Romans

prologue

1. first, Acts 9:15: “And the Lord said to him: go your way; for this man is to me a vessel of election, to carry my name before the gentiles, and kings, and the children of Israel.”

2. second, in Sacred Scripture men are compared to vessels from four viewpoints

1. first, construction

1. first, from the viewpoint of construction, vessels depend on the the good pleasure of their maker (Jer. 18:4)

2. second, in the same way, men’s construction depends on God’s good pleasure (Ps. 100:3)

3. third, blessed Paul is described as a vessel, and what sort of vessel is described in Sirach: as a vessel of solid gold adorned with all kinds of precious stones”

1. first, golden: on a account of his brilliant wisdom

2. second, solid: on account of the virtue of love

3. third, adorned with all manner of precious stones: with all of the virtues

4. fourth, nature of the vessel: is thus indicated by the sort of things it poured out, the mysteries of the most lofty divinity, which requires wisdom

2. second, contents

3. third, use

4. fourth, fruit

3. third, from the words of our text, therefore, we gather the four causes of this work, i.e., of Paul’s letters, which we have before us

1. first, the author, in the word vessel

2. second, the matter, in the words my name, of which the vessel is full, because this entire teaching is about the teaching of Christ

3. third, the manner, in the word carry; for this teaching is conveyed in the manner of letters which were customarily carried by messengers (2 Chr. 30:6)

4. fourth, the difference of the work in the usefulness mentioned

1. first, for he wrote fourteen letters:

1. first, nine of which instructed the gentiles

2. second, four, the prelates and princes of the Church, i.e., kings

3. third, and one to the people of Israel

2. second, this entire teaching is about Christ’s grace, which can be considered in three ways

1. first, in one way, as it is in the Head, namely Christ, and in this regard it is explained in the letter to the Hebrews

2. second, in another way, as it is found in the chief members of the Mystical Body, and this is explained in the letters to the prelates

1. first, he instructs the spiritual prelates of the Church

1. first, about establishing, preserving, and governing ecclesial unity in the first letter to Timothy

2. second, about resistance against persecutors in the second

3. third, about defense against heretics in the letter to Titus

2. second, he instructs temporal lords in the letter to Philemon

3. third, in a third way, as it is found in the Mystical Body itself, that is, the Church, and this is explained in the letters sent to the gentiles; these last letters are distinguished from one another according to the three ways the grace of Christ can be considered:

1. first, in one way, as it is in itself, and thus it is set out in the letter to the Romans

2. second, in another way, as it exists in the sacraments of grace, which is explained in the two letters to the Corinthians and in the letter to the Galatians

1. first, in the first of these, the nature of the sacraments is treated

2. second, in the second, the dignity of the minister

3. third, in the letter to the Galatians, superfluous sacraments are rejected against certain men who wanted to join the old sacraments to the new ones

3. third, in a third way, Christ’s grace is considered in regard to the unity it produces in the Church

1. first, hence, the Apostle deals first with the establishment of ecclesial unity in the letter to the Ephesians

2. second, with its consolidation and progress in the letter to the Philippians

3. third, of its defense

1. first, against certain errors in the letter to the Colossians

2. second, against existing persecutions in the first letter to the Thessalonians

3. third, against persecutions to come, especially in the time of anti-Christ, in the second letter to the Thessalonians

1. first, the greeting

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1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

2 Which he had promised before, by his prophets, in the holy scriptures,

3 Concerning his Son, who was made to him of the seed of David, according to the flesh,

4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

7 To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.

1. first, the person sending the greeting is described

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1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

2 Which he had promised before, by his prophets, in the holy scriptures,

3 Concerning his Son, who was made to him of the seed of David, according to the flesh,

4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

1. first, the person of the author is described by four things

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1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.

1. first, by his name, Paul, concerning which one should consider three things

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1a Paul,

1. first, its accuracy

1. first, for this name, as it is spelled here, cannot be Hebrew because Hebrew does not have the letter P in its alphabet

2. second, but it can be Greek and Latin

3. third, still, if it be taken as some letter close to P, it can be Hebrew

2. second, one should consider its meaning

1. first, in the different languages

1. first, considered as Hebrew, it means ‘wonderful’ or ‘chosen’

2. second, taken as Greek, it means ‘quiet’

3. third, taken as Latin, it means ‘small’

2. second, and these meanings suit him

1. first, Hebrew

1. first, for he was chosen as regards grace; hence he is a chosen vessel of mine (Acts 9:15)

2. second, he was wonderful in his work: a marvelous vessel, the work of the Most High (Sir 43:2)

2. second, Greek: he was quiet in contemplation: when I enter my house, I shall find rest with her (Wis 8:16)

3. third, Latin: he was small by humility: I am the least of the apostles (1 Cor. 15:9)

3. third, one should consider when that name was conferred on the Apostle, since he had formerly been called Saul, as is found in Acts 9, and there are three opinions about this

1. first, according to Jerome

1. first, he says that whereas he had formerly been called Saul, later he wished to be called Paul on account of something notable he had done, namely that he converted Sergius Paulus, a proconsul (Acts 13:7)

