Commentary on the Epistle to the Romans (I.1-XII.21) (in catenas), Translated by ChatGPT from Greek
i 1 Separated unto the gospel of God. Third, it is to be seen as separated unto the gospel of God; and in the letter to the Galatians, the apostle says such things about himself: But when it pleased God, who separated me from my mother's womb, to reveal his Son in me. Those who do not understand the cause of the foreknowing God, predestined to what is foreknown, seize these kinds of words; and through these things, they think they are introducing those who are saved by design and nature. Some also deny the free will from such sayings, also employing the phrase alienated the sinners from the womb in the Psalms. It is easy to answer this by asking about the sequence of words; for it is written: The sinners are alienated from the womb, they went astray from the belly, they spoke lies; their anger is according to the likeness of the serpent. And we will inquire from those who seemingly approach the text clearly, whether the sinners who were alienated from the womb simultaneously went astray upon coming out of their mother’s belly and deviated from the saving path themselves, acting thus. How then did the sinners who were alienated from the womb from the belly go astray and speak lies? For they will not show that immediately upon being born, they gave articulated voice, uttering some falsehoods. But if we attend to the things previously established about predestination in the letter under examination, we will be able, refuting the charges of injustice that trouble simpler minds regarding divine doctrine, to justify the separation from the mother's womb and the separation unto the gospel of God of the servant Jesus Christ, called apostle Paul. Thus the sayings hold: We know that all things work together for good to those who love God, to those who are the called according to His purpose; for those He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren; and those He predestined, these He also called; and those He called, these He also justified; and those He justified, these He also glorified. Let us therefore attend to the order of the sayings.God justifies those he has called beforehand, he would not justify those he has not called; and he calls those he has predestined before their calling, he would not call those he has not predestined; and the beginning of his calling and justifying is not predestination; for if this were the beginning of the sequence, the arguments introducing the irrational notion of nature would prevail more convincingly; but foreknowledge is above predestination. For whom he foreknew, he also predestined to be conformed to the image of his Son. God, therefore, foreseeing the order of those who would exist, and considering the inclination of certain ones among us towards piety and their inclination towards it after the impulse, and how they will wholly commit themselves to a life of virtue, foreknew them, knowing the present and foreknowing the future; and those he thus foreknew, he predestined to be conformed to the image of his Son. There is therefore a Son of God, who is the image of the invisible God, and the so-called image of the Son of God is this: we think it is the human soul that the Son of God assumed, which image becomes an image of God through virtue. This image, which we consider to be an image of the image of the Son of God, God predestined to be conformed to, those whom he foreknew he also predestined. Therefore, foreknowledge of God should not be considered the cause of what is to be; but since things were to happen as an effect of the individual's own inclinations, for this reason, he foreknew them, knowing all things before their existence; and since he knows all things before their existence, he foreknew and predestined these certain ones to be conformed to the image of his Son, while he saw others being alienated. If anyone objects to this, arguing whether it is possible that things God foreknew as future might not come to pass: we will say that it is possible that they might not come to pass; but it does not necessarily follow that because it is possible that they might not come to pass, they will not or must not come to pass; and things happen not entirely out of necessity, but while it is possible for them not to happen.
The place concerning possibilities is attached to logical diligence and contemplation, so that someone who has rendered the eye of his soul keen can, following the subtle nature of demonstrations, understand how even regarding accidental occurrences, it is not hindered for something to be possible in many ways, though one among the many may happen, and it does not necessarily happen; it was foreknown, however, in such a way that it will be, but not out of necessity, but being of something contingent that it will be rather than not being said conjecturally but truly foreknown. Let no one think that we have kept silent about the matter of purpose because it constrains our argument; since Paul says, "We know that all things work together for good for those who love God, for those who are called according to his purpose." But let it be noted that even the apostle immediately attributes the cause of being called according to purpose, by saying, "Those whom He foreknew, He also predestined to be conformed to the image of His Son." And whom else could have been more fittingly enrolled into the righteous calling of God's purpose than those who love Him? Indeed, the phrase "we know that all things work together for good" confirms the cause of the purpose and foreknowledge as lying within our own power, nearly saying that all things work together for good for this reason, because those who love God are worthy of cooperation. At the same time, let us also question those who say the opposite, and let them answer us on these points. Let it be assumed hypothetically that something is within our power; and we will ask this to those who deny our free will, until their argument is proved unsound from the given hypothesis. Given that free will exists, does God foreknow what will happen from each individual's free will, or does He not foreknow? To say He does not foreknow is to be ignorant of the Supreme Mind and the greatness of God. But if they concede that He foreknows, we will further ask them whether His foreknowledge is the cause of the things that will happen, given that free will exists, or is it because something will happen that He foreknew it, and in no way is His foreknowledge the cause of the things that will be from each individual's free will? It could therefore be that by those answering here, not this but that the Creator endowed free will to carry out.
Therefore, with these and such things being said, both the "Well done, good and faithful servant" is preserved: "You were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord," and all the praise. And also, the just saying to the wicked and slothful servant: "You ought to have invested my money with the bankers," thus only the just sayings will be preserved: to the ones on the right: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food," and so on; but to the ones on the left: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food," and so on. But even if he had some necessity being set apart for the gospel of God and being separated from his mother's womb, how could he rightly say, "I discipline my body and bring it into subjection, lest having preached to others I myself should become disqualified"? For clearly he demonstrates through these things that if he did not discipline his body and bring it into subjection, it was possible for him, having preached to others, to become disqualified, and that it was possible for woe to come upon him if he did not preach the gospel.
Lest God separated him from the womb of his mother along with these, and appointed him for the gospel of God, together with having seen the cause of the just separation, that he will subdue his body and bring it into subjection, fearing lest having preached to others he himself might become disqualified, and that, knowing woe to him if he does not preach the gospel, with fear toward God regarding that woe, he was not silent but preached the gospel. And these things the one who set him apart from his mother’s womb saw, and who appointed him for his gospel, that he would be in more abundant labors, in frequent imprisonments, in excessive beatings, in many perils of death; five times he would receive forty stripes less one from the Jews, three times he would be beaten with rods, once he would be stoned; and he would endure these certain things, rejoicing in his sufferings and knowing that suffering produces perseverance and endurance. Because of these things he was worthy to be set apart for the gospel of God, being foreknown that he would become so, and set apart from his mother’s womb. He was set apart for the gospel of God, not due to any extraordinary nature or superior makeup compared to those not like him, but because of the previously known deeds which would later come to be from his preparation and the apostolic intention. Now it was not timely to explain what is spoken of in the psalm, for it would be digressive; therefore, in the appropriate order, God willing, it will be explained, whenever we examine the psalm.
"These will suffice and are also abundant for the one separated. For God is my witness, whom I serve with my spirit in the gospel of His Son, how unceasingly I make mention of you always in my prayers, requesting if somehow, at last, I may succeed in the will of God to come to you; for I long to see you. And it is possible to come to someone apart from the will of God, as Balaam went to Balak to curse Israel for a reward; I think that every gentile or anyone alien to godliness, not serving the saints with anything beneficial to them, does not prosper even in the will of God, even if they sometimes prosper; For what does scripture say about success in evil?
That I may share some spiritual gift with you to strengthen you; that is, to be mutually encouraged in you by each other's faith, both yours and mine. Since there is a gift that is not spiritual, I think necessarily it is added; For there are certain gifts, not spiritual, such as marriage; for the spiritual would never hinder prayer; but the coming together of a man and woman hinders it. That marriage is a gift the apostle shows, saying, “I wish that all people were as I am”, but each one has their own gift from God; one in this manner, another in that manner.
