Commentary on Romans 9.14–9.32
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 9
9.14PG 14:1220b–1221b
Benedicite persequentibus vos, benedicite , et nolite maledicere. Moralem locum latius Apostolus exsequens, actus , mentem , propositum , os quoque ipsum discipulorum, linguamque componit. Non vult credentes Christo de ore suo proferre maledictum, sed bene loqui, bene dicere, bene precari, ut ex hoc et boni domini servi, et boni magistri credantur esse discipuli. Sciendum tamen est quod sermo hic benedictionis in Scripturis diverse positus invenitur. Nam et Deus benedicere vel homines, vel caetera quae creaverat, invenitur; et homines, vel caeterae creaturae Deum benedicere jubentur. Sed Dei quidem benedictio aliquid muneris semper his qui ab eo benedicuntur impertit : homines vero Deum benedicere , pro eo quod est laudare, et gratias referre, dicuntur. Hic tamen Apostolus dicens, Benedicite, et nolite maledicere, quasi cum provocamur ab inimicis, vel cum instigamur injuriis, monet ne pro maledictis maledicta reddamus; sed faciamus quod ipse de semetipso scribit, ubi dicit: Maledicimur, et benedicimus.
“Bless those who persecute you; bless, and do not curse.” Pursuing the moral topic more broadly, the Apostle orders the acts, the mind, the purpose, and even the very mouth and tongue of the disciples. He does not want believers in Christ to bring a curse from their mouth, but to speak well, to say good, to pray well, so that by this they may be believed to be both servants of a good Lord and disciples of a good Master. It must be known, however, that this word “blessing” is found used in different ways in the Scriptures. For God is found blessing men or the other things he had created; and men or the other creatures are commanded to bless God. But God’s blessing always imparts some gift to those who are blessed by him; whereas men are said to bless God in the sense of praising him and giving thanks. Here, however, the Apostle, saying, “Bless, and do not curse,” warns us that when we are provoked by enemies or stirred up by injuries, we should not return curses for curses, but do what he himself writes of himself, where he says, “Being cursed, we bless.”
Rom 12:14 (quotation, high confidence) · Gen 1:22 (allusion, high confidence) · Gen 1:28 (allusion, high confidence) · Ps 103:1 (102:1 LXX) (allusion, medium confidence) · 1 Pet 3:9 (allusion, medium confidence) · 1 Cor 4:12 (quotation, high confidence)
Notes and citation
Summary: Christians must not curse but bless those who persecute them; God's blessing gives a gift, while human blessing of God is praise, and Paul's example is to bless when cursed.
- Lemma: Rom 12:14. Cited: Gen 1:22, 28; Ps 103:1–2 (102:1–2 LXX); Dan 3:57 LXX (Song of the Three); 1 Pet 3:9; 1 Cor 4:12.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and stray marks; OCR: Greek letters; stray mark (a chapter numeral)): M. Benedicite persequentibus vos → Benedicite persequentibus vos; bene precari, ιιι ex hoc → bene precari, ut ex hoc; in Scripturls diverse → in Scripturis diverse; quae creaverat, invenitur“o ; et homines, vel caetera: creaturae Deum benedicere jubentur εί. → quae creaverat, invenitur; et homines, vel caeterae creaturae Deum benedicere jubentur.; llic tamen Apostolus → Hic tamen Apostolus; sed iaciamus quod ipse de semetipso scribit, ubi dicit": laledicimur, et benedicimrts. → sed faciamus quod ipse de semetipso scribit, ubi dicit: Maledicimur, et benedicimus..
Extrabiblical texts: Pr Azar 35 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.14 (PG 14:1220b–1221b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-14). (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.
9.15PG 14:1221b–1222d
Gaudere cum gaudentibus, flere cum flentibus . Habenda est etiam in hoc competens et apta distinctio. Non enim quibuscunque gaudiis Christianorum gaudia socianda sunt , nec quibuscunque fletibus lacrymae nostrae iungendae sunt. Neque enim si videam gaudere aliquem super quaestu pecuniae, aut possessionum latitudine, aut saecularis honoris eminentia, congratulari debeo talibus, qui sciam quod hujusmodi gaudia luctus sequantur et lacrymae. In tantum etenim non est gaudendum de talibus, ut Dominus discipulis suis ne inde quidem gaudere concesserit quod daemonia sibi videbant esse subjecta, sed ait eis: Nolite gaudere quia daemonia vobis subjecta sunt; sed gaudete, inquit, quia nomina vestra scripta sunt in libro vitae. Et nos ergo si videamus ab aliquo tale opus geri, quod in caelo scribi dignum sit, sive iustitiae opus, sive charitatis, sive pacis, sive misericordiae ; et ita gestum, ut in libro vitae referri mereatur, debemus gaudere cum talibus. Sed et si quem videamus ab errore conversum, et relictis ignorantiae tenebris ad lucem veritatis venisse, et remissionem peccatorum, et gratiam sancti Spiritus meruisse . debemus gaudere cum talibus. Similiter autem flere cum flentibus, non cum illis qui flent mortuos suos , jubemur, aut qui flent damna saecularia, scientes quia hujus saeculi tristitia mortem operatur. Non sunt ergo lacrymae nostrae iungendae cum talibus; sed cum illis flendum est de quibus dicit Dominus: Beati qui flent, quoniam ipsi consolabantur . Si quis flet pro peccatis suis, si quis post delictum convertitur ad poenitentiam, et errorem suum lacrymis lavat, si quis ingemiscit etiam in habitaculo isto positus, et ad Christum redire desiderat, et sanctum desiderium lacrymarum profusione solatur, jungamus cum talibus lacrymas nostras. et gemitus sociemus; nam tristitia quae secundum Deum est, salutem stabilem per poenitentiam operatur .
“To rejoice with those who rejoice, to weep with those who weep.” Here too a fitting and suitable distinction must be kept. For the joys of Christians are not to be joined to just any joys, nor are our tears to be joined to just any weeping. For if I see someone rejoicing over the gain of money, or the breadth of his possessions, or the eminence of worldly honor, I ought not to congratulate such people, knowing that mourning and tears follow joys of this kind. Indeed, so far is one from rejoicing over such things that the Lord did not allow his disciples to rejoice even over seeing the demons subject to them, but said to them, “Do not rejoice that the demons are subject to you; but rejoice,” he says, “that your names are written in the book of life.” We too, then, if we see someone doing such a work as is worthy to be written in heaven, whether a work of righteousness or of love or of peace or of mercy, and done so that it deserves to be entered in the book of life, ought to rejoice with such people. And if we see someone turned from error, who has left the darkness of ignorance and come to the light of truth and has obtained the forgiveness of sins and the grace of the Holy Spirit, we ought to rejoice with such people. Likewise we are commanded to weep with those who weep, not with those who weep for their dead or who weep for worldly losses, knowing that the sorrow of this world works death. Our tears, then, are not to be joined with such people; but we must weep with those of whom the Lord says, “Blessed are those who weep, for they shall be comforted.” If someone weeps for his sins, if someone after a fault turns to repentance and washes his error with tears, if someone, placed in this dwelling, groans and longs to return to Christ and solaces his holy longing with an outpouring of tears, let us join our tears with such people and share their groaning; for the sorrow that is according to God works through repentance a steadfast salvation.
Rom 12:15 (quotation, high confidence) · Luke 10:20 (quotation, high confidence) · 2 Cor 7:10 (quotation, high confidence) · Matt 5:4 (quotation, high confidence) · 2 Cor 5:2 (allusion, medium confidence) · Phil 1:23 (allusion, medium confidence)
Notes and citation
Summary: Christians should rejoice only with joys worthy of heaven, such as good works and conversions, and weep not over worldly losses but with those who weep for their sins and long for Christ.
- Lemma: Rom 12:15. Cited: Luke 10:20; 2 Cor 7:10; Matt 5:4 (5:5 in some numbering); 2 Cor 5:2; Phil 1:23; 1 Thess 4:13.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips (daemonia read as Greek letters)): nec quibuscuuque fletibus lacryuue nostra: iungendae sunt → nec quibuscunque fletibus lacrymae nostrae iungendae sunt; gaudere aliquem super quzestu pecunias, aut possessionum latituume → gaudere aliquem super quaestu pecuniae, aut possessionum latitudine; luctus sequantur et lacrymae. ln tantum → luctus sequantur et lacrymae. In tantum; quod άωιιιοηίε sibi videbant esse subjecta, sed ait eis: Nolite gaudere quia diemonia vobis subjecta sunt ,- sed gaudete, in- ε quit, quia nomina vestra scripta sunt in libro vitta “. → quod daemonia sibi videbant esse subjecta, sed ait eis: Nolite gaudere quia daemonia vobis subjecta sunt; sed gaudete, inquit, quia nomina vestra scripta sunt in libro vitae.; sive cliaritatis → sive charitatis; aut qui llent damna saicularia, scientes quia hujus saeculi tristitia mortem aperatur . Non sunt ergo lacryma: nostrae iungenda: cum talibus ; sed cum illis flendum estde quibus → aut qui flent damna saecularia, scientes quia hujus saeculi tristitia mortem operatur. Non sunt ergo lacrymae nostrae iungendae cum talibus; sed cum illis flendum est de quibus; ad pteniteutiam → ad poenitentiam; si quis iugemiscit etiam → si quis ingemiscit etiam; salutent stabilem per pauitmtiam aperatur → salutem stabilem per poenitentiam operatur.
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.15 (PG 14:1221b–1222d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-15). (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.
9.16PG 14:1222d–1222b
Idipsum invicem sentientes. Sermo iste non natura sui, sed interpretatione obscurior factus est. Hoc est enim quod dicit, ut ita de fratre sentiamus, ut de nobis ipsis; et ita velimus proximo, sicut et nobis volumus: ut et Dominus in Evangelio dicit: Quae vultis ut faciant vobis homines, eadem et vos facite illis.
“Thinking the same thing toward one another.” This saying has been made more obscure not by its own nature but by the translation. For what he means is that we should think of a brother as of ourselves, and wish for our neighbor as we wish for ourselves; as the Lord too says in the Gospel, “Whatever you wish that men should do to you, do the same to them.”
Rom 12:16 (quotation, high confidence) · Matt 7:12 (quotation, high confidence) · Matt 22:39 (allusion, medium confidence)
Notes and citation
Summary: 'Thinking the same toward one another' means regarding and wishing for a brother as for oneself, as in the Golden Rule.
- Lemma: Rom 12:16a. Cited: Matt 7:12.
- Rufinus notes that the Latin rendering (idipsum invicem sentientes) makes the phrase obscure.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; the end of the quotation (Matt 7:12) is garbled with a Migne reference; OCR: initial letter lost; stray mark): dipsum invicem sentientes ο. → Idipsum invicem sentientes.; obscurior lactus est → obscurior factus est; Qum vultis ut faciant vobis homines, eadem et vos [ha-,8 5m, so. → Quae vultis ut faciant vobis homines, eadem et vos facite illis..
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.16 (PG 14:1222d–1222b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-16) · 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.
9.17PG 14:1222b
Non alta sentientes, sed humilibus consentientes . Superbiam per omnia refugiendam docet ; hoc enim dicit alta sentire. Et merito superbia fugienda est, cum Scriptura dicat, quia initium discedendi a Deo, superbia est ”. Bene autem uno sermone institutionem humilitatis exposuit; consentire enim humilibus, et amare humiles, atque inclinare se ad eos, hoc est consuescere imitari eum qui cum in forma Dei esset, formam servi suscepit, et humiliavit se usque ad mortem ".
