examining the things commanded by it | and observing the things forbidden, one knows sin existing in the one who neglects what should be done and in the one who does not avoid the things forbidden. Therefore, there is knowledge of sin through the law, but not a making of sin. For that which produces sin, which is an evil fruit, is an evil tree; but the law is not an evil tree; for the law is not evil, being good. So| knowledge of sin is through the law as knowledge of disease is through medicine, and especially[...]|of that which sometimes escapes the notice both of the one who is sick and of those who have become superficially acquainted with medical theory; therefore, just as the medical science is good, exposing the disease when knowledge of it comes through medicine, so the law is good, | exposing and convicting sin when knowledge of it comes through it *** [Rom. 3, 21- 24] what he says is something like this: not as knowledge of sin is through the law, so also the manifestation of the righteousness of God comes through the law; for apart from 150 the law the righteousness of God has been manifested; for the righteousness of God is greater than the natural starting points, which are not sufficient for understanding righteousness, not simply, but that of God himself, whose righteous judgments are unsearchable. Wherefore now apart from the law the righteousness of God has been manifested, of which Jesus Christ is the teacher, manifesting it and in no way taking up for the presentation of the righteousness of God the law of nature (for the one was human, but the righteousness of God as of God | surpassed and rose above all human things) being manifested itself apart from the law of nature, it was witnessed to, as it were, by the prophetic words spoken enigmatically from the Holy Spirit, and by the law of the prophet Moses. And do not be surprised if two meanings of the one name of "law" have been taken up in the same place; for we shall find this custom also in other scriptures, for example: "Do you not say, 'There are still four months and then the harvest comes'? Lift up your eyes and look at the fields, for they are white for harvest already." For there the harvest, named twice, in the first instance refers to the physical, | but in the second to the spiritual. And you will find the same thing in the case of the one born blind who was healed, to whom, having been made so 152 physically, he adds, "For judgment I came into this world, that those who do not see may see, and that those who see may become blind." So then also now, the righteousness of God has been manifested apart from the law, that of