Commentary on Romans 10.12–10.26
Latin text: Migne, PG 14 (Latin text: Migne, Patrologia Graeca vol. 14 (1862), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 10
10.12PG 14:1268a–1272a
Habeo igitur gloriam in Christo Iesu ad Deum. Non enim audeo aliquid loqui eorum quae per me non efficit Christus in obedientiam gentium, verbo et factis, per potestatem signorum et prodigiorum in virtute Spiritus Dei; ita ut ab Jerusalem in circuitu usque ad Illyricum repleverim Evangelium Christi. Sic autem hoc praedicavi Evangelium non ubi nominatus est Christus, ne super alienum fundamentum aedificarem : sed sicut scriptum est : Quibus non est annuntiatum de eo, videbunt, et qui non audierunt, intelligent ”. Vera quidem gloriatio ad Deum non est, nisi illa quae est in Christo Jesu. Sine Christo autem gloriari in Deo tale est, quale si quis dicat posse se habere gloriam apud Deum sine justitia, sine sapientia, sine veritate. Haec enim omnia Christus est; et ideo in solo Christo vera gloriatio est ad Deum. Simile est hoc illi quod in aliis ipse dicit : Qui autem gloriatur, in Domino glorietur". Quomodo autem culpabilis sit gloriatio omnis quae extra Christum est, verbi causa, in divitiis, vel honoribus saeculi, vel sapientia mundi, vel caeteris artibus quae extra Christum sunt, supra jam latius disseruimus. Sciendum sane est quod hic Latini gloriam pro gloriatione posuerunt. Non enim, inquit, audeo aliquid loqui eorum quae per me non efficit Christus in obedientiam gentium, verbo et factis, per potestatem signorum et prodigiorum in virtute Spiritus Dei. Quae loquor, inquit, non sunt alieni operis verba, nec alienorum gestorum laudator efficior; sed quae scio Christum per me effecisse, haec vobis scribo, quae per obedientiam gentium verbo in me et opere explevit, verbo praedicationis, opere signorum et prodigiorum. Quae autem sit differentia inter signa et prodigia , et in aliis jam latius diximus, et in praesenti loco compendiosius explicabimus. Signa appellantur, in quibus cum sit aliquid mirabile, indicatur quoque aliquid futurum; prodigia vero, in quibus tantummodo mirabile aliquid ostenditur. Signa vero et prodigia quasi quae utrumque contineant dixit. Scriptura tamen divina interdum tenet istas proprietates, interdum autem abusive et prodigia pro signis, et signa pro prodigiis ponit. Paulus ergo per potestatem signorum et prodigiorum, quae tamen signa et prodigia in virtute Spiritus sancti faciebat, ab Jerusalem usque ad Illyricum replevit Evangelium Christi. Moysi et Aaron dederat Deus potestatem signorum et prodigiorum, sicut scriptum est: Posuit in eis verba signorum et prodigiorum in terra Cham, ut filios Israel castigata Egypto liberarent : sed illi vix rarumque potuerunt ex Egyptiorum gente convertere. Paulus, accepta potestate signorum et prodigiorum non unam gentem, neque duos aut tres populos, sed omnes ab Jerusalem usque ad Illyricum nationes ac populos praedicatione verbi et operum virtutumque potentia ad Christi sacramenta convertit. Sic autem praedicavit hoc Evangelium, ut non alienis laboribus, neque alienae praedicationi additamentum suis sermonibus insereret, ne ab alio positis fidei fundamentis ipse aedificium propriae praedicationis imponeret, et alieni operis subripere gloriam videretur. Observanda haec sunt Ecclesiarum rectoribus, et diligenti intentione servanda, ut neque loqui aliquid videantur eorum quae per ipsos non effecerit Christus, neque alienos labores et studia decolorent. Loquitur autem quis ea quae per se non efficit Christus hoc modo; si loquatur de continentia et doceat, cum ipse continens non sit; vel si loquatur de sobrietate, vel de justitia , vel de largiendis opibus , et contemnendis facultatibus pro regno Dei, et in ipso qui haec docet, nihil horum effecerit Christus. Et ideo formam sui Apostolus ponit, et dicit ea se loqui, et ea caeteris praedicare, quae per ipsum Christus prius impleverit. Sed sicut scriptum est, inquit , Quibus non est annuntiatum de eo, videbunt, et qui non audierunt, intelligent. Observavit ergo diligenter Apostolus, ut secundum propheticum eloquium illis nuntiaret Christum , quibus a nullo fuerat nuntiatus , et ut illi de eo intelligerent, qui a nullo ante didicissent. Et ista, ut opinor, causa fuit, quae eum frequenter proponentem Romam pergere prohibebat, sicut dicit : Propter quod impediebar plurimum venire ad vos; non , ut in aliis dicit ’, impeditus a Satana, sed fundandi Ecclesias occupatione detentus, et in his locis fundandi, ubi nullum fidei praecesserat fundamentum. Exemplum autem de Isaia sumptum est “, et iisdem ex integro verbis quibus apud prophetam legitur, positum. 15. Nunc vero ulterius locum non habens in his regionibus, desiderium autem habens venire ad vos jam ex multis praecedentibus annis, cum in Hispaniam proficiscar, spero quod praetergrediens videam vos, et a vobis deducar illuc, cum primo ex parte fruitus fuero vobis. Videtur haec in Achaia positus dicere apud Corinthum, sicut et in primis Epistolae partibus jam pro viribus demonstravimus: quae utique Achaia vicina et cohaerens est Macedoniae. In quibus locis degens, cum singula quaeque peragrasset Evangelium praedicans in his duntaxat finibus in quibus Christus ante non fuerat praedicatus, et agnitione Dei replesset universa, dicit ulterius se locum non habere in his regionibus, hoc est, locum nullum sibi superesse Christi praedicationis vacuum, et tempus jam adesse designat quo desiderium suum videndi eos qui Romae sunt debeat adimplere: quod conceptum ex multis annis gerebat, dilatum autem fuerat et dissimulatum, donec omnem locum in quo Christus non fuerat praedicatus, agnitione Evangelii ejus repleret. Quod autem dixit, Cum in Hispaniam proficiscar, spero quod praetergrediens videam vos, non ita accipiendum est quasi tam parvo amore Paulus erga Romanos teneretur, ut eos in transitu tantummodo et alio pergens iudicaret visendos. Vide enim in subsequentibus quid adjungit. Cum primo, inquit, ex parte fruitus fuero vobis. In quo utique in ipsorum videtur ponere potestate, quando ab eis iter propositum debeat relaxari; quodam modo amorem ipsorum erga se invitat et nutrit, ut si ipsi insatiabiliter erga affectum teneantur Apostoli , sciant etiam ipsum id habere propositi non prius ab eis discedere, neque alio proficisci, quam charitatis ipsorum gratia perfruatur. Quam tamen charitatem tantam praesentit futuram , cui nec possit ex integro satisfieri , sed ex parte, inquit. Praemonet enim quod in omnibus evangelizandi necessitas praeferenda sit. Bene autem his quos nondum secundum carnem viderat, et ad quos nondum in corpore advenerat, praesentiam sui et remorationem moderatius pollicetur. Desiderabilius enim suscipimus bona quae cito metuimus auferenda: securius vero negligimus quod retenturos nos diutius credimus. Intantum autem erga se Romanorum nutrit affectum, et remorationem suam in ipsorum arbitrio collocat, ut dicat se ab ipsis deducendum ad Hispaniam , et tunc deducendum , cum ipsis prius in amore satisfecerit : in quo utique si propensiores exstiterint, demorandi diutius causas ipsi Apostolo dabunt.
“I have, then, glory in Christ Jesus toward God. For I do not dare to speak of anything except what Christ has worked through me for the obedience of the Gentiles, by word and deed, through the power of signs and wonders, in the power of the Spirit of God; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. And so I have preached this gospel, not where Christ was named, lest I build on another’s foundation; but as it is written, Those to whom it was not announced concerning him will see, and those who have not heard will understand.” True boasting toward God is none but that which is in Christ Jesus. But to boast in God without Christ is as if someone said he could have glory with God without righteousness, without wisdom, without truth. For Christ is all these things; and therefore true boasting toward God is in Christ alone. This is like what he himself says elsewhere: “But let him who boasts, boast in the Lord.” How all boasting that is outside Christ is blameworthy, for example in riches or the honors of the world or the wisdom of the world or the other arts that are outside Christ, we have already discussed more fully above. It must be known that the Latins here have put “glory” for “boasting.” “For I do not dare,” he says, “to speak of anything except what Christ has worked through me for the obedience of the Gentiles, by word and deed, through the power of signs and wonders, in the power of the Spirit of God.” What I speak, he says, are not words of another’s work, nor am I made a praiser of others’ deeds; but what I know Christ has worked through me, this I write to you, what he has fulfilled in me in word and work for the obedience of the Gentiles: in the word of preaching, in the work of signs and wonders. What the difference is between signs and wonders we have both spoken of more fully elsewhere and will explain more briefly in the present place. Those are called signs in which, while there is something marvelous, something future is also indicated; but wonders those in which only something marvelous is shown. He said “signs and wonders,” then, as if to include both. Yet the divine Scripture sometimes keeps these proper meanings, and sometimes improperly puts wonders for signs and signs for wonders. Paul, then, through the power of signs and wonders, which signs and wonders he did, however, in the power of the Holy Spirit, fully preached the gospel of Christ from Jerusalem as far as Illyricum. God had given Moses and Aaron the power of signs and wonders, as it is written, “He set among them the words of signs and wonders in the land of Ham,” so that, Egypt being chastised, they might free the sons of Israel; but they could scarcely and rarely convert anyone from the nation of the Egyptians. Paul, receiving the power of signs and wonders, converted not one nation, nor two or three peoples, but all the nations and peoples from Jerusalem as far as Illyricum, by the preaching of the word and the might of works and powers, to the sacraments of Christ. And he so preached this gospel as not to insert his words as an addition to another’s labors or another’s preaching, lest he lay the building of his own preaching on foundations of faith laid by another and seem to steal the glory of another’s work. These things must be observed by the rulers of the churches and kept with careful attention, that they neither seem to speak of anything that Christ has not worked through them, nor to discolor the labors and studies of others. And one speaks of what Christ has not worked through him in this way: if he speaks and teaches about continence when he himself is not continent; or if he speaks about sobriety or about justice or about giving away wealth and despising possessions for the kingdom of God, and in the one who teaches these things Christ has worked none of them. And therefore the Apostle sets himself as a pattern, and says that he speaks and preaches to others those things which Christ has first fulfilled through him. “But as it is written,” he says, “Those to whom it was not announced concerning him will see, and those who have not heard will understand.” The Apostle, then, carefully observed, according to the prophetic word, to announce Christ to those to whom he had been announced by no one, and that those should understand about him who had learned from no one before. And this, I think, was the reason which often hindered him when he planned to go to Rome, as he says, “For this reason I was hindered many times from coming to you”; not, as he says elsewhere, hindered by Satan, but held back by the work of founding churches, and of founding them in those places where no foundation of faith had gone before. The example is taken from Isaiah and set down entire in the same words in which it is read in the prophet.
