Chapter 1
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
πεπληρωμένους πάσῃ ἀδικίᾳ, πορνείᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας,
и҆спо́лненыхъ всѧ́кїѧ непра́вды, блꙋже́нїѧ, лꙋка́вства, лихоима́нїѧ, ѕло́бы: и҆спо́лненыхъ за́висти, ᲂу҆бі́йства, рве́нїѧ, льстѝ, ѕлонра́вїѧ:
Paul put wickedness at the head of the list, because he thought that evil and covetousness depended on it. He then added malice, from which flows envy, murder, strife and deceit. After this he put malignity, which generates gossip and slander.
COMMENTARY ON PAUL'S EPISTLESSee how everything here is intensitive. For he says, "being filled," and "with all," and having named maliciousness in general, he also further pursues the particulars, and these too in excess, saying, "Full of envy, murder," for the latter of these comes from the former, as was shown in Abel's case and Joseph's...
Homily on Romans 5Paul shows that wickedness and evil are the chief causes of the vices. Envy is rightly linked to murder, since it is the chief cause of this crime. Strife exists when something is defended, not by reason but by a proud spirit. Deceit is secret malice covered in flattering speech. Malignity is a wish or a work of malice.
PELAGIUS'S COMMENTARY ON ROMANSNotice how he intensifies the speech; he calls them filled, and moreover with "all" unrighteousness, that is, having reached the utmost degree of every vice. Then he enumerates the kinds of vice as well. By the name "fornication" he denotes every kind of impurity in general. "Wickedness" is treachery against one's neighbor. "Covetousness" is the desire for possessions. "Malice" is vindictiveness. Murder always comes from envy. Thus Abel was killed out of envy. And Joseph too they wanted to kill out of envy. From envy arise both strife and deceit, to the destruction of the one who is envied. "Maliciousness" is a deeply hidden malice, forgotten through some kindness.
Commentary on RomansThen when he says being filled, he enumerates these unbecoming actions. First, he describes their general state, saying being filled with all iniquity, because, as it is said: all sin is wickedness (1 John 3:4). For just as every virtue, inasmuch as it carries out a precept of the law, qualifies as justice, so every sin, inasmuch as it is at variance with the rule of the divine law, qualifies as wickedness. And so sins are particularly reprehended in the Sacred Scripture. He stresses their guilt in two ways: first, in its enormity, when he says filled. For that person seems to be filled with wickedness whose affections are totally dedicated to sinning: their mouth is full of cursing and bitterness (Ps 13:3). Second, in its extent, because they sin not in one matter only but in all: the worship of idols is the beginning and cause and end of every evil (Wis 14:27).
Then when he says malice, he enumerates their sins in detail. First, their transgressions which disobey negative precepts; second, their omission, which disregard affirmative precepts, at proud. Regarding the first he does two things: first, he mentions the sins by which a person deteriorates within himself; second, those by which he becomes harmful to his neighbor, at wickedness.
In regard to the first he describes the source of deterioration in general terms, when he says malice, which is a habit of vice opposed to virtue. Hence it is that a person who sins from habit is said to sin from malice: why do you boast of malice? (Ps 51:1). In regard to particulars, he mentions first the sin by which a person is disarranged in regard to the desire for bodily pleasures, when he says fornication. For although fornication, strictly speaking, is with prostitutes who offered themselves publicly near the fornices, i.e., the triumphal arches, yet here it is taken for any unlawful concubinage: beware, my son, of all fornication (Tob 4:12). Second, the vice through which a person is misaligned in his desire for external things, when he says, avarice, which is the untamed desire for possessing: keep your life free from love of money, and be content with what you have (Heb 13:5).
Then the sins which tend to harm one's neighbor are mentioned: first, wickedness, i.e., villainy, which inclines a person to attempt what he cannot accomplish. This happens especially in regard to harming one's neighbor, whom one does not always succeed in harming as planned: let the evils of the wicked come to an end (Ps 7:9). Second, he mentions the root of these sins, when he says full of envy, which consists in being grieved at another's good; as a result one is incited to harm the other: through the devil's envy death entered the world (Wis 2:24).
Then are mentioned the wrongs: first, the obvious ones that are deeds, when he says murders, which are the chief wrongs: there is swearing, lying, killing, stealing, and committing of adultery (Hos 4:2). He says murders in the plural because murder is present not only in the action but also in the will: anyone who hates his brother is a murderer (1 John 3:15), i.e., who hates him to kill him. Second, the obvious ones that are words, when he says contention, which is an attack on the truth launched with the self-assurance of shouting: it is an honor for a man to keep aloof from strife (Prov 20:3).
Then he mentions the covert injuries: first, one that is general, when he says deceit, i.e., when one thing is pretended and something else is done: their tongue is a deadly arrow; it speaks deceitfully; with his mouth each speaks peaceably to his neighbor, but in his heart he plans an ambush for him (Jer 9:8). After these he mentions the inner root of these harmful deeds, when he says malignity, which implies an evil fire, i.e., ill will in the heart: they speak peace with their neighbors, while mischief is in their hearts (Ps 28:3); the Lord abhors deceitful men (Ps 5:6).
Commentary on RomansBackbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
ψιθυριστάς, καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρέτας κακῶν, γονεῦσιν ἀπειθεῖς,
шепотникѝ, клеветникѝ, богомє́рзки, досади́тєли, велича̑вы, гѡ́рды, ѡ҆брѣта́тєли ѕлы́хъ, роди́телємъ непокори̑вы,
Because these things were displeasing to God, Paul says that they were hateful to God, and because they are also displeasing to men, he adds that they are insolent, haughty, boastful and inventors of evil, not just followers of it. For, becoming true imitators of their father the devil, they invented the evil of idolatry, through which all the vices in the world originated, as well as the greatest perdition. For the devil, whom Scripture says was a sinner from the beginning, although he gloried in his tyrannical presumption, never dared go so far as to call himself God. For among other things he says to God: "All these things have been given to me," not: "All these things are from me." In the book of Job the devil asks for power to be given to him, and in the prophet Zechariah he thinks that he can contradict the priest but does not claim power for himself. For this reason the idolaters are even worse, because they proclaim the divinity not only of the elements but also of imaginary things.They were seized with such insolence that they did not even acknowledge their parents, who had given them birth! They rejoiced in their children but despised those by whom they had come into being.
COMMENTARY ON PAUL'S EPISTLESWherefore, although there have been found: some among our colleagues, dearest brethren, who think that the godly discipline may be neglected, and who rashly hold communion with Basilides and Martialis, such a thing as this ought not to trouble our faith, since the Holy Spirit threatens such in the Psalms, saying, "But thou hatest instruction, and castedst my words behind thee: when thou sawest a thief, thou consentedst unto him, and hast been partaker with adulterers." He shows that they become sharers and partakers of other men's sins who are associated with the delinquents. And besides, Paul the apostle writes, and says the same thing: "Whisperers, backbiters, haters of God, injurious, proud, boasters of themselves, inventors of evil things, who, although they knew the judgment of God, did not understand that they which commit such things are worthy of death, not only they which commit those things, but they also which consent unto those who do these things." Since they, says he, who do such things are worthy of death, he makes manifest and proves that not only they are worthy of death, and come into punishment who do evil things, but also those who consent unto those who do such things-who, while they are mingled in unlawful communion with the evil and sinners, and the unrepenting, are polluted by the contact of the guilty, and, being joined in the fault, are thus not separated in its penalty. For which reason we not only approve, but applaud, dearly beloved brethren, the religious solicitude of your integrity and faith, and exhort you as much as we can by our letters, not to mingle in sacrilegious communion with profane and polluted priests, but maintain the sound and sincere constancy of your faith with religious fear.
Epistle LXVII"Whisperers, backbiters, haters of God, despiteful," and classing things which to many seem indifferent among his charges, he further strengthens his accusation, going up to the stronghold of their wickednesses, and styles them "boasters." For even worse than sinning is it, even though sinning to be haughty-minded. Wherefore also he charges the Corinthians with it, saying, "Ye are puffed up." (1 Cor. v. 2.) For if in a good action he that puffs himself up loseth all, if any one do so among his sins, what vengeance is there of which he is not worthy, since such an one cannot repent any more? Next, he says, "inventors of evil things;" showing that they were not content with those already existing, but even invented others. And this again is like men that are full purposed and in earnest, not those that are hurried away and forced out of their course; and after mentioning the several kinds of maliciousness, and showing that here too they stood against nature itself (for he says, "disobedient to parents"), he then goes on to the root of the great pestilence...
Homily on Romans 5The Scriptures link slander to idolatry by stipulating the same penalty for it—destruction. The haughty are those who want to be more than they are. The devil was like this, and so destroyed himself. For one who seeks to lord it over others will end up beneath them.
PELAGIUS'S COMMENTARY ON ROMANS"Slanderers" — secret whisperers. "Backbiters" — obvious revilers. "God-haters" — haters of God, or hated by God. "Insolent, boastful, proud" — he ascends to the stronghold of evils. For if one who takes pride in a good deed destroys it by pride, how much more does he destroy it when he does evil? Such a person is incapable of repentance. Know, then, that haughtiness is contempt of God, while pride is contempt of people, from which insult is born; for he who despises people insults and tramples upon all. Pride by nature precedes insult; but to us the insult first becomes apparent, and only afterward does its mother — pride — become known. "Inventive in evil" — for they were not content with the evil done before; from which it is again evident that they sinned not out of impulse, but deliberately and of their own disposition. "Disobedient to parents" — against nature itself, he says, they rose up.
Commentary on RomansThen he mentions the covert wrongs that are perpetrated by words when he says whisperers, i.e., those who secretly whisper in men's ears to sow discord among them: curse the whisperer and deceiver, for he has destroyed many who were at peace (Eccl 28:15); detractors, i.e., persons who detract from another's reputation secretly, i.e., saying evil things about another without his knowing it: if a serpent bites before it is charmed, there is no advantage in a charmer (Eccl 10:11).
But lest these sins be regarded as trivial, because they are committed only by words, he adds hateful to God; for they mainly attack something that God loves in men, namely, mutual love: this is my commandment, that you love one another (John 15:12); hence it is said: there are six things which the Lord hates, and a seventh is an abomination to him (Prov 6:16), namely, a person who sows discord among brothers.
He adds contumelious, namely, those who insult another to his face: though I formerly blasphemed and persecuted and insulted him (1 Tim 1:13). Thus he mentioned three vices that agree on one point, namely, they say something evil about one's neighbor. But they differ in their aim, for the whisperer intends discord, the slanderer ill repute, and the insolent injury.
Then he mentions the sins that involve omission: first, the root of these sins, when he says proud. They are called haughty, as though moving on a higher plane than they ought. On account of an unregulated desire for excellence, they wish to be first, refuse any rule outside themselves, and, therefore, ignore commands: the beginning of all sin is pride (Eccl 10:13), which is true, insofar as sin is a turning from God, but not insofar as sin is a turning to a perishable good. For it is stated: the love of money is the root of all evils (1 Tim 6:10).
Second, he describes the progress of pride. First, from it is born in the heart a boastful attitude, so that a person esteems himself above others: I am not like other men (Luke 18:11). Against those who over-esteem themselves it is said: my eyes are not raised too high (Ps 131:1). Second, from pride arises presumption to be new and different in behavior, to which he alludes, when he says inventors of evil things. For since good things have already been established by God and men, the result is that they devise new evils: their devisings are against the Lord (Isa 3:8).
Commentary on RomansWithout understanding, covenantbreakers, without natural affection, implacable, unmerciful:
ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀσπόνδους, ἀνελεήμονας·
неразꙋ̑мны, непримири́тєльны, нелюбѡ́вны, неклѧтвохрани́тєльны, неми́лѡстивны.
They were foolish and faithless and had no feelings either for God or for men. That is why they were heartless and ruthless. For someone who is cruel to his own family will be that much more cruel to others!
COMMENTARY ON PAUL'S EPISTLESI hope I am not being misunderstood. If this chapter leads anyone to doubt that the lack of "natural affection" is an extreme depravity I shall have failed. Nor do I question for a moment that Affection is responsible for nine-tenths of whatever solid and durable happiness there is in our natural lives.
The Four Loves, Chapter 3: Affection"Without natural affection, implacable." For this Christ Himself also pronounces to be the cause of wickedness, saying, "When iniquity shall abound, the love of many shall wax cold." (Matt. xxiv. 12). This too St. Paul here says, calling them "covenant-breakers, without natural affection, implacable, unmerciful," and showing that they were traitors even to the gift of nature. For we have a sort of family feeling even by nature towards one another, which even beasts have got towards each other. "For every beast," it says, "loveth his like, and every man his neighbor." (Ecclus. xiii. 15.) But these became more ferocious even than they. The disorder then which resulted to the world by evil doctrines, he proves to us by these witnesses, and clearly shows that the malady in either case came of the negligence of them that were disordered. He shows besides, what he did in the case of the doctrines, that they were here also deprived of all excuse...
Homily on Romans 5Paul mentions all these sins, set out one by one, with respect to those who have been abandoned by God because they have abandoned him. Let us therefore take care, lest we also be abandoned for embracing one of these evils.
PELAGIUS'S COMMENTARY ON ROMANS"Senseless" — and rightly so. For how could those who did not obey their parents understand anything? "Faithless" — that is, they are not steadfast in agreements. "Unloving, implacable, unmerciful" — the root of all evils is the very cooling of love: for from this it follows that one does not make peace with another, one does not love another, one does not show mercy to another. About this Christ also said: "Because of the increase of wickedness, the love of many will grow cold" (Matt. 24:12). Nature itself unites us with one another, as it does other animals; but people have not understood this.
Commentary on RomansThen the omissions are mentioned: first, in regard to authority; hence, in regard to parents he says disobedient to parents, contrary to what is commanded in Ephesians: children, obey your parents in the Lord (Eph 6:1). In regard to God's authority he says, foolish, i.e., acting contrary to God's wisdom: the fear of the Lord is wisdom; and to depart from evil is understanding (Job 28:28).
Second, he mentions a sin of omission relating to oneself, when he says dissolute in appearance and in gait: a man's attire and open-mouthed laughter and a man's manner of walking show what he is (Eccl 19:30). Some fall under this indictment, when their manner conflicts with the common customs of the people among whom they live.
Third, he mentions omission touching one's equals, toward whom we ought to have, first of all, affection in the heart; hence, he says without affection: the heart of the wicked is cruel (Prov 12:10); men will be lovers of self and not of others (2 Tim 3:2). Second, a man should live in social life with his equals, in contrast to which he says without fidelity; consequently, they do not live in society with others: they smote them with the edge of the sword (Judg 18:27ff.); woe to him that is alone when he falls and has no one to lift him up (Eccl 4:10).
