Commentary on Romans (cod. Athon. Laura 184 B64) [Codex Mount Athos, Megisti Lavra, 184 B64], Translated by ChatGPT from Greek
The epistles of the Apostle Paul to the Romans.
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, concerning his Son, who was descended from David according to the flesh, and was declared to be the Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the nations for the sake of his name, among whom you also are called to belong to Jesus Christ, to all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. 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, asking if by any means now at last I may succeed by the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift to strengthen you, that is, that we may be mutually encouraged by each other's faith, both yours and mine. I do not want you to be unaware, brothers, that I often intended to come to you (but have been prevented until now) in order that I may reap some harvest among you as well as among the rest of the Gentiles. I am obligated both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome. For I am not ashamed of the gospel; it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, "The righteous shall live by faith."For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, for what can be known about God is plain to them because God has shown it to them. For His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor Him as God or give thanks to Him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore, God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error. And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Though they know God's righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of His kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. He will render to each one according to his works: to those who by patience in well-doing seek for 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. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek.
For there is no partiality with God. For all who have sinned without the law will also perish without the law; and all who have sinned under the law will be judged by the law; for it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 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 in their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Jesus Christ. But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, through your breaking of the law do you dishonor God? For, as it is written, "The name of God is blasphemed among the Gentiles because of you." Circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision.
If therefore the uncircumcision keeps the ordinances of the law, will not his uncircumcision be counted for circumcision? And will not the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision transgress the law? For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not from men, but from God. What advantage then has the Jew? Or what is the profit of circumcision? Much in every way: chiefly, because to them were committed the oracles of God. For what if some did not believe? Shall their unbelief make the faithfulness of God without effect? Certainly not! Indeed, 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." But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world? For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, "Let us do evil that good may come"?—as we are slanderously reported and as some affirm that we say. Their condemnation is just. What then? Are we better than they? 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 practiced 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." Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.
3.21 But now, apart from the law, the righteousness of God has been manifested, being witnessed by the law and the prophets; 3.22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 3.23 for all have sinned and fall short of the glory of God, 3.24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 3.25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 3.26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. 3.27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 3.28 For we maintain that a man is justified by faith apart from works of the law. 3.29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 3.30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. 3.31 Do we then nullify the law through faith? May it never be! On the contrary, we establish the law. 4.1 What then shall we say that Abraham, our forefather according to the flesh, has found? 4.2 For if Abraham was justified by works, he has something to boast about, but not before God. 4.3 For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” 4.4 Now to the one who works, his wage is not credited as a favor, but as what is due. 4.5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, 4.6 just as David also speaks of the blessing on the man to whom God credits righteousness apart from works: 4.7 “Blessed are those whose lawless deeds have been forgiven, and whose sins have been covered. 4.8 Blessed is the man whose sin the Lord will not take into account.” 4.9 Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “Faith was credited to Abraham as righteousness.”
How then was it credited? 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 uncircumcised, so that he might be the father of all those who believe without being circumcised, that righteousness might be credited to them as well, and the father of circumcision to those who not only are of the circumcision, but also who follow in the steps of the faith of our father Abraham which he had while uncircumcised. For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. For if those who are of the Law are heirs, faith is made void and the promise is nullified; for the Law brings about wrath, but where there is no law, there also is no violation. For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, as it is written, “A father of many nations have I made you” in the presence of Him whom he believed, God who gives life to the dead and calls into being that which does not exist. In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, “So shall your descendants be.” Without becoming weak in faith, he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb; yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, and being fully assured that what God had promised, He was able also to perform. Therefore it was also credited to him as righteousness. Now not for his sake only was it written that it was credited to him, but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead, He who was delivered over because of our transgressions, 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 obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.
For while we were still weak, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even 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 now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—for until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.
Therefore, just as through one trespass there is condemnation for all people, so also through one righteous act there is justification leading to life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. The law came in so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.
What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been set free from sin.
Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus.
Therefore do not let sin reign in your mortal body so that you obey its desires. Do not present your members to sin as instruments of unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments of righteousness. For sin will not have dominion over you, since you are not under law but under grace.
What then? Should we sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God that you, who were once slaves of sin, have become obedient from the heart to the standard of teaching to which you were committed, and having been set free from sin, have become slaves of righteousness. I am speaking in human terms because of your natural limitations. For just as you once presented 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.
When you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Or do you not know, brothers, for I am speaking to those who know the law, that the law is binding on a person only as long as he lives? For a married woman is bound by law to her husband while he lives, but if her husband dies, she is released from the law of marriage. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress. Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.
For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.
7.7 What then shall we say? Is the law sin? Certainly not! But I would not have known sin except through the law; for I would not have known covetousness unless the law had said, "You shall not covet." 7.8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 7.9 I was alive once without the law, but when the commandment came, sin revived and I died. 7.10 And the commandment, which was to bring life, I found to bring death. 7.11 For sin, taking occasion by the commandment, deceived me, and by it killed me. 7.12 Therefore the law is holy, and the commandment holy and just and good. 7.13 Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. 7.14 For we know that the law is spiritual, but I am carnal, sold under sin. 7.15 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. 7.16 If, then, I do what I will not to do, I agree with the law that it is good. 7.17 But now, it is no longer I who do it, but sin that dwells in me. 7.18 For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. 7.19 For the good that I will to do, I do not do; but the evil I will not to do, that I practice. 7.20 Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me. 7.21 I find then a law, that evil is present with me, the one who wills to do good. 7.22 For I delight in the law of God according to the inward man. 7.23 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. 7.24 O wretched man that I am! Who will deliver me from this body of death? 7.25 I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin. 8.1 There is therefore now no condemnation to those who are in Christ Jesus.