“But now, having no more place in these regions, and having had a desire to come to you for many years past, when I go to Spain I hope to see you as I pass through, and to be sent on my way there by you, once I have first enjoyed your company in part.” He seems to say this while placed in Achaia, at Corinth, as we have already shown as far as we could in the first parts of the letter; and Achaia is of course near and joined to Macedonia. Staying in these places, when he had traveled through each of them preaching the gospel in those regions only in which Christ had not been preached before, and had filled all with the knowledge of God, he says that he has no more place in these regions, that is, that no place remains for him empty of the preaching of Christ; and he indicates that the time has now come when he ought to fulfill his desire of seeing those who are at Rome, which he had held, conceived many years before, but which had been put off and set aside until he should fill every place in which Christ had not been preached with the knowledge of his gospel. As for his saying, “When I go to Spain, I hope to see you as I pass through,” it is not to be taken as though Paul were bound to the Romans by so little love that he judged them worth visiting only in passing on his way elsewhere. For see what he adds in what follows: “once I have first,” he says, “enjoyed your company in part.” In this he seems to place in their power when his journey should be released by them; and in a way he invites and nourishes their love toward him, so that, if they are held insatiably by affection for the Apostle, they may know that he too has this purpose, not to depart from them nor go elsewhere until he has enjoyed the grace of their love. Yet he foresees that this love will be so great that it cannot be satisfied entirely, but “in part,” he says. For he warns beforehand that the necessity of preaching the gospel is to be preferred in all things. And well does he promise his presence and stay more moderately to those whom he had not yet seen according to the flesh and to whom he had not yet come in the body. For we receive more eagerly the good things we fear will soon be taken away, but we neglect more carelessly what we believe we will keep longer. And he nourishes the Romans’ affection toward him so far, and places his stay in their judgment, that he says he is to be sent on by them to Spain, and sent on then, when he has first satisfied them in love; in which, of course, if they prove the more inclined, they will give the Apostle himself reasons to stay longer.
Rom 15:17 (quotation, high confidence) · Rom 15:18 (quotation, high confidence) · Rom 15:19 (quotation, high confidence) · Rom 15:20 (quotation, high confidence) · Rom 15:21 (quotation, high confidence) · Rom 15:22 (quotation, high confidence) · Rom 15:23 (quotation, high confidence) · Rom 15:24 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence) · Ps 105:27 (104:27 LXX) (quotation, high confidence) · 1 Thess 2:18 (allusion, high confidence) · Isa 52:15 (quotation, high confidence)
Notes and citation
Summary: True boasting is in Christ; Paul speaks only of what Christ did through him in word and in signs and wonders across the nations, building on no one else's foundation, an example for church leaders not to teach virtues they lack; his visit to Rome 'in passing' is framed to draw out the Romans' love.
- Lemma: Rom 15:17–21 (Isa 52:15); this section also covers Rom 15:23–24, which Migne does not number separately (there is no 10.13). Cited: 1 Cor 1:31; Ps 105:27 (104:27 LXX); Rom 1:13; 1 Thess 2:18; Isa 52:15.
- Signs and wonders: Origen distinguishes signs (marvels that point to something future) from wonders (marvels only).
- Rufinus notes that the Latin has “glory” where the Greek means “boasting.”
Notes on the original text
- Digital text corrected (Migne column number; OCR slip; Migne note number; OCR slip; OCR slip; OCR slip; removed Migne footnote references; OCR slips; OCR slips; removed Migne footnote references and a column number inside a hyphenated word; removed Migne footnote references; OCR slips; stray mark; stray marks): eorum qum per me ί Cor. xm, 12. Levit. χχιι, 2t; Deut. xv,21. non efficit Christus → eorum quae per me non efficit Christus; signorum et prodigiorum (£9) in uirtute Spiritus Dei → signorum et prodigiorum in virtute Spiritus Dei; repleverim Erangelinm Christi. Sic autem hoc pra-dicari Evangelium non ubi nominatus est Christus, ne super alienum fundumentum azdificarem → repleverim Evangelium Christi. Sic autem hoc praedicavi Evangelium non ubi nominatus est Christus, ne super alienum fundamentum aedificarem; quale si quis 677 dicat posse se habere gloriam apud Deum sine justitia, sine sapientia , sine veritate. flare enim omnia Christus est → quale si quis dicat posse se habere gloriam apud Deum sine justitia, sine sapientia, sine veritate. Haec enim omnia Christus est; quae per me non eflicit Christus in obedientiam gentium, verba et factis → quae per me non efficit Christus in obedientiam gentium, verbo et factis; Qua: loquor, inquit, non sunt alicui operis verba, nec alienorum gestorum laudator eliicior; sed quae seio Christum per me efieeisse, haec vobis scribo, quas per obedientiam gentium verbo in me et opere ει- c plevit → Quae loquor, inquit, non sunt alieni operis verba, nec alienorum gestorum laudator efficior; sed quae scio Christum per me effecisse, haec vobis scribo, quae per obedientiam gentium verbo in me et opere explevit; Quae autem sit difi‘erentia inter signa → Quae autem sit differentia inter signa; Signa appellantur, iu quibus → Signa appellantur, in quibus; Signa vero et prodigia quasi quas utrumque contineant dixit → Signa vero et prodigia quasi quae utrumque contineant dixit; Moysi et§Aaron dederat Deus → Moysi et Aaron dederat Deus; sicut scriptum est "’ : Posuit in eis → sicut scriptum est: Posuit in eis; Paulus, aCcepta potestate → Paulus, accepta potestate; natiopes ac populos → nationes ac populos; ipse aedilicium propriae praedicationis → ipse aedificium propriae praedicationis; Observanda hac sunt Ecclesiarum rectoribus → Observanda haec sunt Ecclesiarum rectoribus; eorum quae per ipsos non ell'ecerit Christus → eorum quae per ipsos non effecerit Christus; Loquitur autem quis ea qua: per se non efficit Christus hoc modo; si loquatur de continentia et doceat, eum ipse contineas non sit; vel si loquatur de sobrietate. vel de justitia → Loquitur autem quis ea quae per se non efficit Christus hoc modo; si loquatur de continentia et doceat, cum ipse continens non sit; vel si loquatur de sobrietate, vel de justitia; nihil borum efi'ecerit Christus. Et ideo formam sui. Apostolus ponit → nihil horum effecerit Christus. Et ideo formam sui Apostolus ponit; et ea caeteris praedicare. quae per ipsum → et ea caeteris praedicare, quae per ipsum; Et ista, ut opinor, causa luit, quas eum frequenter → Et ista, ut opinor, causa fuit, quae eum frequenter; impeditus a 83tana, sed laudandi Ecclesias occupatione detentus. et in bis locis l‘undandi, ubi nullum fidei praecesseé rat fundamentum → impeditus a Satana, sed fundandi Ecclesias occupatione detentus, et in his locis fundandi, ubi nullum fidei praecesserat fundamentum; quibus apud prophetam legitur, positum. l7. " l Thess. u,l8. lsa. LII, l5. 15. Ν unc 'vero ulterius locant non habens in his regionibus, desiderium autem liabcns venire ad vos iam ex multis praecedentibus anuis, cum in Hispaniam proficiscar. spero → quibus apud prophetam legitur, positum. 15. Nunc vero ulterius locum non habens in his regionibus, desiderium autem habens venire ad vos jam ex multis praecedentibus annis, cum in Hispaniam proficiscar, spero; cum primo e1: parte fruitus fuero vobis . Videtur bare in Achaia → cum primo ex parte fruitus fuero vobis. Videtur haec in Achaia; in primis Epistolas partibus jam pro viribus demonstravimus: qua: utique Achaia vicina et cohmrens est Macedonius → in primis Epistolae partibus jam pro viribus demonstravimus: quae utique Achaia vicina et cohaerens est Macedoniae; in his duntaxat linibus → in his duntaxat finibus; et agnitione 'Dei replesset universa → et agnitione Dei replesset universa; eos qui Ronue sunt debeat adimplere : quod conceptum ex inultis anuis gerebat, dilatum autent fuerat et dissimulatum, dunec omnem locum in quo Chrisuts non fuerat praadicatus , agnitione Ev:ingelii → eos qui Romae sunt debeat adimplere: quod conceptum ex multis annis gerebat, dilatum autem fuerat et dissimulatum, donec omnem locum in quo Christus non fuerat praedicatus, agnitione Evangelii; ut eos in transitu tantun'unodo et aliorsqu pergens iudicaret → ut eos in transitu tantummodo et alio pergens iudicaret; Cum primo, ittquit, ea: parte fruitus [uero vobis. In quo utique in ipsorum videtur ponere potestate. quando ab eis ξιον propositum debeat relaxari quo- ο dam modo amorem ipsorum erga se invitat et lllltrit , ut si ipsi insatiabiliter erga allectum teneantur Apostoli → Cum primo, inquit, ex parte fruitus fuero vobis. In quo utique in ipsorum videtur ponere potestate, quando ab eis iter propositum debeat relaxari; quodam modo amorem ipsorum erga se invitat et nutrit, ut si ipsi insatiabiliter erga affectum teneantur Apostoli; id habere pr0positi nou prius ab eis discedere → id habere propositi non prius ab eis discedere; quam cliaritatis ipsorum gratia perfruatur. Quam tamen cliaritatem tantam praesentit lhturam → quam charitatis ipsorum gratia perfruatur. Quam tamen charitatem tantam praesentit futuram; sed ea: parte, inquit. Prtemonet enim quod iii omnibus → sed ex parte, inquit. Praemonet enim quod in omnibus; Desiderabilius enim suscipimus bona qua: cito metuimus auferenda : securius vero negligimus quod retenturos nos diutius credimus. ln- " sq. ’ ll Cor. 1272 tantum autem erga se Romanorum nutrit allectum → Desiderabilius enim suscipimus bona quae cito metuimus auferenda: securius vero negligimus quod retenturos nos diutius credimus. Intantum autem erga se Romanorum nutrit affectum.
