of his Holy Spirit for immortality having risen from the dead; for he was put to death, it says, in the flesh, but made alive in the spirit, and he was crucified out of weakness, but he lives by the power of God. The spirit of holiness, however, is the sanctifying spirit, just as the God of comfort is the comforting God. 6 1, 9. Since the true worshippers worship God in spirit and not in body, and in truth and not in type, since therefore God, in contrast to the body according to the custom of scripture, is spirit and incorporeal, those worshipping him in spirit as is proper worship him through truth, not through types; but to serve is properly to be a slave and to do all things from disposition. 7 1, 10. For now then he said: "that I might by some means succeed in the will of God to come to you," he signified that it is possible to come to someone without the will of God, just as Balaam went to Balak to curse Israel for a reward. And I think that also every Gentile, or anyone in any way alien to piety, not ministering to the saints things that are profitable to them, does not succeed in the will of God in coming to those to whom he comes, even if he sometimes succeeds; for there is, says the scripture, success of a man in evil things. 8 1, 11. Since there is a gift that is <not> spiritual, "spiritual" is necessarily added; for there are some gifts that are not spiritual, such as wealth, human glory, and marriage; for the spiritual would never be an impediment to prayer, but the coming together of a man and woman hinders it. And that marriage is a gift the apostle makes clear by saying: "I wish all men <to be> as I myself am, but each has his own gift from God, one in <this> way, and another in that." Nevertheless Paul wishes to impart to them a spiritual gift that strengthens and will confirm them, so that they might no longer be infants tossed by every wind. 9 1, 13. Or as providence was anticipating his apostolic journeys; for which reason he also prayed to be prospered, as it was possible for the hindrance to cease, or he was hindered by Satan, so that he might not have some fruit, or it was not God's will, since He knew it was not the time to persuade; but when the time to persuade came, then He also made him go. And through the things he said, "I was hindered," and such like, he defends himself and draws the love of the Roman church to himself. 10 1, 13-14. But understand "that I might have some fruit among you also" as a hyperbaton, which if not observed, conflicts with the sequence; for who would say that Paul was hindered from coming to the Romans for this reason, that he might have fruit? For on the contrary, if he had not been hindered, he would have had fruit, but being hindered he was deprived of fruit. Therefore one must read it thus: "I often planned to come to you, so that I might have some fruit among you also, as among the other nations — I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish — and was hindered until now." Why then was he compelled to use hyperbaton? Because to "that I might have fruit" he was about to join many things, such as "among you also as among the other nations," and "I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish," and what follows. Therefore, so that he might not break the continuity, by inserting "I was hindered until now," he joined "that I might have some fruit" to the preceding "I planned to come to you," and thus he restored the order to the sequence of the discourse. 11 1, 14. But for now, by saying "that I might have some fruit," he shows that the fruit is not in choice alone but there is also a need for work at the proper time, and he who acquires such fruits becomes rich in good works and more blessed. And he had fruits not only among the foolish of the world, whom he now calls unwise, but also among the wise, speaking wisdom among the perfect, the wisdom hidden in a mystery. Just as, therefore, being a debtor to the wise, he needed teachings for the wise that lead them to Christianity, so also he was a debtor to barbarians to speak to them in their own dialect. The teacher, therefore, needs wisdom for the wise, but long-suffering and stewardship and praiseworthy humility for the unwise. Therefore the debtor either in paying back does not

