Commentary on Romans 7.5–7.7
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 7
7.5PG 14:1113a–1118a
solum autem, sed et nos ipsi primitias Spiritus habentes, etiam ipsi intra nos gemimus adoptionem filiorum exspectantes , redemptionem corporis nostri. Spe enim salvi lacti sumus. Spes autem quae videtur, non est spes. Quod enim videt quis , quid sperat? Sed si quod non videmus speramus , per patientiam exspectamus η. Consuetudinem aposlolica: elocutionis esse sa-pe docuimus, cum dicit, Non solum antetn, et nihil subjungit cui aptari debeat, superioribus dictis esse referendum , sicut et in praesenti capitulo intelligi datur. Tale namque est quod dicere videtur: Non solum omnis creatura congentiscit et condolet; sed et nos ipsi primitias Spiritus habentes , intra nos gemimus. Et nos enim exspectamus adoptionem llliorum Dei, et redemptionem corporis nostri.Quamvis hoc ipsojam qttod Christo credimus , salutem nobis przestitam noverimus, tamen in spe adhuc ϐ est salus ista, non in aspectu visibilium. Si enim jam videretur, non utique speraretur. Sperat enim quis. ut videat. Si vero videat quae sperabat, superfluum est ultra sperare quae videt. Nos autem spem non habemus in his quae videntur, ne inanis sit spes nostra, sed in bis quae non videntur. Et ideo quia quae non videntur speramus, et tam mat Sed et nos ipsi primitias Spiritus habentes. Scimus enim scriptum esse itt lege ” : σ Primitias areaa, et primitias toreularis non fraudabis : et ε Primitias omnium l'rngum tuarum inferes in domum Domini Dei ttti. Quid ergo i’Sicut primitiae area: et primititc torcularis ejusdem frugis sunt, cujus est et reliqua area, vel ejusdem (ll) liquoris cujus et torcttlar, itane videbitur et quod dicit primitiae Spiritus ex multis reliquis spiritibus sanctis et beatis unus aliquis esse praecipuus? An illud potius intelligemus, quod, secundum ea quae superius disseruimus, multi sint spiritus ministeriales ministrantes in ministerio propter eos qui literetlitatem capiunt salutis “, sub qttibtts agens unusquisque credentiunt velut subtutoribus et procuratoribus iustituitur usque ad praelinitqu tempus a Patre ο, hoc est, usqueqtto ad legitimam aflaltllll anima: pcrfectionis advenerit, tibi quis jam supergressus spiritum servitutis quem acceperat in timore, a quo velut pardagogo servaretur, dignus ciliciatnr accipere adeptiouis Spiritum primitias Spiritus, per quem adeptatns in lilium possit etiam primitivornm Ecclesize qute in cmlis est sociari? Et sicut multo dilTert lilium esse quam servum , ita multo difl'ert a miniSIerialibns spiritibus Spiritus sanctus, cujus primitias Paulus cum suis similibus habere se dicit. Unus hic modus sit quo sermonis hujus intelligentiam potuimus indagare. Videamus nunc et alium. Legimus apud ipsum apostolum Paulum dona vel gratias sancti Spiritus multos spiritus nominari, ttt cum dicit : Nunc autem quoniam annulatores estis spirituum , ad azdilicationem Ecclesia: quaerite ut abundetis ’ί ; et item alibi : ε Spiritus prophetarum prophetis subjecti sunt "; subjectos dicens spiritus (l5) prophetarum ,- non quasi tneliori inferiores, sed pro eo quod habens quis prophetite spiritum non invitus loqui cogitur, ut illi qui habent spiritus immundos, sed cum vult et ratio postulat dicit : cum vero dicere opportunum non videbitur , silet, bene sciens quia lemplls sit tacendi et tempus loquendi ". Et ideo non ad injuriam dicitur, quia prophetis subjecti sunt spiri- Ι) tus, sed ad dispensationem, sicut et illttd dictum accipimus de Salvatore, quia tunc et ipse Filius subjectus erit ei qui sibi subdidit omnia “.t Et hic enim α subjectus non quasi interior dicitur. Quomodo enim inferior dici potest qui Filius est et omnia est quae Pater ? α Omnia enim,» inquit,'¢ Pater, tua mea sunt η.» Sed in ltis quos Patri subdit credentes in se, quoniam in unoquoque eorum se esse dicit , et se in eis dicit ’ esurire, et sitire , et nudum esse , si-que pasci in eis et indui profitetur, idcirco et in illis ipse dicitur esse subjcctus (l8). Sed lucc per excessum quemdam dicta sint. Nunc autem ad propositum quidem redeamus. Dona ergo diversa Spiritus a Paulo multi spiritus appellantur. llorum autem multorum donorum quidquid est summum et magnum sine dubio apostoli consecuti sunt, ut idonei essent, Sicut et ipse Paulus dicit , ministri Novi Testamenti, et ut replere possent Evangelium (l9) ab Jerusalem in circuitu usque ad Illyricum ’. Hoc ergo quod in eos prze caeteris sublimius et praeclarius collatqu est sancti Spiritus donmn , merito primitias sancti Spiritus appellavit. Et ideo dicit, sed et nos ipsi.» In quo specialiter designare videtur apostolicam dignitatem. ε Nos» ergo , inquit, «ipsi , hoc est apostoli, primitias Spiritus habentes, qui electi sumus ad hoc ut primitias Spiritus acciperemus, etiam ipsi intra nos gemimus. ln tantum, inquit, nulla creatura est quae doloribus et gemitibus vacet, ut etiam nos ipsi qui summa a Spiritu sancto et electa dona percepimus, tamen exspectantes adoptionem filiorum, id est , perfectionem eorum quos docere et instituere missi sumus, donec videamus eos in tantum proficere, ut adoptari mereantur iu lilios, necessario dolemus et gemimus. Donec ergo nos, inquam , qui instituimur ab eis, negligimus, et moramur, et emendationis nostra: tempus longius protelamus , donec non invisibilia quaerimus, sed visibilibus delectamur , dolores apostolis commovemus, ac luctum, ut ita dicam, universae creatura: et gemitus suscitamus. liniversa namque creatura iugemiscit et condolet duritia: et dissimulationis nostra; damna suspirans. Alius hic nobis explanationis ordo de primitiis Spi- ι) ritus, videris si probandus occurrit. Adhuc autem addemus et tertium. Idem ipse Apostolus iterum dicit de Domino .lesu Christo , quia sit ξ primogenitus omnis creatura: . Ne forte erga “ ιιι ille primogenitus dicitur omnis creaturze, tali quadam ratione etiam multorum spirituum primitiae dicatur Spiritus sanctus. Sit et iste “ expositionis tertius mouus. Probet autem qui legit, quid horum magis sensui conveniat ϐω apostolico. Si vero quod dixit, Ει nos ipsi primitias Spiritus habentes, de omnibus dictum qui gratiam baptismi consecuti videntur accipias , Sperandqu est illud quod idem Apostolus dixit”: Quod si primitiae sancta: . et massa : et si radix sancta, et rami. Quod et si ita sit, tamen ipsius massae in qua videtur indicari multitudo fidelium, primitiae necessario videbuntur in apostolis collocatae. Sic enim scriptum est , quia «in Ecclesia posuit Deus primo apostolos, secundo prophetas, tertio doctores. lsti ergo qui primo loco constituti sunt , competenter primitias sancti Spiritus gratiae spiritalis habere credentur. Nuncjam videamus quomodo adoptionem filiorum exspectare