“Not minding high things, but consenting to the lowly.” He teaches that pride must be shunned in everything; for this is what he calls minding high things. And rightly must pride be fled, since Scripture says that the beginning of departing from God is pride. And well he set out the instruction in humility in one word; for to consent to the lowly, to love the lowly and to stoop to them, is to accustom oneself to imitate him who, though he was in the form of God, took the form of a servant and humbled himself even to death.
Rom 12:16 (quotation, high confidence) · Phil 2:6 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Phil 2:8 (allusion, high confidence)
Notes and citation
Summary: Pride must be shunned in all things, and consenting to the lowly is to imitate Christ's self-humbling.
- Lemma: Rom 12:16b. Cited: Sir 10:12; Phil 2:6–8.
Notes on the original text
- Digital text corrected (OCR slip and Migne note number; OCR slips): Superbiam per omnia (7‘2) relugiendam docet → Superbiam per omnia refugiendam docet; consentire enim lliumilihus, et amare humiles, atquc inclinare se ad eos. hoc est consuescere imitari eum qui cum iu forma → consentire enim humilibus, et amare humiles, atque inclinare se ad eos, hoc est consuescere imitari eum qui cum in forma.
Extrabiblical texts: Sir 10:12 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.17 (PG 14:1222b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-17) · 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.
9.18PG 14:1222b
Nolite esse prudentes apud vosmetipsos “. Qui sibi ipsi prudens esse videtur, hic cum arrogantia stultus est; nec potest veram sapientiam Dei scire, qui suam stultitiam quasi sapientiam colit. Denique in superioribus hanc fuisse incredulitatis causam Judaeis, ipse Paulus edocuit, dicens de eis, quia ignorantes Dei justitiam, et suam justitiam quaerentes statuere, justitiae Dei non sunt subjecti ”. Sic ergo et qui apud semetipsum sapiens est, non potest esse sapiens apud Deum.
“Do not be wise in your own sight.” One who seems to himself to be wise is a fool with arrogance; nor can he know the true wisdom of God who cultivates his own folly as wisdom. Indeed Paul himself taught above that this was the cause of unbelief for the Jews, saying of them that, being ignorant of God’s righteousness and seeking to establish their own righteousness, they did not submit to God’s righteousness. So, then, one who is wise in his own eyes cannot be wise before God.
Rom 12:16 (quotation, high confidence) · Rom 10:3 (quotation, high confidence) · Prov 3:7 (allusion, medium confidence)
Notes and citation
Summary: Self-conceit makes true wisdom impossible, as it caused the Jews' unbelief according to Rom 10:3.
- Lemma: Rom 12:16c. Cited: Rom 10:3; Prov 3:7.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): qut suam stultitiim quasi sapientiam colit → qui suam stultitiam quasi sapientiam colit; causam Judzeis → causam Judaeis; justitia: Dei non sunt subjecti → justitiae Dei non sunt subjecti.
Cite (SBL): Origen, Comm. Rom. 9.18 (PG 14:1222b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-18) · 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.
9.19PG 14:1222b–1223a
Nulli malum pro malo reddentes ". Si malum inferre peccare est, et reddere malum non, ut quibusdam videtur, justum est, sed simile peccatum est, aut, ut ego arbitror, etiam gravius. Nam ille qui malum prior intulit, forte non sensit malum esse quod fecit. Qui autem reddidit malum, eo ipso quo ad ulciscendum est motus, confessus est sensisse malum esse quod reddidit. Et ideo respiciendum semper est ad eum qui dixit: Mihi vindictam, ego retribuam, dicit Dominus ".
“Repaying no one evil for evil.” If to inflict evil is to sin, then to repay evil is not, as some think, just, but a like sin, or, as I think, even worse. For the one who first inflicted evil perhaps did not perceive that what he did was evil; but the one who repaid evil, by the very fact that he was moved to take vengeance, has confessed that he perceived that what he repaid was evil. And therefore we must always look to him who said, “Vengeance is mine, I will repay, says the Lord.”
Rom 12:17 (quotation, high confidence) · Rom 12:19 (quotation, high confidence) · Deut 32:35 (quotation, high confidence)
Notes and citation
Summary: Returning evil for evil is as bad as inflicting it, or worse, since the avenger knows it is evil; vengeance belongs to the Lord.
- Lemma: Rom 12:17a. Cited: Rom 12:19; Deut 32:35.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; removed Migne footnote references; OCR slip): Si malum inferre peccare est, ot reddere malum non → Si malum inferre peccare est, et reddere malum non; sed simile peccatum esi, aut, ut ego arbitror,etiamgravius. Nam ille qui malum prior intulit, l‘orte non sensit ntalum esse → sed simile peccatum est, aut, ut ego arbitror, etiam gravius. Nam ille qui malum prior intulit, forte non sensit malum esse; eo ipso quo ad uleiscendum est motus, confessusest → eo ipso quo ad ulciscendum est motus, confessus est; respiciendum semper est ad Rum. xu, l5. " Luc. it, 20. Matth. vm, 12. 10. Iloumttt, 16. ὀ Matth. vtt, l2. xu, l7. eum qui dixit : Mihi vindictam, ego retribuam, dicit Dontinus → respiciendum semper est ad eum qui dixit: Mihi vindictam, ego retribuam, dicit Dominus.
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.19 (PG 14:1222b–1223a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-19) · 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.
9.20PG 14:1223a–1223b
Providentes bona coram omnibus hominibus ”. Coram omnibus hominibus providet quis bona, si non placeat singulorum vel vitiis, vel moribus. Alioquin contraria erit illa Apostoli ipsius sententia quae dicit: Ego si hominibus placere vellem, Christi servus non essem. Sed qui vitae suae, et morum, atque actuum tenet libram, ut non possit ab ullo hominum reprehendi, iste bona coram omnibus hominibus providet. Sed et hoc advertamus, quomodo non dixit Apostolus, ut omnibus placeamus, sed, ut provideamus bona coram omnibus hominibus, hoc est ut agamus nos bona coram omnibus hominibus sive illis placeant quae bona sunt, sive non placeant.
“Providing good things in the sight of all men.” One provides good things in the sight of all men if he does not please the vices or the habits of individuals; otherwise that sentence of the Apostle himself would be contradicted, which says, “If I wished to please men, I would not be the servant of Christ.” But one who keeps the balance of his life and conduct and actions so that he cannot be blamed by anyone, he provides good things in the sight of all men. And let us notice this too, that the Apostle did not say that we should please all, but that we should provide good things in the sight of all men; that is, that we do good things in the sight of all men, whether the good things please them or do not please them.
Rom 12:17 (quotation, high confidence) · Gal 1:10 (quotation, high confidence) · 2 Cor 8:21 (allusion, medium confidence)
Notes and citation
Summary: Providing good things before all means living blamelessly, not pleasing everyone's vices; good must be done whether or not it pleases.
- Lemma: Rom 12:17b. Cited: Gal 1:10; 2 Cor 8:21.
Notes on the original text
- Digital text corrected (OCR slips; OCR slips (letters lost at the edge of the column)): providet quis lmna, si non placeat singulorum vel vitiis, vel muribus. Alioquin contraria erit illa Apustoli → providet quis bona, si non placeat singulorum vel vitiis, vel moribus. Alioquin contraria erit illa Apostoli; Ego si hominibus placere νειlern, Christi servus non essent". Sed qui vitae sum, ct morum, atque actuum tenet libram, ut non pi sit ab ullo hominum reprehendi → Ego si hominibus placere vellem, Christi servus non essem. Sed qui vitae suae, et morum, atque actuum tenet libram, ut non possit ab ullo hominum reprehendi; Sed et hoc adverl mus, quomodo non dixit Apostolus, ut omnih placeamus, sed, ut provideamus bona eorum omnibus hominibus, hoc est ut agamus nos bo coram omnibus hominibus sive illis placeant qi ' bona sum, sive ηοη placeant. → Sed et hoc advertamus, quomodo non dixit Apostolus, ut omnibus placeamus, sed, ut provideamus bona coram omnibus hominibus, hoc est ut agamus nos bona coram omnibus hominibus sive illis placeant quae bona sunt, sive non placeant..
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.20 (PG 14:1223a–1223b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-20). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-20) · 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.
9.21PG 14:1223b
Si possibile est, quod ex vobis est, cum omnibus hominibus pacem habentes. Sciens Apostolus pacem inter quos pax habetur, non ex una parte, sed ex utraque constare, ne nos alterius animus, si forte impacatus evenerit, a bono pacis impedire videretur, moderatissimum dedit praeceptum: ut interim noster animus semper sit paratus ad pacem, et discordiae culpa non penes nos, sed penes alterum constet. Sed fortasse dicat aliquis : Quomodo potest fieri ut pacem cum omnibus hominibus habeamus? Et quid faciemus de Scriptura quae dicit: Furem videbas, et concurrebas cum illo, et cum adulteris portionem tuam ponebas? Ideo ergo bene Apostolus addidit: Quod ex vobis est; hoc est, quod proposito vestro et fidei vestrae convenit. Cum malis enim habere pacem et societatem, fidei nostrae propositoque non convenit, quamvis et alia in loco possit haberi distinctio. Aliud est enim homines amare, aliud crimina diligere. Qui homines amat, amat creaturam Dei: qui crimina diligit, diaboli sectatur inventa. Qui ergo perfecti sunt, ipsos in quibus oderunt crimina homines amant, et odio habentes in eis illud quod peccant, illud quod Deus creavit amare non desinunt.
“If it is possible, as far as it depends on you, having peace with all men.” The Apostle, knowing that the peace of those among whom peace is kept depends not on one side but on both, gave a most moderate precept, lest another’s mind, if it should prove implacable, seem to hinder us from the good of peace: that meanwhile our mind should always be ready for peace, and the blame for discord should lie not with us but with the other. But perhaps someone may say: How can it happen that we have peace with all men? And what shall we do about the Scripture which says, “You saw a thief and ran with him, and you put your portion with adulterers”? Therefore the Apostle well added, “as far as it depends on you,” that is, as far as befits your purpose and your faith. For to have peace and fellowship with the wicked does not befit our faith and purpose; although another distinction can also be kept in this passage. For it is one thing to love men, another to love crimes. He who loves men loves the creature of God; he who loves crimes follows the inventions of the devil. Those who are perfect, then, love the very men in whom they hate the crimes, and, hating in them that in which they sin, they do not cease to love that which God created.
Rom 12:18 (quotation, high confidence) · Ps 50:18 (49:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Our part is always to be ready for peace, leaving the blame for discord with the other; peace with evildoers in their sins is excluded, but the perfect love the person while hating the crime.
- Lemma: Rom 12:18. Cited: Ps 50:18 (49:18 LXX).
