Fragments on Romans

The Judgment of God and Human Hypocrisy§1

1As the world is ignorant of the divinity of Christ, he proclaims it. And why does he appropriate the common to himself? Because many, having seen the Lord or not having seen him, believed, but Paul is called from heaven, 'Saul, Saul, why do you persecute me?' (Acts 9:4). And there is added to him something more than the other apostles; for the Lord himself had called Peter, James, and John as disciples, and did not immediately make or name them apostles, but he called Paul likewise and led him into apostleship. And that the gospel is proclaimed by the will of the Father.

He said of his prophets—since there are also prophets of idols—commanding by his own voice, prophesying prophets and the gospel of gospels; for there are many gospels, but they are mortal and temporary, whereas the one of Christ promises the enjoyment of eternal goods in the holy writings. Therefore, both the prophets and the gospel are of him, and not of another god, but of the Father of Christ.

And it is not said simply to the holy ones, but—since many are called and few are chosen; for not all remained in the calling—lest he cast the holy things to the dogs (Matt 7:6). According to the heretics: if Christ is Lord and our God is Father, then the Father will be a slave to Christ; for as the Son is, so is the Father. But it is not so; for our Father said, in order to show grace, and Lord Jesus, in order that, not thinking highly of themselves as being sons of God, they might not bring down the glory of the Son or exalt themselves above nature. He called God Father, because he judges no one; but the Son Lord, because he is the judge. He says Father, so that he might show the care concerning us; but calls the Son Lord, so that we may know that we are called sons by the goodness of God, while Jesus himself, as being God by nature, truly, is our Lord.

Romans 1:13 K

And again, because many hurried to Rome for certain human reasons, they show their desire, and that this one is pious in his addition. But it appears that he intends to reproach the Romans, perhaps because the faith of the Romans was becoming a greater exhortation to all those under them.

That God truly is God, but the idols with which they worshipped are falsely addressed as gods (Ro 1:25). He does not merely remember such shamelessness, but that he heard in Rome that there was a company of males (Ro 1:27).

He says that the righteousness of God is his just retribution, which he gives to each according to his merit (Ro 1:32–2:1). This is what he says: even if men know from their natural reason that those transgressing have deserved to be punished by God, nevertheless they do not desist from the more skillful evaders, and the whole matter is that they also agree with those doing these things. Therefore, the righteousness of God he says is this very thing: that those doing such things are worthy of death, whether through his righteousness simply, or the commandments, or the Mosaic law; for thus he most boldly and decisively commands that those doing such things are judged worthy of death. Therefore, you are without excuse, O every judging man; for in what you judge the other, you condemn yourself; for you do the same things.

He showed through the storing up of sins gathered in parts a treasury of punishment to be made through the patience of the Judge for those suffering unceasingly (Ro 2:5). He does not say that God is angry, accusing a passion of God, but using the habit of men, he discourses concerning the judgment of God, which is covered and hidden during the present life, being stored up for a time of judgment. He does this wisely, managing God's economy, not according to the order of the righteous, since the ungodly are not even ashamed of suffering well now, nor do the righteous, having been tested by the evils of life, change their way of piety, which some, not knowing...

The distinction between sin and impiety and the nature of righteousness§2

2They stumble by saying all things thoughtlessly, supposing they cannot see God in human affairs. But when the appointed time of reckoning arrives, then the light of God's righteous judgment is revealed and shines, according to what each one has lived according to his merit (Rom 2:8-9). Therefore, as an image of a day of wrath, he taught that now is not the time for punishment, nor for wrath, nor for the righteous judgment of God.

Just as the one from hireling work is unpardonable, so too is the one of the working-out compared to the one working; for to be working is indeed old, yet overcoming; but to be working-out the work with care is the work of evil. He appointed the condemnation upon the evil, not simply, but upon those working-out; and the glory upon the good, not only upon those working-out, so that through both the good of God might be shown; and that he condemns not simply those working, but those working-out, and that he honors those simply working the good.

It is well that here he says first Jew, then Greek; for those closer to the Master and to the reprimands and the honors are deemed more worthy than the others. What then do we have an advantage? For we have pre-justified both Jews and Greeks and the following things. It has been said deficiently; for following 'What then do we have an advantage?' it was to lead in the righteousness from faith, which he says proceeding in the following things: the righteousness of God through faith in Jesus Christ (Rom 3:21-22).

