Diodorus of Tarsus’s full commentary on Romans
He teaches salvation is in Romans 10 (belief + asking God).
Diodorus did teach petitionary salvation.
Diodorus of Tarsus/Diodore of Tarsus was the teacher of John Chrysostom, and the founder of the Antiochene School of Thought.
Antioch was literal, the Alexandrian School of Thought was spiritual.
Many men like Dr. Peter S. Ruckman claim spiritual and textual ancestry from Diodorus of Tarsus.
“and the ‘Antiochan Fathers’: Ignatius (35–107), Polycarp (69–155), Lucian (250–312), Diodorus (died 394), Chrysostom (345–407), and Theodoret (397–457).” – Dr. Peter S. Ruckman, The Christian’s Handbook of Manuscript Evidence, Chapter 6
“The Syrian group (Antiochan Fathers) is plainly a group of Bible-believing, Bible-preaching people who were first called “Christians” at Antioch and were the first to send out missionaries with the gospel (Acts 13:1–5). Any “neutral approach” which refuses to give precedence to THIS type of text (in order to appear scholarly) must ignore the facts of church history while searching for the “original manuscripts.”“ – Dr. Peter S. Ruckman, The Christian’s Handbook of Manuscript Evidence, Chapter 6
While he did not teach everything Dr. Ruckman did (e.g., Christian Zionism), Diodorus acts as a 4th-century witness to the view of Romans 10 having two conditions: believing and asking God to save you. While he also taught baptismal regeneration, Diodorus connected grace to salvation, and in his comments on Romans 10:10-13 he said God gives grace if you ask for it. That is what Dr. Ruckman taught (aside from a brief stint in the 2000s, although he still emphasized praying): it had two conditions for salvation. Believing was not enough.
This is very significant, as there is a misconception that this view of Romans 10 having two conditions for salvation did not exist before Dr. Ruckman and is a purely modern view.
This is also very significant, as John Calvin’s school of thought (and Robert Breaker’s at points; see my King James Bible Skeleton Key video) teaches that Romans 10 confession is purely a byproduct of your faith, and you do not have to ask to be saved.
“And surely, he who is justified has already obtained salvation: hence he no less believes with the heart unto salvation, than with the mouth makes a confession. You see that he has made this distinction, — that he refers the cause of justification to faith, — and that he then shows what is necessary to complete salvation; for no one can believe with the heart without confessing with the mouth: it is indeed a necessary consequence, but not that which assigns salvation to confession.” - John Calvin, https://www.ccel.org/ccel/calvin/calcom38.xiv.ii.html
Diodorus by contrast taught that the asking was necessary.
“Necessarily he set forth ‘those who call upon him.’ For God does not give grace without discernment, extending it even to those who are unwilling to offer so much to the Benefactor as at least to ask and pray with him. And lest anyone say that many fail to call upon the Lord Jesus out of ignorance rather than unbelief and ingratitude, he shows through what follows that God took away even the excuse of their ignorance, sending evangelists and heralds who urge and invite them to ask for the gift. Therefore he added what follows.” - Diodorus of Tarsus/Diodore of Tarsus
Here is the sources for Diodorus’s Romans 10 commentary.
https://ia902908.us.archive.org/5/items/MN41481ucmf_2/MN41481ucmf_2.pdf
https://archive.org/details/MN41481ucmf_2/page/n10/mode/2up
These fragments are from Pauluskommentare aus der Griechischen Kirche aus Katenenhandschriften gesammelt und herausgegeben, by Karl Staab (1892–1974).
I personally believe Diodorus was very close to Martin Luther in his baptismal regeneration and views on Jews (although I certainly disagree with both). Nevertheless, if every single Protestant and Baptist honors Martin Luther in spite of his views on those matters, I believe there is no difference between him and Diodorus of Tarsus/Diodore of Tarsus.
Diodorus of Tarsus/Diodore of Tarsus was the teacher of John Chrysostom, and the founder of the Antiochene School of Thought.
Antioch was literal, the Alexandrian School of Thought was spiritual.
Many men like Dr. Peter S. Ruckman claim spiritual and textual ancestry from Diodorus of Tarsus.
“and the ‘Antiochan Fathers’: Ignatius (35–107), Polycarp (69–155), Lucian (250–312), Diodorus (died 394), Chrysostom (345–407), and Theodoret (397–457).” – Dr Peter S. Ruckman, The Christian’s Handbook of Manuscript Evidence, Chapter
“The Syrian group (Antiochan Fathers) is plainly a group of Bible-believing, Bible-preaching people who were first called “Christians” at Antioch and were the first to send out missionaries with the gospel (Acts 13:1–5). Any “neutral approach” which refuses to give precedence to THIS type of text (in order to appear scholarly) must ignore the facts of church history while searching for the “original manuscripts.”“ – Dr. Peter S. Ruckman, The Christian’s Handbook of Manuscript Evidence, Chapter 6
While he did not teach everything Dr. Ruckman did (e.g., Christian Zionism), Diodorus acts as a 4th-century witness to the view of Romans 10 having two conditions: believing and asking God to save you. While he also taught baptismal regeneration, Diodorus connected grace to salvation, and in his comments on Romans 10:10-13 he said God gives grace if you ask for it. That is what Dr. Ruckman taught (aside from a brief stint in the 2000s, although he still emphasized praying): it had two conditions for salvation. Believing was not enough.
This is very significant, as there is a misconception that this view of Romans 10 having two conditions for salvation did not exist before Dr. Ruckman and is a purely modern view.
This is also very significant, as John Calvin’s school of thought (and Robert Breaker’s at points; see my King James Bible Skeleton Key video) teaches that Romans 10 confession is purely a byproduct of your faith, and you do not have to ask to be saved.
“And surely, he who is justified has already obtained salvation: hence he no less believes with the heart unto salvation, than with the mouth makes a confession. You see that he has made this distinction, — that he refers the cause of justification to faith, — and that he then shows what is necessary to complete salvation; for no one can believe with the heart without confessing with the mouth: it is indeed a necessary consequence, but not that which assigns salvation to confession.” - https://www.ccel.org/ccel/calvin/calcom38.xiv.ii.html
Diodorus by contrast taught that the asking was necessary.
“Necessarily he set forth ‘those who call upon him.’ For God does not give grace without discernment, extending it even to those who are unwilling to offer so much to the Benefactor as at least to ask and pray with him. And lest anyone say that many fail to call upon the Lord Jesus out of ignorance rather than unbelief and ingratitude, he shows through what follows that God took away even the excuse of their ignorance, sending evangelists and heralds who urge and invite them to ask for the gift. Therefore he added what follows.” - Diodorus of Tarsus/Diodore of Tarsus
Here is the sources for Diodorus’s Romans 10 commentary.
https://ia902908.us.archive.org/5/items/MN41481ucmf_2/MN41481ucmf_2.pdf
https://archive.org/details/MN41481ucmf_2/page/n10/mode/2up
These fragments are from Pauluskommentare aus der Griechischen Kirche aus Katenenhandschriften gesammelt und herausgegeben, by Karl Staab (1892–1974).
