{"slug":"khazarzar-diodorus-of-tarsus-fragmenta-in-epistulam-ad-romanos","id":"greek:khazarzar:khazarzar-diodorus-of-tarsus-fragmenta-in-epistulam-ad-romanos","title":"Fragmenta in epistulam ad Romanos","title_source":"Fragmenta in epistulam ad Romanos","author":"Diodorus of Tarsus","genre":"letter","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:40:53Z","cost_usd":0.004336},"source":{"registry_id":"greek:khazarzar:khazarzar-diodorus-of-tarsus-fragmenta-in-epistulam-ad-romanos","work_id":"khazarzar-diodorus-of-tarsus-fragmenta-in-epistulam-ad-romanos","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":37,"english_words":10656,"coptic_letters":0,"source_letters":40647,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-diodorus-of-tarsus-fragmenta-in-epistulam-ad-romanos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":37,"translated":37,"commentary_passages":0,"commentary_units":0,"english_words":10656,"source_letters":40647,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: letter in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 37 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":37},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Προειπὼν ὅτι ἐπὶ τῇ ἁμαρτίᾳ τοῦ Ἀδὰμ καὶ ἐπὶ τῇ ἀποφάσει τοῦ θανάτου καὶ οἱ λοιποὶ πάντες ἥμαρτον, πιστοῦται ὅτι ἥμαρτον ἐκ τοῦ ἐπάγειν· ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ. μὴ γὰρ νομίσητε, φησίν, ὅτι οὐκ ἦν ἁμαρτία ἕως τοῦ νόμου τοῦ Μωϋσαϊκοῦ, οὐδὲ ἐνελογεῖτο ἁμαρτία ἀνθρώποις· ἦν γὰρ καὶ ἐνελογεῖτο, ἐπεὶ καὶ νόμος ἦν. ποῖον οὖν νόμον ἐμφαίνει; τὸν φυσικὸν καθ' ὃν κινούμεθα διακρίνοντες τὰ βελτίονα καὶ τὰ χείρονα, περὶ οὗ νόμου ἤδη ἔφησεν· ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος. οὕτως ἦν ἄρα καὶ πρὸ τοῦ Μωϋσαϊκοῦ νόμου ὁ τῆς φύσεως νόμος. ἀλλ' ὡς ὄντων, φησίν, ἁμαρτημάτων καὶ ἐμπολιτευομένων, ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι τῆς θέσεως τοῦ νόμου καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας, μηδὲ παραβεβηκότας ἐντολὴν θεοῦ κατὰ τὸν Ἀδάμ, ἀλλὰ νόμον φύσεως παραχαράξαντας. τὸ δὲ ὅς ἐστι τύπος τοῦ μέλλοντος, τοῦτ' ἔστι τύπος τοῦ Χριστοῦ ὁ Ἀδάμ, οὐ κατὰ τὴν ἁμαρτίαν ἢ τὴν δικαιοσύνην–κατὰ γὰρ ταῦτα ἐναντίως ἔσχον–, ἀλλὰ κατὰ τὸ προῆρχθαι· ὥσπερ γὰρ ἀπὸ τοῦ Ἀδὰμ διεδόθη εἰς πάντας ὁ θάνατος, οὕτως ἀπὸ τοῦ Χριστοῦ διεδόθη εἰς πάντας ἡ ζωή. ἔστι δὲ τύπος καὶ καθ' ἕτερον λόγον· ὥσπερ γὰρ ὁ Ἀδὰμ κεφαλὴ ἦν τῆς Εὔας καθ' ὃ ἀνήρ, οὕτω καὶ ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας καθ' ὃ νυμφίος αὐτῆς ἀνηγόρευται, ὡς καὶ ὁ ἀπόστολός φησιν· ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν ἐκκλησίαν.","english":"Having first said that on account of Adam's sin and on account of the sentence of death all the rest also sinned, he confirms that they sinned by adding: for until the law sin was in the world. For do not suppose, he says, that there was no sin until the law of Moses, nor that sin was not reckoned to men; for it both existed and was reckoned, since there was also a law. What law, then, does he indicate? The natural law, by which we are moved to distinguish the better from the worse, concerning which law he has already said: for when the Gentiles who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves. So then, even before the law of Moses, there was the law of nature. But since, he says, sins existed and were current, death reigned from Adam until the giving of the law, even over those who did not sin by transgressing a commandment of God as Adam did, but who transgressed the law of nature. And the phrase \"who is a type of the one to come\" means that Adam is a type of Christ, not in respect of sin or righteousness—for in these respects they were in opposite conditions—but in respect of his coming first; for just as from Adam death was spread to all, so from Christ life was spread to all. He is a type also in another sense; for just as Adam was the head of Eve in that he was her husband, so also Christ is the head of the church in that he is proclaimed her bridegroom, as the apostle also says: for this reason a man shall leave his father and mother and be joined to his wife. This mystery is great, but I speak with reference to Christ and the church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Τοῦτο δοκεῖ ἐναντίως ἔχειν τῷ προκειμένῳ τῷ εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν· εἰπὼν γὰρ ἀνωτέρω περὶ πάντων, νῦν περὶ πολλῶν λέγει. ἀλλὰ χρὴ εἰδέναι ὅτι διῆλθε μὲν εἰς πάντας ὁ θάνατος, ἐπειδὴ καὶ πάντες ἡμάρτομεν, ἀλλὰ διῆλθε πάντας μὲν διερευνῶν καὶ πειράζων, κατέχων δὲ οὐ τοὺς ἁπλῶς ἁμαρτάνοντας, ἀλλὰ τοὺς ἐμπαραμένοντας ταῖς ἑαυτῶν ἁμαρτίαις, ὅπερ καὶ διὰ τῶν ἑξῆς δηλοῖ λέγων ὅτι ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, δι' ὧν ἐμφαίνει τὸ ἀμετάθετον τῆς κακίας αὐτῶν. ὥστε διῆλθε μὲν εἰς πάντας ὁ θάνατος διερευνῶν, ὁρῶν αὐτοὺς ἁμαρτάνοντας, ἐθανάτωσε δὲ οὐ πάντας. ἔνιοι μὲν οὖν διαφορὰν θανάτου ᾠήθησαν διὰ τούτων δηλοῦσθαι, καὶ διὰ μὲν τοῦ πάντες σωματικὸν ἐμφαίνεσθαι τὸν θάνατον, διὰ δὲ τοῦ πολλοὶ τυχικόν. ἀλλ' οὐδὲν τούτων νῦν ἡ ἀκολουθία τοῦ λόγου δείκνυσιν· οὐδὲ γὰρ διαστολή τις ἐν αὐτῷ ἐστιν, ἀλλ' ὡς περὶ ἑνὸς οἰκουμενικοῦ πράγματος διέξεισιν. φιλοτιμεῖται μέντοι δεῖξαι, ὅτι εἰ καὶ τὸ παράπτωμα τοῦ Ἀδὰμ κατεσκεύασεν ὁ πονηρός, ἀρχὴν ἑαυτῷ τῆς κατ' ἀνθρώπων βασιλείας πραγματευόμενος, ἀλλὰ μεῖζον χάρισμα ἐπιδημήσας ὁ κύριος ἐχαρίσατο. Ἀντὶ τοῦ πρὸς ἓν ἁμάρτημα τοῦ Ἀδὰμ ἡ δωρεά· μεγάλη γὰρ ἦν καὶ πολλὴ καὶ τὰ πάντων ἁμαρτήματα τῇ φιλανθρωπίᾳ ὑπερβαίνουσα, ὅπερ διδάσκων ἐπάγει· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.","english":"This seems to be contrary to what was said before, that death passed to all men; for having spoken above concerning all, he now speaks concerning many. But one must know that death did pass to all, since we all sinned, but it passed through all, searching out and testing them, yet it did not hold fast those who merely sin, but those who persist in their own sins, which he also makes clear through what follows, saying that the many were made sinners, by which he indicates the unchangeableness of their wickedness. So death passed to all, searching them out, seeing them sinning, but it did not put all to death. Some, then, supposed that a distinction of death was indicated by these words, and that by \"all\" the bodily death was indicated, but by \"many\" the death that comes by chance. But the sequence of the argument now shows none of these things; for there is no distinction in it, but he proceeds as concerning one universal matter. He is ambitious, however, to show that even if the transgression of Adam prepared the way—the evil one contriving for himself the beginning of his kingdom over men—yet the Lord, having come, bestowed a greater gift. Instead of the one sin of Adam, the gift; for it was great and abundant, surpassing the sins of all by his love for mankind, which he teaches, adding: for the judgment was from one unto condemnation, but the gift is from many transgressions unto justification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"βούλεται γὰρ εἰπεῖν ὅτι τὸ μὲν Ἀδὰμ ἁμάρτημα ἓν ἦν, ἀλλ' ὅμως ἓν ὂν ἐξ ἑνὸς ἁμαρτήματος κατέκρινε τοὺς πολλοὺς διὰ τὸ μιμήσασθαι τὸν Ἀδάμ, τὸ δὲ χάρισμα τοῦ κυρίου οὐ πρὸς τὸ ἓν ἁμάρτημα ἐμετρήθη, ἀλλὰ πρὸς τὰ πάντων πολλὰ ὄντα. ὥστε ἐκ πολλῶν παραπτωμάτων ἀπαλλάξαν ἤγαγεν εἰς δικαίωμα· ἐν γὰρ τούτῳ ἐστὶ τῆς χάριτος τὸ περίσσευμα, ὅτι οὐ μόνον τῶν παραπτωμάτων ἀπήλλαξεν, ἀλλὰ καὶ εἰς δικαιοσύνην ἐχειραγώγησεν. Ἐξετάσας καὶ διαγυμνάσας τήν τε διὰ τοῦ Ἀδὰμ προστριβεῖσαν ἀνθρώποις ζημίαν καὶ τὴν παρὰ τοῦ κυρίου δωρηθεῖσαν εὐεργεσίαν, ἐπάγει λοιπὸν ἀποφατικώτερον διδάσκων, ὡς τοῦ μὲν Ἀδὰμ κατέκρινε καὶ ἐθανάτωσεν ἀνθρώπους τὸ παράπτωμα,\n\nτοῦ δὲ κυρίου ἐζωοποίησε τὸ δικαίωμα. τί δὲ τοῦ Ἀδὰμ τὸ παράπτωμα; ἡ παρακοή. τί δὲ τοῦ κυρίου τὸ δικαίωμα; ἡ ὑπακοή ἣν ὑπήκουσε τῷ πατρὶ κατὰ τὸ ἐνανθρωπῆσαι καὶ παθεῖν ὑπὲρ ἀνθρώπων, καθὼς ἐν ἑτέροις ὁ ἀπόστολός φησι· σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. ὥστε ἡ ὑπακοὴ καθεῖλε τὴν παρακοὴν καὶ τῷ βελτίστῳ τὸ χείριστον κατηγωνίσατο. Εἰπὼν ἵνα πλεονάσῃ, ἔδειξεν ὅτι καὶ πρὸ νόμου ἦν παραπτώματα καὶ ᾔδεσαν πταίοντες ἄνθρωποι. οὐ μὴν πάντα ἃ ἔπταιον, ἐπεγίνωσκον ὡς πταίσματα, ἀλλ' ὁ νόμος δοθεὶς ἀπεγύμνωσε καὶ ἔδειξε πλείονα ὄντα ἢ ἃ ἐνόμιζον. ἀκριβῶς δὲ εἶπε τὸ παρεισῆλθεν· μεταξὺ γὰρ τῆς τοῦ Ἀδὰμ παρακοῆς καὶ τῆς τοῦ σωτῆρος ἐπιδημίας πάροδον εἰς τὸν βίον ἔλαβεν ὁ νόμος. οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. ποῦ οὖν ἐπλεόνασεν ἡ ἁμαρτία; ὅπου ὁ νόμος.","english":"For he wishes to say that Adam's transgression was one, but nevertheless, being one, from one transgression it condemned the many because they imitated Adam, whereas the grace of the Lord was not measured against the one transgression, but against the many transgressions of all. So that, having released them from many trespasses, it led them to a righteous act; for in this is the abundance of grace, that it not only released them from trespasses but also led them by the hand to righteousness. Having examined and thoroughly exercised both the loss inflicted on men through Adam and the beneficence bestowed by the Lord, he then adds, teaching more decisively, that Adam's transgression condemned and put men to death, but the Lord's righteous act gave them life. And what is Adam's transgression? Disobedience. And what is the Lord's righteous act? The obedience which he obeyed the Father in becoming man and suffering for men, as the apostle says elsewhere: being found in fashion as a man, he humbled himself, becoming obedient unto death, even death on a cross. So that obedience brought down disobedience and conquered the worst by the best. Having said \"that it might abound,\" he showed that even before the law there were trespasses and that men knew they were sinning. Yet not all the things they sinned in did they recognize as sins, but the law, when given, stripped them bare and showed them to be more than they supposed. And he spoke accurately in saying \"entered in\": for between Adam's disobedience and the Savior's coming, the law made a passage into life. But where sin abounded, grace superabounded. Where, then, did sin abound? Where the law was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"εἰ δὲ παρὰ Ἰουδαίοις ὁ νόμος, ἐκεῖ καὶ ὑπερεπερίσσευσεν ἡ χάρις· ἐκεῖθεν γὰρ εὐαγγελισταὶ καὶ ἀπόστολοι καὶ τὸ τῆς σωτηρίας κεφάλαιον, ὁ Χριστός. Τί οὖν ἐροῦμεν; φησίν, ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; μὴ γένοιτο. ἀσφαλῶς ἐπήγαγε τὸ μὴ γένοιτο· οὐ γὰρ οἱ κακοτέχνως ἁμαρτάνοντες ἀφέσεως ἄξιοι, ἀλλ' οἱ διὰ ῥᾳθυμίαν καὶ ἀπροσεξίαν τὰς παρὰ τοῦ διαβόλου μεθοδείας δεχόμενοι, οὗτοι ἐλεεῖσθαι δίκαιοι παρὰ τοῦ θεοῦ. οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; ἐπειδὴ βαπτιζόμενοι ὁμολογοῦμεν ἀποτεθνηκέναι τῷ κόσμῳ καὶ ἀποτάττεσθαι τῇ ἁμαρτίᾳ καὶ τῷ διαβόλῳ. Ἀκριβῶς τὸ σύμφυτοι τέθεικεν· τῶν γὰρ συμπεφυτευμένων πρέμνων εἰς ταὐτὸ ἑνοῦται πολλάκις ἡ φύσις διὰ τῆς κολλήσεως. οὕτως οὖν καὶ οἱ γνησίως βαπτισθέντες εἰς τὸν θάνατον τοῦ Χριστοῦ ἑνοῦνται αὐτῷ διὰ τῆς πίστεως. Εἰ μὲν ἦν δυνατόν, φησί, τὸν Χριστὸν καὶ δὶς καὶ τρὶς ἀποθανεῖν ὑπὲρ τῶν ἁμαρτανόντων, ἴσως ἀκίνδυνον ἦν ἐπὶ τὴν παλαιὰν τῶν ἁμαρτημάτων πάλιν δρομῆσαι συνήθειαν, ὁμοίαν ἔχουσαν ἀεὶ καὶ τῆς φιλανθρωπίας ἐλπίδα. εἰ δὲ ἅπαξ ἀποθανὼν οὐκέτι ἀποθνήσκει, οὕτως καὶ ἡμεῖς συνταφέντες αὐτῷ καὶ συνεγερθέντες οὐκέτι ταῖς ἁμαρτίαις ἀποθνήσκομεν· οὐ γὰρ ἔστι δεύτερον βάπτισμα, οὐδὲ δεύτερος Χριστοῦ θάνατος. δι' ὃ ἀσφαλέστερον δεῖ βιοῦν. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ, τοῦτ' ἔστιν ὑπὲρ τῶν ἁμαρτιῶν τῶν ἀνθρωπίνων· ὃ δὲ ζῇ, τῷ θεῷ ζῇ, τοῦτ' ἔστιν εἰς ἀεὶ ζῇ, ἅτε δὴ θεὸς ὤν. οὕτως οὖν καὶ ὑμεῖς ταῖς ἁμαρτίαις νεκρώθητε, τῷ δὲ θεῷ ζήσατε, δι' ὃν ζῆτε.","english":"But if the law was among the Jews, there grace also superabounded; for from there came evangelists and apostles and the sum of salvation, Christ. What then shall we say? he says. Shall we continue in sin, that grace may abound? May it not be. He added \"May it not be\" as a safeguard; for those who sin with evil intent are not worthy of forgiveness, but those who through slackness and inattention receive the methods of the devil, these are justly shown mercy by God. We who died to sin, how shall we still live in it? Since when we are baptized we confess that we have died to the world and renounce sin and the devil. He has accurately used the word \"grown together\"; for the nature of plants grown together into the same stock is often united by grafting. So then also those who are genuinely baptized into the death of Christ are united to him through faith. If it were possible, he says, for Christ to die twice and three times for those who sin, perhaps it would be without danger to run back to the old habit of sins, which always has a like hope of loving-kindness. But if, having died once, he dies no more, so also we, having been buried with him and raised with him, die to sins no more; for there is no second baptism, nor a second death of Christ. Therefore one must live more securely. For what he died, he died to sin once for all, that is, for the sins of men; but what he lives, he lives to God, that is, he lives forever, inasmuch as he is God. So then you also be dead to sins, and live to God, through whom you live.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Μὴ παριστάνετε, φησί, τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀντὶ τοῦ μὴ ὑμεῖς καθ' ἑαυτῶν δίδοτε ὅπλα τῷ πονηρῷ καὶ ἰσχὺν ἁμαρτάνοντες. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον ἀλλ' ὑπὸ χάριν. ποία ἁμαρτία οὐ κυριεύσει; ἡ πρὸ τοῦ βαπτίσματος, ἥνπερ ἀφίησιν ἡ χάρις τοῦ Χριστοῦ. τοῦτο δὲ ὁ νόμος ποιεῖν οὐκ ἠδύνατο. οὐκ ἐστὲ ὑπὸ νόμον τὸν μὴ δυνάμενον ῥύσασθαι, ἀλλὰ μᾶλλον τιμωρούμενον. Ἠδυνάμην, φησί, τελειότερόν τι καὶ μεῖζον εἰπεῖν καὶ εὐεργεσίας ὑπερβαλλούσης ἄξιον, λέγω δὲ ὑμῖν τοσοῦτον ὅσον χωρεῖτε ἀσθενεῖς ὄντες τῇ σαρκί. Ὀψωνοῦνται οἱ ἁμαρτάνοντες ὑπὸ τοῦ διαβόλου τοῦτον τὸν τρόπον· πιπράσκοντες σωφροσύνην καὶ ὠνούμενοι ἀκολασίαν, πωλοῦντες χρηστότητα καὶ ἀντιλαμβάνοντες ὠμότητα. οἱ οὖν τοιοῦτοι ἴδιον κτῆμα ὥσπερ τῆς ἁμαρτίας γενόμενοι, θανάτῳ ἑαυτοὺς ὑπάγουσιν· τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος. ἢ τάχα τοῦτο λέγει ὅτι τὰ παρὰ τοῦ ἐχθροῦ ὀψωνούμενα θανάτου παρεκτικά. Ἐκ τούτου κατασκευάζει, ὅτι ἰσχύοντος μὲν τοῦ νόμου πρὸ Χριστοῦ οὐκ ἦν ἐξὸν ἑτέρῳ συναφθῆναι, τοῦτ' ἔστι τῇ χάριτι, παυσαμένου δὲ τοῦ νόμου καὶ τρόπον τινὰ ἀποθανόντος ἔξεστι λοιπὸν συνάπτεσθαι τὴν ἐκκλησίαν τῷ","english":"Do not present, he says, your members as weapons of unrighteousness to sin, which means: do not yourselves give weapons and strength to the evil one by sinning. For sin will not have dominion over you; for you are not under law but under grace. What sin will not have dominion? The sin before baptism, which the grace of Christ forgives. But the law was not able to do this. You are not under a law that cannot rescue, but rather punishes. I was able, he says, to say something more perfect and greater and worthy of surpassing beneficence, but I speak to you only as much as you can receive, being weak in the flesh. Those who sin are paid wages by the devil in this way: selling self-control and buying licentiousness, selling kindness and taking up cruelty. Such people, then, having become as it were the devil's own possession, even of sin, subject themselves to death; for the wages of sin is death. Or perhaps he says this: that the wages paid by the enemy are productive of death. From this he establishes that while the law was in force before Christ it was not permitted to be joined to another, that is, to grace; but when the law ceased and in a manner died, it is permitted henceforth for the church to be joined to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"οὐρανίῳ νυμφίῳ. καὶ γὰρ τὸν νόμον καὶ τὸν Χριστὸν ἐν χώρᾳ ἀνδρὸς τίθησιν· τὸν μὲν τῆς ἐκκλησίας, ἐπειδὴ ὥσπερ ἀρχὴ γυναικὸς ὁ ἀνήρ, οὕτως ὁ Χριστὸς τῆς ἐκκλησίας, καὶ ὁ νόμος ποτὲ τῆς συναγωγῆς. ὁ νόμος, φησί, κυριεύει τοῦ ἀνθρώπου ἐφ' ὅσον χρόνον ζῇ. τίς ζῇ; ὁ νόμος. ὥσπερ δὲ περὶ ἀνδρὸς καὶ συνοίκου αὐτῷ διαλέγεται περὶ αὐτοῦ. Ὅτε γάρ, φησίν, ἦμεν ἐν τῇ σαρκί, ἀντὶ τοῦ ἐν τῷ νόμῳ· οἱ γὰρ ἐν νόμῳ ἐχαρίζοντο τῇ σαρκί. ἀκριβῶς δὲ εἶπε τὰ διὰ τοῦ νόμου, οὐ τὰ ἀπὸ τοῦ νόμου· οὐ γὰρ τὸ ἁμαρτάνειν παρέσχεν ὁ νόμος, ὅς γε προσέταξε μὴ ἁμαρτάνειν. εἶπεν οὖν διὰ τοῦ νόμου, ἐπειδὴ συγχωρῶν τρυφᾶν ἐδίδου τοῖς πάθεσι πρόφασιν, ὥστε οὐχ ὃ ἤθελε κατεσκεύαζεν ὁ νόμος, ἀλλ' ὃ μὴ ἤθελεν. Ἀλλὰ τὴν ἁμαρτίαν, φησίν, οὐκ ἔγνων εἰ μὴ διὰ νόμου. οὐκ εἶπεν «ἀλλὰ τὴν ἁμαρτίαν οὐκ ἐποίησα εἰ μὴ διὰ νόμου», ἀλλ' οὐκ ἔγνων, ὥστε οὐ τοῦ ποιεῖν ἀλλὰ τοῦ διαγινώσκειν τὴν ἁμαρτίαν ὁ νόμος αἴτιος. παιδευτικὸς οὖν ὁ νόμος, μὴ συγχωρῶν διὰ τῆς ἀγνοίας εἰς τὴν τῶν ἀλόγων ἐκπίπτειν φύσιν. ἐκεῖνο μέντοι ζητητέον, πῶς ἐνταῦθα εἰπὼν τὴν ἁμαρτίαν οὐκ ᾔδειν εἰ μὴ διὰ τοῦ νόμου, ἐν ἑτέροις δείκνυσιν ὅτι ἔχομεν ἐν ἑαυτοῖς τὸ διακριτικόν, ἐν οἷς φησιν· ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος. διὰ τούτων παρίστησιν, ὅτι καὶ ἄνευ νόμου ἐνῆν συνορᾶν τὰ δέοντα. λογιστέον δέ, ὅτι εἰ καὶ ἐνῆν, ἀλλ' οὐ πάντα. οὕτω γε καὶ νῦν ἔτι ἔνια παρ' ἄλλοις ἔθνεσιν ὡς καλὰ καὶ ἔννομα πολιτεύεται, παρ' ἄλλοις δὲ ὡς ἄνομα καὶ κακῶς ἔχοντα ἐκβάλλεται.","english":"to the heavenly bridegroom. For he places both the law and Christ in the position of a man: the one of the church, since just as the man is the head of the woman, so Christ is of the church, and the law once was of the synagogue. The law, he says, rules over a person for as long as it lives. What lives? The law. And just as one speaks about a man and about his wife, so he speaks about it. For when, he says, we were in the flesh, instead of “in the law”; for those who were in the law were gratifying the flesh. And he said accurately “the things through the law,” not “the things from the law”; for the law did not provide the act of sinning, since it commanded not to sin. He said “through the law,” then, because in permitting indulgence it gave the passions a pretext, so that the law did not bring about what it wished, but what it did not wish. But sin, he says, I did not know except through the law. He did not say “but sin I did not commit except through the law,” but “I did not know,” so that the law is the cause not of committing but of recognizing sin. The law is therefore pedagogical, not permitting us through ignorance to fall into the nature of irrational beasts. That, however, must be investigated: how, having said here that I did not know sin except through the law, he shows elsewhere that we have the faculty of discernment within ourselves, where he says: for when the nations that do not have the law by nature do the things of the law, these, not having the law, are a law to themselves. Through these things he establishes that even without the law it was possible to discern what is fitting. But one must reckon that even if it was possible, it was not in all things. Thus even now some things are practiced among other nations as noble and lawful, while among others they are cast out as unlawful and wicked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"διὸ δὴ ἀναγκαία τοῦ νόμου ἡ δόσις, διορίζουσα ἡμῖν τά τε πρακτέα καὶ τὰ μή, καὶ διαρθροῦσα ἡμῖν καὶ φωτίζουσα τοῦ δικαίου τὴν πολιτείαν. Ἁμαρτίαν ἔοικε λέγειν τὸν διάβολον. ὥσπερ τὸν σωτῆρα ζωὴν ἡ γραφὴ καλεῖ καὶ δικαιοσύνην τῷ ζωῆς καὶ δικαιοσύνης αἴτιον αὐτὸν εἶναι, οὕτω καὶ τὴν ἐναντίαν δύναμιν ἐκ τῆς οἰκείας ἐνεργείας ποτὲ μὲν ἁμαρτίαν, ποτὲ δὲ ψεῦδος, ποτὲ δὲ θάνατον καλεῖ, οὕτω δὲ καὶ ἐν τοῖς ἑξῆς εἰπών· ἡ ἁμαρτία ἀνέζησεν, τὸν διάβολον ἁμαρτίαν ὀνομάζει. ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς. πῶς οὖν ἀφορμὴν διὰ τῆς ἐντολῆς ἔλαβεν ὁ διάβολος; ὅτι τὰ παραγγέλματα τοῦ νόμου ὥσπερ ὕλην τινὰ τῆς ἑαυτοῦ τέχνης ποιησάμενος, εἰς τὸ ἐναντίον ταῖς ἐντολαῖς περιέτρεπε τὸν ἄνθρωπον. δῆλον δὲ ὅτι δι' ἑαυτοῦ ὁ ἀπόστολος τὸν κοινὸν ἄνθρωπον δηλοῖ. 7,9–11 Ἐλθούσης δέ, φησί, τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, ἐγὼ δὲ ἀπέθανον. εἰ ἀνέζησεν, δῆλον ὅτι ἔζη ποτὲ καὶ ἀποθανοῦσα ἀνέζησεν. πότε οὖν ἔζη; ὅτε εἰληφότα τὸν Ἀδὰμ ἐντολὴν καὶ εἰδότα τὴν παράβασιν ὀλέθριον ἠπάτησε καὶ κατηγωνίσατο ὁ διάβολος. ὡσαύτως δὲ ὅτε καὶ τὸν Κάϊν–καὶ γὰρ αὐτὸς ἐν γνώσει ἥμαρτεν, παραγγελθεὶς μὴ φονεύειν τὸν ἀδελφόν–διὰ τοῦ ἥμαρτες; ἡσύχασον. μὴ οὔσης οὖν μεταξὺ μήτε ἐντολῆς μήτε νόμου, ἐνεκροῦτο ἡ ἁμαρτία τῇ τῶν ἁμαρτανόντων ἀγνωσίᾳ· τὰ γὰρ πλεῖστα ἠγνόουν πταίοντες, ὥστε οὐδὲ ὑπὸ τοῦ συνειδότος κατεκρίνοντο. τί οὖν ἐκ τούτων; ἐλυσιτέλει μὴ δοῦναι τὸν νόμον; ἀλλ' ἐζημιοῦντο οἱ μέλλοντες κατορθοῦν. ἄτοπον δὲ διὰ τοὺς ῥαθύμους καὶ φιληδόνους ἀνελεῖν τῶν σπουδαίων καὶ ἐναρέτων τὴν τῆς σωτηρίας ὑπόθεσιν.","english":"Therefore the giving of the law was necessary, distinguishing for us both what must be done and what must not, and articulating for us and illuminating the conduct of righteousness. He seems to call the devil \"sin.\" Just as the Scripture calls the Savior \"life\" and \"righteousness\" because he is the cause of life and righteousness, so too it calls the opposing power, from its own activity, sometimes \"sin,\" sometimes \"falsehood,\" sometimes \"death\"; and so also in what follows, when he says, \"sin revived,\" he names the devil \"sin.\" \"But sin, taking occasion through the commandment.\" How then did the devil take occasion through the commandment? Because, making the precepts of the law, as it were, a kind of material for his own craft, he turned man to the opposite of the commandments. And it is clear that through himself the apostle indicates the common man. 7:9–11 \"But when the commandment came,\" he says, \"sin revived, and I died.\" If it revived, it is clear that it once lived and, having died, revived. When then did it live? When the devil deceived and overcame Adam, who had received the commandment and knew that transgression was deadly. And likewise also when he did so to Cain—for he too sinned with knowledge, having been charged not to murder his brother—through \"Why have you sinned? Be silent.\" When, therefore, there was neither commandment nor law in between, sin was dead through the ignorance of those who sinned; for in most things they sinned in ignorance, so that they were not even condemned by their conscience. What then follows from these things? Was it advantageous not to give the law? But those who were going to succeed would have been harmed. Yet it is absurd, on account of the slack and pleasure-loving, to abolish the foundation of salvation for the earnest and virtuous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἔλεγχος, φησί, τῆς τοῦ διαβόλου πονηρίας ὁ νόμος· ἀγαθὸν δὲ τὸν νόμον εἶπεν. φαίνεται οὖν ὁ πονηρὸς δεινὸς ὢν πονηρός, ὅταν διὰ τοῦ δοθέντος ἀγαθοῦ θάνατον τοῖς λαβοῦσι τὸν ἀγαθὸν νόμον προὐξένησεν. ἁμαρτωλός, φησίν, ἡ ἁμαρτία. φανερώτατα νῦν ἔδειξεν ὅτι ἁμαρτίαν τὸν διάβολον ἔλεγεν, καὶ ἁμαρτωλὸν αὐτὸν νῦν ὠνόμασεν· ἁμαρτωλὸς γάρ ἐστιν ὁ ἁμαρτιῶν ποιητικός. Εἰκότως λέγεται πνευματικὸς ὁ νόμος· φυλαχθέντα γὰρ τὰ ἐν αὐτῷ παραγγέλματα πνευματικὸν ἐποίει τὸν ἄνθρωπον, ἢ καὶ ὅτι, φησί, κατ' ἐνέργειαν πνεύματος ἁγίου νενομοθέτηται, ὥστε τοὺς ὑπακούοντας αὐτῷ δύνασθαι εἶναι πνεύματος ἁγίου ἐπιδεκτικούς, κεκαθαρμένους τῇ τοῦ νόμου παιδαγωγίᾳ. πεπραμένος ὑπὸ τὴν ἁμαρτίαν· οὐχ ὑπὸ ἑτέρου τινὸς πεπραμένος, ἀλλ'\n\nαὐτὸς ὑφ' αὑτοῦ κατολιγορῶν τῶν παρηγγελμένων. Οὐχ ὅτι τὴν ἁμαρτίαν ὅτι ἁμαρτία ἐστὶν ἀγνοῶν, φησίν, ἀλλ' ἀντὶ τοῦ πῶς αὐτὴν ποιῶ καὶ πῶς ὑποκλέπτομαι οὐκ αἰσθάνομαι, οἷον πολλάκις κρίνας κρατῆσαι θυμοῦ ἡττήθην ἐμαυτοῦ. χρὴ μέντοι εἰδέναι ὅτι οὐχ ἑαυτοῦ κατηγορεῖ, ἀλλὰ τὸ κοινὸν τῶν ἀνθρώπων ἐν ἑαυτῷ ὑπογράφει, τὸ φορτικὸν ἐφ' ἑτέρου τάξαι παραιτούμενος· δείκνυσι γὰρ ὅτι ὀρεγόμεθα μὲν τῆς ἀρετῆς, ἡττώμεθα δὲ τῆς ἡδονῆς ὅσοι ὑπὸ νόμον ἐσμέν, οὐ μὴ ὅσοι ὑπὸ χάριν, οἳ καὶ ἔξω ἁμαρτίας διὰ τὴν χάριν γεγόναμεν. Τῷ εὑρίσκω τὸν νόμον λείπει τὸ δυσκατόρθωτον· φησὶ γὰρ ὅτι ἐξ ὧν καὶ βουλόμενός τι ποιῆσαι καλὸν οὐ δύναμαι, ἀλλ' ἐπὶ τὸ χεῖρον παρατρέπομαι. εὑρίσκω τὸν νόμον δυσκατόρθωτόν μοι θέλοντι ποιεῖν τὸ καλόν· παράκειται γάρ μοι τὰ ἑτοιμότερα τὰ κακὰ πρὸς τὸ ποιεῖν αὐτά.","english":"The law, he says, is a proof of the devil's wickedness; but he called the law good. It appears, then, that the wicked one is terribly wicked, in that through the good that was given he procured death for those who received the good law. \"Sin,\" he says, is \"sinful.\" Now he has shown most clearly that he was calling the devil \"sin,\" and he has now named him \"sinful\"; for sinful is he who is the maker of sins. With good reason the law is called spiritual; for the commandments in it, when kept, made a person spiritual—or also because, he says, it was legislated through the working of the Holy Spirit, so that those who obey it can be receptive of the Holy Spirit, having been purified by the law's training. \"Sold under sin\": not sold under some other, but\n\nhimself by himself, slacking from the things commanded. Not that I am ignorant that sin is sin, he says, but instead: how I do it and how I am secretly stolen upon I do not perceive—as, for instance, having often resolved to master my anger, I was defeated by myself. One must know, however, that he is not accusing himself, but is sketching in himself the common condition of humanity, declining to lay the burden on another; for he shows that we desire virtue but are defeated by pleasure—as many of us as are under law, not as many as are under grace, who through grace have also come to be outside sin. With \"I find the law\" there is implied \"hard to accomplish\"; for he says that even when I wish to do something good I am not able, but I am turned aside to the worse. I find the law hard to accomplish for me when I wish to do the good; for the things more readily at hand—the evils—lie before me to do them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"διὰ δὲ τοῦ παράκειται δείκνυσιν ὡς οὐκ ἐργῶδές ἐστι μετιέναι τὴν κακίαν. Τὸν κοινὸν καὶ ἐν τούτοις ἄνθρωπον διαγράφει· τοῦ γὰρ κοινοῦ ἀνθρώπου τὸ συνορᾶν μὲν τῷ νῷ τὰ δέοντα, μὴ πάντως δὲ κατορθοῦν, τοῦ δὲ εἰς Χριστὸν πεπιστευκότος τὸ σὺν τῷ νῷ κατορθοῦν διὰ τῆς τοῦ πνεύματος ἐπικουρίας· διὸ καὶ πνευματικὸς ὁ τοιοῦτος καλεῖται. δείκνυσι δὲ ὅτι ὥσπερ ἀντινομοθετεῖ τῇ τοῦ θεοῦ νομοθεσίᾳ ὁ διάβολος· οἷς γὰρ προσέταξεν ὁ θεὸς τἀναντία ποιεῖν, πείθει τοὺς ἀνθρώπους. πεφυλαγμένως δὲ πάνυ ἐν τοῖς μέλεσιν εἶναί φησι τὸν τῆς ἁμαρτίας νόμον, δεικνὺς ὡς οὐκ ἀρέσκεται τοῖς τοῦ σώματος πάθεσιν ἡ ψυχή, εἰ καὶ συγκαθέλκεται πολλάκις αὐτῷ. Ἐπισημαντέον ὡς οὐχ ἁπλῶς ἐκ τοῦ σώματος τούτου, ἀλλ' ἐκ τοῦ θανάτου τοῦ σώματος· οὐ γὰρ τοῦ σώματος εὔχεται ῥυσθῆναι, ἀλλὰ τοῦ κατέχοντος τὸ σῶμα θανάτου διὰ τῆς ἁμαρτίας.\n\nΠαραμένει ἐλέγχων τοῦ παλαιοῦ ἀνθρώπου τὴν πρὸς ἑαυτὸν ἐκπολέμωσιν, οὐκ εἰρηνεύοντος πρὸς τὴν ψυχὴν τοῦ σώματος. ταῦτα δὲ διελέγχει, ἵνα τῆς τοῦ σωτῆρος ἐπιδημίας ἐπιδείξῃ τὰ κατορθώματα καὶ τὴν γενομένην ἕνωσίν τε καὶ εἰρήνην ψυχῆς καὶ σώματος διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας. συνήγαγεν οὖν ὃ ἐβούλετο, καὶ ἦλθεν ἐφ' ὃ κατεσκεύαζεν, εἰπών· οὐδὲν ἄρα κατάκριμα νῦν τοῖς ἐν Χριστῷ Ἰησοῦ. ἀποδείξας γὰρ ὅτι οἱ ὑπὸ νόμον ὄντες, ἅτε δὴ κατὰ σάρκα ζῶντες, ὑπὸ ἁμαρτίαν εἰσὶ καὶ κατάκριμα, ἐπήγαγεν ὅτι οἱ ὑπὸ Χριστὸν ὄντες οὐκ εἰσὶν ὑπὸ κατάκριμα, ἐπειδὴ μὴ κατὰ σάρκα περιπατοῦσιν.","english":"But by what lies at hand he shows that it is not difficult to pursue wickedness. He describes the common man also in these matters; for it is characteristic of the common man to perceive with the mind what is right but not altogether to succeed in it, whereas it is characteristic of the one who has believed in Christ to succeed with the mind through the assistance of the Spirit; and for this reason such a person is also called spiritual. He shows that the devil legislates in opposition to God's legislation; for the very things God commanded, he persuades people to do the opposite. And he says, very guardedly, that the law of sin is in the members, showing that the soul does not take pleasure in the passions of the body, even if it is often dragged down along with it. It should be noted that it is not simply from this body, but from the death of the body; for he does not pray to be delivered from the body, but from the death that holds the body through sin.