Commentary on Romans 1.5–1.13
Latin text: Migne, PG 14 (Latin text: Migne, Patrologia Graeca vol. 14 (1862), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.5PG 14:848d–852b
Qui Filius secundum carnem quidem ex semine factus est David . Factus est autem sine dubio id quod prius non erat secundum carnem. Secundum spiritum vero erat prius, et non erat quando non erat. Observandum est enim quia non dicit: Qui praedestinatus est Filius Dei in virtute secundum spiritum sanctificationis: sed, Qui destinatus est Filius Dei. Et nemo putet nos de hoc sermone curiosius quam res patitur, perscrutari. Quamvis enim in Latinis exemplaribus predestinatus soleat inveniri, tamen secundum quod interpretationis veritas habet, destinatus scriptum est, non praedestinatus. Destinatur enim ille qui est; praedestinatur vero ille qui nondum est, sicut hi de quibus dicit Apostolus: Quos autem praescivit, illos et praedestinavit. Praesciri ergo et praedestinari possunt illi qui nondum sunt; ille autem qui est, et semper est, non praedestinatur, sed destinatur. Haec dicta sint a nobis propter eos qui in unigenitum Filium Dei impietatem loquuntur, et ignorantes differentiam destinati et praedestinati, putant eum inter eos qui, cum ante non fuerint, praedestinati sunt ut essent, numerandum : qui nunquam praedestinatus est ut esset Filius, sed semper fuit et est sicut et Pater. Qui ergo semper est, destinatur, ut diximus, non praedestinatur; qui autem praedestinatur, nondum erat tunc cum praedestinaretur, sed coepit ex tempore. Necessaria igitur distinctione Apostolus utitur, eum qui ex semine David secundum carnem est, factum dicens; eum vero quem Filium Dei in virtute secundum spiritum sanctificationis nominat, destinatum. Etenim eum dixisset Filium Dei, non superfluo addidit, in virtute, indicans per hoc quod substantia Filius sit secundum spiritum sanctificationis. Christus enim Dei virtus et Dei sapientia dicitur, qui et vapor virtutis Dei, et manatio gloriae Omnipotentis purissima, et splendor lucis aeternae, et imago bonitatis Dei appellatur. Sed requiritur, si id quod de semine David nascitur, secundum carnem est, quod vero in virtute destinatur secundum spiritum sanctificationis, Filius Dei et in substantia Dei est. quomodo accipiendum est de anima Iesu. quae hic nequaquam cum carne etspiritu sanctificationis vel divinae virtutis substantia nominatur; de qua alibi ipse Salvator dicit, quia tristis est anima mea usque ad mortem; et: Nunc anima mea turbata est: quam et a semetipso posuit, imo quae usque ad infernum descendit. de qua et dicitur : Non derelinques animam meam in inferno. Certum est enim quia haec non de semine David generata sit. Dicit enim quia quod factum est ex semine David, secundum carnem est. Quia ergo neque in eo quod secundum carnem est, videtur annumerari, neque in eo ubi destinatur Filius Dei in virtute secundum spiritum sanctificationis , puto quod consuetudine sua Apostolus utatur etiam in hoc loco, sciens mediam semper esse animam inter spiritum et carnem, et aut jungere se carni et esse unum cum carne, aut sociare se spiritui, et esse unum cum spiritu : ex quo, si quidem cum carne sit, carnales homines fiant; si vero cum spiritu, spiritales. Et idcirco extrinsecus eam non nominat. sed carnem tantum. vel spiritum; scit enim alteri horum necessario animam cohaerere, sicut et in his ad quos dicit: Vos autem in carne non estis, sed in spiritu; et: Qui se jungit meretrici, unum corpus est (meretricem hic carnem vel corpus vocans), qui autem se jungit Domino, unus spiritus est. Ita ergo etiam nunc sciens de anima Jesu, quia sociata Domino, et cohaerens ei, unus cum ipso factus sit spiritus sanctificationis, non eam nominavit extrinsecus, ne solveret Jesum : Quod enim Deus conjunxit, homo non separet . Sanctificationis vero spiritus … adducitur. Quibus occurrere quamvis molestum sit secundum venerationem, tamen respondebitur a nostris, quod Maria quae desponsata Ioseph antequam convenirent inventa est in utero habens de Spiritu sancto, secundum legem sine dubio contribuli suo et cognato conjuncta est. Et quamvis dicatur ad eam ab angelo, quia et Elisabeth cognata tua etiam ipsa pariet filium in senectute sua (Elisabeth autem ex filiabus Aaron esse dicitur), tamen affirmatur a nostris quod cognationis nomen non solum ad contribules, sed et ad omnes qui sunt ex genere Israel, inter se invicem competenter possit aptari, sicut et idem apostolus de omnibus simul dicit: Qui sunt cognati mei secundum carnem. Haec quidem et alia his similia respondeatur ; verum quam sint valida adversum assertiones eorum qui nos de Scripturarum testimoniis perurgent, probato tu qui legis. Nobis tamen haec intelligenda secundum spiritalem vel allegoricam rationem magis videntur, secundum quod nihil obest etiam quod Joseph pater Christi dicitur, cum omnino non sit ejus pater ; quia et in generationibus a Matthaeo refertur, quod Josaphat genuerit Joram. et Joram genuerit Oziam; in quarto autem Regnorum libro scriptum est, quod Joram genuerit Ochoziam, et Ochozias genuerit Joas, et Joas genuerit Amasiam, Amasias vero genuerit Azariam, ipsum qui interdum Ozias nominatur; et Azarias Joatham. Hic ergo Ozias, qui et Azarias, cum in quarto Regnorum libro dicatur Amasiae esse filius, a Matthaeo Jorae filius scribitur, tribus in medio generationibus praetermissis. Cujus rei dissertio, certum est quod non secundum historiam, sed secundum spiritalem intelligentiam constet ; quae non est nobis nunc in transitu pulsanda : in suo enim loco tangetur. Interim sufficit nobis ad eos qui adversantur respondere, quod sicut Jesus Joseph filius esse dici… Filius Dei sit ex resurrectione mortuorum, diflicile non est advertere ei qui legerit illud quod scriptum est : Decebat enim eum per quem omnia, et in quo omnia. multos filios in gloriam adducentem, auctorem salutis eorum per passiones consummari. Finis autem passionum Christi, resurrectio est; et quia post resurrectionem ultra jam non moritur, neque mors ei ultra dominabitur ; et iterum dicitur, quia etsi agnovimus Christum secundum carnem, sed nunc jam non novimus , ideo omne quod est in Christo, jam nunc Filius Dei est. Quomodo autem hoc et ad eum qui Filius Dei in virtute destinatus est referatur, coarctat intelligentiam nostram, nisi quod per indissolubilem unitatem Verbi et carnis, omnia quae carnis sunt ascribuntur et Verbo, quomodo et quae Verbi sunt praedicantur in carne. Jesum vero, et Christum, et Dominum invenimus saepe ad utramque naturam referri, ut est illud : Unus Dominus noster Jesus Christus , per quem omnia; et iterum: Si enim cognovissent, nunquam Dominum majestatis crucifixissent. Primitivus ergo vel primogenitus ex mortuis dicitur Christus. Sed requirendum nobis est, si solus est primogenitus vel primitivus ex mortuis. et non habet aliquos secum etiam in primitivatu participes. de quibus dicit Apostolus quia suscitauit nos cum Christo, simulque fecit sedere in caelestibus. Ne forte ergo et isti quos dicit excitatos esse cum Christo, et cum eo sedere in caelestibus, et ipsi primogeniti sint, vel primitivi ex mortuis, sicut et illi fuerunt qui cum illo suscitati esse dicuntur, cum monumenta aperta sunt, et multorum sanctorum corpora apparuerunt et ingressa sunt in sanctorum civitatem. Et de his talibus fortassis Apostolus dicit esse illam Ecclesiam primitivorum, quam ascriptum memorat in caelis.
