Theophylact of Ohrid

12th century · AD 1107 · Eastern & Byzantine · 6,638 passages

In his own words on Romans

Romans 1:1
Neither Moses, nor many after him, not even the evangelists, placed their names before their writings, but the Apostle Paul places his name before each of his epistles: this is because they wrote for those who lived together with them, while he sent his writings from afar and by custom fulfilled the rule of the distinctive character of epistles. Only in the Epistle to the Hebrews does he not do this; for they hated him: therefore, lest upon hearing his name at once they should cease to listen to him, he conceals his name at the beginning. And why was he renamed from Saul to Paul? So that in this too he would not be less than the chief of the apostles, who was called Cephas, which means rock (Peter) (John 1:42), or the sons of Zebedee, who were named Boanerges, that is, sons of thunder (Mark 3:17). Slavery has many kinds. There is slavery by creation, of which it is said: (Ps. 118:91). There is also slavery through faith, of which it is said: "you became obedient to that form of teaching to which you were delivered" (Rom. 6:17). Finally, there is slavery by way of life: in this respect Moses was called a servant of God (Josh. 1:2). Paul is a "servant" in all these kinds. He presents the names of the Lord from the Incarnation, ascending from below upward: for the names "Jesus" and "Christ," that is, the Anointed One, are names given after the Incarnation. He was anointed not with oil at all, but with the Holy Spirit, which is certainly more precious than oil. And that anointing can occur even without oil, listen: "Touch not Mine anointed" (Ps. 104:15), which saying must be referred to those who lived before the Law, when there was not even such a thing as anointing with oil. The word "called" signifies humility; for by it the Apostle shows that he did not himself seek and find, but was called. The Apostle used the word "Apostle" to distinguish himself from the other called ones. For all the faithful are called; but they were called only to believe, whereas to me, he says, the apostleship was also entrusted, which was entrusted to Christ as well, when He was sent by the Father. "Set apart unto the gospel of God" — that is, chosen for the ministry of the Gospel. Otherwise: "chosen" instead of "predestined" for this, just as God says to Jeremiah: "before you came out of the womb, I sanctified you" (Jer. 1:5). And Paul himself says in one place: "when it pleased God, who chose me from my mother's womb" (Gal. 1:15). Furthermore, it is not without reason that he says: "called and chosen for the Gospel." Since his discourse was addressed to the vainglorious, he impresses upon them that he is worthy of trust, as one sent from above. And he calls the Gospel itself so not only on account of blessings already accomplished, but also on account of future ones, and by the very name of the Gospel he immediately comforts the listener, for the Gospel contains nothing sorrowful, such as the prophecies of the prophets, but treasures of countless blessings. And this Gospel is the Gospel of God, that is, of the Father, both because it was given by Him and because it makes Him known, for although He was known even in the Old Testament, it was only to the Jews, and even to them He was not known as Father, but later, through the Gospel, He together with the Son was revealed to the whole world.
Commentary on Romans
Romans 1:2
Since the preaching was reviled as an innovation, he shows that it is more ancient than paganism and was previously described by the prophets; even the word "gospel" is found in David, who says: "The Lord gives the word; the women who proclaim the good tidings are a great host" (Ps. 68:11), and in Isaiah: "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace" (Isa. 52:7). The prophets not only spoke, but also wrote and depicted things through actions, for example: Abraham through Isaac, Moses through the serpent, the lifting up of hands, and the slaying of the lamb. For when God was about to prepare something great, He foretells it long beforehand. Therefore, when He says that many prophets desired to see what you see, and did not see it (Matt. 13:17), He expresses by this that they did not see His very flesh, and therefore did not see the signs being performed before their eyes.
Commentary on Romans
Romans 1:3
Here he clearly shows two births; for through the words "concerning His Son," that is, the Son of God, he indicates the birth from above, and through the expression "of the seed of David" – the birth from below. And by the addition "according to the flesh," he showed that the birth according to the Spirit also belongs to Him. Therefore the Gospel is not about a mere man, for it is about the Son of God, nor about God alone, for it is about the One born of the seed of David according to the flesh, so that One and the Same is both, that is, both Son of God and Son of David. Therefore let Nestorius be ashamed at last. The Apostle also mentions His birth according to the flesh, as do the three Evangelists, in order to lead the listeners from it to the higher birth. So too the Lord Himself was first seen as a man, and then recognized as God.
Commentary on Romans
Romans 1:4
Above he said: "concerning His Son," and now he proves how He was known as the Son of God, and says that He was declared, that is, shown, established, recognized; for declaration is recognition itself, a verdict and decision. For all recognized and decided that He is the Son of God. How so? "In power," that is, through the power of signs which He performed. Moreover, "according to the Spirit of holiness," through which He sanctified believers; for to grant this is proper to God. Also "through the resurrection from the dead," for He was the first, and moreover He alone raised Himself. Thus, He was known and revealed as the Son of God through the resurrection; for this too is a great thing, as He Himself says: "When you have lifted up the Son of Man, then you will know that I am He" (Jn. 8:28).
