Chapter I.
(Vers. 1.)
(Verse 1.) Paul, a servant of Christ Jesus. Among our ancestors, names were composed based on their meaning, like Isaac for laughter, and Jacob for heel. Similarly, this person was named Saul because of his restlessness. But after he believed, he called himself Paul, which means transformed. And since Saul, according to the aforementioned meaning, is interpreted as restlessness or temptation, when he came to faith in Christ, he called himself Paul, that is, as if transformed from a tempter to being peaceful, humble, or small; because our faith is peace. For before he experienced temptations from the unrest of the Jews, he later suffered temptations because of the hope which he had previously denied out of love for Judaism.
But professing himself to be a servant of Christ Jesus, he shows that he has been freed from the Law. And for this reason, he establishes both, that is, of Jesus Christ: in order to signify the person of both God and man, because the Lord is in both, as the apostle Peter also testifies, saying: This is, he says, the Lord of all. Because therefore he is both Lord and God, as David declares: For the Lord himself is God (Psalm 99:3); which heresies deny. For it seems to Marcion that Christ, out of hatred for the Law, denies both Christ and his body, while he professes Jesus; but for the Jews and Photinus, on account of their zeal for the Law, they deny that Jesus is God. For whenever he says Jesus or Christ, sometimes he signifies God, sometimes man, as in this place among others: And there is but one Lord Jesus, by whom are all things (I Cor. VIII, 6), which undoubtedly belongs to the Son of God, according to whom He is God. And in another place: But Jesus increased in age and wisdom (Luke II, 52), which undoubtedly pertains to man.
Called an apostle. For this reason he knew and confessed God, he showed himself to be a worthy servant, saying: Called an apostle, that is, sent by the Lord to do his work. By this, he shows that he has this merit before God, who serves not the Law, but Christ; for the Lord is the Son of man, even of the Sabbath (Matthew 12:8).
Separated in the Gospel of God. The Gospel of God is the good news of God, by which sinners are called to forgiveness: but the Apostle, because he held the role of a teacher in Judaism, being a Pharisee, therefore says that he separated himself from the preaching of Judaism into the Gospel of God; so that by disregarding the Law, he would preach Christ, who could justify believers in himself what the Law could not. But he is not against the Law, but for the Law: for the Law itself says this will happen, as the prophet Isaiah says: He will come from Zion, who will deliver and turn away captivity from Jacob; and this will be my covenant with them, when I take away their sins.
Therefore, if the law of God was given through Moses, and the preaching of the new law of God is; what is it that it is said to be transferred from the law which God gave to the Gospel of God? This is how it is, just as someone who moves from the second degree to the first, and from good to better. For the law was given by God for the correction of discipline; but the Gospel of God is, through which the mystery of God is made manifest, which was hidden from ages in God: which is Christ. To which all the invited guests respond with double gifts; for they receive the forgiveness of sins and become children of God, so that they are no longer able to die the second death. Hence it is that the Lord says in the Gospel: This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3).
(Vers. 2.)
(Verse 2.) What he had promised before. In order to prove that the hope of faith is ratified and complete in Christ, he first declares that his Gospel was promised by God: and in order to show that he is the suitable sponsor of life, before he came, he presents the testimony given to him, with Peter the Apostle as a witness: For there is no other name under heaven given to men, whereby we must be saved (Acts 4:12).
Through his prophets. In order to more clearly indicate the salvific coming of Christ, he even demonstrated the individuals through whom he sealed the promise, so that the truth and magnificence of the promise might be seen in them. For no one announces a trivial matter to great forerunners.
In the Holy Scriptures. In addition to this, he added it to complete a true protestation, in order to increase the confidence of believers and to commend the Law; for the Scriptures are holy, which condemn vices: and the sacrament of the one God is contained there, and the incarnation of the Son of God for the salvation of humanity, with the witnesses of signs and prodigies.
(Vers. 3.)
(Verse 3.) About his son. It was fitting that since God promised his own Son to the world, he would promise him through illustrious men, so that from them it could be known how powerful the one who was being preached would be, and so that his coming in the holy Scriptures could be anticipated, and so that what was preached in the holy Scriptures could not be seen as false.