Fourth, he mentions an omission affecting one's inferiors, when he says without mercy, which we ought to show to the desolate: judgment is without mercy to one who has shown no mercy (Jas 2:13).
Commentary on RomansWho knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες, ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσι.
Нѣ́цыи же и҆ ѡ҆правда́нїе бж҃їе разꙋмѣ́вше, ꙗ҆́кѡ такѡва́ѧ творѧ́щїи досто́йни сме́рти сꙋ́ть, не то́чїю са́ми творѧ́тъ, но и҆ соизволѧ́ютъ творѧ́щымъ.
Those who knew by the law of nature that God requires righteousness realized that these things were displeasing to God, but they did not want to think about it, because those who do such things are worthy of death, and not only those who do them but those who allow them to be done, for consent is participation. Their wickedness is double, for those who do such things but prevent others are not so bad, because they realize that these things are evil and do not justify them. But the worst people are those who do these things and approve of others doing them as well, not fearing God but desiring the increase of evil. They do not seek to justify them either, but in their case it is because they want to persuade people that there is nothing wrong in doing them.
COMMENTARY ON PAUL'S EPISTLESHere again we see the innocence of God and the guilt of man and the justice of the judgment which is brought. For men do these things, not being unaware that they are worthy of punishment by God the judge. For it is clear that they are not unaware of this when they judge others and hand those who do such things over to death. For when evil men have knowledge of the good and make use of it as if they are not given over to pleasures, they bear witness that God's creation is good.… But those who lead men into wrong, as well as those who follow what is wrong, are both evil.
PAULINE COMMENTARY FROM THE GREEK CHURCHWhatever they had done they did without compulsion. For when they give their consent to evil deeds, they approve even of things which they did not do themselves.
AUGUSTINE ON ROMANS 7-8Perverted human tradition is the source of great evil for us, in that some sins are denounced while others are viewed with indifference. Crimes like homicide and adultery are the object of a violent but feigned indignation while others, like anger, reviling, drunkenness or avarice, are not considered deserving of even a simple admonition.
ON THE JUDGMENT OF GODThose who do not admonish adulterers make us suspect that the reason for this failure of reproof is that they commit similar sins themselves.
SERMON 42.2And therefore the laws not only of the Church, but of the world, condemn those who are guilty of this crime; and not only those indeed who actually conspire, but those also who take part with such.
Those who do such things are hateful to God—and not only those who do them but those who take pleasure in those who do them.
THE FIRST EPISTLE OF CLEMENT 35Such persons, therefore, are in all things to be guarded against, and are not to be received, because, according to the apostle, not only those who commit such things are condemned, but also those who consent with those who do them.
"Who knowing the judgment of God, that they which commit such things are worthy of death. not only do the same, but have pleasure in them that do them." Having assumed here two objections, he in the first place removes them. For what reason have you to say, he means, that you know not the things which ought to be done? At best, even if you did not know, you are to blame in having left God who instructs you. But as it is by many arguments we have shown that you do know, and transgress willingly. But are you drawn by passion? Why then do you both cooperate therewith and praise it? For they "not only do such things," he says, "but have pleasure in them that do them." Having then put the more grievous and the unpardonable sin first, that he might have done with it (for he that praiseth the sin is far worse than even he that trespasseth); having then put this the first, he by this method grapples more powerfully with him in the sequel.
Homily on Romans 5Even people who did not agree with these doings … nevertheless seem to have accepted them, because they agreed to idolatry, which is the source and cause of them all.
PELAGIUS'S COMMENTARY ON ROMANSWhen Paul talks about the "judgment of God" he means the just recompense which God gives to everyone according to their deserts. For men know by their natural reasoning that transgressors will be punished by God, but instead of ceasing from their wicked ways they are actually pleased with those who do such things!… Therefore God will judge those who do such things as absolutely and without question worthy of death.
PAULINE COMMENTARY FROM THE GREEK CHURCHHaving demonstrated that the pagans were filled with every vice because they did not wish to know God, he now proves that they deserve no excuse. They cannot say: we did not know what is good; for they knew that God is righteous. This means they do evil voluntarily, and, what is even worse, they approve of those who do it, that is, they patronize evil — which is an incurable disease.
Commentary on RomansThen when he says who, having known the justice, he shows that they are deserving of God's anger or vengeance. In this regard there are three points to consider.
First, their naturalistic attitude, because although they knew that God is just and possessed of all other perfections, they did not believe that he would punish their sins: they say in their hearts: the Lord will not do evil (Zeph 1:12). This is why he says, who, having known the justice of God, did not understand.
Second, the punishment due to their sins, when he says, are worthy of death. The wages of sin is death (Rom 6:23). For it is fitting that the soul which deserts God should be deserted by its own body through bodily death and in the end be deserted by God through eternal death: the death of the wicked is very evil (Ps 34:22); over such the second death has no power (Rev 20:6).
Third, he considers those who deserve this punishment: first, they who do such things, i.e., the above mentioned sins: you hate all evildoers. You destroy those who speak lies (Ps 5:5–6). But not only they who do them, but they also who consent to those who do them. And this in two ways: in one way directly, by applauding sin: the wicked is praised in the desires of his heart (Ps 10:3), or even by offering advice and help: should you help the wicked (2 Chr 19:2). In another way, indirectly, by not objecting or opposing in any way, and especially when one is obliged by his office. Thus, the sins of his sons were imputed to Eli (1 Sam 3:13). In particular, this is directed against those gentile wise men who, even though they did not worship idols, did nothing to oppose those who did.
Commentary on RomansChapter 2
THEREFORE thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε, πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις· τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων.
Сегѡ̀ ра́ди без̾ѿвѣ́тенъ є҆сѝ, ѽ, человѣ́че всѧ́къ сꙋдѧ́й: и҆́мже бо сꙋдо́мъ сꙋ́диши дрꙋ́га, себѐ ѡ҆сꙋжда́еши, та̑ѧжде бо твори́ши сꙋдѧ́й.
Paul shows that the man who does evil and consents to others who do it is deserving of death, lest perhaps the one who does it and pretends not to approve of others who do it … might think he can be excused, because he can conceal his sin for a time.… It is not right to give in to someone who pretends to be better when in fact he is worse. Such a person appears to escape notice and to be worthy of honor, but in fact he will be punished.
COMMENTARY ON PAUL'S EPISTLESPaul is speaking here of sins already committed. And when he says "O man, whoever you are," he includes not only the Gentile but also the Jew who wanted to judge the Gentiles according to the law.
AUGUSTINE ON ROMANS 7-8He sees (like you) how all the people in your home or your job are in various degrees awkward or difficult; but when He looks into that home or factory or office He sees one more person of the same kind— the one you never do see. I mean, of course, yourself. That is the next great step in wisdom—to realize that you also are just that sort of person. You also have a fatal flaw in your character. All the hopes and plans of others have again and again shipwrecked on your character just as your hopes and plans have shipwrecked on theirs.
The Trouble With X, from God in the DockEvery one has heard people quarrelling. Sometimes it sounds funny and sometimes it sounds merely unpleasant; but however it sounds, I believe we can learn something very important from listening to the kind of things they say. They say things like this: 'How'd you like it if anyone did the same to you?'—'That's my seat, I was there first'—'Leave him alone, he isn't doing you any harm'—'Why should you shove in first?'—'Give me a bit of your orange, I gave you a bit of mine'—'Come on, you promised.' People say things like that every day, educated people as well as uneducated, and children as well as grown-ups. Now what interests me about all these remarks is that the man who makes them is not merely saying that the other man's behaviour does not happen to please him. He is appealing to some kind of standard of behaviour which he expects the other man to know about. And the other man very seldom replies: 'To hell with your standard.' Nearly always he tries to make out that what he has been doing does not really go against the standard, or that if it does there is some special excuse.
It is only for our bad behaviour that we find all these explanations. It is only our bad temper that we put down to being tired or worried or hungry; we put our good temper down to ourselves.
Mere Christianity, Book 1, Chapter 1: The Law of Human NatureThat we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."
Treatise XII Three Books of Testimonies Against the Jews"Therefore thou art inexcusable, O man; whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself." These things he says, with an aim at the rulers, inasmuch as that city then had the rule of the world put into its hands. He anticipated them therefore by saying, Thou art depriving thyself of defence, whoever thou mayest be; for when thou condemnest an adulterer, and thyself committest adultery, although no man condemneth thee, in thy judgment upon the guilty person thou hast also passed sentence against thyself.
Homily on Romans 5This concerns those who are in a position to pass judgment. Judges and princes are being put on trial. By a natural process everyone pronounces a sentence which fits the crime and knows that righteousness deserves reward while wickedness should be punished.
PELAGIUS'S COMMENTARY ON ROMANSWe are all people of unequal disposition: sometimes we patronize evil, sometimes we become judges of others' evils, condemning those like ourselves. So, having spoken before about those who approved of the wicked, he now speaks about condemnation and says: "therefore you are inexcusable." That is, you knew that the justice of God consists in worthily punishing the wicked; therefore you also have no excuse, you who condemn those who do the same things that you yourself do. It seems that these words refer to rulers, and especially to the Romans, as the then rulers of the world; for to judge is the business of rulers. However, this is fitting for every person as well; for every person can judge, even if he does not hold a judicial office. So when you condemn, he says, the adulterer, yet yourself commit adultery, then you condemn yourself.
Commentary on RomansAfter showing that the gentiles did not become just from the knowledge of the truth they had, the Apostle now shows that neither were the Jews made just by the things in which they gloried. Consequently, both of them need the power of the Gospel's grace for salvation.
First, therefore, he says that the Jews were not made just by the law; second, that they were not made just by the race in which they gloried: what advantage then has the Jew? (Rom 3:1). Third, that they were not made just by circumcision: what shall we say then? (Rom 4:1).
In regard to the first point it should be noted that Jews and gentiles converted to the faith judged each other on their previous life. For the Jews objected to the gentiles that when they lived without God's law, they sacrificed to idols. The gentiles on their part objected to the Jews that even though they received God's law, they did not keep it.
First, therefore, he rebukes both sides and their extravagant judgment; second, he shows that the Jews were not worthy of a reward, because the things they glory in were not sufficient for salvation, at for not the hearers of the law (Rom 2:13).
In regard to the first he does two things. First, he confutes human judgment; second, he discloses and commends the divine judgment, at for we know. In regard to the first he does two things: first, he proposes that although they judge one another, neither has an excuse; second, he gives the reason, at for wherein you judge.
First, therefore, he concludes from what he stated in the first chapter that even though the gentiles by their wickedness suppressed the truth they knew about God, you are inexcusable, O man, whosoever you are who judges another man, just as he said earlier: so that they are inexcusable (Rom 1:20). He says whoever you are as if to say: whether Jew or gentile, because even the gentiles, who might seem to have an excuse, cannot be excused on the plea of ignorance, as he stated above (Rom 1:20ff.); do not pronounce judgment before the time (1 Cor 4:5).
Then when he says for wherein you judge he gives the reason by rejecting the causes for excuse: first, ignorance; second, innocence, at for you do the same.
Ignorance is excluded by the very act of judging. For whoever judges another an evildoer shows that he knows that the conduct is evil and, therefore, that he is himself worthy of condemnation. And this is what he says: you have no excuse, for wherein you judge another as an evildoer you condemn yourself, i.e., you show that you are worthy of being condemned: judge not, that you may not be judged (Matt 7:1).
This does not mean that every judgment is a cause of condemnation. For there are three kinds of judgment: one is just, i.e., made according to the rule of justice: love justice, you rulers of the earth (Wis 1:1); another is not just, i.e., made contrary to the rule of justice: although servants of his kingdom, you did not rule rightly (Wis 6:4); the third is rash judgment against which it is said: be not rash with your mouth (Eccl 5:2).
A rash judgment is made in two ways: in one way, when a person passes judgment on a matter committed to him without due knowledge of the truth, contrary to what is stated: I searched out the cause of him whom I did not know (Job 29:16). In another way, when a person presumes to judge about hidden matters, of which God alone has the power to judge, contrary to what is stated: do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness (1 Cor 4:5).
But some things are hidden not only in relation to us but of their very nature and so belong solely to God's knowledge: first, the thoughts of the heart: man's heart is deceitful and unsearchable. Who can understand it? I, the Lord, search the mind and try the heart (Jer 17:9); second, the contingent future: tell us what is to come hereafter, that we may know you are gods (Isa 41:23). Hence, as Augustine says: there are two cases in which we must beware of rash judgment: when it is not certain in what spirit something was done, or when it is not certain how a person will turn out, who now appears to be good or to be wicked.
The first judgment is not a cause for condemnation, but the second and third are.
Then when he says for you do the same, he rejects the other excuse, namely, innocence. As if to say: the reason why you, the judge of others, condemn yourself is that for you do the same things which you judge, i.e., for which you condemn them; consequently, it seems that you are acting against your conscience: why do you see the speck in your brother's eye, but do not notice the log in your own eye? (Matt 7:3).
However, it should be noted that it is not always true, when someone judges another concerning a sin which he himself commits, that he automatically draws a condemnation upon himself, because he does not always sin mortally by so judging; yet he always reveals his own damnation.
For if he is publicly guilty of the sin concerning which he judges another, he seems to be giving scandal by judging, unless perhaps he humbly reproves himself along with the other and laments his sin.
But if he is secretly guilty of the same sin, he does not sin by judging another about the same sin, especially when he does so with humility and with an effort to rise again, as Augustine says in The Lord's Sermon on the Mount: when necessity compels us to correct someone, let us first examine whether it is a vice, such as we never had: and then let us reflect that we could have had it or that we once had it and no longer have it: and then our common weakness will prod the memory, so that mercy and not hatred will guide that correction. But if we discover that we are presently guilty of the same vice, we should not scold but lament together and invite the other to join you in grieving.
Commentary on RomansBut we are sure that the judgment of God is according to truth against them which commit such things.
οἴδαμεν δὲ ὅτι τὸ κρῖμα τοῦ Θεοῦ ἐστι κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.
Вѣ́мы же, ꙗ҆́кѡ сꙋ́дъ бж҃їй є҆́сть пои́стиннѣ на творѧ́щихъ такова́ѧ.
This means that we are not unaware that God will judge these people in truth, for we judge them ourselves. If what they do is displeasing to us, how much more will it be so to God, who is truly just and efficient in carrying out his work.… Paul is instilling fear, so that although the ungodly say that God does not care, in fact he will judge the wicked and most severely render to each one according to his deserts, not sparing any.
