5. How did Paul decide this? He showed who Israel was, to whom God had made promises. And when this was shown, it was also proved that all the promises were fulfilled. Pointing to this, he said, "For not all are those Israelites who are of Israel." (The apostle) used the name of Israel and not of Jacob, because that name was a sign of his virtue, righteousness, and the gift received from above, and that Jacob had seen God. But you will say: all have sinned and fall short of the glory of God, and if all have sinned, then why have some been saved, and others have perished? Because not all wanted to come, although by the will of God all are saved, because all are called. However, (the Apostle) does not yet say this, but solves the question more broadly, deducing from other examples a new question, as before he solved the greatest difficulty by another difficulty. When asked how, after the justification of Christ, all others began to participate in this righteousness, he cited the example of Adam, saying: "For if by the transgression of one death reigned by means of one, how much more shall those who receive the abundance of grace and the gift of righteousness reign in life" (Romans 5:17). He does not decide the question of Adam, but by his example he solves his own question, and proves that there is a greater reason to admit that he who died for them should have over them the power he wants. To the majority it seems not quite in accordance with reason that all should suffer punishment for the sin of one, but it is much more in accordance with reason and more fitting for God, that for the service of one all should be justified. But, nevertheless, (the Apostle) did not solve the first difficulty, because the more it remained obscure, the more the Jew's mouth was blocked, the perplexity about the last difficulty passed to the first, and the last became clearer because of this. So here also (Paul) settles the question by means of new difficulties, because he had a contest with the Jews. For this reason he does not fully solve the examples presented by him, to which, as one who competed with the Jews, he was not obliged, but, nevertheless, by these examples he explains everything that he needed. Why are you surprised, he says, that some of the Jews were saved, and others were not? Everyone knows that in antiquity the same thing happened to the patriarchs. Why is Isaac alone called the seed of Abraham, although Abraham was the father of Ishmael and many others? Was it not because Ishmael's mother was a slave? But what does this have to do with the son? However, I do not argue, let Ishmael be expelled for the sake of his mother.

Here it is no longer possible for you to refer to the slavery of the mother, as in relation to Ishmael, and to the fact that they were not born from the same womb, as in the case of the children of Keturah and Sarah, but here at the same hour the sickness of birth was felt. Wherefore Paul, as if to consider the latter example clearer, says that it was not only Isaac who came to pass, "so it was with Rebekah, when she conceived two sons at the same time by Isaac our father. For when they were not yet born, and had done nothing good or evil (that the purpose of God in election should not come from works, but from Him who called), it was said to her, The greater shall be in bondage to the lesser, as it is written, Jacob I loved, but Esau I hated" (Rom. 9:10-13). Why was one loved and the other hated? Why did one serve, and the other received services? Is it because the one was wicked and the other was good? But before they were born, the one was honored, and the other was condemned, because before they were born, God said, "The greater shall be in bondage to the lesser." Why did God say this? For He does not wait, as a man, for the end of the work, in order to see who is good and who is not, but even before that He knows who is wicked and who is not. The same thing happened to the Israelites, and much more miraculously. What shall we say, he continues, of Esau and Jacob, one of whom was wicked and the other good? And the Israelites had a common sin: they all worshipped the calf, yet some were pardoned, and others were not. "I will have mercy," he says, "whom I will have mercy on, and whom I will have mercy on" (Rom. 9:15). The same can be seen in those who are punished. What can be said about Pharaoh, why was he punished and subjected to such a great punishment? Because he was cruel and rebellious. But was he the only one, and there was no other? Why was he punished so severely? Why did God not speak of the whole people in relation to the Jews, and also did not bestow the same honor on all? It is said: "Though there be as many people as the sand of the sea, only a remnant of them shall be converted" (Isa. 10:22). And why only the remainder? You see how much perplexity the subject in question causes. And it is quite natural: whenever the enemy can be put into difficulty, do not immediately offer a solution. For if he himself is guilty of his ignorance, why should you be exposed to unnecessary danger? Why do you make him more audacious by taking everything upon yourself?