nature, but it is witnessed by the law of Moses and the prophets. We might say to those still hesitant to accept the double meaning of the law, that if the same law is understood both in "But now the righteousness of God has been manifested apart from the law" and in "being witnessed by the law and the prophets"; if it is manifested apart from the law, it is not witnessed by the law; but if it is witnessed by the law, | it is not manifested apart from the law. Therefore, to the righteousness of God manifested by Jesus Christ, the law of nature in no way bears witness (for it is lesser than it), but the law of Moses—not the letter but the spirit—and the prophets analogous to the spirit of the law, and the spiritual word in them *** For we have natural starting points for temperance and what is social and just among humans, and prudence and courage, but there is no starting point for believing that Jesus ‖ is the Christ of God. Therefore now the righteousness of God has been manifested apart from the law, but it, having been manifested apart from the law of nature, the righteousness of God, I mean Christ, is witnessed by the law of Moses and the prophets. 154 But different from "Nothing hidden will not be revealed" is "what is covered that will not be un|covered," so that what is better is named "hidden," and what is worse "covered," if indeed everything that is made manifest is light. But if we do not understand something like this about the passage, it will seem to be a tautology *** first the hidden thing of the righteous

προσταττόμενα ὑπ' αὐτοῦ ἐξε τάζων | καὶ τὰ ἀπαγορευόμενα θεωρῶν γινώσκει τὴν ἁμαρτίαν ὑφισταμένην ἐν τῷ παραλείποντι τὰ ποιητέα καὶ ἐν τῷ μὴ ἐκκλίνοντι τὰ ἀπαγορευόμενα. Ἐπίγνωσις μὲν οὖν ἁμαρτίας διὰ νόμου, οὐ ποίησις δὲ ἁμαρτίας. Τὸ μὲν γὰρ ποιοῦν ἁμαρτίαν πονηρὸν οὖσαν καρπὸν δένδρον ἐστὶν πονηρόν· οὐ δένδρον δὲ πονηρὸν [ὁ] νόμος· οὐ γὰρ πονηρὸν ὁ νόμος, ἀγαθὸν τυγχάνων. Οὕ|τω δὲ διὰ νόμου ἐπίγνωσις ἁμαρτίας ὡς διὰ ἰατρικῆς ἐπίγνωσις νόσου καὶ μάλισ τα[··]··τῆς ἐσθότε λανθανούσης καὶ αὐτὸν τὸν νοσοῦντα καὶ τοὺς ἀκροθι γῶς ἐν τῇ ἰατρικῇ γενομένους θεωρίᾳ· ὥσπερ οὖν [ἐστιν] ἀγαθὸν ἡ ἰατρικὴ ἐπιστήμη φωρῶσα τὴν νόσον ὅτε διὰ τῆς ἰατρικῆς γίνεται ἐπίγνωσις αὐτῆς, οὕτως ἀγαθὸν | νόμος φωρῶν καὶ ἐλέγχων τὴν ἁμαρτίαν ὅτε δι' αὐτοῦ ἐπί γνωσις αὐτῆς γίνεται *** [Rom. 3, 21- 24] ὃ λέγει τοιοῦτόν ἐστιν· οὐχ ὥσπερ διὰ νόμου ἐπίγνω σις ἁμαρτίας, οὕτως καὶ φανέρωσις δικαιοσύνης Θεοῦ διὰ νόμου γίνεται· χωρὶς γὰρ 150 νόμου δικαιοσύνη Θεοῦ πεφανέρωται· μείζων γάρ ἐστιν ἡ δικαιοσύνη τοῦ Θεοῦ τῶν φυσικῶν ἀφορμῶν, αἵτινες οὐκ εἰσὶν αὐτάρκεις πρὸς τὸ κατανοῆσαι δικαιοσύνην, οὐχ ἁπλῶς ἀλλὰ τὴν αὐτοῦ τοῦ Θεοῦ, οὗ τὰ δικαιούμενα κρίματα ἀνεξερεύνητά ἐστι. ∆ιὸ νυνὶ χωρὶς νόμου πεφανέρωται ἡ τοῦ Θεοῦ δικαιοσύνη ἧς διδάσκαλός ἐστιν Ἰησοῦς Χριστὸς φανερῶν αὐτὴν καὶ ἐν μηδενὶ παραλαμβάνων εἰς παρά στασιν τῆς τοῦ Θεοῦ δικαιοσύνης τὸν τῆς φύσεως νόμον (ὁ μὲν γὰρ ἦν ἀνθρώ πινος, ἡ δὲ τοῦ Θεοῦ δικαιοσύνη ὡς Θεοῦ ὑ|περέβαλε καὶ ὑπερῆρε πάντα τὰ ἀνθρώπινα) φανερουμένη <δ'> αὐτὴ χωρὶς τοῦ τῆς φύσεως νόμου ἐμαρτυρεῖτο ὥσπερ ὑπὸ τῶν προφητικῶν λόγων ἐξ ἁγίου πνεύματος αἰνιγματωδῶς εἰρημένων, καὶ ὑπὸ τοῦ προφήτου Μωϋσέως νόμου. Καὶ μὴ θαυμάσῃς εἰ δύο σημαινόμενα τοῦ ἑνὸς ὀνόματος τοῦ νόμου ἐν τῷ αὐτῷ παρείληπται τόπῳ· εὑρήσομεν γὰρ ταύτην τὴν συνήθειαν καὶ ἐν ἄλλαις γραφαῖς οἷον· «Οὐχ ὑμεῖς λέγετε ὅτι τετράμηνός ἐστι καὶ ὁ θερισμὸς ἔρχεται; Ἐπάρατε τοὺς ὀφθαλ μοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισ μὸν ἤδη». ∆ὶς γὰρ ἐκεῖ ὁ θερισμὸς ὀνομασθεὶς κατὰ μὲν τὸ πρότερον ἐπὶ τὸ σωματικὸν | ἀναφέρεται, κατὰ δὲ τὸ δεύτερον ἐπὶ τὸ πνευματικόν. Τὸ δὲ ὅμοιον εὑρήσεις καὶ ἐπὶ τοῦ ἀπὸ γενητῆς τυφλοῦ θεραπευθέντος, ᾧ ἐπιφέρει 152 σωματικῶς γενομένῳ τὸ «Εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι καὶ οἱ βλέποντες τυφλοὶ γένωνται». Οὕτω τοίνυν καὶ νῦν χωρὶς μὲν νόμου δικαιοσύνη Θεοῦ πεφανέρωται, τοῦ τῆς φύσεως, μαρτυρουμένη δὲ ὑπὸ νόμου τοῦ Μωσέως καὶ τῶν προφητῶν. Εἴποιμεν δ' ἂν πρὸς τοὺς ἔτι ὀκνοῦντας παραδέξασθαι τὸ διττὸν σημαινόμενον τοῦ νόμου, ὅτι εἴπερ ὁ αὐτὸς νόμος παρείληπται ἔν τε τῷ «Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται» καὶ ἐν τῷ «Μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν»· εἰ μὲν χωρὶς νόμου πεφανέρωται, οὐχ ὑπὸ νόμου μαρτυρεῖται· εἰ δὲ ὑπὸ τοῦ νό|μου μαρτυρεῖται οὐ χωρὶς τοῦ νόμου πεφανέρωται. Τῇ τοίνυν δικαιοσύνῃ τοῦ Θεοῦ φανερουμένῃ ὑπὸ Ἰησοῦ Χριστοῦ μαρτυρεῖ οὐδαμῶς μὲν ὁ τῆς φύσεως νόμος (μικρότερος γάρ ἐστιν αὐτῆς), ὁ δὲ Μωσέως νόμος, οὐ τὸ γράμμα ἀλλὰ τὸ πνεῦμα, καὶ οἱ ἀνάλογον τῷ πνεύματι τοῦ νόμου προφῆται καὶ ὁ ἐν αὐτοῖς πνευματικὸς λόγος *** Φυσικὰς μὲν γὰρ ἔχομεν ἀφορμὰς πρὸς σωφροσύνην καὶ τὸ ἐν ἀνθρώποις κοινωνικὸν καὶ δίκαιον καὶ φρόνησιν καὶ ἀνδρείαν, οὐδεμία δὲ ἀφορμὴ ἔστιν πρὸς τὸ πιστεῦσαι ὅτι Ἰησοῦς ‖ ἐστιν ὁ Χριστὸς τοῦ Θεοῦ. ∆ιόπερ νυνὶ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται, αὐτὴ δ̣ε`̣ φανερωθεῖσα χωρὶς τοῦ τῆς φύσεως νόμου δικαιοσύνη Θεοῦ, λέγω δὲ ὁ Χριστός, μαρτυ ρουμένη ἐστὶν ὑπὸ τοῦ νόμου Μωσέως καὶ τῶν προφητῶν. 154 Ἕτερον δὲ παρὰ τὸ «Οὐδὲν κρυπτὸν οὐ φανερωθήσεταί» ἐστιν τὸ «Κεκαλυμμένον ὃ οὐκ ἀποκα|λυφθήσεται», ὥστε κρυπτὸν μὲν τὸ κρεῖττον ὠνομάσθαι, κεκαλυμμένον δὲ τὸ χεῖρον, εἴπερ πᾶν τὸ φανερού μενον φῶς ἐστιν. Εἰ δὲ μὴ τοιοῦτόν τι νοήσαιμεν περὶ τὸν τόπον, δόξει ταὐτολογία εἶναι *** πρῶτον τὸ τῶν δικαίων κρυπτὸν