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

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 that the saying in the Gospel, "with what measure you measure, it will be measured back to you," is spoken of the better works; for by grace we have been saved; and this is not from ourselves, it is the gift of God, so that no one may boast. But it must be supposed that punishments are given to us according to the measure of our sins. 23 iv 6-9 just as David also speaks the blessing of the man to whom God counts righteousness apart from works: blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin; This blessing then, is it upon the circumcision, or also upon the uncircumcision? When the worse thing is no longer done, a remission of iniquities can likely occur; but when the good is being accomplished, so that what has been done becomes a hindrance to previous sins, obliterating their nature, the sins are covered; and with these things leading the way, the Lord no longer even counts to anyone that he has sinned. 24 iv 9-12 For we say that faith was counted to Abraham for righteousness. How then was it counted? While he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all who believe through uncircumcision, that righteousness might be imputed to them also; and the father of circumcision to those who are not of the circumcision only, but who also walk in the steps of the faith that our father Abraham had while still uncircumcised. But after the justification by faith, he receives the sign of circumcision as a seal that is both happening and setting apart, in the manner of things sealed, the mystery of those justified by faith; so that those from the circumcision of Abraham, who came into being after the faith, being different from his children who will be justified by faith, or who will be counted as his children, might be a different people from the one in uncircumcision who will be justified by faith; And the seal was indeed kept, not being loosed, as long as those of faith and in uncircumcision had not yet come; but when the aforementioned people to be born came, those in uncircumcision and justified by faith, then that seal and that sign were loosed, so that it might be said to one wishing to receive that seal that if you are circumcised, Christ will profit you nothing. 25 iv 15-17 For the law brings about wrath; for where there is no law, there is no transgression. Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed; not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all; as it is written, "I have made you a father of many nations"; in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did. One must hear the apostle in these things without slander and understand his will. For some say: if where there is no law, there is no transgression, clearly no one was in transgression before Moses; and if no one was, then no one is to be blamed; therefore neither Cain nor all those who suffered the flood because of their own sins, nor those in Sodom, were in transgression; and before them, Adam and Eve. It must be said then to these that the law of Moses does not bring about the wrath in the judgment but that according to itself, making some to be stoned, burning others in fire, or subjecting them to another punishment; but also, if where there is no law there is no transgression, then whatever the law says, it says to those who are under the law. But see that they also have the law called by Paul himself the law of faith bringing about God's wrath, and that there is transgression where the law of faith and of God is, while he himself clearly states that the law of God is one thing, in which alone he himself delights according to the inner man, and that the law in his own members is another thing, warring against the law of his mind. And see whether this is not the one that truly brings about wrath, and where this law is not, there is no transgression; and those of this law are in no way heirs, for if those of

