Chapter 1

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans

1 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter One

¹ Argument of the Epistle to the Romans. The continual reading of the divine Scriptures leads to the knowledge of them; for he who said, Seek, and you shall find; knock, and it shall be opened unto you, is no liar. Let us therefore learn the mysteries of the Epistles of the blessed Paul also, by reading them continually and with care; for he surpassed all the rest in the word of teaching. And with reason; for since he labored more than all, he drew to himself also a more abundant grace of the Spirit. And this is plain not only from the Epistles, but also from the Acts. For he was thought to be Hermes by the unbelievers, because he took the lead in speaking. Now there lies before us First to the Romans, not because this was the first written; for before it are the two to the Corinthians, and before these again the one to the Thessalonians, in which, praising them, he hints at the ministration sent to Jerusalem; but the one to the Galatians also is earlier than this to the Romans. Of the other Epistles, however, this to the Romans, I say, is the earlier. How then is it ranked first? Because with Scripture such an order is not necessary. For indeed the twelve prophets too, not being successive to one another in their times, but standing far apart from one another, are nevertheless placed successively in the order of the books. And Paul writes to the Romans, as one who has a debt to be a minister of Christ, and as to those who preside over the world. For he who benefits the head surely benefits the body well.

² Chapter One. Paul. Neither Moses, nor many of those after him, nor even the evangelists, set their names before their writings. But this blessed man, everywhere in the Epistles, sets his own name before them; because those wrote to such as were present, whereas he sent his letters from afar, and with reason fulfilled the law of the epistolary character. In the one to the Hebrews, however, he does not do this. For since they were ill-disposed toward him, lest, hearing the name at once, they should start away, he hides it in the preamble. And for what cause was he called Paul instead of Saul? That he might not in this respect be inferior to the chief of the apostles, who was surnamed Cephas, which is interpreted Peter, and to the sons of Zebedee, who were named Boanerges, that is, sons of thunder.

³ A servant. There are many modes of servitude. That from creation, according to which, All things are your servants; that from faith, according to which it is said, That you obeyed unto that form of teaching unto which you were delivered; that from manner of life, according to which Moses also was a servant of God. According to all these modes, then, Paul is a servant.

⁴ Of Jesus Christ. He puts forward the names of the dispensation, running up from the things below to the things above. For indeed after the incarnation he is Jesus and Christ. For he was anointed, not with oil at all, but with the Holy Spirit, which is altogether more lordly than oil. And that there is an anointing even apart from oil, in the Spirit alone, hear: Touch not my anointed ones; for the word is about those before the law, when there was not even a name for the anointing with oil.

⁵ Called. A word of humility; for it shows that he did not himself find by seeking, but came when he was called.

⁶ An apostle. This he set down by way of distinction from the other called ones. For all the faithful indeed are called; but those only as far as to believe, whereas I, he says, was also entrusted with the apostleship, which Christ too had been entrusted with, being sent forth from the Fa—[1]

⁷ Separated unto the Gospel of God. That is, allotted unto the ministry of the Gospel. And in another sense too, the word Separated [stands] instead of, Foreordained unto this; as God also says to Jeremiah, Before you came forth out of the womb, I sanctified you. And Paul himself elsewhere says, When it pleased God, who separated me from my mother’s womb. And not in vain does he say that I am called, and that I am Separated unto the Gospel. But since his discourse was toward boasters, he makes himself worthy of credit, as being from God. And it is called Gospel, not only on account of the good things that have come to pass, but also on account of those to come. And he comforts the hearer straightway through the name. For it contains nothing gloomy, such as the things of the prophets, but treasures of countless good things. And this Gospel is God’s—that is, the Father’s—both as bestowed by him, and as making him known. For even if it was known in the Old [Testament], yet [it was] to the Jews only; and not even to these as Father; but afterward, through the Gospel, it was revealed to the whole world, together with the Son.

⁸ Which he promised beforehand through his prophets. Since they slandered the preaching as new, he shows it to be older even than the Greeks, and prefigured in the prophets; and in the very words, the name of the Gospel is found in David, as the saying, The Lord shall give a word to those who proclaim good tidings, with great power; and in Isaiah, How beautiful are the feet of those who proclaim good tidings of peace.

⁹ In holy Scriptures. For the prophets did not only speak, but also wrote, and figured [these things] forth by deeds; as Abraham through Isaac, and Moses through the serpent, and through the stretching out of his hands, and through the slaying of the lamb. For indeed, whenever God is about to bring some great things to pass, he proclaims them beforehand many years in advance. If, then, he also says, Many prophets desired to see the things which you behold, and saw them not, The flesh itself, he means, they saw not, and the signs themselves before their eyes.

¹⁰ Concerning his Son, who was made of the seed of David according to the flesh. Here he plainly declares the two generations: in saying, Concerning his Son, that is, of God, the generation above; and in adding, Of the seed of David, the one below; and by adding also, According to the flesh, he showed that there is a generation of the same one according to the Spirit. The Gospel, then, is not concerning a mere man; for it is concerning the Son of God; but neither concerning a mere God; for it is concerning him who was made of the seed of David according to the flesh—the same being both, both Son of God and son of David. And let Nestorius henceforth be ashamed. And this one too makes mention of his generation according to the flesh, as do the three Evangelists, that from this he might lead the hearers by the hand to the generation above. For indeed the Lord himself was first seen as man, and then known as God.

¹¹ Who was declared the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord. He said above that the Gospel is concerning his Son; now, then, he establishes how he was known to be Son of God, and says: who was declared, that is, marked out, demonstrated, confirmed, adjudged. For a marking-out is a judgment, and a vote, and a verdict. For all marked him out and voted him to be Son of God. Whence? With power, that is, from the power of the signs which he wrought. But also according to the Spirit of holiness, that is, from the Spirit, through whom he sanctified those who believed; for to bestow such things belongs to God. But also by the resurrection from the dead; for he was the first, and alone raised himself. And from the resurrection, then, he was declared and shown forth to be Son of God; for this too is a great thing, and he himself says, When you have lifted me up from the earth, then you shall know that I am he.

¹² Through whom we received grace and apostleship unto obedience of faith. Behold his thankfulness. Nothing, he says, is ours, but we received all things through the Son. And indeed it was through the Spirit that they received the apostleship and the grace. For he, he says, shall guide you; and the Spirit says, Separate me Paul and Barnabas; and, Through the Spirit is given the word of wisdom. And what of this? The things of the Spirit are the Son’s, and the reverse. Grace, he says, we received, and apostleship, that is, We did not ourselves achieve the becoming apostles, but this is from the grace above. But the persuading also is of grace; for the going about and preaching belongs to the apostles, but the persuading of the hearers belongs wholly to God. Unto obedience of faith. Not unto word-battles and questionings, or arguments, were we sent, he says, but unto obedience of faith; that, he says, those who are taught may obey, believing without gainsaying.

¹³ Among all the nations, for the sake of his name. And among all the nations we received grace—not I alone, but the rest of the apostles too. For Paul did not go about to all the nations; unless one should say that, even if not while living, yet at least after his death, he goes about to all the nations through the Epistles. [This was] that they who hear might believe concerning the name of Christ, not concerning his essence. For it was the name of Christ that also wrought the signs. And this has need of faith; for neither is even this comprehensible by reasoning. And mark the gift of the Gospel, given not to one nation, as the Old [Testament], but to all.

¹⁴ Among whom are you also the called of Jesus Christ. Here he takes down their haughtiness. For you who seem to rule have no more than the other nations; but as to the others, so also to you, we preach; do not, then, vaunt yourselves. And in another sense too: For you also are called, having been taken beforehand by grace, not having come forward of yourselves.

¹⁵ To all that are in Rome, beloved of God, called saints. Not to all in Rome simply, but to the beloved of God. Whence is it plain that they are beloved? From the sanctification; and he calls all the faithful saints. Again, he added Called, putting them in remembrance of the benefaction, and showing that, even if you were of consuls and prefects, yet God [set] you in the same calling as the common sort also, loving you alike. Since, then, you both were loved, and were called, and were counted worthy of the like things with the meaner sort, be not lifted up.

¹⁶ Grace to you and peace. The Lord also commanded the apostles to speak this word first, the word of peace, on entering into the houses. For no small war did he dissolve, which sin had brought forth for us against God; and this peace is not from our own labors, but from the divine grace; first, then, the grace, and then the peace. These two good things, then, he prays may remain continual and unmoved, so that, when we sin again, another war be not rekindled.

¹⁷ From God our Father, and the Lord Jesus Christ. Oh, how much grace prevailed, which is from the divine love! For we, the enemies and dishonored, gained God as Father. From God the Father, then, and our Lord Jesus Christ, may the grace and the peace be sure unto you; from those who both gave these things, and are able to keep them.

¹⁸ First, I give thanks to my God through Jesus Christ for you all, that your faith is proclaimed in the whole world. A preamble befitting the soul of Paul, through which we too are taught to give thanks; and not for our own good things only, but also for those of our neighbors; for this is love. And he gives thanks, not over certain earthly and perishing things, but because the Romans believed. And in saying, To my God, he showed the disposition which he has, making the common God his own, as the prophets also did. And God himself does this, naming himself the God of Abraham, and Isaac, and Jacob, that he might show forth his love toward them. And he says that he gives thanks through Jesus Christ; for he is also our mediator of the thanksgiving toward the Father, not only having taught us to give thanks, but also bringing our thanksgiving to the Father. And for what cause does he give thanks? Because the faith of the Romans is proclaimed in the whole world. He bears them two witnesses: both that they believed, and that [they did so] with such boldness that their faith is proclaimed in the whole world; and that through them all are profited, being kindled into zeal and imitation of the imperial city. And although Peter had preached in Rome, yet, accounting his things his own, he gives thanks for the faith of Peter’s disciples; so free was he from envy.

¹⁹ 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. Since he had not yet seen them, but was about to say, I ever remember you, he calls as witness him who knows the hearts. And behold his tender affection, if indeed he always remembered men who had not even been seen by him. And where? In his prayers, and that without ceasing. And I serve God, that is, I am his servant; in my spirit, that is, not a fleshly service, but a spiritual one. For the pagan service is both fleshly and erring; and the Jewish, unerring indeed, but this too bodily; whereas the service according to Christ is both true and spiritual; which the Lord also says to the Samaritan woman, that The true worshippers shall worship in spirit and in truth. And since there are many modes of service (for one serves and is servant to God by ordering his own affairs alone; another by caring for strangers, and presiding over widows, as in the case of Stephen; another in the ministry of the word), Paul says this, that I serve him in the Gospel of the Son. And yet he said above that the Gospel is the Father’s; but [there is] nothing new; for the things of the Father are the Son’s, and the things of the Son are the Father’s. And he says this, showing that such care on their behalf is necessary for him. For he who is entrusted with the service of the Gospel is under necessity to care for all who receive the word.

²⁰ Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. Now he adds also on what account he makes mention of them: For the sake of Coming, he says, unto you. And see how he both longed for them, and hastened to see them; yet not contrary to what seemed good to God. But we either love no one, or, whenever we do love at some time, we do this contrary to what seems good to God. But Paul made his continual praying that he might see them from a vehement love; while his yielding to the nod of God he showed from much reverence. And let us too, when we fail in our asking, not be vexed. For we are not better than Paul, who also besought the Lord three times concerning the thorn, and did not obtain; for this was the thing expedient.

²¹ For I long to see you, that I may impart unto you some spiritual gift. Others are sent on long journeys for the sake of other things, but I, he says, that I may impart something to you. And he says this in modesty; for he did not say, That I may teach, but, That I may impart what I received. And this is a small and measured thing. For everything is a gift which teachers display unto the profit of their hearers. For even if it seems an achievement, yet our achievements too are gifts, because they have need of the inclination from above.

²² That you may be established; that is, that I may be comforted together with you, through the mutual faith both of you and me. Secretly he showed that they had need of much setting right. But since this too was very burdensome (for they would have said, What do you say? Are we shaken? Are we carried about? And have we need of you to be established?), he adds: That is, that I may be comforted together with you. And what he says is of this sort: You have endured many afflictions; I have desired, then, to see you, that I may give some comfort; or rather, that I myself may also receive comfort; for the gain is common. For just as those who were then faithful, being in captivity, had need of the gathering together with one another, and were greatly consoled. What then? Did Paul too have need of the alliance from them? Away with it—he, the pillar of the Church! But lest he make his discourse vehement, and strike them, as we said, for this cause he said that he himself also had need of the comfort from them. But if anyone here says that the comfort is the gladness over the increase of the faith of the Romans, and that Paul had need of this, he would say well; which is plain also from his saying, through the mutual faith both of you and me; so that the meaning is of this sort: And I indeed, seeing your faith, shall be comforted and gladdened; and you, by the faith in me, shall be established, being consoled in the things wherein perhaps, through faint-heartedness, you are shaken. But he does not say these things openly, but manages his discourse, as has been said.

²³ But I would not have you ignorant, brethren, that often I purposed to come unto you, and was hindered hitherto. Since above he said, I pray to come unto you, and it was likely that some would suspect, You pray and desire to comfort and to be comforted—what is it that hinders you from coming?—he added that I was hindered from coming by God. And see how he does not busy himself about why he was hindered, but yields to the Master’s commands, teaching us too not to busy ourselves about the things which God does. He shows, then, to the Romans that it was not through sloth, or contempt, that he did not come. For I am so encompassed with longing for you that not even when hindered did I desist, but again and again I attempted to come, on account of my vehement love toward you.

²⁴ That I might have some fruit among you also, even as among the rest of the nations. Since the city was renowned, and all flocked to it, on account of the wonders in it and its glory, lest one suppose that Paul desired the sight of them for the same cause, he says: For this reason I desired to come, that I might have some fruit. And he also resolves the other thought; for perhaps one might have said, For this reason you were hindered, because you wished not to come according to God. He says, then, that I wished to have fruit. And he did not say, That I might catechize, that I might teach; but, in modesty, That I might have some fruit; just as also above, That I might impart a gift. And, restraining them also, he says, Even as among the rest of the nations. For do not, because you reign, suppose yourselves to be better than the rest of the nations; for you stand in equal rank.

²⁵ I am debtor both to Greeks and to barbarians, both to the wise and to the foolish; so, as much as in me is, I am ready to preach the Gospel to you also that are at Rome. And this too is of modesty. For I, he says, bestow nothing, but fulfill a Master’s injunction, and you ought to give thanks to God; for he is the benefactor, while I am a debtor, and have an unavoidable obligation to preach; which he said also to the Corinthians, Woe is me, if I preach not the Gospel. I am ready, then, to preach to you, even if dangers are foreseen; so am I disposed in my zeal on behalf of Christ.

²⁶ For I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believes. Since the Romans were exceedingly attached to the glory of the world, and he was about to preach Jesus, who endured all the things of dishonor, and it was likely that they would be ashamed of such a seeming Saviour; for this reason he says, I am not ashamed; teaching them for the present not to be ashamed, since indeed he himself not only was not ashamed, but even gloried and boasted in the crucified one. And at the same time, since they vaunted themselves on wisdom, I, he says, am coming to preach a cross, and am not ashamed on this account; For it is the power of God unto salvation. There is also a power unto chastisement—God showed his power to the Egyptians, chastising them. There is also a power unto destruction, as, Fear him who is able to destroy in Gehenna. That, then, which I, Paul, preach, contains not chastisement and destruction, but salvation. And to whom? To every one that believes. For the Gospel is not simply unto salvation to all, but to those who receive it.

²⁷ To the Jew first, and also to the Greek. The word First here is an honor of rank, not an abounding of grace; for the Jew has no more in receiving a greater righteousness, but is honored in receiving it first; it is, then, an honor of word only.

²⁸ For the righteousness of God is revealed in it from faith unto faith; as it is written, The just shall live by faith. Having said that the Gospel is unto salvation, he tells also how this is, namely, that the righteousness of God saves us; for it is not ours. For what righteousness had we, wrapped up in works and corrupted? But he himself justified us, not from works, but from faith, which ought to advance unto faith, more and greater. For it does not suffice to have believed at first, but from the introductory faith we must ascend to the more perfect faith, the unshaken and sure foundation; according to which the apostles also said to the Lord, Add unto us faith. And he confirms what he says—I mean, that we were justified from faith—from the saying of Habakkuk: For the just, he says, shall live by faith. For since that which God bestowed on our behalf surpasses human reasonings, with reason we have need of faith; so that if we begin to busy ourselves about it, we have lost the whole.

²⁹ For the wrath of God is revealed against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Having begun from the kindlier things, and having said that the righteousness of God is revealed in the Gospel, he now tells also the things able to terrify; for he knows that the greater number are drawn to virtue by fear. So God too, after the kingdom, speaks concerning Gehenna. And the prophets set down the good things, then the evil; because those are of the foregoing purpose of God, but these of our own sloth. And consider the sequence of the discourse: The Lord came, he says, bringing you righteousness and remission; if you receive it not, then the wrath of God is revealed from heaven—namely, at the second coming. For even now we have a taste of his wrath, but unto correction; whereas then, unto chastisement only. And now we seem for the most part to be wronged by men; but then, the chastisement from God will be manifest. Against all ungodliness. The true service and piety is one; but ungodliness is manifold; therefore he said, All ungodliness, as there being many ways of it. And unrighteousness of men. Ungodliness is one thing, and unrighteousness another; for the one is against God, but unrighteousness against men; and the one is a sin of the contemplative part, the other of the practical. And many also are the ways of this; for one wrongs his neighbor both in goods, and in wife, and in glory. And some say that he has set down unrighteousness also concerning doctrines. And what is, who hold the truth in unrighteousness? Hear: The truth, that is, the knowledge concerning God, was implanted in men from the beginning. This truth and knowledge the Greeks held in unrighteousness—that is, they wronged it, so far as in them lay, attaching the glory of God to idols. Just as one who has received money to spend on the glory of the king, if he spend it on robbers and harlots, would be said to have wronged the glory of the king. So also the Greeks held it in unrighteousness—that is, they unjustly covered over and darkened the glory of God, and the knowledge, not using it unto that which befitted it.

³⁰ Because that which may be known of God is manifest in them; for God showed it unto them. For the invisible things of him, from the creation of the world, being understood by the things that are made, are clearly seen, both his eternal power and divinity; so that they are without excuse; because, knowing God, they glorified him not as God, neither were thankful. He said above that the Greeks wronged the knowledge of God, using it ill. Whence, then, is it plain that they had knowledge? He now says, Because that which may be known of God is manifest in them. Then he establishes this also, saying that, From the good order of the creatures the Creator is proclaimed; as David also says, The heavens declare the glory of God. And what that which may be known of God is, you may learn thus: Of God, one part is unknowable, such as his essence; and another knowable, such as all the things about the essence—that is, the goodness, the wisdom, the power, the divinity, that is, the majesty; which Paul also calls his invisible things, understood indeed by the things that are made. To the Greeks, then, he showed all that may be known of him, that is, all the things about his essence, which to the senses of the eyes are invisible, but comprehensible to the mind, through the good order in the things that are made. But some say that the invisible things are the angels; not happily, I think. And one of the Fathers said that the eternal power is the Son, and the divinity the Spirit.

³¹ So that they are without excuse. This came to pass by way of result. For God did not make these things for this end, that those might be without excuse, but by way of result this came about. Give heed, then, to this peculiarity of Scripture, and you will not stumble; for many such things are said everywhere, which must be loosed thus, as being assigned a cause from the result; as David says, That I have done evil before you, that you might be justified in your sayings and overcome. And it appears absurd, but it is not. For he says that, Having been benefited by you, Lord, beyond all hope, I sinned against you, and from this it comes about that you, pleading your case against me, prevail. By way of result, then, God is justified, we being ungrateful for the things given by him, and having nothing to plead in defense. And you Greeks too became without excuse, because, knowing God through the creation, you glorified him not worthily, nor were thankful, as to a Creator and Maker; but attached his honor to idols.

³² But they became vain in their reasonings, and their senseless heart was darkened. Professing to be wise, they became fools. He sets down the cause through which they fell into such folly. For they committed the whole, he says, to their reasonings; and wishing to comprehend in a figure him who is figureless, and in a body him who is bodiless, they were proved vain, their reasonings being unable to reach unto the end. And he calls their heart senseless, because of their unwillingness to comprehend the whole by faith. And whence were they led astray into turning the whole over to their reasonings? From supposing themselves to be wise; wherefore also they became fools. For what is more senseless than to worship stones and wood?

³³ And they changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds, and of fourfooted beasts, and of creeping things. He who changes what he has, changes it for another thing. They too, then, had the knowledge, but betrayed it, and wished to have some other thing beside what they had, and fell out of what they had as well. And they attached the glory of the incorruptible God, not even to a man, but to an image of corruptible man, and to what is worse than this, and were carried down to creeping things, and another to the images of these; so brilliantly did they go mad. For the knowledge which they ought to have had concerning him who incomparably surpasses all, this they attached to that which is incomparably meaner than all. And the glory of God is to be known as Maker, as provider, and the other things befitting him. And who were these that sinned? The most philosophic, the Egyptians; for these tended the images of creeping things.

³⁴ Wherefore God also gave them up, in the lusts of their hearts, unto uncleanness, to dishonor their own bodies among themselves; who changed the truth of God into a lie, and worshipped and served the creature beside the Creator, who is blessed unto the ages. Amen. The word Gave up [stands] instead of, He let alone, he released; just as a physician helping the sick man, then seeing him disorderly about his regimen, and disobedient to him, gives him up to be the more sick—that is, releases him and lets him alone, so that, using his own will, he is not recovered from the disease. But some understood God gave up thus, instead of, the insolence and drunken outrage against God [gave them up]; just as we say that money ruined such a one; and yet it was not the money that ruined him, but the misuse of it; and, The kingdom destroyed Saul, or Solomon, instead of, The misuse of the kingdom. They were given up, then, through their own wickedness, unto uncleanness, so that they had no need of others to outrage them, but they outraged themselves; for such are the unclean passions. Whence came it that they were given over unto uncleanness? From the insolence against God. For he who is unwilling to know God is forthwith corrupted also in his life; as David also says, The fool said, There is no God; then, They are corrupt, and become abominable in their doings. They changed, then, the things truly belonging to God, and attached them to the false gods. The word They worshipped [stands] instead of, they honored; and And served, instead of, and they offered the servitude through works. For this is the service—the honor through action. And he did not say it simply, but Beside the Creator, heightening the charge from the comparison. But he, he says, is blessed unto the ages, that is, he was nothing harmed by being outraged by them; but is blessed unto the ages, surely and securely; for this is the Amen.

³⁵ For this cause God gave them up unto passions of dishonor. For even their women changed the natural use into that which is against nature. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was meet. Again he names the abandonment of God a giving-up, come to pass for this cause, because they served the creature. As, then, in the doctrines concerning God, having left the guidance from the creation, they were corrupted, so also in their life they became abominable, leaving the pleasure according to nature (which is both easier and more pleasant), and slipping away unto that against nature (which is both harder and more unpleasant). For to change means this, that they left what they had, and chose other things. He sets forth, then, nature also, which they transgressed, as a great accuser of both sexes. For having spoken concealedly of the women something shameful, and not even fit to be uttered, he says also of the men, that They burned one toward another, declaring their frenzy and madness. And he did not say, Working desire, but Unseemliness, showing that they put nature to shame. And since he said that In their lust they burned, lest you suppose that the disease was of desire only, They themselves, he says, wrought it—that is, they made diligence about the uncleanness, setting it up as a work, and receiving the wage of the apostasy from God, and of the error of idols, in the very same unseemliness, and having their chastisement in the very pleasure itself, as being against nature and full of uncleanness. And Paul says this, as one not yet able to persuade them that there is a Gehenna. For believe, he says, that the very unclean deed is a chastisement to them, if indeed you disbelieve the words concerning Gehenna.

³⁶ And even as they did not approve to have God in their knowledge, God gave them up unto a reprobate mind, to do the things that are not fitting. Behold, a third time he made mention of the same thought, and used the same word, saying Gave up. And everywhere he says that the cause of the abandonment of God is the ungodliness of men, as indeed also now. Even as they did not approve to have God in knowledge, he gave them up unto the passions. The insolence against God, he says, is not of ignorance, but of study. For he did not say, Even as they knew not God, but Even as they did not approve, that is, they judged not to have God in knowledge, and, having him, chose ungodliness. The faults, then, are not of the flesh, as certain of the heretics say, but of the corrupted judgment. Those, then, first disapproved of the knowing of God, and then God let them be carried down unto a reprobate mind. For the turning away of God, and the abandonment, is named a giving-up in Scripture. And certain of the saints used a graceful example, through which the saying God gave them up is explained. Just as, they say, if one shut his eyes, unwilling to see the sun, and then fall into a pit, we say, The sun, not being seen, cast such a one into the pit; not that the sun, being angered, cast the man into the pit, but because it did not lighten his eyes (and the not lightening, whence? From him who shut his eyes); so also God gave them up unto passions of dishonor—how? By not being recognized by men. And the not being recognized, whence? From those who did not approve, nor wish to recognize him.

³⁷ Being filled with all unrighteousness. Behold, all the marks of intensity. For he says they were filled with all unrighteousness, having reached the very last measure of all wickedness. Then he tells also the kinds of unrighteousness.

³⁸ Fornication. Simply all uncleanness he comprehended under the name of fornication.

³⁹ Wickedness. The plotting against one’s neighbor.

⁴⁰ Covetousness. The desire of goods.

⁴¹ Malice. The bearing of grudges.

⁴² Full of envy, murder. Always murder comes from envy. For Abel too, being envied, was slain; and Joseph—or rather, it was only intended against him.

⁴³ Of strife, of deceit. From envy come both strife and deceit, unto the harm of him who is envied.

⁴⁴ Of malignity. Of the wickedness hidden in the depth, and feigning kindness.

⁴⁵ Whisperers. Those who slander secretly.

⁴⁶ Backbiters. Those who do so openly.

⁴⁷ Haters of God. Those who hate God, or also are hated by God.