6. Tell me, Jew, on what basis do you, being in such great difficulties and not being able to solve any of them, trouble us with questions about the calling of the Gentiles? And I can certainly point out the right reason why the Gentiles are justified, but you (the Jews) have lost the promises. So, what is this reason? That they are justified by faith, and you want to be justified by the works of the law, and because of your obstinacy you have lost everything. "Not understanding the righteousness of God, and striving to set up their own righteousness, they did not submit to the righteousness of God" (Romans 10:3). In short, the blessed (apostle) in these words gives a general solution to the problem, but for greater clarity we examine each word in detail, bearing in mind that the desire of Blessed Paul was to teach by means of all that has been said that God alone knows the worthy, and none among men, and although it seems to them that they know well, they are constantly mistaken in their conclusion. He who knows the mysteries already clearly knows who is worthy of crowns, and who is worthy of punishment and torment. Wherefore He rebuked and punished many who were considered wicked, and bore witness that they were not so. He pronounces sentence not on the recall of slaves, but on his own strict and impartial judgment, and does not wait for the end of the case, so that one is declared bad, and the other is not. However, in order not to say anything unclear again, let us turn to the words of the Apostles. "And this is not one thing; but so it was with Rebekah when she conceived by Isaac." Although I could, he reasons, point to the children of Keturah, I do not speak of this, but in order to gain the victory perfectly, I cite as an example those born of the same father and of the same mother. Both were born of Rebekah and Isaac, the legitimate son of an irreproachable and beloved father, to whom it is said, "In Isaac thy seed shall be called," and who became the father of us all. And if he is our father, then those who are descended from him must also be fathers, but this was not the case. You see that this happened not only to Abraham, but also to his son, that faith and virtue shine everywhere, and they signify true kinship. From this we learn that Abraham's children are called his children not only by birth, but also because they are worthy of the virtue of the one who begat them. And if they were called only by one birth, then Esau should have enjoyed equal rights with Jacob, because Esau also descended from a dead womb, and his mother was barren. But it was not only birth that was required, but also a disposition, which is not something accidental, but serves for edification in our lives. And (the Apostle) does not say that, since the one was good and the other vicious, the former was therefore preferred, so that they would not immediately object to him: How so? Who is kinder? Are they of the Gentiles, or those of the circumcision? Though (the Apostle) might have referred to actual experience in this, he does not do so, because it seemed to him very cruel, and he has entrusted everything to the divine reason, with which no one can dare to fight, except the most insane. "For when they were not yet born," he says, "and did nothing good or evil, it was said to her, 'The greater shall be in bondage to the lesser,' and proves that there is no profit in nobility according to the flesh, but spiritual virtue, which God knows even before works. "For when they were not yet born, and had done nothing good or evil (that the purpose of God in election should not come from works, but from him who called), it was said to her, The greater shall be in bondage to the lesser." To choose from birth is a matter of foreknowledge: that the election of God, which was accomplished by will and foreknowledge, may be revealed; From the first day, God knew and foretold both good and bad. Tell me, therefore, that thou hast read the law and the prophets, and that thou hast served so long. He who knows and searches the soul also knows who is worthy of salvation. Therefore, yield to the incomprehensible in election; He alone knows correctly whom to crown. How many were there who, judging by the outward evidence of their deeds, seemed better than Matthew? But he who knows the mysteries and knows how to test the faculties of the mind, noticed the pearl lying in the mud, and, passing by others and marveling at the grace of Matthew, chose him and, adding his own grace to the nobility of his will, showed him worthy. Whoever is able to judge of these arts temporarily, or of all other matters, chooses not what ignorant people approve, but what he himself knows perfectly, and what the ignorant approve of, and approve of what they reject. This is done in the selection of horses by those who train them, as well as by the appraiser of expensive stones and those who are versed in the other arts. How much more will God, the lover of mankind, the infinite Wisdom, the only one who knows everything clearly, not adhere to people's opinions, but will pronounce judgment on everything according to His own wisdom, which is completely accurate and unstumbling. Thus He chose the publican, the robber, and the harlot, and the chief priests, the elders, and the rulers, and He dishonored and rejected them.