“Who was made of the seed of David according to the flesh.” He was made, without doubt, what he previously was not, according to the flesh; but according to the spirit he existed before, and there was not a time when he was not. For it must be observed that he does not say, “who was predestined Son of God in power according to the spirit of sanctification,” but, “who was destined Son of God.” And let no one think that we are examining this word more curiously than the matter allows. For although “predestined” is usually found in the Latin copies, yet according to what the truth of the translation requires, “destined” is written, not “predestined.” For he is destined who exists; but he is predestined who does not yet exist, like those of whom the Apostle says, “But those whom he foreknew, he also predestined.” Those, then, who do not yet exist can be foreknown and predestined; but he who is, and always is, is not predestined but destined. Let this be said by us on account of those who speak impiety against the only-begotten Son of God and, not knowing the difference between destined and predestined, think that he should be counted among those who, not having existed before, were predestined to exist; whereas he was never predestined to be the Son, but always was and is, as the Father too. He, then, who always is, is destined, as we said, not predestined; but he who is predestined did not yet exist when he was predestined, but began in time. The Apostle therefore uses a necessary distinction, calling him who is of the seed of David according to the flesh “made,” but him whom he names Son of God in power according to the spirit of sanctification “destined.” For when he had said “Son of God,” he did not superfluously add “in power,” indicating by this that he is Son in substance according to the spirit of sanctification. For Christ is called the power of God and the wisdom of God, and is also called the vapour of the power of God, the most pure emanation of the glory of the Almighty, the brightness of eternal light, and the image of the goodness of God. But the question is asked: if what is born of the seed of David is according to the flesh, and what is destined in power according to the spirit of sanctification is the Son of God and is in the substance of God, how is the soul of Jesus to be understood, which here is named neither with the flesh nor with the spirit of sanctification, or the substance of the divine power? Of it the Saviour himself says elsewhere, “My soul is sorrowful even to death,” and, “Now my soul is troubled”; it is the soul which he also laid down of himself, indeed which descended even to hell, and of which it is also said, “You will not leave my soul in hell.” For it is certain that this was not generated from the seed of David; for he says that what was made of the seed of David is according to the flesh. Since, then, it seems to be counted neither in what is according to the flesh nor in that wherein the Son of God is destined in power according to the spirit of sanctification, I think the Apostle is following his custom in this place too, knowing that the soul is always midway between the spirit and the flesh, and either joins itself to the flesh and is one with the flesh, or associates itself with the spirit and is one with the spirit; so that if it is with the flesh, men become fleshly, but if with the spirit, spiritual. And for this reason he does not name it separately, but only the flesh or the spirit; for he knows that the soul necessarily cleaves to one of these, as also in those to whom he says, “But you are not in the flesh but in the spirit,” and, “He who joins himself to a harlot is one body” (here calling the flesh or body a harlot), “but he who joins himself to the Lord is one spirit.” So now too, knowing of the soul of Jesus that, joined to the Lord and cleaving to him, it became one spirit of sanctification with him, he did not name it separately, lest he divide Jesus: “For what God has joined, let not man separate.” And he is called the spirit of sanctification … is adduced. Although it is irksome, for reverence's sake, to meet them, yet our side will answer that Mary, who, betrothed to Joseph, was found with child of the Holy Spirit before they came together, was without doubt joined according to the law to a man of her own tribe and kin. And although the angel says to her, “And Elizabeth your kinswoman will herself also bear a son in her old age” (and Elizabeth is said to be of the daughters of Aaron), yet it is affirmed by our side that the name of kinship can fittingly be applied not only to members of the same tribe but to all who are of the race of Israel in relation to one another, as the same Apostle too says of all together, “Who are my kinsmen according to the flesh.” These and other such answers may indeed be given; but how strong they are against the assertions of those who press us with the testimonies of the Scriptures, test for yourself, you who read. To us, however, these things seem rather to be understood according to the spiritual or allegorical sense, according to which nothing stands in the way of Joseph's being called the father of Christ, though he is in no way his father; since in the generations given by Matthew too it is related that Jehoshaphat begot Joram, and Joram begot Uzziah; whereas in the fourth book of Kingdoms it is written that Joram begot Ahaziah, and Ahaziah begot Joash, and Joash begot Amaziah, and Amaziah begot Azariah, the same who is sometimes called Uzziah, and Azariah begot Jotham. This Uzziah, then, who is also Azariah, though in the fourth book of Kingdoms he is said to be the son of Amaziah, is written by Matthew as the son of Joram, three generations in between being passed over. The discussion of this, it is certain, rests not on the literal account but on spiritual understanding; and it is not to be knocked at by us now in passing, for it will be touched on in its place. Meanwhile it suffices us to answer those who oppose us that, just as Jesus is said to be the son of Joseph … Son of God from the resurrection of the dead, is not difficult to see for one who has read what is written: “For it became him, through whom are all things and in whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.” Now the end of Christ's sufferings is the resurrection; and since after the resurrection he no longer dies, nor will death have dominion over him any more; and since again it is said, “Even though we have known Christ according to the flesh, yet now we know him so no longer,” therefore everything that is in Christ is now the Son of God. But how this is referred also to him who was destined Son of God in power constrains our understanding; except that, through the indissoluble unity of the Word and the flesh, all that belongs to the flesh is ascribed also to the Word, just as the things that belong to the Word are predicated in the flesh. And we often find “Jesus” and “Christ” and “Lord” referred to both natures, as in this: “One Lord our Jesus Christ, through whom are all things”; and again, “For if they had known, they would never have crucified the Lord of majesty.” Christ, then, is called the first-begotten or firstborn from the dead. But we must ask whether he alone is firstborn or first-begotten from the dead and has none with him sharing in the primacy, of whom the Apostle says that he raised us with Christ and made us sit together in the heavenly places. Perhaps, then, these too, whom he says were raised with Christ and sit with him in the heavenly places, are themselves firstborn or first-begotten from the dead, as were those who are said to have been raised with him, when the tombs were opened and the bodies of many saints appeared and entered the city of the saints. And perhaps it is of such that the Apostle says that Church of the firstborn consists, which he records as enrolled in heaven.
Textual problem in this passage: see the notes.
Rom 1:3 (quotation, high confidence) · Rom 1:4 (quotation, high confidence) · Rom 8:29 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · Matt 26:38 (quotation, high confidence) · John 12:27 (quotation, high confidence) · John 10:18 (allusion, high confidence) · Ps 16:10 (15:10 LXX) (quotation, high confidence) · Rom 8:9 (quotation, high confidence) · 1 Cor 6:16 (quotation, high confidence) · 1 Cor 6:17 (quotation, high confidence) · Matt 19:6 (quotation, high confidence) · Matt 1:18 (allusion, high confidence) · Luke 1:36 (quotation, high confidence) · Luke 1:5 (allusion, high confidence) · Rom 9:3 (quotation, high confidence) · Matt 1:8 (allusion, high confidence) · 2 Kgs 8:24 (allusion, high confidence) · 2 Kgs 14:21 (allusion, high confidence) · 2 Kgs 15:7 (allusion, high confidence) · Heb 2:10 (quotation, high confidence) · Rom 6:9 (quotation, high confidence) · 2 Cor 5:16 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence) · Col 1:18 (allusion, high confidence) · Eph 2:6 (quotation, high confidence) · Matt 27:52 (allusion, high confidence) · Matt 27:53 (allusion, high confidence) · Heb 12:23 (allusion, high confidence)
Notes and citation
Summary: Christ was 'made' of David's seed according to the flesh but 'destined', not predestined, Son of God, for he always existed; his soul, united to the Word, is one spirit with him; his Davidic descent and his being Son of God from the resurrection are discussed.
- Rom 1:3–4 (Greek ὁρισθέντος, “destined”; the Latin copies Origen's translator knew read praedestinatus); Rom 8:29; 1 Cor 1:24; Wis 7:25–26 (outside the 66-book canon); Matt 26:38; John 12:27; John 10:18; Ps 16:10 (15:10 LXX); Rom 8:9; 1 Cor 6:16–17; Matt 19:6; Matt 1:18; Luke 1:36; Luke 1:5; Rom 9:3; Matt 1:8; 2 Kgs 8:24; 11:2; 14:1, 21; 15:7; Heb 2:10; Rom 6:9; 2 Cor 5:16; 1 Cor 8:6; 1 Cor 2:8; Col 1:18; Eph 2:6; Matt 27:52–53; Heb 12:23. The phrase “there was not a time when he was not,” and the use of “substance” and “two natures,” may reflect Rufinus's wording; the Christological statements are translated as written. Two passages are lost in the scan and marked “…”: after “he is called the spirit of sanctification” (the rest of that explanation and the objection that the reply answers, concerning Christ's descent from David), and after “the son of Joseph” (the end of the reply and the beginning of the comment on Rom 1:4, Migne's chapter 6, which is not separately staged). Migne's notes are removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's footnote leaked into the text; OCR read Latin as Greek letters; OCR slip; OCR slip and footnote marker; OCR slip; words joined; OCR slips; OCR slips and footnote marker; OCR slips and stray marks; OCR slips; Latin read as Greek letters; OCR slips; lines lost in the scan marked …; OCR slips; words joined; footnote marker; footnote markers; lines lost in the scan marked …; OCR slips; word split; missing space; stray mark; stray marks and footnote markers; word split; words joined): quidem es Iemine factus → quidem ex semine factus; quia nuit dicit : Qui prtcdestinatus est Filius Dei in uirmte secundum spiritum sanctificationis ": → quia non dicit: Qui praedestinatus est Filius Dei in virtute secundum spiritum sanctificationis:; scriptum cst, non praedestinatns. Destinatur enim ille qui est.pr:edestiuatttr vero → scriptum est, non praedestinatus. Destinatur enim ille qui est; praedestinatur vero; sicut lsi de quibus dicit Apostolus " : Quos autem pmcivit, illos et pra’destinavit. Prasseiri ergo et prudestinari → sicut hi de quibus dicit Apostolus: Quos autem praescivit, illos et praedestinavit. Praesciri ergo et praedestinari; non praidestinatur → non praedestinatur; difi'erentiatn destinati → differentiam destinati; putanteutn inter → putant eum inter; sed seinperluit → sed semper fuit; non p'ratdestinatur → non praedestinatur; tune cum pradestinaretur, sed etepit → tunc cum praedestinaretur, sed coepit; sanctificationis ‘° nominat → sanctificationis nominat; per hoe quod → per hoc quod; Christus ἵιθθθπιίω Dei virtus → Christus enim Dei virtus; sapientia dicitur ", qui → sapientia dicitur, qui; tnanatio gloria: Omnipotenlis → manatio gloriae Omnipotentis; splendor lueis → splendor lucis; Dei appellatur ’°. → Dei appellatur.; Filius Dei etin substantia → Filius Dei et in substantia; carne et Rom. ι, 4. “an. ι, 4. lieni. \‘lll, ξίε). ’δ (Ξὸ) Editi, qui destinatus est Filius Dei in uir → carne et; vel divina: virtutis → vel divinae virtutis; usque ad mortem ἰς et : Nunc ' anima mea turbata est “ : → usque ad mortem; et: Nunc anima mea turbata est:; a semetipso pusuit, imo quae (‘29) usque → a semetipso posuit, imo quae usque; animum meant in inferno ". → animam meam in inferno.; secundum carnem est “. → secundum carnem est.; ubi desti- ' natur → ubi destinatur; tuctilicationis → sanctificationis; et “ aullunsere se 03ml. θιεῧίθί unum cum came; θυι sociare → et aut jungere se carni et esse unum cum carne, aut sociare; esse unum eum spiritu → esse unum cum spiritu; si vero eum spiritu → si vero cum spiritu; sed in spiritu “ ; → sed in spiritu;; unus spiritus est '7. → unus spiritus est.; unus eum ipso iactus → unus cum ipso factus; ne. solveret → ne solveret; Sanctificationis vero spiritus tionis adducitur. Quibus Rsccurrere quamvis' mole— .. Stum sit secundum "uenerationem, tamen respon- ‘tletura nostris → Sanctificationis vero spiritus … adducitur. Quibus occurrere quamvis molestum sit secundum venerationem, tamen respondebitur a nostris; de Spiritu sancto ω, → de Spiritu sancto,; quia et Elisaheth cognata → quia et Elisabeth cognata; (Elisaheth autem [ex filiabus Aaron esse ,dicitur) → (Elisabeth autem ex filiabus Aaron esse dicitur); allirmatur/a nostris (ὅὸ) → affirmatur a nostris; ex genere lsrael → ex genere Israel; de omnibus simul dicit “: → de omnibus simul dicit:; flare quidem → Haec quidem; probato ιιιι qui legis → probato tu qui legis; allegorieam → allegoricam; a Matthan refertur , quod Josapltat → a Matthaeo refertur, quod Josaphat; Regnorum libro scriptum est ", → Regnorum libro scriptum est,; ge; nuerit Joas → genuerit Joas; Atnasias → Amasias; Amasite esse filius, a Mattlueo lora: filius → Amasiae esse filius, a Matthaeo Jorae filius; inteHigentiam → intelligentiam; quiadversantur respoudere, quod sicut Jesus Josepb filius esse dicilius Dei sit → qui adversantur respondere, quod sicut Jesus Joseph filius esse dici… Filius Dei sit; atteterem salutis → auctorem salutis; dominabitur · → dominabitur; secundum carnem. sed nunc → secundum carnem, sed nunc; in Christo,jam → in Christo, jam; et ad cum qui → et ad eum qui; Ver— Ιιί el carnis, omnia quae carnis sunt ascribunturet Verbo, quomodo etquae Verbi sunt pmdieantur iii carne → Verbi et carnis, omnia quae carnis sunt ascribuntur et Verbo, quomodo et quae Verbi sunt praedicantur in carne; saépe → saepe; per quem omnia “; → per quem omnia;; cruci/ixissent δ’. → crucifixissent.; ea: mortuis dicitur " Christus → ex mortuis dicitur Christus; et nou habet → et non habet; in celestibus “. → in caelestibus.; etcum eo sedere → et cum eo sedere; ingressa sunt (‘0) in sanctorum civitatem ". → ingressa sunt in sanctorum civitatem.; illam Ecclesium primitivorum → illam Ecclesiam primitivorum; ascriptum memorat in etelis. → ascriptum memorat in caelis..