COMMENTARY ON PAUL'S EPISTLES"For we are sure that the judgment of God is according to truth against them who commit such things." For lest any should say, until now I have escaped, to make him afraid, he says, that it is not so with God as it is here. For here one is punished, and another escapes while doing the same thing. But hereafter it is not so. That he that judgeth then knoweth the right, he has said: but whence he knoweth it, he hath not added; for it was superfluous. For in the case of ungodliness, he shows both that the ungodly was so even with a knowledge of God, and also whence he got that knowledge, namely, from the Creation. For inasmuch as it was not plain to all, he gave the cause also; but here he passes it over as a thing admitted. But when he says, "whosoever thou art that judgest," he is not addressing himself to the rulers only, but to private individuals and subjects also. For all men, even if they have no chair of state, nor executioners, nor stocks at command, yet even they judge those that offend, in conversations and public meetings and by the vote of their conscience. And no one would venture to say, that the adulterer does not deserve punishment. But it is others, he says, they condemn, and not themselves. And for this cause he stands forth vehemently against them.
Homily on Romans 5"But we know that the judgment of God is according to truth against those who do such things." That the judgment of God is according to truth, not only against those who do the things enumerated above, but also against all who in any manner whatever have done anything good or evil, is to be expected and believed. But this is what seems to be shown in this passage: that judgment according to truth belongs to God alone. For there are certain things that are committed with an evil deed, but not with an evil intention: as if someone, for example, should commit a homicide unwillingly. And other things are done with a good deed, but not with a good intention: as if someone should perform an act of mercy, not on account of God's commandment, but that he may be praised by men. But there are other things in which, whether in good or in evil, the intention agrees with the deed. And because to know the hearts of men belongs to God alone, and to discern the secrets of the mind, therefore he alone is the one who can hold judgment according to truth. But it is asked whether, toward those whose iniquities have been forgiven through the grace of baptism, or whose sins have been covered through repentance, or to whom sin is not to be imputed through the glory of martyrdom, God may be seen to preserve judgment according to truth. For the truth of judgment demands this, that the evil man receive evil things, and the good man good things: and although the gifts and bounty of God by no means admit the curiosity of one who scrutinizes them, nevertheless let us show even in this how great is the truth of his judgment. It is a common profession that the good ought not to be punished, nor the evil to obtain good things. If therefore there be someone, for example, who has at some time done evil things, it is certain that he was evil then, when he was doing evil things. But if he, repenting of things past, should correct his mind toward good things, and act well, speak well, think well, will well — he who does these things, does he not seem to you good, and deservedly to receive good things? Likewise also if someone should be turned from good to evil, he will no longer be judged good, which he was and is not, but evil, which he is. For acts, whether good or evil, pass away, but according to their own quality they stamp and shape the mind of the one acting, and leave it either good or evil, to be destined either for punishment or for rewards. It will therefore be unjust either that a good mind be punished for evil deeds, or that an evil one be rewarded for good acts. But that what we are saying may become still plainer, we shall add these things also: let us suppose there is a soul in which impiety, injustice, folly, and wantonness dwell, and the whole multitude of evils, to which, that is, it has subjected itself as their servant and handmaid. But if, returning into itself, this soul should open the door of its mind again to piety and to the virtues, will not piety, having entered, immediately drive out impiety? Likewise also justice will thrust out injustice, and wisdom folly, and sobriety will put wantonness to flight; and thus, the barbarian inhabitants having been driven out from itself, it will offer to the virtues a civil and lawful lodging. How then will it be just to accuse a soul now full of virtues concerning those things which it did when it was not yet a friend of the virtues, and to condemn one that is pious for impiety, one that is just for injustice, one that is sober for wantonness? In this manner, therefore, even in those whose iniquities have been forgiven, and whose sins have been covered, God is to be believed to preserve judgment according to truth.
COMMENTARY ON THE EPISTLE TO THE ROMANSIf you, a sinner, pass judgment upon a sinner like yourself, how much more will God, who is just, condemn you as unjust? If he did not do so, it might appear that evil is pleasing to him while good is not. But God has no favorites, and he spared neither his friends (the patriarchs) nor his angels when they sinned! Human judgment on the other hand is imperfect in many ways. The integrity of judges is often compromised by love, hate, fear and greed, and occasionally mercy is allowed to overturn the rule of justice.
PELAGIUS'S COMMENTARY ON ROMANSThe truth, therefore, will be His, whose is also the wrath, which has to be revealed to avenge the truth. Likewise, when adding, "We are sure that the judgment of God is according to truth," he both vindicated that wrath from which comes this judgment for the truth, and at the same time afforded another proof that the truth emanates from the same God whose wrath he attested, by witnessing to His judgment.
Against Marcion Book VSo that both the gospel and Christ must be His, to whom appertain the law and the nature which are to be vindicated by the gospel and Christ-even at that judgment of God which, as he previously said, was to be according to truth. The wrath, therefore, which is to vindicate truth, can only be revealed from heaven by the God of wrath; so that this sentence, which is quite in accordance with that previous one wherein the judgment is declared to be the Creator's, cannot possibly be ascribed to another god who is not a judge, and is incapable of wrath.
Against Marcion Book V"Judgment" means the tribunal and judgment seat of God, and as if to make the condemnation of the wicked certain Paul added "rightly."
PAULINE COMMENTARY FROM THE GREEK CHURCHLest someone say of himself: 'I have committed adultery until now and escaped judgment,' the apostle, frightening him, says that with God it is not so: among us, one is punished, while another, though doing the same thing, escapes punishment; but with God it is not so: for the judgment of God upon wicked people is truly real.
Commentary on RomansThen when he says for we know, he discloses and commends God's judgment. And concerning this he does three things. First, he declares the truth of God's judgment; second, he rejects a contrary opinion, at do you think this; third, he manifests the truth, at who will render (Rom 2:6).
First, therefore, he says: the reason I say that you condemn yourself, when you do the same things that you judge, is that we know, i.e., we hold it as certain, that the judgment of God is against those who do such things, i.e., God's judgment threatens them: the avenger of sin is the sword, that you may know there is a judgment (Job 19:29); God will bring every deed into judgment (Eccl 12:14).
We also know that this judgment will be according to truth: he will judge the earth with justice (Ps 96:13).
But man's judgment, even though it be formed justly, is not always based on the truth of the affair, but on the words of witnesses, which sometimes clash with the truth. But this cannot happen in the divine judgment, because, as is said: I am the judge and witness (Jer 21:23). Nor is he deceived by false allegations: I will not spare him, nor his mighty words, and framed to make supplication (Job 41:12).
Commentary on RomansAnd thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρῖμα τοῦ Θεοῦ;
Помышлѧ́еши ли же сїѐ, ѽ, человѣ́че, сꙋдѧ́й такова́ѧ творѧ́щымъ и҆ творѧ̀ са́мъ та̑ѧжде, ꙗ҆́кѡ ты̀ и҆збѣжи́ши ли сꙋда̀ бж҃їѧ;
Paul does not want them to hope that they can be pardoned, since that would be unjust, when they have been given the ability to judge evil and wrongdoing and to avoid it. If they cannot manage to avoid it in this life, they will not be able to escape the judgment of God in the future. For God, with whom there is neither flattery nor respect of persons, will judge them on his own authority.If someone thinks he ought to be immune from such punishment, let him say so. But if it is right that he should not escape, let him trust that God will judge and judge rightly, and that God, the Creator of the world, will offer proper attention and care to his creation. If God had made the world and then neglected it, he would be called a bad Creator, because he would be demonstrating by his neglect that what he had made was not good. But since it cannot be denied that God made good things—for it is unworthy and impossible for one who is good to make evil things—it is necessary to say that he is concerned about them. It would be a crime and a reproach to him if he were to neglect the good things which he had made. Life itself is governed by his servants the natural elements, who act according to his pleasure and plan, as the Lord himself says: "he makes his sun rise on the evil and on the good and sends rain on the just and on the unjust." Therefore, if he does all that, will he not take care to look after what he has made, so as to reward those who love him and condemn those who reject him?
COMMENTARY ON PAUL'S EPISTLESIs the fact that some persist in their wickedness any proof that God does not persist in his patience, punishing very few sins in this world, lest we fail to believe in his divine providence and, saving many for the last judgment, to justify his future decree?
LETTER 153"And thinkest thou this, O man, that judgest those which do such things, and doest the same, that thou shalt escape the judgment of God?" For since he had shown the sin of the world to be great, from its doctrines, from its doings, and that they did yet sin though wise, and though they had the creation to lead them by the hand, and not by leaving God only, but also by choosing the images of creeping things, and by their dishonoring virtue, and deserting, in spite of nature's drawings back, to the service of vice even contrary to nature: he goes on next to show, that they who do such things are punished too. He did indeed at once point out a punishment by mentioning their very practice. For "they received," he says, "in themselves that recompense of their error which was meet." But as they do not perceive that, he mentions another also, which they stood most in fear of. For if the Gentile be on this score inexcusable, because, when the creation led him on and his own reasonings, he yet did not amend, much more were the Jew so, who besides these had the teaching of the Law also. Having then persuaded him to a ready admission of these reasonings, in the case of other men's sins, he now compels him even against his will to do so in the case of his own. And in order that what he says may be more readily allowed, he leads him forward with the better things also in view. Thou hast not been acquitted of thine own judgment, and wilt thou escape through God's? Who indeed would say this? And yet thou hast judged thyself. But since the rigorousness of the judgment-court was such, and thou wert not able to spare even thyself, how should not God, that cannot do amiss, and who is in the highest sense just, be much surer to do the same? But hast thou condemned thyself, and is God to approve of thee and praise thee? And how can this be reasonable?
Homily on Romans 5"But do you suppose this, O man, every one of you who judges those who do such things, and does them yourself, that you will escape the judgment of God?" If all the things which the Law speaks, it speaks to those who are under the Law, then the things which the Gospel, or the Apostle, now speaks, it speaks not to the princes of this age, nor to the kings of the world, but to the rulers and leaders of the Churches, namely to those who judge those who are within, that is, to bishops, or presbyters and deacons. To these, therefore, he says that they should not suppose they will escape the judgment of God, if they themselves commit those things concerning which they judge and condemn others. And therefore each one ought first to judge concerning his own conscience, and then to examine the deeds of him whom he judges. And if this were done, all ambition for approaching ecclesiastical honor would be utterly cut off, if those who wish to preside over peoples were to consider that they are rather to be judged than to judge. Let no one therefore suppose that he can escape the judgment of God, as the Prophet also says: "Whither shall I go from your spirit, and whither shall I flee from your face?" And because these things are said especially to those who preside over the judgments of peoples, therefore he says elsewhere also that "judgment begins at the house of God." And again elsewhere the Lord says: "In those who draw near to me I will be sanctified;" as was done in the case of Nadab and Abihu, when they offered strange fire, that is, not sacred fire, upon the divine altars. Judgment therefore begins first from the sons. For "God scourges every one whom he receives into the number of sons." But, as I reckon, not even if one could, ought he to wish to escape the judgment of God. For not to come to the judgment of God is to come neither to correction, nor to health, nor to remedy.
COMMENTARY ON THE EPISTLE TO THE ROMANSAbove he said that the recompense to wicked people for their error and worship of creatures consists in those very misfortunes to which they gave themselves over, because the impurity itself was sufficient punishment for them. Now he already reveals for them the punishment as well. For you, he says, O man, there is also another punishment: you shall not escape the judgment of God. How will you escape the judgment of God, when you have not escaped your own judgment? For in what you condemned another, in that you pronounced sentence upon yourself.
Commentary on RomansThen when he says do you think this, he rejects a contrary opinion. First, he states it; second, the cause of it, at or do you despise; third, he disproves it, at do you not know.
First, therefore, he says: I have said that God's judgment is in accordance with the truth, against those who do such things. But do you not, O man, whoever you are, who judges those who do such things and yet do the same things, do you not fear a higher judgment? Do you suppose that you will escape the judgment of God? As if to say: if you suppose this, you are wrong: whither shall I go from your Spirit? or whither shall I flee from your presence? (Ps 139:7); all way of escape will be lost to them (Job 11:20).
Then when he says or do you despise, he shows the cause of this false supposition. For since man is not punished at once by God for sin, he supposes that he will not be punished, which is contrary to Sirach: do not say, 'I sinned, and what happened to me?' For the Lord is slow to anger (Sir 4:5); because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil (Eccl 8:11).
Yet the fact that the sinner does evil a hundred times and is patiently endured should not lead him to presume on God, but to conclude that it is good to fear him. Therefore, he says here or do you despise: when wickedness comes, contempt comes also (Prov 18:3); the riches, i.e., the abundance: God who is rich in mercy (Eph 2:3); of his goodness, through which he diffuses his blessings on us: you open your hand and satisfy the desire of every living thing (Ps 145:16). For according to Dionysius the good involves the notion of diffusing itself: the Lord is good to those who wait on him (Lam 3:25); and patience, through which he endures those who sin grievously and from malice: God is a just and patient judge. Is he indignant every day? (Ps 7:11); and longsuffering, through which he endures for a long time those who sin from weakness and continue in their sin for a long time: and count the forbearance of our Lord as salvation (2 Pet 3:15).
Commentary on RomansOr despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει;
И҆лѝ ѡ҆ бога́тствѣ бл҃гости є҆гѡ̀ и҆ кро́тости и҆ долготерпѣ́нїи неради́ши, не вѣ́дый, ꙗ҆́кѡ бл҃гость бж҃їѧ на покаѧ́нїе тѧ̀ веде́тъ;
Paul says this so that no one should think that he has escaped, just because God's goodness has allowed him to go on sinning. Nor should anyone think that God's patience is to be despised, as if he did not care about human affairs, but rather understand that God conceals himself, because his judgment is not promised in this life. It is for the future, so that in the next life the man who did not believe that God is a judge will repent. For in order to reveal the terror of future judgment and that his patience should not be despised, God said: "I have been silent. But shall I be silent for ever?" Thus the man who has been punished and has not repented will repent when he sees the future judgment of God, which he has spurned. Then he who thought that the longsuffering of God's goodness was something to laugh at will not hesitate to beg for mercy.
COMMENTARY ON PAUL'S EPISTLESThe Apostle to the Romans: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath on the day of wrath and of the revelation of the just judgment of God."
Collationes de Septem Donis, Collation 2Through piety the incarnate Son of God assumed flesh, ascended the cross, was raised from the dead, sent the Holy Spirit upon the earth, called the Church to himself, and freed all the worthy from misery through piety. The Apostle to the Romans says: "Do you despise the riches of his goodness and patience and longsuffering? Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the just judgment of God." The Son of God offered a holocaust, namely himself for us: this is the great sacrament of piety.
This sacrament is repeated daily upon the altar. For these reasons he gave us the Sacrament of the altar, so that, mindful of the sacrament of piety, we might put on the bowels of piety. Cruel is the heart that is not softened by these things.