I personally believe Diodorus was very close to Martin Luther in his baptismal regeneration and views on Jews (although I certainly disagree with both). Nevertheless, if every single Protestant and Baptist honors Martin Luther in spite of his views on those matters, I believe there is no difference between him and Diodorus of Tarsus/Diodore of Tarsus.
Romans 5,13-14 Having previously said that “upon the sin of Adam and upon the sentence of death all the rest also sinned,” he confirms that they sinned by adding: “For until the law sin was in the world.” For do not think, he says, that there was no sin until the Mosaic law, nor that sin was not imputed to men. For it was indeed imputed, since there was also a law. What kind of law does he indicate? The natural law according to which we are moved to distinguish between the better and the worse, concerning which law he already said: “For when Gentiles who do not have the law do by nature the things of the law, these, not having a law, are a law to themselves.” Thus, then, even before the Mosaic law there was the law of nature. But since sins existed, he says, and were committed, death reigned from Adam until the establishment of the law even over those who had not sinned, nor transgressed a commandment of God in the likeness of Adam, but who had falsified the law of nature. “Who is a type of the coming one,” that is, Adam is a type of Christ, not regarding sin or righteousness (for in these respects they were opposites), but regarding transmission. For just as from Adam death spread to all, so also from Christ life spread to all. He is also a type in another sense: for just as Adam was the head of Eve insofar as he was a husband, so also Christ is the head of the church insofar as he is proclaimed her bridegroom, as the apostle also says: “For this reason a man shall leave his father and mother and be joined to his wife. This mystery is great, but I speak concerning Christ and the church.”
Romans 5,15 This seems to contradict the preceding statement that “death spread to all men.” For having spoken above about all, he now speaks about many. But one must know that death indeed spread to all, since all also sinned, but it spread to all examining and testing them, taking hold not of those who simply sinned, but of those who persisted in their own sins, which he also makes clear through what follows when he says that “the many were made sinners,” through which he indicates the immutability of their wickedness. So death did spread to all examining them, seeing them sinning, but it did not put all to death. Some, then, thought to indicate a difference in death through these words, and that through the word “all” bodily death is indicated, but through “many” spiritual death. But the sequence of the argument now shows none of these things. For there is no distinction in it, but he speaks as if concerning a single universal matter. He is eager, however, to show that even if the transgression of Adam was devised by the evil one, who was securing for himself the beginning of his kingdom over men, yet the Lord by his coming bestowed a greater gracious gift.
Romans 5,16-17 Instead of corresponding to the one sin of Adam, the gift was great and abundant and surpassed the sins of all by its love for mankind, which he teaches by adding: “For the judgment from one resulted in condemnation, but the gracious gift from many trespasses resulted in justification.” For he means to say that Adam’s sin was one, but nevertheless, being one, from one sin it condemned the many because they imitated Adam. But the gracious gift of the Lord was not measured against one sin, but against the sins of all, which were many. So delivering them from many trespasses, he brought them into justification. For in this is the abundance of grace, that it not only delivered from trespasses, but also guided them into righteousness.
Romans 5,18-19 Having examined and fully discussed both the penalty inflicted on men through Adam and the benefit granted by the Lord, he then proceeds to teach more assertively that Adam’s trespass condemned and put men to death, but the Lord’s justification brought them to life. And what was Adam’s trespass? Disobedience. And what is the Lord’s justification? The obedience by which he obeyed the Father in becoming man and suffering on behalf of men, as the apostle says in another place: “Being found in appearance as a man, he humbled himself and became obedient to the point of death, even the death of the cross.” Thus obedience took down disobedience and by the very best thing conquered the very worst.
Romans 5,20-21 By saying “so that it might increase,” he showed that even before the law there were trespasses and men knew they were stumbling. They did not, however, recognize everything they stumbled in as trespasses, but the law, when given, stripped them bare and showed that the things they considered lawful were more numerous. And he spoke accurately with the word “came in alongside.” For in the interval between the disobedience of Adam and the coming of the Savior, the law made an entrance into life. “But where sin increased, grace abounded all the more.” Where, then, did sin increase? Where the law was. And if the law was among the Jews, there also grace abounded all the more. For from there came the evangelists and apostles and the very head of salvation, Christ.
Romans 6,1-4 “What then shall we say?” he says. “Shall we continue in sin, so that grace may increase? By no means.” He added “By no means” safely. For those who sin maliciously are not worthy of forgiveness, but those who through carelessness and inattention receive the schemes of the devil, these are just to be pitied by God. “How shall we who died to sin still live in it?” Since those who are baptized confess that they have died to the world and renounced sin and the devil.
Romans 6,5 He used the word “united” (grown together) precisely. For of trunks planted together, their nature is often united into the same thing through grafting. Thus, therefore, also those who are genuinely baptized into the death of Christ are united to him through faith.
Romans 6,9-11 If it were possible, he says, for Christ to die two and three times for those who sin, perhaps it would be safe to run back again to the old habit of sins, having always the same hope of his lovingkindness. But if having died once he dies no more, so also we who have been buried with him and raised with him no longer die to sins. For there is no second baptism, nor a second death of Christ. Because of this we must live more safely. “For the death he died, he died to sin once for all,” that is, for the sins of men. “But the life he lives, he lives to God,” that is, he lives forever, inasmuch as he is God. So therefore you also consider yourselves to be dead to sins, but live to God, through whom you live.
Romans 6,12-14 “Do not present,” he says, “your members as instruments of unrighteousness to sin,” meaning do not give instruments against yourselves to the evil one, gaining strength to sin. “For sin shall not have dominion over you, for you are not under law but under grace.” What kind of sin will not have dominion? That which was before baptism, which the grace of Christ forgives. But this the law could not do. You are not under a law that is unable to save but rather punishes.
Romans 6,19 I was able, he says, to say something more perfect and greater and worthy of surpassing benefit, but I speak to you as much as you can contain, being weak in the flesh.
Romans 6,23 Those who sin are paid wages by the devil in this way: selling self-control and buying licentiousness, selling goodness and receiving cruelty. Such people, therefore, becoming the own possession of sin, subject themselves to death. “For the wages of sin is death.” Or perhaps he says this, that the things purchased from the enemy are procured for death.
