TRV
Origen of Alexandria
Ante-Nicene · to AD 325 · 2,651 passages across 61 books
Commentary
Romans 8:37
Nay, in all these things we are more than conquerors through him that loved us.
As long as we rely on God’s love, we suffer no feeling of pain. For his love, by which he loved us and drew us to him, makes us not feel the pain and crucifixion of the body. In all these things we are more than conquerors. The bride in the Song of Songs says something similar: “I am wounded with love.” In the same way our soul, once it has received Christ’s wound of love, will not feel the wounds of the flesh, even if it gives the body over to the sword.
Romans 8:38
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Here we pass from human temptations to superhuman trials. Of the former Paul says that we can overcome them, but although he does not say this of the latter—for only Christ can conquer them—nevertheless even here there is reason to speak of victory, since even with all the forces of the enemy ranged against us, nothing can separate us from the love of God.“Death” here refers primarily to the death which separates the soul from the love of God, rather than what we usually think of as death, which merely separates the soul from the body. “Life” here presumably refers to the life of sin, which is constantly trying to separate us from the love of God. “Angels” and “principalities” must refer to the devil and his hosts, against whom we have to struggle. “Things present” are the desires of this world, and “things to come” are the trials and temptations which may yet afflict us in this life. The “powers” are spiritual beings rather like angels, who must, however, be distinguished from them. They also fight to separate us from the love of God, but they cannot prevail if that love is rooted a…
Here we pass from human temptations to superhuman trials. Of the former Paul says that we can overcome them, but although he does not say this of the latter—for only Christ can conquer them—nevertheless even here there is reason to speak of victory, since even with all the forces of the enemy ranged against us, nothing can separate us from the love of God.“Death” here refers primarily to the death which separates the soul from the love of God, rather than what we usually think of as death, which merely separates the soul from the body. “Life” here presumably refers to the life of sin, which is constantly trying to separate us from the love of God.
“Angels” and “principalities” must refer to the devil and his hosts, against whom we have to struggle. “Things present” are the desires of this world, and “things to come” are the trials and temptations which may yet afflict us in this life. The “powers” are spiritual beings rather like angels, who must, however, be distinguished from them. They also fight to separate us from the love of God, but they cannot prevail if that love is rooted and grounded in us.
“Angels” and “principalities” must refer to the devil and his hosts, against whom we have to struggle. “Things present” are the desires of this world, and “things to come” are the trials and temptations which may yet afflict us in this life. The “powers” are spiritual beings rather like angels, who must, however, be distinguished from them. They also fight to separate us from the love of God, but they cannot prevail if that love is rooted and grounded in us.
Romans 8:39
· 2 passages
Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
“Height” and “depth” attack us, as David said: “Many fight against me from on high,” and “Out of the deep have I called unto thee, O Lord.”
Human nature cannot by itself maintain the struggle against angels and heights and depths and any other creature; but when it has felt the Lord to be present and dwelling within, it will say in the confidence of receiving divine help: “The Lord is my light and my salvation; whom shall I fear?”
Romans 9:1
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
What Caiaphas said was also true: “It is expedient for you that one man should die for the people and that the whole nation should not perish,” yet this was not the truth in Christ. Therefore the apostle says that he is speaking the truth in Christ, in contrast to that truth which is not in Christ.
Romans 9:3
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Why be surprised that the apostle desires to be cursed for his brethren’s sake, when he who is in the form of God emptied himself and took on the form of a servant and was made a curse for us? Why be surprised if, when Christ became a curse for his servants, one of his servants should become a curse for his brethren?
Romans 9:4
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;
Israel was adopted by God and given the sonship: “When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God; for the Lord’s portion is his people, Jacob his allotted heritage.”“The covenants” and “the giving of the law” seem to be much the same thing. But I think there is this difference between them, that the law was given once, by Moses, but covenants were given frequently. For every time the people sinned and were cast down, they were disinherited. And every time God was propitiated and he called them back to the inheritance of their possession, he renewed the covenants and declared them to be heirs once more.
“The worship” refers to the priestly sacrifices. “The promises” are those which were made to the patriarchs and which are given to all who are called children of Abraham.
“The worship” refers to the priestly sacrifices. “The promises” are those which were made to the patriarchs and which are given to all who are called children of Abraham.
Romans 9:5
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
It is clear from this passage that Christ is the “God who is over all.” The one who is over all has nothing over him, for Christ does not come after the Father but from the Father. The Holy Spirit is also included in this, as it is written: “The Spirit of the Lord fills the earth, and whoever contains all things knows every sound.” So if the Son is God over all and the Spirit is recorded as containing all things, it is clear that the nature and substance of the Trinity are shown to be one and over all things.