Collationes de Septem Donis, Collation 3But what and how great is the patience in God, that, most patiently enduring the profane temples and the images of earth, and the sacrilegious rites instituted by men, in contempt of His majesty and honour, He makes the day to begin and the light of the sun to arise alike upon the good and the evil; and while He waters the earth with showers, no one is excluded from His benefits, but upon the righteous equally with the unrighteous He bestows His undiscriminating rains. We see that with undistinguishing equality of patience, at God's behest, the seasons minister to the guilty and the guiltless, the religious and the impious-those who give thanks and the unthankful; that the elements wait on them; the winds blow, the fountains flow, the abundance of the harvests increases, the fruits of the vineyards ripen, the trees are loaded with apples, the groves put on their leaves, the meadows their verdure; and while God is provoked with frequent, yea, with continual offences, He softens His indignation, and in patience waits for the day of retribution, once for all determined; and although He has revenge in His power, He prefers to keep patience for a long while, bearing, that is to say, mercifully, and putting off, so that, if it might be possible, the long protracted mischief may at some time be changed, and man, involved in the contagion of errors and crimes, may even though late be converted to God, as He Himself warns and says, "I do not will the death of him that dieth, so much as that he may return and live." And again," Return unto me, saith the Lord." And again: "Return to the Lord your God; for He is merciful, and gracious, and patient, and of great pity, and who inclines His judgment towards the evils inflicted." Which, moreover, the blessed apostle referring to, and recalling the sinner to repentance, sets forward, and says: "Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the patience and goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart thou treasurest up unto thyself wrath in the day of wrath and of revelation of the righteous judgment of God, who shall render to every one according to his works." He says that God's judgment is just, because it is tardy, because it is long and greatly, deferred, so that by the long patience of God man may be benefited for life eternal. Punishment is then executed on the impious and the sinner, when repentance for the sin can no longer avail.
Treatise IX On the Advantage of PatienceThat God is patient for this end, that we may repent of our sin, and be reformed. In Solomon, in Ecclesiasticus: "Say not, I have sinned, and what sorrow hath happened to me? For the Highest is a patient repayer." Also Paul to the Romans: "Or despisest thou the riches of His goodness, and forbearance, and patience, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou treasurest up to thyself wrath in the day of wrath and of revelation of the just judgment of God, who will render to every man according to his deeds."
Treatise XII. Three Books of Testimonies Against the Jews.The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance. For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live.
Epistle of Ignatius to the EphesiansAnd in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive condign punishment: for God did kindly bestow on them what was good; but they themselves did not diligently keep it, nor deem it something precious, but poured contempt upon His super-eminent goodness. Rejecting therefore the good, and as it were spuing it out, they shall all deservedly incur the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But dost thou despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leadeth thee to repentance? But according to thy hardness and impenitent heart, thou treasurest to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honour," he says, "to every one that doeth good." God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do.
Irenaeus Against Heresies Book 4"Or despiseth thou the riches of His goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" For after praising God's long-suffering, showing the gain thereof to be very great to them that heeded it (and this was the drawing sinners to repentance); he adds to the terror. For as to them, who avail themselves of it aright, it is a ground of safety; so to them that slight it, it is conducive to a greater vengeance. For whenever you utter this common notion, that God doth not exact justice, because He is good and long-suffering, he says, You do but mention what will make the vengeance intenser. For God showeth His goodness that you may get free from your sins, not that you may add to them. If then thou make not this use thereof, the judgment will be more fearful. Wherefore it is a chief ground for abstaining from sin, that God is long-suffering, and not for making the benefit a plea for obstinacy. For if He be long-suffering, He most certainly punisheth. Whence does this appear? from what is next said. For if the wickedness be great and the wicked have not been requited, it is absolutely necessary that they should be requited. For if men do not overlook these things, how should God make an oversight? And so from this point he introduces the subject of the judgment. For the fact of showing many who, if they repent not, are liable, yet still are not punished here, introduces with it necessarily the judgment, and that with increase.
Homily on Romans 5"Or do you despise the riches of his goodness, and forbearance, and patience? Do you not know that the kindness of God leads you to repentance?" That man can recognize the riches of God's goodness who considers how many evils men commit daily upon the earth, and how nearly all have turned aside and together become unprofitable, and walk the broad and spacious road of perdition, neglecting the narrow way of life — and yet, for all these, God daily brings forth his sun and supplies the rains; and he who considers how many blaspheme God daily, and stretch out their tongues against heaven. And what shall I say now of frauds, of violence, of crime, of sacrileges and of deeds requiring expiation? Yet among all these, in this passage, those seem to be given precedence in wickedness who, while judging others, themselves commit the very things they punish in the rest. If, therefore, anyone despises this goodness of God, and his forbearance, and his patience, he does not know that through these he is being summoned to repentance. But forbearance seems to differ from patience in this, that those who sin more from weakness than from deliberate purpose are said to be borne with; whereas those who with obstinate mind, as it were, exult in their offenses must be said to be endured patiently. But just as God made all things in measure and weight and number, so also there is a fixed measure of his patience — a measure which we must believe was filled up either by those who perished in the flood, or by those who were destroyed in Sodom by fire from heaven. Whence it is also said concerning the Amorites: "For the sins of the Amorites are not yet filled up until now." God therefore bears patiently, and awaits the repentance of each one. But let this not make us lax and slow to conversion, since there is again a fixed measure of his patience and forbearance.
COMMENTARY ON THE EPISTLE TO THE ROMANSDo you imagine you can act with impunity just because God does not punish immediately.… Listen to the words of Scripture: "The Lord is not slow with his promises … but is forbearing toward you, not wishing that any should perish but that all should reach repentance." The Lord is good in as much as he waits and just in as much as he punishes.… People may go far astray because of God's patience, because he does not want to punish sinners immediately. And because he delays, people suppose either that he does not care at all about human affairs or that he overlooks sins.
PELAGIUS'S COMMENTARY ON ROMANSBut if you rely on the longsuffering of God because you have not yet been punished, then this lack of punishment serves for greater punishment for you. For the longsuffering of God is salvific for those who use it for the correction of themselves, but for those who use it for the multiplication of sin, it serves as a greater occasion for punishment, not by its own nature, but by the hardheartedness of such people.
Commentary on RomansThen when he says do you not know, he disproves the aforementioned cause, namely the cause of contempt of the divine patience. First, he discloses the purpose of God's patience; second, the danger of contempt, at but according to your hardness.
First, therefore, he says it is hard to understand your scorn: do you not know that the benignity of God in postponing punishment leads you to penance? The Lord is not slow about his promise as some count slowness, but forbearing toward you, not wishing that any should perish, but that all should reach repentance (2 Pet 3:9); the Lord waits to be gracious to you (Isa 30:18).
As is said in the Gloss, the Apostle seems to touch upon three groups of sinners: those who promise themselves impunity; those who scorn God's goodness; and the ignorant. Hence, the Gloss says: you sin, O man, as long as you promise yourself that you will escape punishment; you sin more gravely, because you scorn; you sin most gravely, because you are ignorant.
But this seems to be false, for ignorance makes a sin less serious, rather than more serious.
The answer, as is held by some, is that it is more serious, i.e., more dangerous for some, because those who are ignorant of sin do not seek a remedy. Or it is most serious, if it is the form of ignorance that pertains to unbelief, which is the gravest sin: if anyone does not recognize this, he is not recognized (1 Cor 14:38). Or it is most serious in ingratitude, as Augustine says: one who does not recognize a blessing is more ungrateful than one who belittles, i.e., scorns it.
Commentary on RomansBut after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ Θεοῦ,
По же́стокости же твое́й и҆ непока́ѧнномꙋ се́рдцꙋ, собира́еши себѣ̀ гнѣ́въ въ де́нь гнѣ́ва и҆ ѿкрове́нїѧ првⷣнагѡ сꙋда̀ бж҃їѧ,
The one who hopes he can get away with his sins not only remains unconvertible and intractable but in addition sins more seriously still, sure that there will be no future judgment. He has an impenitent heart, unaware that he is storing up wrath for himself on the day of wrath.
COMMENTARY ON PAUL'S EPISTLESWhenever Paul talks about the wrath of God he understands it to mean punishment.
AUGUSTINE ON ROMANS 9Woe also to those who are of Adam, who, born children of wrath, by diabolical obstinacy turn for themselves wrath into fury, the rod into a staff, nay into a hammer. For indeed they treasure up wrath for themselves in the day of wrath. But wrath accumulated—what is it but fury? They have sinned the sin of the devil, and they are struck down by the sentence of the devil.
Sermons on the Song of Songs, Sermon 69The Apostle to the Romans: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath on the day of wrath and of the revelation of the just judgment of God."
Collationes de Septem Donis, Collation 2If a person sins once or even twice and then without excuses has recourse to the healing of penance, he will recover his former good condition without any delay. But if he begins to add sin upon sin and prefers to acquire an infection by concealing or defending the wounds of his soul rather than cure them by confession and the performance of penance, it is to be feared that these words of the apostle will be fulfilled in him.
SERMON 65.1Without doubt this is said of Christ, for he himself will judge.
AGAINST ARIUS 1A.17God's patience toward you gives you the opportunity for every kind of wickedness. Realize clearly therefore that you are storing up wrath for yourself because of your hardness.
PAULINE COMMENTARY FROM THE GREEK CHURCH...from whom those who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment.
Irenaeus Against Heresies Book 4"But after thy hardness and impenitent heart treasurest up unto thyself wrath." For when a man is neither to be softened by goodness nor to be turned back by fear, what can be harder than such an one? For after that he had showed the goodness of God towards men, he then shows His vengeance that it is unbearable for him who does not even so return to repentance. And observe with what propriety he uses the words! "Thou treasurest up unto thyself wrath," he says, so making it plain what is certainly laid up, and showing that it is not He that judgeth, but he that is condemned, who is the author of this. For he says, "thou treasurest up for thyself," not God for thee. For He did all, whatsoever things were fitting, and created thee with a power to discern between good and what was not so, and showed long-suffering over thee, and called thee to repentance, and threatened a fearful day, so by every means drawing thee to repentance. But if thou shouldest continue unyielding, "thou treasurest up unto thyself wrath against the day of wrath and revelation and the righteous judgment of God." For lest on hearing of wrath thou shouldest think of any passion, he adds, "the righteous judgment of God." And he said "revelation" with good reason, for then is this revealed when each man receives his desert. For here many men often annoy and practise harm to one without justice. But hereafter it is not so.
Homily on Romans 5"But according to your hardness and impenitent heart, you treasure up for yourself wrath in the day of wrath, and of the revelation of the just judgment of God, who will render to each one according to his works." A heart is said in the Scriptures to be hard when the human mind, bound fast as wax by the cold of iniquity, does not receive the impress of the divine image. This same thing is elsewhere called a thick heart, as when it is said: "The heart of this people has grown thick." But the opposite of hard is soft, which in the Scriptures is named a heart of flesh; and the opposite of thick is fine, or thin, which the Apostle calls the spiritual man — he who examines all things. Therefore, when someone knows what things are good, and does not do the good, he must be believed to hold contempt for all good things through hardness of heart. But thickness of heart is where the perception of subtle and spiritual understanding is not received; and thus a heart made impenitent treasures up for itself wrath in the day of wrath and of the revelation of the just judgment of God, since the good work is not done because of hardness, while good understanding is shut out through the thickness of the heart. Concerning the wrath of God, both above — so far as the subject allowed — and in other places, it has often been discussed. But what he says, "You treasure up for yourself wrath in the day of wrath," must be considered. That is called a treasury in which wealth and riches of various kinds are gathered together. Of this we read a threefold signification in the Scriptures. For in the Gospel there is said to be a certain treasure on earth, in which the Lord forbids treasure to be laid up; and another treasure in heaven, in which he bids all the faithful to store away their wealth; and here now the Apostle speaks of treasures of wrath. All men, therefore, through the things they do in this world, gather treasures in some one of these three. For either a man is unbelieving and unjust, and through hardness of heart and an impenitent heart stores up his deeds in the treasury of wrath. Or he is earthly, and is wise concerning the earth, and speaks of the earth, and when his field has brought him abundant fruits, he pulls down his barns and builds greater ones, and treasures up on earth. And the former indeed is called hard, but this one foolish. For it is said to him: "Fool, this night they will demand your soul from you, and the things you have prepared, whose shall they be?" Or he is wise, and rich toward God, and while walking on earth has his conversation in heaven, and all that he does is worthy of the kingdom of heaven: and such a one lays up the treasures of his riches in heaven. Thus, then, the possessor and founder of each treasury may be called, the one a carnal man, another a natural (animal) man, and another a spiritual man. Now let us see what is the day of wrath which the Apostle here names — which, however, will more easily be recognized if we inquire what the rest of the Scriptures also indicate about it. Therefore we shall fit to the matter such examples as can come to hand at present, and from these it will be shown what the day of wrath is. It is written in the prophet Amos: "Woe to those who desire the day of the Lord. To what end is the day of the Lord for you? And it is darkness, and not light. As if a man should flee from the face of a lion, and a bear should meet him, and he should enter into his house, and stretch out his hands to the wall, and a serpent should bite him. Is not the day of the Lord darkness, and not light, and gloom that has no brightness?" But Joel also says to the priests and to those who serve at the altar: "Cry to the Lord without ceasing: Alas for me, alas for me for that day, for the day of the Lord is near, and it will come like misery out of misery!" And a little after: "Sound the trumpet in Zion, proclaim on my holy mountain, and let all who dwell upon the earth be confounded, for the day of the Lord is at hand, for the day of darkness and gloom is near, a day of cloud and mist. Like the morning there shall be poured out over the mountains a people many and strong. There has been none like it from the beginning of the age, and after it there shall be none unto the years of ages of ages. Before it a consuming fire, and after it a kindled flame. Like a paradise of delights shall the land be before its face, and behind its back a field of desolation, and there is none that escapes it. As the appearance of horses is their appearance; and as horsemen, so shall they follow. Like the sound of chariots they shall leap upon the tops of the mountains." And he writes all that follows about the same day, up to that place where he says: "And the Lord will utter his voice before the face of his host, for the multitude of his camps is exceedingly great, and mighty are the works of his words. Wherefore great is the day of the Lord, great and exceedingly notable: and who shall be fit for it?" But Zephaniah speaks thus: "Stand in awe before the face of the Lord God, for the day of the Lord is near, and the Lord has prepared his victim, he has sanctified those whom he has called." And a little after: "Near is the great day of the Lord, it is near and exceedingly swift. The voice of the day of the Lord is bitter, and it is set as harsh and mighty. A day of wrath is that day, a day of distress and constraint, a day of bitterness and destruction, a day of darkness and gloom, a day of cloud and mist, a day of the trumpet and of the war-cry over the fortified cities and over the lofty walls. And I will afflict men, and they will walk like blind men, because they have sinned against the Lord: and I will pour out their blood like dust, and their flesh like dung. Their gold and their silver shall not be able to deliver them in the day of the wrath of the Lord. In the fire of his jealousy the whole earth shall be consumed, for he will make an end, and that speedily, of all who dwell upon the earth." Isaiah likewise records: "For behold, the day of the Lord will come, of incurable fury and wrath, to make the world a desert, and to destroy sinners out of it." And a little after: "For heaven shall be kindled with fury, and the earth shall be shaken from its foundations, because of the fury of the wrath of the Lord of Sabaoth, in the day in which his fury shall come upon it." Having gathered together so many and such testimonies concerning the day of wrath, I think that this passage needs no further exposition. For plainly in all of these the day of wrath is designated as the day of vengeance and of judgment. And so finally to "the day of wrath" the Apostle adds, "and of the revelation." For thus he says: "In the day of wrath and of the revelation of the just judgment of God." For that all things must be revealed is indicated also in the Gospel, when it is said: "Nothing is hidden that shall not be made manifest; nor covered, that shall not be revealed." But the Apostle too, in what follows in this Epistle, says: "Their thoughts accusing, or even defending them, in the day when God shall judge the hidden things of men." In which he certainly shows that the hidden things of men are not to be revealed except in the day when God is to judge, just as he says still more plainly to the Corinthians: "Do not," he says, "judge before the time, until the Lord comes, who will both illuminate the hidden things of darkness, and make manifest the counsels of hearts." All of which things are certainly understood to be said of this same day, in which darkness and mourning and sadness are said to be in store, on account of those who, pierced through with many wounds of sins, will stand in need of the remedies of fire. At which time it will be said to the saints: "Go, my people, enter into your storechambers, shut your door, hide yourself for a little while, until the fury of my wrath passes by." How great the riches of God's goodness are hidden away in these words, on account of those who despise his patience and goodness, there is no need to make manifest. It is indeed asked by some why this day, concerning which we above set in motion the prophetic libraries, has been appointed at the end of the world, so that all who have died from the beginning of the age up to its end are reserved to be judged on this last day. It is certain that the inner causes of this matter are covered over by more secret mysteries. But "it is good to hide the mystery of a king." Nevertheless, for the sake of explanation we shall speak, insofar as it is possible to commit the words to pages. There are many who, departing from this life, have left behind them certain seeds either of goods or of evils, from which the people who survive receive occasions either of salvation or of destruction: for example, I might say, such as are all those who founded among the philosophers depraved sects estranged from God; or those who devised magical sacrileges, or the errors of the stars and their decrees; or certainly those who among us have arisen as authors of heretics and of depraved doctrines by publishing books; or also those who have worked schisms in the Churches, and scandals and dissensions. But on the contrary there is the work of the apostolic writings, and the progress of the universal Church through them, and the conversion to God, and the correction of the whole world. The causes of all these things will not be closed off except with the end of the world itself: and therefore the judgment of God would not be just, so long as either the advances or the hindrances from each of these were still hanging in the balance. This too the Apostle seems to signify, when he says: "The sins of some men are manifest, going before them to judgment; but those of some follow after them." Now indeed, if even those placed outside the body — whether the saints, who are with Christ, do anything and labor on our behalf, after the likeness of the angels who administer the services of our salvation; or again if sinners also, themselves placed outside the body, do anything according to the purpose of their mind, after the likeness nonetheless of the angels on the left hand, with whom they are said by Christ to be sent also into the eternal fire — let this too be held among the hidden things of God, and mysteries not to be committed to paper. Let these things suffice concerning the day of wrath and revelation.
