That is, much more also of the Gentiles, because before the law the saints pleased God. And he best preserved the manner in his words: he said 'nay rather,' to show the Gentiles the more, because there were holy uncircumcised men before there were circumcised, and Abraham believed and was justified before circumcision. 'Seeing it is one God who justifieth the circumcision by faith.' He announces that both peoples are to be saved through the faith of Christ, that is, by faith. For neither the uncircumcision nor the circumcision is justified without faith. 'And the uncircumcision through faith.' As Abel, Noah, and the rest. 'Do we then make void the law through faith?' By no means. Do we then make void the law through faith, which taught circumcision? By no means — so much so that he says Moses was nearly slain on account of his circumcised son.
Lest therefore they should say: You then destroy the law, in which all who believed were righteous, being circumcised — before the law they were uncircumcised, but nevertheless none was uncircumcised under the law. Not only, he says, do I not destroy it, but I confirm it, while I preach this circumcision which that one foretold: 'In the last days,' he says, 'the Lord God will circumcise thy heart, and the heart of thy seed, to love thy God.' This is faith. Then would I destroy the law, if I called it false — that is, saying it would not cease, when it promised of itself that it would cease, as Jeremiah says: 'I will give you a new covenant.' And Isaiah: 'Out of Sion shall go forth the law, and the word of the Lord from Jerusalem.' 'But we establish the law.'
We cause it to stand, while we prove to be true what it said concerning the ancient righteous ones and the Gentiles who would believe, and that a spiritual circumcision would come, while faith accomplishes what the law commands — which faith if it be not present, the law only commands, and holds guilty those who fulfil not its commands; for the law is not fulfilled except through charity, which the Holy Spirit pours in through His grace. CHAPTER IV. 'What then shall we say that Abraham our father hath found?' He recalls them to the head of circumcision, that what stood firm at the beginning may be held throughout. Circumcision is in the flesh, but faith consists in the mind. Abraham according to faith through the uncircumcision is the father of the Gentiles; according to the flesh he is the father of the circumcision.
But the faith by which he is the father of the Gentiles consists not in the flesh, but in the mind. 'According to the flesh.' That is, according to the circumcision of the flesh. 'For if Abraham were justified by works, he hath glory.' How by works, since he too came from among the Gentiles? 'But not before God.' But he has it before himself, because he fulfils the commands; otherwise, nothing. If God had given to him, yet he had glory from himself, from his own works. But since the faith given by God justifies him without the presumption of works, he gives glory not to himself but to the Lord, out of His gratuitous bounty.
He says therefore that blessed Abraham found righteousness not by works (because he lived before the law), but by faith (because he believed the promises of God); and because faith through the grace of God justifies not only the sinner but even the ungodly, on account of God's goodness, while he has confidence not from works, but understands himself in all things to be a debtor to God, because he found nothing which he could arrogate to himself from merits. 'For what saith the Scripture?' Let us question the Scripture. 'Abraham believed God.' He proved it, and therefore has glory before God. So great was Abraham's faith, by the gift of God, that both his former sins were forgiven him, and it alone was reckoned to him for all righteousness; and having received it, he burned with so great love that thenceforth he ever pleased God. 'And it was reputed to him unto righteousness.'
Faith alone was reckoned as recompense. 'Now to him that worketh, the reward is not reckoned according to grace, but according to debt.' He sets forth the example itself. And because the law requires works, whereby the Pharisee was exalted; when therefore the divine compassion justifies the ungodly, presumption can have no place of merit. For he is a debtor before he obeys the precepts, and unless he obey, he is condemned. But if he do them, he has no glory, because he is an unprofitable servant, who does nothing more. 'But to him that worketh not.' He speaks of the circumcision, and of other things of this kind. 'But believeth in Him that justifieth the ungodly.' He justifies the ungodly by faith alone, not by works, which he did not have; for if according to works, he must be punished, not delivered.
At the same time it must be noted that it is not the sinner who is justified by faith, but the ungodly. 'His faith is reputed unto righteousness,' according to the purpose of the grace of God: 'as David also saith.' As of Abraham; and of us his sons through grace. 'The blessedness of a man.' Great is the blessedness, without the labour of the law or of penance, to obtain faith through grace alone, according to the purpose of God, whereby He purposed to forgive sins freely. 'Unto whom God reckoneth righteousness without works.' To him righteousness is reckoned without works, who by faith — whereby he first believed God — is both absolved from the past, and justified in the present, and prepared for the future works of faith.
