Commentary on Romans 9.33–9.41

Origen · Commentary on Romans · ca. 244–246 (Rufinus's translation ca. 405–406) · Caesarea · 9 passages

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).

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Chapter 9

9.33PG 14:1233b–1234a

Quae sint autem opera tenebrarum quae abjicienda sunt, consequenter enumerat, et dicit : Non in comessationibus et ebrietatibus ; non in cubilibus et impudicitiis; non in contentione et aemulatione . Ista sunt opera tenebrarum, quae et carnis opera appellantur, in his qui carnem suam luxuriae et impudicitiae, non sanctitati neque Domino manciparunt. Comessationes enim, hoc est inhonesta ac luxuriosa convivia, quibus necessario comes est … bilia appellata sunt, quae non tam rationabilibus videantur hominibus, quam feris et belluis convenire. Non in contentione et aemulatione. Illa quae supra dixit carnis sunt vitia : haec jam et animi: quamvis omnia simul carnis opera dicantur, et opera tenebrarum, quia revera contentio et aemulatio in animis eorum est qui secundum carnem vivunt, et qui in tenebris ambulant. Qui autem in luce est, et sicut in die honeste ambulat, nihil per contentionem, nihil per inanem gloriam gerit. Hoc ergo modo abjicit quis (quod ait supra) opera tenebrarum.

What the works of darkness are which must be cast off he lists next, and says: “Not in revelings and drunkenness; not in chambering and wantonness; not in strife and jealousy.” These are the works of darkness, which are also called works of the flesh, in those who have handed over their flesh to luxury and wantonness, not to holiness nor to the Lord. For revelings, that is, disgraceful and luxurious banquets, of which the necessary companion is … they are called “chamberings” (cubilia), as befitting not so much rational human beings as wild beasts and brutes. “Not in strife and jealousy.” The things he spoke of above are vices of the flesh; these now are vices of the mind as well; although all together are called works of the flesh and works of darkness, because in truth strife and jealousy are in the minds of those who live according to the flesh and who walk in darkness. But one who is in the light, and walks honorably as in the day, does nothing through strife, nothing through vainglory. In this way, then, one casts off (as he said above) the works of darkness.

Textual problem in this passage: see the notes.

Rom 13:13 (quotation, high confidence) · Gal 5:19 (allusion, high confidence) · Phil 2:3 (allusion, high confidence)

Notes and citation

Summary: The works of darkness are the vices of the flesh, revelry, drunkenness and sexual wantonness, and of the mind, strife and jealousy, which those who walk in the light avoid.

Lemma: Rom 13:13b. Cited: Gal 5:19–21; Phil 2:3.
“the necessary companion is …”: a line is lost in the scan; the sense is that shameful drunkenness accompanies revelry and leads to “chamberings” and wantonness, which take their name from beds (cubilia).

Notes on the original text

Digital text corrected (OCR slips; OCR slips; the scan has lost lines here, marked …): in bis qui carnem suam luxuriae et impudicitiae, non .sanctitati → in his qui carnem suam luxuriae et impudicitiae, non sanctitati; quibus necessario comes est bilia appellata sunt, quas non tam rationabilibus videantur hominibus, quam leris et belluis convenire. Non in contentione et cemulatione. Illa quas supra dixit carnis suntvitia → quibus necessario comes est … bilia appellata sunt, quae non tam rationabilibus videantur hominibus, quam feris et belluis convenire. Non in contentione et aemulatione. Illa quae supra dixit carnis sunt vitia; quia revera contentio et temulatioin animis → quia revera contentio et aemulatio in animis; lloc ergo modo abjicit quis (quod ait supra) Opera tenebra rum. - → Hoc ergo modo abjicit quis (quod ait supra) opera tenebrarum..

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.33 (PG 14:1233b–1234a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-33). (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.

9.34PG 14:1234a–1234b

Quod vero dixit: Induamus arma lucis, quomodo debeat fieri nunc exponit. Sed induite , inquit, Dominum Jesum Christum, et carnis curam ne feceritis in concupiscentiis. Frequenter diximus Christum sapientiam esse, et justitiam, et sanctificationem, et veritatem, et omnes simul virtutes : quas utique qui assumpserit, Christum dicitur induisse. Si enim haec omnia Christus est, necessario qui haec habet, habet et Christum. Qui enim haec habet , carnis curam in concupiscentiis non facit. Moderatione solita Apostolus utitur, cum non per omnia carnis curam negat habendam. Certum est enim quod in necessariis habenda est ; in deliciis vero, et luxuria , atque omni concupiscentia, penitus excludenda.

How what he said, “Let us put on the armor of light,” ought to be done he now explains. “But put on,” he says, “the Lord Jesus Christ, and make no provision for the flesh in its lusts.” We have often said that Christ is wisdom and righteousness and sanctification and truth and all the virtues together; and one who has taken these up is said to have put on Christ. For if Christ is all these things, one who has these necessarily has Christ too. And one who has these makes no provision for the flesh in lusts. The Apostle uses his usual moderation, since he does not deny that provision for the flesh is to be made in every respect. For it is certain that it must be cared for in necessities, but in pleasures and luxury and every lust it is to be excluded entirely.

Rom 13:14 (quotation, high confidence) · Rom 13:12 (quotation, high confidence) · 1 Cor 1:30 (allusion, high confidence) · John 14:6 (allusion, medium confidence)

Notes and citation

Summary: To put on Christ is to put on the virtues he is; the flesh is to be cared for in necessities but not in its lusts.

Lemma: Rom 13:14. Cited: 1 Cor 1:30; John 14:6.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Quod vero dixit ; lnduamus arma lucis → Quod vero dixit: Induamus arma lucis; Christum sapientiam esse, etlustitiam, et sauctificationem → Christum sapientiam esse, et justitiam, et sanctificationem; quas utique qui assumpserit. Christum dicitur induisse. Si enim hzec omnia Christus est, necessario qui hac habet → quas utique qui assumpserit, Christum dicitur induisse. Si enim haec omnia Christus est, necessario qui haec habet; Modera tione solita Apostolus utitur,cum non → Moderatione solita Apostolus utitur, cum non; atque oumi concupiscentia → atque omni concupiscentia.

Topics: Christology, Ethics

Cite (SBL): Origen, Comm. Rom. 9.34 (PG 14:1234a–1234b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-34). (abbreviation not yet checked)

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9.35PG 14:1234b–1235a

Infirmum autem in fide assumite, non in disceptationibus cogitationum. Alius quidem credit manducare se omnia : qui autem infirmus est, olera manducet . Et in superioribus de fidei infirmitate mentionem fecit Apostolus , ubi ait de Abraham : Cum fere centum annorum esset, non infirmatus est fide . De qua infirmitate fidei in illis locis quae occurrere potuerunt exposuimus. Sed et nunc de infirmo in fide commemorat, quem in eo dicit infirmum , quia non credit manducare omnia , sed tam exigua est fides ejus, ut sola olera competentem sibi esse existimet cibum. Quod potest quidem videri dictum ad eos qui ex gentibus crediderunt, extollentes se in libertatem fidei, quia nihil commune aut immundum esse crederent adversum eos qui ex circumcisione crediderunt, observantes adhuc secundum traditionem legis ciborum differentiam : ut eos reprimere videatur et monere ne insultent eis quibus longa consuetudo in observandis cibis discretionem adhuc aliquam et cunctationem movebat. Jubet ergo eum qui ita in hac fide infirmus est, assumi magis, et non abjici, nec quasi infidelem iudicari. Aliud est enim infidelem esse, aliud infirmari in fide. Nam infidelis dicitur qui non habet fidem; infirmus autem in fide, qui dubitat in parte aliqua fidei.

“Receive one who is weak in faith, not for disputes over opinions. One believes that he may eat all things; but he who is weak, let him eat vegetables.” Above too the Apostle mentioned weakness of faith, where he says of Abraham, “Though he was nearly a hundred years old, he did not weaken in faith”; and in those places we explained, as far as it could occur to us, this weakness of faith. But now too he speaks of one weak in faith, whom he calls weak in this, that he does not believe he may eat all things, but his faith is so slight that he thinks vegetables alone are the food fit for him. This can indeed seem to be said to those who had believed from the Gentiles, who exalted themselves in the freedom of faith because they believed that nothing was common or unclean, against those who had believed from the circumcision and still kept the distinction of foods according to the tradition of the law; so that he seems to restrain them and warn them not to insult those in whom long custom still caused some discrimination and hesitation in keeping foods. He commands, then, that one who is weak in this faith be received rather, and not cast off, nor judged as an unbeliever. For it is one thing to be an unbeliever, another to be weak in faith. For an unbeliever is one who does not have faith; but weak in faith is one who doubts in some part of the faith.

Rom 14:1 (quotation, high confidence) · Rom 14:2 (quotation, high confidence) · Rom 4:19 (quotation, high confidence) · Rom 14:14 (allusion, high confidence) · Acts 10:14 (allusion, medium confidence)

Notes and citation

Summary: The 'weak in faith' who eat only vegetables, perhaps Jewish believers keeping food laws, are to be received and not despised by Gentile believers; weakness in faith is doubt in some part, not unbelief.

