Commentary on Romans 8.10–8.12
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 8
8.10PG 14:1187a–1191a
Vobis enim dico gentibus : Quandiu quidem ego sum apostolus gentium, ministerium meum illustrabo, si quo modo in aemulationem immittam carnem meam, et salvos faciam aliquos ex illis. Si enim amissio eorum reconciliatio est mundi, quae est assumptio, nisi vita ex mortuis? Sicut saepe observavimus in hac Epistola Paulum aliquando pro Judaeis, aliquando pro gentibus, interdum vero ad alterum horum, vel ad utrumque facere sermonem, sicut cum dicebat, Si autem tu Judaeus cognominaris , › quasi ad Judaeum loquens: et iterum, Judaeo primum, et Graeco”, loquens quasi ad utrumque; ita nunc vero aperte ad gentes, hoc est ad eos maxime qui in urbe Roma ex gentibus crediderant, dicit: Vobis enim dico gentibus. Quid ergo dicat gentibus videamus: Quandiu quidem ego sum, inquit, apostolus gentium, ministerium meum illustrabo, si quo modo in aemulationem immittam carnem meam, et salvos faciam aliquos ex illis. Dicet aliquis : Quod ait, Quandiu ego sum apostolus gentium, hoc videtur ostendere, quod non semper erit apostolus gentium ; sed completo ministerio, aliorum quorumlibet apostolus sit futurus. Sed quantum et ex ipsius sermonibus, et ex rerum gestarum ratione colligitur, quandiu in hoc mundo fuit, permansisse in fide et veritate apostolus gentium comprobatur. Quid ergo dicemus? Nunquidnam, tanquam servus bonus et fidelis, _ qui in paucis fuerat fidelis, sciebat se super multa constituendum, et apostolum futurum etiam post exitum suum non solum gentium, sed et Israelitarum, et aliorum fortassis invisibilium, ibi ubi benedicunt spiritus et animae iustorum Dominum, hymnum dicunt, et superexaltant eum in saecula? An potius simpliciter dictum debemus accipere, Quandiu ego sum apostolus gentium, sicut et Dominus ad apostolos dicit: t Et ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi; non quod dicat se post consummationem saeculi non futurum cum eis, sed ut ostenderet se nunquam ab eis discessurum, usque ad consummationem saeculi dixit; ita et Apostolus, Quandiu ego sum apostolus, dixisse pro semper et sine fine. Quae autem ex utraque recipi debeat expositio, relinquimus legentis arbitrio. Igitur quandiu apostolus est gentium Paulus ministerium suum illustrare se dicit : et quid tam dignum, quam ut unusquisque ministerium suum, quod per Dei providentiam suscipit, exornet? Exornat autem et illustrat ministerium suum, qui bene ministrat, sicut econtrario dehonestat ministerium suum, et notabile facit, qui negligenter et indigne ministraverit. Verbi causa, in ministerio Ecclesiae diaconus, inquit, qui bene ministraverit, bonum … am bonum gradum, sed malam sibi poenam conquirit, tanquam qui contumeliam fecerit divino ministerio. Similiter autem et qui presbyterii gradum suscipit in Ecclesia, satis agat illustrare ministerium presbyterii. Ad ipsum enim pertinent et illa quae de presbyteris ad Titum scribit Apostolus: et ea quae Isaias scribit, cum dicit : Ipse Dominus in judicio veniet cum presbyteris populi, et cum principibus ejus iudicabitur; et addit: Vos autem ut quid succenditis vineam meam, et direptio pauperum in domibus vestris est? Ut quid injuriam facitis populo meo, et personas pauperum confunditis? Secundum haec autem et episcopus illustrat ministerium suum in episcopatu, si sit secundum quod describit Apostolus, irreprehensibilis, vigilans, prudens, ornatus, hospitalis, doctor, non vinolentus, non percussor, sed modestus; non litigiosus, non avarus, domum suam bene regens, filios habens in obsequio cum omni gravitate, non elatus superbia, ne in judicium incidat diaboli. Qui talis est, illustrat ministerium episcopatus sui, ut et ipse audiat : Euge, serve bone et fidelis; super pauca fuisti fidelis, super multa te constituam. Similiter autem et vidua si permaneat in orationibus et obsecrationibus nocte ac die, illustrat ministerium viduitatis suae. Si vero sit talis qualem Apostolus notat, otiosa, et verbosa, et non solum verbosa, sed et curiosa, loquens quae non oportet; aut sit in deliciis degens, et vivens mortua; haec dehonoravit, et non illustravit ministerium viduitatis suae. Eodem modo etiam virgo consecrata Deo illustrat ministerium virginitatis suae, si sit sancta corpore et spiritu, et non cogitet quae hominum sunt, sed quae Dei, quomodo placeat Deo . Si vero aliter agat, non solum non illustrat ministerium virginitatis suae, nec illustrat lampadem suam, sed econtrario lumen ejus exstinguitur, et efficitur una de insipientibus virginibus. Haec eadem et unusquisque in Ecclesia positus apud semetipsum reputet, ut in quacunque loco stat, sive in clero, sive in plebe, illustret ministerium fidei suae, et tales faciat actus suos, ut videntes homines opera ejus bona, magnificent Patrem qui in caelis est. Hoc enim faciebat et Paulus docendo gentes, quorum erat apostolus, et instruendo, infirmos olere, parvulos lacte alendo, robustis fortiorem verbi cibum praebendo, errantes, et in fide titubantes, ac velut abortivum quoddam redactos materno affectu rursum parturiendo, donec Christus formaretur eis: et per haec omnia illustrando ministerium apostolatus sui, in aemulationem fidei et zelum bonae conversationis adducebat carnem suam, id est, secundum carnem cognatos; ut si non omnes, aliquos tamen salvos faceret ex illis. Sic ergo dum pervigilem curam et jugem sollicitudinem erga doctrinam gentium _ gerit, et conversationem eorum ac vitam valde probabilem facit, videntes haec Israelitas qui erant cognati ejus secundum carnem , ad imitandos eos, qui proficiunt in fide Dei invitat, et provocat : et est gloria ministerii ejus cum ex eruditione eorum etiam illis profectus accesserit. Si enim amissio eorum reconciliatio est mundi, quae est assumptio, nisi vita ex mortuis? Hoc mihi ostendere in his sermonibus videtur Apostolus, quod abjecto Israel, et ad gentes necessario praedicatione translata, mundus (hoc est, universae gentes) reconciliatus est Deo, secundum quod scriptum est: Quia Deus erat in Christo mundum reconcilians sibi, non reputans illis delicta ipsorum; et iterum sicut Paulus dicit: Qui posuit nobis verbum reconciliationis; per quod verbum dicebat: Rogamus pro Christo, reconciliamini Deo. Si ergo, inquit, Israeliticae gentis hujus abjectio reconciliationem praestitit mundo, et si tanta fuit erga gentem istam gratia, quae sublata ab ea universum mundum Deo reconciliare sufficeret, quantum putas tunc merebitur mundus, cum etiam gens ista reconciliari meruerit Deo? Et quid illud sit quod ex reconciliatione Israel mundus acquirat, breviter ostendit dicens: Vita ex mortuis. Tunc enim erit assumptio Israel, quando jam et mortui vitam recipient, et mundus ex corruptibili incorruptibilis fiet, et mortales immortalitate donabun … ipsorum reconciliationem mundo donaverit, assumptio ipsorum non majus aliquid mundo et praestantius largiretur.
“For I speak to you Gentiles. Inasmuch as I am the apostle of the Gentiles, I will make my ministry illustrious, if in some way I may provoke my flesh to jealousy and save some of them. For if their casting away is the reconciliation of the world, what will their receiving be but life from the dead?” As we have often observed in this letter, Paul speaks sometimes on behalf of the Jews, sometimes on behalf of the Gentiles, and at times to one of these or to both: as when he said, “But if you are called a Jew,” as though speaking to a Jew; and again, “to the Jew first and to the Greek,” speaking as though to both. So now he says openly to the Gentiles, that is, above all to those in the city of Rome who had believed from among the Gentiles, “For I speak to you Gentiles.” Let us see, then, what he says to the Gentiles: “Inasmuch as I am,” he says, “the apostle of the Gentiles, I will make my ministry illustrious, if in some way I may provoke my flesh to jealousy and save some of them.” Someone will say: What he says, “As long as I am the apostle of the Gentiles,” seems to show that he will not always be the apostle of the Gentiles, but that, his ministry completed, he will be the apostle of some others. But as far as can be gathered both from his own words and from the record of his deeds, it is proved that as long as he was in this world he remained the apostle of the Gentiles in faith and truth. What, then, shall we say? Did he know, as a good and faithful servant who had been faithful in a few things, that he would be set over many, and would be an apostle after his departure, not only of the Gentiles but also of the Israelites, and perhaps of other invisible beings, there where the spirits and souls of the righteous bless the Lord, sing a hymn, and exalt him above all forever? Or ought we rather to take “as long as I am the apostle of the Gentiles” as said simply, as the Lord also says to the apostles, “And behold, I am with you all days, until the consummation of the age”? He did not mean that after the consummation of the age he would not be with them, but he said “until the consummation of the age” to show that he would never depart from them; so the Apostle too said “as long as I am an apostle” for “always” and “without end.” Which of the two explanations ought to be accepted we leave to the reader’s judgment.
