation in virtue and spiritual works that does so. ^B

"For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death." He calls the Holy Spirit the "law of the Spirit," just as he calls sin itself the "law of sin." He calls this the "law of life" by way of contrast to the law of sin, which also brought about death. For the grace of God has put sin and death to death, and having made our struggle light for us, it has thus led us into the contest. But the wicked tongues have dared to say that the law of sin mentioned here is the Mosaic law; yet the Apostle never named it so, but called it holy and spiritual. "And if," they say, "the Mosaic law is also spiritual, how then does it differ from the law of the Spirit?" It differs immensely. For the law of Moses was only given by the Spirit, whereas this later law also supplied the Spirit. ^C

"For God has done what the law, weakened by the flesh, could not do, by sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh." Having made mention of the Spirit, he now makes mention also of the Father and the Son, thereby teaching the Trinity. And he seems, indeed, to be speaking against the law, but this is not the case. For he did not say, "The wickedness of the law," in which it acted perversely, but, "The weakness, in which it was powerless." And how was it weak? Through the flesh—that is, through the carnal disposition. The entire meaning of what the Apostle was saying is here revealed. For he says, just as we indicated above, ^D

^A that the law did indeed teach, but it could not overcome the too-carnal disposition. Therefore, the Father sent His own Son “in the likeness of sinful flesh,” which is to say, having flesh similar in essence to our sinful flesh, yet without sin. For it is because He remembered sin that He added the word “likeness.” He did not assume any other flesh, but by assuming this very flesh, He sanctified and crowned it, condemning sin in the flesh that was assumed, and showing that flesh is not sinful by nature. A thing was therefore accomplished by Christ, as if someone, seeing a woman being beaten in the marketplace, should say that he is her son, though he is the son of a king, and by that reasoning should set her free from those beating her.

The phrase “and for sin” can also be understood more simply along these lines: the Father sent His Son for sin—that is to say, for the sake of conquering sin. The great John Chrysostom, clarifying this, said that Christ argued against and rebuked sin, inasmuch as it had sinned vehemently and beyond measure. For as long as sin killed sinners, it inflicted death upon them by a righteous word. But after it had found the body of the Lord—which was impeccable—and consigned it to death, it was condemned as having committed an injury and having sinned. ^B God therefore sent His Son, both to show that sin is unjust and has sinned, and to condemn it justly, so that the devil might not be able to say, “Christ conquered me as a strong man.”

Ver. 4. “That the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit.” Lest anyone say, “What is it to me if Christ obtained victory in the flesh which He assumed?” for this reason he says that it concerns you most of all. For the “justification of the law,” that is, its end and its goal (for its goal was to justify man), is fulfilled, he says, “in us.” For what the law wished to do but was too weak to accomplish, this Christ did for our sake; and the struggle was His, but we have enjoyed the victory. Therefore, we will not sin at all, provided we do not walk according to the flesh—that is, provided we do not savor carnal things. ^C Nay, even this is not enough—namely, not to savor carnal things—but it is also necessary that there be present in us, as has been mentioned above, a spiritual disposition. Therefore, he added, “but according to the Spirit.” “Decline,” says David, “from evil,” and not only this, but also “do good.” For let us not, because we have heard that Christ has bestowed victory upon us, fall into complete indolence; rather, we must guard the grace of the laver. For the struggle is now altogether easier for us than it was heretofore.

Ver. 5. “For they that are according to the flesh, mind the things of the flesh: but they that are according to the Spirit, mind the things of the Spirit.” Those who surrender themselves, he says, to an immoderate slavery to the flesh, always mind the things of the flesh, ^D and allow nothing divine

to enter their thoughts; but those who are entirely subject to the Spirit both mind and do all things spiritually. ^A

Vers. 6. “For the affection of the flesh is death, but the affection of the Spirit is life and peace.” He calls the coarser way of thinking the “affection of the flesh,” naming it after the worse element. For the flesh itself of its own accord does not have its own affection, but a dense and material way of thinking is the affection of the flesh, as one might say, a mind that breathes carnal things; just as the “affection of the Spirit” is a thought that seeks and pants after the things that are of the Spirit—which brings forth “life,” so that it may be opposed to the death which the carnal way of thinking produces; and also “peace,” as a contrast to what follows. For he continues:

Vers. 7. “For the affection of the flesh is enmity toward God: for it is not subject to the law of God; neither indeed can it be.” Spiritual thinking generates peace; but one that affects carnal things generates enmity toward God. Does it therefore raise its hands against God? No, he says, but by not being subject to His law it is said to be an enemy to God. But do not be troubled when you hear, “Neither indeed can it be,” but understand what is said as is proper. For the affection of the flesh, as long as it remains of such a kind, cannot be subject to God; just as if someone were to say, “A harlot cannot be temperate.” For he did not say that it will never be able, but “It cannot” now while it remains carnal. For how could Paul himself, how could the thief, how could countless others (to speak once for all) who were scoundrels, have become good from evil, if this change were impossible? In a not dissimilar way the Lord in the Gospel said: “An evil tree cannot produce good fruits,” ^B namely, as long as it remains evil. Let us not, therefore, affect carnal things, but those of the Spirit, that we may have peace with God who has imparted His Spirit to us, through whom all those things that had become difficult in the law are easy for us.

Vers. 8, 9. “But they that are in the flesh cannot please God. But you are not in the flesh, but in the spirit.” This is to say: Those who have the carnal affection cannot please God as long as they are such. For he does not mean the substance of the flesh, but the dense and carnal life, and that which makes the whole man flesh, just as in the Old Testament: “My Spirit,” he says, “shall not remain in these men, because they are flesh.” ^C And this, “But you are not in the flesh,” is of such a kind, meaning: You do not serve the carnal life, but the spiritual. And why did he not say, “But you are not in sins”? So that you may learn that Christ not only extinguished the tyranny of sin, but also made the flesh more light and more spiritual. For just as iron, having communed with fire, becomes fire, so also the flesh of those who ^D

have received the Spirit through baptism becomes entirely spiritual. ^A

VERS. 10. *Siquidem Spiritus Dei habitat in vobis.* He does not use "if" here because he is in doubt, but because he believes most firmly; it is equivalent to saying, "Since the Spirit of God dwells in you, for this reason you are in the Spirit."

*If any man have not the Spirit of Christ, he is none of his.* He did not say, "If you have not the Spirit of Christ," because of the harshness and offensiveness of that expression, but, "If any man have not the Spirit," speaking indefinitely, "he is none of Christ's," and with good reason. For the Spirit is the very seal. Therefore, he who does not bear the seal does not belong to the Master, who is indicated by that seal. ^B

*And if Christ indeed be in you, the body is dead because of sin; but the Spirit is life because of righteousness.* Again he encourages them by saying, "And if Christ be in you." Some have understood Christ here to mean the Spirit, but he says this is not so; rather, the Apostle demonstrates this: that he who has the Spirit also has Christ Himself. For where there is one Person of the Holy Trinity, there also are the others. And what will result if Christ be in us? That the body is dead with respect to sin. But the Holy Spirit in you is life—that is to say, not only does He live Himself, but He is also able to grant this to others. “But the Spirit is life because of righteousness,” that is, because we were justified by God; and that righteousness, or justification, is kept in us. While this is kept, there will be no sin; and since there is no sin, there is no death; and thus the whole is life, both in the present age, when we live according to God (for this is properly called life, when we are dead to sin), and in the future age, life which is indissoluble. ^C

VERS. 11. *But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.* He moves the conversation again to the resurrection, saying: Do not be troubled in mind because you are encompassed by a mortal body; for you have the Spirit of God who raised Christ from the dead; and in the same way that He raised Him, so too will He raise you—nay, He will quicken you. For those who have not the Spirit of God will indeed rise again, but unto punishment; whereas those who have the Spirit will rise unto life. For this reason the Apostle did not say, "He will raise the body," but "He will quicken," because of the Spirit that dwelleth in thee. He did not say, "that dwelt," but "that dwelleth," meaning that which remains unto the end. For God will not endure, upon seeing His Spirit in thee, not to bring thee into His bridal chamber; just as if thou hast not the Spirit, thou wilt surely perish, even though thou rise again. Mortify

therefore the body, that the Spirit may dwell in thee, and because of Him, life may be imparted to thee.

^A Ver. 12. "Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh." Having shown how much the spiritual life profits, namely, that it makes Christ to dwell within and quicken mortal bodies, he thereafter brings forth an exhortation, showing that we owe nothing further to the flesh, but rather to the Spirit. For the things of God have come to us by grace, but our own actions are a debt and are unavoidably required of us. Explaining, however, how he said "to the flesh," lest thou shouldest take this for the nature of the flesh, he added, "to live according to the flesh." For he does not take away all concern for the flesh (since we owe it many things: it is to be fed and also cherished by us), but rather the effort that leads to sin. For he lives according to the flesh who makes the flesh the master of our life and the mistress of the soul.

Ver. 13. "For if ye live according to the flesh, ye shall die; but if by the Spirit ye mortify the deeds of the body, ye shall live." He calls the death not only the immortal punishment which is in Gehenna, but he calls the very life spent here in wicked deeds a death. Just as, on the other hand, if we mortify the wicked deeds of the body through the spiritual life, we shall live, both the indissoluble life that is to come and the present life which is in virtue. For he who is dead to the world, he lives. ^B Observe, however, how he did not say "mortify the body" (for that would be murder), but "the deeds of the body," and these, clearly, the wicked ones. For it is not the act of seeing or hearing (which are natural works of the body) that is to be taken away, but the misuse of them.

Ver. 14. "For as many as are led by the Spirit of God, they are the sons of God." He promised above, saying "ye shall live," if ye mortify the wicked deeds. Now, however, he adds a more precious crown and a greater reward than the former, specifically the divine adoption of sons. Wherefore he did not say, "as many as live by the Spirit of God," but "as many as are led," that is, governed and guided, as if by a charioteer, making the Spirit the master of both soul and flesh. ^C For even if thou hast received baptism and hast become a son of God through baptism, but art not led by the Spirit, thou hast lost the gift. We all indeed receive the Spirit through the bath of regeneration; but to be led by Him throughout one's whole life, this is required of us as our own contribution. Therefore he did not say, "as many as have received the Spirit, these are the sons of God," but, "as many as are led by the Spirit of God."

Ver. 15. "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption." He said that those who are led by the Spirit are sons of God; then, since the Jews also laid claim to the ^D adoption of sons, "Sons

and, "Israel is my firstborn son" [x] [y]), he demonstrates how great is the interval between our adoption and that of the Jews. They, he says, received the spirit of bondage—naming the letter of the Law thus, as something which, while given by the Spirit, is more suitable for servants. For even the punishments there were close at hand and bodily: stonings, burnings, and threats, for "The sword," he says, "shall devour you" [z]. Hence, a huge fear is indeed held before their eyes. And in turn, the rewards were earthly, and the promises of the goods of the earth, and the commandments many, base, and servile. Wherefore they, even if they were called sons, were nevertheless as servants; but we are as noble-born and free. For our rewards are heavenly, and the kingdom of heaven; and our punishments are not stonings and such like things administered by the priests, but it is enough to be cast out and excluded from the mystical table as a son. Furthermore, the commandments for us are divine and suitable for the noble-born: namely, "Do not look upon a woman to lust after her"; "Do not swear"; "Leave behind what you possess"; and they are fulfilled not by fear of punishment, but by eagerness of spirit and by love. And this is manifest from the fact that many transgress most of the commandments. And there, indeed, the Spirit was not present; but here, His grace abounds.

^B "In which we cry, 'Abba, Father'." He has set forth the Hebrew term, which is a word used by genuine children toward a father. What then? Did not they also call God Father? "For you have forsaken God," he says, "who begot you" [a]; and again, "Has not one God created us?" [b]; and, "One God is the Father of us all" [c]. But even if these things were said of them, yet no one is found who in his prayers called God Father, as we all do now after baptism. Besides, if they ever did call Him so, they did it of their own opinion; but the faithful do so by spiritual movement and operation. For just as we know the Spirit of prophecy from the fact that he who has received it prophesies the future, so too the Spirit of adoption is recognized from the fact that he who has received it calls God Father, being moved by the Spirit. For this is also one of the gifts of the Spirit, just as he himself adds, saying:

VERS. 16. "For the Spirit himself bears witness with our spirit, that we are the children of God." The Paraclete himself bears witness to the gift that has been given to us. For we do not utter "Abba" without a witness and of our own selves, but it is the gift of the Paraclete, and He himself taught us through the Spirit—that is, through the gift—so to speak in our prayers.

VERS. 17. "If children, then heirs; heirs of God, and joint-heirs with Christ." Since not all children are heirs, he shows that we are both

^A heirs to great things. "For we are heirs of God." Again, since it is possible to be an heir, but not necessarily a joint-heir with the Only-Begotten, he says that we have this as well: "For we are joint-heirs with Christ."

"If so be that we suffer with him, that we may be also glorified together." Having said that we shall be joint-heirs of Christ, he shows that we shall attain this reasonably. For He who honored those who had achieved nothing with such great goods, when He sees that they have labored much, how shall He not even more so reward them? He does this so that those who receive the gift might not be ashamed, as if they were receiving it without labor. ^B But mark, that here it is hinted how one who has been deemed worthy of such gifts ought to expose himself both to sufferings and to dangers.

"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Since he said, "We suffer with him," in order that the hearer might not falter, as if being led forth to dangers and surrounded by sufferings, he says: Do not fear. "For the sufferings of this present time are not worthy," that is, the temporal and passing ones, "to be compared with the glory which shall be revealed." He did not say, "the future rest," but, "the glory." For this name is desirable to most people. Where there is rest, it is not necessarily glory; but where there is glory, there also is rest. And by saying, "to be revealed," ^C he showed that it already exists, but is hidden; but then it will be revealed, that is, it will be perfectly manifested. For because it is great, and ineffably transcends the present age, for this reason it is stored up there, co-extended with the endless ages. Therefore, O hearer, since the sufferings are of this present time, that is, temporal, and the glory is of the future age, which is indestructible, despise the sufferings and strive for the glory.

"For the earnest expectation of the creature waiteth for the manifestation of the sons of God." Wishing to show ^D how great a glory we shall attain, he says that the creation itself also will be changed for the better; and if the creation, how much more so we. The sense, then, of what is said is of this kind. But what the prophets do, introducing the rivers clapping with their hands, and the mountains leaping, and attributing to them the persons of animate and sensible beings—this same thing he himself also does here, and says that the whole creation has "earnest expectation," that is, it has a great expectation, that it too will be changed for the better, and it waits for the revelation of the glory of us, the sons of God. For then it too will be glorified with incorruptibility, when we also are. Whatever, therefore, you hear said about the creation, as if it were animate, consider it to be said by way of personification.

and everything similar. And so, the creation itself will be set free—not you alone, but even that which is far inferior to you, such as the inanimate and insensible; this, I say, will share in the good things with you, and will no longer be subject to corruption, but will follow you. And just as, because you became corruptible, it became corruptible; so, when you have become incorruptible, it also will be made incorruptible. If, therefore, the creation has suffered on your account, it is incumbent upon you also, for the sake of God, to endure afflictions patiently; and if it hopes to be glorified, you much more so. For just as a father adorns his servants for the glory of his sons, so does God adorn the ^B creation for our glory.

VER S. 22, 23. *For we know that the whole creation groaneth and travaileth in pain together until now. And not only so, but even we ourselves, having the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.* By these arguments he compels the hearer to despise the present, as if he were to say: "Do not be worse than the creation, nor take morose delight in present things; but rather, groan because you have not yet attained the future glory. For if the creation groans, you much more ought to do the same." He adds, however, that even we ourselves, "having ^C the firstfruits of the Spirit"—that is, having tasted of the future—"groan," because we do not yet possess those things. For from these spiritual gifts that we have received (for these are the firstfruits), we also conjecture the things to come. Then, lest he give the heretics an opportunity to say that we groan because this world is evil, he says, "waiting for the adoption, we groan." And how, when we have already been adopted, do we wait for another adoption again? "Indeed," he says, "I mean by adoption, not that which is obtained through baptism (for this we have already received before), but the perfect glory in the ^D incorruptibility of the body." For this is the perfect redemption, freedom, and deliverance from death and

from the affections, since we are no longer ^A destined to turn back from adoption into the slavery of sin.

*For in hope we were saved. But hope that is seen is not hope. For what one sees, why does he also hope for it? But if we hope for what we do not see, we wait through patience.* Since he was speaking about future things, which are disbelieved by the many, he says: "Do not you, the believer, disbelieve what I say; for out of the things which you have already received, believe also concerning the things to come." And just as, having introduced nothing beforehand except faith alone, you received great things from God, so now also use faith toward the hope of future goods. For hope is then truly hope, when it is concerning things that are not seen. "For what one sees, why does he also hope for it?" Let us not, therefore, seek everything here. For ^B "through patience" we wait for the things to come. And when you hear of patience, understand that struggles and sweat are being declared. For the Christian ought to endure, waiting for things not seen, but hoped for through faith.

*Likewise the Spirit also helps our infirmities.* He mentioned patience; therefore, encouraging the hearer, he says that "the Spirit also helps us." So let him not grow weary in hoping and enduring; for the Spirit helps you, who contribute only hope and patience.

