Commentarii in epistulam ad Romanos (I.1-XII.21) (in catenis) i 1 set apart for the gospel of God. Thirdly, one must see set apart for the gospel of

 he should object to these things, whether it is possible for things not to happen which God foreknew would happen in such a way we will say that it i

 to God, so that he might not be under the 'woe,' he was not silent but preached the gospel. And these things he saw who set him apart from his mother'

 commanded Joab to number the people the second is represented by he sent upon them the fierceness of anger, wrath and indignation, a sending of evil

 similar to that and have made themselves worthy of nothing gloomy but of that in which one ought to rejoice. Therefore the gospel is theirs, along wit

 of God is not characterized by entrusting books and letters, but by knowing the mind within them and the mysteries stored therein. For according to so

 His mouth is full of bitterness and deceit. Then what follows is this: Their feet are swift to shed blood and you will seek this in Isaiah, or in the

 secondly to the spiritual. But if the same law is received according to some, if it is manifested without law it is not testified by the law, but if i

 to be justified or through faith, just as from a man is better understood insofar as it is from a man, <or> through a woman insofar as it is th

 owed by God eternal life, but His gift for he says, the gift of God is eternal life in Christ Jesus our Lord. Therefore, it should not be thought tha

 heirs of the law, faith is made void. In the list of the gifts given according to the proportion of faith, faith is also included for Paul says after

 kingdom of the heavens or kingdom of God. For these things, insofar as human nature is concerned, are beyond hope, but insofar as the power of God and

 belonging to God himself. (Of Origen) [For not only do we await immortal life, but also in the present life, having been reconciled to God, we glory,

 to death. As if someone for the sake of an example, being free, gives himself as a slave to the general of the enemies, so that by being with him he m

 to sin, just as apart from the law sin was dead, not coming from ever having been alive to the state of being dead. But the divine apostle also shows

 the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. The distinction is good, 'wages' being applied to sin, but 'g

 of the epistle it is possible to take from the [phrase] Tell me, you who desire to be under the law, do you not hear the law? For it is written that A

 of truth by the spirit in the prophets and by the word of Christ in the apostles, is in many places confused also by its phrasing and is not spoken as

 on the earth by the Word, but before the law and the coming of the commandment it lived, being dead. <And here someone has rendered the natural law, s

 of the law of sin and of death, he speaks thus: for just as virtue by its own nature is strong, so also is evil and the things from it weak and powerl

 I will pray with the spirit, he says, and I will pray with the mind also. 49 viii 31, 32 What then shall we say to these things? If God is for us,

 in which one dies to sin, and in some way by our life which is hidden with Christ in God. And angels too wish to separate us from the love of God whic

commanded Joab to number the people; the second is represented by "he sent upon them the fierceness of anger, wrath and indignation, a sending of evil angels." When, however, the very labors are because of sin; for thus I understand "after his hardness and impenitent heart treasures up unto himself wrath against the day of wrath," and "but wrath is come upon them to the uttermost." In addition to these, consider whether the things that happen to the righteous, when the evil one tempts them, are wrath neither from God nor from heaven, but from somewhere below, either from the devil or one of his angels; but to these one might not implausibly object that "our wrestling is against spiritual wickedness in heavenly places;" for these too will seem to wrestle with the saints in anger and to bring wrath upon them from heaven. Is it not then possible that there is one wrath from heaven and another from below as has been shown, so that there is for us a wrath of God from heaven, and another from heaven but not of God? But if God has manifested the truth to all men through the principles in the natural law, and has revealed what is known of Himself to each as he was able to contain it when he fulfilled the law, it is clear that it will be necessary, because of all things that have been done impiously and unrighteously—more for some, less for others—for the revelation of the wrath of God from heaven to come in proportion. 6 ii 7-9 To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that does evil, of the Jew first, and also of the Greek. Wrath is the pain that follows sinners for punishment; but they define indignation as wrath fuming and swelling up; and this indignation has the work of reproving, whenever one suffers something because of sins, either by their conscience being smitten or by some pains following the sin. But tribulation also follows such people, not that which produces patience, nor if one being sober will boast, but if it is joined with anguish. But one would not be in anguish if one had made for oneself from wisdom a breadth of heart and had heard the apostle saying "be ye also enlarged." For evil is accustomed to contract and narrow the soul, so that the devil, like a serpent in a hole, may lurk within. 7 ii 10, 11 But glory, honor, and peace, to every man that works good, to the Jew first, and also to the Greek: for there is no respect of persons with God. He therefore who works good and shows himself honorable will receive honor, ascending through repentance, from which he fell, having been made like the senseless beasts; and having understood things worthy of incorruption, he is raised in glory to eternal life; and every one is in peace who is undistracted and not drawn aside by anyone to think or do anything other than the truth, according to "and the peace of God shall keep your hearts and minds in Christ Jesus," and "peace be multiplied unto you," and "my peace I give unto you;" and the prophet also says that there will be abundance of peace at the advent of the Lord until the moon is taken away, so that there may no longer be a spurious and nocturnal light. 8 ii 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. To be judged is indeed according to law and through law; but to perish does not admit of law; for no one else will destroy them, so as to judge them by a law of destruction, but destruction adheres to those who have sinned without law; but as many as have sinned in the law, not completely apostatizing from it but either overlooking or being overcome, while intending to live according to the law, these shall be judged by the law itself. 9 ii 15, 16 Their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another, in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. [Or also thus;] God will judge according to the gospel; which gospel is Paul's, and of the