Romans 9:11
(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;)
Paul is saying all this in order to demonstrate that if either Isaac or Jacob had been chosen by God because of their merits and earned justification by the works of the flesh, then the grace which they merited could belong also to those who were descended from them according to flesh and blood. But in fact, since their election was not due to works, but to the purpose of God and the free will of him who called them, the grace of the promises is not fulfilled in the children of the flesh, but in the children of God, that is, in those who are likewise chosen according to God’s purpose and adopted as sons.
Romans 9:16
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
This must be understood in the light of what David says in the psalm: “Unless the Lord builds the house, those who build it labor in vain. Unless the Lord watches over the city, the watchman stays awake in vain.” From this we learn that it is not because the builder sits idly by that God builds the house for him but because he works and expends as much labor and care as lies within human power, but yet it belongs to God to remove all the obstacles and bring the work to completion. Thus, man is called to work as hard as he can, but God will crown the work with success. Therefore it is godly and right for a man to leave the completion of his work to God and not to another human being. Likewise, Paul sowed and Apollos watered but God gave the increase, “so neither he who plants nor he who waters is anything, but only God who gives the growth.” In the same way, we can say that “it depends not upon man’s will or exertion but upon God’s mercy.”
Romans 9:17
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.
It is certain that God not only knows everyone’s intention and will but that he foreknows them as well. Thus knowing and foreknowing, the good and just dispenser uses the motives and intention of each one in order to accomplish the works which the mind and will of each person has chosen.
Romans 9:18
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
Pharaoh’s heart was hardened in the following way: God did not want to punish him immediately and completely. Although Pharaoh’s wickedness was enormous, God in his patience did not withdraw the possibility of conversion from him. Instead he struck him lightly at first and then gradually increased the blows. But although God acted with patience, Pharaoh was hardened by that very thing and became even more angry with God and contemptuous of him.… Therefore it is not that God hardens whom he wills, but rather that whoever is not softened by his patience is thereby automatically hardened.
Romans 9:19
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
It is certain that no one can resist God’s will, but it is good for us to remember that his will is just and right. Whether we are good or bad depends on our will, but it is God’s will that the bad person is destined to punishment and the good person is destined to glory.
Romans 9:20
· 2 passages
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?
Such a rebuke does not refer to one who is faithful and lives a good and righteous life and has confidence towards God.… This rebuke is not for the faithful and the saints but for the unfaithful and the ungodly.
I do not think that, if you are a faithful and discreet servant of God and want to understand and admire the wisdom of the Lord, he will say to you: “Who are you?” … If we want to know something of the secret and hidden things of God and if we are not people of lusts and contentions, then let us inquire faithfully and humbly into the judgments of God which are contained more secretly in holy Scripture. For even the Lord said: “Search the Scriptures,” knowing that these things are applicable not to those who are busy with other matters and only hear or read the Bible from time to time, but to those who with a pure and simple heart endeavor to open up the holy Scriptures by their labor and constant attention. I know well enough that I am not one of them! But anyone who is, let him seek and he will find.
Romans 9:21
· 2 passages
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
If both the saved and the lost come from one lump of clay, then the nature of their souls will be not different but the same.
Remember the incident in Jeremiah when the prophet went down to the potter’s house and found him reworking a clay vessel which was spoiled, as it seemed good to him to do. Then the Lord said: “O house of Israel, can I not do with you as this potter has done? Behold, like the clay in the potter’s hand, so are you in my hand, O house of Israel.” It seems to me that no more need be said on the subject.…Someone who does not cleanse himself and does not wash away his sins by repentance is a vessel fit only for menial use. If he goes on and increases in wickedness so that his mind is hardened and his impenitent heart ends up despising everything God commands, then he will no longer be fit even for menial use but will become a vessel fit only for destruction.
Romans 9:22
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:
I am astonished when I examine the Holy Spirit’s purpose in the Scriptures. For he says that the wrath of God, which is foreign to his nature, will be made known to men … but that his goodness and mercy, which are proper to his nature, will be concealed and hidden.… Why should God reveal his wrath to men and conceal his mercy? No doubt it is because God knows that the human race is weak and prone to fall through negligence, and that it is therefore better for them to be under the fear of wrath than to relax in the hope of God’s mercy and forgiveness.
Romans 9:23
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
The riches of God are made known when his mercy is shown toward those who are rejected by men and who are downtrodden, who put their hope not in their own riches or in their own strength but in the Lord.
Romans 9:29
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.
What children are these that the Lord has left? No doubt this means what the apostle expounds elsewhere, when he says that it was said to Abraham: “I shall give this land to you and to your seed.” He did not say “to your seeds,” as if to many, but to your seed, as if to one, and that one is Christ.Nor was it an accident that Isaiah called the remnant a seed. It was so called because it was meant to be sown in the earth and bear much fruit. In this way he teaches that Christ must also be sown, that is, buried in the earth, from which he would rise and bear fruit in the whole multitude of the church.