Topics: Church office
Cite (SBL): Origen, Comm. Rom. 10.12 (PG 14:1268a–1272a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-12). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.14PG 14:1272a–1276a
Nunc vero proficiscar in Jerusalem ministrare sanctis. Placuit enim Macedoniae et Achaiae collationem aliquam facere in pauperes sanctorum qui sunt in Jerusalem. Complacuit enim, et debitores sunt eorum : quoniam si spiritualium eorum participes factae sunt gentes, debent et in carnalibus ministrare eis. Hoc ergo cum consummavero, et assignavero eis fructum hunc , proficiscar per vos in Hispaniam. Scio enim quoniam veniens ad vos, in abundantia benedictionis Christi veniam. Quoniam placuerit Macedoniae et Achaiae collationem aliquam facere in pauperes sanctorum qui sunt in Jerusalem , possumus et de secunda Epistola ad Corinthios plenius discere, in qua hoc modo scribit: Notam autem facio vobis, fratres, gratiam Dei quae data est milii in Ecclesiis Macedoniae, quia in multa probatione tribulationis abundantia gaudii eorum, et profunda paupertas eorum abundavit ad divitias simplicitatis eorum; quoniam secundum virtutem (testimonium perhibeo eis) et supra virtutem sua sponte, multis precibus obsecrantes nos gratiam et communionem quae fit in sanctos, et reliqua. Et sicut in his testimonium reddit Macedonibus, ita rursum cohortatur et Corinthios , dicens : Sed sicut in omnibus abundatis fide, et verbo, et scientia, et nostra in vos charitate , ita et in hac gratia abundetis, et reliqua. Sed et in aliis collaudans Corinthios quia erga communionem pauperum qui sunt in Jerusalem prompti fuerint, dicit : Et consilium in hoc do: hoc enim vobis expedit, qui non solum facere, sed et velle coepistis ab anno priore: nunc autem et facto perficite. Sed et in reliquis de hac eadem sanctorum communione prosequitur, et post aliquanta addit : De ministerio autem quod sit in sanctos, superfluum est vobis scribere. Scio enim promptam voluntatem vestram , pro qua gratulor de vobis Macedonibus, quia Achaia parata est ab anno priore , et vestra aemulatio provocavit multos. Quod autem post huiusmodi Macedoniae et Achaiae ministerium, quod fit in sanctos qui sunt in Jerusalem , proposuisset Apostolus etiam Romam videre, indicatur in Actibus apostolorum hoc modo: Cum autem expleta essent haec, posuit Paulus in Spiritu sancto, ut cum perambulasset Macedoniam et Achaiam, proficisceretur Jerosolymam, dicens : Quia postquam fuero ibi, necesse est me et Romam videre . Ex his autem omnibus verbis colligitur, quia non solum prima ad Corinthios, sed et secunda ante scripta est, quam haec ad Romanos quam habemus in manibus; simulque illud advertitur, quod quanto posterior Paulus in unaquaque invenitur Epistola, tanto et perfectior: ut verus sit ille ejus sermo quem dixit, quia praeterita obliviscens, ad futura me extendo, ad perfectum sequens palmam supernae vocationis . Quod autem dicit, Placuit Macedoniae et Achaiae collationem aliquam facere in pauperes sanctorum, subtiliter et verecunde dum Corinthios laudat, hortatur Romanos. Facilius enim devotae mentes ad benefaciendum exemplis, quam sermonibus invitantur. Sed et in eo quod addit: Placuit enim, et debitores sunt eorum, quid aliud sentire vult Romanos, nisi ut si Achivi et Macedones debitores sunt pauperibus sanctorum qui sunt in Jerusalem, eadem ratione qua unam eamdemque, quam illi, fidem Christi etiam Romani tenent, advertant et semetipsos his eisdem factos esse debitores? Neque enim soli Macedones et Achivi in spiritalibus participes sunt facti sanctis qui sunt in Jerusalem, ut et in carnalibus eis debeant ministrare; sed et Romani; et ideo pari conditione debitores sunt: sed de illis tantum pronuntiat, ut et isti se noverint simili sententiae subiacere. Haec quidem secundum communem litterae dicta sint intellectum. Verum magnificentiam solitam requiramus in litteris Pauli. Non enim puto quod ita senserit, ut intra solam Jerusalem, unam duntaxat Palaestinae urbem, pauperes sanctorum concluserit, quos et Spirituales appellavit; reliquos vero qui in omni terra sunt, gentes dixerit, qui habitantibus Jerusalem tanquam solis spiritualibus ministrare in carnalibus debeant : cum utique liceat et extra Jerusalem spirituales inveniri, quos non locus, sed conversatio sancta, et fidei ac scientiae perfectio fecerit spirituales, sicut et ipse Paulus scribens dicit : Fratres, et si praeoccupatus fuerit quis in aliquo delicto, vos qui spiritales estis, instruite hujusmodi in spiritu mansuetudinis . Quid ergo est quod in his sentire nos convenit? Quod omnis qui spiritalis est, id est qui spiritu Deo servit, et qui non secundum carnem vivit, sed secundum spiritum, iste in Jerusalem, hoc est, in loco pacis habitat, et in pacis visione consistit : et iste est pauper sanctorum, ex illis scilicet beatis pauperibus ad quos dicitur : Beati pauperes spiritu, quoniam ipsorum est regnum caelorum . Ita est ergo beata paupertas quae dicit: Aurum et argentum non habeo; sed quod habeo, hoc tibi do. In nomine Jesu Christi Nazareni surge et ambula "’. Iste talis pauper in Jerusalem semper habitat, divitias possidens spirituales. Aurum ejus sapientia est, argentum sermo scientiae: indumenta ejus Christus est, dapes ejus et deliciae mensa est sapientiae, et cibus affluens in verbo Dei: vinum laetitiae bibit, quod in cratere suo miscuit Sapientia , et de intelligentiae ejus victimis edit cibos solidos, et Verbum carnem factum. Istae sunt spiritales divitiae, quibus gentes in carne adhuc positae communicare festinant. Videtur ergo mihi his quos nominat gentes, imperfectiores quasque animas indicare, quae perfectorum magisterio indigeant : et si forte dignae habitae fuerint ut participes eis fiant … differentia sermonum qua erga utramque partem usus est Paulus, non mihi videtur otiosa. In spiritalibus enim communionem vel participationem posuit; in carnalibus vero ministerium; et hoc debitum esse, illud vero communicari dicit : ut ostendat quia perfectiora quaeque tanquam caelestia terrenis non tam debentur, quam commodantur; terrena vero et carnalia tanquam pro debito exiguntur. Debitores enim effecti sumus secundum illum qui primitus acceptum immortalitatis et incorruptibilitatis censum in paradiso perdidit persuasione serpentis; et ideo debitores efficimur omnes quotquot in similitudinem Adae sorte praevaricationis astringimur. Idcirco ergo et praecepta donantur, ut debita persolvamus. Denique et in Evangelio Salvator ita dicit : Cum autem feceritis omnia quae praecepi vobis, dicite quia servi inutiles sumus; quod debuimus facere, fecimus ”. Ea vero quae supra debitum facimus, non facimus ex praeceptis. Verbi causa, virginitas non ex debito solvitur: neque enim per praeceptum expetitur, sed supra debitum offertur. Audi denique Paulum dicentem: De virginibus autem praeceptum Domini non habeo . Sic ergo de spiritalibus et perfectioribus communionem dixit: de inferioribus vero et carnalibus debitum ministerium nominavit. Ego autem per huiusmodi ministerium etiam illud advertendum puto quod est in Psalmis: Qui facit angelos suos spiritus, et ministros suos flammam ignis, ut scilicet angelos bonos, spiritus appellaverit tanquam spiritales, eos vero qui praesunt ministeriis poenarum, et flammas peccatoribus parant, ministros flammae ardentis nominaverit. Haec quamvis per excessum quemdam dicta esse videantur, tamen quia locus admonuit, non omisimus. Post haec dicit: Hoc ergo cum consummavero et assignavero eis fructum hunc, proficiscar per vos in Hispaniam. Scio enim quoniam veniens ad vos, in abundantia benedictionis Christi veniam. Vide cum quanta cautela consignaturum se fructum offerentium repromittit. Quo putas signaculo fructum sancti operis consignat Apostolus? Illo puto quo imago Dei exprimitur, hoc est, ut in complendo opere nulla sit alienae cogitationis admistio, non laus ab hominibus quaeratur, sed ut in simplicitate cordis qui tribuit tribuat, et non ex tristitia: hilarem enim datorem diligit Deus. Et caetera his similia qui observat in opere Dei, opus suum signaculo divinae imaginis signat; Cum ergo, inquit, hoc consummavero, tunc per vos ad Hispaniam proficiscar. Promittit sane grande munus Romanis, et dicit : Scio enim quoniam veniens ad vos, in abundantia benedictionis Christi veniam: quod non nisi per Spiritum sanctum et prophetiae gratiam pollicetur. Supra hominem namque est haec scire de futuris, quod non solum in benedictione Christi, verum etiam et in abundantia benedictionis venturus sit ad eos. In quo et venientis gratia, et suscipientium pariter merita designantur.
“But now I am going to Jerusalem to minister to the saints. For Macedonia and Achaia have been pleased to make a certain contribution for the poor among the saints who are in Jerusalem. For they were pleased, and they are their debtors; for if the Gentiles have become partakers of their spiritual things, they ought also to minister to them in carnal things. When, then, I have completed this and have sealed to them this fruit, I will set out by way of you to Spain. For I know that when I come to you I shall come in the abundance of the blessing of Christ.” That Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem we can learn more fully from the second letter to the Corinthians, in which he writes thus: “We make known to you, brothers, the grace of God that was given in the churches of Macedonia, that in a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their simplicity; for according to their power (I bear them witness) and beyond their power, of their own accord, begging us with many prayers for the grace and fellowship of the ministry to the saints,” and the rest. And as in these words he bears witness to the Macedonians, so again he exhorts the Corinthians too, saying, “But as you abound in everything, in faith and in word and in knowledge and in our love for you, so may you abound in this grace too,” and the rest. And elsewhere, praising the Corinthians because they were ready for the fellowship of the poor in Jerusalem, he says, “And in this I give advice; for this is expedient for you, who began a year ago not only to do but also to will; but now complete the doing.” And in what remains he continues about this same fellowship of the saints, and after a little adds, “Concerning the ministry to the saints, it is superfluous for me to write to you; for I know your readiness, for which I boast of you to the Macedonians, that Achaia has been ready since last year, and your zeal has stirred up very many.” And that, after this ministry of Macedonia and Achaia for the saints in Jerusalem, the Apostle also proposed to see Rome is indicated in the Acts of the Apostles thus: “When these things were completed, Paul purposed in the Holy Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.” From all these words it is gathered that not only the first letter to the Corinthians but the second too was written before this one to the Romans which we have in hand; and at the same time it is noticed that the later Paul is found in each letter, the more perfect he is; so that his saying is true, “Forgetting the things behind, I stretch out to the things ahead, pressing on to the goal, the prize of the upward call.” And in saying, “Macedonia and Achaia were pleased to make a contribution for the poor among the saints,” while he praises the Corinthians he subtly and modestly exhorts the Romans. For devout minds are more easily invited to well-doing by examples than by words. And by what he adds, “For they were pleased, and they are their debtors,” what else does he want the Romans to understand than this: that if the Achaeans and Macedonians are debtors to the poor among the saints in Jerusalem, by the same reason, since the Romans too hold one and the same faith of Christ as they, they should notice that they themselves have become debtors to the same people? For not the Macedonians and Achaeans alone have become partakers in spiritual things with the saints in Jerusalem, so as to owe them ministry in carnal things; the Romans have too, and therefore they are debtors on equal terms; but he declares it only of those, so that these too may know that they are subject to a like sentence.
