返回On the Letter to the Romans.
On the Letter to the Romans.
On the Letter to the Romans.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
In order to have a more complete knowledge of things, their principles must be sought first; for then the reason for their cause can be more easily explained if its origin is learned: for when we have shown the manner and reason for the given letters, what we say can seem true. Therefore, it is well known that during the time of the apostles, the Jews, because they were living under Roman rule, lived in Rome: from among whom those who believed handed down to the Romans that, professing Christ, they observed the Law: but when the Romans heard the report of the virtues of Christ, they were easy to believe, as they were intelligent: and not without reason, for those who were wrongly led were immediately corrected and remained in it.So, as it is understood, the believing Jews did not accept that God is God, thinking there is only one God against God; therefore, the apostle denies that they received the spiritual grace of God, and consequently, they lack confirmation. These are the ones who had subverted the Galatians, causing them to deviate from the tradition of the apostles: for this reason, the apostle is angry with them because they were well taught but easily led astray. However, he should not be angry with the Romans, but rather praise their faith, because they had not seen any signs of virtues or any of the apostles, yet they received the faith of Christ in a Jewish manner, more in words than in understanding; for the mystery of the cross of Christ had not been explained to them. Therefore, when certain people who had believed rightly were coming, questions arose regarding the eating of meat and whether the hope that is in Christ is sufficient or whether the Law should still be observed.
Therefore, he writes to the Romans in four ways, arguing from the beginning about the nature of mankind with a physical reason; for these are the head of all nations, so that others may learn from them and all the gentiles. The first way is in which he shows what it is, and what it was, and whose it is, through which he strikes down heresies. The second way is in which he argues that they did not subject themselves to one God by the reason of nature, and the disgraceful and shameful things they did to each other, despised because of this by God; so let the believers rejoice. The third way is that they disregarded the Law given to them; hence they preferred the Greeks over the Jews. The fourth way is that he teaches that the Jews have deviated from the Law and the promise of God in the case of Christ, becoming like the Gentiles; so both are in need of the mercy of God, hoping for salvation not through the Law, but through faith in Christ Jesus.
Hence it is from where all industry aims to remove it, because the Law and the Prophets were until John (Luke 16:16): and it establishes them only in faith in Christ, and as if against the Law, it vindicates the Gospel, not destroying the Law, but preferring Christianity. For it asserts that Christ was promised in such a way that with his preaching the Law would cease: not entirely, because the Law was shortened, which would provide salvation in a concise manner; for many things were given to the ancients because of the hardness of their hearts, so that it would be a burden, which the mercy of God has shortened through Christ by granting forgiveness for past sins. Therefore, ungrateful is he who desires to be under the Law of God's mercy; for Moses had said: Thus shall you make the children of Israel fear (Lev. XV, 31); so that wherever they turned, they would have the Law, so that they would be without worry. Therefore, in order to teach that hope of life and salvation should be placed in Christ without the Law, and to teach that He is the Lord of all, he begins as follows:
Chapter I.
(Vers. 1.)
(Verse 1.) Paul, a servant of Christ Jesus. Among our ancestors, names were composed based on their meaning, like Isaac for laughter, and Jacob for heel. Similarly, this person was named Saul because of his restlessness. But after he believed, he called himself Paul, which means transformed. And since Saul, according to the aforementioned meaning, is interpreted as restlessness or temptation, when he came to faith in Christ, he called himself Paul, that is, as if transformed from a tempter to being peaceful, humble, or small; because our faith is peace. For before he experienced temptations from the unrest of the Jews, he later suffered temptations because of the hope which he had previously denied out of love for Judaism.But professing himself to be a servant of Christ Jesus, he shows that he has been freed from the Law. And for this reason, he establishes both, that is, of Jesus Christ: in order to signify the person of both God and man, because the Lord is in both, as the apostle Peter also testifies, saying: This is, he says, the Lord of all. Because therefore he is both Lord and God, as David declares: For the Lord himself is God (Psalm 99:3); which heresies deny. For it seems to Marcion that Christ, out of hatred for the Law, denies both Christ and his body, while he professes Jesus; but for the Jews and Photinus, on account of their zeal for the Law, they deny that Jesus is God. For whenever he says Jesus or Christ, sometimes he signifies God, sometimes man, as in this place among others: And there is but one Lord Jesus, by whom are all things (I Cor. VIII, 6), which undoubtedly belongs to the Son of God, according to whom He is God. And in another place: But Jesus increased in age and wisdom (Luke II, 52), which undoubtedly pertains to man.
Called an apostle. For this reason he knew and confessed God, he showed himself to be a worthy servant, saying: Called an apostle, that is, sent by the Lord to do his work. By this, he shows that he has this merit before God, who serves not the Law, but Christ; for the Lord is the Son of man, even of the Sabbath (Matthew 12:8).
Separated in the Gospel of God. The Gospel of God is the good news of God, by which sinners are called to forgiveness: but the Apostle, because he held the role of a teacher in Judaism, being a Pharisee, therefore says that he separated himself from the preaching of Judaism into the Gospel of God; so that by disregarding the Law, he would preach Christ, who could justify believers in himself what the Law could not. But he is not against the Law, but for the Law: for the Law itself says this will happen, as the prophet Isaiah says: He will come from Zion, who will deliver and turn away captivity from Jacob; and this will be my covenant with them, when I take away their sins.
Therefore, if the law of God was given through Moses, and the preaching of the new law of God is; what is it that it is said to be transferred from the law which God gave to the Gospel of God? This is how it is, just as someone who moves from the second degree to the first, and from good to better. For the law was given by God for the correction of discipline; but the Gospel of God is, through which the mystery of God is made manifest, which was hidden from ages in God: which is Christ. To which all the invited guests respond with double gifts; for they receive the forgiveness of sins and become children of God, so that they are no longer able to die the second death. Hence it is that the Lord says in the Gospel: This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3).
(Vers. 2.)
(Verse 2.) What he had promised before. In order to prove that the hope of faith is ratified and complete in Christ, he first declares that his Gospel was promised by God: and in order to show that he is the suitable sponsor of life, before he came, he presents the testimony given to him, with Peter the Apostle as a witness: For there is no other name under heaven given to men, whereby we must be saved (Acts 4:12).Through his prophets. In order to more clearly indicate the salvific coming of Christ, he even demonstrated the individuals through whom he sealed the promise, so that the truth and magnificence of the promise might be seen in them. For no one announces a trivial matter to great forerunners.
In the Holy Scriptures. In addition to this, he added it to complete a true protestation, in order to increase the confidence of believers and to commend the Law; for the Scriptures are holy, which condemn vices: and the sacrament of the one God is contained there, and the incarnation of the Son of God for the salvation of humanity, with the witnesses of signs and prodigies.
(Vers. 3.)
(Verse 3.) About his son. It was fitting that since God promised his own Son to the world, he would promise him through illustrious men, so that from them it could be known how powerful the one who was being preached would be, and so that his coming in the holy Scriptures could be anticipated, and so that what was preached in the holy Scriptures could not be seen as false.He who was made of the seed of David according to the flesh, Him who was the Son of God according to the Holy Spirit, that is, according to God (because God is spirit, and without doubt, holy), is said to have been made according to the flesh the Son of God of the seed of David, according to that: And the Word was made flesh (John I, 14); that now there may be one Christ Jesus, the Son of God and man, that as He is true God, He may also be true man: He will not be true, unless He is of flesh and soul; that He may be perfect. For indeed, the Son of God, who is from eternity, was unknown by the creature; but when He willed to be made manifest for human salvation, He had to become visible and corporeal, because He willed to be known by His power and to cleanse man from sin in the body, conquering death. And so He is born from the seed of David, so that just as He was born as king from God before the ages, He might also take on a royal birth according to the flesh, being made by the work of the Holy Spirit from the Virgin, that is, being born: so that reverence might be reserved for Him and from this it might be known that He is more than man; because He was separated from the nativity of the human law, just as it had been foretold by the prophet Isaiah: Behold, a virgin shall conceive in her womb, (Isaiah 7:14) so that it might seem like something new and worthy of praise, and God's providence regarding the visitation of the human race might be recognized.
(Vers. 4.)
(Verse 4.) The Son of God, who was predestined in power according to the spirit of sanctification, through the resurrection of the dead of Jesus Christ our Lord. By calling Him the Son of God, He indicated the Father as God; but with the addition of the spirit of sanctification, He revealed the mystery of the Trinity. Therefore, when He was incarnate, His true nature was hidden; then He was predestined to be manifested in power as the Son of God, when He rose from the dead, as it is written in Psalm 84: Truth has sprung from the earth. For every doubt and uncertainty is trampled upon and suppressed by his resurrection; indeed, even when he was still on the cross, the centurion, seeing the wonders, confessed that he was the Son of God (Matthew 27:54). For even his disciples doubted in his death, as Cleopas said in Emmaus: 'We thought that he was the one who was beginning to free Israel' (Luke 24:21). And the Lord himself said: 'When you have lifted up the Son of Man, then you will know that I am He' (John 8:28); and again: 'When I am lifted up from the earth, I will draw all things to myself' (John 12:32), that is, then I will be known as the Lord of all things. Therefore he did not say from the resurrection of Jesus Christ, but from the resurrection of the dead; because he ascribes the general resurrection to the resurrection of Christ. For this power seems greater in Christ and a victory, that he operated with the power of death, with which he operated when alive. By this fact it is apparent that death has been deceived, so that he might redeem us; therefore he calls our Lord this.(Vers. 5.)
(Version 5.) Through whom we have received grace and apostleship for the obedience of faith among all nations on behalf of His name. After the resurrection, the Son of God was revealed in power and bestowed grace, justifying sinners and appointing apostles, of whom He declares Himself to be a fellow worker. Thus, the apostleship was a gift of God's grace, not like the Jewish apostles. Therefore, they received this authority from God the Father through Christ the Lord, to represent the Lord with signs and make acceptable the Lord's teaching. Seeing the power that the unbelieving Jews envied in the Savior, they were more intensely persecuted by the crowds. For the power of learning is a witness, that because what is preached is incredible to the world, it becomes credible through deeds. Therefore, he calls the sent apostles to preach the faith to all nations, that they may obey and be saved; so that the gift of God may appear not only to the Jews, but also to all nations: and this is the will of God, that in Christ, and through Christ, he may have mercy on all, through his representatives who preach, that is: For his name; as he says elsewhere: For whom we are ambassadors (II Cor. V, 20).(Vers. 6.)
(Verse 6.) In which you also are called by Jesus Christ. This means that while we are serving as ambassadors in all nations for the sake of Jesus Christ, among whom you also are called, the gift of God has been sent to all, so that when they hear themselves called among the others, they would know that they are not obligated to live under the Law, because the other nations have received the law of Christ without the law of Moses.(Vers. 7.)
(Verse 7.) To all who are in Rome, beloved of God, called to be saints. Although he writes to the Romans, he is also writing to those who are in the love of God. Who are these but those who rightly understand the Son of God? They are holy and are called saints. Those who live under the Law do not understand Christ and they do harm to God the Father when they doubt that in Christ is the perfect hope of salvation. Therefore, they are not holy and are not called.Grace to you and peace from God our Father and the Lord Jesus Christ. He says that grace and peace are with those who believe rightly. Grace is because they are absolved from sins: peace, however, because they are reconciled to the Creator from enemies, as the Lord says: 'Into whatever house you enter, and they receive you, say: Peace to this house' (Luke 10:5). And in order to teach that there is no peace and hope without Christ, he added that grace and peace are not only from God the Father, but also from Christ Jesus. He calls God our Father because all things are from Him: but Christ our Lord, because we have been redeemed by His blood, we have become sons of God.
(Vers. 8.)
(Verse 8.) First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. Even before the preface is finished, he declares his joy above all, as the Apostle of the Gentiles, that when the Romans ruled the world, they subjected themselves to the Christian faith, which seems humble and foolish to the wise of the world. Therefore, since there were many things to rejoice in with the Romans (for they were remarkable in doctrine and eager for good works, and more zealous in doing good than in speaking, which is not far from divine religion), he says that his first joy is in their faith, which was evident everywhere; although not according to the rule handed down by the authorities of the truth, yet because what was from one God, they began to reverence with the name of Christ, he rejoices, knowing that they can make progress. And by this, He also shows His love for them, when He rejoices in their good deeds and encourages their progress.Therefore, he says that he gives thanks only to his God, because it was not yet fully theirs; for from him is all paternity (Ephesians 3:15). But because every disposition of our salvation is from God, indeed, but through Christ, not through the Law, nor through any prophet, he says that he gives thanks to God, but through Christ, because the fame of their faith had progressed among many; so that he may attribute this itself to the providence of God through Christ. For indeed those who had believed were rejoicing, because they saw their leaders being made: or certainly those who had not believed, were able to believe by the example of these. For the inferior easily does what it has seen being done by the former.
(Vers. 9.)
(Verse 9) For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; That he may persuade charity, he gives God as a witness, whom he serves, to whom he also makes prayer for them, not by serving the Law, but by serving the Gospel of his Son, that is, not in what Moses the servant delivered, but in what the beloved Son taught; for as far as a servant is from a master, so far is the gospel from the Law: not that the Law is evil, but because the Gospel is better. Therefore, he serves God in the Gospel of his Son, in order to show that it is God's will for people to believe in Christ.To whom do I serve? How? 'In my spirit,' He says, 'not in manufactured circumcision, nor in new moons, and Sabbaths, and dietary restrictions; but in spirit, that is, in the mind.' For God is spirit, and it is with spirit or the mind rather that one should serve Him; for whoever serves Him in the mind, serves Him in faith. These are the words that the Lord spoke to the Samaritan woman, who thought that God wanted to be worshipped on the mountain, saying: 'The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth.' For the Father seeks such worshippers who adore him. The Spirit is God (John 4:23-24). Therefore, it is necessary to worship in spirit and truth; it is not the place that recommends prayer, but a devout heart. That is, to worship the Spirit of God in truth and in spirit, the one from whom all things come, and the one through whom all things exist (1 Corinthians 8:6). The Father seeks these worshippers. Therefore, he demands that they remember themselves in their prayers, so that he can sow charity in them; for he creates in them a desire for himself. For who does not love him, whom he hears to be mindful of himself? For if they gladly accepted the teaching under the name of Christ from those who were not sent, with adulterated words; how much more would they desire to hear from him, whom they knew to be an apostle, and whose words were accompanied by power!
(Vers. 10.)
(Verse 10.) Begging, if in any way at last I may have a prosperous journey in the will of God, to come to you. He shows the sense of his prayer for them; for he says that he asks God to come to the City for their benefit with the will of God, whose gift he preaches. Then the journey is at hand, if what is to be done is done with the will of God. Therefore, he prays that whatever opportunity might be given, for whatever reason, for him to come to the City; because he was busy preaching to others: thus considering a prosperous journey, if he were to come with God's will; for God's will is provident. Therefore, it is a prosperous journey to undergo the labor of the journey not in vain. He asks that God fulfill this, calling them to His grace. He speaks with eagerness of mind; for he desires them, knowing that it is beneficial for both them and himself, as he says elsewhere: What is our joy and crown? Are you not in the coming of the Lord (I Thess. II, 19)? Indeed, the fruit of the Apostle is more abundant, if he gains many. Furthermore, because it is a greater joy if the powerful of the world are converted to God, for the more serious the enemies are, the more necessary the reconciled ones are. Therefore, his desire was thus given an opportunity, so that he would be compelled to appeal to Caesar and be directed to the city of Rome for another reason, by the will of God; in order to fulfill the purpose of his desire. Finally, after the shipwreck, the Lord stood by and said: Do not be afraid, Paul, for as you have testified about me in Jerusalem, so you must also testify in Rome (Acts 27:24).(Vers. 11.)
(Verse 11.) 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. But if he wanted to come more quickly, in order to draw them away from this tradition and to give them the spiritual gift, so that they may acquire God and become participants in the spiritual grace, in order to be perfect in their profession and faith.Hence it is given to understand that above I did not praise their faith, but rather their ease and devotion towards Christ; for those who professed to be Christians lived simply under the Law, as it had been handed down to them. For the mercy of God was given for this purpose, that the Law might cease, as I have often said; because God, concerned for human weakness, determined to save the human race by faith alone, in addition to natural law.
However, what is the point of correcting those writings and abstracting from physical sense, if he does not declare his necessary presence in order to minister spiritual grace to them, since what he writes is spiritual: unless it is because otherwise his words are usually taken to mean something else, as happens with heretics? Therefore, he desires to present the gospel doctrine in the way he writes it, so that it may not be removed from error under the authority of his letters, but rather strengthened. For while he could not persuade with words, he persuaded with power, so that he may make more progress in approaching them.
(Vers. 12.)
(Verse 12.) That is, to be consoled in you by that which is mutual, your faith and mine. He says he is consoled with them, if they grasp spiritual things; because although he rejoices in their faith, he is saddened because they did not receive the faith correctly. The Apostle had this sentiment, that he would grieve for other people's faults as if they were his own. And through this, let us be consoled, he says, by one and the same faith, so that then there would be one consolation, if they were made one in faith in Christ; so that the administration of spiritual grace, as the Apostle preaches the Gospel, would produce this effect.(Vers. 13.)
(Verse 13.) But I do not think that you, brothers, are ignorant, because I have often intended to come to you, and I have been prevented until now. He reveals his intention and desire, which he does not doubt they know through those brothers who came to the City from Jerusalem or from neighboring cities for the sake of their religion, like Aquila and Priscilla, hinting at his desire to the Romans. For when he often desired to come, and was prevented, it happened that he wrote a letter; so that, not being detained for a long time in a bad situation, they would not be easily corrected. And he calls them brothers, not only because they were reborn, but also because among them, though few, there were those who thought rightly. Hence he said: 'Called saints' (Rom. I, 7). But what does it mean, 'Called saints'? For if they are already holy, how are they called to be sanctified? But this belongs to God's foreknowledge, because those whom God knows will be holy in the future are already holy in his sight, and they remain called.However, it is said that it was prohibited until the time of the given letter, by God himself, who, knowing that they were still unprepared, directed the Apostle to other cities that were ready to receive the truth; although they carried the title of Savior, they were prevented by worldly vices from being worthy to learn spiritual things. Finally, when they wanted to go to Bithynia, they were prevented by the Holy Spirit, Paul and Silas (Acts XVI, 7): why, unless he knew that their attitude was still lacking? But the Apostle admonishes the Corinthians, with the Lord saying: Speak, do not be silent; for the people in this city are many (Acts 18:9, 10). Therefore, he says that he is not prohibited in vain, but he differentiated the causes of the customs, and he exhorted them to prepare themselves; so that, listening to him, they would become worthy to receive the spiritual grace to be ministered to them, abstaining from carnal vices.
That I may have some fruit among you also, even as among other Gentiles. He expresses his desire to come to them for the sake of the common good, so that they may also obtain the spiritual grace of salvation, confirming their profession of faith. That he may have fruit among them in his ministry to God, through which he calls them to the true faith, as he does with other Gentiles: for someone becomes more eager to carry out a task when they see many others agreeing to it.
(Vers. 14.)
(Verse 14.) I am a debtor to Greeks and barbarians, to the wise and the foolish. He calls himself the debtor of those whom he mentions, because he was sent for this purpose, to preach to everyone: thus he also signifies that everyone is a debtor; for it is right to acknowledge God the creator, from whom are all things, and by whom are all things, and grateful honor is due, and the salvation of those who confess. Therefore, he includes the Greeks, who are called Gentiles, but also those who are called Romans, whether by birth or adoption; and he includes the barbarians, who are not Romans, whose nature is different, and who are Gentiles. But he called those who are educated in worldly reasoning wise in this world; whether they are observers of the stars, or students of measurements, or numbers, or the art of grammar, rhetoric, or music. He shows all of them that these things are of no benefit and that they are not truly wise unless they believe in Christ. But he called those who follow simplicity and are ignorant of these things foolish. He testifies that he was sent to preach to all of them. But he remained silent concerning the Jews, because he is the teacher of the Gentiles. And by this, he declares himself their debtor; for he accepted the teaching for this purpose, to transmit it: and while transmitting it, to acquire it.(Vers. 15.)
(Verse 15) Therefore, as far as I am concerned, I am eager to preach the Gospel to you who are in Rome. Although he claims that he is sent to preach to all the Gentiles, he asserts that he is ready to proclaim the Gospel of God to the Romans, among whom is the head and seat of the Roman Empire. For the benefit or rest of the members, it is important that the head is not restless. Therefore, he desires peace for the Romans, so that Satan does not boast excessively and he may have greater fruits from his work.(Vers. 16.)
(Verse 16.) For I am not ashamed of the Gospel; for it is the power of God for salvation to everyone who believes. With this statement he addresses those who had received an incorrect faith, yet the power of the apostles' teaching was commendable. Because it seemed incredible what was being preached, the signs and wonders performed by the apostles served as testimony, so there was no reason to doubt what they were saying, since such power was evident in them (for no words can surpass power, and thus, since no miracles had been seen by those people, their preaching was lacking in the power of God). Therefore, he says that he is not ashamed of the Gospel of God, but rather it is they who should be ashamed, because what they had delivered was subject to criticism, not confirmed by any testimony, and was not in harmony with apostolic doctrine. Therefore, the virtue of God is that which invites to faith and grants salvation to all believers, while forgiving sins and justifying them, so that the one who is marked with the mystery of the cross cannot be held by the second death. For the preaching of the cross of Christ is a sign of death overcome, as the Apostle John says: For this purpose the Son of God came, to destroy the works of the devil (1 John 3:9), so that every believer is not held by death, because he has the sign that death has been conquered.First the Judean, and the Greek. That is, the one who is from the lineage of Abraham, and the one who is from the Gentiles; for in Greek it signifies a Gentile: but in Judean it signifies the one who is from the lineage of Abraham. For the Judeans began to be called so from the time of Judah Maccabaeus, who resisted the sacrileges of the Gentiles and gathered the people with trust in God, and defended his own race. He was, however, of the sons of Aaron. Therefore, although he puts the Judahite before because of the Fathers, nevertheless, he also says that he himself needs the gift of the Gospel of Christ. If, therefore, even the Jew is not justified except by the faith of Jesus Christ, what need is there to be under the Law?
(Vers. 17.)
(Verse 17) For in it the righteousness of God is revealed from faith for faith. As it is written, 'The righteous shall live by faith' (Habakkuk 2:4). He says the righteousness of God, because it is by faith that the ungodly is justified freely, without the works of the law, as it is also said, 'That I may be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ' (Philippians 3:9). This righteousness that comes from God through faith is what is being revealed in the gospel, as it grants faith to the person for their justification. For in it the righteousness and justice of God is revealed, by faith and confession; for the righteousness of God is that which He promised and has given. Therefore, believing that he has obtained what God promised through his prophets, he proves God to be just, and His righteousness is witnessed.From faith to faith. What else is, from faith to faith, except that the faith of God is in him who has promised of himself; and the faith of man, who believes in the one promising; so that the righteousness of God who promises is revealed in the faith of the believing man. For in the believer, a just God appears; but in one who does not believe, he appears unjust; for he denies that God, who does not believe, has given what he promised. This is spoken against the Jews, who deny that this is the Christ whom God promised.
As it is written: The just shall live by faith (Habakkuk 2:4). Therefore, following the example of the prophet Habakkuk, it is declared that the righteous live by faith and not by the Law, meaning that a person is justified before God not by the Law but by faith. For life by faith is not of this present world, but of the future; for the just shall live by faith, but before God.
(Vers. 18.)
(Verse 18.) For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 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. Where it is written in the psalm: The heavens declare the glory of God; and the firmament sheweth his handywork (Psalm 18:2). Therefore, by the natural law, the human race is made guilty; for they could have apprehended by the law of nature, testifying that the world was made by God, the sole author to be worshipped, what Moses delivered in writing (Deuteronomy 6:5): but they became wicked by not worshipping the Creator, and their injustice is manifest, since they, seeing the truth, have held it back, not acknowledging one God.(Vers. 19.)
(Verse 19) Because what is known about God is manifest in them. The knowledge of God is manifest from the structure of the world; for as God, who is invisible by nature, can also be known by visible things, it was necessary that he who created the world should manifest himself through his own visibility, so that by the certainty of what is uncertain, he could be known: and by this, what is impossible for others to do, he is believed to be the God of all, who created this work.For God has revealed to them, that is, he has done a work by which he can be recognized through faith.
(Vers. 20.)
(Verse 20) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. The same sense is repeated to teach more completely that while the power and majesty of God cannot be seen by creature eyes, they are clearly seen by the intellect through the work of the world. Therefore, those who lived without the law of nature and the law of Moses are guilty, for they have overwhelmed the law of nature with the habit of sinning and have forgotten its memory. But they refused to perceive the law that was given for reformation, so that they would become doubly subject to condemnation.Moreover, His eternal power and divinity are known in such a way that they are inexcusable. So that impiety cannot be entirely excused, He has also added the virtue of God, and the eternal divinity is known by human beings, and it has dulled their senses in a certain astonishment to honor God, whom they both know exists and works for their benefit; for it is beyond doubt that those things which are produced in the course of a year for human use, He Himself has decreed. Therefore, His power is eternal, through Christ, by whom He established things that did not exist, and they continue in Him. Even if the person whose identity is not yet known, their works are evident: But divinity, because the elements of things endure for themselves in their designated work.
So that they may be without excuse. For in many ways, the guilty cannot be excused.
(Vers. 21.)
(Verse 21.) For although they knew God, they did not glorify Him as God or give thanks. They were so ignorant that they did not acknowledge the one who is the beginning from whom all things have their origin, whether heavenly or earthly or infernal. And they did not give thanks to the one who has determined the properties and natural functions of all things. By speaking about these things, he intends to correct the present and the future.But they vanished in their thoughts. Indeed, they vanished; for seeing the world adorned with a wondrous order, fitted by Him whom they knew to be its maker, they kept silent.
And their foolish heart was darkened. The cloud of error covered their hearts, because although they should have honored the creator more for the beautiful things that he made, they were dull and instead preferred to worship these things that they could see, saying that they were enough for their worship.
(Vers. 22.)
(Verse 22) For those claiming to be wise, they became foolish. Indeed, they consider themselves wise because they think they have investigated the laws of nature by studying the movements of the stars and the properties of the elements, but they reject the Lord of these things; therefore, they are foolish. If these things are worthy of praise, how much more worthy is their Creator! However, they are accustomed to bearing shame and using the pitiful excuse of neglecting God, claiming that through these things they can reach God, just as one can reach a king through his attendants. Is someone so insane or forgetful of his own safety that he would claim the honor due to the king for himself? And if anyone is found to have dealt with this matter, as a result they are justly condemned for the crime of treason. And yet these people do not consider themselves guilty, who give the honor due to the name of God to a creature, and abandoning the Lord, worship servants, as if there is something more that should be reserved for God. And for this reason, one goes to the king through tribunes or associates; because man, of course, is king, and does not know to whom he should trust the republic. But to God, whom nothing is hidden (for he knows the merits of all), it is not necessary to win favor through an advocate, but through a devoted mind. For wherever such a person has spoken to him, he will respond to him.(Vers. 23.)
(Verse 23.) And they changed the glory of the incorruptible God into an image resembling corruptible man, and birds, and four-footed 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. How much dullness, how much foolishness, to call these wise men to their own damnation, among whom the image has more power than the truth; and the dead are more esteemed than the living! For departing from the living God, they favor the dead, among whom they are, as it is written in the Wisdom of Solomon: Mortal man fashions a dead image with unjust hands (Wis. 15:27).And he subjected birds, and quadrupeds, and serpents. With these as his subjects, he piled up punishment for their dullness, so that they would be beyond foolishness and vanity. For in this way, they diminished the majesty and glory of God, giving honor to the resemblance of God in these things which are least and small; for indeed the Babylonians first called God the fabrication of a certain Belus, a man who had once been dead, who is said to have exercised dominion over them. They also worshiped the serpent-dragon, which was killed by the man of God, Daniel (Dan. XIV, 26), of whom they have the likeness. The Egyptians, however, worshiped a quadruped, which they called Apis, in the likeness of a cow; an evil which Jeroboam imitated by setting up cows in Samaria for the Jews to sacrifice to. And they also worshiped birds, because the pagans considered the raven sacred. But of all the things I have mentioned, the Egyptians worshiped idols, and other things which I do not need to mention now. These things were done by those who considered themselves wise in the world; for even though they acknowledged an invisible God, they did not honor Him by their actions, nor could they understand the things that are visible. For it is difficult to be wise in great matters, but not to have sense in smaller matters.
(Vers. 24.)
(Verse 24) Therefore, God gave them up to the desires of their hearts, to impurity, so that they dishonor their own bodies among themselves. For they exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. For this reason, God delivered them over to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and likewise, the men, giving up natural relations with women, 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 over to a debased mind to do what ought not to be done. But they, turning away from God, were handed over to the devil. However, to hand over is to permit, not to incite or instigate; so that they might fulfill in action what they had conceived in their desires, with the help of the devil: for they could not have such a good thought.Therefore, they are delivered into uncleanness, so that they may afflict their bodies with insults among themselves. When he recalls the past, he also signifies the evils of the present time; because they are now continuously delivered so that they may afflict their bodies with insults. For those people who are now continuously delivered are said to dishonor their bodies mutually. Since the thought of the soul is in crime, they are dishonored in the body; therefore, unless the stain of the body is an indicator of the sin of the soul? For when the body is defiled, no one doubts that the soul is also tainted.
(Vers. 25.)
(Verse 25.) They exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed forever. Amen. They exchanged the truth of God for a lie by giving the name of God, who is true, to those who are not gods. For they took away from stones and wood, or other metals, what they are, and gave them what they are not, and this is to change the true into the false. For they are no longer called stones or wood, but God: this is to serve the creature rather than the Creator. For they do not deny God, but they serve the creature; therefore they are not excused, but rather accused; because, knowing Him, they do not honor God.Who is blessed forever. Amen; this is true. Indeed, God says: blessed forever; because God remains; but he gives honor to the gods of the nations for a time of impurity; therefore, it is not true. But in God, truth remains. This blessing is assigned to the Son of God in another place, saying among other things: And from whom Christ, according to the flesh, who is above all God, blessed forever. Amen (Rom. IX, 5). Either both refer to Christ; or the same thing was said about the Son, which was also said about the Father.
(Vers. 26.)
(Verse 26.) Therefore, God delivered them to disgraceful passions. For their women exchanged natural intercourse for unnatural, and the men likewise gave up natural relations with women and burned with lust for one another. Men did shameful things with men and received in their own persons the due penalty for their error. And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper. They are filled with every kind of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents. They are senseless, faithless, heartless, ruthless. Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them. For if that is a part of the body which they suppose, how have they changed the use of nature when they do not have such a use given by nature? Above, he had already said that they were handed over to uncleanness, but he had not yet shown the quality of the work of uncleanness itself, which he now declares:(Vers. 27.)
(Verse 27) Likewise also, the males, leaving the natural use of the female, have burned in their lust towards one another; males with males committing shameful acts. Now He has made it clear how what He said earlier about women should be understood. But when He added: Likewise also, the males, saying that they burned in their desire; he clearly shows the sin of the women. Finally, He did not say about the men that they changed the natural use towards one another; because this kind of use is not granted to this gender, but to females. And what is surprising, when even today such women are found; just as that was invented by men, so too this was invented by women? In fact, women accuse each other, and men likewise; it is clear therefore that those who have already changed the truth of God into a lie, would also change the natural use into that use, by which they would be dishonored, having become participants in second death. But since Satan cannot give another law, for he has nothing, he transforms what is allowed and lawful into another order, so that when they are done differently than what is permitted, they become sin.And they receive the compensation of the reward that was due to them, their own error within themselves. This compensation, they say, is the contempt of God, that is, turpitude and contamination; for this is the primary cause of this sin. For what is worse, what is more vile than this sin? For as great as idolatry is a pernicious and grievous offense; so too is its compensation horrible and foul passion.
(Vers. 28.)
(Verse 28) And just as 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. Now he recounts all the evils that have been added to them, so that even if they were thus converted to their natural understanding, they would understand that these things had come upon them from an angry God.(Vers. 29, 30.)
(Vers. 29, 30.) He says they are full of all iniquity. Here he speaks summarily and adds the members of iniquity: Malice, impurity, he says, avarice, wickedness, full of envy, murders, contention, deceit, malice, whisperers, detractors, hateful to God, insolent, arrogant, boastful, inventors of evil. He calls malice the head of iniquity, whose work is fornication and avarice. This fornication includes adultery; for if he had mentioned adultery, he would have seemed to excuse fornication, as the Roman laws did. Therefore, because the lesser evil is stated, the greater evil cannot be considered unpunished.Then he added, wickedness, whose passions generate envy and murder, contention and deceit. After this he added, malice, which gives birth to whispering and slander; and since these cannot be pleasing to God, he says: hated by God; and because they are not pleasing to men either, he says: insolent, proud, arrogant, inventors, that is, authors, of evil. Therefore, evil is not always present. However, these imitators of their father the devil have found the evil of idolatry, through which all vices are born in the world, and great destruction. But the devil, whom the Scripture testifies from the beginning to be a sinner (1 John 3:8), even though he strives for tyrannical presumption, nevertheless he has not dared to profess that he is God, saying: I am God. Finally, among other things, he said to the Lord: All these things have been given to me (Luke 4:6), he does not say: They are from me; or, they are mine. And in the book of Job, he demands to be given power (Job 1:12). Therefore, those who attribute deity not only to elements but also to fictions are worse.
(Vers. 31.)
(Verse 31.) Disobedient to their parents. But with how much insolence they were seized, to the point that they did not even acknowledge their parents, who conceived them, and who were glad that they were born: instead, they despised those through whom they had come into being! This is to be without understanding, without love, but of God; for there was in them the love of flesh. These, knowing the righteousness of God through the law of nature (for they knew that these things displease God, but they refused to hold them in their minds. For those who do these things are worthy of death), they so fully understood the justice of God that they do not deny that all these things they do are worthy of punishment and death. And not only those who do these things, but also those who consent to those who do them. For consent is participation.(Vers. 32.)
(Verse 32.) Those who have known the righteousness of God did not understand, for those who do these things are deserving of death, and not only do they do them, but they also approve of those who practice them. All of these evils are the body of sins, to which they have become enslaved, so that they may commit punishable acts. For this is the cause of evils, which began with the offense of the Sodomites against God, as mentioned before, and extended its branches to almost every part of the world, proclaiming the wrath of God as the cause of idolatry, which is the first part of error and impiety, which it condemns at first, so that when these things are corrected, vices of character are easily corrected as well. For when the seed of wickedness is removed, the fruits of evil wither away; for a tree does not bear fruit whose roots have been cut off. For this reason, Moses also (Gen. XIX, et seq.) mentioned the deeds of Sodom and Gomorrah, and did not remain silent about their destruction, in order to instill fear of avoiding this thing. Therefore, this vice and pollution of a dishonored life is not allowed by the one who contemplates God in his mind.There are some who do not consider themselves guilty if they do not commit evil deeds, but rather approve of those who do. To approve is to remain silent when one could condemn, or to listen to such stories and be flattered. For the impure and wicked, who know well that their actions are not unknown and that they are not only not avoided but even honored, boast perhaps of being such. They cannot be confused in this matter, for they see themselves being favored and being obeyed by those who are not like them. And it is therefore fitting that they be held accountable for the same crimes. There are again others who not only do evil, but also consent to those who do; so that they not only do, but also consent to such actions. Therefore, the wickedness of these people is twofold: for those who do evil are not as bad as those who contradict those who do, knowing that those actions are wicked, they do not defend them. But those who both do and consent to those who do are the most wicked, to the extent that they do not fear God; but desiring that evil increases, they do not defend it in order to persuade others that it is not to be avoided.
Chapter II.
(Vers. 1.)
(Verse 1.) Therefore, all humans who judge are without excuse. For in judging another, you condemn yourself; for you do the same things that you judge. Because by showing that those who do evil and those who agree with those who do evil are worthy of death, lest someone who does the same but does not agree with those who do it may think he can excuse himself, it teaches that such a person is without excuse. For it is not right that this person should be allowed to go unpunished; for by hypocrisy, he shows himself to be different from what he is found to be, and even worse. For indeed, he deceives, so that while he is deserving of punishment, he appears worthy of honor.(Vers. 2.)
(Version 2.) But we know that the judgment of God is according to truth upon those who commit such things. This means, we do not ignore that God will judge them in truth, when we ourselves judge them. For if it displeases us, how much more God, who is more just and zealous for His own work! Therefore, when He says that God will judge them, He instills fear; so that the one whom these unfaithful ones call indifferent, will truly say that He will judge the wickedness according to truth, that is, to repay each one according to their measure, and not to spare anyone.(Vers. 3.)
(Verse 3) But do you think, O man, who judges those who do such things and do the same yourself, that you will escape the judgment of God? This is because, by judging others for their evil and immoral actions while committing the same yourself, you are avoiding God's judgment. Surely not! For if you have escaped the judgment of God in this world, since all authority and judgment comes from Him, you will not escape it in the future. For indeed God will judge, with whom flattery ceases and partiality toward persons is absent. Or certainly if it seems just to someone that such a person be immune from punishment, let them speak. But if it is just that they not escape, let them believe that God will judge; so that what they deem just may be true and fulfilled, and so that they may admit that God, the creator of the world, prudently and carefully seeks the merits of his own work. For if he has made something and neglects it, he is called a bad craftsman; for by neglecting it, he does not show that the things he has made are good. But because it cannot be denied that he has made good things (for it is unworthy and improbable that he made good things as bad), it must be said that he takes care of them; for it would be an insult and an accusation if he were considered negligent in regard to the good things he has made. Indeed, by his will and providence, life itself is sustained by the service of the elements, just as the Lord himself says: He makes his sun rise on the good and the evil, and he sends rain on the just and the unjust (Matthew 5:45). Who, therefore, is more worthy of care, does not strive to preserve what he has done, in order to reward himself and to condemn those who reject it?(Vers. 4.)
