ОТДЕЛЕНИЕ ПЕРВОЕ

Rom.1:1. Paul, servant of Jesus Christ, called an Apostle, The rulers of the regions and military leaders at the beginning of their writings put the names of virtues, being proud of this and, according to the rank, elevating and proud of themselves, but the divine Paul calls himself a monster (1 Cor. 15:8), calls himself the first of sinners (1 Tim. 1:15), says that he is unworthy of the apostleship (1 Cor. 15:9); however, in the epistle, for the benefit of those who receive it, the scripture puts forward the names given to it under grace. For having realized what merits the writer had been vouchsafed with, they accepted these writings with great care and zeal. And, firstly, he calls himself Paul, not initially receiving this name from his parents, but having been awarded it by calling, just as Simon was called Peter, the sons of Zebedee - the sons of thunder, Jacob - Israel, Abram - Abraham. Then he calls himself a servant of Jesus Christ, whom all unbelievers called dead, crucified, the son of Tekton, while the Apostle loved His slavery more than any kingdom. After this he calls himself called, indicating a title from above, and adds the title of apostle, showing that he has been honored with this too. For the Lord gave this name to the twelve. But the divine Apostle gives it to himself, not delighting it, but receiving it from the Master Himself, who said to him: Go, for I will send you to a faraway place (Acts 22:21). And this makes it clear in subsequent words. chosen for the gospel of God. I did not impose this on myself, says the Apostle, but I received the ministry of preaching from God Himself. The Father, the Son, and the Holy Spirit chose him. And that the Father chose him, he himself informs about this in the Epistle to the Galatians: Now God was pleased, having chosen me from my mother’s womb and called by His grace to reveal His Son in me, that I might preach His gospel to the nations (Gal. 1:15-16). And that the Only Begotten Son also did this, the Apostle also says about this in Acts, that the Lord appeared to him in the church, commanded him to sweat and leave Jerusalem, because the Jews would not accept the preaching, and added: Go, for I will send you far away into the languages ​​(Acts 22:21). The Lord said the same thing to Ananias, who denied: Go, for this vessel has been chosen by Me, to bring My name before the tongues and kings and the sons of Israel (Acts 9:15); and blessed Luke informs us that to the prophets in Antioch, who serve the Lord and fast, the Holy Spirit said: Separate Me Barnabas and Saul for the work that they called (Acts 13:2). Therefore, from here the equality of the Persons of the Trinity is clear. The Apostle here called the Gospel of God, and soon afterwards he said that it is the Gospel of the Son; He says it this way: God is my witness, and Him I serve with my spirit in the gospel of His Son (Rom. 1:9). But he did not mean this in vain, not without purpose, but with the intention of showing that the teachers of truth indifferently attribute the same thing sometimes to the Father and sometimes to the Son. And he called the sermon the gospel, because it promises the granting of many blessings, the gospel of reconciliation with God, the overthrow of the devil, the remission of sins, the cessation of death, the resurrection from the dead, eternal life, the Kingdom of Heaven. The Divine Apostle, having said about himself that he was chosen for the gospel of God, immediately, first of all, shows the antiquity of this gospel, so that any of the foolish, recognizing it as something new, would not reject it, and says: Rom.1:2. which the prophets first promised in the scriptures of the saints, For the Old Testament is full of predictions about the Lord. The Apostle of the saints did not just say, but, firstly, he teaches that he recognizes the Old Testament Scripture as Divine, and then recognizes everything else as alien. For the inspired Scripture alone is profitable. It also tells us the distinctive features of the promise. Rom.1:3. about His Son, who was from the Seed of David according to the flesh, that is, through the mouth of all the prophets, the Father foretold about the Son, who before the ages was born by Him by nature, called the Son of David, as from David’s seed he received human nature; therefore, having mentioned David, out of necessity he added: according to the flesh, so that they would not consider Him the son of David by nature, but the son of God by grace. For this addition according to the flesh makes it clear that He really is the Son of God and the Father according to Divinity, since we do not find that even in the reasoning of those who are not more than what is visible in them, this was added: according to the flesh. The blessed Evangelist Matthew is a witness to this. For, having said: Abraham begat Isaac, Isaac begat Jacob, and Jacob begat Judas (Matthew 1:1-2), and having set out the entire genealogy in order, he did not add anywhere: according to the flesh. It was not appropriate for them, as people, to make such an addition. But here, since God became man, the Word is not only a man, but also the eternal God, the divine Apostle, having mentioned the seed of David, of necessity added according to the flesh, clearly teaching us in what sense He is the Son of God and in what sense He is called the son of David. Rom.1:4. called Son of God with power, according to the Spirit of holiness, from the resurrection