He who was made of the seed of David according to the flesh, Him who was the Son of God according to the Holy Spirit, that is, according to God (because God is spirit, and without doubt, holy), is said to have been made according to the flesh the Son of God of the seed of David, according to that: And the Word was made flesh (John I, 14); that now there may be one Christ Jesus, the Son of God and man, that as He is true God, He may also be true man: He will not be true, unless He is of flesh and soul; that He may be perfect. For indeed, the Son of God, who is from eternity, was unknown by the creature; but when He willed to be made manifest for human salvation, He had to become visible and corporeal, because He willed to be known by His power and to cleanse man from sin in the body, conquering death. And so He is born from the seed of David, so that just as He was born as king from God before the ages, He might also take on a royal birth according to the flesh, being made by the work of the Holy Spirit from the Virgin, that is, being born: so that reverence might be reserved for Him and from this it might be known that He is more than man; because He was separated from the nativity of the human law, just as it had been foretold by the prophet Isaiah: Behold, a virgin shall conceive in her womb, (Isaiah 7:14) so that it might seem like something new and worthy of praise, and God's providence regarding the visitation of the human race might be recognized.
(Vers. 4.)
(Verse 4.) The Son of God, who was predestined in power according to the spirit of sanctification, through the resurrection of the dead of Jesus Christ our Lord. By calling Him the Son of God, He indicated the Father as God; but with the addition of the spirit of sanctification, He revealed the mystery of the Trinity. Therefore, when He was incarnate, His true nature was hidden; then He was predestined to be manifested in power as the Son of God, when He rose from the dead, as it is written in Psalm 84: Truth has sprung from the earth. For every doubt and uncertainty is trampled upon and suppressed by his resurrection; indeed, even when he was still on the cross, the centurion, seeing the wonders, confessed that he was the Son of God (Matthew 27:54). For even his disciples doubted in his death, as Cleopas said in Emmaus: 'We thought that he was the one who was beginning to free Israel' (Luke 24:21). And the Lord himself said: 'When you have lifted up the Son of Man, then you will know that I am He' (John 8:28); and again: 'When I am lifted up from the earth, I will draw all things to myself' (John 12:32), that is, then I will be known as the Lord of all things. Therefore he did not say from the resurrection of Jesus Christ, but from the resurrection of the dead; because he ascribes the general resurrection to the resurrection of Christ. For this power seems greater in Christ and a victory, that he operated with the power of death, with which he operated when alive. By this fact it is apparent that death has been deceived, so that he might redeem us; therefore he calls our Lord this.
(Vers. 5.)
(Version 5.) Through whom we have received grace and apostleship for the obedience of faith among all nations on behalf of His name. After the resurrection, the Son of God was revealed in power and bestowed grace, justifying sinners and appointing apostles, of whom He declares Himself to be a fellow worker. Thus, the apostleship was a gift of God's grace, not like the Jewish apostles. Therefore, they received this authority from God the Father through Christ the Lord, to represent the Lord with signs and make acceptable the Lord's teaching. Seeing the power that the unbelieving Jews envied in the Savior, they were more intensely persecuted by the crowds. For the power of learning is a witness, that because what is preached is incredible to the world, it becomes credible through deeds. Therefore, he calls the sent apostles to preach the faith to all nations, that they may obey and be saved; so that the gift of God may appear not only to the Jews, but also to all nations: and this is the will of God, that in Christ, and through Christ, he may have mercy on all, through his representatives who preach, that is: For his name; as he says elsewhere: For whom we are ambassadors (II Cor. V, 20).
(Vers. 6.)
(Verse 6.) In which you also are called by Jesus Christ. This means that while we are serving as ambassadors in all nations for the sake of Jesus Christ, among whom you also are called, the gift of God has been sent to all, so that when they hear themselves called among the others, they would know that they are not obligated to live under the Law, because the other nations have received the law of Christ without the law of Moses.
(Vers. 7.)
(Verse 7.) To all who are in Rome, beloved of God, called to be saints. Although he writes to the Romans, he is also writing to those who are in the love of God. Who are these but those who rightly understand the Son of God? They are holy and are called saints. Those who live under the Law do not understand Christ and they do harm to God the Father when they doubt that in Christ is the perfect hope of salvation. Therefore, they are not holy and are not called.