Commentary on Romans
Romans 1:5
Note the gratitude. Nothing, he says, is ours, but everything has been received by us through the Son. I received the apostleship and grace through the Spirit. "He," says the Lord, "will guide you" (John 16:13). And the Spirit says: "Set apart for Me Saul and Barnabas" (Acts 13:2), and: "to one is given through the Spirit the word of wisdom" (1 Cor. 12:8). What does this mean? That what belongs to the Spirit belongs to the Son and vice versa. Grace, he says, and apostleship "we received," that is, we became apostles not by our own merits, but by grace from above. But persuasion is also a work of grace; for the work of the apostles was to go and preach, but to persuade the listeners belongs entirely to God. "To bring about the obedience of faith." We were sent, he says, not for disputation nor for investigation or proof, but "to bring about the obedience of faith," so that those being taught would listen, believing without any objection. We received grace "to bring about the obedience of faith among all the nations" — not I alone, but the other apostles as well: for Paul did not reach all nations; unless someone should say that if not during his lifetime, then after his death he goes to all nations through his epistle. And they would believe upon hearing the name of Christ, not about His essence; for the name of Christ worked miracles, and it itself demands faith, because it too cannot be grasped by reason. See what a gift the preaching of the Gospel is: it was imparted not to one nation, as the Old Testament was, but to all nations.
Commentary on Romans
Romans 1:6
Here he crushes the arrogance of the Romans. You have not received more than the other nations, over whom you consider yourselves masters; therefore, just as we preach to the other nations, so also to you: do not boast. Otherwise: you too were called, you were preceded by grace, and did not come on your own.
Commentary on Romans
Romans 1:7
Not simply: "to all who are in Rome," but: "beloved of God." From what is it evident that they are beloved? From sanctification; and he calls all believers saints. He added: "called," implanting in the memory of the Romans the beneficence of God and showing that even if among them there were both consuls and prefects, God called all with the very same calling as commoners, having equally loved and sanctified you. Therefore, since you are equally both beloved, and called, and sanctified, do not exalt yourselves over those of humble birth. "Grace to you and peace." And the Lord commanded the apostles that when they enter houses, they should pronounce this word first. The war ended by Christ, which sin had generated for us against God, was no light matter, and that peace was acquired not by our labors, but by the grace of God: thus, first grace, then peace. The Apostle prays for the continuous and unbroken abiding of both these blessings, so that again, if we fall into sin, a new war would not be kindled. "From God our Father and the Lord Jesus Christ." Oh, how all-powerful is the grace that has proceeded from the love of God! Enemies and dishonored, we came to have God Himself as Father. Therefore, from God the Father and our Lord Jesus Christ, may grace and peace be unwavering among you. They bestowed them, and they are able also to preserve them.
Commentary on Romans
Romans 1:8
An introduction befitting the soul of Paul! He teaches us also to thank God, and not only for our own blessings, but also for the blessings of our neighbors, for in this consists love; and to give thanks not for earthly and perishable things, but for the fact that the Romans believed. And by the words "my God" he shows the disposition of his spirit at that time, appropriating the common God to himself, as the prophets also do, and even God Himself, calling Himself the God of Abraham, Isaac, and Jacob, in order to show His love for them. One must give thanks, he says, "through Jesus Christ," for He is the mediator of our thanksgiving to the Father, not only teaching us to give thanks, but also bringing our thanksgiving to the Father. For what should one give thanks? For the fact that the "faith" of the Romans "is proclaimed throughout the whole world." He testifies before them concerning two things: both that they believed, and that they believed with full assurance, so that their faith is proclaimed throughout the whole world, and through them all receive benefit for themselves, burning with emulation and imitation of the imperial city. Peter also preached in Rome, but Paul, considering his labors as one with his own, gives thanks for the faith of those taught by Peter — so free is he from envy!
Commentary on Romans
Romans 1:9
Since Paul had not yet seen the Romans, yet wanted to say that he always remembers them, he calls as witness the One Who knows hearts. Notice the tender compassion of the apostle: he always remembers people whom he had not even seen. Where does he remember them? In his prayers, and moreover unceasingly. I "serve" God, that is, I am a slave "in my spirit," that is, not with fleshly service, but with spiritual service; for pagan worship is fleshly and false, and Jewish worship, though not false, is also fleshly, whereas Christian worship is true and spiritual, as the Lord also says to the Samaritan woman: "the true worshipers will worship the Father in spirit and truth" (Jn. 4:23). Since there are many kinds of service to God (for one serves and labors for God by managing only his own affairs, another by caring for strangers and providing for widows, as the fellow servants of Stephen did, and another by fulfilling the ministry of the word), the apostle says: "God, Whom I serve in my spirit in the gospel of His Son." Above he attributed the gospel to the Father; but this is not strange, for what belongs to the Father belongs to the Son, and what belongs to the Son belongs to the Father. He says this, demonstrating that these cares are necessary for him; because the one who has been entrusted with the ministry of the gospel must care for all who have received the word.
Commentary on Romans
Romans 1:10
Now he adds why he remembers them. "To come," he says, "to you." Pay attention: as much as he loved them, as strongly as he desired to see them, he nevertheless did not wish to see them against the will of God. But we either love no one, or if we ever love someone, we do so against the will of God. That Paul unceasingly prayed to see them — this came from his strong love for them; and that he submitted to the beckoning of God — this was a sign of his great piety. Let us not grieve either, if we ever do not receive what we ask for in our prayers. We are not better than Paul, who three times asked the Lord for deliverance from the "thorn in the flesh," and did not receive what he desired (2 Cor. 12:7–9); for this was beneficial for him.
Commentary on Romans
Romans 1:11
Others, he says, undertake long journeys for other purposes, but "I" do so in order to impart to you some gift. He says "some" out of modesty; for he did not say: I am going to teach you, but: to pass on what I have received, and moreover something small and proportionate to my abilities. "Gift," that is, everything that teachers proclaim for the benefit of their listeners; for although teaching is a good work, yet even our good works are gifts, because even for them help from above is needed.