of the dead, Jesus Christ our Lord, Before the cross and suffering, not only other Jews, but even the apostles themselves were not sure about the Lord Christ that He was God. The human thing in Christ was a stumbling block for them when they saw what they eat, drink, sleep, and work out; and miracles did not lead them to confidence in this. Therefore, for example, having seen a miracle on the sea, they said: Who is this man, for both the winds and the sea listen to Him (Matthew 8:27)? Why did the Lord say to them: The imam has spoken many things to you, but you cannot bear them now: when He, the Spirit of truth, comes, He will guide you into all truth (John 16:12-13); and again: Wait in this city until you are clothed with power from on high (Luke 24:49), the Holy Spirit will come upon you (Acts 1:8). Therefore, before the suffering, the apostles had such thoughts about him, but after the resurrection and ascension into heaven, after the descent of the All-Holy Spirit and after miracles of every kind, which they performed, calling on the venerable name of Christ, all believers knew that Christ is God and the Only Begotten Son of God. For this reason, here too the divine Apostle taught that, having been called the Son of David according to the flesh, he was called and revealed as the Son of God according to the power by which the All-Holy Spirit acted, after the resurrection of our Lord Jesus Christ Himself from the dead. Rom.1:5. to whom he received grace and apostleship in obedience to the faith of all nations in His name, For He Himself made us preachers, entrusting us with the salvation of all nations and bestowing grace corresponding to this preaching, so that those who receive the preaching would obey us and believe the word. Rom.1:6. In them you also are, calling Jesus Christ: And you are among these nations whose work has been entrusted to me. For do not think that I am appropriating what is alien to myself and delighting in the fields provided to others. The Lord appointed me as a preacher to all nations. Rom.1:7. to all who are in Rome beloved of God, called saints: And he honored them with divine names and reduced their arrogance. For, firstly, he did not distinguish them from other nations, as rulers of the universe, but confused them with all the others; and then he writes to everyone collectively, mixing together slaves who beg for alms and earn food by the labor of their hands, and those abounding in wealth, and those invested with power; and that from among the latter there were several who believed, the Apostle shows this in the Epistle to the Philippians, for he says: You kiss the house of Caesar (Phil. 4:22). Meanwhile, he also made it known that he was writing not to the infidels, but to those who had already believed, why he calls them both called and saints, extolling them with spiritual praise and inflaming in them love for the Benefactor. Grace and peace to you from God our Father and the Lord Jesus Christ. The Apostle concluded the inscription of the message. For he says: Paul, servant of Jesus Christ, to all who are in Rome beloved of God, who are called saints: Grace to you and peace from God our Father and the Lord Jesus Christ. However, I placed the rest between these words with the intention of showing whose preacher he was appointed, what he was commanded to preach about, and to whom he was appointed to offer the sermon. He asks the Romans, firstly, for the grace of God, because with its help all who believed received salvation, then for peace, by which he means all progress in virtue. For he is at peace with God who has loved the gospel life and zealously tries to please God in everything. At the same time, the Apostle shows that the Giver of these gifts is not only the Father, but also the Son. For he says: From God our Father and the Lord Jesus Christ, which fully taught us the equality of the Father and the Son. Rom.1:8. First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world: The Apostle said this not to please them, but according to the truth. For what happened in Rome could not be hidden from those living throughout the universe. Since ancient times, the Roman kings had their court in it, from there the rulers of nations were sent and collected tribute from the cities, all those who sought royal favors also flocked to it, and they all made it known everywhere that the city of Rome accepted the teachings of Christ. And this brought very great benefit to those who heard. Why did the divine Apostle glorify the Lord for this. But since he said about himself that he was appointed teacher of all nations, meanwhile a lot of time passed, and he neither came to them nor led them to the truth with the scriptures, then, of necessity, he presents an excuse and calls on the Lord God as evidence of his disposition towards them. Rom.1:9. God is my witness, and I serve Him with my spirit in the gospel of His Son, for I make a constant remembrance of you, Rom.1:10. always praying in my prayers, if ever I hasten by the will of God to come to you: For there are many types of service to God. He is served by those who pray, and those who fast, and those who listen to Divine words, and also those who take care of the services of strangers. And the divine Apostle said that he serves God, offering the gospel of His Son to the people, and serves in spirit, that is, by the gift given to him; so he knew that honoring the Only Begotten was pleasing to God. Maintaining