⁴⁸ Insolent, proud, boasters. He ascended to the citadel of evils, pride. For even one who does a good thing destroys it by being lifted up; how much more when he also does evil things? For he cannot repent. Moreover, know that pride is contempt of God, but boastfulness, of men; from which is begotten insolence. For he who despises men insults and tramples on all; whence also in order boastfulness is by nature prior to insolence; even if, then, insolence appears to us prior, it is because its mother is boastfulness.

⁴⁹ Inventors of evil things. For they were not content with the former evils; and this is not of sudden seizure, but of study and diligence.

⁵⁰ Disobedient to parents. Fighting, he says, against nature itself.

⁵¹ Without understanding. With reason. For those who are disobedient to parents, of what else would they have understanding?

⁵² Covenant-breakers. That is, Those who abide not by what is agreed upon; which is, faithless.

⁵³ Implacable, without natural affection, unmerciful. The root of all evils is this, the cooling of love. For hence comes the making of no truce with anyone, the loving of no one, the showing of mercy to none; which Christ also said, When iniquity is multiplied, love shall wax cold. And yet nature glues us to one another, as the animals; but they understood not.

⁵⁴ Who, knowing the ordinance of God, that they who do such things are worthy of death, not only do them, but also consent with them that do them. He showed that from the unwillingness to know God they were filled with all wickedness; he now shows that they are not even worthy of pardon. For they have not this to plead, that We were ignorant of the good; for they know the ordinance of God. Willingly, then, they do it, and what is worse than this, they consent with them that do it—that is, they lend their strength to the evil; which must be an incurable disease.

2 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Two

¹ Chapter Two. Wherefore you are without excuse, O man, whosoever you are that judge; for in that wherein you judge another, you condemn yourself; for you, the judge, do the same things. Since we men have inconstant judgments, and at one time plead for evil, at another sit as judges of others’ affairs, condemning those like ourselves; he had spoken before concerning those who consent with the wicked; now he makes his discourse concerning judging. And he says, Wherefore also you are without excuse; that is, Because you know the ordinance of God, that the base are worthy of chastisement, you are without excuse, who judge those who do things like yourself. And here he seems to address himself to rulers, and especially the Romans, who presided over the world; for judging belongs to rulers. Yet these things suit every man also. For how can he judge, even if he have no throne? Condemning the adulterer, then, he says, you condemn yourself, being yourself also an adulterer.

² But we know that the judgment of God is according to truth against them that do such things. Lest one say, I for the present escaped, and was not chastised though being such, although I chastised the adulterer; he says, terrifying him, that it is not so with God. For here one is chastised, and another escapes, doing the same things; but there it is not so; for the judgment of God is according to truth against the base.

³ And do you reckon this, O man, who judge them that do such things, and do the same, that you shall escape the judgment of God? Or do you despise the riches of his kindness, and forbearance, and longsuffering, not knowing that the kindness of God leads you to repentance? But after your hardness and impenitent heart you treasure up unto yourself wrath in the day of wrath, and of revelation, and of the righteous judgment of God; who will render to every man according to his works. He said above that the recompense of the error, of the creature-worship, was given to the base in the very things wherein they wantoned; for this sufficed instead of chastisement; but now he further reveals the chastisement also. For there is, he says, another chastisement also, O man; for you shall not escape that judgment; since indeed you escaped not your own; for by that wherein you condemned the other, you sentenced yourself. But if, because you are not yet chastised, you despise the riches of the goodness, this very thing is unto greater chastisement. For longsuffering is, to those who use it unto correction, saving; but to those who spend it unto the increase of sin, it is an occasion of greater punishment—not through its own nature, but through their hardness. You treasure up, he says, unto yourself wrath. Not God, but you yourself unto yourself. Whence? From your unyielding heart, estranged from the good. For when you bend neither to this kindness nor to fear, what is harder than you? And having said a day of wrath, he added also of revelation and of the righteous judgment of God; with reason, lest you suppose that the judgment is according to wrath. For there comes a revelation of all things. So that the recompense is according to the worth of the things revealed; and for this reason also it is a righteous judgment; for here, because the works are hidden together, the right does not always prevail; but there the righteous judgment follows upon the revelation. And mark this passage, as helping you toward the saying, I will harden the heart of Pharaoh; for Paul all but paraphrases it there.

⁴ To them, indeed, who by patience in well-doing seek for glory and honor and incorruption, eternal life. Having said that the Lord will render to every man, he began from the recompense of the good things, making his discourse more cheerful; and in saying, To them who by patience in well-doing, he declares these two things: one, that one must not give way, nor be slothful, but endure unto the end in the good; the other, that one must not trust to faith alone; for there is need also of good work. And in saying Incorruption, he opens the doors concerning the resurrection. Then, since we all rise, but not all unto the same things, but some unto glory and some unto chastisement; for this reason he said both glory and honor. The whole discourse, then, is of this sort: God, he says, will render eternal life to those who seek the coming glory and honor, and ever ponder this, and moreover the incorruption—in the resurrection, that is. And how is the coming glory, and honor, and incorruption sought? By patience in well-doing. For he who endures in the good work, and stands firmly against every temptation, this man truly seeks both the glory and the honor, and the incorruption—that is, the enjoyment of incorruptible good things in the incorruptible body.

⁵ But to them that are of contention, and do not obey the truth, but obey unrighteousness, indignation and wrath; and tribulation and anguish, upon every soul of man that works evil, of the Jew first, and also of the Greek. Contention is the term for strife and unreasoning opposition. To them, then, that are of contention, he says, that is, the contentious. And he shows here that they became wicked not from ignorance, but from contentiousness; whence also they are unpardonable. But to disobey the truth, and not to obey unrighteousness, is a sin of free choice. For he did not say, those being forced, being tyrannized, but obeying. And see how he said that God will render eternal life, but the gloomy things no longer so. For indignation, he says, and wrath, and tribulation; he did not say that it shall be rendered by God, but left it to be thus, perishing of itself, so that the shall be is understood. For to make alive is proper to God; but the chastisement comes upon us from our own sloth. And in saying every soul of man, he restrains the conceit of the Romans. For even if one be a king, he shall not escape the penalty, working evil—that is, persisting in it, and not repenting. For he did not say, Working, but Working out, that is, making a study of the evil. And since the Jew enjoyed more teaching, he would be worthy also of greater punishment. For the mighty shall be mightily examined, and the prudent who labor much shall be sternly chastised.

⁶ But glory, honor, and peace to every one that works good, to the Jew first, and also to the Greek. For there is no respect of persons with God. The Apostle’s aim is to show in what follows that circumcision profits nothing, nor does uncircumcision harm, and thereafter to bring in that faith justifies the man. Having this aim, then, he now prefigures the things of the Jews. And mark his wisdom: He shows the things before the coming of Christ, and that the world was filled with wickedness, and that both the Jew first and the Greek were liable to chastisement. Having taken it as confessed that the Greek shall be chastised for the evil things, from this he establishes that he shall also be honored for the good. And if honor and dishonor come upon men from their works, then the law is henceforth superfluous, and circumcision; and not only superfluous, but also the procurer of greater chastisement to the Jew. For if the Greek, who is able not to be profited by the judgment and the natural law, is condemned, much more the Jew, who together with these received also the instruction from the law. Since, then, you have learned the aim, follow now the wording also. By Greeks here he means not the idolaters, but those who fear God, who obey the natural law, and are pious without a law; such as Melchizedek, such as Job, the Ninevites, such as Cornelius afterward; and likewise by Jews, those before the coming of Christ. For being eager to show that circumcision profits nothing, he runs back to the earlier times, and shows that there was no difference between a God-fearing Greek and a good-working Jew. And if before the coming of Christ, when the things of the Jews flourished the more, the Jew had nothing more, much more is it so when the law has ceased. And he wishes these things, that he may cast down the conceit of the Jews, who do not receive those from the nations. Glory, he says, and honor, and peace. The good things of the world ever have wars and tumults, being pursued and plotted against; even if no one war from without, he himself who has these is ever troubled by reasonings. But the glory that is with God, and the honor, have peace, through being unplotted-against, and through the freedom from trouble in the reasonings. And since it was incredible that the Greek should be honored, having heard neither law nor prophets, he establishes this from God’s being no respecter of persons. For he does not scrutinize persons, but examines deeds, he says. Since the Greek does not differ from the Jew in his works, nothing hinders him from being equally honored. Boast not, O Jew, against him of the nations, after the ceasing of the law; seeing that, when the things of the Jews flourished, the Greek who did the good was of equal honor with you.

⁷ For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law. For not the hearers of the law are just before God, but the doers of the law shall be justified. He showed above that the Greek also is honored equally with the Jew; now he shows that in the chastisement the condemnation is heavier for the Jew. For the Greeks, he says, sinned without law—that is, without the instruction from the law; wherefore also they shall perish without law—that is, they shall be chastised more lightly, not having the law accusing them; for Without law is, without the condemnation of that law. But the Jew sinned in the law—that is, with the instruction from the law; wherefore also he shall be judged in the law—that is, condemned, the law lying upon him more vehemently, and accusing, and making the condemnation. How then do you say, O Jew, that I have no need of grace, as being justified from the law? For behold, you were shown to be in no way profited by the law. So that you have need of the grace of Christ rather than the Greek, as not having been justified before God from the mere hearing of the law. For among men, the hearers of the law can appear venerable; but with God, not so; but the doers of the law are justified.

⁸ For when the nations, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves; who show the work of the law written in their hearts, their conscience also bearing witness. In the things wherein he establishes his case against the Jews, he handles the discourse so prudently that he seems to say nothing against the law. For as though exalting and magnifying the law, he says that those who have not the law, but do the things of the law by nature—that is, obeying the reasonings that are from nature—are something marvelous; because they heard not the law, and yet fulfilled the law, not in letters, but having engraved the works in their hearts, using the conscience and the natural reasonings instead of a law for a testimony of the good. He speaks here of three laws: the written, the natural, the one in the works. The nations which have not the law: which? The written. By nature do the things of the law: which? The law through the works. These, having not the law: which? The written. Are a law unto themselves: how? By using the natural law. Who show the work of the law: of which? Of the law through the deeds. And mark his wisdom, how he did not strike the Jews as the sequence of the discourse demanded; for altogether, in consequence, he ought to have said thus: For when the nations, without law, do by nature the things of the law, they are much better than those taught from the law. But he did not say it, but more cheerfully, that They are a law unto themselves. And he declares from these things that even in the earlier times, and before the giving of the law, the nature of men enjoyed all providence. And he stops the mouths of those who say: Why ever did not Christ, coming from the beginning, teach the knowledge of the good? For he says that he implanted the knowledge of the good and the evil in all from the beginning; but since he saw that nothing so leads them, at the last he himself came.

⁹ Their thoughts the while accusing one another, or else excusing them; in the day when God shall judge the secrets of men, according to my Gospel, through Jesus Christ. Read this from another beginning; for he now makes his discourse concerning how all men in common shall be judged. For our thoughts stand, some accusing, some excusing; and man has no need of an accuser or an advocate at that tribunal. And heightening the fear, he did not say, the sins, but The secrets. For men sit as judges of the manifest things only; but God shall judge, he says, through Jesus Christ, the Son. For the Father judges no man, but has given all judgment unto the Son. Or you may arrange the Through Jesus Christ thus: According to my Gospel, which was entrusted to me through Jesus Christ. And mark here, that the Gospel preaches nothing strange, but the things which nature, taking the lead, taught—that is, this judgment and chastisement; the Gospel also bears witness to them.

¹⁰ But if you are called a Jew, and rest in the law, and make your boast in God, and know the will, and approve the things that are excellent, being instructed out of the law. Having said that to the Greek who does the good things nothing is lacking toward being saved, he now enumerates also the venerable things of the Jews, in which those vaunted themselves over the Gentiles, and first this; for it was very venerable, as now the name Christian. And he did not say, You are a Jew, but You are called; for the true Jew is he who confesses. For Judah is interpreted confession. And rest in the law. Instead of, You are not one going about and learning what you must do, but you have the law teaching you all things easily. You make your boast in God, as being loved by him, and honored above other men. But it is of madness to use the love of God unto contempt of those of one’s own kind. And you know the will, that is, of God. And you approve the things that are excellent. That is, You judge what must be done, and what must not be done. And by the things that are excellent one must understand the things fitting for each, that is, the things expedient.

¹¹ And are confident that you yourself are a guide of the blind, a light of them that are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and of the truth in the law. Above, indeed, he said that the hearing of the law profits nothing, unless practice be added. For not the hearers, he says, of the law are just before God, but the doers. But now he says the greater thing, that Even if you are a teacher, but do not the things of the law, not only are you nothing profited, but you are even the more chastised. For since they especially prided themselves on this, on the teacher’s dignity, hence especially he shows them ridiculous. For when you say, you are a guide of the blind, a teacher of babes, and the rest, he recounts their conceit. For thus they called themselves, guides, a light, and instructors; but the proselytes from the nations, those in darkness, and babes, and foolish. And you have the form of knowledge and of the truth, not in deeds and achievements, but in the law, trusting to it as an image of virtue; just as if one, having a royal image, should himself paint nothing according to it, but those who have been entrusted with it, even without looking to it, should imitate it with truth. Every teacher paints and forms the knowledge of the good, and the truth, in the souls of the disciples. But if he also practices it, he is perfect; but if not, such are those now reproached by the Apostle. But some understood form as the counterfeit image of knowledge. For you have not the true knowledge, he says, and piety, but a certain counterfeit and besmeared one.

¹² You therefore who teach another, do you not teach yourself? You that preach a man should not steal, do you steal? You that say a man should not commit adultery, do you commit adultery? You that abhor idols, do you commit sacrilege? You who make your boast in the law, through breaking the law do you dishonor God? For the name of God is blasphemed among the nations through you, as it is written. He makes his discourse by way of question, putting to shame those who boast in teaching. And by sacrilege he means the carrying off of the things dedicated to the idols. For even if they abhorred the idols, yet nevertheless, being tyrannized by avarice, they laid hold of the idol-offerings for shameful gain. Then he adds the heavier charge, saying: You boast in the law, as being honored by God on account of the law; through breaking the law do you dishonor God? For there are three charges here: one, that they dishonor; second, that they dishonor the God who honored them; and third, that through the very law by which they were honored, through this they dishonor him, transgressing it. Then, lest he seem to accuse of himself, he brings the prophet Isaiah as their accuser, making the charge double. For not only do they themselves outrage God, but they also prepare others unto this; and not only the things of the law which they teach, but also the contrary things—to blaspheme God; which is contrary to the law. For those who see them corrupted say: Ought God to have loved these? Then is God, who recognizes such men, true?

¹³ For circumcision indeed profits, if you keep the law; but if you are a breaker of the law, your circumcision is become uncircumcision. Since they had a great opinion concerning circumcision, he did not say straightway from the outset that circumcision is superfluous and senseless; but in word he accepts it, while in fact he abolishes it, and says: I confess that circumcision profits, but when you also keep the law; but if not, It profits not—lest he seem to outrage it; but he strips the Jew of it, saying, Your circumcision is become uncircumcision. He shows him to be uncircumcised in heart. For he speaks of two circumcisions and two uncircumcisions: the one according to the appearance, the other according to the thing understood; as, there is a circumcision according to the appearance, the one according to the flesh, when one is circumcised in the flesh; and there is a circumcision according to the spirit, the casting off of the fleshly passions. Again, there is one in uncircumcision according to the flesh, when one is uncircumcised in the flesh; and there is an uncircumcision according to the spirit, when one, having a heathen soul, has cut off none of the passions. Paul says, then, that When you are circumcised in the flesh, but do nothing of the things of the law, you are uncircumcised and unclean according to the spirit; but he who is uncircumcised according to the flesh, if he do the things of the law, is circumcised according to the spirit, having stripped off the things of the flesh. Which also he says through what follows:

¹⁴ If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? He does not say that uncircumcision conquers circumcision; for this would be grievous; but that It shall be reckoned for circumcision. So that the true circumcision, the one worthy of the name, is the good deed, and likewise uncircumcision the wicked deed. And mark how he did not say, When the uncircumcision keeps the law; for it was likely that someone might say to him: How is it possible for the law to be kept by the uncircumcised? For this very thing, the being uncircumcised, is a transgression of the law. But how did he say it? The ordinances of the law, that is, the things that seem to justify through the working of them. For circumcision was not a working, but a suffering, the one circumcised being passive. So that neither is circumcision an ordinance; and likewise the cutting away and removal of the passions, unless these be called a true and good deed of the law. For it was given as a sign, unto the recognizing of the Jews by the Gentiles.

¹⁵ And shall not the uncircumcision which is by nature, if it fulfill the law, judge you, who through the letter and circumcision are a breaker of the law? For he is not a Jew who is one outwardly; neither is that circumcision which is outward, in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God. Here he plainly shows that he speaks of two uncircumcisions, both that from nature, and that from free choice; which is, as has been said, when one has none of the fleshly passions stripped off; and of two circumcisions, the one according to the flesh, and the one in the spirit of the heart. He says, then, that The uncircumcision which is by nature, having the circumcision of the passions, by fulfilling the law—that is, the ordinances of the law, as said above—shall judge, instead of, shall condemn, not the circumcision (for this would be grievous), but you, who seem indeed to be circumcised, so far as concerns the flesh, but are uncircumcised in heart, inasmuch as you are a breaker of the ordinances of the law. He does not, then, dishonor circumcision (for rather he seems to honor it), but him who outrages it, as a breaker. Then, since he established these things, he plainly defines also who is the true Jew, and shows that they do all things for display. For he is not a Jew, he says, who is one outwardly, but he who is one inwardly; he who fulfills nothing merely bodily, but understands spiritually both the Sabbaths, and the sacrifices, and the purifications. And in saying Circumcision of the heart in the spirit, he makes a way beforehand for the polity of the Church, and brings in faith. For this too is in heart and spirit, and has its praise from God, who tries the hearts, not judging according to the flesh. And the conclusion gathered from all these things is this, that everywhere there is need of a good life. And when you hear uncircumcision, that is, Greek, understand not the idolater, but the God-fearing and virtuous man, who does not observe the things about the law, as has been said above.

3 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Three

¹ Chapter Three. What then is the advantage of the Jew? Or what is the profit of circumcision? Much in every way. For first of all, because they were entrusted with the oracles of God. For what if some did not believe? Shall their unbelief make the faith of God of none effect? God forbid. Since he had cast out all the things of the law, by saying, For he is not a Jew who is one outwardly, he thereupon, seeing a certain objection arising, takes his stand against it. And what is the objection? If these things, he says, profit nothing, for what cause was the nation chosen? He resolves it, then, according to his own wisdom; for in word indeed he says that the profit of the Jew is great. But in establishing this, he brings forward not the good deeds of the Jews, but the gracious gifts of God. For he did not say that the Jews greatly abound because they accomplished this and that, but that they were entrusted with the oracles of God—which is a benefaction of God, and not a merit of theirs. And what is the meaning of they were entrusted? Instead of, They received, were put in charge, were deemed worthy by God to receive oracles brought down from above. But in saying these things he seems indeed to be pleading on their behalf; yet nevertheless he again brings forward into the midst another charge against them, and shows that they disbelieved the divine words, by which they had been honored. Yet this charge also he brings in as from another, as though such a one were saying: And what is the profit that they received the oracles? For indeed they disbelieved. And he seems to resolve this objection also, making his defense not on their behalf, but on behalf of God. For if they disbelieved, what is this to God? Shall their unbelief make of none effect the faith of God—that is, the entrusting of the oracles and the benefaction? For so far is God from being harmed by their unbelief, that he is rather the more glorified as a lover of mankind, when he is seen to be a benefactor even of the one who is about to dishonor him. You see how he made them accountable from the very things in which they prided themselves—namely, from their receiving the law.

² Let God be true, but every man a liar; as it is written: That you might be justified in your words, and might overcome when you are judged. He said above that some disbelieved; then, since not some, but all are seen to have disbelieved, handling the discourse most wisely, that he might not seem burdensome, he sets down as a hypothesis that which had come to pass in truth, and says: Let us grant that all disbelieved; and what of this? Even hence is God justified. That is to say: If there should be a judgment and an examination both of the things done by him for the Jews, and of the things done by them toward him, the victory will be with God; even as David also says. And the words Let God be true stand instead of, Let him be made manifest, let him be demonstrated.

³ But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who inflicts wrath? (I speak as a man) God forbid. For then how shall God judge the world? He brings in an objection of this sort, as of certain men saying: If God, having shown us kindness, and then being treated thanklessly by us, appears the more righteous, and overcomes, as one who out of much love for mankind does good to the unworthy—why then does he inflict wrath, that is, punish us, who have become to him the cause of justification and of victory? This indeed is the objection; and he resolves it most wisely and adroitly: And yet, he says, in that he punishes you, for this very reason you are not to him the cause of the victory; for it is unrighteous that the cause of the victory should be punished by the victor. But assuredly God is not unrighteous; for how shall he judge the world, if he himself acts unrighteously? It remains, then, that since he both punishes you, and is not unrighteous, you have not become to him the cause of the victory by your having sinned; for it was possible for him to overcome by another also, even if you were not shown to be wicked. And the words I speak as a man have such a meaning as this: I indeed, he says, make such a defense on behalf of God according to human reasoning—that is, as far as is possible for a man to reason as one who pleads a cause. For whatsoever God does has certain unspeakable reasons, and is above human reasonings, having no need of any defense from us.

⁴ For if the truth of God has abounded through my lie unto his glory, why am I yet also judged as a sinner? And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? Whose condemnation is just. And again he takes up the same thing, in order to make it clearer. For if God appeared righteous and true out of the things in which I transgressed, why then am I judged, having contributed to the glory of God? For I am not worthy of condemnation, but rather of crowns. But if this be true, then also what the Greeks say concerning us will be true. For indeed the Greeks, hearing Paul say that where sin abounded, grace did much more abound, made a mockery of this, and said that the Christians say: Let us do evil, that good may come, and let us sin much, that grace may abound. This, then, the Greeks said, slandering and deriding us; and it comes to pass even now, if we admit that God appears good out of my wickedness and thanklessness. But assuredly this is not so; for it is the word of the Greeks, who are ever lying. Whose condemnation is just—that is, who shall justly be punished. Neither, then, do I become to God the cause of justification out of my sinning. For I am judged as a sinner; but I would not be judged, if I had sinned unto the glory of God.

⁵ What then? Are we better than they? Not at all; for we have before charged both Jews and Greeks, that they are all under sin; as it is written, There is none righteous, no, not one; there is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does kindness, there is not so much as one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known. There is no fear of God before their eyes. Having said above that there is something of advantage to the Jews, because they were on the whole entrusted with and put in charge of the law, now he shows that they have nothing of advantage, so far as it comes from their own deeds. For not having kept the things with which they were entrusted, they are rather the more condemned. So that they had indeed something of advantage in that they were chosen by God; but since by their own deeds they dishonored the God who honored and chose them, not only do they have nothing of advantage, but they are even the more condemned. He says, then, as in the person of the Jews: What then? Are we better than they? Instead of, Have we anything more, and are we better off, and do we Jews stand in good repute, as having received the law and circumcision? Not at all; instead of, By no means. For the Jews also sinned equally with the Greeks, that I may say nothing more. And whence is it plain? From the prophets, both David and Isaiah. For David said the words from There is none righteous, no, not one, as far as whose mouth is full of cursing and bitterness; and of Isaiah is the saying, Their feet are swift, as far as, The way of peace they have not known. Then again the words of David. He brings forward, then, the most renowned of the prophets as accusers of them, and shows their verdict to be of one voice. But after the words of Isaiah, he again adds those of David; for Isaiah, having lived earlier, discourses concerning the Jews; which David also does concerning the same. And whoever turns aside from the good, straightway becomes unprofitable. For wickedness is nothing else than a turning aside of the motions that work toward the good; whence also, leading the man out into that which is contrary to nature, it makes him unprofitable. For nature makes no use of him, just as it makes no use of the sick man for his proper works. And destruction and misery is sin; for nothing so crushes the soul as does sin, by reason of its trackless wandering. For virtue, as a thing natural and good to us, makes us be borne along smoothly and evenly; but wickedness, as a thing contrary to nature, makes us be borne now upward, now downward, appearing in falls and in excesses; and on this account making our motion difficult and laborious for us—I mean the punishments that come after these things. And by the way of peace you will understand the manner of life that is according to God; for this is the way of freedom from disturbance. For take, he says, my yoke, and you shall find rest; and this is the way also of the true peace of Christ.

⁶ Now we know that whatsoever the law says, it says to those who are under the law; that every mouth may be stopped, and all the world may become guilty before God; because by the works of the law shall no flesh be justified. Lest the Jews should say that These things were not spoken concerning us, he says that Whatsoever the law says, it says to those who are under the law. For what necessity is there, he says, that the law given to you should be spoken against others? And he calls “law” the Old Testament, not only the Mosaic writings; just as now also he named the words of Isaiah, and the words of the Psalms, “law.” And the words, That every mouth may be stopped, indicate the boastfulness of the Jews, and the irresistible rush of their tongue. The prophet, then, stopped this, as it were a stream rushing along. And he does not say this, that They sinned in order that their mouth might be stopped, but that for this reason they were reproved by the prophets, that they might not sin in ignorance, and boast. And not the Jews only, but also all the world may become guilty before God, that is, condemned, without boldness of speech, not being justified out of their own works, but standing in need of another’s help—namely, of the grace of Christ. So that, O Jew, why do you boast in the law, where indeed you are equally guilty with the rest of the world, not being justified by the works of the law?

⁷ For by the law is the knowledge of sin. But now, apart from the law, the righteousness of God has been made manifest, being witnessed by the law and the prophets. Cease, O Jew, from the law; know that this is to you the cause of greater punishment. For it made known to you your sin; and to one who sins with knowledge the punishment is greater. This came to pass through your own slothfulness; for not fleeing from the sin made known to you, you rather drew the punishment upon yourself. How then shall you be delivered from the punishment? If you receive the righteousness of God, that which is apart from the law. For God justifies us, even though we have no works; for he is God, who is able to do all things. And well did he say, Has been made manifest, that he might show that it had been hidden, though existing of old. And by saying, Being witnessed by the law and the prophets, he makes plain the same thing, that it is not recent; but both the law of Moses, and the prophets, spoke concerning it; so that it is also worthy to be received. For even if it is apart from the law, yet nevertheless it pleases the law itself that we should be justified through it.

