Commentarii in epistulas Pauli

TO THE EPISTLE TO THE ROMANS.

CHAPTER ONE.

"Paul, a servant of Jesus Christ, a called Apostle." There are three modes of servitude: one according to creation, as he says, that All things are thy servants. Another from faith, according to what is said: Being freed from sin, ye became servants of righteousness. The third from the commonwealth, according to what is said: Moses my servant is dead. Since, therefore, in all these modes the dignity of servitude had been demonstrated, fittingly, in the manner of a boast, he places this at the head of the epistle. "Separated unto the Gospel of God." He shows how great his dignity is, if indeed he had been separated from God to minister his Gospel. And he calls it the Gospel of God, rousing the hearer from the very prefaces. "Which he had promised before through his prophets in the holy Scriptures." Since they were charging the doctrine with innovation, he shows that it is older than the Greeks, and was forewritten in the prophets. "Concerning his Son, who was made of the seed of David according to the flesh." Our account, he says, is not concerning a mere man. Therefore he added, "according to the flesh," hinting that there is also a generation of the same one according to the spirit; and he followed the order of the mystery. For first they saw him as a man on earth, and the one born being proclaimed, and then they knew him to be God, he says. "Who was declared the Son of God with power according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord." We proclaim, he says, that the one born of David is also the Son of God, this one who was made flesh; first, from the prophets, on account of which he said:

Which he promised beforehand through the prophets. Second, from the very manner of his generation, which he also showed to him when he said: from the seed of David according to the flesh; because he dissolved the law of nature by being born of a Virgin. Third, from the wonders; for this is "in power." Fourth, from the Spirit which he was giving to those who believe in him, through which he makes all holy. Therefore he said "Spirit of holiness." Fifth, from his resurrection; for he himself first and alone raised himself. Of the one "designated," shown, declared, acknowledged by the judgment and vote of all. "Through whom we received." Observe his gratitude; he wishes nothing of his own, but all things of the Master. "Grace and apostleship." We did not, he says, achieve by ourselves the becoming apostles; for neither did we receive this dignity by laboring much; but we received it as grace, and the success came from the creation from above. "For obedience of faith." He did not say, for inquiry and construction of faith, but for obedience. For when the Master declares, those who hear ought not to busy themselves over the things said and meddle, but only to receive them. "Among all the nations." Observe how the preaching will be; since indeed formerly the law through Moses was preached to one nation; but the Gospel is spread to the ends of the inhabited world. "For his name." Not, he says, that we should busy ourselves about the essence; but that we should believe in the name. For this was the name which also performed the signs. For in the name of Jesus Christ, he says, arise and walk. "Among whom you also are called of Jesus Christ.

To all who are in Rome, beloved of God. Through these words two good things may be seen, and the Apostle's soul freed from flattery: since, writing to the Romans who were then ruling and had straightway received the empire of the world, he says nothing flattering; and that he straightway calls out their

arrogance, seeing that he set them as followers of the Gentiles. For having spoken concerning the Gentiles, he added, among whom you also are. To the called saints. Observe how he continually places the name: called Apostle. Among whom you also are called. To all who are in Rome, called. And he does this not out of superfluous speech, but wishing to remind them of the beneficence. And the phrase, beloved of God, is the mark of one separating from those who have believed those who are not such. And in another way he calls all who have believed, in that they were sanctified through the washing of regeneration. Grace to you and peace from God our Father and the Lord Jesus Christ. He shows how great the love of Christ prevailed, that those who were enemies and dishonored became holy and righteous suddenly. For when the Spirit calls, it has shown them to be sons; and when it said sons, it revealed the treasure of all good things. First, I thank my God through Jesus Christ for you all. The preface is fitting for the God-loving soul, in that others, being pious, are well-pleasing to God. That your faith is proclaimed in the whole world. For since Rome had then just received the kingdom, it is likely that the faithful in it were carried about in every city.

For God is my witness, whom I serve in my spirit.” Since his discourse concerned an uncertain matter—namely, the love toward those men who did not even know him—for this reason he calls God as witness in this matter. “In the Gospel of his Son, how unceasingly.” Having said above “of the Father” the Gospel, here he says it is “of his Son,” showing the unity of Father and Son. “I make mention of you always in my prayers, beseeching, if perhaps now at last I may be prospered in the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift, so that you may be established.” He shows how great is his obedience to God, since, though earnestly eager and praying to see the City, contrary to what seemed God’s will, he was not coming to them. “That is, that I may be comforted together with you through the faith which is in one another, both yours and mine. But I do not want you to be ignorant, brothers, that I often purposed to come to you, and was hindered until now, that I might have some fruit also among you, as also among the other Gentiles and Jews.” Lest he should seem to some to be magnanimous, in saying that it was to impart to us a gift, for this reason he also says that he himself needs the comfort that comes from them. “I am a debtor both to the wise and to the foolish; so, as much as is in me, I am ready to preach the gospel to you also who are in Rome.” He shows that even if, out of love of glory, he attaches himself to the imperial City, it is nonetheless as one for whom it was fitting in every way to initiate them into the mysteries.

For he was appointed herald of all the nations; it is clear that he is also a debtor to preach to the Romans. “For I am not ashamed of the Gospel.” And yet elsewhere he says: “But far be it from me to boast, except in the cross of Christ.” For what reason, then, does he say here not “I boast,” but “I am not ashamed”? Because the Romans were exceedingly excited over the affairs of life, having just taken up the rule of the inhabited world, while he was preaching Jesus who had been crucified; for this reason he says, “I am not ashamed,” teaching them, for the time being, not to be ashamed. For he knew that if they should succeed in this, advancing quickly they would also come to boasting. “For it is the power of God unto salvation for everyone who believes.” Since there is also a power of God unto punishment, according to what was said concerning the punishment of the Egyptians, for this reason he added, “Unto salvation for everyone who believes,” and so that it might not be thought to be given simply and indiscriminately to all, he added, “for everyone who believes.” “To the Jew first, and to the Greek.” Here “first” is not a name of dignity but a signification of order; just as, indeed, also among those who receive the grace of baptism, the first does not have more than the second, nor does he receive more than the third or the last. “For the righteousness of God is revealed in it from faith to faith, as it is written.” He who became, he says,

The righteous shall live not only in the present life but in the life to come. “But the righteous shall live by faith.” He says this because even the ancients were saved by faith, a list of whom he himself makes in the Epistle to the Hebrews. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.” Having exhorted them to come to the proclamation by means of good things, he again effects the exhortation by means of contrary things; for exhortation must be effected either by promising good things or by frightening. Therefore he brings them near to the divine tribunal. “Of those who hold the truth in unrighteousness, because what is known of God is manifest in them. For God manifested it to them. For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity.” And who are these? The children of the Greeks, who assign the worship of God to wood and stones, and as far as it lies in them do injustice to the glory of God, even if he is not wronged. “So that they are without excuse. Because, knowing God, they did not glorify him as God, or give thanks, but became vain in their reasonings, and their foolish heart was darkened; professing to be wise, they became fools.” And yet God did not make these things for this reason, even if this resulted; for it was not in order to deprive them of excuse that he set so great a teaching in their midst, but in order that they might know him; but having failed to know him, they deprived themselves of every excuse. “And they changed the glory of the incorruptible God.” In order to show the accusation against their disposition; for what a person has, this he changes.

In the likeness of an image of corruptible man and of birds and four-footed animals and reptiles.” Observe how many are the charges: first, that they did not know God; second, that though they had great inducements to this, they slipped away; third, that claiming to be wise; fourth, that they brought down to demons and stones and wood that worship. “Therefore God gave them over in the desires of their hearts, to uncleanness.” The word “gave them over” is used in place of “he allowed them.” “So that their bodies were dishonored among themselves.” From this they have their penalty even before the divine tribunal; for they themselves brought these things upon themselves, which their enemies could not have brought upon them. “Who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator.” He shows that impiety is the first of all licentiousness. “Who is blessed forever, Amen. For this cause God gave them over to dishonorable passions. For their women exchanged the natural use for that which is against nature. Likewise also the men, having abandoned the natural use of the woman, burned in their desire toward one another, men with men working shamefulness, and receiving in themselves the recompense which was due for their error. And just as they did not see fit to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not fitting.” Even if they, he says, abandoned him and worshiped creeping things, yet his glory has in no way been corrupted; for he is blessed. “Filled with all unrighteousness, wickedness, malice, covetousness,

Full of envy, murder, strife, deceit, malignity, whisperings, slanderers, hateful to God, insolent, arrogant, boastful.” Having stated the general charge, he then proceeds to go through the evils in kind, which impiety has wrought. Hateful to God. “Inventors of evil things.” In order that their disposition may now become a matter of accusation, he called them inventors of evil things. “Disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful; who, knowing the ordinance of God.” And they set themselves against nature, he says. “That those who practice such things are worthy of death, not only do they do them, but also consent to those who practice them.” Having set down two contradictions, here he has removed both. For what could you say, he says, that you do not know what ought to be done? You, then, even if you are the cause of not knowing, having dismissed the God who makes himself known to you; but now we show by many arguments that you know and sin willingly; but you are drawn by passion. Why then do you also cooperate and give praise?

CHAPTER 2

“Therefore you are without excuse, O man, every one who judges; for in that which you judge another, you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth upon those who practice such things.” He directs his discourse to the rulers of Rome, and it will also fit every man; for we judge ourselves, in that we judge others who practice things similar to us. “But do you reckon, O man, every one who judges those who practice such things, and does them, that you will escape the judgment of God?

Or do you despise the wealth of his goodness and forbearance and long-suffering, not knowing that the goodness of God leads you to repentance?» An objection: But for the present I am not punished, he says; yet the delay he prepares not for pardon, but for greater punishment, for those who do not wish through it to proceed to repentance. «But according to your hardness and impenitent heart,» For he who comes to repentance neither through good things nor through threatened punishments, how would he not be utterly hardest? «You treasure up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each according to his works: to those who indeed by patience in good work.» You, he says, draw wrath upon yourself, not God upon you. And the «you treasure up» means, as though it will altogether and certainly come to pass, unless we wash it away by repentance. «Glory and honor and incorruption to those who seek, eternal life.» Not being able to say the good things that are to be good things for his saints who present them, he signifies them through the honors that exist among men. By saying glory, and honor and incorruption, he refers to the truly good things, which have not even entered into the heart of man. «But to those who are of factiousness, and disobey the truth, but obey unrighteousness.» In order to show again the accusation of their disposition, he did not say, from ignorance, but from factiousness. «Wrath and fury; tribulation and distress upon every soul of man who works evil; of the Jew first and also of the Greek.» Just as through the good things that are believed by us he introduces the future recompenses;

Thus also through the painful things among us, again, the future punishments. «But glory and honor and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.» Everywhere he fences in the hearer with good things, urging him to come to it. For first he goes through the rewards which the saints will receive; then, having placed the punishments in between, he comes again to the rewards of good things. He says that glory and honor will belong to the one who works what is good; for in this way he would more draw the hearer to action. «For as many as sinned without the law will also perish without the law; and as many as sinned under the law will be judged through the law.» In place of, not having the law as an accuser; but he begins to make a comparison of Jews and of the Greeks before grace; and do not take Greeks as the idolaters, but as the God-fearing; such as was Melchisedek, the Ninevites, Job, Cornelius. And he establishes this clearly, in order to show that the Jew is not helped at all through the law, but is even greatly burdened; and he does this so that he might call them forth to receive grace; for the Jews were saying that they did not need grace, being justified in the law. Therefore he shows that it profits them nothing. For it is impossible for it to be set right; but he even makes them accursed. And all these things, as I said, he establishes, shutting them up to the grace through faith. «For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified. For when the nations

Those who do not have the law by nature do the things of the law; these, not having the law, are a law to themselves; they show the work of the law written in their hearts, their conscience bearing witness with them, and between one another their thoughts accusing. Or also defending them on the day when God will judge the hidden things of men according to my Gospel through Jesus Christ. Having mentioned above the judgment of God, here he clearly reveals that Christ is the one who judges on the last day. For the Father has given him all judgment; and he does this, opening for them the way of the doctrines of the New Testament. But if you are called a Jew, and rest upon the law, and boast in God, and know the will, and approve the things that differ, being instructed from the law; and you are persuaded that you yourself are a guide of the blind, a light of those in darkness. Having compared the Jews with the Greeks, and thoroughly wrestled them down, he takes away a little of the weight. As if someone were objecting and saying, Where then are the venerable things of the Jews? He shows, then, that it is a name only—theirs. Rather, indeed, even in these very things in which they thought great things, they were worthy of punishment. But observe how obliquely he strikes everywhere: even if you boast in the law, yet you do not practice the things of the law; and the phrase, you are persuaded that you yourself—again he says this as though this were not what that man claims, but he puts it forward and, as it were, seizing the words only, he seizes the honor.

A corrector of the foolish, a teacher of infants, having the form of knowledge and of the truth in the law." For they ran down the proselytes greatly, for this very reason—that they seemed to be teachers. "You, then, who teach another, do you not teach yourself? You who preach not to steal, do you steal? You who say not to commit adultery, do you commit adultery?" He brings about a heavier punishment than that of the Jew, showing him to be a transgressor in those very things in which he claims to be a teacher of others. "You who abhor idols, do you rob temples?" For they advanced to such great madness from the love of money as to touch idolatrous money. "You who boast in the law, through the transgression of the law do you dishonor God? For the name of God is blasphemed among the Gentiles because of you, as it is written." Having shown him to be lawless in other forms, here he brings in the lawlessness more universally, bringing the name of the law itself into the middle. And he clearly demonstrates the Jew to be a transgressor of it, as also becoming the cause of the name of God being blasphemed. "For circumcision indeed profits if you practice the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. If, then, the uncircumcision keeps the righteous requirements of the law, will not his uncircumcision be reckoned as circumcision? And the uncircumcision by nature, fulfilling the law, will judge you who through the letter and circumcision are a transgressor of the law." Having shown that the law is useful to them in nothing, but rather that it is even the cause of punishment to them, as if an opposing contradiction—what then? Is circumcision nothing?

See how he also prevents this, again showing it to be superfluous and no different from the uncircumcised, since the commandments of the law are not fulfilled. For the ordinances of the law were impossible to complete. And just as in the earlier passages he compared the uncircumcised with the Jew, so also here, showing circumcision alongside, that the one who has circumcision falls far short in this respect. "For he is not a Jew who is one outwardly, nor is circumcision outwardly in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in spirit, not in letter; whose praise is not from men, but from God." Since everything according to the law was bodily—circumcision and sacrifice, and sprinklings of the body—see how he openly abolishes these things, no longer covertly, saying that circumcision is within, and the Jew is within, just as the law is also within. Why then, he says, do you boast, and pride yourself on accomplishing the things of the flesh? For praise from God is not laid up for these things. Chapter 3.