precision, he said not simply that he asked God to come to them, but by the will of God, that is, if this pleases the Ruler of all. And if, where the salvation of so many thousands was in mind, the divine Apostle did not ask unconditionally, but compared God’s will with the request, then are we worthy of any excuse when, while reasoning and praying about sensual things that concern us, we do not make this dependent on the will of God? Rom.1:11. I wish to see you, so that I may give you some spiritual gift. These words are filled with humble thoughts about oneself; He did not say: “I wish to give,” but: “Yes, I will give,” for I convey what I myself received. And as the great Peter was the first to bring the Gospel teaching to them, he of necessity added: To your confirmation, that is, I do not intend to offer you another teaching, but to confirm the one that has already been brought, and to provide irrigation to what has already been planted. Then again he fulfills his word with great modesty. Rom.1:12. And this is what you have, that you may be comforted by your common faith, yours and mine. For I want not only to give to you, but also to receive from you. The diligence of the students arouses jealousy in the teacher. Rom.1:13. I do not want to tell you, brethren, that many desires will come to you, and were forbidden hitherto, And he showed his intention and allowed God’s vision to be seen. For he says: “I am controlled by Divine grace as it pleases.” But in the meantime, having said: Hitherto he was forbidden, reveals more clearly why he wanted to come to them. Yes, I have some fruit in you as well as in other nations. Rom.1:14. I must be Greek and barbarian, wise and foolish. Rom.1:15. This is what it is, according to my zeal, to preach the gospel to you who exist in Rome. I have been appointed teacher of all nations. Therefore, I am obliged to repay the debt of teaching to everyone, not only to the Hellenes, but also to the barbarians. For this reason, the grace of the Spirit has given us different languages, and this debt must be paid both by those who think highly of their education and those who are not initiated into the sciences of words. For he calls those who boast of skill in speech wise, and those who are called foolish by their so-called wise men because of their lack of education. And since not everyone accepted the preaching of the Gospel, it was not without reason that he added: According to my zeal. My business is to preach, but it is the business of those who hear to believe. But since he repeatedly called the sermon the gospel, and this reminded them of suffering, the cross, and death, which for those who did not believe still seemed full of dishonor, he opportunely added: Rom.1:16. For I am not ashamed of the gospel of Christ: for the power of God is for salvation to everyone who believes, and to Jews first and to Greeks. I look, says the Apostle, not at the apparent dishonor, but at the benefit that results from it. For those who believe reap salvation in him. So in many sensual things, one’s own strength is hidden. For pepper has a cold appearance and, to those who do not know, does not show the slightest sign of its intoxicating properties. But whoever chews it with his teeth feels its inflammatory power, like fire. That’s why doctors only call possibly intoxicating that which is not apparently so, but may turn out to be so. Likewise, a grain of wheat can be a root, a straw, an ear, but it does not seem to be such until it is sown into the reins of the earth. Therefore, the divine Apostle rightly called saving preaching the power of God, since its power is revealed to believers alone and grants salvation. He said that it is offered to everyone - both Jews and Greeks, but he presented the Jews to the Greeks, because the Lord Christ was the first to send the sacred apostles to them as preachers. So God speaks through the mouth of the Prophet: I gave You for the covenant of the family of Israel, for the light of the tongues (Isa. 42:6), calling the Jews by birth, because from them he descended according to the flesh. Rom.1:17. The truth of God appears in him from faith to faith, It is not revealed to everyone, but to those who have eyes of faith. The divine Apostle teaches us that from ancient times God planned for us and foretold about this through the prophets, and before the prophets, advice about this was hidden in Himself. For this is what the Apostle says in another place: The mystery is hidden in God, who created all things (Eph. 3:9); and again: The verb is the hidden wisdom of God, which God hath ordained before the ages for our glory (1 Cor. 2:7). Therefore, here too he did not say: “is given,” but: truth appears, because what was previously hidden is made manifest to believers. From faith to faith, says the Apostle. For we must believe the prophets and be guided by them to the faith of the Gospel. But this also has another meaning. For whoever believes in the Lord Christ and has received the grace of all-holy baptism and acquired the gift of sonhood is thereby led to belief in future blessings, I mean the resurrection of the dead, eternal life, the Kingdom of Heaven. The Apostle said that the gospel is the truth of God, not only given to us, but also clearly shown in the very mystery of the Economy. For He did not arrange our salvation by power, nor did He crush the power of death by command or word, but He mixed mercy with righteousness. And the Only Begotten