2. second, just as Scipio was called Africanus because he had conquered Africa

2. second, according to others

they say that this name was conferred on account of the growth in virtue, which is signified by this name, as was said

for names are conferred by God on certain men at the very beginning of their lives to indicate the grace they receive at the beginning, as in the case of John the Baptist (Luke 1:13)

in other cases the names of persons are changed to indicate their growth in virtue, as Chrysostom says

1. first, his is clear in the cases of Abraham (Gen 17)

2. second, and Peter (Matt 16)

3. third, but others have a better explanation

1. first, namely, that Paul always went by two names

2. second, for it was customary among the Jews, along with their Hebrew name, to take a name from among the people they served

1. first, thus, those who served the Greeks took Greek names, as is clear in the cases of Jason and Menelaus (2 Macc 4)

2. second, now the name Paul was held in esteem among the Romans from the earliest times

1. first, accordingly, he was called Saul among the Hebrews and Paul among the Romans, although he does not seem to have used the latter until he began to preach to the gentiles

2. second, hence, it is said: but Saul, who is also called Paul (Acts 13:9)

3. third, this third opinion is the one Augustine favors

2. second, the writer’s person is described by his station, at a servant of Jesus Christ

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1b a servant of Jesus Christ,

1. first, now the state of servitude seems a lowly one, if it be considered absolutely

1. first, this is why it is imposed with a curse as a punishment for sin: cursed be Canaan; a slave of slaves shall he be to his brothers (Gen 9:25)

2. second, but it is made commendable by reason of what is added, namely, of Jesus Christ

1. first, for Jesus means savior: he will save his people from their sins (Matt 1:21)

2. second, Christ means anointed: therefore God, your God, has anointed you (Ps 45:7)

3. third, this indicates Christ’s dignity

1. first, both in regard to his holiness, since priests were anointed, as is clear from Exodus 29

2. second, and in regard to his power, since kings, too, were anointed, as is clear in the cases of David and Solomon

3. third, and in regard to his knowledge, since prophets were also anointed, as in the case of Elisha

2. second, furthermore, it is praiseworthy for a person to be subjected to his own well-being and to the spiritual anointing of grace

1. first, because a thing is perfect to the extent that it is subjected to its perfection

2. second, as the body to the soul and air to light: O Lord, I am your servant (Ps 116:16)

3. third, this seems to conflict with John: no longer do I call you servants, but friends (John 15:15)

1. first, but one should say that there are two kinds of servitude

1. first, one is the servitude of fear, which does not befit saints: you have not received the spirit of slavery again in fear: but you have received the spirit of adoption of sons (Rom 8:15)

2. second, the other is that of humility and love, which does befit saints: say: we are unworthy servants (Luke 17:10)

2. second, for while a free man is one who exists for his own sake, a servant is one who exists for the sake of another, as moving by reason of another’s moving him

1. first, if then a person acts for the sake of another as though moved by him, the service is one of fear, which forces a man to act in opposition to his own will

2. second, but if he acts for the sake of another as an end, then it is the servitude of love; because a friend serves and does good to his friend for the friend’s own sake, as the Philosopher says in the ninth book of the Ethics

3. third, the person writing is described by his dignity at called to be an apostle

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1c called to be an apostle,

1. first, the apostolic dignity is the foremost in the Church

in accord with 1 Corinthians: God has appointed in the Church, first, apostles (1 Cor 12:28)

for apostle means ‘sent’: as the Father has sent me, even so I send you (John 20:21), i.e., out of the same love and with the same authority

2. second, moreover, he says, called to be an apostle

1. first, to indicate a gift: one does not take the honor upon himself, but he is called by God as Aaron was (Heb 5:4)

2. second, or to emphasize excellence, so that just as Rome is antonomastically called ‘the city,’ so Paul is called the apostle: I worked harder than any of them (1 Cor 15:10)

3. third, or to show his humility, as though to say: I do not dare to call myself an apostle, but men call me that: I am unfit to be called an apostle (1 Cor 15:9)

4. fourth, the person writing is described by his office at separated unto the Gospel of God

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1d separated unto the gospel of God.

1. first, set apart, I say

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1dA separated

1. first, from unbelievers by his conversion: but when he who had set me apart from the womb of my mother, i.e., of the synagogue (Gal 1:15)

2. second, or separated from other disciples by his being chosen: set apart for me Barnabas and Saul for the work to which I have called them (Acts 13:2)

2. second, Gospel means good news

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1dB unto the gospel of God.

1. first, for it announces the way of man’s union with God, which is man’s good

2. second, indeed a threefold union of man with God is announced in the Gospel

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1dBi unto the gospel

1. first, by the grace of union: the Word was made flesh (John 1:14)

2. second, by the grace of adoption: as implied in the Psalm: I say: you are gods, sons of the Most High, all of you (Ps 82:6)

3. third, by the glory of attainment

1. first, this is eternal life, that they know you (John 17:3)

2. second, how beautiful upon the mountains are the feet of him who brings good tidings (Isa 52:7)

3. third, these good tidings were not from men, but from God

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1dBii of God.

1. first, what I have heard from the Lord of hosts, the God of Israel, I announce to you (Isa 21:10)

2. second, hence he says, unto the Gospel of God

2. second, his office is commended

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2 Which he had promised before, by his prophets, in the holy scriptures,

3 Concerning his Son, who was made to him of the seed of David, according to the flesh,

4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

1. first, the person of the writer described, now the task committed to him is commended, namely, the Gospel, which has already been commended from two viewpoints in the preceding verse

1. first, one of these concerns the usefulness it has due to its content, which is signified by its very name, Gospel, which implies that in it good things are announced

2. second, the other is based on the authority it has on the side of its author, which is set out when it says, of God (Rom 1:1)

2. second, now the apostle pursues these two commendations further

1. first, on the part of the author, and from the first viewpoint the Gospel is commended in four ways

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2 Which he had promised before, by his prophets, in the holy scriptures,

1. first, by its antiquity

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2a Which he had promised before,

1. first, this was required against the pagans, who belittled the Gospel as something suddenly appearing after all the preceding centuries

2. second, to counter this he says, which he had promised before

1. first, because, although it began to be preached at a certain point in time, it had been foretold previously in a divine way

2. second, before they came to pass, I announced them to you (Isa 48:5)

2. second, from its reliability, which is indicated when he says, he had promised

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2a Which he had promised before,

1. first, because the promise was made beforehand by one who does not lie

2. second, we bring you the good news that what God promised to the fathers, this he has fulfilled (Acts 13:32)

3. third, from the dignity of its ministers or witnesses, when he says, through his prophets

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2b by his prophets,

1. first, to whom had been revealed the things fulfilled concerning the incarnate Word

1. first, the Lord will not make a word, namely, make it be incarnate, without revealing his secret to his servants the prophets (Amos 3:7)

2. second, to him all the prophets bear witness (Acts 10:43)

2. second, it is significant that he says, his prophets

1. first, for some prophets spoke by a human spirit

1. first, they speak visions of their own minds, not from the mouth of the Lord (Jer 23:16)

2. second, hence, he says to Titus: one of themselves spoke, a prophet of their own (Titus 1:12)

2. second, there are even prophets of demons who are inspired by an unclean spirit, such as the prophets whom Elijah slew (1 Kgs 18:40)

3. third, but those are called God’s prophets who are inspired by the divine Spirit: I will pour out my Spirit on all flesh and your sons and daughters will prophesy (Joel 2:28)

4. fourth, from the way it was delivered, because these promises were not merely spoken but recorded in writing; hence he says, in the Scriptures

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2c in the holy scriptures,

1. first, write the vision; make it plain upon tablets (Hab 2:2)

2. second, for it was the custom to record only important matters worthy of remembrance and of being handed down to later generations

1. first, consequently, as Augustine says in City of God XVIII, the prophecies about Christ made by Isaiah and Hosea began to be written when Rome was being founded, under whose rule Christ would be born and his faith preached to the gentiles

2. second, you search the Scriptures because you think to have eternal life by them (John 5:39)

2. second, on the part of its content, which is Christ, whom he commends in three ways, at concerning his Son

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3 Concerning his Son, who was made to him of the seed of David, according to the flesh,

4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

1. first, from his origin, which he describes in two ways

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3 Concerning his Son, who was made to him of the seed of David, according to the flesh,

1. first, he describes his eternal origin when he says, concerning his Son

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3a who was made to him of the seed of David, according to the flesh,

1. first, in this he reveals the excellence of the Gospel, for the mystery of the eternal generation had been previously hidden

1. first, hence Solomon asks: what is his name and the name of his son, if you know? (Prov 30:4)

2. second, but it has been revealed in the Gospel on the testimony of the Father: this is my beloved Son (Matt 3:17)

3. third, indeed, the Son of God is deservedly called the subject matter of the Holy Scriptures, which reveal the divine wisdom

1. first, as Deuteronomy declares: this will be your wisdom and your understanding in the sight of all the peoples (Deut 4:6)

2. second, for the Son is said to be the Word and wisdom begotten: Christ, the power of God and the wisdom of God (1 Cor 1:24)

2. second, but men have erred in three ways about this sonship

1. first, for some said that he has an adoptive sonship, for example, Photinus

1. first, he taught that Christ derived his origin from the Virgin Mary as a mere man, who by the merits of his life reached such an exalted state that he could be called a Son of God above all other saints

2. second, but if this were true, Christ would not be described as lowering himself to manhood but as rising up to the Godhead, whereas it is said: I have come down from heaven (John 6:38)

2. second, others taught that this sonship was a sonship in name only, as Sabellius

1. first, who said that the Father himself became incarnate

1. first, and for that reason took the name of Son

2. second, such that the person would be the same and the names alone different

2. second, but if this were true, the Son would not be described as sent by the Father; which is false, since he himself said that he came down from heaven to do the will of him who sent him (John 6:38)

3. third, others, such as Arius, taught that this sonship was a created one

1. first, so that the Son of God would be the most perfect creature, albeit produced from nothing after previously not existing

2. second, but if this were true, all things would not have been made through him

1. first, the contrary of which is stated in John (John 1:3)