Grace to you and peace from God our Father and the Lord Jesus Christ. He says that grace and peace are with those who believe rightly. Grace is because they are absolved from sins: peace, however, because they are reconciled to the Creator from enemies, as the Lord says: 'Into whatever house you enter, and they receive you, say: Peace to this house' (Luke 10:5). And in order to teach that there is no peace and hope without Christ, he added that grace and peace are not only from God the Father, but also from Christ Jesus. He calls God our Father because all things are from Him: but Christ our Lord, because we have been redeemed by His blood, we have become sons of God.
(Vers. 8.)
(Verse 8.) First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. Even before the preface is finished, he declares his joy above all, as the Apostle of the Gentiles, that when the Romans ruled the world, they subjected themselves to the Christian faith, which seems humble and foolish to the wise of the world. Therefore, since there were many things to rejoice in with the Romans (for they were remarkable in doctrine and eager for good works, and more zealous in doing good than in speaking, which is not far from divine religion), he says that his first joy is in their faith, which was evident everywhere; although not according to the rule handed down by the authorities of the truth, yet because what was from one God, they began to reverence with the name of Christ, he rejoices, knowing that they can make progress. And by this, He also shows His love for them, when He rejoices in their good deeds and encourages their progress.
Therefore, he says that he gives thanks only to his God, because it was not yet fully theirs; for from him is all paternity (Ephesians 3:15). But because every disposition of our salvation is from God, indeed, but through Christ, not through the Law, nor through any prophet, he says that he gives thanks to God, but through Christ, because the fame of their faith had progressed among many; so that he may attribute this itself to the providence of God through Christ. For indeed those who had believed were rejoicing, because they saw their leaders being made: or certainly those who had not believed, were able to believe by the example of these. For the inferior easily does what it has seen being done by the former.
(Vers. 9.)
(Verse 9) For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; That he may persuade charity, he gives God as a witness, whom he serves, to whom he also makes prayer for them, not by serving the Law, but by serving the Gospel of his Son, that is, not in what Moses the servant delivered, but in what the beloved Son taught; for as far as a servant is from a master, so far is the gospel from the Law: not that the Law is evil, but because the Gospel is better. Therefore, he serves God in the Gospel of his Son, in order to show that it is God's will for people to believe in Christ.
To whom do I serve? How? 'In my spirit,' He says, 'not in manufactured circumcision, nor in new moons, and Sabbaths, and dietary restrictions; but in spirit, that is, in the mind.' For God is spirit, and it is with spirit or the mind rather that one should serve Him; for whoever serves Him in the mind, serves Him in faith. These are the words that the Lord spoke to the Samaritan woman, who thought that God wanted to be worshipped on the mountain, saying: 'The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth.' For the Father seeks such worshippers who adore him. The Spirit is God (John 4:23-24). Therefore, it is necessary to worship in spirit and truth; it is not the place that recommends prayer, but a devout heart. That is, to worship the Spirit of God in truth and in spirit, the one from whom all things come, and the one through whom all things exist (1 Corinthians 8:6). The Father seeks these worshippers. Therefore, he demands that they remember themselves in their prayers, so that he can sow charity in them; for he creates in them a desire for himself. For who does not love him, whom he hears to be mindful of himself? For if they gladly accepted the teaching under the name of Christ from those who were not sent, with adulterated words; how much more would they desire to hear from him, whom they knew to be an apostle, and whose words were accompanied by power!
(Vers. 10.)
(Verse 10.) Begging, if in any way at last I may have a prosperous journey in the will of God, to come to you. He shows the sense of his prayer for them; for he says that he asks God to come to the City for their benefit with the will of God, whose gift he preaches. Then the journey is at hand, if what is to be done is done with the will of God. Therefore, he prays that whatever opportunity might be given, for whatever reason, for him to come to the City; because he was busy preaching to others: thus considering a prosperous journey, if he were to come with God's will; for God's will is provident. Therefore, it is a prosperous journey to undergo the labor of the journey not in vain. He asks that God fulfill this, calling them to His grace. He speaks with eagerness of mind; for he desires them, knowing that it is beneficial for both them and himself, as he says elsewhere: What is our joy and crown? Are you not in the coming of the Lord (I Thess. II, 19)? Indeed, the fruit of the Apostle is more abundant, if he gains many. Furthermore, because it is a greater joy if the powerful of the world are converted to God, for the more serious the enemies are, the more necessary the reconciled ones are. Therefore, his desire was thus given an opportunity, so that he would be compelled to appeal to Caesar and be directed to the city of Rome for another reason, by the will of God; in order to fulfill the purpose of his desire. Finally, after the shipwreck, the Lord stood by and said: Do not be afraid, Paul, for as you have testified about me in Jerusalem, so you must also testify in Rome (Acts 27:24).