What then is the advantage of the Jew? And what is the benefit of circumcision? Much in every way. First, because they were entrusted with the oracles of God. An objection, and its solution: not from the things those men accomplish, but from the generosity of God; for to be entrusted with the oracles of God is the work of God's generosity, not the achievement of their virtue. What then if some were unfaithful? Will their unfaithfulness nullify the faithfulness of God? By no means! Let God be true. He shows them to be so wicked that even in the things for which they are honored, they are worthy of punishment. Well does he say some, even if all were unfaithful, so that he may not seem burdensome. For what, he says, do you charge, that they were unfaithful? And what is this to God? For does the ingratitude of those who were benefited overturn his beneficence? Or does it make the honor not to be honor? But it even shows his love for mankind to be greater, when he appears to honor even the one who is going to dishonor him. But every man is a liar, as it is written: That you may be justified in your words. What he said in a veiled way in the preceding, he now sets forth openly, having said that every man of them, being deceived, is a liar in respect of the faith. And that you may prevail when you are judged. The sense is this: If anyone, he says, judges both the things that came to the Jews from God and the things that were returned by them to him, he would give the victory to God, who is shown to be so generous that not even their ingratitude was able to check his beneficent right hand. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust, who inflicts the wrath? I speak in human terms. By no means!

How then will God judge the world?” An objection again; and this is the objection: If, he says, having been made evil, I became the cause of God receiving the victory, I ought not to be punished. But he resolves it thus: If God is a righteous judge, and judges the world in righteousness, as it is written, he punishes you—clearly, then, he punishes you righteously. How, then, do you say that you are punished unrighteously, when you are the cause of his victory? For one who keeps the law proclaims the lawgiver great, rather than one who transgresses and is punished. But “I speak after the manner of men,” I speak in human terms, since he works out the solution as by an example. “But if the truth of God has abounded through my lie unto his glory, why am I still judged as a sinner? And not, as we are blasphemed, and as some say that we say, Let us do evil, that good may come—whose condemnation is just.” Again he sets forth the same thing more broadly; and this is the meaning: If you say this, that your lie contributed to the glory of God, you do the same as those who slander me, as though I had said that good things come from evil things. But if I have made no such assertion, and the condemnation of those who slander me on these grounds is just, it remains that you also appear liable to the same judgment. But what was it that they used to tear the Apostle apart? When he had said, “Where sin abounded, grace superabounded,” those who seemed wise among the Greeks, mocking him, used to say: Therefore good things come from evil things, and one must practice vice in order to attain good things.

But the Apostle was not saying this, that the attention of evils brings good things; rather, he took it in relation to past time: that although sin also prevailed, the grace of Christ superabounded and abolished death, and gave resurrection, and deemed them worthy of things above—only this; and that this was his aim, and not that which those men, mocking, were saying, is clear from his adding: What then? Shall we sin, because we are not under law but under grace? God forbid. For those who, he says, died to sin, how shall we still live in it? But these solutions he does not offer here. For the objection did not tend to this very thing, but it wishes only to show this, that you speak what is like those whose account will have the last penalty; for just as those men say good things come from evils, so also you say the victory of God comes from your own injustice. What then? Are we better? Not at all.

For we have already charged both Jews and Greeks all to be under sin; as it is written, That there is no one righteous. There is no one who understands, there is no one who seeks after God; all have turned aside, together they have become worthless; there is no one who does good; there is not even one. Their throat is an open grave, with their tongues they were deceitful, the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they did not know; there is no fear of God before their eyes. Counter-objection. What then do you say, O Paul, first concerning the punishment? Not even moderately, he says; by all means.

He does not entirely abolish the principle that the Jew comes first in punishment, although he had indeed made this point above; but he spares them, lest he should seem to attack the Jews as an enemy, and he sets David before them as their accuser, allowing him to expose their sins. "Now we know that whatever the law says, it speaks to those who are in the law." Since he had introduced the Prophet making a great denunciation of them, saying this, lest the Jew should object that such things are said about the Gentiles, he anticipates and refutes this, asserting that the written law certainly does not leave the Jews aside and address others; and Scripture calls both the law and the prophets "law." "That every mouth may be stopped." He hints again at the arrogance of the Jews, shutting off their boldness: not, he says, for this reason did they sin, in order that their mouth might be stopped; but for this reason they were being convicted, so that they might not be ignorant of sin. "And that all the world may become subject to God. Because by works of the law no flesh shall be justified before God." He is subject who cannot help himself but needs another's assistance. "For through the law comes the knowledge of sin." The law, he says, can justify no one; but it was rather strong in this, in teaching sin. He does not say this as though the divine law were a teacher of evils, but as convicting each person of the sin he commits. And this too has come about from the carelessness of the Jews. For the law was given so that they might guard against evil; but since they have fallen back, it is a conviction of their sin.

But now apart from the law the righteousness of God has been revealed.” Since the Greeks, he says, were transgressing the natural law, and the Jews the written law, and that law itself was weak to justify, what remained, then, but that the righteousness of God should be revealed? And this is the grace that comes through faith. “Being witnessed by the law and the prophets; but the righteousness through faith in Jesus Christ.” Since he said that justification is apart from the law, and saw that the Jew was disturbed, he added that what was said is not an innovation. For the law itself and the prophets, he says, proclaimed beforehand the same righteousness. “Upon all who believe. For there is no distinction.” Again he shows that they have nothing more than the Gentiles in being justified; for one grace is spread abroad for all by God, and there is no partiality with him. And this is the meaning of “There is no distinction.” “For all have sinned.” If all sinned alike, and the Jew differs in no way from the Greek in sin, why does the transgressor seek the greater share of salvation? “They fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus.” Those who transgress the law, he says, are always liable to punishment; and the one liable to punishment ought to be crowned, so that he falls short of being glorified by God. But these, he says, who fall short are justified freely; and from where, except through the redemption that is in Christ Jesus? “Whom God set forth as a propitiation through faith in his blood.” See how he calls to mind the things in the Old

This is, he says, the type that was, that propitiatory, and the counselor of his blood, that blood which sanctifies the people. “For the demonstration of his righteousness.” A demonstration of righteousness, that God is shown not only to be righteous, but also to justify those who believe in Christ. Just as, indeed, a demonstration of wealth is the ability to enrich others also

while remaining rich. “Through the forbearance of God, for the passing over of sins previously committed, for the demonstration of his righteousness in the present time, that he might be righteous, and justify the one who is of the faith of Jesus.” That is, the putting to death; for sins put us to death, according to, “The soul that sins, it shall die.” “Where then is boasting?” Having established that they need grace, confidently he adds that they can no longer boast in the law; and so, not that it was unable to save any of them, but it even condemned them. “It was shut out; through what law? Of works? No.” He did not say, it was abolished, or it has been destroyed, sparing the hearer. “But through the law of faith.” Since by the name of law he saw the Jew especially attached, for this reason he also calls the grace through faith a law of faith. “For we reckon that a man is justified by faith apart from works of the law.” Instead of this, that we are confident, this was made manifest. “Or is God the God of Jews only, not also of the Gentiles? Yes, also of the Gentiles; since indeed God is one, who will justify the circumcision by faith, and the uncircumcision through faith.” Again, having set forth salvation as common to all men, he contends boldly, saying:

Since God is the maker of all men, for this reason he saves all. For no one can say that he is the God of the Jews but not of the Gentiles; but being one creator of all, he is evidently also the Savior of all. "Do we then abolish the law through faith? May it not be! But we establish the law." Since he said that the law of works is excluded, so that one cannot boast in it, for this reason he next adds: Do not be disturbed, he says. For faith does not destroy the law, but establishes the law. And how does it establish it? The law has one goal, to save man; and if faith does this, and saves by grace, it evidently establishes the goal of the law.

CHAPTER 4.

"What then shall we say that Abraham our forefather according to the flesh has found?" Since the Jews kept turning this up and down, that the patriarch and friend of God first received circumcision, he wishes to teach that he too was justified by faith; and he called him father according to the flesh, casting them out of the genuine kinship with him, and preparing the way for the Gentiles to their nearness to him. "For if Abraham was justified by works, he has a boast, but not before God. For what does the Scripture say? Abraham believed God, and it was reckoned to him as righteousness." There are two boasts, the one from works, the other from faith. And the one from faith is much greater than the one from works; for the one who boasts in works has his own labors to put forward, but the one who takes pride in believing God displays a much greater occasion for boasting, inasmuch as he has glorified and magnified God.

And the one who works the commandments has obeyed him; but the one who believes has received the fitting opinion concerning him, and has glorified and marveled at him more greatly than by the demonstration through works; and that boast belongs to the one who succeeds. But this glorifies God, and is wholly his; for he boasts in imagining great things concerning him, which pass over into that one's glory. "But to the one who works, the reward is not reckoned according to grace, but according to debt; but to the one who does not work, but believes in the one who justifies the ungodly, his faith is reckoned as righteousness." Do you wish, he says, to know the middle ground between faith and works? Test each by its end, and you will find that for those who work the end is a reward, but for those who believe the goal is righteousness. For the one succeeds in not murdering or committing adultery, or some such thing; but the other receives the fitting opinion concerning God, that he is able not only to release the ungodly from judgment, but also to declare him righteous. "Just as David also speaks of the blessing of the man whom God reckons righteousness apart from works: Blessed

whose lawless deeds were forgiven, and whose sins were covered: blessed is the man whose sin the Lord will certainly not reckon." Having spoken of the righteousness of faith, he increases the reward to something greater; and now he calls it blessedness. And it is as if he were saying: bringing David forward into the middle: To whom does he give blessedness? To the one who works, or to the one who believes? And he calls blessedness the summit of all good things. "This blessedness, then, is it upon the circumcision, or also upon the uncircumcision? For we say that faith was reckoned to Abraham as righteousness. How then was it reckoned? While he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision." He wishes to show that faith existed before circumcision, since the Jews thought greatly of circumcision; and he establishes this from Abraham, showing that he first believed and was justified, and then afterward received circumcision, and that too for the sake of those after him, not for himself. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had in uncircumcision, so that he might be the father of all who believe through uncircumcision, so that righteousness might be reckoned to them, and the father of circumcision to those not of circumcision only, but also to those who follow in the footsteps of the faith in uncircumcision of our father Abraham." For this reason, he says, he was circumcised after the faith, so that the race from him according to the flesh might not hate the faith of Abraham, and so that through both he might become the father of faith—first of the Gentiles, inasmuch as he had the faith also in uncircumcision; and second of those in circumcision.

and not simply of those in circumcision, but of those who imitate his faith, of which circumcision has also become a sign. Therefore he also added, "to those who follow in the footsteps of the faith which our father Abraham had while uncircumcised"; so that if the Jews cast out faith, they unknowingly cast out circumcision. For if circumcision is a sign of faith, and they abolish that reality—that is, the very thing of which circumcision is a sign—what further need is there of the seal? For if it does not point out the soldier, it is superfluous and useless. "For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith." Having shown that faith precedes circumcision, he shows again that the fulfillment of the promise was also to Abraham. "For if those of the law are heirs, faith is made void and the promise is annulled; for the law works wrath. But where there is no law, neither is there transgression. Therefore it is of faith, that it might be by grace, so that the promise might be sure to all the seed—not to that which is of the law only, but also to that which is of the faith of Abraham, who is the father of us all, as it is written." If, he says, we believe that the promise is received from the works of the law, faith is superfluous. And when it has become superfluous and idle, the promise cannot stand. But how, listen. The law makes men accursed and liable to punishment; and a man subject to a curse and to judgment would never obtain an inheritance. But if, setting the law aside, we consider the faith that justifies without works, we shall find the grace that is owed to righteousness.

But if grace and righteousness and sanctification are owed to the one who believes, as has been shown in what precedes, it is clear that he also partakes of the inheritance of the promise. Therefore, if the law makes men accursed, but faith justifies, the promise remains for those who are justified, not for the accursed. "For I have made you a father of many nations, before God in whom he believed." Clearly for those who are through faith, lest the Jews should say that he brought this upon the Ishmaelites and Hagarenes and Idumeans—"before God in whom he believed"; and "before" is used in place of "like." He says, then, that just as God, in whom Abraham also believed, is ruler of all the nations, so too Abraham is father of all the nations. But if not of all, but only of those previously mentioned, then the gift would have no place either, inasmuch as, since it was not even being given, he was father of all who came from him according to the law of nature—for each man is father of those who come from himself. It is shown, therefore, that he calls him father of all the nations. "Who gives life to the dead, and calls the things that are not as though they were." That he makes Abraham a father of the nations, of those who do not have their race from him, is clear both from his saying "before" and from his adding, "who gives life to the dead," indicating the offspring of Isaac from dead bodies, that through him he became father of many nations, because of the salvation that came to the world through him—that is, Christ, in whom all the nations, having believed, have given place for Abraham to be called their father. "Who against hope believed in hope, that he might become the father of many nations, according to what was said, So shall your seed be.

And not being weak in faith, he considered his own body already dead, being about a hundred years old, and the deadness of Sarah's womb; but he did not waver in unbelief at the promise of God, but was strengthened in faith, giving glory to God, and being fully convinced that what He has promised, He is able also to perform; therefore it was reckoned to him as righteousness. "Against hope, in the human sense, yet in hope," he says, "in hope toward God." "It was not written for his sake alone, that it was reckoned to him, but for us also, to whom it shall be reckoned, to those who believe in Him who raised Jesus our Lord from the dead." Lest the hearer say, "And what is that to us? For he is the one who was justified," he places us near the patriarch—or rather, far more than near: for such is the nobility, that his faith is a type of ours. "Who was delivered up for our transgressions"—so that He might bear our sins on the tree. "And was raised for our justification." For for this reason He both died and rose, that He might make us righteous.