⁸ Even the righteousness of God, through faith of Jesus Christ, unto all and upon all them that believe; for there is no distinction. For all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus. And this righteousness, he says—that is, the justification by which God justifies us—comes unto all through faith; for by bringing in faith, we are all justified, both Jews and Greeks. For there is no distinction. Nor, because the Jew received the law, is he preferred to the Greek. For he too sinned, inasmuch as from the law he had only the knowledge of sin, and not also the escape from it. And even if he did not sin in the same manner as the Greek, yet he is in like manner deprived of the glory, having altogether offended God; and he who offends reaps shame, not glory. But do not despair; for all are justified freely by the grace of God—which grace comes to pass through the redemption, that is, through the perfect freedom which Christ wrought. For he, having given himself as a ransom, justified us.

⁹ Whom God set forth to be a propitiation through faith in his blood, for a demonstration of his righteousness, on account of the passing over of the sins done aforetime, in the forbearance of God; for a demonstration of his righteousness at the present time, that he might be just, and the justifier of him who is of the faith of Jesus. God justified us, he says, through the propitiation—that is, through the cross and the blood of Christ. But lest you should say that he is an innovator, and speaks new and strange things, For a demonstration, he says, of his righteousness he did this, because he also remitted the sins of those who had stumbled both before the law and under the law, being long-suffering toward them, that he might preserve men unto this end—their being justified through the blood of Christ. And in doing this, he was shown to be righteous in remitting these things—that is, that he who does such things is just, and demonstrates a just righteousness. For he did not unrighteously remit the sins, as one might say, if he had simply remitted them; but now he remitted them justly, his Son having interceded, and having propitiated the Father. So that he is just, and justifies those who believe.

¹⁰ Where then is boasting? It is shut out. By what law? Of works? No, but by the law of faith. Since we said that God justifies freely, he adds this, that the boasting of the Jew is shut out, whether from the law or from circumcision. By what law, then? By what power? By that of Moses? No; but by the law of faith—which is, By faith. And he calls faith a law, since it too holds the rank of a law; because, just as the law commands and guides, so also faith leads as a tutor.

¹¹ For we reckon that a man is justified by faith apart from the works of the law. Bringing the discourse to its completion, he says: For this reason justification is not of works, but of faith; that no one may boast in himself, but may have his boasting in God. For he said, Not the law of works—that is, the Mosaic law—not the natural law; for if it were the natural law, it would be unreasonable; because if men do not know that they sin, neither are they blamed. The works, then, of the written law are shut out. For He who does these things shall live in them; for this is what the Mosaic law said: Not so, he says, but by the law of faith, which justifies by grace, and not of works. Behold, he calls faith also a law, on account of the name being held in honor among the Jews. Henceforth, then, O Jew, boast in faith, which is able to justify you.

¹² Therefore we reckon that a man is justified by faith apart from the works of the law. Or is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also; since there is one God, who shall justify the circumcision by faith, and the uncircumcision through faith. Since he showed that justification is in the blood of Christ, and not in the works of the law, he sums up the discourse, and says that From all that has been said we conclude that every man is justified by faith. And be not troubled, O Jew, as though the matter were forsooth absurd. For God is not partial, so as to save you only, but not every man. And here he puts the Jews to shame the more cuttingly, as fighting against God, if indeed they will not admit that the Gentiles are saved through faith. For they do not believe that he is alike the God of all, and provides for all equally. He is one, then—that is, the same God both of Jews and of Gentiles—who both justifies the circumcised, not out of the law, but out of faith, and receives the uncircumcised who is mediated through faith. And having made mention of circumcision and uncircumcision, he calls to mind the things said a little before, in which he showed that neither does circumcision profit, when works are absent, nor does uncircumcision in and of itself do harm. Both, then, have need of faith.

¹³ Do we then make the law of none effect through faith? God forbid; but we establish the law. Since the abolishing of the law through faith troubled the Jews, he heals this through his great wisdom, saying that faith establishes the law. For that which the law willed—that is, to justify a man—but had not strength to accomplish, this faith perfects; for together with anyone’s believing, he is justified. It does not, therefore, make the law of none effect, but establishes it. And by this word he shows it to be lying prostrate; for that which is prostrate has need of being made to stand.

4 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Four

¹ Chapter Four. What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has whereof to boast, but not before God. For what says the Scripture? Abraham believed God, and it was reckoned to him for righteousness. Having sufficiently established that all have need of faith, he shows this the more greatly by means of Abraham also, inasmuch as he was held in honor among the Jews; and he says that not even this man, who accomplished so many and such great things, was justified by works, but by faith. And he calls him father according to the flesh, casting them out from the kinship that is according to the Spirit; or rather, laying upon them also a necessity of imitating him in all things. If indeed he was justified by works, he has whereof to boast, but not before God—that is, he has wherein to boast, as one who accomplished it out of his own labors; which is not before God, nor does it run back to him. But he who is justified by faith bears his boasting before God, boasting in God, as one saved by his grace and beloved of him. But moreover the believer boasts also in another way, as having glorified God by his believing him, that he is able to do the things that are impossible. He has, therefore, the boasting and the boldness before God, as holding the true opinion concerning him—he who believes him to be able to do all things.

² Now to him that works the reward is not reckoned according to grace, but according to debt. But to him that works not, but believes on him that justifies the ungodly, his faith is reckoned for righteousness; even as David also declares the blessedness of the man unto whom God reckons righteousness apart from works: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon sin. He who works, he says, receives a reward, as a debt rendered to him in return for his labor; and he who believes, even though he works not, yet nevertheless he too brings in faith, which is a great thing. For to be fully assured that God is able, not only to free from unrighteousness the man who has lived in ungodliness, but also to make him righteous, is in truth a great thing. Wherefore also to the believer his faith is reckoned for righteousness—that is, God accepts this faith, not that he may give him a reward, but that he may justify him. So that he too brings in something, namely faith. Having shown, then, from Abraham, that righteousness, or justification, is of faith, and that David blesses the man to whom the Lord will not reckon sin, there too he shows the surpassing greatness. For if blessed is he who has received remission, who has been shown grace, much more is he who has received faith, and has been justified out of it. For do not be slothful, and say that he receives the remission according to grace; for the one who is called blessed indeed had this; yet David would not have blessed him, had he not seen him enjoying much glory. For the blessing is a great thing, and greater than righteousness itself, the summit of all the good things that come to us from God.

³ Comes this blessedness then upon the circumcision, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. If the blessedness, he says, befits him to whom the Lord will not reckon sin—that is, the one justified—and Abraham was justified, was he then assuredly uncircumcised, or circumcised? Uncircumcised, assuredly. The blessedness, then, falls upon the uncircumcision—that is, it pertains rather to it than to the circumcision.

⁴ And he received the sign of circumcision, a seal of the righteousness of the faith which he had in his uncircumcision; that he might be the father of all those who believe through uncircumcision, that righteousness might be reckoned to them also; and the father of circumcision to those who are not of the circumcision only, but who also walk in the steps of the faith of our father Abraham, which he had in his uncircumcision. He resolves an objection that arises; for perhaps someone might say: If Abraham was justified being uncircumcised, for what cause was he circumcised? He says, then, that He received the sign of circumcision, instead of a seal that seals and proclaims that he was justified out of faith—the faith which he displayed beforehand, being uncircumcised. So that, since these two things are observed concerning Abraham, uncircumcision and circumcision, through the uncircumcision he is shown to be the father of the uncircumcised. But of which? Of those who believe in like manner with him, so that to them also their faith may be reckoned for righteousness—that is, unto their becoming righteous. And through the circumcision he is again shown to be the father of the circumcision, that is, of the circumcised. But he is father not to those only who have the circumcision, but also to those who walk in the steps of his faith, which was in uncircumcision. Thus, then, must it be read: And the father of circumcision, not to those who are likened to him out of circumcision only, but also to those who walk in the steps of the faith—that is, to those who believe in like manner with him, unto the resurrection of dead bodies. For he too, being old and dead, believed that God was yet able to show his seed to be life-giving, and to give him a son. The whole sense, then, is of this kind: Abraham, being uncircumcised, believed and was justified, so as to be the father of the uncircumcised faithful. Again he received the circumcision, a seal and sign of the faith that was in his uncircumcision, so as to be the father of those out of circumcision—namely, of those who also walk in the steps of the faith which he had while yet uncircumcised. So that, this faith being absent, in vain do they pride themselves on the circumcision; just as if one should display a purse having only a seal, with nothing laid up within; the Jew, then, is a purse sealed with the circumcision, but not having the faith, of which circumcision is the seal.

⁵ For the promise to Abraham and to his seed, that he should be the heir of the world, was not through the law, but through the righteousness of faith. For if they who are of the law are heirs, faith is made void, and the promise is made of none effect. He showed that righteousness is not of the law, but of faith; now he shows that the promise also to Abraham was not from the law, but from the justifying faith. And what was the promise? “That he should be the heir of the world”—that is, that in him all the nations of the world should be blessed. For if the law, he says, gave the inheritance, “faith is made void”—that is, it is found to be an empty and useless thing. For who would yet take thought for faith, if the law gave the promise? But this is not so. For Abraham inherited the promise, not through the law (for where then was the law?), but through faith, as it is written: And Abraham believed God.

⁶ For the law works wrath; for where there is no law, neither is there transgression. Now he establishes that through the law the promise is made of none effect; for he says: Transgression follows the law; and the law, being transgressed, “works wrath,” and brings in condemnation and punishment. He, then, who is liable to punishment, how is he worthy to inherit?

⁷ Therefore it is of faith, that it might be according to grace, to the end that the promise might be sure to all the seed; not to that which is of the law only, but also to that which is of the faith of Abraham, who is the father of us all (as it is written, A father of many nations have I made you), before him whom he believed, even God. Since the law works wrath, for this reason Abraham is said to be justified and to inherit of faith, he says, that all things might be according to grace. “And to what does grace contribute?” “To the end that the promise might be sure.” For does grace have transgression, as the law does, so that the things given should be unsure? But since grace is the whole, and the mercy of God, with reason the things given are sure “to all the seed”—that is, to all who believe; not only to those of the law, that is, the circumcised, but also to the uncircumcised, who are the seed of Abraham, begotten to him out of faith. So that he who has not faith is not even the seed of Abraham, who is the father of us all, that is, of the faithful, “as it is written, A father of many nations have I made you, before him whom he believed, even God.” The sense is of this kind: Abraham is the father of all before God—instead of, in like manner with God. For just as in that respect God is the father of all, so also is he, not according to fleshly kinship, but according to the appropriation of faith. And he added the words, “Whom he believed,” that he might show that he received, as a recompense of his faith, the being father of all. So that, if you do not admit, O Jew, that he is the father of us all, you have lessened his honor, which God gave him.

⁸ Who quickens the dead, and calls the things that are not as though they were. What he said above, this he says now also, that Abraham believed that God was able, not only to quicken a dead body, such as his own was, but also to make it life-giving. For this reason he says now, “Who quickens the dead.” And the words “Who calls the things that are not as though they were,” he added for this cause, that he might show that it is not impossible to God to make the children of Abraham, who were not, to be his children. And he did not say, Who brings into being the things that are not, but, “Who calls.” For just as it is easy for us to call the things that are, so for him it is easy to give subsistence to the things that are not.

⁹ Who against hope believed in hope, that he might become the father of many nations. Do not suppose, he says, that Abraham was honored without cause. For how could he who “against hope”—the human hope—believed “in hope”—the divine—“that he should become the father of many nations,” not of the Ishmaelites (for those are of him not according to faith, but according to nature), but of those who are like him according to faith?

¹⁰ According to that which was spoken: So shall your seed be. And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither the deadness of Sarah’s womb. He staggered not at the promise of God through unbelief, but was strengthened in faith, giving glory to God; and being fully persuaded that what he had promised, he was able also to perform. Having said that “Against human hope he believed in the divine hope,” now he establishes this and says, that it was indeed spoken to him, that Your seed shall be as the stars of heaven, and as the sand. And he, “being not weak in faith,” but having it strong, looked not unto his own body, now dead with time, nor unto the twofold deadness of Sarah’s womb (for it was dead both from age and from barrenness); neither did he stagger—instead of, he did not waver or draw back or doubt—“but was strengthened in faith.” And mark how he shows the believer to have need of much power. For many made light of faith, as a thing without labor; but they magnified works, as having sweat, and requiring power. The believer too, then, he says, has need of a great and mighty soul, that he may beat back the reasonings of unbelief; just as Abraham also was strengthened in faith. How? “Giving glory to God”; not believing, he says, human reasonings, but having thought things worthy of the glory of God, and being fully persuaded that he is able to do the things that are impossible; for this is the glory of God. Therefore he who believes not, but is over-curious, does not glorify God. And since Abraham was not fully a hundred years old, for this reason he said with restraint, “Being a hundred years old.”

¹¹ And therefore it was reckoned to him for righteousness. Now it was not written for his sake alone, that it was reckoned to him; but for our sake also, to whom it shall be reckoned, who believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. Since he said many and great things concerning Abraham, lest anyone should say, And what are these things to us? he says, that It was written for our sake also, and to us faith shall be reckoned for justification, if only we have this, believing on him that raised up Jesus. But if you hesitate, asking how you can be justified, call to mind Jesus, who blotted out all your sins—who also died, not for his own sin, but for the sin of the world. And since, having no sin, he died, so also he rose again. For how was the sinless one to be held fast by Hades? He died, then, and rose again, that he might both free us from sins, and make us righteous. Just as Abraham, then, believed that his own body, being dead, should be made to live; so do you also believe that Jesus died and rose again, and it shall be reckoned to you also for righteousness, even as to the forefather.

5 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Five

¹ Chapter Five. Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ; by whom also we have had access by faith into this grace wherein we stand, and we rejoice in hope of the glory of God. Here he discourses concerning manner of life. For since he had said great things concerning faith, but had made light of works, lest we should grow slothful, he says—showing also concerning life: Since faith has justified us, let us no longer sin, but “Let us have peace with God,” through living in a manner well-pleasing to him. And how shall this come to pass? “Through our Lord Jesus Christ.” For he who justified us while we were sinners will also work together with us unto our being kept in his righteousness; for through him also we have had the access; and he who brought near those who were afar off, much more will he hold fast those who have come near. And he brought us near unto this grace. How? In faith—that is, having brought in faith. And what is the grace? The attainment of all the good things that come to us through baptism. “Wherein we stand,” having the sure and unchangeable thing. For the divine good things stand fast, never falling away. And not only do we have these things which we have received, surely, but we also seek to receive others; for “We rejoice,” he says, “in the hope” of the good things to be given us hereafter; which, being unto the glory of God, will of necessity be given, even if for our sakes, yet that he himself at least may be glorified.

² And not only so, but we glory also in tribulations; knowing that tribulation works patience, and patience experience, and experience hope, and hope makes not ashamed. Not only, he says, do we glory in the good things to come, but, what is greater, also in the tribulations now present with us. For do not be troubled, he says, that we are afflicted; for this very thing is the boast of the Christian. And how? Because tribulation works patience; and patience works the thing tried to be approved; and the man, having become approved, and being confident in his good conscience, that he was afflicted for God’s sake, hopes for the recompenses for such tribulations. And such hope falls not away, nor puts to shame the one who hoped. For human hopes, not coming to pass, put to shame those who hoped; but in the divine hopes there is nothing of the kind. For he who gives the good things is immortal and good; and we who are about to receive them, even if we die, shall live; and henceforth there is nothing to hinder our hopes from coming to pass.

³ Because the love of God is shed abroad in our hearts through the Holy Spirit which was given to us. He gives assurance of the things to come from the love which God has already shown toward us. For he says all but this: Do not disbelieve that the hope which is in the divine things falls not away. For he who so loved us as to make us sons of God, without labor, even now already, through the Holy Spirit—how shall he not give crowns after the labors? The love of God, then, is shed abroad in our hearts—instead of, it appears lavish and rich, since we have in our hearts the Spirit which he gave us.

⁴ For while we were yet weak, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man some would even dare to die. But God commends his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. He said that the love of God is shown to be shed abroad in our hearts through the Spirit, which we have in them, given by him; and he still further shows the greatness of the love from Christ’s dying for us while we were weak—that is, sinners (for sin is weakness, just as righteousness is health); and not only while we were sinners, but also “ungodly,” which is worse, although for a righteous man one will scarcely die. It is, then, of a surpassing love, to die for sinners and the ungodly. And the words “In due time” mean, in the fitting and foreordained time; for when it was opportune, then he died. Since, then, he died for love’s sake, and through his death justified us, much more will he henceforth save us from wrath, whom he has already justified. For he gave the greater thing, to justify; and will he not save from wrath? And to those saved from wrath he will also give the good things, by reason of his great love.

⁵ 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. He seems to say the same things; yet the reflections, being made by way of comparison, are different. For above he set down our being sinners, and, taking up afterward our being justified, he said by way of comparison, that having justified us while we were sinners through his death, much more, being justified, will he save us. But now, taking up the death of Christ and his life, he again brings forth the thought by way of comparison, saying thus: Then we were reconciled through his blood and death; but now we shall be saved by his life. For he who spared not his own Son, but gave him up to die for our reconciliation, how shall he not now, much more, save us by his life?

⁶ And not only so, but we also glory in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Not only were we saved, he says, but we also glory in God for this very thing, that, being ungodly, we were saved, and that then, through the blood of the Only-begotten. And we glory through the Lord Jesus Christ; for he himself is to us the cause of the glorying, who is also the cause of the reconciliation.

⁷ Therefore, as by one man sin entered into the world, and death by sin, and so death passed upon all men, in that all sinned. Having said that the Lord Jesus justified us, he runs back up to the root of the evil, sin and death; and he shows that these two things entered into the world through one man, Adam—namely, sin and death; and that again they were destroyed through one man, Christ. And what is the meaning of “In that all sinned”? That is, in Adam all sinned. For when he fell, even those who did not eat of the tree became, from him, mortal, as though they too had stumbled, because that one stumbled.

⁸ For until the law sin was in the world; but sin is not reckoned when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned after the likeness of Adam’s transgression, who is the type of him that was to come. He has it for his aim to show that even those who did not eat of the tree, nor sinned in like manner with Adam, yet nevertheless, on account of his sin, were reckoned as though they too had sinned, and died. He establishes this, then, thus: Sin prevailed until the giving of the law—that is, even before the law. What, then, was this sin? Was it the one from the transgression of the law? And how should there be such a sin, there being no law? For sin is then reckoned, when there is a law; and men, transgressing it, are of necessity said to sin. But assuredly “death reigned until Moses”—that is, even before the law was given; so that there was a sin through which death reigned. And it would not have reigned, had there not been some sin establishing it. Since, then, it was shown that there was as yet no sin from the transgression of the law, it remains that this was the sin of Adam, through which death reigned even over those who had not sinned, so far as in them lay (for not having received the law, nor transgressed it, neither are they said to have sinned); yet nevertheless having sinned after the likeness of Adam’s transgression, and having become partakers with him in the stumbling, as with a forefather; who is the type of Christ. For just as the old Adam made all liable by his own stumbling, although they had not stumbled, so also Christ justified all, although they had not done things worthy of justification. For this reason “he is the type of him that was to come”—that is, of Christ.

⁹ But not as the offence, so also is the free gift. For if through the offence of the one the many died, much more the grace of God, and the gift in the grace of the one man Jesus Christ, abounded unto the many. And not as it was through one that sinned, so is the gift. For the judgment was of one unto condemnation, but the free gift is of many offences unto justification. Not only so much, he says, did Christ profit, as Adam harmed. For if sin had so much strength that, one having stumbled, all who were of him, although they had not stumbled, were condemned, much more shall the grace of God and the Father—and not of him only, but also of his Son—abound lavishly, flowing unto the many. And will not the gift of God be as great as the condemnation through the one that sinned? “For the judgment”—that is, the easily-condemned sin—flowing “of one,” Adam, “unto condemnation”—that is, unto death, or also unto more sins—ever came to those who were of him, so that men were held fast in many sins and in death. “But the free gift is of many offences unto justification”—that is, grace took away not that one sin only, but also the sins that came in after it. For having given release of all the offences after the transgression, it became to us unto justification.

¹⁰ For if by the one offence death reigned through the one, much more they who receive the abundance of grace and of the gift of righteousness shall reign in life through the one, Jesus Christ. Therefore as by one offence judgment came upon all men unto condemnation, even so by one righteous act the free gift came upon all men unto justification of life. If the eating of the tree by one man made death to reign, much more shall we, who have received the abundance and lavishness of grace, and have been justified, live and reign through the one Jesus Christ, whose brethren we are, and have become members of his body, and, as a body to a head, so are united to him. For we received no simple and single-formed good thing, so as to be in want as regards the things to come; but the good things are to us an abundance of grace; just as if one owing much, and cast into prison together with wife and children, should then not only be freed from the prison and the debt, but should also receive ten thousand talents, and being brought into the royal courts, should be counted worthy of high honor, and become a son of the king. Summing up the thought, then, he says: “Therefore as by one offence the curse came upon all men” (that which he called above “judgment,” this he now calls “offence,” that is, the sin of Adam), “so also through the righteous act of the one, Christ,” grace came upon all men, giving them both justification instead of sin, and life instead of death.

¹¹ For as through the disobedience of the one man the many were made sinners, so also through the obedience of the one shall the many be made righteous. It is not a tautology, as it seems; but having said above, “As by one offence, so also by one righteous act,” he now interprets what was the offence of the one, and says, that it was the disobedience, through which “the many were made sinners”—that is, liable to punishment, and condemned to death; and what is the righteous act of the one, that is, of Christ; and he says, that it was the obedience unto death, even the death of the cross; through which obedience, death being crushed, we were freed from its condemnation.

¹² Moreover the law entered in, that the offence might abound; but where sin abounded, grace did much more abound. Since he had shown that all were condemned from Adam, but saved from Christ, and it was likely that someone should be perplexed and say: What then did the law accomplish in so many years, if indeed Christ justified us? he says, that “The law entered in”—instead of, it was given for a season, not as the principal thing, nor properly; and having entered in, it made the offence more. For it gave many commandments, all of which, as men transgressed them, the offence abounded. And the word “That,” here, is not a logical cause, but is from the outcome. For the law was given so as to lessen and destroy sin; but it turned out the contrary, on account of the slothfulness of men, not the nature of the law. And since sin abounded through the law, through Christ the grace of God did much more abound, not only freeing from sins, but also justifying, and making heavenly, and adopting unto God. Wherefore he did not say, It abounded, but, “It did much more abound,” declaring its unstinting fulness.

¹³ That as sin reigned in death, even so might grace reign through righteousness unto eternal life. Having said that grace did much more abound, he shows also the reasonableness of the matter, that we may not disbelieve, and says, that Sin was in the rank of a king; but death was a soldier armed under it. If, then, sin reigned over us, having death as a kind of soldier, much more shall grace reign in us, bringing in righteousness, which is destructive of sin, and, through destroying sin, destroying together with it death also, and bringing in eternal life. As it were, then, a battle-array was set, and sin had death for its soldier, but grace had righteousness. Righteousness, then, slew the queen, sin, and with her death also; and thereafter eternal life was brought in.

6 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Six

¹ Chapter Six. What shall we say then? Shall we continue in sin, that grace may abound? God forbid. We who died to sin, how shall we still live therein? Since he had said that “Where sin abounded, grace did much more abound,” perhaps someone might say, that Let us not henceforth cease from sinning, that grace may be shown the greater; this, then, he resolves, saying by way of denial, “God forbid.” Which he is accustomed to do in the case of things exceedingly and confessedly absurd. Then he also sets down a reasoning, that We died to sin; having become dead to it through baptism, so as no longer to obey it; how then shall we still live in it, so as to have a relation toward it, and to obey it? From this we learn that every believer is indeed put to death toward sin through baptism; but having grown slothful, he raises himself up again, and quickens himself toward it anew, so as to be mingled with it; just as the earnest man ever preserves this deadness for himself, and, though it command ten thousand times, he, as one dead, obeys not.

² Or are you ignorant that as many of us as were baptized into Christ were baptized into his death? We were buried therefore with him through baptism into death; that, as Christ was raised from the dead through the glory of the Father, even so we also should walk in newness of life. He establishes how we died to sin, and says, that Through baptism. For we were baptized into the death of Christ—that is, unto our own dying also, even as he died. For as the cross and the tomb were to Christ, so also is baptism to us, even if not in the same things. For he indeed died in the flesh, and rose again; but we, dying to sin, rise again by virtue; that, as Christ rose from the dead in the flesh through the glory of the Father—that is, through his own divinity (for the Son is the glory of the Father)—so we also should rise unto another resurrection, the new manner of life. For when the fornicator becomes chaste, behold death and resurrection, wickedness having died and virtue having risen and living in the man.

³ For if we have become planted together in the likeness of his death, we shall be also of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away, that henceforth we should not serve sin. He did not say that We have shared in the likeness of his death, but, “We have become planted together,” hinting by the name of the planting at the fruit that comes from it. For the body of the Lord, planted in the earth, bore the fruit of salvation. But since we indeed are buried in water, but he in the earth; and we indeed to sin, but he in body; for this reason he did not say, “In death,” but, “In the likeness of death.” And we shall therefore be partakers of the resurrection also, ourselves too inheriting eternal life, through displaying the resurrection that is in good works. “For our old man, that is, wickedness, was crucified with him”—that is, was buried in baptism, in like manner with the body of Christ—“that the body of sin might be done away”—that is, either the wickedness composed of various parts, and being as it were one body, or also our sinning body. But he adds, “That henceforth we should not serve sin.” For I wish it, he says, to be dead, not that it should be utterly destroyed, but that it should not have dominion.

⁴ For he that is dead is justified from sin. He says this concerning every man, that just as “he that is dead is justified from sin”—that is, is released, is set free—so you also, having been baptized, and put to death toward sin, remain dead.