Notes on the original text
- Digital text corrected (OCR slips; OCR slips (letters lost at the edge of the column); OCR slips and joined words; OCR slips and stray marks): quod ea: vobis est, cum‘omnibus hominibus pacem habentes . Sciens Apostolus paCt inter quos pax habetur, non ex una parte, sed ex utraque constare, ne nos alterius animus, si fm impacatus evenerit, ε δοηο pacis impedire videretur, moderatissimum dedit praeceptum : ut interim li noster animus semper sit paratus ad pacem, ει discordia: culpa non penes nos, sed penes alter: constet. Sed lortasse → quod ex vobis est, cum omnibus hominibus pacem habentes. Sciens Apostolus pacem inter quos pax habetur, non ex una parte, sed ex utraque constare, ne nos alterius animus, si forte impacatus evenerit, a bono pacis impedire videretur, moderatissimum dedit praeceptum: ut interim noster animus semper sit paratus ad pacem, et discordiae culpa non penes nos, sed penes alterum constet. Sed fortasse; de Scriptura quae dici Furem videbas, et concurrebas curn illo → de Scriptura quae dicit: Furem videbas, et concurrebas cum illo; portionem tuam ponebas ’ἲ Ideo ergo bene Apostolus addidit : Quod ea: vobis est; hoc est, ε quod proposito vestro et fidei vestra: convenit. “ Cum malis enim habere pacem et societatem, lidei nostra: propositoque non convenit, quamvis et alia in loco possit → portionem tuam ponebas? Ideo ergo bene Apostolus addidit: Quod ex vobis est; hoc est, quod proposito vestro et fidei vestrae convenit. Cum malis enim habere pacem et societatem, fidei nostrae propositoque non convenit, quamvis et alia in loco possit; Qui botnines amat, amat creaturam Dei : qui crimina diligit, diaboltsectaturinventa.Quierg0perfecti sunt, ipsos in quibus oderunt crimina homines amanuet odio → Qui homines amat, amat creaturam Dei: qui crimina diligit, diaboli sectatur inventa. Qui ergo perfecti sunt, ipsos in quibus oderunt crimina homines amant, et odio.
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.21 (PG 14:1223b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-21). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-21) · 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.
9.22PG 14:1223b–1224b
Non vos vindicantes, charissimi, sed date locum irae. Scriptum est enim: Mihi vindictam, ego retribuam, dicit Dominus . Hi qui seipsos non vindicant, quomodo irae locum dent, dupliciter mihi videtur intelligi. Nam et hoc ipso quod verbi causa manum manui non referunt, aut convicio convicium non reddunt, irae illius qui fecit injuriam pertranseundi et evanescendi locum dederunt. Nemo enim ita rabidus invenietur, qui, illata injuria, si vicem non recipiat, iterum saeviat; sed quasi effuso ac digesto furore, necessario mitescit. Est ergo et grande lucrum ubi et peccantis multitudo compescitur peccatorum, et injuriam passi patientia probabilis fit apud Deum. Est autem et hoc modo irae locum dare, quando pro his quae feruntur injuriis qui peccant, secundum ipsius Pauli sententiam, iram sibi thesaurizant in die irae, tunc cum reddet Deus unicuique secundum opera sua. Si ergo nosmetipsos vindicamus, non magnum quod pro injuria suscepta reddimus, verbi causa: … saxum pro saxo, aut pro contumelia sermonis nihilominus contumeliam. Si vero reservemus ea vindictae Dei, in eo qui laesit nos locum damus irae, illi sine dubio quam sibi ipse suis malis actibus thesaurizat, quae de eo in judicio Dei multo graviores quam nos inferre possumus, exigat
“Not avenging yourselves, beloved, but give place to wrath. For it is written, Vengeance is mine, I will repay, says the Lord.” How those who do not avenge themselves give place to wrath seems to me to be understood in two ways. For by the very fact that, for example, they do not return hand for hand or insult for insult, they have given the wrath of the one who did the injury room to pass away and vanish. For no one will be found so rabid that, having inflicted an injury, if he does not receive the like in return, he rages again; rather, his fury as it were poured out and spent, he necessarily grows mild. There is, then, a great gain too where both the multitude of the sinner’s sins is checked, and the patience of the one who suffered the injury is made approved before God. And this too is to give place to wrath: when, for the injuries they inflict, those who sin, according to the statement of Paul himself, treasure up wrath for themselves on the day of wrath, when God will render to each according to his works. If, then, we avenge ourselves, it is no great thing that we return for an injury received, for example a slap for a slap, a stone for a stone, or for an insult of speech an insult of speech likewise. But if we reserve these things for the vengeance of God, we give place, in the one who has hurt us, to that wrath which without doubt he treasures up for himself by his own evil acts, which exacts from him in God’s judgment far heavier punishments than we can inflict.
Rom 12:19 (quotation, high confidence) · Deut 32:35 (quotation, high confidence) · Rom 2:5 (allusion, high confidence) · Rom 2:6 (allusion, high confidence) · Matt 5:39 (allusion, medium confidence)
Notes and citation
Summary: Not avenging ourselves gives place to wrath in two ways: the offender's anger subsides, and he stores up God's wrath, which will punish him far more than we could.
- Lemma: Rom 12:19. Cited: Deut 32:35; Rom 2:5–6; Matt 5:39.
- “a slap for a slap, a stone for a stone”: the Migne scan garbles these words; the sense follows the context.
Notes on the original text
- Digital text corrected (OCR garbled a few words (the sense: a slap for a slap), marked …; Migne column and note numbers; repeated word; OCR slips; OCR slips (letters lost at the edge of the column); OCR slips; removed Migne footnote references; OCR: letters lost at the edge of the column): Non vos vindicantes, cliarissinti. sed date locunt iris. Scriptum est enim : Mihi vindictam, ego " Deut. χχιιι, 55. Rom. xu, l7. Gala xu, xu, 20. Matth. retribuam → Non vos vindicantes, charissimi, sed date locum irae. Scriptum est enim: Mihi vindictam, ego retribuam; Hi qui scipsos non vindicant, quomodo ira: locum dent → Hi qui seipsos non vindicant, quomodo irae locum dent; verbi causa nianum manui non referunt, aut convicio convicium non reddunt, iraa illius qui fecit injuriam pertranseundi et evanesceudi → verbi causa manum manui non referunt, aut convicio convicium non reddunt, irae illius qui fecit injuriam pertranseundi et evanescendi; illata injuria. si Viccm non recipiat, iterum saeviat; sed tasi ell‘uso ac digesto lurore → illata injuria, si vicem non recipiat, iterum saeviat; sed quasi effuso ac digesto furore; Εδι ergo cl grande lucrum ubi et peccantis multido compescitur peccatorum, et injuriatn passi itientia probabilis lit apud Deum. Est autem el hoc "10th ira! locum dare. quando pro his qum feruntur injuriis qui peccant, secundum ipsius mli sententiam, iram sibi thesaurizant lu die im, tunc cum reddet Deus unicuique secundum era sua . Si ergo nosmetipsos vindicamus, non ttnagnum → Est ergo et grande lucrum ubi et peccantis multitudo compescitur peccatorum, et injuriam passi patientia probabilis fit apud Deum. Est autem et hoc modo irae locum dare, quando pro his quae feruntur injuriis qui peccant, secundum ipsius Pauli sententiam, iram sibi thesaurizant in die irae, tunc cum reddet Deus unicuique secundum opera sua. Si ergo nosmetipsos vindicamus, non magnum; verbi causa: θυι Pallium P70 Ρς 655 xum pro saxo, aut pro contumelia sermonis (8|) sermonis → verbi causa: … saxum pro saxo, aut pro contumelia sermonis; Si veto reserveus ea vindicta Dei, in eo qui laesit nos locum damus irai → Si vero reservemus ea vindictae Dei, in eo qui laesit nos locum damus irae; suis malis tibus thesaurizat → suis malis actibus thesaurizat.
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.22 (PG 14:1223b–1224b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-22). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-22) · 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.
9.23PG 14:1224b–1226a
Sed si esurierit inimicus tuus, ciba illum; si sitierit, potum da illi : hoc enim faciens carbones ignis congeras super caput ejus. Haec quidem et Dominus in Evangeliis praecipit . Et quamvis in propatulo sit intellectus iste, quo secundum ea quae supra diximus, in quantum inimicis et laedentibus non solum vicem non reddimus, sed et bona praestamus, in tantum poenas eorum in Dei judicio cumulamus (est enim vere justa damnatio si arguantur ante Deum his intulisse mala a quibus perceperint bona), tamen videamus ne forte dignius aliquid mandati hujus contineat intellectus. Dicit enim et Jeremias propheta ad peccatricem filiam Babylonis: Habes carbones ignis, sede super eos, hi erunt tibi in adjutorium '. Fortassis ergo et hic isti carbones ignis qui congregantur super caput inimici, in adiutorium ipsius congregantur. Potest enim fieri ut animus ferus ac barbarus inimici, si sentiat beneficium nostrum, si humanitatem, si affectum, si pietatem videat, compunctionem cordis capiat, commissi poenitudinem gerat, et ex hoc ignis in eo quidam succendatur, qui eum pro commissi conscientia torqueat, et adurat; et isti erunt carbones ignis qui super caput ejus ex nostro misericordiae et pietatis opere congregantur. Caput vero, principale cordis appellatur : et merito caput dicitur, cujus intellectu et prudentia membra reguntur universa. 21. Noli vinci a malo, sed vince in bono malum. Vincitur a malo, qui malis provocatus reddit malum. In bono autem vincit malum qui acceptis malis restituit bona. Certum est enim hanc esse mali naturam, ut ex similibus suis augeatur et crescat; sicut igni si ignem iungas; sicut si noctis tenebris aeris nubilum societur. Bonum vero si adhibeas, exterminatur malum. Contraria namque contrariis perimuntur, sicut per aquam ignis exstinguitur, et per lucem tenebrae fugantur. Sed fortasse dicat aliquis Paulum per imperitiam sermonis a proposito decidisse; proposuit enim loqui de donis gratiarum quae per Spiritum sanctum dantur. Et quidem quod ait: Sive prophetia, sive ministerium, sive doctrina, sive exhortatio , possunt. nec ad dona spiritalia pertinere. Fortassis et hoc quod sequitur: Qui tribuit in simplicitate, qui praeest in sollicitudine, qui miseretur in hilaritate, superioribus possit adiungi: ea vero quae post haec numerat, ut sit charitas sine simulatione, odientes malum, adhaerentes bono, charitate fraternitatis invicem diligentes, honore invicem praevenientes, et caetera hujusmodi, praecepta potius dicat esse quam dona. Sed consideremus diligentius ne forte quoniam quidem in his omnibus moralem locum tractare instituit, et non solum in fide veritatis stabilem et immobilem, verum et in moribus ornatum facere Christianum, ideo ad munera gratiarum etiam moralia praecepta coniungat, ut ostendat Christianis etiam haec per Dei gratiam dari. Sunt enim et nonnulli gentilium compositis moribus et honeste institutis, qui tamen hoc ipsum quod habent, non ad Deum referunt, nec ab ipso sibi datam gratiam confitentur; sed aut propriae industriae ascribunt, aut super magistris et institutoribus gloriantur. Nobis autem ostendit Apostolus omne quod bonum est, a Deo esse, et per Spiritum sanctum dari, sicut et Jacobus apostolus dicit: Omne datum bonum et omne donum perfectum desursum est descendens a Patre luminum "; ut qui gloriatur, in Domino glorietur “.
