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

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 other things, to another faith by the same Spirit. And he himself also says elsewhere that to you it has been granted by God, not only to believe in Christ but also to suffer for his sake. But I think that the apostles also, being persuaded that the faith which is in our power is deficient ... If therefore the heirs are of faith and the promise, that it might be by grace, not even faith itself which is before grace, according to which it is said, "therefore it is of faith, that it might be by grace," can exist without grace. But to all the seed, he says, that is to the one from the law or to the one from his faith, and not only to the one from the law but if he should have in addition to that from the law that which is from faith. For if we did not understand it this way, the promise will be to those from Ishmael and to those from Keturah, which is not pleasing. (from the same) But it seems necessary, he says, to examine how it follows from being of faith and by grace that the promise is sure; for if it were of the law, it would not have been possible for the promise to be sure. Pay attention then: a kind of double-dyed color from faith comes upon the soul, and especially of the one reckoned for righteousness, so that the promise and grace through it has, on account of its being un-washable, or at least its unchangeable certainty; which does not appear concerning the works of the law. At any rate, it is said that a righteous man sometimes turns away from his righteousness and commits iniquity; but I do not know if it is also written concerning faith that someone turned away from the faith, once he had been attested to have believed and had been justified through faith. Then also with testimony the divine apostle seals what has been said by him. (from the same) [And what he says is this: just as God is not a partial God but the father of all, so also is he. And again, just as God is father not according to natural kinship but by the appropriation of faith, so also is he; for obedience makes him the father of us all. For since they considered this kinship to be nothing, holding fast to that cruder one, he shows this one to be more authoritative by leading the argument up to God. And along with these things he also shows that he received this as a reward for his faith; so that if this were not so, even if he were the father of all who dwell on the earth, the phrase "before him" would no longer have a place; for "before him" means "in like manner." For this is the paradox, that those whom he did not have by nature, these he received from the gift of God.] Of such a kind, he says, were the many nations of whom God, who gave him the promises, has made him father. For concerning those who have been made dead through sin, whose soul has become dead in a living body, I think he now speaks; for the soul that sins, it shall die. And what are the things that are not, but those deprived of being and not partaking of it, so called in contrast to those who partake of the one who said, "I am who I am"? And he calls the things that are not, so that when they have obeyed he might grant them to be. But perhaps someone will say to this, how does the apostle elsewhere say after other things, "God chose the things that are not to bring to nothing the things that are," but it is quite clear that this is a different meaning of "being" and "not being" as far as can be gathered from the whole context there; for in this passage "the ones who are" are those who are wise according to the flesh, and powerful, and noble; while "the ones who are not" are those who are otherwise disposed than these, according to their estimation. 26 iv 18-22 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, "So shall thy seed be;" and being not weak in faith, he considered his own body now dead, when he was about an hundred years old, and the deadness of Sara's womb; but he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what he had promised, he was able also to perform; and therefore it was imputed to him for righteousness. See whether perhaps as Abraham against hope believed in hope, so also all the sons of Abraham's faith against hope believe in hope concerning all things, whether concerning the resurrection of the dead or concerning inheriting