Lemma: Rom 14:1–2. Cited: Rom 4:19; Rom 14:14; Acts 10:14.

Notes on the original text

Digital text corrected (OCR slip; OCR: initial letter lost; OCR: joined words; removed a Migne column mark inside a hyphenated word): nfirmum autem in fide assumite → Infirmum autem in fide assumite; secundum traditionem legis ci- OlilG 1255 borum differentiam → secundum traditionem legis ciborum differentiam; longa consuetudo inobservandis cibis → longa consuetudo in observandis cibis; lubet ergo eum → Jubet ergo eum; qui non habetfidem → qui non habet fidem.

Cite (SBL): Origen, Comm. Rom. 9.35 (PG 14:1234b–1235a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-35). (abbreviation not yet checked)

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9.36PG 14:1235a–1237a

Componens igitur Apostolus in pace corpus Ecclesiae , dicit : Qui manducat, non manducantem non spernat : et qui non manducat, manducantem non judicet; Deus enim illum assumpsit. Tu quis es qui judicas alienum servum? Suo domino stat, aut cadit : stabit autem : potest enim Deus statuere illum '9; quo scilicet per haec nulla esset inter credentes ciborum causa dissensio. Sed videtur haec Paulus profundiore magis sensu elocutus. Neque enim ex circumcisione venientibus de edendis oleribus lex aliquid mandaverat, ut ipsis convenire videatur quod ait : Qui autem infirmus est, olera manducet. Unde constat eum de cibo verbi ista tractare, et infirmum dicere esse in fide eum qui non ita perfectus est sensibus ut possit omnem cibum verbi Dei sumere, sicut et ipse Apostolus in aliis dicit : Perfectorum autem est cibus solidus, eorum qui pro possibilitate sumendi exercitatos habent sensus ad discretionem boni et mali ”. Et iterum ad alios dicit : Lac vobis potum dedi, non escam : nondum enim poteratis. Et nunquid ita inepti erimus, ut putemus Apostolum qui missus est praedicare verbum Dei, lac portasse secum quod Corinthiis potum daret? Sed manifestum est haec eum de qualitate verbi proloqui, et propterea dicere : Si quis infirmior est sensibus , et non est ita perfectae fidei, ut de secretioribus mysteriis capiat verbum, non debere ei per ea quae intelligere non potest, disceptationes cogitationum moveri. Alius enim , inquit, credit manducare omnia. Non per haec Paulus ad omnia comedenda discipulos hortatur; nec gulae et gurgitis est magister : sed de illis sine dubio dicit, quorum fides perfecta est, et nullis in verbo Dei discretionibus impeditur: quos idem Apostolus in aliis spiritales appellat, cum dicit: Spiritalis autem examinat omnia. Ipse est ergo de quo hic dicit : Alius autem credit manducare omnia. Denique et apostolis, antequam Spiritum sanctum acciperent, dicebatur a Domino: Multa adhuc habeo quae loquar vobis; sed non potestis illa modo audire. Veniet autem Paracletus Spiritus veritatis, et ipse vos docebit omnia “. Ista sunt ergo omnia quae credit manducare is qui pro fidei perfectione per gratiam sancti Spiritus capax verbi secretioris exstiterit. Habet tamen et infirmus quod sumat ex verbo Dei, et est species quaedam verbi quam hic Apostolus olera appellavit, quae audientis sensum non tam robustum reddat et fortem, quam sustentet et interire non faciat. In multis etenim de interioribus animae sensibus Scriptura divina quasi de exterioribus corporis loquitur membris; et sicut saepe docuimus interiorem hominem vel videre , vel audire , vel ambulare nominari, ita et nunc ipse interior homo aut omnem cibum dicitur posse percipere si perfectus est, aut si infirmus est olera manducare. Sed ut perfectorum in Ecclesia concordiam et imperfectorum, tanquam inhonestorum in corpore membrorum honestorumque componat, nec habeatur in eis ulla dissensio, dicit : Qui manducat , non manducantem non spernat : et qui non manducat , manducantem non judicet. Hoc est quod et alibi dicit: Quia non potest dicere oculus manui: Non es mihi necessaria; et caput pedibus : Non desidero operam vestram. Sed multo magis quae videntur membra corporis inhonestiora esse, necessaria sunt. Et his ergo quorum fides tanta est ut omnia possint manducare, et omnem verbi speciem capere ne superbiant et spernant eos qui inferiores sunt praecipit; et rursum his qui incapaces sunt perfectioris doctrinae mandat ne judicent eos quorum sensus capacior est, et intellectus eminentior. Solent enim perverso ordine imperiti peritos judicare, et desides studiosos. Interdum tamen et hi qui scientiae aliqua initia ceperint, inflantur et extolluntur adversum eos qui videntur minus capaces esse. Idcirco igitur increpatione apostolicae auctoritatis Paulus utriusque partis insolentiam reprimens dicit : Tu quis es, qui judicas alienum servum? Suo domino stat, aut cadit. Quod … cum charitate, sicut Paulus commonet, agunt, similiter de imperitioribus quibusque opinantur : et ideo potestatem fratri judicandi fratris exemit. Bene autem alienum servum ait, quia Dominus dicit : Vos autem omnes fratres estis “. Omnes , hoc est universa creatura , et unus est solus Dominus Jesus Christus, qui est Dominus omnium , dives in omnibus “. Simul et bonitatem Dei ineffabilem manifestat, cum dicit de eo qui cecidisse videtur, etiamsi vere ceciderit, quia potens est Deus statuere illum . Dominus enim erigit elisos .

Setting the body of the church in peace, then, the Apostle says: “Let him who eats not despise him who does not eat; and let him who does not eat not judge him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls; and he will stand, for God is able to make him stand”; so that, namely, through this there should be no dissension among believers on account of foods. But Paul seems to have said these things rather in a deeper sense. For the law had commanded nothing about eating vegetables to those coming from the circumcision, so that what he says, “but he who is weak, let him eat vegetables,” might seem to fit them. Hence it is clear that he is treating these things of the food of the word, and calls weak in faith one who is not so perfect in his senses that he can take every food of the word of God; as the Apostle himself says elsewhere, “But solid food is for the perfect, for those who, according to their capacity of taking it, have their senses trained to discern good and evil.” And again he says to others, “I gave you milk to drink, not food; for you were not yet able.” And shall we be so foolish as to think that the Apostle, who was sent to preach the word of God, carried milk with him to give the Corinthians to drink? But it is plain that he is speaking of the quality of the word, and therefore saying: if someone is weaker in his senses and not so perfect in faith as to receive the word about more secret mysteries, disputes over opinions ought not to be stirred up for him by things he cannot understand. “For one,” he says, “believes that he may eat all things.” By this Paul is not urging his disciples to eat everything, nor is he a teacher of gluttony and the gullet; but he is speaking without doubt of those whose faith is perfect and is hindered by no distinctions in the word of God, whom the same Apostle elsewhere calls spiritual, when he says, “But the spiritual man examines all things.” He, then, is the one of whom he says here, “But one believes that he may eat all things.” Indeed, even to the apostles, before they received the Holy Spirit, the Lord said, “I still have many things to say to you, but you cannot bear them now. But the Paraclete will come, the Spirit of truth, and he will teach you all things.” These, then, are the “all things” which he believes he may eat who, through the perfection of faith, by the grace of the Holy Spirit, has proved capable of the more secret word. Yet the weak too has something to take from the word of God; and there is a certain kind of word which the Apostle here called “vegetables,” which does not so much make the hearer’s understanding robust and strong as sustain it and keep it from perishing. For in many places the divine Scripture speaks of the inner senses of the soul as if of the outer members of the body; and just as we have often taught that the inner man is said to see or to hear or to walk, so now too the inner man himself is said either to be able to take every food, if he is perfect, or, if he is weak, to eat vegetables.

But in order to set in concord in the church the perfect and the imperfect, like the less honorable and the honorable members in the body, and that there be no dissension among them, he says, “Let him who eats not despise him who does not eat; and let him who does not eat not judge him who eats.” This is what he says elsewhere too: “For the eye cannot say to the hand, I have no need of you; nor the head to the feet, I do not desire your service. But much more those members of the body which seem to be less honorable are necessary.” Those, then, whose faith is so great that they can eat all things and receive every kind of word he commands not to be proud and despise those who are lower; and again he charges those who are incapable of more perfect teaching not to judge those whose understanding is more capacious and whose intellect is more eminent. For in perverse order the unskilled are accustomed to judge the skilled, and the slothful the studious; yet sometimes those too who have received some beginnings of knowledge are puffed up and lifted up against those who seem less capable. Therefore Paul, restraining the insolence of both parties with the rebuke of apostolic authority, says, “Who are you to judge another’s servant? To his own master he stands or falls.” As for … with love, as Paul admonishes, they think similar things of all the less skilled; and therefore he has taken away from a brother the power of judging a brother. And well he says, “another’s servant,” because the Lord says, “But you are all brothers.” All, that is, the whole creation; and there is one only Lord, Jesus Christ, who is Lord of all, rich toward all. At the same time he shows the ineffable goodness of God, when he says of one who seems to have fallen, even if he has truly fallen, that God is able to make him stand. For the Lord raises up those who are dashed down.