⁵ Now if we died with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead dies no more; death has no more dominion over him. For in that he died, he died unto sin once; but in that he lives, he lives unto God. So also reckon yourselves to be dead indeed unto sin, but alive unto God in Christ Jesus our Lord. He seems to say the same thing over again, but it is not so. For above he was speaking concerning our needing ever to remain dead to sin; but now, concerning our needing ever to have within ourselves the resurrection of the manner of life that is according to God. For if we died with Christ through baptism, we believe that we have also the resurrection that is in newness of life ever present with us. For indeed Christ, being raised, ever lives, dying no more. And he says that also: “In that he died, he died unto sin”—that is, on account of our sin, and not as being himself liable to death. “But in that he lives, he lives unto God”—that is, by the divine power. For he lives ever in the power of God the Father. And since Christ does not die a second time, neither do we have a second death through another baptism. Let us remain, therefore, in the former things—that is, in the death of sin, and the resurrection of the life that is according to God. And this shall come to pass for us “In Christ Jesus”—that is, in the alliance of him. For he who raised us when we were dead, much more will preserve us, being alive, in the life.

⁶ Let not sin therefore reign in your mortal body, that you should obey it in its lusts. Showing that we are not held fast by wickedness through force and necessity, but willingly, he did not say, Let it not tyrannize, but, “Let it not reign”; for kingship is a rule over the willing. And by saying, “In your mortal body,” he showed these two things: one, that neither are the pleasures of the body lasting (for it is mortal), so that one ought not to gratify it in these things; nor do its labors abide, so that one ought not to flee from things grievous, and from the struggles against the pleasures. And secondly, that he reminds us that mortality is from sin. No longer, then, serve it, which brings in death. And how does sin reign? If we obey it in the lusts of the body. So that it is not the body that harms by nature, but the obeying of sin. And mark the grace of Christ, how Adam indeed sinned, although he had not a mortal body; but we, in a mortal body, get the better of sin.

⁷ Neither present your members as instruments of unrighteousness unto sin; but present yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. Where are the Manichaeans, who say that the body is by nature evil? For it is an instrument; and the instrument is midway between virtue and wickedness. To the soldier the sword is an instrument on behalf of the citizens; to the robber, the sword is an instrument against the citizens. “Present not your members as instruments of unrighteousness unto sin.” For he who sins does unrighteousness often indeed also to his neighbor, but always to himself. “But present yourselves unto God,” considering what lies between God and sin, and under which it is better to be ranged and to be ruled—whether by sin, which puts to death, or by God, who makes alive. And in saying, “your members instruments of righteousness,” he shows at once, what was also said above, that the body is not evil, if indeed it can become an instrument of righteousness; and at the same time, that a war is also at hand, and that one must be under God as general, and lay down the weapons on behalf of the soul.

⁸ For sin shall not have dominion over you; for you are not under law, but under grace. Our body, he says, before the coming of Christ, was easily overcome by sin. For neither was there the Spirit present to help, nor baptism able to put to death. Even though the law dictated the things to be done, it had no strength; but when Christ came, the wrestlings became easier; wherefore also the contests are greater, as a greater help has been given to us. Sin, then, shall not have dominion over us, unless we exceedingly bow ourselves down. For there is not a law that only commands, and gives no help, but grace, which both remits the former sins, and secures us against those to come.

⁹ What then? Shall we sin, because we are not under law, but under grace? God forbid! Do you not know that to whom you present yourselves servants to obey, his servants you are whom you obey—whether of sin unto death, or of obedience unto righteousness? Everywhere he suspects these objections, and for this reason he brings them forward and resolves them, as he does this one also, saying, “God forbid!” Then he shows that it is easy for us not to sin. For consider which is better: to be servants of sin, willingly drawing it upon ourselves (for this he indicates by the word, “You present”), and to gain death—that is, the immortal punishment (for the sin of Adam brought forth a bodily death, and one that is dissolved; but the sin that is now hands the man over to eternal death, that is, to punishment)—or to obey God, and to gain righteousness, and the good things that come from it.

¹⁰ But thanks be to God, that whereas you were servants of sin, you obeyed from the heart that form of doctrine to which you were delivered. “Thanks be to God.” For it is not of human strength, our being freed from those evils, but of the divine; wherefore we ought also to give thanks. And you were not compelled, but willingly, in heart, you obeyed. So do not run back again to the worse, from which you willingly took your stand. And showing that, even if they themselves came forward, yet nevertheless the whole is of the grace of God, he added the word, “You were delivered”—that is, You were guided by God unto the form of the doctrine. And what is the form of the doctrine? To live rightly, and with the best manner of life.

¹¹ Being then made free from sin, you became servants to righteousness. I speak after the manner of men, because of the weakness of your flesh. For as you presented your members servants to uncleanness and to iniquity unto iniquity, even so now present your members servants to righteousness unto holiness. With these two things you were benefited by God: both the being freed from so great a shame, and the being made servants to righteousness—which is to enjoy much glory. And being about to say, “As much as you served sin, serve God,” he says beforehand, “I speak after the manner of men”—that is, A mean, lowly thing, proportioned to your weakness. For one ought indeed to display a measure of servitude to God many times greater than that to sin; but yet, on account of the weakness, render even an equal measure. And mark how most plainly he made clear our willing servitude, by saying, “For as you presented your members servants.” For you yourselves, he says, taking yourselves captive, presented yourselves as subjects to uncleanness—that is, to adultery, fornication, unspeakable deeds; and why do I speak of uncleanness only? to all iniquity, making the discourse more universal. And the words, “Unto iniquity,” mean, unto the working of yet more iniquity. For not, when you had committed some sin, did you stand still at it, but you had it as fuel unto the working of yet more iniquity. With an equal measure, therefore, present your members servants to righteousness—that is, to all virtue, so as to live in chastity and holiness, instead of the former uncleanness.

¹² For when you were servants of sin, you were free from righteousness. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death. When you lived in wickedness, he says, being released from righteousness, not subjected to it, nor willing to serve it at all, but being free from it. Therefore now also, serving righteousness, be not at all subjected to sin. And yet, what fruit did you reap from uncleanness? Nothing, but shame; and why do I speak of shame? death; “For the end of those things is death”—bodily indeed often, but assuredly of the soul. But from death indeed you have been freed through the grace of Christ; while the shame profitably yet remains; for now you are ashamed at these things.

¹³ But now, being made free from sin, and become servants to God, you have your fruit unto 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. Of the works of sin the fruit is shame; of righteousness the fruit is holiness, and purity, and chastity. The end of those is death; the end of this, eternal life. “For the wages of sin is death.” Wages is the name for the ration given to soldiers by the king. To you, then, while you served it, sin gave, he says, as wages and as recompense of the servitude, death. “But the gift of God”—he did not say, The recompense that is from God, but, “The gift.” For you received not a requital and a return for labors, but all these things came to pass by grace; for in Christ he wrought these things.

7 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Seven

¹ Chapter Seven. Or do you not know, brethren (for I speak to them that know the law), that the law has dominion over a man for as long a time as he lives? For the woman that is under a husband is bound by law to the living husband; but if the husband die, she is loosed from the law of the husband. So then if, while the husband lives, she be joined to another man, she shall be called an adulteress; but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. Having let go of the moral, he passes over to the doctrinal, and shows that they ought no longer to be under the law. For the law, he says, which you also know, has dominion over a man for as long a time as he lives. For to the dead it no longer gives ordinances. So that you also have died to it, and henceforth it no longer has dominion over you. In the beginning, then, he thus hinted this; but next he says the same thing in another way—that, when the husband is dead, the woman has authority to be joined to another. Therefore here too the law is like a husband, and you are like a woman. Then it were consequent to say: So then, brethren, the law has no dominion over you; for it is dead. But he did not so speak, lest he strike the Jews, but he brings in the woman as having died—that is, themselves—so that they enjoy a double freedom. For if, when the husband is dead, she is set free from the authority of the law, much more is she freed when she herself also appears to have died.

² So that, my brethren, you also were made dead to the law through the body of Christ, that you should be joined to another, to him who was raised from the dead, that we should bring forth fruit unto God. If you have become dead, he says, you are not under the law. For if, when the husband is dead, the woman is not accountable, much more is she, having herself died, set free from the yoke of the law. And mark the wisdom, how he shows that the law itself wills the departing from it. You were set free, then, you also, from the law through the body of Christ, who was crucified on our behalf. For that body was made dead for this cause, that you might die indeed to the law, but come to be under another, namely him who died on our behalf, and then also rose. For the law, having died, lives no more; but Christ, having died, lives. So that you have no authority to depart from him who lives. And what is the gain? That we should bring forth fruit unto God, that is, that out of this conjunction with Christ we might bear children unto God, namely good deeds.

³ For when we were in the flesh, the passions of sins, which were through the law, wrought in our members, to bring forth fruit unto death. Showing that the law contributed nothing to us toward fleeing the carnal passions, but only made these manifest. When we were, he says, in the carnal life and in wicked deeds, the passions of sins, which were made manifest and known through the law, were wrought by the soul in our members. He did not say that the members wrought the wickedness, lest he give place to accuse the flesh. For the soul is like a certain harper, and the members a harp. When, therefore, the harper strikes badly, the harp sounds badly. Being then under the law, since we could not flee the passions, we begot wicked deeds unto death.

⁴ But now we have been delivered from the law, having died to that wherein we were held, so that we serve in newness of Spirit, and not in oldness of letter. He did not say that the law was abolished, lest he strike the Jews, but, We were delivered—we ourselves—from the law; which is, We were loosed, set free, having died, and become dead and immovable toward that thing wherein we were held, which was sin; for in it, as in a certain bond, we were held. And we died toward this, that we might serve—God, namely—in newness of Spirit, and not in oldness of letter. For of old virtue was hard to accomplish, inasmuch as Adam, in the mortal body, had taken on many natural defects; but now, by the grace of Christ in baptism, our nature was strengthened through the Spirit, which made us new and young, and freed us from the oldness and weakness of the letter. Wherefore, even under the law, virginity was rare, but now in the Church there are thousands of those who walk uprightly therein; and the like also in the contempt of death.

⁵ What shall we say then? That the law is sin? God forbid; but I did not know sin, except through the law. For I had not known lust, except the law had said: You shall not covet. Having said many things which seemed to bring a slander against the law—such as, Sin shall not have dominion over you; for you are not under law, but under grace; and, But the law entered in, that the offence might abound; and, a little before, that The passions of sins, which were through the law; and, Oldness of letter;—he heals this suspicion, bringing in as it were an objection, in a deliberative manner, and saying: What shall we say then concerning the law? That it is sin? Then, resolving this, first by way of denial, as he is wont to speak concerning things exceedingly absurd, and then also setting forth reasonings: It is not sin, he says, but a discloser of sin; for I had not known lust, except the law had said, You shall not covet. And how then came the flood to pass? How were the Sodomites burned, if even before the law lust was not known to be evil? It was known indeed, but not the intensified lust, nor so exactly and with the testimony from the law. For formerly it was discerned by the natural law alone, but afterward through the written law, becoming the occasion of greater punishment—yet not by reason of the teaching of the law, but by reason of the heedlessness of those who gave no attention; which he also makes plain through what follows.

⁶ But sin, taking occasion through the commandment, wrought in me all manner of lust; for without the law sin is dead. He did not say that the law wrought the lust, but sin (which is, according to Chrysostom, the heedless and corrupted choice), or the devil (for this some understood to be sin), or the love of pleasure and the impulse toward the worse, used the teaching of the law toward the contrary. For just as, if some physician should forbid cold water to one in a fever, and the sick man should the more desire it, the physician would not be blamed; for it belongs to the physician to forbid, and to the sick man not to be persuaded; so also the law taught, that it might lead away from lust; but the sin-loving choice increased the lust, and wrought not one lust, but all manner of lust, working the evil with intensity. For when one is hindered, then the more is he inflamed. And then also sin appeared, when the law was transgressed. For without the law, sin is dead; that is, it is not reckoned to be. But when there is a law that prescribes what is due, sin lives—that is, it subsists and seems sin, since those who transgress the law stumble knowingly.

⁷ And I was alive without the law once; but when the commandment came, sin revived, and I died. Before Moses, he says, I was alive without the law; and I was not even greatly condemned (and in his own person he speaks of human nature); but when the commandment came, sin appeared as sin. For those of former times, even if they sinned, yet they did not know it. And this too is a good thing of the law, that it made men know that they sin. And the word, I died, you shall understand in two ways, both in the sense of, I sinned, and in the sense of, I became liable to a more vehement chastisement; which is no charge against the law, but against him who gives no heed to it. As for example: a man was sick, and did not even know that he was sick; then a physician came, and taught him that he is sick, and that he must abstain from a certain food, as increasing the sickness. But he did not hearken, and then he died.

⁸ And the commandment, which was unto life, this I found to be unto death. For sin, taking occasion through the commandment, deceived me, and through it slew me. He did not say that the commandment became death to me, but It was found, thus interpreting the strange and paradoxical nature of the absurdity. For its aim led unto life, and for this it was given. But if death came out of it, the charge is not against it. For sin—that is, the impulse toward the worse, and the corrupted and sin-loving mind, or rather, to speak more properly, pleasure—deceived me, and slew me through the commandment. For had the commandment not been there to point out sin, I would neither have reckoned myself as doing it as sin, nor have been liable to chastisement. For the word, It slew, one must understand in both senses, both of the sinning and of the being chastised, just as above the word, I died, was also said. The whole conclusion, then, of the apostolic thought is of this kind: When there is no law, sin is not reckoned; but when the law has come and is transgressed, sin appeared and revived. So that through the commandment, when transgressed, sin—that is, the manifestation and subsistence of sin—comes to subsist, though formerly it did not subsist nor was reckoned, in that there was no law. The law, then, in itself was not the cause of sin; nor yet had it strength to redeem from it. So that we had need of grace, because of the law’s want of strength.

⁹ So that the law indeed is holy, and the commandment holy, and just, and good. Behold, here most manifestly he stopped the mouths of the Marcionites, and Manichaeans, and Simonians, and all who slander the Old Testament. For he plainly proclaims the law holy, and the commandment holy, and just, and good. And law differs from commandment as the more universal from the more particular. For of the law some things are doctrines, and some commandments. The doctrines, then, of the law are holy, and the commandments concerning deeds are holy, and just, and good. So that they are ordinances of the good and just God, even though the aforesaid heretics blaspheme, saying that the law is of the evil god.

¹⁰ Did then that which is good become death to me? God forbid! But sin, that it might appear sin, working death in me through that which is good. The law, he says, did not become death to me, but sin slew me, that it might appear how great an evil it is, and that, even when it was being healed by the law, it became worse. And by sin, as we said above, you shall understand both the pleasure-loving mind, and the impulse toward sinning, and now also the devil, and the very deed itself, which draws one down through pleasure. Thanks, then, be to Christ, who delivered us from so great an evil.

¹¹ That sin might become exceeding sinful through the commandment. The word, That it might become, stands for, that it might appear how great a destruction sin is; just as also the word, But let God be true, stands for, let him appear. And this was shown through the commandment; for it used the commandment unto death; just as a disease also, when through the physician’s remedies it becomes worse, might be said to disclose its own malignity through the physician’s art, as being in no way benefited by it.

¹² For we know that the law is spiritual; but I am carnal, sold under sin. Since he said that already through the commandment sin appeared, lest you suppose the law to be the cause of this, he makes his defense on its behalf, putting forth a common verdict, and saying: We know that the law is spiritual. For this is acknowledged, he says, and known to all, that the law is so far from being the cause of sin that it is even a teacher of virtue, and an enemy of vice; for this is the meaning of spiritual. Whence then came sin to be, if the teacher is so admirable? From the heedlessness and weakness of the disciples. For I, he says, am carnal, that is, the whole of human nature, both that before the law and that under the law, had all the throng of passions brought in upon it. For not only did we become mortal through the transgression of Adam, but nature also received the passions, being sold under sin, and become a slave, so that it could in no way lift up its head.

¹³ For that which I work, I know not. For he does not here speak of an utter ignorance. For if they sinned in ignorance, how were they thereafter chastised? But what does he say? I am darkened, I am carried away, I know not how sin carries me away. So that the words, I know not, show not an ignorance of what must be done, but a perplexity, and a plot, and a deceit, and a being carried away. And all these things he says concerning the men before the coming of Christ, even though he has set down his own person.

¹⁴ For what I would, that I do not. That is, For what the men of that time would, that they did not do. But he does not bring in necessity, nor force, through such words. But what does he say? In the sense of, What I did not approve, what I did not accept, what I did not love, that I did; for he adds next:

¹⁵ But what I hate, that I do. Do you see that he brings in neither force nor necessity? For he would have added, But what I am compelled to, that I do. But now he did not so speak, but, What I hate. So that the words, What I would not, you shall understand as they have been taken. How then came the evil things to be? By a being carried away, by a weakness which they had from the transgression of Adam. And this weakness the law had no strength to heal, though it prescribed what must be done; but Christ, having come, healed it. This, then, is the aim of the Apostle throughout, both in what he has said and in what he is about to say: to show that human nature suffered incurably, and was healed by no other than by Christ.

¹⁶ But if what I would not, that I do, I consent unto the law that it is good. So that the law too is good; which is plain from the fact that I myself also know by nature what must be done, and am not corrupted in my judgment, even though I pursue vice.

¹⁷ But now it is no longer I that work it, but sin that dwells in me. And I know that there dwells in me, that is, in my flesh, no good thing. He did not say that the flesh works it, but sin, that is, the tyranny of sin which carries me away. So that why do they babble who accuse the flesh and the workmanship of God? And how, they say, does he speak? that There dwells in me, that is, in my flesh, no good thing? Hear how he says this. Man is composed of two things, soul and flesh; and of these the soul has the dominion in all things, while the flesh is a slave. There dwells not, then, in the flesh the good? That is, it does not lie in the flesh’s authority, but in the soul’s. Whatsoever, then, the soul chooses, that the flesh does. As if one should say that the good playing is not in the harp, but in the harper. For he does not slander the harp, but shows the superiority of the craftsman over the instrument.

¹⁸ For to will is present with me; but to work that which is good I find not. For the good that I would I do not; but the evil which I would not, that I do. But if I do that which I would not, it is no longer I that work it, but sin that dwells in me. In saying, I find not, he disclosed the insolence and the plotting of sin; for he frees both the substance of the soul and the substance of the flesh from blame, and transfers the whole to the wicked deed and choice. For in saying, What I would not, he frees the soul from blame; and in saying, It is no longer I that work it, he keeps the flesh unslandered. Who then works the evil? Sin, which is, as Chrysostom says, the wicked and sin-loving choice. And this is not a workmanship of God, but a movement of our own. For will simply is a work of God; but such-and-such a will is our own, and of our judgment. And it has been said above what sin is: the tyranny of sin which carries away our mind through pleasure.

¹⁹ I find then the law, that, to me who would do good, evil is present with me. What is said is obscure, as being defective; for it ought to have been said thus: I find then the law agreeing with me, who would indeed do the good, but do it not, because evil is present with me. And what he means is of this kind: The knowledge of the good I had from the beginning laid up together with me; and I find also the law agreeing with me and approving, and I would indeed do it, except that I am hindered, and the evil is present with me—that is, The doing of the evil is not done away from me. Yet the blessed John, after interpreting it, as has been said, as defective, hints that it may also be understood otherwise; namely, I find then the law to be not for any other, but for me who would do the good. For the law is a law only for him who would do the good, willing the same things as it. Which is plain also through what follows.

²⁰ For I delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. I knew the good even before this; but finding it laid down in writing, I praise the law, and consent to it after the inward man, that is, after my mind. But I see another law, that is, sin; which he called a law, because those who are deceived are persuaded by it, and cannot leave it, as though it were a certain irresistible law. This, then, wars against the law of my mind, that is, against the natural law (and what above he named the inward man, this he plainly names mind), and it conquers; or rather it brings me into captivity, conquering both the natural and the written law. How does it bring into captivity? By the law of sin, that is, by its power, by its tyranny. And he did not say, By the impulse of the flesh, or by nature, but, By the law of sin, which has gained the mastery of my members. And this is no slander of the flesh. For just as a robber, if he seize a palace and dwell in it, this is no slander of the house; so here too, if sin dwell in our members, the flesh is not on that account wicked; for it was tyrannized over. And some say that there are here four laws: one, that of God, which teaches us what is due; a second, that which wars against it, which is the one that enters in upon us by the working of the devil; a third, the law of the mind, that is, the natural; a fourth, the one that is in the members, that is, the sin-loving choice and the disposition toward evil, hardened in us through habit.

²¹ O wretched man that I am, who shall deliver me from the body of this death? The natural law did not suffice, the written law had no strength, but the tyranny of sin conquered them both. Whence then is there hope of salvation? Who shall deliver me from the body of this death? that is, from the body that is subject to death. For since it became passible from the transgression, and thereafter easily assailable by sin, it was over—[2] [But someone will say: And since the flesh was easily assailable by sin, why were the first sinners chastised? Because such things were enjoined upon them as they were able to accomplish even while sin held sway.]

²² I give thanks to God through Jesus Christ our Lord. Since he was at a loss, and found no other to deliver him, of necessity he found Christ. Wherefore he also gives thanks to God and the Father, through Jesus our Lord, that is, Christ being the cause of the thanksgiving. For he, he says, accomplished what the law could not; he delivered me from the weakness of the body, strengthening it, so that it is no longer tyrannized over by sin. But just as, having become mortal through the transgression of Adam, it was set as an easy prey to sin; so, through his obedience, when he was crucified and then rose again, it received the rose-gardens of incorruption, and stands nobly against sin.

8 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Eight

¹ Chapter Eight. So then I myself with the mind serve the law of God, but with the flesh the law of sin. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. The word, I serve, stands for, I served; for he calls to mind the former things. For being about to say, There is therefore now no condemnation, and what follows, and to make plain the unspeakable grace of Christ, he calls to mind how we were formerly, and that we understood the good, but with the flesh, that is, with the weakness of the flesh, we fell under the law of sin. But now there is no condemnation to them which are in Christ Jesus, that is, to those counted worthy of baptism. And since many sin even after baptism, he added: To them who walk not after the flesh; showing that the whole matter is of our own heedlessness. For it is possible now, and easy, not to walk after the flesh, which was then exceeding hard. And we must not only abstain from walking after the flesh, but there must also be present the after the Spirit. For it is not the abstaining from vice that crowns, but the partaking of virtue and of spiritual works.

² For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death. By the law of the Spirit he calls the Holy Spirit, just as also by the law of sin he calls sin. And he calls this a law of life, by contrast with the law of sin, which procured death also. For the grace of God put to death both sin and death; and, having made the contest light for us, thus brought us in to the wrestlings. And the wicked tongues dared to call here the Mosaic law a law of sin; which the Apostle nowhere so named, but holy and spiritual. And if they say it is spiritual—the Mosaic also being such—wherein then does it differ from the law of the Spirit? Very greatly. For that of Moses was given by the Spirit only; but this also supplied the Spirit.

³ For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. He made mention of the Spirit, and now he makes mention also of the Physician, and of the Son, teaching the Trinity. And he seems indeed to speak against the law, but it is not so. For he did not say, The wickedness of the law, wherein it did mischief, but The impotence, wherein it was weak. And how was it weak? Through the flesh, that is, through the carnal mind. And the whole sense of what the Apostle was saying is here uncovered. For he says, as we also said above, that the law indeed taught, but had no strength to conquer the more carnal mind. The Father, then, sent his own Son in the likeness of sinful flesh, that is, having flesh like in substance to ours, the sinful flesh, yet sinless. For because he made mention of sin, therefore he added the word likeness. For he did not take other flesh, but this very flesh, and having taken it, he sanctified and crowned it, condemning sin in the flesh which he assumed, and showing that the flesh is not by nature sinful. The like, then, was done by Christ as if one, seeing a woman beaten in the marketplace, should say that he was her son, being himself a king’s son, and so should rescue her from those who beat her. And the words, And for sin, can be understood also more simply, in the sense of, The Father sent the Son concerning sin, that is, for the sake of subduing sin. But the very great John, making this plain, said that Christ convicted sin, which had sinned greatly. For so long as sin put sinners to death, it brought their end upon them according to the law of justice. But when, finding a sinless body, that of the Lord, it put it to death, it was condemned as having done wrong and sinned. God, therefore, sent his Son both to show sin unjust and sinful, and to condemn it justly, that the devil might not be able to say that, as one stronger, Christ conquered me.

⁴ That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Lest anyone say: And what is it to me, if Christ conquered in the flesh which he assumed? for this cause he says these things, that, It is rather most of all to you. For the righteousness of the law—that is, the end, the aim (for it had as its aim the justifying of man)—is fulfilled, he says, in us. For what the law willed indeed, but was weak to do, this Christ did for our sakes; and to him belonged the struggle, but we enjoyed the victory. Wherefore we shall not sin, if we walk not after the flesh, that is, if we be not carnally minded; or rather, this is not enough, the not being carnally minded, but there must be present in us, as has also been said above, a spiritual mind also. Wherefore he added: But after the Spirit. For, Turn away from evil, and not only this, but also do good. For let us not, because we have heard that Christ bestowed the victory upon us, sink down altogether; but we must guard the grace of the laver. For most excellently is the wrestling easier for us now than before.

⁵ For they that are after the flesh mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. They who have given themselves, he says, to the immoderate slavery of the flesh, ever mind the things of the flesh, thinking round about nothing divine; but they who have wholly submitted themselves to the Spirit both mind and do all things spiritual.

⁶ For the mind of the flesh is death; but the mind of the Spirit is life and peace. By the mind of the flesh he names the grosser understanding, calling it from the worse part. For the flesh in itself has not a mind of its own, but the gross and material understanding is a mind of the flesh, which one might also call a mind that has minded carnal things; just as also the mind of the Spirit is the understanding that minds the things of the Spirit; which begets life, by contrast with the death which the carnal understanding begets; and also peace, by contrast with what follows. For he adds:

⁷ Because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be. The spiritual understanding begets peace; but the carnal, enmity against God. So then it does not lift up hands against God, he says, but, not being subject to his law, it is said to be enmity to God. And be not troubled at hearing the words, Neither indeed can be, but understand what is said as it ought to be. For the mind of the flesh cannot, so long as it remains such, be subject to God; as if one should say, The harlot cannot be chaste. For he did not say, It shall not be able, but, It cannot now, while it remains carnal. Since how would countless men simply have become good out of wicked, if the change were impossible? So also in the Gospel the Lord said: A corrupt tree cannot bring forth good fruit; in the sense of, so long as it is corrupt. Let us not, then, be carnally minded, but minded of the Spirit, that we may have peace; ours being the Spirit, through whom all the things in the law that are hard to accomplish are made easier for us.