Romans 7,1-3 From this he establishes that while the law was in force before Christ, it was not permitted to be joined to another, that is, to grace, but once the law ceased and in a way died, it is then permitted to be joined as a church to the heavenly bridegroom. For he places both the law and Christ in the position of a husband. The latter is the husband of the church, since just as a husband is the head of a wife, so Christ is of the church, and the law was formerly of the synagogue. “The law,” he says, “has dominion over a man as long as he lives.” Who lives? The law. And just as he discusses a husband and the one who lives with him, he speaks concerning it.
Romans 7,5 “For when,” he says, “we were in the flesh,” instead of “in the law.” For those in the law indulged the flesh. But he accurately called the things coming from the law “passions of sins.” For the law did not provide the opportunity to sin, since it commanded not to sin. Therefore he said “through the law,” because by conceding indulgence it gave an excuse to the passions, so that the law did not establish what it wanted, but what it did not want.
Romans 7,7 “But I would not have known sin,” he says, “except through the law.” He did not say “but I would not have committed sin except through the law,” but “I would not have known it,” so that the law is the cause not of committing sin but of recognizing it. Therefore the law is disciplinary, not permitting human nature to fall away into the state of irrational beasts through ignorance. However, one must inquire how he says here “I would not have known sin except through the law,” yet in other places he shows that we have the faculty of discernment within ourselves, in which he says: “For when Gentiles, who do not have the law, by nature do the things of the law, these, not having the law, are a law to themselves.” Through these things he establishes that even without the law it was possible to perceive what ought to be done. But it must be reckoned that even if it was possible, it was not true of all things. Thus even now some things are practiced as good and lawful among some nations, while among others they are rejected as lawless and evil. For this reason the giving of the law is necessary, determining for us what must be done and what must not, and articulating for us and illuminating the way of life of the righteous.
Romans 7,8 By sin he seems to mean the devil. Just as the Scripture calls the Savior life and righteousness because he is the cause of life and righteousness, so also it calls the opposing power from its own operation sometimes sin, sometimes a lie, and sometimes death. And so also in what follows when he says “sin sprang to life,” he names the devil as sin. “But sin, taking opportunity through the commandment.” How then did the devil take opportunity through the commandment? Because, making the instructions of the law like a kind of material for his own craft, he subverted the man into the opposite of the commandments. And it is clear that through himself the apostle indicates the common man.
Romans 7,9-11 “But when the commandment came,” he says, “sin sprang to life, and I died.” If it sprang to life, it is clear that it once lived and, having died, sprang to life again. When then did it live? When the devil deceived Adam, who had received the commandment and knew the deadly transgression, and defeated him. Likewise also when Cain, who also sinned in knowledge, having been commanded not to murder his brother, through “you have sinned, be quiet.” Therefore, when there was neither a commandment nor a law between them, sin was put to death by the ignorance of those who sinned. For most people sinned in ignorance, so that they were not even condemned by their conscience. What then follows from this? Was it more profitable not to give the law? But those who were going to succeed in doing right would be deprived. And it is absurd to destroy the foundation of salvation for the virtuous and earnest on account of the lazy and pleasure-loving.
Romans 7,13 The law, he says, is a reproof of the devil’s wickedness. But he called the law good. Therefore the evil one appears terribly evil, when through the good law that was given he brought about death for those who received the good law. “That sin,” he says, “might become sinful.” Now he has shown most clearly that he was calling the devil sin, and he has now named him sinful. For sinful is the one who is the maker of sins.
Romans 7,14 Rightly is the law called spiritual. For the instructions kept in it would make a man spiritual, or also because, he says, it is legislated by the operation of the Holy Spirit, so that those who obey it can be receptive of the Holy Spirit, being purified by the pedagogy of the law. “Sold under sin.” Not sold by someone else, but contemning the things commanded of his own accord.
Romans 7,15 Not that he is ignorant of sin as being sin, he says, but instead of saying “I do not perceive how I do it and how I am secretly deceived,” as if saying, “Many times having judged to master my anger, I was defeated by myself.” However, one must know that he is not accusing himself, but is sketching the common experience of mankind in himself, declining to place the burden upon another person. For he shows that we desire virtue, but are defeated by pleasure, as many of us as are under the law, though not as many as are under grace, who have also become outside of sin because of grace.
Romans 7,21 To the phrase “I find the law” is lacking the idea of “difficult to achieve.” For he says that as a result of these things, even when I wish to do something good I am unable, but I am turned aside to the worse. “I find the law difficult to achieve for me who wants to do good.” “For evil lies close at hand for me,” being more readily available to do. And through “lies close at hand” he shows how it is not arduous to pursue wickedness.
Romans 7,22-23 In these things as well he describes the common man. For it belongs to the common man to perceive with the mind what is right, but not entirely to achieve it, whereas it belongs to the one who has believed in Christ to achieve it along with the mind through the assistance of the Spirit. For this reason such a person is also called spiritual. He shows that just as the devil legislates in opposition to the legislation of God (for he persuades men to do the opposite of what God commanded), but guardedly he says that the law of sin is entirely in the members, showing how neither the body nor the soul is pleased by the passions, even if it is often dragged down with them.
Romans 7,24 It must be noted that it is not simply “from this body,” but “from the death of the body.” For he does not pray to be delivered from the body, but from the death that holds the body down through sin.
Romans 7,25-8 ,1 He persists in exposing the hostility of the old man toward himself, the body not being at peace with the soul. And he reproves these things so that he might demonstrate the achievements of the coming of the Savior, and the union and peace of soul and body that has come about through the washing of regeneration. He therefore concluded what he intended, and arrived at what he was establishing, saying: “There is therefore now no condemnation for those who are in Christ Jesus.” For having demonstrated that those who are under the law, inasmuch as they are living according to the flesh, are under sin and condemnation, he added that those who are under Christ are not under condemnation, since they do not walk according to the flesh.
Romans 8,2 He said “law of the Spirit” distinguishing it from the law of the letter, meaning the life-giving grace from Christ.