CHAPTER 5

"Therefore, being justified by faith, let us have peace with God through our Lord Jesus Christ." Having spoken at length about faith, he brings in an exhortation concerning a life of excellence. Since he set faith before the righteousness that comes through works, lest anyone should think that what is said was written as an occasion for laziness, he says, "let us have peace," that is, let us no longer sin; for this is to have war with God. "Through whom also we have obtained access." If he himself, he says, reconciled us when we were at war, it is reasonable to remain in the reconciliation, and to render this recompense to him, so that he may not seem to have reconciled to the Father dull and ungrateful people. "By faith." His own acts, he says, are varied and many and diverse; for he died for us, and reconciled us and brought us near, and gave unspeakable grace; but we contributed only faith. "Into this grace in which we stand." To be deemed worthy of the knowledge of God, to be delivered from error, to recognize the truth; to obtain all the good things that come through baptism. "And let us boast in hope of the glory of God." He has set down two things, the present and the future; for by saying "the grace," he indicated the present good things, which we have received. But by saying "and let us boast in hope," he revealed all the future things. "Not only so, but we also boast in tribulations." Why do I speak, he says, of future good things as worthy of boasting? These present painful things are themselves sufficient to adorn us and make us magnanimous in them. And rightly, "let us boast," so that he may introduce the exhortation even in his own person.

Knowing that tribulation produces endurance, and endurance produces character, and character produces hope." Since what was said was paradoxical—that he instills pleasure and boasting in them through painful things—he confirms it by his own reasoning. What he says is of this sort: endurance and tribulation have the greatest fruit even before the things to come, and they make the one who is tested approved; and they contribute something toward the things to come. For they make hope flourish in us; for nothing so prepares one to hope for good things as a good conscience. "And hope does not put to shame. Because the love of God has been poured out in our hearts through the Holy Spirit who was given to us. For while we were still weak, Christ at the right time died for the ungodly. For scarcely for a righteous man will someone die; for the sake of the good man perhaps someone even dares to die. But God demonstrates his own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified in his blood, we shall be saved through him from the wrath." Another proof again, from the good things we have received. "For if while we were enemies we were reconciled to God through the death of his Son, much more, having been reconciled, we shall be saved in his life." From the greater, another proof: it was, he says, much more [a work] to reconcile us while we were enemies than [the greater thing] that, having been reconciled, we remain in love. But if he did the greater thing, dying for us while we were still sinners, how will he not also do the lesser? And observe through how many things he wishes to assure them concerning the things to come.

First, he shames them from the righteous man's own conviction, saying that Abraham was fully convinced that what God had promised, he is able also to do. Second, from the grace that was given. Third, from tribulation, that it is able to lead us to hope, and again from the Spirit, which we received. Then, further, from death and from our own wickedness, which he set forth beforehand. And what was said seems to be one thing, but it is found to be many. First, that he died; second, that he died for the ungodly; third, that he reconciled, that he justified, that he made them immortal, that he made them sons and heirs. "Not only so, but also boasting in God, through our Lord Jesus Christ, through whom we now have received the reconciliation." Not only were we saved, he says, but we also boast, for this very reason, because of which someone might think we ought to be ashamed; for to be saved while living in excess of wickedness is the greatest proof of having been greatly loved by the one who saves. For not through any other, but through the Only-Begotten himself he saved. "Therefore, just as through one man sin entered into the world, and through sin death, and so death entered into all men." Again, what was said is a confirmation of our righteousness, which we have received; and it was taken from the opposite. "In that all sinned." The phrase "in that" is used in place of "through whom"; and he says that just as when that man fell—that is, Adam—even those who did not eat from the tree all became mortal from him, so also when Christ rose and was raised, the whole body partook of immortality.

For until the law, sin was in the world. “Until the law” is used in place of “until the times of the coming”; for Christ is the end of the law, according to what is written. He says, then, that through Adam sin entered into the world, and it remained reigning until the times of the coming, but it is abolished by Christ. And sin is not reckoned when there is no law. Having said how long a time sin reigned, he also says from what time it entered into the world; and what is that time, if not that of the transgression of the commandment which Adam transgressed, which the divine Scripture also calls a law? He says, then, that through the commandment sin gained a place. For the serpent deceived Adam through it. But death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression. He stays with the narrative about the time of sin, saying, and he converses with us about it many times, so that, having learned accurately the power of sin, we may glorify the one who abolished it through his own flesh; and he abolished sin in the flesh. Who is a type of the one to come. Of the one to come—that is, of Christ. He says that just as that one became the cause of death for those from him, although they did not eat from the tree, of the death brought in through the eating, so also Christ has become the cause of righteousness for those from him who did not act righteously, which he bestowed on us all through the cross. But not as the transgression, so also the gift; for if by the transgression of the one the many

they died, much more the grace of God and the gift, in the grace of the one man Jesus Christ, abounded to the many.” If sin, he says, was so strong—and the sin of one man—how much more will the grace of God abound more greatly? And it is grace, and not of the Father only, but also of the Son. For this is much more reasonable. “And not as through one man who sinned was the gift; for the judgment was from one unto condemnation, but the free gift is from many trespasses unto justification.” Having shown that it is reasonable, he shows that it is also necessary. What he says is this: one sin was strong enough to bring in death and condemnation; but grace did away not only with that one sin, but also with those that came in because of it. For lest, hearing “as” in this way, you should think the free gift to be like the condemnation; nor again, hearing that only that sin which he brought in has been done away, should you think of Adam in that way, but also all the rest, he teaches, saying: “But the free gift is from many trespasses unto justification.” “For if by the trespass of the one death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one Jesus Christ. Therefore, as through one trespass unto all men unto condemnation, so also through one righteous act unto all men unto justification of life.” Having declared that Christ benefited not only as much as Adam harmed, but much more and greater, he necessarily brings in the proof of the argument. What he says is this: What armed death?

Eating from the tree by the one man alone. If, then, death took such great strength from one transgression, when some are found to have received a grace and righteousness much greater than that sin, how can they any longer be liable to death? And for this reason he did not say “grace,” but “abundance of grace.” For we did not receive only as much from grace as we needed for the removal of sin, but much more besides; for we were both released from punishment and stripped of all wickedness, and we were born again from above, and we rose again, the old man having been buried, and we were redeemed and healed, and we were led up to adoption as sons, and we were justified, and we became brothers of the Only-Begotten, and we were made co-heirs and fellow-partakers with him; and we are his flesh, and just as a body is joined to its head, so we have been united to Christ. And all these things Paul called an abundance of grace, showing that we received not only a remedy counterbalancing the matter, but also healing and beauty and honor, and glory surpassing our nature far beyond its dishonor. Why does he sometimes say “unto all men,” and sometimes “the many”? Because the common death prevailed over all, but the death according to choice over many. To both he set in opposition the proportion that came through Christ. “For as through the disobedience of the one man the many were made sinners.” Again he uses the former reasoning, tightening it by the repetition. “So also through the obedience of the one the many will be made righteous.” Again he contends, elaborating with his arguments.

But all these things, he says, are because the Jews claim that the death of Christ cannot justify the world. And the phrase, "many were made sinners," he says in place of "liable to death because of sin." "But the law entered in, that the trespass might abound." Having shown that the world was condemned through Adam, and was justified through Christ and saved from condemnation, he opportunely also inquires about the law, cutting off the opinion held about it. He says, then, that it not only profited nothing, but the disease was even increased by its entering in; and the phrase "that it might abound" is not assigning a cause, but is taken from the outcome. For the law was not given for this reason, that sin might abound; but it was given to lessen the trespass. But it turned out to the opposite, not because of the nature of the law, but because of the negligence of those who received it. "It entered in," he said, and not "it came in," showing that its use was temporary, and not properly primary. "But where sin abounded, grace superabounded; that, just as sin reigned in death, so also grace might reign through righteousness unto eternal life through Jesus Christ our Lord." For he not only released us from punishment, but also gave us the countless good things which we mentioned before. And how did sin abound? The law gave countless commandments, wishing to establish man from every side. But when all of them were transgressed, sin was reasonably greater. CHAPTER 6. "What then shall we say? Shall we continue in sin, that grace may abound? May it not be so.

Whoever died to sin, how shall we still live in it?" He returns again to the argument already stated; and the sense is this: Some, tearing the Apostle to pieces, were saying, "Since we have sinned greatly, let us not cease from sinning, so that grace may be given more abundantly." But he refutes this, first by the prohibition, saying, "May it never be!" as he is accustomed to set it down in the case of acknowledged evils. Then also by an irrefutable reasoning: "Whoever," he says, "died to sin, how shall we live in it?" What he means is this: We have become dead to sin, having believed and been enlightened; and "dead" means so as no longer to obey it. "Or do you not know that as many of us as were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death; so that, just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with the likeness of his death, we shall also be of his resurrection." Since what was said was obscure, he explains it to us. What then is "we were baptized into his death"? It means that we ourselves also die just as he did. For baptism is a cross; what therefore the cross and tomb of Christ were, this baptism has become for us, even if not in the same respect. For he died in the flesh and was buried, but we die to sin in both respects. For this reason he did not say, "we have become united with his death," but "with the likeness of his death"; for both the one and the other are death, but not of the same subject: the one is of the flesh, that of Christ; the other is of sin, that which is ours.

«That our old man was crucified with him.» He did not say «was crucified,» but «was crucified with him,» bringing baptism near to death. «That the body of sin might be destroyed.» He calls all wickedness a body of sin; for just as he calls the whole of evil an old man, so also the body of that man, the evil composed of various parts of wickedness. «That we should no longer serve sin. For he who has died has been justified from sin.» In this way, he says, I wish it to be dead, not so as to be destroyed and die, but so as not to sin. For just as the one who has died has been released from sinning, lying as a corpse, so also he leads the one who has come up from baptism. Since he died once there, he must remain dead to sin entirely. «But if we died with Christ, we believe that we shall also live with him, knowing that Christ, having been raised from the dead, dies no more.» He quickly brings on the crown of the contests; and the greatest good comes to us even before the crown, namely to share with the Master. «Death no longer has dominion over him. For in that he died, he died to sin once for all.» That is, he was not even liable to that death; but he died because of our sin, in order to abolish it and cut out its sinews and all its power. «But in that he lives, he lives to God.» That is, indissolubly, so as no longer to be held by death; for if even the former death he died not being liable to it, but because of the sin of others, much more now will he not die, having destroyed it.

«Thus also you must reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. Let not sin therefore reign in your mortal body.» Since he had spoken about the life of Christ, lest anyone say, «What then is what has been said to us?» he adds such things, saying: If he raised those who were dead, much more will he be able to hold fast those who are alive. He did not say «let it tyrannize,» which would have been a matter of necessity, but «let it not reign,» which is a matter of free choice. «In our mortal body, so as to obey its desires; and do not present your members as weapons of unrighteousness to sin; but present yourselves to God, as alive from the dead, and your members as weapons of righteousness to God. For sin shall not have dominion over you.» Our body before the coming of Christ was easily mastered by sin. For neither was the Spirit present to help, nor baptism able to put sin to death. But since Christ has come, and we have received baptism, and the Spirit through baptism, our struggles have become easy to handle. «For you are not under law, but under grace. What then, shall we sin, because we are not under law, but under grace? May it never be!» This shows that the contests are temporary. «Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of him whom you obey, whether of sin unto death, or of obedience unto righteousness?» Having set down the objection that says, «What then? Shall we sin?» and having first brought forward its solution from prohibition, saying «May it never be,» he then adds the second from the adversary, and the third from punishment; and this one is from the adversary:

Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of him whom you obey? He speaks as if to say: I do not yet speak of Gehenna, nor of that great punishment, but of the shame here below, when you become slaves—and slaves willingly, and slaves to sin, and for such a wage as to die again. For if before baptism it wrought bodily death, and the wound needed so great a remedy that the Master of all descended to death and thus loosed the evil, after so great a gift and freedom, when it finds you willingly bowing down to it again, what will it not do? «But thanks be to God, that you were slaves of sin.» He reminds them again of the benefits, that they were delivered from great evils—and not by their own labors, but by the grace of God. «But you obeyed from the heart the form of teaching to which you were delivered.» The phrase «from the heart» shows free will; «you were delivered» hints at the help that comes from God. «But being freed from sin, you were enslaved to righteousness.» Two gifts of God are shown here: the freeing from sin, and the enslaving to righteousness, which is better than all freedom. «I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves to uncleanness and to lawlessness for lawlessness.» Since he demanded great strictness of life, commanding them to be dead, wishing to show that he demands nothing excessive but something very proportionate and light, he establishes it from the opposite, saying, «I speak in human terms,» as if he were saying, from things that occur by custom.

So now present your members as slaves to righteousness for sanctification. For when you were slaves of sin, you were free with respect to righteousness.” When you lived in wickedness and impiety, you lived with such obedience that you did nothing good at all; for this is what it means, “you were free with respect to righteousness.” Therefore now also, since you have transferred yourselves to righteousness, give yourselves wholly to virtue, doing nothing at all of evil. “What fruit, then, did you have in those things of which you are now ashamed?” Such was that slavery, he says, that even its memory now brings shame. And if the memory brings shame, much more does the deed. Then you were harmed in two ways, he says: both by doing things worthy of shame, and by not knowing how to be ashamed. “For the end of those things is death; but now, having been freed from sin and enslaved to God.” Since shame does not seem to be a very heavy burden, he comes to what is altogether fearful, calling it death. “You have your fruit for sanctification; but the end is eternal life.” See how he shows some things as already given, and others as

in hopes. And from what has been given he confirms those things too—life from sanctification. “For the wages of sin is death; but the gift of God is eternal life, in Christ Jesus our Lord.” Since he mentioned weapons and a kingdom, he persists in the metaphor; but having said “wages” in the case of sin, he did not keep the same order for Christ, nor did he say “the reward of good deeds,” but “the gift of God,” showing that they were not released by their own effort, that they did not receive a debt owed, but all these things came about by grace. CHAPTER 7. “Or do you not know, brothers (for I speak to those who know the law)? Having set aside the ethical argument, he moves on to doctrinal matters, showing that not only does sin not rule over them, but neither does the law; and if the law does not rule, much less does sin. He establishes this from an example; and he begins with commendations, sweetening the hearing of his audience. “For the law rules over a man for as long as he lives; for the married woman is bound by law to her living husband. But if the husband dies, she is released from the law of the husband. So then, while the husband lives, she will be called an adulteress if she becomes another man’s. But if the husband dies, she is free from the law, so as not to be an adulteress, having become another man’s. So then, my brothers, you also were put to death to the law through the body of Christ, so that you might become another man’s, to him who was raised from the dead.” The law, he says, is laid down for the living, but for the dead it no longer gives orders. And if you also have died, having been buried together with Christ through baptism, the law no longer rules over you. But observe Paul’s understanding:

How in the case of an example he shows the law to have died, saying, "But if the husband dies." Yet in the application he no longer does this; for the consequent statement would have been: "Therefore, brothers, you also, since the law has died, are not judged as adulteresses having become another man's"; but he did not say it this way, but "you were put to death to the law," so that you might not suspect them as enemies blaspheming against the law. See again the abundance of his arrangement. For he shows that the law itself wills this—that we depart from it and become another man's; for it does not hinder, he says, our being joined to another once the former has died. And it is as if one were to say: The law itself acquits us of the charges when we have departed from it, and it is the will of the law itself that we become Christ's. "That we might bear fruit to God. For when we were in the flesh." From the better he makes the exhortation, "For then," he says, "you were bearing fruit to death; but now to God." "The passions of sins which were through the law were at work in your members, so as to bear fruit to death. But now we have been released from the law." He did not say, "the passions of sins which are produced by the law," but "which are through the law." And he did not add "produced," but simply "through the law"—that is, appearing through the law. But so that he might not be an accuser of the flesh either, he did not say, "which the members work," but "were at work in our members," showing from another angle that the origin of wickedness is from the thoughts that work, not from the members that are worked upon; and he says neither that the law is the cause of sins, nor that it delivers from the enmity.