As long, then, as Paul is the apostle of the Gentiles, he says that he makes his ministry illustrious. And what is so fitting as that each person should adorn the ministry he receives through God’s providence? He adorns and makes his ministry illustrious who ministers well; just as, on the contrary, he dishonors his ministry and makes it notorious who ministers negligently and unworthily. For example, in the ministry of the church, “a deacon,” he says, “who has ministered well … a good standing, but acquires for himself an evil punishment, as one who has done insult to the divine ministry. Likewise he too who receives the rank of the presbyterate in the church has enough to do to make the ministry of the presbyterate illustrious. For to him belong both what the Apostle writes to Titus about presbyters and what Isaiah writes when he says, “The Lord himself will come into judgment with the presbyters of the people, and will judge with its rulers”; and he adds, “But you, why do you set fire to my vineyard, and why is the plunder of the poor in your houses? Why do you wrong my people and put the faces of the poor to shame?” According to these things a bishop too makes illustrious the ministry of his episcopate if he is as the Apostle describes: irreproachable, watchful, prudent, of good order, hospitable, a teacher, not given to wine, not a striker, but gentle; not quarrelsome, not covetous, ruling his own house well, having his children in submission with all gravity, not puffed up with pride, lest he fall into the judgment of the devil. One who is such makes illustrious the ministry of his episcopate, so that he too may hear, “Well done, good and faithful servant; you have been faithful over a few things, I will set you over many.” Likewise a widow too, if she continues in prayers and supplications night and day, makes illustrious the ministry of her widowhood. But if she is such as the Apostle censures, idle and talkative, and not only talkative but also a busybody, saying what she ought not; or if she lives in pleasures and is dead while she lives: she has dishonored, and not made illustrious, the ministry of her widowhood. In the same way a virgin consecrated to God makes illustrious the ministry of her virginity if she is holy in body and spirit, and thinks not of the things of men but of the things of God, how she may please God. But if she acts otherwise, not only does she not make illustrious the ministry of her virginity, nor make her lamp shine, but on the contrary her light is put out and she becomes one of the foolish virgins. Let each person placed in the church consider these same things with himself, so that in whatever place he stands, whether in the clergy or among the people, he may make illustrious the ministry of his faith, and make his acts such that people, seeing his good works, may magnify the Father who is in heaven. For Paul too did this by teaching and instructing the Gentiles, whose apostle he was: feeding the weak with vegetables, nursing the little ones with milk, giving the strong the more solid food of the word, and with a mother’s affection bringing to birth again those who wandered and wavered in the faith and had been reduced as it were to a miscarriage, until Christ should be formed in them; and making the ministry of his apostleship illustrious through all these things, he was bringing his flesh, that is, his kinsmen according to the flesh, to jealousy for the faith and zeal for good conduct, so that, if not all, he might yet save some of them. So, while he bears watchful care and constant anxiety for the teaching of the Gentiles and makes their conduct and life highly approved, he invites and provokes the Israelites who saw these things, who were his kinsmen according to the flesh, to imitate those who were advancing in faith in God; and it is the glory of his ministry when, from the instruction of the Gentiles, progress comes to the Israelites as well.
“For if their casting away is the reconciliation of the world, what will their receiving be but life from the dead?” The Apostle seems to me to show in these words that, Israel having been cast away and the preaching of necessity transferred to the Gentiles, the world (that is, all the nations) was reconciled to God, according to what is written, “For God was in Christ, reconciling the world to himself, not counting their trespasses against them”; and again, as Paul says, “Who has entrusted to us the word of reconciliation,” by which word he said, “We beseech you on behalf of Christ, be reconciled to God.” If, then, he says, the casting away of this Israelite nation furnished reconciliation to the world, and if the grace toward that nation was so great that, when taken from it, it sufficed to reconcile the whole world to God, how much do you think the world will gain then, when that nation also is found worthy to be reconciled to God? And what it is that the world will acquire from the reconciliation of Israel he shows briefly, saying, “life from the dead.” For then will be the receiving of Israel, when the dead too will receive life, and the world will become incorruptible from corruptible, and mortals will be given immortality … had given reconciliation to the world, their receiving should not bestow on the world something greater and more excellent.
Textual problem in this passage: see the notes.
Rom 11:13 (quotation, high confidence) · Rom 11:14 (quotation, high confidence) · Rom 11:15 (quotation, high confidence) · Rom 2:17 (quotation, high confidence) · Rom 1:16 (quotation, high confidence) · Matt 25:21 (quotation, high confidence) · Matt 28:20 (quotation, high confidence) · 1 Tim 3:13 (quotation, high confidence) · Titus 1:5 (allusion, high confidence) · Isa 3:14 (quotation, high confidence) · Isa 3:15 (quotation, high confidence) · 1 Tim 3:2 (allusion, high confidence) · 1 Tim 3:3 (allusion, high confidence) · 1 Tim 3:4 (allusion, high confidence) · 1 Tim 3:6 (allusion, high confidence) · 1 Tim 5:5 (allusion, high confidence) · 1 Tim 5:6 (allusion, high confidence) · 1 Tim 5:13 (allusion, high confidence) · 1 Cor 7:34 (allusion, high confidence) · Matt 25:8 (allusion, high confidence) · Matt 5:16 (quotation, high confidence) · Rom 14:2 (allusion, medium confidence) · 1 Cor 3:2 (allusion, high confidence) · Heb 5:14 (allusion, medium confidence) · Gal 4:19 (allusion, high confidence) · 2 Cor 11:28 (allusion, medium confidence) · 2 Cor 5:19 (quotation, high confidence) · 2 Cor 5:20 (quotation, high confidence) · 1 Cor 15:53 (allusion, high confidence)
Notes and citation
Summary: Paul makes his ministry illustrious by ministering well, as deacons, presbyters, bishops, widows, virgins and all believers must; if Israel's casting away reconciled the world, its reception at the end will mean the resurrection of the dead and the world's incorruption.
- Lemma: Rom 11:13–15. Cited: Rom 2:17; Rom 1:16; Matt 25:21, 23; Dan 3:86–87 LXX (Song of the Three: “spirits and souls of the righteous, bless the Lord”); Matt 28:20; 1 Tim 3:13, 8–9; Titus 1:5–9; Isa 3:14–15; 1 Tim 3:2–7; 1 Tim 5:5–6, 13; 1 Cor 7:34; Matt 25:1–13; Matt 5:16; Rom 14:2; 1 Cor 3:2; Heb 5:14; Gal 4:19; 2 Cor 11:28; 2 Cor 5:18–20; 1 Cor 15:53.
- Two lines are lost in the scan, marked “…”: after “a deacon who has ministered well” (the sense is that such a deacon gains a good standing, but one who has not ministered as the Apostle describes no longer gains a good standing); and after “given immortality” (the sense is that it would seem absurd if, when their stumbling had given reconciliation to the world, their receiving should not bestow something greater).
- Church offices (deacon, presbyter, bishop) and the orders of widows and consecrated virgins are described as Origen describes them.
Notes on the original text
- Digital text corrected (Migne column number; OCR slips; Migne note number; 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; stray mark; stray marks): ministerium meum ῆι. lustrabo, siquo modoinmmulationemimmittam carnem meam → ministerium meum illustrabo, si quo modo in aemulationem immittam carnem meam; Si enim amissio eorum reconciliatio est mundi, qua: est assumptio, nisi vita ex mortuis"? → Si enim amissio eorum reconciliatio est mundi, quae est assumptio, nisi vita ex mortuis?; Jndtco primum → Judaeo primum; ita nunc vero aperte ad gentes, ι) hoc est → ita nunc vero aperte ad gentes, hoc est; Vobis enim illeo gentibus. Quid ergo dicat gentibus videamusuQuandiu quidem ego smn, inquit, apostolus gentium, ministe rium meum illustrabo,si quo modo in mutilationem immittam → Vobis enim dico gentibus. Quid ergo dicat gentibus videamus: Quandiu quidem ego sum, inquit, apostolus gentium, ministerium meum illustrabo, si quo modo in aemulationem immittam; sed contpleto ministerio. → sed completo ministerio,; ex rerqu gestarum ratione colligitur, quanditt in hoc nnmdo fuit, permansisse in title et veritate → ex rerum gestarum ratione colligitur, quandiu in hoc mundo fuit, permansisse in fide et veritate; Quid ergo dicemusiNunquidnam → Quid ergo dicemus? Nunquidnam; in paucis fuerat fidelis ο, sciebat se super nulta constituendum → in paucis fuerat fidelis, sciebat se super multa constituendum; et animm iustorum Dominum“. hymnum dicunt, et superexaltaut eum in saeuiat An potius simpliciter dictutn debemus accipere, Quaudiu → et animae iustorum Dominum, hymnum dicunt, et superexaltant eum in saecula? An potius simpliciter dictum debemus accipere, Quandiu; usque ad consummationem steculi "1' non quod dicatse post → usque ad consummationem saeculi; non quod dicat se post; usque ad consummationem saeculi ν dixit; ita et Apostolus, t Quandiu → usque ad consummationem saeculi dixit; ita et Apostolus, Quandiu; Quae autem ex utraque recipi debeat etpositio, relinquimus legentis arbitrio. lgilur quanliu apostolus est gentium Paulus ministerio suum → Quae autem ex utraque recipi debeat expositio, relinquimus legentis arbitrio. Igitur quandiu apostolus est gentium Paulus ministerium suum; Exornat autemet illustrat → Exornat autem et illustrat; negligenter et indigne tuinistraverit. Verbi causa, in ministerio Ecclesia: t diaconus, inquit, qui bene ministraverit, bonum am bonum