Romans 8,3-4 “For what the law could not do, in that it was weak through the flesh.” He says the law did not command impossible things, but the flesh was unable to fulfill the way of life of the law because of the evil one hindering it, whom Christ condemned through his own flesh. “God,” he says, “sending his own Son in the likeness of sinful flesh.” When the apostle looks at the flesh of the Lord, being truly flesh, from the fact that he was born and reared and lived his life, he clearly calls it flesh, as he also adds here: “he condemned sin in the flesh,” and writing to Timothy: “God was manifested in the flesh.” But when he looks at the sinless and pure and holy nature of his flesh, he calls it the “likeness of flesh,” not because it differed in nature, but because it was a likeness of fleshly sin. “Therefore God,” he says, “sent his Son” not in the likeness of an angel or of some such power, but in the likeness of flesh, so that the flesh having been defeated in Adam, the flesh might conquer the evil one in the Lord. He was sent, he says, the Lord, because of the sin that had prevailed over men. For this phrase “for sin” means “because of sin,” and the word “and” is superfluous. “That the righteous requirement of the law might be fulfilled,” he says, “in us,” meaning that the law wanted to fulfill righteousness, but it was weak because it permitted them to indulge. Why then did it permit this? Because it would not have been accepted if it had not condescended to their weakness. What then did it benefit by condescending, if it did not justify? Because it called back the mind that had fallen into the insensibility of ignorance. “To those who do not walk according to the flesh,” he says, instead of “according to the law.” For the law had fleshly observances, and it was fleshly also to permit indulgence.
Romans 8,9 “But you,” he says, “are not in the flesh but in the Spirit,” instead of you are not in fleshly desires, but you live in the Spirit. “If indeed the Spirit of God dwells in you.” Rousing them to keep their mind awake and not to lean back as if they had already succeeded, he expressed the statement conditionally, saying, “if indeed the Spirit of God dwells in you.” For to make them haughty and puffed up as already having the Spirit of God would be harmful and sufficient to cut short their zeal.
Romans 8,11 Having previously said “the Spirit of Christ,” now again he says “the Spirit of him who raised Christ dwells in you.” By referring the Spirit back from Christ to the Father, he is doing nothing other than clearly teaching that the Spirit from the Son is not alien to the Father’s deity, and for those who have one operation, their essence is also entirely co-eternal with the Father. Consequently, however, with the Holy Spirit indwelling and sin being put to death, he says that the prizes follow for those who strive, of which the first and greatest is the resurrection from the dead.
Romans 8,15 He called the law a “spirit of slavery” and those under the law slaves. For to be commanded by the law and, having neglected the command, to fear the threatened punishment is a sign of slavery, but to be permitted to call God “Father” through the purity of life promises hopes of adoption. But whether a spirit of slavery was given or of adoption, it is the same Spirit over both working according to what is profitable and fitting for each people according to the worthiness of both.
Romans 8,16 He showed through this that he also calls the soul “spirit” when it is spiritual, and the gift of the Spirit “spirit.” This, then, is what he says elsewhere: “For we do not know what to pray for, the Spirit himself intercedes for us with groanings which cannot be uttered.” And this also needs interpretation. There is such a gift of prayer, which was among the apostles. Since we often ask for things that are not profitable, for this reason someone among the apostles would stand up, the one having the gift of prayer for the people, and would ask God for what was profitable, using unutterable groanings, so that he might draw everyone to reverence and fear. And this is what he says elsewhere: “Each of you has a psalm, has a prayer.” Therefore there was a gift of singing psalms and there was a gift of praying. “It bears witness with our spirit,” because the one having the gift prayed in the spirit on behalf of the whole people, and when praying he would say “Our Father in heaven.” For this reason, he says, the spirit of prayer bears witness with our spirit which we have through baptism, that we are children of God. For the spirit cries out, that is, the gift of prayer, “Abba, Father.”
Romans 8,17-18 “If indeed we suffer with him,” he says, “so that we may also be glorified with him.” To suffer with someone does not indicate feeling pain together and being grieved together with the one who has suffered, according to the customary use of the word. For Christ did not suffer anything against his will, nor was he too weak if he wished to defend himself against those who grieved him. What then is it to suffer with Christ? It is choosing to endure the same sufferings which Christ, being an ambassador for the truth, endured to suffer at the hands of the Jews. If we persevere being persecuted in the same way, if we do not bear it ill when dishonored, if we are ready for death for the sake of piety as having suffered with him, we shall also be glorified together with him in becoming children of God and joint heirs with Christ. And since he said that suffering with Christ becomes the cause for us of being glorified with him, and such a thing seemed to be a wage for labors and not a gift by grace, even though the gift above all grants amnesty for past sins. Correcting this, he added that the fruit of our way of life is not measured out to us by God in proportion to our labors, but is manifold and greatly surpasses the worthiness of those who have labored. For God, being both good and just, preserves justice in the case of those who sin by repaying the one who has sinned exactly as much as the matter of the sins demands, but his goodness is displayed in the case of those who do right, not only giving them what is according to their worthiness, but also surpassing with his gifts the proportion of how they lived.
Romans 8,19 He says that we will be in such a great gift of good things from God, that the hope and expectation of the creation waits for the revelation of the sons of God, meaning their hidden blessedness which will be revealed a little later. The things written give the suspicion to many that the visible creation is animate and the world has some rational perception. For if it groans together and suffers labor pains together and waits eagerly for the revelation, it is clear, they say, that it also perceives and is moved by reason. But it is not so, rather he now calls “creation” not the inanimate matter but the powers set over them, which were appointed by God to administer the creation according to the will of the Creator according to what is written: “When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God.” And so also in the passage “bless, you cold and heat, and again hail and snow” and similar things, it must be understood to be said to the powers set over these things. For he does not exhort inanimate matter to praise God. For just as “let all the earth worship you and sing praises to you,” and just as “the Lord reigns, let the earth rejoice,” he is speaking of the men on the earth, and “the wine shall mourn and the vine shall mourn” he is speaking of the farmers placed over them, so also now he calls “creation” the powers placed over the inanimate matter, which themselves are created beings, just as “a man’s attire and a grinning laugh and the step of his foot will report the things concerning him.”
Romans 8,20-21 The material nature being enslaved to the evil one and plotted against by him often by God’s permission, so that even famines and plagues and diseases and wars and other destructions are contrived by him. For it is likely that when the inhabitants live ungodly lives, the evil one has room to trample on them as his own, and to harm the elements around them for their affliction. When these things happen, the powers appointed for the good order of the creation groan and suffer labor pains and await the freedom of man, with whom the creation also, being freed together, will be delivered from the authority of the devil. Therefore he applied what happens to the rational powers to the inanimate matter, just as we also say now: “the house is in an uproar, the city is indignant, the country is angry,” often signifying by the places administered and traversed the ones administering and traversing them. And according to another reasoning, the creation waits to be freed from the slavery of corruption, since by the contrivance of the devil it is unwillingly worshipped by its fellow slaves. For “they worshipped and served the creature rather than the Creator.” So that unwillingly enjoying despotic honor, it bears heavily what is happening and suffers labor pains and is vexed at the vain worship of men and desires deliverance from these things. And he says that it was not willingly from the beginning nor by deserting to the devil that it was subjected to him, but it was subjected by God’s permission, and it was subjected in future hope. What hope? This, that the creation itself will also be freed. And when will it be freed? At the time of the freedom of the righteous. Therefore rightly the earnest expectation of the creation eagerly awaits the revelation of the children of God.