Textual problem in this passage: see the notes.

Rom 14:3 (quotation, high confidence) · Rom 14:4 (quotation, high confidence) · Rom 14:2 (quotation, high confidence) · Heb 5:14 (quotation, high confidence) · 1 Cor 3:2 (quotation, high confidence) · 1 Cor 2:15 (quotation, high confidence) · John 16:12 (quotation, high confidence) · John 16:13 (quotation, high confidence) · John 14:26 (quotation, high confidence) · 1 Cor 12:21 (quotation, high confidence) · 1 Cor 12:22 (quotation, high confidence) · Matt 23:8 (quotation, high confidence) · Rom 10:12 (quotation, high confidence) · Ps 146:8 (145:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Read spiritually, eating all things means the perfect who can receive every kind of teaching, and 'vegetables' the simpler word that sustains the weak; neither the advanced may despise the simple, nor the simple judge the advanced, for God can make even the fallen stand.

Lemma: Rom 14:3–4. Cited: Heb 5:14; 1 Cor 3:2; 1 Cor 2:15; John 16:12–13; 2 Cor 4:16; 1 Cor 12:21–22; Matt 23:8; Rom 10:12; Ps 146:8 (145:8 LXX).
“As for …”: a passage is lost in the scan; the sense is that “he stands or falls” is said according to the opinion of the one being rebuked: the unskilled think someone who perceives something deeper has fallen from the faith, and those puffed up with knowledge, who do not act with love…

Notes on the original text

Digital text corrected (Migne column number; OCR slips; Migne note number; OCR slip; OCR slips; OCR slips and stray marks; OCR: Greek letters; the scan has lost lines here, marked …; removed Migne footnotes inside a hyphenated word; OCR slip): et qui non mandarat, manducantem non judicet; Deus enim illuni assumpsit. Tu quis es qui judicas alienum servum ? Suo domino st‘at', aut cadit → et qui non manducat, manducantem non judicet; Deus enim illum assumpsit. Tu quis es qui judicas alienum servum? Suo domino stat, aut cadit; et infirmum dicere esse (5'5) in fide → et infirmum dicere esse in fide; nondum enim poteratis ‘°.'Et nunquid ita θ inepti erimus , ut putemus Apostolum qui missus est—pradicant verbum Dei, lac portasse secum quod Corinthiis potum daret ‘t Sed → nondum enim poteratis. Et nunquid ita inepti erimus, ut putemus Apostolum qui missus est praedicare verbum Dei, lac portasse secum quod Corinthiis potum daret? Sed; et non est ita perfecta: fidei , ut de secretioribus mysteriis cae piat verbum → et non est ita perfectae fidei, ut de secretioribus mysteriis capiat verbum; nec gula: et gurgitis est magiSter → nec gulae et gurgitis est magister; in verbo Deidiscretionibus impeditur ε quos idem Apostolus in aliis spiritales appellatcum dicit “z Spiritalis → in verbo Dei discretionibus impeditur: quos idem Apostolus in aliis spiritales appellat, cum dicit: Spiritalis; Atius autem credit mandu- Rom. xtv, 5, 4. Hebr. ν, Sic_recte mss. Regius nam. 1659,. Caneri ENIS care omnia. Denique et apostolis‘, → Alius autem credit manducare omnia. Denique et apostolis,; Multa adhuc habeo qute loquar vobis → Multa adhuc habeo quae loquar vobis; lsta sunt ergo omnia → Ista sunt ergo omnia; quam 660 sustentet et interire non faciat. lu multis etenim de interioribus animai sensibus → quam sustentet et interire non faciat. In multis etenim de interioribus animae sensibus; nominari, its et nunc ipse interior homo aut omnem cibum dicitur posse percipere si perlectus est → nominari, ita et nunc ipse interior homo aut omnem cibum dicitur posse percipere si perfectus est; Sed ut perfecturum in Ecclesia concordiam → Sed ut perfectorum in Ecclesia concordiam; lloc est quod et alibi dicit : Quia non potest dicere oculus manui .° Non es mihi necessaria → Hoc est quod et alibi dicit: Quia non potest dicere oculus manui: Non es mihi necessaria; quae uidentur membra corporis inhonestiora esse, necessaria sunt "‘. Et his ergo quorum fides tanta est ut omnia possim manducare, el οωnem verbi speciem → quae videntur membra corporis inhonestiora esse, necessaria sunt. Et his ergo quorum fides tanta est ut omnia possint manducare, et omnem verbi speciem; incapaces sunt perfectioris doctrinm mandat → incapaces sunt perfectioris doctrinae mandat; luterdum tamen et hi qui scientiae aliqua initia ceperint, infiantur → Interdum tamen et hi qui scientiae aliqua initia ceperint, inflantur; idcirco igitur increpatione apostolica: auctoritatis → Idcirco igitur increpatione apostolicae auctoritatis; Tu quis ιε,ᾳαὶ judicas alienum servum .’ Suo domino stat, aut cadit. Quod 1 cum charitate → Tu quis es, qui judicas alienum servum? Suo domino stat, aut cadit. Quod … cum charitate; potestatem fratri jndicandi fratris exeruit. Bene autem alienum servum ait. quia → potestatem fratri judicandi fratris exemit. Bene autem alienum servum ait, quia.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Rom. 9.36 (PG 14:1235a–1237a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-36). (abbreviation not yet checked)

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9.37PG 14:1237a–1237b

Alter judicat alternos dies ; alter autem judicat omnem diem. Unusquisque in suo sensu abundet ". Diximus superius secundum litterae apostolicae consequentiam videri haec de ciborum continentia, vel libertate tractari : quoniam vacatio quidem quae in Christo est, nihil commune aut immundum ponit in cibis, sed continentiae ratio suadet etiam a licitis abstinere. Non enim, ut et ipse in aliis dicit, quia omnia licent, idcirco etiam omnia expediunt, vel omnia aedificant. Ipsa tamen abstinentiae ratio diversa est pro voto et proposito voventis. Alius namque hoc judicat, et ita apud animos suos decernit , ut omnem diem, hoc est continuum vitae suae tempus exigat in abstinentia. Alius vero tempus aliquod velut votiva professione decernit. In quo sive ut jugem, sive ut temporalem suscipiat continentiam , uniuscujusque sensibus dat liberam facultatem. Utrumque tamen acceptum fieri apud Dominum pollicetur, et propterea subjungit :

“One judges between day and day; another judges every day. Let each be fully persuaded in his own mind.” We said above that, according to the sequence of the apostolic letter, these things seem to be treated concerning abstinence from foods or freedom in them: since the freedom that is in Christ sets down nothing in foods as common or unclean, but the reason of continence counsels abstaining even from lawful things. For not, as he himself says elsewhere, because all things are lawful are all things therefore expedient or do all things edify. Yet the reason of abstinence differs according to the vow and purpose of the one who vows. For one judges this, and so decides in his mind, that he spends every day, that is, the continuous time of his life, in abstinence; but another decides on some period, as by a votive profession. In this he gives each one’s judgment free choice whether to undertake continence perpetually or for a time. Yet he promises that both are accepted with the Lord, and therefore he adds:

Rom 14:5 (quotation, high confidence) · Rom 14:14 (allusion, high confidence) · 1 Cor 10:23 (allusion, high confidence)

Notes and citation

Summary: Literally, the verse allows each to choose lifelong or temporary abstinence by vow, both being acceptable to the Lord.

Lemma: Rom 14:5. Cited: Rom 14:14; 1 Cor 10:23.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips and stray marks; OCR: joined words): alter autem judicat onmem diem → alter autem judicat omnem diem; vel libertatetractari → vel libertate tractari; sed continentia: ratio suadet → sed continentiae ratio suadet; Non enim , utet ipse in aliis dicit → Non enim, ut et ipse in aliis dicit; vel omnia aedificant °". Ipsa tamen abstinentim ratio → vel omnia aedificant. Ipsa tamen abstinentiae ratio; ut onmem diem , hoc est continuum vita: suae tempus → ut omnem diem, hoc est continuum vitae suae tempus; lu quo sive ut jugem → In quo sive ut jugem.