What then do we have an advantage, we? The righteousness from faith; for we have pre-justified both Jews and Greeks. How did he pre-justify? In the Greeks, indeed, to expose those having corrupted natural knowledge, in whom he said: for God has made himself known to them. For His invisible things from the creation of the world, being understood through the works, are seen; and because, having known God, they did not honor Him as God or give thanks; but the Jews, having stepped over the law—through whom he says: who boasts in the law, by the transgression of the law you dishonor God? (Rom 2:23)—showing also that with some nature was weak, but with others both nature and the law, he follows by introducing the grace from the gospel; and he says: what then do we have from the grace, something extra and exceptional? The faith, the righteousness being through Jesus Christ, worked-out. Nowhere does he say (Rom 3:23).

Because all were impious, but they sinned through the commonality of sin, not through the commonality of impiety. He who lacks, having something lacking, seeks what is left out; the Jews had the law, but the completion of grace was lacking for them. For God was holding back, so as to show his own righteousness (Ro+m3,25). If it had been released, it would have certainly removed sin; but if it were not holding back, the one being saved would not be. Since he was holding back and adding to the sins, he showed that desiring not only to rid man of sins, but also to justify what was previously held back. Having forgiven, therefore, he granted the remission of sins without end. And we call God just, that is, one who reciprocates or one who grants righteousness as a gift. That by which I am justified is the righteousness of God, since it is not from my works, but from the grace of the one justifying.

Circumcision was given for these three reasons, so as to be a sign of faith, and a demonstrator and symbol and enigma of a pure and sober citizenship (Ro+m4,11); so that it was not given as a maker of righteousness, but as a seal and sign of the righteousness from faith of Abraham. He says that you shall be heirs of the world (Ro+m4,13), because the ungodly, having been taken from the midst and handed over to punishment in the day of judgment, the whole remaining world shall belong to the righteous after it has been renewed, and the heavenly goods and the earthly goods shall be theirs. Contrary to him in whom he believed (Ro+m4,17); instead of the face before whom he believed God. Not by the hope of one's own nature, but on the hope of the power of the one promised (Ro+m4,18). And 'thus shall your seed be' (Ro+m4,18) not only in multitude, but also in brightness. Having said this, he was strengthened; he shows him having been made steadfast in faith with much labor and power of soul and through toil. And how was he strengthened? By giving glory, he says, to God; that is, not having worked out how this comes to be, but immediately believing and blessing God as a benefactor, as one who has already given what he promised. I saw how he distinguishes even here, placing many upon sin and upon righteousness—for not all sinned before the law, nor did all act righteously those in grace; for many are called, but few are chosen (Ro+m5,19)—but upon bodily death and bodily resurrection, all.

The Law and the Spirit§3

3And all. Since being baptized we confess to have died to the world (Ro 6:3) and to separate ourselves from sin and the devil. To live in newness is to begin a certain new and fresh life, having cast off the old, the one in sins; for the rebirth of a certain kind of life and a new citizenship is promised (Ro 6:4).

Those living according to the old man have a body of sin, lying in wait for the devil for ambushes; but those according to the new, our Lord Jesus, a body of righteousness, since they also are members of the Lord (Ro 6:6–7). Surely, the evil one, having been cast out and those willing are being set free, because he was making men sin, having been defeated through Christ and by the cross the flesh of the Word having been crucified; for the one having died according to the word of baptism, died to the world and has been justified and has been removed from punishment, being freed from sin (Ro 6:6-7).

It was not the law that provided the stumbling, the one standing against not sinning, but through forgiving the pleasure by the sufferings (Ro 7:5). So, to provide a pretext for the sufferings was not the purpose of the law, but what was happening was the economy that was to be given theniven then. I say indeed that eating and drinking was active in our members—for desire also moves even in those fasting—but it is not active unto bearing fruit for death. Thus a ministry of death has been written by Moses, since the law was heavy, and what he intended was not accomplished, and what he did not want was not prevented (Ro 7:5).

Not bad, he says, is the law, nor sin, but to make known the sin, while not having the power to turn it away, it provided an opportunity for it (Ro 7:7–8). But why this, he says? Showing the greatness of sin, so that he might demonstrate the excess of grace. Thus, he says, sin was strong, because through the forbidding things it rather prevailed and more strongly exerted itself; just as a flame, having begun, they extinguish whatever it touches, but once it has spread further, they pour more and more extinguishing water, so the law reproved sin, having held it over the whole inhabited world and having watched over all, but it was not able to extinguish it. Because it is not even able to condemn the one who has sinned in ignorance, the law, having been given and having shown the sin, gave power to the sin. But this was not the law's accusation...