7. Everyone knows that the same thing happened to the martyrs. Many of the people who were completely rejected were crowned during the persecutions, and, on the contrary, others, who were considered great by the people, stumbled and fell. Therefore, do not demand an account from the Creator and do not ask why one was crowned and the other punished. He knows how to do everything justly, which is why He said: "He loved Jacob, but hated Esau." That this was right, you learned from the consequences, but God knew it clearly before the end. It requires not only the discovery of deeds, but also a noble will and prudent thought. Such a person, even if he has ever sinned under the influence of some circumstance, will soon be reformed, even if he happens to become stubborn in vice, he will not be contemptible, but the omniscient God will soon remember him. Thus David, having committed murder and adultery, soon atoned for his crimes, because he was carried away by circumstances and did not do it because of attachment to vice, but the Pharisee, who did nothing of the kind and even boasted of good works, destroyed everything by evil will. "What shall we say? Is it really unrighteousness with God? By no means" (Rom. 9:14). Thus, God is just both to us and to the Jews. Then (the Apostle) adds another thought, which is darker than the previous one. Which one? "He saith unto Moses, Whom I shall have mercy on, I will have mercy; whom I have pity, I will have compassion" (Rom. 9:15). Again he strengthens the objection, interrupting it halfway, resolving and again introducing another difficulty. But in order to make these words clearer, it is necessary to interpret them. Even before the birth of Jacob and Esau, God (the Apostle) reasoned, said, "The greater shall be in bondage to the lesser." So, what then? Is God unjust? Not at all. Listen further. Jacob and Esau differed in virtue, the other in vices, but the Jews all committed the same sin, namely, they drained the calf. And yet, some were punished, and others were not. That is why God said: "Whom I have mercy on, I will have mercy; whom I pity, I will pity." It is not your business, Moses, to know who is worthy of love for mankind, but leave it to Me. And if it is not Moses' business to know this, much less is it ours. Therefore, (the Apostle), in order to convince the objector and the dignity of the person, not only cited these words, but mentioned to whom they were spoken. "For He speaks to Moses," he says. Having expressed the solution of the difficulty, he interrupts it halfway, introducing a new opposite, and says thus: "Therefore mercy does not depend on him who wills, nor on him who strives, but on God who has mercy. For the Scripture saith unto Pharaoh, For this very reason have I appointed thee, that I might shew my power over thee, and that my name might be preached in all the earth" (Rom. 9:16-17). As he said above that some were saved, and others were punished, so here he says that Pharaoh was preserved for punishment. Then he introduces the opposition again. "Whomsoever He willeth He has mercy on; but whom he wants, he hardens. You will say to me, "For what else does he accuse?" For who can resist His will" (Rom. 9:18-19)? Do you see how (the apostle) tried by all means to make the question difficult? And He does not immediately give a solution, doing this also with benefit, but first stops the mouth of the objector, saying thus: "Who art thou, O man, that thou quarrelt with God" (Rom. 9:20)? (The Apostle)

And he does not say that it is impossible to solve it, but what? He also considers it criminal to ask about it, since what God has said should be obeyed, and not investigated, even though we do not know the reason. For this reason (the Apostle) says: "Who are you, O man, that you argue with God"? Do you notice how he has humiliated and brought down arrogance? "Who are you, man"? Are you a member of power? Have you not been appointed a judge for God? But in comparison with God, you cannot be called anything, nor can you say that you are this or that, but nothing. And to ask: "Who are you, a man"? - is much more derogatory than to say: you are nothing. And in general, by his question (the Apostle) expresses great indignation. He did not say, "Who are you that speaketh unto God?" - but: "you argue with God", that is, you who argue resist. To say: "It should have been so", "it should not have been so" means to quarrel. Do you see how the Apostle frightened, struck, made you tremble more than ask and be curious? This is characteristic of the most experienced teacher - not to follow the desire of the disciples in everything, but to lead them according to his own will, first to pluck out thorns, and then to sow seeds, and not suddenly give an answer to every question. "Shall the work say to him that made it, Why hast thou made me so? Does not the potter have power over the clay, that from the same mixture he may make one vessel for honorable use, and another for low use" (Rom. 9:20-21)?