*For what we should pray for as we ought, we do not know.* He shows how the Spirit helps our infirmities, and says that we are so weak, that we do not even know what we ought to pray for; for all [are weak] simply, even I, Paul. For he himself prayed for the thorn, and to go to Rome; and Moses prayed to see Palestine; and Jeremiah for the Jews; all being ignorant of what was ^C necessary. Paul says these things now because it was likely that the faithful in Rome, being persecuted and afflicted, might ask for relief, and not receiving it, might be scandalized. He shows, therefore, that "no one knows how to ask for what is profitable." You ought, therefore, to endure; but the Spirit alone knows what is profitable for you; wherefore he adds:

*But the Spirit himself intercedes for us with groanings that cannot be uttered.* Just as God formerly gave many and diverse gifts to those being baptized, which were even called spirits—and one had the gift of prophecy, another of wisdom, and another something else—so also He gave the gift of prayer, and it itself was called a spirit. For since we, being ignorant of many things that are profitable for us, would ask for things that are not profitable, the gift of prayer came to one of those at that time ^D and he himself stood to ask for what was commonly profitable, and

^A taught others to ask. Therefore, he calls the gift the Spirit, and the soul receiving the gift of prayer, and interceding before God and groaning. For with great compunction that spiritual man stood, and with many groans; of whom the deacon is even now a symbol, standing and offering fervent supplications for the people.

VERS. 27. "And He who searches the hearts knows what is the mind of the Spirit, because He makes intercession for the saints according to God." He does not say that the man stands praying as if God were ignorant. "For He who searches the hearts knows what is the mind of the Spirit," that is, of the spiritual man; because he asks for things that are pleasing to God on behalf of those who are faithful in the Church, for ^B these are the saints. And this happens so that we may learn to ask according to God, that is, for things that are pleasing to God. Since, therefore, the Spirit intercedes for us, do not lose heart, O you who are afflicted.

VERS. 28. "And we know that all things work together for good to those who love God, to those who are the called according to His purpose." And the things mentioned before, namely, that the creation was subjected to futility, and that it will attain to incorruptibility; and again the passage, "We do not know what we should pray for," were exhortations to those who were afflicted in Rome, as we have noted. But the things which he now adds are most manifest. For "to those who love God, all things," ^C however difficult and harsh they may seem, "work together for good." He did not say, however, that no misfortune comes upon those who love God, but that although it does come, God uses these misfortunes for the benefit of the afflicted. Then, because this seemed incredible, he confirms it from what has passed, saying: "To those who are called according to purpose." For he says: He called you when you were far off and made you near to Himself, and will He not much more bring help to the one who has been called? But a man is called "according to purpose," that is, according to his own free choice. For calling alone is not sufficient (otherwise all would have been saved, since all have been called), but there is need also of ^D choice.

VERS. 29, 30. "For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called." God foreknows those who are worthy of the calling, and then He predestines them. Therefore, foreknowledge is prior, and predestination follows. By predestination, you should understand the unchangeable good will of God. He foreknew, therefore, that Paul was worthy of the calling of the Gospel, and so He predestined—that is, He unchangeably decreed—and determined to call him. He makes those whom He foreknows as worthy to be conformed to the image of His Son. For what the Only-Begotten is by nature, these have become by grace, sons of God and

^A themselves named so. But He is the Firstborn among many brothers according to the dispensation; for according to His divinity He is the Only-Begotten. Since indeed the flesh that was assumed was anointed by the presence of the whole Anointing One, and it became the first-fruits of us, our condemned nature having been sanctified in Christ, He is deservedly the Firstborn, and we are named His brothers.

• "And those whom He called, these He also justified." By means of the washing of regeneration, freeing them from sins and making them just.

• "And those whom He justified, these He also glorified." Worthy of adoption He made them, and bestowed upon them other gifts.

^B • "What then shall we say to these things? If God is for us, who is against us?" Do you see that he indicates most clearly here that he makes his discourse to the afflicted? For he says something like this: If we were deemed worthy of such great blessings when we were enemies, with how much more shall we be gifted after our justification and glorification? And if God is for us, who shall be against us? For even if the whole world should rise up, the wisdom of God will turn that insurrection toward our salvation and glory.

• "He who did not spare His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things?" I omit, he says, the other things which I mentioned before, that He justified, that He glorified us. But consider this, that as to "His own," that is, the Only-Begotten, the beloved, who is by nature out of Him (for there are also adopted sons of His through baptism), Him He did not spare, but delivered Him up for our sake; and that, for all, that is, for the noble, the base-born, the lowly, the glorious; and not simply, but He delivered Him to slaughter; and will He not now freely give us all things? For He who gave the Master, will He not give the possessions? Therefore, since He does not give ^C something, it is not expedient, and for this reason He does not give it. Do not therefore excessively desire relief, you who are afflicted for Christ's sake; for if it is expedient, you shall receive it.

• "Who shall bring a charge against God's elect?" Since, along with other temptations, the faithful were also being reproached by the Jews as unstable and having suddenly defected to Christianity, he says that God has chosen you, and who is he who brings a charge against the election of God? If a craftsman chooses something, there is no one who finds fault; and when God has chosen, who is he who brings a charge?

• "It is God who justifies. Who is he who condemns? Christ who has died, and furthermore has also risen from the dead." He did not say, "God is the one who forgives sins," but what was much greater, "It is God who justifies." Let us not, therefore, fear either those who tempt or those who reproach. For God has chosen, and has made us just; and He who died for us, and furthermore also rose, Christ— ^D

^A is the Son of God. Who then shall condemn those who have been deemed worthy of such glory? "Who is also at the right hand of God, who also intercedes for us." He said, "He intercedes for us," to show the love of Christ toward us; that although He fulfilled the things of the bodily dispensation, He did not dissolve the philanthropic relationship toward us, but acts as an advocate for us; for this is what "intercedes" means. For this expression surely introduces no diminution of the glory of the Only-Begotten. For having first said, "Who is at the right hand of God" (which is an indication of His majesty), he subsequently added, "intercedes"; signifying nothing else by this but, as has been said, His love toward us; since it has also been said concerning the Father, "As God exhorted through us." Is the glory of God therefore diminished because He exhorts or beseeches? Nay, rather, this is an argument of His ineffable care for us. But some have understood "intercedes for us" in this way: that in so far as He bears a body, and has not put it away, as the Manichaeans foolishly babble, this very thing is an embassy and intercession to the Father. For the Father, looking upon it, is reminded of the love toward mankind, for the sake of which His Son wore the body, and He inclines toward pity and mercy. Paul says these things, as I have often indicated, to give courage to the afflicted, and to show them that the Spirit also intercedes for us, and that the Father did not spare His own Son for our sake, but both justified and glorified us, and His Son intercedes for us. And from then on, you must not be despondent or lose heart.

VERS. 35. "Who shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword?" Having demonstrated the ineffable love of the Father and of the Son and of the Holy Spirit toward us, as if already divinely inspired, he exclaims, "Who shall separate us from the love of God?" For there is nothing that can separate him who has been so loved and deemed worthy of such providence. By the name of tribulation and distress, he included everything capable of causing harm, even if he did not enumerate them individually.

VERS. 36. "As it is written: For thy sake we are killed all the day long; we were accounted as sheep for the slaughter." ^D Lest being afflicted and distressed seem to be a sign of divine abandonment, he brings forward the prophet who had already foretold these things, and pointed out that it is a very great consolation to suffer for the glory of God, or rather to be put to death all the day long; which indeed happens through the will and purpose of the mind; for by nature this is impossible. But to be killed is to be offered and sacrificed to God; for this is what he hints at by saying, "As sheep for the slaughter."

And that, just as those do not resist being slaughtered, so neither do we. ^A But in all these things we more than conquer through Him who loved us. (Ver. 37). Having said that "we are being killed," he now adds comfort, so that no one, thinking in a human way, might give up. He says, not "We conquer," but "We more than conquer," that is, with all ease, without sweat and toil, and in those very things by which snares are laid for us. For this is the most perfect victory, when, while we are driven and chased, we prove superior to our persecutors. Do not despair, then; for it is God who joins in the struggle—nay, more, who has loved us. So it is no wonder if we more than conquer in the midst of hardships.

(Ver. 38, 39). "For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." First he said that God loved us; then he sets forth his own love towards God, so that he might not seem to be saying something great about himself. He says, therefore, that we are so dependent upon the love for God, that not only will the hardships allotted to this life be unable to turn us away from it, but even if some tyrant were to threaten the future death which is in punishment, ^B or were to promise a life that would never end, struggling in this way to draw us away from God, he will achieve absolutely nothing. What are you bringing up kings and tyrants to me for? Neither angels, nor all the powers above will be able to turn us aside; nor things present, nor things to come, nor "height," that is, things in the heavens, nor "depth," that is, things on earth, nor glory, nor ignominy. Some, however, understand "height" as the kingdom of heaven, and "depth" as the loss of it. But even if there were another creature, as much as exists that is visible and intelligible, it would not turn me away from that love. ^C He did not say this because angels make men fall away from Christ, but he spoke the word by way of hypothesis, wishing out of abundance to show the greatness of the love of God—not such as the Hebrews say they have, but such as is for those who are in Christ Jesus. For the Jews say that they love God, but not in Christ Jesus; for they do not have faith in Christ.

CAPUT IX

(Ver. 1, 2). "I tell the truth in Christ, I do not lie (my conscience bearing me witness in the Holy Spirit), that I have great sorrow and continual grief in my heart." He is about to show in the course of his argument that not all who are of Abraham are his seed. And so that he might not seem to be saying this out of bias, he anticipates it, and says the most favorable things about the Hebrews. ^D

^A removing this suspicion, he confesses that he loves them exceedingly. But so that he might not be disbelieved, he says, "I speak the truth in Christ, I do not lie." And he brings forward three witnesses: Christ, his own conscience, and the Holy Spirit, saying that "I have great sorrow, constant anguish in my heart," on behalf of the Hebrews, because they have become outside of grace—for this is what he is about to say.

Vers. 3. "For I could wish that I myself were accursed from Christ for my brethren, my kinsmen by nature." First, learn what "accursed" (anathema) means: it is separation, alienation. For just as no one dares to touch an offering that has been dedicated to God, so it is with one who is placed under a ban ^B, though in a different way. For one does not dare to approach a sacred offering out of respect, because it has been set apart for God; but from the one who is accursed, all depart, as from one who is profane and alienated from God. What, then, is this that Paul says? For he appears to be saying things contrary to what was said above. For there he said, "Who shall separate us from the love of God?" but now he says he prays to be separated from Christ. He seems, therefore, to speak contrarily, but it is not so; for even this he says for the sake of the love of God. Since all were accusing God for casting out and dishonoring the Hebrews, who had been deemed worthy of adoption, and glorified, and who were the progenitors of Christ, ^C and for bringing in instead the Gentiles, who had never known him, they were murmuring against Providence and blaspheming as though these things were done unjustly, and as though God had deceived their ancestors to whom he had promised the gifts. Therefore Paul, grieving and stung on behalf of the glory of God, prayed to be himself anathema, so that they might be saved, and the blasphemy against God be brought to an end. Do you see, then, that it is for the sake of the love toward God that he prays, if it were possible, to be separated from the assembly which is with Christ? Not, however, from the love of him, but from his glory and the enjoyment of it; just as parents are often separated from their children so that the children might be glorified—not that they are separated from the love of their children, but because they themselves are willing to be without glory ^D so that they might prosper. "Therefore I," he says, "I, who have achieved countless things, who have loved God beyond what nature allows, I pray for the glory of God to fall away from the glory of Christ." But this is not to fall, but rather to succeed. And as for the words, "For my brethren, my kinsmen by nature," he demonstrates his heart, and how vehemently he was affected toward them.

Vers. 4, 5. "Who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises; whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed forever. Amen." He commends

the Jews here, and makes much of them, so that he may not appear, as I have said, to speak out of passion, or perturbation of soul, or hatred. ^A Silently, however, he hints that God wished them to be saved; which is sufficiently gathered from the fact that He deemed them worthy of the adoption of sons and of glory, and that to the fathers He made promises, and bestowed upon them all other excellent things, and willed that Christ be born from them; but they themselves rejected the benefit. Wherefore, marveling at the love of God, he offers thanksgiving to the Only-Begotten, saying: "Who is over all, God blessed forever." For even if others, he says, speak blasphemously, as if the calling of the nations was not done reasonably, yet we, knowing the mysteries of Christ, have seen that He is worthy to be glorified. And from this, Arius is put to shame, ^B inasmuch as Paul proclaims Christ to be God over all.

"Not as though the word of God hath failed." I indeed, he says, am burned up and afflicted because God is blasphemed, and for this reason I wished that all might be saved; but if not all are saved, God did not on account of this lie in the things He promised to the fathers, nor has His word failed. For what He promised, He also performed; even if those who blaspheme say that He promised one thing, and gave it to others. For hear what follows:

"For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children." What God promised, he says, this He also performed. For He said: ^C "To thee and to thy seed will I give it." Let us see, therefore, what is the seed. For not all who are from Abraham are simply his seed; nor are all who are from Israel, Israelites; but those born according to Isaac, and those worthy of the virtue of Israel, through which he saw God. For he did not say, "Those from Jacob," but, "Those from Israel," making mention of the honored name. If, therefore, you learn who are born according to Isaac, then you will find the promise to be unerring; for to these were the things promised given. So that God is not worthy of being blasphemed. For what He said He performed, even if some do not understand.

"But, In Isaac shall thy seed be called," that is, not the children of the flesh are these children of God; but the children of the promise are considered as seed. ^D For this is the word of the promise: "At this time I will come, and Sarah shall have a son." I do not, he says, interpret for you what the true seed of Abraham is, but the Old Testament, which says: "In Isaac shall thy seed be called." So that as many as were born according to Isaac, that is, from promise, these are truly the children of Abraham, or rather of God. For the whole occurred through the divine word. For not even Isaac was born by the law and power of nature, but by

^A the power ^B of the promise: "At this time I will come," he says, "and Sarah shall have a son." Therefore, the word of God formed Isaac and begat him. Just so, even in our case, as children of God, in the laver of baptism, as in a womb, divine words are spoken, and they reform us; for we are begotten being baptized in the name of the Father, and of the Son, and of the Holy Spirit. And just as there he had promised the birth of Isaac, and afterwards fulfilled it, so he also promised our own regeneration through the prophets, and after these things brought it to completion. So that the text, "In Isaac shall your seed be called," is to be understood thus: that is, "Those are the seed of Abraham who are born according to the manner of Isaac’s birth," meaning through the divine word. Therefore, the word of God has not failed, but toward the true seed—that is, the believers from the nations, who have become children of God, just as Isaac was—he gave what he promised. But if the Jews should say that the statement, "In Isaac shall your seed be called," means that those who are born from Isaac are to be reckoned as the seed of Abraham, then the Idumeans and all those who descended from him ought also to be called the seed of Abraham. For their progenitor, Esau, was a son of Isaac. But now, not only are they not called children of Abraham, but they are even greatly estranged and are called foreigners.

69 VERS. 10. "And not only so; but Rebecca also having conceived, by one, even by our father Isaac." He showed that while Abraham had many and different children, Isaac was called the seed; and so likewise are those who are born by a similar manner to him. ^C And now, therefore, he says that you may see this not only in the case of Isaac, but, what is greater, in the case of brothers of the same father and mother, and those born as twins, namely Esau and Jacob. For neither did they receive the same things, but one was chosen, and the other was held in hatred. Therefore, do not ask why he chose the nations and made them the seed of Abraham—or rather, a divine seed—and rejected the Hebrews.

VERS. 11-13. "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated." It is necessary for us here to preface and concisely explain the sense of the things that the Apostle is about to say at length. Since not a few were saying, "Why did God prefer the nations to the Hebrews?" (for no one would say that this happened because of virtue, since all have sinned), the Apostle brings together many difficult points, ones incomprehensible to our intellect, but comprehensible to God alone. And he first sets before our view that, between those two twin brothers, the one who was chosen was not chosen on account of virtue, nor was the one who was hated hated on account of wickedness (for they had not done good or evil while they were still in their mother’s womb); but by divine purpose ^D

that is, by foreknowledge, one was chosen and loved, and the other was hated; just as the prophet also says, that "I loved the one, but I hated the other" (Malach. 1, 2); so that the whole might be of God, and of His purpose and foreknowledge. And why do I mention these? But even all the Israelites made the calf, and some were punished, but others were not. And Pharaoh was indeed truly hard-hearted; but there were many others [like that]. Why then is he alone punished? Do you see that these things are incomprehensible to men, but comprehensible to God alone? Thus, therefore, both the election of the Gentiles and the rejection of the Hebrews seems irrational and absurd to us, but to God it is most just. This is the understanding of the whole passage in which he is now engaged.

^B 14. "What shall we say then? Is there unrighteousness with God? God forbid!" Therefore, God is not unjust toward us Gentiles, nor toward the Jews.