νόμου κληρονόμοι κεκένωται ἡ πίστις. ἐν τῷ καταλόγῳ τῶν χαρισμάτων τῶν διδομένων κατὰ τὴν ἀναλογίαν τῆ πίτεω, κατείλεκται καὶ ἡ πίστις· φησὶ γὰρ ὁ Παῦλος μεθ' ἕτερα ἄλλῳ πίτι ἐν τῷ αὐτῷ πνεύματι. ὁ δ' αὐτός φησι καὶ ἀλλαχοῦ ὅτι ἀπὸ θεοῦ ὑμῖν ἐχαρίθη οὐ μόνον τὸ εἰ Χριτὸν πιτεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάχειν. οἶμαι δὲ ὅτι καὶ οἱ ἀπόστολοι ἐλλιπῆ πεισθέντες εἶναι τὴν ἐκ τοῦ ἐφ' ἡμῖν πίστιν ... εἰ καὶ ἐκ πίστεως οὖν οἱ κληρονόμοι καὶ ἡ ἐπαγγελία ἵνα κατὰ χάριν, οὐδ' αὐτὴ ἡ πίστις ἡ πρὸ τῆς χάριτος, καθ' ἣν λέγεται διὰ τοῦτο ἐκ πίστεως ἵνα κατὰ χάριν, χωρὶς χάριτος ὑφεστάναι οὐ δύναται. παντὶ δὲ τῷ σπέρματι, φησίν, ἤτοι τῷ ἐκ τοῦ νόμου ἢ τῷ ἐκ τῆς πίστεως αὐτοῦ, καὶ οὐ μόνον τῷ ἐκ τοῦ νόμου ἀλλ' εἰ ἔχοι πρὸς τῷ ἐκ τοῦ νόμου τὸ ἐκ τῆς πίστεως. εἰ γὰρ μὴ οὕτως ἐκλάβοιμεν, ἔσται ἡ ἐπαγγελία τοῖς ἐξ Ἰσμαὴλ καὶ τοῖς ἐκ Χεττούρας, ἅπερ οὐκ ἀρέσκει. (τοῦ αὐτοῦ) ἀναγκαῖον δέ, φησίν, ἐξετάσαι φαίνεται πῶς ἀκολουθεῖ τῷ ἐκ πίστεως καὶ τῷ κατὰ χάριν τὸ βεβαίαν εἶναι τὴν ἐπαγγελίαν· ἄρα γὰρ εἰ ἦν ἐκ νόμου, οὐχ οἷόν τε ἦν βεβαίαν τυγχάνειν τὴν ἐπαγγελίαν. πρόσχες οὖν οἱονεὶ δευσοποιός τις βαφὴ γίνεται ἐκ πίστεως περὶ τὴν ψυχὴν καὶ μάλιστα τῆς λελογισμένης εἰς δικαιοσύνην, ὥστε τὴν δι' αὐτῆς ἐπαγγελίαν καὶ χάριν ἴσχειν διὰ τὸ ἀνέκ πλυτον αὐτῆς, ἢ ἀμετάβολόν γε τὴν βεβαιότητα· ἥτις οὐκ ἐμφαίνεται περὶ τὰ ἐκ νόμου ἔργα. ἀποτρέφειν γοῦν ποτὲ δίκαιο ἀπὸ τῆ δικαιούνη αὐτοῦ λέγεται καὶ ποιεῖν ἀδικίαν· οὐκ οἶδα δὲ εἰ καὶ περὶ τῆς πίστεως γέγραπται ὅτι ἀπέστρεψέν τις ἀπὸ τῆς πίστεως, ἅπαξ μαρτυρηθεὶς πεπιστευκέναι καὶ δικαιω θεὶς διὰ τὴν πίστιν. εἶτα καὶ τῇ μαρτυρίᾳ ἐπισφραγίζει ὁ θεῖος ἀπόστολος τὸ εἰρημένον αὐτῷ. (τοῦ αὐτοῦ) [ὃ δὲ λέγει τοῦτό ἐστιν· ὥσπερ ὁ θεὸς οὐκ ἔστι μερικὸς θεὸς ἀλλὰ πάντων πατήρ, οὕτω καὶ αὐτός. καὶ πάλιν ὥσπερ ὁ θεὸς πατήρ ἐστιν οὐ κατὰ τὴν φυσικὴν συγγένειαν ἀλλὰ κατ' οἰκείωσιν πίστεως, οὕτω καὶ αὐτός· ἡ γὰρ ὑπακοὴ ποιεῖ πατέρα πάντων ἡμῶν. ἐπειδὴ γὰρ οὐδὲν ἐνόμιζον εἶναι ταύτην τὴν συγγένειαν, τὴν παχυτέραν ἐκείνην κατασχόντες, δείκνυσι ταύτην κυριω τέραν ἐπὶ τὸν θεὸν τὸν λόγον ἀνάγων. καὶ μετὰ τούτων κἀκεῖνο ἐμφαίνει ὅτι καὶ ἀμοιβὴν τῆς πίστεως ταύτην ἔλαβεν· ὥστε ἂν μὴ τοῦτο ᾖ, κἂν πάντων ᾖ πατὴρ τῶν τὴν γῆν οἰκούντων, τὸ κατέναντι οὐκέτι χώραν· τὸ γὰρ κατέναντι τὸ ὁμοίως ἐστίν. τὸ γὰρ παράδοξον τοῦτό ἐστιν, οὓς οὐκ εἶχεν ἐκ φύσεως τούτους ἀπὸ τῆς τοῦ θεοῦ δωρεᾶς λαβεῖν.] ὁποῖα, φησί, τὰ πολλὰ ἔθνη ἦν ὧν τέθεικεν αὐτὸν πατέρα ὁ τὰς ἐπαγγελίας αὐτῷ διδοὺς θεός. περὶ γὰρ τῶν διὰ τὴν ἁμαρτίαν νενεκρωμένων, ὧν ἡ ψυχὴ νεκρὰ γεγένητο ἐν σώματι ζῶντι, οἴομαι νῦν αὐτὸν λέγειν· ψυχὴ γὰρ ἡ ἁμαρτάνουα αὐτὴ ἀποθανεῖται. τίνα δὲ τὰ μὴ ὄντα ἢ οἱ ἐστερημένοι τοῦ ὄντος καὶ μὴ μετέχοντες αὐτοῦ, οὕτω καλούμενοι πρὸς ἀντιδιαστολὴν τῶν μετεχόντων τοῦ εἰπόντος ἐγώ εἰμι ὁ ὤν; καλεῖ δὲ τὰ μὴ ὄντα ἵνα ὑπακούσασιν αὐτοῖς χαρίσηται τὸ εἶναι. ἀλλ' ἴσως τις πρὸς ταῦτα ἐρεῖ, πῶς ὁ ἀπόστολος ἑτέρωθί φησι μεθ' ἕτερα ἐξελέξατο ὁ θεὸ τὰ μὴ ὄντα ἵνα τὰ ὄντα καταργήῃ, ἀλλ' εὔδηλον ὡς ἕτερόν ἐστι τοῦτο σημαινόμενον τοῦ ὄντος καὶ μὴ ὄντος ὅσον ἀπὸ πάσης τῆς ἐκεῖσε συμφράσεως· ὄντες μὲν γὰρ ἐνθάδε οἱ κατὰ άρκα οφοὶ καὶ δυνατοὶ καὶ εὐγενεῖ· μὴ ὄντες δὲ οἱ ἄλλως παρὰ τούτοις διακείμενοι ὡς πρὸς τὴν ἐκείνων ὑπόληψιν. 26 iv 18-22 ὃς παρ' ἐλπίδα ἐπ' ἐλπίδι ἐπίστευσεν, εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν κατὰ τὸ εἰρημένον, οὕτως ἔσται τὸ σπέρμα σου· καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησε τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας· εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλ' ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστι καὶ ποιῆσαι· διὸ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. ὅρα μήποτε ὡς Ἀβραὰμ παρ' ἐλπίδα ἐπ' ἐλπίδι ἐπίστευσεν, οὕτω καὶ πάντες οἱ τῆς πίστεως Ἀβραὰμ υἱοὶ παρ' ἐλπίδα ἐπ' ἐλπίδι περὶ πάντων πιστεύουσιν, εἴτε περὶ ἀναστάσεως νεκρῶν εἴτε περὶ τοῦ κληρονομήσειν