se dicat qui in superioribus dixit , quia «ipse: Spiritus testimonium reddit spiritui nostro, quia sumus filii Dei; et iterum quomodo redemptionem corporis sperat qui in aliis dicit : Christus nos redemit . Sed, ut mihi videtur, ipsehoc eo sermone qui in sequentibus habetur , absolvit. Ait enim : Spe salvi l'acti sumus. Quod ergo filii sumus, et redempti sunms, et quod εειίνςιιῑ sumus, in spe consistit. Nunc enim videmus per speculum, et in aenigmate; tunc autem facie ad [aciem : per speculum ergo et in :enigmate accipimus et adoptionem et redemptionem. Advenit » enim plenitudo temporum , et α misit Deus Filium suum factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret, ut ad- 0ptiouem filiorum reciperemus . Recipimus ergo adoptionem , sed istam quae est per speculum et in aenigmate. Cum autem venerint quae perfecta sunt, tunc ad0ptionem lacie ad faciem consequemur. Quod autem dixit, redemptionem corporis nostri, ego arbitror quod totius Ecclesize inicet corpus, sicut et alibi dicit : Vos autem estis crpus Christi, et membra ex parte . Omne ergo orpus Ecclesiae redimendum sperat Apostolus, nec utat posse quae perfecta sunt dari singulis quibusue membris, nisi universum corpus in unum fuerit ongregatum. Potest autem et sic intelligi, ut reemptiouem corporis nostri dicat illam quae in reurrectione futura est, cum non solum animae. sed t corpora venient t ante tribunal Christi , ut reortet unusquisque propria corporis prout gessit", t secundum illud quod dictum est: ο Timete mais eum qui potest et corpus et animam perdere in ehennam . Et ideo dolendum unicuique est in nc saeculo et gemendum , ne forte per malos actus praesentis vita: negligentiam non mereatur re. emptionem corporis sui consequi; sed inveniat unt ista sententia quae corpus et animam gehennze guibus damnat. Post haec' dicit : t Spe enim alvi facti sumus. Spes autem quae videtur, non est pes. Sicut superius de creatura dixerat. quia vaitati subjecta est propter eum qui subjecit in ne”; ita et hic de semetipso vel quoscunque erum annumerari novit, dicit: Spe enim salvi ιειί sumus : sicut et gemitibus creaturae suos noque gemitus sociavit. Quomodo autem in spe it salus : spes vero non sit in his posita qua: identur, sed qua; non videntur, jam superius edonimus. Illud solum breviter addemus , quod et ex is sermonibus , et ex illis in quibus dicit, ‹ Non aspicientes illa quae videntur, sed quae non viden- υ tr , edocet nos iu l‘uturis bonis nihil eorum ne nunc videntur, vel videri possunt, sperare der ere, etiamsi caelum videas istud visibile, etiamsi 2mm. Audi de his, quia cmlum et terra praetermnt “, visibilia enim sunt; et quod vides, uid speras ιη Nihil ergo prorsus sperandum est .iuturo de his quae videntur. t Oculus enim non idit quae prmparavit Deus his qui diligunt eum“.n idet autem oculus C(Billlll et terram; non ergo portet hoc quod videtur, credi praeparatum esse a nobis Qui diligunt eum ; sed coelum quidem. imo otius caelos multo eminentiores et excelsiores, nam est illud firmamentum quod videri oculis post. Sed et terra speranda est, non tamen haec qua: rida dicitur et oculis subiacet, sed illa erit mancum tempore finiuntur, ‹ quae autem non videntur, mterna sunt, quae speranda Apostolus docet. Id. circo namque et ipsa corporis nostri reparatio ex corruptibili incorruptibilis, et ex mortali immortalis, et ex infirmitate in virtute restituitur, et ex animali corpore corpus edicitur spiritale, ut, cum spiritale factum fuerit, possit etiam invisibilibus perfrui bonis : quae bona in prtesenti saeculo non videntes, per spem speramus, et per patientiam exspectamus“.
“[Not] only so, but we ourselves too, who have the firstfruits of the Spirit, we ourselves also groan within ourselves, awaiting the adoption of sons, the redemption of our body. For in hope we have been saved. But hope that is seen is not hope. For what one sees, why does he hope for it? But if we hope for what we do not see, we wait for it through patience.” We have often taught that it is a custom of the apostolic manner of speech, when he says “Not only so,” and adds nothing to which it should be fitted, that it is to be referred to what was said above; as is given to be understood in the present passage too. For this is what he seems to say: Not only does the whole creation groan together and suffer pain together, but we ourselves too, who have the firstfruits of the Spirit, groan within ourselves. For we too await the adoption of sons of God and the redemption of our body. Although by this very fact, that we believe in Christ, we know that salvation has been bestowed on us, yet this salvation is still in hope, not in the sight of visible things. For if it were already seen, it would certainly not be hoped for. For one hopes in order to see. But if he sees what he was hoping for, it is superfluous to hope any longer for what he sees. But we do not have hope in the things that are seen, lest our hope be empty, but in those that are not seen. And therefore, because we hope for the things that are not seen, and so great … [the scan has lost text here] …
“But we ourselves too, who have the firstfruits of the Spirit.” For we know that it is written in the law: “You shall not withhold the firstfruits of the threshing floor and the firstfruits of the winepress”; and: “The firstfruits of all your crops you shall bring into the house of the Lord your God.” What then? As the firstfruits of the threshing floor and the firstfruits of the winepress are of the same crop as the rest of the threshing floor, or of the same liquid as the winepress, will it seem so also with what he calls the firstfruits of the Spirit, that out of many other holy and blessed spirits one is preeminent? Or shall we rather understand that, according to what we discussed above, there are many ministering spirits, ministering in service for the sake of those who receive the inheritance of salvation, under whom each believer, acting as under tutors and stewards, is trained until the time set beforehand by the Father; that is, until he has come to the lawful age of the soul’s perfection, when one, having now passed beyond the spirit of servitude which he had received in fear, by which he was kept as by a pedagogue, is made worthy to receive the Spirit of adoption, the firstfruits of the Spirit, through whom, adopted as a son, he may also be joined to the Church of the firstborn which is in heaven? And as it differs greatly to be a son rather than a servant, so the Holy Spirit, whose firstfruits Paul says he and those like him have, differs greatly from the ministering spirits. Let this be one way in which we have been able to track down the understanding of this word.