15. "For He says to Moses: I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." He subjoins, as has also been said above, another passage from the Old Testament, showing that God alone knows who are worthy of either honor or punishment (Exod. XXXII, 19). For although all had sinned equally, when they made the calf, yet God indeed shows mercy to some, but delivers others to the Levites for slaughter. And not even Moses, great as he is before God, knows the reason; yet you demand the cause, for what reason the Gentiles were preferred, even though they were sinners? And yet Paul could have stated the reason, which he uttered elsewhere, that the Israelites thought they were justified by works, but these [Gentiles], by faith and grace; but he does not say it now, abundantly stopping the mouths of busybodies, and persuading them to demand no account of those things which pertain to God.

16. "So then it is not of him who wills, nor of him who runs, but of God who shows mercy." Isaac indeed willed to bless Esau; but Esau ran into the field, so that by hunting prey he might bring back a blessing from his father. But God, by a just judgment, made Jacob, as being altogether worthy, to receive the blessing. But the Apostle seems here to abolish free will; yet he does not do this. But just as we say concerning a house, that the whole is of the builder, although he needs both material and those who work with him; but yet, because the finish is his, we say that the whole is his: so also concerning God we say that the whole is of God, although God also needs our willingness; but because He is the one who perfects, and He is the one who crowns, and He is the one who condemns, we say that the whole is of God.

17. "For the Scripture says to Pharaoh, that For this selfsame purpose I have raised you up, that I might show my power"

and that my name might be proclaimed in all the earth." ^A Just as in the case of those who fashioned the calf, he says, some were saved and others punished, with God alone knowing who were worthy of salvation or punishment, so also Pharaoh alone, although there were many other wicked people, experienced the wrath of God. "For this very reason," he says, "I have raised you up, O Pharaoh," that is, I brought you into the midst, "that my power might be shown through you, and many might be restrained," my name having been proclaimed as just and powerful in all the earth.

18. "Therefore he has mercy on whom he will, and whom he will he hardens." He brings in the conclusion and declares that one must not demand an account from God. "On whom he will he has mercy," as in the case of the Israelites who had fashioned the calf; "and whom he will he hardens," as in the case of Pharaoh. But what is it "to harden"? ^B For it seems absurd. Just as the sun hardens mud, so God is said to harden the muddy heart of Pharaoh. How? By his longsuffering. For by being longsuffering toward him, he made him harder; just as if someone had a wicked slave, and then treated him humanely, he makes him more wicked—not that he himself teaches him wickedness, but that the other uses the master's longsuffering for the increase of his own wickedness, inasmuch as he despises it.

19. "You will say to me then, Why does he still find fault? For who can resist his will?" Through everything, as I have often said, he strives to show that ^C these dispensations and judgments are known to God alone. Therefore, he gathers many difficulties from all sides, and does not bring forward the solutions, in order that, having brought the listener into a strait, he might persuade him that these things are incomprehensible and beyond the understanding of the human mind. What he says here, therefore, is of this kind: he introduces an objection and a doubt, because "If he whom he wills he hardens, why does he still find fault with the one who fails? For who could resist his will? He willed, and he hardened, and the one hardened failed deservedly; how then does he find fault with him and punish him?" This is indeed the objection introduced, in order to show that these things are difficult and understood by God alone; therefore he does not solve this himself, but silences the skeptic, saying:

20. "But, O man, who are you that answers back to God?" ^D Do you see how he restrains importunate curiosity, and puts on a bridle, teaching us to know what God is and what man is? "Who are you?" A sharer with him in authority? A judge of him regarding what he ought to do or not? For to investigate what is fitting and what is not fitting is the mark of one who answers back and opposes himself to God. But it must not be done so, but rather we must yield to what happens, however they may have come to pass.

^A “Shall the thing formed say to him who formed it, Why have you made me thus? Or has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” Paul used this example, not to take away our own free will, nor to show us as sluggish and entirely immovable, but to teach how we ought to obey God, and to show forth an intense silence and obedience. For just as he says, the potter makes from the same lump what he wills, and none of the vessels speaks against him; so also with this, as he chooses from the same race of men to punish some and honor others, do not be curious, but only worship, and imitate the clay. And just as that follows the hand of the potter, so do you yield to the counsel and will of the One who governs all things. But know, you who read this, that just as with the vessels, it is not the lump that makes some noble and others ignoble (for it is one and the same), but the use of those who manage them; ^B so also with men, it is not nature that makes some worthy of punishments and others of crowns (for it is one), but the intent.

“But if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory, whom he also called, us, not only of the Jews, but also of the Gentiles.” Having stopped the mouths of those who attempt to be meddlesome, he now brings in the solution; and what he says is of this kind: Pharaoh was a vessel of wrath, that is, a man kindling the wrath of God through his own hardness. Him God endured, that is, he waited, he bore with him; for he deemed him worthy of much longsuffering. But he abused this longsuffering for hardness, and became a vessel of wrath capable of destruction, that is, fitted by himself and from his own house. For he lacked nothing of those things that destroy him, ^C but fulfilled everything that brought him to ruin. Or, the word “endured” is instead of “brought into the midst,” so that, since he was not improved through the longsuffering, he might punish him and show his own power so as to improve others; just as therefore, punishing this man, who became a vessel of wrath from his own power of choice, he showed his own power; so having had mercy on those from the Gentiles who had sinned much, because they made themselves worthy of mercy, he made known the riches of his glory. He did not say, “of his clemency,” but “of his glory”; for this is the perfect glory of God, to show mercy. And the term “which he had before prepared” is for “which he had before known.” Nor did he say that he saved all the Gentiles, but “of the Gentiles,” meaning some. So ^D

do not be offended, O Jew; for see, even among the Gentiles, some obtain mercy, and some do not. ^A

Vers. 25, 26. “As it also says in Hosea: I will call those who were not my people, my people; and her who was not beloved, beloved. And it shall be in the place where it was said to them, You are not my people, there shall they be called sons of the living God.” Lest the Jews should say, “You are deceiving us, Paul, by saying such things,” he brings forward Hosea crying out and affirming: “I will call those who were not my people, my people.” For who were “not a people”? The Gentiles. And who was “not beloved”? Their Church. Yet nevertheless they became both a people and beloved, and what is greater, “sons of the living God.” If, however, anyone should say that this was spoken about the Jews who had acted ungratefully and were afterwards received back, this is of no account. For if this happened to them, what stood in the way of the same thing happening to the Gentiles? ^B

Vers. 27. “But Isaiah cries out concerning Israel: If the number of the sons of Israel should be as the sand of the sea, the remnant shall be saved.” He was not content with Hosea, but also brings forward Isaiah as a witness, “crying out,” that is, proclaiming with boldness and without fear, that not all those from Israel shall be saved, but only those who are worthy; for this is what “the remnant” means, that is, the “election,” whom God “left” and separated, as being worthy, clearly. By saying, “As the sand of the sea,” he reminds them of the old promise, of which they had rendered themselves unworthy. Therefore, do not be troubled, as if the promise had been made void, since all the prophets proclaim that not all are worthy of salvation. ^C

Vers. 28. “For he is finishing the account and cutting it short in righteousness: because the Lord will make a shortened account upon the earth.” Now he shows how the remnant shall be saved, and says that there is no need of toils and circuits and of the tribulation arising from the works of the law; but God, he says, finishing and cutting short the word of faith over all the earth, shall do this in righteousness, that is, so as to justify those who have accepted it. “For if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved.” This is the “shortened account,” the brief steps of faith. ^D

Vers. 29. “And just as Isaiah predicted: Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah.” When he had said that only the remnant would be saved, he now interprets what this is, saying that God has left us a chosen seed and leaven. For in place of “chose,” he put “left,” as if to say, had not God preserved it, we would have perished entirely just as Sodom and Gomorrah, being condemned as we were on account of our sins.

^A VERS. 30, 31. “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith: but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.” Here he introduces a very clear resolution, showing whence the Gentiles were indeed admitted, while the Israelites were repelled; and he says that the Gentiles, holding the righteousness which is of faith, were truly justified, but the Israelites, pursuing and seeking the law of righteousness, that is to say, the one which is of works, did not attain to being justified. For the law which was of works could not justify.

VERS. 32. “Wherefore? Because it was not by faith, but as it were by the works of the law.” Do you ask whence the Israelites failed to be justified, even though they strove much? Know, he says, that they did not seek to be justified “by faith,” but “as it were by the works of the law.” “And by the deeds of the law shall no flesh be justified” (Rom. iii. 20). But observe how he did not say, “By works,” but, “As it were by works,” in order to show that they did not truly care for the works either, but did so as if in hypocrisy.

VERS. 33. “For they stumbled at the stumblingstone; as it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed” (Isa. xxviii. 16). He who stumbles, stumbles because he is gaping after other things and not attending to what is before his feet. And so the Jews, because they were gaping after the law, stumbled at Christ—that is to say, they were unbelieving. Now, Christ has been named the “stumblingstone and rock of offence” from the end and outcome of those who did not believe. For He Himself was placed as the foundation and support; for it says: “Whosoever believeth on him shall not be ashamed,” whether he be Greek or Jew. So that it is faith which accomplishes everything and justifies, not works.

CAPUT X.

VERS. 1. “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.” Since he is about to censure them, he softens the approach, so that they might not think he says what he is about to say out of hatred; and he says that the “desire,” that is, my will and intense longing, and not only this, but also the prayer, is for you: not only that you might be delivered from punishment, but also that you might be saved. How, therefore, could I be ill-disposed toward you, for whose salvation I pray to God?

VERS. 2, 3. “For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” He seems at the beginning to favor them, soothing them. For when he says, “They have a zeal of God,”

^A he shows them worthy of mercy rather than of punishment. For they are zealous, he says, for the law given by God. But their zeal is not according to knowledge, because they are unwilling to recognize that this law has ceased and been annulled. Further on, however, he shows their contentiousness and love of rule. For by “seeking to establish their own righteousness”—that is, that which is from the law, which is attained through their own works and labors, ^B and which has fallen and cannot stand—they have neither established it, nor have they submitted themselves to the righteousness of God. This is a sign of arrogance and a love of rule, or rather of a senseless and foolish mind, to seek to establish what cannot stand and to weary oneself in vain in this matter. But the righteousness of God is that which is through faith; for it does not depend upon our labors, but it is entirely a gift of God.

VERS. 4. “For Christ is the end of the law for righteousness to every one that believeth.” Since he had entirely named the righteousness that is in the law, so that those who believed from among the Hebrews might not say, “We have sinned, therefore, and acted iniquitously by abandoning this righteousness,” and again, so that the unbelievers might not be able to say, “Since there is righteousness in the law, even if we have not yet fulfilled it, we shall surely fulfill it sometime,” he set both these excuses aside, saying, “Christ is the end of the law.” ^C For what the law indeed desired, but did not perfect, this Christ perfected—namely, to justify man. Therefore do not say, you who have believed from among the Hebrews, that you have transgressed against the law; but rather, recognize that the will of the law has been perfected in you through faith in Christ. Nor again, you Jew who have not yet believed, hope that righteousness will be perfected for you through the law; for Christ is the perfecter of it. Thus, if you are about to obtain righteousness, receive Christ through faith, and you shall have everything.

VERS. 5. “For Moses writes of the righteousness which is of the law, That the man which doeth those things shall live by them.” He confirms what he said, that what the law did not perfect, Christ fulfilled, and he says that Moses asserts man is justified through works, ^D but no one has been found to fulfill the works. Thus, it is impossible to be justified in the law.

VERS. 6-9. “But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” After you have heard that the works of the law cannot justify a man, learn now how, apart from labor, it is easy in Christ

quickly and easily; for it seeks faith from the heart and confession from the mouth. ^A It is necessary, however, to explain the saying more broadly: “Who shall ascend into heaven?” and, “Who shall descend into the abyss?” The Apostle has taken this from Moses, understanding it according to his great wisdom. For Moses, as far as the letter is concerned, says this to you: “The commandment of God is set before your eyes, O Jew; and you do not need either to ascend into heaven to find it, or to descend into the abyss to receive it, or to cross to the parts beyond the sea; but it is near you, in your mouth, and in your mind.” For God has showed you everything through the Law. Thus, Moses, according to the letter, seems to say these things; but the Apostle interpreted these things with reference to Christ; that is, Do not doubt, nor say in your heart: How did Christ descend from the heavens and become incarnate? Or, How did he, having died, rise from the abyss, that is, from the lowest places? But believe that he descended having become incarnate, and being buried, he returned, rising and being resurrected: for God raised him. Wherefore, from the dignity and authority of the One who raised him, you are able to believe easily. What, then, is easier than this, when you have salvation in your mouth? But lest, on account of its ease, the matter of faith should seem worthy of contempt, he shows that the reasonings and thoughts of unbelief are opposed even to faith itself, and that one must resist them bravely. For he says, “Do not say in your heart such and such things”; ^B that is, Do not bring into your mind any thought of hesitation at all.

“For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” The heart also has need of the mouth. For what profit is there in believing in one's soul if one does not confess before men? For faith in the mind justifies, but perfect salvation lies in confession. For then faith shines forth, and more are benefited. However, the mouth also has need of the heart. For many confess Christ with their mouth hypocritically, while their heart is far removed from him.

“For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches upon all who call upon him. For ‘everyone who calls upon the name of the Lord will be saved.’” He said that we believe with the heart and confess with the mouth; and he brings forward from the Scripture testimonies of both the faith and the confession, that is, of the invocation. For by saying, “Everyone who believes,” he indicated the faith through which, being justified, one will not be put to shame; but by “Whoever calls upon,” he indicated the confession, which produces salvation. Everyone, therefore, whether Jew or Greek, is acceptable before God. “For the same Lord of all, being rich toward all who call upon him,” ^{C D}

^A that is, possessing wealth in these [believers] who call upon him. As if someone were to say, “This king is rich in gold and silver.” Thus, since he possesses the believers as wealth, do not despair as though you had sinned in a way that cannot be forgiven; for he will receive you, so that he may make you also a part of his own wealth.

VERS. 14, 15. “How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!’” He said above that “Whoever calls upon the name of the Lord shall be saved,” but now he reproves and rebukes the Jews for not having called upon him. But why did they not call upon him? Because they did not believe. But why did they not believe? Was it perhaps because they had not heard? And yet they had heard. Then follows the objection: but how could they have heard without a preacher? Then immediately provides the solution: but they did preach, and many were sent to them. And whence is it clear that these are the ones who were sent? Then, finally, he introduces the prophet saying: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” For the apostles, while traveling about, proclaimed nothing else but these ineffable good things, and the peace that has been ^B communicated and offered by God to men. Thus, that they did not believe is the fault of those who did not receive the preachers.

VERS. 16. “But they have not all obeyed the gospel. For Isaiah says: ‘Lord, who has believed our report?’” Since he had said that those evangelizing were attested by the prophet as being from God, for fear that someone might say, “But if they were from God, everyone ought surely to have obeyed them,” he states that indeed not all obeyed the gospel; yet, the truth is in no way damaged by this. For Isaiah himself said this very thing many years ago: “Who, he says, has believed our report?” For “Who?” is placed here in place of “Few”; that is, “Few have believed our report.”

VERS. 17. “So then faith comes by hearing, and hearing by the word of God.” These things cohere with what was said before and are introduced to the preceding statements as if they were a kind of conclusion; but he also hints at something else. For because the Jews at every opportunity sought after signs, and [looked for] the very sight of the resurrection, he says, “Faith comes by hearing.” And one must not seek anything beyond this hearing. For the hearing is not of words simply spoken, ^C but of the words of God. Wherefore, if you seek wondrous things, and likewise miracles, as ones being from God, believe also the words, as ones being spoken from God.

VERS. 18. “But I say: Have they not heard?” ^D

^A Atqui in omnem terram exivit sonus eorum, et in fines orbis terrarum verba eorum. As if someone were to say: What is it to these, if they who preach the Gospel were sent, but the others did not hear at all? He says that the whole world heard their preaching; and should they not have heard, among whom the apostles remained for so long a time, and from whence they originated? And what reason could this have?

VERS. 19. “But I say: Did not Israel know?” Another objection: If the apostles preached, but these did not understand, are they not worthy of pardon? Then he subjoins the solution to this also.

^B “First Moses says: I will provoke you to jealousy by that which is no nation; by a foolish nation will I anger you.” If not from anywhere else, he says, at least from the honor with which the Gentiles were honored, they ought to have understood. For when they saw the idolaters suddenly deemed worthy of such great good things, they ought to have been incited by jealousy to understand that this is the nation of which Moses spoke. For not only was the magnitude of the honor sufficient to cast them into jealousy, but also the fact that those who were honored were so base, that they were not even deemed to be a nation. “For I will provoke you to jealousy,” he says, “by that which is no nation, by a foolish nation.” For what is more foolish and unintelligent than the Greeks, who hung as if with an open mouth upon wood and stones?

^C VERS. 20. “But Isaiah is very bold and says: I was found by those who did not seek me, I became manifest to those who did not ask of me.” Having said what Moses first says, he makes mention of another prophet, who sets forth the same things more clearly and plainly. “For Isaiah,” he says, “is bold and says,” that is, he attempted to speak the truth plainly, and to submit to peril rather than to be silent. “I was found,” he says, by those from among the Gentiles, “by those who did not seek me, nor ask of me.” For whom Moses called a foolish nation, these Isaiah names as those not seeking nor asking, as being ignorant, clearly, and loathers of learning. It was necessary, therefore, from all these things for the Jews to understand how they themselves were pushed away, and others received.