ἐκέλευσε τῷ Ἰωὰβ ἀριθμῆαι τὸν λαόν· τὸ δὲ δεύτερον παρίσταται ἐκ τοῦ ἀπέτειλεν εἰ αὐτοὺ θυμὸν ὀργῆ, θλίψιν καὶ ὀργήν, ἀποτολὴν δι' ἀγγέλων πονηρῶν. ὅτε δ', αὐτοὶ οἱ δι' ἁμαρτίας πόνοι· οὕτω γὰρ ἀκούω τοῦ κατὰ τὴν κληρότητά ου καὶ ἀμεταμέλητον καρδίαν θηαυρίζει εαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆ, καὶ τοῦ ἔφθακεν δὲ εἰ αὐτοὺ ἡ ὀργὴ εἰ τέλο. πρὸς τούτοις ἐπίσκεψαι εἰ τὰ μὲν συμβαίνοντα τοῖς δικαίοις, πειράζοντος αὐτοὺς τοῦ πονηροῦ, ὀργὴ μὲν ἐστὶν οὔτε δὲ θεοῦ οὔτε ἀπ' οὐρανοῦ, ἀλλὰ κάτωθέν ποθεν ἢ τοῦ διαβόλου ἤ τινος τῶν ἀγγέλων αὐτοῦ· τούτοις δέ τις οὐκ ἀπιθάνως ἀνθυποίσει τὸ εἶναι ἡμῖν τὴν πάλην πρὸ τὰ πνευματικὰ τῆ πονηρία ἐν τοῖ ἐπουρανίοι· καὶ γὰρ ταῦτα δόξει ὀργιζόμενα τοῖς ἁγίοις παλαίειν καὶ ἐπάγειν αὐτοῖς ἀπ' οὐρανοῦ ὀργήν. μήποτε οὖν ἐστί τις ἀπ' οὐρανοῦ ὀργὴ καὶ ἑτέρα κάτωθεν ὡς ἀποδέδεικται, οὕτως καὶ ἡμῖν ἀπ' οὐρανοῦ ὀργὴ θεοῦ ἐστίν, ἑτέρα δὲ ἀπ' οὐρανοῦ μὲν οὐ θεοῦ δέ; εἰ δὲ πᾶσιν ἀνθρώποις ὁ θεὸς διὰ τῶν ἐν τῷ φυσικῷ λόγῳ ἀφορμῶν τὴν ἀλήθειαν ἐφανέρωσεν, καὶ τὸ γνωστὸν ἑαυτοῦ ὡς ἕκαστος κεχώρηκεν ὅτε τὸν λόγον συμπεπλήρωκεν, δηλονότι ἀναγ καῖον ἔσται διὰ πάντα τὰ ἀσεβῶς γεγενημένα καὶ ἀδίκως πεπραγμένα, τοῖσδε μὲν πλείονα τοῖσδε δὲ ἐλάττονα, κατὰ ἀναλογίαν ἐλθεῖν τὴν ἀποκάλυψιν τῆς ὀργῆς τοῦ θεοῦ ἀπ' οὐρανοῦ. 6 ii 7-9 τοῖς μὲν καθ' ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι ζωὴν αἰώνιον· τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ πει θομένοις δὲ τῇ ἀδικίᾳ θυμὸς καὶ ὀργὴ θλίψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακὸν Ἰουδαίου τε πρῶτον καὶ Ἕλληνος. ὀργὴ δέ ἐστιν ὁ ἑπόμενος τοῖς ἁμαρτάνουσιν ἐπὶ τιμωρίᾳ πόνος· θυμὸν δὲ ὁρίζονται ὀργὴν ἀναθυμιωμένην καὶ διοιδαίνουσαν· οὗτος δὲ ὁ θυμὸς ἔργον ἔχει τὸ ἐλέγχειν, ἡνίκα ἂν διὰ τὰς ἁμαρτίας πάσχων τινά, ἤτοι τῆς συνειδήσεως αὐτῶν πληττομένης ἢ ἀκολουθούντων ἐπιπόνων τινῶν τῇ ἁμαρτίᾳ. ἀλλὰ καὶ θλίψις ἕπεται τοῖς τοιούτοις οὐχ ἡ ὑπομονὴν