(Vers. 11.)
(Verse 11.) For I long to see you, that I may impart to you some spiritual gift to strengthen you— that is, that we may be mutually encouraged by each other's faith, both yours and mine. But if he wanted to come more quickly, in order to draw them away from this tradition and to give them the spiritual gift, so that they may acquire God and become participants in the spiritual grace, in order to be perfect in their profession and faith.
Hence it is given to understand that above I did not praise their faith, but rather their ease and devotion towards Christ; for those who professed to be Christians lived simply under the Law, as it had been handed down to them. For the mercy of God was given for this purpose, that the Law might cease, as I have often said; because God, concerned for human weakness, determined to save the human race by faith alone, in addition to natural law.
However, what is the point of correcting those writings and abstracting from physical sense, if he does not declare his necessary presence in order to minister spiritual grace to them, since what he writes is spiritual: unless it is because otherwise his words are usually taken to mean something else, as happens with heretics? Therefore, he desires to present the gospel doctrine in the way he writes it, so that it may not be removed from error under the authority of his letters, but rather strengthened. For while he could not persuade with words, he persuaded with power, so that he may make more progress in approaching them.
(Vers. 12.)
(Verse 12.) That is, to be consoled in you by that which is mutual, your faith and mine. He says he is consoled with them, if they grasp spiritual things; because although he rejoices in their faith, he is saddened because they did not receive the faith correctly. The Apostle had this sentiment, that he would grieve for other people's faults as if they were his own. And through this, let us be consoled, he says, by one and the same faith, so that then there would be one consolation, if they were made one in faith in Christ; so that the administration of spiritual grace, as the Apostle preaches the Gospel, would produce this effect.
(Vers. 13.)
(Verse 13.) But I do not think that you, brothers, are ignorant, because I have often intended to come to you, and I have been prevented until now. He reveals his intention and desire, which he does not doubt they know through those brothers who came to the City from Jerusalem or from neighboring cities for the sake of their religion, like Aquila and Priscilla, hinting at his desire to the Romans. For when he often desired to come, and was prevented, it happened that he wrote a letter; so that, not being detained for a long time in a bad situation, they would not be easily corrected. And he calls them brothers, not only because they were reborn, but also because among them, though few, there were those who thought rightly. Hence he said: 'Called saints' (Rom. I, 7). But what does it mean, 'Called saints'? For if they are already holy, how are they called to be sanctified? But this belongs to God's foreknowledge, because those whom God knows will be holy in the future are already holy in his sight, and they remain called.
However, it is said that it was prohibited until the time of the given letter, by God himself, who, knowing that they were still unprepared, directed the Apostle to other cities that were ready to receive the truth; although they carried the title of Savior, they were prevented by worldly vices from being worthy to learn spiritual things. Finally, when they wanted to go to Bithynia, they were prevented by the Holy Spirit, Paul and Silas (Acts XVI, 7): why, unless he knew that their attitude was still lacking? But the Apostle admonishes the Corinthians, with the Lord saying: Speak, do not be silent; for the people in this city are many (Acts 18:9, 10). Therefore, he says that he is not prohibited in vain, but he differentiated the causes of the customs, and he exhorted them to prepare themselves; so that, listening to him, they would become worthy to receive the spiritual grace to be ministered to them, abstaining from carnal vices.
That I may have some fruit among you also, even as among other Gentiles. He expresses his desire to come to them for the sake of the common good, so that they may also obtain the spiritual grace of salvation, confirming their profession of faith. That he may have fruit among them in his ministry to God, through which he calls them to the true faith, as he does with other Gentiles: for someone becomes more eager to carry out a task when they see many others agreeing to it.
(Vers. 14.)