ὀφειλόμενα ἀπὸ θεοῦ τὴν αἰώνιον ζωήν, ἀλλὰ χάριμα αὐτοῦ· φησὶ γὰρ τὸ χάριμα τοῦ θεοῦ ζωὴ αἰώνιο ἐν Χριτῷ Ἰηοῦ τῷ κρίῳ ἡμῶν. οὐ νομιστέον οὖν ἐπὶ τῶν κρειττόνων ἔργων λέγεσθαι ἐν τῷ εὐαγγελίῳ τὸ ᾧ μέτρῳ μετρεῖτε ἀντιμετρηθήεται ὑμῖν· χάριτι γάρ ἐμεν εωμένοι· καὶ τοῦτο οὐκ ἐξ ἡμῶν, θεοῦ τὸ δῶρον, ἵνα μή τι καυχήηται. πρὸς δὲ μέτρον τῶν ἡμαρτημένων ἡμῖν δίδοσθαι τὰς κολάσεις ὑποληπτέον. 23 iv 6-9 καθάπερ καὶ ∆αυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων· μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν· ὁ μακαρισμὸς οὖν οὗτος, ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; μηκέτι πραττομένου τοῦ χείρονος ἄφεσις εἰκὸς δύναται γενέσθαι ἀνομιῶν· ἀγαθοῦ δ' ἐπιτελουμένου, ὡς τὰ γενόμενα κώλυμα γενέσθαι τῶν προημαρτημένων ἐξαφανίζοντα αὐτῶν τὴν φύσιν, ἐπικαλύπτονται αἱ ἁμαρτίαι· ὧν προαγόντων, οὐδὲ λογίζεται ἔτι κύριός τινι τὸ ἡμαρτηκέναι. 24 iv 9-12 λέγομεν γὰρ ὅτι ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην· πῶς οὖν ἐλογίσθη; ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ; οὐκ ἐν περιτομῇ ἀλλ' ἐν ἀκροβυστίᾳ· καὶ σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόν των δι' ἀκροβυστίας, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην· καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσι τοῖς ἴχνεσι τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ τοῦ πατρὸς ἡμῶν Ἀβραάμ. λαμβάνει δὲ μετὰ τὴν ἐκ πίστεως δικαίωσιν σημεῖον περιτομῆς ὡσπερεὶ σφραγῖδα τυγχάνουσαν καὶ ἀποκλίνουσαν, δίκην τῶν ἐσφραγισμένων, τὸ μυστήριον τῶν ἐκ πίστεως δικαιουμένων· ἵν' οἱ μετὰ τὴν πίστιν ἐκεῖνοι γενόμενοι ἐκ περιτομῆς τοῦ Ἀβραάμ, ἕτεροι ὄντες τῶν ἐκ πίστεως δικαιωθη σομένων τέκνων αὐτοῦ, ἢ εἰς τέκνα αὐτοῦ λογισθησομένων, ἕτερος ὦσιν λαὸς παρὰ τὸν ἐν ἀκροβυστίᾳ ἐκ πίστεως δικαιωθησόμενον· ἡ δὲ σφραγὶς ἐτηρεῖτο μὲν μὴ λυομένη, ὅσον οὐδέπω ἐληλύθεισαν οἱ ἐκ πίστεως καὶ ἐν ἀκροβυστίᾳ· ἡνίκα δὲ ἦλθεν ὁ προειρημένος τεχθήσεσθαι λαὸς τῶν ἐν ἀκροβυστίᾳ καὶ ἐκ πίστεως δικαιουμένων, τότε ἡ σφραγὶς καὶ τὸ σημεῖον ἐκεῖνο ἐλύθη, ὥστ' ἂν λεχθῆναι τῷ βουλομένῳ τὴν σφραγῖδα ἐκείνην λαβεῖν ὅτι ἐὰν περιτέμνηθε, Χριτὸ ὑμᾶ οὐδὲν ὠφελήει. 25 iv 15-17 ὁ γὰρ νόμος ὀργὴν κατεργάζεται· οὗ γὰρ οὐκ ἔστι νόμος οὐδὲ παράβασις. διὰ τοῦτο ἐκ πίστεως ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι· οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ, ὅς ἐστι πατὴρ πάντων ἡμῶν· καθὼς γέγραπται ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε· κατέναντι οὗ ἐπίστευσε θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα. ἀσυκοφαντήτως ἀκούειν χρὴ τοῦ ἀποστόλου ἐν τούτοις καὶ συνιέναι τοῦ βουλήματος αὐτοῦ. φασὶ γάρ τινες· εἰ ἔνθα οὐκ ἔστι νόμος οὐδὲ παράβασις, δηλονότι οὐδεὶς ἐν παραβάσει γέγονε πρὸ Μωσέως· εἰ δὲ μὴ γέγονέ τις, οὐδὲ ψεκτός· οὔτε οὖν Κάιν οὔτε πάντες οἱ διὰ τὰς ἑαυτῶν ἁμαρτίας τὸν κατακλυ σμὸν παθόντες ἢ οἱ ἐν Σοδόμοις ἐν παραβάσει γεγόνασιν· καὶ πρό γε τούτων Ἀδὰμ καὶ ἡ Εὖα. λεκτέον οὖν πρὸς τούτους ὅτι ὁ Μωσέως νόμος οὐ τὴν ἐν τῇ κρίσει ὀργὴν κατεργάζεται ἀλλὰ τὴν κατ' αὐτόν, τοὺς μὲν λιθολεύστους ποιῶν, ἑτέρους δὲ ἐπὶ πυρὸς κατακαίων, ἢ ἑτέρᾳ ὑποβάλλων τιμωρίᾳ· ἀλλὰ καὶ εἴπερ οὗ οὐκ ἔστι νόμος οὐδὲ παράβασις, ὅτε ὅα ὁ νόμο λαλεῖ τοῖ ἐν τῷ νόμῳ λαλεῖ. ὅρα δὲ αὐτοὺς καὶ τὸν παρ' αὐτῷ Παύλῳ νόμον πίτεω ὀνομαζό μενον θεοῦ ὀργὴν κατεργάζεσθαι, καὶ παράβασιν εἶναι ἔνθα ἐστὶν ὁ τῆς πί στεως νόμος καὶ ὁ τοῦ θεοῦ, σαφῶς δὲ αὐτὸς ἕτερον μὲν εἶναι νόμον τὸν τοῦ θεοῦ, ᾧ μόνῳ καὶ αὐτὸς υνήδεται κατὰ τὸν ἔω ἄνθρωπον, ἕτερον δὲ νόμον εἶναι τὸν ἐν τοῖ μέλειν ἑαυτοῦ ἀντιτρατευόμενον τῷ νόμῳ τοῦ νοό. καὶ ὅρα μήποτε οὗτος ἐστὶν ὁ ἀληθῶς ὀργὴν κατεργαζόμενος, καὶ οὗ οὐκ ἔστι νόμος οὗτος ἐκεῖ οὐδὲ παράβασίς ἐστιν· καὶ οἱ ἐκ τούτου τοῦ νόμου οὐδαμῶς εἰσὶ κληρονόμοι, εἰ γὰρ οἱ ἐκ