gradum, sed malam sibi poenam conptirit → negligenter et indigne ministraverit. Verbi causa, in ministerio Ecclesiae diaconus, inquit, qui bene ministraverit, bonum … am bonum gradum, sed malam sibi poenam conquirit; qui presbyterii gralum suscipit → qui presbyterii gradum suscipit; Ad ipsum enim pertinent et lla quae de presbyteris ad Titum scribit Apostolus “ : → Ad ipsum enim pertinent et illa quae de presbyteris ad Titum scribit Apostolus:; cum presbyteris poouli, etcum principibusejus iudicabitur“ etaddit; iVos autent utquid succenditis → cum presbyteris populi, et cum principibus ejus iudicabitur; et addit: Vos autem ut quid succenditis; et personas pauperum conl‘unditis “? Secundum haec autem et episcopus illustrat ministerium suum iuepiscopatu, si sitsecundum quod describit Apostolus ‘7, → et personas pauperum confunditis? Secundum haec autem et episcopus illustrat ministerium suum in episcopatu, si sit secundum quod describit Apostolus,; domum suam bene regens, lilios habens in obsequio cum omni gravitale. non elatus → domum suam bene regens, filios habens in obsequio cum omni gravitate, non elatus; illustrat ministerium episcopatus sui, ut. 111 ipse audiat → illustrat ministerium episcopatus sui, ut et ipse audiat; super pauca luisti fidelis, super multa te constituam ιθ. 1 Similiter autem et vidua δ’ si permaneat → super pauca fuisti fidelis, super multa te constituam. Similiter autem et vidua si permaneat; ministerium viduitatis sum. Si vero sit talis qualem Apostolus notat ο, otiosa → ministerium viduitatis suae. Si vero sit talis qualem Apostolus notat, otiosa; loquens qum non oportet → loquens quae non oportet; ltac dehonoravit, etnon illustravit ministerium vi- ϐ duitatis sure. Eodem modo etiam virgo consecrata ν Deo → haec dehonoravit, et non illustravit ministerium viduitatis suae. Eodem modo etiam virgo consecrata Deo; si sit sancta' corpore et spiritu, et non cogitet quae 11111111num sunt → si sit sancta corpore et spiritu, et non cogitet quae hominum sunt; illustrat ministeriumvirgiuitatis suae → illustrat ministerium virginitatis suae; et elficitur una de insipientibus virginibus. Haec eadem et unusquisquein Ecclesia → et efficitur una de insipientibus virginibus. Haec eadem et unusquisque in Ecclesia; illustret ministerium lidei (6|) suae, et tales iaciat actus suos, 1 videntes homines 1 opera ejus bona, magnificent Patrem qui in cmlis est δ’. Hoc enim faciebatet Paulus → illustret ministerium fidei suae, et tales faciat actus suos, ut videntes homines opera ejus bona, magnificent Patrem qui in caelis est. Hoc enim faciebat et Paulus; infirmos “.olere|, parvulos lacteialendo “, → infirmos olere, parvulos lacte alendo,; errantes, etin fide titubantes → errantes, et in fide titubantes; donec Christus formaretur eis " : et ρει-1111111 omnta illustrando ministerium apostolatus sui, in aemutationem fidei et zelum bona: conversationis → donec Christus formaretur eis: et per haec omnia illustrando ministerium apostolatus sui, in aemulationem fidei et zelum bonae conversationis; valde pro. habilem facit, videntes haec lsraelitas → valde probabilem facit, videntes haec Israelitas; ad imitandos eos. qui proficiunt in lide Dei → ad imitandos eos, qui proficiunt in fide Dei; Hoc mihi ostendere in 111ε sermonibus → Hoc mihi ostendere in his sermonibus; universae gentes [68]) reconciliatus → universae gentes) reconciliatus; secundum quod scriptum est : 1 Quia Deus → secundum quod scriptum est: Quia Deus; delicta ipsorum '7; et iterum sicut Paulus dicit : Qui posuit nobis vcrbum reconcilialionis; per Quod verbum dicebat : 1 Rogamus pro Christo, reconcilianiini Deo → delicta ipsorum; et iterum sicut Paulus dicit: Qui posuit nobis verbum reconciliationis; per quod verbum dicebat: Rogamus pro Christo, reconciliamini Deo; abjectio reconciliationem prazstitit mundo, et si tanta fuiterga gentem istam gratia, quae sublata ab ea universum mundum Deo reconciliaresufficeret, quantum putas tunc tnerebitur mundus.eum etiam gensista → abjectio reconciliationem praestitit mundo, et si tanta fuit erga gentem istam gratia, quae sublata ab ea universum mundum Deo reconciliare sufficeret, quantum putas tunc merebitur mundus, cum etiam gens ista; Et quid illud sit quod ex 637 reconciliatione Israel mundus acquirat, bre— Vilel‘ Oslelldil dicens: ί Vlla ex ηιοτῑυῖδο ο Tum: enim erit → Et quid illud sit quod ex reconciliatione Israel mundus acquirat, breviter ostendit dicens: Vita ex mortuis. Tunc enim erit; ex corruptibili 111101·ruptibilis fiet, et mortales immortalitate donabunipsorum reconciliationem mundo donaverit, assumptio ipsorum non majus aliquid mundo et przrstantius largiretur. ‘ → ex corruptibili incorruptibilis fiet, et mortales immortalitate donabun … ipsorum reconciliationem mundo donaverit, assumptio ipsorum non majus aliquid mundo et praestantius largiretur..
Extrabiblical texts: Pr Azar 64 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Topics: Church office, Eschatology
Cite (SBL): Origen, Comm. Rom. 8.10 (PG 14:1187a–1191a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/8-10/#p-8-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-8-10) · 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.
8.11PG 14:1191a–1195a
Quod si delibatio sancta est, et massa: et si radix sancta, et rami. Quod si aliqui ex ramis fracti sunt, tu autem cum esses oleaster, insertus es in illis, et socius factus es radicis et pinguedinis olivae, noli gloriari adversus ramos. Quod si gloriaris, non tu radicem portas, sed radix te. Dicis ergo: Fracti sunt rami, ut ego inserar. Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli superbe sapere, sed time. Si enim Deus naturalibus ramis non pepercit, nec tibi parcet. Vide ergo bonitatem et severitatem Dei : in eos quidem qui ceciderunt, severitatem ; in te autem bonitatem, si permanseris in bonitate. Alioquin et tu excideris, et illi, si non permanserint in incredulitate, inserentur. Potens est enim Deus iterum inserere illos. Nam si tu ex naturali oleastro excisus es, et contra naturam insertus es in bonam olivam, quanto magis hi secundum naturam, inserentur suae olivae? Nescio quomodo hi qui de schola Valentini et Basilidis veniunt, haec ita a Paulo dicta non audientes, putant esse naturam animarum quae semper salva sit, et nunquam pereat, et aliam quae semper pereat, et nunquam salvetur: cum aperte Paulus dicit fractos esse ramos bonae olivae propter incredulitatem suam, et divinae severitatis indiguisse vindicta: et rursus oleastri ramos, quorum apud illos natura perdita ponitur, insertos esse radici et pinguedini olivae. Sed illis quidem per haec facile responsum sit. Nihilominus autem etiam nobis qui unam esse naturam omnium hominum, imo omnium rationabilium dicimus, et ad salutem aequaliter habilem, et ad perditionem si negligat, occurri potest et dici : Quomodo ergo Paulus olivam bonam et oleastrum ponit, cum utique si unam sciret esse naturam omnium, diversi generis arborum non introduxisset exemplum? Dicendum ergo ad haec: Sicut omnis materia corporalis, cum sine dubio unius naturae sit, per accidentes sibi qualitates diversas species profert vel corporum, vel arborum, vel herbarum: ita et cum omnium rationabilinm una natura sit, arbitrii proprii aequaliter libertate donata, uniuscujusque proprii motus ex arbitrii potestate prolati, vel ad virtutem, vel ad libidinem subjectam sibi animam perducentes, vel in bonae eam, vel in malae arboris speciem formant: ut aut bona arbor dicatur, si per arbitrii potesta … mala: et sic unusquisque secundum propositi sui motus aut bona oliva, si iter virtutis incedat, aut si contraria sectetur, oleaster nominabitur. Inde denique et Dominus in Evangelio dicebat: Aut facite arborem bonam, et fructus ejus bonos: aut facite arborem malam, et fructus ejus malos; ut ostenderet arborem bonam vel malam non nasci, sed fieri. Jam vero si accedat aliquid ad arbitrii libertatem, quod extrinsecus vel ad mala provocet, vel hortetur ad bona per ineffabiles quasdam divinae Providentiae dispensationes, in nullo consequentiam propositae absolutionis offendit. Habet enim in semetipsa natura rationabilis vigentem et ad haec arbitrii libertatem, qua vel obedire, si velit, provocanti, vel, si nolit, spernere possit hortantem. Quod autem diximus, quia materia corporali accedentes extrinsecus qualitates reddunt species diversas, aliquas quidem ad multum tempus permanentes, aliquas ad breve, nonnullas vero non solum annis exiguis, sed interdum etiam mensibus . aut diebus paucis vix durantes, ita intelligitur. Verbi causa: species caeli, et solis, aut lunae, vel astrorum talibus quibusdam formata sunt qualitatibus quae usque ad saeculi finem perdurare sufficiant, et usquequo liberentur a servitute corruptionis in libertatem gloriae filiorum Dei. Aliae vero sunt terrenarum corporum qualitates, et in ipsis est multa differentia. Nonnullorum enim animalium corpora, vel arborum, vel avium, multis admodum possunt durare temporibus; aliorum vero paucis, aut valde exiguis. Quod si haec bene intellexisti, transeamus nunc ab exemplis corporeae qualitatis ad naturae rationabilis qualitatem: et vide quomodo aliae quidem in qualitatibus beatitudinis saecula multa perdurant : et aliae in qualitate malitiae nihilominus saecula multa consumunt: aliae ex ipsis parvo tempore vel in virtutibus, vel in malitiis manent; aliae perexiguo, aliae admodum brevi. Quorum per singula notitiam nos quidem homines. utpote corruptibilis corporis pondere aggravati, perexiguam, aut etiam nullam capere possumus. Qui vero scrutatur omnia, etiam alta Dei, Spiritus sanctus universa novit, et nota facit cui ipse voluerit revelare. In his etenim praecipue, id est, in dispensatione rationabilis naturae apostolicum illud dicendum est : altitudo divitiarum sapientiae, et scientiae Dei, quam inscrutabilia sunt judicia ejus, et investigabiles viae ejus! Sic ergo unusquisque ex arbitrii potestate aut bona oliva, aut oleaster efficitur, aut Israelitici generis, aut alterius culpabilis gentis, ut dicatur de eo: Quia alienati sunt peccatores ab utero, erraverunt a ventre: locuti sunt falsa; ita ut sint peregrini testamentorum, et hospites promissionum Dei. Et alii in Deum jactantur ex utero, et dicunt: In te jactatus