(Verse 4.) Do you despise the riches of his goodness, and patience, and longsuffering, not knowing that the goodness of God brings you to repentance? He says this so that you do not think that you have escaped, if God's goodness allows you to continue sinning for a long time; nor should you think that his patience is to be disregarded, as if he does not care about human affairs. But understand that he is hiding himself from you for this reason, because the judgment of God has not been promised to happen in this life, so that in the future life you will regret not believing in him as judge. For when you are suffering punishment without the benefit of repentance, you will regret, because you did not believe in the judgment of God, which you now see is true. For it is necessary that he be corrected more sharply, nay, tormented by everlasting punishments, whom the patience and forbearance of a long-suffering spirit has not corrected. He speaks with the utmost severity, knowing that a wicked mind can only be easily brought back from vices through fear.(Vers. 5, 6.)
(V. 5, 6.) According to your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each one according to his deeds. Hoping for impunity in sins, not only does the stubborn and unrepentant person persist in his ways, but he even sins more gravely, secure in the belief that there will be no future vengeance, having an impenitent heart and unaware that he is accumulating wrath for himself in the day of wrath. For it is necessary for him to be punished with a more severe penalty, indeed to be tormented with everlasting flames, since he did not desire to amend his ways even in the face of God's long-suffering, but rather, adding to his contempt, he has magnified his sins. The day of wrath will come upon sinners, where they will be punished; therefore, they will have wrath because they will feel the punishment on the day of the revelation of God's just judgment. For it will be revealed, that is, it will be acknowledged, what is now denied as future; and therefore, when it is shown that it is not believed, it is revealed. For to them it is shown, who deny what is clear to believers; so that even unwillingly, they may confess the just judgment of God, when He will render to each according to their deeds. Will they not acknowledge that these things are justly done when they see the evils being reciprocally avenged?(Vers. 7.)
(Verse 7) To those who, by patient endurance in doing good seek for glory, honor, and immortality, he will give eternal life. For there will be wrath and fury upon those who do not obey the truth but instead follow wickedness. There will be affliction and distress for every human being who does evil, for the Jew first and also for the Greek. But glory, honor, and peace will be given to everyone who does good, to the Jew first and also to the Greek. For there is no partiality with God. Therefore, He will give them glory and honor. And lest this not seem very great in comparison to the present life, because even here they seem glorious and honored, He added: And incorruption; so that from this another glory and another honor may be understood, when incorruption will accompany it. For in the present life, honor or glory is often lost; because the one who gives, and what he gives, and the one who receives, are corruptible; but on the day of God's judgment, honor and glory will be given in an incorruptible manner, so that they may be completely eternal: for the substance itself will be glorified by a certain transformation of merits. Therefore, they seek eternal life, who are not only of good profession, but also of good character.(Vers. 8.)
(Verse 8) But to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, upon every soul of man who does evil, of the Jew first and also of the Greek. But glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God. Anger is indeed not in the one who judges; but in the one who is judged, while he is being made guilty. For it is said that God is angry, so that he may be believed to be avenging; for the nature of God is immune to these passions. And in order to be believed not only to be angry, but also to be avenging, he added: And indignation; indignation is what by adding it on top of anger signifies that God will avenge his injury. But difficulties are the ones by which, being bound by the sentence, he will be troubled in punishment.(Vers. 9.)
(Verse 9) Above every human soul working evil. In this work, he signifies not only actions, but also the profession of perfidy. For he speaks of the unbeliever; and for this reason, he said above the soul, so that you may understand a spiritual punishment, not a bodily one; because the soul shall be bound by invisible torments.The Jews first, and then the Greeks. The Jew is always preferred by the prerogative of the Fathers, to either be crowned first or to be condemned; because the believer is more honorable on account of Abraham, but the unbeliever is to be treated worse; because he rejected the promised gift to the Fathers.
(Vers. 10.)
(Verse 10) But glory, and honor, and peace to everyone who works good, to the Jew first, and also to the Greek. Just as He has appointed three punishments for unbelievers, He has also appointed three great rewards for the faithful, that they may have a double honor, as children of God; let glory be for the transformation; but peace, because those who live a good life will be at rest in the future, undisturbed by any trouble; indeed, because every person who abstains from the opposite has peace before the judge.(Vers. 11.)
(Verse 11) For there is no partiality with God. For he shows that a Jew or Greek is not despised by God, if indeed they believe in Christ, but that both are justified by faith. Likewise, those who do not believe are equally guilty, for circumcision without faith is of no advantage, and uncircumcision through faith is beneficial. And by this, he teaches that God is not a respecter of persons. For he does not follow the prerogative of race, to accept one who doubts because of the lineage of his ancestors, or to reject one who believes because of the unworthiness of his parents; but he rewards or condemns each person according to their own merit.(Vers. 12.)
(Verse 12) For whoever has sinned without the Law will also perish without the Law. How can one sin without the law, when we are all subject to the natural law? But concerning the Law of Moses, it is said that the Jews are bound by it, as long as they do not believe; and also the Gentiles, but long ago, because they did not want to join. Therefore, unbelieving Gentiles become guilty in two ways; because they did not give assent to the law given through Moses, nor did they receive the grace of Christ; therefore, it is fitting that they perish. Therefore, just as the one who sins without the law will perish, so too the one who keeps the law without the law will be justified. For by naturally observing justice, one becomes the guardian of the law. For if the law is not given to the righteous, but to the unrighteous; the one who does not sin is a friend of the law. Only faith is lacking to him, through which he may be perfected; for it will profit him nothing before God to abstain from what is contrary, unless he receives faith in God, so that he may be righteous by both; for the former is the justice of time, the latter is the justice of eternity.And whoever has sinned in the Law will be judged by the Law. Because the Jews have the law, in which salvation is promised to them; those who do not believe or receive the promise will be judged by the law under which they lived. For the law itself accuses, and they will pay the penalty, for the cause of the Jews is more serious among themselves than among the Gentiles. For as those who believe are preferred, so those who doubt are found worse: for it displeases more the one who has lost what he had than the one who could not obtain what he did not hope for. For he did not enter the palace, but was sent outside.
(Vers. 13.)
(Verse 13.) For it is not the hearers of the Law who are righteous before God, but the doers of the Law will be justified. He says this because those who hear the Law are not the righteous ones, but those who believe in Christ, whom the same Law promised. And this is to fulfill the Law. But not everyone who hears the Law does it, because they do not believe in the Law; they do not receive the testimony that the Law gives. But the one who is not seen in the Law, because he is uncircumcised in the flesh, but believes in Christ, is said to have fulfilled the Law. And he who claims to be under the Law, that is, a Jew, becomes a hearer of the Law, not a doer; for he does not believe in Christ, who is written in the Law, as Philip said to Nathanael: We have found Jesus, whom Moses and the prophets wrote about in the Law (John 1:45).(Vers. 14.)
(Verse 14) For when the 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, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. (Colossians 2:16) Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. Therefore, nature itself recognizes its creator by its own judgment, not by law, but by the reason of nature; for it perceives the workman in his work.(Vers. 15.)
(Verse 15) Those who do not have the law are a law unto themselves, demonstrating the work of the law written on their hearts. It is the same understanding; for while they believe under the guidance of nature, they show the work of the law not by letter, but by conscience. The work of the law, however, is faith, which, when exhibited to God with words, demonstrates by natural judgment that it is a law to themselves; for whatever the law commands, it voluntarily does, so that it may believe in Christ.The testimony is rendered by their own conscience. They believe based on their inner conscience, because they are aware that what they believe coincides with their own conscience; for it is fitting for a creature to believe in and worship its creator: nor is it absurd for a servant to acknowledge his master.
(Vers. 16.)
(Verse 16) And on the day when God judges the secrets of men according to my gospel, through Jesus Christ our Lord, they will accuse or even defend themselves with their thoughts. For he said that the Jews, who do not believe, will be judged by the law (for the law accuses them of rejecting Christ, whom it promised to them but they did not receive), but the Gentiles, who do not have the law, will be judged by their conscience if they refuse to believe. First of all, the accusers will be Gentiles who believe not in the faith of the Gentiles; just as the Lord said to His disciples concerning the unbelieving Jews: 'They will be your judges' (Matthew 12:27), for the perfidy of the Jews will be judged by the faith of the apostles, who, though they were of them, believed when those others did not believe. Then the Gentiles will be accused by their own thoughts, if, having been touched in their hearts by the faith and power of the Creator, they refuse to believe; or if, through a certain stupor, they fail to consider that they should believe the words and actions of the Lord. They will defend themselves on the day of judgment, saying that they did not consider themselves obligated to believe. They will be judged not as evildoers, but as ignorant individuals; nevertheless, they will not be without punishment, because it is not permissible to be ignorant of this. For gens signifies a twofold kind, both believers and unbelievers; for he speaks earlier about believing nations, but he also includes those nations which do not believe; so that, just as believers are praised by their conscience, thus unbelievers are accused by their conscience. For although he seems least guilty to himself, who did not believe; because he could not handle this within himself, he is however convicted by reason; because he did not persuade himself that this was true, which he had seen confirmed by testimonies of virtues, and followed by many.I think it can also be understood this way, if the whole question is believed to be about believing nations, because it says: What have I to do with judging those who are outside? (1 Corinthians 5:12) And, Whoever does not believe, he says, is already judged (John 3:18) . And, Because the wicked do not rise in judgment (Psalm 1:5) . For sinning without the law, they will perish without the law; and by this, they will not be able to stand before the judgment of Christ and give an account; because when they rise, they will be led to hell. For those whom he says are accused or defended by their own thoughts on the day of God's judgment, are Christians who deviate from the catholic truth, holding different opinions about Christ or the meaning of the law in the Church's tradition, whether they are Cataphrygians, Novatians, Donatists, or other heretics. The thoughts of these people will accuse each other on the day of judgment; if anyone understands the true catholic doctrine and chooses not to follow it, refusing to be corrected and ashamed to depart from what they have held for a long time, they will be accused by their own thoughts on the day of judgment. For two thoughts in a person will accuse each other, good and bad. Good accuses the bad, because it contradicted the truth: the bad accuses the good again, because it did not follow, as it perceived: and thus the defendant is established, who thought, feeling that the Catholic Church is good and true, and remained in heresy or schism. But the thoughts of that person will defend each other, who always thought this, considering what he followed to be beneficial. For he is about to say: I have always thought this, which I have followed, to be useful. This was my faith. He will have a lighter cause here, although it must be corrected; because he will not be accused by his conscience on the day of judgment. In this manner, the hidden things of men will be judged on the day of judgment by Jesus Christ our Lord.
(Vers. 17.)
(Verse 17) But if you are called a Jew. The name Jew is given because it is a prerogative of their ancestors to be called Israelites. And yet, if we want to fully comprehend everything that pertains to the matter, we must consider that the name Jew has a threefold meaning. First, because they are the sons of Abraham, for he is considered the father of all nations because of his faith. Secondly, because of Jacob, who was called Israel for the sake of increasing faith; for the dignity of the father is elevated in his children. Thirdly, not so much because of Judas, but because of Christ; because he was born of Judah according to the flesh, they are called Judahites; because in Judah this was signified, which was to come in Christ. For it has been said: Judah shall be your leader (Judges 20:18); and, Judah, your brothers shall praise you (Genesis 49:8). The praise given to Judah is not approved, but to Christ, whom all daily praise, those whom he has deigned to call his brothers. For he himself said to the women: Go, and tell my brothers, that I go before you into Galilee (Matthew 28:7). For who does not praise him, by whose benefit he lives? Therefore, the apostle, under this meaning, which is later in number, but higher in merit, wanted to encompass the whole: which the Jews, not understanding, defend the name of carnal Jew for themselves.(Vers. 18.)
(Verse 18) And you rest in the Law, and you glory in God, and you know His will, and you approve of what is more useful, being instructed by the Law. It does not want to appear very great if a Jew believes; indeed, since he is instructed by the Law, it is very dangerous if he does not believe; for he has the Law as his guide. But if a believer is preferred, he makes the merit of the Fathers; because even though someone may flourish on their own, they still falter in their own things.(Vers. 19, 20.)
(Verse 19, 20.) And you trust yourself to be a leader of the blind, a light for those in darkness, an instructor of the foolish, a teacher of infants, having the form of knowledge and truth in the Law. These things are true; for this is a testament of the Law, to instruct the ignorant and subject the profane to God: or to provoke the impious, who are devoted to idolatry, with the promise made through the Law, to a hope of something better. Therefore, the doctor of the Law rightly boasts in these things, because he imparts the form of truth. But if it does not receive the one whom the Law promised, it boasts in vain about the Law, which it dishonors, while rejecting Christ, the promised one in the Law; and it will no longer be a teacher of the foolish, nor a master of infants, nor a guide for the blind, who are in darkness; but rather the leader of all of them to destruction.(Vers. 21.)
(Verse 21.) Therefore, if you teach someone else, you do not teach yourself. This means that you who accuse the Gentiles of being without the Law and God, do not accuse yourself: for by doubting Christ, promised in the Law, you are found in the same things that you accuse.(Vers. 22.)
(Verse 22) You preach against stealing, yet you steal; for you do what you preach should not be done. For while you deceive the faith of Christ through bad interpretation, you deny our Christ promised in the Law.You say not to commit adultery, yet you yourself commit adultery (2 Corinthians 2:17). But you, by disregarding the truth of Christ and embracing falsehood, are adulterating the Law. This is why it is said elsewhere: 'You adulterers of the word of God.'
When you curse idols, you commit sacrilege: you are sacrilegious, when you deny Christ, whom both the Law and the prophetic word designate as God; for Isaiah says: 'There is no God besides you; there is no other god.' You are indeed God, and we did not know it: God the Savior of Israel (Isaiah 45:14). Did the Jews not say of the Father: 'You are indeed God, and we did not know it,' when the whole Law of the Father proclaims His authority, from whom all things come? But because the Son of God always indeed appeared, yet He was hidden who He was; when He is recognized after the resurrection, it is said in confession: For You are God, and we did not know. And He who was thought to be only an Angel in the Law, and the leader of the army of the Lord: but when it is understood that He is the Son of God, it is said to Him with thanksgiving: For You are God, and we did not know. Therefore, by this He signifies that He Himself was the one who indeed appeared to the patriarchs as God, and He was incarnate afterwards, but had not been understood by all.
(Vers. 23.)
(Verse 23) You who boast in the Law, dishonor God by transgressing the Law. You transgress the Law when you ignore its meaning, which pertains to the incarnation and divinity of Christ. And you dishonor God by not accepting His testimony about His Son. For He Himself said, 'This is my beloved Son' (Matthew 3:17).(Vers. 24.)
(Verse 24) For the name of God is blasphemed among the gentiles because of you, as it is written (Isaiah 52:5). This was said by the prophet Isaiah because the name of God was blasphemed among the gentiles when the Jews, who were handed over for their offenses, did not pay attention to themselves but gave glory to their idols as if they had conquered the God of the Jews in the Jews. Likewise, in the time of the apostles, the name of God was blasphemed in Christ because the Jews, by denying Christ as God, were blaspheming both Him and the Father, as the Lord says: "Whoever receives me, receives not me but him who sent me" (Luke 9:48). And therefore among the nations he was blasphemed, because the Jews endeavored to persuade the believing nations not to believe in Christ as God; so that the blasphemy of the nations originated from the Jews or the authors of Photinus.(Vers. 25.)
(Verse 25.) Circumcision indeed benefits if you observe the Law. It can be said on the other hand: If circumcision benefits, why is it disregarded? But then it benefits if you observe the Law. Therefore circumcision must be observed; and in order for it to benefit, the Law must be kept. So what did it prohibit that it shows would benefit if the Law is kept? Therefore, it seems to be wrongly prohibited, which is not displeasing in itself, but is said to be frustrated through the negligence of another.But if you are a transgressor of the Law, your circumcision has become uncircumcision. This is what he says, that if the Law is not kept, a Jew becomes a Gentile. But circumcision was established for the sake of Abraham; because circumcision is from Abraham: for he could not build what he had destroyed. For he says this, to teach that it is then beneficial to be from the lineage of Abraham if the Law is kept, that is, if one believes in Christ, who was promised to Abraham; for those who are justified by faith have their merit and are elevated with the honor of the Fathers. For all salvation is in the Law of Christ. Therefore, he who believes in Christ keeps the Law; but if he does not believe, he is a transgressor of the Law. For he does not receive Christ, whom the Law prophesied would come for justification, which it itself could not give. And it will be of no benefit to him to be called a son of Abraham; for this one, who follows faith, is the true son of Abraham, by which he became worthy before God. Hence it is said: Your circumcision has become uncircumcision, that is, you have become like a Gentile, not believing in Him who was promised as the son through the sign of circumcision to Abraham.
(Vers. 26.)
(Verse 26.) Therefore, if the foreskin keeps the commandments of the Law, will it not be counted as circumcision for them? The righteousness of the Law is Christian faith, as it is said elsewhere: Christ is the end of the Law for righteousness to everyone who believes (Rom. X, 4). Therefore, it is clear that if a Gentile believes in Christ, he becomes a son of Abraham, who is the father of faith.(Vers. 27.)
(Verse 27.) And it will judge that which is from nature, perfecting the Law, you, who are a transgressor of the Law by letter and circumcision. The believing Gentile, led by nature, condemns the Jew, to whom the Law promised Christ, but he did not want to believe in Him when He came. Therefore, how worthy of glory is the Gentile, who understood the author solely by nature, as the apostle Peter says: But you killed the author of life (Acts 3:15); all the more, the Jew is to be punished, who did not acknowledge Christ as the author either by nature or by the Law.(Vers. 28, 29.)
(Vers. 28, 29.) For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly, and circumcision is of the heart, in the Spirit, not in the letter; whose praise is not from men but from God. It is not obscure that the circumcision of the flesh does not have praise from God (for Abraham was not justified by circumcision, but by faith; later he was circumcised), but the circumcision of the heart is praiseworthy before God. For to circumcise the heart, cutting off error, is to recognize the Creator. And because the circumcision of the heart was to come, the first Moses said: Circumcise the hardness of your heart (Deut. X, 16). And Jeremiah likewise: Circumcise the foreskin of your heart (Jerem. IV, 4). This he said to the Jews who were following idols; for it is a veil around the heart, which, turned towards God, it circumcises: because faith removes the mist of error, and gives perfect knowledge of God in the mystery of the Trinity, which was unknown for ages. Therefore, the praise of this circumcision is from God, hidden from men; for it is the merit of the heart that God sees, not of the flesh. For the praise of the Jews is from men; for they boast in the circumcision of the flesh, because it is from the Fathers. Therefore, among other things, he says: 'And glory in their shame, those who are earthly-minded' (Philippians 3:19); that is, those who consider the circumcision of the flesh to be glory. For he is earthly-minded who boasts in the flesh; but he who boasts in the spirit, his praise is from God; for he is believed in by the spirit, not by the flesh.Chapter III.
(Vers. 1 et 2.)
(Verses 1 and 2.) For what advantage does the Jew have, or what is the benefit of circumcision? Much in every way. Firstly, because they were entrusted with the words of God. Although there are many things that pertain to the honor and merit of the offspring of Abraham, this is the only thing that is explicitly mentioned, that their greatest praise is to be considered worthy of receiving the Law by which they could learn to distinguish between what is right and what is wrong; so that after this first thing, the nature of the others may be understood. But since the testimony of their race is shown to be of no profit to the carnal, that is, unbelieving, Jews, so that it should not appear that all, that is, even the believers, had been treated badly, he teaches that it is very advantageous for the believing Jews, because they are the children of Abraham. For to them the words of God were entrusted, while the Law, which had become obsolete through the sins of men, was seemingly transgressed with impunity by God. They rightfully receive the reformation of the Fathers, and are called the people of God. Egypt also is afflicted by various plagues because of their injustices: they are nourished with heavenly bread, they are a terror to all nations, as testified by the prostitute Rahab: to whom also Christ the Savior has been promised for sanctification (Joshua 2:9 et seq.). Therefore, it is said to be very beneficial for the Jews in every way, because they are the children of Abraham: they are preferred before the nations, but those who believe.(Vers. 3.)
(Verse 3) For what if some of them did not believe? Will their unbelief nullify the faithfulness of God? Certainly not! God forbid that He should punish the rest of the Jews because some of them did not believe the promises He made to the descendants of Abraham. They cannot be considered worthy of receiving what God has promised to the faithful. The promise was made in such a way that it would benefit those who believe. Therefore, God is not angry because of their unfaithfulness, that is, the unbelief of the Jews. He will still give eternal life to the rest who believe, as He promised through Christ by faith. Those who did not believe have made themselves unworthy without prejudicing the others. With these words, he commends the Jewish believers, because nothing hinders them, since many of them refused to believe.(Vers. 4.)
(Verse 4.) For God is true, but every man is a liar, as it is written: That you may be justified in your words, and may overcome when you are judged (Psalm 50:6). To confirm what he said above, that God is faithful to his promises, and every man is a liar, he cited a prophetic example from the fiftieth psalm, in which both God is justified by his words and man is marked as a liar for the sake of unbelief. For both are read in the book of Psalms, that God is just and true, and every man is a liar (Psalm 85:15). He calls a man a liar who, while not believing what God has promised, says that he will not give what he has promised; and while he himself is a liar, for many reasons he pronounces God to be a liar, since he does not believe in his promises. Therefore, he calls every man a liar who is distrustful of God's promises. However, this applies especially to the Jews, whose case the Apostle discusses here. They saw Christ and denied that he was the one whom God had promised, and for this reason they are called liars. But God is true, who sent Christ as he promised; and thus he prevails when he is judged, because he will give what is denied to be given; for when he is not believed, he is pronounced a liar. But when he gives what is judged, he wins, showing himself to be truthful, and the other to be a liar, who does not believe his words. For he will see the Son of God in his glory, whom he denies: he will see the resurrection of the flesh, and know that the deception will be conquered by the promise and truth of God. For even Christ, when he was judged, conquered: for he was unjustly killed, and made the devil guilty, whom he had already overcome by not sinning, in order to lose again when defeated for the second time.(Vers. 5 et 6.)
(Verses 5 and 6.) But if our injustice commends the justice of God, what shall we say? Is God unjust, who inflicts wrath (I speak according to man)? Far be it. According to the sense of the prophet David, the Apostle says this: But David, when he had sinned in the matter of Uriah the Hittite, knowing that the promise cannot be given to sinners, begs that the justification of God's words may overcome the judgment by which those who sin are judged, and that he may reform the repentant, sanctifying him, in order to give him what he promised to the righteous. But by this he has added: If, however, our injustice commends the righteousness of God, etc., that is, if because we are sinners, God is justified; he will be unjust if he avenges. For if our injustice were to benefit him, without a doubt he would be unjust if he were to condemn sinners; because our injustice makes God just, if he gives to us sinners what he promised to the saints. For although we are sinners, we are nevertheless reformed through repentance; so that we may no longer be sinners, but rather deserve to receive the promise as the forgiven. Therefore, this is not the meaning of the words of the prophet David when he says: 'Against you, you alone, have I sinned, and done what is evil in your sight; so you are right in your verdict and justified when you judge' (Psalm 51:4). This verse is wrongly interpreted by malicious people so that the sins and evil actions of humans may contribute to God's justification and that through our evil deeds, His goodness may be revealed, and our injustice may display His justice. Therefore, since God is not unjust when He inflicts wrath, He is no longer justified by our sins. For if He were justified by our sins, He would be unjust if He were to punish. But because He is not unjust when He punishes, it is clear that our injustice does not commend God's justice. But if he commended, he did not retaliate, because he is just.But by this he adds: according to man, he says. Far be it, that is, far be it, that God be called unjust; because this belongs to man, who is known to both err and be deceived, and deceive. For God, who is unchangeable, perseveres, and cannot not love what he has made.
Otherwise, how will God judge this world? It is true, because it would not be just for God to judge the world if its sins benefited him; so that by his will, sinners, while obtaining forgiveness, could see God as good. And if they did not sin, he would not appear just; for if they did not sin, not having anyone to forgive, he would not be good.
(Vers. 7.)
(Verse 7) For if the truth of God has abounded through my lie to His glory, why am I still judged as a sinner? It is evident, if lying benefits the glory of God, so that He alone appears true, sinners should not be accused of sinning; because they will be seen to sin not by their own will, but by His impulse: which is far from the truth.(Vers. 8.)
(Verse 8.) And are we to do evil, as some people slanderously claim we say, so that good may come? Their condemnation is deserved! Now someone will object, saying that we teach this in order to justify sinful behavior and claim that by forgiving sins, God appears to be good. This is blasphemy and goes against the true teachings of divine doctrine. For faith teaches that we ought not to sin, since it preaches that God will judge; but it consults for sinners, so that, having recovered their health, they may live under the law of God and not sin anymore.Therefore he adds: Whose condemnation is just, that is, of those men who from envy interpret this against us, as was said above, the condemnation is just. For the Jews used to boast this, that they might accuse the apostolic doctrine, saying that while they preached the remission of sins, they gave occasion for sinning; as if men who were secure on account of the remission, would sin readily: when it is clear that after receiving faith it is dangerous to sin, and this is preached to the believers.
(Vers. 9.)
(Verse 9) What then? Are we better off? By no means. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: 'None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.' Then he also shows that the Jews, who appear to be living under the law of God and defending the dignity of their fathers, rightly deserve to be accused, especially because they have rejected the promise of the fathers, rendering the grace of God ineffective. To confirm this point, he added a prophetic example from the thirteenth psalm, saying:(Vers. 10.)
(Verse 10.) As it is written, there is no one righteous (Psalm 14:3 and following). He began to enumerate their evil deeds and to add even worse ones, in order to make it clear that in these there seems to be no hope, unless they implore the mercy of Christ, who forgives sins.(Vers. 11 et 12.)
(Verses 11 and 12.) Then he added: He is not understanding. It is true, because if he made an effort to understand, he would not be unjust.He does not seek God. Nor is this hidden, because if he understood what would be beneficial, he would seek God: and not like King Asa of Judah, who, after experiencing many benefits from God, was so corrupted that when he suffered from a foot disease in the presence of a prophet, he did not seek God.
All have turned away, together they have become useless (2 Kings 15:23). There is no doubt that all who do not seek God are inclined to seek help from vanity: and vanity is an idol; therefore they become useless.
There is no one who does good, not even one. Because they have neglected God, they have become useless and are unable to do good; in fact, they have become corrupted and have gone from bad to worse.
(Vers. 13.)
(Verse 13.) Their throat is an open sepulcher. They were eager to devour good men with evil, if it were possible; just as the sepulcher is open to receive bodies, so is their throat against the good.They were deceitful with their own tongues. Those who were accustomed to such evil deeds, what they spoke, was in deceit.
The poison of asps is under their lips. This is said because the words of such people are like a trap. They speak in order to deceive; just as venom is poured out through the lips of a snake, so too are deceit and trickery through their lips.
(Vers. 14.)
(Verse 14) Their mouth is full of curses and bitterness. It is evident that the wicked always speak curses and bitter things against the righteous, bursting out in reproach and slander against them.(Vers. 15.)
(Verse 15) Their feet are swift to shed blood. This is what he said about the killing of the prophets, whom they killed eagerly, lazily for good, swiftly for murder.(Vers. 16.)
(Verse 16) Crushed and unhappy are their ways. For they were hurried to do evil, their journey or step is troubled and unfortunate.And they did not know the way of peace. The way of peace is gentle and undisturbed; for every good life is tranquil, and modest actions themselves are peaceful, and through them one goes to God. Therefore, those unwilling to know this have chosen the way of tribulation, through which one goes to Gehenna.
(Vers. 17.)
(Verse 17) The fear of God is not before their eyes. For they are without understanding and do not have the fear of God: For the fear of the Lord is the beginning of wisdom, as Solomon says (Proverbs 1:7). And he did not say that they do not have the fear of God, but rather, he says, the fear of God is not before their eyes. For they see their own wicked works and do not tremble, and therefore they are said to not have the fear of God. Jeremiah the prophet signifies all of them, saying among other things: Then all arose against the prophet of the Lord, wanting to kill him. And it follows: But the whole people did not permit (Jerem. XXVI, 8, 16). Therefore, he says all of them, but the evil ones; and all of these, but the good ones. For when he says: All have turned away, he does not mean the entire people completely, but this part of the people, as the aforementioned prophet reports: In which all the evil ones have hidden themselves. For there are always two peoples within one people. This, therefore, is the people whom the Lord reproves under the name of Jerusalem, saying: Jerusalem, Jerusalem, you who kill the prophets (Matth. XXIII, 37). And in another place: Generation, he says, is evil and adulterous, and Nation of vipers (Ibid. XII, 39). Concerning this, the prophet Isaiah also complains, saying: Woe to the sinful nation, a wicked seed (Isa. I, 4)! For by their evil will, they produce evil fruits, they are a wicked seed. And because if they want, they can convert, the voice of the Apostle confirms in another Epistle, saying: We were also once by nature children of wrath, like the rest (Ephes. II, 3).(Vers. 18.)
(Verse 18.) But 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 may be held accountable to God. For just as there is one cause of all evils in evil, so too is there one cause of all goods. Therefore, in these things, the evil of all similar things is demonstrated. These pertain to the confusion of the Jews, who were bringing testimony for themselves and their parents from the law.(Vers. 19.)
(Verse 19) So that every mouth may be stopped, and the whole world may become subject to God. He says this because the Jews, being bound in sins, the whole world becomes subject to God. For there is no doubt that the pagans have been overwhelmed by sins and impieties, and therefore the whole world is prostrated before God so that it can obtain forgiveness; because the whole world consisted of Jews and Gentiles, from whom the faithful were separated. Therefore, when he proves that the Jews, who received the law from God and to whom the promise was made, are obnoxious to sins, there is no doubt that all Greeks are guilty of death. Therefore, he says, let every mouth be stopped and the whole world become subject to God; while all those who have been proved guilty are in need of the mercy of God, both Jews and Greeks.(Vers. 20.)
(Verse 20) Therefore, because by the works of the law no flesh will be justified in His sight, the law does not assert that men are justified before God; because they have not observed the law of righteousness in its precepts, but because they have refused to believe in the sacrament of the mystery of God, which is in Christ. For through this, God has decreed to justify man, not by the law, because the law justifies for a time, not before God. Therefore, those who observe the law in time are righteous, not before God; because the faith by which men are justified before God is not in them. For faith is greater than the law; for the law pertains to us, faith to God. Therefore, the law has temporal justice, faith eternal. For when it says 'all flesh', it signifies all mankind, as the prophet Isaiah says: 'And all flesh shall see the salvation of God' (Isaiah 40:5); that is, all mankind shall see Christ, in whom the salvation of all is contained. And they are signified by flesh because they are subject to sins. For just as righteousness makes spiritual things, so sins make carnal things; so that man may receive a name from his action.For by the law is the knowledge of sin: but by faith the abolition; therefore, faith must be followed. What is this law, by which it is said that sin is known, and how is it known? For we see that the ancients did not ignore sin; for Joseph was sent to prison, although by deceit (Gen. XXXIX, 20); and the cupbearer and baker of Pharaoh, for the cause of sin (Gen. XL, 3). How, then, did sins go unnoticed? Indeed, the law is threefold; so that the first part may be of the sacrament of divinity of God: but the second is that which agrees with the natural law, which forbids sin: and the third is of deeds, that is, of the Sabbath, the new moon, circumcision, etc. This is therefore the natural law, which, partly reformed by Moses, partly confirmed by his authority, made known sin in restraining vices; not that it was hidden, as I said, but it shows the sins that are committed, not to be unpunished in the sight of God; lest perhaps someone, escaping for a time, should think that he had deceived the law. This is what the law shows.
(Vers. 21.)
(Verse 21) But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. And lest this be thought to be done contrary to the law, he added that it has the testimony of God's justice from the Law and the Prophets, that is, because the Law itself had foretold this from another perspective: that there would come one who would save mankind (cf. Isaiah 19:20); which had not been granted by the law, namely, to forgive sins. Therefore, it is called the justice of God, which appears to be mercy, because it has its origin from the promise; and when the promise of God is fulfilled, it is called the justice of God. For justice is, because what was promised has been rendered: and when it receives those who flee to it, it is called justice; for not receiving the one who flees is iniquity.(Vers. 22.)
(Verse 22) But the righteousness of God through faith in Jesus Christ. What else is faith in Jesus Christ, but that the righteousness of God itself is the manifestation of Christ? Through faith in the preaching of Jesus Christ, the gift promised long ago by God is recognized or received.To all, or above all, who believe, that is, above all Jews and Greeks, believing in the righteousness of the true God.
(Vers. 23.)
(Verse 23) For there is no distinction; for all have sinned and fall short of the glory of God. Because he had said that there is no distinction between Jews and Greeks in terms of righteousness, in order to prove this, he added: For all, he said, have sinned. This should be understood in a general sense, so that both Jews and Greeks are included; hence he says: There is no distinction; for all here includes even the priests, to show that the law was of no use without faith. For the law was given in such a way that faith was to be in the law, which hoped for future salvation. Therefore, the death of Christ benefited all, for he taught what must be believed and observed in this world, and he rescued everyone from hell.(Vers. 24)
(Verse 24) They are justified freely by His grace. They are justified freely, because they do nothing, nor pay any recompense; they are justified solely by faith as a gift from God.Through the redemption that is in Christ Jesus. It testifies that the grace of God is in Christ; because we are redeemed by the will of God through Christ, so that, being sent forth, we might be justified, as he also says to the Galatians: Christ has redeemed us (Galatians 3:13), offering himself for us. He permitted himself to be tormented by the devil, but triumphed. However, thinking he could retain Christ, he deceitfully accepted him, but because he could not endure his power, he lost all whom he held, together with him.
(Vers. 25.)
(Verse 25.) Whom God set forth as a propitiation by His blood, through faith. This was to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.In his blood. Therefore, in his blood, because we have been freed by his death; so that he might also make known his death, and condemn death through his suffering.
(Vers. 26.)
(Verse 26.) To demonstrate his righteousness, that is, to make his promise known, in order to free us from sins, as he had previously promised; and when he fulfilled it, he showed himself to be just.Because of the preceding sins, in the patience of God. Knowing God's purpose of his kindness by which he intended to help sinners, both those who are in heaven and those who are held in hell; he waited a long time for both, canceling the sentence by which it seemed right for all to be condemned; in order to show us what he had decided long ago, to save the human race through Christ, as he promised through the prophet Jeremiah, saying: I will be merciful to their iniquities, and I will remember their sins no more. And lest this gift should seem to have been promised only to the Jews, he says through Isaiah: My house shall be called a house of prayer for all nations (Isa. 56:7). For although the promise was made to Judaism, yet God, knowing that the wicked Jews would reject his gift, promised to admit the Gentiles to receive his grace, so that the wicked Jews, being filled with jealousy, would be sent into wrath and torment.
In this time, that is, our time, in which God has given what He had promised to give in the time in which He has given. So that he may be just, justifying the one who is from the faith of Jesus Christ. He rightly says, because in order to be just, He gave what He had promised: and what He had promised is to justify those who believe in Christ. But it is said in Habakkuk: but the just shall live by faith (Habakkuk 2:4); so that while he has faith in God and in Christ, he may be just.
(Vers. 27.)
(Verse 27) Where then is boasting? It is excluded. By what law? Of works? No, but by the law of faith. Therefore, he is addressing those who are under the law, that they may boast without cause, flattering themselves about the law and the fact that they are descendants of Abraham, but seeing that no one is justified before God by the works of the law, but only through faith.(Vers. 28.)
(Verse 28.) For we maintain that a man is justified by faith apart from the works of the law. He says that a Gentile is considered certain to be justified by believing and not by performing the works of the law, that is, without circumcision, or observance of new moons, or honoring the Sabbath.(Vers. 29.)
(Verse 29.) Is God only the God of the Jews? Not also of the Gentiles? Indeed, also of the Gentiles. Without a doubt, God is one for all. For the Jews alone cannot claim for themselves that their God is not also the God of the Gentiles; since they trace their origin back to one man, Adam, and no foreigner who desires to follow the law is prohibited. Moreover, some people went out into the wilderness with them from the Egyptians, as they were commanded to accept them (Exodus 12 and following), only on the condition that they be circumcised and eat unleavened bread or Passover with them. Likewise, Cornelius, a Gentile who did not become a Jew, received the gift of God and was found to be justified by divine testimony (Acts 10:31).(Vers. 30.)
(Ver. 30.) For indeed there is one God who justifies the circumcision by faith and the uncircumcision through faith. In the circumcision, he signifies the Jews, because they have been justified by the faith of the promise, believing that this is Christ, whom God promised in the law. But in the uncircumcision, he signifies the Gentiles, who have been justified before God by the faith of Christ. For both Gentiles and Jews are justified in the same way, by believing. For there is one God for all, and he justifies all in the same way. What, therefore, is the benefit of circumcision of the flesh, or what harm is there in the foreskin, when it does not confer dignity or merit except through faith?(Vers. 31.)
(Verse 31.) So, do we make the law void through faith? Certainly not! On the contrary, we establish the law. The law is not abolished through faith, but rather fulfilled; for its purpose is confirmed when faith reveals that what was foretold has come. This is especially relevant for the Jews, who mistakenly believe that faith in Christ is an enemy, unaware of the true meaning of the law. Therefore, faith does not make the law empty, but rather affirms that it should now cease; for it correctly affirms that the law was given at its appropriate time, but it should no longer be in effect. For in the very law it is said that with the fulfillment of the promise the law should cease; for the angel Gabriel, having been sent to the prophet Daniel who desired to know the meaning of this matter, among other things said this: at the coming of Christ, the anointing, that is, the royal unction, would cease, which signifies power. And he said, there will be no more judgment, which is the law, and my sacrifice will be taken away. Therefore, he said, my sacrifice, so that it would be known that the old offering would cease. Opening the understanding, the Savior said: 'The Law and the Prophets were until John; from that time the Gospel of the kingdom of God is preached' (Luke 16:16). And because the law of Moses was coming to an end, God was going to give better commandments. The prophet Jeremiah foretold, saying: 'Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah' (Jeremiah 31:31). These were the ones who received Christ when He came, according to the promise. Therefore, the Savior says, 'I have not come to abolish the law or the prophets, but to fulfill them' (Matthew 5:17). And because the house of God would not only be in Jerusalem, but also in other places, the prophet Zacharias says, 'I will make Jerusalem a praise in all the nations' (Zechariah 12:2), which is the Church.Chapter IV.