For it occupied the position of a harsh accuser, laying bare sins. For the one who lays more commands on the one willing to obey nothing increases the transgression. "Having died to that in which we were held." That is, to the sin of the old man who was held in it, having died and been buried. "So that we serve in newness of spirit, and not in oldness of letter." There is no longer a letter that condemns, he says, that is, the old law, but a spirit that helps. "What then shall we say? Is the law sin? May it never be! Since he seemed to say many things against the law—the passions of sins were being worked through the law in our members—and "sin shall not have dominion over you; for you are not under law." And again, "For where there is no law, neither is there transgression." And again, "But the law entered in, that the transgression might abound." And again, "The law works wrath." Since all these things seemed to bring slander against the law, as correcting the suspicion arising from them, he sets against it and says: "What then? Is the law sin? May it never be!" Before the argument he forbade it, making the hearer his own and healing the one being scandalized. "But I did not know sin except through the law; for I would not have known covetousness, unless the law said, You shall not covet." If he seems to have used harsher language against the law, do not marvel; for Paul insists against what was pressing. But hear what was pressing: the Jews were striving fiercely for the grace, preferring the law to it, and on account of it were insulting it.

Paul's aim, then, was to show—as indeed is true—that the law was in no way able to abolish sin from among men, but rather that through it sin especially tyrannized; and that grace, by its own power, wiped it out, so that they might abandon the law and come to grace. Since this is his aim, observe how subtly he establishes it. "For I did not know sin," he says, "except through the law"; and by "sin" he means sin in its intensified form, since it existed even before the law. And again, "I did not know covetousness, unless the law said, You shall not covet." Again he means covetousness in its intensified and exceedingly strong form. For the law was not given for this purpose—to kindle covetousness—but to extinguish it, even if it turned out to the opposite. And the cause was that sin reigned and the law could not restrain it. But grace did this; for it destroyed it and filled us with the divine Spirit, so that we might easily overcome it. "But sin, taking occasion through the commandment, wrought in me all manner of covetousness." Since—since grace was not yet present, through which it is also done away. "For without the law sin is dead." That is, it was not so well known, nor exposed. For even those before the law knew that they were sinning. But they learned more accurately after the giving of the law; for this reason they were liable to greater accusation. "But I was alive without the law once." He runs back to the time of the law, assuming the person of all mankind, showing that even in that very time sin prevailed. And from all of this he establishes one point: the great beneficence of grace.

When the commandment came, sin revived; but I died." The commandment would not have brought sin into existence—it was not there—but it exposed it as it lay hidden; and this very thing is a praise of the law. For before this they were sinning without perceiving it, but when it came, even if they reaped nothing else, at any rate they learned precisely that they were sinning. "And the commandment that was for life, this was found for me to be for death." He did not say, "it became death," but "it was found"—making clear the strange and paradoxical nature of the absurdity. "For sin, taking occasion by the commandment, deceived me, and through it killed me. So then the law is holy, and the commandment holy and just and good. Did then the good become death to me? By no means." See how everywhere he mentions sin, while acquitting the law of all charges and accusation; therefore he adds, "So then the law is holy." "But sin, that it might appear as sin, working death in me through what is good, so that sin might become exceedingly sinful through the commandment." He calls the devil "sin"—the father and inventor of sin, death itself, which has been abolished by the mere presence of Christ. And this he himself taught earlier, saying, "Who will deliver me from this body of death?" and adding, "Thanks be to my God through Jesus Christ." Being evil, the devil was able to escape notice; but through his plot against man, and especially through the law given for salvation, he made his kingdom plainly shown by this means.

For we know that the law is spiritual." So that the hearer may not be disturbed when he hears that through the commandment sin took occasion, and that when it came sin revived, and that through it sin deceived and killed—so that no one, hearing such things, may think the law is the cause of these evils, he not only clears it of accusation but weaves for it a very great encomium, saying: "We know that the law is spiritual." And by calling it spiritual, he shows that it is a teacher of virtue and an enemy of vice. For this is what the law also did—admonishing, frightening, punishing, correcting, counseling concerning virtue—but it could not destroy sin. And rightly so; for this was the work of grace alone. "But I am fleshly, sold under sin." For after death, he says, the crowd of passions also entered in. For when the body became mortal, it received both desire and anger and grief, and all the rest. "For what I do, I do not know." The phrase "I do not know" stands for "I am darkened," he says, "and carried away, and suffering assault, I do not know how I am tripped up"—which is just what we too are accustomed to say: "I do not know how so-and-so came and snatched it away"—not putting forward ignorance, but displaying a kind of deception. "For I do not do what I want, but what I hate, this I do. But if I do what I do not want, I agree with the law that it is good. But now it is no longer I who do it, but sin that dwells in me." To will the good and to hate the evil is the mark of complete knowledge.

Hence it is clear that even the phrase "I do not will" he has spoken, not abolishing free will, nor introducing any compulsory necessity, but [expressing] that he does not approve of what is done. What then is "I do not will"? In place of "I do not approve," which I do not accept: "For I know that in me, that is, in my flesh, no good dwells; for to will is present with me." He does not slander the body, but he has shown the excess of sin, again wishing to indicate the greatness of the gift given through grace. "But to carry out the good, I do not find." Again, having said "I do not find," he means not ignorance, but a certain assault and plotting of sin. "For I do not do the good that I will, but the evil that I do not even will, this I practice. But if I do this that I will, it is no longer I who carry it out, but sin that dwells in me." This is an elaboration of what was said. "I find then the law, for me who will to do the good, that evil lies close to me." After "the good," one must join "the advocate," and thus the thought becomes clear, saying: I find the law advocating for me who will to do the good; but [as for] "that evil lies close to me," even if sin, he says, presses upon me, stirring me toward evil. "For I delight in the law of God according to the inner man; but I see another law in my members warring against the law of my mind, and taking me captive by the law of sin, which is in my members." Observe how he describes the battle of natural law and sin, and the victory of sin; for "taking me captive" has made this clear.

He called sin a law, not because of its own worth, but because of the obedience of those who submit to it. Just as, then, he calls mammon lord, and the belly a god, not because of their own worth, but because of the great servitude of those subjected to them. "Wretched man that I am, who will rescue me from this body of death? But thanks be to God through Jesus Christ our Lord. So then, I myself with the mind serve the law of God, but with the flesh the law of sin." After lamenting the violence of sin, he comes to compassion. "Who will rescue me?" But at once he adds the hope of salvation given amid so many evils; and this is grace. And when you hear those saying, "Who will rescue me from this body of death?" do not suppose that he is accusing the flesh. For he did not say "body of sin," but "body of death," that is, the mortal body, the one subdued by death. CHAPTER 8.

"There is therefore now no condemnation for those in Christ Jesus." What he says is of this sort: that we have not only been released from former things, but also with a view to the future

We have become invincible. And the phrase "to those who walk not according to the flesh" he has added, showing the ease of the accomplishment. "For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death." He calls grace the law of the Spirit. The law of sin, he says, is not the law of Moses—for how could it be, which he has often called just and holy?—but that which wars against the law of the mind, that is, sin. "For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, and concerning sin, condemned sin in the flesh." This is the meaning: Since the law came, he says, to justify man, because of the tyranny of sin through the flesh, for this reason he sent the Only-Begotten, so that through his own flesh he might condemn sin. And well did he call the flesh of Christ "the likeness of sinful flesh." For it was not itself flesh of sin, but a likeness of flesh. For "guile was not found," he says, "in his mouth." And the phrase "concerning sin" indicates the cause of his coming: that it was for the abolishing of sin that the Father sent the Son. He calls "flesh" the fleshly mind. "That the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit." What is the righteous requirement? It stands for the end and the goal. For what the law wished to do and could not—and this was to justify man—this Christ has done. And observe how everywhere he sets down "not walking according to the flesh," almost saying:

The flesh has been freed from the law of sin, since sin has been removed from the midst; let us not again draw upon ourselves a voluntary slavery. "For those who are according to the flesh mind the things of the flesh; but those who are according to the spirit, the things of the spirit; for the mind of the flesh is death; but the mind of the spirit is life and peace; because the mind of the flesh is enmity toward God." This is instead of: those who are filled with a fleshly mind, that is, with wickedness. "For it is not subject to the law of God; nor indeed can it be." He calls the mind of the flesh the earthly reasoning, the one that is excited toward worldly things and evil deeds. He does not say this, that it is impossible for the wicked man to become good; but that it is impossible for one who is wicked to be subject to God. Yet for one who is changed, to become good and to be subject is easy, and, as the saying is true, history is full of examples. Paul, from a persecutor a herald of the truth; the robber in the plants of paradise; Manasseh, the Ninevites, and countless others. "But those who are in the flesh cannot please God." Again he calls the flesh the fleshly and worldly life, and the whole life full of luxury and prodigality that makes a man fleshly. "But you are not in the flesh, but in the Spirit." He shows that the one who lives rightly is not even in the body, but as it were, while still walking on earth, he conducts his citizenship in heaven. "If indeed the Spirit of God dwells in you." The phrase "if indeed the Spirit" he places in many passages, not as doubtful, but also very confidently, and instead of "since indeed," as when he says: "If indeed it is just with God to repay with affliction those who afflict us." This is instead of: since indeed this is just.

If anyone does not have the Spirit of Christ, he is not his." He did not say, "If you do not have," but he brought forward the painful point against others. "But if Christ is in you." Again he places Christ among them, increasing their pleasure and their longing for him. "The body indeed is dead because of sin." What he means is this: for those in whom Christ dwells, their body is dead to sin—that is, it obeys sin in no respect, but as it were has died to it; our bodies differ in nothing from bodies lying in a coffin as regards the working of sin. "But the spirit is life because of righteousness." He calls Christ himself righteousness. For he has become righteousness for us from God, according to the Apostle's own voice. So our spirit will live, having Christ dwelling in it. "But if the Spirit of him who raised us from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." It is as if he were saying, Do not fear that you are clothed with a dead body; have the Spirit, and it will rise. What then? Do those who do not have it not rise? Yes, he says, but not unto life. For this reason he did not say "he will raise," but "he will give life," which was more than resurrection, and granted only to the righteous. "So then, brothers, we are debtors, not to the flesh, to live according to the flesh." Having shown how great the prize of the spiritual life is, he necessarily adds the exhortation from this point, saying: therefore we ought not to live according to the flesh. "For if you live according to the flesh, you are about to die.

But if by the Spirit you put to death the deeds of the body, you will live. He hints to us of that death which is immortal, the one in Gehenna, both punishment and chastisement. For as many as are led by the Spirit of God, these are sons of God. And he sets before you another reward, urging you to live spiritually. And this is adoption as sons. But he did not say, "Those who live by the Spirit of God," but "are led," showing that he has thus willed to lead it, to be Lord of our life, so as to lead it wherever he wishes. For you did not receive a spirit of slavery again unto fear, but you received a spirit of adoption as sons. If any of those under the old covenant seemed to do any of the commandments of God, they did them out of fear of punishments. For if anyone set aside the law of Moses, he died without mercies. But those who have received the Spirit of grace do all things out of longing for Christ. Here, then, he makes a comparison of those under the law and those under grace. In whom we cry, Abba, Father. He confirms the adoption as sons from the prayer which the Lord commanded the faithful to say: Our Father who is in the heavens. And just as there is a spirit of grace, and a spirit of healings, and a spirit of tongues, and a spirit of prophecy, so also a spirit of adoption as sons. The Spirit himself bears witness with our spirit that we are children of God. And if children, heirs; heirs indeed of God, and joint heirs with Christ. The Paraclete, he says, bears witness by the grace given to us. And it is as if he were saying: It is not the voice of the grace alone, but also of the Paraclete who gave the gift. For he himself has thus taught us to speak through the grace. If indeed we suffer with him, in order that we may also be glorified with him.

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For if we shared with him in things grievous, much more shall this be so in things good. For he who bestowed so many good things on those who had set nothing right—when he sees that they have also labored and suffered so much, how shall he not much more requite them? For the earnest expectation of the creation waits for the revelation of the sons of God. See how many things he establishes by this: both contempt for things present, and desire for things to come, and the showing forth of how earnestly God cares for the race of men. And along with these, all the doctrines of the philosophers which they composed concerning the world, he casts down like a spider's web by this one doctrine. What he says is of this sort: the creation itself greatly travails, awaiting and expecting the good things which I have just mentioned. For earnest expectation is intense expectation. And to make his discourse more vivid, he personifies this whole world—which the prophets also do, bringing in rivers clapping their hands, and hills leaping, and mountains skipping; not that we should think these things have souls, but that we may learn the excess of the good things, how it reaches even to things without sense. This same thing they often do also with things grievous, bringing in the vine lamenting, and the wine, and the mountains, and the panels of the temple wailing, so that even from this we may again perceive the excess of the evils. Imitating these, then, the Apostle also personifies the creation here, and says that it groans and travails.

Not because he heard some groaning borne from earth and heaven, but in order to show the exceeding greatness of the good things to come, and the desire for release from the evils that hold us fast. "For the creation was subjected to vanity, not willingly." It is as if he were saying: The creation has become corruptible. And for whose sake? For your sake, the human being. For since your body has become mortal and passible, and the earth received a curse and brought forth thorns and thistles. But that heaven also, growing old together with the earth, will afterward be changed to a better lot, hear the Prophet speaking concerning the heavens: They shall perish, but you remain, and like a cloak you will roll them up, and they shall be changed. "But for the sake of him who subjected it in hope: because the creation itself also shall be freed from the slavery of corruption." Even if the creation has become corruptible, he says, for my sake, yet it has suffered no wrong. For it will be incorruptible again for my sake; for this is the meaning of "in hope." And when he says it was subjected "not willingly," he says this not to show that it possessed a will of its own, but so that you may learn that the whole came about through Christ's care, not as that creation's own achievement. "Into the freedom of the glory of the children of God." That is, for the sake of the freedom. "For we know that the whole creation groans together and travails together until now." See how he shames the hearer, all but saying: Do not become worse than the creation, lingering fondly among things present. For not only ought we not to cling to them, but we ought to groan at the delay of our departure from here.

