Romans 1:14

2. The Apostles are not unaware that in some things they give offence, and that in some respects their culture is defective, and they confess themselves accordingly to be rude in speech but not in knowledge; for we must consider that the other Apostles would have said this, too, as well as Paul. As for the text, “But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us,” we interpret it in this way. By “treasures” we understand here, as in other passages, the treasure of knowledge (gnosis) and of hidden wisdom. By “earthen vessels” we understand the humble diction of the Scriptures, which the Greek might so readily be led to despise, and in which the excellency of God’s power appears so clearly. …

1. I know that it is not on the possession of good talents and a liberal education that the salvation of the soul depends; but when I hear of any one who is thus endowed holding a different view from that which truth imperatively insists upon on a point which admits of very easy examination, the more I wonder at such a man, the more I burn with desire to make his acquaintance, and to converse with him; or if that be impossible, I long to bring his mind and mine into contact by exchanging letters, which wing their flight even between places far apart. As I have heard that you are such a man as I have spoken of, I grieve that you should be severed and shut out from the Catholic Church, which is spread abroad throughout the whole world, as was foretold by the Holy Spirit. What your reason for this separation is I do not know. …

27. As to your argument that the doctrine of Moses was unlike that of Christ, and that therefore it was improbable that if they believed Moses, they would believe Christ too; and that it would rather follow that their belief in one would imply of necessity opposition to the other, you could not have said this if you had turned your mind’s eye for a moment to see men all the world over, when they are not blinded by a contentious spirit, learned and unlearned, Greek and barbarian, wise and unwise, to whom the apostle called himself a debtor, believing in both Christ and Moses. If it was improbable that the Jews would believe both Christ and Moses, it is still more improbable that all the world would do so. …

Now, this meditation makes a man godly, and this godliness is true wisdom. By godliness I mean that which the Greeks designate θεοσέβεια, that very virtue which is commended to man in the passage of Job, where it is said to him, “Behold, godliness is wisdom.” Now if the word θεοσέβεια be interpreted according to its derivation, it might be called “ the worship of God ;” and in this worship the essential point is, that the soul be not ungrateful to Him. …

16. “Thine own is the day and Thine own is the night” ( ver. 16 ). Who is ignorant of this, seeing that He hath Himself made all these things; for by the Word were made all things? To that very One Himself who hath wrought Salvation in the midst of the earth, to Him is said, “Thine own is the night.” Something here we ought to perceive which belongeth to that very Salvation which He hath wrought in the midst of the earth. “Thine own is the day.” Who are these? The spiritual. “And Thine own is the night.” Who are these? The carnal.…“Thou hast made perfect sun and moon:” the sun, spiritual men, the moon, carnal men. As yet carnal he is, may he not be forsaken, and may he too be made perfect. The sun, as it were a wise man: the moon, as it were an unwise man: Thou hast not however forsaken. …

4. What ever then is what is meant? I wish to narrate to you the whole history from a point a little earlier; for it is needful to know in what circumstances Paul was when he was writing these things by letter. In what circumstances therefore was he? In prison and chains and intolerable perils. Whence is this manifest? From the epistle itself. For earlier than this he says, “Now I wish you to know, brethren, that the circumstances in which I am have come rather to the furtherance of the Gospel; so that my bonds have become manifest in Christ in the whole Court, and to all the others; and a good many of the brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak the word.” Now Nero had then cast him into prison. …

But let no one consider this an undertaking beside the purpose, nor a search of this kind a piece of superfluous curiosity; for the date of the Epistles contributes no little to what we are looking after. For when I see him writing to the Romans and to the Colossians about the same subjects, and yet not in a like way about the same subjects; but to the former with much condescension, as when he says, “Him that is weak in the faith receive ye, but not to doubtful disputations; for one believeth that he may eat all things, another, herbs” ( Rom. xiv. …

Ver. 14 . “I am a debtor to the Greeks and to the Barbarians, both to the wise and to the unwise.”

“Because of the grace that is given me of God.” As he said at the beginning, “I am a debtor.” ( Rom. i. 14 .) As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, “whom I serve in the Gospel of His Son” ( ib. 9 ), so also here, after saying, “because of the grace given unto me by God,” he adds,

That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Ghost. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, “that the offering up of” you “may be” etc. …

( Admonition 7). Differently to be admonished are the wise of this world and the dull. For the wise are to be admonished that they leave off knowing what they know: the dull also are to be admonished that they seek to know what they know not. In the former this thing first, that they think themselves wise, is to be thrown down; in the latter whatsoever is already known of heavenly wisdom is to be built up; since, being in no wise proud, they have, as it were, prepared their hearts for supporting a building. With those we should labour that they become more wisely foolish, leave foolish wisdom, and learn the wise foolishness of God : to these we should preach that from what is accounted foolishness they should pass, as from a nearer neighbourhood, to true wisdom. …