The distinction between sin and impiety and the nature of righteousness

They stumble by saying all things thoughtlessly, supposing they cannot see God in human affairs. But when the appointed time of reckoning arrives, then the light of God's righteous judgment is revealed and shines, according to what each one has lived according to his merit (Rom 2:8-9). Therefore, as an image of a day of wrath, he taught that now is not the time for punishment, nor for wrath, nor for the righteous judgment of God.

Just as the one from hireling work is unpardonable, so too is the one of the working-out compared to the one working; for to be working is indeed old, yet overcoming; but to be working-out the work with care is the work of evil. He appointed the condemnation upon the evil, not simply, but upon those working-out; and the glory upon the good, not only upon those working-out, so that through both the good of God might be shown; and that he condemns not simply those working, but those working-out, and that he honors those simply working the good.

It is well that here he says first Jew, then Greek; for those closer to the Master and to the reprimands and the honors are deemed more worthy than the others. What then do we have an advantage? For we have pre-justified both Jews and Greeks and the following things. It has been said deficiently; for following 'What then do we have an advantage?' it was to lead in the righteousness from faith, which he says proceeding in the following things: the righteousness of God through faith in Jesus Christ (Rom 3:21-22).

What then do we have an advantage, we? The righteousness from faith; for we have pre-justified both Jews and Greeks. How did he pre-justify? In the Greeks, indeed, to expose those having corrupted natural knowledge, in whom he said: for God has made himself known to them. For His invisible things from the creation of the world, being understood through the works, are seen; and because, having known God, they did not honor Him as God or give thanks; but the Jews, having stepped over the law—through whom he says: who boasts in the law, by the transgression of the law you dishonor God? (Rom 2:23)—showing also that with some nature was weak, but with others both nature and the law, he follows by introducing the grace from the gospel; and he says: what then do we have from the grace, something extra and exceptional? The faith, the righteousness being through Jesus Christ, worked-out. Nowhere does he say (Rom 3:23).

Because all were impious, but they sinned through the commonality of sin, not through the commonality of impiety. He who lacks, having something lacking, seeks what is left out; the Jews had the law, but the completion of grace was lacking for them. For God was holding back, so as to show his own righteousness (Ro+m3,25). If it had been released, it would have certainly removed sin; but if it were not holding back, the one being saved would not be. Since he was holding back and adding to the sins, he showed that desiring not only to rid man of sins, but also to justify what was previously held back. Having forgiven, therefore, he granted the remission of sins without end. And we call God just, that is, one who reciprocates or one who grants righteousness as a gift. That by which I am justified is the righteousness of God, since it is not from my works, but from the grace of the one justifying.

Circumcision was given for these three reasons, so as to be a sign of faith, and a demonstrator and symbol and enigma of a pure and sober citizenship (Ro+m4,11); so that it was not given as a maker of righteousness, but as a seal and sign of the righteousness from faith of Abraham. He says that you shall be heirs of the world (Ro+m4,13), because the ungodly, having been taken from the midst and handed over to punishment in the day of judgment, the whole remaining world shall belong to the righteous after it has been renewed, and the heavenly goods and the earthly goods shall be theirs. Contrary to him in whom he believed (Ro+m4,17); instead of the face before whom he believed God. Not by the hope of one's own nature, but on the hope of the power of the one promised (Ro+m4,18). And 'thus shall your seed be' (Ro+m4,18) not only in multitude, but also in brightness. Having said this, he was strengthened; he shows him having been made steadfast in faith with much labor and power of soul and through toil. And how was he strengthened? By giving glory, he says, to God; that is, not having worked out how this comes to be, but immediately believing and blessing God as a benefactor, as one who has already given what he promised. I saw how he distinguishes even here, placing many upon sin and upon righteousness—for not all sinned before the law, nor did all act righteously those in grace; for many are called, but few are chosen (Ro+m5,19)—but upon bodily death and bodily resurrection, all.