Word of God Himself, having put on the nature of Adam and keeping it pure from all sin, brought this for us and, having repaid the debt of nature, paid the common duty of all people. But the divine Apostle explains this to us more clearly later, and we will continue to interpret each part. Therefore, having said that salvation is granted to Jews and Greeks if they themselves want it, he supported this word with the testimony of Scripture and says: As it is written, the righteous will live by faith (Hab. 2:4). He brought these words for the sake of the Jews, teaching them not to adhere to the law, but to follow their prophets, because from ancient times they foreshadowed salvation through faith. Therefore, here, postponing for the time being to accuse the Jews again, he accuses all other people because they fearlessly transgressed the law laid down by the Creator in nature itself. Their accusation serves as the Creator's justification. For, having created them, he did not allow them to live like the dumb, but honored them with reason, gave them reason, and invested in them the ability to recognize good and the opposite of that. Evidence of this is provided by those who distinguished themselves by piety and virtue even before the Law of Moses, who also walked the opposite path. For Adam, as soon as he transgressed the commandment and ate the fruit forbidden to him, immediately tried to hide, exposed by his conscience; then, called to trial, he did not renounce what he had done, did not present it as an excuse for ignorance, but blamed the reason for his guilt on his wife. And this makes it clear that nature was gifted with the ability to recognize things. So Cain, although he secretly killed his brother, asked: Where is Abel your brother? (Gen. 4:9) - he denied and attempted to conceal what he had done; However, convicted, he admitted that the punishment imposed was fair, confirmed the sentence pronounced on him by the Judge, and said that he had sinned unforgivably. And thousands of other similar examples can be found in the Holy Scriptures. Therefore the divine Apostle said: Rom.1:18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who contain the truth in unrighteousness: For nature taught them this and that: both that God is the Creator of all, and that they should avoid falsehood and love truth. But they did not take advantage of the teachers given to them as they should. Why are they threatened with future punishment. It is fair to use the word here: it is revealed, because although unbelievers do not accept threats, they will actually see the truth of these words. And he calls punishment the wrath of God, not because God punishes out of passion, but in order to frighten those who disagree with this name; and said that wrath is revealed from heaven, because our God and Savior will appear from heaven. For the Lord Himself spoke this: Then they will see the Son of Man coming on the clouds of heaven with power and much glory (Matthew 24:30). Rom.1:19. God's rational knowledge is in them Who gave them this knowledge? Rom.1:20. His invisible being, since the creation of the world, has been conceived by created beings, and His ever-present power and Divinity are visible, That is, the creation and what happens in the creature, the change of annual seasons, the change in the length of days, the succession of day and night, the generation of clouds, the blowing of winds, the fruitfulness of plants and seeds, and everything else like this, make it clear to us that God is the Creator of everything and that He wisely controls the helm of the creation. For, having created everything out of one love for mankind, He never leaves what He has created without care. Therefore, the divine Apostle did not say: “His invisible things,” but: His invisible things, that is, His creation, Providence, truthful judgment about every thing, and Economy of every kind. Therefore, those who have so many teachers and have not learned any benefit from so many lessons are not worthy of apology. For this was added by the Apostle: In the hedgehog being unrequited. For the deeds themselves almost cry out that they have no justification for liberation from the evils that threaten them. Rom.1:21. You understand God without glorifying or thanking God, For, as they themselves testify, they knew that there is a God, because this venerable name was always in their mouths, but they did not want to have thoughts about Him worthy of Him. but their thoughts became futile, and their foolish hearts were darkened: For they followed foolish thoughts and voluntarily accepted the darkness of unbelief. Rom.1:22. verb to be wise, foolish, This name increased the charge. For while they called themselves wise, they showed by their deeds that they were fools. Rom.1:23. and changing the glory of the imperishable God into the likeness of the corruptible image of man, and birds, and four-footed creatures, and creeping things: For, not wanting to understand that the Creator of all creatures is not subject to corruption and is above everything visible, they called the images of their own bodies gods, because sculptors, sculptors, painters imitate the image not of invisible souls, but of corruptible bodies. But even this was not enough for them to become wicked. But they also worshiped birds and four-legged creatures and reptiles. And they should have known that some of these are eaten as good for food, some are abhorred as unclean, and some are run