8. Here (the apostle) does not destroy free will, but shows to what extent God is to be obeyed. In demanding an account from God, you have to feel yourself no more than a frailty. And not only should you not contradict and ask questions, but you should not even speak, not think, and be like that soulless clay which is obedient to the potter's hands and is used by him as he wishes. For this very reason the Apostle took such an example, not as a model of life, but as a proof of obedient and silent obedience. And this should be observed everywhere - not to take the examples in their entirety, but to choose from them the necessary one, for which they are given, and everything else should be discarded. When it is said: "He bowed down, lies like a lion" (Num. 24:9), then we take only the concept of invincible and terrible, and not the bestial or anything else peculiar to a lion, and again, when it is said: "I will attack them like a bear deprived of children" (Hos. 13:8), then we take the concept of vengeance, and when it is said: "God is a consuming fire" (Deut. 4:24), then we take the concept of exterminating punishment; so here it is necessary to understand the words: clay, potter, and vessel. When (the Apostle) adds and says: "Does not the potter have power over the clay, that from the same mixture he may make one vessel for honorable use, and another for low use"? Do not think that Paul says this in the sense of creation or to prove the necessity of the will, but to express authority and the difference in dispositions. If we do not understand his words in this sense, then many absurd consequences will result. For if it is a question of will, then God will be the creator of both good and evil, and man will not be in the least guilty of both; then it will turn out that Paul, crowning free will everywhere, contradicts himself. Thus, (the Apostle) wants to reveal here nothing else than to convince the listener to obey God in all its fullness and not to demand an account from Him in anything. As the potter, he argues, makes from the same mixture what he pleases, and no one contradicts him, so do not ask God and do not be curious why He punishes some of the same kind and rewards others, but revere Him and imitate the clay, and as it is subject to the hands of the potter, so do you submit to the will of the Administrator of the universe. He does nothing without a purpose, and as it happens, although you yourself do not comprehend the mystery of Wisdom. You allow the potter to prepare different products from the same mixture and do not blame him for this, but you demand an account of punishments and honors from God, and do not let Him know who is worthy and who is not worthy, but since the composition itself has one and the same essence, you assume that the will is the same for all. What unreasonable! For it does not depend on the potter that from one and the same mixture some things go for the honorable, and others for low use, but on the disposition of those who use the product, so here the matter depends on free will. Moreover, as I have remarked above, the example must be taken in this one respect, that man must not contradict God, but leave everything to His incomprehensible wisdom. The example must be more extensive than the subject on which it is given, so that it may have a stronger effect on the hearers, since if it were not more extensive and did not contain more, it could not touch and excite the objector as it should. So (the apostle) has duly blocked the undue obstinacy (of the hearers), and then gives the solution itself. What is it? "If God, desiring to show wrath and show His might, with great patience spared the vessels of wrath ready for destruction, that together He might manifest the riches of His glory over the vessels of mercy which He had prepared for glory, over us, whom He had called not only from the Jews, but also from the Gentiles" (Rom. 9:22-24). The meaning of these words is this: Pharaoh was a vessel of wrath, that is, a man who, by his hardness of heart, inflamed the wrath of God; having repeatedly experienced God's long-suffering, he did not become better, but remained incorrigible. Therefore (the Apostle) called him not only a vessel of wrath, but also perfect unto destruction, that is, ready for destruction, and, of course, of himself and of his own free will. As God left nothing that led to his correction, so he himself did not leave anything that served to destroy him and deprive him of excuse. But, nevertheless, God, knowing this, endured everything with much patience, desiring to bring him to repentance, since if He had not wanted this, He would not have endured so long. And since Pharaoh did not want to use (God's) patience for repentance, but prepared himself for wrath, (God) used it to correct others, so that by means of his punishment he might make others more zealous and show his power. And that God wants to manifest His power not in punishments, but in other things - in good deeds and mercies - this (the Apostle) has constantly affirmed above. If Paul does not want to show his power in this, because he says: "Not that we might appear what we ought to be; but that ye should do good" (2 Cor. 13:7), then God is much more so. But since (God) first suffered long, in order to bring (Pharaoh) to repentance, and he did not repent, He endured him for a long time, in order to show both His goodness and His power, lest he should in any way be willing to make use of this great patience. And just as by punishing (Pharaoh), who remained incorrigible, (God) showed His power, so by having mercy on many great but repentant sinners, He showed His love for mankind.