Let these things be said according to the common understanding of the letter. But let us seek the usual grandeur in the writings of Paul. For I do not think he meant to enclose the poor among the saints, whom he also called spiritual, within Jerusalem alone, a single city of Palestine, and to call all the rest throughout the earth Gentiles, who owe ministry in carnal things to the inhabitants of Jerusalem as if they alone were spiritual; since spiritual people can surely be found outside Jerusalem as well, whom not place but holy conduct and the perfection of faith and knowledge have made spiritual, as Paul himself also writes: “Brothers, if someone is overtaken in some fault, you who are spiritual instruct such a one in a spirit of gentleness.” What, then, is it fitting for us to understand in these words? That everyone who is spiritual, that is, who serves God in the spirit and does not live according to the flesh but according to the spirit, dwells in Jerusalem, that is, in the place of peace, and stands in the vision of peace; and he is the poor among the saints, namely one of those blessed poor to whom it is said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Such, then, is the blessed poverty that says, “Silver and gold I have none; but what I have I give you. In the name of Jesus Christ of Nazareth, rise and walk.” Such a poor man always dwells in Jerusalem, possessing spiritual riches. His gold is wisdom, his silver the word of knowledge; his clothing is Christ; his banquets and delights are the table of Wisdom and the abundant food in the word of God; he drinks the wine of gladness which Wisdom mixed in her bowl, and from the victims of her understanding he eats solid food, and the Word made flesh. These are the spiritual riches in which the Gentiles, still placed in the flesh, hasten to share. It seems to me, then, that by those he names Gentiles he indicates all the less perfect souls, which need the instruction of the perfect; and if perhaps they are found worthy to become partakers with them … the difference of the words which Paul used toward each side does not seem to me idle. For in spiritual things he set down fellowship or participation, but in carnal things ministry; and he says that the latter is owed, the former shared, to show that all the more perfect things, as heavenly, are not so much owed to earthly things as lent; while earthly and carnal things are exacted as a debt. For we were made debtors according to him who first lost in paradise, by the persuasion of the serpent, the endowment of immortality and incorruptibility he had received; and therefore all of us who are bound by the lot of transgression in the likeness of Adam are made debtors. For this reason, then, commandments are given, so that we may pay our debts. Indeed the Savior too says thus in the Gospel: “But when you have done all that I commanded you, say, We are unprofitable servants; we have done what we ought to do.” But the things we do beyond what is owed we do not do from commandments. For example, virginity is not paid as a debt; for it is not demanded by a commandment, but offered beyond what is owed. Hear, indeed, Paul saying, “Concerning virgins I have no commandment of the Lord.” So, then, of spiritual and more perfect things he spoke of fellowship; but of the lower and carnal he named the owed ministry. And through ministry of this kind I think one should also notice what is in the Psalms: “Who makes his angels spirits, and his ministers a flame of fire”; that he called the good angels spirits, as being spiritual, but named ministers of a burning flame those who preside over the ministries of punishments and prepare flames for sinners. Although these things seem to have been said as a kind of digression, yet, because the passage prompted it, we have not omitted them.
After this he says, “When, then, I have completed this and have sealed to them this fruit, I will set out by way of you to Spain. For I know that when I come to you I shall come in the abundance of the blessing of Christ.” See with what caution he promises that he will seal the fruit of the givers. With what seal, do you think, does the Apostle seal the fruit of a holy work? With that, I think, by which the image of God is expressed; that is, that in completing the work there be no admixture of another thought, that praise not be sought from men, but that he who gives give in simplicity of heart, and not from sadness; for God loves a cheerful giver. And whoever observes these and similar things in the work of God seals his work with the seal of the divine image. “When, then,” he says, “I have completed this, I will then set out by way of you to Spain.” He promises the Romans a great gift, and says, “For I know that when I come to you I shall come in the abundance of the blessing of Christ”; which he promises only through the Holy Spirit and the grace of prophecy. For it is beyond man to know these things about the future, that he will come to them not only in the blessing of Christ but in the abundance of blessing. In this both the grace of the one who comes and the merits of those who receive are marked out together.
Textual problem in this passage: see the notes.
Rom 15:25 (quotation, high confidence) · Rom 15:26 (quotation, high confidence) · Rom 15:27 (quotation, high confidence) · Rom 15:28 (quotation, high confidence) · Rom 15:29 (quotation, high confidence) · 2 Cor 8:1 (quotation, high confidence) · 2 Cor 8:2 (quotation, high confidence) · 2 Cor 8:3 (quotation, high confidence) · 2 Cor 8:4 (quotation, high confidence) · 2 Cor 8:7 (quotation, high confidence) · 2 Cor 8:10 (quotation, high confidence) · 2 Cor 8:11 (quotation, high confidence) · 2 Cor 9:1 (quotation, high confidence) · 2 Cor 9:2 (quotation, high confidence) · Acts 19:21 (quotation, high confidence) · Phil 3:13 (quotation, high confidence) · Phil 3:14 (quotation, high confidence) · Gal 6:1 (quotation, high confidence) · Matt 5:3 (quotation, high confidence) · Acts 3:6 (quotation, high confidence) · Prov 9:2 (allusion, high confidence) · John 1:14 (allusion, high confidence) · Luke 17:10 (quotation, high confidence) · 1 Cor 7:25 (quotation, high confidence) · Ps 104:4 (103:4 LXX) (quotation, high confidence) · 2 Cor 9:7 (quotation, high confidence)
Notes and citation
Summary: The collection of Macedonia and Achaia for Jerusalem's poor gently exhorts the Romans; spiritually, the 'poor saints of Jerusalem' are all the spiritual, dwelling in the vision of peace, to whom less perfect souls owe carnal ministry, while spiritual gifts are shared rather than owed; Paul seals the gift with the image of God, and prophesies his coming in Christ's blessing.
- Lemma: Rom 15:25–29. Cited: 2 Cor 8:1–4, 7, 10–11; 2 Cor 9:1–2; Acts 19:21; Phil 3:13–14; Gal 6:1; Matt 5:3; Acts 3:6; Prov 9:2; John 1:14; Gen 3; Luke 17:10; 1 Cor 7:25; Ps 104:4 (103:4 LXX); Matt 6:2; 2 Cor 9:7.
- “to become partakers with them …”: a passage is lost in the scan; the sense is: in understanding and spiritual knowledge, they ought to minister to them in carnal things, that is, as the spirit is steeped in higher knowledge, the flesh too should serve with continence and chastity, lest it throw off its rider, the word of God. Moreover…
- Origen infers from Acts 19:21 that 1 and 2 Corinthians were written before Romans, and that Paul's later letters are the more perfect.
- Virginity is presented as an offering beyond what is commanded (1 Cor 7:25); translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note number; OCR slips and stray marks; OCR slips; the scan has lost lines here, marked …; OCR: joined words; removed Migne footnotes inserted mid-sentence; OCR slips; removed Migne footnotes on variant readings; spacing; stray mark; stray marks): Placuit enim Macedonica et Acltaire co!lationem aliquam facere → Placuit enim Macedoniae et Achaiae collationem aliquam facere; si spiritualium eorum participes {actm sunt gentes, debent et tn carnalibus → si spiritualium eorum participes factae sunt gentes, debent et in carnalibus; proficiscar per vos iu Hispaniam. Scio enim quoniam veniens ml eos, in abundantia benedictionis Christi veniam ". Quoniam placuerit Macedonian et Achaia.- collationem aliquam facere in pauperes sanctorum qui sunt in Jerusao lein → proficiscar per vos in Hispaniam. Scio enim quoniam veniens ad vos, in abundantia benedictionis Christi veniam. Quoniam placuerit Macedoniae et Achaiae collationem aliquam facere in pauperes sanctorum qui sunt in Jerusalem; Notam autem [acia vobis, fratres, gratiam Dei quis data est milii in Ecclesiis Macedonica → Notam autem facio vobis, fratres, gratiam Dei quae data est milii in Ecclesiis Macedoniae; abundauit ad divitias sitaplicitatis eorum .' → abundavit ad divitias simplicitatis eorum;; (testimonium perliibeo eis) et supra virtutem sua sponte, multis precibus obsecrantes nos gratiam et conimunionem quae fit in sanctos ’, et reliqua. Et sicut ἰη his testimonium reddit Macedonibus, ita rursum coliortatur → (testimonium perhibeo eis) et supra virtutem sua sponte, multis precibus obsecrantes nos gratiam et communionem quae fit in sanctos, et reliqua. Et sicut in his testimonium reddit Macedonibus, ita rursum cohortatur; Sed sicut in omnibus abandatis fide → Sed sicut in omnibus abundatis fide; ita et i-n liac gratia abundetis ", et reliqua → ita et in hac gratia abundetis, et reliqua; Et consilium inlice do : hoc enim vobis expedit, qui non solum facere. sed et velle coepistis ab anno priore .· nunc autem et [acto perficito . → Et consilium in hoc do: hoc enim vobis expedit, qui non solum facere, sed et velle coepistis ab anno priore: nunc autem et facto perficite.; et vestra aemulatio provocavit multos ". ιι, sq. '° Μῆιὲέ) Editi, Probaveruut enim Macedonia et Achaia, etc(6'9) llaec verba , Complacuit enim , et debitores Quod autem → et vestra aemulatio provocavit multos. Quod autem; post huiusmodi Macedonia: et Achaiae ministerium , quod lit in sanctos → post huiusmodi Macedoniae et Achaiae ministerium, quod fit in sanctos; proposuisse: Apostolus etiam Romam videre, indicatur itt Actibus → proposuisset Apostolus etiam Romam videre, indicatur in Actibus; Cum autem expleta essent lucc, posuit Paulus → Cum autem expleta essent haec, posuit Paulus; necesse est me et Romam cidere → necesse est me et Romam videre; sed et secunda ante scripta est , quant haec ad Romanos → sed et secunda ante scripta est, quam haec ad Romanos; quia prwterita obliviscens, ad futura me extendo , ad perfectum sequens palmam superna: vocationis → quia praeterita obliviscens, ad futura me extendo, ad perfectum sequens palmam supernae vocationis; Placuit Macedonia: et Achaia: collationem alim quant facere → Placuit Macedoniae et Achaiae collationem aliquam facere; Facilius enim devota: mentes ad benefaciendutn exemplis, quam serntonibus‘invitantur → Facilius enim devotae mentes ad benefaciendum exemplis, quam sermonibus invitantur; quid aliud sentire vult Romanus → quid aliud sentire vult Romanos; pauperibus sanctorum qui suntin Jerusalem → pauperibus sanctorum qui sunt in Jerusalem; in spiritalibus participes sunt ο l’acti sanctis qui sunt itt Jerusalem → in spiritalibus participes sunt facti sanctis qui sunt in Jerusalem; sed et Romani;et ideo → sed et Romani; et ideo; simili sententia: subiacere → simili sententiae subiacere; unam duntaxat Palaestina: urbem → unam duntaxat Palaestinae urbem; gentcs dixerit, qui habitantibus JeruSaIem → gentes dixerit, qui habitantibus Jerusalem; sed conversatio sancta, et. fidei → sed conversatio sancta, et fidei; in aliqua delicto → in aliquo delicto; Beati