TRV
Clement of Alexandria
Ante-Nicene · to AD 325 · 904 passages across 53 books
Commentary
Romans 3:8
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
Perhaps it is such people that the apostle attacks in the epistle to the Romans when he writes: "And not as we are blasphemously accused and some assert that we say, Let us do evil that good may come, an argument which is rightly condemned." These are they who when reading the Bible pervert the sense to their own desires by their tone of voice, and by changing certain accents and marks of punctuation twist words that are wise and useful to conform to their own lusts.
Romans 3:16
Destruction and misery are in their ways:
In the same way as Paul, prophecy upbraids the people with not understanding the law. "Destruction and misery are in their ways, and the way of peace have they not known." "There is no fear of God before their eyes."
Romans 3:18
There is no fear of God before their eyes.
In the same way as Paul, prophecy upbraids the people with not understanding the law. "Destruction and misery are in their ways, and the way of peace have they not known." "There is no fear of God before their eyes." "Professing themselves wise, they became fools." "And we know that the law is good, if a man use it lawfully." "Desiring to be teachers of the law, they understand," says the apostle, "neither what they say, nor whereof they affirm."
Romans 3:20
· 2 passages
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, "For by the law is the knowledge of sin? ".
Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if "by the law is the knowledge of sin".
as those allege who disparage the law, and "till the law sin was in the world; "
Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if "by the law is the knowledge of sin".
as those allege who disparage the law, and "till the law sin was in the world; "
The law did not create sin; it revealed it.
Romans 3:21
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, "But now the righteousness of God without the law is manifested; "
Romans 3:29
· 2 passages
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
One righteous person is no different from another righteous person, whether Jew or Greek. For God is not only the Lord of the Jews but of all humanity. He is the Father of all who know him. To live well and according to the law is to live. To live rationally according to reason is to live. Those who lived rightly before the law were classed under faith and judged to be righteous. Those who were outside the law, having lived rightly, on hearing the voice of the Lord … may turn and believe with all speed.
"Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God".
For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith,
For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith,
Romans 4:3
For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
But if he was not, how did he straightway believe, as it were naturally? And if he was elect, their hypothesis is done away with, in as much as even previous to the coming of the Lord an election was found, and that saved: "For it was reckoned to him for righteousness.".
And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire: It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. "And to Abraham, on believing, righteousness was reckoned."
And on learning the way of truth, let us walk on the right way, without turning till we attain to what we desire: It was therefore with reason that the king of the Romans (his name was Numa), being a Pythagorean, first of all men, erected a temple to Faith and Peace. "And to Abraham, on believing, righteousness was reckoned."
Romans 5:3
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
Divinely, therefore, Paul writes expressly, "Tribulation worketh, patience, and patience experience, and experience hope; and hope maketh not ashamed." For the patience is on account of the hope in the future.
Romans 5:4
· 2 passages
And patience, experience; and experience, hope:
"For patience," he says, "worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us."
Endurance is directed toward future hope. Hope is directed toward the reward and restitution of hope.
Romans 5:12
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
It is probably therefore with reference to the consummation that Salome says: "Until when shall men die?" The Scripture uses the word "man" in two senses, the outward man and the soul, and again of him who is being saved and him who is not; and sin is said to be the death of the soul. That is why the Lord gave a cautious answer - "As long as women bear children," that is, as long as the desires are active. "Therefore, as through one man sin entered into the world, and through sin death came to all men, in that all sinned, and death reigned from Adam to Moses," says the apostle. By natural necessity in the divine plan death follows birth, and the coming together of soul and body is followed by their dissolution. If birth exists for the sake of learning and knowledge, dissolution leads to the final restoration.
Romans 6:2-13
God forbid. How shall we, that are dead to sin, live any longer therein?
Likewise also Paul in the Epistle to the Romans writes: "We who are dead to sin, how shall we any longer live in it? Because our old man is crucified with him, that the body of sin might be destroyed," down to the words, "do not present your members as instruments of unrighteousness to sin."
Romans 6:6
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
But to us the apostle says, "Now we know this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.".
For "to bring themselves into captivity "and to slay themselves, putting to death "the old man, who is through lusts corrupt "and raising the new man from death, "from the old conversation "by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.
For "to bring themselves into captivity "and to slay themselves, putting to death "the old man, who is through lusts corrupt "and raising the new man from death, "from the old conversation "by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.
Romans 6:14
· 2 passages
For sin shall not have dominion over you: for ye are not under the law, but under grace.
Mistake is a sin contrary to calculation; and voluntary sin is crime; and crime is voluntary wickedness. Sin, then, is on my part voluntary. Wherefore says the apostle, "Sin shall not have dominion over you; for ye are not under the law, but under grace." Addressing those who have believed, he says, "For by His stripes we were healed."
Those who hold that for them there is no difference between right and wrong force a few passages of Scripture and think they favour their own immoral opinions. In particular they quote the saying: "Sin shall not have dominion over you; for you are not under the law but under grace," and others of this sort, which there is no reason to add, for I am not proposing to fit out a pirate ship. Let us then briefly put a stop to their argument. The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: "What then? Shall we sin because we are not under the law but under grace? God forbid." In this inspired and prophetic way he at once destroys the device of these licentious sophists.
Romans 6:15
What then? shall we sin, because we are not under the law, but under grace? God forbid.
The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: "What then? Shall we sin because we are not under the law but under grace? God forbid." In this inspired and prophetic way he at once destroys the device of these licentious sophists.
Romans 6:22
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
And the apostle, succinctly describing the end, writes in the Epistle to the Romans: "But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."
Romans 6:23
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
We must, then, as is fit, in investigating the nature of the body and the essence of the soul, apprehend the end of each, and not regard death as an evil. "For when ye were the servants of sin," says the apostle, "ye were free from righteousness. What fruit had ye then in those things in which ye are now ashamed? For the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord." The assertion, then, may be hazarded, that it has been shown that death is the fellowship of the soul in a state of sin with the body; and life the separation from sin.