The Eastern Cross/Bible/Romans/Chapter 9
The Epistle of St. Paul to the Romans
Tap Fathers under a verse to read what the saints said about it.
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι Ἁγίῳ,
"I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost." Did I not seem yesterday to you to have spoken some great and exorbitant things of Paul's love toward Christ? And great indeed they were, too great for any words to express. Yet what you have heard to-day are as far above…
That I have great heaviness and continual sorrow in my heart.
ὅτι λύπη μοί ἐστι μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.
"That I have a great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ." What sayest thou, O Paul? from Christ, thy beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate thee, is it from Him that…
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
ηὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα,
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
οἵτινές εἰσιν Ἰσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι,
"To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises; whose are the father's, and of whom as concerning the flesh Christ came, Who is over all, God blessed for ever. Amen." And what is this? one asks. For if with a view to the belief of…
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ,
"Not as though the word of God had taken none effect." To show that he had courage to bear all these things for the word of God, that is, the promise made to Abraham. For as Moses seemed to be pleading for the Jews, yet was doing everything for God's glory (for he says, "Lest they say, Because He was not able to save…
Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
οὐδ᾽ ὅτι εἰσὶ σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλ᾽ ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα·
"Neither, because they are the seed of Abraham, are they all children." Now when you come to know of what kind the seed of Abraham is, you will see that the promise is given to his seed, and know that the word hath not fallen to the ground. Of what kind, pray, is the seed then? It is no saying of mine, he means, but…
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
τοῦτ᾽ ἔστιν οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα.
"That is, they which are the children of the flesh, these are not the children of God: but the children of the promise, these are counted for the seed." And observe the judgment and depth of Paul's mind. For in interpreting, he does not say, "they which are the children of the flesh, these are not" the children of…
For this is the word of promise, At this time will I come, and Sarah shall have a son.
ἐπαγγελίας γὰρ ὁ λόγος οὗτος· κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.
"At this time will I come, and Sarah shall have a son." This promise then and word of God it was that fashioned Isaac, and begat him. For what if a womb was its instrument and the belly of a woman? Since it was not the power of the belly, but the might of the promise that begat the child. Thus are we also gendered by…
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν·
"And not only this; but when Rebecca also had conceived by one, even by our father Isaac." The subject in question was an important one. Hence he turns to several arguments, and endeavors by all means to solve the difficulty. For if it was at once strange and new for them to be cast out after so great promises, it is…
(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ᾽ ἐκλογὴν τοῦ Θεοῦ πρόθεσις μένῃ, οὐκ ἐξ ἔργων, ἀλλ᾽ ἐκ τοῦ καλοῦντος,
"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated." What was the cause then…
It was said unto her, The elder shall serve the younger.
ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι,
As it is written, Jacob have I loved, but Esau have I hated.
καθὼς γέγραπται· τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.
What shall we say then? Is there unrighteousness with God? God forbid.
Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ Θεῷ; μὴ γένοιτο.
"What shall we say then? Is there unrighteousness with God? God forbid." Hence there is no such thing in the case of us and the Jews. And then he goes on with another thing, a more clear than this. And of what sort is it?
For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
τῷ γὰρ Μωϋσῇ λέγει· ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.
"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." Here again he adds force to the objection by dividing it in two and meeting it, and starting another fresh difficulty. But to make what I have said clearer, one must needs explain it. God,…
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ.
"So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth." As then in the one case, he means,…
For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει.
"Therefore He hath mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth he then find fault? For who hath resisted His will?" See what pains he takes to embarrass the subject in every way. And the answer he does not produce forthwith, it being a useful thing not to do…
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Ἐρεῖς οὖν μοι· τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε;
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, τί με ἐποίησας οὕτως;
"Nay but, O man, who art thou that repliest against God?" This he does to take down the objector's unseasonable inquisitiveness, and excessive curiosity, and to put a check upon it, and teach him to know what God is, and what man, and how incomprehensible His foreknowledge is, and how far above our reason, and how…
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν;
"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only,…
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, — ἃ προητοίμασεν εἰς δόξαν;
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν,
As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
ὡς καὶ ἐν τῷ Ὡσηὲ λέγει· καλέσω τὸν οὐ λαόν μου λαόν μου, καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην·
"I will call them My people, which were not My people; and her beloved, which was not beloved." Here to prevent their saying, that you are deceiving us here with specious reasoning, he calls Hosea to witness, who crieth and saith, "I will call them My people, who were not My people." Who then are the not-people?…
And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς, οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ Θεοῦ ζῶντος.
"For even they shall be called," he says, "the children of the living God." But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hard-hearted and estranged, and had lost their being as a people, so great a…
Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται·
"For Esaias," he says, "crieth concerning Israel." That is, speaks out boldly, and uses no dissimulation. Why then lay a charge against us, when they afore declared the same thing with more than trumpet's loudness? And what does Isaiah cry? "Though the number of the children of Israel be as the sand of the sea, a…
For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμημένον ποιήσει Κύριος ἐπὶ τῆς γῆς.
"He will finish the work, and cut it short in righteousness," he says, "because a short work will the Lord make upon the earth." What he means then is somewhat of this sort. There is no need of fetching a circuit, and of trouble, and the vexation of the works of the Law, for the salvation is by a very short way. For…
And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
καὶ καθὼς προείρηκεν Ἡσαΐας, εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.
"And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and had been made like unto Gomorrha." Here again he shows another thing, that not even those few were saved from their own resources. For they too would have perished, and met with Sodom's fate, that is, they would have…
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβε δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως,
"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness." Here at last is the clearest answer. For since he had…
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον δικαιοσύνης οὐκ ἔφθασε.
Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
διατί; ὅτι οὐκ ἐκ πίστεως, ἀλλ᾽ ὡς ἐξ ἔργων νόμου· προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος,
"Because they sought it not by faith, but as it were by the works of the Law." This is the clearest answer in the passage, which if he had said immediately upon starting he would not have gained so easy a hearing. But since it is after many perplexities, and preparations, and demonstrations that he sets it down, and…
As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
καθὼς γέγραπται· ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ πᾶς ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται.
"As it is written, Behold I lay in Sion a stumbling-stone, and rock of offence: and whosoever believeth on Him shall not be ashamed." You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every…
Every note is a real passage, quoted word for word from a published English translation, with its source. Nothing here is summarised or written by us. Some verses have many notes and some have none, because the Fathers wrote more on some passages than others.
All of these translations are in the public domain. The passages were matched to their verses by the Historical Christian Commentaries project, which also hosts the full texts we link to. The Fathers are a treasury of the Church's mind, and they are best read alongside the life of the Church: if a passage raises a question, bring it to your priest.