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of disturbances, even if he is rich, even if he is a ruler, even if he is a king; and if not against another, he is at least often at odds with himself, and has a great war in his thoughts; but there, there is nothing of the sort, but all things are calm and free from disturbance, and have genuine peace. Having established, therefore, from what has been said above, that even those who do not have the law will enjoy the same things, he adds a reason, saying thus: For there is no partiality with God. For when he says that both the Jew and the Greek are punished for sinning, he does not need arguments; but when he wishes to establish that the Greek is also honored, then he needs proof. For it seemed wonderful and paradoxical, if one who had not heard the law nor the prophets is honored for doing good things. For this reason, as I said before, in the times before grace he trains their hearing, so that he might more easily introduce, along with faith, consent in these matters. For here he becomes most unsuspected, as he is not establishing his own point. Having said, therefore, Glory and honor and peace to everyone who does good, to the Jew first, and also to the Greek, he added: For there is no partiality with God. Wow, with what an abundance he has conquered! for by reducing the argument to absurdity, he shows that it is not in God's character for it not to be so; for the matter would be one of partiality; but God is not like that. And he did not say, "if this did not happen, God would be a respecter of persons," but more reverently: For there is no partiality with God; that is, He examines not the quality of persons, but the difference of deeds. Having said this, he showed that the Jew differs from the Greek not in deeds, but only in persons. It would have followed to say to this: For it is not because one is a Jew, and the other a Greek, that the one is honored and the other dishonored; but both happen from their works. But he did not say it thus; for he would have stirred up the anger of the Jew; but he puts something else more, drawing down and suppressing their pride, so that they might accept that. And what is this? What follows: 60.428 For as many as have sinned without law, he says, will also perish without law; and as many as have sinned in the law will be judged by the law. For here, as I said before, he shows not only the equal standing of the Jew and the Greek, but also that the Jew is much more burdened by the giving of the law. For the Greek is judged without law; and "without law" here does not mean the harsher, but the milder thing; that is, he does not have the law accusing him. For "without law," he says, means without condemnation from it, he is condemned only by the reasonings of nature. But the Jew under law, that is, with both nature and the law accusing him; for the more care he enjoyed, the greater the penalty he will pay. 5. Do you see how he imposed a greater necessity on the Jews to run to grace? For since they were saying that they did not need grace, being justified by the law alone, he shows that they themselves need it more than the Greeks, if indeed they are to be punished more. Then again he brings another argument, contending for what has been said. For not the hearers of the law are just before God; He well added, Before God; for before men perhaps they can appear venerable and boast great things, but before God, the complete opposite, Only the doers of the law are justified. Did you see with how much abundance he has used in turning the argument to the contrary? For if you claim to be saved through the law, he says, in this the Greek will stand before you, having been shown a doer of what is written. And how is it possible, he says, for one who has not become a hearer to become a doer? It is possible, he says, not only this, but also much more than this. For not only is it possible to become a doer without hearing, but also with hearing not to be this; which he later sets forth more clearly, and with greater abundance, saying: You who teach another, do you not teach yourself? But here for now he establishes the former point. For when Gentiles, he says, who do not have the law, do by nature the things of the law, these, not having the law, are a law to themselves. Not