“But if your enemy is hungry, feed him; if he is thirsty, give him drink; for in doing this you will heap coals of fire on his head.” The Lord too commands these things in the Gospels. And although the meaning is obvious, by which, according to what we said above, insofar as we not only do not return the like to enemies and those who hurt us but even bestow good things on them, so far we heap up their punishments in God’s judgment (for it is truly a just condemnation if they are convicted before God of having inflicted evils on those from whom they received good things), yet let us see whether the meaning of this commandment may not contain something worthier. For Jeremiah the prophet too says to the sinful daughter of Babylon, “You have coals of fire; sit upon them; they will be a help to you.” Perhaps, then, here too these coals of fire which are heaped on the head of the enemy are heaped for his help. For it may happen that the fierce and barbarous mind of an enemy, if it perceives our kindness, if it sees our humanity, our affection, our goodness, may receive compunction of heart and feel repentance for what he has done, and from this a kind of fire may be kindled in him which tortures and burns him for the consciousness of what he committed; and these will be the coals of fire which are heaped on his head from our work of mercy and goodness. And “head” is the name for the ruling part of the heart; and rightly it is called head, by whose understanding and prudence all the members are governed.
“Do not be overcome by evil, but overcome evil with good.” He is overcome by evil who, provoked by evils, returns evil. But he overcomes evil with good who, having received evils, gives back good things. For it is certain that this is the nature of evil, that it is increased and grows from its like, as if you join fire to fire, as if a cloudy sky is joined to the darkness of night. But if you apply good, evil is driven out. For contraries are destroyed by contraries, as fire is put out by water and darkness is put to flight by light. But perhaps someone may say that Paul, through unskillfulness of speech, has fallen away from his subject; for he set out to speak of the gifts of graces which are given through the Holy Spirit. And indeed what he says, “whether prophecy or ministry or teaching or exhortation,” can belong to the spiritual gifts. Perhaps also what follows, “he who gives, in simplicity; he who presides, with diligence; he who shows mercy, with cheerfulness,” can be joined to the preceding; but the things he lists after these, such as love without pretense, hating evil, cleaving to good, loving one another with brotherly love, preferring one another in honor, and others of this kind, one may say are precepts rather than gifts. But let us consider more carefully whether perhaps, since in all these he undertook to treat the moral topic, and to make the Christian not only stable and immovable in the faith of truth but also adorned in morals, he therefore joins moral precepts too to the gifts of graces, to show Christians that these too are given through the grace of God. For there are also some of the Gentiles with well-ordered morals and honorable habits, who nevertheless do not refer what they have to God nor confess it to be a grace given them by him, but either ascribe it to their own industry or boast of their masters and instructors. But the Apostle shows us that everything good is from God and is given through the Holy Spirit, as the apostle James too says, “Every good gift and every perfect gift is from above, coming down from the Father of lights,” so that he who boasts may boast in the Lord.
Rom 12:20 (quotation, high confidence) · Prov 25:21 (quotation, high confidence) · Prov 25:22 (quotation, high confidence) · Matt 5:44 (allusion, high confidence) · Isa 47:14 (quotation, high confidence) · Isa 47:15 (quotation, medium confidence) · Rom 12:21 (quotation, high confidence) · Rom 12:6 (quotation, high confidence) · Rom 12:7 (quotation, high confidence) · Rom 12:8 (quotation, high confidence) · Rom 12:9 (quotation, high confidence) · Rom 12:10 (quotation, high confidence) · Jas 1:17 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence)
Notes and citation
Summary: Heaping coals on an enemy's head by kindness may mean his punishment, or better, the fire of remorse that helps him repent; evil is overcome by its contrary, and Paul joins moral precepts to the gifts to show that good conduct too is a gift of God's grace.
- Lemma: Rom 12:20 (Prov 25:21–22); this section also covers Rom 12:21 (“Do not be overcome by evil”), which Migne does not number separately. Cited: Matt 5:44; Luke 6:27–28; Isa 47:14–15 LXX (which Origen attributes to Jeremiah); Rom 12:6–10; Jas 1:17; 1 Cor 1:31.
- “Head” as the ruling part of the heart renders Origen's term for the governing faculty (Greek ἡγεμονικόν).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips (letters lost at the edge of the column)): ciba il.unt,' si sitierit → ciba illum; si sitierit; super caput ejus.fiacquidem et Dominus → super caput ejus. Haec quidem et Dominus; Et quamvis iu propatulo sit intellectus iste, quo secundum ea quas supra diximus → Et quamvis in propatulo sit intellectus iste, quo secundum ea quae supra diximus; sed et bona pra:stamus, in tantum plenas eorum → sed et bona praestamus, in tantum poenas eorum; si arguantur ante Deum bis intulisse → si arguantur ante Deum his intulisse; ad peccatricem tiliam Babylonis: Habes carbones ignis, sede super eos, lii erunt → ad peccatricem filiam Babylonis: Habes carbones ignis, sede super eos, hi erunt; Potest enim lleri ut animus ferus → Potest enim fieri ut animus ferus; si humanitatem. si afl‘ectunt, si pietatem videat, contpunctionem curdis capiat, commissi paenitudinem gerat. et ex hoc → si humanitatem, si affectum, si pietatem videat, compunctionem cordis capiat, commissi poenitudinem gerat, et ex hoc; cujus intellecut et prudentia → cujus intellectu et prudentia; 2-1. Noli vinci α malo, sed vince in bono malum . Vincitur a utalo → 21. Noli vinci a malo, sed vince in bono malum. Vincitur a malo; ut ex similibus suis augeatur et arescat; sicut igni si ignem iungas; sicut si noctis tenebris acris nubilum → ut ex similibus suis augeatur et crescat; sicut igni si ignem iungas; sicut si noctis tenebris aeris nubilum; Contraria natnque contrariis perimuntur, sicut per aquam ignis :xstinguitur, et per lucem tenebrat fugantur. Sed 'ortasse dicat aliquis Paulum per imperitiam scrnonis a proposito decidisse; proposuit enim loqui le donis gratiarum quae per Spiritum sanctum lantur. Et quidem quod ait : Sive prophetia, sive sinisterium → Contraria namque contrariis perimuntur, sicut per aquam ignis exstinguitur, et per lucem tenebrae fugantur. Sed fortasse dicat aliquis Paulum per imperitiam sermonis a proposito decidisse; proposuit enim loqui de donis gratiarum quae per Spiritum sanctum dantur. Et quidem quod ait: Sive prophetia, sive ministerium; Fortassis ethoc ptod sequitur: Qui tribuit in simplicitate, qui prwest sollicitudine, qui miseretur in hilaritate ", su- ρ uerioribus possit adiungi: ea vero quae post lucc numerat, ut sit charitas sine simulatione, odientes Italum , adluerentes bono , charitate fraternitatis inirem diligentes , honore invicem prwvenientes “, et auara hujUSmodi, praecepta potius dicat essequam Iona. → Fortassis et hoc quod sequitur: Qui tribuit in simplicitate, qui praeest in sollicitudine, qui miseretur in hilaritate, superioribus possit adiungi: ea vero quae post haec numerat, ut sit charitas sine simulatione, odientes malum, adhaerentes bono, charitate fraternitatis invicem diligentes, honore invicem praevenientes, et caetera hujusmodi, praecepta potius dicat esse quam dona.; moralem locum tratare instituit, et non solum in fide veritatis stabiem et immobilem, verum et in moribus ornaum facere Christianum, ideo ad munera graiarunt etiam moralia praecepta coniungat,nt istendat Christianis etiam haec per Dei gratiam lari. → moralem locum tractare instituit, et non solum in fide veritatis stabilem et immobilem, verum et in moribus ornatum facere Christianum, ideo ad munera gratiarum etiam moralia praecepta coniungat, ut ostendat Christianis etiam haec per Dei gratiam dari.; compositis tioribus et honeste institutis, qui tamen hoc psum quod habent, non ad Deum relerunt → compositis moribus et honeste institutis, qui tamen hoc ipsum quod habent, non ad Deum referunt; propriae industria: ascribunt → propriae industriae ascribunt; omne donum perlectum desursum → omne donum perfectum desursum.
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.23 (PG 14:1224b–1226a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-23). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-23) · 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.
9.25PG 14:1226a–1227d
Videamus ergo nunc quid etiam in consequentibus adjungat Apostolus: Omnis anima potestatibus sublimioribus subjaceat “. Videtur mihi in hoc valde laudabiliter animam nominasse, quam subiacere potestatibus jubet. Nunquam enim dixisset, omnis Spiritus subiaceat potestati, sed, omnis anima. De qua differentia saepe iam diximus, quod interdum per animam, interdum per carnem, interdum per spiritum, homo nominatur. Sed cum a parte meliore nominandus est, quasi qui spiritalis intelligi debeat, spiritus dicitur : quando ab inferiore, anima : cum vero a deteriore nominatur, caro dicitur: et horum testimonia de Scripturis saepe protulimus. Nunc ergo quoniam praecepta credentibus ponit Apostolus, vult nos quietem, quantum in nobis est, praesentis vitae pacemque servare. Et si quidem tales sumus qui conjuncti Domino unus cum eo spiritus simus “, Domino dicimur esse subjecti. Si vero nondum tales sumus, sed communis adhuc anima est in nobis qua habeat aliquid huius mundi, quae sit ei aliquo alligata negotio, huic praecepta Apostolus ponit, et dicit ut subjecta sit potestatibus mundi : quia et Dominus dixit, ut hi qui habent in se superscriptionem Caesaris, reddant Caesari quae sunt Caesaris ‘°. Petrus et Joannes nihil habebant quod Caesari redderent; dicit enim Petrus : Aurum et argentum non habeo . Qui hoc non habet, nec Caesari habet quod reddat, nec unde sublimioribus subiaceat potestatibus. Qui vero habet aut pecuniam, aut possessiones, aut aliquid in saeculo negotii, audiat: Omnis anima potestatibus sublimioribus subjaceat . 26. Non est enim, inquit, potestas nisi a Deo . Dicit fortasse aliquis : Quid ergo? Et illa potestas quae servos Dei persequitur, fidem impugnat, religionem subvertit, a Deo est? Ad hoc breviter respondebimus. Nemo est qui nesciat quod et visus et sensus nobis a Deo donatus est, et auditus. Cum ergo a Deo habeamus haec, in potestate tamen nostra est ut visu vel ad bona vel ad mala utamur; similiter et auditu, et motu manuum, et cogitatione sensus : et in hoc est justum judicium Dei quod his quae ille ad usus bonos dedit, nos abutimur ad impia et iniqua ministeria. Ita ergo et potestas omnis a Deo data est ad vindictam quidem malorum, laudem vero bonorum, sicut idem Apostolus in subsequentibus dicit. Erit autem justum judicium Dei erga eos qui acceptam potestatem secundum suas impietates, et non secundum divinas temperant leges.
Let us see, then, what the Apostle adds also in what follows: “Let every soul be subject to the higher authorities.” It seems to me that here he very commendably named the soul as what he commands to be subject to the authorities. For he would never have said, “Let every spirit be subject to authority,” but “every soul.” Of this difference we have often spoken already: that a human being is named sometimes by the soul, sometimes by the flesh, sometimes by the spirit. When he is to be named from the better part, as one who is to be understood as spiritual, he is called spirit; when from the lower, soul; and when he is named from the worse, he is called flesh; and we have often brought testimonies of these from the Scriptures. Now, then, since the Apostle is laying down precepts for believers, he wants us to keep the quiet and peace of the present life as far as it depends on us. And if we are such as, joined to the Lord, are one spirit with him, we are said to be subject to the Lord. But if we are not yet such, but there is still in us a common soul that has something of this world, that is bound to some business, for it the Apostle lays down precepts and says that it should be subject to the authorities of the world; because the Lord too said that those who have Caesar’s inscription in them should render to Caesar the things that are Caesar’s. Peter and John had nothing to render to Caesar; for Peter says, “Silver and gold I have none.” One who does not have this has nothing to render to Caesar, nor any reason to be subject to the higher authorities. But one who has money or possessions or some business in the world, let him hear: “Let every soul be subject to the higher authorities.”