9. But (the apostle) did not call it love for mankind, but glory, showing that this is primarily the glory of God, and that God cared for it more than anything else. But when he says, "which he hath prepared for glory," he expresses that not all things come from God alone, for if this were so, there would be nothing to hinder all from being saved. At the same time, (the Apostle) again shows the foreknowledge of God and abolishes the distinction between Jews and Gentiles. And from here again he derives a considerable justification for his words. Not only did some of the Jews perish and others were saved, but the same thing happened to the Gentiles, which is why (Paul) did not say, "All the Gentiles," but "of the Gentiles," and not (said), "All the Jews," but "of the Jews." As Pharaoh became a vessel of wrath through his own iniquity, so those who were saved became a vessel of mercy through their piety. And although the greater part belongs to God, nevertheless we also contribute something small of ourselves. Therefore (the Apostle) did not say, "vessels of merit," or, "vessels of boldness," but, "vessels of mercy," showing that all things belong to God. Likewise, the words, "not from him that willeth, nor from him that striveth," though spoken in contrast, are not in any way difficult, as spoken in the person of Paul himself. When he says: "Not from him who wills, nor from him who strives," he does not thereby destroy freedom, but shows that not everything belongs to man, but, on the contrary, he needs grace from above. One must both desire and perform feats, but one must rely not on one's own feats, but on God's love for mankind, as in another place (the Apostle) said: "Not I, however, but the grace of God, which is with me" (1 Cor. 15:10). And He said well, "Which He has prepared for glory." Since the Jews reproached (the Christians) with the fact that they were saved by grace, and thought thereby to shame them, (Paul) completely eliminates such a thought. If the work of salvation brought glory to God, then much more so to those through whom God was glorified. Notice, then, the good sense and ineffable wisdom (of the Apostle). Speaking of punishments, he might have given not Pharaoh as an example, but those who had sinned among the Jews, and made his speech clearer, proved that even where there were the same fathers and the same sins, some perished and others were pardoned, and persuaded them no longer to be perplexed that some of the Gentiles were saved, while the Jews perished. But (the Apostle), in order not to make his speech disagreeable, not to be forced to call the Jews vessels of wrath, presents the barbarian as an example of punishment, and borrows examples of the pardoned from the Jewish people. And although (the Apostle) sufficiently justifies God, Who, knowing full well that (Pharaoh) had prepared Himself for a vessel of wrath, used everything on His part - waiting, longsuffering, and not just longsuffering, but great longsuffering, yet He did not want to say that (God) did the same with the Jews. Why then are some vessels of wrath, and others vessels of mercy? Of his own free will. But God, in His immeasurable goodness, shows mercy to both. He had mercy not only on those who were being saved, but also on Pharaoh as much as he could, and both enjoyed the same long-suffering. And if (Pharaoh) was not saved, it was completely contrary to the will of God, since on the part of God (Pharaoh) had nothing less than those saved. And so, (the apostle), having presented the solution of the question on the basis of works, for the greater certainty of what has been said, he also cites the words of the prophets, who foretold the same. And Hosea, he says, wrote about it long ago: "I will not call my people my people, nor my beloved my beloved" (Rom. 9:25; cf. Hosea 2:23). Lest it be said, "Thou hast led us astray," in saying this, he called Hosea as a witness, who cries out and says, "I will not call My people My people." Who were these - "not My people"? Obviously, pagans. Who is not "beloved"? Again, they are the same. Yet it is said of them that they will be the people, the beloved, and the sons of God. "There they shall be called the sons of the living God," continues (the Apostle) (Rom. 9:26). If it is said that this is said of those who believe from among the Jews, then our interpretation will also be appropriate. If such a change occurred in those who, after many beneficences, proved ungrateful and alien, lost even that which made them a people, what could hinder the calling and honoring for obedience of the same favors to those who were alienated not after they were received, but were strangers from the beginning? (The Apostle) is not content with referring to Hosea, but after him he quotes the words of Isaiah, who speaks in agreement with Hosea. "Isaiah," continues (Paul), "declares about Israel" (Rom. 9:27), that is, boldly and without hiding, he declares. Why, then, do you accuse us, when even the prophets proclaim the same thing louder than the trumpet? What then does Isaiah cry out? "Though you have a people, O Israel, as much as the sand of the sea, only a remnant thereof shall be converted" (Isa. 10:22). Do you see that, according to Isaiah, not all will be saved, but only those who are worthy of salvation? I am not afraid of the multitude, says (God), and I am not afraid of the generation that has multiplied so much, but I save only those who prove worthy of it. And not only did (the prophet) mention the sand of the sea, but also reminds them of the Old Testament promise, which they had become unworthy. Why, then, do you worry about saying that the promise is broken, when all the prophets declare that not all are saved? Then he speaks about the image of salvation. Do you notice the accuracy of the prophet and the prudence of the apostle, who gives the most appropriate testimony? It not only shows that not all will be saved, but some, but also adds how they will be saved. How will they be saved, and how will God grant them blessings? "The deed is finished, and will soon decide in righteousness," says (the prophet), "the decisive deed will be done by the Lord on earth" (Rom. 9:28, cf. Isa. 10:23). This means the following: one should not go far, work and tire oneself with the deeds of the law, on the contrary, salvation will be accomplished in a very brief way. Such is faith: it contains salvation in brief words. "For if thou wilt confess with thy mouth that Jesus is Lord," says (the Apostle), "and believe in thy heart that God hath raised Him from the dead, thou shalt be saved" (Rom. 10:9).