For if the creation does this, much more ought you, being righteous, to show it, you who have been honored with reason. "And not only this, but we ourselves also, who have the firstfruits of the Spirit, we ourselves also groan within ourselves." Having already tasted of the things to come, we hasten to see their end. For if the firstfruits are so great that through them we are freed from sins and attain to righteousness and sanctification, consider how great the end must be. "Awaiting adoption as sons." Lest he give an opportunity to the heretics, who might think he is disparaging the present things by saying, "we groan," he says: I say these things not as accusing the present things, but as longing for the things to come. For this is what "awaiting adoption as sons" means. "The redemption of our body." That is, the perfected glory; for then grace will be secure, when your body also is freed from death and from the countless passions. And there is a solution to the objection, as if someone were to say to him: You cry out up and down that we have become sons, and now you place it in hopes. What then does he say now? Our affairs are set in uncertainty until our last breath. For many who were sons have become dogs and captives. But if we depart with a good hope, then the gift is immovable and clearer and greater, no longer fearing the change that comes from sin and death. "For in hope we were saved." What he means is this: We must not seek everything from here, but also hope. For this alone we have brought to God as a gift—to believe him who promised the things to come; and through this way alone we were saved.

If, then, we destroy this, we have destroyed the whole of our contribution. And he says this so that we may not seek everything here, and betray our nobility, the nobility that comes from faith. "But hope that is seen is not hope; for what a man sees, why does he also hope for it? But if we hope for what we do not see, we wait for it with patience." If you intend to seek everything here, he says, what need is there of hope? What, then, is hope? It is to have confidence in what is to come. God asks only this of you, he says, that you also may have something of your own to contribute to your salvation. And since this was small and of little value, see also how he exalts it, calling it patience, by which he signified labors and sweat, even if the matter of hope is not so. As if he were saying: Just as God crowns the one who labors and toils and suffers countless things, so also the one who hopes. For the word "patience" is a name for sweat and great endurance. "Likewise also the Spirit helps our weakness." He shows that even for this light thing we obtain the aid of great patience. And it is similar to as if he were saying: The one part becomes yours—that of patience; the other part is from the Spirit's supply, anointing us unto hope, and through it again lightening the labor. "For we do not know what we should pray for as we ought.

He says this, making clear the great providence of the Spirit toward us, and teaching us not to think that those things are altogether beneficial which appear so to human reasoning. But so that the disciple might not be ashamed of his ignorance, he made it a common matter, saying: "We do not know." "But the Spirit himself intercedes with groanings that cannot be uttered." What is said is unclear, because many of the wonders that happened then have now ceased. Therefore it is necessary to say these things. What, then, was the situation at that time? God gave various graces to those who were baptized then, which were indeed also called spirits. For the spirits of prophets are subject to prophets. And one had the grace of prophecy, and foretold things to come; another the grace of wisdom, and taught the many; another of healings, and cured the sick; another of powers, and raised the dead; another of tongues, and spoke in various voices. And along with all these there was also the grace of prayer, which was itself also called a spirit, and the one who had it prayed on behalf of the whole multitude. For since we, being ignorant of many things that are beneficial, ask for things that are not beneficial, a grace of prayer came to a certain one among those of that time; and he, standing for the common benefit of the whole Church, both himself interceded on behalf of all of them and taught the others. The Spirit, then, here calls such a grace, and the soul that receives the grace, and intercedes with God, and groans. For the one deemed worthy of such grace, standing with much compunction and with many groans of the mind, falling before God, asked for what is beneficial for all.

But the one who searches hearts knows what the mind of the spirit is, because he intercedes for the saints according to God. So that you may learn that the word was about a spiritual man who has the gift of prayer, and not about the Paraclete, he added, The one who searches hearts knows what the mind of the spirit is. And it is as if he were saying: He does not teach God as though he were ignorant, but this happens so that we may learn to pray for those things which one ought also to ask from God, the things that seem good to him. For this is what According to God means. And we know that to those who love God all things work together for good. And he says that even the things that seem to be painful, if they come upon us for God's sake, will bring us to a good end. He did this also in the Babylonian furnace, and in the case of the apostles. To those who are called according to purpose. Here he says purpose, so that you do not attribute everything to the call, since someone might object: and why were not all saved? Because those whom he foreknew, he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. And those whom he predestined, he also called. He showed the honor, that God had been disposed toward them from above. And those whom he called, he also justified. Through the washing of regeneration. And those whom he justified, he also glorified. Through the gifts, through the adoption as sons. What then shall we say to these things? If God is for us, who is against us? He who did not spare his own Son, but gave himself up for us all, how will he not also with him freely give us all things? Even if some disbelieve the things to come, he says, yet they would have nothing to say against the good things that have already happened.

Such as the friendship from above that God has toward you, the justification, the glory. For he has granted you these things through what seem to be painful, and the things you considered gloomy—the cross, the scourges, the bonds—these are what set the whole inhabited world aright. "Who will bring a charge against God's elect?" Here he directs his argument against those who say that faith is of no benefit, and who disbelieve the sudden change. And well did he not say, "Who will bring a charge against God's servants?" Nor against God's faithful, but "against God's elect." For election is a sign of virtue. "God who justifies, who is the one who condemns? Christ Jesus who died, or rather was raised from the dead, who is at the right hand of God." He did not say, "God who forgave sins," but—which is far greater—"God who justifies." For when the judge's vote declares one righteous, and such a judge, of what is the accuser worthy? Therefore let us not fear even temptations; for God is on our behalf.

He who also intercedes for us. Who will separate us from the love of God? Tribulation? Or distress? Or persecution? Or famine? Or nakedness? Or danger? Or sword? As it is written. He speaks more humanly and more condescendingly, in order to show his love. And so that you may learn that this is so, having first said, "At the right hand," he then added, "who intercedes for us." For he showed both the intimacy and the equality. "For your sake we are put to death all the day long." Lest what was said should seem to be abandonment, he brings in the Prophet also, proclaiming the same things beforehand from long ago.

We were reckoned as sheep for slaughter.” For, he says, just as those do not resist when being slaughtered, so neither do we. “But in all these things we overwhelmingly conquer through the one who loved us.” For this is the wonderful thing, not that we conquer only, but that we conquer through the very things by which we are plotted against; and not simply do we conquer, but we overwhelmingly conquer. “For I am persuaded that neither death, nor life, nor angels, nor Principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creation will be able to separate us from the love of God that is in Christ Jesus our Lord.” Why, he says, need one speak of things present and the evils allotted to this life? For even if one should mention things to come and powers—things, as death and life; powers, as angels and archangels and all the creation above—these are small to me compared with the love of Christ. For neither if someone threatened the death that is to come and immortal, so as to make me depart from Christ, nor if he promised life without end, would I have accepted it; and why need one speak of kings below? For even if you mention to me angels and all the powers above, even if all things that are and are to come, all things are small to me, both the things on earth and the things in heaven, compared with that affection. Then, as though these were not enough to set forth the longing he had, having again undergone as many others, he says: nor any other creation. CHAPTER 9.

I speak the truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit, that I have great and unceasing sorrow and pain in my heart.” As one about to speak of great things and to be disbelieved because of their greatness, he puts forward an oath. “For I myself was praying to be accursed from Christ on behalf of my brothers, my kinsmen according to the flesh, who are Israelites.” And this is another proof similar to those that have gone before. For this too establishes the affection he had for Christ. And how? Hear the reason. Since all were speaking in accusation against God, saying that those who had been deemed worthy to be called sons of God, and who had received the law, who knew him before all things, and who had enjoyed so great glory, and who had served him before the whole world, and who had received the promises, and who were the fathers of his friends, and—what is greater than all—that they had even become the forefathers of Christ according to the flesh (for this is the meaning of “From whom is Christ according to the flesh”), had been cast out and dishonored, and in their place had been brought in men from the Gentiles who had never known him—since, then, by saying these things they were blaspheming God, he, hearing these things and being stung, and grieving for the glory of God, prayed to be accursed and to fall away from that glory which those who believe in Christ receive, and from the choir of the apostles (not, surely, from the love of Christ), so that the blasphemy against God might cease. “Whose is the adoption and the glory, and the covenants, and the legislation, and the worship, and the promises.” It is as if he were saying something like this:

God willed that they be saved, and this he made clear both by what he did beforehand and by what came from them—that Christ according to the flesh came into being from them; but they themselves, out of their own willful ignorance, thrust away the benefaction. “Whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed forever. Amen.” Even if others, he says, blaspheme, yet we who know his secret things know clearly that he is worthy not of blasphemy but of glory. At the same time he teaches us another divine mystery as well: that the Christ born according to the flesh is himself the God over all. “But it is not as though the word of God has failed. For not all those of Israel are Israel; nor because they are the seed of Abraham are they all children; but ‘In Isaac shall your seed be called’; that is, it is not the children of the flesh who are children of God, but the children of the promise are reckoned as seed. For this is the word of promise: ‘At this time I will come to you, and Sarah shall have a son.’” And since these things have turned out thus, he says, we are not at a loss to show that the promise has stood firm. How then has the promise stood firm? God said, “To your seed I will give the land”—calling the nations the seed of Abraham. And how is this clear? From his saying, “In Isaac shall your seed be called.” That is, just as Isaac, born through promise, was a genuine son, so too he would call the genuine seed of Abraham that which comes through promise. “And not only this, but also Rebecca, having conceived by one man, our father Isaac—

For before they were born, and before they had done anything good or evil (so that the purpose of God according to election might stand), not by works, but by him who calls, it was said to her, "The greater shall serve the lesser," as it is written: "Jacob I loved, but Esau I hated." Why do you marvel, he says, if of the Jews some were saved and some were not saved? For one might see this happening from of old in the case of the patriarchs; and not only in the case of the patriarchs, but also in the case of the Israelites. For although the sin was common, some were shown mercy and some were not shown mercy; and, he says, one might see this also in the case of those who are punished. For of the Egyptians some were saved and some were chastised; and in the case of the Jews, he called the not-people a people; and he did not deem all worthy of the same honor. For the remnant alone has been saved. Having set down all these insoluble difficulties in the middle, he afterwards brings in the solution; and what is the solution, except that it is from works, not from faith, and that they did not know the righteousness of God, and sought to establish their own? And for what reason did he lead the hearer into so great a difficulty? So that he might say, almost in so many words, to the Jews: While you are at such a loss, and are able to solve none of these things, how do you make trouble for us over the calling of the Gentiles—although we have a just reason to state why they were saved and you fell away. And what is this? That they were saved by faith, but you, as if by works of the law, stumbled at the stone. "What then shall we say? Is there injustice with God? May it never be." Therefore neither in our case nor in that of the Jews. "For to Moses he says: I will have mercy on whom I have mercy.

And I will have mercy on whom I will have mercy. It is not yours to know, he says, O Moses, who are worthy of loving-kindness, but concede this to me. And if it was not for Moses to know, much more is it not for us. So then it is not of him who runs, nor of him who wills, but of God who shows mercy. For the Scripture says to Pharaoh, that 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. Again he introduces another objection in the middle. So then he has mercy on whom he wills, and he hardens whom he wills. You will say to me then, Why does he still find fault? For who has resisted his will? O man, indeed, who are you who answer back to God? Shall the thing formed say to him who formed it, Why did you make me thus? Or does the potter not have authority over the clay, from the same lump to make one vessel for honor and another for dishonor? Again he introduces another objection, leading the hearer into a multitude of perplexities. And he does not first solve it, but silences him, saying: Who are you, O man, who answer back to God? — instead of "who argue against." But if God, willing to show his wrath and to make known his power, endured with much longsuffering vessels of wrath fitted for destruction, and in order to make known the riches of his glory upon vessels of mercy. What he says is of this sort: Pharaoh was a vessel of wrath, that is, a man of God's

kindling wrath through his own hardness. For though he enjoyed great forbearance, he did not become better, but remained incorrigible. Therefore he called him not only a vessel of wrath, but also prepared for destruction—that is, fully fitted, yet of himself and from his own side. For neither did God omit anything that contributes to his correction, nor did he himself lack anything that destroys him and deprives him of all forgiveness. Nevertheless, God, knowing even these things, bore with him in great forbearance, wishing to lead him to repentance. For if he had not willed this, he would not have been forbearing. But since he was unwilling to use God's forbearance for repentance, but fitted himself for wrath, God used him for the correction of others, through the punishment inflicted on him making others more diligent, and displaying his power through him. "Which he prepared beforehand for glory: us whom he also called, not only from the Jews, but also from the Gentiles." Since they reproached this—that they were saved by grace—and thought to shame them out of their great abundance, he removes this suspicion. For if the matter brought glory to God, much more to them through whom God was also glorified. "As also in Hosea he says: I will call my people who were not my people, and her who was not beloved, beloved; and it shall be, in the place where it was said to them, You are not my people, there they shall be called sons of the living God. But Isaiah cries out concerning Israel: If the number of the sons of Israel be as the sand of the sea, the remnant shall be saved." And from another source he makes the argument trustworthy, bringing in the prophets as saying these things.

For he will finish the word and cut it short in righteousness, because the Lord will make a short work upon the earth; and as Isaiah said beforehand, Unless the Lord of hosts had left us a seed." There is no need, he says, of a long circuit and toil from the works of the law, but with great brevity salvation will come. For such is faith: in brief words it has salvation. "We would have become as Sodom, and been made like Gomorrah." And here he shows that not even those few were saved of themselves, unless God had employed his great goodness. "What then shall we say? That the Gentiles, who did not pursue righteousness, have attained righteousness, but righteousness which is of faith; but Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because they did not seek it by faith, but as it were by the works of the law." This is the clearest solution. For since he had also demonstrated it from the facts—"For not all those of Israel are Israel," he says—and from the ancestors, Jacob and Esau, and from those who were punished and those who were saved, and from the prophets Hosea and Isaiah, he now brings in the most authoritative solution, having first increased the difficulty. For there were two questions: that the Gentiles attained, and attained though not pursuing; and that Israel did not attain, and did not attain though pursuing. What then is this solution? You, O Jew, he says, did not even find the righteousness that is from the law. For you transgressed it, and became liable to the curse. But these, who did not come through the law, found another way, greater than this—the righteousness that is of faith. "They stumbled at the stone of stumbling, as it is written:

Behold, I lay in Zion a stone of stumbling and a rock of offense, and whoever believes in him will not be put to shame. He calls him a stone of stumbling and a rock of offense, he says, from the disposition and the end of those who disbelieved.