(Vers. 1.)
(Verse 1.) What then shall we say that Abraham, our father according to the flesh, has found? After showing that no one can be justified before God by works of the law, he added that Abraham could not have earned anything according to the flesh. By saying 'according to the flesh,' he signified circumcision, because Abraham sought nothing through circumcision. For he was justified before he was circumcised.(Vers. 2.)
(V. 2.) But if Abraham was justified by the works of the Law, he has glory, but not before God. This is the argument of the one proposing it. For Abraham was justified by faith, which is beyond doubt: therefore, he has glory before God. But because those who observe the law, whether of Moses or of nature, are presently justified, so as not to be blamed in the present judgment; therefore, he says: If Abraham was justified by the works of the law, he does not have glory before God; because whoever has made the law, said he, will live by it, that is, will not die as guilty: yet, he will not have merit before God because of this, but for the sake of faith.(Vers. 3.)
(Ver. 3.) What does Scripture say? Abraham believed God, and it was credited to him as righteousness (Gen. XV, 6). It is clear that Abraham did not have glory before God because he was circumcised or because he abstained from wickedness; but because he believed God, he was justified, and he will receive the reward of his praise in the future.(Vers. 4.)
(Verse 4.) However, to the one who works, wages are not credited as a gift, but as an obligation. To the one who performs works according to the law, that is, Moses, he is subject, either by nature or by the law; merit is not credited as a reward, so that he may have glory before God. For it is necessary to fulfill the law, because an obligation is imposed by the law; whether one wishes or not, he must fulfill the law, lest he be condemned, as it is said elsewhere: But those who despise, they bring damnation upon themselves; because they are presently subject to the thing (Rom. 13:2). To believe or not to believe is a matter of will. For no one can be compelled to that which is not evident, but is invited; since it is not extorted, but persuaded. Therefore, the one who assents should be rewarded, just like Abraham, who believed what he did not see.(Vers. 5.)
(Verse 5.) But to him who does not work, that is, to him who is guilty of sin; to him who does not work, what the law commands. But to him who believes in Him who justifies the ungodly, his faith is reckoned as righteousness. He says this because to the ungodly believer, that is, the Gentile, in Christ, his faith is reckoned as righteousness, just as it was for Abraham. So how do the Jews think they are justified by the works of the law, when they see that Abraham was justified not by the works of the law, but by faith alone? Therefore, the law is not necessary when the ungodly is justified before God by faith alone.According to the purpose of God's grace. Thus, God decreed that with the cessation of the law, salvation would be sought solely through faith by the grace of God.
(Vers. 6.)
(Verse 6.) As David also says. He fortifies this very thing by the example of the prophet. The blessedness of the man to whom God reckons righteousness apart from works. God pronounces blessed those of whom He has said that without any labor or observance, they are justified by faith alone before God. Therefore, He preaches the blessedness of the time in which Christ was born, as the Lord Himself says: Many righteous men and prophets have desired to see what you see and have not seen, and to hear what you hear and have not heard (Matthew 13:13).(Vers. 7 et 8.)
(Verses 7 and 8.) Blessed are those whose sins are forgiven, and whose sins are covered. Blessed is the man to whom the Lord does not impute sin (Psalm 32:1 and following). Clearly blessed are those whose sins are forgiven without any work or effort, and their sins are covered, with no acts of repentance required except to believe. This man is also blessed, to whom the Lord does not impute sin. To forgive, and to cover, and not to impute, are one reason and one meaning; all things are obtained and given in the same way.However, it seems that there is a threefold reason in these statements: because he used different words from different prophets, and because he descends from the plural to the singular. For when he wants to enumerate the names of sins through the words of God, because sins have different names, he speaks more extensively; however, the words are of one form and significance, because when he covers, he forgives, and when he forgives, he does not impute. For he speaks more extensively to praise the grace of God, in order to amplify grace. For he made three degrees on account of the variety of sins: the first degree is injustice or impiety, when the Creator is not acknowledged; the second, in the works of grave sins; the third, however, of light sins; yet all of these are wiped away in Baptism. By these three degrees he signified the entirety of the body of sin.
However, how can it pertain to the person who repents when it says: Blessed are those whose sins are forgiven; when it is well-known that penitents acquire the remission of sins through labor and groaning? Or how does it fit with martyrdom, which says: Blessed is the man to whom the Lord does not impute sin; when we know that the glory of martyrdom is acquired through sufferings and afflictions?
But the prophet, foreseeing the blessed time in the coming of the Savior, calls those blessed who are forgiven and covered and whose sins are not imputed to them, without any labor or work through baptism. However, the Apostle, because of the fullness of time and because there is more grace in the apostles than there was in the prophets, testifies to greater things which we obtain through the gift of baptism. For he declares that we not only receive the forgiveness of sins, but also justification and becoming children of God, so that this blessedness may have perfect security and glory.
(Vers. 9.)
(Verse 9.) Therefore, does this blessedness remain only in circumcision, or also in uncircumcision? That is, is this blessedness granted only to the descendants of Abraham, or also to those who are uncircumcised? For if at that time the Gentiles were not prohibited from entering into the law and the promise of Abraham, how could it be that in the time of Christ, those who came to grace would be prohibited? When did God fully extend His grace?For we say, that is, if we speak in terms of the law, that faith was reckoned to Abraham for righteousness. It begins from the beginning, in order to exclude all caviling objections; for he who is excluded from the head has no ground on which to raise a question.
(Vers. 10 et 11.)
(Vers. 10 et 11.) How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision as 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 who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised. Abraham believed in God when he was still uncircumcised. What did he believe? That he would have offspring, that is, a son, in whom all nations would be justified by faith, just as Abraham was justified. For circumcision is a sign that he received as a seal of the righteousness of faith; for he believed that he would have a son, and he received the sign of this thing that he believed, so that he might be seen as justified. Therefore, circumcision has no dignity in itself, but is only a sign. This sign was given to the sons of Abraham so that they would be known as his children, who, believing in God, received this sign, so that they would be imitators of their father's faith and believe in Jesus, who was promised to Abraham and from whom Isaac was born in a symbolic way. For not all the nations are blessed in Isaac, but in Christ: For there is no other name under heaven given to men, whereby we must be saved (Acts 4:12), says the apostle Peter.(Vers. 12.)
(Verse 12) And let him be the father of circumcision not only to those who are of the circumcision, but also to those who follow the steps of the faith, which is in the uncircumcision of our father Abraham. This he says, because Abraham believed, and he became the father of circumcision, not only to those who are of his origin, but also to those who believe in the same way from the Gentiles. For he is the father according to the flesh of the Jews, but according to faith of all believers.(Vers. 13.)
(Verse 13) For the promise to Abraham or to his seed that he should be heir of the world was not through the law, but through the righteousness of faith. It is clear, then, that the law had not yet been given, nor had circumcision been instituted when the promise was made to Abraham and his seed, which is Christ, who would cleanse the sins of mankind. Hence, John the Baptist says: Behold the Lamb of God, behold Him who takes away the sin of the world (John 1:19). Therefore, Abraham did not become heir of the world through the observance of the law, but through faith. He became heir of the world as the heir of the land, which he obtained in his descendants. However, Christ is the heir of the Gentiles, as David sings: I will give you the nations for your inheritance, and the ends of the earth for your possession (Psalm 2:8). For we will die and live with Him.(Vers. 14.)
(Verse 14.) For if those who are of the law are heirs, that is, if those who are of the law or under the law are heirs, then faith is made void, and the promise is nullified (Rom. XIV, 8). It is evident that if inheritance is by the law, then the promise made by faith to Abraham has been nullified. But the promise was not made through the law, but through the righteousness of faith; for the Apostle shows what harm it is to hope for inheritance through the law.(Vers. 15.)
(Verse 15.) For the law produces wrath. It is meant to demonstrate that no one can be justified by the law before God, and that the promise was not made through the law: For the law produces wrath; it was given for the purpose of making sinners guilty. But faith is a gift of God's mercy, so that through the law of being guilty, they may obtain forgiveness; therefore, faith produces joy. It does not speak against the law, but rather places faith before it; because those who could not be saved by the law are saved by God's grace through faith. Therefore, the law does not justify, but it works wrath on the sinner, that is, punishment; for it does not forgive, but it seeks revenge. Indeed, punishment is generated through wrath, and wrath arises from sin; and for this reason, the law is intended to be left behind, so that one may take refuge in faith, which forgives sins, in order to be saved.For where there is no law, there is no transgression. This is said because with the removal of the subjects from the power of the law, with permission granted, there is no transgression; for those who were sinners by transgressing the law have been justified. For the law of works ceases, that is, the observance of the Sabbath, the new moon, circumcision, the distinction of foods, the observance of dead animals or the blood of a weasel.
(Vers. 16.)
(Verse 16) Therefore, the promise is firm to all the seed, according to faith, so that it may be according to grace. The promise cannot be firm to all the seed, that is, to all mankind from every nation, unless it is from faith. Because the origin of the promise is from faith, not from the law. For those who are under the law are subject to judgment, but the promise cannot be given to those who are subject to judgment. And therefore, they must be purified first through faith in order to become worthy to be called children of God, and for the promise to be firm. For if they who call themselves children of God, while they are subject to the law, are not steadfast, because the children of God are free from sin. Therefore, if those who are subject to the law must be freed from it in order to receive the promise, how much more those who are not subject to the law! Therefore, it is not expedient to subject oneself to the law in order to find a quick remedy for the wound.Not only to him who is of the law, but also to him who is of the faith of Abraham. This is what he said above: To all the seed, not only to those of the Jews who came from the law, but also to those of the Gentiles who follow the faith of Abraham, which he had while he was still a Gentile, so that he might be righteous. For Abraham believed without the law, and therefore he is more closely joined to the Gentiles; so that the promise might be firm to those who believe, to whom he believed.
(Vers. 17)
(Ver. 17) . He is the father of all of us, as it is written: 'I have made you the father of many nations' (Gen. XVII, 4) . The example of Abraham confirms that he is the father of all, but only of those who believe: and thus the promise is firm if it is separated from the law for the sake of faith. For the promise of the kingdom of heaven is given to the righteous, not to sinners. And those who are under the law are under sin; for all have sinned, and it is not possible for anyone to be under the law and receive grace, as he also says to the Galatians: 'You have fallen away from Christ, you who are justified by the law; you have fallen away from grace' (Gal. V, 4) .Before him whom you believed in, God. That he may teach all the Gentiles to believe in one God, he speaks to the Gentiles that Abraham believed in God and was justified before him, in whom the Gentiles also believe, so that they may be justified, so that there is no distinction between Jews and Greeks in faith; because circumcision and uncircumcision are removed, they become one in Christ; because Abraham believed in uncircumcision and was justified.
He who gives life to the dead and calls into existence things that do not exist, as though they do. By saying this, he invites the Gentiles to faith in Abraham, who, when he was still uncircumcised, believed in God, whose faith is now proclaimed in Christ, and he was given life with his wife. For even though they were of old age, they were rejuvenated; so that he did not doubt that he would have a son by Sarah, whom he knew to be barren and in whom the flow of the female nature had already ceased; so that through these things they do not care about circumcision or uncircumcision, and are ready for faith: secure because they believe in him who gives life to the dead and because they believe that no one else has this power, and when he wills things that do not exist, they immediately exist by his will. Therefore, Abraham, even though he was not yet a father, was called the father of many nations, and he believed, confident in the power of God. And so, in order for the Father of Christ to be believed to be the same God, in whom Abraham believed, such a sign was given in Zachariah and Elizabeth (Luke 1:13), when the promise was fulfilled in the world, with the impending coming of Christ, just as it had been given to Abraham and Sarah, when the promised was confirmed; so that, in a similar manner, bodies that had died of old age could generate the holy John, just as Isaac was born.
(Vers. 18.)
(Verse 18.) He who believed against hope, in hope (Gen. XV, 5). It is evident that while Abraham had no hope of procreating, he believed in God, having faith to procreate against hope, knowing that God is able to do all things.In order for him to become the father of many nations, as it is written: 'So shall your offspring be.' (Gen. 15). This is in Genesis; for in showing him the stars of the sky, He said: 'So shall your offspring be,' and he was justified by believing. For he believed what seems impossible to the world, as it does not fit into the nature of things, that old men can generate and their seed can multiply in such abundance that it cannot be counted. Therefore, faith is precious, because it believes in what it does not know or see will happen: with this hope it consoles itself, for it is God who promises; of whom we should have a higher perception than human weakness can comprehend.
(Vers. 19-22.)
(Vers. 19-22.) And he did not weaken in faith: he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah's womb. In the promise of God, he did not waver in unbelief but was strengthened in faith, giving glory to God, being fully convinced that what He had promised, He was also able to do. Therefore, it was credited to him as righteousness. This is worthy of praise and is proclaimed about Abraham because even though he knew his own inability, he strengthened his faith and believed that God was able to do what He had promised, even though it was impossible according to the laws of nature. Therefore, it is of great merit before God, he who, against his own knowledge, believes in God, not doubting that He, as God, can do what he knows cannot be done according to the reason of the world. For he is certain that God exists beyond the reason of the world; no one can be said to be within it, that which he created. Therefore, he is to be rewarded by God, because he gives more to his creator than he himself comprehends. Which indeed would be of no value if all thought alike, but the doubt of many commend the faith of those who believe in God. Therefore, it exhorts the nations to embrace this firmness of faith, so that they may receive God's promise and grace without any ambiguity, taking as secure example Abraham, because praise grows for those who believe in what is incredible and seems foolish to the world; for as much as what is believed is considered impossible, so much more honorable will be the believer: and yet it would truly be foolish to believe this, if it were said to happen without God. And therefore, Abraham's faith is all the more praiseworthy than the faith of others; because it was not attracted by any signs or wonders. But since the world is governed by a certain law and power, and is ruled in a defined manner by God: but men, being enamored with the love of the flesh, have neglected God the creator of this world; God, in order to remove error and to show himself as the lord of all, desired that it be preached that he is able and has done what is impossible for the world; so that those who believe this, having been condemned to damnation for neglecting God through their inflated reason of the world, may be saved and made subject to the dominion of God.(Vers. 23-25.)
(Verse 23-25) However, it was not written for his sake alone that it was reckoned to him, but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification. He received the form of Abraham for the Jews and Gentiles, so that we may believe in God, and in Christ, and in the Holy Spirit, and be reckoned as righteous. Although what is now believed may differ, faith still has one gift. Therefore, we obtain this by believing: for believing that Christ is the Son of God, we are adopted by God as his children; for nothing more could he give to believers than to be called children of God, renouncing the faithless. For we are called children of God, but they are not even worthy to be called servants. For by his infinite magnificence, God gave this to those who love him, which is worthy of his majesty, not because humans deserve it; because in a gift, the greatness of the giver is considered more than that of the receiver, and from it, the giver receives more praise when he bestows great gifts upon the humble through Christ, who suffered death for our sake; so that, with permission granted, he might deliver us from the second death, that is, from the punishment of hell: and he rose to grant us the grace of justification through the joy of his triumphant victory over death, so that we might be worthy to be called children of God. For before the passion, those who were baptized received only the remission of sins, of which Satan, the enemy, killed the Savior. But after the resurrection, both those who were baptized before and those who were baptized afterwards were all justified by the gift of the faith in the Trinity and the reception of the Holy Spirit, which is the sign of believers, that they may be children of God. And in order to increase our justification to the highest degree, He who rose gave authority to His precepts, so that we may grow by imitating their merits and, having obtained glory, may appear illustrious in the kingdom of God, with this assurance that, being justified, we cannot be held captive by death. For the passion of the Saviour has conquered death, which formerly ruled as the cause of sin, and it dares not hold fast those who have been justified by Him.Chapter V.
(Vers. 1.)
(Verse 1.) Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Faith enables us to have peace with God, not the law, for it is faith that reconciles us to God, removing the sins that had made us enemies of God. And because the Lord Jesus is the minister of this grace, we are reconciled to God through him. Faith is greater than the law; for the law is our cause, but faith is of God. And the law pertains to present discipline, but faith pertains to everlasting salvation. But whoever does not think of Christ as he ought, will not be able to obtain the rewards of faith; because he does not hold to the truth of faith.(Vers. 2.)
(Verse 2.) Through whom also we have access by faith into this grace wherein we stand, and glory in hope of the glory of the sons of God. And not only so, but we glory also in tribulations, knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.(Vers. 3.)
(Verse 3.) Not only that, but we also boast in our tribulations. For through tribulations, we must enter the kingdom of God (Acts 14:21). Therefore, he teaches us to boast in them as well. Moreover, tribulation added to hope increases the reward; for tribulation is the proof of steadfast hope, which bears witness to the crown. Hence the Lord says: Blessed are you when they persecute you and say all kinds of evil against you because of the righteousness of God. Rejoice and be glad, for your reward is great in heaven (Matthew 5:11). Indeed, to disregard present things and those that bring delight, and to not yield to hardship while placing hope in future great merit, is esteemed by God. Therefore, it is to be boasted in tribulations, because one believes they will receive all the more, the stronger they see themselves in tribulation.Knowing that tribulation produces patience. This means that tribulation operates patience, if the tribulation itself does not suffer from weakness or doubt.
(Vers. 4.)
(Verse 4.) However, patience is a test. It is clear that if patience is as we have described, it will appear as a solid proof.But proof is hope. Hope is rightly said to be in the one who is proven, for he will be known to be worthy, and will receive reward in the kingdom of God.
(Vers. 5.)
(Verse 5) But hope does not disappoint us, for the love of God has been poured out into our hearts through the Holy Spirit, who has been given to us. Hope does not disappoint, as we are considered fools and dull by the faithless, believing in things that are lacking in worldly reason. For we have the pledge of God's love in us, the Holy Spirit given to us. Indeed, the Holy Spirit, given to the apostles and to us, proves the faithfulness of God's promise. And he granted us the ability to speak in different tongues with interpretations to strengthen our hope and to commend the love of God in us (Acts 2:4). He made us confident in his promise, because it is impossible for those who are dear to him to be deceived, for he is God who made the promise to them. And because human words cannot assert the reason of our faith without the testimony of virtues, which, when silent, cry out, it is reasonable to approve them to the confusion of the wise of the world. They fight against heavenly things with boldness of earthly words and with carnal weapons against spiritual ones, and they do not hesitate to call themselves wise. For just as the origin of an improbable foreign man is in a foreign land; so the truth of our faith journeys in lands: and because its nature cannot be explained in words, it is recommended by the testimony of virtue, which is a greater thing.(Vers. 6 et 7.)
Why then did Christ, while we were still sinners, die for the ungodly according to the appointed time? For scarcely for a just 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, if he died for his enemies, it must be understood how much he excels for his friends. Therefore, among humans, that is, according to time, he was seen as dead; for he was judged by the irreverent and wicked spirits in the underworld for the salvation of souls. There are times in the world where the sun rises and sets, the moon waxes and wanes, and day and night do not remain in their state; for things that are subject to time and age are always changeable. Therefore, during this time, Christ died when he departed from the body. But where there is no time and age, there not only did he live, but he was found victorious. From this, the Savior wanted to commend his affection for us when he says: Rarely will someone die for a just person: but Christ died for the wicked. For if someone barely dies for a just person, how can it happen that someone dies for the wicked? And if someone may dare to die for one good person, or perhaps may not dare, because it signifies both to be difficult; as it can be seen, for someone to dare to die for the wickedness of many. For if someone dares to die for a just or good person, perhaps enticed by a certain compassion or desire for his good works, he lacks not only the persuasion to die for the wicked, but also the ability to provoke tears. But Christ died for the sins of the people, and not yet for his own, so that he might make credible all the things that the world despairs of. Therefore, he made two degrees: the just and the good. For even though the just person should be called good, he established the very categories, signifying the just through action and the good through nature, who is called innocent by simplicity. However, no matter how much better one's merit may be, as far as this place is concerned, they are just rather than good. Nevertheless, someone, for the sake of goodness, may dare to die; this may indicate that because the cause of innocence is more pitiable, someone may be compelled to do this. And good parents wish to die for their good children, not to mention wives for their good husbands. For if we want to consider goodness and justice, sometimes we discover a better person than a just one, sometimes it is preferable to choose goodness. For if, according to God's law, the one who is just is better than good; but the one who has not yet worked with himself to increase his goods; for by exercise, the just person will improve his good nature. But if one is just according to the world, good is preferred to him because of innocence, since such justice is not without severity. Therefore, every good nature is good, and the justice of God's law is a fitting fruit for nature; and therefore justice is goodness, from which the just are always called good. However, not always are the good called just, for they are not called good on account of their works, but on account of their innocence. For justice is perfect goodness when it fulfills the good of its nature by its work.(Vers. 8.)
(Ver. 8.) But God demonstrates his love for us in this: While we were still sinners, Christ died for us.(Vers. 9.)
(Verse 9.) For if, when we were still sinners, Christ died for us, much more now, being justified in His blood, we shall be saved from wrath through Him. This is said because if God allowed His own Son to be killed for sinners, what will He do for the justified, if not protect them from wrath, that is, make them safe from the deception of the devil, so that they may be secure on the day of judgment, when vengeance begins to devastate the wicked? Since the goodness of God does not desire any to perish, He has given the most worthy death; so that He may add grace to those who understand God, and bestow upon them dignity and glory, while he heaps punishment upon the ungrateful. The ungrateful are those who, when called by God, resist, rejecting His grace, so that they may remain in their intentional error and wickedness.(Vers. 10.)
(Verse 10.) For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life. And not only so, but also we glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation. Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. For just as His death delivered us from the devil, so His life will deliver us from the day of God's judgment.(Vers. 11.)
(Verse 11.) Not only this, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation. He teaches us not only to give thanks to God for the salvation and security we have received, but also to boast in Christ Jesus in God, who has been pleased to call us his friends, even though we were impious and enemies; so that we may rejoice in all the benefits we have obtained through Christ: because through him we have come to know God, boasting in him, let us give him the same honor as we give to God the Father, as testified by him who is worthy, saying: 'Honor the Son just as they honor the Father.' (John 5:23). Therefore, he added the providence of God the Father and the gift that he gave through Christ, in order to make the person of the Son pleasing to us, because through one Christ we are redeemed by one God the Father.(Vers. 12.)
(Verse 12.) Therefore, just as sin entered the world through one man, and death through sin, and so death spread to all men because all sinned. Because above, it shows the grace of God given through Christ according to the order of truth; now it declares the order of one God the Father, through one Christ His Son; so that just as Adam, as one, that is, Eve, and she herself is truly Adam, sinned in all; in the same way, one Christ, the Son of God, conquered sin in all. And because it reveals the purpose of God's grace towards the human race; that it might show the very beginning of sin, which began with Adam, who was the first to sin; that it might teach that the providence of one God has restored what had fallen and been drawn into death through one. Therefore, through this one, we are saved, and it is by his will that we owe the reverence which we owe to God the Father. For the same author says in another place: He who serves Christ in these things is pleasing to God (Rom. 14:18); since it is written: You shall worship the Lord your God and him only shall you serve (Deut. 6:13). If, therefore, God alone must be served, and Christ commanded to serve, Christ is in unity with God, not a different or separate God. For when the law says that God alone must be served, it is preached that Christ, serving God in common, pleases. Therefore, just as sin entered the world through one man, and death through sin, so also through one Christ condemnation and the death of sin, offering eternal life, as it is further explained.In which, that is, in Adam, all have sinned. Therefore he says, that in Adam, when he is speaking of the woman, he refers not to her character, but to her race. It is clear, therefore, that all have sinned in Adam as in a mass; for he himself being corrupt through sin, all those whom he has begotten are born under sin. From him, therefore, all are sinners, because we are all from him; for he, by transgressing, lost this benefit of God - being made undeserving to eat of the tree of life, that he might die. But death is the dissolution of the body, when the soul is separated from the body. There is also another death, which is called the second death in Gehenna, which we do not suffer by the sin of Adam, but acquire through our own sins. It is from this death that the righteous are immune, except for the fact that they were in Hell, in the lower part, as it were, in a prison, who could not ascend to Heaven. For a sentence was given to them in Adam, which was erased by the death of Christ (Colossians 2:14). The sentence of the decree was that the body of one man would be laid on the ground, while the soul, imprisoned in the chains of hell, would suffer eternal destruction.
(Vers. 13.)
(Verse 13) For until the law, sin was in the world, but sin is not imputed when there is no law. All have sinned in Adam, as I mentioned earlier, and sin was not imputed until the law was given; for people thought that they could sin with impunity before God, but not before other people. For the natural law had not completely become obscured, since they knew that they should not do to others what they did not want to suffer themselves. For sin has been so well known among men, that Jacob, when his father-in-law Laban was searching for his idols, considered it worthy of death when the theft was found (Gen. XXXI, et seq.). And Joseph, though falsely accused, was nevertheless imprisoned as if guilty (Gen. XXXIX, 20). Likewise, the baker and the cupbearer of Pharaoh suffered for their offense (Ibid. XL, 3). And Moses, having killed an Egyptian, was struck with fear of the law (Exod. II, 12). How then was sin not imputed, since there was no law? Or how was it punished, unless the law was known?The natural law always exists and was never ignored; however, it was believed to have authority only temporarily, not to make people guilty before God. It was not known that God would judge the human race and therefore sin was not imputed, as if sin were not known to God, asserting that God was indifferent. But when the law was given through Moses, it was made clear that God cares about human affairs and those who commit wrongdoing will not escape the consequences, no matter the reason in the present. For certainly, if justice herself or nature did not consider crimes to go unpunished amongst themselves; how much more should they not have been ignorant that God, whom they knew to be the maker of the world, would require these things? Indeed, since Sodom and Gomorrah were condemned to perish by fire (Gen. XIX, 24), which forgetfulness had indeed concealed; but Moses, in order to confirm that God would be the judge, revealed it by writing. But when they disregarded God, they began to receive falsehoods in place of the worship of God, corrupted in mind, they trampled upon a part of natural law, which is the first part. Because natural law has three parts, of which the first is this, that the recognized Creator is honored, and His glory and majesty are not attributed to any creature: but the second part is moral, that is, that one lives a good life, with modesty governing; for it is fitting for a person who has the knowledge of the Creator to restrain their life by law, so that knowledge is not in vain: but the third part is teachable, so that knowledge of the Creator God, and the example of morals, may be handed down to others; so that they may learn how merit is placed with the Creator. This is true and Christian prudence.
(Vers. 14.)
(Verse 14.) But death reigned from Adam to Moses. For sin was not imputed when there was no law, as I have said; but death reigned even over those who had not sinned in the likeness of Adam's transgression. Death reigned with the security of its dominion, both over those who temporarily escaped its grasp and those who faced punishment for their evil deeds. For death saw them all as its own, because whoever commits sin is a slave of sin (John 8:34). But those who thought they could sin with impunity actually committed even greater offenses. They were more ready to engage in sins that the world seemed to accept as lawful. With this done, Satan rejoiced, secure in the knowledge that he had the man, left behind by God, in his possession.So death reigned over those who sinned in the likeness of the transgression of Adam, who is a type of the future: which we will show in those subject to it. Therefore, it is evident that death did not reign over everyone, because not everyone sinned in the likeness of the transgression of Adam, that is, not everyone, despising God, sinned. But who are those who, despising God, sinned; except those who, neglecting the Creator, served the creature, establishing gods for themselves to worship, to the injury of God? Therefore, the devil rejoiced in those (people), for he saw them as his own imitators. For even the father of Abraham, Terah, and Nahor and Laban claimed their own gods for themselves. And the sin of Adam is not far from idolatry; for he transgressed, thinking that he would become God. For he considered this more advantageous, which the devil persuaded, than what God commanded, placing the devil in the place of God; hence, he became subject to the devil. Similarly, those who transgress against God while they serve creatures sin in a similar manner, but not in the same way; for similarity tends to have something dissimilar. For it cannot be said that those who received the command not to eat from the tree, like Adam (Gen. 2:16), who sinned not by disobeying God but by transgressing the natural law. For whoever understood, whether through tradition or by natural knowledge, and worshiped God without bestowing honor upon His name and majesty, if he sinned, he sinned against God under whom he sinned, not against God as the judge whom he perceived. Therefore, in this kind of sin death does not reign. But in these, as I said, reigned those who served the devil under the appearance of idols. Because the law was not promulgated, they could not perceive God as judge. For the greater part of the world was ignorant that God would be judge; but very few in whom death did not reign; but in those in whom it did, after this first death, as it is called, they were excluded from the second death, which is future punishment. But those in whom death did not reign, because they had not sinned after the likeness of Adam's transgression, were reserved in hope for the advent of the Savior, in the place of liberation: as it is read of Abraham, who, although he was among the dead, was nevertheless separated by a wide interval; so that there was a great chasm between the just and sinners (Luke 16:26). If there was a great chaos between the righteous and sinners, how much more so between the wicked, where there was relief for the righteous and burning for the sinners, but fervor for the wicked; so that before judgment, it would not remain hidden what each person deserved. And through this, death reigned over them, because it saw that its subtle works had advanced them to punishment as if they were enemies. For it was not hidden from him, this man made in the world, that he might proclaim the rule of the one God, which Satan had violated.
Just as it is not said to have occurred in Greek, so it is said to have been written that even those who have not sinned in the likeness of Adam's transgression have also reigned in death. For the whole complex seems to be this, that because death, that is, dissolution, was made through the envy of the devil, it is said to have also reigned in those who have not sinned. For they die, which is the desire of Satan. But if this were true, it would not be necessary to say: Death reigned from Adam to Moses; if it reigns from the beginning to the end in all. Or perhaps a step was taken, so that from Adam until Moses reigned, and from Moses until Christ, and from Christ until the end; in order that this statement might be of use, since it is not proved true even when so stated. For he said: From Adam until Moses, death reigned, because the Law was not made manifest, so that, after the Law was given, they might live under its authority, knowing what they should avoid, lest death should reign over them. Therefore, can it be said that death reigned over him who fulfilled this before the Law, led by nature, which the Law later commanded? Now see what is written about this: Sin, he says, was not imputed, because there was no law; and he added: But death reigned from Adam to Moses; certainly in that time, when there was no law; and it is agreed that because before the law was given, death reigned, it is said to have reigned upon those who sinned in the likeness of the transgression of Adam, as we have mentioned above. For just as after the giving of the law, those who served idols or committed fornication, despising the lawgiver, death reigned over them; so also before the law, those who perceived the sense of the law, honoring its author, surely death did not reign over them: for it is said to have reigned, because the knowledge of one God had vanished on earth. Finally, the Law was given in this way: 'I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me; you shall not make for yourself an idol, or any likeness' (Exod. XX, 2). Thus, the Law was given so that death would not reign, and the old sins were abolished, and the human race would obey one God. Therefore, in another place, the same Apostle says: 'Let not sin therefore reign in your mortal body, that ye should obey it' (Rom. VI, 12). With these words, he also shows that death still reigns if the law is despised. For what is the kingdom of death, if not when his will is done, while he commands, for the destruction of the one who obeys, whose will is the foundation of idolatry?
And yet, this is how it is prescribed to us regarding Greek codices, as if they do not differ from each other; which leads to a culture of contention. Because, since no one can use their own authority to achieve victory, they adulterate the words of the law; asserting their own interpretation as if it were the actual words of the law, so that it seems that authority, not reason, is prescribing. Moreover, it is well known that certain Latin translations of the ancient Greek codices, which the simplicity of the times preserved and approved, have been changed a lot to fit human understanding, after the departure of harmony and the disruption caused by heretics, so that what seemed fitting for a man is contained in the letters; hence the Greeks themselves also have different codices. However, I consider this to be true when both reason and history and authority are considered: for even today in Latin manuscripts, they are found as they were placed by the ancients, Tertullian, Victorinus, and Cyprian.
First of all, the kingdom of death began to be destroyed in Judea, because God was known in Judea. But now it is daily destroyed in all nations, as a great number of the children of the devil become the children of God. Therefore, death did not reign over all, but over those who sinned in the likeness of Adam's transgression, as I mentioned above. However, Adam was already a foreshadowing of the future, because at that time God decreed in mystery to restore through one Christ what had been lost through one Adam, as it is said in the Apocalypse of the Apostle John: 'The Lamb,' he says, 'who was slain from the foundation of the world.' Denique subjecit:
(Vers. 15.)
(Verse 15.) But not as the offense, so also the gift. For if by the offense of one, many died; much more the grace of God, and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.For if by one man's offense many died, much more the grace of God, and the gift in the grace of one man, Jesus Christ, hath abounded unto many. And not as it was by one sin, so also is the gift: for the judgment indeed was by one unto condemnation; but the free gift is of many offenses unto justification. For if by one man's offense death reigned through one, much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. These are the ones he says have died in the sin of one man, but the grace of God has multiplied for many; because in those who are said to have died in the sin of Adam, sinners in the same way, and in those who have not sinned in the likeness of Adam's transgression, the grace of God has abounded: but they were by God's judgment in the underworld because of ancestral sin, the grace of God has abounded in the descent of the Savior, giving indulgence to all, with them being raised triumphantly to heaven.
(Vers. 16.)
(Verse 16.) And not as through one sin, so also is the gift: for judgment indeed is from one unto condemnation, but the gift is of many offenses unto justification. Clearly, it is different, for by one sin of Adam, those who sinned in the likeness of his transgression were condemned; but the grace of God, through Christ, justified men not by one offense, but by many, giving them remission of sins. This speaks to the magnificence of God's mercy and Christ; that while many are condemned to the second death in the lower hell because of Adam's sin, the gift of God's grace not only forgives them, but justifies them even though they deserved punishment.(Vers. 17.)
(Verse 17) For if, by the offense of one, death reigned through one man, much more will those who receive the abundance of grace and the gift of righteousness reign in life through the one man Jesus Christ. It must be understood that there is one meaning and no difference: for it says that death reigned, not reigns; because those who understood the judgment of God through the Law were removed from its power. But death reigned because the fear of God without the manifestation of the Law was not present on earth. Therefore, the sense is superior, in that just as death reigned from Adam to Moses over those who sinned in the likeness of Adam's transgression, so much more should the abundance of God's gift and grace reign in life through one Jesus Christ. For if death reigned, why not grace, which justifies many more than those over whom death reigned? How much more should we believe that grace reigns, which gives life through Christ?(Vers. 18.)
(Ver. 18.) Therefore, as through one offense judgment came to all men to condemnation; even so through one righteousness the free gift came to all men to justification of life. For as by the disobedience of one man many were made sinners, so also by the obedience of one many shall be made just. And if by one man's offense death reigned through one, much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ. Therefore, as by the offense of one, unto all men to condemnation; so also by the justice of one, unto all men to justification of life. And as by the disobedience of one man many were made sinners, so also by the obedience of one many shall be made just. Now the law entered in that sin might abound. And where sin abounded, grace did more abound. That as sin hath reigned to death so also grace might reign by justice unto life everlasting through Jesus Christ our Lord. But it is not true, because not everyone believes.(Vers. 19.)
(Verse 19) For just as through the disobedience of one man, many were made sinners, so through the obedience of one man, many will be made righteous. The word 'many' here signifies a greater number and multitude. For many followed Adam's sin by transgressing, but not all. And many will be made righteous through faith in Christ, but not all. Therefore, death did not reign over those who did not sin in the likeness of Adam's transgression.(Vers. 20.)
(Verse 20.) But the law came in so that the offense would increase. It can be said, on the contrary: Therefore, the law should not have been given, so that sins would not increase; for if there was less sin before the law, there was no need for the law. The law was clearly necessary in order to show that sins, which were believed to be committed with impunity, would be imputed before God; so that from then on they would know what they should avoid. Hence the prophet Isaiah says: The law, he says, was given to assist (Isaiah 8:20): because although the seeds of justice are somehow implanted in human nature, the law was added so that by its authority and teaching, human nature would be advanced to produce the fruit of justice. For just as a birth perishes unless it has nourishment by which it may grow when fed; so too the natural disposition of justice, unless it has something to look up to and revere, does not easily progress but weakens, and gives way to incoming sins. For by the habit of sinning, it is oppressed, so that it does not grow into fruit, and through this it is extinguished. Therefore, the Law was wisely given as an aid, as the prophet testifies: but the people, following their ancient habit, multiplied sins. For by the very use of the Law, he began to sin more than he had sinned before; and so it came about that sins were not diminished by the giving of the Law, but rather abounded. For the Apostle shows what happened through the giving of the Law, not what the Law accomplished. But how did sins increase through the defect of the Law, which threatened that they should not be committed, but is said to have entered in order that sin might abound? It is true, because as a supposed help, it entered to increase sin, and that with humility; but afterwards it began to have dominion over those to whom it had commanded that they should not sin, and they sinned. For the law began to show the abundance of sins: when what it had forbidden, there were more of than there had been. Therefore, in this manner, the law was given so that sin might abound; for the Apostle commended faith, through which sins are certainly blotted out, and said that the law was made, that sin might abound, as I have said above; because it was not given so that sins might be abolished, but so that they might abound: for it showed sinners even before the law, and held all guilty after the law.But where sin abounded, grace abounded all the more. It is evident that while sin abounded, grace superabounded; when the gift of God came as a result of a promise and covered all sins, so that the devil, in his envy, may lament that he gained nothing. For when the law was given for the benefit of humanity, the devil acted by persuading towards illicit actions in order to pervert it; so that what was intended to be beneficial would instead produce harm, as the commandments were disregarded, leading not to the utility of the Law, but to judgment for vengeance. At that time, the just and merciful God, in order to nullify the glory the devil had sought from the triumphed man, decreed that His Son would come, who would forgive all sins; so that the joy from the gift of grace would be greater than the sorrow from sin. For the joy of the gift of God also benefits those over whom Satan could not triumph; therefore, grace has abounded beyond sin, which Satan persuaded.
(Vers. 21.)
(Verse 21.) Just as sin reigned in death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord. Sin reigned by causing those who sinned to progress into death, in which it boasted similarly that grace might reign through righteousness to eternal life, through Jesus Christ our Lord; so that just as sin began through Adam, grace might also be through Christ. But grace reigns through righteousness, if we have received the remission of sins, we follow righteousness, so that, seeing that grace has fruit in the good ones whom it has redeemed, it may reign in eternal life, knowing that we will be eternal. Therefore, grace superabounds, because sin reigned for a time, but grace reigns forever. For the kingdom of God is the kingdom of grace, just as the kingdom of the devil was the kingdom of sin. Nevertheless, everything refers to Christ, so that all the grace of God is learned from Christ. In response to the higher meaning, he says:Chapter VI.