\n\nHe continues refuting the old man's war against himself, since he is not at peace with the soul of the body. And he refutes these things in order to display the achievements of the Savior's coming and the union and peace of soul and body that came about through the regeneration of the washing. He has therefore gathered up what he intended, and has come to what he was building toward, saying: There is therefore now no condemnation for those in Christ Jesus. For having demonstrated that those under the law, being as they were living according to the flesh, are under sin and condemnation, he added that those under Christ are not under condemnation, since they do not walk according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Νόμον τοῦ πνεύματος εἶπεν ἀντιδιαστέλλων πρὸς τὸν νόμον τοῦ γράμματος, ἀντὶ τοῦ ἡ παρὰ τοῦ Χριστοῦ χάρις ἡ ζωοποιός. Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός. οὐχ ὁ νόμος, φησίν, ἀδύνατα προσέτασσεν, ἀλλ' ἡ σὰρξ οὐκ ἠδύνατο πληροῦν τὴν τοῦ νόμου πολιτείαν διὰ τὸν ἐμποδίζοντα πονηρόν, ὃν διὰ τῆς ἑαυτοῦ σαρκὸς κατέκρινε Χριστός. ὁ θεός, φησί, τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας. ὅταν μὲν ἀποβλέψῃ πρὸς τὴν τοῦ κυρίου σάρκα ὁ ἀπόστολος, ἀληθῶς οὖσαν σάρκα, ἐξ ὧν καὶ ἐγεννήθη καὶ ἀνετράφη καὶ ἐπολιτεύσατο τῷ βίῳ, φανερῶς τὴν σάρκα προσαγορεύει, ὡς καὶ ἐνταῦθα ἐπάγει· κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, καὶ πρὸς Τιμόθεον γράφων· θεὸς ἐφανερώθη ἐν σαρκί. ὅταν δὲ ἀποβλέψῃ πρὸς τὸ τῆς σαρκὸς ἀναμάρτητον καὶ καθαρὸν καὶ ὅσιον, ὁμοίωμα αὐτὸ σαρκὸς ὀνομάζει, οὐχ ὅτι κατὰ τὴν φύσιν διήλλαττεν, ἀλλ' ὅτι ὅμοιον ἦν τῆς σαρκικῆς ἁμαρτίας. ἔπεμψεν οὖν, φησίν, ὁ θεὸς τὸν υἱὸν αὐτοῦ οὐκ ἐν ὁμοιώματι ἀγγέλου ἤ τινος τοιαύτης δυνάμεως, ἀλλ' ἐν ὁμοιώματι σαρκός, ἵνα σαρκὸς ἡττηθείσης ἐπὶ τοῦ Ἀδάμ, σὰρξ καταγωνίσηται τὸν πονηρὸν ἐπὶ τοῦ κυρίου. ἀπεστάλη δέ, φησίν, ὁ κύριος διὰ τὴν ἐπικρατήσασαν τῶν ἀνθρώπων ἁμαρτίαν· τοῦτο γὰρ τὸ περὶ ἁμαρτίας ἀντὶ τοῦ διὰ τὴν ἁμαρτίαν, παρέλκει δὲ τὸ καί. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ, φησίν, ἐν ἡμῖν, οἷον ἐβούλετο μὲν πληρῶσαι","english":"He called it the law of the Spirit, contrasting it with the law of the letter, meaning the life-giving grace that comes from Christ. For what was impossible for the law, in that it was weak through the flesh. The law, he says, did not command impossible things, but the flesh was unable to fulfill the law's way of life because of the evil one who hindered it, whom Christ condemned through his own flesh. God, he says, sent his own Son in the likeness of sinful flesh. When the apostle looks to the Lord's flesh, which was truly flesh—from the fact that he was born and raised and lived his life—he plainly calls it flesh, as he also adds here: he condemned sin in the flesh, and writing to Timothy: God was manifested in the flesh. But when he looks to the sinlessness and purity and holiness of the flesh, he calls it a likeness of flesh, not because it differed in nature, but because it was like fleshly sin. God, then, he says, sent his Son, not in the likeness of an angel or some such power, but in the likeness of flesh, so that, since flesh was defeated in Adam, flesh might vanquish the evil one in the Lord. And the Lord, he says, was sent because of the sin that prevailed over men; for this \"concerning sin\" stands for \"because of sin,\" and the \"and\" is superfluous. So that the righteous requirement of the law might be fulfilled, he says, in us—that is, what it wished to fulfill","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"δικαίωμα ὁ νόμος, ἠσθένει δὲ διὰ τὸ συγχωρῆσαι αὐτὸν αὐτοῖς τρυφᾶν. τί οὖν συνεχώρει; ὅτι οὐκ ἂν παρεδέχθη, εἰ μὴ συνκατέβαινεν αὐτῶν τῇ ἀσθενείᾳ. τί οὖν ὠφέλησε συγκαταβάς, εἰ μὴ ἐδικαίωσεν; ὅτι τὸν νοῦν εἰς ἀναισθησίαν ἀγνοίας ἐκπεσόντα ἀνεκαλέσατο. τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, φησίν, ἀντὶ τοῦ κατὰ τὸν νόμον· εἶχε γὰρ ὁ νόμος παρατηρήσεις σαρκικάς, σαρκικὸν δὲ ἦν καὶ τὸ συγχωρῆσαι τρυφᾶν. Ὑμεῖς δέ, φησίν, οὐκ ἐστὲ ἐν σαρκὶ ἀλλ' ἐν πνεύματι, ἀντὶ τοῦ οὐκ ἐστὲ ἐν σαρκικαῖς ἐπιθυμίαις, ἀλλ' ἐν πνεύματι ζῆτε. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. διεγείρων αὐτοὺς εἰς τὸ ἐγρηγορέναι τὸν νοῦν καὶ μὴ ὑπτιοῦσθαι ὡς κατωρθωκότας κατὰ δισταγμὸν ἐξήνεγκε τὸν λόγον εἰπών· εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν· τὸ γὰρ ὀφρυῶσαι αὐτοὺς καὶ φυσιῶσαι ὡς ἤδη ἔχοντας πνεῦμα θεοῦ ἐπιβλαβὲς ἦν καὶ τὴν σπουδὴν διακόψαι ἱκανόν. Προειπὼν πνεῦμα Χριστοῦ, νῦν πάλιν φησὶ τὸ πνεῦμα τοῦ ἐγείραντος Χριστὸν οἰκεῖ ἐν ὑμῖν. ἐπαναγαγὼν ἀπὸ τοῦ Χριστοῦ ἐπὶ τὸν πατέρα τὸ πνεῦμα, οὐδὲν ἕτερον ἀλλ' ἢ σαφῶς διδάσκων, ὅτι ἐκ τοῦ υἱοῦ καὶ τὸ πνεῦμα οὐκ ἀλλότριον τῆς πατρικῆς θεότητός ἐστιν, καὶ οἷς μία ἡ ἐνέργεια, τούτοις πάντως καὶ ἡ οὐσία τῷ πατρὶ συναΐδιος. ἀκολούθως μέντοι ἐνοικήσαντος πνεύματος ἁγίου καὶ τῆς ἁμαρτίας νεκρωθείσης, ἕπεσθαι τοῖς ἀγωνιζομένοις τὰ ἔπαθλά φησιν, ὧν πρῶτον καὶ μέγιστον ἦν ἡ ἐκ νεκρῶν ἀνάστασις. Τὸν νόμον πνεῦμα δουλείας εἶπε καὶ δούλους τοὺς ὑπὸ τὸν νόμον·","english":"The law was a righteous decree, but it was weak because he allowed them to live in luxury. What then did he permit? That they would not have been accepted, if he had not condescended to their weakness. What benefit then did his condescension bring, if he did not justify them? Because he recalled the mind that had fallen into the insensibility of ignorance. To those who walk not according to the flesh, he says, instead of “according to the law”; for the law had fleshly observances, and the permission to live in luxury was also fleshly. But you, he says, are not in the flesh but in the Spirit, instead of “you are not in fleshly desires, but you live in the Spirit.” If indeed the Spirit of God dwells in you. Stirring them up to keep the mind awake and not to be slack, as though they had already succeeded, he brought out the word with a note of doubt, saying: If indeed the Spirit of God dwells in you; for to make them proud and puffed up as though they already had the Spirit of God was harmful and sufficient to cut short their zeal. Having previously said “the Spirit of Christ,” now again he says “the Spirit of the one who raised Christ dwells in you.” Having brought the Spirit back from Christ to the Father, he is doing nothing other than clearly teaching that the Spirit is not alien to the Father’s divinity, coming as it does from the Son, and that for those who have one activity, the substance is certainly also co-eternal with the Father. Accordingly, since the Holy Spirit has dwelt in them and sin has been put to death, he says that the prizes follow those who strive, of which the first and greatest was the resurrection from the dead. He called the law a spirit of slavery and those under the law slaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"τὸ γὰρ ἐπιτάττεσθαι ὑπὸ τοῦ νόμου καὶ τῆς ἐπιταγῆς ἀμελήσαντας τιμωρίαν ἀπειληθεῖσαν φοβεῖσθαι δουλείας σημεῖόν ἐστιν, τὸ δὲ ἐπιτραπῆναι πατέρα τὸν θεὸν ἀποκαλεῖν διὰ τὴν τοῦ βίου καθαρότητα υἱοθεσίας ἐλπίδας ἐπαγγέλλεται. εἴτε δὲ δουλείας ἐδόθη πνεῦμα εἴτε υἱοθεσίας, τὸ αὐτὸ πνεῦμα ἐπ' ἀμφοτέρων ἐστὶ κατὰ τὸ συμφέρον καὶ ἁρμόζον εἰς ἑκάτερον τὸν λαὸν ἐνεργῆσαν κατὰ τὴν ἀμφοτέρων ἀξίαν. Ἔδειξε διὰ τούτου ὅτι καὶ τὴν ψυχὴν πνεῦμα λέγει, ὅταν ᾖ πνευματική, καὶ τὸ χάρισμα τοῦ πνεύματος πνεῦμα. τοῦτο οὖν ἐστιν ὅ φησιν ἀλλαχοῦ· τὸ γὰρ τί προσευξώμεθα οὐκ οἴδαμεν, αὐτὸ τὸ πνεῦμα ἐντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις. καὶ τοῦτο δὲ δεῖται ἑρμηνείας· ἔστι δὲ τοιοῦτον χάρισμα προσευχῆς, ἣ ἐπὶ τῶν ἀποστόλων. ἐπειδὴ πολλάκις καὶ τὰ μὴ συμφέροντα αἰτοῦμεν, διὰ τοῦτο ἀνιστάμενός τις ἐπὶ τῶν ἀποστόλων, ὁ τὸ χάρισμα τῆς προσευχῆς ἔχων ἐπὶ τοῦ λαοῦ τὰ συμφέροντα τὸν θεὸν ᾔτει, στεναγμοῖς ἀλαλήτοις χρώμενος, ἵνα πρὸς εὐλάβειαν καὶ φόβον πάντας ἑλκύσῃ. καὶ τοῦτό ἐστιν ὅ φησιν ἀλλαχοῦ· ἕκαστος ὑμῶν ψαλμὸν ἔχει, προσευχὴν ἔχει. οὐκοῦν καὶ τοῦ ψάλλειν χάρισμα ἦν καὶ τοῦ προσεύχεσθαι χάρισμα ἦν. συμμαρτυρεῖ δὲ τῷ πνεύματι ἡμῶν, ἐπειδὴ ὑπὲρ ὅλου τοῦ λαοῦ πνεύματι προσηύχετο ὁ ἔχων τὸ χάρισμα, προσευχόμενος δὲ τὸ Πάτερ ἡμῶν ἐν τοῖς οὐρανοῖς ἔλεγεν. διὰ τοῦτο, φησί, συμμαρτυρεῖ τὸ πνεῦμα τῆς προσευχῆς τῷ πνεύματι ἡμῶν ὃ ἔχομεν διὰ τοῦ βαπτίσματος, ὅτι ἐσμὲν τέκνα θεοῦ· κράζει γὰρ τὸ πνεῦμα τοῦτ' ἔστι τὸ χάρισμα τὸ τῆς προσευχῆς Ἀββᾶ ὁ πατήρ. Εἴπερ συμπάσχομεν, φησίν, ἵνα καὶ συνδοξασθῶμεν.","english":"For to be commanded by the law, and, having neglected the commandment, to fear the threatened punishment, is a sign of slavery; but to be permitted to call God Father, because of the purity of one's life, promises the hopes of adoption as sons. But whether the Spirit of slavery was given or the Spirit of adoption, it is the same Spirit in both cases, working for what is beneficial and fitting for each people according to the worth of both. By this he showed that he also calls the soul \"spirit\" when it is spiritual, and the gift of the Spirit \"spirit.\" This, then, is what he says elsewhere: For we do not know what to pray for, but the Spirit himself intercedes for us with groanings too deep for words. And this too needs interpretation. There is a gift of prayer of this kind, which existed among the apostles. Since we often ask for things that are not beneficial, for this reason someone would stand up among the apostles, the one who had the gift of prayer, and ask God for what was beneficial for the people, using groanings too deep for words, so that he might draw everyone to reverence and fear. And this is what he says elsewhere: Each of you has a psalm, has a prayer. So then, there was also a gift of singing psalms and a gift of praying. And the Spirit bears witness with our spirit, since the one who had the gift prayed in the Spirit for the whole people, and while praying he said, Our Father who art in heaven. For this reason, he says, the Spirit of prayer bears witness with our spirit, which we have through baptism, that we are children of God; for this Spirit—that is, the gift of prayer—cries out, Abba, Father. If indeed we suffer with him, he says, so that we may also be glorified with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"τὸ συμπάσχειν οὐ τὸ συναλγεῖν καὶ συνάχθεσθαι τῷ πεπονθότι δηλοῖ κατὰ τὸν τῆς συνηθείας λόγον· οὐδὲ γὰρ ἔπασχέ τι παρὰ γνώμην ὁ Χριστός, οὐδὲ ἠσθένει βουληθεὶς ἀμύνασθαι τοὺς λυπήσαντας. τί οὖν ἐστι τὸ συμπάσχειν Χριστῷ; τὸ τὰ αὐτὰ πάθη αἱρεῖσθαι ὑπομένειν ἅπερ ὁ Χριστὸς τὴν ἀλήθειαν πρεσβεύων πάσχειν ὑπὸ Ἰουδαίων ἠνέσχετο. ἐὰν κατὰ τὸν αὐτὸν τρόπον διωκόμενοι καρτερῶμεν, ἀτιμαζόμενοι μὴ δυσφορῶμεν, ἐὰν πρὸς θάνατον ἑτοίμως ἔχωμεν ὑπὲρ εὐσεβείας ὡς αὐτῷ συμπαθόντες, καὶ συνδοξασθησόμεθα ἐν τῷ γενέσθαι τέκνα θεοῦ καὶ συγκληρονόμοι Χριστοῦ. καὶ ἐπειδὴ εἶπεν τὸ συμπάσχειν Χριστῷ αἴτιον ἡμῖν γίνεσθαι τοῦ συνδοξασθῆναι αὐτῷ, καὶ ἐδόκει τὸ τοιοῦτον καμάτων εἶναι μισθὸς καὶ οὐ κατὰ χάριν δωρεά, εἰ καὶ τὰ μάλιστα ἡ δωρεὰ τῶν φθασάντων ἁμαρτημάτων\n\nἀμνηστείαν χαρίζεται. τοῦτο διορθούμενος ἐπήγαγεν ὅτι οὐ πρὸς ἀναλογίαν τῶν καμάτων μετρεῖται ἡμῖν παρὰ θεοῦ τῆς πολιτείας ὁ καρπός, ἀλλὰ πολυπλασίων καὶ ὑπερβαίνων πολλῷ τὴν ἀξίαν τῶν πεπονημένων· ὁ γὰρ θεὸς ἀγαθός τε ὢν καὶ δίκαιος, τὸ μὲν δίκαιον ἐπὶ τῶν ἁμαρτανόντων φυλάσσει τοσοῦτον ἀποδιδοὺς τῷ ἡμαρτηκότι ὅσον ἡ τῶν ἁμαρτημάτων ὑπόθεσις ἀπαιτεῖ, τὸ δὲ ἀγαθὸν ἐπὶ τῶν κατορθούντων ἐνδείκνυται, οὐ μόνον τὰ κατ' ἀξίαν αὐτοῖς διδούς, ἀλλὰ καὶ ὑπερβαίνων ταῖς δωρεαῖς τῶν πεπολιτευμένων αὐτοῖς τὴν ἀναλογίαν. Ἐν τοσαύτῃ φησὶν ἔσεσθαι ἡμᾶς τῶν ἀγαθῶν δωρεᾷ τοῦ θεοῦ, ὥστε ἡ ἐλπὶς καὶ ἡ προσδοκία τῆς κτίσεως ἐκδέχεται τῶν υἱῶν τοῦ θεοῦ τὴν ἀποκάλυψιν οἷον τὴν κεκρυμμένην αὐτῶν μακαριότητα μικρὸν ὕστερον ἀποκαλυφθησομένην.","english":"To suffer with does not mean, according to the ordinary sense of the word, to grieve together and to be distressed together with the one who has suffered; for Christ did not suffer anything against his will, nor was he weak, wishing to avenge himself on those who had grieved him. What, then, is it to suffer with Christ? It is to choose to endure the same sufferings that Christ, in proclaiming the truth, endured to suffer from the Jews. If, being persecuted in the same manner, we hold out; if, being dishonored, we are not resentful; if we are ready for death for the sake of piety, as having suffered with him, we shall also be glorified with him in becoming children of God and co-heirs of Christ. And since he said that suffering with Christ becomes the cause for us of being glorified with him, this also seemed to be a reward for labors and not a gift according to grace, even though the gift bestows the remission of former sins. Correcting this, he added that the fruit of our conduct is not measured out to us by God in proportion to our labors, but is many times greater and far exceeds the worth of what has been labored; for God, being both good and just, preserves justice in the case of sinners, rendering to the one who has sinned as much as the account of his sins demands, but displays his goodness toward those who do right, not only giving them what is according to their worth, but also exceeding by his gifts the proportion of their conduct. In such great generosity of God's good things, he says, shall we be, that the hope and expectation of creation awaits the revelation of the sons of God—that is, their hidden blessedness, which will be revealed a little later.