Let us now see another too. We read in the apostle Paul himself that the gifts or graces of the Holy Spirit are named many spirits, as when he says: “But now, since you are zealous for spirits, seek to abound for the edification of the Church”; and again elsewhere: “The spirits of the prophets are subject to the prophets”; saying that the spirits of the prophets are subject, not as inferior things to a better, but because one who has the spirit of prophecy is not compelled to speak against his will, as those who have unclean spirits are, but speaks when he wishes and reason demands; and when it does not seem opportune to speak, he is silent, knowing well that there is a time to be silent and a time to speak. And therefore it is said, not to their dishonor but by way of ordering, that the spirits are subject to the prophets; as we also take what is said of the Savior, that then the Son himself too will be subject to him who subjected all things to him. For here too “subject” is not said as of an inferior. For how can he be called inferior who is the Son and is all that the Father is? “For all things,” he says, “Father, that are yours are mine.” But in those whom he subjects to the Father, believing in him, since he says that he is in each of them, and says that in them he hungers and thirsts and is naked, and professes that in them he is fed and clothed, for this reason he himself too is said to be subject in them. But let these things be said by way of a digression. Now let us return to our subject.
The various gifts of the Spirit, then, are called by Paul many spirits. And of these many gifts, whatever is highest and greatest the apostles without doubt obtained, so as to be fit, as Paul himself also says, ministers of the New Testament, and able to fill up the gospel from Jerusalem round about as far as Illyricum. This gift of the Holy Spirit, then, which was bestowed on them more loftily and splendidly than on the rest, he rightly called the firstfruits of the Holy Spirit. And therefore he says, “But we ourselves too,” in which he seems specially to mark the apostolic dignity. “We ourselves,” then, he says, that is, the apostles, “who have the firstfruits of the Spirit,” who were chosen for this, to receive the firstfruits of the Spirit, “we ourselves also groan within ourselves.” So far, he says, is any creature from being free of pains and groans, that even we ourselves, who have received the highest and choicest gifts from the Holy Spirit, nevertheless, awaiting the adoption of sons, that is, the perfection of those whom we have been sent to teach and train, until we see them make such progress as to deserve to be adopted as sons, necessarily grieve and groan. So long, then, I say, as we who are trained by them are negligent and delay and put off the time of our amendment further, so long as we do not seek invisible things but take delight in visible ones, we stir pains and grief in the apostles, and, so to speak, rouse the groaning of the whole creation. For the whole creation groans and suffers pain together, sighing over the losses caused by our hardness and our indifference. This is another order of explanation that has occurred to us concerning the firstfruits of the Spirit; you will see whether it should be approved.
And we shall add a third too. The same Apostle again says of the Lord Jesus Christ that he is “the firstborn of all creation.” Perhaps, then, as he is called the firstborn of all creation, by some such reasoning the Holy Spirit too is called the firstfruits of many spirits. Let this too be the third mode of exposition. Let the reader test which of these better suits the apostolic sense. But if you take what he said, “And we ourselves, who have the firstfruits of the Spirit,” as said of all who seem to have obtained the grace of baptism, then that must be hoped for which the same Apostle said: “But if the firstfruits are holy, so is the lump; and if the root is holy, so are the branches.” And even if this is so, yet the firstfruits of that lump, in which the multitude of the faithful seems to be indicated, will necessarily be seen to be placed in the apostles. For so it is written, that “in the Church God set first apostles, second prophets, third teachers.” These, then, who are set in the first place, will fittingly be believed to have the firstfruits of the spiritual grace of the Holy Spirit.
Now let us see how he says he awaits the adoption of sons, who said above that “the Spirit himself bears witness to our spirit that we are sons of God”; and again how he hopes for the redemption of the body who says elsewhere, “Christ redeemed us.” But, as it seems to me, he himself resolves this by the word that follows. For he says: “In hope we have been saved.” That we are sons, then, and have been redeemed, and have been saved, consists in hope. “For now we see through a mirror and in a riddle, but then face to face”: through a mirror, then, and in a riddle we receive both adoption and redemption. For the fullness of the times came, and “God sent his Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive the adoption of sons.” We receive adoption, then, but that which is through a mirror and in a riddle. But when the things that are perfect have come, then we shall obtain adoption face to face. And as to his saying, “the redemption of our body,” I think he indicates the body of the whole Church, as he also says elsewhere: “But you are the body of Christ and members in part.” The Apostle, then, hopes that the whole body of the Church will be redeemed, and does not think that the things that are perfect can be given to the individual members unless the whole body has been gathered into one. It can also be understood thus: that he calls the redemption of our body that which will come in the resurrection, when not only souls but bodies too will come before the judgment seat of Christ, so that each may receive the things done in the body, according to what he has done; according to what was said: “Fear rather him who can destroy both body and soul in Gehenna.” And therefore each one must grieve and groan in this age, lest perhaps, through the evil deeds and negligence of the present life, he should not deserve to obtain the redemption of his body, but that sentence should find him which condemns body and soul to the fires of Gehenna.
After this he says: “For in hope we have been saved. But hope that is seen is not hope.” As above he had said of the creation that it was subjected to vanity because of him who subjected it in hope, so here too of himself, or of whomever he knows are to be counted with him, he says, “For in hope we have been saved”; just as he also joined his own groans to the groans of the creation. And how salvation is in hope, and hope is placed not in the things that are seen but in those that are not seen, we have already taught above. We shall add only this briefly: that both from these words and from those in which he says, “not looking at the things that are seen but at those that are not seen,” he teaches us that in the good things to come we ought to hope for nothing of the things that are now seen or can be seen, even if you see this visible heaven, even if the earth. Hear of these that heaven and earth will pass away, for they are visible; and “what one sees, why does he hope for it?” Nothing at all, then, is to be hoped for in the future from the things that are seen. “For eye has not seen what God has prepared for those who love him.” But the eye sees heaven and earth; it must not, then, be believed that what is seen has been prepared by God for those who love him; but heaven indeed, or rather heavens far more eminent and lofty than that firmament which can be seen by the eyes. And earth too is to be hoped for, yet not this which is called dry land and lies before the eyes, but it will be that … [the scan has lost text here] … are ended with time, “but the things that are not seen are eternal,” which the Apostle teaches are to be hoped for. For this reason the very restoration of our body too is restored from corruptible to incorruptible, from mortal to immortal, from weakness to power, and from a natural body it is made a spiritual body, so that, when it has been made spiritual, it may also enjoy invisible good things; which good things, not seeing them in the present age, we hope for through hope and await through patience.