2. second, for the one through whom all things were made cannot himself have been made

3. third, these three opinions are excluded by the significantly added word, his, i.e., his very own and natural

1. first, for Hilary says:

1. first, this true and personal Son

1. first, is a Son by origin and not by adoption

2. second, in truth and not in name only

3. third, by birth and not by creation

2. second, for he comes forth from the Father as a word from the heart

1. first, such a word belongs to the same nature, especially in God, in whom nothing inheres accidentally

2. second, hence he himself says, I and the Father are one (John 10:30)

2. second, according to Augustine

1. first, the fact that he says one frees you from Arius

2. second, that he says we are frees you from Sabellius

2. second, he touches on the temporal origin when he says, who was made

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3b who was made to him of the seed of David, according to the flesh,

1. first, here right away the three aforementioned errors seem to find a defense in the fact that it says, who was made to him

1. first, for they do not admit an eternal Son but one that was made

2. second, but the words that follow destroy their goal

1. first, for when he says, who was made to him, the error of Sabellius is excluded

1. first, for he could not be made a Son for the Father if he were the same person as the Father

2. second, rather, through the Incarnation he will be the Son of the Virgin

2. second, by saying of the seed of David, he destroys Photinus’s goal

1. first, for if he were made the Son of God by adoption, he would not be described as made from the seed of David but from the Spirit

2. second, who is the Spirit of adoption of sons (Rom 8:15)

3. third, and from the seed of God (1 John 3:9)

3. third, the words, according to the flesh, destroy Arius’s opinion that he was created both according to the flesh and the divine nature

2. second, we should also recall that men have erred in a number of ways in regard to the mystery of the Incarnation itself.

1. first, for Nestorius

1. first, he taught that the union of the Word with human nature consisted solely in an indwelling

1. first, in the sense that the Son of God dwelt in that man more fully than in others

1. first, but it is obvious that the substance of the dweller

2. second, and that of the dwelling are distinct, for example, a man and a house

2. second, accordingly, he taught that the person or hypostasis of the Word

1. first, was distinct from that of the man,

2. second, so that the Son of God would be one person and the Son of man another

3. third, this is shown to be false by the fact that the Apostle in Philippians calls this sort of union an emptying of himself (Phil 2:7)

1. first, but since the Father and the Holy Spirit dwell in men, as John declares: we will come to him and make our home with him (John 14:23)

2. second, it follows that they too would be emptying themselves, which is absurd

2. second, this opinion, therefore, is excluded when the Apostle says

1. first, concerning his Son who, namely, the Son of God

2. second, was made according to the flesh, i.e., having his flesh

3. third, of the seed of David

1. first, he would not have spoken in this manner if the union were a mere indwelling

2. second, furthermore, in regard to others in whom the Word dwells

1. first, it is never said that the Word was made this or that person

2. second, but that it was made to Jeremiah or Isaiah

3. third, therefore, since the Apostle, after saying concerning his Son, added, who was made to him of the seed of David, the above error is clearly excluded

2. second, others again, although they do not suppose two persons in Christ, do suppose two hypostases or supposita

1. first, but this amounts to the same thing, because a person is nothing other than a hypostasis or suppositum of a rational nature

1. first, therefore, since there is only one hypostasis and suppositum in Christ, which is the suppositum or hypostasis of the eternal Word, that hypostasis cannot be said to have become the Son of God, because it never began to be the Son of God

2. second, therefore, it is not altogether correct to say that man was made God or the Son of God

2. second, yet if this is found to be taught by any teacher, it should be interpreted thus: it was made to be that man be God

3. third, accordingly, it is correct to say that the Son of God was made man

1. first, because he was not always man

2. second, therefore, what is written here must be understood

1. first, so that the who refers to the subject

1. first, the sense being that this Son of God

2. second, was made of the seed of David

2. second, and not to the predicate

1. first, because then the sense would be that someone existing of the seed of David

2. second, became the son of God

3. third, which is neither true nor correct, as has been said

3. third, again, there were others who taught that the union was made by the conversion of the Word into flesh

1. first, as it is said that air is made to become fire

1. first, hence Eutyches said that before the Incarnation there were two natures

2. second, but after the Incarnation only one

2. second, but this is clearly false because, since God is immutable

1. first, I, the Lord, do not change (Mal 3:6)

2. second, he cannot be changed into anything else

3. third, hence, when it is said, was made, this should not be understood as a change but as a union without any divine change

1. first, for something can be newly said of something in a relative sense without the thing itself being changed

2. second, thus, a person remaining in one place comes newly to be on the right of something, which was moved from his right to his left

1. first, this is the way God is said to be Lord or Creator from a certain time, namely, by reason of a change affecting the creature

2. second, in the same way he is said to have been made something anew: Lord, you have become our refuge (Ps 90:1)

3. third, therefore, since union is a relation, it is through a change in the creature that God is newly said to have been made man, i.e., united in person to a human nature

4. fourth, finally, there were others, namely Arius and Apollinaris, who said that Christ had no soul, but that the Word was there in place of the soul

1. first, but this is refuted by John: no one takes my soul (John 10:18)