^D VERS. 21. “But to Israel he says: All the day long I have stretched out my hands to a disobedient and gainsaying people.” Lest they should have it to say that “You were found by the heathen, but with us you did not wish to converse,” he subjoins: “All the day long,” that is, all the time, “I have stretched out my hands,” so as to draw you to myself; but you appeared a disobedient and gainsaying people. Your guilt therefore is yours, not mine. For I was stretching out my hands, and inviting you; but you did not obey. Thus it is manifest that both the Israelites heard, and they knew; but they did not wish to obey.

CAPUT XI.

VERS. 1, 2. ^A “I say then: Hath God cast away his people whom he foreknew? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew.” Because he called them a disobedient people, he doubts further and says: Is it because the people have become incredulous and disobedient that, on that account, the promises are made void? He answers: “God forbid! For he hath not cast away his people whom he foreknew,” that is, whom he knew to be fit to receive the faith. “For I also am an Israelite.” And lest they object to him, “Are you the only one who is of the people?” he introduces thereafter: “God hath not cast away his people,” implying that there are also others,—namely, the three thousand, and the five thousand, and the myriads who believed from the people, as the Acts of the Apostles indicate.

VERS. 2-4. ^B “Or know you not what the Scripture saith in Elias? how he calleth on God against Israel, saying: Lord, they have slain thy prophets, they have digged down thy altars; and I am left alone, and they seek my life. But what saith the divine answer unto him? I have left me seven thousand men, who have not bowed their knees to Baal.” Lest they object to him, “What are you saying, Paul? Do you limit such a great people, which is compared to the sand and the stars, into three thousands, and five thousands, and a few myriads?” he says that even in ^C the times of Elias, things of salvation were reduced to seven thousand; but even these Elias did not know. And now it is likely that there are many who have believed. But even if you are ignorant, it is nothing new, since even he at that time was ignorant of them. Secretly, however, while speaking of another argument, he shows their murder was predicted long ago and from the beginning. For lest they say, “We killed Christ as an impostor,” how then, he says, did your fathers and ancestors kill the ancient prophets? Were they also impostors? But they were troublesome because of their great boldness of speech. But how did they dig down the altars themselves? Did they also behave immoderately? And those who sought to kill Elias himself, who was burning with zeal for their salvation, who was shining with ^D miraculous and wonderful signs? Therefore, since at that time, with so many wicked men existing, the Lord Himself chose only seven thousand, as the oracle says—that is, the manifestation and colloquy of God—it is nothing new if even now He chooses only the worthy, which he also declares through the subsequent words.

VERS. 5. “Even so then at this present time also, there is a remnant saved according to the election of grace.” Even now, he says, there is a remnant, that is, a residue. For just as when the chaff is cleared away, what remains is the grain: in this way, God, rejecting the wicked, leaves to Himself the worthy. For in saying, “According to”

^A election, he indicated their zeal and effort; for by their own effort they were made worthy to be chosen. But by saying, “of grace,” he showed the gift of God.

Vers. 6. “If, however, it is by grace, it is no longer from works; otherwise grace is no longer grace.” By this, he shows all the more that those of the Hebrews who did not believe are inexcusable. For you cannot say, he says, that God demands works and labors from you, but the whole is of grace. Why, then, do you not wish to be saved, when the good is proposed to you so easily, without labor? Therefore, those who wished were saved, who are also the people of God. Thus, God has not rejected His people, which is worthy of salvation.

“But if it is from works, it is no longer grace, since work is no longer work.” If we please God through works, then grace no longer has a way in; for if grace has a way in, work thereafter departs, and it is no longer a work. For where there is grace, work is not sought; and where there is work, there is no grace.

Vers. 7. “What then? That which Israel seeks, he has not obtained; but the election has obtained it.” Having shown what grace is—namely, that it is the gift of God without works—he says next that the Israelites who sought to be justified did not obtain it, since they sought it wrongly, and from works, which is impossible. “But the election,” that is, those who were chosen, “have obtained it.” Through this word, he reveals the magnitude of the blessings, and that the whole is of divine grace. For we ourselves in common parlance are accustomed to say, “Such a one has obtained [success],” meaning, he has found a discovery without labor. ^B

Vers. 7, 8. “But the rest were hardened (as it is written: God gave them a spirit of compunction, eyes that they should not see, and ears that they should not hear) even to this day.” He brings forward Isaiah as a witness to this hardening, so that he may not seem to be saying things of his own. But “God gave” he says for “He left them to have a spirit of compunction,” he allowed, he permitted. By “compunction,” he refers to the persistent and unchangeable habit of the soul toward evil. For to be “compunct” is to be fixed and, as it were, stuck with a driven nail. Therefore, their incurable and unchangeable perversity he called “compunction.” For although they had eyes to see the miracles, and ears to hear the teaching of the Lord, they used neither of these as they ought. And this not only in the case of Christ, but also in that of the apostles. “For even to this day,” he says.

Vers. 9, 10. “And David says: Let their table become a snare, and a trap, and a stumbling block, and a recompense to them. Let their eyes be darkened, that they may not see, and bow down their back always.” Being unchangeable, he says, in ^C malice, with the ultimate sup-

- ^A plicated punishment they will be punished. For their table—that is, all their goods and luxury—will be turned into its opposite; and let them be ensnared and captured, becoming easy prey to all, and always having scandals and stumbling blocks in their life. By indicating that they suffer these things because of their sins, he said, “In recompense.” Furthermore, their eyes are darkened—the intellectual ones, certainly, and the sensible ones too, from their calamities. And their back is bowed down; for they serve the Romans in a servitude that will never cease—for this is what “always” means—never being able to find release from it.

VERS. 11. “I say then: Have they stumbled that they should fall? God forbid!” Having sufficiently reproved them, he now devises comfort for them and asks: “Have they stumbled that they should fall?”—that is, have they sinned beyond healing? By no means. For they have stumbled—that is, they have offended—but not so that they would fall completely, being unable to ever be set upright; for they will be saved at the time of the consummation, as he will say as he proceeds.

“But by their transgression salvation has come to the Gentiles, to provoke them to jealousy.” ^B Through what he now says, he wishes to accomplish two things: to comfort the Jews and to check the pride of the Gentiles; and he says that salvation came to the Gentiles because these people offended and disbelieved. For the order of things required that they be saved first, then the Gentiles; but since these were disobedient, those were called—which is also signified in many places in the Gospels. And the Gentiles were saved “to provoke them to jealousy”—that is, so that the honor of the Gentiles might sting them, and even out of rivalry towards them, might persuade them to approach.

VERS. 12. “Now if their transgression is riches for the world, and their failure riches for the Gentiles; how much more their fullness?” If, he says, when they offended they became the cause of salvation to so many, and upon their being rejected others were accepted, and their fall became riches for the Gentiles— ^C “How much more their fullness?”—that is, when all have turned and been saved? He says these things as if bestowing favor upon them and bringing them solace. For it is not because the Israelites stumbled that the Gentiles were saved, if they had not had faith.

VERS. 13, 14. “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I glorify my ministry: if by any means I may provoke to jealousy my flesh, and save some of them.” Again, in comforting the Jews, he lowers the crest of the Gentiles, saying, “I praise you, O Gentiles, for these two things: one, because it is necessary for me, as one who has been entrusted with the instruction and religion of you, to glorify my ministry—that is, ^D you;

and another, that I might provoke to emulation—that is, might drive to jealousy—my own flesh, that is, the Jews who are my kinsmen according to the flesh. By saying "flesh," he indicated their kinship and my natural affection for them. He did not say "I will save all," but "some." He implicitly indicates their hardness of heart; for perhaps, stung by contention and a certain emulation, they will imitate the Gentiles, and some will believe.^B

VERS. 15. "For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?" If God, while angry with them, bestowed such gifts upon others and made His enemies friends, what will He not bestow when He receives them again? For it will then be "life from the dead," that is, infinite goods; for this is what he signifies by "life." At the same time, he also hints at something deeper: namely, just as the resurrection from the dead will not happen on account of the Jews, so neither will the salvation of others happen on account of them, unless those others have faith. For all the things that he seems to say in their favor, he says while granting them only a cold comfort, as physicians often do for the infirm.

VERS. 16. "For if the firstfruits be holy, the lump is also holy: and if the root be holy, so are the branches." He calls the patriarchs the "firstfruits" and the "root"; but the "lump" and the "branches" are those from among them who have believed. He therefore comforts the unbelieving Hebrews, saying: "And you will be holy if you believe." For it is necessary for the lump—that is, the leaven—to be made like the firstfruits, and for the branches to be made like the root. If you are not made like them, this is a sign of great wickedness.^C

VERS. 17, 18. "And if some of the branches be broken off, and you, being a wild olive tree, were grafted in among them, and with them partake of the root and fatness of the olive tree; boast not against the branches." He called the unbelieving Hebrews "broken branches," for they became unworthy of the holy root. And he rightly said, "broken off"; for God never rejected them in such a way, even though they had sinned in many ways. Rather, you, O Gentile, were grafted in their place. He did not say "you were planted," but "you were grafted," pricking the Jew and showing that the Gentile stands in his tree—that is, in the patriarchs—and is a fellow-partaker of the root and fatness, that is, a participant in the same nobility and glory before God that they had. Do not, therefore, exalt yourself and boast against the branches. "But if you boast, you do not support the root, but the root you." And what is this great achievement of the branches that have been pulled away? For it is the property of the root to support.^D Do you see how coldly he gratifies the Jews, striving only to comfort them? But by this he rather incites them to emulation, showing them the loss they have suffered, and how others have received and possess what was theirs.

^A “You will say then,” you who are of the Gentiles, “that they were broken off, that I might be grafted in.” They were indeed broken off, but because of their own unbelief; not because God owed you any honor. “For you stand by faith,” that is, you stand grafted into the root because of faith. Therefore fear, for this grafting is not of nature, but of faith. ^B “For if God did not spare the natural branches, see that he does not spare you either.” For they were by nature sons of the holy patriarchs, and because of unbelief were plucked out and broken off. Fear, therefore, you who are a wild graft, lest if you happen to stumble, he will not spare you. “Behold therefore the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in his goodness: otherwise you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in: for God is able to graft them in again.” He did not say, “Behold therefore your own achievement,” but, “the goodness of God;” for it is entirely of his grace. And endeavor to persevere—he did not say, “in faith,” but, “in goodness,” that is, perform deeds worthy of the kindness of God until the end of life. For if you do not do these things, you will be cut off, just as they, if they do not continue in unbelief, will be grafted in. For God did not prune or break them off primarily, but they themselves fell away by their own unbelief and were broken off. By the “severity of God,” he means that he did not spare them, but judged them unworthy of the communion and fellowship of the holy fathers. Paul most wisely strikes fear into the Gentile through the things that happened to the Jew, and encourages and excites the Jew through the example of the Gentile, so that they might be grafted in through faith, and he commands them to expect good things from the power of God. “For God is able,” he says, “to graft them in,” who performs all things beyond our hope. ^C “For if you were cut out of the olive tree by nature wild, and were grafted contrary to nature into a good olive tree: how much more will those who are the natural branches be grafted into their own olive tree?” ^D “If you, O Gentile,” he says, “being by nature evil, and having fathers who were like the wild olive, were cut off from them through faith, and were grafted contrary to nature into the good olive, that is, into the patriarchs; how much more will the Jew, possessing the good by nature, not return to his own olive,” that is, to the fathers? But when you hear Paul saying, “According to nature,” understand it as what is fitting and reasonable; for instance, it was reasonable that the child of the holy Abraham should be holy; just as, again, he who is of the...

“preternatural,” meaning what is indecorous and inconsequent, he said: it was not credible that the child of a polluted Greek should become holy. ^A

Verses 25, 26. “For I would not, brethren, that ye should be ignorant of this mystery (lest ye should be wise in your own conceits), that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved.” By “mystery” he means that which is unknown and hidden. And what is this? That the unbelief of the Hebrews is not entire, but that their blindness is in part. For many have believed, whom God foreknew, as has been said above, and many are yet to believe. The Israelites were blinded, until all the Gentiles who are predestined should be saved; and then all Israel shall be saved, that is to say, having believed. ^B

Verses 26, 27. “As it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins.” He again brings in Isaiah crying out that “There shall come out of Sion” one who can save, and will cleanse the sins of the Israelites. And when shall these things be? “When I shall take away their sins”; that is, when I shall deem them worthy of the remission which is through baptism. Wherefore, since they have not yet attained this (for they are blinded/hardened), in the future they shall attain it. ^C

Verses 28, 29. “As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance.” Because, he says, you obeyed the Gospel and were accepted by God, they became more contentious and recoiled all the more, and became enemies. Yet, inasmuch as their fathers were chosen by God from the beginning, God will not allow them to perish utterly (for they are beloved), but if they believe, He will receive them. ^D

Verses 30, 31. “For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: even so have these also now not believed, that through your mercy they also may obtain mercy.” He continues to prove that those of Israel will be saved later. For you, he says, the Gentiles, being called first, did not wish to obey, and for this reason the Jews were called and received the law. Again, when the Jews were called and disobeyed Christ, you were called and obtained mercy. But your mercy shall also be theirs; for they shall be provoked to jealousy by you, and they themselves too shall believe, and thus by your mercy they shall be vouchsafed mercy.

Verse 32. “For God hath concluded them all in unbelief, that he might have mercy upon all.” That is, He convicted,

Varie lectiones.

^A demonstrated them as disobedient and incredulous, in order that He might save some through the stubbornness of others. For first, when the nations were disobedient, He saved, as has been said, the Hebrews; again, when the Jews did not believe in Christ, the nations were saved; and, with the nations saved, the Jews, through envy, are themselves saved; and thus all are shown mercy.

Verse 33. “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” Reflecting upon the dispensations of God, which have existed since the foundation of the world, and how He disposes opposites through opposites, and through some who are disobedient makes others obedient and faithful, he was struck with amazement; affirming that He who disposes our affairs in this manner shall certainly also dispose something regarding the future salvation of the Hebrews. He calls the divine goodness “riches,” the depth of which he merely wonders at, being ignorant of its quantity: for it is a mark of wealth to make the nations so rich. But indeed, he also wonders at His wisdom, alongside His goodness, ^B through which He weaves our affairs together and made the ignorant nations wise; and he also wonders at the knowledge through which He knows what is beneficial for each. He did not say, however, that His judgments are “incomprehensible,” but “unsearchable,” that is, not at all admitting of investigation. And “his ways,” that is, the dispensations, not only cannot be recognized, but cannot even be searched into at all, nor can a trace of them be seen.

Verses 34, 35. “For who hath known the mind of the Lord? Or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again?” Alone, he says, He Himself knows His own affairs, and no one else. Since He is wise, He was not made wise by any other counsellor, but He was and is sufficient unto Himself. Moreover, He is the source of all good things, and whatever He gives, He does not impart as if debt-wise as a compensation or retribution, but solely on account of His own goodness. For “who hath first given to him,” that is, to God, “that it shall be recompensed unto him again?” That is, that the benefit from God might be reckoned as a retribution for what was given to Him.

Verse 36. “For of him, and through him, and to him are all things.” He is the source of all; for this is the meaning of “of him.” He is the Creator of all; for this is the meaning of “through him.” And He is the preserver of all; for this is the meaning of “to him.” For all things have their beginning from Him, and were made through Him, and in Him, as if upon a solid foundation, they stand and are held together, turned towards Him.

“To him be glory for ever. Amen.” It is the custom of Paul, when he has said something profound, to close his discourse with thanksgiving; which he is doing even now. For since he was struck with wonder at the goodness, and the wisdom, and ^D

the knowledge, and the dispensations of God, he glorifies Him thereafter; teaching us also the same, to give thanks for great blessings, and to glorify Him both by words and by way of life.

CAPUT XII.

^A VERS. 1. "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service." Having spent sufficient time on the dogmatic discourse, he proceeds thereafter to the precepts of morals. And since he had shown God's ineffable dispensation and goodness toward us, he beseeches us "by the mercies of God," that is, setting forth those very mercies as intercessors, so that, feeling reverence for them, we might show nothing unworthy of them. But what does he request? That we present our bodies, that is, that we expose and deliver them for conflict. For so is it customary for speech to say: "The general presented [marshaled] his ranks for battle." Or, as unto God the King, we owe it to present our members as proven and chosen; for such are those who are presented to the king. Moreover, we are to present these as ^B "a living sacrifice." For when we mortify these, then we live according to the Spirit. The Jewish sacrifice, then, is not pleasing to God. "For who," he says, "hath required this at your hands?" But the sacrifice of the faithful, the reasonable service, is vehemently sought by God. "For sacrifice to God a sacrifice of praise; and, a sacrifice of praise shall glorify me." A reasonable service is not only that which is performed toward God through words, but is also a life and conduct according to Christ, when no irrational passion holds sway in us, but reason governs all things; and each man becomes, as it were, a high priest of his own self, slaughtering the vices within, and considering himself always to stand before God, and in every work and word trembling just as the high priest does when he stands at the divine altar.

