the light of the righteous judgment of God is revealed and shines forth, as each one receives according to the worth of his life. a figure, therefore, of the day of wrath, it taught that now is the time for neither punishment nor wrath nor the righteous judgment of God. Ro+m2,8-9 Just as what comes from selfish ambition is inexcusable, so also is the one who works out [evil] compared to the one who works [it]; for it is possible to work while struggling, yet being overcome; but to work out evil is the work of diligent effort. Ro+m2,10 For evil, he has appointed condemnation, not simply, but for those who work it out, but for good, glory, not only 216 for those who work it out, so that through both the goodness of God might be shown; and that he condemns not simply those who work but those who work it out, and that he honors those who simply work what is good. And here he rightly says Jew first, and secondly Greek; for those who are nearer to the master are deemed worthy of both the rebukes and the honors above the others. Ro+m3,9 What then do we have that is superior? For we have before charged both Jews and Greeks and what follows. it is stated incompletely; for to the question "What then do we have that is superior?" it would have been logical to add "righteousness from faith," which he goes on to say in what follows: the righteousness of God through faith in Jesus Christ. What then do we have that is superior? Righteousness from faith; for we have before charged both Jews and Greeks. And how did he charge them? In that he refuted the Greeks for having corrupted natural knowledge, in what he said: For God has shown it to them. For his invisible attributes, from the creation of the world, are clearly seen, being understood through what has been made, and because, knowing God, they did not glorify him as God or give thanks; and the Jews for having transgressed the law—through what he says: you who boast in the law, do you dishonor God through your breaking of the law?—having shown both that with some, nature was weak, and with others, both nature and the law, he consequently introduces the grace from the gospel and says: What superior and exceptional thing do we have from grace? Faith, which through Jesus Christ produces righteousness. Ro+m3,23 Nowhere does he say that all have acted impiously, but have sinned, the commonality of sin, not of impiety. But he who falls short, having something 217 that is lacking, seeks what is missing; the Jews had the law, but the perfection of grace was lacking to them. Ro+m3,25 For God was patient, in order that he might show his own righteousness. for if he had taken vengeance, he would have certainly destroyed; and if he