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

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 might free the citizens from the danger under him by his own economic slavery, by killing the general and the enemies under him in some ambush; for he who did this was master, not as one captured as a prisoner of war but as one using the mindset of a hero. Thus therefore also Christ gave himself over to slavery, so that none of those who are his disciples in the word should become a slave of death; for he, as the scripture says, destroyed him who has the power of death, that is, the devil, and the rest. And perhaps he also delivered himself to death to be mastered, rescuing those held by it and giving himself up in their place, so that after this he might outmaneuver and destroy death. 31 vi 12-14 Let not sin therefore reign in your mortal body, to obey it in its lusts; neither present your members as instruments of unrighteousness to sin; but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God; for sin shall not have dominion over you: for you are not under the law but under grace. Above he said "so that just as sin reigned in death," but now he did not say this but "let not sin reign in your mortal body," teaching that our mortal body is like a throne and kingdom of sin; for the mind of the flesh is enmity against God, and again the mind of the flesh is death. But also all sins are works of the flesh which the apostle called manifest. And having placed heresies among them, he taught that these also are a work of the flesh, freeing us from distraction, so that we should not think that some are works of the flesh, and some sins are not of the flesh but rather of the soul or of the mind. But if someone asks how heresies are also counted among the works of the flesh, it must be said to him that heresies come from the mind of the flesh, about which Paul says somewhere, "intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the Head." And perhaps also when we sin, with sin reigning in our mortal body, we are nothing other than the mortal body and flesh; for he says, "My spirit shall not always strive with these men, for that they also are flesh." And the soul itself seems not to remain, but either through evil becomes flesh or through virtue becomes spirit; for when it is joined to a harlot it becomes one flesh with her, but he who is joined to the Lord is one spirit. And he has already said this, "Likewise reckon you also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ." But some will take this to be said in contrast to others who lived for God but not in Christ Jesus. But we say that perhaps it is impossible to live indeed for God in Christ Jesus <...> since he saw the day of Christ and was glad; and if Moses lived for God, he lived in Christ Jesus, who indeed esteemed the reproach of Christ greater riches than the treasures of Egypt; but also the many prophets and righteous men who desired to see what the apostles saw and to hear what they heard, would not have come to such desire and longing if they were outside of living for God in Christ Jesus. But you will ask if one must say that everyone who lives for God in Christ Jesus is dead to sin. To this it might be said, if as one dead to sin he once lived in sin; but if someone, enlightened by the Spirit that searches all things, even the deep things of God, should find some who live for God in Christ Jesus without ever having lived in sin, he declares that it is not the case that if someone lives for God in Christ Jesus he is then necessarily dead to sin; but if all have sinned because he died for all, it is clear that everyone living in Christ Jesus once lived in sin, and later, having become dead to it, lived for God in Christ Jesus. But another might say that it is possible, even if it is granted that some live for God in Christ Jesus having never been in sin, that they are nonetheless dead to