“For there is no authority,” he says, “except from God.” Someone may perhaps say: What then? Is that authority too which persecutes the servants of God, attacks the faith and overthrows religion, from God? To this we will answer briefly. There is no one who does not know that sight and feeling have been given us by God, and hearing as well. Since, then, we have these things from God, it is yet in our power to use sight either for good things or for evil, and likewise hearing, and the movement of the hands, and the thought of the mind; and in this the judgment of God is just, that we misuse what he gave for good uses for ungodly and wicked services. So too, then, every authority has been given by God for the punishment of evildoers and the praise of the good, as the same Apostle says in what follows. And the judgment of God will be just toward those who govern the authority they have received according to their own impieties, and not according to the divine laws.
Rom 13:1 (quotation, high confidence) · 1 Cor 6:17 (allusion, high confidence) · Matt 22:21 (allusion, high confidence) · Acts 3:6 (quotation, high confidence) · Rom 13:3 (allusion, high confidence) · 1 Pet 2:14 (allusion, medium confidence)
Notes and citation
Summary: The command to be subject to authorities is given to the 'soul' still bound to worldly goods, not to the spiritual; authority comes from God as our senses do, and those who misuse it will be justly judged.
- Lemma: Rom 13:1 (this section covers also 13:1b, “there is no authority except from God”). Cited: 1 Cor 6:17; Matt 22:21; Acts 3:6; Rom 13:3–4; 1 Pet 2:14.
- The scan garbles a few words in the clause on sight and feeling; the sense is clear from the context.
Notes on the original text
- Digital text corrected (Migne note number; OCR slip; OCR slips; OCR slips and Migne column number; OCR slips; words displaced by the scan restored to their order; OCR: Greek letters; removed Migne footnote references; OCR slips and displaced words; stray marks): quid ~etiam in consequentibus adjungat Apostolus :-Omnis anima → quid etiam in consequentibus adjungat Apostolus: Omnis anima; cum vero a 655 deteriore nominatur, caro dicitur : et horum testimonia de Scripturis stepe protulimus. Nunc ergo quoniam praecepta credentibus ponitApostolus, vult nos quietem, quantum in nobis est, pratsentis vita: pacemque scrvare → cum vero a deteriore nominatur, caro dicitur: et horum testimonia de Scripturis saepe protulimus. Nunc ergo quoniam praecepta credentibus ponit Apostolus, vult nos quietem, quantum in nobis est, praesentis vitae pacemque servare; quae sit ei aliquo alligata negotio (9'2), huic → quae sit ei aliquo alligata negotio, huic; qui habent in se superscriptlonemCmsaris → qui habent in se superscriptionem Caesaris; Qui hoc non habet, nec Ctesari habetquod reddat → Qui hoc non habet, nec Caesari habet quod reddat; 26. Νση est enim,inquit → 26. Non est enim, inquit; servos Dei persequitur, tidem impugnat → servos Dei persequitur, fidem impugnat; Nemo est qui nesciat quod et visuS' Jacob. 1, 17. ibid. et 10. Act. ιιι, 6. 1"Item. snt, 1. ibid. tsensus. Cum nobis a Deo donatus est, et auditus, c ergo a Deo habeamus lucc, in potestate → Nemo est qui nesciat quod et visus et sensus nobis a Deo donatus est, et auditus. Cum ergo a Deo habeamus haec, in potestate; et in boc est justum judicium Dei quod his qua! ille ad usus bonos dedit, nos abuti- Ita ergo et mur ad impia et iniqua ministeria. potestas. omnis → et in hoc est justum judicium Dei quod his quae ille ad usus bonos dedit, nos abutimur ad impia et iniqua ministeria. Ita ergo et potestas omnis; laudem vero bonorum ὀ, sicut idem Apostolas in subsequentibus dicit “. → laudem vero bonorum, sicut idem Apostolus in subsequentibus dicit.; secundum suas inipietates → secundum suas impietates.
Cite (SBL): Origen, Comm. Rom. 9.25 (PG 14:1226a–1227d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-25). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-25) · 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.
9.26PG 14:1227d–1229a
Et ideo dicit: Itaque qui resistit potestati, Dei ordinationi resistit; qui autem resistunt, ipsi sibi damnationem acquirunt ". Non hic de illis potestatibus dicit quae persecutiones inferunt fidei; ibi enim dicendum est: Deo oportet obtemperare magis quam hominibus , sed de istis communibus dicit quae non sunt timori boni operis, sed mali “ : quibus utique qui resistit, ipse sibi damnationem pro gestorum suorum qualitate conquirit. Vis autem, inquit, non timere potestatem? fac quod bonum est, et habebis laudem ex illa; Dei enim minister est tibi in bonum. Si autem quod malum est feceris, time: non enim sine causa gladium portat: Dei enim minister est: vindex in iram ei qui quod malum est agit “. Movet me in his sermonibus Paulus, quod potestatem saeculi et iudicem mundi Dei ministrum dicit; et hoc non semel, sed secundo et tertio repetit. Velim ergo requirere quomodo judex mundi Dei minister sit. Invenimus scriptum in Actibus apostolorum, quia convenientes in unum apostoli statuerunt decreta quae observare deberemus nos qui ex gentibus credidimus Christo, in quibus haec continentur: Apostoli et presbyteri fratribus qui sunt apud Antiochiam, et Syriam, et Cili … vos ab his quae idolis immolantur, et sanguine, et suffocatis, et fornicatione, a quibus custodientes vosmetipsos bene agetis. Valete. In his ergo praeceptis in quibus dicit nihil amplius imponendum esse oneris his qui ex gentibus credunt, nisi ut abstineant se ab his quae idolis immolantur, et sanguine, et suffocatis, et fornicatione, neque homicidium prohibetur, neque adulterium, neque furtum, neque masculorum concubitus, neque caetera crimina quae divinis et humanis legibus puniuntur. Quod si illa sola quae supra memoravit observanda dicit esse Christianis, videbitur eis de caeteris dedisse licentiam. Sed vide ordinationem Spiritus sancti: quoniam quidem caetera crimina saeculi legibus vindicantur, et superfluum videbatur esse ea nunc divina lege prohiberi, quae sufficienter humana lege plectuntur; illa sola de quibus nihil humana lex dixerat et quae religioni videbantur convenire, decernit. Ex quo apparet iudicem mundi partem maximam Dei legis implere. Omnia enim crimina quae vindicari vult Deus, non per antistites et principes Ecclesiarum, sed per mundi judicem voluit vindicari; et hoc sciens Paulus, recte eum ministrum Dei nominat et vindicem in eum qui quod malum est agit. Quod autem dicit de potestate ; Fac quod bonum est, et habebis laudem ex ea, altius requirendum mihi videtur. Non enim consuetudo est potestatibus saeculi laudare hos qui non fuerint criminosi. Nam peccantes quidem puniunt, non peccantes vero laudare eis mos nullus est. Sed videamus ne forte Paulus etiam cum moralia videtur docere, inserere semper etiam de mysteriis aliquid non omittat. Etenim sciens quod omnes qui in lege peccaverunt, per legem judicabantur '3: unumquemque autem in judicio illa lex sine dubio arguet secundum quod vixit (ostendimus autem sanctum Spiritum in multis humanae legi locum dedisse) certum est ergo quia in die judicii habebit etiam ex istis legibus laudem apud Deum is qui nihil contra statutas commiserit leges, cum dicetur ei a Domino: Euge, serve bone et fidelis , super pauca fuisti fidelis, super multa te constituam. Sciendum tamen est quod justo lex non est posita, sed injustis et non subditis, scelestis, homicidis, contaminatis, perjuris, et caeteris qui hujusmodi sunt. Ipsi enim sunt qui timent legem. Qui autem facit bonum, hoc est qui non metu legis, sed amore boni facit quod bonum est, iste jam non sub lege litterae, sed sub lege spiritus vivit.
And therefore he says, “Therefore he who resists the authority resists the ordinance of God; and those who resist will acquire judgment for themselves.” He is not speaking here of those authorities which bring persecutions on the faith; for there one must say, “We must obey God rather than men”; but he speaks of these common authorities, which are not a terror to good work but to evil; whoever resists them surely brings judgment on himself according to the quality of his deeds. “Do you wish,” he says, “not to fear the authority? Do what is good, and you will have praise from it; for it is God’s minister to you for good. But if you do what is evil, fear; for it does not bear the sword in vain; for it is God’s minister, an avenger for wrath on him who does what is evil.” Paul stirs me in these words, in that he calls the authority of the world and the judge of the world the minister of God; and this not once, but he repeats it a second and a third time. I would like, then, to inquire how the judge of the world is the minister of God. We find it written in the Acts of the Apostles that the apostles, gathering together, established decrees which we who have believed in Christ from the Gentiles should observe, in which these things are contained: “The apostles and presbyters, to the brothers who are in Antioch and Syria and Cili… from things sacrificed to idols, and from blood, and from things strangled, and from sexual immorality; keeping yourselves from these you will do well. Farewell.” In these precepts, then, in which he says that no further burden is to be laid on those who believe from the Gentiles except that they abstain from things sacrificed to idols and from blood and from things strangled and from sexual immorality, neither murder is forbidden, nor adultery, nor theft, nor intercourse with males, nor the other crimes which are punished by divine and human laws. But if he says that only those things he mentioned above are to be observed by Christians, he will seem to have given them license in the rest. But see the ordinance of the Holy Spirit: since the other crimes are punished by the laws of the world, and it seemed superfluous for them now to be forbidden by divine law, since they are sufficiently punished by human law, he decrees only those things about which human law had said nothing and which seemed to befit religion. From this it appears that the judge of the world fulfills the greatest part of God’s law. For all the crimes which God wishes to be punished he willed to be punished not through the bishops and leaders of the churches but through the judge of the world; and Paul, knowing this, rightly names him the minister of God and avenger against him who does what is evil. But what he says of the authority, “Do what is good, and you will have praise from it,” seems to me to need deeper inquiry. For it is not the custom of the authorities of the world to praise those who have not been criminals; they punish those who sin, but they have no custom of praising those who do not sin. But let us see whether perhaps Paul, even when he seems to teach morals, never fails always to insert something of the mysteries as well. For he knows that all who have sinned under the law will be judged by the law; and that law will without doubt convict each one in the judgment according to how he lived (and we have shown that the Holy Spirit has in many things given place to human law). It is certain, then, that on the day of judgment the one who has committed nothing against the laws established will have praise before God even from these laws, when the Lord says to him, “Well done, good and faithful servant; you have been faithful over a few things, I will set you over many.” It must be known, however, that the law is not laid down for the righteous, but for the unrighteous and insubordinate, the wicked, murderers, the defiled, perjurers, and the others of this kind. For these are the ones who fear the law. But he who does good, that is, who does what is good not from fear of the law but from love of the good, lives no longer under the law of the letter but under the law of the spirit.
Textual problem in this passage: see the notes.