CHAPTER 10.

"Brothers, the good pleasure of my heart and my supplication to God on their behalf is for salvation." Being about to rebuke them, he now removes more than before any suspicion of hostility. For here he calls good pleasure the very strong desire. "For I bear witness to them that they have a zeal for God, but not according to knowledge." And he granted it by his word, and showed their untimely contentiousness.

"For being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to the righteousness of God." He shows that they are led astray from contentiousness and love of rule rather than from ignorance. And the phrase "seeking to establish their own" shows that they did not establish even that righteousness which is from the law. But he calls it their own righteousness, either because the law no longer had force, or because it consisted of labors and sweat. This is said not only about the Jews, but also about the whole race of mankind. "For Christ is the end of the law, for righteousness to everyone who believes." Since he said "righteousness," lest those who believed from among the Jews should seem to possess the one and be deprived of the other, he shows that there is one righteousness, and that the former is summed up into this one: that the one who chose this righteousness which is from faith has also fulfilled that former one; but the one who dishonored this one has also fallen away from that former one.

For if Christ is the end of the law, he who does not have Christ, even if he seems to have the law, does not have it; but he who has Christ, even if he has not fulfilled the law, has received the whole. For just as the end of medicine is health, and he who is able to make a man healthy, even if he does not possess the art of medicine, has the whole; but he who does not know how to heal, even if he seems to pursue the art, has fallen short of the whole; so it is with the law and faith: he who has faith also has the end of the law; but he who is outside faith is a stranger to both. For what did the law intend? To make man righteous. But no one was able to fulfill it. This, then, was the end of the law, and to this all things looked, and for this all things came to be—both feasts and sacrifices and commandments and all the rest—so that man might be justified. But its end was in Christ more greatly through faith. "For Moses writes that the man who does the righteousness which is of the law shall live in it. But the righteousness which is of faith speaks thus." He confirms his arguments from the Scriptures. What he says is of this sort. Moses shows us what the righteousness which is of the law is, and from what it consists. From what, then, except from the fulfilling of all the commandments? But this has become possible for no one. "Do not say in your heart, Who will ascend into heaven? that is, to bring Christ down; or who will descend into the abyss? that is, to bring Christ up from the dead." Lest the Jews say, How have these found a greater righteousness, when they have not found the lesser? he states an irrefutable argument, that this way is lighter than that.

For this one demands the fulfillment of all things, but the righteousness that is of faith has salvation in a word. Lest the ease of it seem to make it contemptible and cheap, observe how he expands the discourse about it, just as sloth opposes virtue through works, loosening the labors, and there is need of a soul exceedingly watchful, so as not to yield. So when it is necessary to believe, thoughts disturb and corrupt the mind of the many, and there is need of a more vigorous soul, so as to drive them off. "But what does it say? The word is near you, in your mouth and in your heart; that is, the word of faith which we preach. That if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved; for with the heart one believes unto salvation. For the Scripture says: Everyone who believes in him will not be put to shame. For there is no distinction between Jew and Greek." That is, it is easy; when, then, the righteousness is both greater and light and readily acceptable, and there is no other way to be justified, it is the height of contentiousness to attempt the impossible, having let go the easy and simple things. You have seen that this brief word brought not only salvation but also righteousness. "For the same Lord is Lord of all, rich toward all who call upon him; for everyone who calls upon the name of the Lord will be saved." What he said above concerning the Father—"Or is he the God of the Jews only, and not also of the Gentiles?"—this he also says here concerning the Son. "How then will they call upon him in whom they have not believed? And how will they believe in him of whom they have not heard?

But how will they hear without someone preaching? And how will they preach unless they are sent, as it is written: "How beautiful are the feet of those who bring good news of good things." Again he removes their excuse; and he establishes this by advancing the argument by way of question, making the refutation clearer, by weaving the whole passage through objection and solution. And observe: from the beginning, he says, the Prophet said: "Everyone who calls upon the name of the Lord will be saved." But perhaps someone might say: And how could they call upon this one in whom they did not believe? Then a question from him after the objection: And why did they not believe? And again an objection. Surely someone might say: And how could they believe without hearing? Then again the solution: And yet they heard, he says. Then again another objection: And how could they hear without someone preaching? Then again the solution: And yet they preached, and many were sent for this very purpose; and again an objection: And how is it clear that these are those who were sent? And again a solution from prophetic testimony: "How beautiful are the feet of those who bring good news of good things." And see how from the manner of the preaching he shows who the preachers are. For they went about everywhere saying nothing else but those ineffable good things, and the peace of God that has come to be toward men; so that, he says, in disbelieving you disbelieve not us but Isaiah. And the whole argument is this: salvation, he says, comes from calling upon; and calling upon, from believing; and believing, from hearing; and hearing, from preaching; and preaching, from being sent.

They were sent and they preached; and a prophet went about with them, pointing them out and proclaiming that these are the ones whom we were declaring beforehand for many ages. It is evident that their not believing became the accusation of those men alone. "But not all believed the Gospel. For Isaiah says: Lord, who has believed our report?" Another objection again: And yet if these men too had been sent and dispatched by God, everyone ought to have obeyed. And the solution is again from prophetic testimony; but this too, he says, Isaiah spoke from of old, and indeed something even greater than this. For you say: Why did not all obey? But Isaiah says more than this: For who, he says, has believed our report? "So faith comes from hearing, and hearing through the word of Christ." Since at every period the Jews were seeking signs, and the sight of the resurrection, for this reason he says: And yet the prophet did not promise these things, but that we must believe from hearing. And so that hearing might not seem to be something cheap, he says that this very hearing is through the word of God. "But I say: have they not heard? Indeed, their voice went out into all the earth, and their words to the ends of the world." Again an objection: If, he says, those who preach were sent, and they preached what they were commanded, they were going to hear. And it is resolved by hyperbole. For he says that they did not become disobedient to their hearing; and this again is from ancient testimony. "But I say: did Israel not know?" Again an objection: What then, if they heard but did not understand what was said, nor comprehend that these were the ones who had been sent?

First Moses says: "I will provoke you to jealousy by those who are not a nation; by a foolish nation I will anger you." This is the solution to the objection. It was from the testimony of the ancients, he says, that one could recognize them—not only from the fact that they disbelieved, nor from the fact that those men preached those good things which they announced as good news, but also from the fact that they saw those inferior to themselves, those from the Gentiles, held in greater honor. And the phrase "I will provoke you to jealousy by those who are not a nation" refers to the Greeks; for what is more foolish than the Greeks? What is more worthless? And Isaiah says: "I was found by those who did not seek me; I became manifest to those who did not ask for me." He forced himself, he says, and strove to say nothing obscured, but to set the matters bare before your eyes—or rather, choosing to risk danger by speaking openly than to obscure anything of what was going to be done. And to Israel he says: "All the day long I stretched out my hands to a disobedient and contrary people." By "day" here he means the whole time of the heralds; and the stretching out of the hands signifies the calling and drawing to himself and exhorting.

CHAPTER 11.

"I say then: Has God cast away his people? By no means; for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his people whom he foreknew." He introduces the argument by way of a question; and he says that even if those who have been saved are few, the things of the promise stand firm; for this reason he did not say simply "his people," but added "whom he foreknew." Then, having brought forward a proof that he has not cast away his people, he says: "For I also am an Israelite." "Or do you not know what the Scripture says in Elijah? How he pleads with God against Israel: Lord, they have killed your prophets, and they have torn down your altars; and I was left alone, and they seek my life." He brings in the solution from the history of the objection, which he sets out thus: what then is the objection? "In this way," he says, "you deceive us, and you mislead the whole people, setting yourself and the few who are with you, and puffing us up with empty hopes, saying that the promise has been fulfilled when all have perished and salvation has come down to a few." Such being the objection, observe how he brings in the solution, establishing it from history; and the whole economy of the argument is this: God has not cast away his people. For if he had cast them away, he would have received no one; but if he has received some, he has not cast them away. Then the objection: "And yet," it says, "if he did not cast away all, he received all." Then the solution: "By no means," he says; "for in the time of Elijah the things of salvation were confined to seven thousand; and now too many are those who have believed. But if you are ignorant, it is no wonder, since even that prophet, so great and so eminent, was ignorant.

But what does the divine response say to him? I have left for myself seven thousand men, who have not bent the knee to Baal. So then also in the present time there has come to be a remnant according to the election of grace." Lest they should say, "What then is that to the present circumstances?" he says—he says, "Yes indeed." For it is shown from this that God has always been accustomed to save those who are worthy, even if the promise lies toward every nation. Therefore he adds: "So also in the present time a remnant according to the election of grace has come to be." And he signifies something else from this as well: that grace is not a strange thing nor a new matter, but that even seven thousand were saved through it. "But if by grace, no longer by works; since grace is no longer grace." Again from this he deprives the Jews of any excuse. For you cannot say, he says, that the prophets were calling, and the events were crying out, and the provocation was sufficient to persuade us; but the commands were burdensome. For neither can you say these things, he says; for how would God have demanded these things from you, he says, when he was going to overshadow even his grace? "What then? What Israel seeks, it has not obtained." Because of unbelief, clearly; for these things he has again established afterward. "But the election obtained it; but the rest were hardened, as it is written." Righteousness—having obeyed the faith. "God gave them a spirit of compunction." By compunction he means the disposition and the lawless wickedness; but when you hear "he gave," and "he handed over," do not take the word as though God were pushing them into this, but in place of "he allowed.

Eyes so as not to see, and ears so as not to hear, until this very day." Since they themselves closed their eyes and stopped their ears, according to the voice of Isaiah, and were unwilling either to see or to hear, for this reason he allowed them to walk according to the practices of their hearts. For to drag the unwilling toward the good—this was the act of one abolishing free will. "And David says: Let their table become a snare, and a catch, and a recompense to them, and a stumbling block; let their eyes be darkened so as not to see." He shows that this very thing—their having closed their eyes—has become the cause of punishment for them; for their table to become a snare means that all their prosperity was turned against them. And that the divine wrath was brought upon them justly, he taught by saying: "And as a recompense to them." "And bend down their back continually." This declares the ceaselessness of the punishment; for they will not be shown mercy before, until they repent and receive the faith. "I say then, have they stumbled so as to fall? By no means. Having dramatized their calamities and shown the fall to be great, and them lying on the ground and deprived of all hope—so that they might not despair of salvation—see how he consoles those who lie fallen; but to the phrase "they stumbled so as to fall," one must add "continually." For in this way, receiving some small consolation, they began to come to repentance—at least as far as the words go, even if it did not turn out that way because of the stubbornness of their disposition.

But by their trespass salvation has come to the Gentiles, to provoke them to jealousy." Even if this is not the nature of the matter, he speaks this way consoling their great fall, as I said. For they did not stumble for this reason, that the Gentiles might be saved, but because they themselves disbelieved, it was proclaimed to the Gentiles. It was necessary, however, that they enter first, and then the Gentiles. And this can be seen both from the parables in the Gospels, which the Lord spoke to the apostles, that they should go rather to the lost sheep of the house of Israel; for "rather" makes clear that it was their debt first, and then these second. And what was said by Paul to the Jews confirms this opinion no less. What is this? "It was necessary that the word of God be spoken to you first. But if their trespass is the wealth of the world, and their failure the wealth of the Gentiles, how much more their fullness? But I speak to you Gentiles. Inasmuch then as I am the apostle of the Gentiles, I glorify my ministry, if somehow I may provoke to jealousy my own flesh, and save some of them. For if their rejection is the reconciliation of the world, what is their acceptance, if not life from the dead?" From that mind which he mentioned, that is, the one having consolation as its aim, let us understand these words also. "But if the firstfruits is holy, so also is the lump; and if the root is holy, so also are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them." He calls the firstfruits those around Abraham. "And you became a partaker of the root of the richness of the olive tree, do not boast against the branches.

But if you boast, it is not you who bear the root, but the root bears you. You will say then: Branches were broken off, so that I might be grafted in. Well said: they were broken off for their unbelief. But you stand by faith. Lest, hearing of what is contrary to nature, you should reckon the Gentiles as inferior to those of Israel, for this reason—that you have become a sharer in the root and the fatness—he added this, to show that they partook of the same citizenship and holiness. Do not be high-minded, but fear. For if the Lord did not spare the natural branches, neither will he spare you. Behold then the goodness and severity of God. Toward those who fell, severity; but toward you, the goodness of God, if you continue in his goodness; otherwise you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in. For God is able to graft them in again. Observe Paul's understanding: how he applies what is fitting to both. For to the Jews who have fallen and lie in a great fall, he raises up much consolation, not allowing them to fall into despair; but to the Gentiles who have received the faith and been glorified through the gifts, he brings fear, so that they might not, being exalted in mind by the good things in which they prospered, fall away from grace. For if you were cut out of the olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree. For I do not want you to be ignorant, brothers, of this mystery, so that you may not be wise in your own conceits, that a hardening in part has come upon Israel, until the fullness of the Gentiles comes in; and so all Israel will be saved, as it is written: He will come out of

Zion the deliverer will turn away ungodliness from Jacob; and this is the covenant from me to them: when I take away their sins." When you hear "contrary to nature" and "according to nature," do not suppose that he is speaking of nature itself as immutable, but rather what is probable, and what follows, and again what is improbable, are made clear by these terms; for good and evil are not by nature, but from opinion and choice alone. "On the one hand, according to the Gospel, they are enemies for your sake; but on the other hand, according to the election, they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable." Since you were called, they have become more contentious. But God did not even so cut off their calling, but awaits all those from the Gentiles who are going to believe, to enter, and then those also will come. "For just as you once disobeyed God, but now have been shown mercy through their disobedience, so also these now have disobeyed, that by the mercy shown to you they also may now be shown mercy. For God has shut up all in disobedience, that he might have mercy on all." He shows that those from the Gentiles were called first, as also the parable of the Gospel concerning the two children, to whom the father said: Go into the field. For just as "he handed them over to dishonorable passions," and "he blinded the minds of the unbelievers," Scripture refers to God, because of his permission for each to act as he wishes, and not to hinder because of free will; so also here one might understand "he shut up," both in the sense of "he confined them by an inescapable curse"; therefore he established the proof of their disobedience. "O the depth of the riches and wisdom and knowledge of God!

as his judgments are unsearchable." For it is not only impossible to comprehend them, but not even to search them out. "And his ways are past tracing out." That is, his promises. "For who has known the mind of the Lord?" Not even I, he says, the teacher, have found everything, but only a small part; for he alone clearly knows his own things. "Or who has been his counselor?" What he says is of this sort: that being so wise, he is not wise from another, but he himself is the fountain of good things. "Or who has first given to him, and it shall be repaid to him?" Having bestowed on us, he says, not having borrowed from another, he gave these things, but welling up from his own house; nor owing a recompense to anyone, as though he had received something from him; but he himself is the first in all benefactions. "For from him, and through him, and to him are all things." He himself found, he himself made, he himself sustains. For he is rich, and does not need to receive from another. And he is wise, and does not need a counselor. And why do I say a counselor? Not even can anyone know his things, but he alone; he himself, the rich and wise. "To him be the glory into the ages. Amen." When he says something great and new and paradoxical, marveling he concludes in glory; this he also did in the case of the Son; for there too, marveling, he brought in this very thing, which also here: "From whom is Christ according to the flesh, God over all, blessed into the ages. Amen.