2. second, the words, according to the flesh, do not exclude a soul from Christ

1. first, rather, flesh stands for the entire man, as in Isaiah

2. second, all flesh shall see it together for the mouth of the Lord has spoken (Isa 40:5)

3. third, it may be asked, since we believe that Christ was born of the Virgin, why the Apostle says he was made from a woman

1. first, the answer is this

that is born which is produced in the natural order, as fruit from a tree or children from parents

that which is produced from the will of one acting, not according to the order of nature

as a house by a carpenter

cannot be said to be born but made

2. second, therefore, because Christ proceeded from the Virgin in the natural order in a certain respect

1. first, namely, that he was conceived from a woman and remained in her womb for a space of nine months

2. second, it is true to say that he was born

3. third, but because he proceeded in a certain respect not in the natural order

1. first, but solely from divine power without male seed

2. second, he is said to have been made

1. first, hus, Eve is described as made, not born, from Adam

2. second, Isaac was born, not made, from Abraham

2. second, from his dignity or virtue, at who was predestined

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4 Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:

1. first, his predestination, at who was predestined

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4a Who was predestinated

1. first, in regard to the first it should be noted that the word predestination is taken from destination

1. first, for something is said to be predestined as though destined beforehand

but destination is taken in two senses

in one sense, to destine is to send, for those who are sent to achieve some purpose are said to be destined, in accord with 1 Maccabees: some of the people were destined, and they went to the king (1 Macc 1:14)

in another sense, to destine is to determine, as in 2 Maccabees: Eleazar destined not to do any unlawful things (2 Macc 6:20)

but this second meaning seems to be derived from the first

for as a courier who is sent is directed to something, so whatever we determine we direct to some end

according to this, therefore, to predestine is nothing more than to determine beforehand in the heart what is to be done in regard to some thing

2. second, now someone can determine about a future thing or action

in one way, as to its make-up, as a builder determines how he should build a house

in another way, as to the use or governance of the thing, as when someone determines how to use his horse: it is to this second predetermination and not the first that predestination pertains

for what one uses is referred to an end

because, as Augustine says in the book, On Christian Doctrine

to use is to refer something to an end to be enjoyed

when, however, a thing is made, it is not by that very fact directed to something else

hence, the pre-determination of a thing’s make-up cannot properly be called predestination

therefore, to deny predestination is the same as to deny the eternal divine pre-determination about things to be done in time

but because all natural things pertain to the make-up of the thing itself

for they are either the principles of which things are made

or what follows from such principles

it follows that natural things do not properly fall under predestination

for example, it is not proper to say that man is predestined to have hands

3. third, what is left is that predestination is properly said only of things that are above nature, to which things the rational creature is ordained

1. first, but God alone is above the nature of the rational creature, who is united to him by grace

1. first, in one way, as regards God’s own act [graces freely given]

1. first, as when foreknowledge of the future, which belongs to God alone, is communicated to a man by the grace of prophecy

2. second, of this sort are all the graces called graces freely given

2. second, in another way, as regards God himself [adoption]

1. first, to whom the rational creature is united in the common manner through the effect of love: he who abides in love abides in God and God in him (1 John 4:16)

2. second, this is done through sanctifying grace, which is the grace of adoption

3. third, in another way, which is particular to Christ [grace of union]

1. first, it is done through a union in personal being

2. second, and this is called the grace of union

2. second, therefore, just as a man’s union with God through the grace of adoption falls under predestination,

1. first, so also the union with God in person through the grace of union falls under predestination

2. second, and as regards this he says, who was predestined the Son of God

2. second, his dignity or power, at the Son of God in power

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4b the Son of God in power,

1. first, but to prevent this from being referred to the sonship of adoption, he adds, in power

1. first, as if to say: he was predestined to be such a Son as to have equal, indeed the same, power as God the Father

1. first, because, as it is said: worthy is the Lamb who was slain to receive power and divinity (Rev 5:12)

2. second, in fact Christ himself is the power of God: Christ, the power of God and the wisdom of God (1 Cor 1:24)

3. third, hence, whatever the Father does the Son does likewise (John 5:19)

2. second, in regard to the graces freely given, one is not said to be predestined in the strict sense

1. first, because such graces are not directly ordained to direct to his ultimate end the one who receives them

2. second, but to direct others by them, as it is said: to each is given the manifestation of the Spirit unto profit (1 Cor 12:7)

2. second, now it is obvious that anything which exists of itself is the measure and rule of things which exist in virtue of something else and through participation

1. first, hence, the predestination of Christ

1. first, who was predestined to be the Son of God by nature

2. second, is the measure and rule of our life and therefore of our predestination

2. second, because we are predestined to adoptive sonship

1. first, which is a participation and image of natural sonship

2. second, whom he foreknew, he also predestined to be made conformed to the image of his Son (Rom 8:29)

3. third, therefore, just as the man Christ was not predestined to be the natural Son of God because of any antecedent merits, but solely from grace

1. first, so we are predestined to be adopted sons of God solely from grace and not from our merits

2. second, do not say in your heart, after the Lord your God has thrust them out before you: it is because of my justice that the Lord has brought me in to possess this land (Deut 9:4)