Rom 8:23 (quotation, high confidence) · Rom 8:24 (quotation, high confidence) · Rom 8:25 (quotation, high confidence) · Rom 8:22 (allusion, high confidence) · Exod 22:29 (quotation, high confidence) · Exod 34:26 (quotation, high confidence) · Num 18:27 (allusion, medium confidence) · Heb 1:14 (allusion, high confidence) · Gal 4:2 (allusion, high confidence) · Gal 3:24 (allusion, medium confidence) · Heb 12:23 (allusion, high confidence) · 1 Cor 14:12 (quotation, high confidence) · 1 Cor 14:32 (quotation, high confidence) · Eccl 3:7 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence) · John 17:10 (quotation, high confidence) · Matt 25:35 (allusion, high confidence) · Matt 25:36 (allusion, high confidence) · 2 Cor 3:6 (allusion, high confidence) · Rom 15:19 (allusion, high confidence) · Col 1:15 (quotation, high confidence) · Rom 11:16 (quotation, high confidence) · 1 Cor 12:28 (quotation, high confidence) · Rom 8:16 (quotation, high confidence) · Gal 3:13 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · Gal 4:4 (quotation, high confidence) · Gal 4:5 (quotation, high confidence) · 1 Cor 12:27 (quotation, high confidence) · 2 Cor 5:10 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · Rom 8:20 (allusion, high confidence) · 2 Cor 4:18 (quotation, high confidence) · Matt 24:35 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Gen 1:10 (allusion, high confidence) · 1 Cor 15:42 (allusion, high confidence) · 1 Cor 15:44 (allusion, high confidence)
Notes and citation
Summary: Origen explains the groaning of those who have the “firstfruits of the Spirit,” offering three readings of the phrase (the Holy Spirit above ministering spirits, the apostles’ highest gifts, or the Spirit as firstfruits of many spirits), and teaches that adoption and redemption are now held in hope.
- Rom 8:23–25; FOTC 104 numbers this chapter 7.4. The scan has lost the first word of the lemma (“Non”) and a passage near the start (marked …), and a line near the end (marked …; the lost words spoke of the earth of the meek, Matt 5:5, and began 2 Cor 4:18). Migne’s footnote references and garbled debris are removed by logged corrections. Origen’s view that the Son’s subjection (1 Cor 15:28) is subjection in his members, not inferiority, is translated as written. Compared privately with FOTC 104.
Notes on the original text
- Digital text corrected (Migne's footnote references removed; Migne's footnote references removed and the word rejoined; stray marks in the scan removed and the word restored): dictum Num. xvtu , 27. , 22-25. Exod . xxxtv, 26. ’ Eccle. Ill, 7. accipimus → dictum accipimus; redemptionem corpo- γ εν. 19. ” C‘“ 1 56 seq. un. νιιῗι, 16. Calai. tu, 15. Cor. xm, l2. χ ia nostri → redemptionem corporis nostri; quia 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 SlllllllS filii → quia sumus filii.
Topics: Trinity, Eschatology
Cite (SBL): Origen, Comm. Rom. 7.5 (PG 14:1113a–1118a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/7-5/#p-7-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-7-5) · 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.
7.6PG 14:1118a–1121b
Similiter et Spiritus adjuvat infirmitatem nostram. Nam quid oremus secundum quod oportet nescimus; sed ipse Spiritus pro σοι nobis interpellat gemitibus inenarrabilibus. Qui autem scrutatur corda, scit quid desideret Spiritus; quia secnndum Deum interpellat pro sanclis ”. Cllllt in superioribus dixisset “, quia omnis creatura his quiin agone hujus vita: sunt positi congemisceret et condoleret, hoc est collaboraret, viresque conferret, tum etiam seipsum Paulus ac sui similes proferre gemitus pro laborantibus memorasset ‘7, ut per haec solaretur in certamine positos, cum viderent omnes sanctos universamque creaturam afi'eclu secum laborare, gemitusque conjungere; addit nunc excelsius aliquid et sublimius. Ne, inquit, parvum (5'5) putetis quod omnis nobiscum congcmiscit et condolet creatura: ne parvum videatur quod nos ipsi gemimus pro laboribus vestris. Etiam divina: ipsi naturm erga agones nostros (vobiscum enim me quoque conjungo) inest quidam miserationis allectus, et ipse t Spiritus adjuvat infirmitatem nostram. Dunique. quid nos orare, quid a Deo petere uporteat, ignoramus. lnterdum enim quas contraria saluti sunt cupimus, infirmitate cogente. Sicut enim quis in aegritudine corporis positus non ea quae sanitati congruunt vel conducunt, sed ea quae przesentis infirmitatis desiderium suggesserit, poscit a medico: ita et nos in bujus vita: infirmitate languentes interdum a Deo petimus quod non expedit nobis. Denique ego ipse Paulus qui haec loquor ad vos. cum mihi propter sublimitatem revelationum ne extollerer datus fuisset a Domino angelus Salano: qui me colaphizaret, ter Dominum rogavi ut discederet a me “', nesciens quid orarem : et ideo quia neδοίεδτιηι secundum (ιυοά Opima divit Dominus, sed dixit mibi : t Sullicit tibi gratia mea, nam virtus in infirmitate perficitur δ’.» lus in gemitibus sentit: ecce enim jam tertio gemitus ponit. Nam et σ creatura, inquit, congemiscit, et α nos ipsi gemimus, et ε ipse Spiritus gemitibus interpellat Deum pro sanctis. Addidit sane in bis gemitibus quos per Spiritum Deo dicit ofi'erri, quod sint inenarrabiles. lioc autem neque de totius creatnrze, neque de suis gannitibus dixit. Et vide si possumus in istis gemitibus multum fiducia: et libertatis in conspectu Dei intelligere, quod oratio quae cum dolore et gemitu ofi'ertur Deo, accipiat fiduciam a Spiritu sancto ascendendi ad Deum. Denique Adam cum peccasset, perdidit fiduciam, et abscondit sea facie Dei ”. Sanctus autem David dicit, quia gemitus mens a te non est absconditus δι. Sed videamus quid est quod dicit : Ipse Spiritus interpellat pro nobis . Hoc enim et Joannes Jesum facere designat, cum dicit : ‹ Filioli, lucc scribo vobis, ut non peccetis: si autem et peccaverit aliquis nostrum, advocatum habemus apud Patrem justum Jesnm, qui et interpellat pro nobis ". Et hic, Spiritus interpellat pro nobis “. Iloc autem facit Spiritus jnvans infirmitatem nostram. Quae autem sit infirmitas nostra, ipse Dominus docet cum dicit : Spiritus promptus, caro autem infirma . Igitur infirmitas nostra ex carnis infirmitate descendit. Ipsa est enim quae concupiscit adversus spiritum ; et dum concupiscentias suas ingerit, puritatem spiritus impedit, et sinceo ritatetn orationis ofi‘uscat. Sed ubi viderit