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"ὑπόνοιαν δὲ τοῖς πολλοῖς δίδωσι τὰ γεγραμμένα, ὡς ἔμψυχός ἐστιν ἡ ὁρωμένη κτίσις καὶ λογικήν τινα ἔχει αἴσθησιν ὁ κόσμος. εἰ γὰρ συστενάζει καὶ συνωδίνει καὶ τὴν ἀποκάλυψιν ἀπεκδέχεται, δῆλον ὅτι, φησί, καὶ αἰσθάνεται καὶ λογισμῷ κινεῖται. οὐχ οὕτω δὲ ἔχει, ἀλλὰ κτίσιν νῦν λέγει οὐ τὰς ἀψύχους ὕλας ἀλλὰ τὰς ἐφεστηκυίας αὐταῖς δυνάμεις τὰς ταγείσας παρὰ θεοῦ διέπειν τὴν κτίσιν κατὰ τὴν τοῦ δημιουργοῦ βούλησιν, κατὰ τὸ γεγραμμένον· ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ. οὕτω δὲ καὶ ἐπὶ τοῦ εὐλογεῖτε ψῦχος καὶ καῦμα καὶ πάλιν χάλαζα καὶ χιὼν καὶ τὰ ὅμοια ταῖς ἐφεστηκυίαις ἐπὶ τούτων δυνάμεσι λέγεσθαι νοητέον· οὐ γὰρ ἀναισθήτοις ὕλαις παρακελεύεται αἰνεῖν τὸν θεόν. ὥσπερ γὰρ πᾶσα ἡ γῆ προσκυνησάτωσάν σοι καὶ ψαλάτωσάν σοι καὶ ὥσπερ ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ, τοὺς ἐπὶ τῆς γῆς ἀνθρώπους λέγει, καὶ πενθήσει οἶνος καὶ πενθήσει ἄμπελος τοὺς ἐφεστηκότας λέγει γεωργούς, οὕτω καὶ νῦν τὴν κτίσιν λέγει τὰς δυνάμεις τὰς ἐφεστηκυίας ταῖς ἀψύχοις ὕλαις καὶ αὐτὰς κτιστὰς οὔσας, ὥσπερ στολισμὸς ἀνδρὸς καὶ γέλως ὀδόντων καὶ βῆμα ποδὸς ἀναγγελεῖ τὰ περὶ αὐτοῦ. Τῆς ὑλώδους φύσεως δεδουλωμένης τῷ πονηρῷ καὶ ἐπιβουλευομένης ὑπ' αὐτοῦ πολλάκις κατὰ συγχώρησιν θεοῦ, ὥστε καὶ λιμοὺς καὶ λοιμοὺς καὶ νόσους καὶ πολέμους καὶ ἄλλας φθορὰς ὑπ' αὐτοῦ κατασκευάζεσθαι· καὶ γὰρ εἰκὸς τῶν ἐνοικούντων ἀσεβῶς διαγόντων ἔχειν χώραν τὸν πονηρόν, ὡς ἰδίων κατεπιβαίνειν, καὶ ἐπὶ τῇ αὐτῶν κακώσει τὰ περὶ αὐτοὺς στοιχεῖα κακοῦν.","english":"What is written gives most people the suspicion that the visible creation is ensouled and that the world has a certain rational perception. For if it groans together and suffers labor pains together and awaits the revelation, it is clear, he says, that it also perceives and is moved by reasoning. But this is not so; rather, he now calls \"creation\" not the soulless materials but the powers set over them, which have been appointed by God to govern the creation according to the will of the Creator, as it is written: When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God. And so also in the case of \"Bless, frost and heat,\" and again \"hail and snow\" and the like, it must be understood that these are said to the powers set over them; for he does not command soulless materials to praise God. For just as \"Let all the earth worship you and sing to you,\" and as \"The Lord has reigned, let the earth rejoice,\" he means the humans upon the earth, and \"The wine shall mourn and the vine shall mourn\" means the farmers set over them, so also now he calls \"creation\" the powers set over the soulless materials, which are themselves also created, just as \"the ornament of a man and the laughter of teeth and the step of a foot shall declare the things concerning him.\" Since the material nature has been enslaved to the evil one and is often plotted against by him by God's permission, so that famines and plagues and diseases and wars and other destructions are brought about by him; for it is likely that, when the inhabitants conduct themselves impiously, the evil one has room to invade as if they were his own, and to corrupt the elements around them to their harm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ὧν γενομένων αἱ ταγεῖσαι ἐπὶ τῇ εὐταξίᾳ τῆς κτίσεως δυνάμεις στενάζουσι καὶ ὠδίνουσι καὶ τὴν ἐλευθερίαν τοῦ ἀνθρώπου ἀναμένουσιν, ᾧ καὶ ἡ κτίσις συνελευθερωθεῖσα τῆς τοῦ διαβόλου ἐξουσίας ἀπαλλαγήσεται. τὸ οὖν ταῖς λογικαῖς δυνάμεσι συμβαῖνον τοῦτο τῇ ἀψύχῳ περιτέθεικεν ὕλῃ, ὡς καὶ νῦν φαμεν· ἡ οἰκία θορυβεῖται, ἡ πόλις ἀγανακτεῖ, ἡ χώρα ὀργίζεται, ἐκ τῶν διοικουμένων καὶ περιπολουμένων τόπων τοὺς διοικοῦντας καὶ περιπολοῦντας πολλάκις σημαίνοντες. καὶ καθ' ἕτερον δὲ λόγον ἡ κτίσις ἐκδέχεται ἐλευθερωθῆναι ἀπὸ τῆς δουλείας τῆς φθορᾶς, ἐπεὶ τῇ τοῦ διαβόλου κατασκευῇ ἄκουσα προσκυνεῖται ὑπὸ τῶν συνδούλων αὐτῆς· ἐσεβάσθησαν γὰρ καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα. ὥστε τῆς δεσποτικῆς ἀκουσίως ἀπολαύουσα τιμῆς βαρέως φέρει τὸ γινόμενον καὶ ὠδίνει καὶ ἄχθεται πρὸς τὴν τῶν ἀνθρώπων ματαίαν προσκύνησιν καὶ ἐπιθυμεῖ τῆς τούτων ἀπαλλαγῆς. φησὶ δὲ ὅτι οὐδὲ ἐξ ἀρχῆς ἑκοῦσα οὐδὲ αὐτομολήσασα πρὸς τὸν διάβολον ὑπετάγη αὐτῷ, ἀλλ' ὑπετάγη συγχωρήσαντος τοῦ θεοῦ, καὶ ὑπετάγη ἐπ' ἐλπίδι μελλούσῃ. ποίᾳ; ταύτῃ ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται. πότε δὲ ἐλευθερωθήσεται; εἰς τὸν καιρὸν τῆς ἐλευθερίας τῶν δικαίων· διὸ εἰκότως ἡ καραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν τέκνων τοῦ θεοῦ ἀπεκδέχεται. Οὐ μόνον, φησίν, ἡ κτίσις στενάζει καὶ ὠδίνει τὴν ἐλευθερίαν διὰ τοῦ πνεύματος ἀπεκδεχομένη, ἀλλὰ καὶ ἡμεῖς, καίτοι ἤδη τὰς ἀπαρχὰς τοῦ πνεύματος εἰληφότες καὶ πειρασθέντες αὐτοῦ τῆς εὐεργεσίας, εἰ καὶ","english":"When these things have come to pass, the powers appointed over the good order of creation groan and suffer labor pains and await the freedom of man, with whom creation also, having been set free together, will be released from the devil's power. What therefore happens to the rational powers, this he has attributed to soulless matter, as we also say now: the house is in an uproar, the city is indignant, the country is angry—often signifying the administrators and overseers from the places that are administered and overseen. And in another sense creation awaits being freed from the slavery of corruption, since by the devil's contrivance it is unwillingly worshiped by its fellow slaves; for they revered and served the creature rather than the Creator. So that, unwillingly enjoying the honor due to the Master, it bears what is happening heavily and suffers labor pains and is distressed at the vain worship of men and longs for release from these. He says that not even from the beginning did it willingly or of its own accord desert to the devil and become subject to him, but it became subject with God's permission, and it became subject in hope of what was to come. Of what kind? This: that creation itself also will be set free. And when will it be set free? At the time of the freedom of the righteous; therefore, reasonably, the eager expectation of creation awaits the revelation of the children of God. Not only, he says, does creation groan and suffer labor pains, awaiting freedom through the Spirit, but we also, although we have already received the firstfruits of the Spirit and have experienced its beneficence, even if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"μηδέπω τὸ τέλειον τῆς ὑποσχέσεως εἰλήφαμεν, ὅ ἐστιν ἡ υἱοθεσία διὰ τῆς τοῦ σώματος ἀπολυτρώσεως. Οὐδὲ ἐν τούτοις τὸ αὐτεξούσιον ὁ λόγος ἀναιρεῖ· πρῶτον γὰρ ἔφη προγινώσκειν τὸν θεὸν εἶτα προορίζειν. ἡ δὲ πρόγνωσις δῆλον ὡς οὐκ ἔστιν ἀναγκαστικὴ τῆς τῶν πολιτευομένων ὁρμῆς τε καὶ προθέσεως. σαφέστερον δὲ ἂν εἴη τὸ ῥηθὲν εἰ τῶν εἰρημένων ἐνταῦθα ἀπὸ τῶν τελευταίων ἀρξάμενοι ἐπὶ τὰ πρῶτα ἀνίοιμεν. τίνας τοίνυν ἐνταῦθα ἐδόξασεν ὁ θεός; οὓς ἐδικαίωσεν. τίνας δὲ προώρισεν; οὓς προέγνω, τοὺς κατὰ πρόθεσιν κλητοὺς ὄντας, τοῦτ' ἔστι τοὺς διὰ τὴν ἰδίαν πρόθεσιν ἀξίους ὄντας κληθῆναι καὶ συμμορφωθῆναι Χριστῷ. Δείξας διὰ τῶν πράξεων ὅτι συνεργεῖ πάντα ἡμῖν εἰς ἀγαθὸν διὰ τὴν τοῦ θεοῦ περὶ ἡμᾶς ἀγάπην, οὓς εὗρε κατὰ πρόθεσιν κλητούς, τὸ μέγα τεκμήριον τῆς ἀγάπης τοῦ θεοῦ ἐπάγει, ὃ ἐπεδείξατο ἐν τῷ τοῦ μονογενοῦς μὴ φείσασθαι· τί γάρ, εἰ καὶ μὴ θάνατος κατεκυρίευσε τοῦ σωτῆρος, ἐπεὶ καὶ ἐπ' αὐτῷ κυρίῳ τὸ θεῖναι τὴν ψυχὴν αὐτοῦ καὶ πάλιν λαβεῖν αὐτήν; ἀλλ' ὅμως σκοπητέον ὅτι Χριστὸς ἑαυτὸν τοῖς ἀνθρωπίνοις ὑπέβαλε πάθεσιν, τήν τε ἰδίαν καὶ τὴν τοῦ πατρὸς ἐκπληρῶν βούλησιν. πάντα οὖν ὑπὲρ ἡμῶν θεοῦ οἰκονομοῦντος, τίς ἐμποδήσει; τίς οὕτως ἰσχυρός, ὥστε τὰς εἰς ἡμᾶς τοῦ θεοῦ δωρεὰς διακωλύσαι; εἰκότως γὰρ ὁ τοῦ υἱοῦ δι' ἡμᾶς μὴ φεισάμενος καὶ τὰ ἄλλα πάντα ὑπὲρ ἡμῶν οἰκονομήσει καὶ τῶν ἀγαθῶν προσθήσει τὴν χάριν.","english":"We have not yet received the perfection of the promise, which is adoption as sons through the redemption of the body. Nor does the word here abolish free will; for it said first that God foreknows, then that he foreordains. But foreknowledge is clearly not compelling of the impulse and purpose of those who live their lives. What is said would be clearer if, beginning from the last things said here and going back to the first, we ascend. Whom, then, did God glorify here? Those whom he justified. And whom did he foreordain? Those whom he foreknew, those who are called according to purpose, that is, those who through their own purpose were worthy to be called and to be conformed to Christ. Having shown through his deeds that all things work together for good for us because of God's love for us—those whom he found called according to purpose—he brings forward the great proof of God's love, which he demonstrated in not sparing the only-begotten. For what if death did not lord it over the Savior, since it was in his own power as Lord to lay down his soul and to take it again? But nevertheless it must be considered that Christ submitted himself to human passions, fulfilling both his own will and the Father's. Since God, then, orders all things for our sake, who will hinder? Who is so strong as to prevent the gifts of God toward us? For reasonably, he who did not spare his Son for our sake will also order all other things for us and will add grace to the good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ἀναγκαίως τῷ παρέποντι ὅρκῳ πιστοῦται τὸν λόγον· προειπὼν γὰρ ὅτι οὐκ ἔστι τι ὃ δυνήσεται αὐτὸν χωρίσαι τῆς ἀγάπης τοῦ Χριστοῦ, ἐπάγει ὅτι μόνον τῆς συγγενείας αὐτοῦ ἡττᾶται. φησὶν οὖν ὅτι ὑπὲρ τῶν Ἰουδαίων ἡδέως ἂν καὶ σῶμα καὶ ψυχὴν προήκατο, ἵνα ὧν ἐκπεπτώκασιν, τὰ αὐτὰ πάλιν ἀνακαλέσωνται, πιστεύσαντες εἰς Χριστόν. τί γὰρ τῶν καλῶν οὐκ Ἰουδαίων ἦν ἐφ' οἷς νῦν τὰ ἔθνη σεμνύνεται; ἡ υἱοθεσία, ἡ δόξα, αἱ διαθῆκαι, αἱ ἐπαγγελίαι, ἡ λατρεία, οἱ θεοφιλεῖς πατέρες, καὶ τὸ μέγιστον· ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα. ἐξ αὐτῶν, φησίν, ὁ Χριστός· θεὸς δὲ οὐ μόνον αὐτῶν, ἀλλὰ κοινῇ ἐπὶ πάντων ἐστὶ θεός. τούτων οὖν πάντων ἐκπεπτώκασιν Ἰουδαῖοι, ἀλλ' ἵνα ταῦτα ἀνακτήσωνται, φησίν, ἡδέως ἂν ἀνάθεμα ὑπὲρ αὐτῶν ἐγενόμην ἀπὸ τοῦ Χριστοῦ. τὸ δὲ ἀνάθεμα τὸν ἀλλότριον δηλοῖ, ἐπεὶ τὸ ἀνατεθὲν τοῦ ἀνατιθέντος ἀλλότριον. ἀναγκαίως δὲ ὅσην ἔχει περὶ αὐτοὺς διάθεσιν δείκνυσιν, ἵνα μή τις τοὺς κατ' αὐτῶν ἐλέγχους πρὸς ἀπέχθειαν λέγεσθαι ὑπολάβοι. Ἐπειδὴ τὰ τοῖς Ἰσραηλίταις ἐπηγγελμένα ἐνέφηνεν ὡς εἰς τὰ ἔθνη μετετέθη, ὅπερ ἦν κατηγορία θεοῦ ὡς διαψευδομένου τὰς ἐπαγγελίας, συνιστῶν τὸ ἀψευδὲς τοῦ θεοῦ δείκνυσιν, ὡς οὐ τοὺς κατὰ σάρκα Ἰσραηλίτας ἐδήλου ἡ γραφή, ἀλλὰ τοὺς διὰ τῆς εὐσεβείας δεικνύντας ὅτι ἄξιοί εἰσιν Ἰσραηλῖται προσαγορεύεσθαι καὶ τοῦ Ἀβραὰμ τέκνα· ἐν Ἰσαὰκ γάρ, φησί, κληθήσεταί σοι σπέρμα καὶ τὰ ἐξῆς. ἐν Ἰσαὰκ ἀντὶ τοῦ διὰ Ἰσαάκ, ὅπερ ἑρμηνεύων λέγει· τοῦτ' ἔστιν οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα.","english":"He necessarily confirms his statement with the oath that follows; for after saying beforehand that there is nothing that will be able to separate him from the love of Christ, he adds that he is defeated only by his kinship with them. He says, then, that for the sake of the Jews he would gladly have given up both body and soul, so that they might recover again the same things from which they had fallen away, by believing in Christ. For what good thing did the Jews not possess, in which the nations now take pride? The adoption as sons, the glory, the covenants, the promises, the worship, the fathers beloved of God, and the greatest thing: from them came the Christ according to the flesh. From them, he says, came the Christ; but God is not only their God, but is commonly the God of all. From all these things, then, the Jews have fallen away, but in order that they might recover them, he says, I would gladly have become a curse for their sake from Christ. And “curse” signifies that which belongs to another, since what has been dedicated is alien to the one who dedicates it. And he necessarily shows how great is his disposition toward them, so that no one might suppose that the refutations against them are spoken out of enmity. Since he has shown that the things promised to the Israelites have been transferred, as it were, to the nations—which was an accusation against God, as though he were falsifying his promises—he, establishing the truthfulness of God, shows that the Scripture did not mean the Israelites according to the flesh, but those who through piety show that they are worthy to be called Israelites and children of Abraham; for “in Isaac,” he says, “shall your seed be called,” and so on. “In Isaac” is used instead of “through Isaac,” which he explains when he says: “That is, it is not the children of the flesh who are the children of God, but the children of the promise are reckoned as seed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"βούλεται δὲ εἰπεῖν ὅτι οὐχ οἱ ἐκ σαρκὸς τοῦ Ἀβραάμ, οὗτοι τέκνα τοῦ θεοῦ, ἀλλὰ τέκνα οἱ ἐξ ἐπαγγελίας, οἷον εὐσεβεῖς καὶ δίκαιοι, οὓς κατὰ πρόγνωσιν ἐπηγγείλατο ὁ θεὸς υἱοὺς τῷ Ἀβραάμ, ἐπεὶ ὁ Ἰσαὰκ ἐξ ἐπαγγελίας γεγονὼς δίκαιος ὤφθη· δίκαιον γὰρ αὐτὸν προειδὼς καὶ ἐπηγγείλατο· οὐ γὰρ ἂν ἀσεβῆ υἱὸν ὁ θεὸς χαρίζεσθαι καθυπέσχετο. οὕτως οὖν καὶ πατέρα ἐθνῶν ἔσεσθαι τὸν Ἀβραὰμ ἐπηγγείλατο, προειδὼς τῶν ἐσομένων ἐθνῶν τὴν εὐσέβειαν. διὸ ἔφη· ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα, τοῦτ' ἔστι δι' ἐπαγγελίας κατὰ τὸν τοῦ Ἰσαὰκ τύπον, ὃς ἦν δίκαιος καὶ τύπος δικαίων. ἡ δὲ ὅλη κατασκευὴ τοῦ λόγου, ὅτι κατὰ πρόγνωσιν ἡ ἐπαγγελία τοῦ θεοῦ, ἡ δὲ ἐπαγγελία κατὰ δικαιοκρισίαν, καὶ ὡς ἐπὶ τοῦ Ἰσαάκ, οὕτω καὶ ἐπὶ τῶν ἐθνῶν. Ἰδίωμά ἐστι γραφικὸν ἐκ τῆς Ἑβραΐδος\n\nἤτοι τῆς κατ' αὐτὴν ἑρμηνείας συμβάν, τὸ τινὰ μὲν ὑπερβατὰ λέγειν, τινὰ δὲ καὶ πρωθύστερα καὶ ἀντιστρόφως τιθέναι. πολλὴ δὲ καὶ τούτων ἡ χρῆσις οὐ μόνον ἐπὶ τῆς παλαιᾶς ἀλλὰ καὶ ἐπὶ τῆς καινῆς διαθήκης· ὁ γὰρ ἀπόστολος εἰς ἀπόδειξιν τοῦ αὐτῷ προκειμένου μνησθεὶς τοῦ τε Ἠσαῦ καὶ τοῦ Ἰακὼβ οὕτω φησίν· μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ' ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, ἀντὶ τοῦ «ἡ κατὰ πρόθεσιν ἐκείνων ἐκλογή»·","english":"But he means to say that not those who are from the flesh of Abraham are children of God, but the children are those from the promise—that is, the pious and righteous, whom God in foreknowledge promised to Abraham as sons, since Isaac, having come into being from the promise, was shown to be righteous; for foreknowing him to be righteous, he also promised him; for God would not have undertaken to grant a son who was impious. So then Abraham was also promised that he would be father of nations, God foreknowing the piety of the nations that were to be. Therefore he said: In Isaac shall your seed be called—that is, through the promise, according to the type of Isaac, who was righteous and a type of the righteous. And the whole structure of the argument is that the promise of God is according to foreknowledge, and the promise is according to righteous judgment, and as in the case of Isaac, so also in the case of the nations. It is a scriptural idiom, arising from the Hebrew—that is, from the translation according to it—to state some things by transposition, and some things even out of order and to place them in reverse. And the use of these is great not only in the Old but also in the New Testament; for the apostle, when he mentioned both Esau and Jacob for the proof of what lay before him, speaks thus: For before they were born or had done anything good or evil, so that the purpose of God according to election might remain—instead of \"the election according to their purpose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"οὐ γὰρ κατὰ τὴν οἰκείαν πρόθεσιν ὁ θεὸς τὸν μὲν ἐξελέξατο, τὸν δὲ ἀπώσατο–ἀμφοτέρους γὰρ τό γε ἐπ' αὐτῷ ἐβούλετο εἶναι καλούς–ἀλλὰ κατὰ τὴν ἑκατέρου τούτων πρόθεσιν τὴν ἐκλογὴν ἐποιήσατο, τὸν μὲν ἀγαπήσας διὰ τὴν ἀρετὴν τῆς αὐτοῦ προθέσεως, τὸν δὲ μισήσας διὰ τὴν κακίαν τῆς γνώμης, ἀφ' ὧ δῆλον ὅτι τὴν κατὰ πρόθεσιν ἐκλογὴν καὶ οὐ τὴν κατ' ἐκλογὴν πρόθεσιν βούλεται ὁ ἀπόστολος λέγειν. Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο. τῷ γὰρ Μωϋσεῖ λέγει· ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος θεοῦ. ἐπειδὴ προγενέσεως τοῦ Ἠσαῦ καὶ τοῦ Ἰακὼβ φαίνεται ὁ θεὸς τὸν μὲν προσιέμενος τὸν δὲ μισήσας, ἀδικία δὲ ἐδόκει εἶναι τοῦτο παρὰ τοῖς μὴ λογιζομένοις τὴν κατὰ πρόγνωσιν τοῦ θεοῦ δικαιοκρισίαν, διδάσκει μὴ ψιλῶς ἕπεσθαι τῷ παραδείγματι, ἐπεὶ πολλὰ καὶ ἄλλα τοιαῦτα περὶ τοῦ θεοῦ ἐν ταῖς γραφαῖς εἴρηται βαθυτέραν ἔχοντα τὴν διάνοιαν. ἰδοὺ γὰρ Μωϋσεῖ λέγει θεός· ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. ἄρα οὖν κατὰ σὲ οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος θεοῦ. καὶ περισσός ἐστιν ὁ σπουδάζων. ἀλλ' οὐχ οὕτως ἔχει· οὐ γὰρ ἄδικος ὁ θεὸς ὥστε μὴ ἑκάστῳ τὸ κατ' ἀξίαν δοῦναι. λέγει οὖν, φησίν, οὐ πάντας ἀλλὰ τὸν ἄξιον. καὶ πάλιν λέγει ἡ γραφὴ τῷ Φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. οὐκοῦν οὐχ ὁ Φαραὼ αἴτιος, ἀλλ' ὁ ἐγείρας αὐτὸν πρὸς ἔνδειξιν τῆς αὐτοῦ δυνάμεως. ἀλλ' οὐδὲ τοῦτο οὕτως ἔχει·","english":"For God did not choose one and reject the other according to his own purpose—for, as far as depended on him, he willed both to be good—but he made the choice according to the purpose of each of these: loving the one because of the virtue of his purpose, and hating the other because of the wickedness of his mind. From this it is clear that the apostle means to speak of a choice according to purpose, and not of a purpose according to choice. What then shall we say? Is there injustice with God? By no means. For he says to Moses: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him who wills, nor of him who runs, but of God who shows mercy. Since, before the birth of Esau and Jacob, God appears to accept the one and hate the other, and this seemed to be injustice to those who do not reckon the righteous judgment of God according to foreknowledge, he teaches us not to follow the example in a bare fashion, since many other such things are said about God in the Scriptures that have a deeper meaning. For behold, God says to Moses: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then, according to you, it is not of him who wills, nor of him who runs, but of God who shows mercy. And the one who is zealous is superfluous. But it is not so; for God is not unjust so as not to give to each according to his worth. He says, then, he says, not all but the worthy. And again the Scripture says to Pharaoh: For this very purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. Therefore Pharaoh is not the cause, but he who raised him up for the display of his power. But neither is this so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"οὐ γὰρ ἂν αὐτὸν ἐξήγειρε καίτοι δι' αὐτοῦ σωφρονίζων τοὺς ἄλλους, εἰ μὴ ἀνίατα αὐτὸν νοσοῦντα προεώρα. εἰ δὲ οὐδὲν ἐφ' ἡμῖν ὡς οἴει, φησίν, ὦ ἄνθρωπε, ἐν δὲ τῷ θεῷ τὰ πάντα, καὶ τὸ σκληρύνεσθαι τὸν Φαραὼ καὶ ἐλεεῖσθαι ἕτερον, ἀκολούθως ἂν εἴποις· τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; εἰ γὰρ πάντα αὐτὸς ἐνεργεῖ δι' ἡμῶν, ἡμεῖς οὐδενός ἐσμεν ἐν ἐξουσίᾳ ὧν πράττομεν. μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως; καὶ τὰ ἑξῆς. πάντα τὰ προλαβόντα διορθούμενος ἐπιτιμᾷ μὲν ὡς τολμηρῶς περιεργαζομένοις τὴν βούλησιν τοῦ θεοῦ, δείκνυσι δὲ καὶ τῆς ἀνθρωπίνης φύσεως τὴν εὐτέλειαν παραλαμβάνων ἁρμόζουσαν εἰκόνα τὸν τοῦ κεραμέως πηλόν. τί γὰρ περιεργάζῃ, φησί, τὸν δημιουργόν; οἶδεν ὁ κεραμεύς, ὅπως χρήσηται τῷ πηλῷ καὶ ποῖα εἰς ἀτιμίαν σκεύη καὶ ποῖα εἰς τιμὴν αὐτῷ ποιητέον. δεῖ δὲ τὸν πηλὸν ὄντα πηλόν, μὴ κρίνειν τοῦ δημιουργοῦ τὴν τέχνην· εἰ γὰρ καὶ δοκεῖς αἴσθησιν λογικὴν ἔχειν, ὦ ἄνθρωπε, ἀλλ' ἴσθι τοσοῦτον ἀπολιμπανόμενος τῆς τοῦ θεοῦ οἰκονομίας καὶ τέχνης ὅσον ἀναίσθητος πηλὸς τῆς τοῦ κεραμέως βουλήσεως. μὴ τοίνυν τόλμα κατηγορεῖν τοῦ θεοῦ μηδὲ ὡς ἔτυχε τὸν μὲν ἐλεεῖν τὸν δὲ σκληρύνειν νόμιζε, ἀλλὰ κατὰ τὴν τῆς προγνώσεως δύναμιν τὸ κατ' ἀξίαν ἑκάστῳ ἀποδιδόναι. ὥστε οὐχ ὁ προγινώσκων αἴτιος, ἀλλ' οἱ προγινωσκόμενοι ἐφ' οἷς ἔστι τὸ εἶναι κακοῖς καὶ μή. ὅτι γὰρ ἐν ἡμῖν τοῦτο, ἐν ἑτέροις διδάσκει· περὶ γὰρ χρυσῶν καὶ ἀργυρῶν καὶ ὀστρακίνων σκευῶν διαλαμβάνων φησίν·","english":"For he would not have raised him up, even though through him he was correcting others, if he had not foreseen him incurably sick. But if nothing is in our power, as you think, O man, and all things are in God—both Pharaoh being hardened and another being shown mercy—you would consistently say: Why does he still find fault? For who has resisted his will? For if he himself works all things through us, we are in control of nothing that we do. Rather, O man, who are you who answer back to God? Shall the thing formed say to the one who formed it: Why have you made me thus? And the rest. Correcting all that has gone before, he rebukes those who boldly pry into the will of God, and he also shows the lowliness of human nature, taking as a fitting image the clay of the potter. For why, he says, do you pry into the craftsman? The potter knows how he will use the clay, and what vessels for dishonor and what vessels for honor he must make from it. But the clay, being clay, must not judge the craftsman's skill. For even if you think you have rational perception, O man, know that you fall as far short of God's governance and skill as insensitive clay falls short of the potter's will. Do not, then, dare to accuse God, nor think that he shows mercy to one and hardens another at random, but that according to the power of his foreknowledge he renders to each according to what is deserved. So the one who foreknows is not the cause, but those who are foreknown are responsible for the evils in which they find themselves and for their not being in them. For that this is in our power, he teaches in other passages; for when discussing vessels of gold and silver and clay, he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ἐὰν οὖν τις ἑαυτὸν ἐκκαθάρῃ, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον· ὥστε ἡμεῖς μὲν τὴν αἰτίαν παρέχομεν, ὁ δὲ θεὸς τὸ κατ' ἀξίαν ἀποδίδωσιν. μὴ τοίνυν, εἴ τι κατὰ πρόγνωσιν οἰκονομῶν ὁ θεός, ἢ τὸν Φαραὼ ἐξήγειρεν ἢ τὸν Ἠσαῦ ἐμίσησε καὶ τὸν Ἰακὼβ ἠγάπησε, νομιζέτω τις διὰ ταῦτα μηδὲν ἐφ' ἡμῖν εἶναι, ἀλλὰ περικεκόφθαι ἡμᾶς τῆς αὐτεξουσιότητος. ἔνιοι δὲ\n\nἐνόμισαν, οὐ κατὰ μέμψιν εἰρῆσθαι τὸ μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; ἄτοπον γάρ φασι τηλικαῦτα ζητήσαντα ζητήματα καὶ συνταράξαντα τοῦ ἀκροατοῦ τὴν διάνοιαν καὶ μηδὲν αὐτῶν διαλύσαντα, μόνον δὲ ἐπιτιμήσαντα τοῖς ζητοῦσιν ἁπλῶς ἀποπηδῆσαι τῶν ζητουμένων, μετὰ τοῦ καὶ τὴν εἰκόνα τοῦ κεραμέως δοκεῖν ἡμῶν περιαιρεῖν τὴν αὐτεξουσιότητα, εἴ γε ὁ μὲν πλάττων πλάττει τὰ σκεύη ὡς βούλεται, τὰ δὲ μένει οὕτω μένοντα ὡς παρὰ τὴν ἀρχὴν γέγονεν. ταῦτα δέ φασι τῆς ἀποστολικῆς χάριτος καὶ διδασκαλίας ἀναξίως. οὐ κατὰ μέμψιν εἴρηται ὁ λόγος, ἀλλ' ἔχει οὕτως ἡ διάνοια· εἰ ἐξ ὧν, φησί, τὸν Φαραὼ ἐξήγειρε καὶ τὸν Ἠσαῦ ἐμίσησε καὶ τὸν Ἰακὼβ ἠγάπησε καὶ πρὸ γενέσεως αὐτῶν, πάντα ἐν τῇ βουλήσει τοῦ θεοῦ δίδως, οὐδὲν δὲ ἐφ' ἡμῖν εἶναι, λοιπὸν εἰπέ· σὺ τίς εἶ, ὦ ἄνθρωπε, καὶ πῶς ἀνταποκρίνῃ τῷ θεῷ; καὶ πῶς ἐξουσίαν ἔχεις φθέγγεσθαι καὶ αἰτιᾶσθαι αὐτὸν ὡς οὐ δικαίως ἡμῖν μεμφόμενον, λέγων· τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; πῶς οὖν αὐτὸς αἰτιᾷ τὸν θεόν, εἰ μηδὲν ἐν τῇ ἡμετέρᾳ κεῖται ἐξουσίᾳ ὡς φῄς; εἰ γὰρ μηδὲν ἐφ' ἡμῖν, οὐδὲ αὐτὸ τὸ μέμφεσθαι καὶ ἀνταποκρίνεσθαι τῷ θεῷ ἐξουσία σοί ἐστιν.","english":"If, then, anyone cleanses himself, he will be a vessel for honor, sanctified; so that we supply the cause, but God repays according to worth. Therefore let no one, because God in his foreknowledge administers something—either that he raised up Pharao or hated Esau and loved Jacob—suppose on this account that nothing is in our power, but that we have been cut off from self-determination. But some\n\nhave thought that the \"No indeed, O man, who are you that answer back to God?\" was not spoken as a reproach; for they say it is absurd that one who has inquired into such great questions and has thrown the hearer's mind into confusion, and has resolved none of them, but has only rebuked those who inquire, should simply leap away from the questions at issue, and with this also seem to remove from us the image of the potter, namely self-determination, if indeed the one who molds molds the vessels as he wishes, and they remain thus remaining as they came to be from the beginning. But these things, they say, are unworthy of the apostolic grace and teaching. The statement was not spoken as a reproach, but the meaning is as follows: if, he says, from the fact that he raised up Pharao and hated Esau and loved Jacob even before their birth, you grant that all things are in the will of God, and that nothing is in our power, then say: who are you, O man, and how do you answer back to God? And how do you have authority to speak and to accuse him as though he were reproaching us unjustly, saying: Why does he still find fault? For who has resisted his will? How then does he himself accuse God, if nothing lies in our own power, as you say? For if nothing is in our power, then not even the very act of finding fault and answering back to God is in your power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"μὴ τὰ τοῦ κεραμέως, φησί, πλάσματα, ἐπεὶ μὴ ἔχει αἴσθησιν, μέμφεται τῷ ποιήσαντι κἂν ἄτιμα γένηται, κἂν ἔντιμα κατὰ τὴν τοῦ δημιουργοῦ ἐξουσίαν; σὺ δὲ μέμφῃ, ἔχεις ἄρα αἴσθησιν καὶ ἐξουσίαν ὡς ἐλευθέραν ἔχων τὴν βούλησιν. ὁ δὲ τοῦ μέμφεσθαι ἐξουσίαν ἔχων, δῆλον ὅτι καὶ εἰς τὰ ἄλλα κύριός ἐστιν ἑαυτοῦ καὶ λέγειν καὶ πράττειν ἃ βούλεται. οὐ γὰρ ἐπὶ μὲν τῷ μέμφεσθαι τὸν θεὸν κύριος ἑαυτοῦ τίς ἐστιν, ἐπὶ δὲ τοῖς ἄλλοις ἀφῄρηται τῆς κυριότητος. Τοῦτο τὸ λόγιον διὰ τῶν μακαρίων ἀποστόλων εἰς ἔργον προῆλθεν, οἳ τὴν πολλὴν τῆς παλαιᾶς νομοθεσίας περίοδον γράψαντες εἰς σύντομον πολιτείας ὁδὸν ἐνεβίβαζον τὰ ἔθνη, γράφοντες ὡς ἔδοξε τῷ ἁγίῳ πνεύματι καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τῶν ἐπάναγκες τούτων, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πορνείας καὶ πνικτοῦ. εἰς ταῦτα γὰρ ἐκ πολλῶν περιστήσαντες τὴν παρατήρησιν, εὐχερῆ τῆς δικαιοσύνης τὴν πολιτείαν κατεσκεύασαν, ὅπερ καὶ ὁ θεῖος ἀπόστολος διδάσκει λέγων· τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας, καὶ πάλιν ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον τοῖς δόγμασιν. ἐπεὶ οὖν πολλὰ διέστελλεν ὁ νόμος περὶ βρωμάτων, οἱ ἀπόστολοι μόνον ἐκέλευσαν φυλάττεσθαι ἀπὸ εἰδωλοθύτων καὶ αἵματος καὶ πνικτοῦ καὶ ἀντὶ τοῦ τηρεῖν τὴν περιτομὴν ἀντεισῆγον φυλάττεσθαι ἀπὸ πορνείας· ἡ γὰρ περιτομὴ εἰ καὶ σημεῖον καὶ ὑπόμνημα ἦν τῆς τοῦ Ἀβραὰμ πίστεως, ἀλλ' ἐδόθη καὶ ὡς σωφροσύνης σύμβολον ἐμφαῖνον ὡς χρὴ περικόπτειν τὴν ἀκολασίαν.","english":"Do not the potter's molded vessels, he says, find fault with their maker—even if they become dishonorable or honorable according to the craftsman's authority—since they have no perception? But you find fault; therefore you have perception and free will, since you possess your will as free. And the one who has the authority to find fault is clearly also master of himself in other matters, both to speak and to do what he wishes. For no one is master of himself with respect to finding fault with God while being deprived of that mastery in other matters. This saying came into effect through the blessed apostles, who, having written the long circuit of the old legislation, brought the nations onto a concise path of conduct, writing that it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, from blood, from fornication, and from what is strangled. For by reducing the observance to these things out of many, they made the conduct of righteousness easy, which the divine apostle also teaches, saying: having abolished the law of commandments in decrees, and again, having wiped out the handwriting that was against us by decrees. Since, then, the law gave many distinctions concerning foods, the apostles commanded only that one guard against things sacrificed to idols, blood, and what is strangled; and instead of keeping circumcision, they introduced the keeping of abstinence from fornication. For circumcision, even if it was a sign and reminder of Abraham's faith, was also given as a symbol of chastity, indicating that one ought to cut off licentiousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Ἐπειδὴ ἐν τοῖς ἔμπροσθεν ῥηθεῖσιν ἀπόβλητον μὲν τὸ Ἰουδαίων ἔθνος τῷ πλεονάζοντι μέρει δείκνυσιν, ἀντεισαγόμενα δὲ τὰ ἔθνη εἰς τὸ τῆς υἱοθεσίας ἀξίωμα, ἀκολούθως ζητεῖ τὴν αἰτίαν δι' ἣν οἱ μὲν ἀσκούμενοι ἐν τῷ νόμῳ ἐκπεπτώκασιν, οἱ δὲ ἐπειληφότες τὸν νόμον ἐδικαιώθησαν. ἐπιλύων