Rom 13:2 (quotation, high confidence) · Rom 13:3 (quotation, high confidence) · Rom 13:4 (quotation, high confidence) · Acts 5:29 (quotation, high confidence) · Acts 15:23 (quotation, high confidence) · Acts 15:28 (allusion, high confidence) · Acts 15:29 (quotation, high confidence) · Rom 2:12 (quotation, high confidence) · Matt 25:21 (quotation, high confidence) · 1 Tim 1:9 (quotation, high confidence) · 1 Tim 1:10 (quotation, high confidence) · Rom 8:2 (allusion, medium confidence)
Notes and citation
Summary: Paul means ordinary authorities, not persecutors; the apostolic decree forbade only what human law left untouched, since the civil judge, as God's minister, punishes the other crimes, and the law-abiding will have praise from God at the judgment, while those who do good from love live under the law of the spirit.
- Lemma: Rom 13:2–4 (Migne's chapters 27–28 fall within this section). Cited: Acts 5:29; Acts 15:23–29; Rom 2:12; Matt 25:21; 1 Tim 1:9–10.
- The apostolic decree (Acts 15) is quoted in a shortened form; a line is lost in the scan after “Cili[cia]” (the sense, as in Acts 15:23–29: to the Gentile believers, greeting… it seemed good to the Holy Spirit and to us to lay no further burden on you than these necessary things, that you abstain…), marked “…”.
- Civil authority: Origen's view that the civil judge, not the bishops, punishes crimes such as murder, adultery and theft is translated exactly; πορνεία in Acts 15 (fornicatio) is rendered “sexual immorality.”
- A block of Migne's notes on variant readings inside the section is removed by logged correction.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note numbers; OCR slips; the scan has lost a line here, marked …; OCR: Greek letters; removed Migne footnotes (references and notes on variant readings); OCR slips; stray marks; stray verse numeral): Et ideo'dicit : Itaque qui resistit potestati, Dei ortlinationi resistit → Et ideo dicit: Itaque qui resistit potestati, Dei ordinationi resistit; Νοη hic de illis potestatibus dicit quae persecutiones inferunt fidei; ibi enim dicendum ρει : → Non hic de illis potestatibus dicit quae persecutiones inferunt fidei; ibi enim dicendum est:; quae non sunt timori boni opteris → quae non sunt timori boni operis; 9.8. Vis autem, inquit → Vis autem, inquit; et habebis laudem ea; illa; Dei enim minister est tibi in bonum → et habebis laudem ex illa; Dei enim minister est tibi in bonum; Dei enimnninister est : vindex inira ei qui → Dei enim minister est: vindex in iram ei qui; quod potestatem szeculi et iudicem mundi Dei ministrum dicit; et hoe non semel → quod potestatem saeculi et iudicem mundi Dei ministrum dicit; et hoc non semel; quomodojudex tnundi Dei minister sit → quomodo judex mundi Dei minister sit; statuerunt decreta qum observare → statuerunt decreta quae observare; Apostoli et presbyteri [ratribus qui sunt apud Antiochiam, et Syriam, et Cilivos ab his quae idolis immolantur, et sanguine, et ) su/focatis,et fornicatione, a quibus custodientes eosmbiipsos vben'e agetis. valete". ln his ergo → Apostoli et presbyteri fratribus qui sunt apud Antiochiam, et Syriam, et Cili … vos ab his quae idolis immolantur, et sanguine, et suffocatis, et fornicatione, a quibus custodientes vosmetipsos bene agetis. Valete. In his ergo; ut absti. neant se ab bis quae idolis → ut abstineant se ab his quae idolis; neque caetera crimina qui divinis → neque caetera crimina quae divinis; quae supra memoravit (ί). observanda → quae supra memoravit observanda; videbitur eis de cieteris dedisse licet-.tiam. Sed vide ordinationem Spiritus sancti : quoniam quidem caetera crimina saeculi legibus vintli. cantur,et superfluum → videbitur eis de caeteris dedisse licentiam. Sed vide ordinationem Spiritus sancti: quoniam quidem caetera crimina saeculi legibus vindicantur, et superfluum; ea nunc divina lege prohiberi, quas sollicienter humana lege plectuntur → ea nunc divina lege prohiberi, quae sufficienter humana lege plectuntur; non per antistites et principes Ecclesiarnm, sed per mundijudicem ('5) voluit vindicari; et hoc sciens Paulus, recte eunt minisu‘um Dei nominat et vindicem in eum (.t) qui qum! malum est agit → non per antistites et principes Ecclesiarum, sed per mundi judicem voluit vindicari; et hoc sciens Paulus, recte eum ministrum Dei nominat et vindicem in eum qui quod malum est agit; et habebis laudem ea: ea, altius requirendum → et habebis laudem ex ea, altius requirendum; Non enim consuetudo est potestatibus seaculi laudare hos qui non fuerint criminosi. Nam peccantes quidem puniunt, non cautes vero laudare eis nios nullus est → Non enim consuetudo est potestatibus saeculi laudare hos qui non fuerint criminosi. Nam peccantes quidem puniunt, non peccantes vero laudare eis mos nullus est; quod omnes qui is lege peccaverunt → quod omnes qui in lege peccaverunt; is qui nihil cono tra statutas → is qui nihil contra statutas; super multa te constituam υ. Sciendum ' tamen est quod justo lea: non est. posita, sed injustis " stu, '5. ’ ibid. et ειη. Matth. xxv, Ἦ. li) Editi, memorari. quoniam quidem creterq crimina seculi leqib'us judica'ntur, et superfluummidebatur ea aluus dtinuit—lege prohibere, qute.:sttfliciertlte.r humana (ιρις {iniiinii}; illa_sola de:‘qui_bus" nihil 1:121:33 te; Iuli: ἓὶἰῖιὶὶζ”’έέιξ’9ίοηί (ms. liegius num. ipse hic addit ante?) uidebatur 'convenire decernere (Rabanus, ded cerm ο et non subditis → super multa te constituam. Sciendum tamen est quod justo lex non est posita, sed injustis et non subditis; perjuris, et cteteris qui hujusmodi sunt '°. → perjuris, et caeteris qui hujusmodi sunt.; facit quod bonum eSt, iste jam non sub-lege litteras, sed sub lege spiritus vivit. - → facit quod bonum est, iste jam non sub lege litterae, sed sub lege spiritus vivit..
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.26 (PG 14:1227d–1229a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-26). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-26) · 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.
9.29PG 14:1229a–1229b
Ideo necesse est subditos esse, non solum propter iram, sed et propter conscientiam. Ideo enim et tributa penditis. Ministri enim Dei sunt, in hoc ipsum instantes . Ordinat quidem per haec Paulus Ecclesiam Dei, ut nihil adversi principibus et potestatibus saeculi gerens, per quietem et tranquillitatem vitae, opus iustitiae et pietatis exerceat. Si enim ponamus, verbi gratia, credentes Christo potestatibus saeculi non esse subjectos, tributa non reddere, nec vectigalia pensitare, nulli timorem, nulli honorem deferre, nonne per haec rectorum et principum merito in semetipsos arma converterent, et persecutores quidem suos excusabiles, semetipsos vero culpabiles facerent? Non enim jam fidei, sed contumaciae causa impugnari viderentur : et esset eis causa quidem mortis digna, meritum vero mortis indignum.
“Therefore it is necessary to be subject, not only because of wrath but also because of conscience. For for this reason you also pay tribute; for they are ministers of God, attending to this very thing.” By these words Paul orders the church of God so that, doing nothing hostile to the rulers and authorities of the world, it may exercise the work of righteousness and godliness through the quiet and tranquillity of life. For if we suppose, for example, that believers in Christ were not subject to the authorities of the world, did not render tribute, did not pay taxes, paid fear to no one, honor to no one, would they not by these things deservedly turn the arms of governors and rulers against themselves, and make their persecutors excusable and themselves guilty? For they would seem to be attacked no longer for the faith but for defiance; and they would have a cause worthy of death, but a death unworthy of merit.
Rom 13:5 (quotation, high confidence) · Rom 13:6 (quotation, high confidence) · 1 Tim 2:2 (allusion, medium confidence)
Notes and citation
Summary: Christians must be subject and pay taxes so as to live quietly; refusal would make their persecutors excusable and turn their death into a just penalty rather than martyrdom.
- Lemma: Rom 13:5–6. Cited: 1 Tim 2:2.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR: initial letter lost): deo necesse est subditos esse → Ideo necesse est subditos esse; per quietem et tranquillitatem vitaa → per quietem et tranquillitatem vitae; nonne per haec rectorum et prinCipum merito in semetipsos arma converterent, et persecutores quidem suos excusabiles, semetipsos vero culpabiles lacerent? Non enim jam lidei → nonne per haec rectorum et principum merito in semetipsos arma converterent, et persecutores quidem suos excusabiles, semetipsos vero culpabiles facerent? Non enim jam fidei.
Topics: Persecution, Martyrdom
Cite (SBL): Origen, Comm. Rom. 9.29 (PG 14:1229a–1229b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-29). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-29) · 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.
9.30PG 14:1229b–1231a
Haec ergo Paulus per immensam sapientiam providens dicit : Reddite omnibus debitum : cui tributum , tributum; cui vectigal , vectigal; cui timorem, timorem; cui honorem, honorem. Nemini quidquam debeatis. nisi ut invicem diligatis. Puto tamen quod etiam haec Paulus non absque solitis sermonum suorum proferat sacramentis. Etenim om … mundo, ait etiam hoc: Nos autem non spiritum hujus mundi accepimus, sed spiritum qui ex Deo est. Qui autem adhuc de mundo est, et quae mundi sunt sapit, et quae carnis sunt quaerit, necessario subjectus est ministris mundi; subjectus autem propter iram, quam sibi thesaurizavit ex peccatis. Et ob hoc mihi videtur dicere : Ideo necesse est subjectos esse , non solum propter iram, sed et propter conscientiam ; quoniam qui subditur, habet in se quod accusetur a conscientia. His ergo etiam tributa quaedam pendimus, dum adhuc secundum carnem vivimus, et quae carnis sunt cogitamus. Nam si vineam Domini colamus, et vitem veram, quae est Christus, exerceamus in nobis, de ista vinea non ministris saeculi pendemus tributa, sed ipsi Domino fructus in tempore reddemus: secundum quod ipse Salvator in Evangeliis dicit, quia colonis malis tollet vineam, et dabit eam aliis colonis qui reddant ei fructus in tempore. Sed et hoc ipsum quod dicit: Reddite omnibus debita; cui tributum , tributum; cui vectigal, uectigal : ab eo quod in sequentibus additur: Cui timorem, timorem; cui honorem, honorem, divisum mihi videtur : et ad eos quidem quos supra diximus ministros, pertinere tributa et vectigalia. Exigunt enim de nobis tributa terrae nostrae, et vectigalia negotiationis nostrae. Et quid dico , de nobis? Exactus est tributum etiam Dominus noster Jesus Christus In carne positus: quod idcirco se dicit exsolvere, non quod debitor sit, sed ne scandalizet eos . Quod si ille qui nihil habebat in se Caesaris, et in quo princeps hujus mundi veniens non invenit quidquam de suis , cum liber esset, solvit tamen tributum (venit enim et in mortem ut esset et inter mortuos liber“) quanto magis nos necesse est ista tributa carnis expendere, et negotiationis nostrae, si tamen negotiamur margaritas regni caelorum, per diversas tentationes exigentibus nos spiritibus vectigalia pensitare? Timorem vero et honorem ad illum potius referre debemus qui dicit per prophetam : Nonne et Dominum, et Patrem vocatis me? Et si Dominus sum ego, ubi est timor meus? Et si Pater sum ego, ubi est honor meus? Posteriora sane quae addidit, id est : Nemini quidquam debeatis; certum est ad ministros referri, quibus debitor quis efficitur cum peccaverit. Debitum enim peccatum esse in multis et frequenter ostendimus. Vult ergo Paulus peccati quidem omne debitum solvi, nec remanere omnino apud nos debitum peccati, permanere tamen et nunquam cessare a nobis debitum charitatis : hoc enim et quotidie solvere, et semper debere expedit nobis.