⁸ So then they that are in the flesh cannot please God. But you are not in the flesh, but in the Spirit. That is, They that have the carnal mind cannot please God, so long as they are such. For not the substance of the flesh, but the gross and carnal life, and that which makes the whole man flesh, he so names; as also in the Old Testament: My Spirit shall not abide in these men, because they are flesh. And the words, But you are not in the flesh, are of this kind: He said, You are not enslaved to the carnal life, but to the spiritual. And wherefore did he not say, But you are not in sins? That you may learn that Christ not only quenched the tyranny of sin, but also made the flesh lighter and more spiritual. For just as iron, brought into contact with fire, becomes fire; so also the flesh of those who have received the Spirit through baptism becomes wholly spiritual.

⁹ If so be that the Spirit of God dwell in you. The word, If so be, he sets down not as doubting, but rather as strongly confirming, in the sense of, Since indeed the Spirit of God dwells in you, therefore you are in the Spirit.

¹⁰ Now if any man have not the Spirit of Christ, he is none of his. He did not say, But if you have not the Spirit of Christ, because of the harshness of the saying, but, If any man have not the Spirit, indefinitely then, he is none of Christ’s; and with reason. For the seal is the Spirit. So that he who has not the seal is not of the Master who is signified by that seal.

¹¹ And if Christ be in you, the body indeed is dead because of sin; but the Spirit is life because of righteousness. He comforts them by saying, And if Christ be in you. This some understood to mean Christ; but it is not so, he says; rather the Apostle shows this, that he who has the Spirit has Christ himself also; for where one hypostasis of the Holy Trinity is, there are the rest also. And what shall come to pass, if Christ be in us? That the body is dead, as toward sin. But the Holy Spirit in you is life, that is, not only does it live of itself, but it can also impart life. And the Spirit is life because of righteousness; that is, because we were justified by God; and that righteousness, that justification, is kept in us; and while this is kept, sin is not; and sin not being, neither is death; and thereafter all is life, both in the present age, when we live according to God (for this is life properly, when we are dead toward sin), and in the age to come, the indissoluble life.

¹² But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, through his Spirit that dwells in you. Again he moves the discourse concerning the resurrection, and says: Be not troubled that you are clothed about with a dead body; for you have the Spirit of God who raised Christ from the dead; and just as he raised him, so also will he assuredly raise you, or rather quicken you. For they too that have not the Spirit shall rise, but unto chastisement; and they of the Spirit, unto life. For this reason the Apostle did not say, He shall raise the body, but, He shall quicken it, because of the Spirit dwelling in you. He did not say, That dwelt, but, That dwells, that which abides unto the end. For God will not endure, seeing his Spirit in you, to fail to bring you into his bridal-chamber; just as, if you have not the Spirit, you shall utterly perish, even though you rise. Put to death, then, the body, that the Spirit may dwell in you, and that through it life may be given you.

¹³ Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. Having shown how much the spiritual life profits, that it makes Christ to dwell within, and quickens the mortal bodies, he thereafter brings in the exhortation, and shows that we are not debtors to the flesh, but to the Spirit, evidently. For the things of God came to us by grace; but our own things are a debt, and are demanded inexorably. And interpreting in what sense he said, To the flesh, lest you take this of the nature of the flesh, he added the words, To live after the flesh. For I do not take away the care for the flesh (for we owe it much, to nourish it, to cherish it), but the eagerness that leads toward sin. For he lives after the flesh who makes the flesh lord of our life, and mistress of the soul.

¹⁴ For if you live after the flesh, you shall die; but if you through the Spirit do put to death the deeds of the body, you shall live. By death he means indeed the immortal chastisement in Gehenna; but he also calls the very life here, in wicked deeds, a death; just as, on the other side, if through the spiritual life we put to death the wicked deeds of the body, we shall live both unto the indissoluble life and now unto the life in virtue. For he that is dead to the world, that man lives. And mark how he did not say, Put to death the body (for this were murder), but, The deeds of the body, and these plainly the wicked ones. For it is not the seeing simply, and the hearing (which are natural works of the body), but the using of these badly.

¹⁵ For as many as are led by the Spirit of God, these are the sons of God. He promised above, that, You shall live, if you put to death the wicked deeds. Now he sets down a greater crown and a fuller reward than the former, the divine adoption. Wherefore he did not say, As many as live by the Spirit of God, but, As many as are led, that is, governed and guided; making the Spirit lord both of the soul and of the flesh. For even if you receive baptism, and become a son of God through baptism, yet if you be not led by the Spirit, you have lost the gift. For we all indeed receive the Spirit through the laver; but the being led throughout our whole life, this is demanded of us as our own. Wherefore he did not say, As many as received the Spirit, these are the sons of God, but, As many as are led by the Spirit of God.

¹⁶ For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption. He said that they are sons of God who are led by the Spirit; then, since the Jews also partook of the adoption—For I have begotten sons and exalted them, and, Israel is my firstborn son—he shows how great is the distance between our adoption and that of the Jews; and he says that they received a spirit of bondage, so calling the letter of the law, as being given indeed by the Spirit, but rather fitting for slaves. For indeed the punishments too were at hand and bodily—stonings, and burnings, and threats, when, The sword shall devour you; and because of these great was the fear before the eyes. And again the rewards were earthly, and the promises were of the good things of the earth, and the commands were petty and servile. So that they, even if they were called sons, yet were so as slaves; but we, as noble and free. For our rewards too are heavenly, and the kingdom of the heavens; and our chastisements are not stonings, and such things from the priests, but it suffices to be cast out from the mystic table as a son. And our commands are divine, and fitting for the nobly born: Look not with passion; Do not swear; Part with what you have. And they are accomplished not by fear of chastisement, but by desire of the Spirit and by love; and this is plain from the fact that many even surpass many of the commands. And there the Spirit was not; but here the grace of him is rich.

¹⁷ Wherein we cry: Abba, Father. He set down the Hebrew word, which is an utterance of genuine children toward a father. What then? Did not those of old also call God Father? For the God, he says, that begot you, you have forsaken; and again, One God created us; and, One Father of us all. But even if these things were said concerning them, yet no one is found in prayer calling God Father, as now we all do after baptism. And besides, even if some of them ever did so call him, yet it was out of their own understanding; but the faithful, out of a spiritual working.

¹⁸ For the Spirit itself bears witness with our spirit, that we are children of God. We indeed cry; but the Holy Spirit bears witness to this our calling. How? Through the gifts which he gave us. For when you heal one who is sick, or raise the dead, this is a confirmation that you are a child of God, and that from your Father you have received the power. But many of us have not those gifts; nevertheless, to him who diligently entreats God, and longs after the heavenly things, the soul perceives the adoption of the Spirit.

¹⁹ And if children, then heirs; heirs indeed of God, and joint-heirs with Christ. And we inherit great things; for heirs of God. And what an inheritance is this, which surpasses all conception! Yet a greater honor still we have than this: For we are joint-heirs with Christ.

²⁰ If so be that we suffer with him, that we may be also glorified together. Lest anyone say: How are we joint-heirs, being afflicted and driven about? If you suffer with him in the affliction, plainly you shall also be glorified together with him.

²¹ For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Since he said, We suffer with him, lest the faithful be troubled at the name of suffering, he comforts them: Be not afraid; for the sufferings of this present time are not worthy, that is, they are small, when awaited, compared with the glory which shall be revealed. He did not say, The relief that shall be, but, The glory; which is both relief and glory. And by saying, To be revealed, he shows that the glory already exists, hidden; but not given now, that we may learn to endure; since, were it given here, no one would despise the present life, looking unto the future.

²² For the earnest expectation of the creation waits for the revelation of the sons of God. Wishing to show how great a glory we shall obtain, he says that the creation itself also shall be changed for the better; and if the creation, much more we. The sense, then, of what is said is of this kind. But what the prophets do, bringing in the rivers clapping their hands, and the mountains leaping, and investing inanimate and insensible things with the faces of living and sentient beings, this he too does, and says that the whole creation has an earnest expectation, that is, a great expectation, that it too shall be changed for the better, and waits for the revelation of the glory of us the sons of God. For then it too shall be glorified with incorruption, when we also are. Whatsoever, then, you hear said concerning the creation, as concerning a living thing, deem it to be said by way of personification.

²³ For the creation was made subject to vanity, not willingly, but by reason of him who subjected it; in hope, that the creation itself also shall be delivered from the bondage of corruption, into the liberty of the glory of the children of God. To vanity, that is, to corruption, the creation was made subject, in the sense of, It became corruptible because of you, the man. For since you took a mortal and passible body, therefore the earth too brought forth thorns and thistles, and the heaven, growing old, has need of change. How then did it become corruptible because of another? Because it subsisted wholly on account of man. And the words, Not willingly, signify this, in the sense of, The whole came to pass of the providence of God, and is no achievement of the creation’s own; for it was for your profit, that, seeing its corruption, you might despise it, and look toward heaven. And when you hear the words, In hope, deem it to be said by way of personification, and all the like. And so the creation itself also shall be set free, not you alone; but also that which is set apart from you, the soulless and insensible, when it too partakes of the good things; and it shall no longer be corruptible, but shall follow you. And just as, when you became corruptible, it became corruptible; so, when you are made incorruptible, it too shall be made incorruptible. If, then, the creation suffered because of us, you too ought, suffering for God’s sake, to endure; and if it hopes to be glorified, much more ought you. For just as a father arrays the servants for the glory of his sons; so also God arrays the creation for our glory.

²⁴ For we know that the whole creation groans and travails together until now. And not only they, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body. Through these words he constrains the hearer to despise the present things, as though saying: Do not become worse than the creation, nor make your home in the present things; but rather even groan, that you do not yet possess the glory to come. For if the creation groans, much more we. And this he himself adds, that, We also ourselves, having the firstfruits of the Spirit, that is, having tasted of the things to come, groan, because we do not yet possess them. For from the spiritual gifts which we received (for these are the firstfruits), we infer also the things to come. Then, lest he give the heretics occasion to say that, because the world is evil, therefore we groan, he says that, Waiting for the adoption. And how do we who have already been adopted again wait for another? Yes, he says, I speak of an adoption, not that through baptism (for this we have already received), but the perfect glory in the incorruption of the body. For this is the perfect redemption, the liberty and deliverance from death and from the passions, when we shall no longer be turned back from adoption into the bondage of sin.

²⁵ For by hope we were saved; but hope that is seen is not hope; for what a man sees, why does he yet hope for it? But if we hope for that we see not, then do we with patience wait for it. Since he was speaking concerning things to come, which are disbelieved by the many, he says: Do not you, the faithful, disbelieve what I say; for from the things which you have already received, believe also concerning the things to come. And just as, having brought in nothing before save faith alone, you received great things from God; so now also use faith toward the hope concerning the things to come. For hope is then truly hope, when it is concerning things not seen. For what a man sees, why does he also hope for it? Let us not, then, seek all things here. For with patience we wait for the things to come. And when you hear of patience, understand that struggles and sweats are signified. For the Christian ought to endure, waiting for the things not seen; and he is persuaded through faith.

²⁶ And likewise the Spirit also helps our infirmities. He made mention of patience; encouraging, then, the hearer, he says that, The Spirit also helps us. So that be not weary in hoping and enduring; for the Spirit helps you, who bring in hope and patience alone.

²⁷ For what we should pray for as we ought, we know not. He shows how the Spirit helps our infirmities, and says that, We are so infirm, that we do not even know what we ought to pray for; all of us simply, and I, Paul. For he himself also prayed concerning the thorn, and concerning going to Rome; and Moses concerning seeing Palestine; and Jeremiah on behalf of the Jews; being ignorant of what was fitting. And these things Paul now says, since it was likely that the faithful in Rome, being persecuted and afflicted, asked for relief, and not receiving it, were offended. He shows, then, that one knows not how to ask for what is profitable. You ought, then, to endure; but the Spirit alone knows what is profitable for you. Wherefore he adds:

²⁸ But the Spirit itself makes intercession for us with groanings that cannot be uttered. Just as of old God gave many and various gifts to those who were baptized, which also were called spirits, and one had the gift of prophecy, another of wisdom, another some other thing; so also he gave a gift of prayer, and it too was called a spirit. For since, being ignorant of many of the things profitable to us, we ask for the things not profitable, there came a gift of prayer upon some one of those of that time, and he both stood asking for the common profit, and taught the others to ask. By the Spirit, then, here he calls the gift, and the soul that receives the gift of prayer, and intercedes with God and groans. For with much compunction that spiritual man stood, and with many groanings; whose symbol even now is the deacon, who makes the more extended and earnest supplications on behalf of all.

²⁹ And he that searches the hearts knows what is the mind of the Spirit, because he makes intercession for the saints according to God. Not as though God were ignorant, he says, does the man stand asking. For he that searches the hearts knows what is the mind of the Spirit, that is, of the spiritual man; that he asks the things which seem good to God, on behalf of the faithful in the Church; for these are the saints. And this comes to pass, that we may learn to ask according to God, that is, the things pleasing to God. Since, then, the Spirit intercedes on our behalf, grieve not, you who are afflicted.

³⁰ And we know that to them that love God all things work together for good, to them who are the called according to his purpose. Both the things said before—that The creation was made subject to vanity, and that it shall be made incorruptible; and again the words, What we should pray for we know not—were certain exhortations to those in Rome who were ill-treated, as we noted; but the things now are most manifest. For to them that love God, all things, even the things that seem grievous and afflicting, work together for good. He did not say that nothing grievous befalls them that love God, but that it comes upon them indeed, yet God uses the grievous things to the profit of those ill-treated. Then, since this seemed past belief, he confirms it from the things gone by, saying: To the called according to purpose. For he called you, he says, when you were far off, and made you his own; and how much more, when you are called, will he not lay hold of you? And a man becomes called according to purpose, that is, according to his own choice. For the calling does not suffice (else all would have been saved; for all were called), but there is need also of the choice.

³¹ For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren. And whom he foreordained, them he also called. God foreknows those worthy of the calling, and then thus foreordains. Now the foreknowledge is first, then the foreordination. And by foreordination understand the unchangeable good will of God. He foreknew, then, that Paul is worthy of the calling of the Gospel, and so he foreordained, that is, unchangeably determined, and fixed it, to call him. He makes them, then, conformed to the image of his Son, whom he foreknows as worthy. For what the Only-begotten is by nature, this they have become by grace, being styled sons of God and heirs. And he is the firstborn among many brethren according to the dispensation; for according to the Godhead he is Only-begotten. For since the flesh that was assumed was anointed by the presence of the whole of him who anoints, and became the firstfruits of us, the condemned nature being sanctified in Christ, with reason he is firstborn, and we are styled his brethren.

³² And whom he called, them he also justified. Having, through the regeneration of the laver, set them free from their sins, and made them just.

³³ And whom he justified, them he also glorified. Having counted them worthy of the adoption, and given them the other gifts.

³⁴ What shall we then say to these things? If God be for us, who can be against us? Do you see that here he most evidently makes plain that he is making his discourse toward those who are afflicted? For such things are as if to say: If we were counted worthy of so many good things while we were enemies, after being justified and glorified, how much more? And God being for us, who is against us? For though the whole world rise up, the wisdom of God will turn the uprising to our salvation and glory.

³⁵ He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? I pass over, he says, the other things which I said before, that he justified, that he glorified. But consider this, that His own, that is, the Only-begotten, the beloved, him who is by nature of him (for there are also adopted sons of him through baptism)—him, then, he spared not, but delivered him up for us; and that, for all, that is, for the noble, the ignoble, the lowly, the glorious; and not simply, but he delivered him up unto slaughter; and shall he not now freely give us all things? For he that gave the Master, shall he not give the possessions? So that, since he gives not, it is not profitable, and for this reason he gives not. Do not, then, vehemently long for ease, you who are afflicted for Christ’s sake; for if it be profitable, you shall receive it.

³⁶ Who shall lay anything to the charge of God’s elect? Since, along with the other trials, the faithful were also reproached by the Jews, as fickle, and as having suddenly fallen away into Christianity, he says that, God chose you, and who is he that lays anything to your charge in the election of God? If a craftsman choose something, no one blames him; and when God has chosen, who is he that brings a charge?

³⁷ It is God that justifies. Who is he that condemns? It is Christ that died, yea rather, that is risen again from the dead. He did not say, It is God that forgave the sins, but what was much greater, It is God that justifies. Let us not, then, fear either those who tempt, or those who reproach. For God chose us, and made us just; and he that died for us, yea rather is risen again, is Christ the Son of God; who then is he that condemns those counted worthy of so great a glory?

³⁸ Who is even at the right hand of God, who also makes intercession for us. The words, He makes intercession for us, he said, that he might show the love of Christ toward us; for, even when he had fulfilled the things of the bodily dispensation, he did not break off his loving disposition toward us, but is an ambassador on our behalf; for this is the meaning of He makes intercession. For this word surely brings in no diminution of the glory of the Only-begotten. For having first said, Who is at the right hand of God (which is indicative of his majesty), he therefore added the words, He makes intercession; signifying nothing else through this, than, as has been said, his love toward us; since concerning the Father also it has been said, As though God did beseech you through us. Was, then, the glory of God on this account diminished, because he beseeches? Nay, this is altogether indicative of his unspeakable care for us. And some understood the words, He makes intercession for us, thus: that inasmuch as he bears the body, and did not lay it aside, as the Manichaeans rave, for this reason there is an embassy and intercession toward the Father. For the Father, beholding it, is reminded of the love toward men, for which his Son bore the body, and inclines to compassion and mercy. And these things Paul says, as I have often said, comforting the afflicted, and showing them that the Spirit too makes intercession for us, and the Father spared not his own Son for our sakes, but also justified us and glorified us, and the Son makes intercession for us. And thereafter we ought not to be faint-hearted and cast down.

³⁹ Who shall separate us from the love of God? Tribulation, or distress, or famine, or persecution, or peril, or nakedness, or sword? After showing the unspeakable love of the Father and of the Son and of the Holy Spirit toward us, as though become inspired, he says: Who shall separate us from the love of God? For him who was so loved, and counted worthy of so great a providence, there is nothing that shall be able to part. And by the name of tribulation, and of distress, he comprehended all the things that can do hurt, even though he did not enumerate these severally.

⁴⁰ As it is written: For your sake we are killed all the day long; we are accounted as sheep for the slaughter. Lest the being afflicted and straitened should seem to be a matter of abandonment, he brings forward also the prophet proclaiming these things beforehand, and pointing to it as the greatest consolation, that to suffer for God, or rather to be killed all the day long, which comes to pass by the choice; for by nature this is impossible. And this being killed is to be sacrificed to God; for this he hints by saying, As sheep for the slaughter. And that, just as those resist not the one who slays them, so neither do we.

⁴¹ But in all these things we more than conquer through him that loved us. Having said, We are killed, he sets down also the consolation, lest anyone, minded in human fashion, should give up; and he says, not that, We conquer, but, We more than conquer; that is, with all ease, without sweats and toils, and in these very things through which we are plotted against. For this is the most perfect victory, when, being driven about, we prevail over those who persecute us. And disbelieve not; for it is God that fights along with us; nay, he also loved us. So that it is no marvel, if we more than conquer in the midst of the terrors.

⁴² For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. First he said that God loved us; then thus he sets down his own love toward God, that he might not seem to say anything great concerning himself. He says, then, that, We so depend upon the love toward God, that not only shall the terrors allotted to this life be unable to remove us from it, but, even if some tyrant should threaten the death to come that is in chastisement, or should promise the indissoluble life, endeavoring to make us depart from God. And why do I speak to you of kings and tyrants? Not even angels, nor all the powers above, shall be able to turn us aside; nor things present, nor things to come, nor height, that is, the things in the heavens, nor depth, that is, the things in the earth, nor glory, nor inglory. And some understand by height the kingdom of the heavens, and by depth the failure of it. But even if there were another creature, as great as the visible and the intelligible, it would not remove me from that love. And he said this, not as though the angels separated men from Christ, but setting down the discourse by way of supposition, and wishing out of abundance to show the surpassing greatness of the love of God; not that which the Hebrews say they have, but the love that is in Christ Jesus. For the Jews too say that they love God, but not in Christ Jesus; for they have not the faith toward Christ.

9 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Nine

¹ Chapter Nine. I say the truth in Christ, I lie not (my conscience also bearing me witness in the Holy Spirit), that I have great sorrow and unceasing pain in my heart. Having spoken before this of the faith in Christ, he had shown that not all who are of Abraham are his seed. And lest he should seem to say these things out of passion, he anticipates this, and speaks the kinder things concerning the Hebrews, doing away with this suspicion, and confesses that he loves them beyond measure. And that he may not be disbelieved, he says, I say the truth in Christ, I lie not. And he brings forward three witnesses—Christ, his own conscience, and the Holy Spirit—and says that I have great sorrow, eating away my heart, on behalf of the Hebrews, because they have come to be outside of grace; for this is what he is about to say.

² For I myself could wish to be accursed from Christ, on behalf of my brethren, my kinsmen according to the flesh. Learn first what the anathema is: a separation, an estrangement. For just as no one dares to touch the votive offering that is dedicated to God, so neither the thing accursed—yet in another manner. For the sacred offering no one dares draw near to, for honor’s sake, as being laid up for God; but from the accursed thing all separate themselves, as from a thing unhallowed and estranged from God. What, then, is it that Paul says? For he seems to say things contrary to what was spoken above. For then he said that No one shall separate us from the love of God; but now he says that he prays to be separated from Christ. He seems, then, to say contrary things, but it is not so; for this also he says on behalf of the love of God. For since all accused God, that the Hebrews—who had been counted worthy of the adoption, and glorified, and named the forefathers of Christ—he had cast out and dishonored, while he brought in instead those who had never acknowledged him, those of the nations; and they murmured against Providence, and blasphemed, as though these things were done unjustly, and as though God had deceived their forefathers, to whom also he had promised the gifts: Paul, grieving and stung on behalf of the glory of God, prayed to be himself accursed, so that those might be saved, and the blasphemy against God be undone. You see, then, that for the love toward God he prays, if it be possible, to be separated from the choir that is about Christ—not from his love, but from his glory, and from that enjoyment; just as fathers also often separate themselves from their sons, that the sons may be glorified—not separating themselves from the love of their children, but themselves willing to be without honor, that those may be in good repute. I myself, then, he says, who have set right ten thousand things, who have loved God beyond nature, pray, on behalf of the glory of God, to fall away from the glory of Christ. And this is not to fall away, but rather to attain. And the words, On behalf of my brethren, my kinsmen according to the flesh, show forth his inmost affection, and how he is set on fire on their behalf.

³ Who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises; whose are the fathers, and from whom is Christ according to the flesh, who is over all, God blessed unto the ages. Amen. He praises and magnifies them here, that, as I said, he may not seem to speak out of passion. And gently he also hints that God indeed willed them to be saved; and this is plain from the things in which he counted them worthy of adoption and glory, and from the things he promised to the fathers, and the other excellent things he gave them, and that he was well pleased that Christ should be born of them; but they thrust away the benefaction. Wherefore also, struck with amazement at the love of God, he refers the thanksgiving to the Only-begotten, and says, Who is over all, God blessed. For even if others, he says, blaspheme, as though the receiving of the nations were not done with good reason, yet we who know the mysteries of Christ know that he is worthy to be glorified. And from this, moreover, Arius is put to shame, since Paul proclaims Christ to be God over all.

⁴ Not as though the word of God has fallen to the ground. I indeed, he says, am set on fire, because God is blasphemed, and for this reason I would wish that all might be saved; yet even if not all are saved, God has not thereby lied in the things he promised to the fathers, nor has his word fallen through. For what he promised, that also he did—even though the blasphemers say that he promised to some and gave to others. For hear what follows.

⁵ For they are not all Israel, who are of Israel; neither, because they are the seed of Abraham, are they all children. What God promised, he says, that also he did. For he said, To you and to your seed will I give it. Let us see, then, what manner of thing the seed is. For not all who are of Abraham are simply, on that account, his seed; neither are those who are of Israel, on that account, Israelites; but those who were begotten after the manner of Isaac, and those who are worthy of the virtue of Israel, through which he saw God. For he did not say, Those who are of Jacob, but, Those who are of Israel, making mention of the honored name. If, then, you learn who are begotten after the manner of Isaac, then you will find the promise undeceiving; for to these were given the things promised. So that God is not worthy to be blasphemed. For what he said, he did, even though some do not understand it.

⁶ But, In Isaac shall your seed be called. That is, they who are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed. For this is the word of promise: At this time will I come, and Sarah shall have a son. Not I, he says, interpret to you what the true seed of Abraham is, but the Old Testament, which said, In Isaac shall your seed be called. So that as many as were born after the manner of Isaac, that is, of promise, these are truly the children of Abraham, or rather of God. For the whole was of the divine word. For neither was Isaac begotten by law and power of nature, but according to the power of promise: For at this time will I come, and Sarah shall have a son. The word of God, then, fashioned Isaac and begat him. So also indeed with us, the children of God: in the font, as in a womb, divine words are spoken over us, and those words refashion us; for being baptized into the name of the Father, and of the Son, and of the Holy Spirit, we are begotten. And just as there he promised the birth of Isaac, and then afterward fulfilled it, so also our birth he promised through the prophets, and after these things he brought it to completion; so that the words, In Isaac shall your seed be called, are thus to be understood, as meaning, Those are the seed of Abraham who were begotten after the manner of the birth of Isaac, that is, through the divine word. The word of God, then, has not fallen through, but to the true seed, that is, to the believers of the nations, who became children of God, as Isaac also was, inasmuch as these too are of promise, he has given what he undertook. But if the Jews should say that the words, In Isaac shall your seed be called, signify this—that those born of Isaac are counted to Abraham for seed—then the Idumaeans also, and all those, ought to be reckoned the seed of Abraham. For their forefather Esau was a son of Isaac. But now they are not only not reckoned sons of Abraham, but are also exceedingly estranged, and are named of another race.