οὖν ἐπάγει ὅτι ἐξέπεσον οἱ Ἰουδαῖοι ἐκ τοῦ μὴ προσδραμεῖν τῇ πίστει ὥσπερ τὰ ἔθνη· ἠθέλησαν γὰρ ἐξ ἔργων νόμου δικαιωθῆναι, οὐ δὲ αὐτῷ πιστεύσαντες τῷ νόμῳ τῷ προσαγορεύσαντι τὴν μέλλουσαν ἀντεισάγεσθαι πίστιν ἀντὶ τῆς νομοθεσίας. Οὐκ ἐπέγνωσαν, φησίν, ὅτι διὰ τοῦ νόμου ὁ θεὸς τὴν πίστιν ἐπηγγείλατο, καὶ οὐκ ἔστιν ἡ πίστις ἐναντία τῷ νόμῳ ὑπ' αὐτοῦ μαρτυρουμένη. δικαιοσύνη μὲν οὖν θεοῦ ὁ Χριστὸς καὶ ἡ εἰς αὐτὸν πίστις, Ἰουδαίων δὲ δικαιοσύνη ἡ τῆς νομοθεσίας πολιτεία. ἀγνοοῦντες οὖν οἱ Ἰουδαῖοι Χριστὸν τήν τε τοῦ νόμου πολιτείαν συνιστῶντες, τῆς σωτηρίας εἰκότως ἐκπεπτώκασιν· αὐτοὶ γὰρ σώζονται οἱ τῇ τοῦ Χριστοῦ πίστει προκόπτοντες· ἡ γὰρ πίστις διάθεσις οὖσα ψυχῆς εἰκότως τῶν τῆς σαρκὸς πράξεων προτετίμηται, ἐφ' ἣν ἔδει ἐλθεῖν Ἰουδαίους τέλος ἐπιθέντας τῷ","english":"Since in what was said before he shows that the nation of the Jews was rejected in its greater part, but that the Gentiles were brought in to replace them into the dignity of adoption as sons, he accordingly seeks the reason for which those who practiced the law have fallen away, while those who have laid hold of the law were justified. Resolving this, then, he adds that the Jews fell away because they did not run to faith as the Gentiles did; for they wished to be justified by works of the law, but did not believe the law itself, which proclaimed beforehand the faith that was about to be brought in to replace the legislation. They did not recognize, he says, that through the law God promised faith, and that faith is not contrary to the law, being testified to by it. The righteousness of God, then, is Christ and faith in him, while the righteousness of the Jews is the conduct of the legislation. Ignorant of Christ, therefore, and establishing the conduct of the law, the Jews have reasonably fallen away from salvation; for those are saved who advance by faith in Christ; for faith, being a disposition of the soul, is reasonably preferred to the deeds of the flesh, to which the Jews ought to have come, putting an end to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"νόμῳ. Ὁ τὸν νόμον πληρώσας, φησίν, ἐκείνων μόνων ἀπολαύσει τῶν διὰ τοῦ νόμου ἐπηγγελμένων ἀγαθῶν, τοῦτ' ἔστι γῆν ῥέουσαν γάλα καὶ μέλι. 10,6–10 Διδάσκει ὁ λόγος τοὺς πιστεύοντας μηδεμίαν λαμβάνειν ἀμφιβολίαν, μήτε περὶ τῆς ἐξ οὐρανῶν πρὸς ἡμᾶς τοῦ κυρίου καθόδου, μήτε περὶ τῆς νεκρῶν ἀναστάσεως καὶ τῆς εἰς οὐρανὸν ἀνόδου. Ἀναγκαίως προέθηκε τοὺς ἐπικαλουμένους αὐτόν· οὐ γὰρ ἀκρίτως δίδωσιν ὁ θεὸς τὴν χάριν καὶ εἰς τοὺς μηδὲ τοσοῦτον παρασχεῖν βουλομένους τῷ εὐεργέτῃ ὅσον γοῦν αἰτῆσαι καὶ δεηθῆναι. ἵνα δὲ μήτις λέγῃ, ὡς οὐ δι' ἀπιστίαν καὶ ἀγνωμοσύνην ἀλλὰ δι' ἄγνοιαν πολλοὶ τὸν κύριον Ἰησοῦν οὐ παρακαλοῦσιν, δείκνυσι διὰ τῶν ἑξῆς, ὅτι ὁ θεὸς καὶ τὴν τῆς ἀγνοίας αὐτῶν περιεῖλεν πρόφασιν, ἀποστείλας εὐαγγελιστὰς καὶ κήρυκας προτρέποντας καὶ καλοῦντας εἰς τὴν τῆς δωρεᾶς αἴτησιν. διὸ ἐπήγαγεν τὸ ἑξῆς. Δοκεῖ διὰ τῆς ἐκπετάσεως τῶν χειρῶν τὸν λαὸν πρὸς ἑαυτὸν καλεῖν μετὰ τοῦ ἐκτείνειν τὰς χεῖρας πρὸς αὐτούς, διὰ δὲ τοῦ αὐτοῦ καὶ τὸ σχῆμα τοῦ σταυροῦ ὑποδεικνύς.","english":"by the law. He who has fulfilled the law, he says, will enjoy only those good things promised through the law, that is, a land flowing with milk and honey. 10:6–10 The word teaches believers to entertain no doubt, neither concerning the Lord's descent to us from the heavens, nor concerning the resurrection of the dead and the ascent into heaven. Necessarily he set before them those who call upon him; for God does not give grace indiscriminately, even to those who are not willing to offer so much as this to their benefactor—at least to ask and entreat. But so that no one might say that it is not through unbelief and ingratitude but through ignorance that many do not call upon the Lord Jesus, he shows in what follows that God also removed the pretext of their ignorance, having sent evangelists and heralds to exhort and call them to the asking of the gift. Therefore he added what follows. By the spreading out of the hands he seems to call the people to himself, stretching out his hands toward them, and by the same gesture he also indicates the form of the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Παλὶν φοβηθεὶς ὁ ἀπόστολος μὴ τὸ πλεονάζον τῆς ἀποβολῆς τῶν Ἰουδαίων δόξῃ αἵρεσιν τῆς ἀπειθείας ἐργάζεσθαι, χωρεῖ ἐπὶ τὸ ὀλίγον λεῖμμα τῆς ἐκλογῆς τῶν ἀποστόλων καὶ τῶν συμπιστευσάντων αὐτοῖς. καὶ γὰρ ἀνωτέρω εἰπών· οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ, ἐνέφηνεν ὅτι ἦσαν τινὲς οἱ σωζόμενοι εἰ καὶ μὴ πάντες, καὶ πάλιν· οὓς καὶ ἐκάλεσεν οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν. Πρὸς μαρτυρίαν τοῦ καταλείμματος παραλαμβάνει τὰ κατὰ τὸν Ἠλείαν, ἀφ' ὧν δείκνυσιν αὐτὸν ὁμολογοῦντα τὸν θεὸν οὐκ ἐν πολλῷ πλήθει ἀλλ' ἐν ἑπτακισχιλίοις ἀνδράσι σώζεσθαι αὐτοῦ τὸν λαόν, οὗ δὴ καθ' ὁμοιότητα ἀποβῆναι καὶ ἐπὶ τοῦ σωτῆρος, τοῦ καταλείμματος μόνου ὑποδεξαμένου τῆς ἐπαγγελίας τὴν χάριν. Καὶ ἤδη προείρηται ὅτι ἡ μὲν πίστις ἔπαυσε τὸν νόμον, ἡ δὲ χάρις ἐκράτησε τῶν ἔργων. διό φησιν· εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων· ἡ μὲν γὰρ χάρις τοῦ χαριζομένου δηλοῖ τὴν φιλανθρωπίαν, τὰ δὲ ἔργα τὰς κατ' ἀξίαν τῶν ἔργων ἀμοιβὰς ἀπαιτεῖ. Τί οὖν; φησίν, ὃ ἐπιζητεῖ Ἰσραήλ, τούτου οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν. πάντες, φησίν, οἱ ἐξ Ἰσραὴλ ἐπωρώθησαν πλὴν τῆς ἐκλογῆς· διὸ οὐκ ἐπέτυχον οὗ ἐζήτουν. τί δὲ ἐζήτουν; τὴν ἐπαγγελίαν τοῦ γενέσθαι υἱοὶ καὶ κληρονόμοι κόσμου. Ἔθος τῇ γραφῇ τὰ κατὰ συγχώρησιν τοῦ θεοῦ συμβαίνοντα τοῖς ἀνθρώποις ἀναφέρειν ἐπὶ τὸν συγχωρήσαντα. συγχωρεῖ δὲ ὁ θεὸς τῇ ἑκάστου ὁρμῇ χωρεῖν ἐφ' ὃ βούλεται, ἵνα μὴ πρὸς βίαν αὐτὸς φέρων τῆς ἐλευθερίας δοκῇ περιαίρειν τὴν ἐξουσίαν. ὃ δέ φησι, τοιοῦτόν ἐστιν·","english":"Again, the apostle, fearing lest the abundance of the Jews' rejection be thought to work a choosing of disobedience, has recourse to the little remnant of the election of the apostles and of those who believed with them. For indeed, having said above, \"For not all who are of Israel, these are Israel,\" he showed that there were some who were being saved, even if not all; and again, \"whom he also called not only from Jews but also from Gentiles.\" For the testimony of the remnant he takes up the events concerning Elijah, from which he shows that God confesses that his people are saved not in a great multitude but in seven thousand men; and by likeness this happened also in the case of the Savior, the remnant alone having received the grace of the promise. And it has already been said that faith put an end to the law, but grace prevailed over works. Therefore he says: \"But if by grace, no longer by works\"; for grace makes clear the benevolence of the one who grants it, but works demand recompense according to the worth of the works. \"What then?\" he says. \"What Israel seeks, it did not obtain, but the election obtained it; and the rest were hardened.\" All, he says, who are of Israel were hardened except the election; therefore they did not obtain what they were seeking. But what were they seeking? The promise of becoming sons and heirs of the world. It is a custom of Scripture to refer the things that happen to men by God's permission to the one who permits them. God permits each person's impulse to proceed toward what it wishes, lest he himself, carrying them by force, be thought to take away the authority of free will. And what he says is of this sort:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"πνεῦμα γὰρ κατανύξεως πρὸς εὐσέβειαν ἔδωκεν αὐτοῖς, ἀλλ' οὔτε αὐτοὶ ὁρῶσιν ἄλλων ἀκούουσιν. πῶς ἂν οὖν σωθεῖεν ὡς καὶ ἀλλαχοῦ λέγει· μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν, ἀλλ' οὐ κατ' ἐπίγνωσιν. Οἱ ἐπὶ τοῦ κατακλυσμοῦ ἀνίατα πλημμελήσαντες καὶ οἱ κατὰ τὴν Σοδομηνὴν ὅμοια παρανομήσαντες οὕτως ἔπεσον ὡς καθάπαξ πεσεῖν καὶ μηκέτι διαναστῆναι ἀλλ' ἄρδην διαφθαρῆναι. τί οὖν; ἆρα μὴ καὶ Ἰουδαῖοι οὕτως ἔπταισαν ἵνα πέσωσιν ἐπὶ τῷ ἀπολέσθαι καὶ μηκέτι σωθῆναι; μὴ γένοιτο, φησίν. τὸ γὰρ παράπτωμα αὐτῶν διπλῆν ἔχει τὴν οἰκονομίαν· τά τε γὰρ ἔθνη ἀντεισήχθη καὶ αὐτοὶ τούτου γε ἕνεκεν παραζηλώσαντες ἐπιστρέψουσιν. ἐπεὶ γὰρ πρὸ νόμου ἐξέκλιναν καὶ λαβόντες νόμον μᾶλλον ἐβαρήθησαν ἤπερ ὠφελήθησαν, καὶ οὔτε ἀπειλαῖς εἶξαν οὔτε προτροπαῖς ἐπείσθησαν, ἀλλ' ἀεὶ διέμειναν ἀπειθεῖς, ἐπὶ ἑτέραν οἰκονομίαν ἦλθεν ὁ σωτήρ, καὶ σώζεται τὰ ἔθνη διὰ τοῦ παραπτώματος αὐτῶν, ἵνα κἂν ἐκ τῆς παραζηλώσεως τῶν ἐθνῶν σωθῶσιν. Ἰουδαίων μὴ φυλαξάντων τὸν νόμον ἀναγκαῖα ἦν ἡ τοῦ Χριστοῦ ἐπιδημία διὰ τὴν χάριν· ἧκεν οὖν ὁ κύριος ἡμῶν χάριτι τὰ παραπτώματα","english":"For he gave them a spirit of compunction unto piety, but neither do they themselves see nor do they hear others. How then could they be saved, as he also says elsewhere: For I bear them witness that they have a zeal for God, but not according to knowledge. Those at the time of the flood who sinned incurably, and those at Sodom who transgressed in like manner, fell in such a way as to fall once for all and never again to rise, but to be utterly destroyed. What then? Did the Jews also stumble in such a way that they fell to their destruction and were never again to be saved? By no means, he says. For their transgression has a twofold economy: for the nations were brought in in their place, and they themselves, provoked to jealousy for this very reason, will turn back. For since before the law they turned aside, and having received the law were rather weighed down than helped, and neither yielded to threats nor were persuaded by exhortations, but always remained disobedient, the Savior came to another economy, and the nations are saved through their transgression, so that even from the jealousy of the nations they might be saved. Since the Jews did not keep the law, the coming of Christ was necessary because of grace; our Lord therefore came by grace, [treating] the transgressions","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"συγχωρῶν. ἀλλ' οὐ πάντες Ἰουδαῖοι ἐδέξαντο τὸν Χριστὸν οὐδὲ τὴν παρ' αὐτοῦ χάριν ἀλλὰ τὸ κατάλειμμα, οἱ δὲ λοιποὶ ὥσπερ φιλονεικήσαντες μηδέποτε σωθῆναι, ἐξωθήσαντο τὴν χάριν ἐπὶ τὰ ἔθνη. καὶ διὰ τοῦ παραπτώματος αὐτῶν τὸν πλοῦτον ἐδωρήσαντο τῷ κόσμῳ, τοῦτ' ἔστι πλῆθος τῶν σωζομένων. εἰ δὲ τὰ ἐπιστρέψαντα ἔθνη ἐπλούτησεν ὁ θεός, πῶς οὐκ ἂν εἴη μεῖζόν τι ἀγαθὸν καὶ πλοῦτος τελειότατος τῷ κόσμῳ, εἰ μεταγνόντων Ἰουδαίων τὸ ἐλλεῖπον αὐτῶν προστεθείη πλήρωμα, ὥστε καὶ τὰ ἔθνη καὶ Ἰουδαίους πρὸς μίαν τελείαν εὐσέβειαν συνδραμεῖν· πλήρωμα γὰρ ἔθος τῷ ἀποστόλῳ λέγειν τὸ σύστημα τὸ πεπληρωμένον εὐσεβείας καὶ θεογνωσίας. Ἀπαρχὴ μὲν καὶ ῥίζα εἰσὶν οἱ πατριάρχαι, ὁ νομοθέτης, οἱ προφῆται· φύραμα δὲ καὶ κλάδοι τὸ σύμπαν τῶν Ἰουδαίων ἔθνος. Τί ἐστι καὶ οὕτω πᾶς Ἰσραὴλ σωθήσεται; ὥσπερ πάντα τὸν κόσμον καὶ πάντα τὰ ἔθνη σώζεσθαι φαμὲν διὰ τὸ πανταχόθεν καὶ ἐκ πάντων τῶν ἐθνῶν εἶναι τοὺς τῇ πίστει προσιόντας, οὕτω καὶ τὸ πᾶς Ἰσραὴλ σωθήσεται οὐ πανδημεὶ τοὺς πάντας σημαίνει, ἀλλ' ἤτοι τοὺς ὑπὸ τοῦ Ἠλία καταλαμβανομένους ἢ τῶν ἁπανταχοῦ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένων τοὺς μέλλοντας προσιέναι τῇ πίστει. Τὸ λεγόμενον τοιοῦτόν ἐστιν· εἰ μηδὲν πρὸς τὴν τῶν ἐθνῶν πίστιν ἐνεπόδισεν ἡ προτέρα τούτων ἀπείθεια, οὐδὲ Ἰουδαίοις ἄρα νῦν ἀπειθήσασιν ἡ πρὸς τὸ μέλλον ἀποκλείεται τῆς μετανοίας ἐξουσία. τὸ δὲ ἵνα καὶ αὐτοὶ ἐλεηθῶσιν οὐ τοῦτο δηλοῖ, ὅτι διὰ τοῦτο ἐξεπίτηδες ἥμαρτον ἵνα ἐλεηθῶσιν ὡς καὶ ὑμεῖς, ἀλλ' ὅτι καὶ ἁμαρτόντες ἄξιοί εἰσιν ἐλεηθῆναι ὡς καὶ ὑμεῖς.","english":"Conceding. But not all Jews received Christ nor the grace that comes from him, but only the remnant, while the rest, as if striving never to be saved, thrust the grace away toward the Gentiles. And through their transgression they bestowed wealth upon the world, that is, a multitude of those being saved. But if God enriched the converted Gentiles, how would it not be a greater good and a most perfect wealth for the world, if, when the Jews repent, their deficiency were added as a fullness, so that both Gentiles and Jews might run together toward one perfect piety? For the apostle is accustomed to call \"fullness\" the body that is filled with piety and knowledge of God. The firstfruits and the root are the patriarchs, the lawgiver, the prophets; the lump and the branches are the whole nation of the Jews. What is this, \"and so all Israel shall be saved\"? Just as we say that the whole world and all the Gentiles are saved because those who come to the faith come from everywhere and from all the Gentiles, so too \"all Israel shall be saved\" does not mean all of them collectively, but either those who will be seized by Elijah or those of the scattered everywhere throughout the whole world who are going to come to the faith. What is said is of this sort: if their former disobedience hindered nothing with respect to the faith of the Gentiles, then neither is the power of repentance for the future shut off from the Jews who are now disobedient. But \"that they also may be shown mercy\" does not mean that for this reason they sinned deliberately in order that they might be shown mercy, as you also were, but that even having sinned they are worthy to be shown mercy, as you also were.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ὥσπερ δὲ ἐπὶ τοῦ παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας καὶ ἐπὶ τοῦ ἐτύφλωσεν ὁ θεὸς τὰ νοήματα τῶν ἀπίστων, οὐχ ὡς τοῦ θεοῦ κακοποιοῦντος δεχόμεθα τὸν λόγον, ἀλλ' ὡς συγχωροῦντος τοῖς ἀνθρώποις πράττειν ἃ βούλονται διὰ τὴν τῆς αὐτεξουσιότητος ἐλευθερίαν· οὕτω καὶ νῦν τὸ συνέκλεισεν ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν νοητέον, ὅτι τοὺς βουληθέντας ἀπειθεῖν εἴασεν ἀπειθεῖν, συγχωρῶν δι' ὅλου τῷ ἀνθρώπῳ τὸ ἐφ' ἑαυτῷ ἔχειν πράττειν ἃ βούλεται. συνέκλεισεν οὖν ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, τοῦτ' ἔστι συνεχώρησεν ἀπειθεῖν, οὐχ ἵνα κατακρίνῃ παραμείναντας τοῖς ἁμαρτήμασιν, ἀλλ' ἵνα τῷ χρόνῳ αἰσθομένους ὧν ἁμαρτάνουσι καὶ μεταγνόντας καὶ ἐπιστρέψαντας ἐλεήσῃ. ἢ καὶ τὸ συνέκλεισεν εἰς ἀπείθειαν ἀντὶ τοῦ διήλεγξεν ἀπειθοῦντάς ἐστιν, καὶ οἷον ἀπέκλεισεν αὐτοῖς πᾶσαν ἀπολογίαν, ἵνα αἴσθωνται ὅτι οὐκ ἐξ ἔργων λοιπόν, ἀλλ' ἐκ φιλανθρωπίας θεοῦ καὶ ἐλέου διασώζονται. α Ἵνα μή τις οἰηθῇ ἀνθρώπινον εἶναι τῆς παραινέσεως τὸν λόγον, ἔδειξεν ὅτι διὰ τῆς χάριτος καὶ λέγει καὶ διδάσκει. ἐπειδὴ οὖν δεινότατον νόσημα ἡ ἀλαζονεία ᾗ μάλιστα ἐνέχονται Ῥωμαῖοι, εἰσηγεῖται αὐτοῖς μετριάζειν εἰς τὴν ἀρίστην ἕξιν τῆς ταπεινοφροσύνης, αὐτοὺς ἐνάγων ἀκολούθως τῇ τοῦ πνεύματος διδασκαλίᾳ. ὃς τὸ ὑπέροπτον τῆς ἀνθρωπίνης ἐπιστάμενος φύσεως τῶν μαθητῶν ἔνιψε τοὺς πόδας ταπεινοφρονεῖν αὐτοὺς ἐκπαιδεύων, ἵνα μὴ μετασχόντες τῆς χάριτος καὶ σημεῖα ποιήσαντες φυσηθῶσι τῇ χάριτι καὶ ἐκπέσωσι τῆς δωρεᾶς.","english":"Just as in the case of \"God handed them over to passions of dishonor\" and in the case of \"God blinded the minds of the unbelievers,\" we do not accept the statement as meaning that God does evil, but that he permits humans to do what they wish because of the freedom of self-determination; so also now, \"God shut up all in disobedience\" must be understood as meaning that he allowed those who wished to disobey to disobey, conceding to man entirely the power to do what he wishes in what depends on himself. So \"God shut up all in disobedience\"—that is, he permitted them to disobey, not in order to condemn those who persist in their sins, but in order that, in time, having become aware of what they sin and having repented and turned back, he might have mercy on them. Or else \"he shut up in disobedience\" is equivalent to \"he convicted them as disobedient,\" and, as it were, shut out from them every excuse, in order that they might perceive that they are saved no longer by works, but by the love of God for humanity and by mercy. So that no one might think that the word of exhortation is merely human, he showed that it is through grace that he both speaks and teaches. Since, then, arrogance is a most terrible disease, to which the Romans are especially subject, he introduces them to moderation, leading them to the best state of humility, drawing them on in accordance with the teaching of the Spirit. He who, knowing the overweening nature of the human mind, washed the feet of his disciples, teaching them to be humble, so that, having partaken of grace and performed signs, they might not be puffed up by the grace and fall away from the gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"12,β Ἑκάστῳ, φησίν, ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως, ἀντὶ τοῦ ὡς ἑκάστῳ ἐμέτρησεν χάριν κατὰ τὴν πίστιν αὐτοῦ. Εἴτε προφητείαν, φησί, κατὰ τὴν ἀναλογίαν τῆς πίστεως. ἐλλειπῶς εἴρηται τοῦτο· λείπει γὰρ τῷ εἴτε προ φητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως τὸ ἐν προφητείᾳ δεικνύομεν τὴν χάριν ἵνα ᾖ τοιοῦτον· ἔχοντες χαρίσματα διάφορα, εἴτε προφητείαν, εἴτε διακονίαν, εἴτε διδασκαλίαν. οἱ μὲν ἔχοντες προφητείαν, ἐν προφητείᾳ δεικνύομεν τὴν χάριν· οἱ δὲ διακονίαν, ἐν διακονίᾳ· οἱ δὲ διδασκαλίαν, ἐν διδασκαλίᾳ· καὶ ἕκαστος ἐν ᾗ ἐγκεχείρισται ὑπουργίᾳ. προφητεία μὲν οὖν ἐστι προηγουμένως μὲν ἡ τῶν ἀφανῶν πραγμάτων φανέρωσις, εἴτε τῶν μελλόντων, εἴτε τῶν παλαιῶν, εἴτε τῶν ἐνεστώτων\n\nκαὶ λανθανόντων. λέγεται δὲ προφητεία καὶ ὅταν τις τὰ τοῦ προφήτου ἑρμηνεύῃ. διακονία δέ ἐστι τὸ ὑπηρετῆσαι εἰς τὸ τοῦ εὐαγγελίου κήρυγμα. διδασκαλία δὲ ἡ τῶν πρακτέων ὑφήγησις ἣν οἱ ἤδη πεπιστευκότες εἰς Χριστὸν διδάσκονται. παράκλησις δέ ἐστιν ἡ προτροπὴ δι' ἧς τοὺς ἔτι ἐν ἀγνοίᾳ εἰς τὴν τοῦ Χριστοῦ πίστιν παρακαλοῦμεν, μηδέπω μὲν αὐτοῖς ἐκτιθέμενοι τῆς πολιτείας τὸν σκοπόν, ἐπιθυμίαν δὲ αὐτοῖς ἐμβάλλοντες ὅτι αἰωνίων ἀγαθῶν ἀπολαύσουσι πιστεύσαντες τῷ Χριστῷ. Ταῖς μνείαις τῶν ἁγίων, φησί, κοινωνοῦντες. τὸ μὲν πρόχειρον τῆς διανοίας ἐστὶ τὸ ἐπὶ τῇ τιμῇ τῶν ἁγίων συνιέναι καὶ μνείας αὐτῶν ἐπιτελεῖν κατὰ τὴν τῆς τελειώσεως αὐτῶν ἡμέραν.","english":"To each one, he says, as God apportioned a measure of faith, instead of: as he measured out grace to each one according to his faith. Whether prophecy, he says, according to the proportion of faith. This is stated incompletely; for what is missing to \"whether prophecy according to the proportion of faith\" is \"we show the grace in prophecy,\" so that it may be as follows: having different gifts, whether prophecy, or ministry, or teaching. Those who have prophecy, we show the grace in prophecy; those who have ministry, in ministry; those who have teaching, in teaching; and each one in the service with which he has been entrusted. Prophecy, then, is primarily the manifestation of hidden things, whether of things to come, or of ancient things, or of things present and concealed. But prophecy is also spoken of when someone interprets the words of the prophet. Ministry is the service rendered for the proclamation of the gospel. Teaching is the guidance in things to be done, which those who have already believed in Christ are taught. Exhortation is the urging by which we exhort those still in ignorance to faith in Christ, not yet setting before them the goal of the conduct of life, but instilling in them the desire that, having believed in Christ, they will enjoy eternal goods. In the memorials of the saints, he says, sharing. The immediate sense of the thought is to join in honoring the saints and to perform their memorials on the day of their perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἔστι δὲ κἀκεῖνο εἰπεῖν ὅτι τοῖς τῆς ἀρετῆς ἐφιεμένοις ἁρμόζει μάλιστα κοινωνεῖν ταῖς τῶν ἁγίων μνήμαις, τοῦτ' ἔστι μεμνῆσθαι αὐτῶν καὶ ἔχειν ὑπόδειγμα πολιτείας τὸν ἐκείνων βίον. Εἰ δυνατὸν εἰπὼν τὸ ἀδύνατον ἐνέφηνεν· εἰ γὰρ καὶ τὰς ἄλλας ἀπεχθείας διαφύγοιμεν, ἀλλ' ὁ τῆς εὐσεβείας θεσμὸς μῖσος ἡμῖν παρὰ τῶν ἀσεβῶν ἐπισπᾶται, ἢ πρὸς τοὺς ἀσεβεῖς ἡμῶν. Ὀργὴν ὀνομάζει τὴν παρὰ τοῦ θεοῦ τιμωρίαν, οὐχ ὡς κατὰ πάθος συμβαίνουσαν τῷ θεῷ, ἀλλ' ὅτι οὐκ ἂν ῥᾳδίως νοήσειαν οἱ ἄνθρωποι ἐκδίκησιν γινομένην παρὰ θεοῦ, μὴ τὴν συνήθη τῆς ὀργῆς ὀνομασίαν ἀκούσαντες· ἐπεὶ γὰρ οἱ ἄνθρωποι θυμῷ καὶ ὀργῇ τοὺς εἰς αὐτοὺς ἁμαρτάνοντας ἐπιστρέφουσιν, ταῦτα τῷ θεῷ περιτίθησιν ἡ γραφή, ὡς ἀκούειν καὶ νοεῖν τοῖς πολλοῖς δυνατόν. φησὶν οὖν μὴ ἑαυτοῖς ἐπιτρέπετε τὴν ἐκδίκησιν, δότε δὲ τόπον καὶ παραχωρήσατε τὴν ἐκδίκησιν τῇ ὀργῇ τοῦ θεοῦ τῇ ὡρισμένῃ τοὺς ἠδικημένους ἐκδικεῖν. Ἐστοχασμένως τῆς τοῦ ἀδικηθέντος ὀργῆς ὁ ἀπόστολός φησιν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. οὐ γὰρ ὡς διδάσκαλος κακῶν ταῦτα εἰσηγεῖται –μὴ γένοιτο–ἀλλὰ τέχνῃ καὶ σοφίᾳ καταστέλλει καὶ ἐξημεροῖ τοῦ θυμουμένου τὴν σφοδρότητα. μέγα μὲν γὰρ καὶ τὸ μὴ ἀδικεῖν, μεῖζον δὲ τὸ ἀδικηθέντα μὴ ἀμύνασθαι, ἀλλ' ὀργὴν ζέουσαν ἀποσβέσαι τῷ τῆς ἀνεξικακίας τρόπῳ, καὶ νόμου διδόντος ἀμύνασθαι τοὺς ἀδικήσαντας ἐπιεικέστερον τῆς ἐξουσίας ὀφθῆναι· τὸ δὲ εὖ ποιεῖν τοὺς ἀδικήσαντας, τοῦτο καὶ τῆς φιλοσοφίας ὑπερβαίνει νόμον.","english":"One can also say this: that it is most fitting for those who strive after virtue to share in the memorials of the saints, that is, to remember them and to have their life as an example of conduct. Having said \"if it is possible,\" he has indicated the impossible; for even if we should escape the other hostilities, still the ordinance of piety draws hatred upon us from the impious, or ours toward the impious. He calls \"wrath\" the punishment from God, not as though it came upon God by way of passion, but because men would not easily understand that vengeance is being executed by God unless they heard the customary designation of wrath; for since men turn back with anger and wrath those who sin against them, Scripture attributes these things to God, so that it may be heard and understood by the many as far as possible. He says, then: do not entrust vengeance to yourselves, but give place and yield vengeance to the wrath of God, which is appointed to avenge those who have been wronged. With good aim the apostle speaks of the wrath of the one who has been wronged; for in doing this, you will heap coals of fire upon his head. For he does not introduce these things as a teacher of evils—may it not be—but by skill and wisdom he checks and tames the vehemence of the angry man. For it is a great thing not to do wrong, but a greater thing, when wronged, not to retaliate, but to quench boiling wrath by the manner of forbearance, and, though the law grants the right to retaliate against those who have done wrong, to appear more equitable than the authority allows; but to do good to those who have done wrong—this even surpasses the law of philosophy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"ἵνα οὖν ἐκβιάσηται τοῦ ἀδικηθέντος τὴν ὀργὴν καὶ ἀντὶ τοῦ ἀμύνασθαι εὐεργετῆσαι παρασκευάσῃ, τὰ ἐκ τῆς εὐεργεσίας αὐτοῦ δεινὰ συμβαίνοντα τοῖς ἀδικήσασι δίδωσιν ἐλπίζειν. Ἐπειδὴ πολλαὶ ἐξουσίαι διαφόρων καὶ ὑποβεβηκότων ἀρχόντων ἐν ἀνθρώποις εἰσίν, προσθεὶς ὑπερεχούσαις τὰς βασιλικὰς ἐξουσίας ἔδειξεν· ὅτι γὰρ οὐκ ἄνευ οἰκονομίας καὶ βουλήσεως θεοῦ εἰς τὸ ἄρχειν παρέρχονται βασιλεῖς, διδάσκουσιν αἱ Παροιμίαι. δι' ἐμοῦ, φησί, βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην. ἡ δέ γε τῶν Ῥωμαίων ἀρχὴ καὶ οἰκονομίας ἐξαιρέτου παρὰ τοῦ θεοῦ τετύχηκεν· μέλλοντος γὰρ τοῦ σωτῆρος ἐπιφαίνεσθαι τοῖς ἀνθρώποις, μικρὸν προλαβὼν ὁ θεὸς εἰς ὑπηρεσίαν ἑαυτοῦ τὴν Ῥωμαϊκὴν προσεβάλλετο, δι' ἧς ἥμερον καὶ εἰρηνικώτερον τῶν ἀνθρώπων τὸν βίον κατέστησεν. τῶν μὲν ἐπ' ἀλλήλων πολέμων ἀπαλλάξας αὐτούς, τοσαύτην δὲ σχολὴν δοὺς τῆς ἑαυτοῦ ἐπιγνώσεως· δεῦτε, γάρ φησι, καὶ ἴδετε τὰ ἔργα τοῦ θεοῦ ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς, ἀνταναιρῶν πολέμους μέχρι τῶν περάτων τῆς γῆς. καὶ ἐπάγει· σχολάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός. ἀνελόντος τοίνυν τοῦ θεοῦ τοὺς συνεχεῖς πολέμους καὶ δόντος ἐπιμιξίαν πόλεσί τε καὶ ἔθνεσι διὰ τὸ τῆς εὐσεβοῦς πολιτείας κήρυγμα, συνεωρακὼς ὁ ἀπόστολος τὴν οἰκονομίαν τοῦ θεοῦ τὴν περὶ τὰς βασιλείας παραινεῖ ὑποτάσσεσθαι ταῖς ἐξουσίαις· τοῦ γὰρ θεοῦ τάξαντος αὐτὰς τὸ μὴ πειθαρχεῖν ἀσεβὲς μετὰ τοῦ καὶ ἐν τῷ παρόντι βίῳ ἐπικίνδυνον ἔχειν τὴν ἀπόνοιαν. Οἱ δὲ ἀνθεστηκότες, φησίν, ἑαυτοῖς κρίμα λήψονται, τοῦτ' ἔστιν οἱ μὴ ὑπακούοντες","english":"So then, in order to overcome the anger of the wronged man and to dispose him to do good instead of avenging himself, he gives them reason to hope that the evils arising from his beneficence will fall upon those who did the wrong. Since there are many authorities of various and subordinate rulers among men, by adding the royal authorities to those that are supreme he made this clear; for the Proverbs teach that kings do not come to rule without the providence and will of God: By me, it says, kings reign, and rulers decree justice. But the Roman empire obtained an exceptional providence from God; for when the Savior was about to appear to men, God, having taken it up a little beforehand, brought the Roman empire into his own service, through which he established the life of men more gently and peacefully, freeing them from wars against one another and giving them so much leisure for the knowledge of himself. For come, it says, and see the works of God, which he has set as wonders upon the earth, abolishing wars to the ends of the earth. And it adds: Be at leisure and know that I am God. Since God, then, had removed the continual wars and given intercourse between cities and nations through the proclamation of the pious commonwealth, the apostle, having perceived the providence of God concerning the kingdoms, exhorts them to be subject to the authorities; for since God appointed them, to disobey is impious, and such stubbornness also carries danger in the present life. But those who resist, it says, will receive judgment upon themselves, that is, those who do not obey.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"βασιλεῖ κρίμα καὶ δικαστήριον ἐπισπῶνται. Δεῖ, φησίν, ὑπακούειν ταῖς ἀρχαῖς οὐ μόνον διὰ τὰς τῶν ἀρχόντων ὀργάς, ἀλλὰ καὶ διὰ τὴν συνείδησιν, τοῦτ' ἔστι τὸ τοῦ πράγματος εὔλογον. ἢ καὶ τοῦτό φησιν· σὺ μὲν οὐ θέλεις δικάζεσθαι διὰ τὸν θεόν, οἱ δὲ ἔξωθεν ὑποπτεύουσι συνειδέναι τι κακὸν σεαυτῷ καὶ τὴν συνείδησίν σου πεπλῆχθαι. Οἱ φόροι, φησί, τὴν ὑποταγὴν ἐλέγχουσιν· ἄξιον οὖν ὑποτάσσεσθαι τοῖς βασιλεῦσι λειτουργοῖς οὖσι θεοῦ καὶ προσκαρτεροῦσι τῇ λειτουργίᾳ τῆς βουλήσεως αὐτοῦ. Πληροῦτε, φησί, τὸ τῆς ἀγάπης ἔργον εἰδότες τὸν καιρὸν κατεπείγοντα καὶ ἀρετὴν ἀπαιτοῦντα· οἱ μὲν γὰρ πρότερον ἀγνοοῦντες τὴν ἀλήθειαν καὶ ἐν σκότῳ καὶ νυκτὶ τῆς πλάνης διάγοντες εἰκότως ὥσπερ οἱ καθεύδοντες ἐν ἀπραξίᾳ ἔργων ἀγαθῶν ἐτύγχανον, οἱ δὲ νῦν ἅτε δὴ τῇ μνήμῃ τοῦ σωτῆρος φωτισθέντες καὶ ἐν ἡμέρᾳ γεγονότες, διαναστῆναι ἐκ τῆς τοῦ ὕπνου ἀργίας ὀφείλουσι καὶ ἔργων ἀγαθῶν ἅπτεσθαι. νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν, τοῦτ' ἔστιν ὅτε ἔγνωμεν τῶν ἔργων τὰ ὠφελιμώτερα, κοῦφον ἡμῖν γέγονε τοῦ σωθῆναι ἤπερ ὅτε κατηχούμεθα ἐπὶ τὸν τῆς πίστεως λόγον· οὐ γὰρ ἅμα τῷ πιστεῦσαι εἰς Χριστὸν καὶ τὴν ἀκριβῆ τῶν πρακτέων κατάληψιν εἴχομεν, οὐδὲ πρόδηλον ἦν ἡμῖν ποίων μὲν ἀπέχεσθαι πράξεων, ποίας δὲ μετιέναι προσήκει. Νύκτα μὲν καὶ σκότος τὴν ἄγνοιαν καλεῖ ἥν φησι πρὸς τὸ τέλος συνελαύνειν γνωρισθέντων ἡμῖν τῶν πρακτέων, ἡμέραν δὲ καὶ φῶς τὴν τῆς εὐσεβοῦς ἀληθείας ἐπίγνωσιν. ὁ μέντοι σωτὴρ εἰπών·","english":"They draw down upon themselves judgment and a tribunal from the king. It is necessary, he says, to be subject to the authorities not only because of the anger of rulers, but also for the sake of conscience—that is, the reasonableness of the matter. Or he also says this: you do not wish to be judged for God's sake, but outsiders suspect that you are conscious of some evil in yourself and that your conscience has been struck. Taxes, he says, prove subjection; it is fitting, then, to be subject to kings, who are ministers of God and devote themselves to the service of his will. Fulfill, he says, the work of love, knowing that the time is pressing and demands virtue. For those who formerly were ignorant of the truth and lived in the darkness and night of error rightly found themselves, like those asleep, in inactivity of good works; but those who now, having been enlightened by the remembrance of the Savior and having become in the day, ought to rise up from the idleness of sleep and take hold of good works. For now our salvation is nearer than when we believed—that is, when we came to know the more profitable works, it has become easy for us to be saved, more than when we were being instructed in the word of faith. For not at the same time as we believed in Christ did we also have the exact comprehension of what must be done, nor was it clear to us from what actions we ought to abstain and which we ought to pursue. He calls ignorance night and darkness, which he says is driven to its end once the things to be done have been made known to us, and day and light the knowledge of devout truth. However, the Savior, having said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"ἕως ἡμέρα ἐστὶν ἐργάζεσθε τὰ ἔργα τοῦ φωτός, ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι, ἡμέραν μὲν προσηγόρευσεν τὴν ἐν τῷδε τῷ βίῳ διαγωγὴν ὡς παρέχουσαν ἡμῖν τῶν ἔργων καιρόν, νύκτα δὲ τὰ μέλλοντα καὶ τὰ αἰώνια, καθὸν οὐκέτι πράττειν τι δυνατόν, ἀλλ' ὡς σκότους ὄντος ἐν ἀπραξίᾳ κεῖσθαι ἀπολέσαντας τῶν ἔργων τὸν καιρόν. Ἐνδύσασθε, φησί, τὸν κύριον Ἰησοῦν Χριστόν, ἀντὶ τοῦ μιμεῖσθε αὐτὸν ἐν οἷς πράττετε καὶ δείξατε αὐτὸν δι' ὑμῶν ἐν οἷς πολιτεύεσθε. πῶς δ' ἄν τις μιμήσαιτο τὸν Χριστόν, ἔδειξεν ἐπαγαγών· καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας· ὁ γὰρ περὶ τὴν σάρκα ἠσχολημένος καὶ τὰς τῆς σαρκὸς ἡδονὰς πληρῶν οὗτος πάντως τῆς ψυχῆς ἀμελεῖ.