(Vers. 1.)
(Verse 1.) So what shall we say? Should we continue in sin, so that grace may abound? By no means! How can we who died to sin still live in it? Or are you unaware that all of us who were baptized into Christ Jesus were baptized into his death? Therefore, we were 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 walk in newness of life. For if we have been united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection, knowing this, that our old self was crucified with him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin. For the one who has died has been freed from sin. Now if we have died with Christ, we believe that we will also live with him, knowing that Christ, having been raised from the dead, will not die again; death no longer rules over him. For the death that he died, he died to sin once for all time; but the life that he lives, he lives to God. So you too, consider yourselves dead to sin, but alive to God in Christ Jesus.\n\n(Verse 2.) Therefore, do not let sin reign in your mortal body so that you obey its desires, and do not offer any part of yourselves to sin as weapons for wickedness, but instead offer yourselves to God as those who have been brought from death to life, and offer every part of yourselves to him as weapons for righteousness. For sin will not rule over you, because you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? By no means! Don't you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that, although you used to be slaves of sin, you obeyed from the heart that pattern of teaching to which you were handed over, and having been freed from sin, you became enslaved to righteousness. I am speaking in human terms because of the weakness of your flesh. For just as you offered your body parts as slaves to impurity and to greater and greater lawlessness, so now offer them as slaves to righteousness, which results in sanctification. For when you were slaves of sin, you were free from righteousness. So what benefit did you then reap from those things of which you are now ashamed? For the end of those things is death. But now, since you have been freed from sin and have become enslaved to God, you have your fruit, which results in sanctification—and the end, eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. For it takes away the kingdom of the grace of God and hands it over to sin, which returns again to the old man, that is, to the customs of the past life. For we have received mercy for two reasons: so that the kingdom of the devil might be excluded and the kingdom of God might be proclaimed to the ignorant, thereby seeking dignity for ourselves.(Vers. 2.)
(V. 2.) For how can we who died to sin still live in it? This means that while we were living in sin, we were dead to God; for one who sins lives in sin, just as one who does not sin lives in God. But thanks to the grace of God through Christ, and through faith and the regenerating bath of the Holy Spirit, we have begun to live in God, while being dead to sin, which is the devil; that is, to die to sin, to be freed from sin, and to become a servant of God. So let us not return to our former evil ways, now that we are dead to sin. For if we live in sin again, and die to God, losing our dignity, we will incur the punishment that we have escaped.(Vers. 3.)
(Verse 3.) Do you not know that all of us who have been 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. Therefore, baptism is the death of sin, so that another birth may follow, which, while the structure of the body remains, renews the person with a new mind, burying the old age of all evil actions.(Vers. 4.)
(Vers. 4.) For we have been buried with him through baptism into death; so that, just as Christ was raised from the dead through the power of the Father, so we too might walk in newness of life. In saying this, he also signifies that which is first; for Christ raised his body from the dead, for he is the power of God the Father, as it says: Destroy this temple, and in three days I will raise it up. He said this, however, about the temple of his body (John 2:19 and 21); and because he was raised to a new life, which no longer experiences death. But it is called "new" because it is the Christian discipline given by Christ. We who have been baptized have been buried with Christ (Coloss. II, 12) so that we may follow this new life in which Christ has risen. Therefore, baptism is a pledge and image of resurrection; so that, remaining in the commandments of Christ, we may not return to our past. For whoever dies no longer sins; for death is the end of sin. Therefore, it is celebrated through water, so that just as water cleanses the filth of the body, we may believe that we are spiritually cleansed and renewed through baptism, from all sin, so that what is incorporeal may be invisibly washed away.(Vers. 5.)
(Verse 5) 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. Then he says that we can rise again happily if we have been united with him in a death like his, that is, if in baptism we cast off all vices, being translated into new life, so that we no longer sin from then on. By this means, we will also be similar to his resurrection; for the likeness of his death will produce a most similar resurrection. John the Apostle mentions this in his letter, saying: We know that when he appears, we will be like him (1 John 3:2), that is, to rise immortal and glorious. For this likeness will not be such that it differs in nothing; for it will be similar in glory of body, not in nature of divinity.(Vers. 6 et 7.)
(Vers. 6 and 7.) Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him. He says that these acts crucify, that is, kill; in order to destroy the body of sin, which is all crimes. For indeed he calls all sins together the body, which he says is destroyed through a good life and the Catholic faith.(Vers. 8.)
(Verse 8) But if we have died with Christ, we believe that we will also live with him (Galatians 5:24). It is clear that those who have crucified the flesh, that is, the world with its vices and desires, have died to the world and have died with Christ, and they are also imagined with eternal life and salvation, so that they may be worthy to become like the glory of Christ. But the flesh, that is, the body, is crucified in this way if its desires are trampled upon, which, with sin remaining in it, are created from the transgression of the first man: for the devil is crucified in the flesh; he is the one who deceives through the flesh. Therefore, sometimes the world, that is, the elements, is understood as flesh, but sometimes the human body itself, or even the soul following bodily vices.(Vers. 9 et 10.)
(Verses 9 and 10.) Knowing that Christ, being raised from the dead, will not die again; death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. The resurrection of the Savior demonstrates the security of eternal life, which can be attained through the pursuit of a better life. For those who live in accordance with God's will truly live, for they have eternal life.(Vers. 11.)
(Verse 11) So you also must consider yourselves dead to sin and alive to God in Christ Jesus our Lord. He speaks in this way to teach that there is no other way to die to sin and live to God except through Christ, in whom all hope is found. He is called our Lord, signifying that no Law can contribute to our salvation in the coming age, when we can only live to God through Christ.(Vers. 12.)
(Verse 12.) Therefore, sin should not reign in your mortal body, so that you obey its desires. The mortal body is a result of Adam's transgression, but it is believed that through faith in Christ, it will become immortal. In order to obtain this promise, it is said that sin should not be obeyed, so that it does not reign in our mortal body. However, it reigns as long as it commands. If it does not reign, then this body will not be seen as mortal, because it is in the hope of eternity. He did not say mortal body for dissolution, but for the punishment of hell; so that he may be called mortal, who is to be sent to hell; because those who obey sin, do not escape the second death of hell, from which the Savior has freed those who believe in him. Therefore, by saying mortal body, he signified the whole man; for those who obey sin are called mortals: For the soul, he says, that sins shall die itself (Ezech. XVIII, 4), that is, the whole man, for no one will be judged without a body.(Vers. 13.)
(Verse 13) But do not present your members as instruments of wickedness to sin. It shows that the devil attacks us with our own weapons; for he is given an opportunity through our sins; that, with God abandoning us and granting him power, he may deceive and destroy us. Therefore, we must keep our members controlled from all works of wickedness, so that our unarmed enemy can be subjected. And he did not say: Present your bodies, but your members; for it is through the members that mistakes are made, not through the whole body.But present yourselves to God as living from the dead. Death signifies ignorance and unbelief with an evil life; because life is to know God through Christ. For no one takes up life without a parent, but all things are brought forth to life through God by Christ; therefore, whoever does not know that God is the parent of all through Christ is not said to have life, that is, it is held as if it does not exist: for he denies himself, thinking that he is without God as a parent. Therefore, ignorance and a shameful life are death; these vices bring about that death, not the death that is common to all, but the death of Gehenna, as I mentioned above; so that the knowledge of God as Father, and holy conduct, may be life, not this life which is subject to decay, but the life of the future age, which is called eternal. Therefore, present yourselves to God, as it says, whom you have come to know for salvation; so that, renouncing a dishonorable life, you may be living among the dead.
And let your members be weapons of justice to God. Such is our modesty that we desire to govern our conduct, so that our acts of justice, progressing towards God’s justice, may not offer weapons of worldly justice (for worldly justice without the faith of Christ is not life but death), but may offer them to Him for our defense: when we offer weapons to Him through good works, we make ourselves worthy to be helped by Him; for the justice of God despises the unworthy. For where there is the justice of God, there also dwells the Holy Spirit to help our weakness; just as we offer weapons to sin when we do evil, so too do we offer weapons to justice when we conduct ourselves rightly, preserving our members from all wickedness.
(Vers. 14.)
(Verse 14) But sin shall no longer have dominion over you; for you are not under the Law, but under grace. For if we walk according to the commandments that He gives, sin says that it cannot have dominion over us; for it has dominion over those who sin. For we are not under the Law when we do not walk as it commands; but if we do not sin, we are not under the Law, but under grace. But if we sin, we are turned under the Law, and sin begins to have dominion over us; for whoever commits sin is the servant of sin (John 8:34): and it is necessary for him to be under the Law as long as he does not receive forgiveness; for sin makes the sinner guilty by the authority of the Law: and therefore, to whom forgiveness is given, and he keeps himself from sinning from now on, neither sin shall have dominion over him, nor is he under the Law. For the authority of the Law ceases around him who has been freed from sin; for those whom the law holds guilty, they have been handed over to sin. Therefore, he who has been stripped of sins cannot be under the Law.(Vers. 15.)
(Verse 15) What then? Shall we sin because we are not under the Law but under grace? Certainly not! For the Law is from God, and in order to avoid any opposition, He Himself established it. If the Law is from God, He said, why should we not be under the Law? This purifies and teaches that we, who have been freed from the Law by Christ, the author of the Law, should conform to the will of God. Although the Law was given for a good purpose (to show sinners before God and to instill fear so that sins may not be committed in the future), mankind, due to its own weakness, was unable to restrain itself from sinning and became subject to the curse of eternal death. Moved by His mercy and loving-kindness, God, who always helps humanity, provided a remedy through Christ to those who were desperate. By receiving the forgiveness of sins, they were delivered from the Law, which held them bound, and with the help of God, they were restored and renewed, so that by faith they could resist the vices by which they were previously enslaved. Therefore, we have not sinned by rejecting the Law of God, but we have followed His providence through Christ.(Vers. 16.)
(Verse 16.) Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were entrusted, and having been freed from sin, you became slaves of righteousness. I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free in regard to righteousness. Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. Now nev... (truncated) And the Lord said in the Gospel: No one can serve two masters (Matthew VI, 24). And in the law it is said: God is not mocked (Galatians VI, 7).(Vers. 17, 18.)
(Verse 17, 18.) But thanks be to God that, though you were slaves of sin, you obeyed from the heart the pattern of teaching to which you were entrusted. And having been set free from sin, you became slaves of righteousness. I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For we are led by nature to faith, not by law, in which we are formed by the command of God, who shaped nature. For in nature we have the ability to know by whom, and through whom, and in whom we are created. Therefore, the form of doctrine is that in which the Creator has naturally handed us over, that is, what He has said: 'They are a law unto themselves' (Rom. II, 14) ; while they see that it belongs to their nature to believe what they believe; so that what the Law and the Prophets preached to the Jews about Christ, the Gentiles may believe with all their heart. Here he gives thanks to the Lord, because when we were slaves of sin, we obeyed with a believing heart in Christ, to serve God not by the law of Moses, but by the law of nature.(Vers. 19.)
(Verse 19) I speak as a human because of the weakness of your flesh. By mentioning the weakness of the flesh, it implies that he requires less of a person than is fitting regarding the worship of God. Finally, it is implied:For just as you once presented your members as slaves to impurity and lawlessness, resulting in more lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. For when you were slaves of sin, you were free from righteousness. But what benefit did you reap at that time from the things you are now ashamed of? The outcome of those things is death. But now, since you have been set free from sin and have become slaves to God, you have your fruit, which results in sanctification—and the outcome is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. Where the Lord said: Take up my yoke upon you . . . for it is sweet, and my burden is light (Matthew 11:29).
(Vers. et 21.)
(Verse 21) For when you were slaves of sin, you were free in regard to righteousness. What fruit did you have then in 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 having become slaves of God, you have your fruit to holiness, and the end, everlasting life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Romans 6:20-23) Behold freedom, filled with blemishes and bound by miseries, whose work has a shameful reward. Whose end is death: death has been called the end of life and actions, to which either death or life succeeds. But in this place death is twofold, for from death one passes over to death.(Vers. 22.)
(Verse 22.) But now, freed from sin and becoming servants of God, you have your fruit for sanctification and, ultimately, eternal life. This means that if we have received the forgiveness of sins and strive to do good deeds, we will attain holiness and have an end, that is, an everlasting life. For we will transition from this mortal life, which he called the end, to a life that is without end.(Vers. 23.)
(Verse 23) For the wages of sin is death. He says the payment of sin is death, because through sin comes death; and therefore those who refrain from sin receive eternal life as a reward, because those who do not sin are spared from the second death.But by the grace of God, eternal life in Christ Jesus our Lord. For just as those who follow sin acquire death, so those who follow the grace of God, that is, the faith of Christ, which forgives sins, will have eternal life, so that they may rejoice in knowing that they will attain this life, which is free from all weariness and has no end. This is what the holy Simeon desired when he asked to be released from here (Luke 2:29), so that he could go in peace, that is, into a life that experiences no unrest. And this gift, given to us by God through Christ our Lord, testifies that we should give thanks to God the Father through no other than his Son.
Chapter VII.
(Vers. 1.)
(Verse 1.) Brothers, you who are ignorant, for I am speaking to those who know the law. I use the example of human law to strengthen their minds in divine doctrine; and once again to persuade them about heavenly things through earthly things, just as God is known through His creation of the world. For although all things are diverse, they are in some way similar to each other. The Romans know the law, for they are not barbarians; they have understood natural justice partly from themselves and partly from the Greeks, for the laws of Rome were derived from Athens, just as the Greeks derived them from the Hebrews. For before Moses, the Law was not hidden, but there was no order, nor authority. Therefore he speaks to those who are not ignorant of the Law:Because the law governs man for as long as he lives.
It is not hidden that the entire life of man is under the law of nature, which is given to the world: this is the general law. Now, however, he proposes another law (although it is also general, but since it is not accepted by everyone, it becomes special) through which he wants to prove his assertion; for he wants to convey the truth gradually. Therefore, he says:
(Vers. 2.)
(Version 2.) For the woman who is under the authority of a man, while the man is alive, she is bound by the law of the man. This law is from the Gospel, not from Moses, nor from earthly justice. Therefore, some things, following nature, and some things, learning from the law of Moses, have been perfected through the Gospel of Christ. Therefore, by the following example, it persuades more clearly that Christianity should be free from the law of works, not from all law; nor is it anymore necessary to live under the law, lest the grace of God be emptied by returning to the law; because the grace of God has freed man from the law, so that he may serve God with his spirit, that is, with his mind. For just as a woman, when her husband dies, is freed from the law of her husband, not from the law of nature, so also those who have been freed by the grace of God from the law are freed from the law by which they were held; so that when it is dead to them, they may not be adulterers but joined to Christianity. For if the law lives among them, they are adulterers, and being called Christians will profit them nothing, because they will be subject to punishment. For the adulterer will not be subject to the law, but to the Gospel, who, when joined to the Gospel, is dead to the law, but returns to the law afterwards; for the law is said to be dead when one who was held guilty by it is unknown to it, and the authority of the law ceases.(Vers. 3.)
(Verse 3.) But if her husband dies, she is released from the law of the husband, so that she is not an adulteress if she is joined to another man. Having been removed from the Law, having received the forgiveness of sins, and being joined to the Gospel, they are not adulterers of the Law; because she is dead to them. But if they, thinking that by observing the Law they can approach the Gospel, they will be adulterers; because they have joined themselves in faith to the living Law, and they will be adulterers in both.(Vers. 4.)
(Verse 4.) Therefore, my brothers, you have also been dead to the Law through the body of Christ. For our Savior allowed his body to be crucified by the devil, knowing it was for us and against him; therefore, he says that we have been made safe through the body of Christ. For to die to the Law is to live to God; for the Law rules over sinners. So to whom sins are forgiven, the Law dies, that is, to be freed from the Law. Therefore, through the body of Christ, we obtain this benefit; for our Savior, by giving his body, conquered death and condemned sin. For in him the devil sinned, when he killed him who was innocent, since he had no knowledge of sin at all; for when he defended a man as the cause of sin, he was found guilty, in whom he accused. Hence it happened that all who believe in Christ are delivered from the law, sin being removed; because conquering sin, which is the devil, through the body of Christ, does not have authority over those who belong to him, by whom he was conquered. For while he does not sin and is killed as guilty; he overcame sin from sin, that is, he condemned the devil by his own sin, which he committed in him: and he destroyed the handwriting of Adam's sin, which was a decree about sin (Colossians 2:14); when he rose from the dead, he gave this kind of form to those who believe in him, so that they could not be held by the second death. And by this, we have died to the Law through the body of Christ; for he who has died to the Law is free from guilt: and he who is guilty cannot escape the second death.That we may be the likeness of the one who has risen from the dead, that we may bear fruit for God. He says this because we are dead to the Law, so that we may be servants of Christ alone: and this will bring forth fruit for God. For it is given by God, who remains in his grace, to be deemed worthy of the promised resurrection.
(Vers. 5.)
(V. 5.) For when we were in the flesh. Since he says that he is in the flesh, and being in the flesh means being in the body, he denies that he is in the flesh, because here he is said to be in the flesh, who follows something that is prohibited by the law. Therefore, to be in the flesh is understood in various ways: for every unbeliever is in the flesh, that is, carnal; and a Christian living under the law is in the flesh; and whoever hopes for something from human beings is in the flesh; and whoever misunderstands Christ is in the flesh; and if any Christian leads a sinful life, they are in the flesh. Nevertheless, in this place we understand being in the flesh in this way, because before faith we were in the flesh; for we were living under sin, that is, following carnal desires, and subjecting ourselves to vices and sins. But to be in the flesh means not to believe in spiritual things, that is, to believe that a man can be born from a virgin without the involvement of a man, and that a man can be born again from water and the Holy Spirit, and that a separated soul can rise again in the flesh. Doubting these things, one is in the flesh, thus:Vices, he says, of sins which are shown through the Law, were working in our members, so that they may bear fruit unto death. It is clear that one who does not believe acts under sin, and is dragged towards admitting vices; so as to bear fruit unto the second death: for death then becomes profitable when one sins. However, he says that vices operate in the members, not in the body, lest there be an occasion for those who mistreat the body; for in evil speaking the tongue is accused, and in theft the hand is seized, and in deceiving the ears are rebuked, and in the rest, which even though they may come forth from the heart, are attested to by the Lord in the Gospel (Matthew 15:18); yet they are filled by the ministry of the members with works. This debate concerns the Jews and those who are called Christians, and who desire to live under the Law; that they may learn that they are carnal, and depart from the Law. However, he shows that the vices of sins, which prevail in those who live in the flesh, are revealed by the Law, but are not caused by the Law; for the Law is the indicator of sin, not the instigator, making sinners guilty.
(Vers. 6.)
(Verse 6) 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. 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. Therefore, sinners are not evil, but just, and good is spiritual. For who can doubt that it is spiritual to prevent sinning? But because he could not save man by forgiving sins, the law of faith was given, which would free believers from the dominion of the Law; so that they could restore themselves to life, whom the Law held guilty unto death. For the Law itself is the death to those for whom it works the cause of sin.So that we may serve in the newness of the Spirit, and not in the oldness of the letter. Here he is thought to be touching on the law, which indeed he makes inferior to the law of faith; however, he does not judge it as an enemy. For this reason he says that we have been delivered from the law of death, so that we may serve the law of faith, which has bestowed on us a saving aid that the old law could not; lest we appear to make the grace bestowed on us void by serving the old law. The old law is certainly not the name of guilt, but rather of time or age; for it has become old, because it has ceased. But the law of the spirit is the law of faith; because faith is in the mind, and is not learned by works, but believed in the heart. And the mind itself understands that what it believes is of its own nature, and it is not seen with the eyes or touched with the hands. And the gifts that are hoped for are not visible, nor earthly, but spiritual. Therefore, the old law was formed on stone tablets; but the law of the spirit is written spiritually on the tablets of the heart, so that it may be eternal. The letter of the old law, however, is consumed by age. There is also another interpretation of the spirit of the law; that because the previous law inhibited evil deeds, this law, however, when it says that one should not sin in the heart, is called the spirit of the law; that it may make the whole person spiritual.
(Vers. 7.)
(Verse 7) What then shall we say? Is the law sin? Certainly not! On the contrary, 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.”But I did not know sin except through the Law. So the Law is not sin, but rather the index of sin; for it reveals both the hidden sins and the fact that they will not be without punishment before God. When this was discovered, man became guilty; and therefore, he does not seem to give thanks to the Law. For who willingly welcomes someone who announces punishment to him? But, thanks be to the Law of faith; because the one who became guilty through the Law of Moses is reconciled to God through the Law of faith: although the Law itself is just and good; for it is good to reveal the impending danger. But he is more thankful to the person through whom he was saved from danger and is alive.
For I did not know what concupiscence was, until the Law said in Exodus: You shall not covet (Exod. X, 17). It did not distinguish this concupiscence from sin, but rather mixed them together, signifying that even the suspicion of it not being allowed by God was sinful. I came to know, he said, that it is a sin. He acts as if representing the general case. Therefore, the Law prohibits concupiscence, which, because it is pleasurable, was not considered to be sin. Indeed, the cause seemed simple, to desire something of one's neighbor, but the Law declared this to be a sin; for to secular people, nothing seems so unpunished and peaceful as pleasure.
(Vers. 8.)
(Verse 8) Therefore, taking advantage of the opportunity, sin was accomplished in me through the commandment, arousing every desire. By saying 'every desire,' it signifies all sins. For above desire, according to the Law, it mentions all other vices, and it says that every desire is accomplished in man through the impulse of the devil, whom it signifies in sin. Thus, the Law, which was given to benefit man, became the opposite for man. For the devil, seeing the help provided to man through the Law, rejoiced at his condition, both due to Adam's sin and his own, but then he realized that it was done against him. For whoever saw a fact done under the Law, certainly understood that his dominion was taken away; for man recognized how to escape the punishment of hell. Hence anger arose against man, so that he would overturn the Law; by admitting what was prohibited, he would offend God again, and he would fall into the power of the devil once more. He began not to command, but to deceive subtly; because the devil, knowing that man now belonged to the judgment of God, lost his dominion given in the Law.For without the law, sin was dead. This must be understood in two ways: that you should know that the devil is signified in sin, and also this very sin, which is called sin. For the devil is said to have been dead, because he stopped deceiving humans before the Law, but he was as if quiet; for he was secure in his possession. But he said that sin was dead, because it was believed that it would not be imputed to God: therefore it was dead before humans, as if one could sin with impunity. For the sin was not hidden, as I said above; but it was unknown, because God is the judge. And when the Law was given, it became evident that sin had revived. Why did it revive, except because it had lived before, and afterwards it was considered dead due to the negligence of men, even though it was alive? For it was thought that sin was not imputed when it was imputed. Therefore, he who was alive was considered dead.
(Vers. 9.)
(Verse 9) But I was once living without the law. What is living without the law, when the law has always existed, as I mentioned above; except that without the fear of God, man lived secure that God would not judge human actions.But when the commandment came, sin revived. Therefore, it said that sin had revived to signify that it had existed before: afterwards, however, the negligence of men was considered dead, even though it was alive, as false rumors are wont to be spread among strangers. Therefore, this signifies that in the beginning, sin was not hidden from being imputed to God, that is, it was alive: but when the habit of sinning had obscured this, it was considered dead; so that the crime was thought to fail along with the person. But when the Law was given or reformed, it revived among them, among whom it was considered dead; for they began to understand sin to be imputed.
(Vers. 10.)
(Verse 10) But I am dead. A man is dead; for he sees himself guilty before God, who before thought he would not be liable for the sins he committed.And the commandment that was given to me, which was for life, I found to be for death. It is true, because the law was given for life; but when it made man guilty, not only of past but also of future sins, the law given for life became for death. But, as I said, for the one who sins; for the obedient, it is unto life.
(Vers. 11.)
(Verse 11) For sin, seizing an opportunity through the commandment, deceived me and through it killed me. Understand sin in this place as the devil, who is the author of sin. He found an opportunity through the law, how he could satisfy his cruelty by killing a man; so that because the Law threatened sinners, man, always admitting by his own instinct what was prohibited by it, offending God, would incur the vengeance of the Law; so that he would be condemned by that which was given to him for his own benefit. Because, indeed, the law was given against his will, envy flared up against the man, so that he would be stained with more wicked pleasures, lest his hand would escape.(Vers. 12.)
(Verse 12.) Therefore, the Law is holy, and the commandment is holy, and just, and good. So that no suspicion remains in the Law, it commends it in such a way that it pronounces it not only just, but also holy and good. For the Gospel declares that the commandment is understood as the Law. For it says: If you want to enter life, keep the commandments (Matthew 19:17).(Vers. 13.)
(Verse 13) So is death good for me if it is good? Far from it. Truly far from it; for how can it be possible that what is proven to be good is understood as death?But sin, in order that it may appear to be sin, worked death to me by that which is good. The devil said that he had received occasion through the good, in order that he might work evil to mankind, while he led him astray to death. For so that those things which were done wickedly before the Law might be proved to be sins through the enticement of desire, and might be avoided in the future, the Law was given, manifested in writing. Then Satan was inflamed, certainly through what is good; for he saw that provision was made for mankind, and he persuaded him to desire what is forbidden; so that, from the Law, death might come to him instead of life. This certainly must be attributed to human negligence, which weakened the strength of its nature by the desire to sin, so that it could not resist the temptations of the enemy. However, the enemy, who is signified by sin, received the opportunity to work death for man through the Law, in order to reveal himself as an enemy. For by enticing him to what is unlawful, it becomes evident that he is an enemy. Although he had already caused death for man before the Law, apart from the first cause of Adam, yet after the Law he discovered greater punishments for him in the underworld, where the second death is. For it is less of a crime to have sinned before the Law is made manifest, than after the Law.
In order that the sin itself may be above measure, it sins by commandment (Genesis, 15:16). What is meant by 'above measure,' as though a limit were given to those who commit sin, when it is not allowed to sin? But these are God's words, saying, 'The sins of the Amorites are not yet complete' (ibid.). By this, He shows that there is a certain measure of sins, and when sinners have filled it, they are deemed worthy of the least judgment of life; just as Pharaoh, because he had filled this measure, God's powers and signs were shown to him, by which others were terrified to exercise themselves in the benefits of life, so that life in death may be learned. But there is another way, which the Apostle discusses; for he shows that sin is more under the Law than it was before the Law, and above this, he indicates that the wider extent of sins increased after the Law due to the envy and cunning of Satan; so that the providence of God would contradict man, who should not sin in the least with fear of the Law. Therefore, in order to overcome the envy of the devil and to establish His providence for man, God changed the order by sending the Savior Christ, who would conquer both the devil and the ordinances of God towards man.
(Vers. 14.)
(Verse 14.) For we know that the Law is spiritual. Since it speaks to those who know the Law, it says: We know that the Law is spiritual; for they would not subject themselves to the Law unless they recognized it as spiritual. It calls the Law of Moses spiritual, which was given on tablets: because it prohibits sin, it is spiritual; indeed, it prohibits the worship of visible and carnal things. These things pertain to the commendation of the Law, so that it might not be thought to be worthy of blame by anyone; because it exercises severity against sinners.But I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. Therefore it is from here that he says: the law is spiritual, but I am carnal, sold under sin. This means that the law is strong and just, and is free from guilt. But man is weak, and enslaved to either his own or inherited transgressions, so that he cannot use his own power to obey the law. Therefore, he must seek refuge in God's mercy in order to escape the severity of the law, and once freed from sins, with God's favor, resist the enemy from now on. For what is the subject of sin, if not to have a body corrupted by the vice of the soul, into which sin inserts itself and impels man, as a captive to sins, to do its will? Hence the Lord says among other things: The devil comes and takes away what has been sown in their hearts, so that they may not be saved (Luke 8:12). Therefore, the same Apostle says in another letter: For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Ephesians 6:12), which are known to be the followers of Satan. For before the deceit of man, before he made himself subject to death, there was no power for them to enter into the interior of man and insert perverse thoughts. From whence his cunning was made, that he would deceive man through conversation by means of the serpent. But after he deceived him and subjugated him, he received power to assail the interior man, joining himself to his mind, so that he cannot discern what is his own in thought, and what is not his own, unless he looks towards the law.
(Vers. 15.)
(Verse 15.) For what I am doing, I do not understand. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good.(Vers. 16.)
(Verse 16.) But if I do what I hate, I agree with the Law. The Law rightly forbids when it declares that it is against one's will to do what the law prohibits, and that it is in accordance with one's nature to do what the Law commands; because whatever is done outside of that, it says is hateful to itself.(Vers. 17.)
(Verse 17.) But now it is not I who do it, but sin that dwells in me. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. Therefore, I always call sin what it is, knowing that it is the devil with his angels; for if the first man had not sinned, all these things would not happen, and thus sin is what causes all these things.(Vers. 18.)
(Verse 18.) For I know that good does not dwell in me, that is, in my flesh. He does not say, as it seems to some, that the flesh is evil, but rather that what dwells in the flesh is not good, but sin. How does sin dwell in the flesh, since it is not a substance, but a deviation from what is good? Because the body of the first man was corrupted by sin so that it could be dissolved: the corruption of sin itself remains in the body, holding firm the divine sentence given to Adam, which is a sign of the devil, by whose influence he sinned. Therefore, because of the fact that it remains as a result of the deed, it is said that sin dwells in the flesh, to which the devil approaches as if to his own law, and it remains as if in sin; because the flesh is already of sin, in order to deceive man with evil suggestions; so that man does not do what the law commands.For I am adjacent to wanting. It asserts so good, which the Law commands, that it say it pleases itself naturally and wants to do it. However, I cannot find perfection in good. And so, what is commanded by the Law pleases, and there is a desire to do it, but to fulfill it, there is a lack of power and strength; because he is so pressed by the power of sin that he cannot go where he wants, nor can he resist; for his power is of another Lord. For man is already burdened by the habit of sinning, and he more easily succumbs to sin than to the law, which he knows teaches good; and if he wants to do good, the habit suppresses him, with the help of the enemy.
(Vers. 19.)
(Verse 19.) For what I want to do, I do not do good: but what I do not want, I do evil. He often repeats it to make it clear. Therefore, this is what was said above, that as a captive, he is compelled to do what he wants, sin.(Vers. 20.)
(Verse 20.) But if I do what I do not want, it is no longer I who do it, but sin that dwells within me. This is what I have already mentioned, that sin, not I, but sin living in me, fulfills its will. Does it mean that because he says a reluctant man sins, he should be seen as exempt from guilt? For he does what he does not want, compelled by the force of power. Not at all; for these actions are the result of his own fault and negligence. For by giving assent to sin, he has become its slave; for it first persuades so that it may then rule over the conquered. But the apostle, in order to show the grace of God, explains these things: from what great evils he has freed man, or what destruction comes from Adam, and what benefits he has obtained through Christ; in order to demonstrate to whom even the Law itself could not assist.(Vers. 21.)
(Verse 21.) Therefore, I find the law willing to do good for me, because evil is present in me. The law of Moses asserts its consent to sin that dwells in the flesh, which forces one to do what man and the law do not desire.(Vers. 22.)
(Verse 22) For I delight in the law of God according to the inner man. He says that the mind is pleased with those things which are delivered by the law: this is the inner man; because sin does not dwell in the mind, but in the flesh, which is from the origin of sinful flesh, and through a mediator all flesh becomes sinful. For if the soul itself were from a mediator, and sin dwelled in it, because the soul of Adam sinned more than the body: but the sin of the soul corrupts the body. Therefore, sin dwells in the flesh as if at the door of the soul, so that it does not allow it to go where it wants. But if it were to dwell in the soul, man would never know himself; but now he knows himself and takes pleasure in the law of God.(Vers. 23.)
(Verse 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. He mentions two laws, of which he desires to see one in his members, that is, in the outward man, which is the flesh or body. This is the opposing law, this is the one opposing the soul, dragging it captive into the condition of sin; lest, as he advances further, he should find an advocate. There is another law of the mind, which is the law of Moses, or the natural law, which is in the soul. This is the oppressive violence of sin, indeed its own negligence, because while it loves vices, it subjects itself to sin, so that it may be held captive by its own habit; for habit rules over man. Indeed, it mentions four laws: the first spiritual law, which is also natural, which was reformed by Moses and placed in authority, it is the Law of God: then the law of the consenting mind to the law of God: thirdly, the law of sin, which it says dwells in the members as a result of the transgression of the first man: but fourthly, that which appears in the members, while it suggests evil and departs. But these laws seem to be repeated four, when there are two, that is, good and evil. For the law of the mind itself is the spiritual law, or the law of Moses, which is called the law of God; but the law of sin is the same as that which, it is said, appears in our members, which contradicts the law of our mind.(Vers. 24, 25.)
(Verse 24, 25.) Wretched man that I am, who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord. He calls himself a wretched man because he is born under sin. Indeed, is not a man truly wretched who has inherited this legacy of disobedience, having sin as a companion that grants Satan access to him? Adam paved the way, through which the enemy ascends to his descendants, unless the most merciful Lord in his loving-kindness had granted his grace through Christ; so that the redeemed human race, having received the forgiveness of sins, may repent from now on, with sin being suppressed and condemned. For he, being freed from evil and purged, resists his adversary, having received power against him, while he is assisted by God. This, as if introducing a more powerful law, he calls faith, which he also calls grace: which, however, has its origin from the spiritual law; because through it man is set free, so that because Moses gave the law, and the Lord also gave it, they are said to be two: but they are understood as one, as far as the meaning and providence are concerned. For that one is the initiator of salvation, but this one is the consummator. But I am not speaking of that part of the law which is included in the feasts and in circumcision and in the dietary laws; but of that which pertains to the sacrament of God and discipline. Therefore, by the grace of God through Christ, man has been freed from the body of this death. This is the death which he mentioned above, the death found in the condemnation of man through sin in the depths, which is called the second death; but the body of death encompasses all sins; for many sins are like one body, as if each one were a member created by one author, from which man, saved by the grace of God through baptism, has escaped the aforementioned death. For he did not say that he was snatched away from a fleshly body, but he said this body, which signifies that it is destroyed above by baptism and the observance of the Law. For even when he says, 'Of the body of death,' he shows that there is another body which is not subject to death.Therefore, I myself serve the law of God with my mind. When he says the law of God, he means both the law of Moses and the law of Christ. But with the flesh, I serve the law of sin. I myself, that is, the one who has been set free from the body of death. It is in the body; how is he set free from the body of death, except that he is set free from all evils? For the forgiveness of sins takes away all sins. Therefore, having been set free from the body of death by the grace of God through Christ, I serve the law of God with my mind or soul, but with the flesh, I serve the law of sin, that is, the devil, who instills evil suggestions in the soul through the subjected flesh. Therefore, since man is twofold, turned towards the flesh and towards the soul, he declared that he would serve the law of God with his mind; for the soul is devoted to God, and having regained its power, it can resist sin, which operates through the flesh. For because the flesh is corruptible and subject to death, it was made in such a way that it would not die in association and conjunction with the soul; it receives desires, which it transfers to the soul as a kind of burden, so that it also becomes burdened. But what rejects her? The death of God's grace.
I serve with my mind the law of God, but with my flesh the law of sin, as it is said. For now my mind is set free and restored to good habit, with the help of the Holy Spirit, and can reject evil suggestions; for it has been given the authority to resist the enemy. For he who is no longer subject to sin cannot be investigated against his will. But the flesh, because it does not have judgment nor the ability to discern (for it is a brute nature), cannot shut the enemy out; lest he come in and persuade contrary things to the mind, and thus: I serve with my flesh the law of sin. For since man consists of both flesh and soul, by that part in which he is wise, he serves God; but by the other part in which he is foolish, he serves the law of sin. But if man had persisted in the state in which he was made, there would be no power for the enemy to approach his flesh and whisper contrary things to his soul. But in order that man, who was not completely restored by the grace of Christ to his original state, might not have been obstructed, a sentence was given to Adam (Gen. III, 17); for it would have been unjust to annul a sentence that was rightfully pronounced. Therefore, with the sentence remaining, the providence of God found a remedy so that the salvation which man had lost through his own fault would be restored to him; so that, having been healed, he would believe that his adversary, defeated by the power of Christ, would not dare to defend himself against him, and that with the sentence of the first death being annulled, man, joined with the race of Adam, would not be returned to the condition of the first origin, but would remain wholly immortal.
Chapter VIII.
(Vers. 1, 2.)
(Vers. 1, 2.) Therefore, there is now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh. It is true, because there is no condemnation for those who are in Christ Jesus, who diligently serve the law of God. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. Man demands security through the grace of God, so that he is not anxious about the suggestions of the devil, as long as he rejects them; for nothing can harm a person in the second death; for the law of faith, which is the Spirit, has set man free from the second death, condemned sin: nor does it hinder man now, because sin is present in the flesh, if he only resists it, remembering God's help: but he is also to be crowned, who suppresses the schemes of sin remaining in the flesh; for it is great wisdom to avoid the traps of the enemy of the household. The law of the Spirit of life, is itself the law of faith: for even the law of Moses is spiritual, because it forbids sinning; yet not of life, because it cannot forgive the sins of those destined for death, in order to give them life. But because it does not desire sin and calls back from death, it is called the law of the spirit of life, not consisting in the letter, but in the spirit; because it is believed in the heart, and it is the spirit that is believed. And thus this Law in Christ Jesus, that is, through the faith of Christ, frees the believer from the law of sin and death. The law of sin is that which it says dwells in the members, which strives to persuade the opposite: but the law of Moses is the law of death, because it puts sinners to death. For in another epistle, among other things, he speaks of the authority of the law: If the ministry of death, engraved on stone, was glorious (2 Corinthians 3:7).So it is not surprising if it is called the spiritual law and the law of death, since the Gospel is also the same. For it says elsewhere among other things: To some, the fragrance of life leads to life; to others, the fragrance of death leads to death (2 Corinthians 2:16). For those whom the belief in virtues or the sight or hearing of deeds attracted to faith, the fragrance of life was the Gospel; but for those whose senses were inflamed by the power of deeds to contradict, the preaching of faith was the fragrance of death. Therefore, since faith exists, it brings diversity to people, just as the sun, being one, melts wax but hardens clay. Therefore, whoever has experienced faith with the mind's sense of smell will also benefit from it. However, it is said, perhaps: If faith accomplishes the same thing that the Law does, why is it not also called the law of death itself; for it kills unbelievers? But it is not so. Faith has been given, which justifies those who flee to it, in order to forgive those whom the Law considers guilty; so that those who act under faith may be free from sin, for those who act under the law are subject to it. Therefore, those who do not obey the faith are not killed by faith, but by the Law; for those who do not come to faith are bound by the Law, and therefore all those who maliciously reject the words of faith remain in death.