VERS. 2. "And be not conformed to this world, but be transformed by the renewing of your mind." He proposes to us the manner by which we may be able to perfect the reasonable service: which is, if we are not conformed to this world. For it possesses nothing ^C stable or certain, but all things are transitory, having only a figure, and not any subsistence and firm substance. Do not therefore, he says, assimilate yourselves also to this inconstant world; that is, do not think, nor mind the things of it, "But be transformed by the renewing of your mind," that is, keep renewing yourself always. Have you sinned? You have made your soul old. Be renewed again. Have you corrected your character in some small way? Strive to correct it more and more, and you have become new, always being transformed for the better. See how, in the case of the world, he used the word "figure" [or "form"], because of its ^D dissolubility.

^A, because it contains nothing in it that is not temporary and easily dissoluble; whereas in the case of virtue, he used "form," because it possesses natural beauty and needs none of the outward shapes or adornments. For the world is adorned so as to deceive us, but virtue displays its own form without any fakement. We must, therefore, always be transformed in accordance with virtue, being renewed both from evil to the good, and from a lesser virtue to a greater one.

« That you may prove what is the good and acceptable and perfect will of God. » ^B Since he had said, "Be renewed, always becoming new," he now explains to what end this renewal of the mind is useful; namely, to this end: « That you may prove, » that is, that you may discern « what is the will of God. » For he whose mind is aged does not know what the will of God is—which is to live in humility, and poverty, and mourning, and the other things which He has ordained. But he who has been renewed by the Spirit knows what the will of God is, not as the Jews knew it, who were held fast by the Law. For the Law, too, was the will of God, but it was not "acceptable" nor "perfect." It was not given primarily and principally, but was permitted on account of their weakness. Yet the New Testament is a perfect and acceptable will. ^C You may, however, also take it in the sense of the great Basil: God wills many things; some things for our benefit, which are also called "good," as being full of goodness; but other things He wills when He is angry on account of our sins, which are also called "evil," as causing affliction, even though the end of these things is also good. We must, therefore, imitate the good wills of God; but as for those which concern affliction, by no means. For we are not ministers of evil things, but the wicked powers are. ^D First, therefore, consider the will of God, whether it is good; then, when you have discerned this, consider whether it is also acceptable. For there are many things that are good, but are not acceptable, either because of the time or because of the person. For example, to burn incense to God is good, but when Uzziah did it, it did not please God. And it was good for the disciples to be instructed in the hidden mysteries, but before the proper time, it was not acceptable. « For you cannot, » He says, « bear them now. » But when it is both good and acceptable, take pains that it also be perfect and lacking nothing, being done as it is required, and not curtailed. For example, one must impart in simplicity, that is, with generosity; if, therefore, it is done with stinginess, that distribution has not attained its perfect measure.

Ver. 3. « For I say, through the grace of God which is given to me, to every one that is among you, not to think more highly than he ought to think. » As one who constantly breathes humility, Paul nowhere boasts of himself as being worthy of belief; but now he sets forth the mercies of God, and at other times grace, as mediators. "I do not speak my own word," he says,

^A but that which I received from God, which His grace inspired in me. And he speaks to everyone, both to the private citizen and to the man in power, "Not to think more highly than one ought to think," discussing humility first, just as the Lord also began from it: "Blessed are the poor in spirit." And what he says is of this sort: It is necessary to think, that is, to have a lofty way of thinking, but toward the end of contemplating heavenly things and to be above earthly ones, and not toward the end of being puffed up against those of the same race; for this is what it means to be high-minded. ^B "But to think so as to be sober." For we received prudence not so that we might use it for arrogance, but so that we might use it for sobriety, that is, for humility. And he spoke thus so that he might show that he who does not act with humility is deranged and has fallen out of his own right mind; but he who is humble has his senses whole, and for this reason, he is said to be "sober."

"To each as God has apportioned a measure of faith." Having said that we must not be high-minded, but sober, he now says how we must be sober; and he says that it is necessary to be sober in such a way as to realize ^C that God has apportioned to each a measure of faith. For since those gifts puffed up many into arrogance, for this very reason, he says, it is necessary to be sober, because God has apportioned to each the measure of faith. For this is not your achievement, but it is a divine gift; whether it be great or small, God has given this. And here he calls the gift in which they performed miracles "faith." For faith is twofold: the one is our own, as "Your faith has saved you," and the other is a gift of God, through which miracles are also performed, as, "If you have faith as a grain of mustard seed, you shall say to this mountain, Move from here to there, and it will move."

^D "For just as in one body we have many members, and all the members do not have the same function, so we, who are many, are one body in Christ, but each one, members of one another." By the example of the body and the members, he removes the great swelling of pride. For just as the body is one, but has diverse members, performing diverse actions, so we too, the faithful, are one body in Christ, as being constituted in the Head, and each one is a member of another: not only the small [is a member] of the great, but also the great of the small. Do not, therefore, puff yourselves up against one another; for you have need, just like the members, of one another.

"Having then gifts according to the grace that was given to us, different, whether prophecy, according to the analogy of faith." He did not say, "Having greater or lesser ones," but, "Different," so that he might restrain those

^A who are puffed up, even by the very name itself; and he did not say, "Achievements," but, "Gifts." For, he says, it is a gift of God, not your achievement, what you have received; and it is grace that gives this to you. Therefore, in order to restrain those who are puffed up, he says that these are given by God, and names them gifts; but in order to rouse the sluggish, he again shows that we also contribute something toward receiving the gifts; and he says, "Whether prophecy, according to the analogy of faith." For even if it is grace, yet it is not poured out simply, but it flows in only as much as it finds a vessel of faith offered to it. But he mentions prophecy first, perhaps doing this without any distinction, or perhaps because there were some who were puffed up on account of it. And if they were puffed up, why did God not deprive them of the gift? For the benefit of the people, and that He might teach us not to condemn those who have the gifts, even if they should sin. For if I do not strip him or deprive him of my grace, ^B who are you to despise him?

"Whether ministry, in the ministry." The ministry is indeed a gift of a specific administration, like the function of the seven deacons. You will, however, understand every spiritual work in general as a ministry. He says, therefore: If anyone has received a ministry, let him remain in this ministry (for it is necessary to add this, "let him remain"), and let him not seek anything more, nor be puffed up against another, but let him remain content with what he has received.

"Whether he who teaches, in teaching." If you take "ministry" universally, then hear its species enumerated next: but if you understand the particular ministry, observe how, having first mentioned that one, although it is an inferior one, he placed teaching, which is greater, in the second place, showing the order to be indifferent, and teaching us from this very order not to be puffed up or to be exalted by those things which appear greater. ^C

"Whether he who exhorts, in exhortation." This also is a species of teaching, the exhortation. For teaching is called, simply, a discussion concerning everything that is set forth; but exhortation, specifically, is when someone introduces mitigation and rest through discourse to souls troubled by grief or anger. Therefore, the one who exhorts, he says, let him remain in the exhortation, pursuing his work, and not being puffed up against another.

"He who gives, with simplicity; he who leads, with diligence." After having spoken about teaching and exhortation, which are the oversight ^D of souls, he speaks now about bodily things; for these are held in the second place. By "simplicity," he means liberality. It is necessary, therefore, to give with liberality and abundance. For no virtue can remain a virtue if it is not performed in the proper manner. And the...

^A virgins possessed oil, but because that oil was not sufficient, they fell away. He who presides, therefore, ought to handle this matter also diligently and not at all sluggishly. To preside means to offer assistance, both by words and in person, to him who is in need of help. Since he had spoken concerning the dispensing of money, and not everyone possesses an abundance of wealth, he says: "Preside" in another way, as you are able, and help those who are in need, but do so with diligence.

"He who shows mercy, in cheerfulness." He mentioned earlier that one must dispense with simplicity—that is, with liberality. Then, because many give much, but grudgingly and with sadness, he adds that to this liberality there should be joined an absence of sorrow, or rather, cheerfulness, that is, brightness of spirit. For it is necessary to rejoice that you are receiving heaven for a small price. Understand, moreover, the difference between one who dispenses and one who shows mercy: the one who dispenses, receiving from another, passes on the gift; but he who shows mercy expends from his own, or gives from what is his own.

VERS. 9. "Love without hypocrisy." He shows how all the things mentioned earlier might be brought to completion, saying: "Let love be without hypocrisy." For then it is truly love, and all things will be accomplished easily. For he who shows mercy will do so cheerfully, giving to his neighbor ^B as to himself; and he who presides will preside diligently, striving for his neighbor as if battling for himself, and will do all things similarly.

"Abhorring what is evil." He had spoken concerning love. But since there is a love that is harmful—as is the case with those who are of one mind in robberies and such things—for this reason he adds: "Abhorring what is evil," that is, hating from the soul. For the preposition "apo-" indicates an intense and vehement hatred, and one that proceeds from the heart. For since there are many who, while not committing evil deeds, nonetheless possess the desire for them, he says: I demand hatred for evil from the heart, so that the soul itself may be pure. Do not, therefore, when I said, "Love one another," think that I am inciting you to assist one another in performing that which is evil; but on the contrary, I desire you to be ^C utterly estranged, not only from the evil act itself, but even from the disposition of the soul toward it.

"Cling to what is good." It is not enough to flee from evil; rather, one must also be present to the practice of virtue. For this reason he said: "Cling to what is good," that is, possessing an affectionate disposition toward it. In this way, also, God, joining the man more intimately to the wife, said: "He shall be joined to his wife."

VERS. 10. "Be kindly affectioned one to another with brotherly love." I have exhorted you, he says, to love, and ^D rightly—

and you ought indeed to do this; for you are brothers, born in one womb, namely, the font of baptism. It is therefore right that you should love one another. For brotherhood is rendered more familiar through friendship, and friendship flows from and is held together by brotherhood. ^A "In honor preferring one another." He speaks of how brotherly love might endure, namely, by honoring one another and by one anticipating the other. For this is what it means to "prefer"—to anticipate one another in showing honor.

VERS. 11. "Not slothful in business." Because many seem to honor and love in their minds, but meanwhile do not reach out a hand, he says: It is necessary that you should excel one another and take care of others, and strive as is fitting, so that you may also assist them through your deeds.

"Fervent in spirit." As if someone were to say: How can we become not slothful in business? He says: If we are fervent in spirit, that is, if we are awakened and warm. Observe also that after listing many kinds of virtue, he then adds: ^B "Fervent in spirit." For he who has practiced the previously mentioned virtues, he draws to himself the grace of the Spirit, and being inflamed by this, he glows with fervor.

"Serving the Lord." When you are a lover of the brothers, when you possess love, and the other things which were mentioned a little before, then you are serving the Lord. For He transfers unto Himself whatever you do for your brother.

VERS. 12. "Rejoicing in hope." Because he has demanded certain great and difficult things, he shows now how these can easily be performed: namely, if we cooperate with hope. For hope makes the soul more courageous and more confident in the face of dangers. ^C

"Patient in tribulation." Because hope is for things to come, he says: You shall reap a great good even in the present time, namely, that by patience in tribulations you become enduring and approved.

"Continuing instant in prayer." This, too, is a great help for achieving all the things mentioned before—I mean prayer. And he did not say simply, "Praying," but "Continuing instant"; for even if you receive nothing immediately, continue in it, and you will accomplish what you desire.

VERS. 13. "Distributing to the necessity of saints." Having said above, "He that showeth mercy, with cheerfulness," he opened his hand to all simply; ^D but here he speaks concerning almsgiving to be conferred upon the faithful—for these he calls "saints." And he did not say, "Provide for their necessities," but rather, "Communicate," indicating that this matter is like a marketplace and a common profit. For you indeed bestow money, but they in return bring you heaven. And he did not say, "For the luxuries of the saints," but, "For necessities," in order to put you to shame. For how can they not be unfeeling and not lazy—

^A in helping the saints even in useful and necessary matters?

Hospitality chasing.

Bless those who persecute you; bless, and do not curse.

Rejoice with those who rejoice, and weep with those who weep.

Be thinking the same thing toward one another.

Do not be thinking high things, but be carried away with the humble.

Do not be wise in your own sight.

Rendering to no one evil for evil.

imitating him and doing evil also? He did not say, however, “not doing evil to the believer,” but “to no one,” whether he be Greek or whoever else he may be. ^A “Providing good things before all men.” He does not say this so that we might live for vain glory, but so that we might not provide opportunities for those who wish to find fault with us. For he requires a life without scandal and without offense; for many are those who observe us and ours.

VERSE 18. “If it be possible, as much as lies in you, living peacefully with all men.” He spoke well, “If it be possible.” For sometimes it is not possible for anyone to embrace peace, when there is a struggle concerning piety, or when it is on behalf of those being treated unjustly. He says, therefore, that you should do what is your duty, and give to no one an opportunity for wars and ^B tumults. But if you see piety being harmed, stand firmly, fighting for the truth: not being hostile to the man, but to the impiety, while truly pitying him and having a care for him. In this way, what previously seemed impossible becomes possible; for as far as it concerns you, you are at peace with him, fighting only against the impiety.

VERSE 19. “Not avenging yourselves, beloved, but give place to wrath. For it is written: Vengeance is mine, I will repay, says the Lord.” Give place, he says, to the wrath of God against him who is doing you an injury. For if you yourselves take vengeance, God will not go forth against your enemies; but if you let it go, God will avenge more bitterly. He adds also the testimony, confirming his own word. He says these things for the consolation ^C of the faint-hearted; for they desire nothing else but to see that vengeance has been taken upon their enemies on their behalf.

VERSE 20. “If therefore your enemy hungers, feed him; if he thirsts, give him drink; for doing this, you will heap coals of fire upon his head.” He requires a higher degree of philosophy from us here. For what am I saying, he asks, that you ought to be peaceful? I even command you to do good. The phrase, “You will heap coals of fire upon his head,” he said, accommodating himself to the faint-heartedness of the one who has been treated unjustly; for nothing is so sweet as to see an enemy punished; and he says things to this effect: Do you wish to take vengeance on your enemy? Do him a kindness, and then you have subjected him to a harsher ^D punishment. Therefore he said, “You will heap coals of fire upon his head”; designating a grave punishment. In this manner he also said above, “Give place to the wrath” of God.

VERSE 21. “Be not overcome by evil, but overcome evil with good.” Here in this place he indicates that we ought not to feed our enemies with such a mindset, in order that we might bring upon them a greater punishment; for this is what he says:

“Be not overcome of evil;” that is, do not do this with a spirit of vengeance or deliberation, nor imitate the evildoer (for this is to be overcome), but rather strive by your own well-doing to overcome him and turn him from his wickedness. What he said, therefore, above, he said for the consolation of those of little heart; but now he has introduced that which is more perfect.

CHAPTER XIII

^A VERSE 1. “Let every soul be subject to the higher powers.” Since he had sufficiently reformed the morals of his hearers, and had taught them to be kind even to their enemies, he introduces this exhortation as well, instructing and teaching every soul—even if one be a priest, or a monk, or an apostle—to be subject to the authorities. For this subjection does not overturn piety. The Apostle admonishes this, showing that the Gospel does not teach disloyalty or disobedience toward the magistrate, but rather moderation and obedience.

“For there is no power but of God; and the powers that be are ordained of God.” What are you saying? Is every prince or magistrate elected by God? I do not say this, he says, nor is my discourse now about each individual prince or magistrate, but about the thing itself. For that there should be authorities, and that some should rule and others be ruled, and that all things should not be in confusion, tossed up and down, I say is the work of God’s wisdom. For he did not say that there is no prince, but, “There is no power but of God.” Wherefore, he is discoursing about the thing itself, I mean about the office of the magistracy. Just as when some wise man says, ^B “A wife is matched to a husband by the Lord,” he does not say this, that God joins together whosoever is with a woman, but that He Himself made and instituted marriage. All, therefore, the authorities, whichever you may consider, are rightly ordained of God, whether that of a father over a son, or of a husband toward a wife, or all others; and even those that are among the animals, such as those of the bees, those of the cranes, those of the fish.

VERSE 2. “So that he who resists the power, resists the ordinance of God. And they that resist shall inherit judgment for themselves.” Lest the faithful be able to say, “You are debasing us, who are destined to enjoy the Kingdom of Heaven, by subjecting us to rulers,” he shows that he who is subject to the authorities is subject to God; or rather, he puts forward something more ^C fearful, that he who does not obey them resists God, who has ordained the authorities. And he who has resisted will be punished both by God and by men. For he hints at this by saying, “They that resist shall inherit judgment for themselves.”

VERSE 3. “For rulers are not a terror to good works, but to the evil. But do you want to be unafraid of the authority? Do good, and ^D you will have praise from it.”

^A What do you fear or shudder at? For the magistrate does not rebuke you when you do well, nor is he terrifying to you when you are diligent in virtue; but if you do good, the official sits as your praiser. So far is he from striking terror into you, that he even praises you.

VERSE 4. “For he is God’s minister to you for good.” He cooperates with the will of God, he says; for example, God counsels you concerning temperance through the Gospel, and the ruler prescribes the same things through the laws. God exhorts you not to defraud anyone, nor to be greedy, nor to steal what belongs to others; and the one in authority sits judging over these matters. Therefore, he is a coworker with us for good works, if we heed him.