destroyed, there would be no one to be saved. But since he was patient even as sins were being added, he showed that he was patient before because he wished not only to deliver from sins, but also to justify. Having therefore allowed sinning, he granted forgiveness all at once. And we call God just either as rendering what is due or as bestowing righteousness. That by which I am justified, therefore, is God's righteousness, since it is not from my works, but from the grace of the one who justifies. Ro+m4,11 Circumcision was given for these three reasons, so that it might be a sign of faith and an indicator of the Abrahamic race and a symbol and an enigma of a pure and temperate way of life; so that it was given not as productive of righteousness, but as a seal and a sign of the righteousness from faith of Abraham. Ro+m4,13 He says that the righteous will be heirs of the world, because when the impious are removed and handed over to punishment on the day of judgment, the righteous will possess the entire remaining world, renewed, and theirs will be the heavenly goods and the earthly ones. Ro+m4,17 In the presence of him whom he believed; instead of, before the face of God whom he believed. 218 Ro+m4,18 Against the hope of his own nature, in hope of the power of the one who had promised. And the "so shall your seed be" refers not only to the multitude, but also to the splendor. Ro+m4, By saying he was strengthened, he shows that faith is achieved with much toil and power of soul and labor. And how was he strengthened? By giving glory, he says, to God, that is, not inquiring curiously how this could come to be, but immediately believing and blessing as a benefactor the

ἀποκαλύπτεται καὶ ἐκλάμπει τῆς δικαιοκρισίας τοῦ θεοῦ τὸ φέγγος, ἑκάστου τῶν κατ' ἀξίαν τῶν βεβιωμένων αὐτῷ τυγχάνοντος. εἰκὼν οὖν ἡμέρα ὀργῆς, ἐδίδαξεν ὅτι νῦν οὔτε κολάσεως οὔτε ὀργῆς οὔτε δικαιοκρισίας θεοῦ καιρός. Ro+m2,8-9 Ὥσπερ δὲ ἀσύγγνωστον τὸ ἐξ ἐριθείας, οὕτως καὶ τὸ τοῦ κατεργαζομένου παρὰ τὸν ἐργαζόμενον· ἔστι γὰρ ἐργάζεσθαι παλαίοντα μέν, νικώμενον δέ· τὸ δὲ κατεργάζεσθαι τῆς μετ' ἐπιμελείας ἐργασίας ἐστὶ τοῦ κακοῦ. Ro+m2,10 Ἐπὶ μὲν τοῦ κακοῦ τὴν κατάκρισιν ὥρισεν, οὐχ ἁπλῶς ἀλλ' ἐπὶ τῶν κατεργαζομένων, ἐπὶ δὲ τοῦ ἀγαθοῦ τὴν δόξαν, οὐ μόνον 216 ἐπὶ τῶν κατεργαζομένων, ἵνα δι' ἑκατέρων τοῦ θεοῦ τὸ ἀγαθὸν δειχθῇ· καὶ ὅτι κατακρίνει οὐχ ἁπλῶς τοὺς ἐργαζομένους ἀλλὰ τοὺς κατεργαζομένους, καὶ ὅτι τιμᾷ τοὺς ἁπλῶς ἐργαζομένους τὸ ἀγαθόν. Καλῶς δὲ ἐνταῦθα Ἰουδαῖον πρῶτόν φησι, δεύτερον δὲ Ἕλληνα· οἱ γὰρ πλησιέστεροι τοῦ δεσπότου καὶ τῶν ἐπιτιμήσεων καὶ τῶν τιμῶν ὑπὲρ τοὺς ἄλλους ἀξιοῦνται. Ro+m3,9 Τί οὖν κατέχομεν περισσόν; προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας καὶ τὰ ἑξῆς. ἐλλειπῶς