Now let us see what the difference is when the spiritual law and the law of the spirit are mentioned. This is the difference: the spiritual law is called thus because it gives precepts through which one does not sin, for whoever does not sin is called spiritual; an imitator of the superior beings, that is, the celestial beings. But the law of the spirit is called thus because God, in whom faith is, is spirit. There, therefore, are the words, here is the reality: there are the things of God, here is God himself.
(Vers. 3.)
(Verse 3.) For what was impossible for the Law, in which it was weakened by the flesh, God, sending His Son in the likeness of sinful flesh and for sin, condemned sin in the flesh. He says this to make the baptized secure, because they have been freed from sin. For what was impossible, He says, of the Law. What is impossible? It is impossible for us, namely, to fulfill the commandment of the Law; because we were subject to sin. For this reason, God sent His Son in the likeness of sinful flesh. This is the likeness of flesh, because although it is the same flesh as ours, it was not conceived and born in the same way as our flesh. It is sanctified in the womb and born without sin, and He Himself did not sin in it. Therefore, a virgin womb was chosen for the birth of the Lord, so that the flesh of the Lord may differ from our flesh in holiness; for it is similar in cause, but not in the quality of sinful substance. Therefore He was called similar, because He did not have the same nativity from the same substance of flesh; for the body of the Lord was not subject to sin. The flesh of the Lord was cleansed by the Holy Spirit, so that He may be born in a body like that of Adam before sin; however, the sentence was given only in Adam.Therefore, when God sent Christ, he condemned sin in sin, that is, he condemned sin in his own sin. For when Christ was crucified by sin, which is Satan, he committed sin in the flesh of the Savior's body. By doing this, God condemned sin in the flesh, specifically where he sinned, as it is also said in another epistle: 'Having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross' (Colossians 2:15); that is, in Christ. For it is usually asked about anyone who is condemned: In what cause was he condemned? It is answered, for example, in the case of murder. Similarly, sin was condemned in the flesh, that is, in the sin which he committed in the flesh. Thus, Satan, having become guilty of this sin, lost the power of tempting souls, so that he may not dare to hold those who have been marked with the sign of the cross, by which he was overcome, in the second death. Therefore, the Apostle addresses these matters for our security.
(Vers. 4.)
(Verse 4.) In order for the justification of the Law to be fulfilled in us, who do not walk according to the flesh, but according to the Spirit. Therefore, he says that sin was condemned, so that the justification of the Law given by Moses may be fulfilled in us; for by the removal of the condition of the Law, we have become friends of the same, for friends of the Law are justified. But how is the justification fulfilled in us, unless when the remission of all sins is given; so that, with sins removed, one may appear justified, serving the law of God with the mind? This is not to walk according to the flesh, but according to the Spirit, so that the devotion of the soul, which is the Spirit, does not consent to the desire for sin; for through the flesh the concupiscences of the soul are sown, which is sin. For if sin is condemned by the Savior, how does it exist? It is condemned by the Savior, and condemned in a triple manner. First, in the place where sin did not sin, it is condemned by dissenting from sin. Then, on the cross, sin is condemned because it sinned. Wherefore, when that authority was taken away from the devil, by which he held men in hell on account of the sin of Adam, he dared no longer hold those in whom the sign of the Cross is, bound. Thirdly, he condemned sin, when he made sins void by the grant of remission of sins. For whereas the sinner was to be condemned for the sake of the sin committed, yet in pardoning him He condemned the sin. Therefore if we also do not sin following the example of our Savior, we condemn sin.(Vers. 5.)
(Verse 5.) For those who live according to the flesh set their minds on the things of the flesh. This means that whoever obeys the suggestion that is made through the flesh, understands the things that belong to the flesh. For to them, what follows seems pleasant, namely, desiring to go against divine law and use and holding the opinion of the flesh's error; for in the flesh, worldly error is signified in any way.But those who live according to the Spirit, they perceive the things that are of the Spirit. It is evident that those who restrain themselves from the desires of the flesh, live according to the law of the mind; for what appears to be beneficial to them is to align with the Law.
(Vers. 6.)
(Verse 6.) For the wisdom of the flesh is death. The wisdom of the flesh is sin, which generates death. Wisdom is called such when it is foolish; because the errors of worldly people, conceived from visible things either in perception or in action against God's law, appear wise: especially because all their industry and cunning is in the service of sinning. They seem to be wise to themselves, if they take care of this more diligently; when there is nothing more foolish than sinning. There is another wisdom of the flesh, which, inflated by worldly reasoning, denies that anything can happen without reason. Hence, it mocks the Virgin's childbirth, the resurrection of the flesh.But prudence is the life and peace of the spirit. Truly, this is wisdom, which acquires life and peace; for, following spiritual things, despising the allurements of present life, it will have eternal life with peace, that is, without disturbance; where there is no turmoil and punishment.
(Vers. 7.)
(Verse 7.) Because the wisdom of the flesh is hostile to God; for it is not subject to the law of God, nor can it be. It did not say that the flesh is hostile, but the wisdom of the flesh; that is, not the substance, but either evil actions or thoughts or assertions that arise from error. Therefore, the wisdom of the flesh is first found among humans in the study of the stars, and then in the enjoyment of visible things. These things are hostile to God, because they equate the Lord and Creator of the elements with what He has made, asserting that nothing can be done other than what the order of the world contains. Therefore, they deny that God would have made the Virgin give birth or that the bodies of the dead would rise; because, they say, it is foolish for God to do more than man's wisdom allows. O wise people of the world, who think that God should not act differently from the creature created by Him; so that He Himself may be considered similar to creatures! Thus, they are blind, not seeing the contempt they show to God. For the work that He deigned to do to proclaim His praise, they, the critics, assert to be unbelievable and foolish: and therefore, this fleshly wisdom cannot be subject to the law of God; for they sharpen their intellect for this purpose, to oppose the deeds of God.(Vers. 8, 9.)
(Vers. 8, 9.) For those who are in the flesh cannot please God. The wise of the world are in the flesh, because they study worldly wisdom, which contradicts God's law. For whatever is against God's law is carnal; because it is from the world; for the whole world is flesh: everything visible is accounted to the flesh; for the elements of the flesh are closely related, indeed they are the elements of the flesh. Therefore, whoever obeys worldly things is in the flesh.But you are not in the flesh, but in the spirit. Those who are in the flesh are said to not be in the flesh, if they agree with the Apostle John's statement that they do not love the world; for the opinion of a person forms their own nature, so that what they feel is called by that name.
But if the Spirit of God dwells in you. He says this ambiguously, because those who were led by the Law were not yet of perfected faith: but He saw in them the hope of perfection. Hence, sometimes He speaks as if to the perfected ones, sometimes as if to those being perfected, that is, sometimes He praises, sometimes He warns; so that if they were to follow the law of nature according to the things mentioned above, they might be said to be spiritual; because the Spirit of God cannot dwell in one who follows carnal desires.
But whoever does not have the Spirit of Christ, this person does not belong to Him. The one who previously spoke of the Spirit of God now speaks of the Spirit of Christ, because all things of the Father are of the Son. Therefore, he says this because the one who is subject to the aforementioned errors does not belong to Christ; he does not have His Spirit, which he received in order to be a son of God. The Holy Spirit forsakes man for two reasons: either because he has the mindset of the flesh or because of his actions. Therefore, through these things which he warns, he encourages towards good conduct; for although men are uplifted by the goodness of God, nevertheless the called sons of God are burdened, unless they live in such a way that they may not seem unworthy of the name conferred upon them.
(Vers. 10.)
(Verse 10.) The body is indeed dead because of sin, but the spirit is true life because of justification. The cause of sin asserts that the body is dead for those whom the Holy Spirit abandons, and it does not reach the passion of their death, that is, the Spirit. For the Spirit of God does not know how to sin; it is given for justification, so that by its help it may justify. Therefore, because it does not know how to sin, it is life; it cannot die, because death is through sin. And by this the sinner will die to himself, not to the Spirit whom he has received. For the Spirit will not be in the cause, who wants to justify. For this is the sign of justification in man, that through that which inhabits in him, the justified may appear to be a son of God. For the Holy Spirit cannot dwell in a fictional man, or in a body subject to sins, as Solomon says (Wis. 1:4): 'But if any one live again carnally, perhaps deserted by the Holy Spirit, he will die in his unrighteousness.' But when he says 'body', he signifies the whole man dead for the cause of sin, just as the prophet signifies the whole man under the term 'soul', as if the whole from a part; for he says: 'The soul that sinneth, dying it shall die' (Ezek. 18:4). Is it not without a body? This body he has put in the place of the whole man, that other one the soul. And another prophet, speaking of the whole man, signified him as flesh; for he says, \"All flesh shall see the salvation of God\" (Isaiah 40:5). And since the Holy Spirit is given to the one who is baptized, it is also called his own spirit. Therefore, the rest of the man's parts are called body in comparison to it, for the soul is called flesh when it sins; for it is called that which follows, as I have often said. In a similar manner, the Lord, when he did not wish his divinity to be feared in his passion, but wanted his humanity to be understood as being in sorrow, said: 'The spirit indeed is willing, but the flesh is weak' (Matthew 26:41); to signify that in his spirit he is God, but in his flesh he is man.(Vers. 11.)
(Verse 11.) But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. He treats the same subject in a similar way; for by saying 'bodies,' he signifies the whole person. And because he previously said that the body dies a second death because of sin, here he promises that mortal bodies will be given life again through a good life, that is, the whole person.(Vers. 12.)
(Verse 12) Therefore, brothers, we are debtors, not to the flesh, so that we live according to the flesh. It is right and evident that we should not obey the desires of Adam, who acted carnally, and who, as the first sinner, left us the title of death. Rather, we should serve the law of Christ, who redeemed us from the aforementioned death by spiritual means; for we are debtors to him who justified us, stained by carnal vices, through the washing of the Spirit, and made us children of God. For previously, placed in the flesh, we lived subject to the sins of Adam by way of example: but now freed, we must render service to the Redeemer. Indeed, this service does not profit Him necessarily, who lacks nothing: but it acquires eternal life for us; for He loves us in such a way that He attributes to Himself what benefits us.(Vers. 13.)
(Verse 13.) For if you live according to the flesh, you will die. Nothing could be truer, for if we live according to Adam, we will die; for Adam, by his transgression, sold himself to sin and was assigned to the flesh. For every sin is of the flesh; for this reason, vices and transgressions are born outside of ourselves, that is, through hearing, sight, touch, smell, or taste, and are assigned to the flesh. For every thought that looks outside is prone to trespass; for even the first man's trespass was born outside. Therefore, to live according to the flesh is death; for every action of the flesh is outside the Law.But if by the Spirit you put to death the deeds of the body, you will live. The body wants to be governed by the law of the soul; hence, it shows that if the acts and intentions of the flesh, which are orchestrated by the instigating powers of this world, are restrained by the holy Spirit, so that they do not receive the power to act, life is given. They are said to be put to death if they cease to exist; for they are not when they cease; because sin does not exist if it is not committed.
(Vers. 14.)
(Verse 14) For whoever are led by the Spirit of God, these are the sons of God. These are said to be led by the Spirit of God, in whose actions the plans of the rulers and powers of this world are not seen; for in those in which they are seen, they are not the sons of God, but of the devil; because whoever is born of God does not sin, says the apostle John (1 John 3:9). For this is what distinguishes the sons of God and the devil. Therefore, the Lord said to the Jews who were doing evil and plotting murder, 'You are of your father the devil' (John 8:44).(Vers. 15.)
(Verse 15.) For you did not receive the spirit of bondage again in fear. This means that, having received the Holy Spirit, we have been freed from the fear of evil actions, so that we may no longer do anything from which we would be afraid again. For before, we were under fear, because the Law was given, and everyone was placed under it. Therefore, the Spirit of fear was called the Law, because it was given to humans for the sake of sin, placing them under fear. But the Law of faith, which is signified in the spirit of adoption, is the Law of security, because it frees us from fear while granting forgiveness of sins and making us secure through these. And it is said to be the spirit of not being afraid in this way.But you have received the Spirit of adoption as sons, by whom we cry, 'Abba, Father!' Freed from the fear of God, we have received the Spirit of adoption, so that, considering who we were and what gift of God we have received, we may order our lives with great diligence, lest the name of God the Father suffer injury in us, and lest we fall into the same ingratitude from which we have escaped. For we have obtained such grace, that we dare to say to God, 'Abba,' that is, Father! And therefore, let us take care that our confidence does not turn into rashness; for if we lead a life dissimilar to this word, by which we say, 'Abba, Father,' we do wrong to God, calling Him Father. Therefore, by His goodness, He has granted us this, which is beyond our nature, that by our deeds we may deserve what we are unworthy of in substance.
(Vers. 16.)
(Verse 16) The Spirit itself bears witness to our spirit that we are the children of God. And if we are doing well, and by this very fact the Holy Spirit remains in us, He gives witness to this voice and our soul, with which we cry out in prayer: Abba, that is, Father. The Spirit of God bears witness, while He remains in us, that we do not speak rashly when we say, Abba, Father. Let us show a worthy life to this voice; and this is the testimony of the children, if through the Spirit there appears a paternal sign upon them.(Vers. 17.)
(Verse 17) But if children, then heirs: heirs indeed of God, but coheirs with Christ. For although God the Father cannot in any way be said to have died, yet Christ, his Son, is said to have died on account of the Incarnation; what is it then, that he who has died should be said to be the heir of the ever-living one; since heirs are certainly not of the dead? But this is the result of his humanity, not his divinity. For what is called inheritance among us is the gift of the Father, poured out upon obedient sons, so that the living one may rightly be the heir of the living one, not out of necessity but by his own merit. And so the Lord in the Gospel indicated that he, who is both human and divine, divided his living substance among the living, although he expressed this in a parable (Luke 15:12); for a parable is not composed without reason. Therefore, in order to make us prompt to obey God the Father, he exhorts us with this hope, saying that we will become heirs of God, and joint heirs with Christ; so that because the hope of great reward is great, we may be even more inclined towards godly things, setting aside the care of worldly things. But what it means to be a coheir of the Son of God, we are taught by the apostle John; for among other things, he says: We know that when he appears, we shall be like him (I John 3:2).But if we suffer together, so that we may also be glorified together. He explains how we can become coheirs with Christ, saying: But if we suffer together, so that we may also be glorified together. Let us therefore see what it means to suffer together. To suffer together means to endure persecution for the sake of the hope of the future, and to crucify the flesh with its vices and desires, that is, to despise the pleasures and vanities of the world. For when all these things have died in a person, they crucify the world, believing in the life of the future age, in which they hope to become coheirs with Christ.
(Vers. 18.)
(Verse 18.) Therefore, I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. This exhortation pertains to the things above, by which he shows that the afflictions that can be inflicted by the faithless here are small in comparison to the promised reward of the future age. Therefore, he commands us to be ready for all destructions, because great rewards have been promised for these; so that the soul may console itself in tribulation and hope may increase. For we know that some, or rather many, endure difficult and hard labors for present gains, which are certainly of little benefit, and they cannot reach what they are striving for, because life itself is fragile and uncertain. Sailors expose themselves to such great storms and tempests for the sake of what advantages? When they know that in these things death is more before their eyes than life? And soldiers, even though victory is uncertain, do not hesitate to take up their swords, relying on the hope of a present reward. Therefore, we should endure much more for Christ, whose benefits have also been extended to us: he promises magnificent rewards with glory for small things, heavenly things for earthly things, and eternal rewards for temporal things! We are said to suffer for Christ, not because what we suffer benefits Him, but because He seeks an opportunity to reward us; for a good and generous giver seeks a cause to give, even to the unworthy or bashful. Finally, in order for the very destructions to be endured, he himself suggests strength.(Vers. 19.)
(Verse 19.) For the eager expectation of creation awaits the revelation of the sons of God. For the creation has been subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself will also be set free from its slavery to corruption into the glorious freedom of the children of God.(Vers. 20.)
(Verse 20) For creation is subject to vanity, not willingly, but by the will of the Lord and Creator. The creature, placed in the power of the Lord and Creator, is not willingly subject to vanity; for what is subject to it will not benefit itself, but us. So what is it in which it is subject to vanity, except that the things it generates are perishable? For it operates in order to produce corruptible fruits: therefore corruption itself is vanity; for all things that are born in the world are weak, perishable, and corruptible, and as such, they are vain. For they are vain, because they cannot maintain their state: for all things deformed by flux always return back confused into their nature. This is said of these things and Solomon, because all these things are vanity (Eccles. I, 2). It is not discordant from these things what David says, saying: Nevertheless every living man is vanity (Ps. XXXVIII, 6). For to eat and drink, and to take care of worldly things, is not this vanity? And yet this vanity is profitable; for it benefits those who are born in an unclean state, so that through these things, having been exercised in their bodies, they may learn the mystery of the Creator. For in comparison to eternal things, earthly things are vain; for they are good in themselves, since they are necessary.(Vers. 21.)
(Verse 21.) But because of him who subjected it to hope. What is this hope? He immediately subjected it, saying: Because the creature itself will be set free from the bondage of corruption into the freedom of the glory of the children of God. For the creature cannot contradict its own creator, it is subjected for his sake with hope. For it has this consolation placed in its labor, that it will have rest when all those whom God knows will believe have believed; for their sake also it is subjected.(Vers. 22.)
(Verse 22) For we know that every creature groans and labors until now. To labor is to suffer. It is the very nature of things that every creature groans and suffers daily until now. Until now means as long as it is read. Even the elements themselves present their works with anxiety; for both the sun and the moon fulfill their appointed spaces with labor, and the breath of living creatures is constrained with great groaning to perform their services; for we see that these living things are compelled, against their will, to labor. So all these things await rest, to be freed from servile work. But if this were a servitude that led to earning merit with God, the creature would rejoice and not be saddened: but because it is subjected to the servitude of corruption on our account, it is saddened. For it sees its works perish daily; for daily its work arises and perishes. Therefore, it is right to be saddened, whose activity does not pertain to eternity, but to corruption. Therefore, as much as can be understood, they are sufficiently concerned for our salvation, knowing that they will make progress in their own liberation more quickly, if only we recognize the author sooner. Therefore, knowing these things, let us present ourselves worthy with all care and diligence, so that we may also be an example to others, not only moved by our own mercy, but also for the sake of the one who suffers injuries day and night, groaning; for we tend to be more watchful in the causes of others.(Vers. 23.)
(Verse 23) Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. In addition to the creation groaning, we ourselves also groan, longing to be set free from the bondage of corruption into the glorious freedom of the children of God. For in this world of Christianity, it is like a stormy sea. Just as the sea is stirred up by opposing winds and threatens those sailing on it, so the worldly system, influenced by the conspiracy of the wicked, disturbs the minds of believers. And the enemy causes such diversity of troubles that it becomes unclear what should be avoided first. For if power ceases to be against us, it agitates the minds of individuals; and if even they are subdued, it creates a fire among domestic households; and if this is accomplished, it causes discord amongst the brothers by its own artifice; so that when the house has been struck at its four corners, it causes ruin from some part. Therefore, with one accord, it must be fled from by Christians; for they ought to follow the example of the holy Simeon, who, knowing that war is waged here against faithlessness, asked to be dismissed in peace (Luke 2:29). This is why each individual who prays, prays for everyone, that the kingdom of God may come (Matthew 6:10). For then there will be deliverance of our body, that is, of all Christians: for in the body he has signified all, because we are members of one another. The Apostle, indeed, as a divine man, thinks well of us, saying that we groan, in order to be freed from here, just as Simeon also groaned: but I see that we are held by the pleasure of the world. Therefore, through these things that have been said above, he shows the extent to which a creature suffers for our sake. For when we, for whom his service is helpful, and who have the Spirit of God as our helper, groan, desiring to be liberated from this, in order to obtain the promised rewards. Therefore, the more a creature groans, which neither has the Holy Spirit as its helper, nor suffers for its own sake, and in addition to this, sees those things which it produces by its own labor being offered as sacrifices to idols, the more it is against the divine law! Where it hurts the most, and wishes to be freed sooner, knowing that this leads to the Creator's injury.(Vers. 24.)
(Ver. 24.) For we are saved by hope. This is said because by hoping for what God promised in Christ, we have merited to be freed. Therefore, we are freed in hope; for nothing else will happen, but what we believe.But hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
(Vers. 25.)
(Verse 25.) For what does anyone see, what does he hope for? But if we do not see what we hope for, we hope for it through patience, we wait for it. There is no doubt that those things are hoped for which are not seen; for future things are awaited. This expectation is patience, which deserves much from God; so that, day by day, desiring to come the kingdom of God, he does not doubt, because it delays.(Vers. 26.)
(Verse 26.) Moreover, the Spirit also helps our weakness in prayer. For above, he mentioned that we groan and pray for liberation, and when in pain, either we want what is said to happen soon or to be quickly lifted up, so that we may attain merit. And it seems we pray with feeble words, since the desired outcome is denied to us. For it is weak to ask against reason, and by this, he shows us that this weakness is helped by the Holy Spirit given to us. However, it helps because it does not allow things that should be asked for before, or things that are contrary, to happen.For we do not know what we should pray for as we ought. The weakness of our prayer signifies our ignorance; for we are mistaken in thinking that what we ask for is beneficial, when it is not. Finally, to the same Apostle, who prayed three times that the temptations would cease because they were frequent, the Lord said: 'My grace is sufficient for you; for power is made perfect in weakness' (2 Cor. 12:9), that is, one's merit is established when they are patient in tribulations. He learned, therefore, that what he was asking for was against himself. There is sometimes a proud and foolish request, as was the case with the two apostles James and John, to whom it was said when they were asking for inappropriate and excessive things: You do not know what you are asking for (Matthew 20:22).
But the Spirit himself intercedes for us with unutterable groanings. The Spirit of the Lord is said to intercede for us not with human words, but according to his own nature. For when he speaks about God, he speaks to God; and he must speak in the same way that he speaks about the one who he is. For no one speaks a different language with their fellow citizen. For the Spirit, given to us, pours himself out in our prayers, so that he may cover our lack of knowledge and foresight with his movement; and he may ask from God those things that are beneficial to us.
(Vers. 27.)
(Verse 27.) But the one who searches hearts knows what the Spirit desires, because the Spirit intercedes for God's people in accordance with the will of God. It is evident that to God, to whom nothing is hidden or secret, the prayer of all spirits is known; how much more so the Holy Spirit, who is of the same substance, and speaks not by the impulse of air, or like angels, or like other creatures, but as befits His divinity! Therefore, He speaks to God, even though He appears silent to us; for He sees even when He is not seen, and He requests those things which He knows please God and benefit us. Then indeed the same Spirit intercedes for us, since He knows that we ask for things contrary through ignorance, not through boasting.(Vers. 28.)
(Verse 28.) But we know that all things work together for good to those who love God, to those who are the called according to His purpose. This is said because even if those who love God have prayed imperfectly, it will not be against them; because knowing the purpose of their heart, God does not impute to them laziness, which they ask for; but He grants those things which are to be given to those who love God. Hence, the Lord also says: But your Father knows what things you have need of, before you ask Him (Matthew 6:32). Therefore, those who are called according to the purpose are those whom God foreknew would be suitable for Himself, so that before they believed, they would be known.(Vers. 29.)
(Verse 29.) For those whom he foreknew, he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.They are predestined in the future age to become like the Son of God, as I mentioned above.
That He may be Himself the firstborn among many brethren. Rightly is He called the firstborn, who was not made before every creature, but was born: after whose example God vouchsafed to adopt men for His sons. Christ is also the firstborn in the resurrection. He is also the firstborn from the dead, whose nature is unknown. And the firstborn, ascending into heaven after the victory. Therefore, the firstborn is called our brother in all things; because man was deemed worthy to be born: but He is the Lord; because He is our God, as the prophet Jeremiah says: This is our God, and there shall no other be accounted of in comparison with Him (Baruch 3:36).
(Vers. 30.)
(Verse 30) But those whom he predestined, he also called. To call is to help or convict someone who he knows will listen, concerning faith. And those whom he called, he also justified; and those whom he justified, he also glorified. This is what he says above, that those whom God foreknew to be suitable for himself, they remain believers, because it cannot be otherwise, unless those whom God foreknew, he also justified; and through this, he glorified them, so that they may become like the Son of God. Of the rest whom God did not foresee, he does not care in this grace, because he did not foresee them as future worthy. But if they believe, or are chosen for a time; because they seem good, so that justice may not seem despised, they are not permanent so as to be magnified, just as Judas Iscariot and the seventy-two, who, though chosen, after experiencing scandal, departed from the Savior (John 6:71).(Vers. 31.)
(Verse 31) What then shall we say to these things? If God is for us, who can be against us? It is clear that with God testifying for us, who is there to accuse us, when the judge himself has foreknown us and deemed us worthy?(Vers. 32.)
(Verse 32) He did not spare his own Son, but delivered him up for us all. This is why he encourages us to be confident in our faith, so that he shows us that God, as if foreseeing our faithlessness, gave up his Son to death for us before we were faithful.How is it not also the case that He has given us all things with Him? God has once decreed that believers in Christ should be rewarded. For indeed, if He has bestowed upon us what is greater and essential, that He would deliver His true and beloved Son for us, even while we were still ungodly; why should He not be believed to do what is lesser for us who believe in Him? For now, rewards are ready for those who believe; for it is less for us that He would give us all things with Him, than to deliver Himself for our sake to death.
(Vers. 33.)
(Verse 33.) Who will accuse God's elect? No one dare or can deny the judgment and foreknowledge of God revealed in us. For who can disapprove of what God approves, since no one is equal to God?God who justifies (Isaiah 50:8). This is in the prophet Isaiah, where he puts it as his own; because there is no one else who, what God proves, should argue. Or perhaps he himself accuses us God: but he cannot accuse what he justifies.
(Vers. 34.)
(Verse 34.) And who will be the one to condemn? It is Christ who died, yes, who was raised, who is at the right hand of God, who also intercedes for us. He denies accusing us to God, because he justifies us. And he cannot condemn us, because he loves us so much that he died for us, and rising again, he always pleads our case with the Father. His plea cannot be disregarded, because he is at the right hand of God, that is, in the honored position of being God. So let us rejoice in the faith of God the Father and of his Son Jesus Christ, who will judge us. Hence is that which Peter the Apostle says: Behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not (Luke 22:31, 32). In this way, the Savior intercedes for us; knowing the audacity and power of our adversary, when he stirs up against us, if we do not assent to him, the Savior intercedes for us; so that he may not presume anything violently against us, and his insolence may be restrained. For this reason, therefore, the Son is said to intercede, since he himself does everything, and is equal to God the Father; and because God is said to be one, so that the Father and the Son are not regarded as singular or separate, the Scripture speaks in this way to distinguish the persons, so that it may not present the Son as unequal; and it may prefer the Father, because he is the Father and because everything is from him.(Vers. 35.)
(Verse 35) Who shall separate us from the love of Christ? That is, who can turn us away from the love of Christ, who has bestowed upon us such great and countless benefits? Tribulation? No, for the steadfast love of Christians overcomes all torment. Indeed, love is increased in the one who, forbidden to love the one whom they have experienced kindness from, believes they are sowing seeds of merit and recalls the aforementioned benefits.(Vers. 36, 37.)
(Verse 36, 37.) Is it stress? Is it persecution? Is it hunger? Is it nakedness? Is it danger? Is it the sword (as it is written, 'For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.')? But in all these things we are more than conquerors through him who loved us. This is written in the forty-third psalm. It is clear, therefore, that all these things, which are listed, cannot be compared or compared to the love of Christ, which he has sown in us. For we receive much greater benefits from Him than these are all, which seem adverse. For if we die for Him, which seems more grievous in these things, He has died for us: but He in order to benefit us; but our death does not profit Him, but us. For we lose temporal life, in order to have eternal life restored to us. And what is it to be wondered at, if servants die for a good Lord; when the Lord has died for servants, and for the wicked? Therefore, they conquer through kindness, and encourage the soul to persevere because of the one who loved us.(Vers. 38, 39.)
(Verse 38, 39.) For I am confident that neither death. This confidence is from the promise of Christ, who has promised to help his dedicated faith in times of trouble. Neither life, nor angels, nor powers, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord. These are all the things that are brought forth for our abduction by the devil, which it mentions in order to fortify us; so that if they come, we may confidently resist them with hope and the help of Christ, armed with faith. For what if death is inflicted, is it not a great gain to find the opportunity by which we may more quickly enter into the promised kingdom? And even if the present life promised to us be strengthened by dignity, it ought not to turn us away from the hope of the benefit of Christ, whom we know will be of use to us not only in the future, but also in the present. Nor indeed, if an angel shows himself to us in order to deceive us, being suborned by the deceits of his father the devil, should he prevail against us; since we know that nothing is to be preferred to Christ, who is the Angel of great counsel. Nor if a miracle is performed by someone, as it is said to have been performed by Simon the magician, who is said to have flown in the air to scandalize the people of Christ, should it diminish our faith in the Savior, who, according to the knowledge of the witnesses, ascended above all the heavens with the help of a serving cloud (Acts 1:9). Nor should it take away our devotion to the Lord Jesus, whom we know descended from heaven to unite earthly things with spiritual things. Neither, if through the imagination, which it plans to deceive, it shows us a deep wonder with horror, by which we may be terrified and succumb to it: nor is it fitting that we break faith with Christ, whom we know descended for our sake into the depths of the earth and released the human race from death pressed down. Nor, if it promises us future things, which it promised to Eve (Gen. III, 4), will we give our consent to it, being separate from Christ, whom we believe and know to be God by virtue and nature. And even if by skill and cunning they may momentarily fashion another creature, as Jannes and Mambres fashioned before Pharaoh, it is absurd that through these things they should call us back from the true creator God, whom we know has created a creature in Christ his Son that exists for eternity (2 Tim. 3, 8). To some, it seems that he speaks of another creature in reference to idols; but this is not true, because he should be understood to mean that creature which Satan seems to fashion under the guise of seduction. But who is led astray from these things, from which he has departed by manifest error? But he feigns and meditates on these things, through which he can deceive even the elect. Therefore, there are no things that can separate us from the love of God, which is in Christ Jesus; for God demonstrates His love for us in Christ, while he delivers him for us.Chapter IX.
(Vers. 1-3.)
(Ver. 1-3.) I speak the truth in Christ, I am not lying, my conscience bearing witness in the Holy Spirit, that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed from Christ for the sake of my brothers, my kinsmen according to the flesh, who are Israelites. As regards the Gospel, they are enemies for your sake; but as regards election, they are beloved for the sake of their forefathers; for the gifts and the calling of God are irrevocable. Therefore, Christ and the Holy Spirit, who know all things, provide witnesses: and their testimony cannot be rejected by those who bear witness to the Apostle, as they commend him for the power of the miracles, which they performed through him. For since the protection of Christ is so great, and he shows extraordinary love for the human race, and promises glorious and immortal rewards by his glorious dignity, his own kind, which is according to the flesh, is saddened; because by their unbelief, they have deprived themselves of this eternal and saving benefit. Therefore, he said, I do not desire; for he knows that it is impossible for such an honorable member, without any preceding fault, to be separated from the Christian body; however, he does show affection and love for his own kind.(Vers. 4.)
(Verse 4.) The adoption of these ones is of the children. It just proves that it is right to be sad when he praises their race, because once adopted sons, they rendered the affection and grace of God the Father void. He added also that it makes others sad for them, saying:(Vers. 5.)
(Verse 5.) And glory, and covenants, and legislation, and service, and promises, whose Fathers, and out of whom Christ according to the flesh, who is above all God blessed forever. Amen. Such great praises of the nobility and dignity of the Jewish race and the enumeration of the promises, that it brings grief to everyone on their behalf; because by not receiving the Savior, they have lost the preeminence of the Fathers and the merit of the promise, becoming worse than the Gentiles, whom they used to abhor previously because they were without God: for it is more grievous to have lost dignity than to have never had it. Meanwhile, he is speaking about Salvator.God is blessed above all things forever. Amen. For when no mention is made of the paternal name, and the discourse is about Christ, it cannot be delayed that God be spoken of. For frequently the Scripture, on account of the profession of the one God, if it speaks of God the Father and joins the Son to God, calls God the Father and the Son the Lord. But if anyone does not consider that the statement is about Christ: 'Who is God,' let him give the person to whom it was said; for mention of God the Father is not made in this place. But what is surprising, if in this place he declared with an open voice that Christ is God above all, about whom in another epistle he confirmed this meaning with such a discourse, saying: That at the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2:10)? These are all the things over which God is Christ. For apart from these, there is nothing, so that Christ is not God above all; and every creature cannot bow the knee, except to God. Finally, the Apostle John, when unaware that the angel desired to worship him as God, hears the words: 'Do not do it, for I am your fellow servant. Worship God.' (Apoc. XIX, 10). And the Lord indeed did not allow himself to be worshipped, except because he is God; if not, he would be considered to have usurped and sinned, which God forbid; since he himself, rebuking the devil, shows that the Lord God is to be worshipped and served alone. (Matth. IV, 10). Therefore, nothing is prejudiced against God the Father, when Christ is worshipped as God; because when it is said that only God is to be served, Christ is also served. For he says elsewhere: Whoever serves Christ in these things, pleases God (John 10:4). What therefore remains, except that the Father be God, and the Son be God; and yet each is believed to be one and the same God? For whether someone worships the Father or the Son, they are said to worship one God; and whether they serve the Father or the Son, they offer service to one God. Therefore, there is no distinction; for whoever worships the Son, worships the Father also: and whoever serves the Father, serves the Son as well. And so, in order to prove that this confession is free from flattery towards this godhead, he put at the end, Amen, which means, true; so that he might show Christ, the God above all, blessed forever in truth.
(Vers. 6.)
(Verse 6) But the word of God did not fail. The word of God did not fail when it said, 'In Isaac shall thy seed be called' (Genesis 21:12), that is, this happened as God had foretold. So that those who are the children of Abraham according to the flesh should not be called his seed, but those who have received the faith through which Isaac was born, which was transformed in the time of Christ, not as something particular, but as something general. So that just as Abraham believed concerning Isaac, they might believe concerning God and Christ, because the Son of God was born to redeem the human race.(Vers. 7.)
(Verse 7.) Not all who are from Israel are Israelites, nor are all the descendants of Abraham his children; but 'In Isaac shall your descendants be named.' This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: 'About this time next year I will return, and Sarah shall have a son.' And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls— she was told, 'The older will serve the younger.' As it is written, 'Jacob I loved, but Esau I hated.' For all these sons are indeed the sons of Abraham through Isaac; for the entire lineage of the Jewish race is descended from Abraham through Isaac. But, as I said, these are truly the sons of Abraham who follow the promise that was made in Isaac; and therefore the other sons are not considered to be sons of Abraham. For Abraham, by believing, received Isaac because of his faith in God. In this, the mystery of future faith was foreshadowed; so that those who had the same faith in which Isaac was born would be brothers of Isaac; for Isaac was born as a type of the Savior, through the promise, so that anyone who believes that Christ Jesus was promised to Abraham would be a son of Abraham, and truly a brother of Isaac. It is therefore said to Abraham, 'In your seed all nations will be blessed' (Gen. 22:18); which certainly did not happen in Isaac, but in him who was promised in Isaac to Abraham, who is Christ, in whom all nations are blessed by believing. Therefore, the rest of the Jews are children of the flesh, deprived of the promise; nor can they deservedly be considered descendants of Abraham, who do not follow the faith through which Abraham proved himself worthy.(Vers. 8.)
(Verse 8.) That is, not those who are the children of the flesh, these are the children of God; but those who are the children of the promise are considered as descendants. It is clear that the children of the flesh cannot be considered children of God; for these are the ones born out of the desire of the flesh, but those who are born out of faith spiritually, according to what was promised to Abraham, so that they may be considered as descendants, as believers.(Vers. 9.)
(Verse 9.) For this is the word of promise: At this time I will come, and Sarah shall have a son. This is found in Genesis, which is a foreshadowing in Christ, that Christ, the promised son of Abraham, would come, in whom the word of promise would be fulfilled, so that all the nations of the earth would be blessed in Christ. For when the promise was made to Abraham, and he heard: In your seed all the nations of the earth shall be blessed; Christ was certainly promised to him through Isaac, in whom we see this fulfilled.(Vers. 10.)
(Verse 10.) Not only this, that is, Sarah, but also Rebecca, having Isaac as the father of our ancestors, from one union. Therefore, it is not only said that Sarah in a type gave birth to Isaac, but also that Rebecca became Isaac's wife. But there is a different reason in Isaac, a different one in Jacob and Esau; because Isaac was born in the likeness of the Savior, but Jacob and Esau have the type of two peoples, that is, believers and non-believers; so that, although they are from one, they are still different. For in each case a genus is signified, so that those who are of one genus are called such, who are one in the cause of faith or perfidy. For one is signified in many, not through the transfer of flesh, but through a common cause; because the children of Jacob are said to be from Esau, and the children of Esau are accounted from Jacob. For not because Jacob is praised, are all born from him, called his children by merit: or because Esau is displeasing, are all born from his origin reprobate; since we see both perfidious children made from the transfer of Jacob, and faithful and dear to God from Esau. For it is not doubtful that many are treacherous of Jacob, for all the unbelieving Jews or believing Jews have their origin from him; and because the good and faithful ones are from Esau, Job, who is from the sons of Esau, the fifth descendant from Abraham, that is, the grandson of Esau, proves it.(Vers. 11-13.)