(Verse 14.) I am a debtor to Greeks and barbarians, to the wise and the foolish. He calls himself the debtor of those whom he mentions, because he was sent for this purpose, to preach to everyone: thus he also signifies that everyone is a debtor; for it is right to acknowledge God the creator, from whom are all things, and by whom are all things, and grateful honor is due, and the salvation of those who confess. Therefore, he includes the Greeks, who are called Gentiles, but also those who are called Romans, whether by birth or adoption; and he includes the barbarians, who are not Romans, whose nature is different, and who are Gentiles. But he called those who are educated in worldly reasoning wise in this world; whether they are observers of the stars, or students of measurements, or numbers, or the art of grammar, rhetoric, or music. He shows all of them that these things are of no benefit and that they are not truly wise unless they believe in Christ. But he called those who follow simplicity and are ignorant of these things foolish. He testifies that he was sent to preach to all of them. But he remained silent concerning the Jews, because he is the teacher of the Gentiles. And by this, he declares himself their debtor; for he accepted the teaching for this purpose, to transmit it: and while transmitting it, to acquire it.
(Vers. 15.)
(Verse 15) Therefore, as far as I am concerned, I am eager to preach the Gospel to you who are in Rome. Although he claims that he is sent to preach to all the Gentiles, he asserts that he is ready to proclaim the Gospel of God to the Romans, among whom is the head and seat of the Roman Empire. For the benefit or rest of the members, it is important that the head is not restless. Therefore, he desires peace for the Romans, so that Satan does not boast excessively and he may have greater fruits from his work.
(Vers. 16.)
(Verse 16.) For I am not ashamed of the Gospel; for it is the power of God for salvation to everyone who believes. With this statement he addresses those who had received an incorrect faith, yet the power of the apostles' teaching was commendable. Because it seemed incredible what was being preached, the signs and wonders performed by the apostles served as testimony, so there was no reason to doubt what they were saying, since such power was evident in them (for no words can surpass power, and thus, since no miracles had been seen by those people, their preaching was lacking in the power of God). Therefore, he says that he is not ashamed of the Gospel of God, but rather it is they who should be ashamed, because what they had delivered was subject to criticism, not confirmed by any testimony, and was not in harmony with apostolic doctrine. Therefore, the virtue of God is that which invites to faith and grants salvation to all believers, while forgiving sins and justifying them, so that the one who is marked with the mystery of the cross cannot be held by the second death. For the preaching of the cross of Christ is a sign of death overcome, as the Apostle John says: For this purpose the Son of God came, to destroy the works of the devil (1 John 3:9), so that every believer is not held by death, because he has the sign that death has been conquered.
First the Judean, and the Greek. That is, the one who is from the lineage of Abraham, and the one who is from the Gentiles; for in Greek it signifies a Gentile: but in Judean it signifies the one who is from the lineage of Abraham. For the Judeans began to be called so from the time of Judah Maccabaeus, who resisted the sacrileges of the Gentiles and gathered the people with trust in God, and defended his own race. He was, however, of the sons of Aaron. Therefore, although he puts the Judahite before because of the Fathers, nevertheless, he also says that he himself needs the gift of the Gospel of Christ. If, therefore, even the Jew is not justified except by the faith of Jesus Christ, what need is there to be under the Law?
(Vers. 17.)
(Verse 17) For in it the righteousness of God is revealed from faith for faith. As it is written, 'The righteous shall live by faith' (Habakkuk 2:4). He says the righteousness of God, because it is by faith that the ungodly is justified freely, without the works of the law, as it is also said, 'That I may be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ' (Philippians 3:9). This righteousness that comes from God through faith is what is being revealed in the gospel, as it grants faith to the person for their justification. For in it the righteousness and justice of God is revealed, by faith and confession; for the righteousness of God is that which He promised and has given. Therefore, believing that he has obtained what God promised through his prophets, he proves God to be just, and His righteousness is witnessed.
From faith to faith. What else is, from faith to faith, except that the faith of God is in him who has promised of himself; and the faith of man, who believes in the one promising; so that the righteousness of God who promises is revealed in the faith of the believing man. For in the believer, a just God appears; but in one who does not believe, he appears unjust; for he denies that God, who does not believe, has given what he promised. This is spoken against the Jews, who deny that this is the Christ whom God promised.
As it is written: The just shall live by faith (Habakkuk 2:4). Therefore, following the example of the prophet Habakkuk, it is declared that the righteous live by faith and not by the Law, meaning that a person is justified before God not by the Law but by faith. For life by faith is not of this present world, but of the future; for the just shall live by faith, but before God.
(Vers. 18.)