away as evil. But due to unreason and extreme dullness of mind, they deified images of what they ate, and what they abhorred, and what they killed. Rom.1:24. In the same way, God gave them over through the lusts of their hearts into uncleanness: so that their bodies became unclean in themselves, The Apostle said: betrayed, instead of: allowed. He says that God, seeing them not wanting the creature to lead them to the Creator and to choose the best in their deeds through discernment of thoughts and avoid the worst, deprived them of His providence, allowed them to rush around like an unequipped boat, not wanting to control those who had fallen into extreme wickedness, which gave rise to lawless life. Rom.1:25. who changed the truth of God into a lie and falsehood and served the creature more than the Creator, who is blessed forever, amen. That is, wickedness served as the basis for lawlessness, and for both of these they are deprived of God’s grace. The Apostle calls the name God the truth of God, and the hand-made idol a lie. For they had to worship the true God and render divine honor to the creature. Those who call the Only Begotten Son of God a creature, but worship Him as God, are subject to the same guilt, for either, in calling Him God, they must compare Him not with a creature, but with the begotten God, or, in calling a creature, they must not honor Him as God. But let us return to the order of interpretation. Rom.1:26. For this reason God gave them up in the passion of dishonor: and for his wives he changed their natural likeness into a supernatural one: Rom.1:27. Likewise, men, having abandoned the natural likeness of the female sex, were inflamed with their lust against each other, men committing violence against men, Lawlessness corresponds to wickedness. For just as the truth of God was changed into a lie, so the lawful use of wishes was turned into lawless. and retribution, befitting their deception, is receptive to itself. For the extreme punishment of this passion is dishonor. As none of their enemies would have attempted to do to them, they loved with all zeal and brought upon themselves a punishment to which no judge would have sentenced them. What is the cause of these evils? Rom.1:28. And even though they were not tempted to have God in their minds, God gave them over to an unskilled mind to do incomparable things, For if they wanted to know Him, they would follow the Divine laws. But since they denied the Creator, they were completely deprived of His providence, and therefore fearlessly ventured into vices of all kinds. Rom.1:29. full of all untruths, What is called untruth is something that is directly opposite to the truth. For from it grows everything that is condemned. The Apostle also shows these plants themselves. fornication, deceit, covetousness, malice: filled with envy, murder, zeal, flattery, malice: Rom.1:30. whisperers, slanderers, abominations, harassers, majestic, proud, finders of evil, disobedient to parents, Rom.1:31. unreasonable, uncompromising, unloving, unswearing, unmerciful. And he calls fornication cohabitation without marriage, wickedness - a brutal disposition, covetousness - the desire for more and the theft of something that does not belong, malice - the inclination of the soul to the worse and thoughts aimed at harming one's neighbor. Filled with envy. This is a tormenting passion, it cannot tolerate the success of its neighbor, it gives rise to murder and flattery is conceived. For, wounded by envy, Cain, using deception to assist him, led his brother out into the field and dared to kill. The Apostle calls evil-minded those who turn their thoughts to malice and arrange harm to their neighbor. Whisperers - those who slander in another's ear and speak ill of anyone present, slanderers - those who fearlessly make false denunciations about those who are absent, godless - filled with enmity against God, molesters - ready to reproach others, dignified - those who think highly of their advantages, proud - who have no pretext for having a high opinion of themselves and are vainly puffed up, the acquirers of evil - not only those who dare to do things that have already become customary, but also those who invent new evil deeds. They are disobedient to their parents. This is the greatest incongruity: nature itself is its accuser; unreasonable because, having crawled into a lawless life, they have lost the distinctive features of rationality; implacable, that is, those who love an uncommunicative and evil life; unloving, that is, those who did not want to study the laws of friendship; unswearing, that is, fearlessly violating mutual agreements; unmerciful, that is, imitating beasts in cruelty. Rom.1:32. Those who understand the justification of God, that those who create such things are worthy of death, do not exactly create them themselves, but deign to do them. We have shown that nature itself teaches us to choose the good and avoid the opposite. However, they, says the Apostle, do not consider it sufficient to do the latter, but still weave praises for those who do similar things. And this is the extreme limit of lawlessness. For one must not only hate the iniquity of others, but also abhor one’s own. Then the Apostle proves even differently that we have the ability to distinguish between good and the opposite. Rom.2:1. For this reason, you are irresponsible, O man, as a judge of all things: for in the same way you judge a friend, you condemn yourself: in the same way you judge. But even with this arrangement, if you receive from someone the power to judge, then you punish those who break the law as being subject to responsibility; You have so much ability to recognize the good and the opposite. You should know that when you condemn other sinners, you expose yourself to the same sentence, because you dare to commit the same lawlessness. Rom.2:2. We know that the judgment of God is truly on those who do it. For those who are sensible, it is clear that those who dare to commit iniquities are punished, according to Divine determination. Rom.2:3. Do you think about this, about man, to judge those who create and do it yourself, as if you will escape the judgment of God? Rom.2:4. Or about the riches of His goodness and meekness and long-suffering of negligence? We know that the truthful Judge will impose punishment on every lawless person in due time. But you, who punish others and do not want to know your iniquity, says the Apostle, assume that you will escape God’s judgment. But this will not be the case in reality. God has mercy on you and is patient, waiting for your repentance. For the Apostle added: Not knowing how the goodness of God leads you to repentance. Rom.2:5. Because of your cruelty and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of God’s righteous judgment, Rom.2:6. He will reward someone according to his deeds. Since your heart is cruel and you remain in wickedness, you pronounce on yourself a definition of punishment, which God now postpones out of mercy, but will reveal on the day of His death and His rewards will be commensurate with your deeds. The Apostle said beautifully: you collect for yourself, showing that not one of our words or deeds is consigned to oblivion, but on the contrary, lovers of virtue collect blessings for themselves, and workers of wickedness do the same. Rom.2:7. For to us, through patience, we seek good deeds, glory and honor and incorruption, eternal life. And he made it possible to see the works of virtue, and showed them crowns. The words “enduring a good deed” signify labor. For one must endure and excel in virtue, and thus expect its crowns. But labor is temporary, but gain is eternal. And eternity is applied not only to life, but also to glory, and honor, and immortality. For the Apostle wanted to show in many ways the reward of blessings. Rom.2:8. And those who zealously oppose the truth, but obey untruth, rage and anger: Rom.2:9. sorrow and distress upon every soul of man who does evil, but first of Judea and of Greece. Just as in another section of people God promised these blessings not just to anyone and not to those who do not practice virtue with effort, but to those who decided to bear the labors of it, so in the discussion of vice he utters grave threats not to those who, for some reason, have slipped into vice, but to those who indulge in vice with great zeal. For this is what the words mean: those who zealously oppose the truth and those who do evil. Likewise, the Apostle says that he will punish Jews and Greeks, just as he will punish those who live lawlessly, so he will reward those who care about piety and truth with crowns; now he calls Greeks not those who began the Divine preaching, but those who were before the Divine Incarnation. However, God promised eternal life not to those who worshiped idols, but who, although they lived outside the law of Moses, nevertheless loved godliness and cared about righteousness. Rom.2:10. Glory and honor and peace to everyone who does good, and first to the Jews and to the Greeks. The Apostle did not just say this, but in order to connect the subsequent word with this. For he intends to begin accusing the Jews. Rom.2:11. God has no sight on his face. Rom.2:12. Those who sin lawlessly will perish lawlessly, and those who sin in the law will receive judgment by the law. God is the Creator of all, says the Apostle; therefore, he will be the Judge of all, and will demand an account from the Jews according to the law of Moses, and will demand an account from those who did not accept this law (for he calls them lawless) and then he will legally punish those who have sinned, according to their innate nature, the gift of recognizing good and evil. Rom.2:13. It is not the hearers of the law who are righteous before God, but the creators of the law, who will be justified. For the law was not given to us to please our ears, but to guide us to do good. Rom.2:14. When the pagans, not having the law, create the law by nature, these, not having the law, are the law to themselves. For the fact that the Divine law requires activity is evidenced by those who, before the Mosaic Law, were guided by pious thoughts, who adorned their lives with good deeds and who were legislators for themselves. Rom.2:15. Those who demonstrate a lawful deed are written in their hearts, with a conscience that obeys them, and among themselves with a condemning or disapproving thought, Rom.2:16. on the day when God judges the secret of man, according to my gospel, Jesus Christ. The apostle pointed to the natural law written in hearts, and also to the accusation and justification of the conscience, distinguished by the truth. I don’t think it’s superfluous to explain this word with some example. When the wonderful Joseph put into action the plan he had drawn up against Benjamin and attempted to take him as a slave, as if he had stolen the cup, and, like fire, tempted the location