Not boundaries, but the indictment of those not guarding it for a short time. Just as sin without law is deadly, so also sin is deadly even when the law is being guarded (Ro+m7,12).

Regarding Romans 7:12, he speaks of the Mosaic law, but of the commandment given to Adam in Paradise, he teaches it as holy as is fitting, just as he teaches it as righteous because it rightly brings a verdict upon transgressors, and as good because it makes life favorable to those guarding it.

Regarding Romans 7:24–25, having perceived with the mind the war occurring through the body against the soul, and through it the man being taken captive, he seeks a refuge of salvation and looks to the one delivering, so that this very body of death might be transformed into a body of life. Then, having found the one delivering and being ready, he sends up to God through Jesus Christ a thanksgiving appropriate to the grace of salvation, through whom it also became possible for him to be delivered from the enemy. He does not say simply or pray merely to be delivered from the body, but from that which has seized the body of death through the sin of death; for he wants his own body to be a body of life, not a body of death nor a body of sin.

Regarding Romans 8:9, the Spirit of Christ spoke the gifts of the new covenant. Regarding Romans 8:15, some say it is a spirit of slavery to the evil one, but it is not; for he calls the law here a spirit of slavery and those under the law slaves; therefore, as if being punished, they were afraid if they stumbled, which is a sign of slavery. But the permission to call the Father 'God' promises the hope of adoption through the purity of life; and it is the same Spirit who worked in both peoples, the spirit of slavery and the spirit of adoption, according to what is advantageous and fitting according to the dignity of both.

Regarding Romans 8:19, it is said that the eagerly awaited expectation is the stretching forth of those who hope, who by chance incline the head and strain the eyes, as if they were about to see the thing expected.

Regarding Romans 8:29, either of the image of the Son, instead of the Holy Spirit; for just as the Son is the unchanging image of the Father, so also the Spirit is the image of the Son. Therefore, all those who, having been made worthy of the Holy Spirit, live spiritually, these are conformed to the Spirit, which is the image of the Son. Regarding Romans 8:34, through these they demonstrate the immeasurable love which Christ has for us.

Divine Sovereignty and the Law§4

4For he was not sufficient to die for us, but he also acts as an ambassador for the Father on our behalf. And it is clear that he encounters these things just as he used to encounter humans according to the flesh; for he was saying of the Father, 'I want that where I am, they also may be' (cf. John 14:3); before this, the Savior encounters them. Nor does he encounter them as if teaching while ignoring the Father, nor as if not willing; for what the Father wills, the Son also wills. What then is the purpose of the ambassadorship and the encounter? The word cuts ahead of the impious doctrine of Sabellius, teaching how, even if the essence is one of the Trinity, it is not one hypostasis; for through the encounter, the one asking and the other being asked are shown. It is not strange that the Son should ask and the Father should grant, so that a fitting order may be preserved regarding both persons. Or was it not incongruous, knowing the will of the Father, for the Son of the Father to reach the gift and to give the grace by seizing it? In the same way, indeed all things were created through the Son, but by the will of the Father, so that the whole following and fitting order may be preserved regarding both persons. Therefore the word teaches us the unmixed order concerning the Father and the Son; and if one even considers Christ in the flesh as asking, the word will appear much more clearly to you.

Having clearly shown how God feels toward us and the love of his Son (cf. Romans 8:37), he teaches followingly, whom then it is necessary for the grateful to be toward the benefactor, so that even those who are most fearful may not be able to separate us from Christ. Some think there is a solution to this, especially Asterius the Cappadocian, thinking thus: 'You who argue against me, how do you argue? Not from the authority according to the will? Do you not respond to God, wanting to show that God does not compel and make men righteous? For authority remains with humans' (cf. Romans 9:20-21). But such a thought has no logic, for it leads to this: 'Does the creature say to the Creator: Why did you make me thus?' But this does not show that we are in authority, but rather the opposite. What then is the meaning? This is said from 'possession,' not a solution is set. And what is that from 'possession'? But most of all, who are you? For let us hold that we do not even have will, nor to be self-determining.