Romans 8,23 Not only, he says, does the creation groan and suffer labor pains eagerly awaiting freedom through the Spirit, but we also, although having already received the firstfruits of the Spirit and having experienced his benefit, even if we have not yet received the perfection of the promise, which is the adoption through the redemption of the body.
Romans 8,29-30 Not even in these things does the argument destroy free will. For first he said that God foreknew and then predestined. And it is clear that foreknowledge does not compel the impulse and purpose of those living their lives. But what is said would be clearer if, beginning here from the last of the things mentioned, we go back up to the first. Whom then did God glorify here? Those whom he justified. And whom did he predestine? Those whom he foreknew, those being called according to his purpose, that is, those being worthy through their own purpose to be called and to be conformed to Christ.
Romans 8,31-32 Having shown through actions that all things work together for good for us because of God’s love for us, whom he found to be called according to his purpose, he adds the great proof of God’s love, which he demonstrated in not sparing his only begotten Son. For what if death did not have dominion over the Savior, since it was up to the Lord himself to lay down his life and take it up again? But nevertheless it must be considered that Christ subjected himself to human sufferings, fulfilling both his own and the Father’s will. Therefore, with God dispensing all things for our sake, who will hinder it? Who is so strong as to prevent the gifts of God to us? For reasonably, the one who did not spare his Son for our sake will also dispense all other things for our sake and will add the grace of good things.
Romans 9,1-5 Necessarily he confirms the argument with an accompanying oath. For having previously said that there is nothing that will be able to separate him from the love of Christ, he adds that he is defeated only by his kinship. He says, therefore, that he would gladly give up both body and soul for the sake of the Jews, so that the things from which they have fallen away, they might call back again by believing in Christ. For what good thing did not belong to the Jews, in which the Gentiles now take pride? The adoption, the glory, the covenants, the promises, the service, the God-beloved fathers, and the greatest thing, from whom is Christ according to the flesh. From them, he says, is Christ. But God is not only theirs, but is God in common over all. From all these things, then, the Jews have fallen away, but so that they might regain them, he says, he would gladly have become anathema from Christ for their sake. And “anathema” indicates one who is alienated, since that which is dedicated is alienated from the one dedicating it. And it is necessary that he shows how much affection he has for them, lest anyone suppose that his reproofs against them are spoken out of enmity.
Romans 9,6-9 Since he indicated that the things promised to the Israelites were transferred to the Gentiles, which was an accusation against God as falsifying his promises, establishing the truthfulness of God, he shows how the Scripture did not mean the Israelites according to the flesh, but those demonstrating through piety that they are worthy to be called Israelites and children of Abraham. “For in Isaac,” he says, “your seed shall be called” and the rest. “In Isaac” instead of “through Isaac,” which interpreting he says: “That is, not the children of the flesh are these children of God, but the children of the promise are counted as seed.” He wants to say that not those from the flesh of Abraham are these children of God, but children are those from the promise, meaning the pious and just, whom God promised as sons to Abraham according to his foreknowledge, since Isaac, having been born from the promise, was seen to be just. For foreknowing him to be just, he also promised him. For God would not have promised to grant an ungodly son. So therefore he also promised that Abraham would be the father of many nations, foreknowing the piety of the future nations. Therefore he said: “In Isaac your seed shall be called,” that is, through the promise according to the pattern of Isaac, who was just and a pattern of the just. And the whole construction of the argument is that the promise of God is according to foreknowledge, and the promise is according to righteous judgment, and as it was in the case of Isaac, so it is also in the case of the nations.
Romans 9,11 It is a scriptural idiom arising from the Hebrew or its translation, to state some things in hyperbaton, and some in hysteron proteron, and placing them in reverse order. And the use of these is frequent not only in the Old but also in the New Testament. For the apostle, for the proof of what was set before him, having remembered both Esau and Jacob, says this: “For though they were not yet born and had done nothing either good or bad, in order that God’s purpose of election might continue,” instead of “the election according to their purpose.” For God did not choose the one and reject the other according to his own purpose (for he wished both, as far as it depended on him, to be good), but he made the election according to the purpose of each of them, loving the one because of the virtue of his own purpose, and hating the other because of the wickedness of his intention. From this it is clear that the apostle wishes to say “the election according to purpose” and not “the purpose according to election.”
Romans 9,14-21 “What then shall we say? Is there injustice with God? By no means. For he says to Moses: I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion. So then it is not of him who wills, nor of him who runs, but of God who shows mercy.” Since before the birth of Esau and Jacob God appears accepting the one and hating the other, and this seemed to be an injustice to those who do not consider the righteous judgment of God according to foreknowledge, he teaches not to simply follow the example, since many other such things about God have been said in the Scriptures containing a deeper meaning. For behold, God says to Moses: “I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion.” So then according to you it is not of him who wills, nor of him who runs, but of God who shows mercy. And the one who strives is superfluous. But it is not like this. For God is not unjust so as not to give to each according to his worthiness. He says, therefore, he means, not all, but the worthy one. And again the Scripture says to Pharaoh that “for this very purpose I have raised you up, that I may show my power in you, and that my name may be declared in all the earth.” Therefore Pharaoh is not to blame, but the one who raised him up for the display of his own power. But neither is this so. For he would not have raised him up, even though through him he was chastening the others, if he had not foreseen him to be incurably diseased. And if nothing is up to us as you suppose, he says, O man, but all things are in God, both the hardening of Pharaoh and the showing of mercy to another, consequently you would say: “Why does he still find fault? For who has resisted his will?” For if he himself works all things through us, we have no authority over the things we do. “But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, ‘Why have you made me like this?’” and the rest. Correcting all the preceding things, he rebukes them as those who audaciously meddle with the will of God, and he shows also the worthlessness of human nature by taking up the fitting image of the potter’s clay. For why do you meddle, he says, with the Creator? The potter knows how to use the clay and which vessels are to be made for dishonor and which for honor by him. But the clay, being clay, must not judge the craft of the Creator. For even if you seem to have rational perception, O man, yet know that you fall short of God’s dispensation and craft as much as senseless clay falls short of the potter’s will. Therefore do not dare to accuse God, nor think that he shows mercy to the one and hardens the other randomly, but that according to the power of his foreknowledge he renders to each according to his worth. So that the one who foreknows is not the cause, but those foreknown in whose power it is to be bad and not. For that this is in us, he teaches in other places. For discussing vessels of gold and silver and earthen vessels, he says: “If anyone cleanses himself, he will be a vessel for honor, sanctified.” So that we provide the cause, and God renders the corresponding worth. Let no one think, then, if God dispensing somewhat according to foreknowledge either raised up Pharaoh or hated Esau and loved Jacob, that because of these things nothing is up to us, but that we have been cut off from our free will. Some have thought that it was not spoken as a reproach: “But indeed, O man, who are you to reply against God?” For they say it is absurd to have raised such great questions and disturbed the mind of the listener and resolved none of them, but only rebuked those asking, simply to leap away from what was being asked, along with the fact that the image of the potter seems to strip away our free will, since the one molding molds the vessels as he wishes, and they remain staying exactly as they were originally made. These things they say unworthily of apostolic grace and teaching. The word is not spoken as a reproach, but the meaning is this: If from the fact, he says, that he raised up Pharaoh and hated Esau and loved Jacob even before they were born, you give all things to the will of God, and that nothing is up to us, he then said: “Who are you, O man, and how do you reply against God?” And how do you have authority to speak and accuse him as finding fault with us unjustly, saying: “Why does he still find fault? For who has resisted his will?” How then do you yourself accuse God, if nothing lies in our authority as you say? For if nothing is up to us, not even this authority to find fault and reply against God belongs to you. Do the molded objects of the potter, he says, since they have no perception, find fault with the one who made them, whether they are made dishonorable or honorable according to the Creator’s authority? But you find fault, you therefore have perception and authority as having a free will. And the one who has authority to find fault, it is clear that he is also master of himself regarding other things, to both speak and do what he wishes. For one is not master of himself for finding fault with God, but deprived of mastery over other things.