⁷ And not only this, but Rebecca also, having conceived by one, even by our father Isaac. He showed that, though there were many and diverse children of Abraham, Isaac was called the seed; so that those also who are born like him are the seed. And now, then, he says that Not only in the case of Isaac may you see this, but, what is greater, also in the case of brethren of the same father and the same mother, and twins, even Esau and Jacob. For neither did these enjoy the same things, but the one was chosen, and the other was hated. So that do not demand reasons, why he chose those of the nations, and made them the seed of Abraham, or rather a divine seed, but thrust away the Hebrews.

⁸ For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls, it was said to her, The elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated. It is necessary for us to state beforehand the sense of the things that are about to be said at length by the Apostle. For since many were saying, Wherefore were the nations preferred before the Hebrews (for no one could say that it was for virtue’s sake, since all sinned)—the Apostle gathers together many perplexing things, to us indeed incomprehensible, but comprehensible to God alone; and he shows first, in the two twin brethren, that not for virtue was the chosen one chosen, nor for wickedness was the hated one hated (for they had done no good or evil, being still in the womb of their mother); but by the divine foreknowledge, that is, by the foreknowledge, the one was chosen and loved, and the other was hated; even as the prophet also says, Jacob have I loved, but him have I hated; that the whole may be of God, and of his purpose and foreknowledge. And why do I speak of these? Nay, the Israelites also all made the calf, and some were chastised, but some not. And Pharaoh was indeed hard in truth; but so were many others also. How then is he alone chastised? You see that these things are incomprehensible to men, but comprehensible to God alone. So, then, both the election of the nations and the casting away of the Hebrews seem to us beyond reason, but to God are most just. This is the sense of the whole passage.

⁹ What shall we say then? Is there unrighteousness with God? God forbid! Therefore neither in our case—of the nations and of the Jews—is God unjust.

¹⁰ For he says to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. He adds, as has been said above, yet another testimony from the Old Testament, showing that God alone knows those who are worthy either of honor or of chastisement. For though all alike sinned, when they made the calf, nevertheless God has mercy on some, but delivers others to the Levites for slaughter. And not even Moses, great as he was, knows the cause; and do you demand causes, wherefore those of the nations were preferred, and that being sinners? And yet Paul could have told the cause, which he told elsewhere, namely, that the Israelites supposed to be justified of works, but these of faith and grace; yet he does not say it now, out of abundance stopping the mouths of the curious, and persuading them to make no reckoning of the things of God.

¹¹ So then it is not of him that wills, nor of him that runs, but of God that shows mercy. Isaac indeed willed to bless Esau; and Esau ran into the field, that, having taken game, he might be blessed. But God, by a righteous judgment, made Jacob, as being altogether worthy, to obtain the blessing. The Apostle seems here to do away with free will; but it is not so. But just as in the case of a house we say that the whole is the craftsman’s—though it needs both material and those who work together with him; yet nevertheless, since the end is his, we say that the whole is his—so also in the case of God we say that the whole is God’s, though God has need also of our readiness; but since he it is who brings to completion, and he who crowns, and he who condemns, we say that the whole is God’s.

¹² For the Scripture says to Pharaoh, For this same purpose have I raised you up, that I might show in you my power, and that my name might be declared throughout all the earth. Just as in the case of those who made the calf, he says, some were saved, but some chastised, God alone knowing those worthy either of salvation or of chastisement, so also Pharaoh alone—though many others also became wicked—tasted of the wrath of God; for to this very end have I raised you up, he says, O Pharaoh, that is, I brought you into the midst, that through you my power might be made manifest, and that many might be brought low, my name being declared, as of one righteous and powerful, throughout all the earth.

¹³ So then he has mercy on whom he wills, and whom he wills he hardens. He brings in the conclusion, and declares that one ought not to demand a reckoning of God. For whom he wills he has mercy on, as on the Israelites who made the calf; and whom he wills he hardens, as Pharaoh. But what is the meaning of He hardens? For it seems absurd. Just as the sun hardens the clay, so also God is said to harden the clay heart of Pharaoh. How? By his longsuffering; for being longsuffering toward him, he wrought him the harder; just as if one has a wicked servant, and treats him kindly, he renders him the more wicked—not as though himself teaching him the wickedness, but as the other uses the longsuffering for the increase of his wickedness, despising it, as it were.

¹⁴ You will say then to me, Why does he yet find fault? For who has resisted his will? He is eager throughout, as I have often said, to show that to God alone are known these dispensations and these judgments; and from every side he gathers together many perplexities, and does not bring in the solutions, that, having straitened the hearer, he may show that these things are incomprehensible and inconceivable. What, then, he says here is of this sort. He brings in an objection, then, and a perplexity, that, If he hardens whom he wills, why does he yet find fault with him that stumbles? For who was able to withstand his will? He willed, and hardened, and with reason did the hardened one stumble; how then does he find fault with him, and chastise him? This objection, indeed, is brought in for the sake of showing that these things are perplexing, and comprehensible to him alone; wherefore neither does he himself solve it, but stops the mouth of him that is perplexed, saying:

¹⁵ Nay but, O man, who are you that answers back to God? You see how he checks the unseasonable curiosity, and lays a bridle upon it, teaching us to know what God is, and what man. Who are you? A judge with him of the principle? A judge with him of what ought to be done, or not? For to examine that thus it was fitting, and not thus it was fitting, belongs to one who answers back, and sets himself against God. But one ought not to do this, but to be persuaded of the things that come to pass, however they come to pass.

¹⁶ Shall the thing formed say to him that formed it, Why have you made me thus? Or has not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? Paul used this illustration, not that he might do away with our free will, nor that he might show us to be idle and unmoved; but teaching how one ought to be persuaded by God, and to display an intense silence and obedience. For just as, he says, the potter, of the same lump, makes what he wills, and none of the vessels answers back to him, so also do you, with regard to this One, who, of the same race of men, chastises some and honors others, be not over-curious, but only worship, and imitate the clay; and just as that follows the hand of the potter, so do you also follow the mind of him that dispenses. But know, O reader, that just as in the case of the vessels, it is not the lump that makes some honorable and some dishonorable (for it is one and the same), but the use of those who handle them, so also in the case of men, it is not nature that makes some worthy of chastisement and some of crowns (for it is one), but the will.

¹⁷ But if God, willing to show his wrath, and to make known his power, endured with much longsuffering the vessels of wrath fitted unto destruction; and that he might make known the riches of his glory upon the vessels of mercy, which he had before prepared unto glory; even us, whom he also called, not only of the Jews, but also of the nations. Having stopped the mouths of those who undertake to busy themselves, now he brings in the solution; and what he says is of this sort: A vessel of wrath was Pharaoh, that is, a man kindling the wrath of God by his own hardness. This man God endured, that is, bore with, suffered; for he counted him worthy of much longsuffering. But that man used this longsuffering for hardness, and became a vessel of wrath fit for display, fitted unto destruction, that is, made complete by himself and from himself. For there lacked nothing of the things that destroyed him, but he made complete all things that bore him toward destruction. And the word, Endured, stands for, brought into the midst, so that—since he was not bettered through the longsuffering—he might punish him, and show his own power toward the bettering of others; just as, then, having chastised this man, who became a vessel of wrath out of his own choice, he showed his own power, so, having had mercy on those of the nations who had sinned much, because they made themselves worthy of mercy, he made known the riches of his glory. And he did not say, Of his loving-kindness, but, Of his glory; for this is the perfect glory of God, to have mercy. And the word, Which he had before prepared, stands for, which he foreknew. And he did not say that he saved all those of the nations, but, Of the nations, that is, some. So that be not offended, O Jew; for behold, even in the case of the nations, some are had mercy on, but some not.

¹⁸ As he says also in Hosea, I will call that which was not my people, my people; and her that was not beloved, beloved. And it shall come to pass, that in the place where it was said to them, You are not my people, there shall they be called the sons of the living God. Lest the Jews should say, You deal falsely with us, Paul, in saying such things, he brings forward Hosea also, crying aloud and saying, I will call that which was not my people, my people. For who was the not-people? The nations. And who was she that was not beloved? Their Church. But nevertheless they became both a people, and beloved, and—what is greater—sons of the living God. And if anyone should say that this was spoken concerning the Jews, who were thankless, and then taken in, this is nothing. For if it holds of those, what hindered it from going forward also to the nations?

¹⁹ But Isaiah cries concerning Israel, Though the number of the sons of Israel be as the sand of the sea, the remnant shall be saved. For he is finishing the account, and cutting it short in righteousness; because a short account will the Lord make upon the earth. He was not content with Hosea, but brings forward Isaiah also as a witness, crying aloud, that is, proclaiming with boldness, and not drawing back, that not all who are of Israel shall be saved, but the worthy; for this is, The remnant, that is, the election; whom God left, and set apart, as being worthy, plainly. And in saying, As the sand of the sea, he puts them in remembrance of the old promise, of which they made themselves unworthy. Be not troubled, then, as though the promise had been belied, seeing that all the prophets proclaim beforehand that not all are worthy of salvation. Now he shows how the remnant shall be saved, and says that there is no need of toils and roundabout ways, and of the misery that is in the works of the law; but God, he says, finishing and cutting short the word of faith upon all the earth, will make this in righteousness, that is, so as to justify those who receive it. For if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved. This is the shortened account, the brief words of faith.

²⁰ And as Isaiah said before, Except the Lord of Sabaoth had left us a seed, we should have been as Sodom, and been made like unto Gomorrah. Having said that the remnant shall be saved, now he interprets what this is, and says that, What God left us is a choice seed and a leaven. For instead of, He chose out, he has set down, He left.

²¹ What shall we say then? That the nations, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, following after the law of righteousness, did not attain to the law of righteousness. Here he brings in the clearest solution, showing whence the nations were taken in, but the Israelites thrust away; and he says that the nations, holding fast the righteousness which is of faith, were truly justified; but the Israelites, following after and seeking the law of righteousness, that is, the one of works, did not attain to being justified. For the law which is of works could not justify.

²² Wherefore? Because they sought it not by faith, but as it were by the works of the law. You ask, whence the Israelites failed of being justified, though striving much? Learn that they sought to be justified not by faith, but as it were by the works of the law. But by the works of the law shall no flesh be justified. And mark how he did not say, By works, but, As it were by works; that he might show that not truly, nor did they give heed to the works, but as in hypocrisy.

²³ For they stumbled at the stone of stumbling; as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offense; and whosoever believes on him shall not be put to shame. He who stumbles, stumbles from gaping after other things, and not giving heed to the things before him. And the Jews, then, from gaping after the law, stumbled at Christ, that is, disbelieved. And a stone of stumbling, and a rock of offense, Christ was named from the end and the outcome of those who disbelieved. For he in himself was set as a foundation and a sure ground; for he says, Whosoever believes on him shall not be put to shame, whether Greek or Jew. So that it is faith which works the whole and justifies, not works.

10 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Ten

¹ Chapter Ten. Brethren, the good pleasure of my heart, and my prayer to God for Israel, is unto salvation. Since he is about to lay hold of them, he smooths the way beforehand, that they may not suppose that he speaks the things he is about to say out of enmity; and he says that The good pleasure, that is, my will, and my vehement desire—and not only this, but also my prayer—is on your behalf; not that you may only be delivered from chastisement, but that you may also be saved. How, then, could I be hostilely disposed toward you, for whose salvation I pray?

² For I bear them witness that they have a zeal of God, but not according to knowledge. For being ignorant of the righteousness of God, and seeking to establish their own righteousness, they did not submit themselves to the righteousness of God. He seems indeed to show them favor from the outset, softening them. For in saying, They have a zeal of God, but not according to knowledge, he shows them worthy rather of mercy, not of chastisement. For they are zealous, he says, on behalf of the law that was given by God; only their zeal is not according to knowledge, since they will not know that this law has been brought to an end and abolished. Going on lower down, however, he shows their contentiousness and their love of rule. For seeking to establish their own righteousness, that is, the one which is of the law, the one wrought out of their own works and toils—which also has fallen, and cannot stand—they neither established this, nor submitted themselves to the righteousness of God. Which is a sign of arrogance, and of a mind that loves rule, or rather is senseless: to seek ever to set up what cannot be set up, and in this to wear oneself out in vain. But the righteousness of God is the one which is of faith; for it has no toils of ours, but the whole is a free gift of God.

³ For Christ is the end of the law unto righteousness to everyone that believes. Since he had altogether named righteousness that which is in the law, lest those of the Hebrews who had believed should say, We have therefore transgressed, in forsaking this righteousness; and again, lest those still disbelieving should be able to say, Since righteousness is altogether in the law, even if we have not now fulfilled it, yet assuredly at some time we shall fulfill it—he says, doing away with both these things, that Christ is the end of the law. For what the law indeed willed, but did not bring to completion, this Christ brought to completion, namely, the justifying of man. So that say not, you who have believed of the Hebrews, that you have transgressed, but rather you have seen the will of the law fulfilled in you through the faith in Christ. Neither again, you Jew who have not yet believed, hope that righteousness shall be brought to completion for you through the law; for Christ is the perfecter of this. So that if you mean to have righteousness, receive Christ through faith, and you shall have the whole.

⁴ For Moses writes of the righteousness which is of the law, That the man who does those things shall live by them. He gives assurance of what he said, that what the law did not bring to completion, this Christ fulfilled; and he says that Moses says man is justified through the works; but the works no one was found to have fulfilled. So that by the law it is not possible to be justified.

⁵ But the righteousness which is of faith speaks thus: Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down) or, Who shall descend into the abyss? (that is, to bring Christ up again from the dead). But what does it say? The word is near you, in your heart, and in your mouth; that is, the word of faith, which we preach; that if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved. Since you have heard that the works of the law cannot justify a man, learn how in Christ we are justified without toil and easily; for he seeks faith from the heart, and confession from the mouth. But it is necessary to make clear the saying more broadly, the words, Who shall ascend into heaven? and, Who shall descend into the abyss? They were taken by the Apostle from Moses, understood according to his great wisdom. For Moses indeed, so far as the letter goes, says this: The commandment of God lies before your eyes, O Jew; and you need neither to ascend into heaven, that you may find it, nor to descend into the abyss, that you may receive it, nor to cross to the regions beyond the sea; but it is near you, in your mouth, and in your understanding. For God showed you all things through the law. Moses, then, according to the letter, seems to say these things thus; but the Apostle took them unto Christ; that is, Doubt not, neither say in your understanding, How did Christ come down from the heavens, and become incarnate? or, How, having died, did he rise from the abyss, that is, from the lowest regions? But believe that he came down, being made flesh, and again, having been buried, ascended, being risen; for God raised him. So that even from the dignity of him that raised him, you can easily believe. What, then, is easier than this, when you have salvation in your mouth? But lest, on account of its being easy, the matter of faith should seem worthy of contempt, he shows that against faith too are set the reasonings of unbelief, and that one must stand nobly against these. For say not, he says, in your heart this and that; that is, Conceive not at all any thought of doubt.

⁶ For with the heart it is believed unto righteousness; but with the mouth confession is made unto salvation. The heart too has need of the mouth. For what profit is it to believe in the soul, but not to confess before men? For the faith which is according to the understanding justifies; but the complete salvation lies in the confession. For then faith shines forth, and the more are profited. The mouth, however, has need also of the heart. For many indeed confess Christ with the mouth in hypocrisy; but their heart is far off from him.

⁷ For the Scripture says, Whosoever believes on him shall not be put to shame. For there is no distinction between Jew and Greek; for the same Lord of all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. He said that With the heart it is believed, and with the mouth confession is made; and he brings forward from the Scripture testimonies both of faith and of confession, and of the calling upon. For by saying, Whosoever believes, he made plain the faith, through which being justified one shall not be put to shame; and by, If he shall call upon, the confession, which works salvation. Everyone, then, whether Jew or Greek, is acceptable with God. For the same Lord of all is rich unto all that call upon him; that is, having his riches in these, in those that call upon him; as if one should say, The king is rich in gold and silver. So that, since he has for riches those who believe, despair not, as having sinned things past pardon; for he will receive you, that he may make you a part of his own riches.

⁸ How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things! He said above, Whosoever shall call upon him shall be saved; and now at length he accuses the Jews, as not having called upon him. But why did they not call upon him? Because they did not believe. And why did they not believe? Was it not because they did not hear? And yet they did hear. Then an objection: And how could they hear without a preacher? Then again a solution: And yet men preached, and many were sent to them. And whence is it plain that these are the very ones sent? At this point, then, he brings in the prophet, saying, How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things! For the apostles preached nothing else in their words, save the unspeakable good things, and the peace that came to pass between God and men. So that the not-believing is the charge of those men, who did not receive the preachers.

⁹ But they have not all obeyed the Gospel. For Isaiah says, Lord, who has believed our report? Since he said that those who preached the gospel were attested by the prophet as being from God, lest anyone should say, And yet, if they were from God, all ought to have obeyed them, he says that truly not all obeyed the Gospel; but nothing from this touches the truth; for this very thing Isaiah says many years before: Who has believed our report? For the word, Who? stands here for, Few; that is, Few believed our report.

¹⁰ So then faith comes by hearing, and hearing by the word of God. This indeed holds to the sequence of what went before, and he brings it in as a kind of conclusion to the things that were said; but he also hints at yet another thing. For since the Jews at every season sought signs, and the very sight of the resurrection, he says that Faith comes by hearing. And more than hearing one ought not to seek anything else. For it is not a hearing of words simply spoken, but of words of God. So that if you seek words, as being from God, believe also the words, as spoken from God.

¹¹ But I say, Have they not heard? Yea verily, their sound went out into all the earth, and their words unto the ends of the world. As though someone had said, And what is this to these men, if those who preached the gospel were sent, but these heard not at all? he says that The whole world heard, and did these not hear, among whom the apostles spent so long a time, and from among whom they were? And how could that be reasonable?

¹² But I say, Did not Israel know? Again another objection: If the apostles preached, but these did not understand, are they then not worthy of pardon? Then he brings in also the solution of this.

¹³ First Moses says, I will provoke you to jealousy by them that are no nation; by a nation without understanding will I anger you. Even if from nowhere else, he says, yet at least from the honor with which those of the nations were honored, they ought to have understood. For when they saw the idolaters suddenly counted worthy of so many good things, they ought, being provoked to jealousy, to have considered that, This is the nation concerning which Moses spoke. For not only the greatness of the honor was sufficient to cast them into jealousy, but also that those who were honored were so worthless as not even to be reckoned a nation. For by them that are no nation, he says, I will provoke you to jealousy, by a nation without understanding. For what was more without understanding than the Greeks, who gaped after wood and stones?

¹⁴ But Isaiah is very bold, and says, I was found of them that sought me not; I was made manifest unto them that asked not after me. Having said that First Moses says, he tells also of another prophet, saying the same things both more plainly and more clearly. For Isaiah, he says, is very bold, and says; that is, he dared to speak the truth naked, and to be in peril, rather than to be silent. I was found, he says, of those of the nations, of them that sought me not, nor asked after me; for whom Moses named a nation without understanding, these Isaiah names men not seeking, nor asking after him, as plainly unlearned and haters of the word. From all these things, then, the Jews ought to have understood, how they themselves were thrust away, but others received.

¹⁵ But to Israel he says, All the day long have I stretched forth my hands unto a disobedient and gainsaying people. Lest they should be able to say, To the nations you were found, but with us you would not deign to speak, he says, All the day long, that is, all the time, have I stretched forth my hands, so as to draw you to myself; but you showed yourselves a disobedient and gainsaying people. Yours, then, is the charge, not mine. For I stretched forth my hands, and besought; but you did not obey. So that it is plain that those of Israel both heard and knew; but they would not obey.

11 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Eleven

¹ Chapter Eleven. I say then, Has God cast away his people whom he foreknew? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his people whom he foreknew. Having called them a disobedient people, he is now in perplexity, that, Surely, then, since they became a disobedient people, the promises have not fallen away? And he says, God forbid! For he has not cast away his people whom he foreknew; that is, whom he foreknew to be fit toward receiving the faith. For I also am an Israelite. Then, lest they should say to him, And what are you? he adds further, He has not cast away his people; as if to say, There are others too, those three thousand, and the five thousand, and the ten thousands, who of the people believed, as the Acts of the Apostles make plain.

² And if by grace, then it is no more of works; otherwise grace is no more grace. Out of abundance he shows those of the Hebrews who disbelieved to be without excuse. For you cannot say, he says, that God demands works and toils, but the whole is of grace. Why, then, will you not be saved, when the good thing lies so toil-free before you? Know that those who were willing were saved, who also are the people of God. God, then, has not cast away his people, the people worthy of salvation. But if we please him of works, then grace no longer has any passage; since, if grace has passage, the work thereupon is gone, and is no longer a work. For where grace is, work is not sought; and where work is, grace is not.

³ What then? That which Israel seeks after, this it obtained not; but the election obtained it. Having shown what grace is, that it is the gift of God apart from works, he says further that the Israelites, seeking to be justified, obtained it not, as seeking it badly, and of works, which is impossible. But the election, that is, the elect, obtained it. And by this word he makes manifest the greatness of the good things, and that the whole is of the grace of God. For we too in common speech say, So-and-so obtained it, meaning, He found an unlooked-for find.

⁴ And the rest were hardened (as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear) unto this present day. He brings forward Isaiah as a witness of the hardening, that he may not seem to speak things of his own. And the words, God gave, stand for, He left them to have a spirit of stupor, he permitted, he let them be. And by stupor he means the abiding and unalterable disposition of the soul toward evils. For to be stupefied is to be fixed somewhere and nailed fast. The incurable, then, and unalterable quality of their mind he named stupor. For though they had eyes, so as to see the wonders, and ears, to hear the teaching of the Lord, they used none of these toward what they ought. And not only in the time of Christ, but also in the time of the apostles; For unto this present day, he says.

⁵ And David says, Let their table become a snare, and a trap, and a stumbling-block, and a recompense unto them. Let their eyes be darkened, that they may not see, and bow down their back always. Being unalterable, he says, in their wickedness, they shall be chastised with the uttermost things. For their table, that is, all their good things and their luxury, shall be changed into the contrary; and let them be ensnared, and taken, becoming an easy prey to all, and ever having stumbling-blocks and offenses in their life. And showing that they suffer these things on account of sins, he said the words, Unto a recompense. But their eyes also were darkened, both the spiritual altogether, and the bodily too, from their calamities. And their back was bent down; for they serve the Romans an unending servitude; for this is the word, Bow down, as those who shall unceasingly receive this servitude.

⁶ I say then, Have they stumbled that they should fall? God forbid. Having sufficiently laid hold of them, now he contrives for them a consolation, and asks, Have they stumbled that they should fall? that is, Have they then sinned incurably? God forbid! For they have indeed stumbled, that is, struck against, but not that they should fall utterly, never able to be set upright; for they shall also be saved at the time of the consummation, as he will say further on.

⁷ But rather through their fall salvation is come unto the nations, to provoke them to jealousy. Two things he wishes to set right by what he now says: both to console the Jews, and to put down the conceit of the nations; and he says that salvation came to the nations, these having struck against and disbelieved. For the sequence indeed required that these should be saved first, then those of the nations; but since these were disobedient, those were called; and in the Gospels this is in many places made plain. And those of the nations were saved to provoke them to jealousy, that is, that the honor of the nations, stinging these, might at least persuade them out of contentiousness to draw near.

⁸ But if their fall is the riches of the world, and their loss the riches of the nations, how much more their fullness? If, when they struck against, he says, they became the occasion of salvation to so many, and in their being cast away those were taken in, and their failure became the riches of the nations, How much more their fullness, that is, when they shall all be saved, having turned again? And these things he says, showing them favor, and consoling them. For not because the Israelites stumbled, on this account would the nations have been saved, had they not had faith.

⁹ And they also, if they abide not in unbelief, shall be grafted in; for God is able to graft them in again. For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which are the natural branches, be grafted into their own olive tree? If you, the man of the nations, he says, being evil by nature, and having fathers like to a wild olive, were cut off from them through faith, and were grafted contrary to nature into the good olive, namely into the patriarchs, how much more shall the Jew, having by nature the good, by being taken up again into his own olive, that is, the fathers? And when you hear Paul saying, According to nature, understand the likely and the consistent; as, for instance, it was likely that the child of holy Abraham should be holy; just as again, Contrary to nature, stands for, the unlikely and the inconsistent, that the child of the abominable Greek should become holy.

¹⁰ For I would not, brethren, that you should be ignorant of this mystery (lest you should be wise in your own conceits), that hardness in part is come upon Israel, until the fullness of the nations be come in; and so all Israel shall be saved. By mystery he here means the unknown and unspeakable thing. And what is this? That the unbelief of the Hebrews is not entire, but the hardening is in part. For many believed, whom God foreknew, as has been said above, and again are to believe. For the Israelites were hardened, until all the foreknown of the nations be saved; and then all Israel shall be saved, having believed, plainly.

¹¹ As it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. And this is my covenant unto them, when I shall take away their sins. Again he brings in Isaiah, crying aloud that There shall come out of Zion he who is able to save, and shall cleanse the sins of the Israelites. And when shall these things be? When I shall take away their sins; that is, When I shall count them worthy of the remission that is through baptism; so that, since they have not yet obtained this (for they are hardened), this is to come to pass at a later time.

¹² O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past finding out! Having reckoned up the dispensations of God, those from the time the world was framed, how through contraries he dispenses contraries, and through some who are disobedient sets forth others who are obedient, he was struck with amazement; being assured that he who thus dispenses our affairs will assuredly dispense also concerning the coming salvation of the Jews. By riches, then, he names the goodness, at whose depth he alone is amazed, being ignorant of how great it is; for it belongs to riches thus to make the unworthy so well provided. And not only at the goodness, but together with the goodness he is amazed also at the wisdom, through which he interweaves our affairs, and made wise the unlearned nations; and at the knowledge, through which he knows what is profitable for each. And he did not say that his judgments are incomprehensible, but, Unsearchable, that is, in no way admitting search. And his ways, that is, his dispensations, not only cannot be found out, but cannot even be searched out at all, nor can a trace of them appear.