(Verse 18.) For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. Where it is written in the psalm: The heavens declare the glory of God; and the firmament sheweth his handywork (Psalm 18:2). Therefore, by the natural law, the human race is made guilty; for they could have apprehended by the law of nature, testifying that the world was made by God, the sole author to be worshipped, what Moses delivered in writing (Deuteronomy 6:5): but they became wicked by not worshipping the Creator, and their injustice is manifest, since they, seeing the truth, have held it back, not acknowledging one God.
(Vers. 19.)
(Verse 19) Because what is known about God is manifest in them. The knowledge of God is manifest from the structure of the world; for as God, who is invisible by nature, can also be known by visible things, it was necessary that he who created the world should manifest himself through his own visibility, so that by the certainty of what is uncertain, he could be known: and by this, what is impossible for others to do, he is believed to be the God of all, who created this work.
For God has revealed to them, that is, he has done a work by which he can be recognized through faith.
(Vers. 20.)
(Verse 20) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. The same sense is repeated to teach more completely that while the power and majesty of God cannot be seen by creature eyes, they are clearly seen by the intellect through the work of the world. Therefore, those who lived without the law of nature and the law of Moses are guilty, for they have overwhelmed the law of nature with the habit of sinning and have forgotten its memory. But they refused to perceive the law that was given for reformation, so that they would become doubly subject to condemnation.
Moreover, His eternal power and divinity are known in such a way that they are inexcusable. So that impiety cannot be entirely excused, He has also added the virtue of God, and the eternal divinity is known by human beings, and it has dulled their senses in a certain astonishment to honor God, whom they both know exists and works for their benefit; for it is beyond doubt that those things which are produced in the course of a year for human use, He Himself has decreed. Therefore, His power is eternal, through Christ, by whom He established things that did not exist, and they continue in Him. Even if the person whose identity is not yet known, their works are evident: But divinity, because the elements of things endure for themselves in their designated work.
So that they may be without excuse. For in many ways, the guilty cannot be excused.
(Vers. 21.)
(Verse 21.) For although they knew God, they did not glorify Him as God or give thanks. They were so ignorant that they did not acknowledge the one who is the beginning from whom all things have their origin, whether heavenly or earthly or infernal. And they did not give thanks to the one who has determined the properties and natural functions of all things. By speaking about these things, he intends to correct the present and the future.
But they vanished in their thoughts. Indeed, they vanished; for seeing the world adorned with a wondrous order, fitted by Him whom they knew to be its maker, they kept silent.
And their foolish heart was darkened. The cloud of error covered their hearts, because although they should have honored the creator more for the beautiful things that he made, they were dull and instead preferred to worship these things that they could see, saying that they were enough for their worship.
(Vers. 22.)
(Verse 22) For those claiming to be wise, they became foolish. Indeed, they consider themselves wise because they think they have investigated the laws of nature by studying the movements of the stars and the properties of the elements, but they reject the Lord of these things; therefore, they are foolish. If these things are worthy of praise, how much more worthy is their Creator! However, they are accustomed to bearing shame and using the pitiful excuse of neglecting God, claiming that through these things they can reach God, just as one can reach a king through his attendants. Is someone so insane or forgetful of his own safety that he would claim the honor due to the king for himself? And if anyone is found to have dealt with this matter, as a result they are justly condemned for the crime of treason. And yet these people do not consider themselves guilty, who give the honor due to the name of God to a creature, and abandoning the Lord, worship servants, as if there is something more that should be reserved for God. And for this reason, one goes to the king through tribunes or associates; because man, of course, is king, and does not know to whom he should trust the republic. But to God, whom nothing is hidden (for he knows the merits of all), it is not necessary to win favor through an advocate, but through a devoted mind. For wherever such a person has spoken to him, he will respond to him.
(Vers. 23.)
(Verse 23.) And they changed the glory of the incorruptible God into an image resembling corruptible man, and birds, and four-footed animals, and creeping things. Therefore, God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. How much dullness, how much foolishness, to call these wise men to their own damnation, among whom the image has more power than the truth; and the dead are more esteemed than the living! For departing from the living God, they favor the dead, among whom they are, as it is written in the Wisdom of Solomon: Mortal man fashions a dead image with unjust hands (Wis. 15:27).