Foreseeing these things, then, through his immense wisdom, Paul says: “Render to all what is due: tribute to whom tribute, tax to whom tax, fear to whom fear, honor to whom honor. Owe no one anything, except to love one another.” I think, however, that Paul brings out even these things not without the mysteries usual in his words. For … world, he says this too: “But we have not received the spirit of this world, but the Spirit which is from God.” But one who is still of the world, and minds the things of the world, and seeks the things of the flesh, is necessarily subject to the ministers of the world; subject, moreover, because of the wrath which he has treasured up for himself from sins. And for this reason he seems to me to say, “Therefore it is necessary to be subject, not only because of wrath but also because of conscience”; since one who is subjected has in himself what may be accused by his conscience. To them, then, we also pay certain tributes, while we still live according to the flesh and think the things of the flesh. For if we cultivate the vineyard of the Lord and tend in ourselves the true vine, which is Christ, from that vineyard we will not pay tribute to the ministers of the world, but will render its fruits in season to the Lord himself, according to what the Savior himself says in the Gospels, that he will take the vineyard from the wicked tenants and give it to other tenants who will render him the fruits in season. And this very saying, “Render to all what is due: tribute to whom tribute, tax to whom tax,” seems to me to be separated from what is added after, “fear to whom fear, honor to whom honor”; and tributes and taxes seem to me to belong to those whom we called ministers above. For they exact from us tributes for our land and taxes on our trade. And why do I say “from us”? Tribute was exacted even from our Lord Jesus Christ when he was in the flesh; and he says that he pays it, not because he is a debtor, but lest he cause them to stumble. But if he who had nothing of Caesar’s in him, and in whom the ruler of this world, coming, found nothing of his own, though he was free, yet paid tribute (for he came even into death, that he might be free also among the dead), how much more must we pay these tributes of the flesh, and pay the taxes of our trade, if indeed we trade in the pearls of the kingdom of heaven, to the spirits who exact them from us through various temptations? But fear and honor we ought rather to refer to him who says through the prophet, “Do you not call me both Lord and Father? And if I am Lord, where is my fear? And if I am Father, where is my honor?” As for what he added afterward, that is, “Owe no one anything,” it is certain that it refers to the ministers to whom one is declared a debtor when he has sinned. For we have shown often and in many places that sin is a debt. Paul wants, then, every debt of sin to be paid, and no debt of sin at all to remain with us, but the debt of love to remain and never cease from us; for it is profitable for us both to pay this daily and always to owe it.
Textual problem in this passage: see the notes.
Rom 13:7 (quotation, high confidence) · Rom 13:8 (quotation, high confidence) · Heb 1:14 (allusion, medium confidence) · Gal 6:14 (allusion, medium confidence) · 1 Cor 2:12 (quotation, high confidence) · Rom 13:5 (quotation, high confidence) · Rom 2:5 (allusion, high confidence) · John 15:1 (allusion, high confidence) · Matt 21:41 (quotation, high confidence) · Matt 17:27 (allusion, high confidence) · John 14:30 (allusion, high confidence) · Ps 88:5 (87:6 LXX) (quotation, high confidence) · Matt 13:45 (allusion, high confidence) · Mal 1:6 (quotation, high confidence) · Matt 6:12 (allusion, medium confidence)
Notes and citation
Summary: Taxes are paid to the world's ministers, including the spirits that exact the 'tribute' of temptation, by those who still live according to the flesh, as Christ himself paid; fear and honor belong to God, and the one debt never to be paid off is love.
- Lemma: Rom 13:7–8a. Cited: Heb 1:14; Gal 6:14; 1 Cor 2:12; Rom 2:5; John 15:1; Matt 21:41; Matt 17:24–27; John 14:30; Ps 88:5 (87:6 LXX); Matt 13:45–46; Mal 1:6; Matt 6:12.
- “For … world”: lines are lost in the scan here; the sense is that every creature and every spirit, good or evil, serves God in some ministry, all being “ministering spirits” (Heb 1:14), and that the Apostle, to whom the world was crucified and he to the world, says this too.
- The ministers who exact “tribute” through temptations are understood by Origen as spirits; translated as written.
Notes on the original text
- Digital text corrected (Migne column number; OCR slip; OCR slips; OCR slips; removed a Migne note number and footnote references; OCR: joined words; the scan has lost lines here, marked …): nisi ut invicem diligatis . Puto Iamen quod etiam lucc Paulus → nisi ut invicem diligatis. Puto tamen quod etiam haec Paulus; Etenim om- ο mundo , ait etiam hoc: → Etenim om … mundo, ait etiam hoc:; sed spiritum qui ea: Deo est . Qui autem adhuc de mundo-est, et quae mutuli sunt sapit → sed spiritum qui ex Deo est. Qui autem adhuc de mundo est, et quae mundi sunt sapit; quam sibi thesaurizavitex peccatis → quam sibi thesaurizavit ex peccatis; quoniam qui subtlitur,-babet in se quod accusetur tl conscientia. llis ergo etiam tributa quaedam pendimus, dum adhuc secundum carnem vivimus, et quas carnis sunt cogitamus → quoniam qui subditur, habet in se quod accusetur a conscientia. His ergo etiam tributa quaedam pendimus, dum adhuc secundum carnem vivimus, et quae carnis sunt cogitamus; sed ipsi Domino fructusin tempore reddemus → sed ipsi Domino fructus in tempore reddemus; quia colonis malis tollet 657 vineam → quia colonis malis tollet vineam; et ad eos qnidem quos supra diximus ministros , pertinere tributa et vectigalia. Exigunt enim de nobis tributa terra: nostra}, et vectigalia negotiationis nostras → et ad eos quidem quos supra diximus ministros, pertinere tributa et vectigalia. Exigunt enim de nobis tributa terrae nostrae, et vectigalia negotiationis nostrae; Quod si ille qui nihil habebat in se Cesaris, et in quo princeps bujus mundi → Quod si ille qui nihil habebat in se Caesaris, et in quo princeps hujus mundi; et negotiationis nostris, si tamen uegotiamur margaritas regni cmlorum → et negotiationis nostrae, si tamen negotiamur margaritas regni caelorum; ubi est timor meus .’et si Pater sum ego, ubi est honor meus (l9) “°" ’ἔ Posteriora sane 8. Hebr. ι, 14. Galat. vr, Lxxxvn, 6. ‘23, 26. qum addidit → ubi est timor meus? Et si Pater sum ego, ubi est honor meus? Posteriora sane quae addidit; certum estad ministros referri , quibus debitor quis edicitur → certum est ad ministros referri, quibus debitor quis efficitur; Debitum enim peccatum esse iu multis → Debitum enim peccatum esse in multis; uec remanere omnino → nec remanere omnino.
Cite (SBL): Origen, Comm. Rom. 9.30 (PG 14:1229b–1231a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-30). (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.
9.31PG 14:1231a–1232b
Denique quantae virtutis sit charitas, in consequentibus ponit. Qui enim, inquit, diligit proximum, legem implevit. Nam non adulterabis, non occides , non furtum facies, non falsum testimonium dices; non concupisces, et si quod est aliud mandatum, in hoc verbo restauratur: Diliges proximum tuum tanquam teipsum. Et ad ultimum rationem tanti hujus boni breviter colligens ait: Dilectio proximi malum non operatur : plenitudo ergo legis est dilectio. Supra dixerat quia qui diligit proximum , legem implevit; et quia difficile videbatur quomodo possit quis omnem legem in uno sermone complere, plenissimam reddit rationem dicens: Dilectio proximi malum non operatur, et ideo plenitudo legis est dilectio. Pone enim per singula mandata legis dilectionem , et vide quam facile cuncta complentur. Nunquid qui diligit proximum, occidere eum potest? Certum est quod nemo quem diligit interficiat. Est ergo dilectio per quam impleatur mandatum quo praecipitur : Non occides. Et iterum, nunquid qui proximum suum diligit, in uxorem ejus adulterium committit? Nunquam profecto. Si ergo diligas proximum, nec adulterium committes. Similiter et qui diligit proximum , quae ejus sunt non furatur; et qui diligit proximum, falsum adversus eum testimonium non dicit. Similiter et caetera mandata legis, si sit erga … ac Veteris Testamenti ad nostrae curae concessit expensas. Hunc ergo proximum si diligamus, omnem legem et universa mandata in ipsius amore complemus. Finis enim legis Christus ad justitiam omni credenti“ : nec fieri ullo pacto potest , ut qui ex toto corde,et ex totis visceribus suis diligit Christum, faciat aliquid quod non placeat Christo. Illum enim qui diligit, non solum non occidit, quod prohibet lex; sed nec irascitur fratri suo. Qui ita delectatur illo quem diligit, non solum non facit adulterium, sed nec mulierem respicit ad concupiscendum ; sed dicit ad ipsum magis: Concupiscit et deficit anima mea in Deum vivum. Qui diligit Christum , quomodo de furto cogitet, qui etiam sua omnia quaecunque habet relinquit ut sequatur Christum? Qui Christum diligit , quando falsum testimonium dicit, cum sciat ipsum quem diligit falso testimonio proditum? Necessario autem qui diligit Christum, diligit et proximum suum '°. Hoc enim solo indicio Christi esse discipulus designatur, si charitatem cum proximis habent. Certum est enim quod qui non diligit proximum, nesciat Christum ".
Next he sets out in what follows how great is the power of love. “For he who loves his neighbor,” he says, “has fulfilled the law. For: you shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet; and if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself.” And at last, briefly gathering the reason of so great a good, he says, “Love of neighbor works no evil; therefore love is the fullness of the law.” He had said above that he who loves his neighbor has fulfilled the law; and because it seemed difficult how someone could fulfill the whole law in one saying, he gives the fullest reason, saying, “Love of neighbor works no evil, and therefore love is the fullness of the law.” For put love into each of the commandments of the law, and see how easily they are all fulfilled. Can one who loves his neighbor kill him? It is certain that no one kills the one he loves. It is love, then, by which the commandment is fulfilled that says, “You shall not kill.” And again, does one who loves his neighbor commit adultery with his wife? Never, surely. If, then, you love your neighbor, you will not commit adultery either. Likewise one who loves his neighbor does not steal what is his; and one who loves his neighbor does not bear false witness against him. Likewise the other commandments of the law too, if there is toward … and of the Old Testament for the expenses of our care. If, then, we love this neighbor, we fulfill the whole law and all the commandments in love of him. For Christ is the end of the law for righteousness to everyone who believes; nor can it in any way happen that one who loves Christ with his whole heart and his whole inward being does anything that does not please Christ. For one who loves him not only does not kill, which the law forbids, but is not even angry with his brother. One who so delights in him whom he loves not only does not commit adultery, but does not even look at a woman to desire her; rather he says to him, “My soul longs and faints for the living God.” How should one who loves Christ think of theft, who even leaves all that he has to follow Christ? When does one who loves Christ bear false witness, knowing that he whom he loves was betrayed by false witness? But one who loves Christ necessarily loves his neighbor too. For by this sign alone one is marked out as Christ’s disciple, if they have love with their neighbors. For it is certain that one who does not love his neighbor does not know Christ.