ἁγίου πνεύματος αὐτοῦ πρὸς ἀθανασίαν ἐκ νεκρῶν ἀναστάς· ἐθανατώθη μὲν γάρ, φησί, σαρκί, ἐζωοποιήθη δὲ πνεύματι, καὶ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ. πνεῦμα μέντοι ἁγιωσύνης τὸ ἁγιάζον πνεῦμα ὡς καὶ θεὸς παρακλήσεως ὁ παρακαλῶν θεός. 6 1, 9. Ἐπειδὴ οἱ ἀληθινοὶ προσκυνηταὶ προσκυνοῦσι τῷ θεῷ ἐν πνεύματι καὶ οὐκ ἐν σώματι, ἔν τε ἀληθείᾳ καὶ οὐκ ἐν τύπῳ, ἐπεὶ οὖν ὁ θεὸς πρὸς ἀντιδιαστολὴν σώματος κατὰ τὴν συνήθειαν τῆς γραφῆς, πνεῦμά ἐστι καὶ ἀσώματος, οἱ ἐν πνεύματι προσκυνοῦντες αὐτῷ ὡς χρὴ προσκυνοῦσιν αὐτῷ δι' ἀληθείας οὐ διὰ τύπων· λατρεύειν δέ ἐστι κυρίως τὸ δουλεύειν καὶ πάντας ποιεῖν ἀπὸ διαθέσεως. 7 1, 10. τέως οὖν εἶπεν· εἴπως εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ θεοῦ ἐλθεῖν πρὸς ὑμᾶς, ἐσήμανεν ὅτι ἔστι χωρὶς θελήματος θεοῦ ἥκειν πρός τινα, ὥσπερ ὁ Βαλαὰμ ἀπῄει πρὸς τὸν Βαλαὰκ καταρασάμενος μισθοῦ τὸν Ἰσραήλ. οἶμαι δὲ ὅτι καὶ πᾶς ἐθνικός, ἢ ὁπώσποτε τῆς θεοσεβείας ἀλλότριος, μὴ διακονούμενος ἁγίοις τῶν λυσιτελῶν αὐτοῖς, οὐκ ἐν θελήματι θεοῦ εὐοδοῦται γίνεσθαι πρὸς οὓς γίνεται, εἰ καὶ εὐοδοῦταί ποτε· ἔστι γὰρ, φησὶν ἡ γραφή, ἐν κακοῖς εὐοδία ἀνδρός. 8 1, 11. Ὡς ὄντος δὲ χαρίσματος <μὴ> πνευματικοῦ, ἀναγκαίως προστέθειται τὸ πνευματικόν· ἔστι γάρ τινα χαρίσματα οὐ πνευματικά, ὡς ὁ πλοῦτος, ἡ δόξα ἡ ἀνθρωπίνη καὶ ὁ γάμος· τὸ γὰρ πνευματικὸν οὐκ ἄν ποτε ἐμποδίσῃ προσευχῇ, ἡ δὲ ἐπὶ τὸ αὐτὸ σύνοδος ἀνδρὸς καὶ γυναικὸς κωλύει. ὅτι δὲ ὁ γάμος χάρισμα δηλοῖ ὁ ἀπόστολος φήσας· θέλω δὲ πάντας ἀνθρώπους <εἶναι> ὡς καὶ ἐμαυτόν, ἀλλ' ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὃς μὲν <δὲ> οὕτως, ὃς δὲ οὕτως. ὅμως ὁ Παῦλος θέλει αὐτοῖς μεταδοῦναι χάρισμα πνευ ματικὸν στηρίζον καὶ βεβαιῶσον αὐτούς, ἵνα μηκέτι ὦσι νήπιοι κλυδωνιζόμενοι παντὶ ἀνέμῳ. 9 1, 13. Ἢ ὡς φθανούσης τῆς προνοίας ἐπὶ τὰς ἀποστολικὰς αὐτοῦ ἐκδημίας· διὸ καὶ ηὔχετο εὐοδωθῆναι ὡς ἐνδεχομένου παύσασθαι τοῦ κωλύματος, ἢ ἐκ τοῦ σατανᾶ ἐνεποδίσθη, ἵνα μὴ σχῇ τινα καρπόν, ἤτοι οὐκ ἦν τοῦ θεοῦ θέλημα, ἐπείπερ ᾔδει μὴ εἶναι καιρὸν τοῦ πείθειν· ὅτε δὲ γέγονεν ὁ καιρὸς τοῦ πείθειν, τότε καὶ ἐποίησεν αὐτὸν ἀπελθεῖν. δι' ὧν δὲ εἶπεν ἐκωλύθην καὶ ὅσα τὰ αὐτά, ἀπολογεῖται ὑπὲρ ἑαυτοῦ καὶ ἐφέλκεται τὴν τῆς Ῥωμαίων ἐκκλησίας ἀγάπην πρὸς ἑαυτόν. 10 1, 13-14. Τὸ δὲ ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν καθ' ὑπερβατὸν νοήσῃς, ὃ ἐὰν μὴ τηρηθῇ, μάχεται τῇ ἀκολουθίᾳ· τίς γὰρ ἂν εἴπῃ διὰ τοῦτο κεκωλύσθαι ἐλθεῖν πρὸς τοὺς Ῥωμαίους τὸν Παῦλον, ἵνα καρπὸν σχῇ; τοὐναντίον γάρ, εἰ μὴ ἐκωλύθη, καρπὸν ἔσχεν, κωλυόμενος δὲ ἀπεστερεῖτο καρποῦ. ἀναγνωστέον οὖν οὕτως· πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, ἵνα τινα καρπὸν σχῶ καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν, Ἕλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο. διὰ τί οὖν ἠναγκάσθη τὸ ὑπερβατὸν θεῖναι; ἐπειδὴ τῷ ἵνα καρπὸν σχῶ ἔμελλε συνάπτειν πολλὰ οἷον τὸ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν, Ἕλλησί τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμὶ καὶ τὰ ἀκόλουθα. ἵνα οὖν μὴ διακόψῃ τὴν συνέχειαν, παρ ενθεὶς τὸ ἐκωλύθην ἄχρι τοῦ δεῦρο συνῆψε τῷ προτέρῳ τῷ προεθέμην ἐλθεῖν πρὸς ὑμᾶς τὸ ἵνα τινὰ καρπὸν σχῶ, καὶ οὕτως ἀπέδωκε τῇ τοῦ λόγου ἀκολουθίᾳ τὴν τάξιν. 11 1, 14. Τέως δὲ φήσας ἵνα τινὰ καρπὸν σχῶ, ἐμφαίνει ὅτι ὁ καρπὸς οὐκ ἐν μόνῃ ἐστὶ προαιρέσει ἀλλὰ καὶ ἔργου χρεία ἐν καιρῷ, καὶ ὁ κτώμενος τοιούτους καρποὺς πλούσιος γίνεται ἔργοις ἀγαθοῖς καὶ μακαριώτερος. εἶχε δὲ καρποὺς οὐ μόνον ἐν τοῖς μωροῖς τοῦ κόσμου οὓς ἀνοήτους νῦν ἀνομάζει, ἀλλὰ καὶ ἐν σοφοῖς, σοφίαν λαλῶν ἐν τοῖς τελείοις τὴν ἐν μυστηρίῳ ἀποκεκρυμμένην. ὥσπερ οὖν ὀφειλέτης ὢν σοφοῖς ἐδεῖτο μαθημάτων πρὸς σοφοὺς ἀγόντων αὐτοὺς πρὸς τὸν χριστιανισμόν, οὕτως καὶ βαρβάροις ὀφειλέτης ἦν ὁμιλεῖν αὐτοῖς κατὰ τὴν διάλεκτον αὐτῶν. σοφίας μὲν οὖν πρὸς τοὺς σοφοὺς χρῄζει ὁ διδάσκων, μακροθυμίας δὲ καὶ τοῦ οἰκονομικοῦ καὶ τῆς ἐπαινουμένης ταπεινότητος πρὸς τοὺς ἀνοήτους. ὁ οὖν ὀφειλέτης ἢ ἀποδιδοὺς οὐκ