(Verses 11-13.) For when they had not yet been born and had not done anything good or evil, so that the purpose of God according to election might stand, not by works but by the one who calls, it was said to her, 'The older will serve the younger,' as it is written: 'I loved Jacob, but Esau I hated.' This is found in Malachi. The foreknowledge of God is demanded in these cases, because nothing else can happen except what God knows will happen. For knowing what each of them would become, he said, 'The younger will be worthy and the older will be unworthy.' He chose one by foreknowledge, and rejected the other; and in the one he chose, the purpose of God remains; for nothing can happen except what he knew and proposed in him, that he may be worthy of salvation; and in the one he rejected, the same purpose remains, which he proposed concerning him; for he will be unworthy. He, as if knowing beforehand, is not a respecter of persons; for he does not condemn anyone before they sin, and he does not crown anyone before they conquer. This pertains to the case of the Jews, who defend their prerogative because they are the sons of Abraham. But the Apostle consoles himself, saying that because he had said that he had continuous sorrow of heart, it is the cause of their disbelief, whose adoption was of the sons, and the establishment of the law, and from whom Christ, the Savior, as he himself says: Because salvation is from the Jews (John 4:22); having examined the Law, he found that not all who are from Israel will believe, nor should all those who are called sons of Abraham be called Abraham's sons, as I mentioned above. Therefore, he minimizes his own pain, once finding the aforementioned, that not everyone will believe; so that it hurts only those who suffer from envy in disbelief. However, they can believe what he reveals from the subjects. Nevertheless, it is not very regrettable for those aforementioned unbelievers; because they are not predestined for life; for the foreknowledge of God once decreed that they would not be saved. For who mourns for someone who is considered dead? But as the nations that were once without God enter in, and as they receive the salvation that they lost, the pain is revived; but again, because they themselves are the cause of their own destruction, it is subdued. Therefore, God foresaw that they would be of evil will, not including them in the number of the good; although the Savior says to those seventy-two disciples, whom he chose as the second class, who later departed from him: Your names are written in heaven (Luke 10:20). But this is for the sake of justice, because this is just; so that each one may be rewarded according to their merit. For they were chosen for the ministry because they were good; and their names were written in heaven for the sake of justice, as I said: but according to foresight, they were among the number of the wicked. For God judges about justice, not about foreknowledge. Whence he also said to Moses: If anyone sins before me, I will blot him out of my book (Exod. XXXII, 34) so that he may appear to be blotted out according to the justice of the judge, when he sins; but he never existed in the book of life according to foreknowledge. Hence the apostle John says about this: They went out from us, but they were not of us; for if they had been of us, they would have remained with us (I John II, 20). There is no partiality in God's foreknowledge; for foreknowledge is that by which God knows the future will of each person, in which they will remain, through which they may be either condemned or crowned. Finally, those whom He knows will remain in goodness are often previously evil, and those whom He knows will remain in evil are sometimes previously good. Therefore, the complaint ceases; for God is not partial. Therefore, how could the ministry of salvation have been obtained if he were not good? For it was fitting for the judgment of God that he be chosen at the time, just as were those seventy-two men whom I mentioned earlier (Matt. XVII, 5). This is why Judas, after committing the wickedness of the whole, ended his life by hanging himself, moved by repentance. For it is not possible for any good to be completely obliterated; indeed, since nature cannot be changed, only the will can be. Not in all cases, however, because there remains in nature something that can be a testimony to the Creator.(Vers. 14.)
(Verse 14) What then shall we say? Is there injustice with God? Certainly not! For He says to Moses, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion' (Exodus 33:19). So then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to Pharaoh, 'For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth' (Romans 9:17). Therefore He has mercy on whom He wills, and whom He wills He hardens. You will say to me then, 'Why does He still find fault? For who has resisted His will?' But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, 'Why have you made me like this?' Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? (Romans 9:19-21). Therefore, he anticipated him before the appointed time because it was necessary, and he condemned Pharaoh before the future judgment so that it would be believed that he would judge.(Vers. 15.)
(Verse 15) For to Moses he says: I will have mercy on whom I will have mercy: and I will show mercy to whom I will show mercy. Therefore mercy, he says, is of him to whom I will have mercy, that is, I will have mercy on him, to whom I knew beforehand that I would give mercy, knowing that he would turn to me and remain with me: And I will show mercy to him, to whom I will have shown mercy, that is, I will give him mercy, whom I knew would return to me after error with a right heart. This is to give to him to whom it should be given, and not to give to him to whom it should not be given; to call him whom he knows will obey: but not to call him whom he knows will not obey. But to call is not to fight, but to urge to receive the faith.(Vers. 16.)
(Verse 16.) Therefore, it is of God's mercy, not of one's will or effort. It is right, because what is asked should be determined not by the will of the petitioner, but by the discretion of the giver. For whether it should be given must be weighed by the judgement of the giver; for when Saul, who had sinned, asked for forgiveness, he did not receive it (1 Samuel 15:24): but on the other hand, David, who had sinned and asked for forgiveness, obtained mercy (2 Samuel 12:8). Therefore, the judgement of God, not of the giver, must be followed; for he who desires the salvation of all does not judge unjustly, while justice remains; for the inspector of hearts knows whether the petitioner is asking with this intention, so as to deserve to receive. And although it is dangerous to discern the judgment of God; nevertheless, for the sake of those who are doubtful, so that their minds may obtain healing, lest they think the judgment of God is unjust, saying: He calls one and neglects the other; thinking they can excuse those who are to be condemned, let us rather prove this by actions rather than words; for where there are examples of deeds, no one dares to complain or make any excuse. There were two, David and Saul, let us examine their histories to see what each of them is found to be after the judgment of God; so that if Saul is found to have done well after not receiving mercy, let us not deem God's judgment unjust, may it never be: or if David, having received mercy, is found to have despised God, let us consider whether he remained in the same state in which he obtained mercy, and, to be concise, both of them suffered the necessity of the kingdom. And how great was the need for David, that his own son would want to deprive him of the kingdom! In that need, he wept, walking barefoot so that the king and leader of God's people might flee, so greatly humbled that he did not even respond to his servant who cursed him to his face; so that through patience he might make God propitious to him, through whom he believed the kingdom was reserved for him (2 Samuel 15:16). But Saul, on the other hand, was not found in such need; for civil war is a worse evil than external war: moreover, he bore the fact that he was not heard once or twice, even though he was unworthy, and did not persist in prayer; so that he might make merit for himself, by which he might be worthy: but impatient and indignant at God's judgment, he sought help from the idols that he had previously condemned as of no importance. Behold, the just judgement of God is made manifest even to those who are unwilling.(Vers. 17.)
(Verse 17) For the Scripture says (Exodus IX, 16) to Pharaoh: For this very reason I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. Other manuscripts have it as follows: For this reason I have saved you, that I may show My power in you. Whether it is 'raised you up' or 'saved you,' the meaning is the same; for it is saying that when Pharaoh, whose name was the title for the kings among the Egyptians, just like the Roman emperors are called 'Augustus' kings: this Pharaoh, therefore, being guilty of so many evils as to be unworthy of life, persisted in his wickedness and did not want to reform himself; thinking either that he deserved to live or that God, whom he often considered deceivable, was powerless to inflict punishment, he hears from God: For this very reason I have raised you up, that I may show My power in you, and that My name may be declared in all the earth; so that in this other nations may learn that there is no other God besides this one, who was the God of the Jews and has become the God of the Christians; although they were also Christians, and we are now Jews because of Judah, from whom Christ came according to the flesh; for the ancient Jews, hoping for the coming of Christ as their redeemer, were Christians: for Rahab the harlot says to the spies sent by Jesus the son of Nun, who was previously called Hoshea: We have heard of the mighty works and the plagues that were done in Egypt by your God, and we were greatly afraid; for we fear you (Joshua II, 9). Therefore, Pharaoh was saved for this purpose, so that many signs and plagues would be shown to him as if he were already dead. But when he was raised, he was called 'raised' because, having died in the sight of God, he received a little time to appear alive, so that it would be in his punishment and in various types of torment until death, that all those who were without God, terrified by fear, would confess that this God alone is with the greatest admiration, from whom these punishments are inflicted. The ancient doctors also sought in this way, in the case of men deserving of death or having received a sentence of death, how they could be beneficial to the living by revealing the things that were hidden in a man; so that they might understand the causes of illness and the punishment of the one dying might lead to the salvation of the living.(Vers. 18.)
(Verse 18) Therefore he has mercy on whom he will have mercy, and whom he will he hardens. So you say to me. He speaks from the perspective of someone contradicting, who thinks that God, neglecting justice, shows favoritism to someone; so that he might choose one of two equals, and reject the other, that is, afflict one in order to believe: and harden the other, so that he may not believe. To this, he responds with authority, while still maintaining justice, speaking from the previously mentioned foreknowledge:(Vers. 19.)
(Verse 19) What is still being sought for? For who can resist His will? First, it is said that no one can resist Him; for He is most powerful above all. Then, because God is the parent of all, and therefore He wishes no harm to anyone; for what He has made, He wishes to remain unharmed. For it is not fitting for Him to be unjust, whose benevolence is so great that not only did He create things that did not exist, but He also bestowed upon them eternal life and glory, so that His work might have something similar to His majesty. Therefore, he who is so provident and good should not be doubted because he is just.(Vers. 20.)
(Verse 20) O man, who are you, that you answer God! Great is, he says, the unworthiness and presumption for a man to respond to God in adversity, to judge the just as unfair, the evil as good, the inexperienced as perfect, the weak as the strongest, the corruptible as the incorruptible, the mortal as the immortal, the worthless servant to the master, the creature to the creator. Does the formed thing say to him who formed it, 'Why have you made me like this?' (Isaiah 45:9) This is from the prophet Isaiah, which he puts here as if it were his own, to show that he cannot complain against the author of his work; for it is in the power of the author to create whatever kind of creature he wishes.(Vers. 21.)
(Verse 21.) Does not the potter have power over the clay, to make one vessel to honor, and another to dishonor? It is clear that some vessels are made for honor, which are necessary for honorable uses; but others are made for dishonor, which are instruments for common use; yet they are all made from the same substance, but differ based on the will of the craftsman. So it is with God, when we are all from the same substance and all sinners, some are shown mercy and others are despised, not without justice. In the potter, there is only the will; but in God, there is the will with justice; for He knows whom He should have mercy on, as I mentioned earlier.(Vers. 22.)
(Verse 22) But if God, wanting to show His wrath and make His power known, endured with much patience vessels of wrath prepared for destruction. He did this to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, including us, whom He also called, not only from the Jews, but also from the Gentiles. As He also says in Hosea: 'I will call those who were not My people, My people, and her who was not beloved, beloved.' 'And it shall be that in the place where it was said to them, You are not My people, there they will be called sons of the living God.' Isaiah also cries out concerning Israel: 'Though the number of the sons of Israel may be as the sand of the sea, only the remnant will be saved. For the Lord will execute His word on the earth, completing it and cutting it short.' And as Isaiah said before: 'Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom and been made like Gomorrah.' What shall we say then? That Gentiles, who did not pursue righteousness, have attained righteousness, even the righteousness which is of faith. But Israel, pursuing a law of righteousness, did not attain to a law of righteousness. Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone, just as it is written: 'Behold, I lay in Zion a stone of stumbling and a rock of offense, and he who believes on Him will not be put to shame.'(Vers. 23.)
(Verse 23) And in order to show the riches of his glory in vessels of mercy, which he prepared beforehand for glory. The patience and long-suffering of God is itself, which prepares the wicked for destruction and the righteous for the crown; for the righteous are those in whom the hope of faith is. For he sustains everyone, knowing the outcome of each individual; and therefore, patience prepares those who are corrected from evil or who persevere in good, for glory. But the riches of glory are a manifold dignity prepared for those who believe. However, for those who turn from good to evil, and persist in their evil deeds, it prepares them for destruction. This is to manifest his power with great patience; for he is not immediately avenged, as he long endures in silence. When he begins to seek vengeance, his power will be revealed; for though he could avenge immediately, he has long endured so that the unfaithful cannot complain when they are condemned. To prepare, however, is to know what is going to happen.(Vers. 24.)
(Ver. 24.) Those whom He called, not only from the Jews but also from the Gentiles. He prepared those whom He called for glory, whether they were near or far, knowing that they would remain in faith.(Vers. 25, 26.)
(Verse 25, 26.) As it is written in Hosea: I will call my people, my people; and the one not beloved, beloved. And it shall be in the place where it was said to them: You are not my people; there they shall be called sons of the living God. This is clearly predicted concerning the Gentiles, who were not previously the people of God. But later, receiving mercy and being called the people of God, they became beloved, having been adopted as sons in place of the Jews who were rejected. Thus, in the place where it was not said to them: You are my people, there they shall be called sons of the living God. For before the sons of God were nowhere called except in Judaea, that is, in Jerusalem, where the house of God was, as it says in the seventy-fifth Psalm: God is known in Judaea (Psalm 75:2). But afterwards in the prophecy of Zechariah: I will make, he says, Jerusalem a praise among all nations (Zechariah 12:2); because the sons of God were to be in every place, and the house of God in all the places, which is the Church. Hence the Lord says to the Jews: Because the kingdom of God will be taken away from you, and will be given to a nation producing its fruits (Matthew 21:43).(Vers. 27.)
(Verse 27.) But Isaiah cries out for Israel. This is what he says, that Isaiah cries out for those who believe in Christ (Isaiah 10:22). For these are truly Israelites, as the Lord says to Nathanael: Behold, truly an Israelite, in whom there is no deceit (John 1:47).If the number of the children of Israel is like the sand of the sea, the remnant will be saved. When the Jews reject the deserving and promise of the fathers, they are the ones who do not receive it; these are the remnants, who persist in believing in the faith of the promise made to the fathers, having become faithful. For those who do not believe in the one whom the Law alone promised is sufficient for salvation, depart from the Law. Therefore, it is necessary that apostates, who do not receive Christ, be considered violators of the Law. Therefore, God says that only the believers from the greatest multitude will be saved, whom He foreknew.
(Vers. 28.)
(Verse 28.) For he will finish the word and shorten it in righteousness; because the Lord will make the word shortened upon the earth. He promises to save these, whom he calls the rest, by the word, which, justly defining, the Lord has shortened upon the earth; for it is fitting that the creature should obtain salvation in the name of the Lord the Creator alone, that is, through faith; because with all these things abolished, the new moons, and the Sabbath, and circumcision, and the law of meats, and the offerings of cattle, faith alone is placed for salvation. What is abbreviated from the Law; because what is in faith, is held in the Law as the principal of the Law, as the Savior says: For Moses has written about me (John 5:46). Therefore, the rest of the Jews are saved through the abbreviated Law, but others cannot be saved because they are rejected by the definition of God, through which He has decreed to save the human race.(Vers. 29, 30.)
(Vers. 29, 30.) And as Isaiah prophesied: Unless the Lord of hosts had left us seed, we would have been like Sodom and Gomorrah (Isaiah I, 9). This seed, which is the only one left and reserved for the reformation of the human race, is Christ, and his teaching, as he himself says: The seed is the word of God (Luke VIII, 11). Therefore, what was promised to us long ago, having removed what was burdensome from the Law, he has left for redemption; so that, having been granted forgiveness of sins, we would not be punished by the Law, as Sodom perished. Therefore, he says that the Savior, who was left to us as a support of life, which the Law could not provide, whom God decreed to be born from the beginning: who, being found alone without sin, having overcome the enemy of the human race, would erase the sins of all. This is also found in the Apocalypse of John: No one, he says, was found worthy, whether in heaven or on earth, to open the book and its seals; except the Savior, who conquered death (Rev. 5:3). Therefore, this is the seed that God reserved long ago, so that it would bear fruit at the time when the sins of both the Jews and the Gentiles were full. And the fruit of it is the forgiveness of sins; for if Christ had not been reserved (whom therefore it is called the seed, because through him the human race was restored), the offspring of Abraham would have perished; because they were overwhelmed by sins, and the Law was not able to benefit them. Therefore, he teaches that this is the one to be followed, who has provided the protection of life.So what shall we say? That the nations, which did not pursue righteousness, have attained righteousness, that is, the righteousness which is from faith. For righteousness is in the Law, which is believed by the world, which forbids sin; therefore the nations are said not to have attained this righteousness, which is recognized by nature as the teacher, but rather the righteousness which is from the faith of Christ; for to God this is true and lasting righteousness, if it is recognized. For what is so just as to know God the Father, from whom are all things, and Christ His Son, through whom are all things (I Cor. VIII, 6)? First therefore this is justice: to acknowledge the Creator, and then to guard what He has commanded. Therefore, the nations that did not formerly seek justice, that is, the Law, which bore witness to the Creator, when Christ came, found an overflowing abundance of justice surpassing that of the scribes and Pharisees. For those who then did not pursue what was lesser, later understood what was greater. But the Jews, who were placed under the Law, and who should have made progress, deteriorated.
(Vers. 31.)
(Verse 31.) For by pursuing the Law of righteousness, Israel did not attain the Law of righteousness. The perfection of the Law is faith, which the Gentiles, by embracing, seem to fulfill the entire Law. However, the Jews, due to their envy, do not believe in the Savior, and while seeking to justify themselves by adhering to the commandments of the Law, such as observing the Sabbath, circumcision, and so on, they have not attained the Law, meaning they have not fulfilled it. And those who do not fulfill the Law are considered transgressors of the Law. For He fulfills the Law, who came from the law of Moses to the faith of Christ.(Vers. 32.)
(Verse 32.) Why? Because they were not justified by faith, but rather by works. For those who despised the faith, which, as I have said, is the perfection of the Law, claimed that they were justified by the works of the Law. That is, through observing the Sabbath, new moons, circumcision, etc., being forgetful of the Scripture which says, 'The just shall live by faith' (Habakkuk 2:4). The righteousness of the Law is called so because these things were given to the Jews by God as a result of the hardness of their hearts. For example, if someone were to accidentally step on a dead mouse or touch any dead creature, or if a lizard were to fall into a vessel, they would be considered unclean (Leviticus 11:29). With great care they observed these regulations, and they would become unclean for any reason. But if the blood of a weasel had stained the floor, it was not to be expiated without serious attention, and he was to abstain from better foods. But the Sabbath and circumcision possessed their own righteousness in their appointed time; for they were given in a symbolic form. The Lord showed this through the prophet Ezekiel, among other things, saying: Therefore I gave them not good precepts (Ezek. 20:25); for they were irreverent and unfaithful. But in the coming of Christ, because he was going to give the gift of salvation, he proclaims through Jeremiah, saying: I will give them a new covenant, not like the one I gave to their fathers (Jerem. 31:32). This testament he calls the Law, which they have not reached, as I mentioned above. For when the Gentiles who believed wanted to impose this burden of observance on the Jewish believers, then the apostle Peter said: Why do you impose the yoke on the neck of the brothers, which neither we nor our fathers were able to bear (Acts XV, 10)? For since the time of Christ, the promised indulgence has been given in the Law; for the prophet Isaiah says: He will come from Zion to deliver and turn away wickedness from Jacob. And this is the testament that I will make unto them, saith the Lord: I will take away their sins (Isaiah 59:20), that is, the new testament promised by God in Christ.(Vers. 33.)
(Verse 33.) They stumbled against the stone of offense, as it is written: Behold, I lay in Zion a stone of offense, and a rock of stumbling; and whoever believes in him will not be put to shame. This is found in Isaiah (Isa. VIII, 14; XXVIII, 6). It is known by the testimony of many that Christ is signified by the stone or rock; for the prophet Daniel says of this stone, that it was cut out without hands from a mountain, and it struck and crushed all the kingdoms, and filled the whole earth, which is clearly spoken of Christ (Dan. II, 34). And in the Law it is written: 'The rock from which water flowed was called Christ; but the rock, it is said, was Christ.' And among all things, Peter the apostle said to the Jews: 'This is the stone, which was rejected by you, the builders' (1 Cor. 10:4). Therefore, the stumbling block is set in Zion: Christ (Acts 4:11). Now Zion is the height, or the city itself, Jerusalem, which is rightly called lofty because of its knowledge of God, in which the Savior, appointed by His Father God, became a preacher and a stumbling block to the Jews when He proclaimed Himself the Son of God, born of the Holy Spirit from a woman. But they took offense at him because of his family background. 'Isn’t this Joseph’s son?' they asked. How then can he say, ‘I came down from heaven’?” They did not understand that Jesus was speaking to them about the Father. So Jesus said, “When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me. The one who sent me is with me; he has not left me alone, for I always do what pleases him.' This statement made many of his disciples go back to the lives they had led before they followed Jesus. These things were done without hands, because they were made by the Holy Spirit from a virgin without a man.Chapter X.
(Vers. 1, 2.)
(Vers. 1, 2.) Brothers, indeed the desire of my heart, and my prayer to God, is for their salvation; for I testify about them that they have zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God's righteousness. For Christ is the end of the law, for righteousness to everyone who believes. For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. But the righteousness based on faith says, '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 that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, 'Everyone who believes in him will not be put to shame.' For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For 'everyone who calls on the name of the Lord will be saved.'(Vers. 3.)
(Verse 3.) For indeed, ignorantly seeking to establish their own righteousness and not subjecting themselves to the righteousness of God. He says that they did not believe in Christ due to their ignorance, having a zeal for God but not knowing His will and plan, they acted against God whom they claimed to defend. Regarding them, he says that they did not reject Christ out of malice and envy, but out of error. To them, the apostle Peter also says: 'I know, brothers, that you acted in ignorance, as did your leaders' (Acts 3:17); for they were ignorant that this is the Christ whom God had promised, and they claimed that another was to be expected. Preferring their own righteousness, which they had from the Law, to the righteousness of God in faith. For he himself is righteousness, since he fulfilled what God had promised in him.(Vers. 4.)
(Verse 4.) For Christ is the end of the law for righteousness to everyone who believes. He says this because the one who believes in Christ has the perfection of the law. For since no one is justified by the law, because no one fulfills the law except those who hope in the promised Christ; faith is placed, which yields to the perfection of the law; so that with all things passed over, faith may satisfy the whole law and the prophets.(Vers. 5.)
(Ver. 5.) For Moses writes about the righteousness that comes from the Law, that the person who does these things will live by them (Lev. XVIII, 5). This means that the righteousness of the Mosaic law did not make these guilty ones righteous temporarily, if it were observed, that is, they lived by doing the Law; for they were debtors. This statement is found in Numbers and in Leviticus.(Vers. 6, 7.)
(Verses 6, 7.) But the righteousness that is from faith says like this: 'Do not say in your heart, Who shall ascend into heaven? (Deut. XXX, 12)' This was said in Deuteronomy, which the Apostle interprets here concerning Christ, saying: 'This is to bring Christ down.' Or, Who shall descend into the deep? That is, 'To bring up Christ again from the dead.' This is the Apostle's own. Therefore, he says this righteousness is of faith, if one does not doubt the hope of God, which is in Christ; lest doubting, one might say: Who could ascend into heaven?' For this reason, he suffered so that, with the power of the Father, he could rise again after conquering death, and ascend to heaven with the souls he had saved from the underworld. Indeed, whoever saw the Savior in the underworld hoped for salvation from him and was freed, as testified by the Apostle Peter. For it is said that he even preached to the dead (1 Peter 4:6). Therefore, whoever does not doubt this in their heart is justified by faith. However, fear justifies by the law; for they fear the law, because they see it inflict punishment on sinners. Therefore, the greatness of the law is not based on justice or merit before God, but on the present: however, faith, because it is foolishness to unbelievers, has its reward before God, in whom what is not seen is hoped for.(Vers. 8.)
(Version 8) But what does Scripture say? The word is near you, in your mouth and in your heart (Deut. XXX, 14). This is written in Deuteronomy, because it is not far from our mind or mouth, what is said to us, so that we may believe; for even though it is not seen with the eyes, it does not differ from the nature of souls and the logic of speech, which we believe. For in nature itself, there are seeds implanted, which, when cultivated by hearing and will, bear witness to the Creator.(Vers. 9, 10.)
(Verse 9, 10.) This is the word of faith that we preach. It does not say the works of the Law, but only faith to be given in the cause of Christ. For if you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you will be saved. For it is with the heart that one believes unto righteousness, and with the mouth confession is made unto salvation. Whatever he has spoken above, he has here shown it to be the rule of faith, to believe that the Lord is Jesus, and not be ashamed to profess that God, raising Him from the dead, brought Him to heaven with a body, from where He had come to be incarnate; lest he incur the Evangelical sentence saying: Many, he says, of the rulers believed in Jesus, but openly did not confess Him because of the Jews. For they loved the glory of men more than the glory of God. (John 12:42).(Vers. 11.)
(Verse 11) For Scripture says through Isaiah: Everyone who believes in Him will not be put to shame (Isaiah 28:16). For when the examination of all things begins on the day of judgment, and all false theories or teachings are brought into confusion, then those who believed in Christ will triumph, seeing that what they believed is true: and the wise will be seen as foolish, as they were thought to be contemptible and foolish among others. There is true approval where there is reward and condemnation.(Vers. 12.)
(Verse 12) For there is no distinction between Jew and Greek. In general, all will either be confounded because of their unbelief, or exalted because of their faith; for without Christ, there is no salvation with God, but rather punishment or death. For the Jews cannot be commended because of the prerogative of their fathers, since they did not receive the merit and promise of the fathers. And the Gentiles have no testimony by which they can be commended according to the flesh, unless they believe in Christ.For the same Lord is Lord of all, rich toward all who call on him. It is evident that this applies to everyone, whether Jews or Greeks, because without calling on the Lord Jesus, no one can live with God. Therefore, since the Lord is Lord of all, as agreed by the Apostle Peter, who says: 'He is the Lord of all,' he is not rich, however, except in those who call on him, for they will receive recompense. But to the unfaithful, he is not rich, because they are not sharers in his good things, nor will they receive what they did not believe he would give. And yet he did not say that God is rich to those who believe, but to those who invoke him; so that even after one believes, the mind does not cease to ask for what it has been taught to ask for by God at all times, as is written in the Gospel according to Luke, because the adversary is subtle and cunning, one must always pray; to those who believe, only forgiveness of sins is given. It follows that one who is devoted to prayers is liberated from evil and can obtain what God has promised to those who are vigilant with their whole heart (Luke XVIII, 1 et seq.).
(Vers. 13.)
(Verse 13) For everyone who calls on the name of the Lord will be saved. This was said in Micah. For it is God himself, who appeared to Moses, saying: My name is the Lord (Exodus 6:3). This is the Son of God, who is also called Angel and God; not that he himself is the one from whom all things are, but that he is the one through whom all things are, so that it may pertain to him, because he is called God, because the Father and the Son are one: but Angel, because he is sent as the messenger of the promised salvation by the Father. And he is called the Son in order that he may not be believed to be the Father himself, but born of him. Therefore whoever shall invoke the name of the Lord shall be saved. In this sense, Moses also spoke: Whoever, he said, shall not listen to that prophet, shall be exterminated from the people (Deut. XVIII, 18, 19). If he himself is the Lord of all, he is invoked by his servants. And because this is true, he added:(Vers. 14.)
(Verse 14.) How then will they call on him in whom they have not believed? Certainly, the Jews themselves do not believe in Christ, whom the Lord has mentioned. This follows from what I said above, that one must believe first, in order to have the confidence to ask. Or how will they believe in him whom they have not heard? It is clear that they cannot believe in the one to whom obedience is denied. But how will they hear without a preacher? And this is not obscure; for the one who resists the preacher does not accept his author.(Vers. 15.)
(Verse 15) Or how will they preach unless they are sent? Nor does this question receive an objection; because they will not be true apostles, unless they are sent by Christ, nor will they be able to preach without an author; for they do not provide any testimony of signs of virtue.As it is written: How beautiful are the feet of those who bring good news, who proclaim peace! This is what the prophet Nahum says (Nahum 1:15). The feet symbolize the coming of the apostles who go throughout the world and proclaim the coming of the kingdom of God; their coming illuminated people, showing them the way of peace to God, which John the Baptist had come to prepare. This is the peace towards which believers in Christ hasten. Finally, holy Simeon, because there is discord in the world, rejoices at the birth of the Savior: Now, he says, Lord, dismiss your servant in peace (Luke 2:29); for the kingdom of God is peace. For when all discord is removed, all will bow the knee to one God. Finally, Jerusalem, the heavenly city, is interpreted as the vision of peace, which is our mother.
(Vers. 16.)
(Verse 16.) But not all obey the Gospel. It is true, that although the world is enlightened by the splendor of the Lord's discipline, there are those who resist, who call light darkness. Their minds have become dull with error to the extent that they cannot accept the splendor of the true light. The Gospel accuses them, saying: The light shines in the darkness, and the darkness did not comprehend it (John 1:5).For Isaiah says: Lord, who has believed our report? (Isaiah 53:1) This means, who has believed what we have heard from you and spoken? He confirms by the prophetic example that the Jews are opponents of the Gospel truth. For the law reproves the Jews, because as it was in the past, so it is now. This number does not include those who do not receive faith.
(Vers. 17, 18.)
(Verse 17, 18.) Therefore, faith comes from hearing, and hearing through the word of Christ. It is evident that unless something is spoken, it cannot be heard or believed. But I ask: Have they not heard? Yes, indeed they have heard, but they refused to believe. For even though faith comes from hearing, there are those who hear but do not believe. They hear, but they do not understand, because their hearts have been blinded by malice.And indeed, their sound has gone out into all the earth, and their words to the ends of the world. So much so, it testifies that the preaching of God has been heard by the Jews, that even the whole world declares the fulfillment through divine proclamation; for the very structure of the world proclaims the Creator. For what the Psalmist said about creation (Psalm 19:4), the Apostle says about the evangelists, because their preaching of the name of Christ has been heard everywhere and has reached every place. For even though the presence of the preaching man was lacking, his sound and fame reached, just as the opinion of his virtuous deeds had reached to all the peoples in Egypt, as testified by Rahab the prostitute. For if it reached every place, the Jewish apostolic preaching could not have gone unheard; so that none of them is excused from the crime of disbelief.
(Vers. 19.)
(Verse 19) But I say: Did Israel not know? That is, did they not know? For through the above-mentioned testimonies, the kind of unbelief among the Israelites is argued, as it seemed that he complained with sorrow about all the Israelites: Israel does not deny that they knew and obtained what was promised to them in the Law. But it is believed that those who are more of Israel in spirit than in flesh, whom God also foreknew, would believe. For everyone has heard, but not everyone has believed; therefore:Moses says: in the song of Deuteronomy: I will provoke you to jealousy by those who are not a nation, by a foolish nation I will anger you (Deut. XXXII, 21). These are the words of someone indignant, because the Jews have always been found to be lacking in trust: and he assigns one generation and cause to all the evils; while he rebukes those present, he especially touches on those to come, to whom this pertains. For the condemnation of all these things is one if they persist in their lack of trust. Therefore, envy was born in them when they saw a nation that had previously been without knowledge of God, being senseless, calling their own God, who had been of the Jews; and they obtained the promised gift, through which they were afflicted with jealousy, and their anger was extended, so that they would pay the rewards of their wickedness and unbelief. For nothing consumes a person as jealousy does, which God, as an avenger of unbelief, has set forth because it is a grave sin. For they are always tormented when they hear that the Law and the prophets pertain to us who believe in Christ.
(Vers. 20.)
(Verse 20) Isaiah dares and says: I have been made manifest to those who did not seek me; I have been found by those who did not ask for me. (Isaiah 65:1) For above, he has used the words of Moses concerning the exclusion of the Jews, and he has added the example of the prophet Isaiah; so that he might more clearly teach about God's pursuit, having expelled the Jews, willingly offering grace to the Gentiles to the reproach and death of the Jews. For Isaiah the prophet testifies to these things on behalf of Christ.(Vers. 21.)
(Verse 21.) But concerning Israel he says, “All day long I have held out my hands to a disobedient and contrary people.” (Ibid., 2) This Israel is carnal, that is, the sons of Abraham, but not according to faith; for the true and spiritual Israel is the one who, by believing, sees God. All day long, always signifies; for they are always disobedient. Therefore, they are rebuked for not believing, so that they may know that they themselves are the cause of their own destruction. This can also be understood about the savior, who on the cross with outstretched hands, condemned the sin of those who were killing him. For that reason, it proclaims the heinous crime of the Jews mentioned earlier, that Isaiah dared to speak about those who were enemies of God, showing that they would become friends: and also those who were called Israelites, because they were disobedient, were to be rejected as enemies.Chapter XI.
(Vers. 1.)
(Verse 1) Therefore, I say: Has God rejected his inheritance? God forbid. Because he showed the unbelieving people of Israel, so that it would not be thought that all Israel was distrustful, he showed that he has not rejected his inheritance, which he foresaw, that is, the children of Abraham, whom he knew would be faithful to him. For he would not promise them the kingdom if he knew that none of them would believe. Therefore, the inheritance of the Lord, according to the Law, is the children of Abraham, but those who believe.For I myself am also an Israelite, from the seed of Abraham, of the tribe of Benjamin. He teaches by his own example a part of Israel that is saved, which God foreknew would be saved, or still has the possibility of being saved; and a part of Israel that is considered destined for destruction because of constant disbelief.
(Vers. 2.)
(Ver. 2.) God did not reject his people, whom he foreknew. This is what the Savior says: Father, those whom you have given me, I have kept, and none of them is lost, except the son of perdition (John 17:12). Likewise, those whom God foreknew would believe, none of them has been rejected from the promise, because it has happened just as God foreknew it would.(Vers. 3, 4.)
(Verse 3, 4.) Do you not know what the Scripture says about Elijah, how he appeals to God against Israel? Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life (1 Kings 19:10). But what does the divine response say to him? I have kept for myself seven thousand men who have not bowed the knee to Baal (ibid., 19:12). These things are clear, for they show not only that Elijah has remained faithful to God and not worshipped idols, but also that many others have remained in the faith of God, just as there are not a few Jews who have believed. This matter is congruent with the history; for many were hidden in caves (III Kings XVIII, 4) because of Achab, king of Samaria, and Jezebel his wife, who, believing false prophets, persecuted the prophets of God and urged the people to idolatry.(Vers. 5.)
(Verse 5) So therefore, even at this time, a remnant according to the election of grace has been saved. That is, just as it is, he says, even now there are those who remain in the promise of the law, with many departing whom God previously knew. For those who received Christ, as He was promised in the law, remained in the law; but those who did not receive Him departed from the law. Therefore, they are called the believing remnant, that is, those who remain in the law.(Vers. 6.)
(Verse 6.) But if it is by grace, it is no longer based on works. It is evident that grace is a gift from God, not a merited reward for works, but rather granted by a gracious reason, with mercy intervening.Otherwise, grace is no longer grace. Rather, it is true that if it is a reward, it is not grace; but because it is not a reward, without a doubt it is grace. For to forgive sinners is nothing other than grace, and to those who do not seek it but it is offered to them, so that they may believe. Therefore, there is a twofold grace, because this is fitting for God, who abounds in mercy; that He both seeks out those whom He provides with His care free of charge.
(Vers. 7.)
(Verse 7.) So what then? What Israel was seeking, it did not obtain, but the elect obtained it. 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, to this very day. And David says: Let their table become a snare and a trap, a stumbling block and a retribution to them. Let their eyes be darkened so that they cannot see, and bend their backs forever. So I ask, did they stumble in order to fall? Absolutely not! But by their transgression, salvation has come to the Gentiles to make Israel jealous. Now if their transgression brings riches for the world, and their failure riches for the Gentiles, how much more will their fullness bring! Now I am speaking to you Gentiles. In view of the fact that I am an apostle to the Gentiles, I magnify my ministry, if I may somehow make my own people jealous and save some of them. For if their rejection brings reconciliation to the world, what will their acceptance mean but life from the dead? If the firstfruits are holy, so is the whole batch. And if the root is holy, so are the branches. Now if some of the branches were broken off, and you, though a wild olive branch, were grafted in among them and have come to share in the rich root of the cultivated olive tree, do not boast that you are better than those branches. But if you do boast, consider that you do not support the root, but the root supports you. Then you will say, "Branches were broken off so that I might be grafted in." True enough; they were broken off because of unbelief, but you stand by faith. Do not be arrogant, but beware, because if God did not spare the natural branches, He will not spare you either. Therefore, consider God's kindness and severity: severity toward those who have fallen, but God's kindness toward you, if you remain in His kindness. Otherwise you too will be cut off. And even they, if they do not remain in unbelief, will be grafted in, because God has the power to graft them in again. For if you were cut off from your native wild olive and against nature were grafted into a cultivated olive tree, how much more will these - the natural branches - be grafted into their own olive tree! I do not want you to be ignorant of this mystery, brothers and sisters, so that you will not be conceited: A hardening in part has come to Israel, 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 remove godlessness from Jacob. And this is My covenant with them when I take away their sins. Regarding the gospel, they are enemies for your advantage, but regarding election, they are loved because of the patriarchs, since God's gracious gifts and calling are irrevocable. As you once disobeyed God, but now have received mercy through their disobedience, so they too have now disobeyed, resulting in mercy to you, so that they also now may receive mercy. For God has imprisoned all in disobedience, so that He may have mercy on all. Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable His judgments and untraceable His ways! For who has known the mind of the Lord? Or who has been His counselor? Or who has ever first given to Him, and has to be repaid? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.(Vers. 8, 9, 10.)