θανάτῳ. ὡσάν τις παραδείγματος ἕνεκεν ἐλεύθερος ὢν δοῦλον ἑαυτὸν παραδίδωσιν τῷ στρατηγῷ τῶν πολεμίων, ἵνα παρ' αὐτῷ γενόμενος ἐλευθερώσῃ τῇ ἑαυτοῦ οἰκονομικῇ δουλείᾳ τοὺς πολίτας ἀπὸ τοῦ ὑπ' ἐκείνῳ κινδύνου, διὰ τοῦ ἐνέδρᾳ τινὶ ἀποκτεῖναι τὸν στρατηγὸν καὶ τοὺς ὑπ' αὐτῷ πολεμίους· ἐκυριεύθη γὰρ ὁ τοῦτο δράσας ὡς οὐκ αἰχμάλωτος ἁλοὺς ἀλλὰ φρονήματι χρησάμενος ἀριστέως. οὕτως οὖν καὶ ὁ Χριστὸς ἑαυτὸν παρέδωκεν τῇ δουλείᾳ, ἵνα μηδεὶς θανάτου γένηται τῶν μαθητευομένων αὐτοῦ τῷ λόγῳ δοῦλος· οὗτος γὰρ ὡς φησὶν ἡ γραφὴ κατήργηε τὸν τὸ κράτο ἔχοντα τοῦ θανάτου, τοῦτ' ἐτὶν τὸν διάβολον, καὶ τὰ ἑξῆς. τάχα δὲ καὶ παρέδωκεν ἑαυτὸν τῷ θανάτῳ κυριευθησόμενον ῥυόμενος τοὺς ὑπ' αὐτοῦ κεκρατημένους καὶ ἀντ' ἐκείνων ἑαυτὸν προδιδούς, ἵνα μετὰ τοῦτο καταστρατηγήσῃ καὶ καταργήῃ τὸν θάνατον. 31 vi 12-14 μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν αὐτῇ ἐν ταῖς ἐπιθυμίαις αὐτοῦ· μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ· ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡς ἐκ νεκρῶν ζῶντας, καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ· ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον ἀλλ' ὑπὸ χάριν. ἀνωτέρω μὲν εἶπεν ἵνα ὥπερ ἐβαίλευεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, νυνὶ δὲ οὐκ εἶπεν τοῦτο ἀλλὰ μὴ βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι, διδάσκων ὅτι ὥσπερ θρόνος καὶ βασίλειόν ἐστι τῆς ἁμαρτίας τὸ θνητὸν ἡμῶν σῶμα· τὸ γὰρ φρόνημα τῆ αρκὸ ἔχθρα εἰ θεόν, καὶ πάλιν τὸ φρόνημα τῆ αρκὸ θάνατο. ἀλλὰ καὶ πάντα τὰ ἁμαρτήματα ἔργα αρκό ἐστιν ἅπερ ὁ ἀπόστολος φανερὰ ὠνόμασεν. ἐν αὐτοῖς δὲ τάξας καὶ τὰς αἱρέει ἐδίδαξεν ὅτι καὶ αὗται αρκό εἰσιν ἔργον, ἀπολύων ἡμᾶς περισπασμοῦ, ἵνα μὴ νομί ζωμεν τινὰ μὲν εἶναι ἔργα αρκό, τινὰ δὲ ἁμαρτήματα οὐ αρκὸ μὲν ἤτοι δὲ ψυχῆς ἢ νοῦ. ἀλλ' ἐπάν τις ζητῇ πῶς καὶ αἱρέει ἐν τοῖς ἔργοι τῆ αρκό εἰσι κατειλεγμέναι, λεκτέον πρὸς αὐτὸν ὅτι αἱρέει γίνονται ἀπὸ τοῦ νοῦ τῆ αρκό, περὶ οὗ φησί που ὁ Παῦλος εἰκῆ ἐμβατεύων καὶ φυιούμενο ὑπὸ τοῦ νοὸ τῆ αρκὸ αὐτοῦ καὶ οὐ κρατῶν τὴν κεφαλήν. τάχα δὲ καὶ ὅτε ἁμαρτάνομεν βασιλευούσης τῆς ἁμαρτίας ἐν τῷ θνητῷ ἡμῶν σώματι οὐδὲν ἄλλο ἐσμὲν ἤπερ τὸ θνητὸν σῶμα καὶ άρκε· οὐ μὴ γάρ φησι καταμείνῃ τὸ πνεῦμά μου ἐν τοῖ ἀνθρώποι τούτοι εἰ τὸν αἰῶνα διὰ τὸ εἶναι αὐτοὺ άρκα. καὶ αὐτὴ δὲ ἡ ψυχὴ ἔοικε μὴ μένειν, ἀλλ' ἤτοι διὰ κακίαν γίνεσθαι σὰρξ ἢ δι' ἀρετὴν πνεῦμα· ὅτε γὰρ κολλᾶται τῇ πόρνῃ γίνεται εἰ άρκα μίαν πρὸς αὐτήν, ὁ δὲ κολλώμενο τῷ κυρίῳ ἓν πνεῦμά ἐτιν. καὶ ἤδη τοῦτο εἴρηκεν, οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν εἶναι τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. τινὲς δὲ τοῦτο πρὸς ἀντι διαστολὴν λήψονται λέγεσθαι ἑτέρων οἳ ἔζησαν μὲν τῷ θεῷ οὐ μὴν ἐν Χριστῷ Ἰησοῦ. ἡμεῖς δέ φαμεν μήποτε ἀδυνατόν ἐστιν ζῇν μὲν τῷ θεῷ ἐν Χριστῷ Ἰησοῦ <...> ἐπείπερ εἶδεν τὴν Χριτοῦ ἡμέραν καὶ ἐχάρη· εἴτε Μωσῆς ἔζησεν τῷ θεῷ, ἐν Χριστῷ Ἰησοῦ ἔζησεν, ὅστις γε καὶ μείζονα πλοῦτον ἡγήατο τῶν Αἰγύπτου θηαυρῶν τὸν ὀνειδιμὸν τοῦ Χριτοῦ· ἀλλὰ καὶ οἱ ἐπιθυμήαντε πολλοὶ προφῆται καὶ δίκαιοι ἰδεῖν ὃ εἶδον οἱ ἀπόστολοι καὶ ἀκοῦαι ὧν ἤκουαν, οὐκ ἂν ἦλθον εἰς τὴν τῶν τοιούτων ἐπιθυμίαν καὶ ὄρεξιν ἔξω τυγχάνοντες τοῦ ἐν Χριστῷ Ἰησοῦ ζῇν τῷ θεῷ. ζητήσεις δὲ εἰ χρὴ φάσκειν πάντα τὸν ζῶντα τῷ θεῷ ἐν Χριστῷ Ἰησοῦ νεκρὸν εἶναι τῇ ἁμαρτίᾳ. πρὸς τοῦτο δὲ λέγοιτ' ἄν, εἰ μὲν ὡς νεκρὸς τῇ ἁμαρτίᾳ ἔζη ποτὲ τῇ ἁμαρτίᾳ· ἐὰν δέ τις ὑπὸ τοῦ πάντα ἐρευνῶντο πνεύματο καὶ τὰ βάθη τοῦ θεοῦ φωτισθεὶς εὕρῃ τινὰς χωρὶς τοῦ ἐζηκέναι τῇ ἁμαρτίᾳ ποτὲ ζῶντας τῷ θεῷ ἐν Χριστῷ Ἰησοῦ, ἀποφαίνεται ὅτι οὐκ εἴ τις ζῇ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ οὗτος ἤδη πάντως νεκρός ἐστιν τῇ ἁμαρτίᾳ· ἐὰν δὲ πάντε ἥμαρτον διὰ τὸ ὑπὲρ πάντων ἀπέθανεν, δῆλον ὅτι πᾶς ζῶν ἐν Χριστῷ Ἰησοῦ ἔζη ποτὲ τῇ ἁμαρτίᾳ, καὶ ὕστερον νεκρὸς γενόμενος αὐτῇ ἔζησεν τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. ἕτερος δὲ εἴποι ἂν ὅτι ἐνδέχεται καὶ διδομένου τοῦ ζῇν τινὰς τῷ θεῷ ἐν Χριστῷ Ἰησοῦ μηδέποτε γενομένους ἐν ἁμαρτίᾳ, οὐδὲν ἧττον κἀκείνους νεκροὺς εἶναι τῇ