He wishes to prove that even in the law itself it is foretold that righteousness without works profits, and that he does not defend this by his own authority, but confirms it by the example of the prophet. What is remitted is not; what is covered is not disclosed, and therefore neither is it imputed. 'Blessed are they whose iniquities are forgiven.' Against the arrogance of the Jew, because blessedness and the remission of sins is the work of belief, not of labour. Some say that sins are remitted through baptism, covered by the tears of penance, and not imputed at all in martyrdom. Although the whole may be understood in the faith of baptism, yet when sins have been forgiven, God is loved. For to whom more is forgiven, he loves more, and therefore charity covers a multitude of sins, so that love may overcome the former contempt.
But He imputes not, while thenceforth He delights in his good works, which are done through charity, nor does He remember his former deeds. 'And whose sins are covered.' By charity. 'Blessed is the man to whom the Lord hath not imputed sin.' Nor remembers it. 'Is this blessedness then in the circumcision, or also in the uncircumcision?' Some wish to assign this blessedness to three times: Nature, Circumcision, and Christianity; but in order to exclude them from the glory of privilege, he himself says, not in circumcision, but in uncircumcision. 'For we say that faith was reputed to Abraham unto righteousness.' Because we both confess him to have been justified;
since therefore we treat of Abraham, let us take in all cases what reason finds concerning him, let us all hold this without doubt, that this faith profited not Abraham alone, but all who follow the example of his belief, as we read in what follows, that it may be reputed to him for righteousness. 'How then was it reckoned? in circumcision, or in uncircumcision?' Let us see whether he was righteous because circumcised, or was circumcised because found righteous: whether circumcision was born of righteousness, or righteousness of circumcision. 'Not in circumcision, but in uncircumcision.' He was justified before he was circumcised. Therefore he was not justified on account of circumcision. 'And he received the sign of circumcision.' Lest they should say:
Why then was he circumcised, if he did not need circumcision? It is a sign, he says, of righteousness, not an increase. Again, otherwise: That he might show how righteous and faithful he was, who did not hesitate to inflict pain upon himself at the command of God, not thinking that superfluous which was commanded by the Lord of all knowledge — just as neither was the impious act of slaying his son, which the fount of piety had commanded. 'A seal of the righteousness of faith.' That he might signify the righteousness of Christ, which is of faith, which is now in the uncircumcision, or which was born to him in the uncircumcision. Again, otherwise: So perfect was his faith that it deserved a seal; a thing full and great is always sealed. 'Which is in the uncircumcision.' Now in those who believe from among the Gentiles. 'That he might be the father of all them that believe through uncircumcision.'
That all who believe from among the Gentiles may, according to faith, be sons of Abraham: since to them also faith alone is reckoned unto righteousness, and they too are circumcised, not in flesh but in heart; or because before circumcision he was righteous, the father of the righteous uncircumcised. 'That it might be reputed also to them for righteousness, and that he might be the father of the circumcision.' When they have been justified, they are circumcised: for if the uncircumcised man is righteous, his uncircumcision shall be reputed for circumcision. For now there is no need of the sign by which he might be known among men. For there is not one nation of God, but a gathering out of all: because now Christ, the expectation of the Gentiles, has come.
Not to those only who are of the circumcision faithful, but also to those who follow the footsteps of the faith which our father Abraham had in uncircumcision — if they imitate him. 'For not through the law.' Not through the law, but before the law: because in the law indeed belief was given concerning the faith and promise of Abraham; but Moses, who wrote the law, came afterward. Then he himself says to the Galatians: 'That the law, which was made four hundred and thirty years after, does not annul, so as to make void the promise.' 'Was the promise to Abraham, or to his seed, that he should be heir of the world.' Not through circumcision. 'But through the righteousness of faith.' That in the seed of Abraham, that is, in Christ, all nations might be blessed, to whom the nations were given by the Father for an inheritance;
or that the nations may rest with Him, as the Saviour says: 'They shall come from the East and the West, and shall recline with Abraham, and Isaac, and Jacob.' 'For if they who are of the law be heirs.' If of the circumcision, according to you: if they alone, as you wish, are heirs, then God did not render to Abraham what He promised through righteousness, that he should be the father of many nations, and he seems to have believed without cause. But it is not so: for God fulfilled the promise to Abraham, because from every part of the world the nations believe in Christ. 'Faith is made void, the promise is abolished.' Therefore no one is justified by faith, not even Abraham himself. But since faith cannot be made void, nor the promise abolished, it remains that the inheritance is not of the law, but through the righteousness of faith.