For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot; and those who are in the flesh cannot please God. But you are not in the flesh; you are in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you. So then, brethren, we are debtors, not to the flesh, to live according to the flesh— for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, "Abba! Father!" it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God.
For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it. In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God. And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. 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 delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, "For Your sake we are being put to death all day long; we were considered as sheep to be slaughtered." But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced 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 created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. Brethren, my heart's desire and my prayer to God for them is for their salvation. For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.
For Moses writes that the man who practices the righteousness which is based on the law shall live by it. But the righteousness based on faith speaks as follows: 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). 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 are preaching), that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, "Whoever believes in Him will not be disappointed." For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for "Whoever will call on the name of the Lord will be saved." How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who bring good news of good things!” However, they did not all heed the good news; for Isaiah says, “Lord, who has believed our report?” So faith comes from hearing, and hearing by the word of Christ. But I say, surely they have never heard, have they? Indeed, they have; "Their voice has gone out into all the earth, and their words to the ends of the world." But I say, surely Israel did not know, did they? First Moses says, “I will make you jealous by that which is not a nation, by a nation without understanding will I anger you.” And Isaiah is very bold and says, “I was found by those who did not seek Me, I became manifest to those who did not ask for Me.”
But to Israel he says, "All day long I have stretched out my hands to a disobedient and obstinate people." I say then, has God rejected His people? By no means! For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not rejected His people whom He foreknew. Do you not know what the Scripture says of Elijah, how he pleads with God against Israel? "Lord, they have killed your prophets, demolished your altars, and I alone am left, and they seek my life." But what is the divine reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal." So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs forever.”
So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean!
Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order to make my fellow Jews jealous, and thus save some of them. For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? If the dough offered as firstfruits is holy, so is the whole lump; and if the root is holy, so are the branches.
But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you.
So you will say, “Branches were broken off so that I might be grafted in.” Well; because of unbelief they were broken off, and you stand by faith. Do not be arrogant, but be afraid. For if God did not spare the natural branches, He will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in His kindness. Otherwise, you also will be cut off. And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree! I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. And in this way all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.” As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs, for God’s gifts and his call are irrevocable. Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, so they too have now become disobedient in order that they too may now receive mercy as a result of God's mercy to you. For God has bound all men over to disobedience so that he may have mercy on them all. Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! “Who has known the mind of the Lord? Or who has been his counselor?” “Who has ever given to God, that God should repay him?” For from him and through him and to him are all things. To him be the glory forever! Amen. Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.
For by the grace given to me I say to every one of you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness. Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. For we will 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 will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died.
Therefore, do not let what is good for you to be blasphemed. For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit. The one who serves Christ in this manner is pleasing to God and approved by men. So then, let us pursue the things which make for peace and the things by which one may edify another. Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.
We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ did not please Himself; but as it is written, "The reproaches of those who reproached You fell on Me." For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth 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.
Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written: "For this reason I will confess to You among the Gentiles, and sing to Your name." And again he says: "Rejoice, O Gentiles, with His people!" And again: "Praise the Lord, all you Gentiles! Laud Him, all you peoples!" And again, Isaiah says: "There shall be a root of Jesse; and He who shall rise to reign over the Gentiles, in Him the Gentiles shall hope." Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.
I myself am convinced, my brothers, that you are full of goodness, filled with all knowledge, and competent to instruct one another. But I have written to you more boldly in part as a reminder to you, because of the grace given to me by God to be a minister of Christ Jesus to the Gentiles, serving as a priest of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. Therefore I have my glory in Christ Jesus in the things pertaining to God. For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience by word and deed, by the power of signs and wonders, by the power of the Holy Spirit. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. Thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else's foundation, but as it is written: "Those who have never been told of him will see, and those who have never heard will understand." This is why I have often been hindered from coming to you. But now, having no further room for work in these regions, and since I have longed for many years to come to you, I hope to see you in passing as I go to Spain and to be helped on my journey there by you, after I have enjoyed your company for a while. But now I am going to Jerusalem, bringing aid to the saints. For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. They were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. When therefore I have completed this and have delivered to them what has been collected, I will leave for Spain by way of you. I know that when I come to you, I will come in the fullness of the blessing of Christ.
15.30 I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe, and that my service to Jerusalem may be accepted by the saints, so that I may come to you with joy by the will of God and may be refreshed together with you. The God of peace be with you all.
16.25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now made manifest, and by the prophetic Scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith—to the only wise God, through Jesus Christ, to whom be glory forever.
The sacred and genuinely devoted to God Ambrose speaks many things to you; who, considering me to be diligent and very thirsty for the divine word, has reproved his own diligence and passion for holy studies. Hence, he has so reproved me that I am in danger of failing before his propositions. For neither is there a time for dining without refutation, nor after dining is it allowed to walk and rest the body; but even at those times we are compelled to study and carefully examine the manuscripts, nor are we allowed to sleep the entire night for the health of the body, with much of the evening prolonged in study. I could mention also early until the ninth or even tenth hour; for all those who wish to be diligent devote these times to examining the divine words and readings. Since, being devoted to the word, our manner of life has become widely known, sometimes heretics approached, sometimes those from Greek studies and especially from philosophy, it seemed right to examine both the doctrines of the heretics and the claims promised by the philosophers concerning truth. We did this, imitating the one before us who had greatly benefited many, Pantainos, who had obtained no small preparation in those matters, and the one now sitting in the presbytery of the Alexandrians, Heraclas, whom I found with the teacher of the philosophical studies, persisting with him already for five years before I began to hear those words; through whom, first changing my common clothing, I assumed the philosophical garb and to this day keep it, not ceasing to study the Greek books as much as possible.