11

in our hearts through the Holy Spirit who was given to us. For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die. But God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath.” Again another construction, from the good things we have received. “For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.” Another construction from the greater: it was much more, he says, for us being enemies to be reconciled, than [the greater thing] for those reconciled to remain in love. If he did the greater thing by dying for us while we were still sinners, how will he not also do the lesser thing? But consider through how many things he wishes to assure them concerning the things to come. First, he shames them by the judgment of the righteous one, saying that Abraham was fully convinced that what God had promised, he was also able to do. Second, from the grace that was given. Third, from affliction, that it is able to lead us into hope, and again from the Spirit, which we have received. Then, also from death and from our own wickedness, which he previously established. And what has been said seems to be one thing, but is found to be many. First, that he died; second, that it was for the ungodly; third, that he reconciled, that he justified, that he made immortal, that he made us sons and heirs. “Not only that, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.” Not only were we saved, he says, but we also boast, for this very reason for which one thinks we are ashamed; for to be saved while living in extreme wickedness is the greatest sign of being intensely loved by the one who saves. For he saved not through another, but through the Only-Begotten himself. “Therefore, just as through one man sin 95.477 entered into the world, and death through sin, and so death entered upon all men.” This which has been said is, again, a construction of our righteousness, which we have received; but it is taken from the contrary. “because all sinned.” The "because," instead of "through whom"; and he says, that just as when that one fell, that is Adam, even those who did not eat from the tree became mortal from him; so also when Christ rose and was raised, the whole body partook of immortality. “For until the law sin was in the world.” The "until the law," instead of "until the times of the coming"; for Christ is the end of the law, according to what is written. He says therefore that through Adam sin entered into the world, and it remained reigning until the times of the coming, but it is abolished by Christ. “But sin is not imputed when there is no law.” Having said how long sin reigned, he also says from what time it entered the world; and what time is that, but that of the transgression of the commandment, which Adam transgressed, which divine Scripture also calls law? He says therefore that through the commandment sin found an opportunity. For through it the serpent deceived Adam. “But death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam’s transgression.” He abides in the narrative speaking about the time of sin, and often discourses to us about it, so that by learning accurately the power of sin, we may glorify him who abolished it through his own flesh; and he abolished sin in the flesh. “who is a type of the one to come.” Of the one to come, that is, of Christ. And he says that just as that one became the cause of death for those from him, even though they did not eat from the tree, the death introduced through the eating, so also Christ became the author of righteousness for those from him who did not act righteously, which he bestowed on us all through the cross. “But the free gift is not like the trespass. For if by the one man's trespass the many