Did God not have authority as He wished? But a potter indeed fashions some for honor and others for dishonor, yet God does not have the authority that the potter has, so as to honor whom He wants and to punish whom He wills? Having said this out of surplus, he subsequently makes the solution.

He speaks of a demonstration of wrath (Rom 9:22), which He forgives to men through long-suffering, allowing them to do what they want; but he speaks of men as vessels of wrath prepared for destruction (Rom 9:22), who are under the limit of death. Some others indeed, regarding the 'but if God, desiring to show His wrath and the following,' answered, 'what do you know?'; they gave an answer that is thought to be deficient from the outside. And 'in much long-suffering' he brought forth the wrath instead of 'with much long-suffering.'

Christ is not as a part of the law, but as a beginning of another life (Rom 10:4). Therefore it is said that the end of the law, as having become the end of the law, is this: that He stopped it (Rom 10:4). So there are two ends of the law, because He used it and because He stopped it. And to everyone who believes, instead of not only to the Jew but also to the Greek, not because the end of the law is already for the Jew alone.

Having mentioned the cultivated and the wild (Rom 11:24), he showed that there is one nature for all, just as with the olive tree; not one choice, as with the wild and the cultivated; the wild one, having been uprooted, is ugly and useless to the master, but the cultivated one is fruit-bearing. And he calls the grafting 'being grafted in the faith of Abraham,' whom he names the root; and he says that the grafting provides life.

However, it is spoken deficiently, which is why it is also disconnected (Rom 11:28-29). Thus it is, so that from the comparison toward you, the Jews are convicted to be enemies of God (Rom 11:28-29), because you, the Gentiles, believed, but those who owed to believe above all things hardened their heart; and according to this very reason they are enemies of God, but beloved because of the fathers, for whose sake He will show philanthropy toward their descendants, and He will consider those believing and having shown a citizenship to be beloved, able to save.

The present state of the world is turned toward luxuries and pleasures (Rom 12:2), which anyone may refuse the pattern of, and will change himself into a transformed self and a foreign citizenship. As having become a new man from one to another.

The Measure of Faith and Diverse Gifts§5

5He is being transformed. Having forewarned that God measures the measure of faith (Rom 12:3-8), he follows the preceding pattern and defends the one giving, persuading us not to be saddened if anyone has a lesser gift. For just as if there were a cheap part in a body, it is useful for everything, and the large and the small are apportioned into one body; for it is an induction from the former that we are members of one another. Those having diverse gifts act instead of the one having diverse gifts. The one giving in simplicity—that is, what the Lord says: give to everyone asking you, not seeking either good or evil and to whom you give (Luke 6:30)—since this precision often prevents us from giving to those to whom it ought to be given, the suspicion in us having erred many times.

It is worthy for those to be subject to kings who persevere in the service of the will of God (Rom 13:1), unless perhaps it refers to persecutions in progress; for concerning enduring all things through the faith.

The Separation from Christ's Love§6

6Having gone before, he taught, saying: 'What will separate us from the love of Christ?' (Romans 8:35), and the following. For he does not permit either angels or powers to be subjected toward lawlessness, so how could one turn away from God, being compelled to refuse to obey in human authorities.

But perhaps someone would say: 'If kingdoms are established by God, how is it that at times they wage war even against the God-fearing?' To whom it must be said that, even if the hypothesis of persecutions seems heaviest to the many, how much is useful for them to reason about: for God does not simply allow such things, but so that the virtues of the righteous may be seen and the evils of those prevailing may be shown. And the greatest thing, then also those pretending piety, being impious in appearance, are exposed, and the genuine of piety...

The Fruit of Love and the Urgency of the Time§7

7Beloved, just as finding the time of persecutions to be a wood of good pleasure, they will show the fruit of the visible struggle. Thus also toward Job the God said: for he thinks I have used you otherwise than so that you might appear righteous (Job 2:5).

Such then being this love, it naturally bears many advantages in itself; for the one loving does not commit adultery, does not murder, does not do anything else of the forbidden things (Rom 13:9), so that the one having love thus through love fulfilled the law continuously.

Fulfill, he says, the work of love (Rom 13:10), knowing the time pressing and virtue requiring (Rom 13:11). Now our salvation is nearer than when we believed, that is now when we have known of the...

Progress in Understanding and the Law§8