Topics: Fasting

Cite (SBL): Origen, Comm. Rom. 9.37 (PG 14:1237a–1237b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-37). (abbreviation not yet checked)

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9.38PG 14:1237b–1238b

Qui sapit diem, Domino sapit; et qui manducat, Domino manducat: gratias enim agit Deo: et qui non manducat, Domino non manducat, et gratias agit Deo. Gratiae ergo Deo ab utroque referuntur : ab illo quidem pro fructu continentiae; ab hoc vero pro libertate vescendi. Sed quoniam, ut in anterioribus ostendimus, profundior invenitur Apostoli sensus, quam ciborum carnalium ratio continet, in spirituali expositione, secundum ea quae supra disseruimus de his quorum alius omnem diem , alius vero alternos judicat dies, possumus illud sentire, quod in Scripturis divinis unumquodque capitulum in quo dogma pietatis et fidei continetur, dies dicatur. Vere enim dies est qui illuminat mentem , qui ignorantiae tenebras fugat, qui Christum, qui sol est justitiae, habet in sese. Si quis ergo sit qui ita divinis litteris operam impendat ac studium, ut omnem diem et omnem sensum Scripturae divinae discutiat et dijudicet, ita ut non eum transeat de lege iota unum vel unus apex ", hic omnem diem videbitur judicare. Qui autem non est tantus ingenio, alternos, id est paucos ex multis capiet sensus, qui si non ad plenitudinem scientiae sufficiant, at certe qui ad summam fidei satis sint. Uterque ergo secundum apostolicum consilium gratias agat Deo; ille qui sapit omnem diem, et qui manducat omnia, id est qui agnoscit et intelligit omnia; et ille qui licet non omnia manducet, et non universorum intelligentiam capiat, brevi tamen fidei confessione salvatur. Et ideo etiam non manducans omnia, nec omnium scientiam sumens, agere tamen etiam ipse gratias dicitur Deo.

“He who regards the day regards it for the Lord; and he who eats eats for the Lord, for he gives thanks to God; and he who does not eat does not eat for the Lord, and gives thanks to God.” Thanks, then, are given to God by both: by the one for the fruit of continence, by the other for the freedom of eating. But since, as we showed earlier, the Apostle’s meaning is found to be deeper than the account of carnal foods contains, in a spiritual exposition, according to what we discussed above about those of whom one judges every day and the other alternate days, we can understand this: that in the divine Scriptures each chapter in which a doctrine of godliness and faith is contained is called a day. For truly that is day which enlightens the mind, which puts to flight the darkness of ignorance, which has within itself Christ, who is the sun of righteousness. If, then, there is someone who devotes such effort and study to the divine writings that he examines and judges every day and every sense of the divine Scripture, so that not one iota or one stroke of the law escapes him, he will be seen to judge every day. But one who is not so great in ability will take alternate ones, that is, a few senses out of many, which, if they do not suffice for the fullness of knowledge, yet are enough for the sum of faith. Let both, then, according to the apostolic counsel, give thanks to God: the one who regards every day and who eats all things, that is, who recognizes and understands all things; and the one who, though he does not eat all things and does not receive the understanding of all, is yet saved by a brief confession of faith. And therefore even one who does not eat all things nor take in the knowledge of all is still said to give thanks to God.

Rom 14:6 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Matt 5:18 (allusion, high confidence)

Notes and citation

Summary: Both the abstinent and the free give thanks; spiritually, the 'days' are the chapters of Scripture, and both the student who searches them all and the simple believer saved by a brief confession of faith give thanks to God.

Lemma: Rom 14:6. Cited: Mal 4:2 (3:20 LXX); Matt 5:18.

Notes on the original text

Digital text corrected (Migne column number; OCR slip; OCR slip; OCR slips; removed Migne footnote references inside a hyphenated word): et qui mandueat, Domino manducat .' gratias enim agit Deo : et qui non manducet, Domino non manducat, et gratias agit Deo ο. → et qui manducat, Domino manducat: gratias enim agit Deo: et qui non manducat, Domino non manducat, et gratias agit Deo.; secundum ea quae supra disseruimus de bis quorum → secundum ea quae supra disseruimus de his quorum; quod in Scripturis divinis unumquod- θ’ Rom. xiv, “ Matth. mn, 8. “ Rom. x. 12. Malach. . que capitulum → quod in Scripturis divinis unumquodque capitulum; qui sol est justitim τί, habet in sese → qui sol est justitiae, habet in sese; omnem sensum Scriptura: divinae → omnem sensum Scripturae divinae; alternos, id est paucos 661 ex multis capiet sensus, qui si non ad plenitudinem scientiae sulliciant → alternos, id est paucos ex multis capiet sensus, qui si non ad plenitudinem scientiae sufficiant.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Rom. 9.38 (PG 14:1237b–1238b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-38). (abbreviation not yet checked)

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9.39PG 14:1238b–1240a

Nemo enim nostrum sibi vivit, et nemo sibi moritur; sive etiam vivimus, Domino vivimus; sive morimur, Domino morimur. Sive igitur vivimus, sive morimur, Domini sumus. In hoc enim Christus et mortuus est, et vixit, ut et mortuorum et vivorum dominetur". Quid sit vivere in Christo, et quid sit mori in Christo, dictum saepe a nobis est in hujus Epistulae expositione, et praecipue in eo loco ubi explanare tentavimus sermonem Apostoli quo ait : Si autem mortui sumus cum Christo, credimus quia et convivemus ei. Si ergo meminimus quae in hoc loco dicta sunt, ex ipsis etiam propositus in praesenti sermo Apostoli apertior et lucidior fiet, quomodo nemo nostrum sibi vivat, et nemo sibi moriatur. Non enim unusquisque ipse sibi dat, sed a Christo sumit mortis exemplum, qui solus peccato mortuus est, ut et ipse imitatione ejus possit alienus et mortuus effici a peccato. Sed et vitae exemplum non ipsi ex nobis habemus, sed ex Christi resurrectione suscipimus, ut idem Apostolus dicit: Ut sicut Christus resurrexit a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Novitas ergo vitae qua in Christo per fidem resurrectionis ejus vivimus, Domino deputatur, quia non a nobis, sed ab ipso sumit exordium; et ideo : Sive vivimus, Domino vivimus ; sive morimur, Domino morimur. Sive igitur vivimus, sive morimur, Domini sumus. Mortem etenim appellat illam, qua Christo, ut diximus, consepulti, et in morte ipsius baptizati, peccato mortui sumus, et vitam qua alieni effecti ab hoc mundo, et, ut ipse ait, ex mortuis viventes, non nobis, id est non carni vivimus, sed Deo, secundum ea quae in subsequentibus jungit. In hoc enim, inquit, Christus mortuus est et vixit, ut et mortuorum et vivorum dominetur. Mortuum dicit esse Christum dispensatione sine dubio passionis; vixisse autem per sacramentum resurrectionis. Unde et nobis primo passionis et mortificationis, postea etiam resurrectionis et vitae novitatis reliquit exemplum. Sed moveat aliquem fortassis quod dicit Apostolus, idcirco mortuum esse et vixisse, ut mortuorum et vivorum dominetur; quasi qui hoc dederit intelligendum, quod nisi mortuus fuisset, mortuorum dominatum non habuisset; et nisi post mortem rursum vixisset, non tenuisset dominationem vivorum. Sed ad haec ita respondendum puto. Duobus ex modis constat in omnem creaturam Christi dominatio. Uno, per quem ut Creator omnium et potestatem gerens universorum, vi maiestatis et necessitate potentiae habet cuncta subjecta, per quem modum non solum bonis et sanctis mentibus ac spiritibus dominatur, verum et nequam, et refugis, et his quos Scriptura divina malignos angelos appellavit. Idcirco enim et omnitenens, vel omnipotens dicitur, secundum quod Joannes designat in Apocalypsi, dicens : Haec dicit qui est, et qui erat, et qui venturus est, omnipotens. Hic ergo unus est modus quo Christus omnibus dominatur. Alius vero est, quo tanquam bonus et boni Patris Filius non vult rationabiles spiritus ad obedientiam legis suae violenter inflectere, sed exspectat ut sponte veniant, ut voluntate et non necessitate bonum quaerant, et docendo magis quam imperando, invitando potius quam extorquendo persuadeat. Inde denique est, quod usque ad mortem dignatur accedere, ut exemplum obedientiae, et moriendi formam volentibus peccato et vitiis emori derelinquat. Et propter hoc in praesenti loco Apostolus scribit idcirco eum mortuum esse et vixisse, ut et vivorum et mortuorum dominetur ; vivorum, profecto illorum qui resurrectionis ejus exemplo novam et caelestem in terris exigunt vitam; mortuorum, illorum sine dubio qui mortificationem Christi in corpore suo circumferunt, et mortificant membra sua quae sunt super terram.

“For none of us lives to himself, and none dies to himself; for if we live, we live to the Lord; and if we die, we die to the Lord. Whether, then, we live or die, we are the Lord’s. For to this end Christ both died and lived, that he might be Lord both of the dead and of the living.” What it is to live in Christ and what it is to die in Christ has often been said by us in the exposition of this letter, and especially in the place where we tried to explain the Apostle’s saying, “But if we have died with Christ, we believe that we shall also live with him.” If, then, we remember what was said in that place, from it the present saying of the Apostle too will become plainer and clearer, how none of us lives to himself and none dies to himself. For no one gives himself the pattern of death, but takes it from Christ, who alone died to sin, so that by imitation of him he too can be made a stranger to sin and dead to it. And the pattern of life too we do not have from ourselves, but receive from the resurrection of Christ, as the same Apostle says, “That as Christ rose from the dead through the glory of the Father, so we too may walk in newness of life.” The newness of life, then, in which we live in Christ through faith in his resurrection, is assigned to the Lord, because it takes its beginning not from us but from him; and therefore, “If we live, we live to the Lord; and if we die, we die to the Lord. Whether, then, we live or die, we are the Lord’s.” For he calls “death” that in which, buried with Christ, as we said, and baptized into his death, we have died to sin; and “life” that in which, made strangers to this world and, as he himself says, living from the dead, we live not to ourselves, that is, not to the flesh, but to God, according to what he joins in what follows: “For to this end,” he says, “Christ died and lived, that he might be Lord both of the dead and of the living.” He says that Christ died, without doubt, by the dispensation of the passion, and lived by the mystery of the resurrection. Hence he has left us a pattern first of passion and mortification, and afterwards also of resurrection and newness of life.