Romans 9,27-28 This oracle came into effect through the blessed apostles, who, writing off the lengthy period of the old legislation, brought the nations into a brief way of life, writing how “it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things, that you abstain from things offered to idols, from blood, from sexual immorality, and from what is strangled.” For by reducing the observance from many things to these, they made the way of life of righteousness easy, which the divine apostle also teaches, saying: “having abolished the law of commandments in ordinances,” and again “having wiped out the handwriting of requirements that was against us with its ordinances.” Since, therefore, the law distinguished many things concerning foods, the apostles commanded only to guard against things offered to idols and blood and what is strangled, and instead of keeping circumcision they introduced guarding against sexual immorality. For even if circumcision was a sign and memorial of the faith of Abraham, yet it was also given as a symbol of self-control indicating that one must cut away licentiousness.
Romans 9,29-31 Since in the things spoken before he shows the nation of the Jews for the most part to be rejected, and the nations brought in their place to the dignity of adoption, consequently he seeks the reason why those practicing in the law fell away, while those who grasped the law were justified. Therefore, resolving this, he adds that the Jews fell away from not running to faith like the Gentiles. For they wished to be justified by the works of the law, and not by believing the law itself, which foretold the faith that was going to be introduced in place of the legislation.
Romans 10,1-3 “They did not know,” he says, “that through the law God promised faith, and faith is not contrary to the law testified by him.” Christ, then, is the righteousness of God and faith in him, while the way of life of the legislation is the righteousness of the Jews. The Jews, therefore, being ignorant of Christ and establishing the way of life of the law, reasonably fell away from salvation. For those are saved who advance by faith in Christ. For faith, being a disposition of the soul, is reasonably preferred to the actions of the flesh, to which the Jews, putting an end to the law, ought to have come.
Romans 10,4-5 “The one who fulfills the law,” he says, “will enjoy only those good things promised through the law, that is, a land flowing with milk and honey.”
Romans 10,6-10 The word teaches those who believe to receive no doubt, neither concerning the descent of the Lord from the heavens to us, nor concerning the resurrection of the dead and the ascent into heaven.
Romans 10,11-13 Necessarily he set forth “those who call upon him.” For God does not give grace indiscriminately, and to those who do not wish it, he does not supply it so much that they do not at least ask and pray to the benefactor. But lest anyone say that many do not call upon the Lord Jesus not because of unbelief and ingratitude but because of ignorance, he shows through what follows that God also took away the excuse of their ignorance, sending evangelists and heralds exhorting and calling them to the request for the gift. Therefore he added what follows.
Romans 10,21 Through the stretching out of the hands he seems to call the people to himself with the extending of his hands to them, and through this also indicating the shape of the cross.
Romans 11,1-2 Again, the apostle, fearing lest he cause a choice of disobedience for the excessive number of the Jews by the glory of their rejection, moves to the small remnant of the election of the apostles and those who believed together with them. For having said above: “For not all who are of Israel are Israel,” he indicated that there were some who were saved even if not all, and again “whom he also called, not only from the Jews but also from the Gentiles.”
Romans 11,3-5 For testimony of the remnant, he takes up the things according to Elijah, from which he shows him confessing God, that he did not save his people in a great multitude but in seven thousand men, according to the likeness of which it also turned out in the time of the Savior, with only the remnant receiving the grace of the promise.
Romans 11,6 And it has already been foretold that faith brought an end to the law, and grace prevailed over works. Therefore he says: “But if it is by grace, it is no longer by works.” For grace indicates the philanthropy toward the one being graced, but works demand recompense according to the worth of the works.
Romans 11,7 “What then?” he says. “What Israel is seeking, this it has not obtained, but the elect obtained it, and the rest were hardened.” All, he says, those from Israel were hardened except the elect. Therefore they did not obtain what they sought. And what did they seek? The promise of becoming sons and heirs of the world.
Romans 11,8 It is a custom in the Scripture to attribute things happening to men by God’s permission to the one permitting. And God permits each one to go by his own impulse to what he wishes, so that he does not seem to take away authority by dragging him by force. And what he says is of this kind. For he gave them a spirit of compunction toward piety, but they neither see nor hear others. How then could they be saved? As he also says elsewhere: “For I bear them witness that they have a zeal for God, but not according to knowledge.”
Romans 11,11 Those who sinned incurably at the time of the flood and those who transgressed similarly according to Sodom fell in such a way as to fall once for all and never rise again but be utterly destroyed. What then? Therefore did the Jews also stumble in this way that they might fall to destruction and never be saved? “By no means,” he says. For their trespass has a twofold dispensation. For the Gentiles were brought in instead, and they themselves, being provoked to jealousy because of this, will return. For since they turned away before the law, and having received the law they were burdened rather than benefited, and they yielded neither to threats nor were persuaded by exhortations, but continually remained disobedient, the Savior came for another dispensation, and the Gentiles are saved through their trespass, so that even from the provocation to jealousy of the Gentiles they might be saved.