Spiritus Dei laborare spiritum nostrum in adversando carni, et adhaerendo sibi, porrigit tttattutu, et adjuvat infirmitatem ejus : et velut si magister suscipiens rudem discipulum, et ignorantem peni' tus litteras, ut eum docere possit et instituere, necesse habet inclinare se ad discipuli rudimenta, et ipse prius dicere nomen litterae, ut respondendo discipulus discat. et fit quodammodo magister ipse incipienti discipulo similis, ea loquens et ea nteditans quae incipiens loqui debeat ac meditari: ita et Spiritus sanctus (4ο) ubi oppugnationibus carnis perturbari nostrum spiritum viderit, et nescientem quid orare debeat secundum quod Oportet, ipse velut magister orationem praemittit, quant noster spiritus, si tamen discipulus esse sancti Spiri. tns desiderat, prosequatur: ipse alien gemina. quibus noster spiritus doceaturfll) ingemiscens reprOpitiet sibi Deum. Si vero Spiritus quidem ὼ ceat, et noster spiritus, id est mens nostra nosse quatur, suo vitio infructuosa ei iit magistri doctrina. Et istud Paulus mysterium intra homine: geri sciens, dicebat ’τε Nam si linguis loqur, spiritus mens orat, sed mens mea sine trudam] est : spiritum suum dicens gratiam sancti Spiritus quae a Deo hominibus datur. Unde et cohortamur: ttt non habeamus infructuosum hoc sancti Spiri. tus beneficium, addit et dicit: Quid ergo cst‘ Orabo spiritu, orabo et mente : p~aimum dicat spiritu, psalmum dicant ct mente”. lgiturquau vis lucc inenarrabilis esse Paulus ipse sigonius iuenarrabilibus gemitibus geri, tamen pm possibile nobis fuit, imaginem quamdam rerumqu: divinitus geruntur, quasque ipse obtectius (unus l’ert, edidimus. Qtti autem spiritalis est cumqu omnia δ’, et si quid his altius investigare potuerit habeat apud se : Fidelis» enim spiritu celat ac. gotia “. Adntonendi tamen sunt qui prosperitates sibi prmsentis vitae, et sanitatem, vel divitias. te honores postulant a Deo, quia quid orent senm dum quod expedit nesciunt “. Stcpc enim litata damnum anima: vel opprobrium ejus sempiternus cedant prazseutia hac lucra et dignitas saecularis Et ideo illud magis tenendum est, quod nos in om tione dicere docuit Dominus: ο Fiat volant: tua . Qui autem scrutatur corda, scit quid desidere Spiritus, quia secundum Deum interpellat pa sanctis . Ostendit quidem a Deo non tam serit nostra iu oratione, quam cor mentemque perpendi ipse enim est qui scrutatur corda et renes “. Quo autem secundo dicit, quia δ Spiritus interpellat, hoc est quod edocet : non minimam dispensatio nent etiatn per Spiritum sanctum in hominibt geri. Quamvis enim unigenitus Filius Dei pro Si lute humani generis incarnatus et passus εἰμι morte sua destruxerit mortem, et resurrectio: Ι) reddiderit vitam, niltilo segnius tamen absqu uicarnatione magnifica geruntur etiam per Spiritum sanetum. Tantum est quod ille pro impiis mortuus est (sic enim et ipse Paulus ostendit cum dicit: Adhuc enim Christus, cum infirtni essemus, secundum tempus pro impiis mortuus est“), sanειυς autem Spiritus non pro impiis jam ίηιετρειιιιι, seiltpro sanetis: et interpellat non secundum uernent, sed t secundum Deum: Christus autem ιιοιι secundum Deum mortuus dicitur, sed secundum carnem. Ideo non verbis offerre dicitur Spiritus interpellationem pro sanctis, sed gemitibus: et non communibus istis gemitibus, sed inenarrabilibus. Quomodo enim enarrari potest quod Spiritus Dei loquitur Deo, cum interdum nec ipse qnidem noster spiritus quod sentit et intelligit sermone possit exponere ἒ
“Likewise the Spirit too helps our weakness. For what we should pray for as we ought we do not know; but the Spirit himself intercedes for us with unutterable groanings. And he who searches the hearts knows what the Spirit desires, because he intercedes for the saints according to God.” Since he had said above that the whole creation groans together and suffers pain together with those who are placed in the contest of this life, that is, labors with them and contributes its strength, and had then also mentioned that Paul himself and those like him utter groans for those who labor, so as by these things to comfort those placed in the contest, when they see all the saints and the whole creation laboring with them in affection and joining their groans, he now adds something loftier and more sublime. Do not think it a small thing, he says, that the whole creation groans together and suffers pain together with us; let it not seem small that we ourselves groan for your labors. Even in the divine nature itself there is a certain affection of compassion toward our contests (for I join myself with you), and the Spirit himself helps our weakness. Indeed, what we ought to pray for, what we ought to ask of God, we do not know. For sometimes, constrained by weakness, we desire things that are contrary to our salvation. For as someone placed in bodily sickness asks of the physician not the things that suit or conduce to health, but those which the craving of the present illness suggests, so we too, languishing in the weakness of this life, sometimes ask of God what is not expedient for us. Indeed I myself, Paul, who say these things to you, when an angel of Satan had been given me by the Lord to buffet me, lest I should be lifted up because of the loftiness of the revelations, besought the Lord three times that he might depart from me, not knowing what I was praying for; and therefore, because I did not know … [the scan has lost text here] … the Lord did not hear me, but said to me: “My grace is sufficient for you; for power is made perfect in weakness.” … [the scan has lost text here] … he feels in groanings; for see, he now sets down groans for the third time. For “the creation,” he says, “groans together,” and “we ourselves groan,” and “the Spirit himself” intercedes with God for the saints “with groanings.” And in these groanings which he says are offered to God through the Spirit he added that they are unutterable. This he did not say either of the groans of the whole creation or of his own. And see whether we can understand in these groanings much confidence and freedom in the sight of God: that the prayer which is offered to God with pain and groaning receives from the Holy Spirit confidence to ascend to God. Indeed Adam, when he had sinned, lost confidence and hid himself from the face of God. But holy David says that “my groaning is not hidden from you.”
