Commentarii in romanos (iii.5-v.7) (p. cair. 88748 cod. vat. gr. 762) of origen, on the [epistle] to the ṛọṃạns, book 5. [rom. 3, 5-8] «but if our

 Had not so many and plausible falsehoods crept in for this reason [is it asked?] how 130 the truth of god in human falsehood <abounded> *** and under

 136 how they would have come to be under sin, when paul says: but sin is not counted where there is no law. but to this we will say other ‖ ... just

 Destruction and all misery *** and it is the same thing to have the fear of god before one's eyes as to have knowledge about the fear of god, which th

 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 t

 It will become manifest, then after this the hidden and deceitful thing of the adversaries will be revealed and, as it were, refuted *** and those who

 Of the commandments of the lord which should not be done, and they transgress, and the sin which they have committed in it becomes known to them, then

 Boasting, such as was paul's when he said: but far be it from me to boast except | in the cross of my lord jesus, through whom the world has been cru

 Especially that which the apostle says is in secret so that it is better to be justified out of faith than through faith, just as from a man, insof

 Of god *** but we say that .h..[...]...s men the one justified by works has a boast [...] every rational nature which is outside 180 of such bodies [.

 And all who are shown kindness are not shown kindness because kindness is owed to them, but because god wills by his own grace to show kindness to who

 Of the eighth day beginning from isaac *** and after the justification from faith he receives a sign of circumcision as if it were a seal, enclosing a

 Christ faith to be reckoned the righteousness *** [rom. 4, 13] for if no promise had been spoken to him or to his seed | before he believed god and i

 No one was in transgression before moses but if no one was, neither is anyone blameworthy therefore, neither cain nor all those who on account of th

 Gave him favor in the sight of the chief keeper of the prison.” for “joseph found favor in the sight of his master” is not the same as “and the lord g

 Paul says: for in hope we were saved but hope that is seen is [not] hope for what a man sees, why does he hope for it? but if we hope for what we d

 By his own faith he considered his own body already dead, being about a hundred years old,” and he will say that abraham was not about a hundred years

 He was justified with righteousness beginning to be in him from the ····· faith which was reckoned to him as righteousness *** how each one must do th

 For we know that tribulation produces endurance, as would be agreed by all that endurance creates a tested character in the one who has endured *** an

of God *** but we say that .h..[...]...s men the one justified by works has a boast [...] every rational nature which is outside 180 of such bodies [...] would be the one who perfect|ly provides good things before God indeed in fai[th which] God [rec]kons as righteousness, but before men and the other r[a]tional natures from works, from which they declare the doer righteous, and they alone, being unable to justify anyone from another source *** Therefore righteousness must be practiced, understanding that life comes to the righteous one and not to any other, who adds| to righteousness faith in God the e...raphy of life in it † having a future † or to righteousness *** Since, therefore, there are two justifications, the one justifying before God is from faith, but the one before the other rational beings is from works, thus fulfilling the saying, "My righteous one shall live by my faith," you will apply| to the two justifications also the saying, "The secret things belong to the Lord your God, but the things that are revealed belong to us and to our children," and you will say that the things seen by the Lord God are secret according to the faith that justifies before God, but the things revealed to men and to the other rational beings are according to the justification from works. And do not think that there can be faith | in someone which God reckons as righteousness, and that it is possible for injustice, or any wickedness, to coexist with such faith. For if he who believes that Jesus is the Christ is born of God, and he who is born of God does not sin, clearly he who believes that Jesus is the Christ does not sin, but he who sins does not believe *** | And Paul, saying that Abraham is the father of himself and of those of the circumcision, adds that he was father according to the flesh, which I do not think anyone of the gentiles could rightly say, unless <not> perhaps someone happens to be 182 from the seed of Ishmael or from one of those born from Esau or even from the sons of Keturah; for no one of those outside the race from these men | and that from Jacob could rightly say that Abraham is his father according to the flesh, even if God made him the father of many nations and in him all the tribes of the earth are blessed *** For only [.] could that one be the son of someone according to the flesh who has been born from the seed of someone according to the flesh, just as it has been said of our Savior at | the beginning of the epistle being examined, "who was born of the seed of David according to the flesh" *** when also Abraham, having moved his tent, came and dw[elt by th]e oak in Mamre, which was in Hebron, and b[uilt ther]e an altar to the Lord *** hyperbolically, then, [...] "though I have all faith so as to remove| mountains, but have not love, I am profited nothing," and this has been taken as for the sake of hypothesis. For it is not possible to have so great a faith, I mean all faith, so as to remove mountains, and not have love *** But one must know precisely that having all faith comes from love, concerning which it is written: "Love believes | all things" *** In what Abraham believed God the scripture did not narrate very clearly; but the apostle seems to understand him as having believed universally. For truly, if [he believed] the universal, then certainly also the particular; but if he believed God in the things that were said, it does not follow that he believed universally *** there are different measures of believing God; wherefore Abraham indeed believed and it was reckoned to him as 184 righteousness, but nothing of the sort is written, when Israel saw the great hand, which the Lord wrought against the Egyptians and the people feared the Lord and they believed the Lord and Moses his servant, but | it is not added as in the case of Abraham, "It was reckoned to him as righteousness." Therefore not to everyone who believes God is faith reckoned as righteousness but to the one who has all faith, which faith, being righteousness, God reckons as righteousness *** not as grace but as a debt; and nothing so great can | be accomplished by the nature of men or of any created being, so that on the basis of the accomplishments the prize given by God is not grace but a debt; for I <would> say that nothing of what God gives to a created nature does he give as being owed, but all things he bestows as grace;