Romans 11,12 Since the Jews did not keep the law, the coming of Christ through grace was necessary. Our Lord therefore came forgiving trespasses by grace. But not all the Jews received Christ nor the grace from him, but only the remnant, and the rest, as if loving strife so as never to be saved, thrust the grace away to the Gentiles. And through their trespass they granted wealth to the world, that is, the multitude of those being saved. But if their falling away enriched the nations, how would it not be a greater good and most perfect wealth for the world if the fullness of their lacking were added when the Jews change their minds, so that both the Gentiles and the Jews run together toward one perfect piety. For “fullness” is the apostle’s custom to call the system fulfilled with piety and the knowledge of God.
Romans 11,16 The “firstfruits” and the “root” are the patriarchs, the lawgiver, the prophets; but the “lump” and the “branches” are the entire nation of the Jews.
Romans 11,25-26 What is “and so all Israel will be saved”? Just as we say that all the world and all the Gentiles are saved because those from everywhere and from all the Gentiles come to the faith, so also “all Israel will be saved” does not mean all of them generally, but rather either those comprehended under Elijah, or those scattered everywhere in the whole world who are going to come to the faith.
Romans 11,30-32 What is said is of this kind. If their prior disobedience was no hindrance to the faith of the Gentiles, neither then is the authority of repentance closed off to the Jews for the future. And the phrase “that they also might receive mercy” does not indicate this, that they sinned purposefully on account of this so that they might receive mercy just as you did, but that they, having sinned, are also worthy to receive mercy just as you are. And just as with “God gave them over to shameful passions” and with “God blinded the minds of the unbelieving,” we do not receive the saying as God doing evil, but as permitting men to do what they wish through the freedom of their free will, so also now the phrase “God committed them all to disobedience” must be understood as he allowed those who wished to be disobedient to be disobedient, permitting man entirely to have it in himself to do what he wishes. “God therefore committed them all to disobedience,” that is, he permitted them to be disobedient, not so that he might condemn those who remain in their sins, but so that in time he might have mercy on those who perceive what they are sinning and change their minds and turn back. Or also “he committed them to disobedience” is instead of “he convicted them as being disobedient,” and as it were shut off all defense from them, so that they might perceive that it is no longer by works, but they are saved by the philanthropy and mercy of God.
Romans 12,3a Lest anyone suppose the word of exhortation to be human, he showed that he also speaks and teaches through grace. Since therefore arrogance is a terrible disease, in which the Romans were especially entangled, he leads them to moderate themselves to the excellent state of humility, guiding them consequently by the teaching of the Spirit. He who, knowing the arrogance of human nature, washed the feet of the disciples to educate them to be humble-minded, so that having partaken of grace and performed signs they might not be puffed up by the grace and fall from the gift.
Romans 12,3b “To each,” he says, “as God has distributed a measure of faith,” instead of “as he has measured grace to each according to his faith.”
Romans 12,6-8 “Whether prophecy,” he says, “according to the proportion of faith.” This is spoken elliptically. For what is lacking is “whether prophecy, let us show the grace according to the proportion of faith,” so that it has this meaning: “having differing gifts, whether prophecy, whether ministry, whether teaching.” Those having prophecy, let us show the grace in prophecy; and those having ministry, in ministry; and those having teaching, in teaching; and each in that which has been entrusted to him, let him minister. Now, prophecy is primarily the manifestation of unseen things, whether of things to come, or of old things, or of things present and hidden. But it is also called prophecy when someone interprets the things of the prophet. Ministry is to serve the preaching of the gospel. Teaching is the guidance of things to be done, which those who have already believed in Christ are taught. Exhortation is the urging by which we exhort those still in ignorance to faith in Christ, not yet setting forth for them the goal of the way of life, but instilling in them the desire that they will enjoy eternal good things having believed in Christ.
Romans 12,13 “Sharing,” he says, “in the memories of the saints.” Now the ready meaning is to come together for the honor of the saints and to perform their memories on the day of their perfection. But it can also be said that for those desiring virtue it is most fitting to share in the memorials of the saints, that is, to remember them and to have the life of those men as an example of a way of life.
Romans 12,18 By saying “if possible” he indicated the impossible. For even if we should escape other enmities, yet the law of piety draws upon us hatred from the ungodly, or for us toward the ungodly.
Romans 12,19 He names “wrath” the punishment from God, not as a passion occurring in God, but because men would not easily understand vengeance coming from God if they did not hear the customary name of wrath. For since men return with anger and wrath against those who sin against them, the Scripture places these things upon God, so that the many can hear and understand. He says, therefore, do not permit vengeance to yourselves, but give place and yield vengeance to the appointed wrath of God to avenge those who have been wronged.
Romans 12,20-21 Aiming at the wrath of the one who was wronged, the apostle says: “For by doing this you will heap coals of fire on his head.” For he does not introduce these things as a teacher of evils (may it never be!) but with art and wisdom he subdues and tames the vehemence of the one who is angry. For it is a great thing not to do wrong, but a greater thing for the one wronged not to take revenge, but to extinguish boiling wrath by the method of forbearance, and even when the law gives the power to take revenge on those who did wrong, to be seen as gentler than the authority. But to do good to those who did wrong, this also surpasses the law of philosophy. Therefore, in order to force out the wrath of the one wronged, and instead of taking revenge to prepare him to do good, he gives them hope of the terrible things resulting from his benefaction happening to those who did wrong.
Romans 13,1 Since there are many authorities of different and subordinate rulers among men, adding “governing” he indicated the royal authorities. For that kings do not come to rule without the dispensation and will of God, Proverbs teaches: “By me,” it says, “kings reign, and rulers decree justice.” But the rule of the Romans has also obtained a special dispensation from God. For with the Savior being about to appear to men, God anticipating this a little subjected the Roman rule to his own service, through which he established the life of men to be more gentle and peaceful. Having delivered them from wars against one another, he gave them such leisure for his own knowledge: “Come,” it says, “and see the works of God, the desolations he has brought on the earth, making wars cease to the ends of the earth.” And it adds: “Be still, and know that I am God.” Therefore, since God took away the continuous wars and gave intercourse to cities and nations because of the preaching of the pious way of life, the apostle, having seen the dispensation of God concerning kingdoms, exhorts to be subject to the authorities. For since God appointed them, not to obey is ungodly, and besides it also holds danger and madness in the present life.
Romans 13,2 “But those who resist,” he says, “will bring judgment on themselves,” that is, those who do not obey the king draw upon themselves judgment and the tribunal.
Romans 13,5 It is necessary, he says, to be subject to the authorities not only because of the wrath of the rulers, but also because of conscience, that is, the reasonableness of the matter. Or he also says this: you do not want to be judged because of God, but those outside suspect that you are conscious of some evil in yourself and your conscience is stricken.