(Verses 8, 9, 10.) But the rest have been blinded, 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' (Isaiah 6:9). And David says: 'Let their table become a snare and a trap, a stumbling block and a retribution for them' (Psalm 69:23). Let their eyes be darkened, so that they cannot see, and make their backs bend forever. Therefore, he curses the table of evil men, because there the innocent are usually deceived; for they are deceitfully called to the feast, so that they may be destroyed. For in this way, Ammon, son of David, was deceived by his brother Absalom (II Reg. XIII, 27), and the wicked Holofernes believed he could deceive the holy Judith through a banquet (Judith XII, 1), and on the table of the wicked Herod, the wicked ones raged against the head of the prophet John (Marc. VI, 28). There is one meaning of the two prophets regarding such people, who from the beginning of faith have been found to be enemies of good. But some of them were reformed and corrected, albeit slowly: however, some remaining in stubbornness, did not escape the severity of the sentence, being permanently bent, that is, blinded; so that they may not be able to see the path of truth (which they had rejected out of malice, turning away from it) and reach the grace of salvation. For the one who, having understood, refused to believe, must obtain what he wishes; so that he may not be able to receive faith any longer, and be saved. Therefore, the aforementioned examples of the prophets contain a double meaning; for they were given and written in two ways. For here two types of people are contained. One is that which is blinded forever for the sake of their malice, so that they may not be saved; for they are of the worst will, to the extent that they claim not to know what they hear. Finally, they said about the Savior: What is he saying? We do not know what he is talking about. What do you hear of him? He has a demon, and he is insane (John 10:20). But the other part of Israel, which is truly Israel, contradicted them: These words are not from one who has a demon. Can a demon open the eyes of the blind? Therefore, while they envied the Savior, they did not want to seem to understand what they heard; so that, while he seemed not to be understood by the scribes and Pharisees, he might be thought to speak absurd and unlawful things: which thing can also turn others away from the faith. From where they heard from the Savior: 'You have the key of knowledge, and neither do you enter, nor do you allow others to enter' (Luke 11:52). For who would not follow the advice and judgment of the petty, but somewhat weighty, lawmakers and Pharisees, who seemed to be defenders of the Law? In the end, they said to those who truly were Israelites: 'Has any of the rulers believed in him?' so that it would seem justly that they did not believe, if they had made many of their fellow conspirators; for what is defended by a few is usually seen as not proven. Therefore they were blinded, so that they could no longer believe and be saved. They assisted themselves by their own will, so that since they knew the truth, they claimed it to be false and henceforth did not understand what is true. They wanted to have false as true. Another kind is that which, while pursuing the righteousness of the Law, does not accept the righteousness of Christ. From this, they now act not out of envy of evil will, but in error, imitating the tradition of the Fathers, they are blinded for a time; because they should have learned from the great acts of Christ that he cannot deceive, whose magnificent power is evident in his deeds, and to compare his preaching, promised in the new testament through the prophets, and to then profess that he is the one who was promised; neglecting God and consenting to men. Therefore, they are blinded, so that, being provoked by their own emulation, while they envy the nations, they may return to the faith of God.(Vers. 11.)
(Verse 11.) Therefore, I say: Did they stumble in order to fall? Certainly not! This means, as I mentioned earlier, that they did not stumble to the extent of never believing again, that is, they were not so blinded by their wickedness that they could not be healed, just as we read about the devil falling, as the prophet Isaiah says: How you have fallen from heaven, Lucifer! (Isaiah 14:12), indicating a fall and apostasy. Therefore, he does not say that they stumbled in order to fall, but rather they were temporarily hardened because of their stumbling.But the salvation of the nations is due to their offense, so that they may emulate them. This is what he said, because salvation has been given to the nations because of their sin. For since the Jews rejected the gift of God, this has been transferred to the Gentiles; so that, inflamed by zeal, the Jews may be converted to Christ, zealous for the promise of the Fathers.
(Vers. 12.)
(Verse 12) But if their offense is the wealth of the world, and their loss is the wealth of the Gentiles, how much more their fullness! It is clear that if their offense benefited the world, while their loss brought benefit to the Gentiles, then the world must have gained more from their loss. This is because there are many more Gentiles than Jews. And if their loss, which is the loss of the promised wealth of the Gentiles, has brought them eternal life, how much more their fullness! It is clear that the world will be richer for good people if even those who are blind are converted; for the world will be saved in great part by human beings. The word 'world' signifies human beings, as it is said of the Savior: 'Behold, the whole world goes after him.' (John 12:19).(Vers. 13, 14.)
(Verse 13, 14.) For I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry, if somehow I may provoke to jealousy my fellow countrymen and save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?(Vers. 15.)
(Verse 15) For if their loss means the reconciliation of the world, what will their acceptance mean but life from the dead? And if the Gentiles have shared in the Jews' spiritual blessings, they owe it to the Jews to share with them their material blessings. So if the Gentiles are blessed because of the Jews, then the Jews will also be blessed because of the Gentiles. For God has bound everyone over to disobedience so that he may have mercy on them all.(Vers. 16.)
(Verse 16.) But if the offering is holy, so is the mass. It is clear that what is of one substance is one: and therefore the holy offering cannot be impure, and the mass is impure; for the offering comes from the mass. Therefore, it is shown that those who have already obtained faith cannot be called unworthy; for if a portion of the Jews believed, why should it not be said that another portion can believe?(Vers. 17.)
(Verse 17) And if the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a partaker with them of the rich root of the olive tree, do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. Therefore he calls it inserted olive tree, so that it may bring forth the fruit of a grafted shoot from its root, becoming its partner.(Vers. 18.)
(Verse 18.) Do not boast against the branches, that is, do not rejoice in their unbelief; for it displeases God if anyone exults in the misfortunes of another, as Solomon says (Prov. XXIV). For they have not been rejected without cause, that they should rejoice; but because they did not believe, they have given occasion for the preaching to the Gentiles.But if you boast, you do not bear the root, but the root bears you. That is, if you raise yourself above those in whose root you are inserted; you insult the race that accepted you, so that you might be good out of evil: and you will not stand, if you destroy that by which you stand.
(Vers. 19.)
(Verse 19.) You say, therefore, the branches were broken off so that I could be grafted in. It is spoken from the perspective of a Gentile believer; because they think there is reason to rejoice in the downfall of the unbelieving Jews, saying: Their rejection has made room for the Gentiles. But they have not been rejected by God for the purpose of allowing the Gentiles to enter, but rather they have made themselves rejected by despising the gift of God; hence they have also given an opportunity to the Gentiles for salvation. He wants to restrain this boasting, so that there can be more joy in salvation and not insult in their affliction; for it is easy to be deceived by finding joy in the misfortune of others.(Vers. 20.)
(Vers. 20.) Well, that is to say, you are correct, because you were grafted in among the broken branches, but they were broken off due to their unbelief. That is to say, not because of you, but because of their own fault. Because of their lack of faith, you were called to salvation in order to provoke them to jealousy. Therefore, you should give thanks to God through Christ and not boast against them. But also pray that if their rejection resulted in blessings for you, they may too return to the source. Then you will please God, who had mercy on you, for he called you in order to bring them back through your example and lead them to grace.But you stand by faith. For the Jews, who have fallen through disbelief, he says they stand by faith; for when they previously lay down because of their unfaithfulness, they began to stand by believing. Do not be arrogant, but be afraid. That is, do not be proud, but be cautious, so that you do not stumble.
(Vers. 21.)
(Verse 21) For if God did not spare the natural branches, fear that he may not spare you either. It is true, because if he blinded those who were worthy of the privilege of the fathers, to whom the promise of being adopted as sons of God was also made, because of their unbelief, what will he do to these if they doubt or exalt themselves, who were not elevated by any commendation? Indeed, when they had no dignity, they were honored.(Vers. 22.)
(Verse 22.) Therefore, observe the goodness and severity of God: indeed, severity towards those who have fallen; but towards you, goodness, if you continue in goodness; otherwise, you too will be cut off. It is evident that God is good to the Gentiles; for although they followed idols, deserving of death, He patiently waited for them, and even called them willingly, without them even seeking Him, and forgave their sins. However, He is severe towards the Jews; for He has blinded them, as they rejected the gift of God. However, now he signifies the Jews, who because of their malice have been blinded forever; from whence he also says that they have fallen: but those whom he mentioned above, he says, have stumbled, but not fallen; because he shows that they were blinded for a time: and by this it is understood that God was severe towards them, so that they would be blinded forever as apostates.(Vers. 23.)
(Verse 23.) But even they, if they do not persist in unbelief, will be grafted in; for God is able to graft them in again. For God shows not only justice in dealing with those whom He has blinded for a time, but also mercy, for He has the power to graft them in again if they turn back, as He said through the prophet: 'If they return to me, I will replant them' (Jeremiah 24:6); so that Christian Gentiles, knowing this, should not insult the Jews, but be certain that God's mercy is also reserved for those who have stumbled.(Vers. 24.)
(Verse 24) For if you were cut off from the wild olive tree by nature, and contrary to nature were grafted into a cultivated olive tree, how much more will these who are according to nature be grafted into their own olive tree! Let us accept the faith of the olive tree by which Abraham was justified, but let the wild olive tree, because it is of a rustic and unfruitful nature, signify unfaithfulness. And thus if those who have always been enemies of God are converted and grafted into the faith of Abraham, from whose origin they are not; how much more should the Jews, if they believe after their distrust, be returned to their paternal nature, being grafted again into their own promise!(Vers. 25, 26.)
(Verse 25, 26.) For I do not want you, brothers, to be ignorant of this mystery, so that you may not be wise in your own estimation; that a certain hardening has come upon Israel until the fullness of the Gentiles comes in; and so all Israel will be saved. It is not hidden that a temporary hardening has been given to those Jews who are jealous of the Law, who did not see the promised gift from God that was proclaimed by Christ. For they were blinded by zeal, thinking that the law of works should never cease; hence they were zealous for the Sabbath. By the offense of being obstinate, they were tortured for their unbelief, seeing the nations professing with joy that they had obtained the promise of Abraham. However, with the admission of the Gentiles, the darkness is wiped away from their minds, so that they may believe; as the spirit of compunction prevents them from their hearts, who grants them blindness, restores to them the free choice of the will; for unbelief was not out of malice, but out of error, so that they may be corrected and then saved.As it is written, in order to prove the gift reserved for them by God, he sets forth the example of the prophet Isaiah in the following words: that he may teach that by this grace through which the believing Jews were freed, we also may be freed; because it was not emptied, but always abounds. Therefore, he says:
(Vers. 27.)
(Verse 27) He shall come from Zion, who shall deliver, and turn away wickedness from Jacob: and this is my covenant with them, when I take away their sins. (Isaiah 59:28) The example of this remains always, as long as there are those who believe. For here the Lord Jesus, who is promised to come from heaven for the redemption of humanity, himself daily forgives the sins of those who turn to him: and he does not immediately condemn those who do not believe, but waits, knowing that they can come to the knowledge of God.(Vers. 28.)
(Verse 28) Indeed, according to the Gospel, the enemies are because of you. The cause of their disbelief is the Gospel, so that their error and sin would reveal the way for the Gentiles to enter the faith before the appointed time, as I mentioned earlier. For it was necessary to preach first to all the Jews everywhere, and then finally the word of God had to be believed by the Gentiles. But because they did not believe, the kingdom was taken away from them and given to the Gentiles. Therefore, it warns not to insult those whose sin benefited the Gentiles; for they should be insulted whose sin caused harm to some. For there is no reason to rejoice in the treachery of those people, but rather to mourn if they delay in converting; just as the nations rejoiced in their sin because they were saved, so may they rejoice in their conversion, for it was through them that God's grace was more quickly received.But according to the election of the beloved, on account of the fathers. Although the Jews have sinned gravely by rejecting the gift of God, and are worthy of death; nevertheless, because they are the sons of the good, who have received many benefits from God by virtue of their prerogative and merit, they will be received back into faith with joy; for in these, the love of God is awakened by the memory of the fathers.
(Vers. 29.)
(Verse 29.) For without repentance there are the gifts and calling of God. It is true, because the grace of God in baptism does not seek lamentation, or mourning, or any work; but only a heartfelt profession. For it is not because they had sinned gravely that they did not receive the promise of God, and because sins committed gravely do not lead to forgiveness except through weeping and lamentation; nor did they think that they were unable to receive mercy because they did not see them grieving; it shows that this is not required in the beginnings of faith; for the gift of God freely forgives sins in baptism.(Vers. 30, 31.)
(Verse 30, 31.) For just as you at one time did not believe in God, but now have received mercy because of their disbelief, so these also have now not believed in your mercy, in order that they too may receive mercy. He recalls the unbelief of the Gentiles, so that they may not boast insolently against the Jews who did not believe, but rather delight in recognizing the promise of God. For just as you Gentiles once disobeyed God's word, but now have received mercy because of their disobedience, so they too have now disobeyed in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all.(Vers. 32.)
(Ver. 32.) For God has concluded all in unbelief, that he may have mercy on all. For the Gentiles that were of old did not know God, and by their own understanding served the creature, without the Creator. For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient. Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. This is all to have ended in disbelief, so that the decree of the gift would come from God when everyone was struggling with doubt; so that the grace of the gift would be most welcome. Therefore, let no one boast; for it is wretched to be proud for one to whom it is unknown.(Vers. 33.)
(Verse 33) Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his ways beyond tracing out! He testifies to the surpassing greatness of God's wisdom and knowledge through all the praise of gratitude; for his counsel and judgment are unfathomable. For he knows from the beginning the thoughts and deeds of men; because neither the severity of justice alone can save the human race, nor can mercy alone lead to the advancement of merits, at each time he decided what should be preached: yet allowing each one his own judgment beforehand; for by the guidance of nature itself, justice is known. And because the natural authority of justice had become dulled by the habit of wrongdoing, the Law was given; so that the human race, terrified by the manifest terror of the Law, would be restrained. But because they did not restrain themselves, they were held captive by the Law; mercy was proclaimed, which would save those who took refuge in it, but would blind those who rejected it for a time, inviting the nations to the promise of those who had previously refused to follow the justice of God given through Moses; so that while they envy the salvation of these, they might reform themselves to the origin of the Savior promised in the Law by that very zeal for the root. This is the depth of the riches of the wisdom and knowledge of God, who has acquired many things for both Jews and Gentiles for life through providence.(Vers. 34, 35.)
(Verse 34, 35.) For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be repaid to him (Isaiah 40:13)? This is written in Isaiah. It is clear that only God knows all things and that he alone is in need of nothing, because all things are from Him. And because of this, His counsel is not comprehended or measured by anyone, because those on a lower level cannot know the mind of the one above. Finally, it seemed impossible to the believing Jews that it was God's plan and will for the redemption of the Gentiles: similarly, it seemed difficult and unbelievable to the Gentiles that the Jews, who did not believe, could be converted; or that believing Jews could be accepted, in order to be saved. Among other things, this is the hidden plan of God, which could not be understood.(Vers. 36.)
(Verse 36) For from Him, and through Him, and in Him are all things: to Him be glory. By this reason, the sense and counsel of God cannot be investigated, He declared: For from Him, and through Him, and in Him are all things: to Him be glory. With this statement, He revealed the hidden meaning, which was hidden from the world; for since God is the creator of all things (for He made those things which were not, that they might exist), therefore all things are from Him. And since they are from Him, through His Son, who is of the same substance, they have come into being, and His work is the work of the Father. Therefore, because he himself operates through the Son, all things are through him. And because those things which are from God are through God, they are born again in the Holy Spirit, and all things are in him, because the Holy Spirit is also from God the Father; therefore, he knows those things which are in God. Therefore, the Father is also in the Holy Spirit; because what is from the Father to God cannot be anything other than God the Father.And through this, to him be glory, because from him and through him and in him are all things. Therefore, those things that began to exist in order to be from him and through him and in him, cannot know his essence and purpose. But he knows all things, because all things are in him. He has revealed the mystery of God, which he said earlier should not be ignored by them.
Chapter XII.
(Vers. 1-3.)
(Vers. 1-3.) Therefore, I beseech you, brethren, by the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God, your rational service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is the good, and acceptable, and perfect will of God. Through the mercy of God, he exhorts them by which the human race is saved. For after the discussion of the Law and the faith of the people, he urges the nature of both Jews and Gentiles to live a good life; for through this hope of faith is obtained. So the reminder is this, that they should remember that they have received mercy: and they should be vigilant about fulfilling their duty to the one who has given it to them, through whom they have been justified as a free gift, knowing that this is a living, holy, and acceptable sacrifice to God, if we keep our bodies undefiled, unlike those who pursue worldly pleasures. This is the will of God, your sanctification (I Thess. IV, 3). For bodies subject to sins are not alive, but dead; for they are bound by the despair of the promised life. For by the gift of God, we are washed clean from sins; so that from then on, living a pure life, we may provoke God's love in us, not rendering his work of grace in vain. For among the ancients, the offered sacrifice was killed for this reason, to signify that men subject to death for the sake of sin. But now, since men have been purified by the gift of God and freed from the second death, they should offer a living sacrifice; so that it may be a sign of eternal life. For not as then, bodies were sacrificed for bodies: but now, it is not the bodies, but the vices of the body that must be destroyed. But in order to achieve the effect of our obedience, let us preserve justice and guard against shame; for shame is of no avail and cannot be considered reasonable when justice is neglected. This will lead to conformity with spiritual things, renewed in spirit and faith, knowing that it pleases God and that there is no other good and perfect thing.For I say, through the grace that has been given to me, to everyone among 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. God has shown me that we should have this kind of thinking, so that we do not go beyond the limits of justice, and so that it is not only beneficial to us, but also does not harm anyone. This is true wisdom, to do more good than harm to others, and to be content with the lot that God has assigned to us, and to deserve the faith of each individual. We must not defend what we do not have the right to claim for ourselves, that is, we must not think too highly of ourselves, because one person cannot have everything. For even if someone is of good character, they must also defend for themselves the knowledge of wisdom: either because they possess the skill of the Law, they should claim the respect due to them. Therefore, they encourage and teach through the grace given to them. This grace is understood as the expertise of Christian discipline, through which they are instructed to strive for humility and justice.
(Vers. 4, 5.)
(Verse 4, 5) For as in one body we have many members, but all the members do not have the same function; so we, being many, are one body in Christ, and individually members of one another. By the example of the body, it teaches that we cannot all be everything; for we are members of one another, so that no one may lack what they need; therefore, we ought to care for one another and not hinder one another; for we rely on each other's functions. This is how to love Christ, if the members exhort each other, so that they may fulfill the manner in which the body is perfect in Christ.(Vers. 6.)
(Ver. 6.) But having divers distributions, according to the grace that is given to us. Whether prophecy, according to the rule of faith; or ministry, in ministering; or he that teacheth, in doctrine;Or prophecy according to the rule of faith. Prophecy begins, which is the first proof that our faith is reasonable. Finally, believers, having received the Spirit, prophesied. Therefore, this is given according to the measure of the recipient, that is, as much as the cause requires for which it is given.
(Vers. 7.)
(Verse 7.) Whether ministry in serving. The minister is strengthened to offer service to the brotherhood to the extent that he believes he owes obedience; lest he tire fruitlessly by working beyond what faith requires in obedience; for each one receives in return what he strives for from the heart.Or he who teaches in doctrine. Similarly, it is said that the teacher is helped in doctrine; so much as his faith is for teaching, in that measure he is inspired to transmit heavenly discipline.
(Vers. 8.)
(Verse 8) Whether he who exhorts must be prepared with the help of the Spirit in the same way that he aims to provoke, so that he may have grace. For he challenges the brothers to do good or the unbelievers to have faith.He who gives generously in simplicity. It says to him, who with a good spirit gives help always, with the Spirit arranging, so that there is no lack for the one giving simply, as Solomon says: He who gives to the poor will not be in need (Prov. 28:27). Therefore, he gives simply, who does not do this in pretense, so that praise may be given to him by men; but so that he may obtain merit from God for this very act.
The one who is in charge of solicitude. He who takes on the responsibility of taking care of his brothers, receives vigilance and authority according to his faith, in order to make progress in what he is worried about, having fruit in those whom he presides over.
Whoever shows mercy in joy, let this person, according to their own understanding, who shows mercy with a cheerful heart, not be compelled as if unwilling, to be founded and strengthened by God; so that in this matter they may suffer no weakness, knowing the saying of Solomon: While you have the opportunity, do good (Prov. III, 27). But this must be understood in many ways; for mercy is manifold under one word. For if above it was said: Whoever gives in simplicity; what need was there to repeat, unless because under the name of mercy, many good deeds were signified? For it is merciful to forgive those who sin; and it is merciful to provide aid to those in need or oppressed; and to clothe the naked, and to break bread for the hungry, and to gather the exposed child, and to bury the dead, and to perform other acts of mercy. Therefore, if one has diligently and without weariness carried out these works, they will have the reward of this work both in the present and in the future. Therefore, all acts of mercy should be done sincerely and with joy; so that sincerity excludes hypocrisy, and joy testifies to the hope of future reward.
(Vers. 9.)
(Verse 9) Love without deceit. To this mind, which meditates on this, let it love the brother for this reason, because it knows that this pleases God the author; so that it does not do this in flattery of present life, the Spirit assists; so that because it seeks this with a devoted mind, it may be able to fulfill it with acts of obedience. For they have heard the saying from the Lord: A new commandment I give you, that you love one another (John XIII, 34).(Vers. 10, 11.)
(Verses 10, 11.) Hating evil, cleaving to good, showing mutual affection and honor, surpassing one another in zeal. It is not enough to avoid evil; one must also embrace good. The former is born out of fear, the latter out of love. One cannot be considered kind or maintain brotherly love unless they have gone before each other in reciprocal acts of kindness.Do not be lazy in your solicitude. This is what the prophet Jeremiah says (Jerem. XLVIII, 10), because cursed is he who performs the works of the Lord negligently. For the lazy person in divine conversation is without hope; therefore he adds:
Burning with the Spirit. This means that in the practice of divine work or the Law, one should not be lukewarm, as it is said in the Apocalypse of John: 'Because you are lukewarm, I will spit you out of my mouth' (Rev. III, 16); for daily meditation removes drowsiness and makes one vigilant. Indeed, the works of the Lord are those which He commands to be done for the benefit of the Church, that is, the brothers.
Those serving time. In Greek it is said this way: serving God; which is not fitting for them in place. For what need was there to place this highest devotion, when it mentions each individual part that pertains to the worship and service of God? For in all those things that it enumerates, a complete service to the Lord is shown. For what it means to serve time, he explains elsewhere, when he says: Redeeming the time, for the days are evil; that you may know how you should reply to each one (Ephesians 5:16). But since he had said: fervent in spirit; lest they understand this in such a way that they indiscriminately and importunately cast the words of religion in an enemy time, by which they might perhaps stir up a scandal, he immediately added: serving the time, so that they could speak the faith of religion with modesty and propriety in suitable places and to suitable people and at a suitable time. For there are even at this time of peace some who abhor the words of God in such a way that, when they hear them, they blaspheme the way of Christ with great anger. For he himself also subjected to time, when he did what he did not want; for he reluctantly circumcised Timothy, and after shaving his head, he entered the temple purified according to the Law, in order to appease the madness of the Jews.
(Vers. 12.)
(V. 12) Rejoicing in hope. After he said, 'serving the time', he added, 'rejoicing in hope'; so that if, by chance, it is not permissible to speak publicly about faith due to the wickedness of the time, but to be in fear, let him rejoice in hope; because this sadness brings forth joy.In difficult times, be patient. This means finding joy in hope, being patient in difficult times, for the joy of hope withstands tribulation, knowing that greater things are promised for them.
Pressing on with prayer. Prayer is highly necessary; because in order for tribulation to be tolerated, insistence on prayers is necessary.
(Vers. 13.)
(Verse 13.) In communion with the memorials of the saints. It is evident that one who desires his prayers to be heard should be an imitator of the lives of the saints; for by imitating them, he communicates with them, so that he may be mindful and a sharer in their actions. And if they are in need of financial assistance, it should be shared with them, as it is said elsewhere: Concerning the collections that are made for the saints (I Cor. XVI, 1); and to the Galatians: That we should be mindful of the poor (Galat. II, 10).(Vers. 14.)
(Ver. 14.) Following hospitality. He imitates and loves the hospitality of the saints, following the examples of the holy Abraham and Lot, the righteous man.Bless those who persecute you, bless them, and do not curse. In order to make Christians new in all things, it also wants to remove from them this habit which is common to everyone, so that they do not easily want to curse with an angry mind provoked first: but rather, after anger has been conquered, they may bless, and let the teaching of the Lord be praised.
(Vers. 15.)
(Verse 15) Rejoice with those who rejoice, weep with those who weep. This is what is said in another place: If one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it (1 Corinthians 12:26). For when someone finds comfort in a faithful person in times of need, it uplifts their spirit and they place merit with God, because they love a member of the body of Christ. And if they sympathize with an unbeliever, they further encourage them towards the progress of the Lord's teachings.(Vers. 16.)
(Verse 16) Feeling the same way towards one another. This means that, as it has been said, we must sympathize with our brother's tribulation, as it is also written in another letter: Considering yourself, lest you also be tempted. Bear one another's burdens (Galatians 6:1, 2).Not to know high things is wisdom. To think oneself wise in high things is pride; for the devil fell by his pride in thinking himself wise. Let there be no arrogance in your mind, and in presuming proudly about the success of your own actions, do not feel sorry for your brother but reproach him as if he were a sinner. This is the pride that offends when it sets itself above others. The Lord also points this out when he says: Remove the beam from your own eye first, and then you will see clearly to remove the splinter from your brother's eye (Luke 6:42). For pride itself is a sin: and if one is not a sinner, which is impossible, one becomes a sinner by being proud. Finally, Solomon says: God resists the proud (Prov. III, 34).
But agreeing with the humble. This means that, by setting aside pride, one makes someone else's cause their own, and their own as if it were someone else's; so that they may find favor with God, because whoever exalts themselves will be humbled (Luke XIV, 11).
Do not be wise in your own eyes (Isaiah 5:21). This is written in the prophet Isaiah, who presents it as if it were his own; so that common justice is considered and not that one may be just in one's own eyes while being unjust to others.
(Vers. 17.)
(Verse 17.) Repaying no one evil for evil. This is what the Lord says: Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of God (Matthew 5:20). For the commandment in the Law was: You shall love your neighbor and hate your enemy (Leviticus 19:18). This, it seems, is righteousness: but for the righteousness of Christians to abound, they are taught not to repay evil for evil; so that they may be perfect, and for this they will receive their reward in the judgment of God. For it seems to surpass justice itself, when someone, being able to do better, does not imitate the justice of heaven. Therefore, the justice bestowed by God on the world makes someone innocent, while the celestial justice makes them perfect, so that they may have merit before God.Providing good things not only before God, but also before all people. To provide is to have future goods before your eyes; so that they may be done, which are able, after they have been done, not to come into reproach, but rather to be for praise, whether before God or before people. Let no one think that because things permitted by God are not displeasing, therefore it is not to be cared for if they are a stumbling block to a brother; this warns that what should be done is that which is not displeasing to both God and the brother's stumble. Although it may be lawful, if it causes scandal to a brother, it is not pleasing to God; for God advises us to prioritize our salvation. Therefore, good things should be done in the presence of God and men, so that they are not a cause of scandal.
(Vers. 18.)
(Verse 18) If possible, as far as it depends on you, live at peace with everyone. Everyone desires to be peaceful, those who uphold divine justice. Let it be known that if anyone rejects this peace, they become an enemy to such a person. This may happen if they do not wish to be corrected by them or if they envy their good deeds. However, regarding the one who rejects peace, they do not conflict with those who do good deeds. For it is the one who goes against the will of the Law and seeks their own rights who is the cause of discord. Although David said: 'I was peaceable with those who hate peace'" (Psalm 119:7). But this was necessary because of the power of the persons, so that the one whom pride elevates to such an extent that he despises the commands of the Law may be bound even by the obligations of humility. It is possible for someone to present themselves as peaceful out of fear of God, even if they hate peace. For when they do not want to repay evil with evil, they are peaceful, that is, they overcome evil with good, so that the one whom the commands of the Law do not overcome may be bound even by obligations. Therefore, if it is possible, let us strive, he says, for what is good from you, so that we may appear to have peace while doing good. Now, even if someone is not a lover of peace, you should still desire to be peaceful as much as it concerns you. However, if someone is irreverent and blasphemous, and you cannot have peace with them, it should not be attributed to you; because the apostle John did not allow those who deny that Christ came in the flesh to receive a greeting (2 John 7). Therefore, we are prepared, if possible, to have peace with everyone; but if others resist, it will be impossible, not because of us; nevertheless, let the complaint be laid aside concerning us. For he who harms no one, appears to be peaceful.(Vers. 19.)
(Verse 19) Beloved ones, do not defend yourselves, but give way to anger. In order for the peace treaties to be preserved, it is advised to conceal anger, especially because sins are often committed through anger, when someone, moved by fury, demands more than the cause of the offense requires. This results in harm to oneself if one wishes to exact a more severe punishment on someone who is not deserving, for it weakens the one who could have been corrected and made well. And Solomon says: Do not, he says, be overly just; there is, he says, one who perishes in his own justice (Eccles. VII, 17). For wanting to respond to each sin, one can find death as vengeance for both oneself and the one whom he afflicts with blows; for they often fall into punishment for their transgressions. But not only does he prohibit appropriate vengeance against subjects, but also against equals and the great, meaning that we should not seek to be avenged against a brother who perhaps sins against us, but rather forgive, reserving judgment to God; lest, while we are held back by anger, the enemy find an opportunity in which he suggests and persuades what is against us.For it is written. In order to persuade more strongly, he confirms this with an example from the Law, saying: For it is written, in the Proverbs, Vengeance belongs to me, and I will repay, says the Lord (Deuteronomy 32:35). In order to show that if what he teaches is not done by us, it shows contempt for God. Therefore, it is beneficial in two ways if vengeance is forgiven by God; because both by overcoming anger, one becomes perfect, and by God's judgment, he will be avenged.
(Vers. 20.)
(Verse 20) If your enemy is hungry, feed him; if he is thirsty, give him a drink; for by doing so you will heap burning coals on his head. (Prov. 25:21) This passage shows that we should not reserve vengeance for God alone, but also give benefits to our enemies. In doing so, we truly show that we do not have enemies based on our own merits, but we strive to overcome their hostility with acts of kindness. However, if they persist in their enmity due to their wickedness, our acts of kindness will serve as a punishment for them. Or perhaps, through the diligence of our acts of kindness, they will be moved with remorse and their cold hearts will come back to life, like dead coals rekindled. Therefore, in order to make us perfect to such an extent that we not only acquire life for ourselves, but also for others, the Lord not only forbids us to repay our enemies in kind through Solomon, but also encourages us to provoke friendship through kindness.(Vers. 21.)
(Verse 21.) Do not be overcome by evil, but overcome evil with good. This interpretation is an exhortation by the Apostle, urging us not to repay evil for evil, as it has been said. For it will greatly benefit us if we yield to wickedness; for he who seems to be conquered by it for a time actually overcomes it. Indeed, the Savior conquered evil in this way by not resisting it; for malice acts against itself, and while it is being vanquished, it thinks it is victorious. The enemy works this way in order to divert us from our purpose, seeking an opportunity for us to sin. Therefore, if we are provoked by him, let us not pay him back in return, but let us overcome him with kindness; for we do not resist in order to preserve the good, neglecting justice; because justice impels us to repay.Chapter XIII.
(Vers. 1.)
(Verse 1.) Be subject to all higher powers; for there is no authority except from God. Since He has commanded that the law of heavenly justice must be followed, so as not to seem to disregard it in the present, He commends it: because unless this is observed, that cannot be kept; for this is like a tutor, which instructs little ones, so that they may be able to follow the way of greater justice. For no one can be credited with mercy unless they have justice. So in order to confirm the right and fear of natural law, He testifies to God as its author; and that those who administer it have God's ordination. Therefore, He added:But those things which are ordered by God are not to be considered as contemptible human opinions; for they see divine law entrusted to human authorities. Therefore, the one who refrains from those things which he prohibits is subject to this power.
(Vers. 2.)
(Verse 2.) Therefore, whoever resists authority resists what God has appointed. Those who resist will incur judgment. This is applicable to those who rely on their own strength or who believe they cannot be caught and therefore consider themselves above the law. It is clear that they are rejecting God's law and will not escape his judgment, though they may temporarily elude it through some pact. However, those who resist bring condemnation upon themselves. It is evident that each person will be justified or condemned by their own actions. For indeed those who hear the Law, sin, and are without excuse.(Vers. 3.)
(Verse 3.) For those who are in positions of power are not for the sake of good works, but for evil. These rulers are called kings, who are created to correct life and prevent adversity, having the image of God, so that others may be under one. But do you not want to fear authority? Do what is good, and you will have praise from it. Praise from authority arises when someone is found innocent.(Vers. 4.)
(Verse 4) For the minister of God is for your good. It is evident, therefore, that rulers are appointed so that evil may not be done. But if you do evil, be afraid; for he does not bear the sword for nothing. This is why he threatens, so that if there is contempt, he may take vengeance. For the minister of God is a avenger, bringing wrath on those who do evil. Since God has established a future judgment and does not want anyone to perish, he has ordained rulers in this world; with the fear of punishment, they serve as teachers to everyone, instructing them in what to keep in order to avoid the punishment of the coming judgment.(Vers. 5.)
(Verse 5) Therefore be subject, not only because of wrath, but also because of conscience. It is right to say that subjects must be obedient not only because of wrath, that is, immediate punishment; for wrath begets vengeance. But also because of future judgment; because if they escape punishment here, there awaits them punishment there, where their own conscience, accusing them, will punish them.(Vers. 6.)
(Verse 6.) For this reason, you pay taxes; for the ministers of God are serving in this way. Therefore, taxes are said to be paid, or what are called fiscal duties, in order to demonstrate submission, by which they know that they are not free, but acting under authority, which comes from God. For they are subject to their ruler, who acts in place of God, just as they are subject to God, as the prophet Daniel says: For the kingdom, he says, belongs to God, and He will give it to whomever He wishes (Daniel 4:14). Therefore, even the Lord says: Render to Caesar the things that are Caesar's (Matthew 22:21). Therefore, they must be subjected to him as to God, the proof of this subjection being that they pay him tribute.(Vers. 7.)
(Verse 7.) Therefore, render to all their due. He wants all debts to be paid back; for even the powerful are debtors to the lesser, to respond to their merits. To whom tribute is due, tribute; to whom custom, custom. First, he orders that those things which are owed to the royal authority be paid back; for there is either greater cause or necessity in these matters. To whom fear is due, fear. Fear must be shown to authority, for fear prevents sin: then either to a parent or an earthly master; so that thanks are given to a Christian son or servant. To whom honor, honor. This honor can also be around those who seem exalted in the world; that seeing the humility of the servants of Christ, they praise rather than criticize the evangelical discipline.(Vers. 8, 9.)
(Vers. 8, 9.) You should owe nothing to anyone, except to love one another. He wants us to have peace, if possible, with everyone, and love with brothers, and this, however, with honor preserved. Therefore, he says you are debtors; because to a man who is worthy of honor, whether present or future, it is worthy and necessary to bow. For one who receives honor is indebted to the one from whom he received honor: therefore he is called a debtor. For if you do not do this to your prince, you are arrogant; for someone is either worthy of honor by merit or by age.For whoever loves their neighbor, fulfills the Law. The Law given by Moses is fulfilled by those who love their neighbor; for the command of the new law is to love even one's enemies. For you shall not commit adultery, you shall not murder, you shall not steal, you shall not covet (Matt. 5:43). Moses received this writing from God for the reform of natural law. And if there is any other commandment, it is fulfilled in this word: You shall love your neighbor as yourself; this is written in Leviticus (Lev. 19:5). Therefore, with the aforesaid commands remaining, to be filled in love signifies the Law, as it was said: even if there are other commands that he now has not mentioned; nevertheless, love satisfies for all commands. For if the human race had loved itself from the beginning, there would be no injustice on the earth; for the beginning of injustice is discord. Therefore, the love of injustice is injustice; because what is evil is evil by its own evil, and what is good is good by its own good.
(Vers. 10.)
(Verse 10.) Love does no evil to one's neighbor; for love is the fulfillment of the Law. It does no evil, for love is good, and that which is the perfection of the Law cannot sin. It aims to reach the evangelical meaning through the words of the Law. Therefore, it mentions what is the highest in the Law, so that it may be joined to the Gospel, showing that there is one meaning from the same author. But because it was necessary to add something in the time of Christ, he commanded not only to love one's neighbors, but also one's enemies. Where it is said: The fulness of the Law is love (Matth. V, 43) : that justice may consist in loving one's neighbor, but true and perfect justice consists also in loving one's enemies. To love one's enemy, then, is nothing else than to wish that he may cease to be an enemy, and to seek nothing adverse against him. This is to love him, to desire for him those things by which he may obtain the favor of God: this is celestial justice, this makes men like unto God the Father, who gives his annual gifts to those who worship Him. For even the Lord, when placed on the cross, prayed for his enemies (Luke 23:35), in order to demonstrate the fullness of the justice that he had taught.(Vers. 11.)
(Verse 11) And knowing the time, that it is already the hour for us to awake from sleep. For now our salvation is nearer than when we first believed. The night is nearly over, and the day is near. So let us discard the deeds of darkness and put on the armor of light. Let us walk properly as in the daytime, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.For our salvation is closer now than when we believed. It is clear that, after a good life and in the pursuit of charity, one is not far from the reward of the promised resurrection. For a good life is a sign of future salvation for Christians.
(Vers. 12.)
(Verse 12) The night has passed, and the day has drawn near. The old night signified the old man, who has been renewed through baptism. It says that this night has passed as if it were a night, but the day has drawn near, whose light the truth appeared to us, so that we may know what we ought to do. For before, being ignorant of Christ, we were in darkness: but when we learned, the light arose in us; for we passed from falsehood to truth.Let us therefore cast off the works of darkness, and put on the armor of light. The works of darkness are the life of the flesh, which is carried out with worldly allurements. This is worthy of darkness, as the Lord says: Cast him out; and with his hands and feet bound, cast him into outer darkness (Matthew 22:13). But putting on the armor of light is a good deed; for just as evil deeds are attributed to darkness, because they are done secretly by those who do evil, so too those who do good, do so openly; for they have no fear, but rejoice. Therefore, good deeds are the weapons of light, attacking the darkness which are the vices of the flesh.
(Vers. 13.)
(Verse 13.) As we walk honestly in the day. It is true; let us act as is done publicly, for nothing is so public as truth.Not in revelry and drunkenness. Revelries are luxurious banquets, which are celebrated either by the gathering of everyone or are customarily served in turn by tentmates; so that no one is ashamed there to say or do anything dishonorable; because each person presumes that the banquet is their own. For they are accustomed to being restrained by modesty at another's table; but here it is agreed upon for this purpose, that shameful things may be done there with an abundance of wine, and different desires of lust may be aroused. Therefore, such banquets must be avoided.
Not in bedrooms and indecencies. After a luxurious feast and drunkenness, this is added, that is, shameful intercourse; for this is the result of such debauchery.