3. third, it is clear, therefore, what the goal of that predestination is, namely, that one be a son of God in power

3. third, but we must still inquire who it is that has been predestined to this

1. first, for since predestination implies antecedence

1. first, it seems that the one predestined to be the Son of God in power was not always the Son of God in power

1. first, for predestination does not seem to be concerned with what always has been, since that involves nothing antecedent

2. second, hence if we suppose, according to Nestorius, that the person of the Son of man were other than the person of the Son of God

1. first, there would be no problem

2. second, because we could say that the created person of the Son of man did not exist eternally but began in time to be the Son of God in power

3. third, the same would apply if one were to say the hypostasis or suppositum of the Son of God and of the Son of man were distinct

3. third, but this is alien to the faith, as has been said

2. second, therefore, since not only the person but also the hypostasis and suppositum of the Son of God and of the Son of man are the same

1. first, so that it cannot be truly and properly said that the Son of man was made the Son of God

2. second, lest any created suppositum be implied of whom Son of God would be newly predicated

3. third, for an equal reason it does not seem possible to say that the Son of man was predestined to be the Son of God

1. first, because ‘the Son of man’ presupposes the eternal suppositum

2. second, who was always the Son of God

2. second, hence, the antecedent which predestination involves has no place

1. first, for this reason Origen says that the text should not read, who was predestined

1. first, but, who was destined the Son of God in power

2. second, so that no antecedence is indicated

2. second, if this is accepted, the sense is plain

1. first, because Christ was destined

2. second, i.e., sent into the world by God the Father as the true Son of God in divine power

3. third, but because all the Latin texts generally have who was predestined

1. first, others have explained this

1. first, according to the custom of Scripture whereby something is considered to be made when it is made known

1. first, as the Lord after the resurrection says: all authority in heaven and on earth has been given to me (Matt 28:18)

2. second, because it was after the resurrection that he made known that such power had been given to him from eternity

2. second, but if this is correct, the word predestined is not taken in the proper sense

1. first, because predestination concerns matters pertaining to grace

2. second, whereas no grace was given to Christ by the fact that his divine power was made known, but rather to us

3. third, hence, it is even stated in a Gloss that according to this sense, predestined is used in the wider sense of ‘foreknown,’

1. first, so that the sense would be: Christ was predestined

2. second, i.e., foreknown, from eternity to be revealed in time as the Son of God in power

2. second, therefore, others, relating predestination to the union itself, did not attribute it to the person but to the nature

1. first, so that the sense would be: who was predestined the Son of God in power

2. second, i.e., whose nature was predestined to be united to him who is the Son of God in power

3. third, but even this explanation is improper and extorted

1. first, for since predestination implies an ordering to an end, predestination affects that to which it belongs to be ordered to an end by its own activity

2. second, but it is not the nature but the person that acts for an end

3. third, therefore, if the word ‘predestination’ be taken in the strict sense, predestination must be attributed to the very person of Christ

1. first, but because the person of Christ subsists in two natures, the human and the divine, something can be said of him with respect to either nature

2. second, for just as something can be said of a man regarding his body, for example, to be touched or wounded, and something regarding his soul, for example, to understand and to will

1. first, so, too, something can be said of Christ both as to his divine nature, as when he says: I and the Father are one (John 10:30)

2. second, and as to his human nature, as when we say that he was crucified and died

3. third, it is in this way that he is said to be predestined according to his human nature

1. first, for although the person of Christ has always been the Son of God

2. second, nevertheless it was not always a fact

1. first, that, while existing in a human nature, he was the Son of God

2. second, rather, this was due to an ineffable grace

3. third, [several questions about the Incarnation]

1. first, there is another consideration concerning the participle made (Rom 1:3), which designates a real act, and the participle predestined, which designates an act of the soul

1. first, for the soul, through its intellect and reason, can distinguish things that are joined in reality

for one can think of a white wall and speak separately about the fact that it is a wall and separately about the fact that it is white

so, too, in predestination

for predestination can be attributed to the person of Christ inasmuch as he subsists in a human nature

even though it is not attributed to him as subsisting in the divine nature

this is why the Apostle first presents the Son of God as being incarnate and then attributes predestination to him

to let it be understood that he was predestined according as he was made of the seed of David, according to the flesh (Rom 1:3)

thus, in explaining the mystery of the Incarnation, from the Son of God he descends to the flesh and from the flesh

according to predestination, he ascends to the Son of God

in order to show that neither did the glory of the Godhead prevent the weakness of the flesh

nor did the weakness of the flesh diminish the majesty of the Godhead

2. second, in the Gloss it is asked, first, whether Christ is the Son of God according as he is man

1. first, it seems so, because here is Christ, who was predestined to be the Son of God

but he was predestined to be the Son of God according as he is a man

therefore, as a man he is the Son of God

2. second, however, I answer that if the as denotes

1. first, the unity of the person

1. first, it is true that as man he is the Son of God

2. second, because the person of God and man is one

2. second, but if it designates the condition of the nature or its cause

1. first, it is false

2. second, for it is not from the human nature that he is Son of God

3. third, in the argument there is a fallacy of composition and division

1. first, because the as can modify the participle predestined, and taken this way it is true that as man he is predestined

