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

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 'gift' to God; for God does not give wages as something owed, but a gift, nor is sin a gift but owed wages. And the gift of God he did not simply state as eternal life, for this is understood as imperfect when it is not in Christ Jesus our Lord. It is shown that sin gives death to the one ruled by it, and God does not bring on death, the enemy of Christ, for God did not make death and so forth. But if someone should object to this with 'I will kill and I will make to live' and 'the Lord puts to death and brings to life,' we shall say that God kills by sin in order that after this he may give life to the one who has died to sin. 35 vii 1-3 Or are you ignorant, brothers—for I speak to those who know the law—that the law has dominion over a person for as long as he lives? For the married woman is bound by law to her living husband; but if the husband dies, she is released from the law of her husband. Therefore, then, while her husband is alive, she will be called an adulteress if she is with another man; but if her husband dies, she is free from the law, so as not to be an adulteress when she is with another man. To know the law is certainly to know the difference between the oldness of the letter in it and the newness of the spirit existing in its thoughts; for this is to know the law perfectly. And he brings forth an example, very suitable to the subject at hand: for the married woman is bound by law to her living husband; but if the husband dies, she is released from the law of her husband; the law is the husband; and it is clear that it is the one according to the letter; for this one also accepted death because it is the oldness of the letter; but that which is becoming old and aging is near to vanishing. And it is said to die also because not even among those wishing to keep it and so choosing, so to speak, does it live. 36 vii 6 But now we have been released from the law, having died to that by which we were held, so that we serve in newness of spirit and not in oldness of letter. The Holy Spirit is always in newness, neither becoming old nor aging, but rather our inner man being renewed day by day; and the oldness of the letter was not ever new, nor was our old man ever new, who at the same time as he came into being grew old, not by time but by such thoughts and deeds having made him old. vii 7 <What then? Is the law sin? Just as 'law' is one name, the discussion of law is not one and the same everywhere in scripture. Therefore, concerning each passage of it, one must carefully pay attention and consider, now what is signified by the word 'law,' and now what one must understand by such a thing. But also concerning many other things; for there are also homonymous words for other things in scripture, which confuse those who think that as the name is one, so also the meaning is one, wherever it may be named. But that the word 'law' is not applied to the same thing but to many, leaving aside the many things that require argument and have objections needing a solution, we will set forth the things that are able to convince anyone at all, that the word 'law' is used for many things. For example, when it is said in Galatians, For as many as are of the works of the law are under a curse, for it is written: Cursed is everyone who does not abide by all the things written in the book of the law, to do them, it is clear that the law of Moses according to the letter is meant, the commanding of what must be done, and the forbidding of what must not be done by those subject to it. And the same is meant in the same epistle also in for the law was added because of transgressions, until the seed should come to whom the promise was made, ordained through angels in the hand of a mediator; and in so that the law became our tutor to Christ, that we might be justified by faith; but now that faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. And the history recorded by Moses is also signified by the word 'law,' as from the same

ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. καλὴ ἡ διαφορά, ὀψωνίου μὲν ἐπὶ τῆς ἁμαρτίας τεταγμένου, χαρίσματος δὲ ἐπὶ τοῦ θεοῦ· οὔτε γὰρ ὀψώνια ὡς ὀφειλόμενα δίδωσιν ὁ θεὸς ἀλλὰ χάρισμα, οὐδὲ χάρισμα ἡ ἁμαρτία ἀλλ' ὀφειλόμενα ὀψώνια. τὸ δὲ χάρισμα τοῦ θεοῦ οὐκ ἔταξεν ἁπλῶς ζωὴ αἰώνιος, ἀτελὴς γὰρ αὕτη νοεῖται ὅτε μὴ ἐν Χριστῷ Ἰησοῦ ἐστιν τῷ κυρίῳ ἡμῶν. δηλοῦται δὲ ὅτι ἡ ἁμαρτία τῷ βασιλευομένῳ ὑπ' αὐτῆς δίδωσι τὸν θάνατον, καὶ οὐχ ὁ θεὸς ἐπιφέρει τὸν ἐχθρὸν τοῦ Χριστοῦ θάνατον, ὁ γὰρ θεὸ θάνατον οὐκ ἐποίηεν καὶ τὰ ἑξῆς. ἐὰν δέ τις πρὸς τοῦτο ἀνθυποίσῃ καὶ τὸ ἐγὼ ἀποκτενῶ καὶ ζῇν ποιήω καὶ κύριο θανατοῖ καὶ ζωογονεῖ, ἐροῦμεν ὅτι ἀποκτέννει ὁ θεὸς τῇ ἁμαρτίᾳ ἵνα μετὰ τοῦτο ζωοποιήσῃ τὸν ἀποθανόντα τῇ ἁμαρτίᾳ. 35 vii 1-3 ἢ ἀγνοεῖτε, ἀδελφοί, γινώσκουσι γὰρ νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ; ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. ἄρα οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ. τὸ γινώσκειν τὸν νόμον πάντως οἶδεν τὴν διαφορὰν τῆς ἐν αὐτῷ παλαιότητο τοῦ γράμματο καὶ τῆς ἐνυπαρχούσης τοῖς νοήμασιν αὐτοῦ καινότητο τοῦ πνεύματο· τοῦτο γάρ ἐστι τὸ τελείως γινώσκειν τὸν νόμον. ἐπιφέρει δὲ καὶ παράδειγμα, σφόδρα τῷ προκειμένῳ κατάλληλον· ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός· ὁ νόμος ἐστὶν ὁ ἀνήρ· δῆλον δὲ ὅτι ὁ κατὰ τὸ γράμμα· οὗτος γὰρ καὶ τὸ ἀποθνήσκειν ἐπεδέξατο διὰ τὸ εἶναι παλαιότη γράμματο· τὸ δὲ παλαιού μενον καὶ γηράκον ἐγγὺ ἀφανιμοῦ. λέγεται δὲ καὶ ἀποθνήσκειν καὶ ἐπεὶ μηδὲ παρὰ τοῖς βουλομένοις αὐτὸν φυλάσσειν καὶ οὕτω προαιρουμένοις, ἵν' οὕτως εἴπω, ζῇ. 36 vii 6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. τὸ ἅγιον πνεῦμα ἀεί ἐστιν ἐν καινότητι, οὔτε παλαιούμενον οὔτε γηράκον ἀλλὰ μᾶλλον τοῦ ἔω ἡμῶν ἀνθρώπου ἀνακαινουμένου ἡμέρᾳ καὶ ἡμέρᾳ· καὶ ἡ παλαιότης δὲ τοῦ γράμματος οὐκ ἔστιν ὅτε καινὴ ἦν, οὐδὲ ὁ παλαιὸ ἡμῶν ἄνθρωπο καινός ποτε ἦν, ὅστις ἅμα τῷ ὑποστῆναι πεπαλαίωται, οὐ χρόνῳ ἀλλὰ τῶν τοιῶνδε νοημάτων καὶ ἔργων παλαιωσάντων αὐτόν. vii 7 <τί οὖν; ὁ νόμος ἁμαρτία; οὐχ ὥσπερ ὄνομα ἕν ἐστι νόμος, οὕτω καὶ εἷς ὁ περὶ νόμου πανταχοῦ τῆς γραφῆς λόγος. διὸ καθ' ἕκαστον χρὴ τόπον αὐτῆς ἐπιμελῶς ἐπιστήσαντα θεωρῆσαι, νῦν μὲν τί σημαίνεται ἐκ τῆς νόμος φωνῆς, νῦν δὲ τί χρὴ τὸ τοιοῦτον ἐννοεῖν. ἀλλὰ καὶ περὶ ἄλλων πλειόνων· ὁμώνυμοι γὰρ καὶ ἐπὶ ἄλλων εἰσὶ κατὰ τὴν γραφὴν φωναί, αἵτινες συγχέουσι τοὺς νομίζοντας ὅτι ὡς ὄνομα ἕν ἐστιν οὕτω καὶ τὸ σημαινόμενον ἕν, ὅπου ἂν τοῦτο ὀνομασθῇ. ὅτι δὲ ἡ νόμος φωνὴ οὐκ ἐπὶ τοῦ αὐτοῦ ἀλλ' ἐπὶ πλειόνων τέτακται, τὰ πολλὰ παραλιπόντες καὶ δεόμενα κατασκευῆς, ἔχοντα ἀνθυποφορὰν λύσεως δεομένην, ἐκθησόμεθα τὰ πάνθ' ὁντινοῦν δυσωπῆσαι δυνάμενα, ὡς τῆς νόμος φωνῆς κειμένης ἐπὶ πλειόνων. οἷον ἐπὰν ἐν τῇ πρὸς Γαλάτας λέγηται ὅοι γὰρ ἐξ ἔργων νόμου εἰὶν ὑπὸ κατάραν εἰί, γέγραπται γάρ· ἐπικατάρατο πᾶ ὃ οὐκ ἐμμένει πᾶι τοῖ γεγραμ μένοι ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆαι αὐτά, σαφὲς ὅτι νόμος ὁ κατὰ τὸ γράμμα δηλοῦται Μωσέως, τὸ προστακτικὸν μὲν ὧν ποιητέον, ἀπαγορευτικὸν δὲ ὧν οὐ ποιητέον τοῖς αὐτῷ ὑποκειμένοις. τὸ δ' αὐτὸ δηλοῦται ἐν τῇ αὐτῇ ἐπιστολῇ καὶ ἐν τῷ ὁ νόμο γὰρ τῶν παραβάεων χάριν ἐτέθη, ἄχρι οὗ ἔλθῃ τὸ πέρμα ᾧ ἐπήγγελται, διαταγεὶ δι' ἀγγέλων ἐν χειρὶ μείτου· καὶ ἐν τῷ ὥτε ὁ νόμο παιδαγωγὸ ἡμῶν γέγονεν εἰ Χριτόν, ἵνα ἐκ πίτεω δικαιωθῶμεν· ἐλθούη δὲ τῆ πίτεω οὐκέτι ὑπὸ παιδαγωγόν ἐμεν. πάντε γὰρ υἱοὶ θεοῦ ἐτὲ διὰ τῆ πίτεω ἐν Χριτῷ Ἰηοῦ. σημαίνεται καὶ ἡ παρὰ Μωσεῖ ἀναγεγραμμένη ἱστορία ἀπὸ τῆς νόμος φωνῆς, ὡς ἀπὸ τῆς αὐτῆς