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

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 powerless; for it prevails not over the strong but over the weak, not because of its own strength but because of their inertia; the nature of such a law is powerless; which is why it was also at work in the weak flesh. a law which God condemned by sending his own son not in flesh of sin such as he who serves according to the law of sin serves, but in the likeness of such flesh. And because of this the flesh of the son of God was not sin but a likeness, since it was not from the seed of a man and a woman who had come together in sleep. Therefore God condemned sin, which had become exceedingly sinful, and through the flesh the righteous requirement of the divine law was fulfilled in us, when we do not walk according to the flesh, in which flesh the powerlessness of the law and weakness, which is evil, is at work; but following God according to his spirit we do all things, receiving into ourselves the son of God. 46 viii 7 Because the mind of the flesh is hostility towards God, for it is not subject to the law of God 46, for neither can it be; and those who are in the flesh cannot please God. From what Paul teaches we learn who are according to the flesh, those who set their minds on the things of the flesh, and who are according to the spirit, those who set their minds on the things of the spirit. And the mindsets of the flesh are fornication, licentiousness, idolatry, and similar things, which is itself death; but the things of the spirit are love, joy, peace, patience, and the things that follow these, which is life. And such people are already in life, and they rejoice in peace; it follows therefore that those who sow to the flesh reap corruption, but those who live by the spirit sow to the spirit, from which is to reap eternal life; and in addition to these, those of the mindset of the flesh are also enemies of God. And those who wish to be rich or desire glory also set their minds on the things of the flesh. And the Jews who live according to the letter and practice the outward circumcision in the flesh, these set their minds on the things of the flesh of the law; but those according to the spirit, the Jews in secret, who perform the circumcision in the heart and spirit, <οὗ>these set their minds on the things of the spirit. And in the mindset of the flesh of the law one will find death and hostility towards God, but in the mindset of the law of the spirit, life and peace. But those who are in the flesh of the law cannot please God, but those who are in the spirit of the law; for we both profess the law of Moses, but they according to the flesh, and we according to the spirit; therefore they consider the promises to be carnal, in accordance with the carnal law, but we consider them spiritual, in every spiritual blessing in the heavenly places. 