For the law does not forgive sins, but points them out [otherwise: avenges or judges]. And therefore it cannot make sons of Abraham, because, inasmuch as all were found under sin, all were to be punished. Therefore it is of faith, that, sins being forgiven through grace, they may become sons of Abraham. 'For the law worketh wrath.' Which was laid down for the unrighteous, which rather burdened sinners, and did not absolve them, because it was laid down for the unrighteous: for in the present it inflicted punishment upon transgressors. For what else is the law but mere letter to those who know how to read it, and cannot fulfil it? For to such it is letter, because it is not a helper of readers, but a witness against sinners.
For this reason indeed the law worketh wrath, that, man being terrified and turned toward fulfilling the righteousness of the law, the mercy of God may bestow grace through Jesus Christ our Lord, who is the wisdom of God; of whom it is written: 'He carries the law and mercy upon His tongue.' The law, that it may terrify; mercy, whereby it may succour. And so the knowledge of the law makes the proud a transgressor; but through the gift of charity it delights one to be a doer of the law. The law, he says, worketh wrath — this is so because the wrath of God is greater against the transgressor, who through the law knows sin and yet commits it. 'For where there is no law, neither is there transgression.' Which was laid down on account of transgression: for where the precept came from the law, there also abounded the occasion of transgression.
'Therefore it is of faith.' Heirs by faith, not by law. 'That it might be according to grace.' Diligently observe that he said 'according to grace,' so that presumption may cease, which flatters itself concerning merits. 'That the promise might be sure to all the seed.' Not to him only who is of the law, but also to him who is of the faith of Abraham. Because all the nations believe, and the promise to Abraham is fulfilled. 'Who is the father of us all, as it is written.' The father of both the uncircumcised and the circumcised. In this place, where Abraham is called the father of many nations, the pride of the Jews is confounded, because he is the father of the Jews by the flesh, of the Gentiles by faith. 'For I have made thee a father of many nations, before God, whom thou hast believed.' Because by himself he could not be the father even of one son. 'Who quickeneth the dead.'
He says 'to beget the dead,' that it may especially fit Sarah, that it may especially fit the barren woman: because the fruit of offspring, which age had not obtained, perfect faith deserved to obtain. 'And calleth those things that are not, as those that are.' Although in the beginning He called those things which were not, and at the beck of Him who commanded they at once began to be, yet here He signifies concerning the despaired-of conception of a son. 'Who against hope.' It was against the hope of nature that an old woman should bear, and that his seed should be as the stars of heaven: 'Believed in hope.' In hope of the power of God. 'That he might be made the father of many nations.' Because as yet he was the father of one son. 'According to that which was spoken: So shall thy seed be, as the stars of heaven and the sand of the sea.'
Because the Apostle was speaking to those who knew the law, by the sand he signified the Jews, by the stars the Gentiles who believe: understand the former as earthly, the latter as heavenly; because even from the very race of the Jews the primitive Church, which believed, is deservedly compared to heaven and the stars. 'And being not weak in faith, he considered not his own body now dead, when he was almost a hundred years old, nor the dead womb of Sarah.' Faith considers nothing of nature: because in those things which God promises, nature readily serves its author. It is asked how Abraham afterward begot sons of Keturah, who could not before beget of Sarah. He did not beget of Sarah for this reason, that she was old and barren.
But from her who was set in the vigour of youth, he was easily able to procreate. 'And in the promise of God he did not hesitate with distrust, but was strengthened in faith, giving glory to God.' He doubted neither because of the impossibility of old age, nor because of the greatness of the promise: because he looked not to his own years, but to the promises of the Almighty, giving glory to God, as though giving thanks for what he had received. 'Most fully knowing that whatsoever God hath promised, He is able also to perform.' That is, most certainly. He therefore who is able to do what He promised produces the faith of the Gentiles. He therefore works faith in our hearts in a wonderful and ineffable manner, that we may believe. 'Therefore it was reputed to him unto righteousness.'