pauperes spiritu,quoniatn ipsorum → Beati pauperes spiritu, quoniam ipsorum; Aurum et argentum non Italico; sed quod habeo, hoc tibi do. 1η nomine → Aurum et argentum non habeo; sed quod habeo, hoc tibi do. In nomine; divitias possidens spiritualcs. Aurum ejus sapientia est (8-2), argentum sermo scientia: : indumenta ejus Christus est, dapes ejus et delicize mensa est sapientiae, et cibus allluens in verbo Dei : viuum laetitia: bibit → divitias possidens spirituales. Aurum ejus sapientia est, argentum sermo scientiae: indumenta ejus Christus est, dapes ejus et deliciae mensa est sapientiae, et cibus affluens in verbo Dei: vinum laetitiae bibit; ista: sunt spiritales divitite, quibus gentes in carne adhuc positze → Istae sunt spiritales divitiae, quibus gentes in carne adhuc positae; his quos nomittat gentes, itnperl‘ectiores quasque animas → his quos nominat gentes, imperfectiores quasque animas; si forte dignae habita; fuerint ut participes eis fiant difi‘erentia sermonum qua erga. utramque partem → si forte dignae habitae fuerint ut participes eis fiant … differentia sermonum qua erga utramque partem; Debitores enim ell‘ectl sumus → Debitores enim effecti sumus; et ideo debitores ellicimur omnes quotquot in similitudinem Atla: sorte praevaricationis → et ideo debitores efficimur omnes quotquot in similitudinem Adae sorte praevaricationis; Idcirco ergo et przecepta donantur → Idcirco ergo et praecepta donantur; Denique et in Evangelia Salvator → Denique et in Evangelio Salvator; Cum autem feceritis omnia qua: pra’cepi vobis → Cum autem feceritis omnia quae praecepi vobis; non facimus ex prazceptis → non facimus ex praeceptis; Attdi denique Paulum dicentem: De virginibus autem praceptum Domini non habeo → Audi denique Paulum dicentem: De virginibus autem praeceptum Domini non habeo; et perfectioribus/communionem, dixit → et perfectioribus communionem dixit; quod est iu Psalmis → quod est in Psalmis; et ministros suos flammam ignis δι, ut scilicet angelos bonos, spiritus appellaverit tanquam ο spiritales, eos vero qui praesunt ministeriis pomarum → et ministros suos flammam ignis, ut scilicet angelos bonos, spiritus appellaverit tanquam spiritales, eos vero qui praesunt ministeriis poenarum; ministros flamma: ardentis nominaverit (9|). llzec quamvis → ministros flammae ardentis nominaverit. Haec quamvis; et assignavero eis fru-z ctum hunc, proficiscar per 'vos in Hispaniam. Scio cnim → et assignavero eis fructum hunc, proficiscar per vos in Hispaniam. Scio enim; Vide cum quanta cautela ί consignaturum → Vide cum quanta cautela consignaturum; lllo puto quo imago Dei exprimitur → Illo puto quo imago Dei exprimitur; nulla sit aliena: cogitationis admistio → nulla sit alienae cogitationis admistio; et non ea: tristitia: hilarem enim datorem diligit Luc. xvtt, 10. “l Cor. vn, 25. “ l‘sal. cm, “ Rom. xv, 29. Ms. Regius num. 1659, erga utrumque usus est, etc. Editi, terrena vero et temporalia, sive carnaliu. Sed omnes mss. ut in nostro textu. 89) Mss. plures, quae ρτςιιεὸρὶο vobis. 89 Mss. plures, quae pra’cipio vobis. 90) Editi. commune. Paulo post ms. Regius num. Deus . Et caetera his similia qui observat irrupere Dei → et non ex tristitia: hilarem enim datorem diligit Deus. Et caetera his similia qui observat in opere Dei; opus suum signaculo divina: imaginis signat → opus suum signaculo divinae imaginis signat; tunc per vss ad Hispaniam → tunc per vos ad Hispaniam; Scio enim quoniam eeniens ad vos → Scio enim quoniam veniens ad vos; et prophetia: gratiam pollicetur. Supra hominem uanque est hac scire d'e futuris → et prophetiae gratiam pollicetur. Supra hominem namque est haec scire de futuris.
Cite (SBL): Origen, Comm. Rom. 10.14 (PG 14:1272a–1276a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-14). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.15PG 14:1276a–1278a
Deprecor igitur vos, fratres, per Dominum nostrum Jesum Christum, et per charitatem Spiritus, ut adiuvetis me in orationibus ad Deum, ut liberer ab incredulis qui sunt in Judaea, et ministerium hoc meum acceptum fiat sanctis in Jerosolymis, ut veniens ad vos in gaudio cum voluntate Dei, requiescam vobiscum ". Licet in superioribus dixerit, Scio enim quoniam veniens ad vos, in abundantia benedictionis Christi veniam , nihilominus tamen sciebat etiam in his quae manifeste futura cognoverat, orationem esse necessariam : quae utique si, verbi causa, non fuisset adhibita, sequeretur sine dubio non impleri quod fuerat prophetatum. Quis ergo est qui haec legens, quod Paulus deprecetur eos qui Romae sunt fratres orare pro se, contemnat vel despiciat orationes Ecclesiae postulare, etiamsi inferiores meritis esse videantur hi a quibus oratio postulatur? Ecce enim Paulus apostolicis praeditus meritis non solum Romanos orare pro se, sed et Corinthios adhortatur. Vide autem et quam validis eos astringit religiosisque sacramentis. Per Dominum, inquit, nostrum Iesum Christum, et per charitatem Spiritus deprecor vos ut adjuvetis me in orationibus ad Deum. Quod nostri posuerunt, adjuvetis me in orationibus, magnificentius legitur apud Graecos, συναγωνίσασθαι: in quo hoc est quod indicatur, ut adjuvetis me in agone orationum ad Deum, ostendens quasi agonem habeat ipse et certamen orationis, adversantibus sibi sine dubio illis de quibus dicebat : Non enim nobis certamen est adversus carnem et sanguinem, sed adversus principatus et potestates, adversus mundi hujus rectores … Et certum est quod isti omnes sicut adversantur fidei et resistunt pietati, sicut contrarii sunt justitiae, et veritati, et omnibus bonis, ita sine dubio resistunt et adversantur orationi. Et ideo ostendit Paulus esse non minimum etiam in oratione certamen, si quidem in hoc certamine etiam auxilium eorum qui Romae sunt crediderit implorandum. Obsistunt enim vere daemones et contrariae potestates in oratione primo per illud, ne talis inveniatur is qui in orationis agone desudat, ut levet puras manus sine ira “. Quod etsi hoc quis obtinere potuerit ut sine ira sit, vix est ut effugiat esse sine disceptatione, hoc est sine superfluis et vanis cogitationibus. Vix enim invenies ut oranti cuiquam non aliquid inanis et alienae cogitationis occurrat, et intentionem qua in Deum mens dirigitur, declinet ac frangat, atque eam per ea quae non competit rapiat. Et ideo agon magnus est orationis, ut obsistentibus inimicis, et orationis sensum in diversa rapientibus, fixa ad Deum semper mens stabili intentione contendat, ut merito possit etiam ipse dicere : Certamen bonum certavi, cursum consummavi. Nunc ergo orat Apostolus adjuvari se in agone orationum, ut liberetur ab incredulis qui sunt in Iudaea, a quibus non tam pati timet, neque perferre ea quae ad apostolatus ejus gloriam pertinent, quam impediri veretur ne diutius obstaculis eorum retentus, vel minus gratum exhibeat sanctis ministerium, quod et ipsum orationibus indiget ut fiat acceptum: vel ne desiderium ejus quod erga Romanos habet visendos, diutius differatur. Si, inquit, hoc ita cesserit ut et ministerium meum acceptum fiat sanctis in Jerosolyma, et liberatus ab incredulis qui sunt in Judaea, venire ad vos non impediar, pro bene gestis rebus gaudens profecto ad vos veniam cum voluntate Dei, et requiescam vobiscum. Non corporalem utique requiem quaerit Paulus, sed illam quae consolationem habet ex Deo, sicut et ipse in primis Epistolae hujus partibus dixit: Consolari in vobis per eam quae invicem est fidem ve … ut Deus pacis sit cum eis, id est, ut pax Dei, quae exsuperat omnem mentem, custodiat corda eorum in Christo Jesu qui pax est nostra.
“I beseech you, then, brothers, through our Lord Jesus Christ and through the love of the Spirit, to help me in prayers to God, that I may be delivered from the unbelievers who are in Judea, and that this ministry of mine may be acceptable to the saints in Jerusalem, so that, coming to you in joy by the will of God, I may rest with you.” Although he had said above, “For I know that when I come to you I shall come in the abundance of the blessing of Christ,” he nevertheless knew that even in things he had known to be plainly future, prayer is necessary; and if, for example, it had not been applied, it would follow without doubt that what had been prophesied would not be fulfilled. Who, then, reading this, that Paul beseeches the brothers at Rome to pray for him, would despise or look down on asking the prayers of the church, even if those from whom prayer is asked seem lower in merits? For see, Paul, endowed with apostolic merits, exhorts not only the Romans but also the Corinthians to pray for him. And see too with what strong and religious oaths he binds them: “Through our Lord,” he says, “Jesus Christ, and through the love of the Spirit, I beseech you to help me in prayers to God.” What ours have rendered, “help me in prayers,” is read more grandly among the Greeks, synagōnisasthai, in which what is indicated is this, “that you help me in the contest of prayers to God,” showing that he himself has, as it were, a contest and a combat of prayer, those opposing him being without doubt those of whom he said, “For our combat is not against flesh and blood, but against the principalities and powers, against the rulers of this world of darkness, against the spiritual forces of wickedness in the heavenly places.” And it is certain that, as all these oppose faith and resist godliness, as they are contrary to righteousness and truth and all good things, so without doubt they resist and oppose prayer. And therefore Paul shows that there is no small combat in prayer too, since in this combat he believed that even the help of those at Rome must be implored. For demons and contrary powers truly resist in prayer, first in this, that one who sweats in the contest of prayer may not be found such as to lift up pure hands without anger. And even if someone can achieve being without anger, he scarcely escapes being without disputing, that is, without superfluous and vain thoughts. For you will scarcely find that something idle and foreign does not occur to anyone praying, turning aside and breaking the attention by which the mind is directed to God, and snatching it away through what is unfitting. And therefore great is the contest of prayer: that, while enemies resist and snatch the sense of prayer in different directions, the mind, fixed on God, may always strive with steady attention, so that it may deservedly say too, “I have fought the good fight, I have finished the course.” Now, then, the Apostle prays to be helped in the contest of prayers, that he may be delivered from the unbelievers in Judea, from whom he does not so much fear to suffer or to endure what belongs to the glory of his apostleship, as he fears being hindered, lest, held back longer by their obstacles, he either show less acceptable service to the saints (which itself needs prayers to become acceptable), or his desire to see the Romans be put off longer. If, he says, it so turns out that my ministry becomes acceptable to the saints in Jerusalem, and, delivered from the unbelievers in Judea, I am not hindered from coming to you, rejoicing over things well done I shall certainly come to you by the will of God, and rest with you. Paul surely did not seek bodily rest, but that which has comfort from God, as he himself said in the first parts of this letter: “To be comforted together among you through the faith which is in one another, yours … that the God of peace may be with them, that is, that the peace of God, which surpasses all understanding, may guard their hearts in Christ Jesus, who is our peace.
Textual problem in this passage: see the notes.