of the brothers, then the power of the testimony of conscience was clearly revealed. For then, just then, they were less concerned with the real sad event, but remembered the crime committed over twenty-two years, and some said: “The blood of our youngest brother is exacted from our hands,” and Reuben recalled the admonitions he had made. Therefore, it is necessary to imagine the future trial, and how the conscience of those who lived outside the law will either justify itself, using ignorance as an excuse, or accept the accusation and proclaim the justice of the pronounced sentence. So Abimelech, having the testimony of his conscience, said to God: Lord, will you destroy the ignorant tongue and the righteous? Didn’t you just say: I have a sister? and this is what I say: I am a brother. I did this with a pure heart (Gen. 20:4-5). Having thus taught this, the divine Apostle turns his speech to the Jews and says: Rom.2:17. Behold, you are called a Jew, For this name was in ancient times commonly used and respected, which is why the Apostle did not say: “You are a Jew,” but: you are called. For you do not labor, like one who lives outside the law, trying to find out what you should do, but you have a law that clearly teaches you everything. as having preferred you over all the peoples of the universe, as having honored you with great care, having given you the law and the leaders of the prophets. Rom.2:18. and having understood the will, that is, of God, and having reasoned about the best, that is, you distinguish between the opposite, truth and untruth, chastity and lewdness, piety and impiety. For in all this he became your teacher. Rom.2:19. trusting in himself to be blind, being the light in darkness, Rom.2:20. punisher to the insane, teacher to the infant, The apostle here showed how highly they thought of themselves, and revealed with what contempt they looked upon the proselytes. having the image of reason and truth in the law, For the distinctive features of all this have been shown to you by the Divine law. Rom.2:21. When you teach others, don’t you teach yourself? Rom.2:22. preaching not to steal, steal; say not to commit adultery, commit adultery: abhor the idol, steal the saint; Rom.2:23. Those who boast in the law are dishonored by transgressing the law of God. The Apostle showed that the Jew did not derive any benefit from the law, but boasts only in writings and, attempting to teach others, contradicts words with deeds, and in vain boasts of the law. And he provides evidence to support the accusation. Rom.2:24. For you blaspheme the name of God among the nations, even as it is written. Not only did you not become the author of the praise of God, but you moved many lips to blasphemy. For, looking at your lawless life, they clearly blasphemed the God who chose you. Having shown that they did not benefit from the Mosaic law, he turns his attention to circumcision and shows that it is useless when it is not accompanied by other things. Rom.2:25. Circumcision is of benefit if you do the law; if you are a transgressor of the law, your circumcision becomes uncircumcision. The Divine Apostle followed the prophetic words. For the God of all through the mouth of the prophet Jeremiah says: All the nations are uncircumcised in the flesh, but the house of Israel is uncircumcised in their hearts (Jer. 9:26); and again: Be circumcised to God; and, showing what kind of circumcision he calls pleasing to God, he added: Circumcise your hardness of heart (Jer. 4:4). Provoked by this, the divine Apostle proved that circumcision is unnecessary when there is no spiritual circumcision, because for the sake of the latter, the first was also given. If the latter is not there, the first is useless, because the seal has the meaning. Wherever we have gold or silver, or precious stones, or expensive clothes, we usually apply seals there. But when nothing is put inside, then the application of seals is unnecessary. Rom.2:26. If uncircumcision preserves the justification of the law, will not uncircumcision be counted as circumcision? That is, the law requires action. Therefore, if you, the circumcised one, have no business, but the uncircumcised one does, is it not fair for you to be called wicked, and for him to take on your honorable name and no longer be called uncircumcised, as you reproachfully call him, but rather circumcised, as if he had circumcised the depravity of his soul? Rom.2:27. And the natural uncircumcision, which perpetrates the law, will condemn you, who by the Scripture and by circumcision you are a transgressor of the law. This abundance of wisdom in the Apostle is worthy of surprise. For it was not the natural law that contrasted the written law, but a reproachful name against an honorable name, and circumcision against uncircumcision. It, says the Apostle, is not subject to condemnation. For a man is not born uncircumcised by his own will, but the Creator forms his nature this way. Therefore, this does not harm those who love goodness. And although you received the sign of circumcision from your ancestors and have a law showing you what to do, yet with your deeds you counteract the purpose of the law. Thus, having shown that circumcision was given instead of a sign, and then became superfluous, he finally shows that being called a Jew has no benefit. Rom.2:28. Neither is he a living Jew, nor is he in the flesh, circumcision: Rom.2:29. but he who is a secret Jew, and the circumcision