11

ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν. Ἔτι γὰρ Χριστὸς, ὄντων ἡμῶν ἀσθενῶν ἔτι, κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν. Μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα καὶ τολμᾷ τις ἀποθανεῖν. Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεὸς, ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. Πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ, σωθησόμεθα δι' αὐτοῦ ἀπὸ τῆς ὀργῆς.» Ἑτέρα πάλιν κατασκευὴ, ἀφ' ὧν εἰλήφαμεν ἀγαθῶν. «Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες, σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ.» Ἀπὸ τοῦ μείζονος ἑτέρα κατασκευὴ, πολλῷ πλέον ἦν, φησὶν, ἐχθροὺς ὄντας καταλλαγῆναι, ἢ [τὸ μεῖζον] τὸ καταλλαγέντας ἐν τῇ ἀγάπῃ μεῖναι. Εἰ δὲ τὸ μεῖζον ἐποίησεν ἀποθανὼν ὑπὲρ ἡμῶν ἔτι ὄντων ἁμαρτωλῶν, πῶς οὐχὶ καὶ τὸ ἔλαττον ποιήσει; Σκόπει δὲ διὰ πόσων βούλεται πιστώσασθαι περὶ τῶν μελλόντων αὐτούς. Πρῶτον μὲν ἀπὸ τῆς τοῦ δικαίου γνώμης ἐντρέπει, εἰπὼν ὅτι ἐπληροφορήθη ὁ Ἀβραὰμ, ὅτι ὃ ἐπηγγείλατο ὁ Θεὸς, δυνατός ἐστι καὶ ποιῆσαι. ∆εύτερον, ἀπὸ τῆς χάριτος τῆς δοθείσης. Τρίτον, ἀπὸ τῆς θλίψεως, ὅτι ἱκανή ἐστιν εἰς ἐλπίδα ἡμᾶς ἀγαγεῖν, καὶ ἀπὸ τοῦ Πνεύματος πάλιν, ὅπερ ἐλάβομεν. Λοιπὸν δὲ, καὶ ἀπὸ τοῦ θανάτου καὶ ἀπὸ τῆς ἡμετέρας κακίας, ἣν πρόσθεν κατεσκεύασεν. Καὶ δοκεῖ μὲν εἶναι τὸ εἰρημένον, εὑρίσκεται δὲ πολλά. Πρῶτον μὲν, ὅτι ἀπέθανεν· δεύτερον, ὅτι ὑπὲρ ἀσεβῶν· τρίτον, ὅτι κατήλλαξεν, ὅτι ἐδικαίωσεν, ὅτι ἀθανάτους ἐποίησεν, ὅτι υἱοὺς εἰργάσατο καὶ κληρονόμους. «Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ Θεῷ, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.» Οὐ μόνον ἐσώθημεν, φησὶν, ἀλλὰ καὶ καυχώμεθα, δι' αὐτὸ τοῦτο, διὸ νομίζει τις ἡμᾶς αἰσχύνεσθαι· τὸ γὰρ ὑπερβολῇ πονηρίας ζῶντας σωθῆναι, τοῦ σφόδρα ἀγαπηθῆναι παρὰ τοῦ σώζοντος μέγιστον σημεῖόν ἐστιν. Οὐ γὰρ διά τινος ἑτέρου, ἀλλὰ δι' αὐτοῦ τοῦ Μονογενοῦς ἔσωσεν. «∆ιὰ τοῦτο, ὥσπερ δι' ἑνὸς ἀνθρώπου ἡ ἁμαρτία 95.477 εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος εἰσῆλθεν.» Ἔστι μὲν δὲ, πάλιν τὸ εἰρημένον τῆς δικαιοσύνης ἡμῶν, ἧς εἰλήφαμεν, κατασκευή· ἐλήφθη δὲ ἐκ τοῦ ἐναντίου. «Ἐφ' ᾧ πάντες ἥμαρτον.» Τὸ ἐφ' ᾧ, ἀντὶ τοῦ, δι' οὗ· λέγει δὲ, ὅτι ὥσπερ ἐκείνου πεσόντος, τουτέστι τοῦ Ἀδὰμ, καὶ οἱ μὴ φαγόντες ἀπὸ τοῦ ξύλου, γεγόνασιν ἐξ ἐκείνου πάντες θνητοί· οὕτω καὶ ἀναστάντος Χριστοῦ καὶ ἐγερθέντος, πᾶν τὸ σῶμα τῆς ἀθανασίας μετέλαβεν. «Ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ.» Τὸ ἄχρι νόμου, ἀντὶ τοῦ, ἕως τῶν τῆς ἐπιδημίας καιρῶν· τέλος γὰρ νόμου Χριστὸς, κατὰ τὸ γεγραμμένον. Λέγει οὖν, ὡς διὰ μὲν τοῦ Ἀδὰμ εἰσῆλθεν εἰς τὸν κόσμον ἡ ἁμαρτία, ἔμεινεν δὲ μέχρι τῶν καιρῶν τῆς ἐπιδημίας βασιλεύουσα, καταργεῖται δὲ ὑπὸ Χριστοῦ. «Ἁμαρτία δὲ οὐκ ἐλλογεῖται, μὴ ὄντος νόμου.» Εἰπὼν, πόσον ἐβασίλευσε χρόνον ἡ ἁμαρτία, λέγει καὶ ἐκ ποίου χρόνου εἰς τὸν κόσμον εἰσῆλθεν· καὶ ποῖος ὁ χρόνος, ἢ ὁ τῆς παραβάσεως τῆς ἐντολῆς, ἧς παραβέβηκεν Ἀδὰμ, ἣν καὶ νόμον ἡ θεία προσαγορεύει Γραφή; Φησὶν οὖν ὡς διὰ τῆς ἐντολῆς χώραν ἔσχεν ἡ ἁμαρτία. Ἠπάτησε γὰρ δι' αὐτῆς τὸν Ἀδὰμ ὁ ὄφις. «Ἀλλ' ἐβασίλευσεν ὁ θάνατος ἀπὸ τοῦ Ἀδὰμ μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ.» Ἐμμένει τῷ διηγήματι περὶ τοῦ χρόνου λέγων τῆς ἁμαρτίας, καὶ πολλάκις περὶ αὐτοῦ ἡμῖν διαλέγεται, ἵνα μαθόντες ἀκριβῶς τὴν δύναμιν τῆς ἁμαρτίας, δοξάζωμεν τὸν καταργήσαντα αὐτὴν διὰ τῆς ἰδίας σαρκός· κατήργησεν δὲ τὴν ἁμαρτίαν ἐν τῇ σαρκί. «Ὅς ἐστι τύπος τοῦ μέλλοντος.» Τοῦ μέλλοντος μὲν, τουτέστι Χριστοῦ. Λέγει δὲ, ὅτι ὥσπερ ἐκεῖνος τοῖς ἐξ αὐτοῦ, καίτοι γε μὴ φαγοῦσιν ἀπὸ τοῦ ξύλου, γέγονεν αἴτιος θανάτου, τοῦ διὰ τὴν βρῶσιν εἰσαχθέντος, οὕτως καὶ ὁ Χριστὸς τοῖς ἐξ αὐτοῦ οὐ δικαιοπραγήσασι γέγονε πρόξενος δικαιοσύνης, ἣν διὰ τοῦ σταυροῦ πᾶσιν ἡμῖν ἐχαρίσατο. «Ἀλλ' οὐχ ὡς τὸ παράπτωμα, οὕτω καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