Textual problem in this passage: see the notes.
Rom 13:8 (quotation, high confidence) · Rom 13:9 (quotation, high confidence) · Rom 13:10 (quotation, high confidence) · Exod 20:13 (quotation, high confidence) · Exod 20:14 (quotation, high confidence) · Exod 20:15 (quotation, high confidence) · Exod 20:16 (quotation, high confidence) · Exod 20:17 (quotation, high confidence) · Lev 19:18 (quotation, high confidence) · Luke 10:35 (allusion, high confidence) · Rom 10:4 (quotation, high confidence) · Matt 5:22 (allusion, high confidence) · Matt 5:28 (allusion, high confidence) · Ps 84:2 (83:3 LXX) (quotation, high confidence) · Matt 19:27 (allusion, high confidence) · Matt 26:60 (allusion, high confidence) · John 13:35 (allusion, high confidence) · 1 John 4:20 (allusion, medium confidence)
Notes and citation
Summary: Love fulfills every commandment, since no one kills, commits adultery against, robs or slanders the one he loves; above all, loving Christ, our true neighbor, fulfills the whole law, and love of Christ brings love of neighbor.
- Lemma: Rom 13:8b–10. Cited: Exod 20:13–17; Deut 5:17–21; Lev 19:18; Luke 10:29–37 (the Good Samaritan); Rom 10:4; Matt 5:22, 28; Ps 84:2 (83:3 LXX); Matt 19:27; Matt 26:59–60; John 13:35; 1 John 4:20.
- “if there is toward …”: a passage is lost in the scan; the sense is that the commandments are kept without effort if there is love toward one's neighbor, and that our neighbor, according to the Gospel, is Christ the Good Samaritan, who carried us wounded to the inn of the church and gave the innkeeper the two denarii of the Old and New Testaments for the expenses of our care.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note number; OCR slips and Migne note number; the scan has lost lines here, marked …; OCR: Greek letters and joined words; stray mark; stray marks): Denique quantae virtutis sit cbaritas, in consequentibus ponit. Qui enim , iuquit(2‘2), diligit proximum → Denique quantae virtutis sit charitas, in consequentibus ponit. Qui enim, inquit, diligit proximum; non cancupisces, et si quod est aliud mandatum, in hoc verba restauratur : Diliges proximum tuumdanquam teipsum . Ει ad ultiniumrrationem → non concupisces, et si quod est aliud mandatum, in hoc verbo restauratur: Diliges proximum tuum tanquam teipsum. Et ad ultimum rationem; et quia diflicile videba- · tur → et quia difficile videbatur; et vide quam fucile cuncta complentur. Nunquid qui diligit prosimum → et vide quam facile cuncta complentur. Nunquid qui diligit proximum; falsum adversus eum testimonium nou dicit → falsum adversus eum testimonium non dicit; si sit erga ac Veteris Testamenti ad nostra! cura: concessit expensas. Hunc ergo proximum si diligamus. onmem legem et universa mandata in ipsius amore cotn- ξ plemus (‘28). → si sit erga … ac Veteris Testamenti ad nostrae curae concessit expensas. Hunc ergo proximum si diligamus, omnem legem et universa mandata in ipsius amore complemus.; Qui 1 ita delectatur → Qui ita delectatur; sed dicit ad ipsum magis ϐοησιιξρίιξέι etdeficitanima mea in Deum vivum“ → sed dicit ad ipsum magis: Concupiscit et deficit anima mea in Deum vivum; relinquit ut sequalur Christum → relinquit ut sequatur Christum; falso testimonio proditum (δην Necessario → falso testimonio proditum? Necessario; si cltaritatem cum proximis habent δ’. → si charitatem cum proximis habent..
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 9.31 (PG 14:1231a–1232b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-31). (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.
9.32PG 14:1232b–1233b
Et hoc scientes tempus, quoniam hora est jam de somno surgere. Nunc enim propior est nostra salus, quam cum credidimus. Nox praecessit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, induamus autem arma lucis, sicut in die honeste ambulemus . Cum post illas dissertiones quas vel de gentibus , vel de Iudaeis Apostolus prosecutus est, introduxisset etiam moralem locum, quo magis ac magis auditores incitet ad conversionem, introducit nunc etiam perurgentem temporis rationem, quod est in rebus omnibus summum. Nemo enim ita somnolentus et piger est, quem advenientis diei non excitet claritas, et cui sol oculis infusus non aperiat aspectum. Est ergo etiam animae somnus quidam. Si enim sunt ei , ut saepe jam diximus, proprii oculi, et aures propriae, et manus et pedes ; quae singula non tam membra corporalia inesse ei , quam virtutes quibus ad unumquodque movetur et incitatur reputandae sunt , accidit sine dubio ei secundum oculos suos etiam somnus. Si enim non agat tempore opportuno quae Dei sunt, sed desidia torpescat, merito dormire dicetur. Idcirco igitur Paulus praeco Christi circuiens mundum in somno desidiae positum,annuntiat adesse jam lucem , et tempus esse ut surgatur e somno; noctemque, hoc est tempus illud quo ignorantia hominibus dominata est, praecessisse, et proximante iustitiae solis adventu, rarescentibus tenebris, imminere jam agnitionis diem : atque ideo clamat expergiscendum esse, ne per segnitiem quis noctem patiatur in luce; et abjicienda esse opera tenebrarum, atque arma lucis induenda. Opera tenebrarum sunt actus illi qui a Deo alieni sunt; arma vero lucis, assumptio virtutum. Et sicut diximus dedecorosum esse die jam perurgente dormire, multo est dedecorosius sub tempore diei et lucis opera gerere tenebrarum. Verum sciendum est, adventum lucis hujus et diei duplici modo accipiendum : et generalem omnibus, et unicuique specialem. Generalis omnibus aderit lux et dies , cum futuri saeculi tempus advenerit : ad cujus comparationem praesentis hujus mundi spatium tenebrae appellantur. Quod tempus labascentibus quotidie diebus appropiat, et spatia quae praeteritis augentur, futuris sine dubio minuuntur: et ideo propior est, inquit, nunc nostra salus, quam cum credidimus, et quotidie fit propior : sicut et Dominus cum consummationis saeculi signa distingueret, dixit: Cum autem videritis haec omnia , allevate capita vestra , quoniam appropiat redemptio vestra. Fit autem et per singulos diei hujus adventus. Et nobis enim si Christus in corde sit, diem nobis facit : si ignorantias nostras scientiae ratio fuget, et indignos actus declinantes pia quaeque et honesta sectemur, in luce sumus positi, et quasi in die honeste ambulamus.
“And this, knowing the time, that it is now the hour to rise from sleep. For now our salvation is nearer than when we believed. The night has advanced, the day has drawn near. Let us cast off, then, the works of darkness, and put on the armor of light; let us walk honorably as in the day.” After those discussions which the Apostle pursued about the Gentiles or about the Jews, he had introduced the moral topic as well, to stir his hearers more and more to conversion; and now he introduces also the pressing reason of the time, which in all things is supreme. For no one is so sleepy and sluggish that the brightness of the coming day does not rouse him, and that the sun poured into his eyes does not open his sight. There is, then, a kind of sleep of the soul too. For if, as we have often said already, it has its own eyes and its own ears and hands and feet, each of which is to be reckoned not so much as bodily members present in it as powers by which it is moved and stirred to each thing, then without doubt sleep too befalls it according to its eyes. For if it does not do the things of God at the proper time, but grows torpid with sloth, it will rightly be said to sleep. Therefore Paul, the herald of Christ, going round the world laid in the sleep of sloth, announces that the light is now present and that it is time to rise from sleep; that the night, that is, the time in which ignorance ruled over men, has advanced, and that, as the coming of the sun of righteousness approaches and the darkness thins, the day of knowledge is now at hand; and therefore he cries out that we must awake, lest anyone through sluggishness endure night in the light; and that the works of darkness are to be cast off and the armor of light put on. The works of darkness are those acts which are alien to God; the armor of light is the taking up of the virtues. And as we said it is shameful to sleep when the day is already pressing, it is much more shameful to do the works of darkness in the time of day and light. But it must be known that the coming of this light and day is to be understood in two ways: both general for all and special for each one. Light and day will be present generally for all when the time of the age to come arrives, by comparison with which the span of this present world is called darkness. That time draws near as the days slip away daily, and the spaces that are added to the past are without doubt subtracted from the future; and therefore our salvation, he says, is now nearer than when we believed, and daily becomes nearer; as the Lord too, when he set out the signs of the consummation of the age, said, “But when you see all these things, lift up your heads, for your redemption draws near.” But the coming of this day also takes place in each one. For if Christ is in our heart, he makes day for us; if the reason of knowledge puts our ignorance to flight, and, turning away from unworthy acts, we pursue all that is holy and honorable, we are placed in the light and walk honorably as in the day.
Rom 13:11 (quotation, high confidence) · Rom 13:12 (quotation, high confidence) · Rom 13:13 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Luke 21:28 (quotation, high confidence) · 2 Pet 1:19 (allusion, low confidence)
Notes and citation
Summary: The soul too can sleep when it neglects the things of God; Paul announces the day, both the general day of the age to come, which draws nearer daily, and the day Christ makes in each believer's heart.
- Lemma: Rom 13:11–13a. Cited: Mal 4:2 (3:20 LXX); Luke 21:28; 2 Pet 1:19.
Notes on the original text
- Digital text corrected (Migne note number; OCR slip; OCR slip and Migne note number; OCR slips; removed Migne footnote references inside a hyphenated word): Non: prrscessit , dies es. tem apprOpinquavit. Abjiciamus ergo opera tenebrae rum, induamus autem arma lucis, sicut in die ltoneste ambulemus → Nox praecessit, dies autem appropinquavit. Abjiciamus ergo opera tenebrarum, induamus autem arma lucis, sicut in die honeste ambulemus; piger est, que advenientis diei → piger est, quem advenientis diei; et cui sal oculis infusus → et cui sol oculis infusus; ut sape jam diximus → ut saepe jam diximus; accidit siue dubio ei → accidit sine dubio ei; Si enim non agat tempore opportuno qua: Dei sunt → Si enim non agat tempore opportuno quae Dei sunt; praeco Christi cir- Joan. ι. Psal. Lxxxut,3. Joan. tv, 20. 2i . 1 255 etiiens mundum → praeco Christi circuiens mundum; proximante iustitia: solis adventu → proximante iustitiae solis adventu; actus illi qni a Deo alieni ('55) sunt → actus illi qui a Deo alieni sunt; et unicuique specialem ('57). → et unicuique specialem.; spatium tenebras appellantur → spatium tenebrae appellantur; tuturis sine dubio minuuntur → futuris sine dubio minuuntur; cum consummationis smculi signa distingueret. dixit “ : Cum autem videritis hwc omnia → cum consummationis saeculi signa distingueret, dixit: Cum autem videritis haec omnia.
Topics: Eschatology
Cite (SBL): Origen, Comm. Rom. 9.32 (PG 14:1232b–1233b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-14/#p-9-32). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-32) · 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.