Rom 15:30 (quotation, high confidence) · Rom 15:31 (quotation, high confidence) · Rom 15:32 (quotation, high confidence) · Rom 15:29 (quotation, high confidence) · 2 Cor 1:11 (allusion, high confidence) · Eph 6:12 (quotation, high confidence) · 1 Tim 2:8 (allusion, high confidence) · 2 Tim 4:7 (quotation, high confidence) · Rom 1:12 (quotation, high confidence) · Rom 15:33 (allusion, high confidence) · Phil 4:7 (quotation, high confidence) · Eph 2:14 (allusion, high confidence)
Notes and citation
Summary: Even what is prophesied needs prayer, so no one should scorn asking the church's prayers; prayer is a contest against hostile powers and distracting thoughts, and Paul asks help in it so as not to be hindered in Judea, seeking at Rome the rest of mutual comfort in faith.
- Lemma: Rom 15:30–32. Cited: Rom 15:29; 2 Cor 1:11; Eph 6:12; 1 Tim 2:8; 2 Tim 4:7; Rom 1:12; Rom 15:33; Phil 4:7; Eph 2:14.
- synagōnisasthai: the Greek word (συναγωνίσασθαι, “to contend together”) cited by Rufinus.
- “yours …”: a passage is lost in the scan; the sense: “yours and mine” (Rom 1:12); and then the next verse, “The God of peace be with you all” (Rom 15:33), which Migne does not number separately, in which Paul prays that the God of peace may be with them…
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note number; OCR slips; Migne note and column numbers; the scan has lost lines here, marked …; OCR slips; the rest of the quotation (Eph 6:12) is garbled in the scan, marked …; OCR: joined words; stray mark; stray marks): et per charitatem Spiritu , ut adiuvetis me in orationibus ad Deum. ut liberer ab incredulis qui sunt in Judtea, et ministerium Itoc meum acceptum fiat sanctis in Jerosotgm → et per charitatem Spiritus, ut adiuvetis me in orationibus ad Deum, ut liberer ab incredulis qui sunt in Judaea, et ministerium hoc meum acceptum fiat sanctis in Jerosolymis; Scio enim quoniam veniens ad uos. in abundas-Iis benedictionis Christi veniam → Scio enim quoniam veniens ad vos, in abundantia benedictionis Christi veniam; orationes Ecclesia: postulare, etiamsi inferiores meritis esse videantur bi a quibus → orationes Ecclesiae postulare, etiamsi inferiores meritis esse videantur hi a quibus; non solum Romanos orare pro se, sedet Corinthios adhortatur → non solum Romanos orare pro se, sed et Corinthios adhortatur; Per Doninum, inquit → Per Dominum, inquit; magnificentius legitur apud Grzecos, συναγωνίσασθαι: in quo hoc est quod iudicatur, ut adjuvetis me in agone orattom ad Deum → magnificentius legitur apud Graecos, συναγωνίσασθαι: in quo hoc est quod indicatur, ut adjuvetis me in agone orationum ad Deum; sed advenas priucipatus et potestates, adversus mundi hujus rectores ἐκ . Ει certum est quod isti omnes sicut adversantnr fidei et resistunt pietati, sicut contrarii sunt jnstitiae → sed adversus principatus et potestates, adversus mundi hujus rectores … Et certum est quod isti omnes sicut adversantur fidei et resistunt pietati, sicut contrarii sunt justitiae; in oratione primo per illud. ne talis‘inveniatur → in oratione primo per illud, ne talis inveniatur; vix est ut efl'ugiat esse sine disceptatione, hoc εει sine superfluis → vix est ut effugiat esse sine disceptatione, hoc est sine superfluis; inanis et aliena: cogitationis occurrat → inanis et alienae cogitationis occurrat; Et ideo agon ma. ςιιιιεθθι εει orationis → Et ideo agon magnus est orationis; lixa ad Deum semper mens stabili intentione contendat, ιιι merito possit → fixa ad Deum semper mens stabili intentione contendat, ut merito possit; cursum consummavi ‘7. → cursum consummavi.; quam impediri veretnr → quam impediri veretur; ut fiat acceptum (l) : vel ne desiderium ejus quod erga Romanos habet vi- ο sendos, diutius dificratur. Si. inquit, hoc ita cesserit utet ministerium → ut fiat acceptum: vel ne desiderium ejus quod erga Romanos habet visendos, diutius differatur. Si, inquit, hoc ita cesserit ut et ministerium; Non corporalem utique requiem quierit Paulus → Non corporalem utique requiem quaerit Paulus; in primis Epistolas hujus partibus dixit : Consolari in ('5) vobis per eam quae. invicem est fidem ve- 1278 ιιι Deus pacis sit cum eis, id est, ut paa: Dei. qua: exsuperat → in primis Epistolae hujus partibus dixit: Consolari in vobis per eam quae invicem est fidem ve … ut Deus pacis sit cum eis, id est, ut pax Dei, quae exsuperat; in Christo Jesu (Δ) qui pax est nostra . → in Christo Jesu qui pax est nostra..
Topics: Prayer
Cite (SBL): Origen, Comm. Rom. 10.15 (PG 14:1276a–1278a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-15) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.17PG 14:1278a–1278b
Commendo autem vobis Phoeben sororem nostram, quae est in ministerio Ecclesiae quae est in Cenchris, ut eam suscipiatis in Domino digne satis, et assistatis ei in quibuscunque indiguerit vestri. Nam ipsa quoque astitit multis et mihi ipsi. Et hic locus apostolica auctoritate docet etiam feminas in ministerio Ecclesiae constitui. In quo officio positam Phoeben apud Ecclesiam quae est in Cenchris, Paulus cum laude magna et commendatione prosequitur, enumerans etiam gesta ipsius praeclara, et dicens : Quia in tantum omnibus astitit, hoc est, in necessitatibus praesto fuit, ut etiam mihi ipsi in necessitatibus meis apostolicisque laboribus tota devotione mentis astiterit. Simile autem opus ejus dixerim hospitalitati Lot, qui dum semper hospites suscepit, meruit aliquando et angelos hospitio suscipere . Similiter et Abraham, dum semper occurrit hospitibus, meruit ut et Dominus cum angelis diverteret ad tabernaculum ejus . Ita et haec religiosa Phoebe dum astat omnibus et omnibus obsequitur, assistere et obsequi etiam Apostolo meruit. Et ideo locus hic duo pariter docet, et haberi, ut diximus, feminas ministras in Ecclesia, et tales debere assumi in ministerium, quae astiterint multis, et per bona officia usque ad apostolicam laudem meruerint pervenire. Hortatur etiam illud, ut qui bonis operibus in Ecclesiis dant operam, vicem recipiant a fratribus et honorem, ut in quibuscunque necessarium fuerit sive carnalibus officiis, honorifice habeantur.
“I commend to you Phoebe our sister, who is in the ministry of the church which is at Cenchreae, that you receive her in the Lord worthily, and assist her in whatever she may need of you. For she too has assisted many, and myself as well.” This passage too teaches by apostolic authority that women also are appointed in the ministry of the church. Paul pursues Phoebe, placed in this office in the church at Cenchreae, with great praise and commendation, listing also her splendid deeds, and saying that she so assisted all, that is, was at hand in their needs, that she assisted even me myself in my needs and apostolic labors with all the devotion of her mind. And I would call her work like the hospitality of Lot, who, while he always received guests, was once found worthy to receive angels as guests. Likewise Abraham too, while he always ran to meet guests, was found worthy that the Lord with angels should turn aside to his tent. So too this devout Phoebe, while she assists all and serves all, was found worthy to assist and serve the Apostle too. And therefore this passage teaches two things together: both that there are, as we said, women ministers in the church, and that such women ought to be taken into the ministry as have assisted many and by good services have deserved to come even to apostolic praise. It also exhorts that those who give their effort to good works in the churches should receive return and honor from the brothers, so that in whatever is needed, even in carnal services, they may be held in honor.
Rom 16:1 (quotation, high confidence) · Rom 16:2 (quotation, high confidence) · Gen 19:1 (allusion, high confidence) · Gen 18:1 (allusion, high confidence) · Gen 18:2 (allusion, high confidence)
Notes and citation
Summary: Phoebe shows that women are appointed to the ministry of the church, and that those chosen should be women who, like Lot and Abraham in hospitality, have served many; those who serve the church should be honored and helped in return.
- Lemma: Rom 16:1–2. Cited: Gen 19:1–3; Gen 18:1–8; Heb 13:2.
- “in the ministry of the church” renders Rufinus's in ministerio ecclesiae (Greek διάκονον); Origen's statement that women are appointed as ministers (ministrae) of the church is translated exactly.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and stray mark; stray mark): Commendo autem vobis Phwben sororem nostram, quae est in ministerio Ecclesia: quae est in Cenchris, “ ut eam → Commendo autem vobis Phoeben sororem nostram, quae est in ministerio Ecclesiae quae est in Cenchris, ut eam; Nam ’ ipsa quoque astitit → Nam ipsa quoque astitit; etiam feminas in ministerio Ecclesia: constitui. lu quo otIicio positam thben apud Ecclesium → etiam feminas in ministerio Ecclesiae constitui. In quo officio positam Phoeben apud Ecclesiam; in tantum omnibus astitit, boc est, in neces. sitatibus → in tantum omnibus astitit, hoc est, in necessitatibus; Simile autem opus ejus dixerim bospitalitati Lot → Simile autem opus ejus dixerim hospitalitati Lot; dum semper occurrit bospitibus → dum semper occurrit hospitibus; lla et haec religiosa Phrebe → Ita et haec religiosa Phoebe; et haberi, ut diximus. feminas ministras → et haberi, ut diximus, feminas ministras; quae aStilerint multis → quae astiterint multis; sive carnalibus olliciis, honorifico . habeantur → sive carnalibus officiis, honorifice habeantur.
Topics: Church office
Cite (SBL): Origen, Comm. Rom. 10.17 (PG 14:1278a–1278b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-17) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.18PG 14:1278b–1279b
Salutate Priscam et Aquilam, adjutores meos in Christo Iesu (qui pro anima mea suas cervices posuerunt: quibus non solum ego gratias ago, sed et universae Ecclesiae gentium), et domesticam eorum Ecclesiam. Videntur mihi ipsi esse, de quibus in Actibus apostolorum ita scriptum est: Post haec autem discedens Paulus ab Athenis, venit Corinthum; et invento ibi quodam Iudaeo nomine Aquila, Pontico genere, qui nuper venerat de Italia, et Priscilla, uxore ejus, propter quod praeceperat Claudius discedere Judaeos omnes a Roma, accessit ad eos; et quia erant consimilis artificii, mansit apud eos, et operabantur simul. Erant enim artifices tabernaculorum , hoc est, sutores. Nec mirum si Priscam Paulus in Epistola scribit, quae in Actibus Priscilla scripta est, caeteris concordantibus. Potest autem fieri ut quia illo tempore, pulsis ex urbe Judaeis per praeceptum Caesaris, Corinthum venerant, rursus edicti cessante saevitia, Romam regressi salutentur a Paulo. Quos tamen apparet Judaeorum insidiis Paulo periclitante semetipsos obiecisse, ut ille liber abscederet : hoc autem et Jason quidam fecisse in Actibus apostolorum refertur : et hanc eorum laudem Apostolus non silet, sed omnibus eam Ecclesiis admirandam tradit, et ideo dicit : Quibus non solus ego gratias ago, sed et universae Ecclesiae gentium. Unde apparet eos officiosos et hospitales exstitisse erga omnes fratres fideles, non solum qui ex Iudaeis, sed etiam qui ex gentibus credidissent. Magna enim gratia in hospitalitatis officio non solum apud Deum, sed et apud homines invenitur. Quae tamen res quoniam non solum in voluntate et proposito dominorum, sed et grato ac fideli constitit ministerio famulorum, idcirco omnes qui ministerium istud cum ipsis fideliter adimplebant, domesticam eorum nominavit Ecclesiam.