\n\nΣὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην καὶ τὰ ἑξῆς. ὁ οἰκέτης τοῦ Χριστοῦ ὃν προσελάβετο ὁ Χριστός, ἀλλότριός ἐστι τοῦ νόμου. τίς οὖν εἶ κρίνων ἀπὸ τοῦ νόμου τὸν τοῦ νόμου ἀλλότριον; Νῦν περὶ νηστείας διαλαμβάνει. φησὶ δὲ ὅτι καὶ ὁ νηστεύων καὶ τὴν ἡμέραν περὶ τὸ φρονεῖν καὶ ζητεῖν τὰ θεῖα καταναλίσκων τῷ κυρίῳ φρονεῖ, οἷον ἐπ' αὐτῷ ἔχων τὰς ἐλπίδας τοῦτο ποιεῖ. ὡσαύτως δὲ καὶ ὁ τὴν ἡμέραν οὐ περὶ τὸ φρονεῖν ἀναλίσκων ἀλλὰ περὶ τὴν τῶν βρωμάτων ἀπόλαυσιν, καὶ οὗτος κυρίῳ οὐ φρονεῖ, οἷον καὶ ἡ ῥᾳθυμία αὐτοῦ καὶ ἡ ἄνεσις ἐν θεῷ γίνεται, καὶ οὐκ ἔστιν οὐδὲ οὗτος ἀπόβλητος· οὐ γὰρ ἀφηνιῶν οὐδὲ ἀρνούμενος τὸν δεσπότην τοῦτο ποιεῖ, ἀλλὰ θαρρῶν τῇ τοῦ θεοῦ φιλανθρωπίᾳ ἐν οἷς ἂν ῥᾳθυμῇ καὶ ἀνίεσθαι δοκῇ.","english":"While it is day, do the works of light; night comes when no one can work. He called the conduct of this present life “day,” as providing us a time for works, and “night” the things to come and eternal, in which it is no longer possible to do anything, but, as darkness is, to lie in inactivity, having lost the time for works. “Put on,” he says, “the Lord Jesus Christ,” instead of: imitate him in what you do, and show him through yourselves in how you live. And how one might imitate Christ, he showed by adding: “and make no provision for the flesh, for its desires.” For the one occupied with the flesh and fulfilling the pleasures of the flesh, this one utterly neglects the soul.\n\n“Who are you, who judge another’s servant?” and the rest. The servant of Christ, whom Christ took to himself, is a stranger to the law. Who then are you, judging from the law the one who is a stranger to the law? Now he takes up the matter of fasting. He says that both the one who fasts and the one who spends the day on thinking and seeking divine things thinks of the Lord—that is, he does this as having his hopes set on him. Likewise also the one who does not spend the day on thinking but on the enjoyment of foods—this one too thinks of the Lord, that is, even his ease and relaxation come to be in God, and neither is this one to be rejected; for he does not do this in wantonness or in denial of the master, but trusting in the love of God for humanity, in whatever he may be at ease and seem to be relaxed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ὥστε καὶ ὁ ἐσθίων ὑπὲρ ὧν ἀπολαύει τῷ κυρίῳ εὐχαριστείτω, καὶ ὁ μὴ ἐσθίων ὑπὲρ τῆς ἐγκρατείας ἧς ἔχει ἐνισχύσαντα θεὸν δοξολογείτω δικαίως. κἂν τοίνυν ἐσθίῃ τις κατὰ θεόν, κἂν νηστεύῃ κατὰ θεόν, καλῶς ποιήσει. Εἰς τοῦτο γάρ, φησί, Χριστὸς καὶ ἀπέθανε καὶ ἀνέστη καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. τί οὖν; ἆρα πρὸ τοῦ πάθους οὐκ ἦν πάντων κύριος ὁ Χριστός; ἀλλ' ἦν. τί οὖν τὸ ἐκ τῇς ἐνανθρωπήσεως πλέον; ὅτι τῇ μὲν ἀληθείᾳ καὶ τῇ φύσει δεσπότης ἦν ὁ ποιήσας τῶν ποιηθέντων, τῇ δὲ τῶν ἀσεβησάντων ἐκτροπῇ. τοὺς λατρεύσαντας τῇ κτίσει παρὰ τὸν κτίσαντα οὐκ αὐτὸς ἐνομίζετο δεσπόζειν, ἀλλὰ τὰ ὑπ' αὐτῶν προσκυνούμενα· ὥστε ἡ μὲν ἔνσαρκος αὐτοῦ παρουσία τούς τε ὄντας μετ' αὐτοῦ καὶ ἐσομένους μετ' αὐτὸν ὑπὸ τὴν τοῦ\n\nθεοῦ δεσποτείαν προσῆγεν, ἡ δὲ μέχρι θανάτου γενομένη αὐτοῦ ὑπακοὴ τοῖς φθάσασιν ἐν ἀγνωσίᾳ προαπελθεῖν τῆς σωτηρίας ἔδειξε τὴν οἰκονομίαν, καὶ τοῦ θανάτου προδιέλυσε τοὺς δεσμούς, καὶ τῆς ἀναστάσεως ἀπαρχὴ ἐγένετο. Οἶδα καὶ πέπεισμαι, φησίν, ὅτι οὐδὲν κοινὸν δι' αὑτοῦ, τοῦτ' ἔστιν οὐδὲν κοινὸν καὶ ἀκάθαρτον διὰ πίστεως τῆς εἰς Χριστὸν Ἰησοῦν λαμβανόμενον. Καλόν, φησί, τὸ μὴ φαγεῖν κρέα, ἐὰν ὁ ἀδελφός σου ἐπὶ τοῦτο σκανδαλίζηται δοκῶν εἶναί σε ἥττονα γαστρός. καὶ ἐκ τοῦ ἐναντίου πάλιν· ἐὰν μὴ ἐσθίων κρέα δόξῃς ὡς ἀπ' ἀκαθάρτων ἀπέχεσθαι, ἔσθιε ἵνα μὴ ἑτέροις εὑρεθῇς πρόσκομμα. Ὁ μὴ κρίνων ἑαυτόν;","english":"So then, let the one who eats give thanks to the Lord for the things he enjoys, and let the one who does not eat glorify God rightly for the self-control he has, because God strengthened him. Therefore, whether one eats according to God or fasts according to God, he will do well. For it is for this, he says, that Christ both died and rose and lived, so that he might be Lord both of the dead and of the living. What then? Was Christ not Lord of all before his passion? But he was. What then is the gain from the incarnation? That in truth and by nature the Maker was master of the things made, but by the turning away of the impious, those who served the creature instead of the Creator were not considered by him to be under his own mastery, but rather the things worshiped by them; so that his coming in the flesh brought both those who were with him and those who would be after him under the mastery of God, and his obedience even unto death showed the plan of salvation to those who had gone before in ignorance, and dissolved the bonds of death beforehand, and became the firstfruits of the resurrection. I know and am persuaded, he says, that nothing is common through itself, that is, nothing is common and unclean when received through faith in Christ Jesus. It is good, he says, not to eat meat, if your brother is scandalized at this, supposing you to be a slave of the belly. And conversely again: if by not eating meat you seem to abstain as from unclean things, eat, so that you may not be found a stumbling block to others. The one who does not judge himself?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"οὗτός ἐστιν ὁ μετὰ πίστεως ἁπτόμενος τῶν βρωμάτων ὃν καὶ μακαρίζει ὡς πιστόν, ὁ δὲ ἀνώμαλον ἔχων τὴν ψυχὴν περὶ τὴν πίστιν καὶ οὐ θαρρῶν ἑαυτῷ ἀλλὰ διακρινόμενος, οὗτος ἐὰν φάγῃ κατακέκριται. ὥστε ἄμεινον τῷ τοιούτῳ ἀπέχεσθαι, ἵνα μὴ τὸ ἑαυτοῦ πλήττῃ συνειδός. Βούλεται εἰπεῖν ὅτι ὁ κύριος ἡμῶν καὶ σωτὴρ οὐχ ἑαυτῷ ἀρέσκων ἐνηνθρώπησεν, ἀλλ' ἵνα τοὺς ἀσθενοῦντας ἀνθρώπους οἰκτειρήσῃ καὶ διὰ τῆς ἐνσάρκου οἰκονομίας εἰς βεβαίαν τῆς θεοσεβείας αὐτοὺς ἐπιστηρίξῃ γνῶσιν καὶ τὴν ἀπιστίαν αὐτῶν διορθώσηται· τοιοῦτοι γὰρ μάλιστα Ἰουδαῖοι, ὥσπερ εἰς ὄνειδος θεοῦ πρὸς ἄλλους ἀποφοιτῶντες θεοὺς καὶ ὥσπερ οὐ βουλόμενον ἢ οὐ δυνάμενον βοηθεῖν ὀνειδίζοντες τὸν θεόν, προσέτρεχον θεοῖς τῇ παρ' ἑτέρων μᾶλλον βοηθείᾳ πιστεύοντες. τὸν γοῦν Ἀαρὼν ἠνάγκαζον ποιῆσαι θεοὺς αὐτοῖς οἳ προπορεύσονται αὐτῶν, ὥσπερ εἰς διαβολὴν καὶ ὄνειδος τοῦ θεοῦ. διὸ δὴ ὡς ἐκ προσώπου τοῦ Χριστοῦ πρὸς τὸν πατέρα εἴρηται ὁ ψαλμὸς λέγων· οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσον ἐπ' ἐμέ. ἀπὸ γοῦν τῆς παρουσίας τοῦ Χριστοῦ οὔτε Ἰουδαῖοι ἔτι εἰδωλολάτρευσαν, καὶ τὰ ἔθνη εἰς εὐσέβειαν ἐπέστρεψεν. Διάκονος γεγένηται ὁ κύριος ἐπαγγελίας καὶ φιλανθρωπίας θεοῦ. ἐπαγγελίαν μὲν γὰρ ἐπλήρου θεοῦ γενόμενος ἐκ σπέρματος Ἀβραὰμ καὶ ἀκολούθως τῷ γένει τὴν περιτομὴν δεξάμενος. ἔλεον δὲ καὶ φιλανθρωπίαν ἐπεδείκνυτο διὰ τῆς τῶν ἐθνῶν κλήσεως· οὐ γὰρ διὰ τὴν αὐτῶν δικαιοσύνην ἐκλήθησαν ἀλλὰ διὰ τὴν τοῦ καλέσαντος φιλανθρωπίαν.","english":"This is the one who partakes of foods with faith, whom he also calls blessed as faithful; but the one who has a wavering soul concerning the faith and does not have confidence in himself but is divided—this one, if he eats, has been condemned. So it is better for such a person to abstain, so that he does not wound his own conscience. He means to say that our Lord and Savior became man not to please himself, but in order to have compassion on weak human beings and through the economy of the incarnation to establish them in a firm knowledge of piety and to correct their unbelief. For such were the Jews especially, departing to other gods as if in reproach of God, and reproaching God as though he were unwilling or unable to help, they ran to gods, trusting more in the help that comes from others. At any rate they compelled Aaron to make for them gods who would go before them, as if for the slander and reproach of God. Therefore indeed the psalm has been spoken as from the person of Christ to the Father, saying: The reproaches of those who reproach you have fallen upon me. At any rate, from the coming of Christ the Jews no longer worshiped idols, and he turned the nations to piety. The Lord has become a servant of God's promise and love for humanity. For he was fulfilling the promise of God by becoming from the seed of Abraham and, in accordance with his lineage, receiving circumcision. But he displayed mercy and love for humanity through the calling of the nations; for they were not called because of their own righteousness but because of the love for humanity of the one who called them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Οὕτω δὲ φιλοτιμούμενον, φησίν, εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη Χριστός, ἵνα μὴ ἐπ' ἀλλότριον θεμέλιον οἰκοδομῶ, οὐχ ὡς ἀπευχόμενος τῶν λοιπῶν ἀποστόλων τὴν κοινωνίαν, ἀλλ' ὡς πλεονεκτικὸν καὶ ἄδικον κρίνων τῶν ἀλλοτρίων ἔργων ὑφαρπάζειν δόξαν.\n\nΘέλω δὲ ὑμᾶς, φησί, σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν· τοῦτ' ἔστι φρονήσει μὲν κεχρῆσθαι εἰς τὸ μὴ ὑφ' ἑτέρων ἀδικεῖσθαι, ἀκεραιότητι δὲ εἰς τὸ μὴ ἑτέροις ἐπιβουλεύειν. ταῦτα δὲ καὶ ὁ κύριος παρήγγελλεν λέγων· γίνεσθε φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. ἀκεραιότης μὲν γὰρ καὶ ἁπλότης ἄνευ φρονήσεως μωρία ἐστίν, φρόνησις δὲ καθ' ἑαυτὴν μὴ προσούσης ἀκεραιότηρος εἰς κακουργίαν ἐκπίπτει. Ἐπὶ τῶν παλαιῶν χρόνων πλάνης ἐμπολιτευομένης τῷ βίῳ καὶ τῆς εἰδωλολατρίας ἐπικρατούσης, οὐδὲ τοῦ παντοκράτορος θεοῦ γνῶσιν εἶχον οἱ ἄνθρωποι· τοσοῦτον ἀπεῖχον εἰδέναι τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν. Μωϋσέως δὲ τοῦ νομοθέτου καὶ τῶν προφητῶν προχειρισθέντων διδάσκειν τὴν ἀλήθειαν, κατὰ μὲν τὸ φανερὸν Ἰουδαίους, κατὰ δὲ οἰκονομίαν καὶ τὰ ἔθνη–διὰ τοῦτο γὰρ κατὰ πρόνοιαν θεοῦ καὶ αἰχμάλωτοι πολλάκις ἐγένοντο καὶ διέτριβον παρὰ τοῖς ἔθνεσιν, ἵνα τῇ ἑαυτῶν συνουσίᾳ παιδεύωσιν αὐτούς–προχειρισθέντων οὖν προφητῶν κηρύσσειν τὸν παντοκράτορα θεόν, τὸ περὶ τοῦ μονογενοῦς ἔτι ἐν ἀπορρήτῳ ἦν, μυστηριώτερον μὲν ὑπ' αὐτῶν παραδιδόμενον, σχεδὸν δὲ ὑπὸ μόνων αὐτῶν γνωριζόμενον. ἐπειδὴ δήποτε ἐπαιδεύθη τὰ ἔθνη διὰ τῆς τῶν Ἰουδαίων ἐπιμιξίας τὸν ἐπὶ πάντων γνωρίζειν θεόν,","english":"Thus, he says, he was ambitious to preach the gospel not where Christ had been named, so that I might not build on another's foundation—not as though he were praying against fellowship with the remaining apostles, but as judging it grasping and unjust to snatch glory from the works of others.\n\nBut I want you, he says, to be wise for good, and guileless for evil. That is, to use prudence so as not to be wronged by others, and guilelessness so as not to plot against others. These things the Lord also commanded, saying: Be wise as serpents and guileless as doves. For guilelessness and simplicity without prudence is folly, but prudence by itself, when guilelessness is not present, falls into wickedness. In ancient times, when error was rife in life and idolatry prevailed, humans did not even have knowledge of God the Almighty; so far were they from knowing our Lord Jesus Christ. But when Moses the lawgiver and the prophets were appointed to teach the truth—openly to the Jews, but by economy also to the Gentiles (for this reason, by God's providence, they were often taken captive and lived among the Gentiles, so that by their company they might instruct them)—when, then, prophets were appointed to proclaim God the Almighty, the matter concerning the Only-Begotten was still in secret, handed down by them more mysteriously, and known by almost only them. Since, then, the Gentiles were at some point taught, through their association with the Jews, to know the God over all,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"τηνικαῦτα καὶ ὁ σωτὴρ ἡμῶν Ἰησοῦς Χριστὸς ἐν σαρκὶ ἐπιδημήσας τῷ κόσμῳ, τοὺς ἑαυτοῦ μαθητὰς ἀποστέλλει κήρυκας αὐτοῦ τῆς γνώσεως. διαλανθανούσης μὲν ἐν χρόνοις, κηρυχθησομένης δὲ ἐν ἐσχάτοις καιροῖς, οἳ καὶ πανταχόσε φοιτῶντες κατήγγελλον τὸν Χριστὸν θεὸν ἐκ θεοῦ ἀνάρχως καὶ ἀχρόνως γεγεννημένον, μαρτυροῦντες ἅμα καὶ τῷ ἁγίῳ καὶ φωτιστικῷ πνεύματι, ὅτι τὴν ὁμοούσιον τριάδα συμπληροῖ ἐκ πατρὸς δι' υἱοῦ εἰς ἀνθρώπους χορηγούμενον. τῆς οἰκονομίας οὖν αὐτοῦ τὴν σοφίαν καταπλαγεὶς τὴν ὀφειλομένην ἀναπέμπει δόξαν τῷ θεῷ.","english":"At that time also our Savior Jesus Christ, having come in the flesh to the world, sent out his own disciples as heralds of the knowledge of him—a knowledge that had lain hidden in times past but was to be proclaimed in the last times—who, going everywhere, proclaimed Christ, God from God, begotten without beginning and without time, bearing witness at the same time also to the Holy and illuminating Spirit, that he completes the consubstantial Trinity, being supplied from the Father through the Son to men. Therefore, struck with wonder at the wisdom of his economy, he sends up the glory that is due to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}