But perhaps it may disturb someone that the Apostle says he died and lived for this reason, that he might be Lord of the dead and the living, as though he gave us to understand that, had he not died, he would not have had lordship over the dead, and had he not lived again after death, he would not have held lordship over the living. To this I think one must answer thus. Christ’s lordship over every creature stands in two ways. One is that by which, as Creator of all and bearing power over all, he has all things subject by the force of majesty and the necessity of power; in which way he rules not only good and holy minds and spirits but also the wicked and the renegades and those whom the divine Scripture has called evil angels. For this reason he is also called the All-holder, or Almighty, as John indicates in the Apocalypse, saying, “Thus says he who is and who was and who is to come, the Almighty.” This, then, is one way in which Christ rules over all. But the other is that in which, as good and the Son of a good Father, he does not want to bend rational spirits by force to obedience to his law, but waits for them to come of their own accord, to seek the good by will and not by necessity, and persuades by teaching rather than commanding, by inviting rather than extorting. That, indeed, is why he deigns to go even to death, to leave a pattern of obedience and a form of dying to those who are willing to die to sin and vices. And for this reason the Apostle writes in the present place that he died and lived for this, that he might be Lord of the living and the dead: of the living, surely, those who by the pattern of his resurrection lead a new and heavenly life on earth; of the dead, without doubt, those who carry about the dying of Christ in their body and put to death their members which are on earth.

Rom 14:7 (quotation, high confidence) · Rom 14:8 (quotation, high confidence) · Rom 14:9 (quotation, high confidence) · Rom 6:8 (quotation, high confidence) · Rom 6:10 (allusion, high confidence) · Rom 6:4 (quotation, high confidence) · Rom 6:3 (allusion, high confidence) · Rom 6:13 (allusion, high confidence) · Ps 78:49 (77:49 LXX) (allusion, medium confidence) · Rev 1:8 (quotation, high confidence) · 2 Cor 4:10 (allusion, high confidence) · Col 3:5 (allusion, high confidence)

Notes and citation

Summary: We take the pattern of dying to sin and of new life from Christ's death and resurrection; Christ rules all by power as Creator, but by his death he rules by persuasion those who freely die to sin and live the new life.

Lemma: Rom 14:7–9. Cited: Rom 6:8, 10, 4; Rom 6:3–4; Rom 6:13; Gal 2:19–20; Ps 78:49 (77:49 LXX, “evil angels”); Rev 1:8; 2 Cor 4:10; Col 3:5.
Christ's two kinds of lordship, by power and by persuasion of free wills, are translated exactly.

Notes on the original text

Digital text corrected (Migne note number; OCR slip; OCR slips; OCR slips and stray mark; OCR slips and stray marks; OCR: Greek letters; removed Migne footnote references inside a hyphenated word; OCR slip; stray mark; stray marks): Quid sit vivere in ChriSto, et quid sit mori in Christo, dictum smpe a nobis est in hujus Epistula: expositione → Quid sit vivere in Christo, et quid sit mori in Christo, dictum saepe a nobis est in hujus Epistulae expositione; quia et convivemus ei τ’. Si ergo meminimus quae. in hoc loco dicta sunt, ex ipsis etiam propositus In praesenti sermo Apostoli apertior et lucidior (iet, quo-7 modo → quia et convivemus ei. Si ergo meminimus quae in hoc loco dicta sunt, ex ipsis etiam propositus in praesenti sermo Apostoli apertior et lucidior fiet, quomodo; alienus et mortuus ellici a peccato → alienus et mortuus effici a peccato; in novitate vitae ambule- Psal. cxmv,11. θ’ Rom. xiv, 5. σθ· I Cor. " Mattli.'v. ’ Mattli.'v, 18. Rom. xw, 7-9. mus". Novitas ergo vita: qua in Christo → in novitate vitae ambulemus. Novitas ergo vitae qua in Christo; quia non τι nobis, sed ab ipso → quia non a nobis, sed ab ipso; Sive igitur vivimus, sive morimur. Domini sumus ". Mortem etenim → Sive igitur vivimus, sive morimur, Domini sumus. Mortem etenim; in morte ipsius baptizati ’, peccato → in morte ipsius baptizati, peccato; et vitam qua alieni ell‘ecti ab hoc mundo → et vitam qua alieni effecti ab hoc mundo; secundum ea quae in subsequentibasjungit → secundum ea quae in subsequentibus jungit; Mortuum dicit esse Christum disc pensatione → Mortuum dicit esse Christum dispensatione; primo passionis et mortificatiouis. postea → primo passionis et mortificationis, postea; idcirco mortuum esse et' vixisse → idcirco mortuum esse et vixisse; quod nisi tuortuus fuisset → quod nisi mortuus fuisset; Sed ad ha‘c ita respondendum → Sed ad haec ita respondendum; vi maiestatis ct necessitate potentiae → vi maiestatis et necessitate potentiae; non solum bonis et sanctis men- ρ tihus ac spiritibus dominatur → non solum bonis et sanctis mentibus ac spiritibus dominatur; quos Scriptura divina τ’ malignos angelos → quos Scriptura divina malignos angelos; Ha’c dicit qui est, et qui erat, et qui venturus est, omnipotens”. llic ergo → Haec dicit qui est, et qui erat, et qui venturus est, omnipotens. Hic ergo; ad obedientiam legis sua: violenter → ad obedientiam legis suae violenter; ut voluntate et nou necessitate bonum quaerant → ut voluntate et non necessitate bonum quaerant; invitando potius quam extorquendo per suadeat. lude denique est,quod → invitando potius quam extorquendo persuadeat. Inde denique est, quod; ut exemplum obedientim, et moriendi → ut exemplum obedientiae, et moriendi; idcirco eum mortuum esse et vixisse. ut et vivorum → idcirco eum mortuum esse et vixisse, ut et vivorum; mortuorum, illorum ('79) sine dubio → mortuorum, illorum sine dubio; in corpore suo circumferunt". et mortificant membra sua qua) sunt super terram“. → in corpore suo circumferunt, et mortificant membra sua quae sunt super terram..

Topics: Christology, Baptism

Cite (SBL): Origen, Comm. Rom. 9.39 (PG 14:1238b–1240a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-39). (abbreviation not yet checked)

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9.40PG 14:1240a

Quod si haec ita se habent: Tu, inquit, quare judicas fratrem tuum? Aut tu quare spernis fratrem tuum , cum sive mortificatio sit in te carnis et vitiorum, non ex te orta sit, sed Christi morte donata : sive tibi novitas vitae est, et in terris ambulans conversationem habes in caelis , Christi hoc resurrectione merueris? Bene autem utriusque vitii notam vernacula appellatione signavit, illi quidem dicens: Quare spernis? Et huic : Quare judicas fratrem tuum? Solent enim hi qui aliquantulum videntur in scientia profecisse, spernere et nihili ducere eos qui altioris intelligentiae minus capaces sunt; econtrario autem imperiti et indociles judicare, hoc est incusare et condemnare eos qui altiora et profundiora perquirunt, quam ipsi capere aut assequi possunt. Et ideo Apostolus, resecare culpam volens ex utraque parte nascentem, illis quidem praecipit, ne inferiores spernant atque despiciant; his vero, ne superiores se judicent, cum peritiam non habeant judicandi. Quamvis ergo utrumque reprehendat, et eum qui spernit fratrem inferiorem, et eum qui judicat superiorem, tamen ut ostenderet illum gravius in iudicando, quam hunc in spernendo fratrem peccare, omissa spretionis culpa, praesumptionem iudicantis fratris exaggerat, et ideo in consequentibus jungit :

If these things are so, “You,” he says, “why do you judge your brother? Or you, why do you despise your brother?” since, whether there is in you a mortification of the flesh and of vices, it did not arise from you but was given by Christ’s death; or whether you have newness of life and, walking on earth, have your citizenship in heaven, you have obtained this by Christ’s resurrection. And well he marked the stigma of each fault with its common name, saying to the one, “Why do you despise?” and to the other, “Why do you judge your brother?” For those who seem to have advanced a little in knowledge are accustomed to despise and count as nothing those less capable of higher understanding; while, on the contrary, the unskilled and unteachable are accustomed to judge, that is, to accuse and condemn, those who search into things higher and deeper than they themselves can grasp or attain. And therefore the Apostle, wishing to cut off the fault arising from both sides, commands the former not to despise and look down on those beneath them, and the latter not to judge those above them, since they lack the skill to judge. Though, then, he rebukes both, the one who despises a lower brother and the one who judges a higher, yet, to show that the latter sins more gravely in judging than the former in despising a brother, he leaves aside the fault of contempt and enlarges on the presumption of the one who judges a brother; and therefore he adds in what follows:

Rom 14:10 (quotation, high confidence) · Phil 3:20 (allusion, high confidence) · Rom 6:4 (allusion, medium confidence)

Notes and citation

Summary: Since mortification and new life come from Christ, neither the learned may despise the simple nor the simple judge the learned; judging a brother is the graver fault.