But let us see what it is that he says: “The Spirit himself intercedes for us.” For John too indicates that Jesus does this, when he says: “Little children, I write these things to you so that you may not sin. But if anyone of us has sinned, we have an advocate with the Father, Jesus the righteous,” who also intercedes for us. And here, “the Spirit intercedes for us.” And the Spirit does this by helping our weakness. And what our weakness is the Lord himself teaches when he says: “The spirit is willing, but the flesh is weak.” Our weakness, then, comes down from the weakness of the flesh. For it is the flesh that desires against the spirit; and while it presses its desires upon us, it hinders the purity of the spirit and darkens the sincerity of prayer. But when the Spirit of God sees our spirit laboring in opposing the flesh and cleaving to him, he stretches out his hand and helps its weakness; and as a teacher, taking on a raw pupil wholly ignorant of letters, so as to be able to teach and train him, must bend down to the pupil’s rudiments, and himself first say the name of the letter, so that by answering the pupil may learn, and the teacher in a way becomes like the beginning pupil, saying and practicing the things which the beginner ought to say and practice: so too the Holy Spirit, when he sees our spirit troubled by the assaults of the flesh, and not knowing what it ought to pray for as it ought, himself, as a teacher, leads the prayer, which our spirit, if indeed it desires to be a pupil of the Holy Spirit, should follow; he himself offers groans by which our spirit may be taught, groaning, to make God propitious to itself again. But if the Spirit teaches and our spirit, that is, our mind, does not follow, by its own fault the teacher’s instruction becomes unfruitful for it. And Paul, knowing that this mystery is carried on within man, said: “For if I speak in tongues, my spirit prays, but my mind is unfruitful,” calling his spirit the grace of the Holy Spirit which is given by God to men. Hence, exhorting us not to have this benefit of the Holy Spirit unfruitful, he adds and says: “What then is it? I will pray with the spirit, I will pray with the mind also; I will sing with the spirit, I will sing with the mind also.” Although, then, Paul himself has indicated that these things are unutterable and are carried on with unutterable groanings, yet as far as was possible for us we have set out a kind of image of the things that are done divinely, which he himself presented in a more veiled way. But he who is spiritual examines all things, and if he has been able to search out something loftier than these, let him keep it to himself; “for the faithful in spirit conceals matters.”
Yet those are to be admonished who ask of God for themselves prosperity in the present life, and health, or riches, or honors, that they do not know what they should pray for as is expedient. For often these present gains and worldly rank turn to the loss of the soul or to its everlasting disgrace. And therefore that is rather to be held which the Lord taught us to say in prayer: “Your will be done.”
“And he who searches the hearts knows what the Spirit desires, because he intercedes for the saints according to God.” He shows that in prayer it is not so much our words as our heart and mind that are weighed by God; for he it is who searches hearts and reins. And that he says a second time that “the Spirit intercedes” teaches this: that no small dispensation is carried on among men through the Holy Spirit too. For although the only-begotten Son of God, made flesh and having suffered for the salvation of the human race, destroyed death by his death and restored life by his resurrection, yet great things are done, no less promptly, even without incarnation, through the Holy Spirit too. Only this: that he died for the ungodly (for so Paul himself shows when he says, “For while we were still weak, at the right time Christ died for the ungodly”), but the Holy Spirit now intercedes not for the ungodly but for the saints; and he intercedes not according to the flesh but “according to God”; whereas Christ is said to have died not according to God but according to the flesh. Therefore the Spirit is said to offer intercession for the saints not with words but with groanings; and not with these common groanings, but unutterable ones. For how can what the Spirit of God speaks to God be uttered, when sometimes not even our own spirit can set out in speech what it feels and understands?
Textual problem in this passage: see the notes.
Rom 8:26 (quotation, high confidence) · Rom 8:27 (quotation, high confidence) · Rom 8:22 (allusion, high confidence) · Rom 8:23 (allusion, high confidence) · 2 Cor 12:7 (allusion, high confidence) · 2 Cor 12:8 (allusion, high confidence) · 2 Cor 12:9 (quotation, high confidence) · Gen 3:8 (allusion, high confidence) · Ps 38:9 (37:10 LXX) (quotation, high confidence) · 1 John 2:1 (quotation, high confidence) · Matt 26:41 (quotation, high confidence) · Gal 5:17 (allusion, high confidence) · 1 Cor 14:14 (quotation, high confidence) · 1 Cor 14:15 (quotation, high confidence) · 1 Cor 2:15 (allusion, high confidence) · Prov 11:13 (quotation, high confidence) · Matt 6:10 (quotation, high confidence) · Ps 7:9 (7:10 LXX) (allusion, high confidence) · Rom 5:6 (quotation, high confidence)
Notes and citation
Summary: Origen explains how the Spirit helps our weakness in prayer, like a teacher stooping to a beginner, interceding with unutterable groanings, and warns against praying for worldly prosperity.
- Rom 8:26–27; FOTC 104 numbers this chapter 7.5. Lines are lost in the scan in two places (marked …), around the account of Paul’s thorn (2 Cor 12:7–9). The comparison of Christ, who died “according to the flesh” for the ungodly, with the Spirit, who intercedes “according to God” for the saints, is translated as written. Compared privately with FOTC 104.
Cite (SBL): Origen, Comm. Rom. 7.6 (PG 14:1118a–1121b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/7-5/#p-7-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-7-6) · 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.