sum ex utero, de ventre matris meae Deus meus es tu. Sed quoniam, ut diximus, permanet semper naturae huic libertas arbitrii, possibile est ut cum sit quis Israeliticae gentis, et bonae olivae ramus, decidat in incredulitatem, et frangatur: et rursus alius qui elegerat gentis esse culpabilis et peccatrieis, et per hoc ramus oleastri dicebatur, si conversus fuerit ad fidem (habet enim in se arbitrii sui libertatem, qua converti possit ad bonum), inseritur bonae olivae per fidem, et efficitur socius radicis, et pinguedinis olivae. Radicem vero hanc alii Abraham nominant, alii Seth, alii aliquem unum ex patribus bene meritis ponunt. Ego autem radicem aliam quae sancta sit, et sanctas primitias nescio nisi Dominum nostrum Jesum Christum. Ipse est enim primitiae omnium, vel delibatio, ut in praesenti loco habemus Apostoli, secundum id quod alibi de eo dicitur: Qui est primogenitus omnis creaturae. Huic namque radici omnis qui salvatur inseritur, et ex hac delibatione sancta omnis massa humani generis sanctificatur: et vere sicut radix sancta manentibus in se ramis sanctitatis pinguedinem praebet, dum per Spiritum suum sanctum adhaerentes sibi vivificat, verbo excolit, sapientia floridos reddit, et in omnium virtutum plenitudine afferre fructus uberes facit : ita ut et ipsa dicat de eis: Ego autem sicut oliva fructifera in domo Dei. Etenim si rami qui fracti sunt, propter incredulitatem fracti sunt, et qui stant, fide stant: quis alius erit in quo … hus docet nos Apostolus non extolli adversus radicem, vel fractos ramos Israelitas, neque insultare eis: quia non nos radicem portamus, sed radix nos. Non enim habemus quod non accepimus. Si autem accepimus, quid gloriamur quasi non acceperimus? Tum deinde quasi quibusdam impudentius insultantibus et dicentibus: Si fracti sunt rami: bene; propter incredulitatem fracti sunt, ut ego insererer qui credebam: hos ergo reprimens Apostolus dicit: Illi quidem per incredulitatem fracti sunt, et tu insertus es per fidem, et in fide stas: sed memento quia omnis qui se exaltat humiliabitur; et ideo noli superbe sapere, noli alta et elata proloqui. Quamvis enim in radice stes, et bene stes, timeto tamen videns quia et alii quibus insultas ibi steterunt ubi et tu stas: et tu cum ibi non esses, ad olivae hujus radicem aliunde translatus es, et possibile est etiam te peccare. Nam et hoc ipso quod superbis et exaltaris, jam peccas : et scito quoniam si Deus naturalibus ramis non pepercit, nec tibi parcet.» Post haec vero iste qui superbit et insultat lapsis, altioribus ab Apostolo sensibus humilitatis imbuitur; et dicitur ad eum: Tu qui haec dicis, vide bonitatem et severitatem Dei : et cum vides severitatem ejus erga defractos ramos, metuendum tibi est ne forte et tu dum superbis et insultas lapsis, severitatem Dei quae peccatores perurget, incurras ipse peccando. Bonitas enim ejus permanet in his qui in bonitate permanserint. Alioquin eodem ordine et tu, si in bonitate non permanseris, excideris: et illi si in incredulitate non permanserint, inserentur. Deo enim non est impossibile iterum inserere illos si recedant ab incredulitate per quam fracti sunt : quandoquidem facilius videtur propriae arboris ramos radici suae reddere, quam inserere alienos. Quod autem dixit, ex naturali oleastro, et iterum: secundum naturam inserentur suae olivae, naturam olivae vel oleastri secundum hoc debemus accipere quod supra exposuimus, quod arbitrii libertas naturam fecerit unicuique vel oleastri, vel bonae olivae. Observandum sane est quod hi quidem qui ex propria oliva deciderunt, fracti dicuntur; hi vero qui ex oleastro inseruntur, si iterum peccaverint, non frangendi, quod utique esset levius, sed excidendi appellantur. In quo vehementior profecto Dei severitas indicatur, si posteaquam quis, cum esset oleaster, et ex peccatorum silva collectus, ad radicem fidei ac sanctitatis adductus est, rursus amaros malitiae proferat succos. Sed ne hoc quidem lateat nos in hoc loco, quod non eo ordine Apostolus olivae, et oleastri similitudinem posuit, quod apud agricolas habetur. Illi enim magis olivam oleastro inserere, et non olivae oleastrum solent : Paulus vero apostolica auctoritate ordine commutato res magis causis, quam causas rebus aptavit.
“If the first portion is holy, so is the lump; and if the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became a partaker of the root and the richness of the olive, do not boast over the branches. But if you boast, it is not you who bear the root, but the root you. You will say, then, Branches were broken off so that I might be grafted in. Well: they were broken off because of unbelief, but you stand by faith. Do not be high-minded, but fear. For if God did not spare the natural branches, neither will he spare you. See, then, the goodness and the severity of God: toward those who fell, severity; but toward you, goodness, if you continue in goodness. Otherwise you too will be cut off, and they, if they do not continue in unbelief, will be grafted in. For God is able to graft them in again. For if you were cut from the olive that is wild by nature, and grafted contrary to nature into a good olive, how much more will these, who are according to nature, be grafted into their own olive!” I do not know how those who come from the school of Valentinus and Basilides, not hearing these things as Paul has said them, suppose that there is one nature of souls which is always saved and never perishes, and another which always perishes and is never saved; since Paul plainly says that the branches of the good olive were broken off because of their unbelief and incurred the punishment of the divine severity, and again that branches of the wild olive, in which they place a lost nature, were grafted into the root and richness of the olive. But to them an answer through these words is easy. Nevertheless an objection can also be put to us, who say that there is one nature of all human beings, indeed of all rational beings, equally apt for salvation and, if it is negligent, for perdition; and it can be said: How, then, does Paul set down a good olive and a wild olive, since, if he knew that the nature of all is one, he surely would not have introduced the example of trees of different kinds? To this, then, we must say: just as all bodily matter, though it is without doubt of one nature, produces through the qualities that come to it different species of bodies or trees or plants, so too, though the nature of all rational beings is one, endowed equally with the freedom of its own choice, the movements of each, brought forth from the power of choice and leading the soul subject to them either to virtue or to lust, form it into the species either of a good or of a bad tree: so that it is called a good tree if through the power of choice … bad. And so each person, according to the movements of his own purpose, will be named either a good olive, if he walks the path of virtue, or, if he follows the opposite, a wild olive. That is why the Lord too said in the Gospel, “Either make the tree good and its fruit good, or make the tree bad and its fruit bad,” to show that a good or bad tree is not born but made. And if something is added to the freedom of choice from outside, either provoking to evil or exhorting to good through certain ineffable dispensations of divine Providence, it in no way offends against the consistency of the explanation proposed. For the rational nature has in itself a freedom of choice vigorous even for these things, by which it can, if it will, obey the one who provokes, or, if it will not, spurn the one who exhorts.
What we said, that qualities coming from outside to bodily matter produce different species, some lasting for a long time, some for a short time, and some barely enduring not only for a few years but sometimes even for a few months or days, is to be understood thus. For example, the forms of the sky and the sun or the moon or the stars have been formed with certain qualities such as suffice to last until the end of the age, until they are set free from the bondage of corruption into the freedom of the glory of the children of God. But the qualities of earthly bodies are different, and among them there is great difference; for the bodies of some animals or trees or birds can last a very long time, others a short time or a very brief one. If you have understood this well, let us pass now from the examples of bodily quality to the quality of rational nature; and see how some last for many ages in qualities of blessedness, and others no less spend many ages in the quality of wickedness; some of them remain for a short time in virtues or in vices, others for a very short time, others for an extremely brief one. Of these, one by one, we humans, weighed down by the burden of a corruptible body, can receive very little knowledge, or even none. But the Holy Spirit, who searches all things, even the depths of God, knows all things and makes them known to whomever he wills to reveal them. For in these things above all, that is, in the dispensation of rational nature, that apostolic word is to be said: “O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” So each person, by the power of choice, becomes either a good olive or a wild olive, either of the Israelite race or of another blameworthy nation, so that it is said of him, “Sinners are estranged from the womb; they have gone astray from the belly; they have spoken lies,” so that they are strangers to the covenants and foreigners to the promises of God. And others are cast upon God from the womb and say, “Upon you I was cast from the womb; from my mother’s belly you are my God.” But since, as we said, freedom of choice always remains to this nature, it is possible that someone of the Israelite nation and a branch of the good olive may fall into unbelief and be broken off; and again, that another, who had chosen to be of a blameworthy and sinful nation and was therefore called a branch of the wild olive, if he turns to faith (for he has in himself the freedom of his choice, by which he can be turned to the good), is grafted into the good olive through faith and becomes a partaker of the root and richness of the olive.