Commentary on Romans
Romans 1:12
In a covert manner he gave them to understand that the Romans needed to be corrected in many things. But since even this was said too strongly (for the Romans could say: what are you saying? Are we really wavering, going in circles, and in need of you to become firm?), he adds: "that is, to be comforted together with you." The meaning is this: you endure many afflictions; therefore I have desired to see you, in order to comfort you somewhat, or rather, to receive comfort myself as well. The common good requires this. For the believers of that time, living as though in captivity, needed to visit one another, and thereby greatly comforted each other. Does this mean that Paul also needed their assistance? Not at all; for he is a pillar of the Church. On the contrary, so as not to speak harshly and, as we said, not to grieve them, he expressed it as though he himself needed their comfort. But if someone says that what comforted and gladdened the apostle in this case was the growth of faith among the Romans, such an interpretation will also be good: it is evident from the apostle's own words: "by the mutual faith both of you and me." In that case the thought will be as follows: I too, seeing your faith, will be comforted and will rejoice, and you will receive firmness from my faith, receiving comfort regarding that in which you may perhaps waver, out of faintheartedness. But this he does not say openly; rather, as has been said, he skillfully implies it.
Commentary on Romans
Romans 1:13
He said above that he prayed to come to them, and some probably thought: if you are praying and desiring to give consolation and receive it, then what prevents you from coming? Therefore he added: "I was hindered" by God. Notice that the apostle does not inquire why he was hindered, but obeys the commands of the Master, teaching us also not to be curious about the things of God. So then, he proves that he did not fail to come to them out of negligence or contempt. I, he says, love you so greatly that although I was hindered, I by no means abandoned my intention; on the contrary, I constantly sought to come to you, because I love you exceedingly. Since Rome was a glorious city, to which all flocked as to a city rich in wonders and magnificent, lest anyone think that Paul greatly desired to see the Romans for this same reason, he says: I greatly desired to come in order to have "some fruit." At the same time he also removes another suspicion, for someone might say: you encountered obstacles because you wanted to come against the will of God. He did not say: to instruct in the faith, to teach, but expresses himself modestly: "to have some fruit," just as above: "to impart to you some gift." At the same time he also restrains them, saying: "as among the other nations." Do not think, he says, that you are better than the other nations because you hold dominion: you all stand in the same rank.
Commentary on Romans
Romans 1:14-15
And this is a matter of modesty. I, he says, am not bestowing some favor, but am fulfilling the command of the Master, and you should thank God, for He is the benefactor, while I am "obligated." He said the same thing to the Corinthians as well: "Woe to me if I do not preach the gospel" (1 Cor. 9:16). Therefore I am ready to preach to you as well, even if dangers are before my eyes. Such was his zeal for Christ!
Commentary on Romans
Romans 1:16
The Romans were too attached to worldly glory, and Paul had to preach Jesus, who had endured every kind of dishonor, and the Romans could naturally be ashamed that such was the Savior. Therefore he says, "I am not ashamed," teaching them, among other things, not to be ashamed either, because he himself not only was not ashamed of the Crucified One, but even boasted and gloried in Him. Furthermore, since they were puffed up with wisdom, I, he says, go to preach the cross, and I am not ashamed of it; for it "is the power of God unto salvation." There is a power of God also for punishment; thus God demonstrated His power to the Egyptians by punishing them. There is also a power unto destruction, as it is said: "fear Him who is able to destroy in gehenna" (Mt. 10:28). So then, what I, Paul, preach contains not punishment, not destruction, but salvation. To whom? "To everyone who believes." For the gospel serves unto salvation not simply to all, but to those who receive it. "First to the Jew, then also to the Greek." Here the word "first" means priority in order, not superiority in grace; for the Jew should not be preferred on the grounds that he receives more justification: he was only deemed worthy to receive it before others; which is why the word "first" expresses only priority in the order of speech.
Commentary on Romans
Romans 1:17
Having said that the gospel is "unto salvation," he explains how it is "unto salvation." The righteousness of God, he says, saves us, not our own righteousness. For what righteousness can we have, who are cursed in our works and corrupt? But God justified us not by works, but by faith, which must grow into greater and greater faith, for it is not enough to believe at first, but we must ascend from initial faith into most perfect faith, that is, into a state that is unshakeable and firm, just as the apostles said to the Lord: "Increase our faith" (Lk. 17:5). And what was said, that is, that we have been justified by the righteousness of God, he confirms with words from the prophecy of Habakkuk: "the righteous," he says, "shall live by faith." Since what has been given to us by God surpasses all human thoughts, faith is justly needed for us; for if we were to begin investigating the works of God, we would lose everything.
Commentary on Romans
Romans 1:18
Having begun with what brings greater "benefits," and having said that the righteousness of God is revealed through the Gospel, he now uses expressions that can instill fear, for he knew that the greater part of people are drawn to virtue by fear. So too the Lord Jesus, when speaking of the Kingdom, also speaks of Gehenna. And the prophets first offer promises, and then threats. For the first is a matter of God's antecedent will, while the latter is a consequence of our negligence. Pay attention to the order of the speech: Christ came, he says, and brought you justification and forgiveness; if you do not accept them, then the wrath of God is revealed from heaven, evidently at the time of the Second Coming. Even now we experience the wrath of God, but for correction, whereas then it will be only for punishment. And now we often think we see injury coming from people, but then it will be clear that the punishment is from God upon all ungodliness. True worship and piety are one, but ungodliness is manifold, which is why he said "all ungodliness," since it has many paths, "and unrighteousness of men." Ungodliness and unrighteousness are not the same thing. The former is against God, while the latter is against people, and moreover the first is a sin of contemplation, while the latter is a sin of action. Unrighteousness also has many paths, for one wrongs a neighbor either in property, or in wife, or in honor. However, some maintain that by unrighteousness Paul also means doctrine. And as for what "suppressing the truth in unrighteousness" means, listen. The truth, or knowledge of God, was implanted in people at their very birth; but this truth and knowledge the pagans suppressed by unrighteousness, that is, they insulted it by acting contrary to what had been communicated to them, ascribing the glory of God to idols. Imagine a man who received money to spend for the glory of the king. If he had spent it on thieves and harlots, he would rightly be called an offender against the king's glory. So too the pagans suppressed by unrighteousness, that is, they concealed and unjustly obscured the glory of God and the knowledge of Him, using them not as they ought to have been used.
