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 whom He shows kindness *** Everyone ‖ ·······ν would agree, for example, in the ···a parable of the denarius, that it is by grace, not by debt, that those who came to the work at the six[th and] ninth and eleventh hour receive a denarius each when evening came; but we would say that even those hired early and thinking they would receive more, having received a denarius each, they themselves also have received grace *** Now therefore it must be considered to have been said more simply and universally and otherwise more commonly understood of any who work and receive their wage from them, not according to grace but according to what is owed. But it must be held that this can be said, for example, of those who, like Cain, work the land and do evil works; for to these, I think, punishments are given as things owed and as a wage for their sins. Wherefore also 186 the apostle said that death is the wages of sin, but no longer that eternal life is wages and as if owed by God, but His gift; for he says, 'the gift of God is eternal life in Christ Jesus our Lord' *** it must not be thought that 'With the measure you use, it will be measured back to you' is said in the Gospel about better wor|ks; for if with the measure we use it will be measured back to us, our saḷvation will not be for us by the grace of God, nor will eternal life be a gift of God *** for by grace we are 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 in proportion to our sins *** He justifies, therefore, the ungodly man who turns from ungodliness through faith, so as to reckon the faith that | turned him from ungodliness as righteousness *** And he thought it indeed to follow for the one who has received forgiveness of iniquities and for everyone whose iniquities have been covered and for the man to whom the Lord does not reckon sin, that righteousness is reckoned to him apart from works. For righteousness is not rooted in works but in its being rooted | by God reckoning faith as righteousness *** blessed are they whose ini|quities have been forgiven, not those who have in no way at all done anything worthy of forgiveness of iniquities and of the blessedness for it, but they obtained this forgiveness and the blessing, having believed in the one who justifies the ungodly *** but to consider | if there is a certain order, first what is said, 'Whose iniquities have been forgiven,' 188 and second, 'Whose sins have been covered;' for when the worse thing is no longer being done, a forgiveness of iniquities can occur, but when a good thing is being accomplished to such a ḍẹg̣ṛẹẹ that the things being done become coverings for what was previously sin|ned, wiping