CHAPTER 12.

"I appeal to you therefore, brothers, through the mercies of God." Having spoken at length about God's love for humanity, and having shown his ineffable care, when he comes to his exhortation he sets before them the mercies of God, through which they were saved; just as one who wishes to shame a man greatly benefited would bring the benefactor himself as a suppliant. "To present your bodies as a living sacrifice, holy, acceptable to God." So that no one might think he was saying to slaughter bodies, he quickly added "living." And how does a sacrifice become living? If the body does nothing improper, if the eye does not look upon evil, if the tongue does not speak shameful things, nor the hand touch lawlessness. Thus it becomes a whole burnt offering. He did not say "to make," but "to present," as if he were saying: Have nothing in common with them any longer; you have given them over to another. Having presented the members for the war against the devil, he says, and for that fearful battle-line, do not drag them back to private occupations. "Living," he says, in contrast to the Jewish sacrifice, which was through slaughtered victims; again "rational," in contrast to the irrational, which was through cattle. And first of all he mentioned chastity, as a kind of foundation and basis of the remaining virtues. "Your rational service." Rational service, he says, is the spiritual ministry and the conduct according to God, which has nothing bodily in it. "And do not be conformed to this age, but be transformed by the renewal of your mind, so as to test what is the will of God, the good, the acceptable and perfect." Do not mold yourself, he says, according to the form of the present life.

For nothing that is in him is stable and settled. "For I say, through the grace of God that was given to me, to everyone who is among you, not to think more highly than he ought to think." Having said above, "Through the mercies of God I appeal to you," here again he says, "through the grace." Continually reminding them of his benefactions, so as to make them more grateful. And the whole matter concerns humility. "But to think unto sober-mindedness." What he says is of this sort: We received understanding, not so that we might use it for recklessness, but for sober-mindedness. To be sober and sound in mind, from the fact of having the mind's faculties intact. "To each one as God apportioned a measure of faith." Here he calls the gift "faith." And having said that he apportioned it, he has both consoled the one who received the lesser and restrained the one who enjoyed the greater; for if God apportioned it, it is not your own achievement—why are you proud? "For just as in one body we have many members, but all the members do not have the same function, so we, the many, are one body in Christ; and individually, members of one another." For what reason, he says, are you proud, or why again does another belittle himself? Are we not all one body, both great and small? When, then, we are one as to the head, and members of one another, why do you tear yourself apart by recklessness? Why are you ashamed of your brother? Just as he is a member of you, so you also are of him.

Having gifts differing according to the grace that was given to us, whether prophecy according to the proportion of faith, or he who serves in serving, or he who teaches in teaching, or he who exhorts in exhortation." He wishes to make them more earnest, showing that they themselves provide the occasions for receiving greater or lesser gifts. Therefore he says, "according to the proportion of faith." For he says that these things are given by God—as when he says, "to each as God apportioned a measure of faith." But he also says that the beginnings came from themselves, in order to stir up the sluggish. "He who distributes, in simplicity; he who presides, in diligence; he who shows mercy, in cheerfulness. Love unfeigned. Abhorring what is evil, clinging to what is good. In brotherly love, affectionate toward one another; in honor, preferring one another; in diligence, not slothful; fervent in spirit." He shows that there is no benefit in virtue unless it is done with what is fitting. For observe how everywhere he seeks intensification: he did not say merely "distribute," but "with abundance"; nor "preside," but "with diligence"; nor "show mercy," but "cheerfully"; nor "honor," but "prefer"; nor "love," but "unfeignedly"; nor "abstain from evils," but "hate them"; nor "hold to goods," but "cling to them"; nor "love," but "affectionately"; nor "be diligent," but "not slothfully"; nor "having spirit," but "fervent in spirit." For when you have all the things just mentioned, you will draw the Spirit to yourself. For he gives to himself, he presides over himself. For it is desirable to suspect nothing evil in that one, and when you provide it with rejoicing.

For since nothing seems to men so shameful as to receive from others, unless by an exceeding cheerfulness you remove the suspicion and show that you receive more than you give, you have rather cast down than raised up the one who receives. But who is gloomy when receiving a kingdom? Who remains downcast when receiving forgiveness of sins? He did not say, "abstaining," but "hating." And not simply, but even exceedingly hating. For the prefix "apo" is in many places intensive with him, as in "awaiting eagerly" and "redemption," and "eager expectation." For since many, even without doing evil things, nevertheless have the desire for them, he wishes the mind also to be pure, to have enmity and hatred toward wickedness. He did not say, "doing" only, but also "being disposed"; for this is what he commanded, he made clear "to cleave to." Thus also God, joining the man to the woman, said: "He shall cleave to his wife." When he speaks about those outside: "If possible, as far as it depends on you, live peaceably with all men." But when about those of the household, "in brotherly love be tenderly affectioned toward one another." Brethren, he says, you are; therefore for this reason you would be just in loving one another. "Serving the Lord." Through all these things it is to serve God. "Rejoicing in hope." For nothing so rouses to courage as a good hope. "Patient in tribulation, persevering in prayer, sharing in the needs of the saints, pursuing hospitality. Bless those who persecute you; bless, and do not curse. Rejoice with those who rejoice, and weep with those who weep, being of the same mind toward one another.

not thinking highly of lofty things, but being led along with the lowly. For even before the things to come, in the present he will reap a great good from tribulation—namely, to become steadfast and approved. He did not say, "Supply their needs," showing that they receive more than they give, and that the matter is a trade. For it is common. You contribute money; they contribute to you the glory that is toward God. He did not say, "working," but "pursuing," teaching us not to wait for those in need to come to us, but ourselves to run after and pursue them. For it needs a very noble soul, so as not to envy the one who is approved, but even to rejoice with him. Do not become wise in your own eyes, repaying no one evil for evil. That is, do not think you are sufficient for yourselves; for nothing so puffs up and separates one from the rest as thinking that one is sufficient for oneself. Providing what is good in the sight of all men. Similar to, Let your light shine. He says this, not so that we may live for vainglory, but so that we may not give men an occasion against us. If possible, as far as depends on you, living peaceably with all men, not avenging yourselves, beloved. Well said, "if possible"; for there is a case where it is not possible, such as when the matter concerns piety, or when the struggle concerns those who are wronged. But give place to wrath; for it is written, Vengeance is mine, I will repay, says the Lord. To what wrath, he says, if not to God's? For since the one who has been wronged especially desires to see this—to avenge himself and enjoy it—this very thing he grants especially with great abundance.

For if he himself does not defend him, he says, God will be the avenger. Allow him, then, he says, to exact punishment. And this is the meaning of "give place to wrath." Then, comforting them further, he also brought forward the testimony: "But if your enemy is hungry, feed him; if he is thirsty, give him drink. For in doing this you will heap coals of fire upon his head." He increases it to something greater. It is as if he were saying: What am I saying, he says, that one must be at peace? Rather, I command especially to do good. For I know that even if the enemy is a wild beast, even if the wronged man is fainthearted ten thousand times over, by feeding him and giving him drink, he himself no longer remembers that man's punishment. Therefore, confident in the outcome of the matter, he did not merely threaten, but he lavishes the punishment; for he did not say, "you will punish him," but, "you will heap coals of fire upon his head." "Do not be overcome by evil, but overcome evil with good." Gently, in a way, he hinted that one must not do this with such an intention. CHAPTER 13.

"Let every soul be subject to the governing authorities." He makes a lengthy argument for subjection to rulers, showing that it is not for the overthrow of the common

Christ introduced the laws of his own commonwealth; a thing which some reproached; but it was for a better correction. "For there is no authority except from God; and those that exist have been appointed by God." The first principle of this kind of legislation and reasoning is that these things have been ordained by God. He does not say this, that every ruler is elected by God, nor is the discourse about individual rulers, but about the matter itself. For that there are principalities, and that some rule and others are ruled, and that all things are not simply and without restraint carried along as if the peoples were driven about here and there like waves, is the work of God's wisdom. Therefore he did not say, "For there is no ruler except from God," but he speaks about the matter, saying, "For there is no authority except from God." For just as when he says concerning a man and a woman, that a woman is joined to a man by the Lord, he means that God made marriage, so also here the discourse must be understood concerning the general principle. "So that he who resists the authority has opposed the ordinance of God; and those who have opposed will receive judgment upon themselves. For rulers are not a terror to the good work, but to the evil. Do you wish not to fear the authority? Do what is good, and you will have praise from it. For it is God's servant to you for good; but if you do evil, be afraid; for it does not bear the sword in vain. For it is God's servant, an avenger for wrath to the one who practices evil.

Therefore it is necessary to be subject. So that the faithful may not say, "You are demeaning us and making us contemptible, subjecting to rulers those who are destined to enjoy the kingdom of heaven," he shows that it is not to rulers but again to God that he subjects them. It is as if he were saying: "He who does not obey that one wages war against God, who established him as lawgiver." And he strives everywhere to show this, that we do not grant them obedience as a favor, but owe it. For in this way he drew even the unbelieving rulers more toward piety, and the faithful toward obedience. "Not only because of wrath, but also because of conscience." Not only, he says, do you resist God by not being subject, and bring evils upon yourself, but they also become your greatest benefactors, being the cause of peace and civil order. "For this reason you also pay taxes." Having omitted to mention in detail the benefits that come to cities from rulers—such as good order, peace, and the other services—he demonstrates the whole from this one thing. From what? That we are benefited by them, he says; you bear witness by paying him the tax. "For they are ministers of God, attending to this very thing." By this he shows their toil and the hardship involved in their cares. For this is their life, this is their zeal: that you may enjoy peace. "Render to all their dues: to whom tax is due, tax; to whom toll, toll; to whom fear, fear; to whom honor, honor." He still holds to the same point, commanding us to pay them not only money but also honor and fear.

But if anyone says that he said above, "Do you want to be unafraid of the authority?" let him know that he speaks of another fear, the one from an evil conscience. And well does he say, "Render," so as to make clear what is owed. For he says, in doing this you are not doing a favor; for the matter is a debt. "Owe no one anything, except to love one another." Again he flees to the mother of good things, and the teacher and producer of every virtue—I mean love. "For the one who loves the other has fulfilled the law. For, 'You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, you shall not covet,' and if there is any other commandment." Do not suppose, he says, that this is a favor. For this too is a debt. "In this word it is summed up." He did not say simply "it is fulfilled," but "it is summed up"—that is, briefly and in a short space the whole work of the commandments is completed. For love is both the beginning and the end of virtue. "In this: 'You shall love your neighbor as yourself'; love does no evil to the neighbor; therefore love is the fulfillment of the law." He does not seek love in a simple sense, but love intensified. "And this, knowing the time, that

The hour has already come for us to wake from sleep." Since he has commanded everything that was necessary, he urges them again to the practice of good works, starting from what is pressing. For, he says, the time of judgment stands at the doors. "For now our salvation is nearer than when we believed." Since it was likely that they were more zealous at the beginning, while their longing was at its peak, but that as time went on their zeal became weaker, he says that they ought to do the opposite—not to grow slack as time goes on, but rather to be all the more fervent. For the closer the king approaches, the more one must prepare, since the prizes are also near. Indeed, runners do this too: when they come near the end of the race and the receiving of the prize, then they rouse themselves all the more. "The night has advanced, and the day has drawn near." Therefore, if the one is ending and the other is arriving, let us from now on do the works of that day, not of this night. "Let us therefore put off the works of darkness, and let us put on the armor of light." Let us be rid of the dreams of the present life, he says; for none of the phantoms seen in dreams differ from the affairs of this world. "Let us walk decently as in the day." He did not say, "Walk," but, "Let us walk," so as to make the rebuke inoffensive and light. "Not in reveling and drunkenness, not in sexual immorality and debauchery." He does not forbid drinking, but drinking without measure; nor the enjoyment of wine, but not with drunken violence; nor does he abolish intercourse with women, but fornication. "Not in strife and jealousy.

But put on the Lord Jesus Christ. For nothing so kindles contentiousness and inflames anger as drunkenness and debauchery. Therefore, having first said, Not in reveling and drunkenness, not in sexual immorality and sensuality, he added, not in strife and jealousy. And make no provision for the flesh, to gratify its desires. For just as he did not forbid drinking, but being drunk, so too he did not forbid providing for the flesh, but providing for desires, that is, what exceeds mere need. Since indeed he commands Timothy to provide for it, he says: Use a little wine for your stomach's sake and your frequent illnesses. Therefore, he says, provide for health, not for sensuality. For that would no longer be provision, when you kindle its flame and make the furnace fierce. CHAPTER 14.

Receive the one who is weak in faith, but not for the passing of judgment on his reasonings. One person believes he may eat anything, but the one who is weak eats vegetables. Many of those who had believed from among the Jews, still held by the conscience of the law even after faith, kept the observance of foods, not yet daring to depart completely from the law; then, so as not to be easily detected as abstaining only from pork, they abstained from all meats in succession and ate vegetables, so that it might seem to be fasting rather than observance of the law. But there were others again who were more perfect, observing nothing of the kind, and these became burdensome and oppressive to those who did observe such things, reproaching them and casting them into discouragement.

Paul, therefore, fearing that those who wish to correct a small matter might overturn the whole, and desiring to lead them into indifference regarding foods, and to prepare them to fall away from the faith—see what he does. For he did not dare to say to those who were rebuking, "You do wrong to rebuke," lest he confirm them in their observing, nor again, "You do well," lest he make them more vehement accusers of those who do not eat; but he makes his rebuke measured, and he seems indeed to rebuke the strong, but in exactness the whole of his argument is directed against those who eat. For this will be the best correction, when, as if directing our argument to one person, we strike another who is doing the evil, and make the correction unnoticed. See, then, how he does this skillfully, saying, "But the one who is weak in faith"—immediately he gives the first blow; for by saying "the one who is weak," he showed him to be infirm. Then he adds a second, saying, "receive." For he shows again that he needs much care, which is a sign of extreme infirmity. He makes clear that his sin is such that even those who take hold of him for help are to be distinguished. "Let not the one who eats despise the one who does not eat." He did not say, "Let him leave him alone"; he did not say, "Let him not accuse him"; he did not say, "Let him not correct him," but, "Let him not reproach him, nor reject him." "But let not the one who does not eat judge the one who eats." For just as the more perfect used to despise the weaker as little-faith, and base, and Judaizing, so those used to judge these as lawbreakers, or as attending to gluttony. "For God has received him.

Who are you to judge another’s servant? To his own lord he stands or falls.” That is, he showed his ineffable grace toward him. “And he shall stand, for God is able to make him stand.” He shows that he still needs attention, and requires so much care, that he even calls God as a helper in these matters. “For one judges a day above another day; another judges every day. Let each be fully convinced in his own mind.” Here he seems gently to hint about fasting. For it is likely that some of those who fast continually judge those who do not fast. “He who regards the day, regards it to the Lord, and he who does not regard the day, does not regard it to the Lord. And he who eats, eats to the Lord, and gives thanks to God; and he who does not eat, does not eat to the Lord, and gives thanks to God.” The matter, he says, is not about essential things; for what is sought is whether this one and that one act for God’s sake, and whether both come to thanksgiving. For both this one and that one give thanks to God. “For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived, that he might be Lord both of the dead and of the living. But why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of God. For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. So then each of us shall give an account concerning himself to God.

Therefore let us no longer judge one another. He has shown more clearly that the one who lives by the law cannot live to Christ. But rather judge this, that you place no stumbling block or snare before your brother. This can apply to both: to the perfect man who is scandalized by the observance of foods, and to the imperfect man who stumbles at the severe rebuke. I know and am persuaded in the Lord Jesus that nothing is common in itself, except that to the one who considers something to be common, it is common; for if your brother is grieved because of food, you are no longer walking according to love. Having first rebuked the one who judges his brother, he then also gives his decision concerning doctrine. Do not destroy with your food that one for whom Christ died. Christ died for him, he says; but do you not honor your brother so much as to purchase his salvation even by abstaining from foods? Therefore let not our good be blasphemed; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. Here he calls the good complete godliness. For the one who serves Christ in this is pleasing to God and approved by men. So then let us pursue the things of peace and the things of building up one another. For, he says, all will not admire you for your perfection as much as for peace and concord. For all will enjoy this good, but that one, you alone. Do not for the sake of food destroy the work of God. He means the salvation of the brother. All things are indeed clean, but it is evil for the man who eats through a stumbling block.

It is good not to eat meat or drink wine, nor to do anything by which your brother stumbles." So that these many concessions might not confirm the weaker one in his evil supposition, he lays down a rule again: "Do you have faith? Have it to yourself before God." What he says amounts to this: Do you wish to show me that you are perfect and complete? he says. Do not show it to me, but let your conscience suffice. And here he speaks of faith not concerning doctrines, but concerning the matter at hand. "Blessed is the one who does not judge himself in what he approves." Since he said, "let him have it to himself," so that he might not think the judgment seat a small thing, he says this: this is better for you than the whole world; even if all accuse you, but you do not judge yourself, nor does your conscience take hold of you, you are blessed. But he has set this down not simply speaking about all things—for there are many who do not condemn themselves and yet greatly transgress; these are more wretched than all—but concerning the matter at hand. "But the one who is divided, if he eats, is condemned." Again, urging them to spare the weaker, he says this: For what benefit is it if he eats while divided and condemns himself? For I receive that one, he says, who both eats and does not eat with doubt. You see how he leads him on, not only to eat, but also to eat with a clean conscience. "Because it is not of faith." He is condemned, he says, not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but touched it as though it were unclean.

He shows them through this also the harm they work, compelling even without persuading them to touch what for a time seemed to them to be unclean, so that by this means at least they might refrain from finding fault. "But everything that is not of faith is sin."

CHAPTER 15.

"We who are strong ought to bear the weaknesses of the weak, and not to please ourselves. Let each of you please his neighbor for his good, for building up. For even Christ did not please himself, but as it is written: The reproaches of those who reproach you fell on me. For whatever was written beforehand was written beforehand for our instruction, so that through patience and the comfort of the Scriptures we might have hope. May the God of patience and comfort grant you to think the same among yourselves according to Christ Jesus, so that with one mind and one mouth you may glorify the God and Father of our Lord Jesus Christ. Therefore receive one another, just as Christ also received us to the glory of God." For when one does not have confidence, he says, nor believe that it is clean, how has he not sinned? But all these things have been said by him with reference to the matter at hand. It was possible for him not to be reproached; it was possible not to suffer the things he suffered, if indeed he had wished to look to his own interests; but he was both insulted and received a bad reputation among many, being thought to be weak. But looking to our interests, he disregarded his own. He shows that not only the Son was reproached, but also the Father; and what he says is of this sort: Nothing new or strange has happened. For those who in the old times practiced reproaching him, these also raged against the child.

For I say that Christ has become a servant of the circumcision for the truth of God, to confirm the promises of the fathers." Again he speaks concerning the care of Christ, still keeping to the main point; and the meaning is this: A promise had been made to Abraham, saying, "To you I will give the land, and to your seed." But after this all the descendants of Abraham became liable to punishment. For the law, when transgressed, worked wrath for them, and deprived them of that promise which had been given concerning them to the fathers. Therefore the Son, having come, cooperated with the Father, so that those promises might be fulfilled and come to completion. For having fulfilled the whole law and, through the cross, having released them from the curse that was upon the transgression, he did not allow the promise to fall through. When, then, he says "a servant of the circumcision," he means this: that having come and fulfilled the whole law, and having been circumcised, and having become the seed of Abraham, he dissolved the curse, and made fit from then on those who were about to receive the

promise. "But the Gentiles, for mercy's sake, glorified God, as it is written: For this cause I will confess to you among the Gentiles, and sing to your name. And again he says: Rejoice, you Gentiles, with his people. And again: Praise the Lord, all you Gentiles, and let all the peoples praise him. And again Isaiah says: There shall be the root of Jesse, and he who rises to rule the Gentiles; in him shall the Gentiles hope. Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope, in the power of the Holy Spirit." He establishes by this argument that those from the Gentiles are debtors to God for greater things. And if they are debtors for greater things, they would also be just in bearing the weak, those from the Jews. For since he had touched them sharply, lest this should make them elated, he restrains their arrogance. For to those he shows that the good things are given by promise of the fathers; but to those from the Gentiles by mercy and love of mankind alone. And this—to glorify God—means to be joined together, to be united, to praise with one accord, to bear the weaker one, not to overlook a member torn away. Therefore he also brings forward many testimonies, through which he shows that those from the Jews ought to be joined to those from the Gentiles. And he produces all these testimonies, at once restraining the one from the Jews, lest he be elated—since all the prophets call them, I mean those from the Gentiles—and persuading the one from the Gentiles to be moderate, by showing that he is liable for greater grace.

But I myself am persuaded concerning you, my brothers, that you also are full of goodness.” That is, he who reproves and accuses. He calls complete virtue by this name. “Filled with all knowledge, able also to admonish one another.” Since there are some who are affectionate but do not know how to use a good thing rightly. “But I have written to you more boldly, brothers, in part, as reminding you because of the grace given to me by God, that I should be a minister of Christ Jesus to the Gentiles, ministering the Gospel of God.” Again he speaks the things of humility; for this was especially needed by them. “That the offering of the Gentiles might be acceptable, sanctified in the Holy Spirit.” That is, the souls of those who are taught, that they might be received. For God did not bring me to this point so much honoring me as caring for you. And how would it become acceptable in the Holy Spirit, except when a spiritual conduct is added to our faith, so that we may hold the Spirit that was given to us? “I have therefore a boast in Christ Jesus toward God.” Since he humbled himself greatly, he again raises his discourse; and he does this on their behalf, so that he might not seem to be contemptible. “For I will not dare to speak of anything which Christ did not accomplish through me for the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Spirit of God. For no one could say,” he says, “that my words are a boast. For I have the proofs of my ordination to show. “So that from Jerusalem and round about as far as Illyricum I have fulfilled the Gospel of Christ.

Thus also making it a point of honor to evangelize.” He counts both cities and regions, not only those under the Romans, but also all the barbarian nations—for example, Persians and Saracens and Armenians, and the other barbarian nations. For this, “in a circle,” signifies. “Not where Christ was named.” So far was he from thrusting himself upon others’ disciples, and doing this for the sake of glory, that he was eager to teach those who had not heard. “Lest I should build upon another’s foundation; but as it is written: Those to whom it was not announced concerning him shall see, and those who have not heard shall understand. Therefore I was hindered many times from coming to you.” He calls it “another’s” not in respect of the quality of the person, nor in respect of the nature of the preaching, but in respect of the account of the reward. Since the preachings were not another’s, but insofar as it pertained to another’s reward. For the reward of those who had labored for others was another’s. “But now having no more place in these regions.”

Observe how he shows that it was not out of desire for glory from them that he wrote and came. “But having a longing to come to you for many years.” Lest he should seem to slight them by saying, Since I have nothing to do, for this reason I come to you, he again brings forward the account of love, saying: Having a longing to come to you. “Whenever I journey to Spain; for I hope, as I pass through, to see you.” Lest he should puff them up again, observe how he restrains them, saying: Whenever I journey to Spain, I hope, as I pass through, to see you. For at once he wishes to show his love and to put down their boasting.

And to be sent on my way there by you, once I have first enjoyed your company in part.” Again, so that they might not be grieved, thinking that the Apostle regarded them as a mere byway on his journey, he says “to be sent on my way by you,” that is, so that you may be my witnesses, that it is not out of contempt for you, but drawn by necessity, that I pass by; and intensifying this, he says: “once I have first enjoyed your company in part.” “But now I am going to Jerusalem, ministering to the saints.” Since he had said, “I no longer have a place in these regions,” and “I have a longing for many years to come to you,” but he was going to delay still further, so that he might not be thought to be mocking them, he also states the reason for which he postpones it. And he seems indeed to state the pretext for the delay. But he also teaches something else covertly—to urge them on to almsgiving, and to make them more zealous. For if this were not so, it would have sufficed to say, “I am going to Jerusalem”; but now he has added, “to minister to the saints.” “For Macedonia and Achaia were pleased.” That is, they approved, they desired. “To make some contribution for the poor among the saints in Jerusalem. For they were pleased, and they are debtors to them.” He did not say “almsgiving,” but “contribution”; and the word “some” he did not set down without purpose, but so that he might not seem to reproach them. And he did not say simply “for the poor,” but “for the poor among the saints.” And he was not satisfied with this alone, but added also that “they are debtors.” “For if the Gentiles have shared in their spiritual things, they ought also to minister to them in carnal things.” What he says is of this sort: For their sake, he says, Christ came;

having promised all things to them—to those of the Jews; from them is the Christ; therefore he said, “Salvation is of the Jews.” From there are the apostles; from there the prophets; from there all good things. Of all these, then, the world partook. If, therefore, you have partaken of the greater things, he says, you ought also to partake of and share the carnal things with them. And he did not say “to partake,” but “to minister,” placing them in the rank of deacons and of those who pay tribute to the king. “Having therefore completed this and sealed to them this fruit.” That is, as depositing it in the royal treasuries, as in an inviolable and safe place. And he did not say “alms,” but again “fruit,” showing that those who give are the gainers. “I will come by you into Spain.” Again he mentions Spain, showing his untiring zeal and his warmth toward them. “But I know that when I come to you, I will come in the fullness of the blessing of the Gospel of Christ.” As if he were saying: I know that when I come I will see you approved in all things, and abounding in good things, and worthy of countless praises according to the Gospel. And this also is a wonderful manner of counsel—to forestall them with commendations. “But I beseech you, brethren, through our Lord Jesus Christ, and through the love of the Spirit, to strive together with me in your prayers to God for me.” Again here he sets forth Christ and the Spirit, and nowhere makes mention of the Father. But he says these things so that when you see him making mention of the Father and the Son, or of the Father alone, you may not set aside either the Son or the Spirit.

And he did not say “Spirit,” but “Spirit of love.” For just as Christ loved the world, and the Father, so too the Spirit. “That I may be delivered from those who are disobedient in Judea.” He shows the greatness of the struggle he had. And from this he establishes a second point: to show that he rightly undertook to minister to the saints. For those situated amid such wickedness were also about to perish by famine. “And that my ministry to Jerusalem may be acceptable to the saints, so that I may come to you with joy, and by the will of God may be refreshed together with you.” That is, so that they may receive what is given with eagerness. And observe again how he raises the dignity of those who receive, if indeed the gifts sent need prayers from so great a people in order to be accepted. “And the God of peace be with you all. Amen.” He seals his discourse with a prayer.

CHAPTER 16.

“I commend to you Phoebe our sister, who is a deaconess of the church in Cenchreae, that you may receive her in the Lord worthily of the saints, and assist her in whatever matter she may need of you. For she has been a patroness of many, and of me. Greet Prisca and Aquila, my fellow workers in Christ Jesus, who for my life laid down their own necks, to whom not I alone give thanks, but also all the churches of the Gentiles; and greet the church in their house. Greet Epaenetus, my beloved, who is the firstfruits of Asia for Christ. Greet Mary, who labored much for us.

Greet Andronicus and Junia, my kinsmen and my fellow prisoners, who are notable among the apostles, and who were in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Apelles, the approved in Christ. Greet those of the household of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. Greet Rufus, the chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them. Greet Philologus, and Julia, and Nereus, and his sister, and Olympas, and all the saints with them. Greet one another with a holy kiss. The churches of Christ greet you. But I beseech you, brothers, to watch those who make divisions and scandals contrary to the teaching which you learned, and turn away from them. For such men do not serve our Lord Jesus Christ, but their own belly, and through smooth speech and blessing they deceive the hearts of the innocent. For your obedience has reached all. I rejoice therefore over you; but I want you to be wise indeed for the good, and guileless for the evil. And the God of peace will crush Satan under your feet quickly. The grace of our Lord Jesus Christ be with you. Amen.