10. Do you understand what it means: "The Lord will do a decisive work on earth"? It is surprising that this brief word brought not only salvation, but also righteousness. "And as Isaiah foretold, If the Lord of hosts had not left us seed, we should have become like Sodom, and would have been like Gomorrah" (Rom. 9:29. cf. Isa. 1:9). Again (the Apostle) proves here something different, namely, that even the few were not saved by themselves. And they would have perished and suffered the fate of Sodom, that is, they would have been destroyed, since the Sodomites also perished without exception, and not even an accidental seed remained of them; and these, continues (the Apostle), would have perished, as they were, if God had not shown great goodness and preserved them for the sake of faith. This also happened during the sensual (Babylonian) captivity, because most of the Jews were taken into captivity and perished, and a few were only saved. "Well," he said, "shall we say? The Gentiles, who did not seek righteousness, received righteousness, righteousness by faith" (Rom. 9:30, 31). Here, finally, is the clearest solution. Since (the Apostle) proved by works that not "all those Israelites are of Israel" and confirmed this by the ancestors of Jacob and Esau and by the testimony of the prophets, he then offers the most important solution on the basis of Hosea and Isaiah, after increasing the perplexity. There were two questions: that the Gentiles had received salvation, and that they had received it without seeking it, that is, without taking care of it. Therefore (the apostle) used the strongest expressions. He did not say that they had righteousness, but that they "received," because the most extraordinary and strange thing was that he who sought did not receive, and he who did not seek received. And, apparently, by the word "seeker" (the apostle) pleases the Jews, but afterwards he strikes a decisive blow. And since he could give a strong solution, he was not afraid to make the objection more disagreeable. Therefore, he does not talk about faith and the righteousness that arises from it, but proves that the Jews are defeated before faith and condemned according to their own laws. You, Jew, says (Paul), have not even found lawful righteousness, because you have broken the law and have become guilty of an oath; but the Gentiles, who entered not by the law, but by any other way, found righteousness greater than lawful righteousness, namely, righteousness from faith. The same thing (the Apostle) said above: "If Abraham was justified by works, he has praise, but not before God" (Romans 4:2), proving that the righteousness of faith is higher than the righteousness of the law. Thus I said above that there were two perplexities, and now there are three questions: that the Gentiles have found righteousness, that they have found it without seeking, and that they have found righteousness greater than the righteousness of the law. Questions contrary to the first arise with regard to the Jews: that Israel did not find righteousness, that they did not find it in spite of what they sought, and that they did not find even lesser righteousness. So, having put the listener in difficulty, (the Apostle) then offers a brief solution and sets forth the reason for all that has been said. What is this reason? That a man is justified not by faith, but by works of the law. This is the clearest solution of the whole passage, which would not have been so easily accepted if (the apostle) had proposed it at the beginning; and since he placed it after many perplexities, arguments and explanations, and made use of many preliminary reservations, he made it quite intelligible and accessible. The reason for the destruction of the Jews, he says, was that "not in faith," "but," as it were, "in the works of the law" (Rom. 9:32) they wanted to be justified. He did not say "from works," but as from the works of the law, showing that they did not have even this righteousness. "For they have stumbled against a stone of stumbling, as it is written, Behold, I have set in Zion a stone of stumbling block, and a stone of offense; but whosoever believeth in him shall not be ashamed" (Rom. 9:32-33). Do you notice again how boldness and a universal gift come from faith? After all, it is said not only about the Jews, but also about the entire human race. Everyone, says (the Apostle), Jew, Greek, Scythian, Thracian, and whoever, if he believes, will enjoy great freedom. The prophet is surprising, not only that they will believe, but also that they will not believe, since to stumble means not to believe. As above, speaking of those who are lost and those who are being saved, (the Apostle) said, "Though you have as many people, O Israel, as the sand of the sea, only a remnant thereof shall return," and again, "If the Lord of hosts had not left us seed, we would have become like Sodom," and also, "He called not only from the Jews, but also from the Gentiles," so here he says that some will believe, and others will stumble, and the stumbling comes from inattention and from looking at something else. And the Jews, paying all their attention to the law, stumbled against a stone. And the stone of stumbling (the Apostle) also called the stone of offense in relation to the mood and end of unbelievers. Now is what has been said clear to you or does it require even more explanation? I think that for those who are attentive it is understandable, but if for others it is not intelligible, then it is possible to accidentally meet, ask and find out. For this reason I have presented a very long interpretation, so that, by interrupting the sequence of the speech, I would not be forced to damage its clarity. For the same reason I conclude here without offering moralizing, as I am wont to do, so as not to obscure in your memory the multitude of subjects of which we have spoken. Now is the time to conclude the discourse, ending it in the proper way, that is, with praise to the God of all. Therefore, having given common rest, both to ourselves who spoke, and to you who heard, let us give Him glory, because His kingdom and power and glory are forever. Amen.

[1] Here is the inaccuracy of the Russian translation.

CONVERSATION 17

"Brothers! the desire of my heart and prayer to God for Israel for salvation" (Rom. 10:1).