“But if you do evil, be afraid; for he does not bear the sword in vain.” So it is not the ruler who causes the fear, but our own wickedness, because of which the sword of the ruler operates—that is, the power to punish; for the ruler does not gird himself with the sword in vain, but, he says, in order to punish the wicked.

“For he is God’s minister, an avenger to execute wrath on him who practices evil.” And when he praises virtue, he fulfills the will of God; and when he uses the sword, he is God’s minister, vindicating virtue and driving away vice. For most people perform good works not so much out of the fear of God as out of fear of the rulers. Since, therefore, he is an avenger of virtue, punishing the one who does evil, he is God’s minister. ^C

VERSE 5. “Therefore you must be subject, not only because of wrath, but also for conscience’ sake.” It is necessary, he says, to be subject, not only so that you do not experience the wrath of both God and the ruler as a disobedient person and be punished intolerably, but also so that you do not appear to be without conscience and ungrateful toward your benefactor. For rulers benefit cities greatly; for through them our life is held together; and if they did not exist, everything would have perished, as the stronger would devour the weaker. Let your conscience, therefore, he says, persuade you to honor those who grant you such good things.

VERSE 6. “For because of this you also pay taxes.” You testify, he says, that you are benefited by the ruler, insofar as you pay him a wage, as to one who looks after your affairs. For we would not have paid tribute from the beginning if we had not known that we gain from such supervision; for we ourselves are released from care, having rulers who keep watch on our behalf. ^D

“For they are God’s ministers, attending continually to this very thing.” Therefore it also pleases God that we pay taxes to His ministers. For God wills that peace and virtue dwell in the republic, and that vice be driven away; and the rulers serve this will.

^A If, however, someone uses his authority poorly, that does not affect the inherent order of the matter itself.

"Render, therefore, to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor." A debt, he says, is laid upon you ineluctably: namely, gratitude toward those who govern. Therefore, pay what you owe to all those who have been entrusted with various offices. To him to whom tribute is due, or what is called a head-tax, pay the tribute; to him to whom custom is due, that is, the contribution upon the land, pay the custom; and not only money, but also fear, meaning reverence, awe, and heightened honor. He adds, then, "To whom honor, honor." For fear is twofold: ^B one, by which those who commit evil are terrified, springing from an evil conscience, which the Apostle had rejected earlier; the other, which those who love have toward those they love, which is to say, the surpassing honor, as it is written: "There is no want to them that fear Him," and, "The fear of the Lord endureth for ever." For he here implies reverence.

"Owe no man anything, but to love one another." The other debts, he says, pay off; but never desire to finish paying love, but always hold it as a perpetual debt. For you should not, because you showed a loving disposition toward your neighbor today, think that you have discharged the debt and therefore neglect him tomorrow; but consider that you owe love to your neighbor ^C perpetually.

"For he that loveth another, hath fulfilled the law." For, "Thou shalt not commit adultery," "Thou shalt not kill," "Thou shalt not steal," "Thou shalt not covet," and if there be any other commandment, it is summarized in this word: "Thou shalt love thy neighbor as thyself." He who loves his neighbor fulfills the whole law. So, therefore, he has a debt to love him, if indeed he is so greatly benefited by him and by his love to him, as to fulfill the whole law. He did not say, "It is fulfilled," but "It is summarized," that is, in short and in brief the whole of the commandments is completed. For love is both the beginning and the end ^D of virtue. But the law requires an intense love. "For," he says, "you shall love your neighbor as yourself," but our Lord requires something greater: "beyond yourself," He says. For He teaches that one should lay down one's soul for a friend.

"Love worketh no evil to his neighbor. Love therefore is the fulfilling of the law." He shows that both forms of virtue are present in love: the abstinence from evils, in his saying, "worketh no evil,"

and the working of good things, in saying, "Love is the fulfilling of the law," as it completes in us the whole virtue demonstrated through the Law.

^A VERS. 11. "And that, knowing the time, that now it is high time to awake out of sleep." You must, he says, hold love in high regard, and through it all other virtues, and this because of the time; for the resurrection is near, the judgment is near, and we must be awakened from the sleep of sloth and be prepared for works worthy of the resurrection. "For now is our salvation nearer than when we believed." Since it was likely that they were more zealous at the beginning of their faith, but grew cold as time passed, he says, "Now we draw nearer to the future age." He called this "salvation," by a more fitting name, for to sinners it is not salvation, but destruction. Therefore, since we are drawing near to the future day, let us intensify our zeal; which he also makes clear in what follows. ^B

VERS. 12. "The night is far spent, the day is at hand." That is, the night is near its end. For example, let us suppose the night consists of twelve hours; when ten have passed, we say that the night has advanced, meaning it has passed by and is near its end. He calls the present age "night," because most people are in darkness, and the life of each is covered in gloom; but he calls the future age "day," both on account of the light of the righteous and because at that time the hidden things of all will be revealed. In the Gospel, however, the present life is called "day," because it is necessary to work in it, while the future life is called "night," because no one can work at that time. ^C

"Let us therefore cast off the works of darkness, and let us put on the armor of light." He called the deeds of sin "works," as having much toil and difficulty, and countless dangers in this present life; but he calls the operations of virtue "armor of light," for they place the person who possesses them in security; for they are "armor," and they make one shine, for they are "of light." And in saying, "Let us cast off," and, "Let us put on," he indicated the ease of both: both the avoidance of evil deeds and the inclination toward virtue. For just as it is easy to take off a cloak and put on another, so it is easy to depart from vice and embrace virtue. ^D

VERS. 13. "Let us walk honestly, as in the day." A little before he said, "The day is at hand," but now he shows that it is already present, and says, "Let us walk honestly." For since they cared greatly for the glory of the multitude and popular fame, he draws them toward this "honesty." And he did not say, "Walk," but "Let us walk," making his exhortation light and unobjectionable. For there is nothing so shameful as sin, just as there is nothing so productive of honesty as virtue.

"Not in revellings and drunkenness." ^A He does not forbid drinking, but [he forbids] drinking immoderately; nor does he forbid one to enjoy wine, but rather the drunken disorder. For a [kōmos] (revel) is the singing that occurs with drunkenness and insolence; and this is also called [paroinia] (drunken disorder).

"Not in chambering and wantonness." Having spoken first of drunkenness, he now discourses on the evils born of it; for from drunkenness come wantonnesses. For he does not even here abolish the joining with wives, nor the marriage bed, but fornication itself.

"Not in strife and envying." Since he has extinguished the things born of desire, he now also suppresses those evils that proceed from anger. For nothing so kindles desire and inflames ^B rage as drunkenness and drunken disorder. Out of envying comes strife. For he who has jealousy toward someone, this one also proceeds to strifes. Having therefore removed strife, he runs back also to the beginning of it, [which is] jealousy. Since he knows that wars and the overturning of houses are kindled from wantonness, he has mentioned strife and jealousy together with wantonness.

"But put on our Lord Jesus Christ." ^C Having stripped us of our wicked garments, the Apostle henceforth adorns us—no longer clothing us with the armor of light, but, what is far more fearful, bestowing upon us the Lord Himself for a garment. For he who has been clothed with Him possesses every virtue.

"And make no provision for the flesh, to [fulfill the] lusts [thereof]." He does not forbid the taking of thought for the flesh, but [doing so] "to fulfill the lusts." For the sake of health, he says, but not for wantonness, take thought for the flesh. For it would no longer be provision or care if you were to kindle the flame, if you were to make the furnace grievous. Seek only this, that you have the flesh in a healthy state; but beyond this, do not be over-curious, so as to kindle its lusts, but spend all your effort upon spiritual matters.

CHAPTER XIV

"Him that is weak in the faith receive ye." ^D Many of those from among the Jews who had believed, even after the faith, still kept to the observance of foods and abstained from swine’s flesh, not yet daring to depart completely from the Law. Then, so that they might not be easily caught as those who abstained only from swine’s flesh, they abstained simply from all meats and ate herbs. Others, again, being more perfect, who observed nothing, were railing at those who did observe. Paul therefore feared lest the more perfect, by rebuking the less perfect ones unseasonably and not in the manner that was fitting, might shake them away from the faith in Christ; wherefore he also wisely handles the matter, taking care of either party. For neither to those who were scolding did he dare say: "You do wrongly," lest he should confirm the imperfect...

^A in their observance; nor again, "You do well," lest he should make them all the more vehement accusers; but he makes his exhortation measured. He seems indeed to rebuke the strong; but he spends the entirety of his discourse in this place against the weaker. For immediately as he said, "him that is weak," he showed him to be infirm. And by saying, "receive," he shows that he is in need of much care, which is a sign of extreme illness.

"Not unto disputations of doubts." That is, do not judge him because of his infirmity, nor take offense, nor be troubled by many reasonings; rather, as an infirm and sick person, receive him through every manner of healing.

VERS. 2. "For one believeth that he may eat all things; another, who is weak, eateth herbs." He compares the perfect and the imperfect, saying that the perfect man, trusting in his faith, eats everything without distinction; but the more imperfect man, as being weak, eats herbs. So he is worthy of being healed, not of being struck down.

VERS. 3. "Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him." Those who ate all things, as being more perfect, used to despise those who did not eat, as being of little faith and still Judaizing. On the other hand, those who did not eat used to judge those who ate everything, as being gluttonous and voracious. But since many of these were from the Gentiles, he says, "God hath received him"; that is, He has manifested His ineffable grace toward him. Why then do you dispute with him about the Law, when Christ has justified him? ^B

VERS. 4. "Who art thou that judgest another man's servant? to his own master he standeth or falleth." He says this to the perfect man, leading him away both from despising and from condemning; for the more perfect were doing both: they both despised and condemned the more imperfect. Yet implicitly he here touches upon the imperfect as well. For it is not because he does things that do not deserve to be judged that I bid you not to judge, but because he is another's servant—that is, not yours, but God's. For even if he is weak, yet he has not fallen away from being a servant; therefore he is not to be despaired of. But encouraging him again, he did not say, "he falleth," but, "he standeth or falleth." Whether this ^C or that happens, it pertains to the master, whether the loss of the one who falls or the gain of the one who stands.

"Yea, he shall be holden up: for God is able to make him stand." In saying, "he shall be holden up," he shows him to be still wavering, and to such a degree that he has need of God alone as the one who makes him stand—which is what we say of the utterly desperate.

VERS. 5. "One man esteemeth one day above another: another esteemeth every day." There were some who were fasting, or also ^D

abstaining from swine's flesh on certain days; others ate on any day whatsoever, and these would condemn those who fasted. He speaks therefore of these; one judges in one way, another in another, since the matter is indifferent. The brothers, therefore, must not be attacked on account of this thing. In these matters, however, he indulges them, because they are still neophytes in the faith.

"Let every man be fully persuaded in his own mind." When the discourse is about dogmas or doctrine, it does not befit us to abound in our own sense, but to hold firmly to what we have received, even if an angel from heaven should preach another gospel. But where the discourse is about foods and fasting and the like, and those who fail in this are neophytes and in need of condescension, here something must be remitted from strict law.

^B VERS. 6. "He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it." He who observes the day, he says, observes it for the sake of the Lord, as one having reverence and piety; and he who does not observe the day, does so for the sake of the Lord, as one who is already perfected in Christ and has become superior to legal observances.

"And he that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." We seek but one thing, he says: whether the matter is done for the sake of God, and whether they give thanks to God—both he who does not eat and he who eats. For when it is done in this way, it is beyond reproach. These things, as I said, he says because they were neophytes. ^C Yet he quietly strikes at the Judaizers when he says, "He that eateth not, giveth God thanks." For how could he give thanks, being still held by the Law? So that he who eats alone gives thanks.

VERS. 7, 8. "For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord." We have a Master, he says, who cares for us, who reckons our life as gain and death as loss. For we do not live or die for ourselves alone, but also to the Lord. By "life" here he means that which consists in faith, and by "death" the falling away from the faith. Therefore, this Master will by no means allow those who seem to be weak to die according to the faith and to fall away from it.

"Whether we live therefore, or die, we are the Lord's." From death according to faith he passes to natural death; for of this he is now discoursing. Whether, ^D he says, we live the natural life, we are the Lord's; or if we die the natural death, we belong to Him.

VERS. 9. "For to this end Christ both died, and rose, and revived, that he might have dominion both over the dead and living." And let this, he says, persuade you, that He (the Lord) takes care of the improvement of the weak, that they might be raised up and strengthened. For how would He, who shed His own blood and endured to die so that He might have dominion over us, not now be concerned for those who have become His servants? Just as we are wont to say: "How would such and such a person not be concerned for—"

of a servant, for whom He paid such a great price?" And ^A if He cares for the dead, He says, much more so for the living. He says these things, putting him who Judaizes to shame, and persuading him to call to mind how he still attends to the Law, being ungrateful to Christ who died for him.

Vers. 10. "But why dost thou judge thy brother? Or why dost thou set at nought thy brother? For we shall all stand before the judgment seat of Christ." You who do not eat, why do you judge your brother who does eat as a glutton, on account of his eating? And you who do eat, why do you set at nought your brother as having little faith? He is a brother; it is not right that you should set at nought your own member. For will you give an account for him? He himself shall stand before the judgment seat and he himself shall undergo the punishment and the sentence. Do you see how, while he speaks words of perfection, he terrifies the Judaizer himself, as one who is about to undergo an accounting before the fearful judgment seat?

Vers. 11, 12. "For it is written: As I live, saith the Lord, that to Me every knee shall bow, and every tongue shall confess to God. So then every one of us shall give account of himself to God." That we shall be judged as servants by a Master, the prophet testifies, he says. For he has indicated the most vehement and greatest subjection through his saying, "Every knee shall bow to Me, and every tongue," both of those before the Law and those under the Law, "shall confess," that is, shall give an account of their deeds. To whom? Not to the Law, surely, but to Christ. Why, therefore, do you still hang upon the Law? ^B

Vers. 13. "Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way." Both of you, he says, dissolve the contention that is prevalent between you; and neither do you who eat all things place a stumblingblock for the imperfect one by chiding him too vehemently, nor do you who do not eat all things place an occasion to fall for your brother by your observance. For these things—the stumblingblock and the occasion to fall—fittingly apply to both persons in their turn. ^C

Vers. 14. "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean." After he had taught that one ought not to terrify the weak, he subsequently prescribes a decree concerning foods, instructing the weaker one not to tremble or fear these things as unclean; and he says: "I know and am persuaded," not by human reasonings, but "in the Lord Jesus," that is, having learned from Him and having been assured by Him, "that there is nothing unclean of itself," that is, by its own nature nothing is unclean, but that uncleanness comes from the choice and deliberation of the one who partakes of it. To that person alone is it therefore both common and unclean, and not to all. ^D

^A *“But if your brother is grieved on account of food, you are no longer walking in love.”* Here he discourses with the more perfect, teaching that even if foods are not by nature unclean a thousand times over, nevertheless you ought to have abstained from pork, if indeed you intended to keep love, so that your brother might not be grieved by being scandalized. He adds following this: *“Do not destroy with your food that person for whom Christ died.”* On account of food, he says, you destroy and overturn the brother, who is so highly valued by Christ that He deigned to die for him. For seeing you eating pork out of contention toward him, he becomes more obstinate, and thus he will be in danger of turning away from Christ and being entirely nailed to the Law. ^B *“Therefore, let not your good be spoken evil of.”* That is, you have perfection in faith (for this he names “good”); do not therefore use your perfection badly, nor cause it to be spoken evil of. For if, from your perfection, you destroy the imperfect one, you have caused the good that you possessed to be slandered. But you should understand “good” also as our teaching, which he does not wish to be liable to slander by unbelievers, who see the schisms and scandals regarding foods.

*“For the kingdom of God is not food and drink.”* For we are not approved by God on account of these things; for he says, if you eat, this does not lead you into the kingdom. Criticizing them as being puffed up on account of this, he added “and drink.” *“But righteousness and peace and joy in the Holy Spirit.”* Righteousness introduces one into the kingdom of God, that is, universal virtue, a blameless life, and peace toward the brother, not contention; and joy arises from concord, not the sorrow that comes from rebuke. Since there is also peace and joy in evil things, he added, ^C *“in the Holy Spirit.”* For I am speaking, he says, of the peace and joy that is in the Holy Spirit. But the all-great Chrysostom interpreted this passage even more deeply, as to why the divine Paul mentioned righteousness. For in order to show, he says, that the one who does not abstain from pork does injury to the brother regarding his very salvation, which Christ, by dying, procured for him. Thus, conversely, he who abstains for the sake of the brother follows righteousness, which provides for the kingdom.

*“For he who in these things serves Christ is acceptable to God, and approved by men.”* He implies here that the more perfect were rebuking the weaker out of vainglory; and he says that if you wish to be admired by men, you will be admired not so much for your perfection as for your peace and other virtues. For in these things it is possible to serve Christ and be acceptable to God, and not in eating pork indiscriminately. ^D *“Therefore let us pursue the things of peace, and the things of building up one another.”* “The things of peace,” he said to the more imperfect, for he was the one not enjoying peace. “The things of building up,” he said to the more perfect

showing that without peace it is not easy to build up. ^A

VERS. 20. “Do not for the sake of food destroy the work of God.” He calls the salvation of the brother the “work of God.” Do not, therefore, destroy that which God has acquired for his own, and this for the sake of foods, not being willing, indeed, to abstain from pork in order to win him.

“All things indeed are clean, but it is evil for the man who eats through an occasion of stumbling.” Having rebuked the more perfect one at length, he feared lest perhaps the weak one be established in his evil opinion. On that account he again sets forth dogmas and says that all things are indeed clean, but it is evil for one who eats with a bad conscience and who is stumbled. For the imperfect man, thinking pork to be unclean and then being compelled to taste of it, is harmed all the more. Wherefore it is necessary that he first learn from you that all things are clean. ^B

VERS. 21. “It is good not to eat meat, nor to drink wine, nor anything in which your brother is stumbled, or is offended, or is weak.” You, he says, compel the brother to eat what he does not dare; but I say that you ought to abstain from everything that causes the brother to stumble; not because it is evil (for all things are clean), but because it causes stumbling. By saying that he “is offended,” he shows him to be stumbling, for such people stumble. He is “stumbled” as one who is unsteady. He is “weak” as one of little faith. Through all these points he draws the stronger one toward the aid of the brother, as one who is entirely feeble. ^C

VERS. 22. “Do you have faith? Have it to yourself before God.” Here he hints that the more perfect one was exhibiting his perfection like an ambitious person. He says, therefore: Do you wish to show me that you are perfect in faith regarding foods, believing that all things are both good and clean? Do not demonstrate it to me, but let your conscience suffice, and God, to whom you show these things.

“Blessed is he who does not judge himself in that which he approves.” Even if a man does not see it, you suffice to yourself to be blessed, if you do not condemn yourself, and if your conscience does not judge against you in the matter which you have approved, or chosen. Understand these things, however, solely regarding the present subject, namely, foods. ^D

VERS. 23. “But he who doubts, if he eats, is condemned, because it is not of faith.” He who wavers, he says, and does not eat with confidence, is condemned. For what reason? Not because the food was unclean, but because he did not believe it to be clean and yet touched the food as if it were unclean.

“And everything which is not of faith is sin.” For when he has not been confident, nor believed the food to be clean, but tastes of it with a bad conscience, he has entirely sinned.

"Now to Him who is able to establish you according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began, but now made manifest by the Scriptures and the prophets, according to the commandment of the eternal God, made known to all nations for the obedience of faith; to God alone wise, through Jesus Christ, to whom be glory forever. Amen." ^A It is his custom always to add a wish and a prayer after an exhortation; which he does also here, praying for the more imperfect, and instructing them not only by his words but also by invoking divine assistance. The sequence of the construction is as follows: "To Him who is able to establish you through Jesus Christ, be glory forever. Amen." For the "to whom" (ᾧ), the article, is used redundantly, as the speech required a repetition, having been interrupted. To Him who is able to establish you—the imperfect, the wavering—how? "According to my Gospel," that is, so that you may hold fast to what I teach. And my Gospel and the preaching of Christ are one. For the dogmas are not ours, but His are the laws. "According to the revelation of the mystery." A sign of the greatest honor is that we have become partakers of the mysteries, of a thing long ago predetermined, but now made manifest by the prophetic Scriptures. Why then do you fear, O frail one, lest you be separated from the Law if you eat swine's flesh? For behold, all the Scriptures proclaim this mystery, which introduces the indifference of foods. Furthermore, it is also "according to the commandment of the eternal God." Therefore, one ought not to resist God, but to believe and obey. For faith requires obedience, not curiosity. Moreover, "all the nations" believe thus: for it was made known to all. How is it, then, that you yourself still serve the Law? ^B "To God alone wise," he said, in order to distinguish Him from angels and us, not from the Son—far be it! For the Son is the wisdom of the Father. To Him, therefore, be glory, who manifested the mystery, not to the Law, to which you still sit and cling, observing the distinctions of foods. The phrase "through Jesus Christ" can, as was said above, be construed either as, "To Him who is able to establish you through Jesus Christ," or it can be taken as follows: "Made known to all nations through Jesus Christ." For He Himself made the mystery known to the nations, He who sent forth the disciples to teach all nations. ^C

CHAPTER XV

"We then that are strong ought to bear the infirmities of the weak." After the prayer, he again exhorts and soothes the more perfect, both by equating them with himself and deeming them to be with him, as well as by calling them "powerful" (or strong). He did not say simply, "the weak," but, "the infirmities of the powerless," doubling the phrasing, that he might draw them to greater ^D mercy. "And not to please ourselves." As soon as he has said that we ought...

to sustain, he teaches how this might come about: namely, if we do not seek only what is our own. ^A

VERS. 2. "Let each of you please his neighbor for the good, to edification." That is, whatever pleases one's neighbor, let him do that, and let him serve his brother, but toward the good. Yet lest the one who seems perfect to himself should say, "Behold, I too draw him toward the good," he added: "To edification." For now, what you are doing, even if it is a good thing, nevertheless, insofar as it is done unseasonably, it tends toward dissolution and destruction. For an untimely chiding does not edify.

VERS. 3. "For Christ did not please Himself, but as it is written: The reproaches of those who reproach thee fell upon me." Bringing Christ into the midst, he sets Him before us as an example. For it was possible for Him not to be reproached, nor to suffer what He suffered, if He had wished to please Himself—that is, to seek His own; but He did not wish this, but rather, by accepting to suffer, He held a reputation for evil among the many, being judged as weak, and as an impostor and a malefactor. "Others," they say, "He saved; Himself He cannot save." The reproaches, therefore, of those who reproach Thee, O Father, in the Old Testament, have fallen upon Me, Thy Son, and nothing new has happened. ^B

VERS. 4. "For whatever things were written beforehand, were written for our instruction, that through the patience and consolation of the Scriptures, we might have hope." These things, he says, were written that we might imitate them. Here he also exhorts them to the endurance of temptations, and says: that being strengthened by the Scriptures we might endure, and by enduring might demonstrate in ourselves the whole hope to be living and stable. For whoever endures and bears up seems to have hope of future good things, just as the one who lacks endurance has fallen away from hope. ^C

VERS. 5. "Now may the God of patience and consolation grant you to think the same thing among one another according to Christ Jesus." He demonstrates that along with the Scriptures, God grants patience and consolation. Hence he calls Him the "God of patience and consolation," as the giver and author of these things. He prays, therefore, that it might be granted by Him that they should think the same thing among one another. For this is a symbol of genuine charity: that as anyone thinks about himself, so also should he think about his neighbor. But because there is also love according to the world, he added: "according to Christ Jesus"—that is, that you might think and contemplate those things which please Christ Jesus. ^D

VERS. 6. "That with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ." What is the gain from concord and unanimous opinion? To glorify, not only with one mouth, but also with one soul.

^A Here there should be a punctuation mark, and then one should read from a different beginning: "And the Father of our Lord Jesus Christ." If, however, you read it conjunctively, so that He is both God and Father of the same Christ, this is not absurd either; for He is God of Christ according to his humanity, but Father according to his divinity.

"Wherefore receive ye one another, as Christ also received us to the glory of God." He returns to his former exhortation and introduces Christ as an example, so that we may receive one another; for this redounds to the glory of God. For our union most of all glorifies God. "In this," he says, "all men shall know that you have sent me, if they are one," ^B just as dissentions, if they arise, are the cause of Him being blasphemed; for the Greeks, seeing Christians disagreeing among themselves, accuse the faith.

"Now I say that Christ Jesus was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." He holds to the same chapter, showing that Christ pleased not himself, but accepted all things for our sake, and persuading the Gentiles not to exalt themselves against those from among the Jews who have believed. ^C For the Jews were saved because of the promise to the fathers; but the Gentiles, by mercy and loving-kindness alone. What he says is of this sort: The promise was to Abraham, that his seed should inherit the world; but all of Abraham's descendants became liable to punishment and guilt when they transgressed the law, and were therefore unworthy of the promise. Christ therefore came and fulfilled the law, accepting other things as well, and circumcision. Having fulfilled the law, and being circumcised, and having become the seed of Abraham, he dissolved the wrath of God and made us fit to receive the promises. For this reason, therefore, he accepted circumcision, that he might make the promises of God true, not that he might establish the law. Why then, O Judaizer, do you cling to the law, by which you were in danger of falling away from ^D the promises?

"And that the Gentiles might glorify God for his mercy." Those from the Jews at least had promises, even if they were unworthy; but you, the Gentile, were saved by loving-kindness alone. Wherefore it is fitting that you should most of all glorify God. And the glory of God is that you are united with one another, that you bear with the infirmities of others.

"As it is written: For this cause I will confess to thee among the Gentiles, and sing unto thy name." And again he says: "Rejoice, ye Gentiles, with his people." And again: "Praise the Lord, all ye Gentiles; and laud him, all ye people." And again Isaiah says: "There shall be a root of Jesse, and he that shall rise to rule over the Gentiles; in him shall the Gentiles trust."

^A He brought forward all these testimonies to show that it is necessary for those from the Gentiles to be united with those from the Jews, and to think the same thing; and he suppresses those from the Jews, so that they might not be lifted up against those from the Gentiles, for all the prophets were calling the latter; and he persuades those from the Gentiles, in turn, to be restrained, by showing that they owe more to God, inasmuch as they have received greater grace. For when they were not a people, they were united to the people. And what he says, "I will confess to thee among the Gentiles," is spoken in the person of Christ, for it means, "I will proclaim Thee, O Father, among the Gentiles." And, "There shall be a root of Jesse," is to be understood as, "From the root of Jesse shall sprout one who shall arise to rule over the Gentiles," that is, Christ.

VER. 13. "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." He wishes for them that the Jews may be filled with all joy—for they were sorrowful, having been rebuked—and that those who believe from the Gentiles may be imbued with peace; for these seemed to be hostile to those who were still adhering to the law, or rather that both may be filled with both, namely, joy and peace. But how might this come to pass? By believing. But what does faith profit us? That we may abound in hope. For he who lays hold of future goods by faith, not being troubled by present things, this man truly abounds in hope, looking forward to the things that are to come, and enduring all the temporary evils and adversities. But what further does hope bring to us? That we may obtain the power of the Spirit, ^B which will make our hope stronger and more potent. For hope itself procures for us the power and virtue of the Spirit, and again it is made stronger in us by the Holy Spirit.

VER. 14. "And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another." Because he had often used harsher language, he follows it up by mitigating it. He did not say, "I have heard," but, "I am persuaded," which is to say, "I have been made certain, I myself, even I who have rebuked you, who have accused you." "That ye are full of goodness," that is, with a mind inflamed with brotherly love. Or he calls the whole of virtue "goodness." Nor did he say, "ye have goodness," but, "ye are full." But since it is of no use to possess goodness if one does not know how one ought to use it, for that reason he added, "with all knowledge, able also to admonish others," not only to learn themselves, but ^D rather also to teach others.

VER. 15. "Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind." The Romans were conspicuous for their high status and were puffed up with much pride; for this reason he softens and mitigates them, when he says, "I have dared." For he greatly crushes them through this word. Nor is he content with this, but he added, "In some sort."

^A that is, calmly and in few words, and not as one teaching, but as one reminding—that is, reminding them of a small matter.

"By the grace given to me by God, that I should be a minister of Jesus Christ to the Gentiles, ministering the Gospel of God." ^B Making his language more humble and modest, he says that he did not snatch the honor for himself, but God prescribed this, choosing him for this—not as one worthy, but according to grace. And for what was the grace given to me? That I might be a minister and priest of the Gospel. Do not, therefore, complain of me if I speak to you; for this is my priesthood: to preach the Gospel. I have the word as a knife; you are the sacrifice. And who would blame a priest for applying the knife to those who are set apart for sacrifice?

"That the offering of the Gentiles may be acceptable, sanctified in the Holy Spirit." Not that I might be glorified, he says, have I written to you; but that you also, with the other [Gentiles], might be saved, and thus the offering of the Gentiles might become entirely acceptable, as all are bringing forth fruit to God. "Sanctified in the Holy Spirit," that is, in a [pure] spiritual manner of life. For faith alone does not sanctify, but life also. For having believed and been baptized, we receive the Spirit; but if we do not also have a life, the grace of the Spirit is extinguished. He also suppresses the pride of the Romans, so that they might not disdain to have as a teacher him who brings all the Gentiles to God.

"I have therefore my boasting in Christ Jesus with regard to God." Having humbled himself greatly, he now again raises his discourse, so that he might not appear contemptible; and he says that "I have boasting," not in myself, nor in my own zeal, but in the grace of Christ. And in what do I boast? In those things which pertain to God; that is, not in common things, but in spiritual things.

"For I will not dare to speak of any of those things which Christ has not wrought through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God." Since he said that he was a minister of the Gospel to all the Gentiles, he says that he is not boasting, nor arrogantly claiming for himself any of those things he did not do; rather, it was not he who wrought them, but Christ who wrought them, using him as an instrument. For whether I speak, discussing and philosophizing about heavenly things, or whether I work, pursuing a divine manner of life, or even performing miracles, everything is of Christ. But a sign differs from a wonder, in that a sign is said to be of those things which happen according to nature, yet in an unusual way—as, for example, the mother-in-law of Peter, who had a fever, being immediately healed. For here, that the fever should be cured is according to nature, but it was done in a new way.

^A A prodigy, however, is found in those things which are not according to nature, as when he who was blind from birth was healed. But since signs and wonders are often brought about even through the energy of demons, he added, "in the virtue of the Spirit of God." From this, the dignity of the Spirit is also shown, in that He can do such great things.

"So that from Jerusalem and in a circuit as far as Illyricum I have fulfilled the Gospel of Christ." Do you wish, he says, to receive a demonstration of what I say? Behold the multitude of my disciples; for from Jerusalem even unto Illyricum, which are the furthest parts of what is now called Bulgaria. He did not say, "I have preached," but "I have fulfilled the Gospel," in order to show that his word did not prove ineffectual, but perfect. ^B But lest, when you hear "from Jerusalem unto Illyricum," you should think that he proceeded directly by the public road, he says, "And in a circuit"; that is, that I traveled through the nations both to the north and to the south with the word.

VERS. 20. "And in this way striving to preach the Gospel, not where Christ was named, lest I should build upon another man’s foundation." Not only did I preach the Gospel to so many and such great people, and persuade them, but I did not even go to men who had heard the name of Christ at all; so far am I from thrusting myself upon the disciples of others, or doing this for the sake of glory. Consequently, I did not write to you as if coveting glory from you, but as fulfilling a ministry. ^C He calls the teaching of the apostles an "alien foundation": not that they were alien, or that they preached other things than Paul, but by reason of the reward. For the reward of those who had labored among them was alien, and did not pertain to Paul.

VERS. 21. "But as it is written: They to whom it was not announced concerning Him shall see, and they who have not heard shall understand." Here he shows the prophecy to be fulfilled; but the labor and sweat are surely greater when someone wishes to teach the most unlearned, to which, indeed, Paul was hastening.

VERS. 22. "For which cause also I was hindered many times from coming to you." At the beginning of this Epistle he said, "I have been prohibited" until now. ^D Here, however, he also gives the reason why he was prohibited: because, he says, I was running about everywhere preaching the word, for that reason I was frequently hindered; that is, although I tried and desired to do so many times, I was always hindered.

VERS. 23, 24. "But now having no longer any place in these regions, and having a desire to come to you for many years: as if I travel into Spain, I shall come to you: for I hope that when I pass through I shall see you, and be brought on my way thither by you, if first I be filled in part with you." I was hindered, he says, because I wished to preach. But now, since there is no longer work for me in these places...

I therefore write to you and will visit you; not for the sake of anything else, such as the desire for glory. Then, lest they say to him, "Because you had no work there, you visited us in passing," he adds: "I have had a desire for many years," and I am eager to fulfill this desire. But lest they be puffed up again, as if he were held by a desire for them because they were superior to others, he adds: "So if I set out for Spain, I will come to you." And lest they say again, "You make us a supplement to your journey," he added: "and by you be brought on my way thither," that is, "You yourselves, seeing the necessity that compels me to visit those people also, will bring me on my way." So it is not out of contempt, but of necessity, that I shall pass by you. And since this still troubled them more, he heals it, saying: "If I be first in part filled with you." For he shows that he loves their charity, and that vehemently; therefore he did not say, "see you," but "be filled," imitating the words of parents. He said "in part," moreover, meaning that no amount of time is sufficient to fill me or create for me a satiety of your company. If, therefore, I shall be filled by you in part, I shall be content. ^C

VERS. 25, 26. "Now, however, I am on my way to Jerusalem, ministering to the saints. For Macedonia and Achaia have been well pleased to make some contribution for the poor among the saints who are in Jerusalem." He had promised above to go to them; but since he was about to delay, lest he seem to mock them, he sets forth the cause of his delay, saying, "I am on my way to Jerusalem, ministering to the saints." He did not say, "carrying alms," but "ministering," so that we may learn how great it is, and by whom the thing done is done, and that it is a great matter. And through this he exhorts the Romans also to almsgiving. For, by saying, "Macedonia and Achaia have been well pleased," and what follows, he instills in them an emulation to imitate those people. And "well pleased," stands for "willed," or "deemed it a good thing to send some contribution." Everywhere, moreover, he calls almsgiving "contribution" (koinonia), as if the gain were common to both those who give and those who receive. He said "some," moreover, instead of "a small," lest he seem to reproach the Romans as being stingy and ungenerous. And he said "poor saints," that is, the faithful. So that they are worthy of pity on a double account: by reason of poverty, and by reason of virtue. ^D

VERS. 27. "For they were well pleased, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things." It is nothing new, he says, if they were willing to contribute to the saints, for they are their debtors. And how so? Christ was from the Jews, for their sake he had come; from them also were the apostles, the prophets, and all good things. Of all these, therefore, the whole world has become a partaker. They owe it, therefore, to give back to them of their

^A carnal goods, and so do you. He did not say, "to communicate," but, "to minister," for he placed them in the order of ministers. He did not say, "in their carnal things." For he testified that the spiritual things belong to the Jews, whereas the carnal ones no longer belong to the Gentiles. For possessions are common to all, and do not belong to the possessors alone.