Commentary on Romans
Romans 1:20
So it turned out in practice. God created the world not so that they would be without excuse; but so it turned out in practice. Note this peculiarity of Scripture and do not criticize it. In many places it contains such expressions, for the explanation of which one must seek the reason for what is mentioned in it through experience. Thus David says: "and done evil in Your sight, so that You are justified in Your sentence" (Ps. 50:6). This expression seems strange; but it is not so. It conveys the following: having been blessed by You, Lord, beyond all expectation, I sinned before You; from this it came about that if You assert Your rights against me at the judgment, You will prevail. Thus, God is justified by our actions, when we prove ungrateful to Him for the benefits received from Him and have nothing in our defense. The pagans, therefore, have no excuse either; for having come to know God from creation, they did not glorify Him as they ought, but rendered the worship due to Him to idols.
Commentary on Romans
Romans 1:21
Above he said that the pagans insulted the knowledge of God by not using it as they ought. From what is it evident that they had this knowledge? He speaks of this now: "for what can be known about God is plain to them." Then he proves this too, saying that the good order of creation proclaims the Creator, as David also says: "the heavens declare the glory of God" (Ps. 18:2). And what exactly can be known about God, learn from the following. Concerning God, some things cannot be known, namely His essence, while other things can be known—that is, everything pertaining to His essence: goodness, wisdom, power, divinity or majesty, which Paul also calls "His invisible attributes," but known through the contemplation of visible creatures. Thus the apostle showed the pagans what can be known about God, that is, everything pertaining to His essence, which is invisible to the eyes of the senses but can be perceived by the mind from the good order of creation. Some understand "invisible things" here to mean the angels, but such an understanding, in my opinion, is incorrect. One of the fathers stated that "eternal power" is the Son, and "Godhead" is the Holy Spirit. They became vain in their reasonings, and their senseless heart was darkened. He presents the reason why they fell into such madness. In everything, he says, they relied on their own reasoning, and, wishing to find the Indescribable in images and the Incorporeal in bodies, they proved unsuccessful, unable to achieve their goal through reasoning. He calls their heart foolish because they did not wish to know all things by faith.
Commentary on Romans
Romans 1:22
How then did they come to such error, that in everything they relied on their own reasoning? Because they imagined themselves wise, which is why they became fools. For what is more foolish than worshiping stones and trees?
Commentary on Romans
Romans 1:23
He who changes, before changing, has in himself something different. They too, then, had knowledge, but they destroyed it, and, having desired to have something different in place of what they had, they lost even what they had. They rendered the glory of the incorruptible God not to a man, but to an image of corruptible man, and, what is worse than this, they descended to creeping things, even to their images. To such a degree had they lost their minds! The knowledge that ought to have been held concerning the Being who incomparably surpasses all things, they applied to an object incomparably more contemptible than all things. And the "glory" of God consists in knowing that God created all things, provides for all things, and the rest that is fitting to Him. Who exactly erred in what has been said? The wisest of men, the Egyptians; for they worshipped even images of creeping things.
Commentary on Romans
Romans 1:24
The word "gave over" is used instead of "permitted," just as a physician treating a sick person, seeing that he neglects his diet and does not obey him, gives him over to a greater illness, that is, leaves him and permits him to follow his own will and thus not be freed from the illness. Some, however, understood the expression "God gave them over" as follows: He gave them over to the insult and insolence they had committed against God, just as we say: so-and-so was ruined by money, whereas money does not ruin, but the misuse of it does; or: Saul was corrupted by his kingdom, that is, by the misuse of his kingdom. Thus the pagans were given over to uncleanness by their own depravity, so that there was no need for others to dishonor them, but they themselves brought dishonor upon themselves; for such are impure passions. And for what were they given over to uncleanness? For having dishonored God; for whoever does not wish to know God is immediately corrupted in morality as well, as David also says: "The fool has said in his heart, There is no God," and then: "they are corrupt and have done abominable works" (Ps. 13:1).
Commentary on Romans
Romans 1:25
They exchanged what in truth belonged to God and applied it to false gods. "Worshipped" (ἐσεβάσθησαν) is used instead of: paid honor (ἐτίμησαν). And "served" (ἐλάτρευσαν) is used instead of: rendered service by deeds; for λατρεία means honor rendered in deed. He did not simply say "worshipped and served the creature," but "rather than the Creator," magnifying the guilt by comparison. Nevertheless, he says, God is "blessed forever," that is, He suffered no harm whatsoever from their having dishonored Him, but is blessed forever — immovably and indubitably; for this is what "amen" means.
Commentary on Romans
Romans 1:26
Again he says that God "gave them over to passions" because they served the creature. Just as in the doctrine of God they became corrupt, having abandoned the guidance of creation, so also in their life they became abominable, having abandoned natural pleasure (which is the most convenient and pleasant of all) and having given themselves over to unnatural pleasure (which is the most difficult and unpleasant of all). This is what the word "exchanged" means, which shows that they abandoned what they had and chose something else. Thus he presents nature, which they transgressed, as a great accuser of both sexes.