This root some name Abraham, others Seth, others set down some one of the well-deserving patriarchs. But I know no other root that is holy, and no holy firstfruits, except our Lord Jesus Christ. For he is the firstfruits of all, or the first portion, as we have it in the present passage of the Apostle, according to what is said of him elsewhere, “Who is the firstborn of all creation.” For into this root everyone who is saved is grafted, and from this holy first portion the whole lump of the human race is sanctified. And truly, as the holy root supplies the richness of holiness to the branches that remain in it, while through his Holy Spirit he gives life to those who cleave to him, cultivates them by the word, makes them flower with wisdom, and makes them bear rich fruit in the fullness of all virtues, so that the root itself says of them, “But I am like a fruitful olive in the house of God.” For if the branches which were broken off were broken off because of unbelief, and those who stand stand by faith, who else will there be in whom … After this the Apostle teaches us not to be lifted up against the root or against the broken branches, the Israelites, nor to insult them; for we do not bear the root, but the root bears us. For we have nothing that we have not received; and if we have received it, why do we boast as if we had not received it? Then, as if some were insulting them rather shamelessly and saying, “If the branches were broken off, well; they were broken off because of unbelief, so that I who believed might be grafted in,” the Apostle, restraining them, says: They indeed were broken off through unbelief, and you were grafted in through faith and stand in faith; but remember that everyone who exalts himself will be humbled; and therefore do not be high-minded, do not speak lofty and proud things. For though you stand in the root, and stand well, yet fear, seeing that others too, whom you insult, stood there where you stand; and you, when you were not there, were brought over from elsewhere to the root of this olive, and it is possible for you too to sin. Indeed, by the very fact that you are proud and lifted up, you already sin. And know that if God did not spare the natural branches, neither will he spare you. After this the one who is proud and insults the fallen is instilled by the Apostle with deeper thoughts of humility, and it is said to him: You who say these things, see the goodness and the severity of God; and when you see his severity toward the broken branches, you must fear lest you too, while you are proud and insult the fallen, incur by sinning the severity of God which presses upon sinners. For his goodness remains on those who remain in goodness. Otherwise, in the same way you too, if you do not remain in goodness, will be cut off; and they, if they do not remain in unbelief, will be grafted in. For it is not impossible for God to graft them in again if they depart from the unbelief through which they were broken off; since it seems easier to restore the branches of a tree to their own root than to graft in foreign ones. And as to his saying, “from the olive wild by nature,” and again, “will be grafted according to nature into their own olive,” we ought to take the nature of the olive or the wild olive according to what we explained above, that freedom of choice has made for each one the nature either of the wild olive or of the good olive. It must surely be observed that those who fell from their own olive are said to be broken off; but those who are grafted in from the wild olive, if they sin again, are said not to be broken off, which would surely be lighter, but to be cut out. In this a more vehement severity of God is certainly indicated, if, after someone who was a wild olive and was gathered out of a forest of sins has been brought to the root of faith and holiness, he again produces the bitter juices of wickedness. But let this too not escape us in this passage, that the Apostle has not set down the comparison of the olive and the wild olive in the order farmers follow. For they are accustomed rather to graft the olive onto the wild olive, and not the wild olive onto the olive; but Paul, by apostolic authority, reversing the order, fitted the things to the causes rather than the causes to the things.
Textual problem in this passage: see the notes.
Rom 11:16 (quotation, high confidence) · Rom 11:17 (quotation, high confidence) · Rom 11:18 (quotation, high confidence) · Rom 11:19 (quotation, high confidence) · Rom 11:20 (quotation, high confidence) · Rom 11:21 (quotation, high confidence) · Rom 11:22 (quotation, high confidence) · Rom 11:23 (quotation, high confidence) · Rom 11:24 (quotation, high confidence) · Matt 12:33 (quotation, high confidence) · Rom 8:21 (quotation, high confidence) · 1 Cor 2:10 (quotation, high confidence) · Rom 11:33 (quotation, high confidence) · Ps 58:3 (57:4 LXX) (quotation, high confidence) · Eph 2:12 (allusion, high confidence) · Ps 22:10 (21:11 LXX) (quotation, high confidence) · Col 1:15 (quotation, high confidence) · Ps 52:8 (51:10 LXX) (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence) · Luke 14:11 (quotation, high confidence)
Notes and citation
Summary: Against the Valentinians' fixed natures, Origen holds that all rational beings share one nature and become good or wild olives by free choice; the holy root is Christ, and Gentile believers must not boast over the broken branches but fear God's severity.
- Lemma: Rom 11:16–24. Cited: Matt 12:33; Rom 8:21; Wis 9:15; 1 Cor 2:10; Rom 11:33; Ps 58:3 (57:4 LXX); Eph 2:12; Ps 22:10 (21:11 LXX); Col 1:15; Ps 52:8 (51:10 LXX); 1 Cor 4:7; Luke 14:11.
- Free choice: Origen's argument against Valentinus and Basilides for one rational nature, apt for salvation or perdition by choice, is translated exactly. His remark that some rational beings remain “many ages” in blessedness or in wickedness is also given as it stands.
- Two passages are lost in the scan, marked “…”: after “through the power of choice” (the sense is: if it chooses good things, and a bad tree if it chooses bad); and after “who else will there be in whom” (the sense is: they stand but Jesus Christ, in whom those broken off did not believe; strangers coming to faith were always grafted into Christ, the true Israel, and above all since his coming many wild shoots have been grafted into this root and its branches, the apostles and prophets).
- The root is identified with Christ, not Abraham, Seth or another patriarch, as others held.
Notes on the original text
- Digital text corrected (Migne column number; OCR slip; OCR slip and stray mark; OCR slips; OCR slips and Migne note number; OCR slips and a stray mark inside a hyphenated word; OCR slips and stray marks; OCR slips; the scan has lost lines here, marked …; OCR: Greek letters; OCR: joined words; removed Migne footnote references and a note number; removed Migne footnote references; the scan has lost lines here, marked …; OCR slip; stray mark): Quod si delibatio saneta est → Quod si delibatio sancta est; pinguedinis olivm → pinguedinis olivae; Alioquin et tu excideris, ct illi, si non permanserint in incredulitate, insereutur. → Alioquin et tu excideris, et illi, si non permanserint in incredulitate, inserentur.; insereutur sum oliva: εἰ( Nescio quomode → inserentur suae olivae? Nescio quomodo; putaut esse naturam animarum quae semper salva sit,et nunquam pereat, et aliam quae semper pereat, et uuuquam salvetur: cum aperte Paulus dic.it fractos esse ramos home nlivze → putant esse naturam animarum quae semper salva sit, et nunquam pereat, et aliam quae semper pereat, et nunquam salvetur: cum aperte Paulus dicit fractos esse ramos bonae olivae; et divina: severitatis → et divinae severitatis; quin apud illos natura perdita ponitur, insertos esse radici et piugnediui olivae → quorum apud illos natura perdita ponitur, insertos esse radici et pinguedini olivae; etiam nobisqui unam esse → etiam nobis qui unam esse; eum utique si uuam sciret esse naturam omnium, diversi generis arborum non introduxisset exeiuplum → cum utique si unam sciret esse naturam omnium, diversi generis arborum non introduxisset exemplum; Sicut onmis materia corporalis, eum sine dubio → Sicut omnis materia corporalis, cum sine dubio; arbitrii proprii aequa- ι) liter libertate donata, uniuSanusque proprii motus ex arbitrii potestate prolati, vel ad virtutem, vel ad libidintvn subjeCtam sibi animam perduceutes, vel in bonae eam, vel iu make arboris → arbitrii proprii aequaliter libertate donata, uniuscujusque proprii motus ex arbitrii potestate prolati, vel ad virtutem, vel ad libidinem subjectam sibi animam perducentes, vel in bonae eam, vel in malae arboris; si per arbitrii potesta- Rom. ιι, 16 ειμι. Mattli.x1,33. " Rom.vltt, mala : et sic unusquisque secundum propositi soi motus → si per arbitrii potesta … mala: et sic unusquisque secundum propositi sui motus; fructus ejus malos "; ιιι ostenderet → fructus ejus malos; ut ostenderet; per inelIabiles quasdam divina: Providentia: dispensationes, in nullo consequentiam proposita: absolutionis oll‘endit. llabet enim → per ineffabiles quasdam divinae Providentiae dispensationes, in nullo consequentiam propositae absolutionis offendit. Habet enim; et ad luce arbitrii libertatem → et ad haec arbitrii libertatem; nomudlas vero non Solum → nonnullas vero non solum; species cteli, et solis → species caeli, et solis; usque ad szecnli linem perdurare sulliciant, et usquequo liberentur a servitute corruptionis io libertatem gloria: filiorum Dei ο.» Alia: vero → usque ad saeculi finem perdurare sufficiant, et usquequo liberentur a servitute corruptionis in libertatem gloriae filiorum Dei. Aliae vero; multa dill'erentia. Nonnullorum enim animalium corpora, vel arborum, vel avimn → multa differentia. Nonnullorum enim animalium corpora, vel arborum, vel avium; ab exemplis corporea: qualitatis ad natura: rationabilis qualitatem : et vide quomodo alite quidem → ab exemplis corporeae qualitatis ad naturae rationabilis qualitatem: et vide quomodo aliae quidem; et alia: in qualitate malitia: nihilominus s:ecula multa consumunt: aliae ex ipsis parvo tempore vel in virtutibus, vel in malitiis manent ; alia: perexiguo → et aliae in qualitate malitiae nihilominus saecula multa consumunt: aliae ex ipsis parvo tempore vel in virtutibus, vel in malitiis manent; aliae perexiguo; corporis pondere ιιι-ωειλ·vati, perexiguam, autetiam nullam → corporis pondere aggravati, perexiguam, aut etiam nullam; etiam alta Dei δ’, Spiritus sanctus universa novit, et uota facit → etiam alta Dei, Spiritus sanctus universa novit, et nota facit; ln his etenim praacipue → In his etenim praecipue; altitudo divitiarum sapientiw, et scientia: Dei, quam inserutabilia sunt