7.7PG 14:1121b–1124a
Scimus autem quoniam diligentibus Deum «ninia cooperantur in bonum, bis qui secundum prpositum vocati sunt sancti. Nam quos praescivit, et praedestinavit conformes fierivimaginis Filii sm', ut sit ipse primogenitae in multis fratribus .» Si Spiritus, inquit, interpellat pro nobis gemitibus inenarrabilibus, et universa creatura congemiscit; et condolet usque nunc, qua; liberabitur tunc denum a servitute corruptionis. cum libertas gloria filiorum Dei advenerit, quomodo non competenter pronuntiabitur quia scimus quod diligentibus Deum omnia cooperantur in bonum? In tantum enim omnia cooperantur in bnnum, et collaborant bis qui diligunt Deum, ut et ipse Spiritus adjuvet, nec dedignetnr divina na- ο tura dux esse itineris ad bonum. Verumtamen σᾶ sunt aliqui habentes spiritum servitutis in timote, alii vero sunt superiores bis, qui spiritum adoplionisaecipiunt, ex eo quod non iam timore Deum, sed amore venerantur, et quod perfecta in ei; teharitas foras mittit timorem " : videndum est ne forte non omnia cooperentur in bonum his qtti ailliuc in Spiritu permanent servitutis; sed aliqua quidem cooperentur etiam ipsis, non tamen omnia; et nescio si ad ipsum bonmn, seu potius, ut ita diterim, ad ianuas boni perducant. llis vero qui diligent Deum, et toto ei inbmrent cbaritatis alfectu, munia, ut diximus, collaborant et juvant,atque aliquid sui studii conferunt, quatenus eos in ipso bono, quod nunquam potest permutationem recipeq re, constituant. Quod si alii sunt qui diligunt Deum, et alii qui spiritum serViltltis accipiunt, videndum θει IH‘ Γυτιθ ει hoc (111οά die“. α "is qui secundum propositum νυθαιί sum. praedestinavit conformes fieri imaginis Filii sui, non conveniat illis quiin spiritu servitutis sunt. ssunt enint et illi vocatl quidem dici, non tamen ecundum propositum vocati : et pro eo quod huc in spiritu servitutis sunt, non possunt statui inter multos fratres quorum primogenitus est filius citaritatis, et t imago invisubilis Dei, ac primogenitus omnis creaturae . Sed et hoc quod dixit : «Conformes imaginis Filiisni, volo requirere cujus forma: conlormes fieri dicantur. Legimus enim Filium Dei aliquando itt l'orma Dei, aliquando in ma servi esse positum θ’. Cui ergo forma: barum duarum conformes dicat futuros Apostolus eos qui diligunt Deum, et quibus omnia coaperantur in bottum, non otiosi mibi videtur esse discriminis. Arbitror ergo secundum ea quae in aliis idem Paulus designat. ubi dicit: «Filioli mei quos iterum parturio, donec formetur Cbristnsin vobis", formari in bis qui ad perfectionem tendunt Christum tlicat, secundum hoc quod Verbum est, ttt in eis Verbi Dei sinceritas ad purum inl’ormetur; et secundum hoc quod veritas est, ut veritas in eis absque ullius luci admistione consistat; et secundum hoc quod sapientia est, ut sapientia Deiin eis illa quam _ inter perfectos loquitur Paulus”, pura et absque ullo erroris diverticulo conservtttur. Sic et secundum omnia quae Christus est, vel justitia, vel sanctificatio, vel caetera» quaeque virtutes, si in eis formentur ad liquidum, isti videbuntur ad illam formam, qua itt forma Dei est, conl'ormes imaginis esse ell‘ecti. Si vero adhuc itt initiis quis conversetur ( initium autem sapientia: timor Dei est), et in timore '-" adhuc positus prima cultus Dei eletnenta suscipiat, secundum formam servi, quam suscepit ad ltoc ut rudes et ignaros timorem Dei doceret, conformes fieri intelligendi sunt bi qtti prima initia in Dei timore suscipiunt. Quia,-inqttit, «quos praescivit, et pra-destinavit conl‘ormes fieri imaginis Filii sui. Non omittamus nec de eo quod dixit: Praescivitet praedestinavit. Ρυιο enim quod sicut non de omnibus dixit qui pmdestinati sunt, ita nec de omnibus quos praesciit. Non enim secundum communem vulgi opinionem putandum est bona malaque prtescire Deum, sed secundum Scripturtesanctae consuetudinem sentiendum est. Observet enim qui studiosus est in Scripturis, sicubi invenit Scripturam dicere, quia malos prtescierit Deus, sicut in praesenti loco de bonis manifeste dicit, quia « quos praescivit, et prtedeslinavit conformes fieri imaginis Filii sui.» Si enim quos praescivit. hos et praedestinavit conformes esse imaginis Filii sui, nullus autem malus conformis potest imaginis esse Filii Dei, manifestqu est quia de bonis tantum dicit: «Przesciit quos et praedestinavit conformes fieri imaginis Filii sui; › caeteros vero non modo praescireised nescire quidem dicitur Deus. « Novit enim « Deus eos qui sunt ejus 7’; ad eos autem Qui non sunt digni ut sciantur a Deo, Salvator dicit: «Discedite a me, quia nunquam cognovi vos, Operarii iniquitatis". Sic ergo etiamin hoc praesenti loco « quos prtescivit Deus, ipsos ει prmdestinavit conformes fieri imaginis Filii sui. Caneri autem praesciri non dicuntur:non quod aliquid latere possit illam naturam quae ubique εει, ει nusquam deest; sed quia omne quod malum est, scientia ejus vel prazscientia habetur indignum. « Quos ἰ ergo ( priesciit. et praedestinavit. Sed ει hoc intuere, si praescire et praedestinare dici potest Deus de his qui nondum sunt; an de his qui aunt quidem, nondum tamen conformes sunt ima- ο ginis Filii sui: et si prtescientiam in hoc esse magis convenit, quam in eo quod futurum sit id quod nondum est. ln hoc enim voluntas magis est quam praiscientia conditoris. Nam prmscieulia in quo videbitur, cum id quod futurum est, pendeat in factoris arbitrio? Videbitur fortassis ab attentis lectoribus etiam hoc requiri, cur non dixerit, conformes Filii sui; sed, «conformes imaginis Filii sui. Dicet enim qui hzec excitat, quia sicut ipse Filius qui « imago Dei invisibilis dicitur", quantum ad personam spectat:, alius est ab illo cujus iinago est : ita et hic quae dicitur imago Filii ejus, alia debet esse ab illo cujus imago est. Et quamvis ardua haec videantur et diliicilia, tamen vide si possumus illud dicere, quia, quamvis omnis qui se ad eam formam quam supra posuimus ex- Ῐ coluerit, imago sit Dei, hoc est t uago Filii Dei, ta. men specialis ac propria imago ejus quae eum toto: atque ex integro suscepit, et in semetipsa formavit, ipsa Jesu anima dicenda est, quae se per omnia Verbo ac Sapientia Dei ita coaptavit, ut in nullo prorsus ab eius similitudine decolor haberetur, iu ut quicunque summam perfectionis ac beatitudinis consectatur, ad illius se imaginem ac 605mmlitudinem tendat, quae primo loco et super omnes caeteros Filii Dei imago est :ita « ut sit ipse primogenitus in multis fratribus,» in his videlicet quorum in conformatione imaginis Filii Deiprimatum tenet.
“And we know that for those who love God all things work together for good, for those who are called saints according to purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.” If the Spirit, he says, intercedes for us with unutterable groanings, and the whole creation groans together and suffers pain together until now, which will be freed from the servitude of corruption only then, when the freedom of the glory of the sons of God has come, how will it not fittingly be declared that we know that for those who love God all things work together for good? For all things work together for good, and labor with those who love God, to such a degree that the Spirit himself helps, and the divine nature does not disdain to be the guide of the journey to the good.