And he subjected birds, and quadrupeds, and serpents. With these as his subjects, he piled up punishment for their dullness, so that they would be beyond foolishness and vanity. For in this way, they diminished the majesty and glory of God, giving honor to the resemblance of God in these things which are least and small; for indeed the Babylonians first called God the fabrication of a certain Belus, a man who had once been dead, who is said to have exercised dominion over them. They also worshiped the serpent-dragon, which was killed by the man of God, Daniel (Dan. XIV, 26), of whom they have the likeness. The Egyptians, however, worshiped a quadruped, which they called Apis, in the likeness of a cow; an evil which Jeroboam imitated by setting up cows in Samaria for the Jews to sacrifice to. And they also worshiped birds, because the pagans considered the raven sacred. But of all the things I have mentioned, the Egyptians worshiped idols, and other things which I do not need to mention now. These things were done by those who considered themselves wise in the world; for even though they acknowledged an invisible God, they did not honor Him by their actions, nor could they understand the things that are visible. For it is difficult to be wise in great matters, but not to have sense in smaller matters.
(Vers. 24.)
(Verse 24) Therefore, God gave them up to the desires of their hearts, to impurity, so that they dishonor their own bodies among themselves. For they exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. For this reason, God delivered them over to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and likewise, the men, giving up natural relations with women, were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error. And since they did not see fit to acknowledge God, God gave them over to a debased mind to do what ought not to be done. But they, turning away from God, were handed over to the devil. However, to hand over is to permit, not to incite or instigate; so that they might fulfill in action what they had conceived in their desires, with the help of the devil: for they could not have such a good thought.
Therefore, they are delivered into uncleanness, so that they may afflict their bodies with insults among themselves. When he recalls the past, he also signifies the evils of the present time; because they are now continuously delivered so that they may afflict their bodies with insults. For those people who are now continuously delivered are said to dishonor their bodies mutually. Since the thought of the soul is in crime, they are dishonored in the body; therefore, unless the stain of the body is an indicator of the sin of the soul? For when the body is defiled, no one doubts that the soul is also tainted.
(Vers. 25.)
(Verse 25.) They exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed forever. Amen. They exchanged the truth of God for a lie by giving the name of God, who is true, to those who are not gods. For they took away from stones and wood, or other metals, what they are, and gave them what they are not, and this is to change the true into the false. For they are no longer called stones or wood, but God: this is to serve the creature rather than the Creator. For they do not deny God, but they serve the creature; therefore they are not excused, but rather accused; because, knowing Him, they do not honor God.
Who is blessed forever. Amen; this is true. Indeed, God says: blessed forever; because God remains; but he gives honor to the gods of the nations for a time of impurity; therefore, it is not true. But in God, truth remains. This blessing is assigned to the Son of God in another place, saying among other things: And from whom Christ, according to the flesh, who is above all God, blessed forever. Amen (Rom. IX, 5). Either both refer to Christ; or the same thing was said about the Son, which was also said about the Father.
(Vers. 26.)
(Verse 26.) Therefore, God delivered them to disgraceful passions. For their women exchanged natural intercourse for unnatural, and the men likewise gave up natural relations with women and burned with lust for one another. Men did shameful things with men and received in their own persons the due penalty for their error. And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper. They are filled with every kind of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents. They are senseless, faithless, heartless, ruthless. Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them. For if that is a part of the body which they suppose, how have they changed the use of nature when they do not have such a use given by nature? Above, he had already said that they were handed over to uncleanness, but he had not yet shown the quality of the work of uncleanness itself, which he now declares:
(Vers. 27.)
(Verse 27) Likewise also, the males, leaving the natural use of the female, have burned in their lust towards one another; males with males committing shameful acts. Now He has made it clear how what He said earlier about women should be understood. But when He added: Likewise also, the males, saying that they burned in their desire; he clearly shows the sin of the women. Finally, He did not say about the men that they changed the natural use towards one another; because this kind of use is not granted to this gender, but to females. And what is surprising, when even today such women are found; just as that was invented by men, so too this was invented by women? In fact, women accuse each other, and men likewise; it is clear therefore that those who have already changed the truth of God into a lie, would also change the natural use into that use, by which they would be dishonored, having become participants in second death. But since Satan cannot give another law, for he has nothing, he transforms what is allowed and lawful into another order, so that when they are done differently than what is permitted, they become sin.