Not in contention and rivalry. He rightly warns against being restrained by these, because every contention and zeal begets enmity, which he calls darkness; because they cannot reach the reward of light.
But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. It prohibits the care of the flesh, that is, pleasure; so that everything that is prohibited by the Law may not be desired, or certainly desired may be overcome. For they themselves are the works of the flesh; in order that, being stripped of these, they may put on the Lord Jesus Christ, that is, being renewed through Christ, they may be separated from these evils. For he puts on Christ, who has separated himself from every error and wickedness; lest he be found in the feast of the wedding without a new garment, and disgracefully handed over to the darkness (Matthew 22:11): if not, they are not clothed with Jesus Christ the Lord, upon whose new garment they put on old rags; for having put off the old man, it is necessary to abide in the newness of life.
Chapter XIV.
(Vers. 1.)
(Version 1.) But those who are weak in faith, receive them, not for the purpose of arguing about opinions. For there were some who were from Jewish background and had accepted the name of Christ, but were still following the Law, as I mentioned at the beginning of this letter. Therefore, it seemed to some that they should not eat meat that had been offered to idols; but to others who were not bound by the Law, it seemed that they were free to eat anything. And because of this disagreement, there were disputes among them. The Apostle, however, in his desire for unity and salvation, removes these disputes by offering divine reasoning, showing that neither those who eat nor those who abstain gain favor with God. He says that it is weak, who, because the Jews have prohibited it, is afraid to eat. Therefore, he wishes this person to be remitted to his own judgment, so that he does not suffer scandal and depart from charity, which is like the mother of souls, with disturbance of mind; since Christians should be peaceful and calm.(Vers. 2.)
(Version 2.) Another person believes in eating everything. This person does not doubt in the certainty of reading and believes that everything should be eaten, which has been given for human use. They read in Genesis that everything that God created is very good (Gen. 1:31); therefore, nothing should be rejected, since neither Enoch, who pleased God first, nor Noah, who alone was found righteous in the flood, nor Abraham, the friend of God, or Isaac, or Jacob, the righteous and friends of God, among whom was also Lot, nor the other righteous are reported to have abstained from these things.Indeed, the one who is weak should eat vegetables. Therefore, because he thinks this, that he should eat vegetables: it is not advisable, therefore, that he should eat meat, lest he eat with hesitation and seem to sin; because he does not keep his purpose.
(Vers. 3.)
(Verse 3.) Therefore, let the one who eats not despise the one who does not eat, and let the one who does not eat not judge the one who eats. For it is a matter of choice to eat or not to eat, and thus this question should not arise. All things have been made for this purpose, to be subject to our will, for they are subject to human dominion.For God indeed assumed him. He was assumed by God when he was called to grace.
(Vers. 4.)
(Verse 4.) Who are you to judge someone else's servant? He stands or falls to his own master. It is clear that a servant should not judge the will of his fellow servant, to whom the law in this regard has not been given; for whether he is conscious of it or not, God is the judge of whom he is a servant.But it will stand, for God has the power to establish it. It will stand, he says, before his master, because neither if he gives it, will he be guilty; nor if he does not give it, will he be culpable; if, however, he does this out of devotion, not avoiding it as contrary.
(Vers. 5.)
(Verse 5.) For some people indeed judge day between day; that is, it pleases them to fast on certain days. For there are some who have decreed not to eat meat on Wednesdays; there are those who do it on Saturdays, and there are again those who fast from Easter until Pentecost.But another judges every day. He judges every day, who never eats. Let each one abound in his own sense: this is, let each one be referred to his own judgment.
(Vers. 6.)
(Verse 6.) He who knows the day, knows the Lord. It is true, because he who is always abstaining, thinks himself pleasing to God. And he who eats, eats to the Lord. He eats to the Lord; because he gives thanks to the Creator. And he who does not eat, does not eat to the Lord, and gives thanks to God. He gives thanks, while confessing that he is a creature of God, and a good creature; but he does not condemn himself for hiding from it.(Vers. 7.)
(Verse 7) For no one lives for oneself, and no one dies for oneself. Someone would live for oneself, if they did not act under the Law: but whoever is governed by the restraint of the Law, does not truly live for oneself, but for God who gave the Law, in order that they may live according to His will. And whoever dies, dies in a similar way to God, under whose judgment they will be either crowned or condemned.(Vers. 8.)
(Verse 8) For whether we live, we live for the Lord; and whether we die, we die for the Lord. Therefore, whether we live or die, we are the Lord's. It is true that we all are the Lord's as if servants in our condition and under the authority of the Redeemer, and each one is treated according to their merits.(Vers. 9.)
(Verse 9) For in this way Christ died and rose again, so that He might rule over the dead and the living. Through Christ the Lord, a creature was made, which was alienated from its creator through sin, made captive: whom God the Father, so that His work would not perish, sent His Son from heaven to earth, teaching by His own hands how to escape the clutches of pirates. Therefore, He allowed Himself to be killed by His enemies, so that descending into hell, being innocent, He would make sin guilty; so that those whom He held captive in hell, He would release. Therefore, since you are alive, he has shown the way of salvation and offered himself for them, but he has freed the dead from Hell, and he rules over both the living and the dead; for he has restored them to himself as servants from the lost.(Vers. 10.)
(Verse 10) But you, why do you judge your brother for not eating? Or why do you despise your brother for eating? For we will all stand before the judgment seat of Christ. He teaches that it is not necessary to judge in this matter; both because it is not included in the Law, and also because we are waiting for God, the Judge.(Vers. 11.)
(Verse 11) For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God (Isaiah 45:24). This is written in Isaiah, because every tongue shall confess to God in the faith of Christ. For because he who was killed will rise again to be the future judge, he rightly says: As I live, says the Lord; and not only do I live, but I am also the one who will judge, and my enemies will be astonished, and they will bow their knees, acknowledging me as God from God.(Vers. 12.)
(Verse 12) Therefore, each one of us will give an account to God for ourselves. For, as it is said, we will each give an account for ourselves, not condemning one another in this matter that is written above.(Vers. 13.)
(Verse 13.) Therefore, let us no longer judge one another, that is, knowing this, let us cease from discord. But judge this instead, not to put a stumbling block or scandal in the way of a brother. In judging this, it is advised that what is profitable and can be defended by the authority of the law should be considered: but let no offense be given to a brother who eats or does not eat meat.(Vers. 14.)
(Verse 14) I know and trust in the Lord, for nothing is common through him. It is clear that by the grace of the Savior, all things are clean, who, by freeing men from the yoke of the Law and justifying them, has restored the state of former freedom, so that they may be worthy to use the whole creation, as the ancient saints did. But those who are still under the Law are not allowed to use or eat what the Law prohibits, because they despise the granted indulgence. For they are not clean according to their own nature, but when they are eaten against the decree, they are unclean. Finally, in the Law it says: They shall be unclean to you, etc. (Leviticus 11:4).And surely whoever considers something to be common, that thing is common. Whether someone is a Judeo-Christian or a faithful Gentile, if they think there is something to be avoided, they themselves are the weak ones mentioned above; for by doubting, they are weak. In the case of such a person, what they think should not be eaten is considered unclean; and because they do not do this out of superstition but out of fear, their judgement should be respected.
(Vers. 15.)
(Verse 15) For if your brother is grieved because of food, you are no longer walking according to love. In another letter it says: Food for the stomach and the stomach for food, but God will destroy both it and them (1 Corinthians 6:13). Because neither eating nor abstaining from certain foods pleases or displeases God, he advises us to follow love, which God has deemed us worthy to be liberated by. For he says: But God, being rich in mercy, because of the great love with which he loved us (Ephesians 2:4). Therefore, whoever is mindful of this benefit cultivates it and does not prefer anything to it, but disregards the greatest things, which he knows do not earn him favor with God.Do not destroy him with your food, for whom Christ died. The value of the salvation of the brother is known from the death of Christ. Therefore, the one who knows how much it costs should support him, not scandalize him; so that he does not make him scrupulous from a trivial matter: and he begins to hesitate whether flesh should be eaten or not, who perhaps simply ate, confident in his conscience. But when controversies arise, he will begin to sin against God's creature in a disturbance, and it will be an injustice to the Creator, which will lead to the destruction of the doubter.
(Vers. 16.)
(Verse 16) Therefore, let our good not be blasphemed. This means that the Lord's teaching, since it is good and beneficial, should not be blasphemed through a frivolous matter; it is blasphemed, however, when there is doubt about God's creation. Our good can also be understood as being blasphemed, because someone who has good works, if they are criticized for a minor matter, tarnishes their own good and their good will begin to be blasphemed because of their evil, as it is written in Ezekiel: The righteousness of the righteous will not save them if they go astray (Ezek. 33:12). Such is the case if someone has a defect by chance in their appearance, such as a misshapen forehead or a flattened nose; from which their beauty is deformed. Therefore, those things should be avoided that do not win favor from others.(Vers. 17.)
(Verse 17) For the kingdom of God is not food and drink. It is evident that no one pleases or displeases God by means of food. But righteousness, peace, and joy in the Holy Spirit. These are the ones whom he says will enter the kingdom of God, those who pursue righteousness and have the Christian peace which the Lord gave, saying, 'My peace I give to you, my peace I leave you' (John 14:27); from which joy arises in the Holy Spirit. However, argumentation does not have joy, but anger. Therefore, the Holy Spirit does not look upon it, because He delights in peace alone. For just as he is saddened by us, so he also rejoices in us.(Vers. 18.)
(Verse 18.) For whoever serves Christ in this way pleases God and is approved by men. Because Christ has redeemed us, He says: Whoever serves Christ in this way, is pleasing to God, as to a Redeemer. Why? Because He Himself sent Christ to redeem the human race, as the Lord Himself says: Whoever does not honor the Son, does not honor the Father who sent Him (John 5:23). Therefore, whoever pleases God, is approved by men. How? For he accepted the gift, by which it appears he is worthy of God.(Vers. 19.)
(Verse 19.) So let us pursue those things that lead to peace and build each other up. Because arguments create discord, it teaches us to hide our intent to eat or not eat, so that we may be peaceful. But it encourages us to follow the path of building up, so that we may contribute to each other's growth, avoiding things that are unfruitful and contrary. For discussion can be beneficial, as it stimulates the mind, as long as the desire to win is not despised, for that is what causes strife.(Vers. 20.)
(Verse 20.) Do not, because of food, neglect the work of God. Man is the work of God by creation, and again man is the work of God, as he is reformed by regeneration. And food is the work of God, but man is not for the sake of food, but food is for the sake of man. Therefore, there is a great difference; therefore, do not, he says, neglect this work of God, which is noble, for the sake of that which is lowly. This is to strive for the salvation of a brother, not to focus on the care of food, so as not to cause distress to a brother. For the favor of God makes void the one who, through argument, again prompts the brother who has been freed from sin to sin, undoing in him the works of Christ that he has accomplished, in order to liberate man from sin.Indeed, all things are clean. But it is also true and evident that all things are clean, since it is written in Genesis that everything God made is very good. But it is evil for a person to eat with offense (Gen. I, 31). Therefore, although all things are good and clean by nature, they become unclean to those who doubt, and it will be a stumbling block to them if, despite their doubts, they eat with an unclean conscience, because they do what they consider useless. Therefore, no one should contradict what follows in this matter.
(Vers. 21.)
(Verse 21.) It is good not to eat meat, and not to drink wine. When the discussion was only about meat, he added drink as well; so that those who abstain from these might be comforted by what is lawful, both to eat meat and to drink wine. In order not to sadden those who use these, he gave them solace in breathing; so that they might rest in their own will, and the dispute through which discord arises would cease. For since it is not hidden that it is good to eat meat and drink wine, and on the other hand not to eat meat and not to drink wine, they learn that it is good, and no one argues. A creature has been given for the use of those who wish; however, neither necessity is imposed on the willing nor the unwilling.For indeed in that in which your brother offends, or is scandalized, or is weakened. The same thing he says ought not to be done to a brother, who has established a weak mind for himself in order to eat, so that he may not offend in confusion, not knowing what he holds.
(Vers. 22.)
(Verse 22.) You have faith in yourself: have it in the presence of God. This means that you who sit secure, because the creation of God is good, do not need to judge another; for it is better to have peace with your brother; for this is useful before God. For in food, the utility is the flesh, but in peace, both of the flesh and the soul: and for this reason, there should be a cessation of such disputes; so that each person can remain in the purpose of their own heart.Blessed is he who does not judge himself, in which he proves himself. Each one considers himself worthy of condemnation by his own judgement, who does what he says he should not do: and he considers blessed the one who does nothing other than what he proves to be beneficial to himself.
(Vers. 23.)
(Verse 23.) But whoever eats without discerning the body, eats and drinks judgment on himself. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died.But everything that is not from faith is sin. He rightly calls sin that which is done differently than it is approved. For the Romans were instructed in the law, as I mentioned at the beginning of the letter: but as those who believe rightly came, questions were raised about abstaining from meat and not abstaining; and the part of those who said that it should be eaten and not condemned seemed better; for all things are very clean: he calls weak those who denied eating whether they were from the Jews or from the Gentiles, and he pardoned them in the intention of their heart. For neither is it harmful not to eat, nor does it benefit to eat with respect to God; they are not bound by any reason, through which, however, they would sin by eating with scruple.
Chapter XV.
(Vers. 1.)
(Vers. 1.) Nevertheless, we, the stronger, ought to bear the weaknesses of the weaker ones. It is rightly said, we ought to; because it is necessary for teachers to strengthen the weak and to instruct the ignorant with gentleness; lest, when they are provoked and eager to argue, they seem lowly and make progress for the worse.(Vers. 2.)
(Vers. 2.) And it is not to please ourselves, that is, not to vindicate something that is beneficial and pleasing to us, but also to our brother; because we must take care of one another. Let each one please his neighbor for his good, for edification. Now he has distinguished his own person; for he admonishes these, that they should be devoted to charity and please their neighbors in that which is useful. This is edification, as he says elsewhere: I, he says, please everyone in everything (I Cor. X, 13).(Vers. 3.)
(Verse 3.) For Christ also did not please Himself, but as it is written: "The insults of those who reproach you have fallen upon me." The Savior does not say that He pleased Himself, but rather God the Father; for He says: "For I have not come down from heaven to do my own will, but the will of Him who sent me, the Father" (John 6:38). And because He said these things, the Jews who were contradicting Him treated Him as a sinner, so the Psalmist speaks on His behalf to God the Father, saying: "The insults of those who reproach you have fallen upon me" (Psalm 69:10); that is to say, when I was doing your will, they accused me of sinning against you. By not receiving me, whom you sent, they insulted you. Because the Jews sinned against God, and not receiving Christ whom He sent, they even killed Him as if He were sinning against God. So the sins of sinners fell upon God Himself; for the innocent is killed by sinners as if He were a blasphemer, as it is written in the Gospel (Mark XV, 28).(Vers. 4-6.)
(Verses 4-6.) For whatever was written in the past was written for our instruction, so that through endurance and the encouragement of the Scriptures, we might have hope. Now, it is evident that whatever was written in the past was written for our discipline, so that through the encouragement it provides, we might grow in hope, not doubting the promises, even if they are delayed.But may the God of patience and consolation grant you to be of the same mind with one another according to Jesus Christ, that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. As the Apostle is sent with a good wish to the people for their salvation, wishing that God may grant them one sense of wisdom according to Jesus Christ, that they may understand according to the doctrine of Christ. For then they will be able to keep love by following the example of the Lord who says: 'Greater love has no one than this, that someone lay down his life for his friends and brothers' (John 15:13); and thus with one mouth, with one confession, to praise God the Father in Christ, if they have exhorted one another according to the mind of Christ; so that they may ceaselessly praise God for all that he has done through Christ, and, having fallen through error, he has deigned to raise and reform them again through the same, giving a double benefit, mercy and knowledge.
(Vers. 7.)
(Verse 7) Therefore, accept one another, just as Christ also accepted you to the glory of God (Isaiah 56:4). Thus, we were accepted by Christ, as he took on our weaknesses and carried our sorrows. Let us therefore strengthen one another through patience, following this example, so that the honor of God's name may not be emptied in us. For we are called children of God through the grace of Christ.(Vers. 8.)
(Verse 8.) For I say that Jesus Christ was a minister of circumcision for the sake of God's truth, in order to confirm the promises made to the Fathers. He commends the origin of the Jews; for in circumcision he signifies the sons of Abraham, to whom Christ was sent to minister the grace promised to the Fathers. Hence the Savior says: 'For I am among you,' not to be served, but to serve; in order that the truth of the promise made to the Fathers might be proven. For circumcision of the flesh was given to Abraham as a representation of the circumcision of the heart, which the prophet later signified would come, saying: Circumcise the hardness of your heart (Jeremiah 4:4). By these words, Christ is the servant of the promised circumcision, that is, the preacher. Then to the apostles, so that they may minister the circumcision of the heart to those circumcised in the flesh, he said: As the Father has sent me into this world, so I also sent them into this world (John 6:58). But the circumcision of the heart is, the cloud of error being dispelled, to acknowledge the Creator God the Father, and his Son Christ, through whom He created all things, so that the truth of God may be fulfilled. For He had promised that He would give mercy, and He had promised to the fathers of the Jews; for He had said to Abraham: In your seed all the nations will be blessed (Gen. 22:18). And to David He said: I will set upon your throne the fruit of your womb (Psalm 131:11), and: A star will rise out of Jacob (Num. 24:17).(Vers. 9.)
(Verse 9) But the nations, on the other hand, honored God because of His mercy. For since they had no promise, they were chosen for salvation solely by His mercy, in order to glorify God through confession; because the unbelievers dishonor Him.As it is written: Therefore, I will confess to you among the nations, and I will sing to your name. He proves this by a prophetic example; for it is written in the seventeenth Psalm that the nations are to be admitted to the grace of God in order to receive salvation (Psalm 17:50). For it is the voice of Christ, by which he foretold that his preaching would bear fruit of the confession of the sacrament of God among the nations; therefore, the Son gives thanks to the Father for the obedience of the nations. Where in the Gospel it says: I will praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the learned, and have revealed them to the little ones; for it was pleasing to you (Matthew 11:25). Therefore, this confession belongs to the triune God, from which joy arises; so that after confessing the truth, one may joyfully sing of God's mercy and gift.
(Vers. 10, 11.)
(Ver. 10, 11.) And again he says: Rejoice, O Gentiles, with his people, in this song of Deuteronomy (Deut. XXXII, 43). And again: Praise the Lord, all you Gentiles, and magnify him, all you peoples. This shows that God had decreed long ago in Psalm 116 to bring the Jews and Gentiles together through his mercy, so that the Gentiles, having obtained grace, would become partners with the Jews, who themselves were once called his people by the gift of God. But now the noble Jews, indeed, are made ignoble through mercy, so that together all may be joyful in the knowledge of the truth, and with the nations praising, all peoples magnify God, the one God of the twelve tribes, who increased the number of his people, having added nations. Finally, when the Jews were disputing against the apostle Peter on the account of Cornelius, having been presented with the reason, they agreed, magnifying the Lord and saying: Perhaps God has also granted repentance to the nations in order to obtain life (Acts 11:18).(Vers. 12.)
(Verse 12.) And again Isaiah says: There will be a root from Jesse; and he who rises to rule the nations, in him the nations will hope (Isaiah 11:10). In order to give greater confidence to the nations and certain hope, he confirms with many testimonies that it was God's decree for all nations to be blessed in Christ; lest the arrogance of the unbelieving Jews sadden and make the souls of the believing Gentiles doubtful, as if in vain they promise themselves hope, because faith is attributed to the Jews from God's covenant with Abraham, so that they may increase in joy and security. But why did Christ come from the root of Jesse, and not from the root of Boaz, a righteous man, or from the root of Obed? But because he is called the Son of David because of the kingdom; just as he was born from God as king, so he would have his origin from David the king according to the flesh; therefore the root of Jesse is the tree of David, which bore fruit through the branch, who is the Virgin Mary, who gave birth to Christ.(Vers. 13, 14.)
(Verses 13, 14.) But may the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit. And I am convinced, brothers, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. These are words of encouragement; for through praise, he urges them to a better understanding and life. For when someone sees themselves being praised, they work diligently to ensure that what is said is true. Therefore, he did not say that they should teach each other, but that they should admonish each other; for what is known sometimes escapes the mind once it is understood. The rest is not obscure, as it needs no explanation.(Vers. 15, 16.)
(Verse 15, 16.) But I have written to you, brothers, more boldly in some parts, as if reminding you, because of the grace that has been given to me by God; so that I may be a minister of Christ Jesus to the Gentiles, sanctifying the Gospel of God, so that the offering of the Gentiles may be acceptable and sanctified in the Holy Spirit. For he does not indicate that he has written without purpose, for he speaks of the authority given to him by the grace of God, so that he may dare to write to all nations, admonishing and confirming their purpose in Christ; so that he may show his concern in the ministry of the Gospel, as a teacher of the Gentiles, and their sacrifice may become acceptable for the sake of sanctification in the Holy Spirit. For whatever is offered with faith intact and a clear mind, is purified by the Holy Spirit.(Vers. 17-19.)
(Verses 17-19.) Therefore, I have glory in Christ towards God; for I dare not speak of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient, by the power of signs and wonders, in the power of the Holy Spirit. He says that he has glory before God through Jesus Christ. For by believing and serving Christ Jesus with a pure conscience, he has obtained merit before God the Father, to the extent that he says nothing is lacking that Christ has not accomplished through him for the encouragement of the Gentiles, by giving signs and wonders through his hands, so that the power of his preaching may be commended. From here it is where he shows that he has glory in Christ towards God; for serving Christ he has glory towards God, to such an extent that he does not lack any divine power, which has not been given to him by God: but he claims that he has achieved everything, because he has been found worthy, which would be effective for the conversion of the gentiles through the power of miracles. He proves by this that he was no less able than the other apostles, who were with the Lord: nor did God perform any less miracles among the gentiles; so that by this they may increase, seeing that they have obtained this grace, which the Jews, who claim the prerogative of the Fathers, had obtained.(Vers. 20.)
(Verse 20) So as to fulfill the Gospel of God and His Son Christ, I have traveled from Jerusalem throughout the surrounding area to Illyricum. However, I preach the Gospel not where Christ has already been named, so as not to build on someone else's foundation. It is not without reason that I strive to preach where Christ has not been named, for I know that false apostles try to teach things about Christ that are not true (this was their purpose, to deceive the people with doctrines that were not aligned with Christ, and it was a great challenge to correct afterwards). Therefore, I wanted to preempt them and deliver the message of the Gospel to those who have not heard it, so that the words of the Gospel would be preserved and the foundation of the message would remain unaltered. And because a teacher was given to the nations, it was necessary for him to take care of this diligently, so that he would teach there, where Christ had not been announced; and so that he would establish his authority, and have the full fruit of his labor from those things which he had planted. Hence it is from where the Church has occupied all places; for heresies afterwards, with malicious subtlety, were attempting to corrupt the sense of the Law and faith under the name of Christ. Which he warned about by the testimony of the Law, saying:(Vers. 21.)
(Verse 21.) But as it is written: Those to whom it has not been announced about him will see, and those who have not heard will understand: it is found in Isaiah (Isaiah 52:15). So, in order for this true and inviolable understanding of the true Son of God to be, he always says that he hastened to imbue the nations with the truth of the Gospel.(Vers. 22-24.)
(Vers. 22-24.) Therefore, I was greatly hindered from coming to you. But now, having no further place in these regions, and desiring to come to you for many years now, when I begin to travel to Spain, I will see you and be escorted there by you, if I have first enjoyed your company in part. As he mentions at the beginning of the letter, saying: For I have often intended to come to you, but have been prevented until now (Romans 1:13). Now he finishes, showing the reason for his delay; that wanting to come he was engaged in something else, which was imminent, to exclude the false teachings of the pseudo-apostles: and finally, after preaching to everyone in the vicinity, he says that he is ready to come to Rome, which he had long desired. Therefore, because the Romans had been introduced to the Law, he corrects them for the time being through a letter. However, those who had not yet heard his preaching would benefit more from being taught in person by him: so that, having a firm foundation in the correct faith, they would find it difficult to receive anything else. However, he promised himself that he would come at a time when he was going to Hispania, because Christ had not been preached there in order to occupy their minds, and because it was difficult for the false apostles to travel to them; therefore, it would not be a trouble if he went later.(Vers. 25, 26.)
(Vers. 25, 26.) Now indeed I will journey to Jerusalem to minister to the saints; for Macedonia and Achaia have approved to make some contribution for the poor saints who are in Jerusalem. But first, he says, I will go to minister to the saints in Jerusalem: by which he wants the Romans to know that such works should be supported. For those who live by mercy and have been justified by God, they should serve this person.(Vers. 27.)
(Verse 27) For they are debtors. Because if the Gentiles have become partakers of their spiritual things, they ought also to minister to them in carnal things. Indeed, the Gentiles are debtors to the Jews who believe, as just as the Gentiles have become partakers of their spiritual things, they also ought to share in their material needs; so that, rejoicing and celebrating, the believing Gentiles may praise God's providence for the salvation of the Jews through their ministry. For truly, by devoting themselves completely to divine worship and caring nothing for worldly matters, they provided an example of good conduct to believers. The Apostle wants us to be so inclined towards mercy that he says we should consider ourselves debtors when it comes to giving alms and performing good works with a joyful heart. For anyone who hopes for mercy from God must be merciful themselves, in order to prove that they have a true hope. For if humans show mercy, how much more will God! For this is the retribution or reward, that those who receive mercy, show mercy. Hence the Lord says: Blessed are the merciful (Matthew 5:7); for God will show mercy to them.(Vers. 28, 29.)
(Verses 28, 29) Therefore, when I have completed this and have delivered to them this fruit, I will set out by way of you to Spain. And I know that when I come to you, I will come in the fullness of the blessing of Christ. So I am sure that when I come to you, I will come in the fullness of the blessing of Christ.(Vers. 30, 31.)
(Vers. 30, 31.) I beseech you therefore, brethren, by our Lord Jesus Christ and by the love of the Holy Spirit, that you join me in earnest prayers to the Lord, so that I may be delivered from the unbelievers in Judea. Then he prays to be helped in prayer, so that he may escape the hands of the unbelieving Jews: not because he is less deserving, but he follows the order that prayer for their leader should be made by the Church. For when many who are least gather together with one accord, they become great; and it is impossible for the prayers of many not to obtain the desired result. Therefore, if they themselves also are eager to see the Apostle, let them pray more fervently, so that they may be able to receive him with joy and love upon his liberation.(Vers. 32.)
(Verse 32.) That my service of offering may be acceptable to the saints in Jerusalem; and that I may come to you with joy, by the will of God, and be refreshed together with you. He also says this in prayer, that his service of offerings may be accepted by the saints in Jerusalem, and that he may show that he does everything according to the will of God; so that because his heart is devoted to the giving of gifts, he also desires to have their hearts respond to him in judgment of God; so that having understood his love for them, they may with one accord thank God with him. For great is the progress of him, by whose ministry they are made joyful, and they give God thanks.(Vers. 33.)
(Verse 33). But may the God of peace be with you all. Amen. The God of peace is Christ, who says: My peace I give to you, my peace I leave with you (John 14:17), He desires to be with those who, knowing that the Lord has said, Behold I am with you all days even to the consummation of the world (Matthew 28:20), wish to be such that the Lord Christ Jesus may be with them, who, having removed all discord of human error, has dedicated and shown what is true; so that they may remain in peacefulness in the very truth.Chapter XVI.
(Vers. 1, 2.)
(Verse 1, 2.) But I commend to you Phoebe, our sister, who is a minister of the church in Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and assist her in whatever matter she may require your help, for she has been a helper of many, including myself. He commends to them the coming sister Phoebe, that is, one from the Law, saying that she is a minister of the church in Cenchreae; and because she has been helpful to many, he says that she should be assisted in a worthy manner for the sake of her journey. But in order to persuade himself to keep receiving her without interruption and to assist her in her time of need, if she were to arrive, he testifies that he himself had also been present; in order to show that the more exalted her person is than the others, the more obligated he is to show this service to her out of charity.(Vers. 3-6.)
(Verses 3-6.) Greet Aquila and Priscilla, my fellow workers in Christ Jesus, who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert to Christ in Asia. Greet Mary, who has worked hard for you. Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me. Greet Ampliatus, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you. The eagle is a man named Aquila, and it is evident that he and Priscilla did not come to Rome in vain; for they were more inclined towards devotion to God. For all of them, whom he greets, are understood to have been from among these. Hence he says that he not only thanks God Himself, but also all the Churches of the Gentiles, touching upon the Romans as well, so that they may obey those whom they hear are working for the advancement of the Gentiles and for the exhortation of faith in Christ. He praises them so greatly that they would not refuse to suffer dangers for his sake; they did not scorn to undergo hostilities from both the Jews and false brothers, as long as they helped the Apostle with obedience and charity. They were false brothers who believed in Christ; However, they said that it was not enough to observe the Law in order to fully achieve the effect of salvation, thinking that Christ destroyed this. Therefore, they endured persecutions from them. He also greets their domestic and native servants, whom he calls the Church; because they were disciples of holy men in relation to faith.Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. Even Epaenetus himself does not remain silent about his present dignity, in order to show that even men of dignity believe, and to invite the first among the Romans to faith, or at least to grow in humility.
Greetings to Mary, who has worked hard among you. Commend them in the name of Mary, whom we understand to have labored more diligently for their encouragement, so that they may give thanks to her.
(Vers. 7.)
(Verse 7) Greet Andronicus and Junia, my relatives and fellow prisoners, who are noteworthy among the apostles and who were in Christ before me. They are my relatives both by blood and by spirit, just as the angel said to Mary: 'Behold, Elizabeth, your relative, etc.' (Luke 1:36). He also attests that they served the earlier apostles and endured captivity for the sake of the faith. Therefore, they should be honored even more.(Vers. 8.)
(Verse 8.) Greet Ampliatus, my beloved in Christ. He is greeted as a friend, but in the Lord as a friend; not, however, one who has shared in his labor or imprisonment.(Vers. 9.)
(Verse 9) Greet Urbanus, my helper in Christ. It is not only he who is called his helper, but also a fellow worker for the encouragement of faith among the others. Greet Stachys, my beloved as well. Although he is called beloved, he is also subordinated to Urbanus as a fellow participant in the work of the gospel.(Vers. 10.)
(Ver. 10.) Greet Appellem, who is approved in Christ. He is not just a friend or fellow worker, but because he has been tested by trials and found faithful in Christ.(Vers. 11.)
(Verse 11.) Greet those who are from the household of Aristobulus. It is understood that this Aristobulus was a fellow believer in Christ, whose conduct is commended in such a way that he designates those he gathers as worthy of his greeting.Greetings to our relative Herodion. He who is called only a relative, shows himself devoted in the love of rebirth; however, he did not designate his vigilance.
Greetings to those who are from the house of Narcissus, who are in the Lord. Narcissus is said to have been a presbyter at that time, as it is read in other manuscripts. And because he was not present, you see the reason why he greets them in the Lord as saints, who were from his house. Now, Narcissus the presbyter was performing the duty of a foreigner, strengthening the believers with his exhortations; and since the Apostle did not know the merits of those who were with him, he said this: Greet those who are from the house of Narcissus in the Lord; that is, greet those whom you know to be worthy of my greeting, those who have placed their hope in the Lord, greet them in my name.
(Vers. 12.)
(Verse 12) Greet Tryphaena and Tryphosa, who are laboring in the Lord. They are worthy of commendation in Christ.Greet Persida, who has worked hard in the Lord and is very dear to me. She has surpassed others in her efforts because she has worked hard in the Lord. Her labor is in exhortation, in ministering to the saints, in hardship, and in poverty for the sake of Christ. For they were forced to flee their homes and were treated with contempt by the unfaithful.
(Vers. 13.)
(Verse 13.) Greet Rufus, chosen in the Lord, and his mother and mine. Therefore, Rufus was appointed to his mother due to the election of the administration of God's grace, in which a woman does not have a place; for he was chosen, that is, promoted by the Lord to carry out his tasks. However, he had such a holy mother that the Apostle also called her his own mother.(Vers. 14.)
(Verse 14.) Greet Asyncletus, Phlegon, Hermes, Patrobas, Hermas, and the brothers with them. Greet all of them, as they were known to be united in Christ, that is, joined in Christian friendship. Also greet the brothers who were with them, whose names are not mentioned.(Vers. 15.)
(Verse 15.) Greet Philologus, and Julia, and Nereus, and his sister Olympias, and all those who are with them, the saints. All of these are understood to have been united, whom he greets together for this reason, and their worth is recognized from those who were with them together; for he calls them saints, so that it may appear fitting to greet them with respect.(Vers. 16.)
(Verse 16) Greet one another with a holy kiss. He commands all to whom he writes, and those he mentions, to greet one another with a holy kiss, that is, in the peace of Christ, not in the desire of the flesh, but in the Holy Spirit; so that the kisses may be religious, not carnal.Greetings to all the Churches of Christ. By this it is understood to be called the Church, which is not of Christ. Hence David calls the conspiracy of the wicked the Church of the malignants (Psalm XXV, 5). Therefore he says that he greets all those Churches of those places, so that they may grow in faith. Therefore he referred this to a higher sense; to show that Christ is the one in whom salvation is, and that he is the one whose faithful people are, and by whose will all creatures live. For here is the author of life, as Peter the apostle says (Acts 3:15), not the law in which some of them thought they ought to hope.
(Vers. 17-19)
(Vers. 17-19) . I pray, however, that you observe those who cause divisions and offenses contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the innocent. For your obedience has become known to all. Therefore, I rejoice over you; but I want you to be wise in what is good, and innocent in what is evil. But I want you to be wise in what is good, and innocent in what is evil. And the God of peace will crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. For they were compelling the believing ones to Judaize, so that they might make void the grace of God around themselves, as I mentioned above; for, by arranging genealogical words, they were adapting treatises to commend their tradition, through which they would deceive the hearts of the simple.For, he says, your obedience has been made known to all. This is what he says at the beginning of the letter (Rom. 1:8), because your faith is proclaimed throughout the whole world, which signifies that he is confident in their obedience. For it was incredible that they would submit themselves after having known the truth of foolish things as if they were wise.
Therefore, I rejoice in you. And this is the meaning of the upper part of the letter; for he rejoices that the Romans, who seemed to have a kingdom, have subjected themselves to the Christian faith.
I want you to make progress, so that you may be educated for good, but ignorant for evil. A person is educated for good here, who does good works; but those who are ignorant for evil are those who do not know evil deeds, that is, they do not know the use of wickedness.
(Vers. 20.)
(Verse 20) But the God of peace will soon crush Satan under your feet. This is to say, quickly. He says this about his coming, because his coming would crush the devil, due to the fact that these were going to receive spiritual grace; which Satan envies, because he wants people to remain in error; the rest, although they are of the same profession, may differ.By the grace of our Lord Jesus Christ, be with you. He desires the grace that he promised to be with them in his coming; if they are deserving to receive, it is already with them in hope.
(Vers. 21.)
(Verse 21) Timothy, my fellow worker, greets you, as well as Lucius, Jason, and Sosipater, my relatives. Timothy, who is a fellow worker, is like a co-bishop, and he diligently governs the Church, being subject to the envy of the Jews to such an extent that he was circumcised at the beginning because of the Jews' scandal. Since his mother was Jewish, he could not be a teacher without being circumcised. He calls them relatives, partly because of their lineage and partly because of their faith.(Vers. 22.)
(Verse 22.) I, Tertius, greet you, who wrote this letter in the Lord. Tertius by name, not by number: here is the scribe of the letter, to whom it was granted to greet the Roman people in his own name, to whom he writes; so that they may greet others whom he names. For there were still only a few leaders in the churches at that time.(Vers. 23)
(Verse 23) Gaius, my host, greets you; as well as the whole Church. This is Gaius, I believe, to whom John the Apostle writes (3 John 1), rejoicing in his love, which he shows to the brethren by providing necessary support for them. And although earlier he says, 'All the Churches of Christ greet you,' now he repeats it, saying, 'The whole Church greets you,' which I do not think was repeated in vain; for such a great and accommodating man did not do anything superfluous. But because all the Churches of Christ, that is, all the saints, salute you, as He says elsewhere: But they that are Christ's have crucified their flesh (Gal. V, 24); now He adds also these, who are the followers, to signify the blessed people of the Church, because in every Church there are two classes of people. He may also designate the Churches of two provinces, as if He had said: all the Churches of one place and then of another; or certainly of Jews and Gentiles.(Vers. 24.)
(Verse 24.) Erastus, the city treasurer, greets you, as does Quartus, the brother. A city treasurer is like a curator who, guided by justice, governed the city, especially in regulating prices. He specifically names these individuals in the greeting to the Romans, so they would know who and how important those rejoicing in their good undertaking were.(Vers. 25-27.)
(Verse 25-27.) But 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 which was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen. To the God and Father from whom all things come, be glory forever and ever. Amen. For the sacrament that was always hidden in God, was revealed in the times of Christ; for God is not singular, for the Holy Spirit is with Him from eternity, and in that truth, He decreed that all creatures should be saved through knowledge. The truth of this sacrament had indeed been indicated by certain figures through the prophets, known only to God the wise; and He desired the nations to be sharers in His grace, a hidden thing for the human race. Therefore, he alone is wise; because all wisdom is from him, as Solomon says: All wisdom is from the Lord God, and it was always with him (Ecclesiastes 1:1). This wisdom is Christ, because it is from him, and it was always with him, through whom glory is to him forever and ever. Amen. Therefore, nothing is complete without Christ; because through him, all things: when he is recognized, praise is given to God the Father through him; because he is understood through Christ, as through his wisdom, in which he has made believers whole. Glory therefore to the Father through the Son, that is, glory to both in the Holy Spirit; because each is in one glory.(Vers. 28.)
(Verse 28) The grace of our Lord Jesus Christ be with all of you. In conclusion, he places Christ, through whom we have been made and again reformed by his grace, so that he may remain in our minds; for if we remember his benefits, he will always protect us, as he said: And behold, he said (Matthew 28:20), I am with you all days, even to the consummation of the world. Amen.1 / 1返回