1. (The Apostle) intends to accuse (the Jews) again, and more strongly than before, therefore he again rejects all suspicion of enmity, and makes use of a great preliminary explanation. Pay no attention to the words and rebukes, he says, but to the fact that I do not proclaim this with a hostile disposition. For it is not in the nature of one and the same person to desire (the Jews) salvation, and not only to desire, but to pray for it, and at the same time to hate and abhor them; and by the word "desire" (the Apostle) here means, namely, a strong desire. Notice that his prayer also comes from the heart. He does not take great care and pray that the Jews may escape punishment, but that they may also be saved. And not only here, but also in the following words, (the Apostle) reveals the benevolence that he has towards the Jews. He tries with great effort to excuse (the Jews) as much as possible, and seeks for them at least some shadow of justification, and yet he does not succeed in this, being overcome by the nature of his works. "For I testify unto them, that they have zeal for God, and not according to reasoning" (Rom. 10:2). So, this is apologetic, not condemnable. If they were rejected not because of their human nature, but because of jealousy, then it is fairer to pity them than to punish them. But notice how wisely (the apostle) pleased them with his word, and revealed their undue covetousness. "For they do not understand the righteousness of God" (Rom. 10:3), he says. Another pretext for an apology, which subsequently strengthens the accusation and deprives it of any justification. "And their own righteousness," he says, "striving to set up, they did not submit to the righteousness of God." By these words he shows that the Jews went astray more through stubbornness and lust for power than through ignorance, and did not even present the righteousness required by the law, which (the apostle) expressed in the words, "striving to set up." However, (the apostle) did not clearly reveal this, since he did not say that they were devoid of both righteousness, but with his characteristic prudence he made only a very intelligible hint. If the Jews still tried to present lawful righteousness, it is clear that they did not. And if they did not submit to God's righteousness, then they were deprived of it. The righteousness of the Jews (the Apostle) calls his own, either because the law no longer had power, or because it was acquired by labor and sweat; and by the righteousness of God he calls righteousness by faith, because it is acquired solely by grace from on high, and we are justified not by labor, but by the gift of God. But those who constantly resist the Holy Spirit and strive to be justified by the law are far from faith. But being far from the faith, and not having received the justification of faith, and not being able to be justified by the law, they lost everything. "The end of the law is Christ, for the righteousness of everyone who believes" (Rom. 10:4). Notice Paul's prudence. Since he called both righteousness, so that those who believe among the Jews do not think that they have one righteousness, but are deprived of another, and therefore are accused of iniquity (for they, as new believers, still had to fear), and so that the Jews do not again expect to fulfill righteousness, and do not say, "If we have not fulfilled it yet, we will do it without a doubt," what does (the Apostle) do. He proves that righteousness is one, that lawful righteousness consists in righteousness by faith, and whoever has acquired righteousness by faith has fulfilled the righteousness of the law, and whoever has rejected the former has lost the latter. If Christ is the goal of the law, then he who does not have Christ, even though he thinks that he has righteousness, does not have it, but he who has Christ, even if he does not fulfill the law, has achieved all things. The goal of healing is health. As he who can make him healthy, even if he does not know the art of healing, has everything, and he who does not know how to cure, even if he thinks that he follows the art, is deprived of everything, so it is with regard to law and faith: he who has faith has reached the goal of the law, and he who is outside faith is a stranger to both faith and law. What exactly did the law want? To make a person righteous. But he was powerless, because no one had fulfilled the law. Such was the purpose of the law, everything tended to this, everything was done for this - feasts, commandments, sacrifices, and everything else, so that man would be justified. But Christ achieved this goal more surely through faith. Therefore do not be afraid, says (the Apostle), that you break the law after you have come to faith: then you transgress the law, when, because of the law, you do not believe in Christ; but when you believe in Him, then you have fulfilled the law, even more, because you have attained to much greater righteousness. This thought (the Apostle) confirms with the Scriptures. "Moses writes about the righteousness of the law," he says. This means that Moses shows us what lawful righteousness consists in and what it is. So, what does it consist of and how is it acquired? By fulfilling the commandments. "The man who fulfills it shall live by him," he says. It is impossible to become righteous according to the law except by fulfilling all the commandments, but this was not possible for anyone.

2. So this righteousness was destroyed. But tell us, Paul, about the other righteousness, the righteousness by grace, in what does it consist and how is it acquired? Listen to how clearly (the apostle) describes it. After he has denounced righteousness by the law, he comes to righteousness by grace and says, "Righteousness of faith thus says, Say not in your heart, Who will ascend into heaven? that is, to bring Christ together. Or who will descend into the abyss? that is, to raise Christ from the dead. But what does the Scripture say? Near to you is the word in your mouth and in your heart, that is, the word of faith which we preach. For if thou shalt confess with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised him from the dead, thou shalt be saved" (Rom. 10:6-9). Therefore, so that the Jews could not say: How did those who did not find lesser righteousness find greater righteousness? - (The Apostle) gives indisputable proof that the new way is easier than the first. It required the fulfillment of all the commandments: when you fulfill everything, you will live; And righteousness from faith does not say that, but what exactly? "If thou shalt confess Jesus to be Lord with thy mouth, and believe in thy heart that God hath raised him from the dead, thou