Extrabiblical texts: Wis 7:25 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology, Trinity
Cite (SBL): Origen, Comm. Rom. 1.5 (PG 14:848d–852b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-5) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.7PG 14:852b–853b
Per quem accepimus gratiam et apostolatum ad obediendum fidei in omnibus gentibus pro nomine ejus. Per Christum accepisse se dicit gratiam et apostolatum, utpote mediatorem Dei et hominum. Gratiam et apostolatum. Gratia ad laborum patientiam referenda est; apostolatus ad praedicationis auctoritatem, quia et ipse Christus apostolus dicitur. id est missus a Patre, quippe qui ad evangelizandum pauperibus missum se dicit. Omnia suis … gratiam, cum qua laborantes dicant: Abundantius vero quam omnes illi laboravi; non autem ego, sed gratia Dei mecum. Et quia de ipso dictum est: Habentes igitur Pontificem et Apostolum confessionis nostrae Christum , dat discipulis suis apostolatus dignationem, ut et ipsi efficiantur apostoli Dei. Neque enim gentes, quae erant alienae testamento Dei, et conversatione Israel, credere poterant Evangelio, nisi per gratiam quae apostolis fuerat data, per quam praedicantibus apostolis in fidem obedire dicitur, et in omnem terram de nomine Christi sonus gratiae eorum commemoratur exiisse, ita ut ad eos qui Romae sunt perveniret, ad quos ait Apostolus : In quibus estis et vos vocati Jesu Christi. Paulus vocatus apostolus dicitur, et Romani vocati quidem, non tamen apostoli, sed vocati sancti in obedientiam fidei. De diversitate autem vocatorum jam superius diximus.
“Through whom we have received grace and apostleship for obedience to the faith among all the nations for his name.” He says that he received grace and apostleship through Christ, as the mediator of God and men. “Grace and apostleship”: grace is to be referred to the endurance of labours, apostleship to the authority of preaching; for Christ himself too is called an apostle, that is, one sent by the Father, inasmuch as he says he was sent to preach good news to the poor. All that is his … grace, with which, as they labour, they may say, “But I laboured more abundantly than all of them; yet not I, but the grace of God with me.” And since it has been said of him, “Having, then, a High Priest and Apostle of our confession, Christ,” he gives his disciples the honour of apostleship, so that they too may become apostles of God. For the nations, which were strangers to the covenant of God and the commonwealth of Israel, could not believe the Gospel except through the grace that had been given to the apostles; through it, as the apostles preached, they are said to obey unto faith, and the sound of their grace concerning the name of Christ is recorded to have gone out into all the earth, so that it reached those who are at Rome, to whom the Apostle says, “Among whom are you also, called of Jesus Christ.” Paul is said to be called an apostle, and the Romans called indeed, yet not apostles, but called saints, unto obedience of faith. Of the diversity of the called we have already spoken above.
Textual problem in this passage: see the notes.
Rom 1:5 (quotation, high confidence) · 1 Tim 2:5 (allusion, high confidence) · Heb 3:1 (quotation, high confidence) · Luke 4:18 (allusion, high confidence) · 1 Cor 15:10 (quotation, high confidence) · Eph 2:12 (quotation, high confidence) · Ps 19:4 (18:5 LXX) (allusion, medium confidence) · Rom 1:6 (quotation, high confidence) · Rom 1:7 (allusion, high confidence)
Notes and citation
Summary: Grace is for enduring labours and apostleship for the authority of preaching; Christ, the Apostle sent by the Father, shares both with his disciples, through whom the Gentiles came to faith.
- Rom 1:5–7; 1 Tim 2:5; Heb 3:1; Luke 4:18; 1 Cor 15:10; Eph 2:12; Ps 19:4 (18:5 LXX). A line or two are lost in the scan after “All that is his” (marked “…”); in their place are scraps of Migne's notes, removed by logged correction.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and footnote marker; OCR slips; footnote marker; lines lost in the scan marked …; OCR slips and scraps of Migne's notes removed; words joined; footnote marker): apostolatuns ad obediendum → apostolatum ad obediendum; pro nomine ejus δ’. → pro nomine ejus.; mediatorem Deiet hominum δ’. → mediatorem Dei et hominum.; ad prmdicatiouis auctoritatem → ad praedicationis auctoritatem; apostolus dieitur ". → apostolus dicitur.; missum se diei!» . → missum se dicit.; Omnia suis gratiam , cum qua laborantes dicant: Abun— “80:8 vero quam 0;"... illi laboravi : non autem e;o, sednqratijaWD'ei— mecum . Et quia de ipso diνυ, ..κ ...η ..-η-η- - _- τη _ ct’um est → Omnia suis … gratiam, cum qua laborantes dicant: Abundantius vero quam omnes illi laboravi; non autem ego, sed gratia Dei mecum. Et quia de ipso dictum est; confessionis nostra: Christum → confessionis nostrae Christum; elficiantur → efficiantur; aliena: testamento → alienae testamento; conuersatione Israel “, → conversatione Israel,; obedire dicitur ", → obedire dicitur,; sonus gratia: eorum commemoratur exiisse “, → sonus gratiae eorum commemoratur exiisse,; eos qui Roma: sunt → eos qui Romae sunt; uocati ’ teni Christi . → vocati Jesu Christi.; etttomani → et Romani; jam superius diximus (41‘). → jam superius diximus..
Topics: Church office
Cite (SBL): Origen, Comm. Rom. 1.7 (PG 14:852b–853b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-7) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.8PG 14:853b–854b
Omnibus qui sunt Romae dilectis Dei, gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. Benedictio haec pacis et gratiae, quam dat dilectis Dei ad quos scribit apostolus Paulus. puto quod non sit minor quam fuit benedictio Noe in Sem et in Japheth, quae per Spiritum impleta est erga eos qui fuerant benedicti : similiter et ea in qua benedictus est Abraham a Melchisedech , et Jacob a patre suo Isaac, et duodecim patriarchae qua benedicuntur a patre suo Israel; vel benedictio Moysi qua benedixit duodecim tribus Israel . Non ergo his omnibus inferiorem duco hanc Apostoli benedictionem, qua benedixit Ecclesias Christi. Ait enim et ipse de se: Puto enim quia et ego Spiritum Dei habeo. In Spiritu ergo Dei scribit Apostolus et in Spiritu benedicit. Per ipsum ergo Spiritum benedictiones capient hi qui benedicuntur ab Apostolo, si tamen digni inveniantur super quos veniat benedictio ejus. Alioquin fiet illud quod scriptum est: Si fuerit ibi filius pacis, pax uestra veniet super eum ; sin autem, pax vestra ad vos revertetur. Quod scriptum est ergo de pace, hoc et de gratia fiet, quia gratiam simul cum pace coniungit. Sciendum tamen est. quod haec Apostoli consuetudo scribendi, non erga omnes ab eo servatur Ecclesias. Nam ad Corinthios quidem in prima et secunda, et ad Galatas, et ad Ephesios, et ad Philippenses similiter scribit. Ad Colossenses vero: Gratia vobis et pax a Deo Patre nostro, dicit; et non addit: et Domino nostro Jesu Christo. Ad Thessalonicenses vero prima ita habet : Gratia uobis et pax, et nihil ultra. In secunda vero : Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo . Ad Timotheum prima et secunda: Gratia, misericordia et pax a Deo Patre, et Christo Jesu Domino nostro. Ad Titum vero: Gratia, misericordia et pax a Deo Patre, et Christo Jesu Saluatore nostro. Et quamvis curiosior videatur hujuscemodi observatio, tamen qui nihil otiosum credit esse in Scripturis divinis, etiam horum differentias et diversitates non inanes putabit.
“To all who are at Rome, beloved of God: grace to you and peace from God our Father and the Lord Jesus Christ.” This blessing of peace and grace, which the apostle Paul gives to the beloved of God to whom he writes, I think is not less than was Noah's blessing on Shem and Japheth, which was fulfilled through the Spirit toward those who had been blessed; likewise the blessing with which Abraham was blessed by Melchizedek, and Jacob by his father Isaac, and that with which the twelve patriarchs are blessed by their father Israel; or the blessing of Moses with which he blessed the twelve tribes of Israel. I do not, then, consider this blessing of the Apostle, with which he blessed the Churches of Christ, inferior to all these. For he himself says of himself, “For I think that I too have the Spirit of God.” The Apostle, then, writes in the Spirit of God and blesses in the Spirit. Through that same Spirit, then, those who are blessed by the Apostle will receive the blessings, provided they are found worthy for his blessing to come upon them. Otherwise what is written will happen: “If a son of peace is there, your peace will come upon him; but if not, your peace will return to you.” What is written of peace, then, will happen also with grace, since he joins grace together with peace. We must know, however, that this custom of writing is not kept by the Apostle toward all the Churches. For to the Corinthians in the first and second Epistles, and to the Galatians, and to the Ephesians, and to the Philippians he writes in the same way. But to the Colossians he says, “Grace to you and peace from God our Father,” and does not add “and our Lord Jesus Christ.” The first to the Thessalonians has, “Grace to you and peace,” and nothing more; but the second, “Grace to you and peace from God our Father and the Lord Jesus Christ.” To Timothy, the first and second: “Grace, mercy and peace from God the Father and Christ Jesus our Lord.” But to Titus: “Grace, mercy and peace from God the Father and Christ Jesus our Saviour.” And although such an observation may seem rather too curious, yet one who believes that nothing in the divine Scriptures is idle will not think even these differences and variations meaningless.