judicia ejus, et investigabiles viae ejus “l Sic ergo unusquisque ex arbitrii potestate aut bona oliva, 2i. aut oleaster efficitur, aut lsraelitici generis → altitudo divitiarum sapientiae, et scientiae Dei, quam inscrutabilia sunt judicia ejus, et investigabiles viae ejus! Sic ergo unusquisque ex arbitrii potestate aut bona oliva, aut oleaster efficitur, aut Israelitici generis; ut dicatur de co : Quia alienati → ut dicatur de eo: Quia alienati; locuti sunt falsa “z ita ut sint peregrini testamentorum, et hospites pr0missionum Dei“. → locuti sunt falsa; ita ut sint peregrini testamentorum, et hospites promissionum Dei.; ln te jactatus sum ex utero, de ventre matris mea: Deus meus es tu . › → In te jactatus sum ex utero, de ventre matris meae Deus meus es tu.; permanet semper natura: huic libertas arbitrii, possibile est ut cum sit quis Israelitica: gentis, et bona: olivze ramus → permanet semper naturae huic libertas arbitrii, possibile est ut cum sit quis Israeliticae gentis, et bonae olivae ramus; si COIIVBHJNII‘ ad fidem (habet enim in se arbitrii sui libertatem, qua converti possit ad bonum [84] ),’ἰηὲει’ἰιιιι· bona: oliva: per lidein, et ellicitur socius radicis, et pinguedinis oliva: “. → si conversus fuerit ad fidem (habet enim in se arbitrii sui libertatem, qua converti possit ad bonum), inseritur bonae olivae per fidem, et efficitur socius radicis, et pinguedinis olivae.; Ego autem radicem aliam qua: sancta sit → Ego autem radicem aliam quae sancta sit; Ipse est enim priniitia: omnium, vel delibatio, ιιι in praesenti loco habemus Apos'toli → Ipse est enim primitiae omnium, vel delibatio, ut in praesenti loco habemus Apostoli; omnis creatura: .» Iluic namque radici omnis qui salvator inseritur, et ex hac delibatioue → omnis creaturae. Huic namque radici omnis qui salvatur inseritur, et ex hac delibatione; sanctitatis pinguedinem przebet, dum per Spiritum suum sanctum aihaercn- ο tes sibi vivificat → sanctitatis pinguedinem praebet, dum per Spiritum suum sanctum adhaerentes sibi vivificat; in omnium virtutum plenitudine aIl'erre fructus → in omnium virtutum plenitudine afferre fructus; in domo Dei .» Etenim si rami qui fracti sunt, propter incredulitatem fracti sunt,et qui stant, fide stant: quis aliuscrit in quo llus docet nos → in domo Dei. Etenim si rami qui fracti sunt, propter incredulitatem fracti sunt, et qui stant, fide stant: quis alius erit in quo … hus docet nos; quasi non acceo perimus “'3 Tum deinde quasi quibusdam impiidentius insultantibus et dicentibus ; Si ( fracti sunt rami: benezpropter → quasi non acceperimus? Tum deinde quasi quibusdam impudentius insultantibus et dicentibus: Si fracti sunt rami: bene; propter; bos ergo reprimens Apostolus dicit: Illi quidem per ineredulitatem fracti sunt, et tu insertus es per fidem, et in lide stas → hos ergo reprimens Apostolus dicit: Illi quidem per incredulitatem fracti sunt, et tu insertus es per fidem, et in fide stas; bumiliabitur 7°; → humiliabitur;; in radice Stes, et bene stes, timeto tamen videus → in radice stes, et bene stes, timeto tamen videns; ubi et δ tu stas → ubi et tu stas; ab Apostoio sensibus humilitatis imbuitur; et dicitur ad eum : Tu qui hare dicis → ab Apostolo sensibus humilitatis imbuitur; et dicitur ad eum: Tu qui haec dicis; Bonitas enim ejus permanet in bisqui in bonitate permanserint. Alioquin eodem ordine et ιιι,ιεί in bonitate non permanseris, excideris: et illi si in incredulitate non per. manserint,inserentur.i Deo enim nonest impossibile → Bonitas enim ejus permanet in his qui in bonitate permanserint. Alioquin eodem ordine et tu, si in bonitate non permanseris, excideris: et illi si in incredulitate non permanserint, inserentur. Deo enim non est impossibile; ab incredulitate 639 per quam → ab incredulitate per quam; radici sua: reddere → radici suae reddere; Quod autem dixit,c ex naturali oleastro, iet iterumzr secundum naturam iusereutur sum olivze → Quod autem dixit, ex naturali oleastro, et iterum: secundum naturam inserentur suae olivae; vel bona: olivae. Observandum → vel bonae olivae. Observandum; fracti dicuntur ; bi vero → fracti dicuntur; hi vero; quod utique esset “ Ilom. ιιι, 17. Coloss. ι, l5. Psal. LI, 10. “95 levius → quod utique esset levius; adductus est. rursus amaros malitize → adductus est, rursus amaros malitiae; Apostolus olivze, et oleastri → Apostolus olivae, et oleastri; oleastro inserere, etnon olivae → oleastro inserere, et non olivae.
Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: Heresy, Christology
Cite (SBL): Origen, Comm. Rom. 8.11 (PG 14:1191a–1195a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/8-10/#p-8-11). (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.
8.12PG 14:1195a–1198b
Nolo enim vos ignorare, fratres, mysterium hoc, ut non sitis apud vosmetipsos sapientes : quia caecitas ex parte contigit in Israel, donec plenitudo gentium subintraret : et sic omnis Israel salvus fieret, sicut scriptum est: Veniet ex Sion qui liberet et avertat impietates ab Iacob: et hoc illis a me testamentum, cum abstulero peccata eorum. Adhuc ad eos qui ex gentibus crediderant, quasi elatos et superbientes adversum ramos qui fracti sunt, et putantes quod hoc non Dei bonitate et ineffabili dispensatione sapientiae ejus, sed suis meritis consecuti sunt, ut illis defractis, ipsi cum essent oleastri, insererentur in bonam olivam, dicit: Nolo vos ignorare, fratres, mysterium hoc, ut non sitis apud vosmetipsos sapientes; quia insultare lapsis, et gloriari adversus ramos qui fracti sunt, non fit per Dei sapientiam, sed per humanam notabilem, et ignorantem mysterium Dei. Qui enim secundum Deum sapit, in beneficiis Dei non insultat abiectis, sed cum timore gratias agit misericordiae largientis. Est ergo mysterium quod ignorabatur ab iis qui insultabant, hujusmodi; quomodo in dispersione filiorum Adam caeteris quibusque gentibus secundum angelorum numerum distributis, propria quaedam pars Dei facta sit Israel, sicut et in aliis ubi oportuit, et in his ipsis paulo superius memoravimus. ad quos et repromissiones bonorum, et testamenta, et legislatio facta est. Manente ergo parte illa Domini in statu suo, possibile non erat nos, qui eramus gentes, introire in haereditatem Dei, et in sceptri ejus jus succedere. Idcirco igitur patitur Deus ex parte, id est non omnibus, sed aliquibus ex Israel fieri caecitatem, ab illis sine dubio angelis obtentu invidae aemulationis illatam, qui caeterarum gentium sortiti fuerant principatum. Passus est ergo Deus, et cum posset prohibere, noluit, ut pro his qui caecitate decepti, id est cordis obtusione prolapsi sunt, ipsorum qui istos deceperant portiones suam Deus faceret portionem, ut quodammodo in eo ipso quo ceperant, caperentur. Avertentes enim ad se per peccati illecebras Dei plebem, locum fecerant gentibus ingrediendi in haereditatem Dei, Deo cum ipsis communi quodam et aequissimo jure habente judicium, ut donec illi plebem Dei in caecitatis captivitate detinerent, quasi ad vicem eorum, quos ab initio ex portione Dei et segregata ejus haereditate subtraxerant, gentium numerus redderetur: cum vero plenitudo gentium fuisset expleta, et aemulatione salutis eorum coepisset Israel discutere a semetipso caecitatem cordis, et elevatis oculis suis Christum verum lumen aspicere, ita secundum praecedentes prophetias salutem quam obcaecatus amiserat Israel, quaereret instigatus, dicens apud semetipsum illud propheticum: Revertar ad virum meum priorem, quoniam melius mihi erat ante. quam modo. Quod autem haec illis promissa sint per prophetas , in multis quidem propheticis voluminibus invenitur: ponemus tamen quod sufficiat ad praesens, unum de Ieremia testimonium ita continens: Si exaltetur caelum in excelsum, et terra humilietur deorsum, ego non reprobabo genus Israel pro omnibus quae fecerunt . Si ergo pro eo ut introiret gentium plenitudo, caecitas facta est in Israel pro omnibus quae fecerunt, sine dubio cum ingressa fuerit gentium plenitudo , caecitas cessabit. Quod si vis, inquit Apostolus, scire quomodo etiam post caecitatem salvandus sit Israel, audi quomodo scriptum est: Veniet ex Sion qui liberet, et avertat impietatem ab Iacob : et hoc illis erit a me testamentum, cum abstulero peccata eorum.» Sciendum sane est, quod in propheta Isaia, unde testimonium istud Paulus assumit, pro eo quod dixit Apostolus, veniet ex Sion, scriptum est, veniet propter Sion; et quod ait hic, cum abstulero peccata eorum, ibi omnino scriptum non est, sed nec apud Hebraeos quidem: Apostoli tamen auctoritate praesumptum est. Interim veniens Dominus ex Sion liberat, et avertit impietates ab Jacob. Avertit autem impietates ab eo secundum illud quod scriptum est " : Quia diluet Dominus sordes filiorum et filiarum Sion, et sanguinem mundabit de medio ejus in Spiritu judicii, et spiritu ustionis; et hoc ita fieri testamentum eis erat a Deo, ut sic ab eis averterentur impietates, et auferrentur peccata. Quis autem sit iste omnis Israel qui salvus fieret, vel quae erit ista plenitudo etiam gentium, Deus solus novit, et Unigenitus suus, et si qui forte amici ejus sunt; ad quos dicat: Jam non dicam vos servos, sed amicos; quia nota vobis feci omnia quae audivi a Patre. Hoc tamen potest etiam nostro sensui occurrere, quod sicut Israel, quandiu permanet secundum carnem Israel, et non etiam secundum spiritum factus fuerit Israelita verus mente videns Deum, pertinere non potest ad salutem, ita nec gentes quidem omnes omnino salvari possunt, nisi quae intra plenitudinem fuerint repertae, quaecunque illa est quae ab Apostolo plenitudo nominatur. Ita ergo mysterium Dei ineffabili quadam sapientiae ejus dispensatione tractatur, ut etiam cum sibi anima sortem malorum ipsa consciverit, ille qui novit universa disponere, abjectionem ejus et poenam, aliorum faciat salutem. Sed et illud videtur mihi in hoc loco diligentius contuendum , quod caecitatem istam non dicit omni Israel contigisse, sed ex parte. Reliquiae enim secundum electionem gratiae salvae factae sunt. De quibus reliquiis et Isaias prophetaverat dicens : Nisi Dominus Sabaoth reliquisset nobis semen. Istae ergo reliquiae in beatitudine conferuntur cum plenitudine gentium: caeteri vero qui excaecati sunt ex Israel, conferuntur his gentibus quae non potuerunt ad plenitudinem pervenire. Sic ergo quae inveniuntur in sermonibus prophetarum de repromissionibus scripta beatitudinem continentia, si de Israel, ad reliquias istas quae electae sunt, pertinent : si de gentibus, ad plenitudinem spectant. Si qua vero tristia, si quidem de Israel dicuntur, ad illos sine dubio reliquos qui excaecati sunt referuntur : si vero de gentibus, illos profecto qui sunt extra plenitudinem stringunt. Omnia tamen finis perurget, et eos quidem qui beati sunt, sive illi ex ISrael, sive etiam ex gentibus veniant, praesentis temporis evangelicae doctrinae sermo purificat, ut sint tales sicut erant illi ad quos Dominus dicebat: Ecce jam vos mundi estis propter sermonem quem locutus sum vobis. Qui vero verbi Dei et doctrinae evangelicae purificationem spreverit, tristibus et poenalibus purificationibus semetipsum reservat, ut ignis gehennae in cruciatibus purget, quem nec apostolica doctrina nec evangelicus sermo purgavit, secundum illud quod scriptum est : Et purificabo te igni ad purum. Verum in hac ipsa purgatione quae per poenam ignis adhibetur, quantis temporibus, quantisve saeculis de peccatoribus exigatur cruciatus, solus scire potest ille cui Pater omne judicium tradidit, qui ita diligit creaturam suam, ut pro ipsa evacuaverit semetipsum de Dei forma, et servi formam susceperit, humilians semetipsum usque ad mortem , volens omnes homines salvos fieri, et in agnitionem veritatis venire. Verumtamen meminisse semper debemus, quod praesentem locum Apostolus quasi mysterium haberi voluit, quo scilicet hujusmodi sensus fideles quique et perfecti intra semetipsos velut mysterium Dei silentio tegant, nec passim imperfectis et minus capacibus proferant. Mysterium enim regis, ait Scriptura , celare bonum est. ›