2. second, or it can modify that being the Son of God to which the predestination is ordained

1. first, and taken this way it is false

2. second, for he was not predestined that as man he be Son of God

3. third, and this is the sense of the words assumed by the argument

2. second, the second question is whether Christ as man is a person

1. first, I answer that if the as is referred to the very suppositum of the man, it must be admitted that this suppositum is a divine person

2. second, but if it designates the condition of the nature or the cause

1. first, taken this way Christ as man is not a person

2. second, because the human nature does not cause a new personhood in Christ

3. third, for it is joined to a nobler person into whose personhood it passes

3. third, likewise, an objection is made against a statement in the Gloss

namely, that the one who assumed and what he assumed are one person

but what the Son of God assumed is a human nature

therefore, the human nature is a person

I answer that such expressions must be explained so that the meaning is this: he who assumed and the nature he assumed are united in one person

4. fourth, the fourth question is whether this is true: a man was assumed by the Word

it would seem so according to the Psalm: blessed is he whom you did choose and assume (Ps 65:4)

I answer that since a man implies a suppositum, in this case an eternal one, it cannot properly be said that a man was assumed by the Word

for a same thing is not assumed by itself

hence, wherever the expression man was assumed is found, it is taken as the human nature

5. fifth, the fifth question is whether this is true: this man has always existed

the answer is that it is true, because a man supposes a suppositum, in this case an eternal one

hence it is said: Jesus Christ is the same yesterday and today and forever (Heb 13:8)

however, the statement is not true if man is taken precisely as man; for it is not true that that man, as man, always has existed, but as he is Son of God

6. sixth, so, the matters concerning the preordainment and power of the Son of God are clear

3. third, the sign or effect, at according to the Spirit of sanctification

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4c by the resurrection of our Lord Jesus Christ from the dead:

3. third, from his liberality, and he sets out two gifts, at through whom we have received

1:5

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5 By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

1. first, one is common to all believers, namely grace by which we are restored

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5a By whom we have received grace

2. second, the other spiritual gift was conferred on the apostles, at and apostleship

1:5b

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5b apostleship for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

1. first, the meaning of apostleship

1:5b1

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5b1 apostleship

2. second, then he describes this apostleship

1:5b2

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5b2 for obedience to the faith, in all nations, for his name:

6 Among whom are you also the called of Jesus Christ:

1. first, from its aim, at for obedience to the faith

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5b2i for obedience to the faith,

2. second, from its extent, at in all the nations

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5b2ii in all nations,

3. third, from the completeness of its power, at for his name

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5b2iii for his name:

4. fourth, as to his power over those to whom he was writing and who were subject to his apostleship, at among whom

1:6

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6 Among whom are you also the called of Jesus Christ:

2. second, the persons greeted, at to all who are at Rome

1:7

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7a To all that are at Rome, the beloved of God, called to be saints.

1. first, from their place, at to all who are in Rome

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7a1 To all that are at Rome,

2. second, from their gift of grace, at the beloved of God

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7a2 the beloved of God, called to be saints.

3. third, the blessings invoked, at grace to you

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7b Grace to you and peace, from God our Father and from the Lord Jesus Christ.

2. second, the body of the letter, at first I give thanks

1:8

[Chapters 1-16]

1. first, he shows his affection for his readers, in three ways, in order to render them benevolent hearers

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8 First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.

9 For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:

10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.

11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

13 And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.

14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1. first, by giving thanks for their blessings

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8 First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.

2. second, by the prayer he directs to God on their behalf, at for God is my witness

1:9

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9 For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:

3. third, by his desire to visit them, at always in my prayers

1:10

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10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.

11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

16a For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1. first, he mentions the desire

Chapter 1

10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.

11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

1. first, he mentions a sign of this desire

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10 Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.

2. second, the cause of his desire, at for I long

1:11

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11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

1. first, the welfare of those he would visit

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11 For I long to see you that I may impart unto you some spiritual grace, to strengthen you:

1. first, hence, I long to see you: I yearn for you all with the affection of Christ Jesus (Phil 1:8)

2. second, not for a trifling reason as in worldly friendship

3. third, but that I may impart unto you some spiritual grace

1. first, not as its author

2. second, but as its minister

1. first, one should regard us as stewards of the mysteries of God (1 Cor 4:1)

2. second, and this to strengthen you in the faith you have received: when you have been converted, strengthen your brethren (Luke 22:32)

3. third, now a minister imparts grace in a number of ways

1. first, one of which is by the administration of the sacraments of grace: as each has received a gift, administer it to one another as good dispensers of God’s grace (1 Pet 4:10)

2. second, and by exhorting in sermons: let no evil talk come out of your mouth, but only such as is good for edifying . . . that it may impart grace to those who hear (Eph 4:29)

2. second, the mutual consolation found in friendly communication

1:12

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12 That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.