“Greet Prisca and Aquila, my helpers in Christ Jesus (who laid down their own necks for my life; to whom not only I give thanks, but also all the churches of the Gentiles), and the church in their house.” They seem to me to be those of whom it is written thus in the Acts of the Apostles: “After this Paul left Athens and came to Corinth; and finding there a certain Jew named Aquila, of Pontic race, who had lately come from Italy, and Priscilla his wife, because Claudius had ordered all the Jews to leave Rome, he went to them; and because they were of the same trade, he stayed with them, and they worked together. For they were tentmakers,” that is, stitchers. And it is no wonder if Paul writes “Prisca” in the letter, who is written “Priscilla” in the Acts, the rest agreeing. It may be that, since at that time, the Jews having been expelled from the city by Caesar’s command, they had come to Corinth, they had returned to Rome again when the severity of the edict ceased, and are greeted by Paul. Yet it appears that, when Paul was in danger from the plots of the Jews, they put themselves in the way so that he might get away free; and a certain Jason is related in the Acts of the Apostles to have done this too. And the Apostle does not keep silent about this praise of theirs, but hands it on to all the churches to be admired; and therefore he says, “To whom not only I give thanks, but also all the churches of the Gentiles.” Hence it appears that they were dutiful and hospitable toward all faithful brothers, not only those who had believed from the Jews but also those from the Gentiles. For great favor is found in the duty of hospitality, not only with God but also with men. And since this matter rests not only on the will and purpose of the masters but also on the willing and faithful service of the servants, therefore he named all who fulfilled this ministry faithfully with them “the church in their house.”
Rom 16:3 (quotation, high confidence) · Rom 16:4 (quotation, high confidence) · Rom 16:5 (quotation, high confidence) · Acts 18:1 (quotation, high confidence) · Acts 18:2 (quotation, high confidence) · Acts 18:3 (quotation, high confidence) · Acts 17:5 (allusion, high confidence)
Notes and citation
Summary: Prisca and Aquila, the tentmakers of Acts 18, risked their lives for Paul and were hospitable to Jewish and Gentile believers alike; 'the church in their house' includes the servants who shared their ministry of hospitality.
- Lemma: Rom 16:3–5a. Cited: Acts 18:1–3; Acts 17:5–9.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): sed et universes Ecclesite gentium) “, et domesticam eorum Ecclesium → sed et universae Ecclesiae gentium), et domesticam eorum Ecclesiam; de quibus iu Actibus apostolorum ita scriptum est : Post lucc autem discedens Paulus ab Athenis, venit Corinthum; ct invento ibi quodam Iudaeo → de quibus in Actibus apostolorum ita scriptum est: Post haec autem discedens Paulus ab Athenis, venit Corinthum; et invento ibi quodam Iudaeo; propter quod prwceperat Claudius discedere ludam omnes a Roma → propter quod praeceperat Claudius discedere Judaeos omnes a Roma; et Operabantur simul → et operabantur simul; Priscilla scripta est, ca'teris concordantibus. Potest autent fieri ut quia. illo tempore, pulsis ex urbe Judzeis per praiceptum Caesaris → Priscilla scripta est, caeteris concordantibus. Potest autem fieri ut quia illo tempore, pulsis ex urbe Judaeis per praeceptum Caesaris; Quos tamen apparet Judaaorum insidiis → Quos tamen apparet Judaeorum insidiis; sed et universa: Ecclesia: gentium → sed et universae Ecclesiae gentium; Quae tamen res qumiiam non solum in voluntate et pr0posito dominorum, sed et grato ac fideli constitit ministerio famulorum, idcirco uiiincs qui → Quae tamen res quoniam non solum in voluntate et proposito dominorum, sed et grato ac fideli constitit ministerio famulorum, idcirco omnes qui; domesticam eorum nominavit Ecclesium → domesticam eorum nominavit Ecclesiam.
Cite (SBL): Origen, Comm. Rom. 10.18 (PG 14:1278b–1279b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-18) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.19PG 14:1279b
Salutate Ephenetum dilectum meum, qui est initium Asiae in Christo. Hic Ephenetus videtur mihi omnium primus ex Asia credidisse; unde et initium eum Ecclesiae appellavit, vel, ut in Graeco habetur, primitias Asiae: nisi aliquid profundius sermo iste significet, ut intelligamus angelos Dei, qui Ecclesiis praesunt, offerre singulos quosque primitias Deo ex his qui credunt; primitiae autem apud illos judicentur non in his qui tempore primi sunt, sed qui virtutibus et meritis praecellunt. Quorum sciens per Spiritum Paulus electionem erga Ephenetum, et quod ipsum ex omni fidelium numero, qui erant in Asia, electio invenerit angelorum, appellavit eum primitias Asiae. Sed et in alia Epistola dicit de quibusdam, Quia sint primitiae Achaiae; eamdem sine dubio sacramenti rationem etiam in illis aspiciens.
“Greet Epaenetus my beloved, who is the beginning of Asia in Christ.” This Epaenetus seems to me to have been the first of all from Asia to believe; hence he called him the beginning of the church, or, as we have it in the Greek, “firstfruits of Asia.” Unless this saying signifies something deeper, that we should understand that the angels of God who preside over the churches offer to God individuals as firstfruits from those who believe; and with them those are judged firstfruits not who are first in time, but who excel in virtues and merits. Paul, knowing through the Spirit their choice of Epaenetus, and that out of the whole number of the faithful in Asia the choice of the angels had found him, called him the firstfruits of Asia. And in another letter too he says of certain people that they are the firstfruits of Achaia, without doubt looking at the same principle of the mystery in them too.
Rom 16:5 (quotation, high confidence) · 1 Cor 16:15 (quotation, high confidence) · Rev 2:1 (allusion, low confidence)
Notes and citation
Summary: Epaenetus is the 'firstfruits of Asia', either as the first convert or as chosen for excellence by the angels who preside over the churches.
- Lemma: Rom 16:5b. Cited: 1 Cor 16:15; Rev 2–3 (angels of the churches).
Notes on the original text
- Digital text corrected (OCR slips; OCR: joined words): qui est initium Asia: in Christo ". → qui est initium Asiae in Christo.; vel, ut in Graco habeatur, primitias Asia: : nisi aliquid profundius sermo iste significet, ut intelligamus an. gelos Dei → vel, ut in Graeco habetur, primitias Asiae: nisi aliquid profundius sermo iste significet, ut intelligamus angelos Dei; primitiae autem apud illosjudicentur → primitiae autem apud illos judicentur; erga Ephenetum, etquod ipsum → erga Ephenetum, et quod ipsum; Quia sint primitiae Achaia: ,- eamdem → Quia sint primitiae Achaiae; eamdem.
Cite (SBL): Origen, Comm. Rom. 10.19 (PG 14:1279b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-19). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.20PG 14:1279b–1280a
Salutate Mariam, quae multum laboravit in vobis. Docet et in hoc debere etiam feminas laborare pro Ecclesiis Dei. Nam et laborant cum docent adolescentulas sobrias esse, diligere viros, filios enutrire, pudicas esse, castas, domum bene regentes, benignas, subditas viris suis, hospitio recipere, sanctorum pedes lavare, et cetera omnia quae de officiis mulierum scripta referuntur, in omni gerere castitate.
“Greet Mary, who has labored much among you.” He teaches in this too that women also ought to labor for the churches of God. For they labor when they teach young women to be sober, to love their husbands, to bring up children, to be modest, chaste, ruling the house well, kind, subject to their husbands; to receive guests, to wash the feet of the saints, and to do with all chastity all the other things that are recorded as written about the duties of women.
Rom 16:6 (quotation, high confidence) · Titus 2:4 (allusion, high confidence) · Titus 2:5 (allusion, high confidence) · 1 Tim 5:10 (allusion, high confidence)
Notes and citation
Summary: Mary's labor shows that women too should labor for the churches, as in the duties set out in the Pastoral Letters.
- Lemma: Rom 16:6. Cited: Titus 2:4–5; 1 Tim 5:10.
Notes on the original text
- Digital text corrected (Migne note number; OCR slips; stray marks): quae multum laboravit in vobis (lli). → quae multum laboravit in vobis.; Nam et laborant cura docent adolescentulas sobrias esse, diligere viros, filios enutrirc → Nam et laborant cum docent adolescentulas sobrias esse, diligere viros, filios enutrire; subditas viris suis “, hospitio recipere, sanctorum pedes lavare “, et cetera omnia quae de officiis mulierum scripta referuntur, in ' omni gerere castitate → subditas viris suis, hospitio recipere, sanctorum pedes lavare, et cetera omnia quae de officiis mulierum scripta referuntur, in omni gerere castitate.
Topics: Church office
Cite (SBL): Origen, Comm. Rom. 10.20 (PG 14:1279b–1280a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-20). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.21PG 14:1280a–1280b
Salutate Andronicum et Iuniam, cognatos meos et concaptivos meos, qui sunt nobiles in apostolis, qui et ante me fuerunt in Christo “. Potest quidem fieri ut et secundum carnem isti cognati fuerint Pauli, et ante ipsum crediderint, et nobiles habiti sint in apostolis Christi; de quibus possibile est et illud intelligi, quod fortassis ex illis septuaginta duobus qui et ipsi apostoli nominati sunt, fuerint, et ideo nobiles eos in apostolis dicat, et in his apostolis qui ante eum fuerunt. Sed et illud me movet quod ait; concaptivos meos. Quae enim erat Pauli captivitas, in qua sibi etiam Andronicum et Juniam concaptivos esse testatur? nisi forte profundiore mysterio ad illam respiciamus captivitatem, quam Christus venit absolvere, de qua scriptum est, venire et dare eum captivis remissionem, caecis visum. In qua captivitate videntur una atque eadem ratione isti esse, qua et Paulus erat. Verbi enim gratia si dicamus: Cum captivus esset populus Israel apud Assyrios vel Babylonios, omnes quidem videbantur esse captivi; sed alia ratio in caeteris captivitatis, alia in Daniele, et Anania, atque Azaria vel Misael. Illi enim captivi erant pro peccatis suis; isti vero pro consolatione captivorum erant etiam ipsi captivi: et ideo si diceret Daniel de aliquo uno ex plebe :Concaptivus meus, non ita convenienter dici videbatur, ut si diceret de Anania, et Azaria, et Misael, concaptivi mei. In istis enim una captivitatis est ratio, quae longe a reliqui populi ratione diversa est. Ita ergo et Paulus tale aliquid de se et Andronico, ac Junia, secundum occultioris sacramenti intuens rationem, concaptivos eos sibi in hoc mundo nominat, et nobiles in apostolis.