Commentary on Romans
Romans 1:27
Having spoken in a veiled manner about women something shameful and such as is indecent to express clearly, he speaks also about men, that they "burned in their lust for one another," showing that they gave themselves over to licentiousness and frenzied love. He did not say they were "doing" desire, but "shame," showing that they outraged nature, and he said "burned in their lust" with the intent that no one would think that their disease was mere desire. "Doing what is shameful." That is, they zealously gave themselves over to impurity, committing it in actual deed, and received recompense for their departure from God and idolatrous error in this very shame and in this very pleasure, having in it, as something unnatural and full of impurity, punishment for themselves. And Paul says this because it was not yet possible to convince them of the existence of Gehenna. If, he says, you do not believe the teaching about Gehenna, then believe that the punishment for them consists in the very impure activity itself.
Commentary on Romans
Romans 1:28
Here, for the third time, he repeats the same thought and uses the same word, saying: "gave over." As the cause of their being abandoned by God, he everywhere presents the impiety of people, as he does now as well. "And even as they did not care to retain God in their knowledge, He gave them over" to passions. The offense they committed against God, he says, was not a sin of ignorance, but an intentional one. For he did not say: since they did not know, but says: "and even as they did not care," that is, they resolved not to retain God in their knowledge and voluntarily chose impiety. Therefore, their sins are not sins of the flesh, as certain heretics assert, but of wrong judgments. First they rejected the knowledge of God, and only then did God allow them to fall into a debased mind. To better explain the expression "God gave them over," some of the Fathers made use of an excellent illustration. They reason as follows: when someone, not wishing to see the sun, closes his eyes and then falls into a pit, we say that it was not the sun, which he did not see, that cast him into the pit, that the man did not fall into the pit because the sun cast him there in anger, but because it did not illuminate his eyes. And why did it not illuminate his eyes? Because he closed his eyes. So too God gave them over to shameful passions. Why? Because people did not know Him. And why did they not know Him? Because they did not consider and did not resolve to know Him.
Commentary on Romans
Romans 1:29
Notice how he intensifies the speech; he calls them filled, and moreover with "all" unrighteousness, that is, having reached the utmost degree of every vice. Then he enumerates the kinds of vice as well. By the name "fornication" he denotes every kind of impurity in general. "Wickedness" is treachery against one's neighbor. "Covetousness" is the desire for possessions. "Malice" is vindictiveness. Murder always comes from envy. Thus Abel was killed out of envy. And Joseph too they wanted to kill out of envy. From envy arise both strife and deceit, to the destruction of the one who is envied. "Maliciousness" is a deeply hidden malice, forgotten through some kindness.
Commentary on Romans
Romans 1:30
"Slanderers" — secret whisperers. "Backbiters" — obvious revilers. "God-haters" — haters of God, or hated by God. "Insolent, boastful, proud" — he ascends to the stronghold of evils. For if one who takes pride in a good deed destroys it by pride, how much more does he destroy it when he does evil? Such a person is incapable of repentance. Know, then, that haughtiness is contempt of God, while pride is contempt of people, from which insult is born; for he who despises people insults and tramples upon all. Pride by nature precedes insult; but to us the insult first becomes apparent, and only afterward does its mother — pride — become known. "Inventive in evil" — for they were not content with the evil done before; from which it is again evident that they sinned not out of impulse, but deliberately and of their own disposition. "Disobedient to parents" — against nature itself, he says, they rose up.
Commentary on Romans
Romans 1:31
"Senseless" — and rightly so. For how could those who did not obey their parents understand anything? "Faithless" — that is, they are not steadfast in agreements. "Unloving, implacable, unmerciful" — the root of all evils is the very cooling of love: for from this it follows that one does not make peace with another, one does not love another, one does not show mercy to another. About this Christ also said: "Because of the increase of wickedness, the love of many will grow cold" (Matt. 24:12). Nature itself unites us with one another, as it does other animals; but people have not understood this.
Commentary on Romans
Romans 1:32
Having demonstrated that the pagans were filled with every vice because they did not wish to know God, he now proves that they deserve no excuse. They cannot say: we did not know what is good; for they knew that God is righteous. This means they do evil voluntarily, and, what is even worse, they approve of those who do it, that is, they patronize evil — which is an incurable disease.
Commentary on Romans
Romans 2:1
We are all people of unequal disposition: sometimes we patronize evil, sometimes we become judges of others' evils, condemning those like ourselves. So, having spoken before about those who approved of the wicked, he now speaks about condemnation and says: "therefore you are inexcusable." That is, you knew that the justice of God consists in worthily punishing the wicked; therefore you also have no excuse, you who condemn those who do the same things that you yourself do. It seems that these words refer to rulers, and especially to the Romans, as the then rulers of the world; for to judge is the business of rulers. However, this is fitting for every person as well; for every person can judge, even if he does not hold a judicial office. So when you condemn, he says, the adulterer, yet yourself commit adultery, then you condemn yourself.
Commentary on Romans
Romans 2:2
Lest someone say of himself: 'I have committed adultery until now and escaped judgment,' the apostle, frightening him, says that with God it is not so: among us, one is punished, while another, though doing the same thing, escapes punishment; but with God it is not so: for the judgment of God upon wicked people is truly real.
Commentary on Romans
Romans 2:3
Above he said that the recompense to wicked people for their error and worship of creatures consists in those very misfortunes to which they gave themselves over, because the impurity itself was sufficient punishment for them. Now he already reveals for them the punishment as well. For you, he says, O man, there is also another punishment: you shall not escape the judgment of God. How will you escape the judgment of God, when you have not escaped your own judgment? For in what you condemned another, in that you pronounced sentence upon yourself.