Rom 1:7 (quotation, high confidence) · Gen 9:26 (allusion, high confidence) · Gen 9:27 (allusion, high confidence) · Gen 14:19 (allusion, high confidence) · Gen 27:27 (allusion, high confidence) · Gen 49:28 (allusion, high confidence) · Deut 33:1 (allusion, high confidence) · 1 Cor 7:40 (quotation, high confidence) · Luke 10:6 (quotation, high confidence) · 1 Cor 1:3 (allusion, high confidence) · 2 Cor 1:2 (allusion, high confidence) · Gal 1:3 (allusion, high confidence) · Eph 1:2 (allusion, high confidence) · Phil 1:2 (allusion, high confidence) · Col 1:2 (quotation, high confidence) · 1 Thess 1:1 (quotation, high confidence) · 2 Thess 1:2 (quotation, high confidence) · 1 Tim 1:2 (quotation, high confidence) · 2 Tim 1:2 (quotation, high confidence) · Titus 1:4 (quotation, high confidence)
Notes and citation
Summary: Paul's greeting of grace and peace is a Spirit-given blessing like those of the patriarchs, received by the worthy; Origen notes how the greetings vary between the letters.
- Rom 1:7; Gen 9:26–27; Gen 14:19; Gen 27:27–29; Gen 49; Deut 33; 1 Cor 7:40; Luke 10:6; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:1; 2 Thess 1:2; 1 Tim 1:2; 2 Tim 1:2; Titus 1:4 (“mercy” as in some witnesses). Scraps of Migne's notes are removed by logged correction.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and footnote marker; OCR slips; Latin read as Greek letters; footnote marker; stray marks from the scan; words joined): Roma dilectis Dei , gratia rotis et prta: α Deo Patre nostro, et Domino Jesu Christe . → Romae dilectis Dei, gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo.; pacis et gratias, uuam dat → pacis et gratiae, quam dat; in Seni et in Japheth , → in Sem et in Japheth,; patre suo lsaac , → patre suo Isaac,; patre suo Israel "; → patre suo Israel;; ipse de se “: → ipse de se:; lu Spiritu ergo → In Spiritu ergo; in Spiritu leaedicit → in Spiritu benedicit; benedicuniur → benedicuntur; benedictio rius. Alioquin [iet illud quod scriptum est °' : Si luerit → benedictio ejus. Alioquin fiet illud quod scriptum est: Si fuerit; Quod scriptum estergo → Quod scriptum est ergo; de gratia (iet, → de gratia fiet,; Coriuthios quide'n → Corinthios quidem; et ad Galatas, . -_ - . _ . ...νηρηη-,Μ ,εὴ-,κη- an, et ad Ephesios → et ad Galatas, et ad Ephesios; scribit . Ad Colossenses vero , Gratia uobisrm pax a Deo Patre nostra dicit; el n0n add“. ει Ποθηίηο nostra .Iesu Christo. → scribit. Ad Colossenses vero: Gratia vobis et pax a Deo Patre nostro, dicit; et non addit: et Domino nostro Jesu Christo.; pan: a Dea Patre nostra → pax a Deo Patre nostro; et pars a Deo Patre, et Christo Jesu Domino nostra . → et pax a Deo Patre, et Christo Jesu Domino nostro.; vero “ :Cratia,misericordia → vero: Gratia, misericordia.
Topics: Scripture and canon
Cite (SBL): Origen, Comm. Rom. 1.8 (PG 14:853b–854b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-8) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.9PG 14:854b–855b
Primum quidem gratias ago Deo meo per Jesum Christum pro omnibus vobis, quoniam fides vestra annuntiatur in universo mundo. Quoniam ad quosdam scribens Apostolus, dicit pro omnibus se gratias agere, sicut et nunc ad Romanos; ad alios vero scribens gratias quidem agit, sed non addit, pro omnibus; observans invenies quod ubi dicit pro omnibus se gratias agere, culpas aliquas graves aut probra in eos non exaggerat ; ubi autem notat aliquos vel arguit, non addit ad gratiarum actionem, quod pro omnibus gratias agat, sicut et ad Corinthios vel ad Colossenses . Ad Galatas vero omnino nec ponit gratiarum actionem, quod eos miratur tam cito transferri ab eo qui uocauit eos, in aliud Evangelium. Prima ergo vox incipit a gratiarum actione. Agere autem Deo gratias, hoc est sacrificium laudis offerre ; et ideo addit, Per Iesum Christum, velut per Pontificem magnum. Oportet enim scire eum qui vult offerre sacrificium Deo , quod per manus pontificis debet offerre. Sed et hoc quod dixit, Deo meo, non est otiose accipiendum. Non enim vox ista potest esse nisi sanctorum, quorum Deus dicitur, sicut Deus Abraham, vel Isaac, vel Iacob. Non potest Dominum Deum suum dicere is cui venter Deus est , aut cui avaritia Deus est, aut cui gloria saeculi, et pompa mundi, aut potentia rerum caducarum Deus est. Quidquid enim unusquisque supra caetera colit, hoc illi Deus est. Sed videamus quid est pro quo Apostolus gratias agit Deo suo. Quoniam, inquit, fides vestra annuntiatur in universo mundo. In universo mundo si simpliciter accipiamus, hoc videtur designare, quod in multis locis mundi, hoc est terrae hujus, eorum qui Romae sunt fides et religio praedicetur. Si vero, ut in nonnullis, etiam in hoc loco mundus designatur qui ex coelo constat et terra. atque omnibus quae in eis sunt, potest etiam illud intelligi quod virtutes, de quibus dicitur quia gaudium habeant super uno peccatore paenitentiam agente, multo magis de conversione quoque et fide Romanorum laetentur, nuntiantibus sibi angelis illis qui ascendunt et descendunt ad Filium hominis. Et ipsi enim mirantur de conversione gentium, et quod in omnem terram exivit sonus apostolorum Christi Jesu. Denique et agones ipsorum spectantes in hoc mundo laetantur, sicut Apostolus dicit: Quia spectaculum facti sumus huic mundo, et angelis, et hominibus. Potest tamen et ita intelligi, quod fides ista quam Romani habent , ipsa eademque sit, et non alia, quam quae in universo mundo annuntiatur et creditur, quae non solum in terra, sed etiam in caelis praedicatur : quia Jesus pacificavit per sanguinem suum non solum quae in terris sunt, sed et quae in caelis; et in nomine ejus genu flectunt non solum terrestria, sed et coelestia et inferna . Et hoc est in universo mundo fidem praedicari, per quam omnis mundus sit subditus Deo. Observandum sane est quia ad hoc quod dixit, primum quidem, non reddidit, verbi gratia. ut diceret : Secundo autem ; sed ut praediximus de elocutionibus minus finitis; nisi forte videatur in eo reddi cum dicit: Nolo autem vos ignorare, fratres .
“First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world.” When writing to some, the Apostle says that he gives thanks for all, as now to the Romans; but when writing to others he gives thanks indeed, but does not add “for all.” If you observe, you will find that where he says he gives thanks for all, he does not heap up serious faults or disgraceful conduct against them; but where he censures or rebukes some, he does not add to his thanksgiving that he gives thanks for all, as to the Corinthians or to the Colossians. But to the Galatians he does not set down a thanksgiving at all, because he marvels that they are so quickly turning away from him who called them to another Gospel. His first word, then, begins with thanksgiving. And to give thanks to God is to offer a sacrifice of praise; and therefore he adds, “through Jesus Christ,” as through a great High Priest. For whoever wishes to offer a sacrifice to God must know that he ought to offer it through the hands of the high priest. And his saying “my God” is not to be taken idly either. For this word can belong only to the saints, of whom God is said to be the God, as the God of Abraham, or of Isaac, or of Jacob. He whose belly is his god cannot call the Lord his God, nor he to whom avarice is god, or the glory of the world and the pomp of this age, or the power of perishable things. For whatever each person worships above the rest, that is his god. But let us see what it is for which the Apostle gives thanks to his God. “Because,” he says, “your faith is proclaimed in the whole world.” If we take “in the whole world” simply, it seems to signify that in many places of the world, that is, of this earth, the faith and religion of those who are at Rome is proclaimed. But if, as in some places, here too the world meant is the one which consists of heaven and earth and all that is in them, it can also be understood that the powers, of whom it is said that they have joy over one sinner who repents, rejoice much more over the conversion and faith of the Romans, when those angels report it to them who ascend and descend upon the Son of Man. For they too marvel at the conversion of the Gentiles, and that the sound of the apostles of Christ Jesus has gone out into all the earth. And indeed they rejoice watching their contests in this world, as the Apostle says, “For we have been made a spectacle to this world, both to angels and to men.” It can also be understood thus: that this faith which the Romans have is one and the same, and no other, as the faith which is proclaimed and believed in the whole world, and which is preached not only on earth but also in heaven; since Jesus has made peace by his blood not only for the things on earth but also for those in heaven, and at his name not only earthly things bow the knee but also heavenly and infernal ones. And this is what it is for the faith to be preached in the whole world, through which the whole world is made subject to God. It must of course be observed that to his saying “first” he did not add a corresponding “and second,” for example; but, as we said before, this is one of his less complete expressions; unless perhaps it seems to be answered when he says, “But I do not want you to be ignorant, brothers.”