κατεργαζομένη, οὐδὲ εἰ νῆστις ὢν καυχήσεται, ἀλλ' εἰ συνέζευκται στενοχωρίᾳ. οὐκ ἂν δέ τις ἐστενοχωρήθη εἰ πεποιήκει τις αὑτῷ ἀπὸ οφία πλάτο καρδία καὶ ἤκουσε τοῦ ἀποστόλου λέγοντος πλατύνθητε καὶ ὑμεῖ. συνάγειν γὰρ εἴωθεν καὶ στενοῦν τὴν ψυχὴν τὰ κακά, ὡς τὸν διάβολον ὡς ἐν ὀπῇ κατὰ τὸν ὄφιν ἐμφωλεύειν. 7 ii 10, 11 δόξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· οὐ γάρ ἐστιν προσωποληψία παρὰ τῷ θεῷ. ὁ τοίνυν ἐργαζόμενος τὸ ἀγαθὸν καὶ τίμιον ἑαυτὸν ἀποφαίνων τιμὴν λήψεται, διὰ τῆς μετανοίας ἀναβαίνων, ἐξ ἧς ἐξέπεσεν ὁμοιωθεὶ τοῖ κτήνει τοῖ ἀνοήτοι· καὶ τὰ ἀφθαρσίας ἄξια πράγματα νοήσας ἐγείρεται ἐν δόξῃ εἰς αἰώνιον ζωήν· καὶ ἐν εἰρήνῃ δέ ἐστι πᾶς ὁ ἀπερίσπαστος καὶ μὴ περιελκόμενος ὑπό τινος ἄλλο τι νοεῖν ἢ ποιεῖν παρὰ τὴν ἀλήθειαν, κατὰ τὸ καὶ ἡ εἰρήνη τοῦ θεοῦ φρουρήει τὰ καρδία ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριτῷ Ἰηοῦ, καὶ εἰρήνη ὑμῖν πληθυνθείη, καὶ τὸ εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· φησὶν δὲ καὶ ὁ προφήτης πλῆθο ἔσεσθαι εἰρήνη ἐν τῇ ἐπιδημίᾳ τοῦ κυρίου ἕω ἀνταναιρεθῇ ἡ ελήνη, ἵνα μηκέτι νόθον ὑπάρχῃ φῶς καὶ νυκτερινόν. 8 ii 12, 13 ὅσοι γὰρ ἀνόμως ἥμαρτον ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον διὰ νόμου κριθήσονται· οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται. κριθῆναι μέν ἐστι κατὰ νόμον καὶ διὰ νόμου· τὸ δὲ ἀπολέσθαι οὐκ ἐπιδέχεται νόμον· οὐδὲ γὰρ ἄλλος τις αὐτοὺς ἀπολεῖ, ἵνα κρίνῃ αὐτοὺς νόμῳ ἀπωλείας, ἀλλ' ἔχεται τοῖς ἀνόμως ἁμαρτήσασιν ἀπώλεια· ὅσοι δὲ ἐν νόμῳ ἥμαρτον μὴ πάνυ ἀποστατοῦντες αὐτοῦ ἀλλ' ἤτοι παρορῶντες ἢ καὶ νικώμενοι, μετὰ τοῦ προτίθεσθαι κατὰ νόμον ζῇν, οὗτοι δι' αὐτοῦ τοῦ νόμου κριθήσονται. 9 ii 15, 16 συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, ἐν ἡμέρᾳ ὅτε κρινεῖ ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Ἰησοῦ Χριστοῦ. [ἢ καὶ οὕτως·] κρινεῖ ὁ θεὸς κατὰ τὸ εὐαγγέλιον· ὅπερ εὐαγγέλιον Παύλου ἐστιν, καὶ τῶν