of the heart is by the Spirit, not by the Scripture: whose praise comes not from man, but from God. Here he clearly resorted to the prophetic evidence we presented above. For he says: Circumcise your hardness of heart. Thus, having humbled the Jewish arrogance and proved that the Jew in vain boasts of circumcision, the law and the name of the Jew, so that no one would think that he was doing this out of hostility and enmity, he adds: Rom.3:1. What does Judah lack, or what is the benefit of circumcision? That is, if some of the foreign peoples, adorning themselves with piety and virtue, deserve praise from God, then why did God separate the Israelites from the pagan peoples and give them circumcision? For by the words deprived of the Jews the Apostle means preference over the pagans. Then he adds: Rom.3:2. Many, in every way: For, having chosen their ancestors, he freed the Egyptians from the dominion, made them notorious, performed miracles of all kinds, gave the law to help, raised up prophets. Meaning this, he says: Many, according to every image. However, by keeping silent about all this, it appears to be just legislation. first of all, because the word of God was entrusted to them. For this is the highest honor. When other nations had only the natural ability to discern, the Jews received the law. Rom.3:3. What if you don’t have faith? will food and unbelief destroy their faith in God? that is, God knew from the beginning both the future keepers of the law and those who would transgress it. Therefore, those who did not believe did not in the least harm the benefits of God. And although all people became ungrateful before Him, their ingratitude will not diminish God’s glory. For the Apostle expressed this in added words. may God be true, and every man a lie, Let us also concede this, says the Apostle, that not a single person gives God due praise, but everyone suffers from ingratitude. For this is what the words mean: every man is a lie. What diminishment will God’s glory receive from this? Blessed Paul expressed this in another place, for he says: Even if we do not believe, He remains faithful: for He cannot deny Himself (2 Tim. 2:13). And here he cites the testimony of Scripture. as it is written: for thou shalt be justified in all Thy words, and be victorious, and never judge Thy. The particle here does not mean the cause, but the consequence. For we do not sin in order to show God’s love for mankind; but, although God pours out sources of blessings, arranging salvation for everyone, yet people, being free, some prefer pleasing God, while others follow the opposite path and find the end of the path consistent with that. However, God, even benevolent to them, with justification at the Judgment has all kinds of care for them. So he said to Israel: My people, what have I done to you? Or how did I insult you? Or why do you feel cold? Answer Mi (Mic. 6:3); then he reminds in detail about the good deeds. So, through the mouth of Jeremiah, he cries out: What sin did your fathers find in Me, for they departed from Me, and walked after vain things, and became vain (Jer. 2:5), and also enumerates the blessings. Meanwhile, the divine Apostle, as if on behalf of his opponents, concludes: Rom.3:5. If our unrighteousness constitutes God's truth, then we say: God is unrighteous and brings wrath, I say against man. The apostle, of necessity, put forward the objection proposed by others, and by his denial showed its absurdity. For, he says, I am not saying this about myself, but I am citing the reasoning of others. This is what the words mean: I say according to man. How should God judge the world? Rom.3:7. If the truth of God in my lies is abundant to His glory, why am I also condemned as a sinner? That is, the most absurd thing is to say this. For God’s decree is just, and it is not my lack of gratitude that gives God glory for His love for mankind. It would be extremely untrue if those who brought glory to Him were subjected to responsibility by Him and suffered eternal torment. Not even the most unjust person will do this, much less God, who exudes sources of truth. Rom.3:8. And not as we blaspheme, and as some say, they say to us, that we will do evil, that good may come: and their judgment is righteous. We do not assert anything of the kind, says the Apostle, that by those who have spoken we are falsely accused by others, who will be punished for this slander. However, one should know that since the sacred apostles said: Where sin abounded, grace abounded (Rom. 5:20), then others, serving godliness and resorting to lies against them, claimed that they were saying: Let us do evil, that good may come. But this was not the purpose of the apostolic teaching. The apostles legitimized exactly the opposite of this in order to keep everyone from all lawlessness, but they commanded those approaching the all-holy sermon not to lose heart, because remission of past sins is given by God. And we, having stopped our interpretation here and given rest to our minds, will glorify the One who gave man a mouth, Who created both the deaf and the dumb, and let us pray that we may learn the meaning of the apostolic teaching. For, of course, He who spoke grants this: Ask, and it will be given to you; seek, and you will find; press, and it will be opened to you (Matthew 7:7). With Him befit the Father with the All-Holy Spirit splendor and glory, now and always and unto the ages of ages! Amen. You might be interested in: