that this confirmation of both kinds might pertain to all; but it pertains to all who believe only the Gospel of Paul and the preaching of Christ: however, the revelation of the mystery, having been kept in silence throughout the ages, pertains not to the many, but to the few and the elect who are able to be partakers of the wisdom and knowledge of God, of whom it is said: *Many are called, but few are chosen.* But also concerning that which he says, that the mystery was kept in silence, we must ask whether A he says it was kept in silence in such a way that no one at all knew it, not even the prophets themselves who were announcing it: or whether some deeper reason for the silence must be understood. To me, indeed, it seems very absurd saying that the prophets wrote in such a way about the divine mysteries that they did not themselves understand the very things they were saying, since Scripture says: *A wise man understands what proceeds from his mouth, and bears intelligence upon his lips.* If, therefore, the prophets did not understand what they were offering from their own mouth, they were not wise. But if it is foolish to acknowledge the prophets and yet deny they were wise, it remains that they were wise, and understood B what they were offering from their own mouth, and had intelligence upon their lips. What then is the reason for the silence? Let us see if it is that which Paul himself taught, as having been entrusted to him for the dispensation of the mysteries, when he says that he was carried away into the third heaven, and thence into paradise, and heard unspeakable words, which it is not lawful for a man to speak. In which indeed he shows, not that he himself was ignorant of what he had heard, but that it was not lawful for him to bring forth and disclose to other men the things that were indicated to him C as being true and faithful things that are written. Thus also it appeared to be said in this place that the mystery—kept in silence through the ages, which the prophets indeed knew (for it is manifested from the prophetic Scriptures), but did not manifest or disclose to men, that is, to the common people, but covered in silence according to the command of the eternal God, until the time should come that the Word might be made flesh, and dwell among us, and be revealed to all nations for the obedience of faith. But as for what he says, *to God only wise*, you should not understand "wise God" as if wisdom made Him wise, as occurs among men. For among men, whoever is called wise is so by participation in wisdom; but God is not as one who became wise out of wisdom, but as He who is Himself the author and genitor of wisdom; and so he is called wise. For we do not say, as we have mentioned, that God is wise because of wisdom, but that wisdom proceeds from the wise God. D With reason, therefore, it is said: *To the only wise God.* For God is alone so wise that He rather begat wisdom Himself, than became wise from wisdom. And rightly is glory ascribed to Him through Jesus Christ, because he declared that God is so alone wise that He Himself begat wisdom, Jesus Christ, who is the power of God and the wisdom of God. Truly, what he says concerning "the ages of ages" is a custom of divine Scripture to signify the immensity of time by this. Moreover, he placed "Amen" at the end as if for the confirmation of all things which were written above, by which, in the vernacular language of the Hebrews, he might sign that those things which were written were true and faithful.
OF PRESBYTER RUFINUS TO HERACLIUS
Peroration on the Explanation of Origen upon Paul’s Epistle to the Romans.
Thus far, as we were able, with much labor and time spent by our dictation, has the Epistle to the Romans been labored upon. For I confess, most beloved brother Heraclius, that while I was desiring to satisfy your requests, I almost forgot the commandment which is enjoined: *Do not lay a burden upon yourself beyond your strength*; although even in other things which, at your insistence—or rather, your requiring the task of a daily work—we have translated into Latin, there was no lack of much labor, while we desired to supply those things which Origen, in the auditorium of the Church, spoke ex tempore—not so much for the purpose of explanation, as of edification.