shalt be saved." Then, in order that the proof that this path is convenient and easy, it should not seem that it is not worth attention, see how (the Apostle) expands on it. "But the righteousness of faith thus saith, Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ together. Or who will descend into the abyss? that is, to raise Christ from the dead." Just as negligence and weakness, which weaken labor, resist virtue that is revealed in deeds, and a strongly alert soul is needed in order not to yield, so whenever it is necessary to believe, thoughts arise that disturb and weaken the thoughts of many, and in order to repel them, a soul full of strength is needed. Therefore (the Apostle) reveals these very thoughts, and as he did in reasoning about Abraham, so he does here. Having proved there that Abraham was justified by faith, (the Apostle), lest it should be thought that he had acquired so great a crown in vain and freely, he praises the quality of faith, and says: "Beyond hope, he believed with hope, whereby he became the father of many nations. he did not waver in the promise of God through unbelief, but remained firm in the faith, giving glory to God, and being fully confident that he was able also to fulfill the promise" (Romans 4:18-21). By this (the Apostle) proved that Abraham needed both works and an exalted soul, accepting that which is above hope, and not being tempted by the visible. And so he does here, and proves that we need a wise mind, a strong will, and striving for the heavenly. He did not simply say, "Do not speak," but, "Do not speak in your heart," that is, do not even think of doubting and saying to yourself, "How is this possible?" Do you see that this is primarily the characteristic of faith, to reject all earthly considerations, to seek that which is above nature, and, rejecting the weakness of thoughts, to accept everything with the help of the omnipotence of God? The Jews not only said this, but also that it was impossible to be justified by faith. But (the Apostle) applies the same thing to another event, in order to show that it is so important that it requires faith even after its fulfillment, thereby convincing that it is just to weave a crown for believers. And he uses the saying of the Old Testament, always trying to avoid accusations of innovations and opposition to it. What (the apostle) says here about faith, Moses spoke to the Jews about the commandment, proving that they received many blessings from God. There is no need to say, (the Apostle) reasons, that we must ascend to heaven or sail across the vast sea and then receive the commandments, since God has made this great and difficult work convenient for us. What does it mean: "The word is close to you"? That is, it is easy, because salvation is in your heart and on your lips. For your salvation you do not need to undertake a long journey, to swim across the sea and cross the mountains, on the contrary, if you do not even wish to cross the threshold, then you can be saved by sitting at home, because the means of salvation are on your lips and in your heart. Then, giving a new proof concerning the lightness of the word of faith, (the Apostle) says that God raised Christ from the dead. Think about the dignity of the one who has done it, and you will no longer see any difficulty in this matter. Thus, that Christ is Lord is evident from the Resurrection, as (the Apostle) said at the beginning of the epistle: "He was revealed by the Son of God through the resurrection from the dead" (Romans 1:4). And that the resurrection is also possible is proved even to completely unbelievers by the power of the one who performed it. And so, as soon as justification is very important, and easy, and acceptable, and it is even impossible to justify oneself in any other way, is it not extreme obstinacy, abandoning the convenient and easy, to take up the impossible? For no one can say that he has abandoned the work because of its difficulty.

3. Do you notice how (the apostle) deprives the Jews of all excuse? In fact, what justification do those deserve who choose the most difficult and impracticable, and leave the easy and able to save them, which even the law itself was not able to give? All this proves nothing but a stubborn will that resists God. The law is burdensome, but grace is light, the law does not save even with innumerable efforts, but grace gives justification, both grace-filled and lawful. What, then, will those say in their justification who persist against grace and hold fast to the law without profit or purpose? Then, since (the apostle) has said something important, he again confirms it by the Scriptures. "For the Scripture says," he says, "whosoever believeth in Him shall not be ashamed. There is no difference between a Jew and a Greek, because there is one Lord for all, rich for all who call on Him. For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:11-13). Do you notice how (the Apostle) gives testimony about faith and confession? When he says, "Everyone who believes," he indicates faith, and when he says, "Everyone who calls," he means confession. Then, again proclaiming the communion of grace and overthrowing the arrogance of the Jews, (the Apostle) briefly reminds us of what he has proved at length above, and again confirms that there is no difference between a Jew and an uncircumcised man. "There is no difference between a Jew and a Greek," he says. And what is above, when he proved this, when he spoke about the Father, he speaks here about Christ. As above, revealing the same thing, He said: "Is God only the God of the Jews, and not also of the Gentiles? Of course, also the Gentiles, because there is one God" (Romans 3:29-30), so here he says: "For there is one Lord for all, rich for all who call on Him." Do you see how (the apostle) proves that God greatly desires our salvation, so that He considers it even His riches. Therefore, even now the Jews should not despair and think that they cannot be forgiven, even if they wish to repent. He who considers our salvation to be His riches will not cease to be rich, since to pour out a gift on all is also enrichment for Him. And since the Jews were especially troubled by the fact that they had formerly enjoyed precedence over the whole human race, and now for the sake of faith they were cast down from their throne and had no advantage over the rest, (the apostle) repeatedly makes references to the prophets, who foretell them of such equality. "Whosoever believeth on Him," it is said, "shall not be ashamed," and again, "Whosoever shall call upon the name of the Lord shall be saved." And so that there are no objections, in both places the word "everyone" is placed.