COMMENTARY ON THE EPISTLE TO THE ROMANSSee how much sins accomplish, that we who sin are said to provoke to anger him in whom there is not only no affection of anger, but not even any other passible movement. Truly he remains unchangeable in his nature and is never disturbed by the affections of anger; but I, through the things in which I transgress, decree anger for myself, just as the Apostle says, teaching this very thing: "but according to your hardness and impenitent heart you treasure up", he says, "for yourself wrath in the day of wrath and of the revelation of the just judgment of God, who will render to each one according to his works".
HOMILIES ON JUDGES 2Unaware that you are sick, you use the very cure in order to sustain even greater wounds.… Rejected kindness leads in the end to severer judgment, so that the man who refused to be touched by mercy is afflicted with punishment.
PELAGIUS'S COMMENTARY ON ROMANSWhen talking about the way they were "storing up" an accumulation of sins, Paul showed that there would also be a greater store of punishment, as a result of the patient endurance of the judge toward those who were suffering so incurably.
PAULINE COMMENTARY FROM THE GREEK CHURCHFor luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last the luxury and deceit, and knows that on their account he suffers evil.
Shepherd of Hermas, Similitude 6"You are storing up," he says, "wrath for yourself" — God is not storing it up for you, but you yourself are storing it up for yourself. How so? By your unyielding and hardened heart toward good. For what can be harder than you, when you are neither softened by kindness nor moved by fear? Then, having spoken of the day of wrath, he adds: "of the revelation of the righteous judgment from God." And rightly so, lest anyone consider the judgment to be an act of wrath. Revelation, he says, of all things.
Commentary on RomansThen when he says but according to your hardness, he shows the danger of contempt, because it is not softened by the blessings of God's goodness: a hard heart will be afflicted at the end (Sir 4:26); and impenitent heart, which is not moved to repent by God's forbearance and patience: no man repents of his wickedness (Isa 8:6), you treasure up to yourself wrath, i.e., you are multiplying the debt of punishment: you have laid up a treasure of wrath for the last days (Jas 5:3).
Hence there follows against the day of wrath, i.e., on the day of judgment: a day of wrath is that day (Zeph 1:15), namely, because God does not now inflict the punishment He will inflict then, as is stated: at the set time I will judge with equity (Ps 75:2); and revelation of the just judgment of God, because the justice of God's judgment will be revealed then, whereas now it is not believed or does not seem just: for my salvation is near to come, and my justice to be revealed (Isa 56:1).
Because the Gloss says that by hardness and impenitent heart is meant a sin against the Holy Spirit, which is unforgivable, it is important to see what a sin against the Holy Spirit is and why it is unforgivable.
Accordingly, it should be noted that in the opinion of the earlier Fathers of the Church who preceded Augustine, namely, Athanasius, Hilary, Ambrose, Jerome and Chrysostom, the sin against the Holy Spirit was the blasphemy whereby the works of the Holy Spirit are attributed to an unclean spirit (Matt 12:31). It is considered unforgivable both in this life and in the future, because the Jews were punished for this sin even in this life by the Romans and in the life to come by devils; or because it has no basis for being excused, unlike the blasphemy they spoke against Christ, inasmuch as he was a son of man: behold a glutton and a drunkard (Matt 11:19). They could have been led to say this on account of the weakness of the flesh, as occurred even in the Old Testament, when the children of Israel complained about the lack of bread and water, as we read in Exodus (16:2 et seq.). This could be considered a human failing and easy to forgive. But later on when they declared before an idol: these are your gods, O Israel, who brought you up out of the land of Egypt (Exod 32:4), they sinned against the Holy Spirit, for they attributed God's work to demons. Hence their sin is called unforgivable, when the Lord answers: nevertheless, in the day when I visit, I will visit their sin upon them (Exod 32:34).
Augustine, on the other hand, calls a sin against the Holy Spirit any word or blasphemy a person speaks against the Holy Spirit, through whom sins are forgiven, as is stated: receive the Holy Spirit. If you forgive the sins of any, they are forgiven (John 20:22). Indeed, this sin is committed in the heart, in word and in deed, as long as one continues in sin to the end. Consequently, final impenitence is a sin against the Spirit and of its very nature unforgivable.
Later teachers call a sin against the Holy Spirit one that is committed with deliberate malice, which is opposed to the goodness appropriated to the Holy Spirit, just as a sin against the Son of God is one committed from ignorance, which is opposed to the wisdom appropriated to the Son. Similarly, a sin against the Father is one committed through weakness, which is opposed to the power appropriated to the Father.
Consequently, a sin against the Father and against the Son is deemed forgivable, because the very fact that it is committed from ignorance or from weakness seems to be a ground for excuse. But one committed from deliberate malice has no ground for excuse; hence, it is deemed unforgivable, because it has nothing in it to plead forgiveness; although God does forgive it sometimes, because he is good, just as he sometimes used his power to cure a naturally incurable disease.
In light of the foregoing, six kinds of sin against the Holy Spirit are listed, each excluding something by which sin is forgiven. The first two are taken on the part of God, namely, hope in his mercy, to which is opposed despair, and fear of God's justice, to which is opposed presumption.
Two others are taken on the part of man, namely, contempt for the changeable good, to which is opposed obstinacy, which is here called hardness, through which a person hardens his soul to sin; and abandonment of the state of being turned away from God, to which is opposed an impenitent heart, which never intends to repent and return to God.
The last two are taken on the part of God's gifts, one of which is faith: by faith sins are cleansed (Prov 15:27), to which is opposed resistance to the acknowledged truth. The other is charity: charity covers all offenses (Prov 10:12), to which is opposed envy of a brother's grace.
Commentary on RomansWho will render to every man according to his deeds:
ὃς ἀποδώσει ἑκάστῳ κατὰ ἔργα αὐτοῦ,
и҆́же возда́стъ коемꙋ́ждо по дѣлѡ́мъ є҆гѡ̀:
Such a person must be punished more severely, even to the point of being tortured in eternal fire, because despite a long stay of execution, not only did he not want to change, but he increased his sinning, adding to his contempt for God. The day of wrath is for sinners, because it is the day on which they will be punished. Therefore the wrath is on those who receive punishment on the day when the just judgment of God is revealed. For it will be revealed and made known, even though it continues to be denied as long as it is in the future.
COMMENTARY ON PAUL'S EPISTLES...attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man. He also lived a holy life, and healed every kind of sickness and disease among the people, and wrought signs and wonders for the benefit of men; and to those who had fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father's glory, to judge the living and the dead, and to render to every one according to his works.
Epistle of Ignatius to the Magnesians"Who will render to every man according to his deeds, to them who by patient continuance in well doing," etc. Since he had become awestriking and harsh by discoursing of the judgment and of the punishment that shall be, he does not forthwith, as one might expect, enter upon the vengeance, but turns his discourse to what was sweeter, to the recompense of good actions, saying as follows, "To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. But observe, how when he is discoursing about the things to come, he is unable to tell clearly the blessings, but speaketh of glory and honor. For in that they transcend all that man hath, he hath no image of them taken from this to show, but by those things which have a semblance of brightness among us, even by them he sets them before us as far as may be, by glory, by honor, by life. For these be what men earnestly strive after, yet are those things not these, but much better than these, inasmuch as they are incorruptible and immortal. See how he has opened to us the doors toward the resurrection of the body by speaking of incorruptibility. For incorruptibility belongs to the corruptible body. Then, since this sufficed not, he added glory and honor. For all of us are to rise incorruptible, but not all to glory, but some to punishment, and some to life.
Homily on Romans 5Now let us inquire concerning the just judgment of God, in which he will render to each one according to his works. And first indeed let the heretics be excluded, who speak of good or evil natures of souls; and let them hear that God will render to each one not according to nature, but according to his works. In the second place let the faithful be built up, lest they suppose that this alone can suffice for them, that they believe; but let them know that the just judgment of God renders to each one according to his works. Certainly, since he says that the just judgment of God consists in this, that he render to each one according to his works, it will seem that the Gentiles can by no means be excluded by this saying, if perhaps they too do good works and act more uprightly. But that also which is written in Ezekiel seems to be opposed to this opinion. For he says: "When the just man turns himself away from his justice, and commits iniquity according to all the iniquities which the unjust man has done, all his acts of justice which he has done shall not be remembered in his lapse by which he has lapsed; but in his sins which he has sinned, in these he shall die." For indeed, if nothing of the just man's justice will be remembered when he has lapsed, how will God render to each one according to his works? But let us see whether perhaps the divine word may find its own resolution within itself, if we observe how it is written when it says: "When the just man has been turned away from his justice," and it was not enough for him to say: "When he has been turned away from his justice," but he added: "And has committed iniquity according to all the iniquities which the unjust man has done." In this he seems to have secretly inserted an understanding of this sort, so that if perhaps the just man has not acted according to all the iniquities which the unjust man has done, not all his acts of justice are taken away from memory; but if he has committed all the iniquities which the unjust man does, then at last all his acts of justice are withdrawn from memory in his lapse. Although the Holy Spirit has hidden these things in the Scriptures on account of those who despise the riches of his goodness and patience, nevertheless he has not utterly taken them away; because the treasure hidden in a field is indeed not found by all, lest it be easily plundered and perish: yet it is found by the prudent, who are able to go and sell all that they have, and buy that field. And so these things also, although they are hidden in the Scriptures, as it is written: "How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you!" — are nevertheless found by those who defend, from the things that are concealed in the mystery of the Scriptures, that the God of the law and the prophets is not only just, but also good. Of these things necessity has demanded that we disclose a few, for the sake of expounding the apostolic saying in which he says: "Of the just judgment of God, who will render to each one according to his works."
COMMENTARY ON THE EPISTLE TO THE ROMANSWho will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action. Lawful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated "bloom," together with the "grace of the lips; "with which sword He was then "girt upon the thigh," in the eye of David, when He was announced as about to come to earth in obedience to God the Father's decree.
An Answer to the JewsTherefore the recompense is in accordance with what is revealed, and consequently the judgment is righteous. Here righteousness does not always prevail, because deeds are hidden, but there, upon the revelation, righteous judgment follows. Note this passage, comparing it with the following: "I will harden the heart of Pharaoh" (Ex. 4:21), for Paul expresses himself in almost the same words.
Commentary on RomansAfter suggesting that God's judgment is true and refuting the contrary opinion, the Apostle here unfolds the truth of God's judgment. First, he presents his intention; second, he manifests it, at to those indeed who, according to patience.
First, he states facts about God's judgment in regard to two things, namely, persons and their works.
In regard to works, God does not repay in the present life according to one's works, for sometimes he gives grace to evil-doers, as to the apostle Paul, who obtained mercy after being a blasphemer and persecutor. But this will not be so on the day of judgment, when the time comes to judge according to justice: at the set time which I appoint, I will judge with equity (Ps 75:2); hence, another passage says: requite them according to their works (Ps 28:4).
With regard to persons, equality of retribution will be observed toward all: we must all appear before the judgment seat of Christ (2 Cor 5:10).
However, it seems that retribution will not be made according to one's works, because an eternal punishment will be paid for a temporal sin.
The answer, as Augustine says in The City of God XXI, is that in justice's repayment equality in time between sin and punishment is not a consideration, because even in human judgment for a sin of adultery committed in a short time the death penalty is inflicted. Here the legislator is not interested in the time it takes to punish, but rather that the adulterer's death will forever separate him from the society of the living. Thus, in his way man, too, punishes a temporal sin with an eternal punishment.
Consequently, it is not strange if sins committed against charity, through which is formed a society between God and men, are punished eternally by the divine judgment.
The justice of this is clear on three counts.
First, on account of the infinite dignity of God who is sinned against. For a sin is graver, the greater the dignity of the person sinned against, just as it is a greater crime to strike a prince than to strike a private citizen. Consequently, since the guilt of mortal sin is in a sense infinite, an infinite punishment should balance it. Therefore, since it cannot be infinite in intensity, it must be infinite in duration.
Second, on account of the will of the sinner. For whoever sins mortally turns from the unchangeable good and fixes his end in a changeable good, as a fornicator in a pleasure of the flesh and a covetous person in money. And because the end is sought for itself, whoever seeks the end is borne toward it and wills to possess it always, if something else does not hinder. Hence, one who sins mortally has the will to remain in sin forever, unless something changes him accidentally, as when he fears punishment. Consequently, it is fitting that if a man through his will seeks sin to be enjoyed forever, he should be punished for it eternally. For God, who sees the heart, directs his special attention to the will of the sinner.
Third, on account of the effect of sin, namely, the withdrawal of grace, from which it follows that a man left to himself would remain forever in sin, from which he cannot be extricated except by the help of grace. But it is not fitting that, the sin remaining, the penalty should cease; consequently, the penalty lasts forever.
The statement to render to every man according to his works does not mean according to equality of works because the reward exceeds the merit, but according to proportion, because he will render good to the good and better to the better. The same applies to evil.
Commentary on RomansTo them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
τοῖς μὲν καθ᾿ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι ζωὴν αἰώνιον,
ѡ҆́вымъ ᲂу҆́бѡ, по терпѣ́нїю дѣ́ла бл҃га́гѡ, сла́вы и҆ че́сти и҆ нетлѣ́нїѧ и҆́щꙋщымъ, живо́тъ вѣ́чный:
Now Paul predicts the just judgment of God, as he has declared it will be for the good; that is to say, for those who, recognizing that the patience of God is designed partly for concealment and partly for greater revenge on those who do not correct themselves, repent of their previous works and live rightly, armed with confidence in their faith in God that they will not have to wait long before receiving their promised reward of eternal life. For God will give them glory and honor. And to avoid invidious comparisons with this life, where there is another kind of glory and honor, Paul added "immortality," so that people would realize that the glory and honor which they will obtain will be of a different order altogether.… For in this life honor and glory are frequently lost, for the one who gives them, what he gives and the one who receives them are all mortal. But on the day of God's judgment honor and glory will be given to the immortal so that they will be eternal. For this same substance will be glorified by a certain change of properties. Therefore, those who seek eternal life are not merely those who believe correctly but those who live correctly as well.
COMMENTARY ON PAUL'S EPISTLES"But glory and honour," he says, "to every one that doeth good." God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do.
Irenaeus Against Heresies Book 4"To those indeed who, according to the patience of good work, seek glory and honor and incorruption, eternal life; but to those who are of contention, and who indeed disbelieve the truth but obey iniquity, wrath and indignation: and tribulation and anguish upon every soul of man that works evil, of the Jew first, and of the Greek; but glory and honor and peace to everyone that works good, to the Jew first, and to the Greek. For there is no respect of persons with God." To those who seek glory and honor and incorruption, he says, eternal life will be given in return for the patience of good work — not only to the Jews, to whom the oracles of God seem to have been entrusted, but also to the Greeks, because the judgment of God is just, and he is not the God of the Jews only, but also of the Gentiles. But to those who through contention of mind and depravity of soul do not believe the truth but follow iniquity, wrath and indignation are repaid, tribulation and anguish — not only to the Gentile, but also to the Jew, because there is no respect of persons with God. These things, indeed, so far as regards the order of the words. But now let us inquire into what pertains to the inner meaning. "To those," he says, "who through the patience of good work." In saying "the patience of good work," he shows that a certain labor and struggles are imminent for those who wish to do good work. For "our wrestling is," as the same Apostle also says, "not against flesh and blood, but against principalities, and powers, and the rulers of this world"; all of which are opposed to good work. And therefore patience is necessary, because it is written: "In your patience you shall possess your souls." But let us see what he calls good work. The Lord in the Gospel says of that woman who poured out the alabaster jar of precious ointment upon his head that "she has worked a good work upon me," indicating that he who pours ointment over the word of God — that is, who joins works to the word — works a good work. For the discourse becomes fragrant, filled with all the sweetness of ointments, when it has been adorned with work and deeds. Now let us inquire what it is to seek glory and incorruption. In many places of holy Scripture they write concerning glory. For in Exodus it is said of Moses that when he came down from the mountain his face was glorified. Recounting this, the Apostle says to the Corinthians: "But if the ministry of death, engraved in letters upon stones, was made in glory, so that the children of Israel could not look upon the face of Moses because of the glory of his countenance, which is done away; how much more shall the ministry of the Spirit be in glory! For if there is glory in the ministry of condemnation, how much more shall the ministry of justice abound in glory?" And a little after he adds: "But we all, with unveiled face beholding the glory of the Lord, are transformed into the same image from glory to glory, as by the Spirit of the Lord." There is therefore, according to the Apostle, a certain glory which is not glorified — such as that which was on the face of Moses, which is said to have been destroyed, and which can be understood as the letter of the Law, having indeed a certain glory of precepts, but one which cannot be glorified. And there is another glory, which remains and is glorified in Christ. For when he had gone up into the mountain with Peter and James and John, he is written to have been transformed into glory. "And then there appeared," he says, "Moses and Elias talking with him." By which it is shown that the glory of the Law and of the prophets then appeared when Christ had been transformed in glory, so that prophecy and law, illuminated by his glory, with the veil of the letter removed, might be understood in the spirit. But since in Exodus also it is said that the glory of God filled the tabernacle of testimony; and again, at the dedication of the temple, that the glory of God nonetheless descended and filled the house with smoke, darkness, and cloud — in which assuredly the very presence of God is indicated to be there — that glory must be thought to be spoken of in these passages of which the Apostle, writing to the Hebrews, says concerning the Son, that he is "the splendor of glory, and the express image of his substance." By which this is declared: that the Father himself is called the fount of glory, from whom the Son, the splendor of glory, is begotten, by participation in whom all creatures are said to have glory — as it is written of those who are of the resurrection: "One glory of the sun, another glory of the moon, another glory of the stars. Star differs from star in glory." Those, therefore, who seek this glory which is of the resurrection, and honor, and incorruption, will without doubt find that which is written: "The body is sown in dishonor, it shall rise in glory; it is sown in corruption, it shall rise in incorruption." And therefore the seeker of this glory and honor and incorruption obtains eternal life through the patience of good work. But since we have discussed glory as far as we could, let us see what honor also indicates, since those who hasten to eternal life seek not only glory but also honor. It is written that "man, when he was in honor, did not understand; he was compared to the senseless beasts, and was made like unto them." He seeks, therefore, that honor which he had before he was compared to the senseless beasts — that is, the one he had in paradise before he sinned, the honor by which he was worthy to hear the voice of God, the honor by which he enjoyed the fruits of paradise and the tree of life. But that also which the Apostle says — "Render to all their dues; to whom honor, honor" — seems to me to look toward this. For I so understand that the honor due is rendered to God if what is owed to justice is rendered, and nothing on its side is conceded to injustice; and likewise to truth, if what belongs to it is so rendered that nothing on its part is left to falsehood; and to wisdom too, and to innocence and goodness, if we so render what is theirs that we permit nothing of their goods either to folly, or to craftiness, or to malice. For when, for example, in judging you have either shown partiality to the person of a powerful man, or for the favor of a friend have suppressed what is true, you have not rendered the honor due to justice nor to truth, but you have dishonored justice and done outrage to truth; and since Christ is justice and sanctification and truth, you will be like those who struck Christ with blows, and who spat in his face, and who, beating his head with a reed, placed a crown of thorns upon his head. But what honor is owed by man to all these virtues, we are taught in the Gospels, the Lord saying: "That all may honor the Son, even as they honor the Father." He therefore honors the Father and the Son who renders worthy honor and zeal to wisdom, and to justice, and to truth, and to all those things which Christ is said to be. In this manner, then, those who hasten to eternal life seek glory and honor and incorruption. But what incorruption indicates we shall quickly know, if we examine what is contrary to it. Incorruption has corruption as its contrary. Corruption is said to happen in two ways: bodily and spiritually. It happens bodily when that comes to pass which is written: "If any man shall corrupt the temple of God, God shall destroy him." But spiritually, when that happens which the Apostle likewise says: "But I fear lest, as the serpent seduced Eve by his cunning, so your senses may be corrupted from the simplicity of the faith which is in Christ Jesus." If anyone, therefore, has remained uncorrupted in body and spirit from those things we have spoken of above, he is said to seek incorruption — namely, that through this incorruption of observance he may be worthy to obtain that incorruption which is of the resurrection. But let us see what is given to those who seek these things. "Eternal life," he says: that of which the Savior teaches when he says: "But this is eternal life, that they may know thee the only true God, and Jesus Christ whom thou hast sent." By which he shows that the substance of eternal life abides in the knowledge of God and of Christ Jesus. But how the knowledge of God may be had, we are taught in the Psalms, when it is said: "Be still, and know that I am God."
COMMENTARY ON THE EPISTLE TO THE ROMANSThe reward for well-doing is awaited with patience because it is not given in this life. The glory is that with which the saints will shine like the sun. Nothing is greater than the honor of the children of God, on account of which they will judge even the angels.
PELAGIUS'S COMMENTARY ON ROMANSWell-doing is for a time, but the reward is eternal. Moreover, eternity applies not only to life but to honor, glory and immortality as well. Paul wanted to show that there are many rewards for those who are good.
INTERPRETATION OF THE LETTER TO THE ROMANSFor He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess such men. Since you said, "Show me thy God," this is my God, and I counsel you to fear Him and to trust Him.
Theophilus to Autolycus, Book I, Chapter XIVHaving said that the Lord will render to each one, he began with the reward of the good, thus making his discourse pleasant. In the words "by perseverance in good work" he expresses, first, that one must not fall away from good, nor perform it negligently, but persevere in it to the end, and second, that one must not rely on faith alone, because good work is also needed. By the word "immortality" he opens the doors of the resurrection. Then, since all will rise, but not all for the same thing—some for glory, and others for punishment—he mentioned glory and honor. So, the entire discourse has the following meaning. To those, he says, who seek future glory, honor, and immortality and never let them out of their thoughts, God will render, that is, at the resurrection, eternal life. In what way, then, are future glory, honor, and incorruption obtained? By perseverance in good work. For he who is constant in good work and stands firm against every temptation truly obtains both glory, and honor, and immortality, or the enjoyment of incorruptible blessings in an incorruptible body.
Commentary on RomansThen when he says to those indeed who, according to patience, he clarifies his statement: first, in regard to works; second, in regard to persons, at upon every soul.
In regard to works he shows the truth of God's judgment: first, to the good; second, to the wicked, there at but to those who are contentious.
In regard to the first there are two things to consider, namely, merit and reward.
Three things combine in merit: first, patience, which can mean God's patience as referred above: do you despise the riches of his goodness and patience? Then those who have patience in good work would be those who make good use of God's patience by doing good.
Or it can mean man's patience, and this in two ways: in one way, so that patience implies tolerating adversity with equanimity of heart. For it is necessary that one not give up good works on account of the evils he suffers, and this is what he says: according to patience in good work. Patience has a perfect work (Jas 1:4); by your patience you will gain your lives (Luke 21:19). In another way, patience can be taken for long-suffering or for perseverance, which keeps a person from abandoning a good work on account of tedium: you also be patient. Establish your hearts, for the coming of the Lord is at hand (Jas 5:8); you have need of patience (Heb 10:36).
The second feature of merit is the goodness of a work, which is good, if it is directed to its proper end and if it conforms to its proper rule, which is God's law and human reason: let us not grow weary in well-doing (Gal 6:9).
The third feature is a right intention, i.e., to seek eternal life, so that in the evils a man suffers or in the good he does he is not seeking something temporal, but eternal: seek first the kingdom of God (Matt 6:33).
In regard to the reward he touches on three things: the first is glory, which signifies the splendor of the saints: either intrinsic glory, with which the mind will be filled: the Lord will fill your soul with brightness (Isa 58:11), or external glory, with which their body will shine: the just will shine like the sun in the kingdom of their father (Matt 13:43); let the faithful exult in glory (Ps 149:5).
The second is honor, through which is signified the dignity of the saints and the reverence paid to them by every creature. For they will be kings and priests: you have made them a kingdom and priests to our God (Rev 5:10) and will be numbered among the sons of God: why has he been numbered among the sons of God? (Wis 5:5); your friends are made exceedingly honorable, O God (Ps 139:17).
The third is incorruption, because that glory and honor will not pass, as they do in this world: they do it to receive a perishable wreath, but we an imperishable (1 Cor 9:25).
Commentary on RomansBut unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
τοῖς δὲ ἐξ ἐριθείας, καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ, θυμὸς καὶ ὀργή·
а҆ и҆̀же по рве́нїю противлѧ́ютсѧ ᲂу҆́бѡ и҆́стинѣ, повинꙋ́ютсѧ же непра́вдѣ, ꙗ҆́рость и҆ гнѣ́въ.
Those who doubt that there will be a future judgment of God through Christ, and who for that reason despise his patience, do all they can to discredit it as being true and certain. For they believe in wickedness. It is wickedness to deny what God has foretold. Paul mentions three things which are fitting punishments for unbelief—wrath, fury and tribulation. The locus of wrath is not in the one who judges but in the one who is judged. God is said to get angry and to take vengeance, but in reality the nature of God transcends such passions. But this is said so that we should believe that God judges sin and that he will finally take revenge. So Paul adds "and fury." This means that God will seek vengeance, adding to his anger in response to the injury which has been done to him.
COMMENTARY ON PAUL'S EPISTLES"But unto them that are contentious," he says. Again, he deprives of excuse those that live in wickedness, and shows that it is from a kind of disputatiousness and carelessness that they fall into unrighteousness. "And do not obey the truth, but obey unrighteousness." See, here is another accusation again. For what defence can he set up, who flees from the light and chooses the dark? And he does not say, who are "compelled by," "lorded over by," but who "obey unrighteousness," that one may learn that the fall is one of free choice, the crime not of necessity.