“For I do not want you to be ignorant, brothers, of this mystery, lest you be wise in your own sight: that blindness in part has befallen Israel, until the fullness of the Gentiles should come in; and so all Israel would be saved, as it is written, There will come from Zion one who delivers and turns away ungodliness from Jacob; and this will be my covenant with them, when I take away their sins.” He is still speaking to those who had believed from among the Gentiles, as being lifted up and proud against the branches that were broken off, and thinking that it was not by the goodness of God and the ineffable dispensation of his wisdom but by their own merits that they obtained this: that, the others having been broken off, they themselves, though wild olives, were grafted into the good olive. He says, “I do not want you to be ignorant, brothers, of this mystery, lest you be wise in your own sight”; because to insult the fallen and to boast against the branches that were broken off comes not through the wisdom of God but through a human wisdom that is notorious and ignorant of the mystery of God. For one who is wise according to God does not, in the benefits of God, insult the rejected, but gives thanks with fear to the mercy that bestows them. The mystery, then, which was unknown to those who insulted them, is of this kind: how, at the dispersion of the sons of Adam, when all the other nations were distributed according to the number of the angels, Israel became a kind of special portion of God, as we have mentioned elsewhere where it was fitting and in these very passages a little above; to them both the promises of good things and the covenants and the giving of the law were made. As long, then, as that portion of the Lord remained in its state, it was not possible for us, who were Gentiles, to enter into the inheritance of God and to succeed to the right of his scepter. Therefore God allows blindness to befall Israel in part, that is, not all but some of Israel: a blindness brought on, without doubt, by those angels who had received by lot the rule over the other nations, under the pretext of envious jealousy. God allowed it, then, and though he could have prevented it, he would not, so that in place of those who were deceived by blindness, that is, who had fallen through hardness of heart, God might make his own portion out of the portions of those who had deceived them, so that in a way they might be caught in the very thing by which they had caught. For in turning the people of God aside to themselves by the allurements of sin, they had made room for the Gentiles to enter into the inheritance of God, God holding judgment with them by a common and most equitable right: that as long as they held the people of God in the captivity of blindness, a number of Gentiles would be rendered, as it were in place of those whom from the beginning they had stolen from God’s portion and his set-apart inheritance; but when the fullness of the Gentiles had been completed, and Israel, through jealousy of their salvation, had begun to shake off from itself the blindness of heart and, raising its eyes, to look upon Christ the true light, then, according to the earlier prophecies, Israel, stirred up, would seek the salvation it had lost when blinded, saying within itself that prophetic word, “I will return to my former husband, for it was better for me then than now.” That these things were promised to them through the prophets is found in many prophetic books; but we will set down, as enough for the present, one testimony from Jeremiah, which runs thus: “If heaven be raised up above, and the earth be brought low beneath, I will not reject the race of Israel for all that they have done.” If, then, in order that the fullness of the Gentiles might come in, blindness befell Israel for all that they have done, without doubt, when the fullness of the Gentiles has come in, the blindness will cease. But if you want to know, says the Apostle, how Israel too is to be saved even after blindness, hear how it is written: “There will come from Zion one who delivers and turns away ungodliness from Jacob; and this will be my covenant with them, when I take away their sins.” We must certainly know that in the prophet Isaiah, from whom Paul takes this testimony, instead of what the Apostle said, “will come from Zion,” it is written, “will come for the sake of Zion”; and what he says here, “when I take away their sins,” is not written there at all, not even among the Hebrews; but it has been taken up by the authority of the Apostle. Meanwhile the Lord, coming from Zion, delivers and turns away ungodliness from Jacob. And he turns away ungodliness from him according to what is written: “For the Lord will wash away the filth of the sons and daughters of Zion, and will cleanse the blood from its midst by the spirit of judgment and the spirit of burning”; and this was the covenant made for them by God, to happen so, that thus ungodliness should be turned away from them and their sins taken away.
But who this “all Israel” is that will be saved, or what that fullness of the Gentiles will be, God alone knows, and his Only-begotten, and perhaps any who are his friends, to whom he says, “No longer do I call you servants, but friends, for I have made known to you all that I have heard from the Father.” Yet this much can occur to our understanding too: that just as Israel, as long as it remains Israel according to the flesh and has not also become, according to the spirit, a true Israelite seeing God with the mind, cannot attain to salvation, so not all the Gentiles at all can be saved either, but only those found within the fullness, whatever that is which the Apostle names the fullness. So, then, the mystery of God is carried out by a certain ineffable dispensation of his wisdom, so that even when a soul has brought on itself a lot of evils, he who knows how to order all things makes its rejection and punishment the salvation of others. But this too seems to me to need more careful consideration in this passage, that he does not say this blindness befell all Israel, but “in part.” For a remnant has been saved according to the election of grace; of this remnant Isaiah too had prophesied, saying, “Unless the Lord of Sabaoth had left us seed.” This remnant, then, is placed side by side in blessedness with the fullness of the Gentiles; but the others of Israel who were blinded are placed side by side with those Gentiles who could not attain to the fullness. So, then, what is found written in the words of the prophets about the promises, containing blessedness, belongs, if it is about Israel, to this remnant which was chosen; if about the Gentiles, it looks to the fullness. But if sad things are said, if about Israel, they are without doubt referred to those others who were blinded; if about the Gentiles, they certainly bind those who are outside the fullness. Yet the end presses upon all things; and those who are blessed, whether they come from Israel or from the Gentiles, the word of the gospel teaching of the present time purifies, so that they may be such as those to whom the Lord said, “Behold, you are already clean because of the word which I have spoken to you.” But one who has spurned the purification of the word of God and of the gospel teaching reserves himself for sad and penal purifications, so that the fire of Gehenna may purge in torments the one whom neither the apostolic teaching nor the gospel word has purged, according to what is written, “And I will purify you with fire until you are pure.” But in this very purgation, applied through the punishment of fire, for how long times or how many ages torment is exacted from sinners, he alone can know to whom the Father has given all judgment, who so loves his creation that for its sake he emptied himself of the form of God and took the form of a servant, humbling himself even to death, willing all people to be saved and to come to the knowledge of the truth. Nevertheless we must always remember that the Apostle wished the present passage to be held as a mystery, so that all the faithful and perfect may cover thoughts of this kind within themselves in silence, like a mystery of God, and not bring them out everywhere to the imperfect and less capable. “For it is good,” says Scripture, “to hide the mystery of a king.”
Rom 11:25 (quotation, high confidence) · Rom 11:26 (quotation, high confidence) · Rom 11:27 (quotation, high confidence) · Deut 32:8 (allusion, high confidence) · Rom 9:4 (allusion, high confidence) · Hos 2:7 (2:9 LXX) (quotation, high confidence) · Jer 31:37 (38:37 LXX) (quotation, high confidence) · Isa 59:20 (quotation, high confidence) · Isa 27:9 (allusion, medium confidence) · Isa 4:4 (quotation, high confidence) · John 15:15 (quotation, high confidence) · Rom 11:5 (quotation, high confidence) · Isa 1:9 (quotation, high confidence) · John 15:3 (quotation, high confidence) · Isa 1:25 (quotation, high confidence) · John 5:22 (quotation, high confidence) · Phil 2:6 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Phil 2:8 (allusion, high confidence) · 1 Tim 2:4 (quotation, high confidence)
Notes and citation
Summary: Israel's partial blindness, brought on by the jealous angels of the nations and permitted by God, made room for the Gentiles; when the fullness of the Gentiles has come in, Israel will seek Christ and be saved, while those not purified by the gospel face the purifying fire of Gehenna, a mystery not to be spread among the imperfect.