¹³ 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 recompensed to him again? He alone, he says, knows his own things, and no other. And being wise, he was not made wise by another counselor, but he himself became, and is, sufficient to himself. But he is also the fountain of all good things, and whatever he gives, he gives not as owing a recompense, but on account of his own goodness. For who has first given to him, that is, to God, that it should be recompensed to him? that is, that the benefaction from God should be reckoned as a recompense made to him?

¹⁴ For of him, and through him, and unto him, are all things. To him be the glory unto the ages. Amen. He himself is the fountain of all things; for this is, Of him; and the maker of all things; for this is, Through him; and the upholder of all things; for this is, Unto him. For all things have their beginning of him, and were made through him, and unto him, as upon some firm-set foundation, they stand and are held together, being turned toward him. It is the custom of Paul, whenever he says some great thing, to close the discourse in thanksgiving; which indeed he does now also. For since he was struck with amazement at the goodness, and the wisdom, and the knowledge, and the dispensations of God, he thereupon glorifies him; teaching us also this, to give thanks for the great good things, and to glorify him both by words and by manner of life.

12 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Twelve

¹ Chapter Twelve. I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, well-pleasing unto God, which is your reasonable service. Since he has dwelt sufficiently on the doctrinal discourse, he now goes forward also to the ethical. And since he showed the unspeakable dispensation and goodness of God toward us, he beseeches by the mercies of God, that is, putting forward these very mercies as mediators, that, standing in awe of them, we may show forth nothing unworthy of them. And what does he beseech? That we present our bodies, that is, that we give them over unto warfare. For thus is common speech accustomed to say: The general presented the ranks for battle. Or also, as to God the King, we owe to present our members approved and chosen; for such are those who stand before the king. But let us present these also a living sacrifice. For when we have put these to death, then we live according to the spirit. The Jewish sacrifice, then, is not well-pleasing to God. For who, he says, has required these things at your hands? But the sacrifice of the faithful, the reasonable service, is exceedingly sought after by God. For offer unto God a sacrifice of praise; and, A sacrifice of praise shall glorify me. And reasonable service is not only that which is offered to God through word, but also the manner of life that is according to Christ, when no irrational passion holds sway within us, but reason governs all things; and each man becomes, as it were, a high priest of himself, slaying the wickednesses within, and ever seeming to stand before God, and at every deed and word so trembling, as the high priest, when he stands before the divine altar.

² And be not conformed to this age, but be transformed by the renewing of your mind. He lays down for us a way, through which we shall be able to set right the reasonable service; which is, if we be not conformed to this age. For it has nothing settled and firm, but all things are for a season, and have only a fashion, not any substance or abiding essence. Be not, then, he says, made like, you also, to this age, which has no substance; that is, Mind not the things of it; but be transformed by the renewing of your mind, that is, ever renew yourself. Have you sinned? You have made your soul old. Be renewed again. Have you set right some small thing? Be eager to set right also a greater, and you have become new, ever being transformed unto the better. And mark how, in the case of the world, he named a fashion, on account of its being easily dissolved and for a season; but in the case of virtue, a form, as having a natural beauty, and needing none of the outward fashions and adornments. For the world is fashioned, that it may steal us away; but virtue displays its own form without fashioning. We ought, then, ever to be transformed according to virtue, being renewed both from evil unto good, and from the lesser virtue unto the greater.

³ That you may prove what is the good, and well-pleasing, and perfect will of God. Having said, Be renewed, ever becoming new, he now says also wherein the renewing of the mind is profitable; and he says that That you may prove, that is, discern, what is the will of God. For he who has his mind grown old knows not the will of God; which is to live in humility, and poverty, and mourning, and the other things which he ordained. But he who has been renewed in the spirit, this man knows what is the will of God—not such as the Jews knew, holding fast the law. For the law indeed was a will of God, but not well-pleasing, nor perfect. For it was not given as primary, but was conceded on account of their weakness. But perfect and well-pleasing is the New Covenant.

⁴ For just as we have many members in one body, but all the members have not the same office; so we, being many, are one body in Christ, and every one members one of another. By the illustration of the body and the members he pulls down the great swelling of haughtiness. For just as the body is one, but has diverse members, working diverse offices, so also the faithful, we are one body in Christ, being framed together as in a head, and every one members one of another; not the small only of the great, but also the great of the small. Be not, then, lifted up one against another; for you have need, as the members also, one of another.

⁵ Having then gifts differing according to the grace that is given to us: whether prophecy, according to the proportion of faith; or ministry, in our ministering; or he that teaches, in teaching; or he that exhorts, in exhortation; he that gives, in simplicity; he that rules, in diligence; he that shows mercy, in cheerfulness. He did not say, Having greater and lesser, but, Differing; that he might put down those who are lifted up; and by the very name—for he did not say, Achievements, but, Gifts. For it is a gift of God, he says, not your own achievement, that which you received; and it is grace which gave you this. That he may put down, then, those who are lifted up, he says that these things are given of God, and names them gifts; but that he may rouse the slothful, he again shows that we too contribute something toward the receiving of the gifts; and he says that Unto prophecy, according to the proportion of faith. For even though it is grace, yet it is not poured out simply, but as great a vessel of faith as it finds brought to it, so much does it pour in. And first he made mention of prophecy, perhaps doing this indifferently, but perhaps also because some happened to be lifted up over this. He says, then: If anyone has received a ministry, let him abide in the ministry, and let him not seek anything more, neither be lifted up over another, but let him abide content with what he received. And by simplicity he means liberality; one ought, then, to give with liberality. For no virtue abides a virtue, when it is not done in the becoming manner. He, then, that exhorts, he says, let him abide in exhortation, pursuing the work, and not being lifted up over another.

⁶ Let love be without hypocrisy. Abhorring that which is evil. Cleaving to that which is good. In brotherly love be tenderly affectioned one to another. He shows how all the things aforesaid may be set right, and says: Let love be without hypocrisy. For then is it love, and all things shall easily be set right. He spoke concerning love. But since there is a love that is hurtful, as that of those who agree together in robberies, and of such persons, for this reason he says, Abhorring that which is evil; hating it from the soul. For the Ab- shows an intense hatred, and the hatred from the heart. For since there are many who do not indeed do evils, yet nevertheless have the desire of them, he says that he requires the hatred from the heart toward wickedness. The fleeing from evil is not enough, but there must also be present the working of virtue; wherefore he said, Cleaving to that which is good; that is, having toward it a loving disposition. I have exhorted you, he says, to love, and with reason; for you are brethren, begotten in one font.

⁷ Bless them that persecute you; bless, and curse not. After teaching concerning brotherly love and the love toward one’s own, he now also ordains how we are to be disposed toward enemies. He did not say, Bear no malice, nor avenge yourselves, but what is far greater, Bless. And he added also the words, Curse not; that we may not do both this and that. For he that blesses those who persecute him for Christ’s sake shows that he rejoices in suffering on behalf of him whom he loves; but he that curses shows that he rejoices not; and from this, that neither does he love him for whose sake he is persecuted.

⁸ Avenge not yourselves, beloved, but give place unto wrath. For it is written, Vengeance is mine; I will recompense, says the Lord. Therefore if your enemy hunger, feed him; if he thirst, give him drink; for in so doing you shall heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good. Give place, he says, to the wrath of God against him that wrongs you. For if you avenge yourselves, he will not proceed against him; but if you let it go, God will avenge more bitterly. And he brings in also the testimony, confirming the divine word. He requires of us here a greater wisdom. For why do I say, he says, that one must be at peace? Nay, I enjoin also to do good. And the words, You shall heap coals of fire upon his head, he said, running along with the faintheartedness of him that has been wronged; for nothing is so sweet as to see an enemy chastised; for it is as though he says such things as these: Do you wish to avenge yourself on your enemy? Do him good, and then you have avenged yourself more bitterly. Here he hints at this, that we ought not to feed our enemies with such a mind, that we may bring upon them a greater chastisement; for this is, Be not overcome of evil; that is, Do not this with a malicious purpose, neither imitate the evildoer (for this is a defeat), but be eager rather, in your well-doing, to overcome him, and to change him from his wickedness. What, then, he said above, he said toward the consolation of faintheartedness; but now he has introduced the more perfect thing.

13 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Thirteen

¹ Chapter Thirteen. Let every soul be subject to the higher powers. Since he had sufficiently set in order the manners of his hearers, and had taught them to be kindly even toward enemies, he introduces this exhortation also; teaching every soul—even if one be a priest, even a monk, even an apostle—to be subject to the rulers. For this subjection does not overthrow piety. And the Apostle exhorts this, showing that the Gospel does not teach apostasy, nor disobedience, but rather right-mindedness and ready obedience.

² For there is no power but from God; and the powers that be are ordained by God. So that he who sets himself against the power resists the ordinance of God; and they that resist shall receive to themselves judgment. What do you say? Has every ruler been appointed by God? I do not say this, he says, nor is my discourse now concerning the rulers individually, but concerning the thing itself. For that there should be governments, and that some should rule and others be ruled, and that all things should not be confounded up and down, I declare to be the work of God’s wisdom. For he did not say, There is no ruler, but, “There is no power except from God.” So that he discourses concerning the thing itself, that is, government. Just as also when a certain wise man says, By the Lord is a woman fitted to a man; he does not mean this, that he himself joins each man who comes together with a woman, but that he himself made marriage. All powers, then, are justly ordained by God, whichever you may consider—whether that of father toward son, or that of husband toward wife, or all the rest. And lest the faithful be able to say, You debase us, who are about to enjoy the kingdom of the heavens, by subjecting us to rulers—he shows that he who is subject to the governments is subject to God; or rather he sets down the more fearful thing, that he who does not obey these sets himself against God, who ordained the governments; and he who resists shall be punished both by God and by men. For this he hints at, saying, “They that resist shall receive to themselves judgment.”

³ For rulers are not a terror to good works, but to the evil. Wilt you then not be afraid of the power? do that which is good, and you shall have praise of the same. For he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain. For he is the minister of God, an avenger for wrath upon him that does evil. Wherefore it is necessary to be subject, not only because of the wrath, but also for conscience’ sake. For for this cause pay you tribute also. For they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour. Why do you dread and shudder? For he does not rebuke you when you do well, nor is he fearful to you who are diligent for virtue; but if you do good, rather the ruler sits as one that praises you. He cooperates, he says, with the will of God; for instance, God counsels you concerning temperance through the Gospel, and the ruler says the same things through the laws. God exhorts not to be covetous, nor to plunder; and that one sits as a judge over these matters. So that he is a fellow-worker with us unto good deeds, if we give heed to him. So that it is not the ruler who makes the fear, but our own wickedness, on account of which also the sword of the ruler is active—that is, the punitive power. For not in vain has the ruler girded on the blade, but that he may punish, frightening the wicked thereto. It is necessary, he says, to be subject, not only that you may not make trial of the wrath both of God and of the ruler, as disobedient, and be punished unbearably, but also that you may not seem to be void of conscience and thankless toward your benefactor. For rulers greatly benefit the cities. You bear witness, he says, that you are benefited by the ruler, and you pay him a wage; for it is plain that this is as of one who provides for you. A debt, he says, is laid inescapably upon you—right-mindedness toward the rulers. Render therefore what you owe to all who have been entrusted with the various governments. For fear is twofold: the one, which they that err fear, from an evil conscience, which the Apostle above forbade; the other, which they that love have toward those whom they love—that is, the surpassing honor, as it is said: There is no want to them that fear him; and, The fear of the Lord endures for ever and ever. For here he intimates reverence.

⁴ Owe no man any thing, but to love one another: for he that loves another has fulfilled the law. For this, Thou shall not commit adultery, Thou shall not kill, Thou shall not steal, Thou shall not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shall love your neighbour as thyself. Love works no ill to his neighbour: love therefore is the fulfilling of the law. The other debts, he says, render; but never wish to render love fully paid, but ever hold it as a continual debt. For do not, because today you have displayed a loving disposition toward your neighbor, suppose that you have discharged the debt, and on this account overlook him tomorrow; but continually deem that you owe love to your neighbor. He that loves his neighbor fulfils the whole law. So that henceforth he has a debt to love him, seeing that he is so greatly benefited by him and by the love toward him, as to fulfill the whole law. He did not say, It is fulfilled, but, “It is comprehended”—that is, in brief and short compass the whole of the commandments is completed. For indeed love is both the beginning and the end of virtue. He shows both forms of virtue to be present in love: both the abstaining from evils, in saying, “It works no ill,” and the working of good things, in saying, “Love therefore is the fulfilling of the law.” For it sets fully right in us the whole virtue that is shown forth through the law.

⁵ And that, knowing the time, that now it is high time for us to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk becomingly, as in the day; not in revellings and drunkenness, not in chambering and wantonness, not in strife and envying: but put you on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. You ought, he says, to make much of love, and through it of all the other virtues also; and because of the time, since the resurrection is near, the judgment is near, and we must awake from the sleep of slothfulness, and be ready for the works worthy of the resurrection. Since it was likely that at the beginning of the faith they were more earnest, and then, as time went on, grew cold, he says that Now we draw nearer to the age to come. For he named this “salvation” from the kindlier name; for to sinners it is not salvation, but destruction. This is it: the night is near its end. And he calls the present age night, because the servants are in darkness, and because the lives of each are covered over; and the age to come day, both because of the light of the righteous, and because the hidden things of all are then made manifest. But in the Gospel the present is called day, because one must work in this; and night the age to come, because then no one works. He called the deeds of sin “works,” as having much toil and difficulty, and ten thousand dangers, even in the present age; and “armour of light” the works of virtue; for they render orderly the one who possesses them; for they are armour, and make him to shine, since they are of light. And in saying, “Let us cast off,” and, “Let us put on,” he showed the easiness of both—both the fleeing from wicked deeds, and the inclining toward virtue. Having stripped us of the wicked garments, he then adorns us, no longer clothing us with armour of light, but—what is far more awesome—giving us the Master himself as a garment. For he that is clothed with him has the whole of virtue. He does not forbid the providing for the flesh, but the “unto lusts.” Care for the flesh, he says, unto health, but not unto wantonness. For it would no longer be provision, when you kindle the flame, or when you make the furnace grievous. Seek one thing only, how you may keep the flesh in health; but beyond that busy yourself with nothing, so as to kindle its lusts, but spend all your diligence upon spiritual things.

14 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Fourteen

¹ Chapter Fourteen. Him that is weak in the faith receive you. Many of those of the Jews who had believed kept even after the faith the observance of foods, and abstained from swine’s flesh, not yet daring wholly to depart from the law. Then, so as not to be easily detected as abstaining from swine’s flesh alone, they abstained from all flesh whatever, and ate herbs. Others again were more perfect, who, observing nothing, reproached those who observed. Paul therefore feared lest the more perfect, rebuking unseasonably, and not in the fitting manner, should unsettle the more imperfect from the faith in Christ; wherefore he also handles the matter wisely, caring for each party. For neither did he dare to say to those who rebuked, that they did ill, lest he confirm the imperfect in their observance; nor again, that they did well, lest he make them more vehement accusers; but he makes the exhortation measured. And he seems indeed to rebuke the strong; but the whole of it he empties out upon the weaker in his discourse toward these. Forthwith, at any rate, having said, Him that is weak, he showed him to be sick. And in saying, Receive you, he shows him to need much care; which is a sign of the uttermost weakness.

² Not unto doubtful disputations. That is, not making distinctions over the weakness, and being troubled, and disturbed with many reasonings, but deeming the weak one worthy of all healing.

³ For one believes that he may eat all things: another, who is weak, eats herbs. He compares the perfect and the imperfect, and says that the perfect, being confident in the faith, eats all things indifferently; but the more imperfect, inasmuch as he is weak, eats herbs. So that he is worthy of being healed, not of being struck at.

⁴ Let not him that eats despise him that eats not; and let not him that eats not judge him that eats: for God has received him. Those who ate all things, as more perfect, set at nought those who did not eat, as of little faith and still Judaizing. Again, those who did not eat condemned those who ate all things, as gluttons. And since many of these also were of the Gentiles, he says that God has received him; that is, he displayed his unspeakable grace toward him. Why then do you dispute with him concerning the law, whom Christ has justified?

⁵ Who are you that judge another man’s servant? to his own master he stands or falls. He says this toward the perfect, leading him away from condemning, as also from despising; for the more perfect did both, and set at nought, and condemned the more imperfect. And he touches the imperfect also. For not because he does things worthy of not being judged, on this account do I bid you not to judge, but because he is another’s servant—that is, not yours, but God’s. And though he be weak, yet he has not fallen from being a servant; he is not therefore to be despaired of. And again, comforting him, he did not say that he falls, but, He stands or falls; and whether the one or the other, it pertains to the master—what the loss is when he falls, and the wealth when he stands.

⁶ Yea, he shall be holden up: for God is able to make him stand. In saying, He shall be holden up, he indicates him to be still wavering, and so much so as to need only one to make him stand; which we say of those who are utterly despaired of.

⁷ One man esteems one day above another: another esteems every day alike. There were some fasting, or also abstaining from swine’s flesh on certain stated days; and others eating at all times, who also condemned those who fasted. Concerning these, then, he says that one judges in one way, another in another, and the matter is indifferent. The brethren ought not, therefore, to be struck at on this account. And these things he condescends to grant them, on account of the newness of their faith.

⁸ Let every man be fully persuaded in his own mind. When the discourse is about doctrines, we must not be persuaded by our own mind, but hold fast the things we received, even if an angel from the heavens should preach other things. But where the discourse is about foods and fasting, and such things, and those who err concerning these are newly planted, and in need of condescension—here something of the strictness must be conceded.

⁹ He that regards the day, regards it unto the Lord; and he that regards not the day, to the Lord he does not regard it. He that observes the day, he says, observes it on account of the Lord, as being reverent; and he that observes not, on account of the Lord, as having been already perfected in Christ, and become superior to the legal observances.

¹⁰ And he that eats, eats to the Lord (for he gives God thanks); and he that eats not, to the Lord he eats not, and gives God thanks. One thing only we seek, he says, that the matter be done on account of God, and that they give thanks to God, both he that eats not and he that eats; for being so done, it is blameless. And these things, as I said, he says on account of their being newly planted. Since indeed he gently strikes the Judaizers, in saying, He that eats not gives God thanks. For how could he give thanks, while still clinging to the law? So that he that eats alone gives thanks.

¹¹ For none of us lives to himself, and no man dies to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord. We have a Master, he says, who cares for us, who reckons our life as wealth, and death as loss. For we do not live, or die, to ourselves alone, but also to the Lord. And here he calls “life” the life in faith, and “death” the falling away from the faith. So that this Master will by no means suffer those who seem to be weak to die as to the faith, and to fall away from it.

¹² Whether we live therefore, or die, we are the Lord’s. From the death according to faith he passes over to the natural; for concerning this he now discourses. That even if we live the natural life, we are the Lord’s; and if we die the natural death, we belong to him.

¹³ For to this end Christ both died, and rose, and lived again, that he might be Lord both of the dead and the living. And let this also persuade you, he says, that he cares for the setting-right of the weak. For he that poured out his blood, and submitted to die, that he might be Lord of us, how would he not care for those who have become his servants? Just as we are wont to say: How will such a one not care for the servant for whom he laid down so great a price? And if he cares, he says, for the dead, much more for the living. And he says these things, putting the Judaizer to shame, and persuading him to call to mind how he still gives heed to the law, being thankless toward Christ who died on his behalf.

¹⁴ But why do you judge your brother? or why do you also set at nought your brother? for we shall all stand before the judgment seat of Christ. You that eat not, why do you judge your brother that eats, as a glutton, because he eats? And you that eat, why do you set at nought your brother, as of little faith? He is a brother; you ought not to set at nought your own member. For are you about to give account on his behalf? He himself shall stand before the judgment seat, and he himself shall render the reckonings. Do you see how, in the things which he discourses toward the more perfect, he frightens the Judaizer, as one about to render reckonings at the fearful judgment seat?

¹⁵ For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. That we shall be judged as servants by a master, he says, the prophet testifies. For he showed the intense subjection by saying, Every knee shall bow to me, and every tongue—both of those before the law, and of those under the law—shall confess; instead of, shall give account of the things done. To whom? Not to the law, but to Christ. So that what part have you still in the law?

¹⁶ Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. Both of you, he says, dissolve the contentiousness toward one another; and neither do you that eat all things put a stumblingblock before the imperfect, as one rebuking vehemently; nor do you that eat not all things put an occasion to fall before your brother, as one observing. For both these things, the stumblingblock and the occasion to fall, fit both persons in turn.

¹⁷ I know, and am persuaded in the Lord Jesus, that there is nothing unclean of itself: but to him that esteems any thing to be unclean, to him it is unclean. After he had taught that one must not rebuke the weak, he henceforth lays down doctrine concerning foods, teaching the weaker not to fear, nor to tremble at these as unclean; and he says: I know, and am persuaded, not by human reasonings, but in the Lord Jesus, that is, having learned from him, and from thence been assured, that there is nothing unclean of itself; that is, in its own nature nothing is unclean, but it comes to be so from the choice of him that partakes. To that one alone, then, is it both common and unclean, and not to all.

¹⁸ But if your brother be grieved with your meat, now walk you no longer according to love. Here he discourses toward the more perfect, teaching that even if ten thousand times the foods are not unclean by nature, you nevertheless ought to abstain from swine’s flesh, if indeed you would keep love, so that your brother be not grieved, being made to stumble. And he adds next:

¹⁹ Destroy not him with your meat, for whom Christ died. On account of meat, he says, you destroy and overthrow your brother, who is so greatly prized by Christ, as that he died on his behalf. For seeing you eat swine’s flesh, out of contentiousness toward that one, he becomes the more obstinate, and so will be in danger, departing from Christ, of being wholly nailed fast to the law.

²⁰ Let not then your good be evil spoken of. That is, You have perfection in the faith (for this he names “good”); do not, then, use your perfection ill, nor make it to be evil spoken of. For if you, from being perfect, corrupt the imperfect, you have made the good which you had to be slandered. And you may understand as “good” also our doctrine, which he wishes not to be blasphemed by the unbelievers, who see the divisions, and the occasions of stumbling concerning foods.

²¹ For the kingdom of God is not meat and drink. For are we approved by these? for if you eat, he says, does this bring you into the kingdom? And mocking them as priding themselves greatly on this, he added also “drink.”

²² But righteousness, and peace, and joy in the Holy Ghost. Into the kingdom of God righteousness brings us—that is, virtue as a whole, the blameless life—and peace toward one’s brother, not contentiousness; and the joy that is from concord, not the grief that is from rebuke. And since there is peace and joy even over wicked things, he added, in the Holy Ghost. For I speak, he says, concerning the peace and joy in the Holy Ghost. And the all-great Chrysostom expounded yet more deeply for what cause Paul made mention of righteousness. For, that he might show, he says, that he who abstains not from swine’s flesh wrongs his brother in respect of that very salvation which Christ, by dying, procured for him. So that, on the contrary, he who abstains for his brother’s sake pursues righteousness, which procures the kingdom.

²³ For he that in these things serves Christ is acceptable to God, and approved of men. He hints here that it was out of vainglory that the more perfect rebuked the weaker; and he says, that If you wish to be admired by men, you shall be admired not so much from your perfection as from your peaceableness and the rest. For in these things it is possible both to serve Christ, and to be well-pleasing to God—not in eating swine’s flesh indifferently.

²⁴ Let us therefore follow after the things which make for peace, and things wherewith one may edify another. The things of peace, he said, toward the more imperfect; for that one was he that was not at peace. The things of edification, toward the more perfect, that he cast not down his brother, making him to stumble; or rather he has made these common, by saying, of the things toward one another. And having made mention first of peace, then of edification, he showed that without peace it is not easy to build up.

²⁵ For meat destroy not the work of God. By the work of God he means the salvation of the brother. Destroy not, then, this which God procured for him, and that for the sake of foods—being unwilling, that is to say, to abstain from swine’s flesh in order to gain him.

²⁶ All things indeed are pure; but it is evil for that man who eats with offence. Having much rebuked the more perfect, he feared lest the weak be confirmed in his evil supposition. For this reason, then, he lays down doctrine again and says, that all things are pure, but it is evil for him that eats with an evil conscience and is made to stumble. For the imperfect, deeming swine’s flesh unclean, and then being compelled to taste of it, is the rather harmed. So that he must first learn from you, that all things are pure.

²⁷ It is good neither to eat flesh, nor to drink wine, nor any thing whereby your brother stumbles, or is offended, or is made weak. You indeed, he says, compel your brother to eat the things in which he has no confidence; but I say that you too ought to abstain from everything that makes your brother to stumble; not because it is evil (for all things are pure), but because it gives offence. And in saying, He is offended, he showed him to be blind; for such are they that are offended. And he stumbles as one light-minded; and he is made weak as one of little faith. And through all these things he draws on the stronger to the help of the brother, as one who is in all things weak.

²⁸ Hast you faith? have it to thyself before God. Here he hints that it was also as one vainglorious that the more perfect displayed his own perfection. He says, then: Do you wish to show me that in the faith concerning foods you are perfect, believing all things to be good and pure? Show it not to me, but the conscience suffices, and God, to whom you show these things.

²⁹ Happy is he that condemns not himself in that thing which he allows. Even if no man see it, you suffice of yourself unto being happy, if you condemn not yourself, nor your conscience find fault with you in a matter which you have allowed, that is, chosen. And understand these things concerning the present subject only, that of foods.

³⁰ And he that doubts is condemned if he eat, because he eats not of faith. But he that wavers, he says, and eats not with confidence, is condemned. Why? Not because the food was unclean, but because he believed not that it is pure, but laid hold of the food as of something unclean.

³¹ For whatsoever is not of faith is sin. For when one is not confident, nor believes that the food is pure, but tastes of it with an evil conscience, he has altogether sinned.