'Now it was not written for his sake alone, that it was reputed to him.' Because if he believed. And otherwise: It must be observed that with God not only the devotion of work has merit, but also firm and perfect belief. 'But also for us, unto whom it shall be reputed.' Not that we should know only what manner of man he was, but that he should be an example to us all, as a father to his sons: as are all the examples of the saints, or their temptations, that they themselves might know themselves, and we might follow their examples. Therefore the saints are tempted, that they may recognize themselves: therefore, being tested, they are justified, that we may follow their footsteps. 'To them that believe in Him who raised up Jesus Christ our Lord from the dead.' Let us see in what order in this place he has passed to the resurrection of Christ:
that is, it shall be reputed to us also, if we so perfectly believe that Christ rose from the dead, as he believed that the dead body of Sarah could be quickened to conceive. 'Who was delivered up for our offences.' In the delivering-up, mercy was shown; in the resurrection, power: and that an example of the new life from resurrection, which is our justification, might be given to us; that He might bear our sins, He died: He rose again, that through His resurrection He might show forth the glory of our justification. 'And rose again for our justification.' Therefore He died, that He might restore life to the dead.
Therefore He appeared in that very body in which He was crucified, that He might confirm the faith and righteousness of believers, when in the fulness of the promise He might recognize the fruit of their belief. CHAPTER V. 'Being justified therefore.' When the Jews and Gentiles disputed among themselves — the former presuming upon the works of the ancient law, the latter upon the new calling of Christ — the case having been thoroughly examined, since none of them was justified by his own merit, but all by grace, which infuses faith and shows forth the truth; and since neither race nor circumcision, but faith makes sons of Abraham, who before circumcision was justified by belief alone:
— this reasoning being concluded, he exhorts them to have peace with God, because no one is saved by his own merits, but all by the grace and mercy of God. 'By faith.' Which is of God, that we should believe; as he also says to the Galatians: 'But after faith is come, we are no longer under a schoolmaster.' And to the Hebrews: 'Looking unto the author and finisher of faith, Jesus Christ.' 'Let us have peace with God.' Either let us be subject to God, or let us have the peace of God, not of the world. 'Through our Lord Jesus Christ.' Not by works, through whom we have access by faith into this grace. Through whom we, who were afar off, have come near. 'In which we stand.' Because before grace we lay prostrate. 'And we glory in the hope of the glory of the sons of God.'
In that which seems incredible we glory through faith: that we, sons of God, hope for adoption; and so great is what we hope for that no one would dare presume it of himself, for it lies in the power of God alone that a man should be able to be raised into the number of the sons of God. He shows also that we have that in which we may rightly and without peril glory. For great is the glory to be enrolled through faith and hope among the number of the sons of God. In the hope of the glory of the sons of God there is promised to us that which, as has been said, no one dared to hope for; and if perchance it had fallen into anyone's mind, he might have supposed that he had fallen into blasphemy—so great is it that by many it seems, for its very greatness, to be incredible.
That is, because we hope to obtain the glory of the sons of God. And not only so, but we also glory in tribulations. Therefore one glories in tribulations, because through them the virtue of patience is displayed, and from patience is born the approval of faith; while hope is nourished by the proof of an unconquered spirit. The saints therefore glory in the endurance of tribulation without the danger of vanity. For not only in the glory of hope, but also in tribulations most healthful to us do we glory, knowing how great a recompense it holds, as James says: 'Count it all joy, my brethren, when you fall into diverse temptations.' And this: 'Blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life.'
For it is granted us to glory in glorious tribulation; and if we do so, it is as though someone, despising a coin of brass or lead, should obtain a royal gem—though the comparison is not worthy, for here, however the price differs, the corruption of both nevertheless remains, while there great things take the place of small, and enduring things succeed to fleeting ones. 'Knowing that tribulation'—it is now said to be known, because it is most firmly believed. 'Works patience'—in tribulation patience appears or is increased. The faithful desire to suffer something for the Lord's name, that from tribulation once ended they may acquire rewards that abide without end. 'And patience proof, and proof hope.' He who has been patient in all things is proved.
For the furnace proves the potter's vessels, and the temptation of tribulation proves just men. 'But hope does not confound.' The hope of things to come drives out all the confusion of present things; whence he is proved not to have hope who is crushed by the precepts of Christ. 'Because the charity of God.' From this we know how greatly God loves us: that not only did He forgive us our sins through the death of His Son, but also bestowed upon us the gift of the Holy Spirit, who purges and illumines the hidden things of hearts and even now reveals the glory of things to come. 'Is poured forth in our hearts by the Holy Spirit who is given to us.' The greatness of the benefits stirs up in itself a greatness of charity, which, being perfect, knows not how to fear, nor is confounded.
This charity, however, is given us not by our own merit, but through the Holy Spirit; for that very charity is known to be the fullness of the law. And therefore let no one glory in himself, but in God, whose gift it is; nor let him say, 'I believed by the natural law, and thus received the Holy Spirit'—for no one anticipates God, but we are always forestalled by His mercy. 'For why did Christ, while we were yet weak…'—He wishes here to show that He died for the ungodly, and to commend the greatness of His benefits: that we, so undeservedly loved by Him, may see how much we ought to love Him; or whether anything should be preferred to so holy and so great a benefit, since He preferred neither His own life to us ungodly ones, nor refused death.