Homily on Romans 5"But to those who are contentious, and who indeed disbelieve the truth but obey iniquity, wrath and indignation, tribulation and anguish." Whoever takes these words simply believes it enough for understanding that, according to what was said above, God renders to each one according to his works: that is, just as to those who by patience in good work seek glory and incorruption he renders eternal life, so also to these who out of contentiousness disbelieve the truth but obey iniquity he renders wrath and indignation, tribulation and anguish. But whoever believes that in the apostolic writings, through which Christ speaks, not one iota or one tittle is idle, will affirm that it was not by mistake that the Apostle came to use such a manner of speech, saying: "Who will render to those indeed who by patience in good work seek glory and honor, eternal life." But of those who out of contentiousness obey iniquity, he did not say "wrath and indignation," so that this too should be referred to the "he will render" which he had said above; rather he says: "Wrath and indignation, tribulation and anguish." Hence he who is spiritual, and understands what the Spirit speaks in Paul, says that the Apostle wrote these things not through unskillfulness but through divine skill: namely, that by them he might show that those things which are to be rendered to such as seek glory and incorruption according to patience in good work are rendered by God — that is, eternal life; but that those things which follow upon such as through contentiousness disbelieve the truth and obey iniquity are not given by God, whose gifts are surely lasting and worthy of himself, but that out of the consequence of their own deeds there will be, for those who work evil, wrath and indignation, tribulation and anguish, according to what they have treasured up for themselves. For surely, just as there he had put "eternal life" in the accusative case, so here too he would have put wrath and indignation, tribulation and anguish in the accusative case, had he wished to refer it to the person of the God who renders. And this is understood to be indicated in like manner in other places of Scripture as well, as in the first book of Kings, where the Lord says: "Those who glorify me I will glorify; those who despise me shall be despised." In which it is plainly shown that the Lord says of those who are to be glorified that they are to be glorified by himself; but of those who are to be despised, that he did not refer it to himself, but said absolutely that they shall be despised. For if God bestowed evils through himself just as he furnishes goods through himself, it would follow that, in the same way as he said, "Those who glorify me I will glorify," so he would say: Those who despise me I will despise. But in another place too something similar seems to be shown through the prophet, in that those who go into the fire find it kindled not by God but by themselves, as Isaiah says: "Walk in the light of your fire, and in the flame which you have kindled." And that the discussion of these things may become still plainer, let this also be added: If someone, against the physician's precept, has taken the juices of bad foods and, the body's balance being disturbed, has fallen into fevers or any diseases of this kind, it is certain that he has received the plague of his sickness not through the physician but through his own intemperance; but if, keeping the physician's precepts, he continues in soundness, he will surely be said to have the grace of health through the physician. In this way, then, it will consistently be seen that God himself through himself renders to each one according to his works, those which are good; but evils will be understood to come not from God, but from the worst juices of intemperance and the raw depravity of one's deeds. But let us not leave undiscussed this very thing which he said: "Who out of contentiousness indeed disbelieve the truth, but obey iniquity." For in these several expressions certain sicknesses of the soul are designated by the Apostle, whose remedy no one will find unless he has first come to know the causes of the diseases. And therefore in the divine Scriptures the ailments of the soul are enumerated and the remedies described, so that those who have submitted themselves to apostolic instruction may, having recognized their own sicknesses from what is written, be healed and able to say: "Praise the Lord, O my soul, who heals all your sicknesses." One sickness of the soul, then, among the rest — and indeed the worst — is to be understood to be contentiousness, through which every depraved work is carried out. Through this heresies are born, through this schisms, and all scandals are generated in the Churches, while those who are prudent in their own eyes and wise in their own sight defend whatever pleases them as though it were law; and thence it comes about that the truth is disbelieved, while iniquity is obeyed. Moreover "to disbelieve" is customarily found in the holy Scriptures for "not to believe" or "not to obey," as also in this place; which perhaps the Latin translator would have rendered more aptly had he said: Who do not obey the truth, but obey iniquity. Everyone, therefore, who enters upon a road foreign to the truth, and does not follow him who said, "I am the truth," disbelieves the truth and is disobedient to it. So too those who err not only in acts but also in perceptions and in faith; which happens most of all out of contentiousness. But those also who set themselves against wisdom, and against righteousness and sanctification, disbelieve Christ, who as he is truth, so also is wisdom, so also is sanctification. But not to obey Christ, who is righteousness, this is to obey iniquity, and those acts which are without doubt followed by the things that are written: "wrath and indignation, tribulation and anguish." Concerning wrath we have often already said that sometimes the very torment which is inflicted upon the soul from the consciousness of sin is called wrath; but by indignation is signified a certain swelling of that same wrath, and its agitation in each particular: as if, for example, we should set down some very bad wound as the wrath, while the swelling and distension of it should be called the indignation of the wound. But the tribulation which anguish follows is not to be thought like that tribulation of which the Apostle says that "tribulation works patience." For that sort of tribulation does not have anguish following upon it, as the Apostle himself also says: "We suffer tribulation, but we are not in anguish." Indeed, that tribulation of the saints not only has no anguish, but has breadth. Finally the just man speaks thus: "In tribulation you have enlarged me." Of this breadth the Apostle also, conscious of it in himself, writes to the Corinthians: "You are not straitened in me, but you are straitened in your own inward parts." And he added: "Be you also enlarged." Therefore God says of his saints, whom he knows to be enlarged and to have within the dwelling of their heart spaces spread far and wide: "I will dwell in them, and I will walk about in them." This gift also Solomon received from God among the other gifts of wisdom, as it is written: "And the Lord gave," he says, "to Solomon very great prudence, and breadth of heart." In this breadth, then, of the heart of the saints God not only dwells but also walks about. But in the hearts of sinners, where there are narrow straits, because they have given place to the devil to enter in, the devil indeed enters, yet not to dwell nor to walk about — for they are narrow — but to lie hidden as in a cave; for he is a serpent. So then within itself the unhappy soul which this most evil snake has besieged, stiffening with serpentine cold, is drawn together and constricted, and is forced into every narrowness; whereas that soul which obeys the truth is enlarged after the likeness of heaven, and is spread abroad, and is illumined by the rays of the sun of righteousness, and becomes the hall of wisdom and of truth.
COMMENTARY ON THE EPISTLE TO THE ROMANSTo the unbelieving and despisers who obey not the truth but unrighteousness, when they have been filled with adulteries, and fornications and filthiness, and covetousness and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess them. You asked me to show you my God—this is my God, and I advise you to fear and trust him.
TO AUTOLYCUS 1.14"Of contention" means effort and senseless obstinacy. "But unto them that are contentious," that is, with effort. Here he shows that they became evil not out of ignorance, but out of obstinacy, which is why they are unworthy of mercy. And obedience to unrighteousness and disobedience to the truth is also a sin of free choice; for he did not say: who are compelled and suffer violence, but who "obey." Note that concerning the Lord's recompense in eternal life he expressed himself differently than concerning what is grievous. "Wrath," he says, "and indignation and tribulation." He did not say: shall be rendered by God, but left the sentence unfinished, so that one might understand: there shall be. For it is proper to God to give life, while punishment is the consequence of our own negligence. With the words "upon every soul of man" he curbs the pride of the Romans. Even if someone, he says, were a king, he will not escape punishment if he works (κατεργαζόμενος) evil, that is, persists in evil and does not repent; for he did not say ἐργαζόμενος, that is, doing, but κατεργαζόμενος, that is, doing evil with vainglory. And since the Jew received greater instruction, he is worthy of greater punishment; for "the mighty shall be mightily tested" (Wisdom 6:6), and the more learned shall be punished more severely.
Commentary on RomansThen when he says but to those who are contentious, he shows the truth of God's judgment on the wicked and touches on sin and punishment.
In regard to sin three things are mentioned. The first is the obstinacy of the factious, which can be understood of man toward God calling him to himself by his blessings, against which a man seems to struggle by resisting them: behold, while I am yet alive with you, you have always been rebellious against the Lord (Deut 31:27). Second, it is understood of man's struggle against faith: avoid disputing with words (2 Tim 2:14). Third, it can be understood of men struggling with one another, which is contrary to charity, the mother of the virtues: where jealousy and selfish ambition exist, there will be disorder and every vile practice (Jas 3:16).
The second is the hardness of those who obey not the truth. This can be understood in one way of the truth of faith: if I tell the truth, why do you not believe me? (John 9:46); in another way, of the truth of God's justice, to which they do not acquiesce, not believing the truth of his justice: you say: the way of the Lord is not just (Ezek 18:29). In a third way, it can be understood of the truth of life, in which they do not acquiesce who live perversely: he who does what is true comes to the light (John 3:21).
The third is malice; hence, he says: but give credit to iniquity, either because they consent to those who urge wickedness: an evil-doer listens to wicked lips (Prov 17:4); or because they believe that sins will not be punished, which would make God wicked: do not say: I have sinned and what happened to me? (Sir 5:4); or they give credit to iniquity, i.e., unbelief, namely, teachings against the faith: so that all may be condemned who did not believe the truth but had pleasure in unjustice (2 Thess 2:12).
In regard to punishment four things are mentioned, which can be distinguished in two ways.
In one way, so that wrath, i.e., punishment and corporal vengeance is understood to come after the judgment: a day of wrath is that day (Zeph l:15); indignation during the judgment, when the wicked will be angry at themselves for the sins they committed: it was we who strayed from the way of truth (Wis 5:6). Tribulation and anguish pertain to the soul separated from the body before the resurrection: when distress and anguish come upon you (Prov 1:27).
Or they can be distinguished in another way, so that the first two are taken on the part of God, whose wrath is his disposition to punish, which is horrible for the wicked: they will call to the mountains and rocks: fall on us (Rev 6:16). His indignation refers to the fact that he will consider sinners unworthy of eternal life: I swore in my anger that they should not enter into my rest (Ps 95:11).
But the other two are taken on the part of man. The word tribulation comes from tribulus, a prickly plant; hence, anything that causes pain can pertain to tribulation: the sound of the day of the Lord is bitter; the mighty man meets tribulation there (Zeph 1:14). But anguish is so called from the fact that a man's spirit is in anguish, being unable to find a remedy against the evils he fears or already suffers: I am hemmed in on every side and know not what to choose (Dan 13:22); will God hear his cry when trouble comes upon him? (Job 27:9).
Commentary on RomansTribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ ῞Ελληνος·
Ско́рбь и҆ тѣснота̀ на всѧ́кꙋ дꙋ́шꙋ человѣ́ка творѧ́щагѡ ѕло́е, і҆ꙋде́а же пре́жде и҆ є҆́ллина.
"Tribulation" refers to the punishment which the condemned sinner will suffer. Evil is not just a matter of deeds but of unbelief as well.… Paul always puts the Jew first, whether he is to be praised or blamed, because of his privileged ancestry. If he believes he will be all the more honored because of Abraham, but if he doubts he will be treated all the worse, because he has rejected the gift promised to his forefathers.
COMMENTARY ON PAUL'S EPISTLES"Indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." That is, if a man be rich, if a consul, if a very sovereign, by none of them is the account of the judgment out-faced. Since in this dignities have no place. Having then shown the exceeding greatness of the disease, and having added the cause, that it was from the carelessness of the disordered, and finally, that destruction awaits them and that amendment is easy, in the punishment also he again gives the Jew the heavier lot. For he that had enjoyed a larger share of instruction would also deserve to undergo a larger share of vengeance if doing lawlessly. And so the wiser or mightier men we are, the more are we punished if we sin. For if thou art rich, thou wilt have more money demanded of thee than of the poor; and if wiser than others, a stricter obedience; and if thou hast been invested with authority, more shining acts of goodness; and so in the case of all the other things, thou wilt have to bring in measures proportioned to your power.
Homily on Romans 5The apostle threatens the soul with punishment because of heretics who say that only the flesh does wrong and that the soul cannot sin. Or perhaps "soul" refers to the whole man.
PELAGIUS'S COMMENTARY ON ROMANSHere Paul uses the word Greek to refer not to Gentile believers but to those who lived before Christ's incarnation.
INTERPRETATION OF THE LETTER TO THE ROMANSNote that concerning the Lord's recompense in eternal life he expressed himself differently than concerning what is grievous. "Wrath," he says, "and indignation and tribulation." He did not say: shall be rendered by God, but left the sentence unfinished, so that one might understand: there shall be. For it is proper to God to give life, while punishment is the consequence of our own negligence. With the words "upon every soul of man" he curbs the pride of the Romans. Even if someone, he says, were a king, he will not escape punishment if he works (κατεργαζόμενος) evil, that is, persists in evil and does not repent; for he did not say ἐργαζόμενος, that is, doing, but κατεργαζόμενος, that is, doing evil with vainglory. And since the Jew received greater instruction, he is worthy of greater punishment; for "the mighty shall be mightily tested" (Wisdom 6:6), and the more learned shall be punished more severely.
Commentary on RomansThen when he says upon every soul, he shows the truth of God's judgment in regard to persons. First, he proposes its equity; second, he assigns the reason for this, at for there is no respect of persons; third, he explains the reason, at for whosoever has sinned.
The truth of the divine judgment in regard to persons is shown, first, as it affects the wicked, when he says, upon every soul of man who works evil, i.e., against every soul, because just as the glory of the saints passes from the soul to the body, so the punishment of the wicked is first and chiefly in the soul and second in the body which, on account of defect or sin, will rise capable of suffering: the soul that sins shall die (Ezek 18:4).
But he says of the Jew first, and also of the Greek, because a greater punishment was due the Jews as knowing God's will through the law: that servant who knew his master's will but did not do it . . . shall receive a severe beating (Luke 12:47). Similarly, Christians are punished more severely than unbelievers for the same sin, e.g., adultery or theft: how much worse punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant in which he was sanctified? (Heb 10:29).
But as to total punishment, that of unbelievers is more severe on account of the sin of unbelief, which is the gravest. Hence, it is said that God's wrath rests upon unbelievers (2 Pet 2:2).