³² Now to him that is able to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, both by the Scriptures and the prophets, according to the commandment of the everlasting God, made known unto all nations for the obedience of faith, to God only wise, through Jesus Christ, to whom be glory for ever. Amen. After the exhortation he is ever wont to pray; which here also he does, praying on behalf of the more imperfect; and not only instructing by word, but also bringing in the alliance that is from God. And the sequence of the construction is of this sort: Now to him that is able to stablish you, through Jesus Christ, be glory for ever. Amen. For the word “to whom,” the relative, lies superfluous, having been taken up because the discourse needs a resumption. To him that is able to stablish you that are imperfect, you that are wavering: how? According to my gospel, that is, That you may hold fast the things I teach. And my gospel, and the preaching of Christ, are one. For the doctrines are not ours, but his are the laws.

³³ According to the revelation of the mystery. A sign of greatest honor, that we should become partakers of mysteries—of a thing of old foreordained, but now made manifest through the prophetic Scriptures. So that why do you fear, you that are weak, lest you depart from the law by eating swine’s flesh? For behold, all the Scriptures proclaim this mystery, which brings in the indifference of foods. But it is also according to the commandment of the everlasting God. One must not, therefore, set oneself against God, but believe and obey. For faith needs obedience, not officious curiosity. But also all the nations so believe; for it was made known to all. How then will you still hold to the law? To God only wise, he said, unto the exclusion of angels and of us, not of the Son—away with the thought. For the Son is the wisdom of the Father. To him, then, be the glory, who made manifest the mystery, not to the law, to which you still attend, you that observe foods. And the words, Through Jesus Christ, can, as was said above, be construed: To him that is able to stablish you, through Jesus Christ; and can also be taken thus: Made known unto all the nations through Jesus Christ. For he himself made the mystery known to the nations, who sent the disciples to make disciples of all the nations.

15 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Fifteen

¹ Chapter Fifteen. We then that are strong ought to bear the infirmities of the weak. After the prayer he again exhorts, and softens the more perfect, both by ranking himself with them, and by calling them strong. And he did not say simply, The weak, but, The infirmities of the weak, doubling the expression, that he might draw them on to greater pity.

² And not to please ourselves. Having said that we ought to bear, he taught how this might come to be: namely, if we seek not our own things only.

³ Let every one of us please his neighbour for his good to edification. That is, Let him do that which pleases his neighbor, and let him be a servant to his brother, but unto the good. And lest the perfect should say, Behold, I too draw him to the good, he added, To edification. For now what you do, even if it be good, nevertheless, inasmuch as it is not done seasonably, is unto dissolution. For the unseasonable rebuke does not build up.

⁴ For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me. Bringing Christ into the midst, he gives him to us as an example. For it was possible for him not to be reproached, nor to suffer the things he suffered, if indeed he had wished to please himself—that is, to seek his own; but he willed it not, but, submitting to suffer, had an evil repute among the many, being deemed to be weak, and as a deceiver and a malefactor. For others, they say, he saved; himself he cannot save. The reproaches, then, of them that reproached the Father in the Old Testament, fell on me the Son, and nothing strange befell.

⁵ For whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope. These things, he says, were written aforetime, that we might imitate them. And here he also exhorts them unto the patient endurance of trials, and says: That, being strengthened by the Scriptures, we may endure, and enduring, may show in ourselves all hope living and firm. For he that endures, that one seems to have hope of the good things to come; just as he that is without endurance has fallen from hope.

⁶ Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus. He shows that, together with the Scriptures, God gives the patience and the consolation. Wherefore he also names him the God of patience and consolation, as the giver and cause of these. He prays, then, that it be given by him to be likeminded one toward another. For this is the mark of true love, that what one thinks concerning himself, this he should think also concerning his neighbor. And since there is a love according to the world, he added, according to Christ Jesus; that is, That you may think those things which please Christ Jesus.

⁷ That you may with one accord and one mouth glorify God, even the Father of our Lord Jesus Christ. What is the gain of being likeminded? The glorifying of God, not only with one mouth, but also with one soul (for this is what with one accord signifies). Here one must place a stop, then begin afresh and read: And the Father of our Lord Jesus Christ. But if you should also read it conjoined, so that the same Christ has both a God and a Father, neither is this absurd. For he is God of Christ, according to the human nature; and Father, according to the Godhead.

⁸ Wherefore receive you one another, as Christ also received us to the glory of God. Again he holds to the same matter, and sets forth Christ as an example, that we should receive one another; for it is unto the glory of God that we be united—this above all glorifies him. For in this, he says, shall they know that you have sent me, if they be one; just as the being at variance makes him to be blasphemed. For the Greeks, seeing Christians in dissension, accuse the faith.

⁹ Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. He holds to the same matter, showing that Christ pleased not himself, but submitted to all things on our behalf, and persuading the Gentiles not to exalt themselves over those of the Jews who had believed. For the Jews were saved on account of the promise to the fathers; but the Gentiles by mercy alone and loving-kindness. And what he says is of this sort: There was a promise to Abraham, that his seed should inherit the world; but all those of Abraham became liable to punishment, when they transgressed the law, and on this account unworthy of the promise. Christ, then, came, and fulfilled the law, both submitting to the other things, and to circumcision. Having fulfilled the law, then, and being circumcised, and become the seed of Abraham, he loosed the wrath of God, and made us fit to receive the promises. For this cause, then, he took upon him circumcision, that he might make the promises of God true, not that he might establish the law. What then, O Judaizer, do you still hold of the law, on account of which you were in danger of falling from the promises?

¹⁰ And that the Gentiles might glorify God for his mercy. Those of the Jews, even though they were unworthy, yet had promises; but you, the Gentile, were saved from loving-kindness alone. Wherefore you above all would be worthy to glorify God. And the glory of God is your being united to one another, your bearing the weak.

¹¹ As it is written, For this cause I will confess to you among the Gentiles, and sing unto your name. And again he saith, Rejoice, you Gentiles, with his people. And again: Praise the Lord, all you Gentiles; and laud him, all you peoples. And again Isaiah saith: There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles hope. All these testimonies he brought forward, showing that the Gentiles must be united to those of the Jews, and be likeminded; restraining those of the Jews, that they exalt not themselves against those of the Gentiles (for the prophets all call these); and again persuading those of the Gentiles to be lowly, by showing them to owe more to God, as having also received more grace. For being no people, they were united to the people. And the words, I will confess to you among the Gentiles, are said in the person of Christ, instead of, I will sing, O Father, among the Gentiles. And the words, There shall be a root of Jesse, instead of, From the root of Jesse shall spring up he that rises to reign over the Gentiles, that is, Christ.

¹² Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost. He prays for them that those of the Jews may be filled with all joy (for these were despondent, being rebuked); and with peace, those of the Gentiles; for these seemed to be hostilely disposed toward those who still clung to the law; or rather, both of both. And how might this come to pass? In believing. And wherein will faith help us? Unto abounding in hope; for he that believes the things to come, and is not vexed at things present, this man abounds in hope, hoping for the things to come, and enduring all the temporal hardships. And wherein will hope help us? Unto the acquiring of the power of the Holy Spirit; which in turn will make our hope more powerful. For hope procures for us the power of the Spirit; and again, by the Holy Spirit it becomes mightier in us.

¹³ And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Since in many places he made the discourse rather harsh, he henceforth heals it. And he did not say, I have heard, but, I am persuaded, that is, I myself also, even I who rebuke and accuse you, am assured that you are full of goodness, that is, of a good and brother-loving mind; or also he calls the whole of virtue “goodness.” And he did not say, Ye have goodness, but, Ye are full. And since there is no profit in having goodness, but not knowing how one must use it, for this cause he added, Filled with all knowledge, able also to admonish others; not only to learn, but rather also to teach.

¹⁴ Nevertheless I have written the more boldly unto you, brethren, in some sort, as putting you in mind. The Romans were in dignity, and had much inflammation; wherefore he heals them in saying, I have ventured. For he very much abases himself before these by this word. And not even with this is he content, but he added, In some sort; that is, gently, and in few words; and not as teaching, but, As putting in mind, that is, calling somewhat to remembrance.

¹⁵ Because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God. Making the discourse more humble, he says, that I have not snatched the honor for myself, but God enjoined this, having set me apart unto it; not as worthy, but according to grace. And unto what was the grace given me? Unto my being a minister and priest of the Gospel. Blame me not, then, if I discourse with you; for this is my priesthood, the proclaiming of the Gospel. I have the word as a sword; you are the sacrifice. And who would blame the priest for bringing the sword upon those set apart for sacrifice?

¹⁶ That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Not that I might be glorified, on this account did I write to you; but that you also, with the other [Gentiles], might be saved, and so the offering up of the Gentiles might be wholly acceptable, as of all bearing fruit unto God. Being sanctified by the Holy Ghost, that is, in a [pure] spiritual manner of life. For not faith alone sanctifies, but also life. For having believed and been baptized, we receive the Spirit; but unless we have a good life also, the grace of the Spirit is quenched. And he restrains the high thoughts of the Romans, that they disdain not to have as a teacher him that brings all the nations unto God.

¹⁷ I have therefore whereof I may glory through Christ Jesus in those things which pertain to God. Having abased himself exceedingly, now again he raises the discourse, that he seem not contemptible; and he says, that I have whereof to glory, not in myself, nor in my own diligence, but in the grace of Christ. And wherein do I glory? In the things pertaining to God; that is, not in chance things, but in spiritual things.

¹⁸ For I will not dare to speak of any of those things which Christ has not wrought by me, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God. Since he said, I am a minister of the Gospel unto all the nations, he says, I boast not, nor do I vaunt myself in any of the things I did not do; or rather, it was not I who wrought, but Christ wrought, using me as an instrument. For whether I utter anything, speaking and discoursing wisely concerning the heavenly things, or whether I work, pursuing the divine manner of life, or also accomplish wonders, all is Christ’s. And a sign differs from a wonder in this, that the sign is spoken of among the things according to nature, yet coming to pass in a new fashion (as in the matter of Peter’s mother-in-law, sick of a fever, being straightway healed. For here the being cured of the fever is according to nature; but then it came to pass in a new fashion; for so quickly, at the very touch); but the wonder, among the things not according to nature; as the man blind from birth being healed. And since signs and wonders come to pass oftentimes also by the working of demons, he added, By the power of the Spirit of God. And the dignity of the Spirit is shown from hence, if indeed it can do so many things.

¹⁹ So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Do you wish, he says, to receive a proof of the things I say? Behold the multitude of my disciples; for from Jerusalem unto Illyricum, which is the farthest part of what is now named Bulgaria. And he did not say, I preached, but, I have fulfilled the Gospel; that he might show that his word was not without effect, but accomplished its end. And lest, hearing, From Jerusalem unto Illyricum, you should suppose that he came straight along the highway, he says, that And round about; that is, And the nations toward the north and toward the south I passed through with the word.

²⁰ Yea, so striving to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation. Not only did I preach to so many and persuade them, but neither did I go away to men who had somehow heard the name of Christ; so far am I from casting myself upon the disciples of others, and doing this for glory’s sake. Therefore neither did I write to you as longing for glory from you, but as fulfilling a ministry. And by “another man’s foundation” he means the teaching of the Apostles; not that they were strangers, nor that they preached other things, but according to the reckoning of the reward. For the reward of the things labored at by those men was another’s, and pertained not to Paul.

²¹ But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. Here he shows a prophecy fulfilled; and the toil and the sweat is altogether the greater, when one chooses to teach the most unlearned; whereunto indeed Paul also hastened.

²² For which cause also I was much hindered from coming to you. At the beginning of the Epistle he said, that I was hindered hitherto; and here he sets down also the cause for which he was hindered, that On account of running about everywhere preaching, for this cause I was much hindered; that is, oftentimes attempting and desiring it, I was nevertheless ever hindered.

²³ But now having no more place in these parts, and having a great desire these many years to come unto you; whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. I was hindered, he says, on account of my wishing to preach; but now, since there is no more work for me in these places, for this cause I both write to you, and come to you, not for any other thing, such as for love of glory. Then, lest they say to him, that On account of your having no work there, you make us a mere by-work, he adds, that I have had a desire these many years; this longing I am eager to fulfill. And lest again they be puffed up, as though he longed for them, who indeed might seem greater than the others, he adds, Whensoever I take my journey into Spain, I will come to you. And lest again they say, He makes us a by-work of his journey, he added, And to be brought on my way thitherward by you; that is, You yourselves, seeing the necessity pressing me to visit those others also, are about to bring me on my way. So that not as despising you, but of necessity, will I pass you by. And since this still grieved them the more, he heals it, saying, If first I be somewhat filled with you. For he shows himself to long for their love, and that vehemently; wherefore neither did he say, That I may see, but, That I may be filled, imitating the words of parents. And somewhat, he said; that is, No time can fill me, nor work in me a satiety of your company. It is therefore a thing to be cherished by me, if in part I be filled with you.

²⁴ But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. He promised above to pass through to them; but since he was about to delay, lest he seem to mock them, he tells also the cause for which he delays, and says, that I go unto Jerusalem, ministering unto the saints. He did not say, Carrying alms, but, Ministering; that we might learn how great a thing is that which is done, and by whom it is done, and that it is great. And by this he also urges the Romans unto almsgiving. For in saying, that It pleased Macedonia and Achaia, and what follows, he instills in them a zeal to imitate these. And It pleased, instead of, They willed, judged it good, to send a certain contribution. And everywhere he calls almsgiving “contribution,” as the gain being common both to those who give and those who receive. And a certain, he said, instead of, a small one, lest he seem to reproach the Romans, as niggardly and unfellowly. And the poor of the saints, that is, of the faithful. So that they are doubly worthy to be pitied, on account of poverty and on account of virtue.

²⁵ For it has pleased them; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. Nothing new, he says, if it pleased them to communicate with the saints; for they are their debtors. And how? Of the Jews was Christ, for their sake he came, thence the apostles, the prophets, all the good things. Of all these, then, the whole world became partaker. They owe, then, in turn to impart to them of carnal good things, those of the Gentiles; so that you also ought. And he did not say, To communicate, but, To minister; for he set them in the rank of deacons. And he did not say, In their carnal things. For the spiritual things he said to be the Jews’; but the carnal things, no longer the Gentiles’. For money is common to all, and not of those that have it alone.

²⁶ When therefore I have performed this, and have sealed to them this fruit. That is, as having deposited it as in royal treasuries, as having stored it down in an inviolable and safe place; for such are the things that are sealed. And the fruit, he said, showing that the givers rather are the gainers.

²⁷ I will come by you into Spain. Again he makes mention of Spain, showing that the journey thither is necessary for him, and that it is not as despising them that he passes by Rome.

²⁸ And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. That is, I shall see you flourishing in all good things according to the Gospel. For he calls “the fulness of the blessing of the Gospel” all the good things worthy of the blessing, that is, of the praise that is according to the Gospel. And you may also understand “blessing” as almsgiving, so that his meaning is, that I shall find you perfect in almsgiving and loving-kindness. And these things he says, anticipating them, that, being put to shame by the praises, they may be eager to be seen to be such.

²⁹ Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit. Nowhere does he deem himself worthy of credit, but ever takes mediators to himself; as indeed now also Christ and the Spirit. Of the Father, however, he makes no mention, that you may learn that not even when he makes mention of the Father alone does he set aside the Son and the Spirit. And the love of the Spirit, he said. For just as the Father and the Son loved the world, so also the Spirit.

³⁰ That you strive together with me in your prayers to God for me. Greatest humility, that he says he needs their prayer.

³¹ That I may be delivered from them that do not believe in Judaea. He did not say, That I may grapple with, and conquer them, but, That I may be delivered, fulfilling the divine law, which bids us pray not to fall into temptation. And at the same time he shows that it is necessary to minister to those who are in the midst of so many unbelievers (from whom he himself also prays to be delivered), and who are moreover in danger of perishing by famine.

³² And that my service which I have for Jerusalem may be accepted of the saints. That is, that they may receive with eagerness the things given. And from hence it is plain, that it is not enough to give alms, unless they be also received. For when one comes of necessity, when from injustice, when toward vainglory, all is gone, and the fruit from these is made to vanish.

³³ That I may come unto you with joy by the will of God. For this cause, he says, I pray to be delivered, that I may quickly see you, and with gladness, dragging along no despondency from thence.

³⁴ And may with you be refreshed. He did not say, I will teach you, and catechize you, but, Be refreshed together; that is, You unto me by reason of the teaching, and I unto you by reason of the increase of your faith. And he shows by this word, that, having struggles and toils, both he and they have need of refreshment.

³⁵ Now the God of peace be with you all. Amen. This is everywhere his custom, to make a prayer and to add it to the exhortation.

16 Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Romans — Chapter Sixteen

¹ Chapter Sixteen. I commend unto you Phoebe our sister, who is a deaconess of the Church which is at Cenchreae. Since she was the one conveying the Epistle, he commends her to them. And he dignifies her, both by mentioning her first, and by naming her sister (which is a great rank), and by showing her to be a deaconess.

² That you may receive her in the Lord worthily of the saints. That is, For the Lord’s sake honor her. For he who receives one for the Lord’s sake honors even the lowly greatly; and if she be also holy, much more. Wherefore he added, Worthily of the saints, that is, as one ought to receive the saints.

³ And that you assist her in whatsoever matter she may have need of you. That is, That you contribute the things from you, and stretch forth a hand. For he did not say, That you may be rid of her.

⁴ For she also has been a helper of many, and of myself. First he praised, then he set the exhortation in the middle; then again the encomia, on either side fastening tight the exhortation to honor her. For a helper, he says, she has been of many, and of myself—the herald of the whole world, who suffered so many things.

⁵ Salute Priscilla and Aquila my fellow-workers in Christ Jesus. They labored together with me, he says, in the word and the teaching, and became partakers of toils and dangers. But some understood these fellow-workers as being tentmakers also, even as he himself was.

⁶ Who for my life laid down their own neck. These were perfected martyrs; for indeed under Nero the dangers were past numbering.

⁷ Unto whom not only I give thanks, but also all the Churches of the Gentiles. Here he hints at their hospitality. For lest he should seem to speak in flattery, he brings forward also many other witnesses.

⁸ And the Church that is in their house. So well-approved were these, that they made their whole household faithful; for these he named a Church; but also on account of their hospitality. For where there is much reverence and virtue, that house is a Church. Let those who are in marriage hear, that they are not thereby hindered toward virtue.

⁹ Salute Epaenetus my beloved, who is the firstfruits of Achaia unto Christ. A great thing it is to be Paul’s beloved—his who knew how to love with judgment, and not for favor. And he calls him firstfruits, either because he first believed, becoming a beginning and an entrance into the faith for the whole nation; or because he displayed greater reverence; wherefore he said, Who is the firstfruits unto Christ; that is, not in worldly affairs, but in the things according to Christ.

¹⁰ Salute Mary, who bestowed much labor on us. From the sweats on behalf of the truth he adorns the woman. For not only, he says, did she labor for herself, watching and lying upon the ground; but, what is greater, also for us, fulfilling the rank of the apostles. How then does he say, I suffer not a woman to teach? He forbids her not the word of teaching, but the presidency in the midst, and the throne upon the tribunal; for the teaching that is done privately he even greatly accepts. For thus also a woman teaches her own husband and her children, and Priscilla catechized Apollos. And he did not say, She taught much, but, She labored; that he might show that she ministered both through money, and through other ways.

¹¹ Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners; who are of note among the apostles, who also were in Christ before me. To be Paul’s kinsmen is not so great an encomium as to be fellow-prisoners. For indeed they suffered things harder than captives, being driven and harried. And to be apostles is a great thing; and this, Junia being a woman; but to be of note, much more. And they became of note from their works. And Paul is not ashamed to say, They believed in Christ before me, praising them, that they leaped forward and seized the good beforehand.

¹² Salute Amplias my beloved in the Lord. If to be loved by a king is a great thing, how much more to be loved by Paul, who loved on account of virtue and according to God?

¹³ And Urban our fellow-worker in Christ. This encomium is greater than that one; or rather, this is both the cause of that and comprehensive of it. For he who is a fellow-worker is also beloved.

¹⁴ And Stachys my beloved. Him too he crowns from the same things.

¹⁵ Salute Apelles the approved in Christ. That is, the irreproachable, the blameless in all things. But some say that this was spoken in contradistinction to a certain Apelles who was disapproved.

¹⁶ Salute them that are of the household of Aristobulus. Perhaps they were not as the first; wherefore he did not even mention them by name.

¹⁷ Salute Herodion my kinsman. Salute them that are of the household of Narcissus, who are in the Lord. That is, faithful.

¹⁸ Salute Tryphena and Tryphosa, who labor in the Lord. Concerning Mary he said above, Who labored much; but concerning these, that they are at labor throughout, and laboring still.[3]

¹⁹ Salute the beloved Persis, who labored much in the Lord. This one is greater, both because she labored much, and because she is beloved. Thus he names each one according to desert, both making them more eager, and stirring up others to zeal.

²⁰ Salute Rufus the elect in the Lord, and his mother and mine. A double good, both that the son is irreproachable, and the mother. For he would not simply have said, His mother and mine, unless he bore much witness to the virtue of the woman.

²¹ Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren that are with them. Look not at this, that he set these down without encomia, but at this, that, being inferior to all, yet he deemed them worthy of his greeting; or rather, to these too he attached an encomium, calling them brethren.

²² Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints that are with them. Great is the encomium for these also; for he called them saints.

²³ Salute one another with a holy kiss. Lest contentions arise, through some being greeted thus and others thus, and some with more encomia and others with fewer, he again blends them together with the holy kiss; that neither the great despise the lesser, nor the small envy the greater, the holy kiss soothing and equalizing all things.

²⁴ The Churches of Christ salute you. Not only did he himself unite them, but he also sends through to them the greeting from the Churches in a unifying manner. For in common, he says, he greets them all, not this one and that one. And he addressed so many in this Epistle, which he did not do in any other, because he had not yet seen the Romans. Since, then, many of his acquaintances had fled for refuge into this city, with reason, mentioning them by name, he commends them through his letter.

²⁵ Now I beseech you, brethren, to mark them that cause divisions and offenses, contrary to the doctrine which you have learned. Again he exhorts, and not as a counselor, but as a suppliant, and with much honor; for he calls them brethren. And showing the craftiness of those who do despite, he said, Mark, that is, scrutinize them with exactness. First the divisions, then the offenses. For as long as the body was united, the offenses have no entrance; and these are heresies. Contrary to the doctrine, he says, which you have learned. He did not say, Which we taught, but, Which you learned, forestalling them, and showing them already persuaded, and having accepted it, and therefore bound to abide in the things they already received. The divisions, then, and the offenses, that is, the heresies, are brought in by those who lay down doctrines contrary to the apostolic teaching.

²⁶ Turn away from them. For they that are such serve not our Lord Jesus Christ, but their own belly. Leap away, he says, from them. For if out of ignorance, or out of error, they did these things, one ought to set them right; but since they sin knowingly, flee. And he hints at those of the Jews, whom especially he said to slander as gluttons; for the whole race is of this kind. And all the heresies are from serving the passions and the belly. Art you not ashamed, then, making belly-slaves your teachers, you brother of Christ? And mark, that he who serves the belly serves not Christ.

²⁷ And by good words and fair speech they deceive the hearts of the simple. They plot, he says, through flattery; for this is good words and fair speech, when the words are of friendship, but the mind is full of guile. And he did not say, They deceive you, but, The hearts of the simple, that is, of the more guileless.

²⁸ For your obedience is come abroad unto all. I am glad therefore on your behalf. It is the more guileless, he says, whom they prey upon, and not you.[4]For your obedience, that is, the compliance, which comes of much meekness, is come abroad unto all. And not I alone bear witness to this, but also the whole world. I am glad therefore on your behalf, who were not deceived.

²⁹ I would have you wise unto that which is good, and simple unto that which is evil. He hints that even of them there were certain being deceived. And directly he speaks the saying of the Lord: Be wise as the serpents, and innocent as the doves. For he wishes them to be wise, that is, prudent, unto that which is good, that is, unto their own salvation and profit; but simple unto that which is evil, that is, unto the not doing of evil to others. For the guileless harms no one.

³⁰ And the God of peace shall bruise Satan under your feet shortly. Since there were divisions, he calls upon the giver of peace, that he may put an end to the offenses. And he saith not, Shall subject, but what was much greater, Shall bruise; and those not only the workers of the offense, but also the very leader of them. And this also comforts them. For he added, Shortly. And the word, Shall bruise, is both a prayer and a prophecy. For it inclines toward the time to come.

³¹ The grace of our Lord Jesus Christ be with you. He reminded them also of the grace, that from the things they had already received, they might become more eager toward faith concerning the things to come also. For if he saved them while they were enemies, much more now will he bruise Satan. And see, that he sets down neither works without prayer, nor prayer without works. For after bearing witness to their obedience, then he prayed; showing that we, not only of old, but also now, even if we be approved, have need of the grace of God.

³² Timothy my fellow-worker salutes you. For he works together with him in the Gospel. And it is a great encomium to do the same things as Paul.

³³ And Lucius, and Jason, and Sosipater my kinsmen. This Jason is celebrated in the Acts, as having most bravely faced danger.

³⁴ I Tertius, who wrote the Epistle, salute you. A great thing, to have penned it. And he writes this, not that he might praise himself, but that he might be the more loved by them, as having ministered in the writing addressed to them.

³⁵ Gaius mine host, and of the whole Church, salutes you. That is, my host. And great is the praise, that he entertained the whole Church, and Paul himself; who would not have been entertained by him, had he not found him worthy.

³⁶ Erastus the chamberlain of the city salutes you, and Quartus a brother. That is, the treasurer of the city of Corinth; that you may know that neither wealth, nor rank hinders any one from coming to the upright way of life.

³⁷ The grace of our Lord Jesus Christ be with you all. Amen. Both the foundation, that is, the beginning of the Epistle, he laid from hence, having said, Grace to you and peace; and the course now, that is, the end, he sets upon this same thing, praying that the grace of God may ever be present with them all. For this belongs to a teacher, to profit the disciples not only by word, but also by prayer.

³⁸ But let us give ourselves continually to prayer, and to the ministry of the word. This also guards us, who hope not at all from works to find a place of salvation, but place all our hope upon the divine grace and upon the mercy; and through it may we become superior to the snares of Satan, they being bruised under our feet in Christ Jesus our Lord, to whom be the glory unto the ages. Amen.