Yet since there are some who have the spirit of servitude in fear, and others above them who receive the Spirit of adoption, because they now revere God not by fear but by love, and because in them perfect love casts out fear, it must be considered whether perhaps not all things work together for good for those who still remain in the spirit of servitude; but some things do work together even for them, though not all; and I do not know whether they lead them to the good itself, or rather, so to speak, to the doors of the good. But for those who love God and cleave to him with the whole affection of love, all things, as we said, labor with them and help them and contribute something of their own effort, so as to establish them in that good itself which can never admit of change. And if there are some who love God and others who receive the spirit of servitude, it must be considered whether perhaps this too which he says, “for those who are called according to purpose,” and, “he predestined to be conformed to the image of his Son,” does not befit those who are in the spirit of servitude. For they too can be said to be called, yet not called according to purpose; and because they are still in the spirit of servitude, they cannot be placed among the many brothers of whom the Son of love is firstborn, who is “the image of the invisible God and the firstborn of all creation.”
And this too which he said, “conformed to the image of his Son,” I wish to inquire into: to which form they are said to be conformed. For we read that the Son of God was placed at one time in the form of God, at another in the form of a servant. To which of these two forms, then, the Apostle says that those who love God, and for whom all things work together for good, will be conformed, seems to me no idle distinction. I think, then, according to what the same Paul indicates elsewhere, where he says, “My little children, for whom I am again in travail until Christ is formed in you,” that he says Christ is formed in those who strive toward perfection: according as he is the Word, so that the sincerity of the Word of God may be formed purely in them; and according as he is truth, so that truth may stand in them without the admixture of any deceit; and according as he is wisdom, so that the wisdom of God, that which Paul speaks among the perfect, may be kept pure in them and without any turning aside into error. So too according to all that Christ is, whether righteousness, or sanctification, or the other virtues, if these are clearly formed in them, they will be seen to have been made conformed to the image according to that form in which he is in the form of God. But if someone is still living in the beginnings (and the beginning of wisdom is the fear of God), and, still placed in fear, takes up the first elements of the worship of God, those who take up the first beginnings in the fear of God are to be understood to be made conformed according to the form of a servant, which he took up for this purpose, to teach the fear of God to the raw and ignorant.
“For those whom,” he says, “he foreknew he also predestined to be conformed to the image of his Son.” Let us not pass over what he said, “he foreknew and predestined.” For I think that, just as he did not speak of all as predestined, so neither of all as foreknown. For it must not be thought, according to the common opinion of the crowd, that God foreknows good and evil things; but it must be understood according to the custom of holy Scripture. For let him who is studious in the Scriptures observe whether he anywhere finds Scripture saying that God foreknew the wicked, as in the present place he plainly says of the good, “those whom he foreknew he also predestined to be conformed to the image of his Son.” For if those whom he foreknew he also predestined to be conformed to the image of his Son, and no wicked man can be conformed to the image of the Son of God, it is plain that he speaks only of the good: “whom he foreknew he also predestined to be conformed to the image of his Son”; but of the rest God is said not only not to foreknow them, but not even to know them. For “the Lord knows those who are his”; and to those who are not worthy to be known by God the Savior says: “Depart from me, for I never knew you, workers of iniquity.” So, then, in this present place too, “those whom God foreknew he also predestined to be conformed to the image of his Son.” But the rest are not said to be foreknown: not that anything can be hidden from that nature which is everywhere and is nowhere absent, but because everything that is evil is held unworthy of his knowledge or foreknowledge.
“Those whom,” then, “he foreknew he also predestined.” But consider this too: whether God can be said to foreknow and predestine those who do not yet exist, or those who do exist but are not yet conformed to the image of his Son; and whether foreknowledge belongs rather to this case than to that in which what does not yet exist is to come about. For in this it is rather the will than the foreknowledge of the Creator. For in what will foreknowledge be seen, when what is to come depends on the choice of the maker?
It will perhaps seem to attentive readers that this too must be asked: why he did not say, “conformed to his Son,” but “conformed to the image of his Son.” For he who raises this will say that, just as the Son himself, who is called “the image of the invisible God,” as far as concerns his person, is other than him whose image he is, so too here what is called the image of his Son ought to be other than him whose image it is. And although these things seem steep and difficult, yet see whether we can say this: that although everyone who has cultivated himself to that form which we set out above is an image of God, that is, an image of the Son of God, yet the special and proper image of him, which received him wholly and entirely and formed him in itself, is to be said to be the very soul of Jesus, which so fitted itself in all things to the Word and Wisdom of God that it was in no way discolored from his likeness; so that whoever pursues the summit of perfection and blessedness stretches himself toward the image and likeness of that soul, which in the first place and above all others is the image of the Son of God; so “that he might be the firstborn among many brothers,” namely among those in whom he holds the first place in being conformed to the image of the Son of God.
Rom 8:28 (quotation, high confidence) · Rom 8:29 (quotation, high confidence) · Rom 8:26 (allusion, high confidence) · Rom 8:22 (allusion, high confidence) · Rom 8:21 (allusion, high confidence) · Rom 8:15 (allusion, high confidence) · 1 John 4:18 (quotation, high confidence) · Col 1:13 (allusion, medium confidence) · Col 1:15 (quotation, high confidence) · Phil 2:6 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Gal 4:19 (quotation, high confidence) · 1 Cor 2:6 (allusion, high confidence) · 1 Cor 1:30 (allusion, high confidence) · Ps 111:10 (110:10 LXX) (allusion, high confidence) · 2 Tim 2:19 (quotation, high confidence) · Matt 7:23 (quotation, high confidence) · Luke 13:27 (allusion, medium confidence)
Notes and citation
Summary: Origen explains that all things work for good for those who love God, distinguishes the two forms of Christ to which believers are conformed, reads “foreknew” as God’s knowing the good with love, and calls the soul of Jesus the proper image of the Son.
- Rom 8:28–29. On predestination: Origen reads “foreknew” in the scriptural sense of God knowing with love, applied to the good, and holds that what is to come depends on the choice of the agent, not on God’s foreknowledge; translated as written. His view that the soul of Jesus is the proper “image of the Son” reflects his Christology and is translated as written. Migne’s footnote references are removed by logged corrections. Compared privately with FOTC 104.
Notes on the original text
- Digital text corrected (Migne's footnote references removed): Ρυιο enim Culoss. t, 13, 15. Pbilip. ιι, 6, 7. το Gaquod → Ρυιο enim quod; quamvis omnis 1) " vn, 23. " Coloss. 1,15. qui se → quamvis omnis qui se.
Topics: Christology
Cite (SBL): Origen, Comm. Rom. 7.7 (PG 14:1121b–1124a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/7-5/#p-7-7). (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.