47 viii 24, 25 For hope that is seen is not hope; for what a man sees, why does he also hope for it? But if we hope for what we do not see, we wait for it with patience. instead of which in other places we have found, instead of 'for what a man sees, why does he wait for it,' something like if he becomes eager to wait for what he sees; but he who hopes for what is not seen does a great thing, and for that reason, by having his mind fixed upon it, he endures whatever comes. 48 viii 26 Likewise the Spirit also helps in our weaknesses, for we do not know what we should pray for as we ought, but the Spirit itself makes intercession for us with groanings which cannot be uttered. that is, he fills up the things of our weakness, helping it, and at the same time we learn that by these things human nature has been revealed to all. (from the same) in innumerable ways the spirit helps our weakness, and no less also in our praying, when we proceed to pray with the spirit. For then, not knowing what we should pray for as we ought, with the spirit helping the weakness in us, through the help from it we pray with the spirit; then, with the mind following it and helping, we pray also with the mind. But the prayer of one who does not pray with both is deficient, as is clear from 'if I speak in a tongue, my spirit prays, but my mind is unfruitful.' Therefore, so that the mind may not be unfruitful,

νόμου τοῦ τῆ ἁμαρτία καὶ τοῦ θανάτου ὧδε λέγει· ὥσπερ γὰρ ἡ ἀρετὴ ἰδίᾳ φύσει ἰσχυρά, οὕτω καὶ ἡ κακία καὶ τὰ ἀπ' αὐτῆς ἀσθενῆ καὶ ἀδύνατα· κρατεῖ γὰρ οὐ τῶν ἰσχυρῶν ἀλλὰ τῶν ἐκλύτων, οὐ διὰ τὴν ἰδίαν ἰσχὺν ἀλλὰ διὰ τὴν ἐκείνων ἀδράνειαν· τοῦ τοιούτου νόμου ἡ φύσις ἀδύνατός ἐστιν· διὸ καὶ ἐνήργει ἐν τῇ ἀσθενεῖ σαρκί. ὃν νόμον κατέκρινεν ὁ θεὸς πέμψας τὸν ἑαυτοῦ υἱὸν οὐκ ἐν σαρκὶ ἁμαρτίας τοιαύτης ᾗ ὁ δουλεύων κατὰ νόμον ἁμαρτίας δουλεύει, ἀλλ' ἐν ὁμοιώματι τοιαύτης σαρκός. διὰ δὲ τοῦτο οὐκ ἦν ἁμαρτία ἡ σὰρξ τοῦ υἱοῦ τοῦ θεοῦ ἀλλ' ὁμοίωμα, ἐπείπερ οὐκ ἦν ἐκ σπέρματος ἀνδρὸς καὶ γυναικὸς ὕπνῳ συνελθούσης. οὐκοῦν ὁ θεὸς κατε δίκασεν τὴν ἁμαρτίαν γενομένην καθ' ὑπερβολὴν ἁμαρτωλόν, καὶ διὰ τῆς σαρκὸς ἐπληρώθη τὸ τοῦ θείου νόμου δικαίωμα ἐν ἡμῖν, ὅτε μὴ κατὰ σάρκα περι πατοῦμεν, ἐν ᾗ σαρκὶ ἐνεργεῖ τὸ ἀδύνατον τοῦ νόμου καὶ ἀσθενές, ὅ ἐστιν ἡ κακία· ἀλλ' ἑπόμενοι θεῷ κατὰ τὸ πνεῦμα αὐτοῦ πράττομεν πάντα, εἰς ἑαυτοὺς παραδεχόμενοι τὸν υἱὸν τοῦ θεοῦ. 46 viii 7 διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ 46 οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. ἀφ' ὧν διδάσκει ὁ Παῦλος μανθάνομεν τίνες εἰσὶ κατὰ σάρκα, οἱ τὰ τῆς σαρκὸς φρονοῦντες, καὶ τίνες οἱ κατὰ πνεῦμα, οἱ τὰ τοῦ πνεύματος φρονοῦντες. τὰ δὲ φρονήματα τῆς σαρκός εἰσι πορνεία, ἀέλγεια, εἰδωλολατρεία, καὶ τὰ ὅμοια, ὅπερ αὐτὸ τοῦτο θάνατός ἐστι· τὰ δὲ τοῦ πνεύματος ἀγάπη, χαρά, εἰρήνη, μακροθυμία, καὶ τὰ τούτοις ἀκόλουθα, ἅπερ ἐστὶ ζωή. καὶ ἤδη ἐν τῇ ζωῇ εἰσὶν οἱ τοιοῦτοι, καὶ ἐν εἰρήνῃ εὐφραίνονται· ἀκόλουθον οὖν τοὺ μὲν εἰ τὴν άρκα πείροντα θερίζειν φθοράν, τοὺς δὲ πνεύματι ζῶντα πείρειν εἰ τὸ πνεῦμα, ἀφ' οὗ ἐστὶ θερίαι ζωὴν αἰώνιον· πρὸς δὲ τούτοις καὶ ἐχθροί εἰσι τοῦ θεοῦ οἱ τοῦ φρονήματος τῆς σαρκός. φρονοῦσι δὲ τὰ τῆς σαρκὸς καὶ ὅσοι βούλονται πλουτεῖν ἢ ἐπιθυμοῦσι δόξης. καὶ οἱ κατὰ τὸ γράμμα ζῶντες Ἰουδαῖοι καὶ τὴν ἐν φανερῷ περιτομὴν ἐν αρκὶ ἀσκοῦντες, οὗτοι τὰ τῆς σαρκὸς τοῦ νόμου φρονοῦσιν· οἱ δὲ κατὰ πνεῦμα, οἱ ἐν κρυπτῷ Ἰουδαῖοι, οἱ τὴν ἐν καρδίᾳ καὶ πνεύματι περιτομὴν ποιοῦντες, <οὗ>τοι φρονοῦσι τὰ τοῦ πνεύματος. καὶ ἐν μὲν τῷ φρονήματι τῆς σαρκὸς τοῦ νόμου θάνατόν τις εὑρήσει καὶ ἔχθραν τὴν εἰς θεόν, ἐν δὲ τῷ φρονήματι τοῦ νόμου τοῦ πνεύματος ζωὴν καὶ εἰρήνην. οἱ δὲ ἐν τῇ σαρκὶ τοῦ νόμου ὄντες θεῷ ἀρέσαι οὐ δύνανται, ἀλλ' οἱ ἐν τῷ πνεύματι τοῦ νόμου ὄντες· ἀμφότεροι γὰρ ἐπαγγελλόμεθα τὸν Μωσέως νόμον, ἀλλ' ἐκεῖνοι μὲν κατὰ σάρκα, ἡμεῖς δὲ κατὰ πνεῦμα· διὸ ἐκεῖνοι σαρκικὰς ἡγοῦνται τὰς ἐπαγγελίας, ἀκολούθως τῷ σαρκικῷ νόμῳ, ἡμεῖς δὲ πνευματικάς, ἐν πάῃ εὐλογίᾳ πνευματικῇ ἐν τοῖ ἐπουρανίοι. 47 viii 24, 25 ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα. ἀνθ' οὗ ἐν ἄλλοις εὕρομεν ἀντὶ τοῦ ὃ γὰρ βλέπει τίς ὑπομένει, οἷον εἰ πρόθυμος γίνεται ὑπομένειν ὃ βλέπει· μέγα δὲ ποιεῖ ὁ ἐλπίζων εἰς μὴ βλεπόμενον, καὶ δι' ἐκεῖνο τῷ τετάσθαι τὸν νοῦν αὐτοῦ πρὸς αὐτὸ πᾶν ὁτιποτ οῦν ὑπομένων. 48 viii 26 ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται ταῖς ἀσθενείαις ἡμῶν, τὸ γὰρ τί προσευξόμεθα καθ' ὃ δεῖ οὐκ οἴδαμεν, ἀλλ' αὐτὸ τὸ πνεῦμα ὑπερεν τυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. τοῦτ' ἔστιν ἂν πληροῖ τὰ τῆς ἡμετέρας ἀσθενείας ἀντιλαμβανόμενον αὐτῆς, ἅμα δὲ μανθάνομεν ὅτι πᾶσιν ἀνθρωπίνη φύσις διὰ τούτων δεδήλωται. (τοῦ αὐτοῦ) ἐν δυσεξαριθμήτοις τὸ πνεῦμα ἀντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν, οὐκ ἔλαττον δὲ καὶ ἐν τῷ προσεύχεσθαι ἡμᾶς, ἐπὰν διαβαίνωμεν ὥστε προεύχεθαι πνεύματι. τότε γὰρ τί προσευξόμεθα καθ' ὃ δεῖ οὐκ εἰδότες, ἀντιλαμβανο μένου τοῦ πνεύματος τῆς ἐν ἡμῖν ἀσθενείας, διὰ τὴν ἀπὸ τούτου βοήθειαν προευχόμεθα πνεύματι· εἶτ' ἐφεπομένου αὐτῷ βοηθοῦντι τοῦ νοῦ προευχόμεθα καὶ τῷ νοΐ. ἐλλιπὴς δὲ ἡ εὐχὴ τοῦ μὴ προσευχομένου ἀμφοτέροις, ὡς δῆλον ἐκ τοῦ ἐὰν γλώαι λαλῶ τὸ πνεῦμά μου προεύχεται, ὁ δὲ νοῦ μου ἄκαρπο ἐτιν. ἵνα οὖν μὴ ἄκαρπος ᾖ ὁ νοῦς,