Romans 13,6 “The taxes,” he says, “prove the subjection.” Therefore it is right to be subject to the kings who are ministers of God and who devote themselves to the ministry of his will.
Romans 13,11 Fulfill, he says, the work of love, knowing the time is urgent and demands virtue. For those previously ignorant of the truth and living in the darkness and night of error were reasonably, like those sleeping, in a state of inactivity regarding good works. But those now, since they have been enlightened by the memory of the Savior and have come to be in the day, owe it to rise from the idleness of sleep and take hold of good works. “For now our salvation is nearer than when we believed,” that is, when we knew the more profitable of works, it has become easier for us to be saved than when we were being instructed in the word of faith. For at the same time as believing in Christ, we did not also have an accurate comprehension of what should be done, nor was it manifest to us from which actions to abstain, and which to pursue.
Romans 13,12 He calls the ignorance “night” and “darkness,” which he says is driven to an end with our having come to know the things to be done, and the knowledge of pious truth “day” and “light.” The Savior, however, saying: “While it is day, do the works of light, the night is coming when no one can work,” called “day” the conduct in this life as providing the time for works for us, and “night” the future and eternal things, during which it is no longer possible to do anything, but as being in darkness to lie in inactivity, having lost the time for works.
Romans 13,14 “Put on,” he says, “the Lord Jesus Christ,” instead of imitate him in what you do and show him through yourselves in how you live. But how someone could imitate Christ, he showed by adding: “and make no provision for the flesh, to fulfill its lusts.” For the one occupied with the flesh and fulfilling the pleasures of the flesh, this one entirely neglects the soul.
Romans 14,4 “Who are you to judge another’s servant?” and what follows. The servant of Christ, whom Christ received to himself, is alien to the law. Who are you, then, judging from the law the one who is alien to the law?
Romans 14,6 Now he discusses fasting. He says that the one who fasts and spends the day setting his mind on and seeking divine things observes it to the Lord, meaning he does this having his hopes set on him. Likewise also the one who spends the day not setting his mind on these things but on the enjoyment of foods, this person too does not observe it to the Lord, meaning that even his relaxation and ease take place in God, and not even this person is rejected. For he does not do this rebelling against or denying the Master, but trusting in the philanthropy of God in whatever he might relax and seem to let go. So that the one who eats should give thanks to the Lord for the things he enjoys, and the one who does not eat for the sake of self-control should justly glorify God who strengthened him. Therefore, whether someone eats according to God, or fasts according to God, he will do well.
Romans 14,7-9 “For to this end,” he says, “Christ died and rose and lived, that he might be Lord of both the dead and the living.” What then? Was Christ not Lord of all before the passion? He certainly was. What more, then, came from the incarnation? That in truth and by nature the one who made the created things was Lord, but in the deviation of those who acted ungodly, he himself was not considered to rule over those who served the creation rather than the Creator, but rather the things worshipped by them were considered to rule. So his incarnate presence brought those existing with him and those who would exist after him under the lordship of God, while his obedience which took place up to death showed the dispensation to those who had previously passed away in ignorance of salvation, and it dissolved the bonds of death, and became the firstfruits of the resurrection.
Romans 14,14 “I know and am convinced,” he says, “that nothing is unclean of itself,” that is, nothing is common and unclean that is received through faith in Christ Jesus.
Romans 14,21 “It is good,” he says, “not to eat meat,” if your brother is stumbled by this, thinking that you are a slave to your belly. And from the opposite perspective again. If by not eating meat you seem to abstain from it as from unclean things, eat so that you may not be found a stumbling block to others.
Romans 14,22-23 “The one who does not judge himself,” this is the one who touches foods with faith and whom he pronounces blessed as a believer, but the one having an uneven soul concerning the faith and not being confident in himself but doubting, this one is condemned if he eats. So it is better for such a person to abstain, so that his own conscience may not strike him.
Romans 15,3 He means to say that our Lord and Savior did not become man to please himself, but so that he might have mercy on weak men, and through his incarnate dispensation establish them in a secure knowledge of the fear of God and correct their unbelief. For the Jews especially were like this, turning away to other gods as if to the reproach of God, and reproaching God as if he were either unwilling or unable to help, running to other gods and trusting rather in the help from others. At any rate, they forced Aaron to make them gods who would go before them, as if for the slander and reproach of God. For this reason the Psalm is spoken as if from the person of Christ to the Father, saying: “The reproaches of those who reproached you fell on me.” Ever since the coming of Christ, at any rate, the Jews have no longer practiced idolatry, and he turned the Gentiles toward piety.
Romans 15,8 The Lord became a minister of God’s promise and philanthropy. For he fulfilled God’s promise by being born from the seed of Abraham and, in accordance with his lineage, receiving circumcision. And he demonstrated mercy and philanthropy through the calling of the Gentiles. For they were called not because of their own righteousness, but because of the philanthropy of the one who called them.
Romans 15,20 “And so making it my ambition,” he says, “to preach the gospel, not where Christ was named, lest I build on another man’s foundation,” not as rejecting communion with the rest of the apostles, but judging it to be greedy and unjust to snatch away glory from the labors of others.
Romans 16,19 “I want you,” he says, “to be wise as to what is good, and innocent as to what is evil.” That is, to make use of prudence so as not to be wronged by others, and of innocence so as not to plot against others. The Lord also commanded these things, saying: “Be wise as serpents and innocent as doves.” For innocence and simplicity without prudence is foolishness, while prudence by itself, when innocence is absent, degenerates into malice.
Romans 16,25-27 In ancient times, when error was widespread in human life and idolatry prevailed, men did not even have the knowledge of Almighty God; so far were they from knowing our Lord Jesus Christ. But when Moses the lawgiver and the prophets were appointed to teach the truth, visibly to the Jews, but according to dispensation also to the Gentiles (for on this account, by the providence of God, they often became captives and lived among the Gentiles, so that by their association they might instruct them), when the prophets, therefore, were appointed to proclaim Almighty God, the truth concerning the Only-Begotten was still kept secret, being transmitted by them in a more mysterious manner and known almost by them alone. Once the Gentiles had finally been educated through their interaction with the Jews to recognize the God over all, at that time our Savior Jesus Christ, having dwelt in the flesh in the world, sent forth his disciples as heralds of his knowledge, which had been hidden throughout past ages but was to be proclaimed in the last times. And going about everywhere, they proclaimed Christ as God from God, begotten without beginning and outside of time, testifying together also to the Holy and Illuminating Spirit, that he completes the consubstantial Trinity, being supplied to men from the Father through the Son. Astonished, therefore, at the wisdom of his dispensation, he sends up the due glory to God.