'In due time He died for the ungodly.' Either because Christ suffered at the last age of the world, or for the present, or for the space of three days, as it was foretold, He died. He therefore who says that He died for the ungodly shows that we ought to love unto death the merciful Lord, whom we know to have undergone the torment of death for ungodly servants. And at the same time it is to be noted that he says 'for the ungodly,' so that human presumption may be restrained, lest it attribute anything to its own merits. 'For scarcely for a just man will one die.' This tells against Pelagius, who denies original sin; for if this had not bound man, the death of Christ would not have been necessary.
It is fitting, then, that a man should pour out his life without hesitation for the confession of the good Lord, who died not for the just but for the ungodly; and even so let us cease to presume upon ourselves. For if scarcely for a just man will one die, who would die for the wicked and ungodly, save He who had come to save that which was lost—to whom no one first gave, but who received from Him, that he might believe? 'For peradventure for a good man some would even dare to die.' So readily; for the good is that which is just, according to that commandment, 'just and good.' 'But God commends His charity.' When something undue is rendered, then charity is commended. What then is so undue as that the merciful Lord, without sin, should die for an ungodly servant—God in us?
How greatly He loves us we know from His death: 'For when we were yet sinners, Christ died for us. Much more then, being now justified by His blood, shall we be saved.' If He so loved sinners, how much more will He guard those whom He has already made just? And if He interceded for strangers, much more does He not suffer His own to perish. If He gave Himself for the ungodly, how can He deny what is His own? Not now through the blood of animals, as in the law, but through the blood of the Son of God does He admonish us that we are debtors. And that we may understand how greatly He loves those received back, who reconciled His enemies. 'From wrath'—the wrath of judgment. 'Through Him'—through Him we shall be saved, not through ourselves; that is, if we shall have been His member.
For when all things shall burn, only the body of the Judge shall be saved. 'For if, when we were enemies…' We were enemies before the gift of His grace and before the sacrament of baptism; but those also are known to be enemies who, after baptism, entangle themselves in disgraceful deeds and crimes and will not amend their errors by penitence, as James says: 'The friendship of this world is enmity with God.' Enemies, therefore, not by nature but by a contrary will. 'We were reconciled'—because we had been made estranged and enemies through transgression. For no one is reconciled except from a state of enmity; and it was the transgression of the first parent that made us enemies. 'Through the death of His Son: much more, being reconciled, shall we be saved in His life.'
If we have been saved through the death of Christ, how much more shall we be glorified in His life, if we imitate both His life and His death, and strive by the help of His precepts to persevere in their keeping. 'And not only so, but we also glory in God.' Not only shall the life of Christ be given us in that transformation of the resurrection, but glory also, as the Apostle John says: 'It has not yet appeared what we shall be; we know that when He shall appear, we shall be like Him.' 'Through our Lord Jesus Christ'—that through His grace we may merit His likeness, and be in the glory of God the Father. 'Through whom we have now received reconciliation.' Now reconciliation, then glory. 'Therefore, as by one man into this world…'
Hence he wishes to show that Christ suffered for this reason: that we who had departed from God through Adam might be reconciled through Christ. 'Sin entered'—by propagation and by example; for as, when there was no sin, it came through Adam, so too, when justice was with no one, it was recalled through Christ; and as through his sin came death, so through His justice came life. 'And through sin.' In this place, against the reckless error of Pelagian impiety, he strives to show that death was not made by God, but was brought in through the fault of transgression; because as through the sin of the first Adam salvation was lost, so through the justice of the second it was restored. Here the Apostle intends to assert that great was Adam's transgression, but richer is Christ's redemption.
And therefore he said: 'And not as by one man's sin, so also is the gift.' From one sin the former brought in death; from the abolition of many the latter restored life. And so justice prevailed more in giving life than sin in slaying. 'Death'—that of which he says, 'When you were dead in sins, He made you live together with Christ.' Death received its name from the bite of the serpent. 'And so'—as in him. 'Death passed upon all men.' Death, both of soul and of body, passed from original sin even upon Abraham, and Isaac, and Jacob; yet they are made alive by the grace of God, of whom it is said, 'He is not the God of the dead'; as the Apostle also says, even upon those who did not sin.