Rom 1:8 (quotation, high confidence) · 1 Cor 1:4 (allusion, high confidence) · Col 1:3 (allusion, high confidence) · Gal 1:6 (quotation, high confidence) · Heb 13:15 (allusion, high confidence) · Exod 3:6 (allusion, high confidence) · Phil 3:19 (allusion, high confidence) · Col 3:5 (allusion, medium confidence) · Luke 15:7 (allusion, high confidence) · John 1:51 (allusion, high confidence) · Ps 19:4 (18:5 LXX) (allusion, high confidence) · 1 Cor 4:9 (quotation, high confidence) · Col 1:20 (allusion, high confidence) · Phil 2:10 (allusion, high confidence) · Rom 3:19 (echo, medium confidence) · Rom 1:13 (quotation, high confidence)
Notes and citation
Summary: Paul's thanksgiving 'for all' signals praise rather than reproach; it is a sacrifice offered through Christ the High Priest; the Romans' faith is proclaimed on earth and in heaven.
- Rom 1:8; 1 Cor 1:4; Col 1:3; Gal 1:6; Heb 13:15; Exod 3:6; Phil 3:19; Col 3:5; Luke 15:7; John 1:51; Ps 19:4 (18:5 LXX); 1 Cor 4:9; Col 1:20; Phil 2:10; Rom 3:19; Rom 1:13. Migne's footnote leaked into the text is removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's footnote leaked into the text; OCR slip; OCR read Latin as Greek letters; OCR slip; OCR slip and footnote marker; OCR slip; words joined; OCR slips; OCR slips and footnote marker; footnote marker; stray mark; word split and stray mark; words joined): in universo mundo ". Quoniam → in universo mundo. Quoniam; quod pro erunibus gratias → quod pro omnibus gratias; Agere autem ‘ Deo gratias → Agere autem Deo gratias; laudis ofl‘erre → laudis offerre; per Pontilicent magnum → per Pontificem magnum; vult oil'erre sacrilicium → vult offerre sacrificium; debet olierre . → debet offerre.; potest essc nisi → potest esse nisi; quorum Deusdicitur → quorum Deus dicitur; vel lsaac, vel Iacob ". → vel Isaac, vel Iacob.; is cuiventer Dens est → is cui venter Deus est; gloria steculi → gloria saeculi; supra Psal. xvnt , xvnt , 5; ttom. en. 'l‘tm. ι, 2; κ ἰδ natat- ι- Color or. t, 4. cetera colit. hoc illi Dens est → supra caetera colit, hoc illi Deus est; Sed videmnus quid → Sed videamus quid; fides vestra annuntiotur → fides vestra annuntiatur; hoc est terrm huius → hoc est terrae hujus; atque ou‘mibus → atque omnibus; paenitentiam agente '9, → paenitentiam agente,; de conversione quoque et [ide Romanorum Izrtentur → de conversione quoque et fide Romanorum laetentur; ad Filium hominis '9'. → ad Filium hominis.; Et ipsi enim mirautur → Et ipsi enim mirantur; apostolorum Christi les". → apostolorum Christi Jesu.; in hoc llltttldo ltetantur → in hoc mundo laetantur; sicut Apostolus dicit” : → sicut Apostolus dicit:; quod [idos ista → quod fides ista; quam qum iu universo mundo ammntiatur → quam quae in universo mundo annuntiatur; in terra. sed etiam iu ctelis praedicatur → in terra, sed etiam in caelis praedicatur; in terris sunt. sed et qua: in ctelis 9‘; et iu nomine → in terris sunt, sed et quae in caelis; et in nomine; in universo mundo Iidem → in universo mundo fidem; subditus Deo . Ob- Ο servandum → subditus Deo. Observandum; primum qtidem → primum quidem; ιιι diceret → ut diceret.
Cite (SBL): Origen, Comm. Rom. 1.9 (PG 14:854b–855b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-9) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.10PG 14:855b–856b
Testis enim mihi est Deus, cui servio in spiritu meo, in Evangelio Filii ejus. Deus testis est sanctis suis, quia et ipsi testes sunt Dei, secundum quod dicit propheta: Eritis mihi testes, et ego testis, dicit Dominus . Sed et Salvator ad discipulos dicit: Eritis mihi testes in Jerusalem, et in Samaria, et in omnibus finibus terrae, secundum illud quod scriptum est : Qui confessus fuerit in me, et ego confitebor in eo coram Patre meo. Videamus autem quid est quod dicit, cui servio in spiritu meo. Servire in Spiritu simile mihi videtur esse, imo et amplius aliquid quam adorare in spiritu, sicut et ipse Dominus dicebat ad Samaritanam mulierem : Venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Sed Paulus non solum adorat in spiritu. verum et deservit in spiritu. Nam adorare quis potest et sine affectu; deservire vero ejus est quem constringit affectus. Deservit ergo Apostolus Deo, non in corpore, neque in anima, sed in meliore sui parte, idest in spiritu. Haec enim tria esse in homine designat ad Thessalonicenses scribens, cum dicit: Ut integrum corpus uestrum, et anima , et spiritus in die Domini nostri Jesu Christi servetur. Et Daniel dicit: Laudate , spiritus et animae justorum, Dominum ’. Apostolus ergo ubique spiritum praefert, et repudiat carnem vel quae carnis sunt. Denique et legis ipsius spiritum laudat; litteram vero tanquam carnem spernit, cum dicit: Littera occidit, spiritus vero vivificat. Sed et cum dicit: Etenim in quo infirmabatur lex per carnem, Deus Filium suum mittens in similitudine carnis peccati, carnem legis, sine dubio litteram legis dicit. Per litteram namque infirmabatur lex, ut non posset impleri. Quis enim impleret vel de Sabbato quod scriptum est: Non te movebis de loco tuo in die Sabbatorum (quomodo enim fieri poterat, ut se aliquis penitus non moveret de loco suo in die Sabbatorum ?), vel de legibus leprae in stamine, vel in pariete, vel in pellicula exortae, et mille alia in quibus secundum litteram tanquam secundum carnem infirmata est lex? Propterea ergo Apostolus dicit, quia lex spiritualis est. Qui igitur legem intelligit esse spiritualem, hic spiritu servit Deo. Unde et alias dicit : Si enim secundum carnem vixeritis, moriemini, hoc est, secundum litteram quae occidit; si autem spiritu actus carnis mortificaveritis, vivetis. Requirendum sane est si et patres antiqui, patriarchae, vel prophetae, qui etiam ipsi fuerunt perfecti, in spiritu Deo servisse credendi sunt, quia et Abraham desideravit ut videret diem Domini, et vidit, et gavisus est; et Moyses et Elias apparuerunt in gloria colloquentes cum Jesu in monte. In quo ostenditur Legem et Prophetas cum Evangeliis consonare, et in eadem gloria spiritalis aspectus atque intelligentiae refulgere.
“For God is my witness, whom I serve in my spirit in the Gospel of his Son.” God is witness for his saints, since they too are witnesses of God, according to what the prophet says: “You will be my witnesses, and I a witness, says the Lord.” And the Saviour too says to the disciples, “You will be my witnesses in Jerusalem and in Samaria and to all the ends of the earth,” according to what is written: “Whoever confesses me, I too will confess him before my Father.” But let us see what he means by “whom I serve in my spirit.” To serve in the spirit seems to me similar to, indeed something more than, worshipping in the spirit, as the Lord himself said to the Samaritan woman: “The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth.” But Paul not only worships in the spirit but also devotedly serves in the spirit. For one can worship even without affection; but to serve devotedly belongs to one whom affection constrains. The Apostle, then, serves God not in the body, nor in the soul, but in the better part of himself, that is, in the spirit. For he indicates that these three are in man when writing to the Thessalonians, where he says, “That your whole body and soul and spirit may be preserved in the day of our Lord Jesus Christ.” And Daniel says, “Praise the Lord, you spirits and souls of the righteous.” The Apostle, then, everywhere prefers the spirit and rejects the flesh, or what belongs to the flesh. Accordingly he praises the spirit of the law itself, but spurns the letter as flesh, when he says, “The letter kills, but the spirit gives life.” And also when he says, “For in that the law was weak through the flesh, God, sending his Son in the likeness of sinful flesh,” by the flesh of the law he means without doubt the letter of the law. For through the letter the law was weak, so that it could not be fulfilled. For who could fulfil what is written about the Sabbath, “You shall not move from your place on the day of the Sabbaths” (for how could anyone not move from his place at all on the day of the Sabbaths?), or the laws about leprosy arising in the warp, or in a wall, or in a skin, and a thousand other things in which, according to the letter as according to the flesh, the law was weak? For this reason, then, the Apostle says that the law is spiritual. He, then, who understands the law to be spiritual serves God in the spirit. Hence he says elsewhere too, “For if you live according to the flesh, you will die,” that is, according to the letter that kills; “but if by the spirit you put to death the deeds of the flesh, you will live.” It must indeed be asked whether the ancient fathers too, the patriarchs or prophets, who were themselves also perfect, are to be believed to have served God in the spirit; since Abraham too desired to see the day of the Lord, and saw it and was glad; and Moses and Elijah appeared in glory speaking with Jesus on the mountain. In this it is shown that the Law and the Prophets agree with the Gospels and shine in the same glory of spiritual sight and understanding.
Rom 1:9 (quotation, high confidence) · Isa 43:10 (quotation, high confidence) · Acts 1:8 (quotation, high confidence) · Matt 10:32 (quotation, high confidence) · John 4:23 (quotation, high confidence) · 1 Thess 5:23 (quotation, high confidence) · 2 Cor 3:6 (quotation, high confidence) · Rom 8:3 (quotation, high confidence) · Exod 16:29 (quotation, high confidence) · Lev 13:47 (allusion, high confidence) · Lev 14:34 (allusion, high confidence) · Rom 7:14 (quotation, high confidence) · Rom 8:13 (quotation, high confidence) · John 8:56 (allusion, high confidence) · Matt 17:3 (allusion, high confidence)
Notes and citation
Summary: God and his saints bear witness to each other; Paul serves God in his spirit, the best part of man, and the spirit of the law over its letter, as did the patriarchs and prophets.
- Rom 1:9; Isa 43:10; Acts 1:8; Matt 10:32; John 4:23; 1 Thess 5:23; Dan 3:86 (Song of the Three, Greek Daniel, outside the 66-book canon); 2 Cor 3:6; Rom 8:3; Exod 16:29; Lev 13:47–59 and 14:34–53; Rom 7:14; Rom 8:13; John 8:56; Matt 17:3. The reading of the Sabbath and leprosy laws as impossible to keep literally is Origen's, translated as written.
Notes on the original text
- Digital text corrected (OCR read Latin as Greek letters; OCR slip; OCR slip (cf. Migne's note); OCR slip; words joined; OCR slips; OCR slips and footnote marker; footnote marker; footnote marker, stray number and OCR slip; stray mark; stray marks; words joined): in Evangelia Filii ejus . → in Evangelio Filii ejus.; Deus teStis est → Deus testis est; Erilis mihi testes → Eritis mihi testes; dicit ς Eritis → dicit: Eritis; finibus terrte, → finibus terrae,; in spiritu meo. 1) Servire → in spiritu meo. Servire; Venit liora → Venit hora; reri adoratores → veri adoratores; et ueritate “. → et veritate.; verum ct deservit → verum et deservit; et sine allecto → et sine affectu; constringit allectus → constringit affectus; sed iu meliore → sed in meliore; cum dicit”: Ut integrum → cum dicit: Ut integrum; spiritus et animte justorum → spiritus et animae justorum; spiritum βπεlert → spiritum praefert; vel qum carnis → vel quae carnis; vero tauquam carnem → vero tanquam carnem; cum dicit 9‘z Littera → cum dicit: Littera; cum dicit "z 469 Etenim in quo infirmabatur [ex per carnem → cum dicit: Etenim in quo infirmabatur lex per carnem; namque inlirmabatur → namque infirmabatur; scriptum est ” : → scriptum est:; tuo ia die → tuo in die; lieri poterat → fieri poterat; loco suoin die → loco suo in die; de legibus lepra: in stamine → de legibus leprae in stamine; pellicula exortae °', → pellicula exortae,; intirrnata εει lex → infirmata est lex; Apostolus dicit ", quia → Apostolus dicit, quia; ei- :reritis → vixeritis; qtae occidit ;siautem → quae occidit; si autem; mortificaveritfs, uivetis → mortificaveritis, vivetis; Requirendum sane cst → Requirendum sane est; patriarclue → patriarchae; (relatus est ’ ; → gavisus est;; in tuente ". ln quo → in monte. In quo; aspcctus → aspectus.
Extrabiblical texts: Pr Azar 86 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Topics: Scripture and canon
Cite (SBL): Origen, Comm. Rom. 1.10 (PG 14:855b–856b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-10). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.11PG 14:856b–857b
Quomodo sine intermissione memoriam vestri facio semper in orationibus meis, obsecrans si quo modo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos. Quod sine intermissione pro his quibus scribit, orare se dicit, mandati sui memor complet Opere quod sermone praecipit. Quia autem dicit obsecrare se si quomodo tandem aliquando prosperum iter habeat, ut in voluntate Dei veniat ad Romanos, considerandum est quod apostolus Dei ad opus sanctum, id est opus Evangelii, proficiscens, exspectat donec obsecrationibus impetret non solum prosperum sibi iter fieri, sed et in voluntate Dei prosperum fieri. Unde et multo magis nobis, quibus non est vel Operis tanta vel meriti conscientia, cum aliquid agere disponimus, a Deo itineris prosperitas postulanda est. Puto tamen quod etiam hoc voluit intelligi Apo… voluntate perficitur. Denique et Balaam iter habuit prosperum eundi ad Balach, ut malediceret populo Israel ; sed non fuit illa ex voluntate divina prosperitas. Et multi in rebus saeculi prosperis utuntur successibus, et exsultant in prosperitatibus suis; sed non est talis prosperitas ex voluntate Dei, nisi cum tale est opus itineris nostri, quale hic designat Apostolus.
“Making mention of you always without ceasing in my prayers, asking if by any means now at last I may have a prosperous journey in the will of God to come to you.” His saying that he prays without ceasing for those to whom he writes shows that, mindful of his own command, he fulfils in deed what he enjoins in word. And since he says that he asks if by any means now at last he may have a prosperous journey, so as to come to the Romans in the will of God, we must consider that the apostle of God, setting out for a holy work, that is, the work of the Gospel, waits until by prayers he obtains not only that his journey be made prosperous, but that it be made prosperous in the will of God. Hence much more must we, who have no such consciousness either of work or of merit, ask God for a prosperous journey when we plan to do anything. Yet I think that the Apostle wished this too to be understood … is accomplished by the will. Accordingly Balaam too had a prosperous journey in going to Balak to curse the people of Israel; but that prosperity was not from the divine will. And many enjoy prosperous successes in the affairs of the world and exult in their prosperity; but such prosperity is not from the will of God, unless the work of our journey is such as the Apostle here indicates.
Textual problem in this passage: see the notes.
Rom 1:9 (quotation, high confidence) · Rom 1:10 (quotation, high confidence) · 1 Thess 5:17 (allusion, high confidence) · Num 22:21 (allusion, high confidence)
Notes and citation
Summary: Paul prays unceasingly and asks for a journey prosperous 'in the will of God', for not every prosperous journey, like Balaam's, is by God's will.
- Rom 1:9–10; 1 Thess 5:17; Num 22:21–35. A line is lost in the scan after “the Apostle wished this too to be understood” (marked “…”); the sense is that a prosperous journey is not always accomplished by God's will. Migne's notes leaked into the text are removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's notes leaked into the text; footnote marker; OCR slip; OCR slip and footnote marker; OCR slips; word split; words lost in the scan marked …): sine intermissione meritoriam vestri → sine intermissione memoriam vestri; in l9. εει satis. 5'21""5'sz..'.t‘.v, εδςηετι ne; l, 8. Vlll, 5. Exod. xvr, 29. θ’ Levit. xm, seq. “Matth. χιιι, 5. lliuh'er, venit hora, etc. Sed caeteri mss. et editi ut m(l£€§)ms.ic. mss. plerique. Cazteri__vero et editi,” (multa alia , etc. Ει paulo post: Unde et ad alios icit. ῖέέὶ) Editi, in spiritu Deo servi esse (ius. imus,in Spiritu sancto serviesse) et gauisus est, etc. Cancri mss. ut in textu. voluntate Dei veniendi ad vos ί. → in voluntate Dei veniendi ad vos.; Quod sine intcrmissione pro bis quibus → Quod sine intermissione pro his quibus; sermone prmcipit’. → sermone praecipit.; donec obsecrati nibus → donec obsecrationibus; prosperum sibi iter lieri → prosperum sibi iter fieri; cum aliquid age disponimus → cum aliquid agere disponimus; intelligi Aporolunlate perficitur → intelligi Apo… voluntate perficitur; sed nou fuit → sed non fuit; in rebus smculi → in rebus saeculi; nisi rum tale cst opus → nisi cum tale est opus.
Topics: Prayer
Cite (SBL): Origen, Comm. Rom. 1.11 (PG 14:856b–857b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-11). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.12PG 14:857b–858a
Desidero enim, inquit, videre vos, ut aliquod tradam vobis donum spiritale ad confirmandum vos, id est, consolari in vobis per eam, quae invicem est, fidem vestram atque meam. Primo omnium discere debemus opus esse apostolicum desiderare fratres, sed non aliam ob causam. nisi ut vel conferamus eis aliquid doni spiritalis si possumus, vel si non possumus, ipsi ut accipiamus ab his. Sine hoc enim non est probabile desiderium circumeundi fratres. Quod autem dicit, ut aliquod tradam vobis donum spiritale, videtur indicare esse aliquid quod donum quidem sit, non tamen spiritale. Nam donum fidei sine dubio spiritale est, et donum sapientiae, et scientiae, et virginitatis similiter. Ubi autem dicit de nuptiis et virginitate loquens : Sed unusquisque proprium habet donum a Deo, alius sic, alius autem sic; donum quidem dicit esse nuptias, quoniam, sicut scriptum est, a Deo aptatur mulier viro; sed non istud donum est spiritale. Possunt et alia multa dona Dei dici, ut divitiae et fortitudo corporis, ut formae decor, ut regnum terrestre. Deo enim etiam haec donantur, sicut et Daniel dicit: Quia ipse facit reges, et commutat; sed non sunt haec dona spiritalia. Beati sunt ergo illi quibus spiritalem gratiam tradere vult Apostolus ad confirmationem fidei, ut ultra jam non sint parvuli, neque circumferantur omni vento doctrinae. Quod cum fit a Paulo, et ipse consolationem capit, opus suum firmum et stabile videns; et illi consolantur qui apostolicae gratiae participes fiunt.
“For I long,” he says, “to see you, that I may impart to you some spiritual gift to strengthen you, that is, to be comforted among you through the faith which is mutual, yours and mine.” First of all we must learn that it is an apostolic work to long for the brethren, but for no other reason than that either we may confer on them some spiritual gift, if we can, or, if we cannot, that we ourselves may receive from them. For without this the desire to go round to the brethren is not commendable. And his saying “that I may impart to you some spiritual gift” seems to indicate that there is something which is indeed a gift, yet not spiritual. For the gift of faith is without doubt spiritual, and the gift of wisdom and of knowledge, and likewise of virginity. But where, speaking of marriage and virginity, he says, “But each has his own gift from God, one in this way, another in that,” he calls marriage a gift, since, as it is written, a woman is fitted to a man by God; but this gift is not spiritual. Many other things too can be called gifts of God, such as riches and strength of body, beauty of form, or an earthly kingdom. For these too are given by God, as Daniel too says: “For he makes kings and changes them”; but these are not spiritual gifts. Blessed, then, are those to whom the Apostle wishes to impart spiritual grace for the strengthening of faith, so that they may no longer be children, nor be carried about by every wind of doctrine. When this is done by Paul, he too receives comfort, seeing his work firm and stable; and they are comforted who become partakers of the apostolic grace.
Rom 1:11 (quotation, high confidence) · Rom 1:12 (quotation, high confidence) · 1 Cor 12:9 (allusion, high confidence) · 1 Cor 7:7 (quotation, high confidence) · Prov 19:14 (allusion, high confidence) · Dan 2:21 (quotation, high confidence) · Eph 4:14 (allusion, high confidence)
Notes and citation
Summary: Visiting the brethren is apostolic only to give or receive spiritual gifts; marriage, wealth and power are gifts of God but not spiritual ones.