Commentary on Romans
Romans 2:4
But if you rely on the longsuffering of God because you have not yet been punished, then this lack of punishment serves for greater punishment for you. For the longsuffering of God is salvific for those who use it for the correction of themselves, but for those who use it for the multiplication of sin, it serves as a greater occasion for punishment, not by its own nature, but by the hardheartedness of such people.
Commentary on Romans
Romans 2:5
"You are storing up," he says, "wrath for yourself" — God is not storing it up for you, but you yourself are storing it up for yourself. How so? By your unyielding and hardened heart toward good. For what can be harder than you, when you are neither softened by kindness nor moved by fear? Then, having spoken of the day of wrath, he adds: "of the revelation of the righteous judgment from God." And rightly so, lest anyone consider the judgment to be an act of wrath. Revelation, he says, of all things.
Commentary on Romans
Romans 2:6
Therefore the recompense is in accordance with what is revealed, and consequently the judgment is righteous. Here righteousness does not always prevail, because deeds are hidden, but there, upon the revelation, righteous judgment follows. Note this passage, comparing it with the following: "I will harden the heart of Pharaoh" (Ex. 4:21), for Paul expresses himself in almost the same words.
Commentary on Romans
Romans 2:7
Having said that the Lord will render to each one, he began with the reward of the good, thus making his discourse pleasant. In the words "by perseverance in good work" he expresses, first, that one must not fall away from good, nor perform it negligently, but persevere in it to the end, and second, that one must not rely on faith alone, because good work is also needed. By the word "immortality" he opens the doors of the resurrection. Then, since all will rise, but not all for the same thing—some for glory, and others for punishment—he mentioned glory and honor. So, the entire discourse has the following meaning. To those, he says, who seek future glory, honor, and immortality and never let them out of their thoughts, God will render, that is, at the resurrection, eternal life. In what way, then, are future glory, honor, and incorruption obtained? By perseverance in good work. For he who is constant in good work and stands firm against every temptation truly obtains both glory, and honor, and immortality, or the enjoyment of incorruptible blessings in an incorruptible body.
Commentary on Romans
Romans 2:8
"Of contention" means effort and senseless obstinacy. "But unto them that are contentious," that is, with effort. Here he shows that they became evil not out of ignorance, but out of obstinacy, which is why they are unworthy of mercy. And obedience to unrighteousness and disobedience to the truth is also a sin of free choice; for he did not say: who are compelled and suffer violence, but who "obey." Note that concerning the Lord's recompense in eternal life he expressed himself differently than concerning what is grievous. "Wrath," he says, "and indignation and tribulation." He did not say: shall be rendered by God, but left the sentence unfinished, so that one might understand: there shall be. For it is proper to God to give life, while punishment is the consequence of our own negligence. With the words "upon every soul of man" he curbs the pride of the Romans. Even if someone, he says, were a king, he will not escape punishment if he works (κατεργαζόμενος) evil, that is, persists in evil and does not repent; for he did not say ἐργαζόμενος, that is, doing, but κατεργαζόμενος, that is, doing evil with vainglory. And since the Jew received greater instruction, he is worthy of greater punishment; for "the mighty shall be mightily tested" (Wisdom 6:6), and the more learned shall be punished more severely.
Commentary on Romans
Romans 2:9
Note that concerning the Lord's recompense in eternal life he expressed himself differently than concerning what is grievous. "Wrath," he says, "and indignation and tribulation." He did not say: shall be rendered by God, but left the sentence unfinished, so that one might understand: there shall be. For it is proper to God to give life, while punishment is the consequence of our own negligence. With the words "upon every soul of man" he curbs the pride of the Romans. Even if someone, he says, were a king, he will not escape punishment if he works (κατεργαζόμενος) evil, that is, persists in evil and does not repent; for he did not say ἐργαζόμενος, that is, doing, but κατεργαζόμενος, that is, doing evil with vainglory. And since the Jew received greater instruction, he is worthy of greater punishment; for "the mighty shall be mightily tested" (Wisdom 6:6), and the more learned shall be punished more severely.
Commentary on Romans
Romans 2:10
In what follows, the apostle intends to prove that neither does circumcision bring benefit, nor does uncircumcision cause harm, and then to show the necessity of faith that justifies a person. For this purpose he first overthrows Judaism. Note the wisdom: he speaks of the time before the coming of Christ, that the world was filled with vices and that all were subject to punishment — first the Jew, then the Greek. Having acknowledged as certain that the pagan will be punished for evil, from this premise he draws the conclusion that he will also be rewarded for good. If both reward and punishment are consequences of deeds, then the law and circumcision are already superfluous, and not only superfluous, but they also prepare a greater punishment for the Jew; for if a Gentile is condemned because he was not guided by nature, and therefore by natural law, then all the more is a Jew condemned, who with the same guidance was also brought up in the law. This is the direction of the apostle's argument. Now learn the meaning of the words. By Greeks he means here not idolaters, but God-fearing people who lived piously without having the law, such as Melchizedek, Job, the Ninevites, and finally Cornelius. Likewise, by Jews he means Jews who lived before the coming of Christ. For, endeavoring to prove that circumcision has no power whatsoever, he directs attention to ancient times and shows that there was no difference between a God-fearing Gentile and a virtuous Jew. If a Jew in no way surpassed a Gentile before the coming of Christ, when Judaism was especially renowned, then all the more does he not surpass him now, when the law has been abolished. So speaks the apostle, intending to crush the pride of the Jews, who would not receive those who came from paganism. Glory, he says, and honor and peace. Earthly goods always have enemies, are coupled with anxieties, are subject to envy and plots, and even if no one threatened them from without, the one who possesses them is always troubled in his thoughts; but glory and honor from God enjoy peace and are free from anxiety in thoughts, as they are not subject to plots.