And they receive the compensation of the reward that was due to them, their own error within themselves. This compensation, they say, is the contempt of God, that is, turpitude and contamination; for this is the primary cause of this sin. For what is worse, what is more vile than this sin? For as great as idolatry is a pernicious and grievous offense; so too is its compensation horrible and foul passion.
(Vers. 28.)
(Verse 28) And just as they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Now he recounts all the evils that have been added to them, so that even if they were thus converted to their natural understanding, they would understand that these things had come upon them from an angry God.
(Vers. 29, 30.)
(Vers. 29, 30.) He says they are full of all iniquity. Here he speaks summarily and adds the members of iniquity: Malice, impurity, he says, avarice, wickedness, full of envy, murders, contention, deceit, malice, whisperers, detractors, hateful to God, insolent, arrogant, boastful, inventors of evil. He calls malice the head of iniquity, whose work is fornication and avarice. This fornication includes adultery; for if he had mentioned adultery, he would have seemed to excuse fornication, as the Roman laws did. Therefore, because the lesser evil is stated, the greater evil cannot be considered unpunished.
Then he added, wickedness, whose passions generate envy and murder, contention and deceit. After this he added, malice, which gives birth to whispering and slander; and since these cannot be pleasing to God, he says: hated by God; and because they are not pleasing to men either, he says: insolent, proud, arrogant, inventors, that is, authors, of evil. Therefore, evil is not always present. However, these imitators of their father the devil have found the evil of idolatry, through which all vices are born in the world, and great destruction. But the devil, whom the Scripture testifies from the beginning to be a sinner (1 John 3:8), even though he strives for tyrannical presumption, nevertheless he has not dared to profess that he is God, saying: I am God. Finally, among other things, he said to the Lord: All these things have been given to me (Luke 4:6), he does not say: They are from me; or, they are mine. And in the book of Job, he demands to be given power (Job 1:12). Therefore, those who attribute deity not only to elements but also to fictions are worse.
(Vers. 31.)
(Verse 31.) Disobedient to their parents. But with how much insolence they were seized, to the point that they did not even acknowledge their parents, who conceived them, and who were glad that they were born: instead, they despised those through whom they had come into being! This is to be without understanding, without love, but of God; for there was in them the love of flesh. These, knowing the righteousness of God through the law of nature (for they knew that these things displease God, but they refused to hold them in their minds. For those who do these things are worthy of death), they so fully understood the justice of God that they do not deny that all these things they do are worthy of punishment and death. And not only those who do these things, but also those who consent to those who do them. For consent is participation.
(Vers. 32.)
(Verse 32.) Those who have known the righteousness of God did not understand, for those who do these things are deserving of death, and not only do they do them, but they also approve of those who practice them. All of these evils are the body of sins, to which they have become enslaved, so that they may commit punishable acts. For this is the cause of evils, which began with the offense of the Sodomites against God, as mentioned before, and extended its branches to almost every part of the world, proclaiming the wrath of God as the cause of idolatry, which is the first part of error and impiety, which it condemns at first, so that when these things are corrected, vices of character are easily corrected as well. For when the seed of wickedness is removed, the fruits of evil wither away; for a tree does not bear fruit whose roots have been cut off. For this reason, Moses also (Gen. XIX, et seq.) mentioned the deeds of Sodom and Gomorrah, and did not remain silent about their destruction, in order to instill fear of avoiding this thing. Therefore, this vice and pollution of a dishonored life is not allowed by the one who contemplates God in his mind.
There are some who do not consider themselves guilty if they do not commit evil deeds, but rather approve of those who do. To approve is to remain silent when one could condemn, or to listen to such stories and be flattered. For the impure and wicked, who know well that their actions are not unknown and that they are not only not avoided but even honored, boast perhaps of being such. They cannot be confused in this matter, for they see themselves being favored and being obeyed by those who are not like them. And it is therefore fitting that they be held accountable for the same crimes. There are again others who not only do evil, but also consent to those who do; so that they not only do, but also consent to such actions. Therefore, the wickedness of these people is twofold: for those who do evil are not as bad as those who contradict those who do, knowing that those actions are wicked, they do not defend them. But those who both do and consent to those who do are the most wicked, to the extent that they do not fear God; but desiring that evil increases, they do not defend it in order to persuade others that it is not to be avoided.