I do not want you to be unaware, brothers, that I often planned to come to you and have been prevented until now, that I might have some fruit among you as among the rest of the Gentiles, both Greeks and barbarians; I am a debtor to the wise and the foolish, thus I am eager to preach the gospel also to you who are in Rome. This passage is parenthetical, and if not adhered to, it breaks the sequence. For who would say Paul was prevented from coming to the Romans so that he might have fruit? On the contrary, if he were not hindered he would have had fruit, but being hindered he was deprived of the fruit. How then should it be read? ‘I often planned to come to you that I might have some fruit among you as among the other Gentiles, both Greeks and barbarians, the wise and the foolish, and I was hindered until now. Why then was the parenthesis necessary? Because he was intending to link many things with "that I might have some fruit" (such as "also among you as among the other Gentiles, both Greeks and barbarians, wise and foolish, and the following") so as not to break the continuity, inserting "I was hindered until now" he linked it with the former "I planned to come to you that I might have some fruit", and thus restored the proper sequence of the discourse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness."
It seems to be said that anger is also the servant of the labors on account of sins, and those under it are its ministers and functionaries, as when it had been set forth that the anger of God was kindled against Israel when David, incited by it, commanded Joab to number the people; the second instance is present from the sending of wrath upon them, distress and anger, an emission through evil angels. When, moreover, the labors themselves are because of sin; for thus I hear that with your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath, and that wrath has come upon them to the end. Consider this too: if the things happening to the righteous, in testing them by the evil one, are anger, it is neither from God nor from heaven, but from below somewhere or from the devil or one of his angels; and to this someone will not flatly counterpose that our struggle is against spiritual wickedness in the heavenly realms; and indeed these, seeming to be angered at the saints, wrestle and bring down anger upon them from heaven. Therefore, perhaps there is some anger from heaven and another from below as has been shown, thus also there is anger from God from heaven for us, but another from heaven indeed, but not of God; and if for all men God has revealed the truth through natural reason, and his known reality as each one has perceived it when the reasoning has been fulfilled, clearly it will be necessary through everything done godlessly and unjustly, for some more and for others less, according to proportion, to reveal the wrath of God from heaven. To those who by patience in well-doing seek glory and honor and immortality, [he will give] eternal life; but for those who are self-seeking and do not obey the truth but obey unrighteousness, there will be wrath and fury, tribulation and distress upon every human soul who does evil, the Jew first and also the Greek. Anger indeed follows those sinning for punishment; but anger is defined as the outburst of wrath questioning, when suffering for sins, either the conscience being stricken or painful consequences following the sin. Tribulation also follows such persons, not producing patience, nor will one boasting be hungry, but will be joined to distress. But no one would be distressed if one had made for oneself from wisdom a broad heart and listened to the apostle saying "Be broadened also yourselves." For accumulations of evils and distresses narrow the soul, like the devil lurking in a hole as the serpent.
Glory and honor and peace to everyone who works good, to the Jew first and also to the Greek; for there is no partiality with God. Therefore, the one who works good and makes himself worthy will receive honor, ascending through repentance from which he had fallen, made like the senseless beasts; and having considered the matters worthy of incorruption, he rises in glory to eternal life. And in peace is everyone undistracted and not drawn away to think or do anything other than the truth, as it is said, "The peace of God will guard your hearts and your thoughts in Christ Jesus." And peace be multiplied to you, and "My peace I give to you." The prophet also says, "Peace will abound during the visitation of the Lord until the moon is taken away, so that false and night light will no longer exist."
For as many as have sinned without law will also perish without law; and as many as have sinned in the law will be judged by the law; for not the hearers of the law are just before God, but the doers of the law will be justified. To be judged is according to the law and through the law; but to be destroyed does not accept a law; for no other destroys them in order to judge them by a law of destruction, but loss clings to those who have sinned without law. Those who have sinned in the law without wholly departing from it but either by oversight or being overcome, while intending to live according to the law, will be judged by the law itself.
As their conscience bears witness and their thoughts alternately accusing or else defending them, on the day when God will judge the secrets of men according to my gospel through Jesus Christ. That is, God will judge according to the gospel, which is the gospel of Paul, and those who have made themselves worthy of it and similar precepts have nothing to frown upon but have cause to rejoice. Therefore, the gospel with the judgment of God serves as a minister to them.
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? You who abhor idols, do you rob temples? You who boast in the law, do you dishonor God through breaking the law? For the name of God is blasphemed among the Gentiles because of you, as it is written. Circumcision indeed profits if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. It is necessary to seek in how many ways the law is spoken of, especially by the apostle, so that it does not seem to contradict itself; sometimes he says, "If you are circumcised, Christ will profit you nothing"; other times circumcision profits if one keeps the law. Therefore, law is in one way merely the written letter of Moses, by which it is said, "If you are justified by the law, you have fallen from grace"; and "the law was our tutor to bring us to Christ." There is also the law according to the spirit, properly named, by which it is said, "The law is holy, and the commandment is holy." There is the natural law, by which it is said, "When Gentiles, who do not have the law, by nature do the things contained in the law," and so forth. The law is also sometimes referred to as the history of Moses, as when it is said in the letter to the Galatians, "Tell me, you who desire to be under the law, do you not hear the law?" For it is written that Abraham had two sons, and so on.
He calls the prophetic writings "law" as it is written in the law, "With foreign tongues and with the lips of strangers I will speak to this people" in Isaiah. Perhaps also he calls the teaching of Christ concerning what is to be done "law," as when he says of himself that he is not without the law of God but under the law of Christ. When he says, "Who are justified in the law have fallen from grace," he moves us away from the Mosaic letter. Therefore, circumcision, which he now speaks of, he calls different from the cutting-off, and the law, the spiritual one. Now the law may also be understood according to natural concepts; for by the improvement of the soul, the one spiritually circumcised is benefited by the removal of evil things, through the practice of the law doing what is to be done. Someone may also interpret the word literally without further explanation and say that he is addressing those from the Jews; for he became as a Jew to those among the Jews, that he might gain the Jews, circumcising Timothy and shaving and purifying according to the law, so as to speak to them that circumcision is indeed beneficial if you practice the law. Speaking to those from the Gentiles, he forbids this, not contradicting himself. Since it has been said in the matter of Abraham that only those of his seed and those born in the house or bought with money are to be circumcised, and similarly in Leviticus it is said only of the sons of Israel, there is no necessity for the proselytes also to follow these, since neither are the special laws of the Levites or priests or elders imposed on others. For when he desires something to be done by the proselytes, he specifically mentions them, as when he speaks about sacrifices. Indeed, even when the so-called sanctuary was established, proselytes offered there too. Likewise, concerning the ten lepers cleansed, the Lord said, "Go, show yourselves to the priests," from which one was a Samaritan. Testifying to him, the Savior said, "Were not the ten cleansed? Where are the nine? There was no one found returning to give glory to God except this foreigner." And if anyone mentions from Exodus about the proselytes wanting to eat the Passover, that they must be circumcised, we would say that God commanded the Passover to be sacrificed in one place; this no longer being upheld now, circumcision is unnecessary for those from the Gentiles. 11 iii 1-3 Then what advantage has the Jew? Or what is the benefit of circumcision? Much in every way. Firstly indeed because they were entrusted with the utterances of God. What if some did not believe? Will their unbelief nullify the faithfulness of God? By no means. The belief in the utterances of God is not characterized by believing in books and writings, but in understanding the mind and the mysteries therein. For the wise person, according to sound reason, comprehends those from his own mouth. On his lips is carried discernment. Such was Moses and the prophets, being Jews and believing in the utterances of God, and anyone among them similarly so.
And the apostles of our Lord Jesus Christ had the advantage of being Jewish and the benefit of circumcision over those who learned Christianity from them. But those from the Gentiles have much more advantage over those from circumcision; for from them the kingdom of God was taken away to be given to a nation producing its fruits. And if they first were entrusted with the oracles of God, there are those who believed afterward; for the first belongs to someone or some. Therefore, who were the ones who believed afterward can be seen from those whom the word of wisdom and the like were given through the Spirit. But if someone, being confused, thinks that the oracles of God are the same as the letters of God, let him heed the saying of the psalmist: "The words of the Lord are pure words, silver tried in a furnace of earth, purified seven times." For I do not think the pure words are the same as the letter which kills. Just as the aforementioned Jews were first entrusted with the oracles of God, so also some did not believe; but neither their unbelief toward God nor toward His oracles will nullify the faithfulness of God. What kind of faithfulness of God? Whether it is the faith that God believes to some, or that those who were entrusted with the oracles believe in God, like Abraham believed God and it was accounted to him for righteousness? I think each has merit; for one should remember both the one who believes in God and the one entrusted with His oracles, especially in the time of the scoffing of unbelievers, who mock those who have believed, that the faithfulness of God is not nullified by the word of the unbelievers. 12 iii 4 Let God be true, but every man a liar; as it is written: "That you may be justified in your words and may overcome when you are judged." Therefore, the word "let it be" is said in place of a wish, as "let your name be blessed forever." 13 iii 9–18 What then? Are we better? Not at all; for we have previously charged both Jews and Greeks that they are all under sin, as it is written: "There is none righteous, no, not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one. Their throat is an open tomb; with their tongues, they have used deceit; 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 have not known. There is no fear of God before their eyes."
He wishes to gather statements showing how all Jews and Greeks are under sin, beginning with "as it is written: there is no one righteous, not even one; there is no one who understands, no one who seeks God," which itself we do not find written somewhere exactly in these words, but we think it is adapted by the apostle from the thirteenth Psalm and the fifty-second Psalm; for in the thirteenth Psalm it says: "The Lord looked down from heaven upon the children of men to see if there were any who understand or seek God," and in the fifty-second, "God looked down from heaven upon the children of men to see if there were any who understand or seek God." Thus it seems that he considered the statement "to see if there were any who understand or seek God" to be equivalent to "there is no one who understands, no one who seeks God." And "there is no one righteous, not even one," I think, has come from "there is no one who does good, there is not even one," so that by implication he has placed it twice, once by adaptation, and once by using the same words and dropping the phrase "there is not." The use of "poison of asps is under their lips" is found with the same words in the one hundred and thirty-ninth Psalm; and what follows, "whose mouth is full of cursing and bitterness," seems to be from the ninth Psalm where it is said, "his mouth is full of cursing and bitterness and deceit." Then consecutively, "their feet are swift to shed blood," this you will find in Isaiah, or in various renditions of the Proverbs, in the phrase "they are swift to shed blood," which was added with asterisks in the Septuagint version. But "destruction and misery are in their ways," I do not know where this is read up to this point; but I think that somewhere among the prophets it is written, "the way of peace they do not know," and in the Psalms, "there is no fear of God before their eyes." Even though there are many sins, not everyone is guilty of all the sins, but some are guilty of this sin, others of that, and thus all are guilty of all. For we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be declared righteous in his sight by the works of the law; rather through the law we become conscious of our sin.
What commonality to all flesh do the works of the Mosaic Law have? And how does the awareness of sin come through the Mosaic Law, when many before Moses had recognized their own sins? For Cain says, "My fault is greater than to be forgiven;" and the patriarchs who went down into Egypt to Joseph said concerning Joseph's words to them about the sin against our brother and similar things; but even if Job is shown to have lived before Moses, he says, "and if I have sinned unwillingly, I have hidden my sin," and so forth. Therefore, it seems to me that the apostle is not now speaking of the Mosaic Law but of the natural law, which is also written in the hearts of men. Who then are those under the law? Or is every man who fulfills the word under the law? For those living still without the law, like Paul once was, are not under the law. However, the saints whom He foreknew and predestined and called and justified and glorified are not in the law but in the law; therefore their mouth will not be stopped, nor will they become answerable to God, for they are not flesh; and if they are justified, it is not from works of the law, for no flesh will be justified by the works of the law, though being inherently righteous. Thus, the awareness of sin comes through the law just as the awareness of sickness comes through medicine, especially of the disease hidden even from the one who is sick. Furthermore, as long as the law required the adulterer to be punished and the murderer to be condemned, which was indeed desired, the Lord removed the transgression, which was not the intention of the law but the grace of the one who gave the law. Therefore, precisely saying "by the works of the law," he did not add "every man" but "all flesh." For it is possible to be justified by intention, when the intention leans towards the will of the law, but not by works. The works of the flesh are what the soul chooses. But now apart from the law the righteousness of God has been manifested, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ for all those who believe. This is what he means: Just as the awareness of sin does not come through the law, so too the revelation of God's righteousness does not come through the law, for apart from the law God's righteousness has been manifested; for God's righteousness is greater than natural incentives, which are not sufficient to comprehend righteousness—not simply but His own righteousness, whose righteous judgments are unsearchable. Therefore, now apart from the law God's righteousness has been manifested, and Christ is the teacher of it, not considering the law of nature for the demonstration of God's righteousness. And this was testified, just as the prophetic words spoken enigmatically by the Holy Spirit, and also by the law of the prophet Moses. And do not be amazed if two different meanings of the single term "law" are taken in the same place; for we will find this custom also in other scriptures. For example, "do you not say, 'There are yet four months, then comes the harvest?' Behold, I say to you, lift up your eyes and see that the fields are white for harvest already." For there the harvest is named twice, the former referring to the physical and the latter to the spiritual.
If then the same law is received according to some, if it is manifested apart from the law it is not testified by the law; but if it is testified by the law, it is not manifested apart from the law. 16:22-25 For there is no distinction; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith. It is right to present those who have made atonements with blood according to the law, so that it may be found from those who are presented and of which the written symbols exist. It is written, then, after the sacrifice of the high priest in Leviticus, if any congregation sins unwittingly, and if the matter escapes the eyes of the congregation, and they do any one of the things which are forbidden by the commandments of the Lord, and they commit a sin and it is known to them the sin which they have sinned in it, then the congregation shall bring a bull from the cattle for a sin offering. Then shortly afterwards, if the anointed priest takes some of the blood of the bull into the tent of meeting; and again shortly after, he shall do with the bull as he did with the bull of the sin offering; thus it shall be done to it, and the priest shall make atonement for them, and it shall be forgiven them. 17:3:27 Where then is boasting? It is excluded. By what law? Of works? No, but by the law of faith. Since all boasting from works is excluded for all men, therefore everyone who exalts himself will be humbled, even if he says truly what the Pharisee says 'God, I thank you that I am not like other men' and so on. But through the law of faith, all boasting that men might indulge in not understanding the justification from faith is excluded; but the boasting from faith itself is not excluded, such as Paul’s, who says 'God forbid that I should boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.' He almost says, 'God forbid that I should boast in any virtue except in the cross of our Lord Jesus Christ.' 18:3:28 Therefore, we conclude that a man is justified by faith apart from the deeds of the law. And that the law of faith is sufficient for justification, though we have done nothing, we can show by the thief crucified with Jesus and the sinful woman in Luke who brought an alabaster jar of ointment and did what is recorded in the gospel. For her sins were forgiven not because of any work but because of her faith and she heard 'Your faith has saved you; go in peace.' And that injustice committed after knowledge annuls the grace of the justifier, he will clearly demonstrate in what follows. But I think, he says, that even the works before faith, though seemingly good, do not justify those who perform them, as they are not built on the good foundation of faith. 19:3:29, 30 Or is God the God of the Jews only? Is He not also the God of the Gentiles? Yes, also of the Gentiles. Since there is one God who will justify the circumcised by faith and the uncircumcised through faith. What then is the difference between circumcision justified by faith and uncircumcision justified through faith? One must not think that Paul used different expressions by chance. For example, in 1 Corinthians, the woman is from the man, and the man through the woman. It seems to me that it is more proper to say 'from someone' than 'through someone.' For the woman is originally from the man, never through the man; no woman ever arises from another woman as a man does. Especially if one considers Adam and Eve, because of what is now rightly said 'bone of my bones and flesh of my flesh.' But man is never from the woman; but though he originally comes from man, after that he comes to be through a woman. This, however, no longer applies to Adam, but to every man after him.
Since circumcision is nobler than uncircumcision, circumcision is justified as better than uncircumcision, while the inferior is uncircumcision which travels through faith to be justified, not coming from faith; for one who believes comes to circumcision, especially that which the apostle calls the circumcision of the heart; thus it is better to be justified from faith rather than through faith, as it is considered better for something to come from a man as opposed to through a woman. But concerning the Savior, it is not said "through a woman" because, in regard to all men, this applies: before coming through a woman, he is from a man. Concerning the Savior, not having come from a man, he cannot be said to be made through a woman; therefore there, since what is born of the flesh is flesh, his flesh, not having come from a man, was made from a woman and not through a woman.
Do we then nullify the law through faith? May it never be, but we establish the law. We seek to understand why he did not say "from faith" but "through faith." What is justified from faith is circumcision, and we do not hesitate to say that the law is not nullified from faith, as circumcision is justified from faith; but uncircumcision, being justified through faith, nullifies the law. But now we have received the law of Moses through faith, not being nullified; for faith establishes the law as being from God; it is clear, therefore, that it concerns the right faith. If someone contrasts this with the second letter to the Corinthians which says, "If the ministry of death, engraved in letters on stones, came with glory, so that the children of Israel could not look steadily at the face of Moses because of the glory of his face, which was fading," we will say that it is not the same to nullify the law or to do away with the law; neither does Paul himself inaction to nullify the law. For even if it is nullified, it is by the exceeding glory of Christ; for he says, "The Lord is also of the Sabbath"; and what was glorified has not been glorified in this respect by comparison to the surpassing glory. For he called the everlasting what belongs to Christ; the temporary and abolishing, since the law is the tutor until the fullness of time comes.
For if Abraham was justified by works, he has something to boast about, but not before God; for what does the scripture say? "Abraham believed God, and it was accounted to him for righteousness." Concerning what Abraham believed God about, the scripture does not very clearly describe; but the apostle seems to understand it universally that he believed. For truly, if generally, then certainly specifically. If he believed God concerning the spoken things, it does not follow that he believed universally; for there are measures of believing in God. Therefore Abraham believed God, and it was reckoned to him for righteousness, but nothing like this is written regarding when Israel saw the great hand which the Lord showed against the Egyptians; and the people feared the Lord, and believed the Lord and his servant Moses, without adding what is written concerning Abraham: "and it was counted to him for righteousness."
I think those from the nations, not being attentive to the precision of the scripture, will be misled regarding the saying from Genesis as it is written by Paul at the beginning; for otherwise, he who is so precise would not have recorded "Abraham believed God, and it was reckoned to him for righteousness," but rather, "Abraham believed God."
Thus it is also reasonable that it is written in what follows in the Epistle to the Romans that "faith was accounted to Abraham for righteousness." Now we have Abraham. For the one who works, the reward is not accounted as grace, but as a debt; but to the one who does not work, but believes on Him who justifies the ungodly, his faith is accounted for righteousness. Nothing that God gives to created nature does He give out of obligation, but all things He bestows as grace; and all those who are benefited are not benefited because they deserve it, but because God wills to benefit whom He benefits out of His own grace. Therefore it must be considered that it is said more simply and generally, and otherwise more commonly understood, concerning those who work and receive their wages not according to grace but as a debt. And it must be understood that it can be said in the same way concerning those who, like Cain, work the earth and do evil deeds; for to them the punishments are, I think, given as something deserved and as a wage of their sins. Therefore the apostle also said "the wages of sin is death"; but no longer as wages and as something deserved by God is eternal life, but as His grace; for he says, "the grace of God is eternal life in Christ Jesus our Lord." It must not be considered that it is said in the Gospel about the better works, "With the measure you use, it will be measured to you," for we are saved by grace; and this is not from ourselves, it is the gift of God, so that no one may boast. But the punishments given to us must be understood as measured according to our sins. Just as David also says the blessedness of the man to whom God accounts righteousness without works: "Blessed are those whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin." Is this blessedness then upon the circumcision, or also upon the uncircumcision? When the worse is no longer being committed, the forgiveness of iniquities can reasonably take place; and when the good is being accomplished, as if the things that happened are now a hindrance of the sins previously committed, their nature being erased, the sins are covered; when this happens, the Lord no longer accounts to anyone his having sinned. For we say that faith was accounted to Abraham for righteousness; how then was it accounted? While he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision; and he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also; and the father of circumcision to those not only who are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.
He receives after the justification by faith the sign of circumcision, as if it were a seal happening and diverging, a trial for those sealed, the mystery of those justified by faith; so that those who after faith become from the circumcision of Abraham, being different from his children justified by faith, or reckoned as his children, may be a different people from the one being justified by faith in uncircumcision. The seal was preserved without being broken, as long as those justified by faith and in uncircumcision had not yet come. But when the people foretold to be born, justified by faith in uncircumcision, came, then the seal and that sign was loosed, so that it could be said to the one wishing to receive that seal that if he circumcises himself, Christ will profit you nothing. For the law works wrath; for where there is no law, there is no transgression. Therefore, it is of faith that it might be of grace, to the end the promise might be sure to all the seed; not only to that which is of the law, but also to that which is of the faith of Abraham, who is the father of us all. As it is written, “I have made you a father of many nations,” before Him whom he believed, God, who gives life to the dead and calls those things which do not exist as though they did; who, being not weak in faith, considered his own body already dead, since he was about a hundred years old, and the deadness of Sarah's womb. He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. And therefore it was accounted to him for righteousness. Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses and was raised because of our justification. Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance, and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.
For if we do not understand it this way, the promise will be to those from Ishmael and those from Keturah, which is not acceptable. (The same) It is necessary, he says, to examine how it follows that the promise is firm to the one from faith and the one according to grace; for if it were from the law, it could not receive the promise firmly. Therefore pay attention, just as a physician’s remedy comes about from faith concerning the soul and especially that which is reasoned into righteousness, so that through it the promise and the grace are secured because of its unfailing nature, or at least its unchangeable certainty; which does not appear concerning the works from the law. So consider, it says, that a just person is said to have once turned away from his righteousness and practiced injustice; but I do not know if it has also been written that someone has turned away from faith, once witnessed as having believed and justified through faith. Then the divine apostle confirms what has been spoken to him with the testimony. (The same) [But what he says is this: Just as God is not a partial god but the father of all, so he also is. And again, just as God is a father, not by natural kinship but by the appropriation of faith, so he also is; for obedience makes him the father of all of us. Since they did not consider this as kinship, clinging to that thicker one, he shows this one to be more legitimate by referring to God through his word. Along with these, he shows that this is also the reward of faith; so if this is not so, even if he is the father of everyone inhabiting the earth, what is opposite no longer has place; for what is opposite is what is similar. For this is the paradox, to receive those whom he did not have by nature from God’s gift.] What kinds of nations were they, he says, of which God who gave the promises made him a father? For about those who are dead because of sin, whose soul has become dead in a living body, I think he is now speaking; for the soul that sins will die. But what are the non-beings, or those deprived of being and not partaking of it, thus called in contrast to those partaking of the declaration "I am the one who is"? He calls the non-beings so that having obeyed, he grants them to be. But perhaps someone will say in response to this, how the apostle elsewhere says that God has chosen the non-beings to nullify the beings, but it is clear that this refers to something different from the being and non-being as far as the whole context there is concerned; for here the beings are those who are according to the flesh, strong and noble; the non-beings are those otherwise disposed by them as per their conception. Romans 4:18-22 Who beyond hope believed in hope, that he might become the father of many nations according to what was spoken, “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. He did not waver at the promise of God through unbelief but was strengthened in faith, giving glory to God and being fully convinced that what He had promised He was also able to perform. Therefore it was accounted to him for righteousness. See whether as Abraham believed in hope beyond hope, so also all who are of the faith of Abraham believe in hope beyond hope concerning everything, whether about the resurrection of the dead or about inheriting the kingdom of the heavens or the kingdom of God. For these, as far as human nature is concerned, are beyond hope, but as far as God’s power and His unfailing promises are concerned, they happen in hope to those hoping from believing.
And since the believer believes in hope, therefore remains something, hope. From which also is born the third and greatest of these, love. And I consider faith to be the principle of instruction, hope, the progress, and love, the perfection. That it is not said that the body of Abraham was dead due to old age will be clear to the one who considers how, after the death of Sarah, Abraham took a wife named Keturah, and she bore him children even after Sarah's death, who lived 127 years. Abraham is found to be clearly older than Sarah by ten years. Therefore, if Isaac was conceived by promise, as some say, how did he have children by Keturah after 127 years without a promise? Therefore, such death is said in praise of Abraham, whose members found on earth were rendered dead. When someone mortifies his earthly deeds by the spirit, he extinguishes every natural fiery inclination within him. So the birth of Isaac was not from passion but from the promise of God; his parents were worthy to be called the patriarch.
27 iv 23–25: It was not written for his sake that it was credited to him, but also for our sake, to whom it will be credited, to those who believe in Him who raised Jesus our Lord from the dead, who was delivered up for our trespasses and raised for our justification. Now, "for his sake only" was taken instead of "about him only," but also "for our sake" instead of "about us." For it was not so that Abraham, encountering Moses who was earlier, benefited from the later writing of him. But if it is not written for the sake of Abraham only that it was credited to him as righteousness, but also regarding us, as if the scripture pre-announcing the righteousness to be reckoned by faith to those who believe in the One who raised Jesus Christ from the dead, be mindful more diligently unless alone everyone believes upon the one who raised Jesus our Lord from the dead, having been raised with Christ, so that one could say, "and raised with Him and seated with Him in the heavenly places in Christ." Raised with Christ is the one conformed to His resurrection and, because of dying together with Him, lives with Him. For if we die together, we also live together. He died together with Christ because Christ, having died to sin, died once; and having died to sin, lives together with Christ. Lives together with Christ, the one walking in newness of life.
28 v 5–9: The love of God has been poured out in our hearts through the Holy Spirit given to us. For while we were still weak, Christ died for the ungodly at the right time. For scarcely for a righteous man will one die; yet perhaps for a good man, someone might dare 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 been now justified by His blood, we shall be saved from wrath through Him. Where he calls us weak or sinners, he included himself among such; but where he says ungodly, no longer. And rightly so, the one under the law, who is weak through the flesh, is both weak and a sinner, but not by habitual practice of the scriptures also ungodly, as those under the law who sinned against God; for even if we sin, we do not know the power. Those who worshipped other gods than the gods of their fathers are ungodly. Before we came to godliness, love was not yet established in us, for we loved everything more than God. But when Christ died for us while we were still such, then was established and brought love from God to us when all hindrances to establishing God's love for us were removed by Jesus' death.
According to this account, one must listen to the one who establishes, establishing and positioning God’s love within us, which properly belongs to God alone. (Origen) [For we not only await eternal life but also take pride in our present life as we become closely related to God, considering the things concerning our Lord Christ, who, becoming our mediator, accomplished peace.] For if we have grown together in the likeness of his death, we shall also be of his resurrection. He fashioned the name, considering the death of Jesus as a plant bearing fruits that remove sin; by which plant, the Word cultivates within those who have accepted the teaching of Christ, making them united in the likeness of death; for the human nature can take on some form of that death, but the death of one who did no sin and knew no sin, but died for the cleansing not of his sin but of ours, is not something that any sinner can die; for all have sinned and fall short of the glory of God, being justified freely, and the following. Elsewhere he says: He raised us and seated us together in heavenly places in Christ; and if you were raised with Christ, seek the things above; how then does he now say, we shall also be of his resurrection? To this, it must be said that the apostle names the resurrection in two ways: one is the already occurring resurrection in which the saint has risen with Christ and seeks the things above; the other is the when the perfect shall come, concerning which Daniel also prophesying says many of those sleeping in the dust of the earth shall awake, these to eternal life, and those to disgrace and everlasting contempt; so the holy ones are said to have risen with Christ in the first resurrection and shall also rise in the other. 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; death no longer has dominion over him; for he who died, died to sin once for all; but the life that he lives, he lives to God; thus you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. Boldly he adds, death no longer has dominion over him, which is pejorative; for most say he died not by being overpowered by death but by willingly laying down his life for his sheep, or for his friends; for even the Savior says no one takes my life from me but I lay it down of myself. So one might say about this that death is now spoken of as the intermediate and indifferent, which he died according to the common view when, as Paul says, he died according to the scriptures. But how can this account agree with the statement we died with Christ and the bit about for he who died, died to sin once? But perhaps one will say that scripture uses identical terms doubly, sometimes referring to the physical, sometimes to the spiritual; as also it is written about the Samaritan woman, in which water and drinking seem to be set both in the physical and the spiritual sense; and it says the same about the harvest. So it will be no wonder if the apostle also uses this pattern, placing we died with Christ not referring to the common death, but the death no longer has dominion over him, naming death now the intermediate. Another will say that death here means not a different one ruling over Christ but his enemy, whose type was foretold concerning the whale that swallowed Jonah and by Job, who said rather let him curse it who is ready to subdue the great whale. Approaching this death at the time of the intermediate death, he said, not for the intermediate death but for that one, now my soul is troubled and my soul is exceedingly sorrowful even to death.
For having gone as it were into his own land for the sake of those that are held captive by him, as if for this reason it were said, "You have brought me down to the gates of death." And he made himself subject to him, being obedient up to death. For because he was condemned in him by him, he judged sin existing in that death. Just as someone for the sake of an example, being free, gives himself as a slave to the commander of the enemies, so that by being with him he may free his fellow citizens from the danger under him by killing the commander and those enemies under him by some stratagem; for he who did this was mastered not as a captured prisoner but as one acting with noble strategy. Thus also Christ gave himself to slavery, so that none of his disciples would become a slave of death by the word; for as the scripture says, he destroyed the one who held the power of death, that is, the devil, and the rest. Perhaps he also gave himself to death to be mastered, rescuing those held by him and giving himself in their place, so that afterwards he might overthrow and destroy death. Therefore let not sin reign in your mortal body, to obey its lusts; neither present your members as weapons of unrighteousness to sin, but present yourselves to God as those alive from the dead, and your members as weapons of righteousness to God. For sin shall not have dominion over you; for you are not under law but under grace. Earlier he said that sin might reign in death, but now he did not say this, but let not sin reign in your mortal body, teaching that just as the throne and kingdom of sin is our mortal body; for the mind of the flesh is enmity against God, and again the mind of the flesh is death. But also all the sins are works of the flesh, which the apostle made manifest by naming. And having classified heresies among them, he taught that these too are works of the flesh, setting us free from distraction, so that we might not think that some are works of the flesh, and some sins are not fleshly but either of the soul or of the mind. But if anyone asks how even heresies are counted among the works of the flesh, it must be said to them that heresies come from the mind of the flesh, of which Paul somewhere says, "vainer, puffed up by the mind of his flesh and not holding the Head." Perhaps even when we sin with sin ruling in our mortal body, we are nothing else than the mortal body and flesh; for he says, "Yet my Spirit shall not remain with these men forever, for they are flesh." And the soul itself seems not to remain, but either through wickedness becomes flesh or through virtue becomes spirit; for when it adheres to harlotry it becomes one flesh with it, but he who adheres to the Lord is one spirit. And he has already said this, so you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus. Some will take this as being said in distinction from others who lived to God but not in Christ Jesus. We declare it impossible to live to God in Christ Jesus [...] since he saw the day of Christ and rejoiced. Whether Moses lived to God, he lived in Christ Jesus, who considered the reproach of Christ greater wealth than the treasures of Egypt; but also many prophets and righteous men longed to see what the apostles saw and to hear what they heard; they would not have longed for such things, nor desired them, had they not lived to God in Christ Jesus. And you will inquire whether it is necessary to affirm that everyone living to God in Christ Jesus is dead to sin.
To this it could be said, if one as dead to sin ever lived to sin; but if anyone, enlightened by the Spirit who searches everything and the depths of God, finds some who lived to God in Christ Jesus without ever living in sin, it would signify that if one lives to God in Christ Jesus, he is indeed dead to sin. But if all sinned because he died for all, it is clear that everyone living in Christ Jesus once lived in sin, and later, becoming dead to it, lived to God in Christ Jesus. Another might say that it is possible that some granted to live to God in Christ Jesus never existed in sin, but nonetheless, they are dead to sin, just as without the law sin is dead, not from once living to becoming dead. The divine apostle also shows the ease of victory from another argument, for he says, "Sin will no longer be your master, because you are not under law but under grace." Pay attention here to the apostolic precision, how he assigns mastery over the Savior and over us. To the Savior, he said, death no longer rules; to us, sin will not rule. It was not fitting to say that sin would not master Him, nor for us that death would not rule, so as not to say the same about the Savior and us as if they were similar. After this, presenting the cause that sin does not rule over us, he says, "Because you are not under law but under grace." For according to Paul, the power of sin is the law, and the law came to increase the trespass, but where sin increased, grace abounded all the more. Now we are under the abounding grace, because we are no longer under law but under grace. For a right law is not imposed, because it does not need the legal teaching from the letter to keep God's commandments, being taught by God, as Paul teaches, saying, "Concerning love, you have no need that anyone should write to you, because you are taught by God to love one another." Therefore, if God's law has grown together with someone, so that the law and the human will are not separate, such a person is not under law but under grace; thus, it must be understood that his will was in the Lord's law. For just as you once offered your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. For when you were slaves to sin, you were free in regard to righteousness.
Since, as we have noted in many places, the name of righteousness is sometimes taken in place of virtue, it must be said that even now the saying is of this kind: when you were slaves of sin, you were free in regard to virtue. And it follows that in this, the general name of sin, the general name of virtue, righteousness, is being called. It will seem to specifically speak about sanctification, encouraging purity and cleanness of life for those able to receive it.
What fruit then did you have at that time, from the things of which you are now ashamed? For the end of those things is death. But now, having been set free from sin and enslaved to God, you have your fruit to sanctification, and the end, eternal life.
He belittles the fruit of those who are slaves of sin as being worthy of no account saying this: for in the things someone formerly did in sin and ignorance, later coming to awareness of the sins he is ashamed of, these would be fruit useless, unripe for food and not fit for anything. For indeed, the end of such works is none other than death, the enemy of Christ who said “I am the life,” having dominion over those who bore such fruits. In this death, no one remembers God; indeed, everyone in it is dead to God and lives in death, which is the same as living in sin.
Our fruit is unto sanctification; not ours and not according to our nature, the one bearing the awareness of its shame. For what is better belongs to us, yet what is worse does not belong to us, as the Savior says: “If you are faithful in that which is another's, who will give you that which is your own?” For even if we do not become worthy of what is better, we do not receive it as our own due to sin.
One may say here that the fruit unto sanctification of those enslaved to God is complete abstinence from sexual impurities. And someone of such an opinion says that for those in marriage it fits to say “freed from sin but enslaved to righteousness,” while for those in purity it is greater to say “but now freed from sin and the rest.” Therefore, to have former fruits unto sanctification due to being enslaved to God means to have been much earlier enslaved to righteousness, not always having fruits unto sanctification due to the reason of forgiveness.
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. The distinction is good, wages being set upon sin, but gift upon God. For God does not give wages as something owed but a gift; sin does not offer a gift but owed wages. The gift of God is not simply eternal life, for this is perceived as incomplete if not in Christ Jesus our Lord.
It is shown that sin gives death to those ruled by it, and not God imposing the enemy of Christ which is death; for God did not make death and what follows. If anyone opposes this by saying “I kill and make alive, and the Lord kills and brings to life,” we will say that God kills sin to bring to life the one who died to sin.
Or do you not know, brothers, for I speak to those who know the law, that the law rules over a person as long as he lives? For the married woman is bound by law to her husband while he lives; but if the husband dies, she is released from the law of the husband.
Therefore, while her husband lives, she will be called an adulteress if she becomes another man's wife; but if the husband dies, she is free from the law, so that she is not an adulteress if she becomes another man's wife. Knowing the law certainly knows the difference between the oldness of the letter and the newness of the spirit that subsists in its doctrines; for this is what it means to truly know the law. He also brings a very appropriate example: For the married woman is bound by law to her living husband; but if the husband dies, she is released from the law of her husband. The law is the husband; clearly, it is the one according to the letter, for this exhibited even dying because it is the oldness of the letter. What is old and aging is near vanishing. Moreover, it is said to die, and it is so, even when those who wish to keep it and thus choose, if I may say so, to live. But now we have been released from the law, having died to that which held us, so that we serve in newness of the spirit and not in oldness of the letter. The Holy Spirit is always in newness, neither becoming old nor aging but rather renewing our inner person day by day. The oldness of the letter was never new, nor was our old man ever new, who, on coming into being, became old, not by time but by such thoughts and works making him old. What then? Is the law sin? Although the word law is one, the discourse on the law throughout the scripture is not everywhere the same. Therefore, it is necessary to consider carefully each place, now understanding what is signified by the word law, and now what should be thought about such a thing. But regarding many other things: there are also synonymous terms in scripture about other things, which confuse those who think that just as the name is one, so too is that which it signifies one, wherever it may be named. That the word law is used in many senses, passing over many things requiring preparation and having an answer needing solution, we will present all that can in any way placate, as the word law is set upon many things. For example, when it is said in the Epistle to the Galatians, "For as many as are of the works of the law are under a curse, for it is written: Cursed is everyone who does not continue in all things written in the book of the law to do them," it is clear that the law according to the letter of Moses is meant, commanding what must be done and forbidding what must not be done by those subject to it. The same is signified in the same epistle where it says, "The law was added because of transgressions, till the seed should come to whom the promise was made, ordained through angels by the hand of a mediator," and in "The law was our schoolmaster to bring us to Christ that we might be justified by faith. But after faith has come, we are no longer under a schoolmaster. For you are all sons of God through faith in Christ Jesus."
The history written by Moses is also indicated by the voice of the law, as it is possible to take from the same letter: "Tell me, those who wish to be under the law, do you not hear the law?" For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the one by the slave woman was born according to the flesh, while the one by the free woman was born through promise. I also know that the Psalms are named the law, as is clear from "That the word might be fulfilled which is written in their law, 'They hated me without a cause.'" But the prophecy of Isaiah is also called law by the apostle, who says, "It is written in the law, 'With foreign tongues and by the lips of strangers I will speak to this people, and even then they will not listen to me,' says the Lord." For I found equivalent words to this saying in the translation of Aquila. The more mystical and divine interpretation of the law is also called law, as in "For we know that the law is spiritual." Furthermore, the law is called that which is sown in the soul according to common notions and, as the scripture names it, the word written on the heart, commanding what must be done and prohibiting what must not be done. This is also indicated in "For when Gentiles who do not have the law by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness." For the law written on hearts and performed by nature in Gentiles is not different from that which according to common notions is innately written on our ruling part, and it becomes clearer with the completion of the word day by day. This was the indication of the law also in "sin is not accounted where there is no law" and in "I would not have known sin if it had not been for the law." For even before the law of Moses, sin was accounted to Cain and to those who perished in the flood, and yet also to the Sodomites and countless others; many recognized sin even before the law of Moses. And do not marvel if two meanings of the same name "law" are received in the same place; for we will find this custom also in other scriptures, such as, "Do you not say, 'There are yet four months, then comes the harvest?' Lift up your eyes, and see how the fields are white for harvest." For the harvest having been mentioned twice, the first refers to the physical, and the second to the spiritual. You will also find the same in the case of the man born blind who was healed; to whom, when physically healed, he adds the saying, "I have come into this world for judgment, that those who do not see may see, and those who see may become blind."
Thus then even now separate from the law the righteousness of God has been manifested, being witnessed by the law and the prophets. And we might say to those still hesitant to accept the dual meaning of the law, that if indeed the same law is taken in both the current instance where the righteousness of God is manifested apart from the law and in the instance where it is witnessed by the law and the prophets: if it is manifested apart from the law, it is not witnessed by the law; if it is witnessed by the law, it is not manifested apart from the law. Therefore, the righteousness of God being manifested by Jesus Christ is not at all witnessed by the law of nature, for it is inferior; but it is witnessed by the law of Moses, not the letter but the spirit, and by the prophets according to the spirit of the law, and by the spiritual word among them. Hence, it is necessary for the reader of the divine scripture to carefully observe that the scriptures do not always use the same terms for the same things; this they do sometimes by homonymy, sometimes by metaphor, and sometimes by the context requiring the term to be used differently in certain instances than as it appears elsewhere. By carefully observing this, we avoid many errors and false interpretations. It is therefore necessary to know that what has been seen is not always in the same sense, but sometimes it is seeing physically, and sometimes it is seeing mentally. For this must be understood in general: since the spirit of truth in the prophets and the word of Christ in the apostles aims to hide and not openly present the thoughts of truth, it often is concealed by the phrasing and is not said with a single continuity, so that the unworthy may not find what is beneficial for their souls hidden in them and thus bring judgment upon themselves. This is often the reason why the scripture as a whole seems to lack structure and continuity, especially, as we mentioned before, the prophetic and apostolic writings, and especially the apostolic letter to the Romans, in which the matters concerning the law are named diversely and are in different senses, so that it seems Paul does not follow a consistent aim in the text of the letter. What shall we say then? Is the law sin? Certainly not; but I would not have known sin except through the law; for I would not have known lust unless the law said, "You shall not covet." Here we understand the law not only as the law of Moses prohibiting lust but also the natural law; for lust as a passion is naturally sown in us, and the law concerning it, and sin took occasion not only through the written commandment but also through the natural one. And Adam also knew this even before the law of Moses.
"For sin, taking occasion by the commandment, wrought in me all manner of concupiscence. Not in Paul only, but in every soul, when sin stands up, every desire wages war against the kind. For it is impossible for the human soul not to fall under passions, even if through later diligence it becomes, as it were, without passion. Here, Paul speaks of every desire as passive and sinful (which the law forbids, teaching You shall not covet), which is an irrational craving occurring according to an impulse beyond reason, whereby we cling to life, desiring the median and indifferent life as good, being attached to wealth and glory and women and other desires, as sin's intention makes us stretch out for what we desire as if it were good. For desire becomes a semblance of good.
For without the law sin is dead. For I was living without the law once; but when the commandment came, sin revived, and I died, and the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Then it could be said about such a one that he lives without the law; for to this state, Paul and every man can refer, 'I was living without the law once,' since there once was a time without the law where, according to what he says, circumcised the eighth day, of the stock of Israel, a Hebrew of Hebrews; for a child still irrational cannot live under the law. Every man was once living without the law when he was a child; when there was no reproof; for ignorance is not subjected to punishment. And to every man came once the commandment; but when did it complete the reason, and understood the commandment prescribing such things and forbidding such things? At the arrival of the commandment for the first time wickedness arises, or, as Paul named it, sin revives being previously dead; but since it is not possible for sin and the living man to coexist, it is for this reason that when the commandment came, sin revived and the soul died, according to ‘the soul that sins, it shall die.’ For ‘I’ refers to the soul and the living man. Therefore, the life-giving good, the command of the law, stands as a pretext for death; for without it, it is not possible for the sin to be identified as sin, nor to condemn man to death, through which indeed both the charge of wickedness and the punishment of penalty are established."
Do not think that the first death of sin is similar in any way to its second death; for as there is much difference when sin is dead apart from the law and when sin is dead with the members upon the earth being mortified by the Word, so there is also much difference in the life of sin's deadness in each case, and the difference in living is not comparable one to the other; for it is clear that dead sin lives when the members upon the earth are not yet mortified by the Word, and before the law and the coming of the commandment, it lived being dead. [Here someone also rendered the natural law, thus saying that although sin took occasion through the commandment and deceived and therefore killed, nonetheless the truth must be acknowledged, and the law written in the heart by God must be accepted as holy, and the commandment as good and praiseworthy from a good God.] Therefore has the good become death to me? Never! But sin, that it might appear sin, working death in me through that which is good; that sin through the commandment might become exceedingly sinful. If anyone objects saying "Did the holy law become death to man? For when the commandment came, sin revived but man died; one will hear that the good did not become death, but it was necessary for sin to appear how great an evil it is; for when the good is present to the soul, the evil manifests; and if anyone sins thereafter, it is found that the commandment revealed the evil and showed what must be avoided, becoming, therefore, an instrument of death, and sin, not simply as sin but exceedingly sinful through the holy commandment, enters and works death in us. For we know that the law is spiritual, but I am carnal, sold under sin. A question arises from this entire passage as to how Paul, saying these things, does not seem to contradict his own words, saying "You were bought with a price and Christ redeemed us, and I no longer live but Christ lives in me." Unless we should say that different aspects of the argument involve personifications, and the passages conform to different qualities of persons, where the wicked act against their former intention. The present argument is fitting to be said by those who have learned about the law that it is divine, and see its commandments as good, but no less, being sold under sin and being carnal, do not understand how they fall under sin. For what I am doing, I do not understand; for what I will to do, that I do not practice; but what I hate, that I do.
It is fitting to speak these words to those who have wrestled against desires but have fallen due to weakness of reason, and to those sometimes overcome by anger and fear and doing what they do not want and what they hate; but when we are defeated by the argument of pride, being conquered from what seems to be good, although not truly good, we agree with the law that it is good, but we do what is pleasant. 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 bringing me into captivity to the law of sin which is in my members. In those who have not yet strengthened their habit towards better things, Paul describes this present discourse: Just as a soldier, having captured enemies, leads them away as captives, so in the aforementioned persons, there is the law in their members warring against the law of their mind, capturing the wretched soul and leading it to the law of sin in the bodily members. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord. As he reproaches human weakness that drags and distracts reason and provokes to contrary things, he says "Wretched man that I am!" And as being saved by divine assistance from the body that is called the body of death for the aforementioned reasons, he adds, "Thanks be to God through Jesus Christ." For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not according to the flesh but according to the spirit. Rather, here he speaks of the impossibility of the law of sin and death; for just as virtue is powerful by its own nature, so is vice and the things thereof weak and powerless; for it prevails not over the strong but over the weak, not by its own power but by their negligence; the nature of such a law is impotent; therefore it operated in the weak flesh. This law, God condemned by sending his own Son not in sinful flesh of the kind that serves the law of sin, but in the likeness of such flesh. Therefore, the flesh of the Son of God was not sin but a likeness, since it was not from the seed of a man and woman coming together in sleep.
Therefore, God judged sin, being exceedingly sinful, and through the flesh the divine law's righteousness was fulfilled in us, when we do not walk according to the flesh, in which the flesh the impossibility and weakness of the law, which is wickedness, operates. But following God according to His spirit, we do all things, receiving unto ourselves the Son of God. For the mind of the flesh is enmity against God; for it does not submit to the law of God, nor indeed can it. So those who are in the flesh cannot please God.
From this Paul teaches us to understand who are according to the flesh, those who think on the things of the flesh, and who are according to the spirit, those who think on the things of the spirit. The thoughts of the flesh are fornication, impurity, idolatry, and the like, which themselves are death; but the things of the spirit are love, joy, peace, patience, and the like, which are life. Such people are already in life and rejoice in peace; consequently, those sowing to the flesh reap corruption, while those living by the spirit sow to the spirit, from which is reaped eternal life.
Additionally, those of the mind of the flesh are enemies of God. Those who desire to be rich or crave glory seek the things of the flesh. Even the Jews who live by the letter and practice the visible circumcision in the flesh seek the things of the flesh of the law; but those according to the spirit, the Jews in secret, doing the circumcision of the heart and spirit, these think on the things of the spirit.
In the mindset of the flesh of the law, someone will find death and hostility towards God, but in the mindset of the law of the spirit, one finds life and peace. Those in the flesh of the law cannot please God, but those in the spirit of the law can. Both groups claim the law of Moses, but the former according to the flesh, and we according to the spirit. Therefore, they consider carnal promises in accordance with the carnal law, but we spiritual, in all spiritual blessings in the heavenly places.
Hope that is seen is not hope; for what someone sees, how can they hope for it? But if we hope for what we do not see, we wait for it with patience. In other contexts, we find that where one is willing to endure something, it is significant to hope for the unseen, and thus by setting one's mind on it, enduring all things for its sake.
Likewise, the spirit helps our weaknesses; for we do not know what we ought to pray for, but the spirit itself intercedes for us with unspeakable groanings. This means that it takes over for our weakness. Additionally, we learn that human nature is expressed through these means in countless ways. The spirit takes hold of our weakness, no less than when we pray, provided we pray with the spirit. For at that time, although we do not know what we should pray for as we ought, the spirit helps our weakness. Through this aid, we pray with the spirit. Then, with this assistance following, the mind also helps, and we pray with the mind. A prayer lacking either is incomplete, as is evident from "If I pray in a tongue, my spirit prays, but my understanding is unfruitful."
So that the mind may not be unfruitful, I will pray with the spirit, and I will pray with the mind also. What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Just as summing up the things previously said and referring them again to those, he says this, not speaking contrary to the obvious. For he saw according to "and you will be hated by all for My name's sake," as many are against us, and not only men but also the things against which we wrestle, principalities and powers and the rulers of the darkness of this world and the spiritual hosts of wickedness in the heavenly places, and Satan himself who desires to gain advantage over us; not speaking contrary to the obvious, "If God is for us," he is worthless and insignificant and able to do nothing each one of those who are against us; therefore, do not fear nor be troubled; for if you were alone and not resisting with God against such opponents, it might indeed seem reasonable to be afraid of us; but now with God being for us, what comparisons can be made of such great things against us to anything? Who will bring a charge against God’s elect? God is the one who justifies. Who is he that condemns? This seems to refer to the Devil as the accuser even of the elect to whom he will bring charges; for there is no one whom he does not accuse and to whom he does not bring charges, except only Jesus, who did no sin, and therefore says, "Now the ruler of this world comes, and he has nothing in Me." Therefore, he is disgraced as an accuser even against God's elect; for with God justifying, who can condemn? Even if the accuser brings up the matters on which they were convicted, if they were not absolved; but He has justified them, wiping away their iniquities like a cloud, and their sins like a mist, and has made white as snow those who previously sinned. But in all these we are more than conquerors through Him who loved us. One who, with much struggle, overcomes in the contests concerning victory over his opponent wins; but one who never allowed the beginning to his opposing enemy conquers. Such is Paul and those who, like him, have undertaken the same preparation against temptations, trampling down that which afflicts and reveling in that which constricts, pursuing the persecutor with patience, and laughing at hunger for the sake of heavenly food, esteeming nakedness as nothing for they are clothed with Christ, and trampling down danger as though they were not endangered, and considering the sword through the living word of God as nothing severe affecting them.
For I am convinced that neither death, nor life, nor angels, nor rulers, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other created thing will be able to separate us from the love of God which is in Christ Jesus our Lord. See if it is not reasonable that the very things which he assured us cannot separate us from the love of God, he then pronounced to pertain to human critical trials, while those things which might separate us belong to inferior tests of the human soul. And if we prevails over the former human trials, we will stand superior not without the accord and superior effort of them; therefore, Paul rightly added, "through the love of him." Note also if death indeed struggles wishing to separate from the love of God which is in Christ Jesus, it is not the common one about which it is said above "for thy sake we are being put to death all day long," but the enemy of Christ, which is the last to be abolished. For he will want to separate, say, Paul, but will not be able being abolished by Christ. Life then is not that which opposes this death, for things opposing each other cannot wish the same; but the life by which one lives to sin and its forms and falsehood; if therefore a certain sin is in each kind of life, you will notice through the superior power of mercy over life. For this will wish to separate the one in the love of God in Christ Jesus, but will not be able, being abolished one part by the death in which one dies to sin, the other part by our life which is hidden with Christ in God. And even angels will wish to separate us from the love of God which is in Christ Jesus, concerning whom it is said to those on the left "depart into the eternal fire prepared for the devil and his angels." The "neither rulers" refers to "our struggle is not against flesh and blood but against the rulers" and the like, and until "when he abolishes all rule and all authority and power." The next in order to this is "things present"; examine whether it can refer to the rulers of this darkness, and not to any present human matters; another might say that the present things refer to visible and temporary things.
After this, let us see the things that are to come, either the things that will strive with the apostle in the time to come for the sojourning in this life, as to the days of the present writing of the epistle, or those that will meet him immediately after the present age and after the departure, when the ruler of this world and certain powers under him will wish to hold him who has departed, but will not be able to because of those who have taken upon themselves the love of God in Christ Jesus. And next is their "neither powers," which seems to be of a certain kind of rational beings outside the mortal body, "nor height nor depth." Lest, therefore, the soul of man be conspired against by height according to the spiritual wickedness in heavenly places, or by depth according to the infernal ones; neither of these will allow the one armed with the love of God to be separated from it. And if besides this whole visible creation, there is another creation by nature seen but not yet visible, you will inquire if it can be applied to "neither other creation will be able to separate us from the love of God."
If your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by doing this you will heap coals of fire on his head. Do not be overcome by evil, but overcome evil with good. Since the desire for virtue and contemplation seems to be hunger and thirst as causes of spiritual health, if such a hunger or thirst the enemy feels after repenting of his sins, it is necessary to give him the holy bread when he is hungry, unless he is a dog or a swine unworthy of the holy things. There are many ways to feed the enemy who is hungry, sometimes with a teaching word, sometimes with a prayer for him. And since Christ is the head of every man, therefore of the enemy, as he is not a man due to impiety, the head is the antichrist, whom it is necessary to obliterate as contrary to the word of God from the coals of rational fire, whenever the impious having the antichrist as head, being hungry, eats the holy bread, and being thirsty, drinks the living water from the holy spring; therefore it is good work to heap up coals, which are chosen words, upon the enemy’s head; whom the Lord Jesus will consume with the spirit of his mouth—this is the saving fire, concerning which he said, "I came to cast fire upon the earth," instead of consuming and obliterating all bodily and material things. Many coals are needed for the enemy’s head to be completely consumed; these are the true words that obliterate the falsehood. When, therefore, the head is consumed or overcome by the heaped coals, from the feeding of the hungry enemy, the former enemy becomes a friend and finds Christ as the head.