Commentary on Romans
Romans 2:11
Since it seemed incredible that a gentile who had not heard the law and the prophets should be deemed worthy of honor, he proves this by the fact that God is no respecter of persons. God, he says, does not take into account persons, but examines deeds. If by deeds there is no difference between a Jew and a gentile, then nothing prevents the latter from being deemed worthy of the same honor as the former. Therefore, now that the law has been abolished, do not boast, O Jew, before the one who, being from the gentiles and doing good, was equal to you even at the time when your Judaism was in its glory.
Commentary on Romans
Romans 2:12
Above he proved that the Gentile is deemed worthy of the same honor as the Jew. Now he proves that at the time of punishment, condemnation will also befall the Jew. The Gentiles, he says, "having sinned without law," that is, not having been instructed by the law, therefore "will also perish without law," that is, they will be punished more lightly, as not having the law as their accuser; for "without law" means: not being subject to condemnation according to the law. On the contrary, the Jew sinned "under the law," that is, being instructed also by the law, and therefore will also receive judgment, that is, will be condemned "by the law," as being subject to the law, which convicts him and subjects him to greater condemnation.
Commentary on Romans
Romans 2:13
How then do you, O Jew, say that you have no need of grace, because you are justified by the law? Behold, it has been proven that you derive no benefit from the law, so that you have a greater need of grace than the Gentile, since you are not justified before God by merely hearing the law. Before men, hearers of the law may appear honorable; but before God it is not so: before Him, the doers of the law are justified.
Commentary on Romans
Romans 2:14
He proves what he says against the Jews, and speaks with wise skill so as not to appear to be saying anything against the law. As if praising and exalting the law, he says that those who do not have the law "by nature," that is, having conviction in their thoughts, are worthy of admiration; for they had no need of the law, and yet fulfilled the law, having inscribed on their hearts not letters but deeds, and instead of the law, using conscience and natural thoughts as witness to the good. He speaks here of three laws: the written law, the natural law, and the law of deeds. "Gentiles, who do not have the law." Which one? The written one. "Do by nature the things of the law." By which law? By the law that manifests itself in deeds. "Not having the law." Which one? The written one. "They are a law unto themselves." How so? Being guided by the natural law. Notice the wisdom: he did not strike at the Jews, as the course of his argument demanded. According to the course of his argument, he should have said this: when Gentiles, who do not have the law, do the things of the law by nature, then they are far superior to those instructed in the law. But the apostle did not say this, and expressed himself more gently, thus: "they are a law unto themselves." By this he proves that even in the most ancient times, and before the law was given, the human race was under the same Providence. By this he also stops the mouths of those who say: why did Christ not come to teach the doing of good earlier, from the beginning? The knowledge of good and evil, he says, He implanted in all from the beginning; but when He saw that it was not helping, He finally came Himself.
Commentary on Romans
Romans 2:15
"They show that the work of the law is written in their hearts." Of which law? The law in deeds. On the day of judgment our own thoughts will stand forth, now condemning, now justifying, and a person will need at that tribunal neither another accuser nor another defender.
Commentary on Romans
Romans 2:16
And to increase the fear, he did not say: sins, but: "secret deeds." People can judge only manifest deeds, but God, he says, will judge the secret deeds through Jesus Christ, that is, the Father through the Son, because the Father judges no one, but has given all judgment to the Son (John 5:22). You can also understand the words "through Jesus Christ" this way: according to my gospel, entrusted to me by Jesus Christ. Here he suggests that the gospel preaches nothing contrary to nature, but proclaims the very same thing that was originally implanted in people by nature itself, that is, that the gospel also testifies of judgment and punishment.
Commentary on Romans
Romans 2:17
Having said that nothing more is needed for the salvation of a Gentile who fulfills the law, he finally enumerates the advantages of the Jews, upon which they relied and boasted before the Gentiles. First of all, he speaks of the name of Jew; for it constituted a great advantage, as now the name of Christian. He did not say: you are a Jew, but: "you are called"; for the true Jew is the one who is confessed to be a Jew, because Judah means confession. "And rest in the law" — meaning you do not labor, do not go about, do not inquire what must be done, but you have the law, which instructs you in all things without effort. "And boast in God," that is, that you are loved by God and preferred above other people; but to turn the love of God into a means of despising beings of the same nature is a sign of the utmost folly.
Commentary on Romans
Romans 2:18
"And know His will," that is, God's. "And approve the things that are excellent," that is, you determine what must be done and what must not be done. By "excellent" (διαφέροντα) one should understand what is fitting or beneficial for each person.
Commentary on Romans
Romans 2:19
Above he said that hearing the law brings no benefit if doing it is not joined to it; "for not the hearers of the law," he says, "are righteous before God, but the doers of the law" (v. 13), now he says something greater, namely: even if you were a teacher, but if you do not fulfill the law, then not only do you gain no benefit for yourself, but you also bring upon yourself a greater punishment. And since the Jews greatly boasted of their dignity as teachers, from this especially he proves that they are worthy of ridicule. For when he says: "a guide of the blind, a teacher of babes," and the rest, he depicts the arrogance of the Jews, who called themselves guides, a light, and instructors, while those converted from paganism they called those in darkness, babes, and ignorant.