Commentary on Romans
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα,
[Заⷱ҇ 81] И҆ ꙗ҆́коже не и҆скꙋси́ша и҆мѣ́ти бг҃а въ ра́зꙋмѣ, (сегѡ̀ ра́ди) предадѐ и҆̀хъ бг҃ъ въ неискꙋ́сенъ ᲂу҆́мъ, твори́ти неподѡ́бнаѧ,
"Therefore God handed them over to passions of dishonor. For even their women exchanged the natural use for that use which is outside nature. And in like manner the males also, having abandoned the natural use of the woman, were inflamed in their desire for one another, males working shamefulness with males, and receiving in themselves the wage which was due for their error. And as they did not approve of holding God in their knowledge, God handed them over to a reprobate mind, so that they do those things which are not fitting, being filled with all iniquity, malice, fornication, wickedness, avarice; full of envy, murders, strife, deceit, malignity; whisperers, detractors, hateful to God, insolent, proud, puffed up, inventors of evils, disobedient to parents, senseless, disorderly; without natural affection, without covenant, without mercy. And these, though they had come to know the justice of God, did not understand that those who do such things are worthy of death; and not only those who do them, but also those who consent to those who do them. Therefore you are inexcusable, O every man who judges; for in that wherein you judge another, you condemn yourself. For you do the same things which you judge." This is the third time that we find set down by the Apostle: "God handed them over." And for the first handing-over he gave the causes, namely, "Because, when they had known God, they did not glorify him as God, nor give thanks; but they became empty in their thoughts, and their senseless heart was darkened. For saying that they were wise, they became fools, and they exchanged the glory of the incorruptible God for the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents." "Therefore," he says, "God handed them over, in the desires of their heart, to uncleanness, so that they should treat their own bodies with dishonor among themselves." The cause of the second handing-over he seems to put forward when he says that "they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator." "Therefore," he says, "God handed them over to passions of dishonor." Yet this second handing-over seems to be liable to graver outrages. "For their women," he says, "exchanged the natural use for that use which is outside nature. In like manner the males also, having abandoned the natural use of the woman, were inflamed in their desire for one another, males working shamefulness with males, and receiving in themselves the wage which was due for their error." He seems also to give the causes of the third handing-over when he says: "And as they did not approve of holding God in their knowledge, God handed them over to a reprobate mind, so that they do those things which are not fitting, being filled with all iniquity, malice," and the rest of the crimes which he goes on to enumerate. But these distinctions among the causes do not seem to me to correspond sufficiently to the offenses which are subjoined to each one of them. For how is he who serves the creature handed over to fouler outrages more than he who exchanged the glory of the incorruptible God for the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents? Or how are those who did not approve of holding God in their knowledge handed over, beyond both of these, to what is as it were a whole swarm of evils? Hence it seems to me rather that all these causes, which are set before the several handings-over, are to be heaped together into one, and again the kinds of handing-over into one, so that (for the sake of argument) we should speak thus: Since indeed men exchanged the glory of the incorruptible God for the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents; and since they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, nor did they approve of holding God in their knowledge: on account of all these things God handed them over, in the desires of their heart, to uncleanness, so that they should treat their bodies with dishonor; and he handed them over to passions of dishonor, so that their women exchanged the natural use for that which is outside nature; and in like manner the males also, having abandoned the natural use of the woman, were inflamed in their desire for one another, males working shamefulness with males. But he also handed them over to a reprobate mind, so that they do those things which are not fitting, because they were filled with all iniquity, malice, wickedness and avarice, and were full of envy, murders, strife, deceit, and the other evils which are written; and because, when they had come to know the justice of God, they did not understand that this is what it is — that those who do such things are worthy of death, not only those who do them, but also those who consent to those who do them. And therefore, for all these evils they will be inexcusable, so long as they both judge and condemn others for the very crimes which they themselves commit. For a man pronounces sentence upon himself when he punishes another for the things which he himself commits. But I think that what was said above concerning the manner of the handing-over is sufficient — how God is said to hand over those whose deeds and whose mind, turning aside from him and indulging in vices, he abhors and abandons; and I consider it superfluous to repeat the same things. There are, however, two things which I judge to be indicated in this passage, of which the one seems to be signified by means of the other. For it is certain that, if God has handed anyone over either to the desires of his own heart, or to passions of dishonor, or to a reprobate mind, at once, as in the worst and reprobate soil, that whole harvest of crimes springs up in him who is handed over. And again, if anyone, though he has known God, does not glorify him as God nor give thanks, but is such a man as the apostolic discourse has described point by point, there is no doubt that a soul of this kind has been abandoned by God and handed over. For it is not possible that God should have his dwelling together with these evils, or that these evils should proceed from the place where God dwells. But since in these three the Apostle seems to have enumerated all the kinds of impiety — both of those who worship idols, and of those who serve the creature rather than the Creator, and also of those who did not approve of holding God in their knowledge — and since under the first of these headings the pagans generally are designated, and under the second their wise men and philosophers: I think that under this third are indicated the heretics, who either deny God the Creator, or utter various blasphemies against the Most High. Therefore, if each one of those whom we have said above to err in the worship of the Godhead is designated by such titles of evils, let us who seem to be in the Church and to hold the right faith examine ourselves, and weigh with all circumspection whether perhaps, separated from these men only by the name of the true worship, we may be associated with them in the very same deeds and acts. For it is certain that he who (for example) is filled with iniquity, malice, wickedness, avarice, has not approved of holding God in his knowledge, and is of the number of those whom God handed over to a reprobate mind. And again, those whose women, or whose males, having abandoned the natural use, are inflamed toward that use which is against nature — it is certain that they are of the number of those who serve the creature rather than the Creator, and whom God handed over to passions of dishonor. And likewise, if any treat their bodies with dishonor in uncleanness, they are of those who exchanged the glory of the incorruptible God for the likeness of the image of man; except that he who is already a believer defiles the temple of God by a graver sacrilege than the man still profane defiles the temple of idols. Nor indeed should this apostolic saying be passed over, in which, when he says that "they exchanged the glory of the incorruptible God for the likeness of the image of man," he is to be understood not only as reproving those who worship idols, but also as refuting the Anthropomorphites, who, though placed within the Church, say that the bodily image of man is the image of God — being ignorant of what is written in Genesis, that man was made to the image of God: and what is to be thought concerning that man is expounded by the Apostle when he says: "Putting off the old man with his deeds, and putting on the new, who is created according to God." Do you hear that he calls the new man the one created according to God? And this same new man he elsewhere calls the interior man; but this corruptible one, whose image he here rejects, he names the exterior, when he says: "For even if our man who is without is corrupted, yet he who is within is renewed." And that those who go astray concerning the image of God may know his meaning still more plainly, let them hear whom the Apostle says to be the man who is created to the image of God, when he writes to the Colossians in this manner: "Do not lie," he says, "stripping yourselves of the old man with his deeds, and putting on the new, who is renewed in knowledge according to the image of him who created him." From which he evidently shows that the interior man, who is renewed through knowledge, is himself created to the image of God. But those who say that the exterior man, that is, the bodily and corruptible one, is to the image of God, are associated by the Apostle with those "who exchanged the glory of the incorruptible God for the likeness of the image of corruptible man." Truly it was fitting that not even these things should be omitted in the explanation of the apostolic discourse, so that in this chapter of the Apostle, as also in very many others, the Anthropomorphites — that is, those who say that the bodily image of man is the image of God — might recognize themselves to have been convicted and refuted. But let us now conclude with these things the contents of the first volume.
COMMENTARY ON THE EPISTLE TO THE ROMANSBecause of the error of idolatry they were handed over to doing evil things with each other, as has already been said. And because they thought they could get away with it and that God would look the other way, and were therefore prone to neglect what they were doing, Paul adds here that they were more and more reduced to idiocy and became ever readier to tolerate all kinds of evils, to the point that they imagined that God would never avenge things which no one doubted were offensive to humanity as well. He now lists all the evils that were added to these, so that if they should be converted to normal reason, they might recognize that these evils befell them because of God's wrath.
COMMENTARY ON PAUL'S EPISTLESWherefore it is the duty of a man of God, as he is a Christian, not to swear by the sun, or by the moon, or by the stars; nor by the heaven, nor by the earth, by any of the elements, whether small or great. For if our Master charged us not to swear by the true God, that our word might be firmer than an oath, nor by heaven itself, for that is a piece of heathen wickedness, nor by Jerusalem, nor by the sanctuary of God, nor the altar, nor the gift, nor the gilding of the altar, nor one's own head, for this custom is a piece of Judaic corruption, and on that account was forbidden; and if He exhorts the faithful that their yea be yea, and their nay, nay, and says that "what is more than these is of the evil one," how much more blameable are those who appeal to deities falsely so called as the objects of an oath, and who glorify imaginary beings instead of those that are real, whom God for their perverseness "delivered over to foolishness, to do those things that are not convenient!"
Constitutions of the Holy Apostles Book 5Whoever follows the pernicious attractiveness of his lusts and tries to push aside those who would stop him heads straight into sin.
AUGUSTINE ON ROMANS 6Certain things are sins in such a way that they are also the punishment of sin. In a special manner, those are called sins and punishments of sin which have joined to them sorrow and sadness, such as envy, sloth, and the like. Less specially, those are so called which have joined to them either the mere depravation of nature or disgrace, as are those with respect to which the sinner is said to be given over to a reprobate mind. But generally, sins which are between the first apostasy and the final punishment of hell can be called both sins and the punishment of sin, according to what Gregory says, that crimes are punished by crimes. Although the same thing may be called both sin and the punishment of sin, it must nevertheless be held that every punishment insofar as it is punishment is just and from God; but no fault is just nor from God, but only from the free choice of the will.
Breviloquium, Part 3, Chapter 10In the long run the answer to all those who object to the doctrine of hell, is itself a question: "What are you asking God to do?" To wipe out their past sins and, at all costs, to give them a fresh start, smoothing every difficulty and offering every miraculous help? But He has done so, on Calvary. To forgive them? They will not be forgiven. To leave them alone? Alas, I am afraid that is what He does.
The Problem of Pain, Ch. 8I suddenly heard his voice again, but the words were inaudible. I stopped, startled: then I heard the voice of one of the vilest of his associates saying, "Nobody can possibly know." And then I heard those two or three words which I remember in every syllable and cannot forget. I heard the Diabolist say, "I tell you I have done everything else. If I do that I shan't know the difference between right and wrong." I rushed out without daring to pause; and as I passed the fire I did not know whether it was hell or the furious love of God.
I have since heard that he died: it may be said, I think, that he committed suicide; though he did it with tools of pleasure, not with tools of pain. God help him, I know the road he went; but I have never known, or even dared to think, what was that place at which he stopped and refrained.
Tremendous Trifles, The Diabolist (1909)Paul does not say that God destroyed them because of their loathsome outrages. For God is not responsible for destroying anyone.… Paul says rather that God went away from them and left them to their own devices, so that their false understanding of God might appear to be the cause of their evil life.
PAULINE COMMENTARY FROM THE GREEK CHURCHFor one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: "In whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]." And again, in that to the Romans: "And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient." Speaking of antichrist, too, he says clearly in the Second to the Thessalonians: "And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity."
Against Heresies Book IVLest he should seem to be hinting at them by delaying in his discourse so long over the unnatural sin, he next passes on to other kinds of sins also, and for this cause he carries on the whole of his discourse as of other persons. And as he always does when discoursing with believers about sins, and wishing to show that they are to be avoided, he brings the Gentiles in, and says, "Not in the lust of concupiscence, even as the other Gentiles which know not God." (1 Thess. iv. 5.) And again: "sorrow not, even as others which have no hope." (ib. 13.) And so here too he shows that it was to them the sins belonged, and deprives them of all excuse. For he says, that their daring deeds came not of ignorance, but of practice. And this is why he did not say, "and as they knew not God;" but "as they did not like to retain God in their knowledge;" as much as to say, that the sin was one of a perverted determination of obstinacy, more than of a sudden ravishment, and shows that it was not the flesh (as some heretics say) but the mind, to the wicked lust whereof the sins belonged, and that it was thence the fount of the evils flowed. For since the mind is become undistinguishing, all else is then dragged out of course and overturned, when he is corrupted that held the reins!
Homily on Romans 5But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship, as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him.
Dialogue with Trypho, Chapter CXXINot only did they not know God, they did not want to know him.… So they were given over to a base mind.
PELAGIUS'S COMMENTARY ON ROMANSBut what the learned among the Greeks have said concerning our polity and the history of our laws, and how many and what kind of men have written of these things, will be shown in the treatise against those who have discoursed of divine things. ... These things, O Greeks, I Tatian, a disciple of the barbarian philosophy, have composed for you. I was born in the land of the Assyrians, having been first instructed in your doctrines, and afterwards in those which I now undertake to proclaim. Henceforward, knowing who God is and what is His work, I present myself to you prepared for an examination concerning my doctrines, while I adhere immoveably to that mode of life which is according to God.
Address of Tatian to the Greeks, Chapters XL, XLIIIf they had wanted to know him, they would have followed the divine laws. But because they denied their Creator, he stopped looking after them.
INTERPRETATION OF THE LETTER TO THE ROMANSHere, for the third time, he repeats the same thought and uses the same word, saying: "gave over." As the cause of their being abandoned by God, he everywhere presents the impiety of people, as he does now as well. "And even as they did not care to retain God in their knowledge, He gave them over" to passions. The offense they committed against God, he says, was not a sin of ignorance, but an intentional one. For he did not say: since they did not know, but says: "and even as they did not care," that is, they resolved not to retain God in their knowledge and voluntarily chose impiety. Therefore, their sins are not sins of the flesh, as certain heretics assert, but of wrong judgments. First they rejected the knowledge of God, and only then did God allow them to fall into a debased mind. To better explain the expression "God gave them over," some of the Fathers made use of an excellent illustration. They reason as follows: when someone, not wishing to see the sun, closes his eyes and then falls into a pit, we say that it was not the sun, which he did not see, that cast him into the pit, that the man did not fall into the pit because the sun cast him there in anger, but because it did not illuminate his eyes. And why did it not illuminate his eyes? Because he closed his eyes. So too God gave them over to shameful passions. Why? Because people did not know Him. And why did they not know Him? Because they did not consider and did not resolve to know Him.
Commentary on RomansThen when he says and as they liked not, he shows that they fell under a penalty of justice. First, he shows that previous sin brought them to these sins; second, he enumerates the differences among these sins, at being filled with all iniquity.
He mentions the preceding sin when he says and as they liked not to have God in their knowledge. This can be interpreted in two ways: in one way, that although they could have had true knowledge about God by the light of reason considering visible things, nevertheless, to sin more freely, they did not like to have God in their knowledge, i.e., they did not approve having God in their knowledge: they said to God: depart from us. We do not desire knowledge of your ways (Job 21:14). In another way it can mean that they did not acknowledge that God knows about human behavior: the Lord does not see: the God of Jacob does not perceive (Ps 94:7). According to this interpretation the punishment is shown to fit this sin, when he says God delivered them up to a reprobate sense.
Sense here does not mean man's external sense, by which sense-perceptible things are known, but the interior sense, according to which he judges his behavior: to fix one's thoughts on her, i.e., wisdom, is to have perfect sense (Wis 6:15). It is called a base sense, because it reached discommendable judgments about behavior: men of corrupt mind and counterfeit faith (2 Tim 3:8); refuse silver they are called (Jer 6:30).
Therefore, he continues: to do those things which are not fitting, i.e., behavior not in accord with right reason: their works are useless (Wis 3:11). Yet it is fitting that those who sinned against knowing God either by refusing to acknowledge him or by thinking that they do not know him, should be given up to a perverse sense. That is why it is written: a just penalty always pursues the transgression of the unrighteous (Wis 14:31).
Commentary on Romans