VERS. 28. "When therefore I have completed this, and sealed to them this fruit." That is, as soon as I have deposited it in the royal treasuries, as in an asylum and a secure place; for such are the things that are sealed. He calls it "fruit," showing by this that those who give are the ones who truly profit.

"I will set out by way of you into Spain." He makes mention of Spain again, indicating that his journey there was necessary, and that he is not passing Rome by as if he despised them.

VERS. 29. "And I know that when I come to you, I shall come in the fullness of the blessing of the Gospel of Christ." That is, I shall see you approved in all the good things according to the Gospel. ^B For he calls "fullness of the blessing of the Gospel" all the good things that are worthy of approval, that is, of the praise that is according to the Gospel. You can also understand "blessing" as almsgiving, so that the meaning is: I shall find you perfect in almsgiving and humanity. He says this to preoccupy them, so that, feeling reverence for these commendations, they may make an effort to appear as such.

VERS. 30. "Now I entreat you, brethren, by our Lord Jesus Christ, and by the love of the Spirit." Nowhere does he consider himself credible enough on his own, but he takes up mediators, ^C just as he does now with Christ and the Spirit. He does not mention the Father, however, so that you may learn that even when he mentions the Father alone, he does not reject the Son and the Spirit. "By the love," he says, "of the Spirit." For just as the Father and the Son have loved the world, so also has the Spirit.

"That you strive together with me in your prayers to God for me." This is the greatest self-abasement and humiliation, that he says he has need of their prayer.

VERS. 31. "That I may be delivered from those who do not believe in Judea." He did not say, "That I may struggle with them and defeat them," but, "That I may be delivered," fulfilling the divine law which commands us to pray not to enter into temptation. ^D Moreover, he shows that it is necessary to minister to those who dwell in the midst of so many unbelievers (from whom he himself prays to be delivered), and who are also in danger of perishing from famine.

"And that my ministry for Jerusalem may be acceptable to the saints." That is, that they may accept what is given to them with eagerness. From this it is clear that it is not enough just to give alms; it must also be accepted. For when someone needs [help], then...

if it is done out of injury, if out of vainglory, then all perishes, and the fruit of these things vanishes. ^A “That I may come to you with joy through the will of God.” For this reason, he says, I pray to be delivered, so that I may see you quickly, and with pleasure, drawing no sorrow from that place. “And may be refreshed with you.” He did not say, “I will teach you and instruct you,” but “may be refreshed with you”; that is, may you be refreshed in me through instruction, and I in you through the increase of your faith. But he shows by this expression that, being exhausted by struggles and labors, both he himself and they are in need of rest. ^B “Now the God of peace be with you all. Amen.” This is always his custom, to offer a prayer and to add it to his exhortation.

CAPUT XVI.

“I commend to you Phoebe our sister, who is a servant of the Church which is in Cenchreae.” Since she was the one delivering this Epistle, he commends her to them. He honors her particularly, both by mentioning her first, and by calling her sister (which is a great dignity), and by showing that she was a servant. ^C “That you may receive her in the Lord as is worthy of the saints.” That is, honor her for the Lord's sake. For he who receives even a small person for the Lord's sake deems them worthy of great honor; if, moreover, she is also holy, then much more so. Therefore he added, “as is worthy of the saints,” that is, as it behooves one to receive the saints. ^D “And assist her in whatever business she may have need of you.” That is, that you may contribute your resources to her, and lend a hand. For he did not say, “that you may dismiss her.” ^D “For she has been a protector of many, and of myself also.” He praised her first, then placed the exhortation in the middle, then again adds praises, binding on both sides his urging to honor her. “She has been a protector,” he says, “of many, and of myself also,” the herald of the world, who have suffered so many things. ^D “Greet Priscilla and Aquila my fellow-workers in Christ Jesus.” They worked with me, he says, in the word and in the doctrine, and they became my partners in labors and dangers. But some have understood these “fellow-workers” as being themselves tentmakers. ^D “Who for my life laid down their own necks.” These were perfect martyrs; for under Nero there were countless dangers. ^D “To whom not only I give thanks, but also all the Churches of the Gentiles.” Here, their hospitality...

^A is shadowed forth. For lest he should seem to say these things out of flattery, he produces many other witnesses.

VER. 5. “And the Church that is in their house.” So approved were these, that they made their whole family faithful; for these he named a Church. But he says this also on account of their hospitality. For where there is much piety and virtue, that house is called a Church. Let those, therefore, who are joined in matrimony hear, that this is no impediment to them for virtue.

“Salute Epaenetus my beloved, who is the firstfruits of Achaia in Christ.” It is indeed a great thing to be beloved of Paul, who knows how to love with judgment, and not for favor. He calls him the firstfruits, either because he believed first, having become the beginning and entrance into the faith for the whole nation, or because he had shown greater piety than the rest. Therefore he said, “who is the firstfruits in Christ,” that is, not in worldly matters, but in those that pertain to Christ. ^B

VER. 6. “Salute Mary, who labored much for us.” He adorns this woman from the labors which she endured for the truth. For, he says, she labored not only for herself, keeping watch and lying upon the ground; but what is greater, she fulfilled for us the duty of the apostles. How then does the Apostle say: “I suffer not a woman to teach”? He does not debar her from the word of doctrine, but from the presidency in the assembly and from the pulpit. For he greatly approves of private instruction. For on this principle a wife teaches both her own husband and her children, as Prisca instructed Apollo. But he did not say, "she taught much," but, “she labored,” that he might show that she ministered also through her money and by other means. ^C

VER. 7. “Salute Andronicus and Junia, my kinsmen, and my fellow-captives, who are noble among the apostles, who also were in Christ before me.” That they are Paul’s kinsmen is not as much an encomium as that they are fellow-captives. For they suffered things more grievous than captives, being dragged here and there and ravaged. Furthermore, it is a great thing that they are apostles, especially since Junia is a woman; and that they are noble is a much greater thing. Now they became noble from their works. Nor is Paul ashamed to say and confess, “Who were in Christ before me,” commending them in that they so far anticipated and snatched away the good. ^D

VER. 8. “Salute Amplias my beloved in the Lord.” If it is a great thing to be loved by a king, how much more glorious is it to be loved by Paul, who loves on account of virtue and according to God?

VER. 9. “And Urbanus our helper in Christ.” This praise is greater than the former; or rather, this is the cause of that, and contains it. For he who is a helper is also beloved.

^A And Stachys my beloved.” This one also he honors with the same tributes.

VER. 10. “Salute Apelles, the approved in Christ.” That is, the irreproachable, the blameless in all things. Some say that this is said to distinguish him from another certain Apelles who is not approved. ^B “Salute those who are of the family of Aristobulus.” Perhaps they were not like the former, and therefore he does not mention them by name.

VER. 11. “Salute Herodion my kinsman. Salute those who are of the house of Narcissus, who are in the Lord.” That is, the faithful.

VER. 12. “Salute Tryphaena and Tryphosa, who labor in the Lord.” Regarding Mary, he said above, “who labored much,” but regarding these, that they are still laboring. It is a great praise that they persevere always in work and labor. ^B “Salute Persis the beloved, who labored much in the Lord.” She is greater, because she not only labored much, but is also beloved. Thus he names each one according to his merit, both making them more eager and inciting others to emulation.

VER. 13. “Salute Rufus the elect in the Lord, and his mother and mine.” It is a double good: both that the son is irreproachable, and that the mother is so as well. For he would by no means have said, “his mother and mine,” had he not borne witness to the great virtue of that matron.

VER. 14. “Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.” Do not look at this—that he has listed them without praises—but that, being inferior to all, he nevertheless deemed them worthy of his greeting and salutation; nay, he even bestowed no small praise upon them by calling them brethren.

VER. 15. “Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.” A great tribute he ascribes to them as well, when he calls them saints.

VER. 16. “Salute one another with a holy kiss.” That contentions and strife might not arise, since some were greeted in this way and others in that, and some with more praises while others ^D with fewer, he mingles them here and joins them again with the holy kiss, so that neither the greater may despise the lesser, nor the lesser envy the superior; for the holy kiss softens and renders all things equal.

“The churches of Christ salute you.” He did not only unite them himself, but he also transmits to them a greeting from the churches, by which they may be united and joined into one. For he speaks of all in common, not this one or that one. He greeted so many in this Epistle—which he did not do in any other—because he had not yet seen the Romans. Since, therefore, many who were known to him had fled to this city, he rightly mentions them by name.

^A Ver. 17. «I appeal to you, brethren, to watch those who cause dissensions and scandals, contrary to the doctrine which you have learned.» He exhorts them again, not as a counselor, but as a suppliant, and with great honor; for he calls them brothers. Showing the craftiness of those who slander, he says, "watch," that is, scrutinize them with diligence. First are the dissensions, then the scandals. For as long as the body is united, scandals have no entry; these are heresies. "Contrary to the doctrine," he says, "which you have learned." He did not say, "which we have taught," but "which you have learned," anticipating them and showing that they were already persuaded and had accepted it, and therefore ought to remain in what they had already received. Dissensions, then, and scandals, or rather heresies, are introduced by those who teach dogmas contrary to the apostolic teaching.

Ver. 17, 18. «Turn away from them. For such persons do not serve our Lord Jesus Christ, but their own belly.» Avoid them, he says. For if they were doing these things out of ignorance or error, it would be necessary to correct them; but since they commit sin knowingly, flee from them. He alludes to those from the Jews, whom he is accustomed to rebuke most of all as gluttons; for the whole race is of this sort. Furthermore, all heresies arise from this, namely, that their authors serve their own passions and their belly. Are you not ashamed, therefore, since you are a brother of Christ, to take for your teachers slaves of the belly? Note, moreover, that he who serves the belly does not serve Christ.

«And by kind words and blessings they deceive the hearts of the innocent.» They plot, he says, through flattery; for this is what "kind words" and "blessing" mean, when the words sound of friendship, but the mind abounds with deceit. He did not say, "they deceive you," but "the hearts of the innocent," that is, of the more simple-minded.

Ver. 19. «For your obedience has reached everyone. I rejoice, therefore, over you.» They ensnare the more simple, he says, but not you. «For your obedience,» that is, the persuasion which comes from great gentleness, «has reached everyone.» And not I alone bear witness to this faith of yours, but also the whole world. «I rejoice, therefore, over you,» as those who have not been deceived.

«I want you to be wise indeed as to what is good, and innocent as to what is evil.» He hints that even some among them had been deceived. He commands here clearly what the Lord commands: «Be wise as serpents and innocent as doves» (Matt. x, 16). For he wishes them to be wise, that is, prudent with regard to what is good, that is, with regard to their own salvation and benefit; and innocent ^D

^A with regard to evil, that is, not to do evil to others. For one who is guileless harms no one.

"But the God of peace will crush Satan under your feet shortly." Because there were dissensions, he invokes the Giver of peace so that He might quell the scandals. He does not say, "will subject," but what is much more intense, "will crush"—and not only those who are the cause of the scandals, but their very leader himself. He also comforts them by the time, for he added, "shortly." Now "will crush" is both a prayer and a prophecy, for it is cast in the future tense.

"The grace of our Lord Jesus Christ be with you." He reminded them also of grace, so that from what they had already received, they might become more eager to believe in future things. For if He saved them when they were enemies, much more will He now crush Satan. See also that he sets neither works without prayer, nor prayer without works. For after bearing witness to their obedience, he then added the prayer, showing that we stand in need of God's grace not only in the past, but also now, even if we are approved.

"Timothy, my fellow worker, greets you." For he worked with him in the Gospel. And it is a great commendation to perform the same works as Paul.

"And Lucius, and Jason, and Sosipater, my kinsmen." This Jason is celebrated in the Acts of the Apostles as having most bravely endured extreme dangers. But they are kinsmen not only according to the flesh, but much more according to piety; for if they were not such, he would not have made mention of them. ^B

"I, Tertius, who wrote the Epistle, greet you." It is a great thing to be the amanuensis of Paul. He writes this, not that he might laud himself, but that he might be loved more by them, since he had contributed his labor to the writing of the letters to them.

"Gaius, my host and host of the whole Church, greets you." That is, he who received me as a guest. And it is high praise that he offered hospitality to the whole Church, and to Paul himself; for Paul would not have lodged with him had he not found him worthy.

"Erastus, the treasurer of the city, and Quartus the brother, greet you." That is, the administrator, the governor of the city of Corinth; so that you may know that neither wealth nor rank hinders anyone from faith or a right manner of life.

"The grace of our Lord Jesus Christ be with you all. Amen." He began the foundation, that is, the beginning of the Epistle, from this point, saying, "Grace to you and peace," and now he places the roof, that is, the end, from the same, praying that the grace of God may always be present with them all. For this is the duty ^C of a teacher, to benefit his disciples not only by word, but also by prayer. Therefore they used to say, «We, ^D however, will devote ourselves to prayer and to the ministry of the word» (Acts vi, 4).

^A This also guards us, who do not hope to find a place of salvation from works, but rather place all our trust in divine grace and mercy; and through it we may become superior to the snares of Satan, as they are crushed under our feet in Christ Jesus our Lord: to whom be glory forever. Amen.

THEOPHYLACT, ARCHBISHOP OF BULGARIA, COMMENTARY ON THE FIRST EPISTLE OF SAINT PAUL TO THE CORINTHIANS

ARGUMENT OF THE FIRST EPISTLE TO THE CORINTHIANS

^B Corinth, abounding in wealth and wisdom, indeed believed in Christ, but after accepting the faith, it was in danger of falling away from Christ. For the wealthy formed their own factions, and the wise likewise their own; and having chosen teachers for themselves, they slandered divine Paul as a pauper and a layman. Furthermore, someone among them had relations with his stepmother. Then, some, out of gluttony, were eating things sacrificed to idols, and in pecuniary disputes they were being judged before Greeks—that is, unbelieving judges. Also, the men were growing their hair long, and they were eating in the churches, ^C imparting nothing to those in need. Moreover, they were puffed up in the name of charisms, or gifts, and the logic regarding the resurrection was faltering among them. Indeed, in this manner they were wavering on account of their external wisdom. For this is the mother of all evils to those who depend entirely upon it and entrust everything to it. Therefore, divine Paul writes to the city, correcting all these things. But since the greatest of all was the sys-

^Atem of schisms existing in the Church, and this was bred from pride, he first removes pride; for they thought that because of this they were teaching deeper things. Therefore, he also begins in this way.

ANOTHER ARGUMENT OF THE SAME EPISTLE. Taken from the Arundel Codex.

^B

Argument of the First Epistle to the Corinthians.

Corinth is a city of Greece, which at that time prided itself upon its wealth, its wisdom, and many other things in which it excelled. Paul suffered much there. For Christ appeared to him there, saying, "Speak, and do not be silent; for I have many people in this city."a The devil, therefore, seeing a city so great and populous having apprehended the truth, divided the people; and some became self-appointed teachers. Of the multitude, some followed these men, as if they were wiser and able to teach something more than Paul; others followed those, as they were wealthier and able to accomplish more for them in terms of protection. And so, ^C contending with one another, they administered the Church. And this, indeed, was one of the evils. A second matter was that a man was living with his own stepmother, and not only was he not rebuked by the others, but he even stirred up the multitude and was puffed up with external wisdom. And yet another evil was that some, supposedly of the "more perfect," were eating things sacrificed to idols out of gluttony, and by reclining in the temples they were offending many. Furthermore, others were contending with each other over money and were going to law before judges outside the Church. Moreover, others who were eating by themselves in the churches did not share with those in need. Others, thinking highly of themselves because of their spiritual gifts, were jealous of one another. ^D Furthermore, the doctrine of the resurrection was faltering among them. Many also went about with long hair, after the manner of the Cynic philosophers. Therefore, they wrote to the Apostle through Stephanas, Fortunatus, and Achaicus concerning marriage and virginity, omitting other things. When he writes back, however, he addresses not only the things about which they had written, but also those about which they had not written, having learned everything with accuracy. Since, however, the fact that schisms existed in the Church was graver than all the others, and since this arose from pride, he humbles pride first; for from this they thought that they were teaching something higher. For this reason, he begins in this manner.