1. first, hence he continues that I may be comforted together in you

2. second, i.e., me by seeing you and imparting a grace

3. third, and all of us by that which is common to us both, your faith and mine

1. first, for it is a source of mutual consolation to be one in the faith

2. second, but God who comforts the downcast comforted us by the coming of Titus: not only by his coming but also by the comfort with which he was comforted in you (2 Cor 6:6)

2. second, his intention of acting on this desire, at and I would not have you ignorant

1:13

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14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

1. first, he mentions his plan

1:13a

Chapter 1

13a And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto)

1. first, he mentions his plan

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13a1 And I would not have you ignorant, brethren, that I have often purposed to come unto you

2. second, the obstacle, at and have been hindered hitherto

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13a2 (and have been hindered hitherto)

2. second, its cause, at that I might have some fruit

1:13b

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13b that I might have some fruit among you also, even as among other Gentiles.

14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

1. first, then he gives two reasons for his intention

Chapter 1

13b that I might have some fruit among you also, even as among other Gentiles.

1. first, utility

1. first, hence he says, that I might have some fruit among you also, even as among other Gentiles, to whom, namely, I have preached

2. second, this can be taken in two ways

1. first, as though he were saying: that I may reap some harvest among you by my preaching: you should go and bear fruit (John 15:16)

2. second, in another way as though from their conversion a harvest would grow for him: he who reaps, receives wages and gathers fruit for eternal life (John 4:36)

2. second, the responsibility of his office

1. first, woe to me, if I do not preach the Gospel (1 Cor 9:16)

2. second, and because he had undertaken the general apostolate of the gentiles, he asserts that he is under obligation to all: although I am free from all men, I have made myself a slave to all (1 Cor 9:19)

2. second, for this reason he sets out two diversities along the lines of the diversity of nations, when he says, to Greeks and to barbarians

1:14

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14 To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.

1. first, a person is called a barbarian

1. first, either because he is cut off from some people in one way

2. second, or another in the sense of 1 Corinthians: if I do not know the meaning of the language, I shall be a barbarian to the speaker and the speaker to me (1 Cor 13:11)

3. third, or because he is cut off from the human race, inasmuch as he is not ruled by reason

1. first, hence, they are properly called barbarians who are not directed by reason

2. second, this is implied in 2 Maccabees: do not act so fiercely and barbarously (2 Macc 15:2), i.e., inhumanly

2. second, now because the Greeks were the first to establish laws, he calls all the gentiles ruled by human laws Greeks

3. third, he makes no mention of the Jews who were ruled by divine laws, because he was not appointed apostle to the Jews but to the gentiles: we to the gentiles and they to the circumcised (Gal 2:9)

3. third, his eagerness, at so, as much as is in me

1:15

Chapter 1

15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1. first, and both reasons account for his readiness of will

Chapter 1

15 So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

1. first, so that he says so (as much as is in me), i.e., as far as I am concerned

2. second, I am ready, unless prevented

3. third, to preach the Gospel to you also who are at Rome: then all the people departed from the presence of Moses. And they came everyone whose heart stirred him (Exod 35:20)

2. second, he rejects the obstacle to eagerness, namely shame

1:16

Chapter 1

16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1. first, on account of which many fail to do what they would otherwise do readily

Chapter 1

16a For I am not ashamed of the gospel.

1. first, hence he says, I am not ashamed of the Gospel

2. second, which, indeed, seemed to be an occasion of shame for some in the presence of unbelievers, as he states in 1 Corinthians: we preach Christ crucified, a stumbling block to the Jews and folly to the gentiles (1 Cor 1:23)

2. second, but there is really no reason for shame

1:16b

Chapter 1

16b For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1. first, because he continues: but unto them who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God

2. second, hence it is said: whoever is ashamed of me and of my words, of him the Son of man will be ashamed (Luke 9:26)

3. third, that is why the baptized are anointed with the chrism in the form of a cross on the forehead, where shame has its seat, namely, lest they be ashamed of the Gospel

2. second, he instructs them in the truth about the power of Christ’s grace, at for it is the power of God

1:16b

[Chapters 1-16]

1. first, he shows them the power of the gospel grace

[Chapters 1-11]

1. first, he sets forth what he intends

Chapter 1

16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

17 For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

1. first, he sets forth the power of the gospel grace

Chapter 1

16 For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

2. second, he explains it, at for the justice

1:17a

102

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17a For the justice of God is revealed therein, from faith unto faith,

3. third, he supports his explanation, at as it is written

1:17b

104

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17b as it is written: The just man liveth by faith.

2. second, he explains it, at for the wrath of God

1:18

109

[Chapters 1-11]

1. first, he shows that it is necessary for salvation

[Chapters 1-4]

1. first, he shows that the power of the gospel grace was necessary for the gentiles’ salvation, because the wisdom in which they trusted could not save them

Chapter 1

18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

19 Because that which is known of God is manifest in them. For God hath manifested it unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.

21 Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.

22 For, professing themselves to be wise, they became fools.

23 And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.

24 Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.

25 Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

26 For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.

27 And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.

28 And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.

29 Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,

30 Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,

31 Foolish, dissolute: without affection, without fidelity, without mercy.

32 Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.

1. first, he states his intention

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18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

2. second, he manifests it, at because that which is known of God

1:19

113