εἴρηται· τῷ γὰρ τί οὖν κατέχομεν περισσόν ἀκόλουθον ἦν ἐπαγαγεῖν τὴν ἐκ πίστεως δικαιοσύνην, ὅπερ ἐν τοῖς ἑξῆς προϊὼν λέγει· δικαιοσύνην θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ. τί οὖν κατέχομεν περισσὸν ἡμεῖς; τὴν ἐκ πίστεως δικαιοσύνην· προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας. πῶς δὲ προῃτιάσατο; ἐν τῷ Ἕλληνας μὲν ἀπελέγξαι διαφθείραντας τὴν φυσικὴν γνῶσιν, ἐν οἷς ἔφη· ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, καὶ διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ εὐχαρίστησαν· Ἰουδαίους δὲ παραβεβηκότας τὸν νόμον-δι' ὧν φησιν· ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις;-δείξας καὶ ὅτι παρ' οἷς μὲν ἡ φύσις ἠσθένησε, παρ' οἷς δὲ καὶ ἡ φύσις καὶ ὁ νόμος, ἀκολούθως τὴν ἐκ τοῦ εὐαγγελίου χάριν εἰσάγει καί φησιν· τί καὶ ἔχομεν ἡμεῖς ἐκ τῆς χάριτος περισσὸν καὶ ἐξαίρετον; τὴν πίστιν, τὴν διὰ Ἰησοῦ Χριστοῦ δικαιοσύνης οὖσαν ἀπεργαστικήν. Ro+m3,23 Οὐδαμοῦ δέ φησιν ὅτι πάντες ἠσέβησαν, ἀλλ' ἥμαρτον τὸ τῆς ἁμαρτίας κοινόν, οὐ τὸ τῆς ἀσεβείας. ὁ δὲ ὑστερούμενος, ἔχων τι τὸ 217 ὑστεροῦν, ζητεῖ τὸ λεῖπον· εἶχον οἱ Ἰουδαῖοι τὸν νόμον, ὑστέρει δὲ αὐτοῖς ἡ τῆς χάριτος τελείωσις. Ro+m3,25 Ἠνέσχετο γὰρ ὁ θεός, ἵνα δείξῃ τὴν ἑαυτοῦ δικαιοσύνην. εἰ γὰρ ἐπεξεληλύθει, πάντως ἂν ἀνεῖλεν· εἰ δὲ ἀνῄρει, οὐκ ἦν ὁ σωζόμενος. ἐπειδὴ δὲ ἠνέσχετο καὶ προστιθεμένων τῶν ἁμαρτημάτων, ἔδειξεν ὅτι βουλόμενος οὐκ ἀπαλλάξαι μόνον τῶν ἁμαρτημάτων, ἀλλὰ καὶ δικαιῶσαι τὸ πρότερον ἠνέσχετο. συγχωρήσας τοίνυν ἁμαρτάνειν ἀθρόαν τὴν ἄφεσιν ἐχαρίσατο. δίκαιον δὲ τὸν θεὸν λέγομεν ἤτοι ἀνταποδιδόντα ἢ τὴν δικαιοσύνην χαριζόμενον. ᾧ οὖν ἐγὼ δικαιοῦμαι, θεοῦ δικαιοσύνη, ἐπειδὴ οὐκ ἐξ ἐμῶν ἔργων, ἀλλ' ἐκ τῆς τοῦ δικαιοῦντος χάριτος. Ro+m4,11 Ἡ περιτομὴ ἐδόθη διὰ τρεῖς αἰτίας ταύτας, ὥστε σημεῖον εἷναι πίστεως καὶ τοῦ Ἀβραμιαίου γένους δηλωτικὸν καὶ σύμβολον καὶ αἴνιγμα πολιτείας καθαρᾶς καὶ σώφρονος· ὥστε οὐχ ὡς δικαιοσύνης ποιητικὴ ἐδόθη, ἀλλὰ σφραγὶς καὶ σημεῖον τῆς ἐκ πίστεως δικαιοσύνης τοῦ Ἀβραάμ. Ro+m4,13 Κληρονόμους τοῦ κόσμου τοὺς δικαίους ἔσεσθαί φησιν, ὅτι τῶν ἀσεβῶν ἐκ μέσου γενομένων καὶ παραδοθέντων κολάσει ἐν τῇ τῆς κρίσεως ἡμέρᾳ, τὸν σύμπαντα λοιπὸν κόσμον ἕξουσιν οἱ δίκαιοι ἀνακαινισθέντα, καὶ αὐτῶν ἔσται τὰ οὐράνια ἀγαθὰ καὶ τὰ ἐπίγεια. Ro+m4,17 Κατέναντι οὗ ἐπίστευσεν· ἀντὶ τοῦ ἐνώπιον προσώπου οὗ ἐπίστευσε θεοῦ. 218 Ro+m4,18 Παρ' ἐλπίδα τῆς οἰκείας φύσεως, ἐπ' ἐλπίδι τῆς τοῦ ἐπαγγειλαμένου δυνάμεως. τὸ δὲ οὕτως ἔσται τὸ σπέρμα σου οὐ μόνον τῷ πλήθει, ἀλλὰ καὶ τῇ λαμπρότητι. Ro+m4, Εἰπὼν ἐνεδυναμώθη δείκνυσι πολλῷ καμάτῳ καὶ δυνάμει ψυχῆς καὶ πόνῳ κατορθουμένην τὴν πίστιν. πῶς δὲ ἐνεδυναμώθη; δοὺς δόξαν, φησί, τῷ θεῷ, τοῦτ' ἔστιν οὐ περιεργασάμενος πῶς ἐγχωρεῖ τοῦτο γενέσθαι, ἀλλ' εὐθὺς πιστεύσας καὶ εὐλογήσας ὡς εὐεργέτην τὸν