- Lemma: Rom 11:25–27. Cited: Deut 32:8–9; Rom 9:4; Hos 2:7; Jer 31:37 (38:37 LXX); Isa 59:20–21; Isa 27:9; Isa 4:4; John 15:15; Rom 11:5; Isa 1:9; John 15:3; Isa 1:25; John 5:22; Phil 2:6–8; 1 Tim 2:4; Tob 12:7.
- Text: Origen notes that Isaiah has “for the sake of Zion” (LXX) where Paul has “from Zion,” and that “when I take away their sins” is not in Isaiah (in modern editions it is compared with Isa 27:9).
- Eschatology: the purifying fire of Gehenna, lasting for times and ages that only Christ knows, and the instruction to keep this teaching as a mystery from the imperfect, are translated exactly as Rufinus gives them; no position is taken here on their interpretation.
- The angels of the nations (from the Septuagint of Deut 32:8) are said to have brought on Israel's blindness; translated as written.
Notes on the original text
- Digital text corrected (Migne note number; OCR slip; OCR slip and Migne note number; OCR slip; removed Migne footnote references; OCR slips; OCR slips and Migne note number; OCR slips and Migne note numbers; OCR slips and stray marks; OCR: Greek letters; removed Migne footnote references; OCR slips; spacing; stray mark): mysmrium hoc → mysterium hoc; quia accitas ex parte → quia caecitas ex parte; omnis Israel salvus lierct → omnis Israel salvus fieret; avertat impietates ah Iacob: ethoc illis a me testamentum, cum abstulero peccata eorum τί. → avertat impietates ab Iacob: et hoc illis a me testamentum, cum abstulero peccata eorum.; ut illis defractis , ipsi eum essent oleastri → ut illis defractis, ipsi cum essent oleastri; dicit : ΝοΙο vos ignorare → dicit: Nolo vos ignorare; insultare lapsis. et gloriari → insultare lapsis, et gloriari; Qui enim secundum Deum sapit. in beneficus Dei → Qui enim secundum Deum sapit, in beneficiis Dei; ab iis qui insultabant, bujusmodi; quomodo in dispersione filiorum Adam caeteris qnibnsque gentibus → ab iis qui insultabant, hujusmodi; quomodo in dispersione filiorum Adam caeteris quibusque gentibus; propria quasdam pars Dei facta sit Israel , sicutet in aliis → propria quaedam pars Dei facta sit Israel, sicut et in aliis; legislatio facta est ". Manenle ergo parte illa Domini in statu -” Romo XI. seq. τ’ Deut. xxxn,8. " Rom. ix, suo. possibile non erat → legislatio facta est. Manente ergo parte illa Domini in statu suo, possibile non erat; introire in [nereditatem Dei, et in sceptri ejusjun succedere. Idcirco igitur patitur Dens ex parte. id est non omnibus, sed aliquibus ex Israel fieri emcitalent, ah illis sine dubio angelis obtentu invida: :cmulationis illatam,q:ti caeterarum → introire in haereditatem Dei, et in sceptri ejus jus succedere. Idcirco igitur patitur Deus ex parte, id est non omnibus, sed aliquibus ex Israel fieri caecitatem, ab illis sine dubio angelis obtentu invidae aemulationis illatam, qui caeterarum; Passus est ergo Deus, etcum posset prohibere, noluit, nt pro his qui c2citate decepti → Passus est ergo Deus, et cum posset prohibere, noluit, ut pro his qui caecitate decepti; suam Deus faceret portionem. ut quodammodo in eo (ι) ipso quo ceperant. caperentur. Avertcntes enim ad seper peccati (ἓν) illecebras Dei plebem, locum fecerant gentibus ingrediendi in [nereditatem Dei → suam Deus faceret portionem, ut quodammodo in eo ipso quo ceperant, caperentur. Avertentes enim ad se per peccati illecebras Dei plebem, locum fecerant gentibus ingrediendi in haereditatem Dei; segregata ejus hzercditate Sulitraxeranl . gentium numerus redderetur: cum vero plenitudo gentium fuisset expleta, et aumdatione salutis eorum cmpisset Israel → segregata ejus haereditate subtraxerant, gentium numerus redderetur: cum vero plenitudo gentium fuisset expleta, et aemulatione salutis eorum coepisset Israel; ita secundum (Ἰ) praecedentes prephetias'salutem quam obcmcatus amiserat Israel, qumreret inStigatus, dicens apud sometipsnm illttd propheticum" : ‹ Revertar → ita secundum praecedentes prophetias salutem quam obcaecatus amiserat Israel, quaereret instigatus, dicens apud semetipsum illud propheticum: Revertar; in multis quidem prepheticis voluminibus invenitur : ponemus tamen quod snIIiciat ad praesens, unum de Ieremia testimonian ita continens : Si exaltetur caelum in θιοςιδυιιι,ι· terra hnmilietur deorsum, ego non reprohabo → in multis quidem propheticis voluminibus invenitur: ponemus tamen quod sufficiat ad praesens, unum de Ieremia testimonium ita continens: Si exaltetur caelum in excelsum, et terra humilietur deorsum, ego non reprobabo; pro omnibus quae iecerunt, sine dubio → pro omnibus quae fecerunt, sine dubio; et hoc illis IIII? a me testamentum → et hoc illis erit a me testamentum; in pr0pbeta Isaia. unde testimonium istud Paulus assumit, pro eo quod dixitApostolns,r veniet ex Sion, scriptum εει, venietpropter Sion ; et quod ait th,I cum abstulero peccata eorum, ibi omnino scripturn non est , sed nec apud IIebrmos quidem : Apostoli tamen auctoritate prresnmptum est. → in propheta Isaia, unde testimonium istud Paulus assumit, pro eo quod dixit Apostolus, veniet ex Sion, scriptum est, veniet propter Sion; et quod ait hic, cum abstulero peccata eorum, ibi omnino scriptum non est, sed nec apud Hebraeos quidem: Apostoli tamen auctoritate praesumptum est.; Quia diluet Dominus sordes (Iliorum et filiarum Sion → Quia diluet Dominus sordes filiorum et filiarum Sion; et spiritu ustionis (II) ; → et spiritu ustionis;; averterentur impietates , et anferrentur peccata → averterentur impietates, et auferrentur peccata; ad quos dicat '" : Jam non dicam vos servos, sed amicos; quiainota vobis feci omnia quae audivi a Patre. Iloc tamen → ad quos dicat: Jam non dicam vos servos, sed amicos; quia nota vobis feci omnia quae audivi a Patre. Hoc tamen; secundum carnem Israel,et non etiam → secundum carnem Israel, et non etiam; qua:ounqe illa est quze ab Apostolo plenitudo (I5) nominatur → quaecunque illa est quae ab Apostolo plenitudo nominatur; ille qui-novit universa disponere, abjeetionem ejus → ille qui novit universa disponere, abjectionem ejus; in hoc Ioco diligentius contuendum → in hoc loco diligentius contuendum; secundum electionem gratia: salvae facta: sunt . De quibus reliquiis et Isaias pr0phetaverat → secundum electionem gratiae salvae factae sunt. De quibus reliquiis et Isaias prophetaverat; reliquisset nobis semen ".3 Istae ergo reliquizn in beatitudine conferuntur eum plenitudine gentium : caueri vero qui exetecati sunt → reliquisset nobis semen. Istae ergo reliquiae in beatitudine conferuntur cum plenitudine gentium: caeteri vero qui excaecati sunt; Sic ergo (I5) quae inveniuntur in sermonibus prophetarum de repromistionibus scripta beatitudinem continentia , si de ι) Israel → Sic ergo quae inveniuntur in sermonibus prophetarum de repromissionibus scripta beatitudinem continentia, si de Israel; ad plenitudinem spectant. Si Joan. xv, I5. Rom. xr,5. ι. tv, 4. Joan. xv, I5. Rom. xr,5. Pbilip. ιι, 7. Tim. II, 4. Ton.) Isa. tv, 4. v, 22. qua vero tristia, si quidem ne Israel dicuntur, ad illos sine dubio reliquos qui exemeati sttnt → ad plenitudinem spectant. Si qua vero tristia, si quidem de Israel dicuntur, ad illos sine dubio reliquos qui excaecati sunt; illos profecto qui sunt extra plenitudinem sxringunt. Omnia tamen linis perurget → illos profecto qui sunt extra plenitudinem stringunt. Omnia tamen finis perurget; prmsentis temporis (Ili) evangelicae → praesentis temporis evangelicae; ad quos Dominus dicebat θ’ : Ecce jam vos mundi estis propter sermonem quem Iocntns sum vobis → ad quos Dominus dicebat: Ecce jam vos mundi estis propter sermonem quem locutus sum vobis; doctrinae evangeliea: purificationem spreverit , tristibus et pmnalibus purificationibus sr-metipsum reservat, nt ignisgehennte → doctrinae evangelicae purificationem spreverit, tristibus et poenalibus purificationibus semetipsum reservat, ut ignis gehennae; Ει purificabo te igni → Et purificabo te igni; quae per pennam ignis adhibetur, quantis temporibus, quantisve sazculis de peccatoribus exigatur (I7) cruciatus, solus scire petest → quae per poenam ignis adhibetur, quantis temporibus, quantisve saeculis de peccatoribus exigatur cruciatus, solus scire potest; omne judicium tradidit", qui ita → omne judicium tradidit, qui ita; veritatis venire 3‘. Verumtamen meminisse semper debemus, quod prmsentem locum Apostolus quasi mysterium babcri voluit (I8), quo scilicet Itujusmodi sensus Iideles quique → veritatis venire. Verumtamen meminisse semper debemus, quod praesentem locum Apostolus quasi mysterium haberi voluit, quo scilicet hujusmodi sensus fideles quique; Μγςεςςξίιιη enim regis → Mysterium enim regis.
Extrabiblical texts: Tob 12:7 (Tobit [in RC, EO, ETH canons]; quotation)
Topics: Eschatology
Cite (SBL): Origen, Comm. Rom. 8.12 (PG 14:1195a–1198b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/8-10/#p-8-12). (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.