out their nature, sins are covered; and when these things lead the way, the Lord no longer reckons to anyone that he has sinned *** [Rom. 4, 9-12] 'Does this blessing then fall on the circumcision or also on the uncircumcision?' *** the ḅlẹssing in David is not for the circumcision but for the uncircumcision *** but also if faith | is reckoned as righteousness, is it reckoned to a righteous man or an unrighteous man? It is indeed clear that it is not to a righteous man. For ẉḥạ̣ṭ grace is it for a righteous man to be reckoned as righ‖teousness? But if not to a righteous man, clearly to one who was unrighteous before faith. But if faith is reckoned as righteousness to such a one, he becomes a bles|sed man, since the Lord does not reckon sin in this way but also forgives the iniquities before faith *** whether Abraham was still uncircumcised whe|n his faith was reckoned to him as righteousness or had he already been circumcised. So he says: 'How then was it reckoned?' *** he declares that after justification by faith, having received circumcision, he received a sign and a seal of the faith [while in uncircumcis]ion, so that although he was to be called father of both (I mean, of those from the circumcision and those in uncircumcision), inasmuch as | f̣ạịṭḥ ẉạṣ ṛẹc̣ḳọṇẹḍ ṭọ ḥịṃ ạṣ ṛịg̣ḥṭẹọụṣṇẹṣṣ ẉḥịḷẹ still in uncircumcision[······ ··father of those who believe in uncircumcision, and inasmuch as having been circumciṣ[ed 190 he begot Isaac, so that he might become father of those of the circumcision acc̣oṛding to the flesh ··

καὶ πάντα τὰ εὐεργετούμενα οὐκ ὀφειλο μένης αὐτοῖς εὐεργεσίας εὐεργετεῖται, ἀλλὰ τῷ βούλεσθαι τὸν Θεὸν ἰδίᾳ χάριτι εὐεργετεῖν οὓς ἂν εὐεργετῇ *** Πᾶς μὲν ‖ ·······ν ὁμολογήσαι ἂν φέρ' εἰπεῖν ἐπὶ τῆς ···α τὸ δηνάριον παραβολῆς ὅτι χάριτι, οὐκ ὀφειλήσει, τῇ ἕκτ[ῃ καὶ] ἐνάτῃ καὶ ἑνδεκάτῃ ἐληλυθότες ἐπὶ τὸ ἔργον γενομένης ἑσπέρας λαμβάνουσι τὸ ἀνὰ δηνάριον· ἡμεῖς δὲ εἴποιμεν ἂν ὅτι καὶ οἱ πρωῒ μισθω|θέντες καὶ νομί σαντες πλεῖον λήμψεσθαι τὸ ἀνὰ δηνάριον εἰληφότες καὶ αὐτοὶ χάριν εἰλήφασιν *** Νῦν οὖν νομιστέον αὐτὸ ἁπλούστερον καὶ καθόλου εἰρῆσθαι καὶ ἄλλως κοινότερον νοού μενον ἐπὶ τῶν οἱστισινοῦν ἐργαζομένων καὶ τὸν μισθὸν ἀπ' ἐκείνων λαμβανόντων, οὐ κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα. Ἡγητέον δὲ αὐτὸ δύνασθαι λέγεσθαι φέρε εἰπεῖν ἐπὶ τῶν ὡς Κάϊν ἐργαζομένων τὴν γῆν καὶ ποιούντων ἔργα πονηρά· τούτοις γὰρ ὡς ὀφειλόμενα νομίζω καὶ ὡς μισθὸν τῶν ἡμαρτημένων ἀποδίδοσθαι τὰς κολάσεις. ∆ιὸ καὶ 186 ὁ ἀπόστολος ὀψώνια μὲν τῆς ἁμαρτίας ἔφησεν εἶναι τὸν θάνατον, οὐκέτι δὲ ὀψώνια καὶ ὡσπερεὶ ὀφειλόμενα ἀπὸ Θεοῦ τὴν αἰώνιον ζωήν, ἀλλὰ χάρισμα αὐτοῦ· φησὶ γὰρ τὸ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν *** οὐ νομιστέον ἐπὶ τῶν κρειττόνων ἔρ|γων λέγεσθαι ἐν τῷ εὐαγγελίῳ τὸ «Ὧ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν»· εἰ γὰρ ᾧ μέτρῳ μετροῦμεν ἀντιμετρηθήσεται ἡμῖν, οὐ χάριτι Θεοῦ ἔσται ἡμῖν ἡ σω̣τηρία οὐδ' ἡ αἰώνιος ζωὴ ἔσται χάρισμα Θεοῦ *** χάριτι γάρ ἐσμεν σεσωσμένοι· καὶ τοῦτο οὐκ ἐξ ἡμῶν, Θεοῦ τὸ δῶρον, ἵνα μή τις καυ χήσηται. Πρὸς δὲ μέτρον τῶν ἡμαρτημένων ἡμῖν δίδοσθαι τὰς κολάσεις ὑποληπτέον *** ∆ικαιοῖ οὖν τὸν ἀσεβῆ διὰ τῆς πίστεως μεταθέμενον ἀπὸ τῆς ἀσεβείας ὥστε λογίζεσθαι τὴν | μεταθεῖσαν αὐτὸν ἀπὸ τῆς ἀσεβείας πίστιν εἰς δικαιοσύνην *** Καὶ ἐνόμισέν γε ἀκολουθεῖν τῷ ἄφεσιν ἀνομιῶν εἰληφότι καὶ παντὶ οὗ ἐπεκαλύφθησαν αἱ ἀνομίαι καὶ τῷ ἀνδρὶ οὗ οὐ λογίζεται Κύριος ἁμαρτίαν τὸ δικαιοσύνην αὐτῷ λογίζεσθαι χωρὶς ἔργων. Οὐ γὰρ ἐξ ἔργων ῥιζοῦται ἡ δικαιοσύνη ἀλλ' ἐκ τοῦ ἐρριζῶσθαι αὐτὴν | λογισαμένου τοῦ Θεοῦ τὴν πίστιν εἰς δικαιοσύνην *** μακάριοι ὧν ἀφέθησαν αἱ ἀνο μίαι οὐχὶ μηδαμοῦ μηδαμῶς μηδὲν ποιησάντων ἄξιον ἀφέσεως ἀνομιῶν καὶ τῆς ἐπ' αὐτῇ μακαριότητος ἀλλ' ἔτυχον ταύτης τῆς ἀφέσεως καὶ τοῦ μακα ρισμοῦ, πιστεύσαντες ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ *** ἐπιστῆσαι δὲ | εἰ ἔχει τινὰ τάξιν πρῶτον μὲν λεγόμενον τὸ «Ὧν ἀφέθησαναἱ ἀνομίαι», 188 δεύτερον δὲ τὸ «Ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι·» μηκέτι μὲν γὰρ πραττομένου τοῦ χείρονος, ἄφεσις δύναται γενέσθαι ἀνομιῶν, ἀγαθοῦ δὲ ἐπιτελουμένου ἐπ̣ι`̣ τ̣ο̣σ̣ο̣υ῀̣τ̣ο̣ν̣ ὡς τὰ γινόμενα καλύμματα γενέσθαι τῶν προημαρτημέ|νων ἐξαφανίζοντα αὐτῶν τὴν φύσιν, ἐπικαλύπτονται αἱ ἁμαρτίαι· ὧν προαγόντων οὐδὲ λογίζεται ἔτι Κύριός τινι τὸ ἡμαρτηκέναι *** [Rom. 4, 9-12] «Ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν;» *** ὁ ἐπ̣ι`̣ τῷ ∆αυὶδ μακαρισμὸς οὐκ ἐπὶ τὴν περιτομὴν ἀλλ' ἐπὶ τὴν ἀκροβυσ τίαν *** ἀλλὰ καὶ εἴπερ λογίζεται ἡ | πίστις εἰς δικαιοσύνην, ἆρα δικαίῳ λογίζεται ἢ οὐ δικαίῳ; Φανερὸν δὴ ὅτι οὐ δικαίῳ. Πο̣ία̣ γὰρ χάρις δικαίῳ λογισθῆναι εἰς δι‖καιοσύνην; Εἰ δὲ μὴ δικαίῳ, δηλονότι γενομένῳ πρὸ τῆς πίστεως ἀδίκῳ. Εἰ δὲ λογίζεται τῷ τοιούτῳ ἡ πίστις εἰς δικαιοσύνην, μακά ριος ἀνὴρ γίνεται, οὐ λογιζομένου οὕτω τοῦ Κυρίου τὴν ἁμαρτίαν ἀλλὰ καὶ ἀφιέντος τὰς πρὸ τῆς πίστεως ἀνομίας *** πότερόν ποτε ἔτι ἀκρόβυστος ἦν ὁ Ἀβραὰμ ἡνί|κα ἐλογίσθη αὐτῷ ἡ πίστις εἰς δικαιοσύνην ἢ ἤδη γεγένητο ἐν περιτομῇ. Λέγει γοῦν· «Πῶς οὖν ἐλογίσθη;» *** ἀποφαίνεται ὅτι μετὰ τὴν ἐκ πίστεως δικαίωσιν λαβὼν τὴν περιτομὴν σημεῖον καὶ σφραγῖδα εἴληφεν τῆς ἐν ἀκρ]οβυστίᾳ πίστεως, ἵνα εἰ καὶ ἀμφοτέρων (λέγω δὲ τῶν ἐκ περιτομῆς καὶ τῶν ἐν ἀκροβυστίᾳ) πατὴρ χρηματίζειν ἔμελλεν καθὸ μὲν | ἐλογίσθη ἡ πίστ̣ι̣ς̣ α̣υ᾿̣τω῀̣ ει᾿̣ς̣ δ̣ι̣κα̣ι̣ο̣σ̣υ´̣ν̣ην ἔτι̣ ὄντι ἐν ἀκροβυστίᾳ[······ ··πατὴρ τῶν πιστευόντων ἐν ἀκροβυστίᾳ, καθὸ δὲ περιτετμημ̣[ένος 190 ἐγέννησε τὸν Ἰσαὰκ ἵνα γένηται πατὴρ τῶν ἐκ περιτομῆς κα̣τ̣α`̣ σάρκα ··