“Greet Andronicus and Junia, my kinsmen and my fellow captives, who are noble among the apostles, who also were in Christ before me.” It may indeed be that these were kinsmen of Paul according to the flesh too, and believed before him, and were held noble among the apostles of Christ; of whom it is also possible to understand that perhaps they were of those seventy-two who were themselves also named apostles, and that therefore he calls them noble among the apostles, and among those apostles who were before him. But this too moves me, that he says, “my fellow captives.” For what was Paul’s captivity, in which he testifies that Andronicus and Junia too were his fellow captives? Unless perhaps, by a deeper mystery, we look to that captivity which Christ came to set free, of which it is written that he came to give release to the captives and sight to the blind. In this captivity they seem to be on one and the same footing as Paul was. For example, if we say: When the people of Israel was captive among the Assyrians or Babylonians, all indeed seemed to be captives; but the reason of captivity was one in the rest, another in Daniel and Hananiah and Azariah or Mishael. For those were captives for their sins; but these were captives themselves too for the comfort of the captives. And therefore, if Daniel said of some one of the people, “my fellow captive,” it would not seem as fittingly said as if he said of Hananiah and Azariah and Mishael, “my fellow captives.” For in them there is one reason of captivity, far different from the reason of the rest of the people. So, then, Paul too, looking at something of this kind concerning himself and Andronicus and Junia, according to the reason of a more hidden mystery, names them his fellow captives in this world, and noble among the apostles.
Rom 16:7 (quotation, high confidence) · Luke 10:1 (allusion, high confidence) · Luke 4:18 (quotation, high confidence) · Isa 61:1 (allusion, high confidence) · Dan 1:6 (allusion, high confidence)
Notes and citation
Summary: Andronicus and Junia may have been Paul's relatives and among the seventy-two apostles; their being his 'fellow captives' may mean that, like Daniel and his companions in Babylon, they shared the captivity of this world not for their sins but to comfort the captives.
- Lemma: Rom 16:7. Cited: Luke 10:1; Luke 4:18 (Isa 61:1); Dan 1:6–7.
- “Junia”: the Latin form Junia (accusative Juniam) is kept as in the text.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note number): qui sunt nobiles in apostslis → qui sunt nobiles in apostolis; Potest quidem fieri"ut et secundum carnem isti cngnati fuerint Pauli, et ante ipsum crediderint, et nobiles babiti sint itt apostolis Christi; de quibus possibile estet illud intelligi → Potest quidem fieri ut et secundum carnem isti cognati fuerint Pauli, et ante ipsum crediderint, et nobiles habiti sint in apostolis Christi; de quibus possibile est et illud intelligi; nobiles eos in apostolis dicat, etin bis apostolis → nobiles eos in apostolis dicat, et in his apostolis; de qua scriptum est “,venire et dare eum captivis remissionem. caecis visum. ln qua captivitate → de qua scriptum est, venire et dare eum captivis remissionem, caecis visum. In qua captivitate; Cum captivus esset populus lsrael apud Assyrios vel Babylonios, omnes qui. dem videbantur esse captivi; sed alia ratio in czteris captivitatis (-18), alia in Daniele → Cum captivus esset populus Israel apud Assyrios vel Babylonios, omnes quidem videbantur esse captivi; sed alia ratio in caeteris captivitatis, alia in Daniele; llli enim captivi erant → Illi enim captivi erant; ut si diceret de Anattia, et Azaria, et Misael, concaptivi mei. ln istis enim una captivitatis est ratio, quae longe ει reliqui populi ratione diversa est. lta ergo ct Paulus → ut si diceret de Anania, et Azaria, et Misael, concaptivi mei. In istis enim una captivitatis est ratio, quae longe a reliqui populi ratione diversa est. Ita ergo et Paulus; in hoc mundo nominat, et no« biles in apostolis → in hoc mundo nominat, et nobiles in apostolis.
Cite (SBL): Origen, Comm. Rom. 10.21 (PG 14:1280a–1280b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-21). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.22PG 14:1280b–1281a
Salutate Ampliatum dilectum meum in Domino “. Huic quamvis nihil egregium prae ceteris in laude videatur ascribere, tamen hoc ipso quod dilectus est Pauli, laudabilis et salutatione dignus efficitur.
“Greet Ampliatus my beloved in the Lord.” Although he seems to ascribe nothing outstanding beyond the others to him in praise, yet by the very fact that he is Paul’s beloved he is made praiseworthy and worthy of a greeting.
Rom 16:8 (quotation, high confidence)
Notes and citation
Summary: Ampliatus is praiseworthy simply because Paul calls him beloved.
- Lemma: Rom 16:8.
Notes on the original text
- Digital text corrected (OCR slip; removed Migne footnote references inside hyphenated words): nihil egregium pne ceteris in laude videatur ascribere, tamen hoc ipso quod di- Rem. xvt, 6. “ Rom. ενι, 8. 19. lectus est Pauli, laudabilis et salutatione dignus el- - ’ ’ ficitur. → nihil egregium prae ceteris in laude videatur ascribere, tamen hoc ipso quod dilectus est Pauli, laudabilis et salutatione dignus efficitur..
Cite (SBL): Origen, Comm. Rom. 10.22 (PG 14:1280b–1281a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-22). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.23PG 14:1281a
Salutate Urbanum adjutorem meum in Christo, et Stachyn dilectum meum . Stachyn in salutatione coniungit, sed Urbanum in laudibus praetulit. Illum enim adiutorem in Christo; Stachyn vero dilectum tantummodo sibi, sicut Ampliatum nominavit. Adjutor autem Apostoli in Christo, non aliud intelligitur quam apostolici operis particeps.
“Greet Urbanus my helper in Christ, and Stachys my beloved.” He joins Stachys in the greeting, but he placed Urbanus first in praise. For he called the latter his helper in Christ, but Stachys only his beloved, as he called Ampliatus. And a helper of the Apostle in Christ is understood as nothing other than a sharer in the apostolic work.
Rom 16:9 (quotation, high confidence)
Notes and citation
Summary: Urbanus, a 'helper in Christ', shares in apostolic work and is praised above Stachys, who is only 'beloved'.
- Lemma: Rom 16:9.
Notes on the original text
- Digital text corrected (OCR slips): sed Urbanum in laudibus pmtulit.'lllum enim adiutorem in Christo; Slachyn vero → sed Urbanum in laudibus praetulit. Illum enim adiutorem in Christo; Stachyn vero.
Cite (SBL): Origen, Comm. Rom. 10.23 (PG 14:1281a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-23). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.24PG 14:1281a–1281b
Salutate Apellem probum in Christo “. Puto hunc Apellem per multas tribulationes transisse patienter et fortiter sustentatas, et ideo pronuntiari ab Apostolo probum, secundum ea quae ipse in aliis dixit, quia tribulatio patientiam operatur, patientia vero probationem, probatio vero spem. Videndum sane est ne forte ipse sit, hic qui in Actibus apostolorum Apollo nominatur, Alexandrinus, in Scripturis eruditus.
“Greet Apelles, approved in Christ.” I think this Apelles had passed through many tribulations, endured patiently and bravely, and was therefore declared by the Apostle “approved,” according to what he said elsewhere, that tribulation works patience, patience approval, and approval hope. We should certainly consider whether he is not the one who in the Acts of the Apostles is named Apollos, an Alexandrian, learned in the Scriptures.
Rom 16:10 (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (quotation, high confidence) · Acts 18:24 (allusion, high confidence)
Notes and citation
Summary: Apelles was probably 'approved' through enduring tribulations; he may be the Apollos of Acts.
- Lemma: Rom 16:10a. Cited: Rom 5:3–4; Acts 18:24.
Notes on the original text
- Digital text corrected (OCR slips; OCR slips (Latin read as Greek letters)): sustentatas. et ideo pro. nuntiari → sustentatas, et ideo pronuntiari; probatio vero ,ρεξη ἆτ’ Videndum sane est ne [Grpe ibse si, hic qui in Actibus apostolorum “ Apollo → probatio vero spem. Videndum sane est ne forte ipse sit, hic qui in Actibus apostolorum Apollo.
Cite (SBL): Origen, Comm. Rom. 10.24 (PG 14:1281a–1281b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-24). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.25PG 14:1281b
Salutate eos qui sunt ex Aristobuli domo. Quoniam nihil otiose in litteris Apostoli vel additur vel minuitur, istos qui sunt vel de domo, vel de familia Aristobuli, non frustra neque dilectos, neque probos , neque adjutores in Christo nominat : sed forte quia nihil tale habebant in meritis, idcirco eos solo titulo salutationis honoravit.
“Greet those who are of the household of Aristobulus.” Since nothing is added or taken away idly in the Apostle’s writings, it is not for nothing that he names those who are of the house or household of Aristobulus neither beloved nor approved nor helpers in Christ; but perhaps because they had nothing of this kind among their merits, he therefore honored them only with the title of a greeting.
Rom 16:10 (quotation, high confidence)
Notes and citation
Summary: Aristobulus's household receive a bare greeting, perhaps because they had no special merits.
- Lemma: Rom 16:10b.
Notes on the original text
- Digital text corrected (OCR slips; stray mark): Salutate ’θοι qui sunt ea: A‘ristobuli domo ". Quoniam nihil Otiose → Salutate eos qui sunt ex Aristobuli domo. Quoniam nihil otiose; istos qui sunt‘vel de domo → istos qui sunt vel de domo.
Cite (SBL): Origen, Comm. Rom. 10.25 (PG 14:1281b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-25). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.26PG 14:1281b
Salutate Herodionem cognatum meum ". Et hic, similiter ut Andronicus et Junias, cognatus Pauli dicitur: sed neque concaptivus ut illi, neque nobilis in apostolis, in his qui ante Paulum fuerunt in Christo, nominatur. Unde intelligendum est etiam in his quos cognatos suos Paulus appellat, esse multam differentiam, secundum illam, ut ego arbitror, rationem, quam superius aperire tentavimus.
“Greet Herodion my kinsman.” He too, like Andronicus and Junia, is called a kinsman of Paul; but he is named neither a fellow captive like them, nor noble among the apostles, among those who were in Christ before Paul. Hence it is to be understood that even among those whom Paul calls his kinsmen there is great difference, according, as I think, to the principle we tried to open above.
Rom 16:11 (quotation, high confidence) · Rom 16:7 (allusion, high confidence)
Notes and citation
Summary: Herodion, though a kinsman, lacks the further titles given Andronicus and Junia, showing differences even among Paul's kinsmen.
- Lemma: Rom 16:11a. Cited: Rom 16:7.
Notes on the original text
- Digital text corrected (OCR slips): Et hic, similiter ιιι Andronicus et Juuias. cognatus Pauli dit-itur: sed neque concaptivns ut illi, neque nobilis in apostolis. in his qui → Et hic, similiter ut Andronicus et Junias, cognatus Pauli dicitur: sed neque concaptivus ut illi, neque nobilis in apostolis, in his qui; etiam in bis quod cognatos suos Paulus appellat. esse multam differentiam , secundum illam. ut ego arbitror → etiam in his quos cognatos suos Paulus appellat, esse multam differentiam, secundum illam, ut ego arbitror.
Cite (SBL): Origen, Comm. Rom. 10.26 (PG 14:1281b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-12/#p-10-26). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.