Lemma: Rom 14:10a. Cited: Phil 3:20; Rom 6:4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note number): Quod si hac ita se habent: Tu, inquit. quare judicas fratrem tuum.’ Aut ιιι quare spernis → Quod si haec ita se habent: Tu, inquit, quare judicas fratrem tuum? Aut tu quare spernis; sive tibi novitas vita: est , et in terris ambulans conversationem habes in cmlis → sive tibi novitas vitae est, et in terris ambulans conversationem habes in caelis; videntur in scientia (89.) profecisse, speruere et nihili ducere eos qui altioris intelligentia; minus → videntur in scientia profecisse, spernere et nihili ducere eos qui altioris intelligentiae minus; resecare culpam volens es utraque parte nascentem → resecare culpam volens ex utraque parte nascentem; his vero, ne sape. riores se judicent → his vero, ne superiores se judicent; tamen ιιι ostenderet illum gravius in iudicando, quam hunc in spernendo fratrem peccare, omissa spreliouis culpa, pra-sumptionem → tamen ut ostenderet illum gravius in iudicando, quam hunc in spernendo fratrem peccare, omissa spretionis culpa, praesumptionem.

Cite (SBL): Origen, Comm. Rom. 9.40 (PG 14:1240a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-40). (abbreviation not yet checked)

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9.41PG 14:1240a–1245b

Omnes enim stabimus ante tribunal Dei. Scriptum est enim: Vivo ego, dicit Dominus, quoniam mihi flectetur omne genu, et confitebitur omnis lingua Deo. Itaque unusquisque nostrum pro se rationem reddet Deo. Non ergo amplius invicem judicemus: sed hoc judicate magis, ne ponatis offensionem fratri, vel scandalum. Assumens Apostolus causas ex his in quibus non recte judicant hi qui judicant fratres, recti et justi introducit divini judicii formam, et ait: Omnes enim nos stare oportet ante tribunal Dei; quo scilicet noverit is qui judicat fratrem, tantum se crimen elationis incurrere, ut tribunal Dei sibi videatur assumere, et Unigeniti judicium praevenire. Verum quid sibi velit hoc ipsum quod Apostolus tribunal Dei memorat, et quomodo intelligendum sit videamus. Non solum enim in hoc loco, sed et ad Corinthios scribens, tribunalis facit nihilominus mentionem, ubi ait: Propter quod studemus sive praesentes, sive absentes placere illi. Omnes enim nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque per corpus prout gessit, sive bona, sive mala. Sed et apud Danielem prophetam invenimus talia quaedam de judicandi specie descripta. Videbam, inquit, et ecce sedes positae erant, et Vetustas dierum sedebat, et indumentum ejus sicut nix candidum, et capilli capitis ejus sicut lana munda. Thronus ejus flamma ignis, rotae ejus ignis inflammatus, fluvius ignis currebat ante ipsum. Millies millia ministrabant ei, et decies millies dena millia assistebant ante eum. Iudicium constituit, et libri aperti sunt. In duodecim quoque prophetarum libro, sub mysterio dicitur quia in valle Josaphat … altior et eminentior ceteris qui judicandi sunt, fiat, ne conspectum ejus lateant vel reorum supplicia, vel allegationes innocentium; ita intelligamus et judicem omnium Christum natura et majestate cunctis eminentem introspicere corda et conscientias singulorum, manifestare occulta, et obtecta revelare, ut et bonis actibus laudem tribuat, et mali poenam quam merentur excipiant. Quod si manet futurum judicium Dei, et tale judicium in quo non solum unusquisque recipiet pro actibus suis, sed et pro omni otioso verbo reddet rationem, secundum sententiam Domini: cogitationes quoque malae confutabuntur redarguente conscientia, et in omnibus unusquisque nostrum pro se rationem reddet Deo. Non ergo, inquit, amplius invicem judicemus, sicut et in aliis dicit : Itaque nolite ante tempus quid judicare, usquequo veniat Dominus qui illuminabit occulta tenebrarum, et manifestabit consilia cordium : et tunc laus erit unicuique a Deo ". Nudabitur enim universae, ut ego arbitror, creaturae rationabili cor nostrum , et revelabuntur occulta, vel etiam manifestabuntur. Est enim differentia. Videntur enim ea quidem quae revelantur, ad malos pertinere, de quibus dicitur: In igne enim revelabitur; ea vero quae manifestantur, ad bonos; et ideo dicitur : Omne enim quod manifestatur, lux est; et tanquam libri quidam descripti, vel tabulae incisae continentes litteras actuum cogitationumque nostrarum, … testium tunc virtutum testes catervas innumerabiles patiemur. Cum autem Paulus dicat, quia omnes stabimus ante tribunal Dei, et dum se cum his societ qui stabunt ante tribunal Dei, quisnam est qui semetipsum ita decipiat et fallat, ut ad judicium se Christi, et ad tribunal cognitionis ejus non putet esse venturum, aut manifestandum se non putet in his quae sive recte, sive etiam minus recte commiserit? Quod vero in praesenti quidem loco tribunal Dei, ad Corinthios vero " tribunal Christi posuit, ego quidem nullam puto esse differentiam quominus unum atque idem tribunal Christi et tribunal Dei nominetur, secundum quod ipse Salvator in Evangelio dicit : Omnia quae habet Pater, mea sunt '5; et iterum : Pater, omnia mea tua sunt, et tua mea θ’. Si quis tamen putat in sermonibus Pauli, quia nulla in ejus litteris otiosa vel syllaba est, causas varietatis hujus esse requirendas, poterit fortassis tale aliquid dicere: Christi vocabulum, quantum ad proprietatem appellationis ipsius pertinet, Verbi in carne positi et mundum Deo reconciliantis indicium est, sicut et idem Paulus dicit, quia Deus erat in Christo mundum reconcilians sibi ; sed reconciliationis hujus spatia conversionis nostrae dilatio et emendationis negligentia distendit, et longiora constituit; et donec evacuet omnes principatus et potestates, et ponat omnes inimicos sub pedibus suis, ac novissimum inimicum destruat mortem, ita eum regnare oportet, ut mysterium susceptae in carne dispensationis exerceat, et bonos quidem manifestet, culpabiles autem recipiant unusquisque secundum opera sua : ubi vero tradiderit regnum Deo et Patri, id est conversos et emendatos omnes obtulerit Deo, et ad integrum mysterium mundi reconciliationis expleverit, tunc ait ante tribunal Dei astare omnes, ut impleatur hoc quod sequitur : Vivo ego, dicit Dominus, quia mihi flectetur omne genu, et confitebitur omnis lingua Deo. Flectet autem genu omnis creatura Deo in nomine Jesu, per quem reconciliata est ei, secundum quod idem Apostolus dicit, quia in nomine Iesu omne genu flectetur caelestium, terrestrium, et infernorum. Flectere sane genu, et omnem linguam confiteri Deo, de Isaiae prophetae sermonibus assumpsit Apostolus. Quod tamen non est carnaliter accipiendum, ut putemus quod etiam caelestia, quae dicit genu flectere, carnalibus membris facere haec credantur: verbi causa, ut putetur vel sol, vel luna, vel stellae, vel etiam angeli, et quaecunque sunt quae caelestia nominantur, corporalibus inflexa genibus adorare, aut etiam lingua carnali, et tali membro quali nos homines loquimur, putentur confiteri Deum, de quibus dicitur quia sint spiritus et ignis, secundum quod Propheta dicit : Qui facit angelos suos spiritus, et ministros suos ignem urentem. Et quae genua in spiritibus esse credentur? aut quae lingua in ignis specie requiretur? Sed genu flectere, subjecta esse cuncta, et cultui Dei obedire declarat. Movet me adhuc ex his quae de Epistula ad Corinthios assumpsimus, ubi dicit: Ut recipiat unusquisque propria corporis prout gessit, sive bona, sive mala , utrum quia in omnibus hominibus necesse est aliquid boni esse, et aliquid mali ; nec ullum in bonis inveniri, qui non aliquid habuerit et mali; vel iterum aliquem in malis, qui non habuerit aliquid et boni, propter Scripturam quae dicit : Spiritus enim incorruptibilis in hominibus est, propterea dixerit ut unusquisque et pro bonis suis bona, et pro malis suis recipiat mala ; an bonos illos dicat quibus nihil mali ascribendum sit, et illos malos quibus boni nihil omnino debeatur. Sed si hoc novissimum putemus, videbimur contra evidentem venire rationem. Nullus enim, ut dixi, ita bonus invenietur, cui non aliquid insitum sit mali, ut ex multorum sanctorum perfacile colligi videtur exemplis; et rursus nemo est pessimorum, etiamsi ipse Judas ponatur qui supra omnem impietatem impius fuit , ut non aliquid etiam ipse boni habuisse videatur. Nam ut illa omittam, quae cum apostolis positus quasi unus ex ipsis gerebat, quamvis et ibi jam bonis ejus miscerentur et mala (erat enim pecuniae cupidus) tamen hoc ipsum quod poenitentia ductus reportavit triginta argenteos ad sacerdotes, et dixit : Peccavi tradens sanguinem justum, fuit aliquid boni. Ex quibus omnibus videtur mihi, quoniam non potest unus atque idem bona simul recipere et mala (neque enim simul et in paradisum quis, aut in regna caelorum, et in gehennam mitti potest) in illis tantummodo rationem boni non haberi, in quibus valde praeponderant mala; et in illis rationem mali non accipi, in quibus praeponderant bona, et in quibus malorum vestigia paenitentia conversionis abolevit. Ut autem ad propositi capituli finem conclusionemque redeamus, cum, inquit, tanta sit apud Deum et apud Christum ejus judicii veritas, tanta futurae examinationis indago, non ergo, ait, amplius invicem judicemus. Sed hoc judicate magis, ne ponatis offensionem fratri, vel scandalum. Hoc iudicate, id est hoc statuite ne per observantiam ciborum offensiones fratribus vel scandala generetis. De offensione vel scandalo jam supra diximus quod scandalum sit cum in via qua inceditur aliquid invenitur obiectum, in quo offendant scandentium vel incedentium pedes. Hoc est ergo quod patiuntur hi qui viam fidei nuper ingressi, priorum vel contentionibus, vel negligentiis, vel contemptu et elationibus offenduntur, atque exemplis eorum percussi avertuntur a fide.