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ταραχῶν, κἂν πλούσιος ᾖ, κἂν δυνάστης, κἂν βασιλεύς· κἂν μὴ πρὸς ἕτερον, πρὸς γοῦν ἑαυτὸν διαστασιάζει πολλάκις, καὶ πολὺν ἐν τοῖς λογισμοῖς ἔχει πόλεμον· ἐκεῖ δὲ οὐδὲν τοιοῦτον, ἀλλὰ πάντα γαληνὰ καὶ ταραχῆς ἀπηλλαγμένα, καὶ γνησίαν ἔχοντα τὴν εἰρήνην. Κατασκευάσας τοίνυν ἐκ τῶν ἄνωθεν εἰρημένων, ὅτι καὶ οἱ μὴ νόμον ἔχοντες τῶν αὐτῶν ἀπολαύσονται, ἐπάγει καὶ λογισμὸν, οὕτω λέγων· Οὐ γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ. Ὅταν μὲν γὰρ λέγῃ, ὅτι κολάζεται καὶ ὁ Ἰουδαῖος καὶ ὁ Ἕλλην ἁμαρτάνοντες, οὐ δεῖται λογισμῶν· ὅταν δὲ, ὅτι καὶ τιμᾶται ὁ Ἕλλην, συστῆσαι βούληται, καὶ κατασκευῆς δεῖται λοιπόν. Καὶ γὰρ ἐδόκει θαυμαστὸν εἶναι καὶ παράδοξον, εἰ ὁ μὴ νόμου μηδὲ προφητῶν ἀκούσας, τιμᾶται τὰ ἀγαθὰ ἐργαζόμενος. ∆ιὰ τοῦτο, ὅπερ καὶ ἔμπροσθεν εἶπον, ἐν τοῖς πρὸ τῆς χάριτος χρόνοις γυμνάζει αὐτῶν τὰς ἀκοὰς, ἵν' εὐκολώτερον ἐπεισαγάγῃ λοιπὸν μετὰ τῆς πίστεως καὶ τὴν ἐν τούτοις συγκατάθεσιν. Ἐνταῦθα γὰρ ἀνύποπτος μάλιστα γίνεται, ἅτε οὐ τὸ ἑαυτοῦ κατασκευάζων. Εἰπὼν τοίνυν, ∆όξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθὸν, Ἰουδαίῳ τε πρῶτον, καὶ Ἕλληνι, ἐπήγαγεν· Οὐ γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ. Βαβαὶ, ἐξ ὅσης ἐνίκησε τῆς περιουσίας! δείκνυσι γὰρ εἰς ἄτοπον τὸν λόγον ἀπαγαγὼν, ὅτι οὐ κατὰ Θεὸν τὸ μὴ οὕτω γενέσθαι· καὶ γὰρ προσωποληψίας τὸ πρᾶγμα· ὁ δὲ Θεὸς οὐ τοιοῦτος. Καὶ οὐκ εἶπεν, εἰ δὲ μὴ τοῦτο γένοιτο, προσωπολήπτης ὁ Θεὸς, ἀλλὰ σεμνότερον· Οὐ γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ· τουτέστιν, οὐ προσώπων ποιότητα, ἀλλὰ πραγμάτων ἐξετάζει διαφοράν. Τοῦτο εἰπὼν, ἐδήλωσεν οὐκ ἐν πράγμασιν, ἀλλ' ἐν προσώποις μόνον διαφέροντα τὸν Ἰουδαῖον τοῦ Ἕλληνος. Τούτοις ἀκόλουθον ἦν εἰπεῖν· Οὐ γὰρ, ἐπειδὴ ὁ μὲν Ἰουδαῖος, ὁ δὲ Ἕλλην, διὰ τοῦτο ὁ μὲν τιμᾶται, ὁ δὲ ὑβρίζεται· ἀλλ' ἀπὸ τῶν ἔργων ἑκάτερα γίνεται. Ἀλλ' οὐκ εἶπεν οὕτω· διήγειρε γὰρ ἂν τὸν θυμὸν τοῦ Ἰουδαίου· ἀλλ' ἕτερόν τι πλέον τίθησι κατασπῶν αὐτῶν κατωτέρω τὸ φρόνημα καὶ καταστέλλων, ὥστε ἐκεῖνο καταδέξασθαι. Τί δέ ἐστι τοῦτο; Τὸ ἑξῆς κείμενον· 60.428 Ὅσοι γὰρ ἀνόμως, φησὶν, ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται. Ἐνταῦθα γὰρ, ὅπερ ἔφθην εἰπὼν, οὐ μόνον ἰσοτιμίαν δείκνυσιν Ἰουδαίου καὶ Ἕλληνος, ἀλλὰ καὶ πολὺ τὸν Ἰουδαῖον βαρούμενον ἀπὸ τῆς τοῦ νόμου δόσεως. Ὁ μὲν γὰρ Ἕλλην ἀνόμως κρίνεται· τὸ δὲ, Ἀνόμως, ἐνταῦθα οὐ τὸ χαλεπώτερον, ἀλλὰ τὸ ἡμερώτερον λέγει· τουτέστιν, οὐκ ἔχει κατηγοροῦντα τὸν νόμον. Τὸ γὰρ, Ἀνόμως, τουτέστι, χωρὶς τῆς ἐξ ἐκείνου κατακρίσεως, φησὶν, ἀπὸ τῶν τῆς φύσεως λογισμῶν καταδικάζεται μόνων. Ὁ δὲ Ἰουδαῖος ἐννόμως, τουτέστι, μετὰ τῆς φύσεως καὶ τοῦ νόμου κατηγοροῦντος· ὅσῳ γὰρ πλείονος ἀπήλαυσε τῆς ἐπιμελείας, τοσούτῳ μείζονα δώσει δίκην. εʹ. Ὁρᾷς πῶς μείζονα τοῖς Ἰουδαίοις τὴν ἀνάγκην ἐπέστησε τοῦ τῇ χάριτι προσδραμεῖν; Ἐπειδὴ γὰρ ἔλεγον, ὅτι οὐ δέονται τῆς χάριτος, διὰ μόνου τοῦ νόμου δικαιούμενοι, δείκνυσιν, ὅτι αὐτοὶ μᾶλλον τῶν Ἑλλήνων δέονται, εἴ γε μᾶλλον μέλλουσι κολάζεσθαι. Εἶτα πάλιν ἐπάγει λογισμὸν ἕτερον, τοῖς εἰρημένοις ἐπαγωνιζόμενος. Οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ· Καλῶς προσέθηκε, Παρὰ τῷ Θεῷ· παρὰ μὲν γὰρ ἀνθρώποις ἴσως σεμνοὶ δύνανται φαίνεσθαι καὶ μεγάλα κομπάζειν, παρὰ δὲ τῷ Θεῷ, τοὐναντίον ἅπαν, Οἱ ποιηταὶ τοῦ νόμου δικαιοῦνται μόνον. Εἶδες πόσῃ τῇ περιουσίᾳ κέχρηται εἰς τὸ ἐναντίον περιτρέπων τὸν λόγον; Εἰ γὰρ διὰ τὸν νόμον ἀξιοῖς σωθῆναι, φησὶ, πρῶτός σου ταύτῃ ὁ Ἕλλην στήσεται, ποιητὴς φανεὶς τῶν ἐγγεγραμμένων. Καὶ πῶς ἔνι, φησὶν, ἀκροατὴν μὴ γενόμενον, ποιητὴν γενέσθαι; Ἔνι, φησὶν, οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ τούτου πολλῷ πλέον. Οὐ γὰρ μόνον χωρὶς ἀκροάσεως ἔστι γενέσθαι ποιητὴν, ἀλλὰ καὶ μετὰ ἀκροάσεως μὴ εἶναι τοῦτο· ὅπερ ὕστερον σαφέστερον τίθησι λέγων, καὶ μετὰ πλείονος τῆς περιουσίας· Ὁ διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; Ἐνταῦθα δὲ τέως τὸ πρότερον κατασκευάζει. Ὅταν γὰρ ἔθνη, φησὶ, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος. Οὐκ