Commentary on Romans
Romans 2:20
But you have the form of knowledge and truth not in deeds and not in merits, but "in the law," relying on it as on a depiction of virtue. So someone, having a royal portrait in his possession, copies nothing from it himself, while those who do not have it, and without even seeing it, faithfully imitate it. So then, every teacher writes and imprints in the souls of his students the knowledge of good, and therefore truth itself. If he carries this out in practice as well, he will be perfect; otherwise he will be like those now condemned by the apostle. Some understood "form" to mean a pattern of knowledge that is not genuine. You have, he says, knowledge and piety that is not true, but counterfeit and covered with a false appearance.
Commentary on Romans
Romans 2:21
He presents his thought in the form of a question, shaming those who boasted that they were teachers.
Commentary on Romans
Romans 2:22
By sacrilege he means the theft of things dedicated to idols; for although they abhorred idols, yet, being possessed by love of money, they laid hands on things dedicated to idols out of shameful greed.
Commentary on Romans
Romans 2:23
He sets forth the gravest charge, saying: "you boast in the law," as one exalted with honor from God through the law, "yet by transgressing the law you dishonor God." Here there are three charges. First: the Jews dishonor; second: they dishonor God, who exalted them with honor; third: they dishonor the law by violating it, when it served to their honor.
Commentary on Romans
Romans 2:24
But lest they think he was accusing the Jews himself, he brought forward the prophet Isaiah as their accuser, setting forth two charges against them. For they not only offend God themselves, but also lead others to do the same, and not only do they not teach others to live according to the law, but they even teach the opposite—they teach others to blaspheme God, which is contrary to the law; for those who see their corruption say: is it these whom God should love? Can a God who loves such people truly be God?
Commentary on Romans
Romans 2:25
Since circumcision was held in great esteem among the Jews, he did not say about it immediately at the beginning that circumcision is superfluous and useless, but in words he allows it, while in deed he rejects it, and says: I agree that circumcision is profitable, but only when you fulfill the law. He did not say that it is useless, lest they think he was abolishing circumcision; but he proves that the Jew does not have circumcision, saying: "your circumcision has become uncircumcision." So, he proves that the Jew is not circumcised in heart. He understands two circumcisions and two uncircumcisions: one outward and the other inward. Namely: the outward circumcision is the circumcision of the flesh, when someone is circumcised according to the flesh; the spiritual circumcision consists in the rejection of fleshly passions. And the uncircumcision of the flesh occurs when someone remains uncircumcised according to the flesh, while the spiritual uncircumcision occurs when someone, having a pagan soul, does not cut off the passions at all. Paul's thought is this: if you are circumcised in the flesh but do not fulfill what is prescribed by the law, then you are still uncircumcised, uncircumcised in spirit; likewise, whoever is uncircumcised in the flesh but fulfills what is prescribed by the law is circumcised in spirit, because his fleshly passions have been cut away. He explains this further as well. Listen.
Commentary on Romans
Romans 2:26
He does not say that uncircumcision surpasses circumcision, for that would be too painful, but he says that it "shall be counted as circumcision." Therefore, true circumcision is good conduct, and likewise uncircumcision is bad conduct. Note, he did not say: if the uncircumcision keeps the law; for he probably anticipated such an objection from someone: is it possible for an uncircumcised man to keep the law, when the very state of being uncircumcised constitutes a violation of the law? How then did he express it? "The ordinances of the law," that is, the ordinances by the fulfillment of which they think to be justified. For circumcision was not a deed, but a suffering endured by the one being circumcised, and therefore it cannot be called a justification of the law. It was given as a sign, so that the Jews would not be confused with the Gentiles.
Commentary on Romans
Romans 2:27
Here he clearly shows that he means two uncircumcisions, one natural and the other voluntary, which occurs, as was said, when someone in no way cuts off the carnal passions, and two circumcisions, one according to the flesh and the other a circumcision of the heart in the spirit. "The uncircumcised," he says, "by nature," having the circumcision of the passions through the fulfillment of "the law," that is, as was said above, the ordinances of the law, "will judge," that is, will condemn, not circumcision (for to speak thus of it would be harsh), but "you," who are outwardly indeed circumcised in the flesh, but uncircumcised in heart, as a transgressor of the ordinances of the law.
Commentary on Romans
Romans 2:28
Thus, he rebukes not circumcision (which he apparently respects), but the one who insults or transgresses it. Then, having proved this, he clearly defines who is a true Jew, and gives to understand that the Jews did everything out of vainglory. "For he is not a Jew," he says, "who is one outwardly, but he who is one inwardly," who does nothing in a merely sensory manner, but understands spiritually both the sabbaths, and the sacrifices, and the purifications.
Commentary on Romans
Romans 2:29
When he says: "circumcision is that of the heart, in the spirit," he paves the way for the Christian way of life and shows the necessity of faith; for believing with the heart and spirit has praise from God, who searches the hearts and judges nothing according to the flesh. From all this it follows that everywhere a righteous life is needed. By the name of the uncircumcised or gentile he means, as was said above, not an idolater, but a pious and virtuous person who does not, however, observe Jewish rites.
Commentary on Romans
Romans 3:1
Having cast aside all the ordinances of the law with the words "what advantage is there in being a Jew," he sees an objection naturally arising and forestalls it. What is this objection? The following: if there is not the slightest benefit in those ordinances, then why, after all, was the Jewish people chosen? He resolves this objection with his characteristic wisdom. In words he agrees and says that there is great benefit to the Jew, but as proof of this he brings forward not the merits of the Jews, but the gifts of God.
Commentary on Romans

Quoted verbatim from public-domain English translations of the fathers — Aquinas's Catena Aurea, the Ante-Nicene and Nicene & Post-Nicene Fathers, and related editions. Each quotation links to its source.