- Rom 1:11–12; 1 Cor 12:8–9; 1 Cor 7:7; Prov 19:14 (as in the Greek version); Dan 2:21; Eph 4:14. Marriage is called a gift of God but not a spiritual gift, as Origen says, translated as written.
Notes on the original text
- Digital text corrected (OCR read Latin as Greek letters; OCR read Latin as Greek letters; OCR slips; OCR slip; OCR slip and footnote marker; OCR slips; OCR slips; words joined; footnote marker; stray mark): η, numero ειιῑιη, inquit, υίάενε vos, αι aliquod → Desidero enim, inquit, videre vos, ut aliquod; ad confirmandum τοκέα εει, consolari in vobis per eam, qua; ίηυξεεηι est, fidem vestram atque meam . → ad confirmandum vos, id est, consolari in vobis per eam, quae invicem est, fidem vestram atque meam.; ttisi ttt vel → nisi ut vel; si possumus, α vel → si possumus, vel; Siue hoc enim → Sine hoc enim; esse a'iquid → esse aliquid; donum sapientiaa → donum sapientiae; de nuptiis ct virginitate → de nuptiis et virginitate; Sed nuusqttisque → Sed unusquisque; alius autem sic '; donum → alius autem sic; donum; mulier tiro“; → mulier viro;; ut divitia: ct fortitudo rorporis, ut forma: decor → ut divitiae et fortitudo corporis, ut formae decor; etiam lucc donantur → etiam haec donantur; et commutat ;scd non sunt ha'c → et commutat; sed non sunt haec; ad tonlirntationem fidei,ut ultrajam non sintparvuli → ad confirmationem fidei, ut ultra jam non sint parvuli; vento doctrinm . → vento doctrinae.; stabile Videns; ct illi → stabile videns; et illi; apostolicae gratia: participes littnt. → apostolicae gratiae participes fiunt..
Cite (SBL): Origen, Comm. Rom. 1.12 (PG 14:857b–858a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-12). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.13PG 14:858a–860b
Nolo autem vos ignorare, fratres, quia saepe proposui venire ad vos (et prohibitus sum usque adhuc) ut aliquem fructum habeam et in vobis, sicut et caeteris gentibus. Graecis ac barbaris , sapientibus et insipientibus debitor sum : ita quod in me est, promptus sum et vobis, qui Romae estis, evangelizare. Est quidem et hyperbaton in hoc loco; est elocutionis defectio. Sed hyperbaton hoc modo possumus reddere: Nolo autem vos ignorare, fratres, quia saepe proposui venire ad vos, ut aliquem fructum habeam et in vobis, sicut et in caeteris gentibus, Graecis ac barbaris , sapientibus et insipientibus, et prohibitus sum usque adhuc. Defectio vero elocutionis hoc modo adimplebitur. In eo ubi dicit : Et in caeteris gentibus, Graecis ac barbaris, sapientibus et insipientibus, videtur deesse quibus, ut ea quae subsequuntur sic legantur, quibus debitor sum; et sit talis consequentia : Sicut fructum habeo in caeteris gentibus, Graecis ac barbaris, sapientibus et insipientibus, quibus debitor sum, ita quod in me est promptus sum et vobis, qui Romae estis, evangelizare. Nunquam enim apud ullam gentem erubui praedicare Evangelium, quia virtus Dei est in eo ad salutem omni credenti, Judaeo primum, et Graeco; quia in Evangelio justitia Dei revelatur, quae obtecta prius velabatur in Lege. Revelatur autem in his qui ex fide Veteris Testamenti ad fidem novam Evangelii veniunt, sicut et in propheta dictum est, quia justus, etiamsi in lege adhuc sit, Deo credens et famulo ejus Moysi, ex fide vivit; et cum ad Evangelium venit, ex fide Legis in fidem Christi dirigitur, et ita ex fide in fidem proficit. Haec, quantum ad consequentia verborum ipsius Apostoli pertinet, dicta sint. Nunc autem quod spectat ad intelligentiam requiramus. Quod ait, quia saepe proposui venire ad vos, charitatem suam quam erga Romanos habebat, ostendit. Quod vero addidit, et prohibitus sum usque adhuc, si quidem putetur a Deo prohibitus, ostenditur per hoc etiam id curae esse Deo, quo unusquisque apostolorum vel debeat ire vel non debeat, et quod dispensatione quadam aliis quidem sinat praedicari verbum Dei, aliis prohibeat, sicut et alibi dicit: Et cum tentaremus ire in Bithyniam, prohibuit nos Spiritus Jesu; et in Evangeliis a Salvatore dicitur: Vobis datum est nosse mysterium regni Dei, aliis autem in parabolis, ut uidentes non uideant, et audientes non audiant. Si vero, prohibitus sum usque adhuc, ad illum referatur de quo ipse alibi dicit, quia impedivit nos Satanas, competenter ostendit se in orationibus sine intermissione certare, ut, devictis Satanae impedimentis, prosperum iter ejus fiat in voluntate Dei videre eos qui Romae sunt. Desiderat enim, et in orationibus obsecrare non cessat fructum aliquem capere ex ipsis, sicut ex caeteris gentibus. Unde velut multarum divitiarum cupidus Paulus, ex multis rationabilibus possessionibus reditus desiderat congregare. Congregat fructus ex Graecis, congregat ex barbaris , congregat ex sapientibus, aliquid etiam ex insipientibus colligit, dum aliis tanquam perfectis sapientiam loquitur, aliis tanquam insipientibus nihil aliud scire se dicit, nisi Christum Jesum, et hunc crucifixum ; dum alios ex Lege et Prophetis docet, alios signis et virtutibus suadet. Verum hos omnes fructus affert Paulus, quia tanquam palmes bonus permanet in vite vera, quae est Christus, quem frequentius Pater purgat agricola, et ideo fructum plurimum affert. Purgat autem eum in laboribus, in tribulationibus, in persecutionibus. Sunt enim alii palmites, qui in vite quidem permanent, fructum vero non ferunt, sed sunt aridi. Ex quibus sunt illi qui nomine quidem permanent in Christo, operibus autem et actibus infructuosi inveniuntur et aridi; qui dicuntur excidi a Patre, et in ignem mitti. Sicut enim primus homo Adam vitis quaedam fuit humani generis, quae attulit quosdam quidem palmites fructuosos, ut Seth, Enos, Enoch, et reliquos usque ad Noe; alios autem infructuosos et inutiles, ut Cain, et omnem quae ex ipso procreata est stirpem : ita et in Christo, qui est novissimus Adam, sunt quidam palmites fructuosi, velut in vite vera fructificantes; quidam vero aridi et Patre agricola excidendi. Sed et illud observandum est, quod singulari numero Apostolus bonorum nominat fructum, sicut et alibi: Fructus autem Spiritus est charitas, gaudium, pax; opera autem carnis quae exprobrat, pluraliter profert . Quod si quis objiciat illud quod in Psalmo scriptum est: Labo… vendidit omnes, et emit illam unam; ita quis a pluribus fructibus incipiens , ad unum perfectionis tendere debet fructum. Requirendum nunc est quomodo Apostolus Graecis et barbaris, sapientibus et insipientibus debitor est. Quid enim ab ipsis acceperat, unde eis debitor fieret? Arbitror diversis quidem gentibus inde eum effectum esse debitorem, quod omnium gentium linguis eloqui accepit per gratiam Spiritus sancti, sicut et ipse dicit : Omnium uestrum magis linguis loquor . Quia ergo linguarum notitiam non pro se quis, sed pro his quibus praedicandum est accipit, debitor omnibus illis efficitur quorum accepit a Deo linguae notitiam. Sapientibus autem efficitur debitor per hoc quod accepit sapientiam in mysterio absconditam, quam perfectis et sapientibus loqueretur. Quomodo autem et insipientibus? In quo patientiae gratiam et longanimitatis accepit. Summae etenim patientiae est ferre insipientium motus. Gratissime autem addidit in consequentibus : Ita quod in me est promptus sum et vobis evangelizare. Promptum se esse testatur qui et alibi dicit :Si volens hoc ago, mercedem habeo. Promptus enim quis est prudentibus loqui. De insipientibus vero sentiendum est illud quod dicit: Si autem invitus dispensatio mihi credita est ; et : Vae mihi est si non evangelizavero.