Θεοῦ *** ἡμεῖς δέ φαμεν ὅτι ·η··[············]·ς ἀνθρώπους ἔχει καύ χημα ὁ ἐξ ἔργων δικαιούμενος [··········] πᾶσαν λογικὴν φύσιν τὴν ἔξω 180 τοιούτων σωμάτων [··········]αν εἴη ὁ τελεί|ως προνοῶν καλὰ τοῦ Θεοῦ μὲν ἐνώπιον ἐν πίστ[ει ἣν λο]γίζεται ὁ Θεὸς εἰς δικαιοσύνην, ἀνθρώπων δὲ ἐνώπιον καὶ τῶν λοιπῶν λ[ο]γικῶν φύσεων ἐξ ἔργων ἀφ' ὧν δίκαιον ἀποφαίνουσιν τὸν ποιητὴν καὶ μόνοι ἄλλοθεν μὴ δυνάμενοι δικαιοῦν τινα *** δικαιοσύνην οὖν ἀσκητέον συνέντας ὅτι ἡ ζωὴ δικαίῳ καὶ οὐκ ἄλλῳ τινὶ γίνεται προσπα|ραλαμβάνοντι τῇ δικαιοσύνῃ τὴν εἰς Θεὸν πίστιν τὴν ε···· ραφην τῆς ζωῆς ἐν αὐτῇ † μελλον ἔχουσαν † η τῇ δικαιοσύνῃ *** Ἐπεὶ τοίνυν δύο εἰσὶν δικαιώσεις, ἡ μὲν παρὰ Θεῷ δικαιοῦσα, ἡ ἐκ πίσ τεώς ἐστιν, ἡ δὲ παρὰ τοῖς λοιποῖς λογικοῖς, ἡ ἐξ ἔργων, οὕτω πληρουμένου τοῦ «Ἐκ πίστεώς μου ὁ δίκαιός μου ζήσεται», ἐφαρ|μόσεις ταῖς δύο δικαιώσεσιν καὶ τὸ «Τὰ κρυπτὰ Κυριῷ τῷ Θεῷ σου, τὰ δὲ φανερὰ ἡμῖν καὶ τοῖς τέκνοις ἡμῶν», λέξεις δὲ τὰ μὲν Κυρίῳ τῷ Θεῷ βλεπόμενα κρυπτὰ κατὰ τὴν παρὰ Θεῷ δικαιοῦσαν πίστν, τὰ δὲ τοῖς ἀνθρώποις φανερὰ καὶ τοῖς λοιποῖς λογικοῖς κατὰ τὴν ἐξ ἔργων δικαίωσιν. Καὶ μὴ νομί σῃς δύνασθαι μὲν πίστιν εἶναι | ἔν τινι ἣν λογίζεται ὁ Θεὸς εἰς δικαιοσύνην, συνυπάρχειν δὲ ταύτῃ οἷόν τε εἶναι τῇ τοιαύτῃ πίστει ἀδικίαν, ἤ τινα κακίαν. Εἰ γὰρ ὁ πιστεύων ὅτι Ἰησοῦς ὁ Χριστός ἐστιν ἐκ τοῦ Θεοῦ γεγέννηται, ὁ δὲ ἐκ τοῦ Θεοῦ γεγεννημένος οὐχ ἁμαρτάνει, δηλονότι ὁ πιστεύων ὅτι Ἰησοῦς ὁ Χριστός ἐστιν οὐχ ἁμαρτάνει, ὁ δὲ ἁμαρτάνων οὐ πιστεύει *** | Πατέρα δὲ ἑαυτοῦ καὶ τῶν ἐκ περιτομῆς λέγων εἶναι τὸν Ἀβραὰμ ὁ Παῦ‖λος προστίθεται ὡς ἄρα πατὴρ ἦν κατὰ σάρκα, ὅπερ οὐχ ἡγοῦμαί τινα τῶν ἀπὸ τῶν ἐθνῶν ὑγιῶς ἂν λέξειν, ἐὰν <μὴ> ἄρα τις ἐκ σπέρματος τυγχάνῃ 182 Ἰσμαὴλ ἢ ἀπό τινος τῶν ἐξ Ἠσαῦ γενομένων ἢ καὶ ἀπὸ τῶν Χεττούρας υἱῶν· οὐδεὶς γὰρ τῶν ἔξω τοῦ ἀπὸ τούτων γένους | καὶ τοῦ ἀπὸ Ἰακὼβ ὑγιῶς ἂν λέγοι κατὰ σάρκα ἑαυτοῦ πατέρα εἶναι τὸν Ἀβραάμ, εἰ καὶ πατέρα πολλῶν ἐθνῶν ἔθηκεν αὐτὸν ὁ Θεὸς καὶ εὐλογοῦνται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς *** Μόνος γὰρ [·]ν ἐκεῖνος υἱὸς ἂν εἴη τινὸς κατὰ σάρκα ὃς γεγέννηται ἐκ σπέρματός τινος κατὰ σάρκα, ὥσπερ ἐπὶ τοῦ Σωτῆρος ἡμῶν εἴρηται κατὰ | τὴν ἀρχὴν τῆς ἐξεταζομένης ἐπιστολῆς τὸ «Τοῦ γενομένου ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα» *** ὅτε καὶ ἀποσκηνώσας Ἀβραὰμ ἐλθὼν κατῴ[κησε παρὰ τὴ]ν δρῦν τὴν ἐν Μαμβρῇ, ἣ ἦν ἐν Χεβρών, καὶ ᾠκ[οδόμησεν ἐκ]εῖ θυσιαστήριον Κυρίῳ *** Ὑπερβολικῶς μὲν οὖν [········· κ]ἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθις|τάναι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι, καὶ ὥσπερ ὑποθέσεως ἕνεκεν τοῦτο παρείλημπται. Οὐ γὰρ δυνατὸν ἔχειν τὴν τηλικαύτην πίστιν, λέγω δὲ τὴν πᾶσαν ὥστε ὄρη μεθιστάναι, καὶ μὴ ἔχειν ἀγάπην *** Χρὴ δὲ ἀκριβῶς εἰδέναι ὅτι τὸ ἔχειν πᾶσαν τὴν πίστιν ἀπὸ ἀγάπης ἔρχεται, περὶ ἧς γέγραπται· «Ἡ ἀγάπη πάντα | πιστεύει» *** Ἐπὶ τίνι ἐπίστευσεν Ἀβραὰμ τῷ Θεῷ οὐ πάνυ σαφῶς διηγήσατο ἡ γραφή· ἔοικεν δὲ ὁ ἀπόστολος καθόλου αὐτὸν ἐκλαμβάνειν πεπιστευκέναι. Καὶ γὰρ ἀληθῶς, εἰ μὲν τὸ καθόλου, πάντως καὶ τὸ κατὰ μέρος· εἰ δ' ἐπὶ τοῖς εἰρημένοις ἐπίστευσεν τῷ Θεῷ, οὐκ ἀκολουθεῖ ὅτι καθόλου ἐπίστευσεν *** ἔστιν διάφορα μέτρα τοῦ πιστεύειν Θεῷ· διὸ Ἀβραὰμ μὲν ἐπίστευσεν καὶ ἐλογίσθη αὐτῷ εἰς 184 δικαιοσύνην, οὐδὲν δὲ τοιοῦτον γέγραπται, ἡνίκα ἐπεῖδεν Ἰσραὴλ τὴν χεῖρα τὴν μεγάλην, ἃ ἐποίησεν Κύριος τοῖς Αἰγυπτίοις καὶ ἐφο βήθη ὁ λαὸς τὸν Κύριον καὶ ἐπίστευσαν τῷ Κυρίῳ καὶ Μωσεῖ τῷ θεράποντι αὐτοῦ, οὐ | πρόσκειται δὲ ὡς ἐπὶ τοῦ Ἀβραὰμ τὸ «Ἐλογίσθη αὐτῷ εἰς δικαιοσύνην». Οὐ παντὶ οὖν τῷ πιστεύοντι Θεῷ λογίζεται ἡ πίστις εἰς δικαιοσύνην ἀλλὰ τῷ πᾶσαν τὴν πίστιν ἔχοντι, ἥντινα πίστιν οὖσαν δικαιοσύνην λογίζεται εἰς δικαιοσύνην ὁ Θεός *** οὐχ ὡς χάρις ἀλλ' ὡς ὀφείλημα· οὐδὲν δὲ κατορθοῦσθαι δύ|ναται τηλι κοῦτον τῇ τῶν ἀνθρώπων ἤ τινος τῶν γενητῶν φύσει, ὥστε ἐπὶ τοῖς κατορ θώμασιν τὸ διδόμενον ὑπὸ τοῦ Θεοῦ ἆθλον μὴ χάριν εἶναι ἀλλ' ὀφείλημα· καὶ εἴποιμι <ἂν> γὰρ οὐδὲν ὧν δίδωσιν ὁ Θεὸς τῇ γενητῇ φύσει ὡς ὀφείλων δίδωσιν ἀλλὰ πάντα ὡς χάριν δωρεῖται·