“For we shall all stand before the judgment seat of God. For it is written, As I live, says the Lord, to me every knee shall bow, and every tongue shall confess to God. So then each of us shall give account of himself to God. Let us not, therefore, judge one another any more; but judge this rather, not to put a stumbling block or an occasion of offense in a brother’s way.” Taking up the reasons why those who judge their brothers do not judge rightly, the Apostle introduces the form of the right and just divine judgment, and says, “For we must all stand before the judgment seat of God”; so that, namely, one who judges his brother may know that he incurs so great a crime of pride that he seems to claim for himself the judgment seat of God and to anticipate the judgment of the Only-begotten. But let us see what the Apostle means by mentioning the judgment seat of God, and how it is to be understood. For not only in this place, but also writing to the Corinthians, he likewise mentions the judgment seat, where he says, “Therefore we strive, whether present or absent, to please him. For we must all be made manifest before the judgment seat of Christ, so that each may receive through the body according to what he has done, whether good or evil.” And in the prophet Daniel too we find some such things described about the form of judging. “I watched,” he says, “and behold, thrones were set, and the Ancient of Days sat, and his garment was white as snow, and the hair of his head like clean wool. His throne was a flame of fire, its wheels burning fire; a river of fire ran before him. Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him. The judgment was set, and the books were opened.” In the book of the Twelve Prophets too it is said in a mystery that in the valley of Jehoshaphat … higher and more eminent than the others who are to be judged, lest either the punishments of the guilty or the pleas of the innocent escape his sight; so let us understand that Christ too, the judge of all, eminent above all by nature and majesty, looks into the hearts and consciences of each, makes manifest hidden things and reveals what is covered, so that he may give praise to good acts, and the wicked may receive the punishment they deserve.

If, then, a future judgment of God awaits, and such a judgment that not only will each receive for his acts but will also give account for every idle word, according to the Lord’s sentence; and evil thoughts too will be refuted, conscience bearing witness against them; and in all things each of us will give account of himself to God: “Let us not, therefore,” he says, “judge one another any more”; as he says elsewhere too: “Therefore judge nothing before the time, until the Lord comes, who will bring to light the hidden things of darkness and will make manifest the counsels of hearts; and then each will have praise from God.” For our heart, as I think, will be laid bare to the whole rational creation, and its hidden things will be revealed, or else made manifest. For there is a difference: the things that are revealed seem to belong to the wicked, of whom it is said, “For it will be revealed in fire”; but the things that are made manifest, to the good; and therefore it is said, “For everything that is made manifest is light.” And like certain books written, or tablets engraved, containing the letters of our acts and thoughts, … then we shall endure as witnesses the innumerable throngs of the heavenly powers. But since Paul says that we shall all stand before the judgment seat of God, and since he joins himself with those who will stand before the judgment seat of God, who is there who so deceives and misleads himself as to think that he will not come to the judgment of Christ and to the judgment seat of his inquiry, or that he will not be made manifest in what he has done, whether rightly or less rightly? As for his having put “the judgment seat of God” in the present place, but “the judgment seat of Christ” to the Corinthians, I think there is no difference to prevent one and the same judgment seat being called the judgment seat of Christ and the judgment seat of God, according to what the Savior himself says in the Gospel, “All that the Father has is mine”; and again, “Father, all mine are yours, and yours are mine.” Yet if someone thinks, since in Paul’s writings not even a syllable is idle, that the reasons for this variation in his words must be sought, he could perhaps say something like this. The name of Christ, as far as concerns the proper meaning of the title itself, is a sign of the Word placed in the flesh and reconciling the world to God, as the same Paul says, “God was in Christ reconciling the world to himself.” But the delay of our conversion and our negligence of amendment stretch out the spans of this reconciliation and make them longer; and until he abolishes all rule and authority, and puts all enemies under his feet, and destroys the last enemy, death, so he must reign, carrying out the mystery of the dispensation he took up in the flesh, and making the good manifest, while the guilty each receive according to their works. But when he has handed over the kingdom to God and the Father, that is, has offered to God all who have been converted and amended, and has fully completed the mystery of the reconciliation of the world, then, he says, all stand before the judgment seat of God, so that what follows may be fulfilled: “As I live, says the Lord, to me every knee shall bow, and every tongue shall confess to God.” And every creature will bow the knee to God in the name of Jesus, through whom it has been reconciled to him, according to what the same Apostle says, that in the name of Jesus every knee shall bow, of things in heaven, on earth and under the earth. The bowing of the knee, and every tongue confessing to God, the Apostle took from the words of the prophet Isaiah. Yet this is not to be taken carnally, as though we should think that even the heavenly beings, which he says bow the knee, are to be believed to do this with fleshly members; for example, that the sun or the moon or the stars, or even the angels, and whatever are called heavenly beings, are thought to worship bending bodily knees, or to confess God with a fleshly tongue, a member such as we humans speak with, though it is said of them that they are spirits and fire, according to what the prophet says, “Who makes his angels spirits, and his ministers a burning fire.” And what knees will be believed to be in spirits, or what tongue will be sought in the form of fire? But to bow the knee declares that all things are subject and obey the worship of God.

I am still moved by what we took from the letter to the Corinthians, where he says, “That each may receive what belongs to the body, according to what he has done, whether good or evil”: whether, because in all human beings there must be something good and something evil, and none is found among the good who has not had something evil too, nor again anyone among the wicked who has not had something good too, on account of the Scripture which says, “For an incorruptible spirit is in men,” he therefore said that each will receive both good things for his good and evil things for his evil; or whether he calls good those to whom nothing evil is to be ascribed, and wicked those to whom nothing good at all is owed. But if we take this last view, we shall seem to go against evident reason. For no one, as I said, will be found so good that some evil is not implanted in him, as seems very easily gathered from the examples of many saints; and again, no one is among the worst, even if Judas himself be set down, who was ungodly beyond all ungodliness, who does not seem to have had something good. For, to pass over the things he did while placed among the apostles as one of them (although even there evils were already mixed with his good, for he was greedy for money), yet this very thing, that, led by repentance, he brought back the thirty pieces of silver to the priests and said, “I have sinned in betraying innocent blood,” was something good. From all these it seems to me that, since one and the same person cannot receive good things and evil at once (for no one can be sent at the same time into paradise, or into the kingdom of heaven, and into Gehenna), the account of good is not kept only in those in whom evils greatly outweigh, and the account of evil is not taken in those in whom good things outweigh, and in whom the repentance of conversion has blotted out the traces of evils.

But to return to the end and conclusion of the section before us: since, he says, so great is the truth of judgment with God and with his Christ, so searching the inquiry of the examination to come, “Let us not, therefore,” he says, “judge one another any more; but judge this rather, not to put a stumbling block or an occasion of offense in a brother’s way.” “Judge this,” that is, resolve this, that you do not, through the observance of foods, create stumbling blocks or offenses for the brothers. Of the stumbling block or offense we have already said above that an offense (scandalum) is when something is found lying in the way one walks, against which the feet of those climbing or walking strike. This, then, is what those suffer who have recently entered the way of faith: they are made to stumble by the contentions or negligence or contempt and pride of those before them, and, struck by their examples, they are turned away from the faith.