“But I do not want you to be ignorant, brothers, that I often purposed to come to you (and have been hindered until now), that I might have some fruit among you too, as also among the other nations. To Greeks and barbarians, to the wise and the foolish I am a debtor; so, for my part, I am ready to preach the Gospel to you also who are at Rome.” There is indeed a hyperbaton in this place, and a defect of expression. But we can render the hyperbaton thus: “But I do not want you to be ignorant, brothers, that I often purposed to come to you, that I might have some fruit among you too, as also among the other nations, Greeks and barbarians, wise and foolish, and I have been hindered until now.” And the defect of expression will be filled up thus: where he says, “as also among the other nations, Greeks and barbarians, wise and foolish,” the words “to whom” seem to be lacking, so that what follows is read thus, “to whom I am a debtor”; and the sequence will be this: “As I have fruit among the other nations, Greeks and barbarians, wise and foolish, to whom I am a debtor, so, for my part, I am ready to preach the Gospel to you also who are at Rome.” For I have never been ashamed to preach the Gospel among any nation, because the power of God is in it for salvation to everyone who believes, to the Jew first and to the Greek; because in the Gospel the righteousness of God is revealed, which before was covered and veiled in the Law. And it is revealed in those who come from the faith of the Old Testament to the new faith of the Gospel, as it is also said in the prophet: that the righteous man, even while still under the law, believing God and his servant Moses, lives by faith; and when he comes to the Gospel, he is directed from faith in the Law to faith in Christ, and so advances from faith to faith. Let this be said concerning the connexion of the Apostle's own words. Now let us look into what concerns their meaning. His saying “that I often purposed to come to you” shows the love he had for the Romans. And what he added, “and I have been hindered until now”: if he is thought to have been hindered by God, this shows also that it is God's concern where each of the apostles ought or ought not to go, and that by a certain dispensation he allows the word of God to be preached to some and forbids it to others; as he says elsewhere, “And when we tried to go into Bithynia, the Spirit of Jesus forbade us”; and in the Gospels it is said by the Saviour, “To you it has been given to know the mystery of the kingdom of God, but to others in parables, that seeing they may not see and hearing they may not hear.” But if “I have been hindered until now” is referred to the one of whom he says elsewhere, “Satan hindered us,” he fittingly shows that he strives in prayers without ceasing, so that, the obstacles of Satan overcome, his journey may be made prosperous in the will of God to see those who are at Rome. For he desires, and does not cease to beseech in his prayers, to gather some fruit from them, as from the other nations. Hence Paul, like one eager for great riches, desires to gather revenues from many rational possessions. He gathers fruits from the Greeks, gathers from the barbarians, gathers from the wise, and collects something even from the foolish: while to some, as to the perfect, he speaks wisdom, and to others, as to the foolish, he says he knows nothing except Christ Jesus, and him crucified; while he teaches some from the Law and the Prophets, and persuades others by signs and wonders. But Paul bears all these fruits because, as a good branch, he abides in the true vine, which is Christ, and the Father, the husbandman, often prunes him, and therefore he bears much fruit. And he prunes him in labours, in tribulations, in persecutions. For there are other branches which abide in the vine indeed but bear no fruit, and are dry. Of these are those who abide in Christ in name but are found fruitless and dry in works and deeds; they are said to be cut off by the Father and cast into the fire. For just as the first man Adam was a kind of vine of the human race, which bore some fruitful branches, such as Seth, Enosh, Enoch and the rest down to Noah, and others fruitless and useless, such as Cain and the whole stock begotten from him: so too in Christ, who is the last Adam, there are some fruitful branches, bearing fruit as in the true vine, and some dry, to be cut off by the Father, the husbandman. And this too must be observed, that the Apostle names the fruit of the good in the singular, as also elsewhere, “But the fruit of the Spirit is love, joy, peace”; but the works of the flesh, which he reproaches, he puts in the plural. And if anyone objects with what is written in the Psalm, “The labours …” … sold all and bought that one: so one who begins from many fruits ought to strive toward the one fruit of perfection. Now we must ask how the Apostle is a debtor to Greeks and barbarians, to the wise and the foolish. For what had he received from them, so as to become their debtor? I think he became a debtor to the various nations in that he received, by the grace of the Holy Spirit, the power to speak in the languages of all nations, as he himself says, “I speak in tongues more than all of you.” Since, then, one receives the knowledge of languages not for oneself but for those to whom one must preach, he becomes a debtor to all those whose language he received the knowledge of from God. And he becomes a debtor to the wise by having received the wisdom hidden in a mystery, to speak it to the perfect and wise. And how to the foolish too? In that he received the grace of patience and long-suffering; for it belongs to the greatest patience to bear the impulses of the foolish. And very fittingly he added in what follows, “So, for my part, I am ready to preach the Gospel to you also.” He testifies that he is ready, who elsewhere too says, “If I do this willingly, I have a reward.” For one is ready to speak to the prudent. But of the foolish we must understand what he says, “But if unwillingly, a stewardship has been entrusted to me,” and, “Woe to me if I do not preach the Gospel.”
Textual problem in this passage: see the notes.
Rom 1:13 (quotation, high confidence) · Rom 1:14 (quotation, high confidence) · Rom 1:15 (quotation, high confidence) · Rom 1:16 (allusion, high confidence) · Rom 1:17 (allusion, high confidence) · Hab 2:4 (allusion, high confidence) · Acts 16:7 (quotation, high confidence) · Luke 8:10 (quotation, high confidence) · 1 Thess 2:18 (quotation, high confidence) · 1 Cor 2:6 (allusion, high confidence) · 1 Cor 2:2 (allusion, high confidence) · John 15:1 (allusion, high confidence) · John 15:2 (allusion, high confidence) · John 15:6 (allusion, high confidence) · Gen 4:25 (allusion, medium confidence) · 1 Cor 15:45 (allusion, high confidence) · Gal 5:22 (quotation, high confidence) · Gal 5:19 (allusion, high confidence) · Ps 128:2 (127:2 LXX) (quotation, medium confidence) · Matt 13:46 (allusion, high confidence) · 1 Cor 14:18 (quotation, high confidence) · 1 Cor 2:7 (allusion, high confidence) · 1 Cor 9:17 (quotation, high confidence) · 1 Cor 9:16 (quotation, high confidence)
Notes and citation
Summary: Origen resolves the hyperbaton and ellipsis of Rom 1:13–15; Paul's hindrance came from God's dispensation or from Satan; Paul gathers fruit from all as a branch of the true vine, and is debtor to all by the gifts of tongues, wisdom and patience.
- Rom 1:13–17; Hab 2:4; Acts 16:7; Luke 8:10; 1 Thess 2:18; 1 Cor 2:6; 1 Cor 2:2; John 15:1–2, 6; Gen 4–5; 1 Cor 15:45; Gal 5:22; Gal 5:19; Ps 128:2 (127:2 LXX); Matt 13:46; 1 Cor 14:18; 1 Cor 2:7; 1 Cor 9:17; 1 Cor 9:16. Lines are lost in the scan within the objection from the Psalm (marked “…”): the quotation and the beginning of the comparison with the merchant who sold all for one pearl.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and footnote marker; OCR slip and stray mark; OCR slip; word split; OCR slip; words joined; OCR slips; OCR slips and footnote marker; OCR slips and stray marks; OCR slips, footnote marker and Latin read as Greek letters; OCR slips; Latin read as Greek letters; OCR slips; words joined; footnote marker; footnote marker; lines lost in the scan marked …; stray mark; stray marks and OCR slip; words joined): Nolo autent vos ignorare, fratres 9, quia ηερε proposui → Nolo autem vos ignorare, fratres, quia saepe proposui; prohibitus sunt usque “adhuc) → prohibitus sum usque adhuc); sicut et ca'teris gentibus. Gra'cis → sicut et caeteris gentibus. Graecis; ita quod inv me est → ita quod in me est; qui Ronan: estis, evan; 'gelizare → qui Romae estis, evangelizare; hyperbaton in hoc loro; → hyperbaton in hoc loco;; hoc modo possmnus reddere ; Nolo autem vos ignorare, rmtres,quia szrpe proposui → hoc modo possumus reddere: Nolo autem vos ignorare, fratres, quia saepe proposui; ut aliquem ἢ fructum habeam etin vobis, sicutet in caneris gentibus, Grazcis → ut aliquem fructum habeam et in vobis, sicut et in caeteris gentibus, Graecis; Deiectio vero elocutionis hoc modo adituplebitur → Defectio vero elocutionis hoc modo adimplebitur; lit in cwteris gentibus, Crwcis → Et in caeteris gentibus, Graecis; habeo in czeteris gentibus → habeo in caeteris gentibus; itt me οδιν Promptus sum (“iam "0M5. (Ιηί Βοωαὲ esus. evangelizare → in me est promptus sum et vobis, qui Romae estis, evangelizare; erubui prtedicare → erubui praedicare; Jmheo primtnn, etGraeco → Judaeo primum, et Graeco; in Evangeliojustitia Dei revehitur", → in Evangelio justitia Dei revelatur,; qui ex lide Veteris → qui ex fide Veteris; ad {idem novam → ad fidem novam; in propheta dictum est“, → in propheta dictum est,; famulo ejus Moysi. ea: [ide vivit → famulo ejus Moysi, ex fide vivit; ex fide Legis in lidem Christi dirigitur, rt ita ex lide in tidem prolicit. Ilaac,qnantum → ex fide Legis in fidem Christi dirigitur, et ita ex fide in fidem proficit. Haec, quantum; quia sarpe'pmposui → quia saepe proposui; cbaritatem suam → charitatem suam; etiam id cura: esse Deo → etiam id curae esse Deo; aliis quidem sinat prtedicari → aliis quidem sinat praedicari; alibi dicit " :Et cum → alibi dicit: Et cum; a Salvatore dicitur :_ , l’obis datumest "nosse → a Salvatore dicitur: Vobis datum est nosse; aliis auitem tn parabolis → aliis autem in parabolis; ipse alibi dicit“, quia → ipse alibi dicit, quia; eos qui Roma: sunt → eos qui Romae sunt; in oratiOnibus → in orationibus; sicut ex eteteris gentibus → sicut ex caeteris gentibus; ex Graecis, “ congregat → ex Graecis, congregat; ex insipientibus colligit", → ex insipientibus colligit,; aliistanquam → aliis tanquam; bos omnes fructus aflert Paulus → hos omnes fructus affert Paulus; permanetin vite vera → permanet in vite vera; fructum plurimum affert ". → fructum plurimum affert.; sed suntaridi → sed sunt aridi; infructuosi iuveniuntur etaridi;quidicuntur → infructuosi inveniuntur et aridi; qui dicuntur; Sient enim primus bomo‘Adam vitis quaedam fuit, c mani generis → Sicut enim primus homo Adam vitis quaedam fuit humani generis; Seth, Enos, Euocb → Seth, Enos, Enoch; et onmem quae → et omnem quae; ita et io Christo, quiest → ita et in Christo, qui est; in vite vera fructilicantes → in vite vera fructificantes; sicut et alibi “z Fructus autent → sicut et alibi: Fructus autem; in Psalmo scriptum est ’°, Labotiosam , vendidit omnes, et emit illam unam ἐς ita quis → in Psalmo scriptum est: Labo… vendidit omnes, et emit illam unam; ita quis; Apostolus Grazcis et barbaris → Apostolus Graecis et barbaris; debitor fieret ἳ → debitor fieret?; eum efl'ectum esse debitorem → eum effectum esse debitorem; sed pro bis quibus → sed pro his quibus; illis elIicitur quorum accepita Deo → illis efficitur quorum accepit a Deo; Sapientibns autem edicitur → Sapientibus autem efficitur; in mysterio absconditam. quam → in mysterio absconditam, quam; In quo patientia: gratiam → In quo patientiae gratiam; Summze etenim patientize → Summae etenim patientiae; et vobis euangelizareaPromptum se esse testatur qni → et vobis evangelizare. Promptum se esse testatur qui; Si rolens hoc ago, mercedem habeo ". → Si volens hoc ago, mercedem habeo.; Vw mihi est si non euangelizarero“. → Vae mihi est si non evangelizavero..
Cite (SBL): Origen, Comm. Rom. 1.13 (PG 14:858a–860b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-5/#p-1-13). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.