Textual problem in this passage: see the notes.

Rom 14:10 (quotation, high confidence) · Rom 14:11 (quotation, high confidence) · Rom 14:12 (quotation, high confidence) · Rom 14:13 (quotation, high confidence) · Isa 45:23 (quotation, high confidence) · 2 Cor 5:9 (quotation, high confidence) · 2 Cor 5:10 (quotation, high confidence) · Dan 7:9 (quotation, high confidence) · Dan 7:10 (quotation, high confidence) · Joel 3:2 (4:2 LXX) (allusion, high confidence) · Matt 12:36 (allusion, high confidence) · 1 Cor 4:5 (quotation, high confidence) · 1 Cor 3:13 (quotation, high confidence) · Eph 5:13 (quotation, high confidence) · John 16:15 (quotation, high confidence) · John 17:10 (quotation, high confidence) · 2 Cor 5:19 (quotation, high confidence) · 1 Cor 15:24 (allusion, high confidence) · 1 Cor 15:25 (allusion, high confidence) · 1 Cor 15:26 (allusion, high confidence) · Phil 2:10 (quotation, high confidence) · Ps 104:4 (103:4 LXX) (quotation, high confidence) · John 12:6 (allusion, high confidence) · Matt 27:3 (allusion, high confidence) · Matt 27:4 (quotation, high confidence)

Notes and citation

Summary: Judging a brother usurps Christ's judgment seat, before which every heart will be laid bare; the 'judgment seat of Christ' and 'of God' may differ as the time of Christ's reconciling reign and its completion when he hands the kingdom to the Father; at the judgment each is weighed by whether good or evil prevails, and none should put a stumbling block before new believers.

Lemma: Rom 14:10b–13 (Isa 45:23). Cited: 2 Cor 5:9–10; Dan 7:9–10; Joel 3:2, 12 (4:2, 12 LXX); Matt 12:36; 1 Cor 4:5; 1 Cor 3:13; Eph 5:13; John 16:15; John 17:10; 2 Cor 5:19; 1 Cor 15:24–26; Phil 2:10; Isa 45:23; Ps 104:4 (103:4 LXX); Wis 12:1; John 12:6; Matt 27:3–4.
Two passages are lost in the scan, marked “…”: after “the valley of Jehoshaphat” (the sense: the Lord will judge his people; the form of judgment is taken from human courts, in which the judge ascends a raised seat to be higher…); and after “the letters of our acts and thoughts” (the sense: they will be read by every rational creature, as Daniel's “the books were opened” signifies; and so for crimes for which we now cannot bear even one witness…).
Eschatology: the account of Christ's reign until he hands over the kingdom “when all have been converted and amended,” and of the weighing of good and evil at the judgment, is translated exactly as Rufinus gives it.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and Migne note number; OCR slips; OCR slips; the scan has lost and garbled lines here, marked …; OCR slips; the scan has lost lines here, marked …; OCR: joined words; spacing; stray marks): el confitebitur omnis lingrta Deo → et confitebitur omnis lingua Deo; Non ergo amplius invicem judicemus :sed hoc judicate magis, ne ponatis offensionem fratri, uel scandalum . Assumens Apostolus causas οι his in quibus → Non ergo amplius invicem judicemus: sed hoc judicate magis, ne ponatis offensionem fratri, vel scandalum. Assumens Apostolus causas ex his in quibus; crimen elationis incurrere, uttribunal Dei → crimen elationis incurrere, ut tribunal Dei; Propter quod studemus sive pra'sentes,’ sirt absentes placere illi. amnes enim nos manifestdri Oportet ante tribunal Christi, ut recipiat unusquisque per corpus prout gessit, sive bona, sive ntale". → Propter quod studemus sive praesentes, sive absentes placere illi. Omnes enim nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque per corpus prout gessit, sive bona, sive mala.; Videbam, inquit, et ecce sedes posita: erant, et Vetustas dierum sedebat, et indumentum ejus sicut nia: candidum → Videbam, inquit, et ecce sedes positae erant, et Vetustas dierum sedebat, et indumentum ejus sicut nix candidum; rota: ejus ignis inflammatis, fluvius ignis currebat ante ipsum. Hillies millia ministrabant ei → rotae ejus ignis inflammatus, fluvius ignis currebat ante ipsum. Millies millia ministrabant ei; et libri aperti sunt“. ln duodecim quoque prophetarum libro, sub mysterio dicitur” quia iu valle Josaριηιῇοωίηυξ judice; populum guumgpsan', έιίιᾶη altior et eminentior ceteris quijudicandi sunt → et libri aperti sunt. In duodecim quoque prophetarum libro, sub mysterio dicitur quia in valle Josaphat … altior et eminentior ceteris qui judicandi sunt; et judicem onmium Christum → et judicem omnium Christum; ut et bonis actibus laudem tribuat,et mali pmnam quam merentur excipiant → ut et bonis actibus laudem tribuat, et mali poenam quam merentur excipiant; et tale judicium in quonon solum → et tale judicium in quo non solum; secundum sententiam Domini ’° : → secundum sententiam Domini:; Non ergo, inquit, amplius invicem judicemus. sicut et in aliis dicit → Non ergo, inquit, amplius invicem judicemus, sicut et in aliis dicit; et manifestabit consilia sordium → et manifestabit consilia cordium; In igne enim revelabitur 9'; ea vero → In igne enim revelabitur; ea vero; Omne enim quod manifestatur, lus: est "1 et tanquam libri quidam descripti, vel tabula: incisa: continentes litteras actuum cogitationumque nostrarum, ab testium tunc virtutum testes catervas → Omne enim quod manifestatur, lux est; et tanquam libri quidam descripti, vel tabulae incisae continentes litteras actuum cogitationumque nostrarum, … testium tunc virtutum testes catervas; quisnam estqui semetipsum → quisnam est qui semetipsum; Salvator iu Evangelio dicit → Salvator in Evangelio dicit; causas varietatis hujus esse requirendos → causas varietatis hujus esse requirendas; et mundum Deo (reconciliantis indicium est, sicut et idem Paulus dicit, quia Deus eratin Christo → et mundum Deo reconciliantis indicium est, sicut et idem Paulus dicit, quia Deus erat in Christo; spatia conversiOnis nostrae → spatia conversionis nostrae; omnes principatus ct potestates → omnes principatus et potestates; ita eum regnare oportet '. ut mysterium susceptae in ο carne dispensationis → ita eum regnare oportet, ut mysterium susceptae in carne dispensationis; omnes obtulerit Deo,et ad integrum → omnes obtulerit Deo, et ad integrum; omne genu flectetur calestium, terrestrium, et infernarum ‘. → omne genu flectetur caelestium, terrestrium, et infernorum.; de Isaiae pr0pheta: sermonibus ' assumpsit → de Isaiae prophetae sermonibus assumpsit; putentur conliteri Deum → putentur confiteri Deum; Movet me adhuc ex his qua de Epistula ad Corinthios assumpsimus, ubi dicit : Ur recipiat → Movet me adhuc ex his quae de Epistula ad Corinthios assumpsimus, ubi dicit: Ut recipiat; nec ullum in bouis inveniri, qui non aliquid habuerit et ntali → nec ullum in bonis inveniri, qui non aliquid habuerit et mali; propter Scripturatn quae dicit → propter Scripturam quae dicit; ex multorum sanctorum perlacile colligi → ex multorum sanctorum perfacile colligi; etiamsi ipse ludas ponatur qui supra omnem impietatem ('7) impius fuit → etiamsi ipse Judas ponatur qui supra omnem impietatem impius fuit; quamvis et ibi'jam bonis ejus miscerenturet mala → quamvis et ibi jam bonis ejus miscerentur et mala; tamen hoc Ipsum quod poenitentia ductus → tamen hoc ipsum quod poenitentia ductus; Peccavi tradens sanguinem justum , luit aliquid boni → Peccavi tradens sanguinem justum, fuit aliquid boni; in quibus praeponderat" bona → in quibus praeponderant bona; Sed hoc Judicate magis, ne ponatis offensionem fratri, uel scandalum. Hoc iudicate → Sed hoc judicate magis, ne ponatis offensionem fratri, vel scandalum. Hoc iudicate; ne per observantiam ciborum ofl'ensiones fratribus vel scandala generetis. De ofi'ensione vel seandalo → ne per observantiam ciborum offensiones fratribus vel scandala generetis. De offensione vel scandalo; in quo ofi’cndant scandentiutn vel incedentium pedes → in quo offendant scandentium vel incedentium pedes; vel contemptu et elationibus ofi'enduntur, atque exemplis eorum tecussi → vel contemptu et elationibus offenduntur, atque exemplis eorum percussi.

Extrabiblical texts: Wis 12:1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Eschatology

Cite (SBL): Origen, Comm. Rom. 9.41 (PG 14:1240a–1245b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-33/#p-9-41). (abbreviation not yet checked)

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