Galatians 3:8–12

The greatest cause for triumph in Abraham was that, before his circumcision, faith was reckoned to him for righteousness. This is most correctly referred to the promise that "All nations shall be blessed in you," meaning of course by the following of his faith, by which he was justified even before the ordinance of circumcision, which he received as a token of faith, and long before the servitude of the law, which was given much later.

God, providing that the descendants of Abraham should not be mixed with the other nations … marked off the Israelite people by a particular rite: circumcision.… After that for forty years no one was circumcised in the wilderness. They were living without any intermixing with other nations.… As soon as the people crossed the river Jordan and the host poured out onto the territory of Judea in Palestine, he made provision by a necessary circumcision against the future error from miscegenation with the Gentiles. But the fact that the people are said to have been circumcised a second time by their leader Joshua signifies that circumcision had ceased in the wilderness, though practiced in Egypt for a good reason. Believers now are cleansed by our Lord Jesus Christ through a spiritual circumcision.

(Verse 8, 9.) But the Scripture, foreseeing that by faith God would justify the Gentiles, foretold to Abraham that all nations would be blessed in him. So then, those who are of faith are blessed with faithful Abraham. Not that the Scripture itself, namely the ink and the parchment, which are insensible, can foreknow the future; but rather the Holy Spirit and the senses, hidden in the letter, have foretold things to come many centuries later. Moreover, the example taken from Genesis is contained in its own volume: 'And in your seed all the nations of the earth shall be blessed' (Gen. XXVI, 4). The apostle interpreted this concerning Christ, saying: 'It is not written of seeds, as if in many; but as in one, and in your seed, which is Christ.' However, we must observe in all the almost testimonies (as taken from the old books in the new Testament), which the evangelists or apostles believed in memory; and having only explained the meaning, they often changed the order, and sometimes removed or added words. But there is no doubt that all nations were blessed in Isaac and Jacob, or in the twelve patriarchs, and others who descended from the lineage of Abraham; but in Christ Jesus, through whom all nations praise God, and a new name is blessed on the earth. However, the apostle can also be understood to have drawn an example of the seed from another passage in Genesis, where it is written: 'And (no doubt Abraham) God brought him outside and said to him: Look up at the sky and count the stars, if you are able to count them.' And he said to him: Thus shall your seed be; and Abraham believed God, and it was reputed to him unto justice (Gen. XV, 5, 6) . Therefore, whoever believes, shall be blessed with faithful Abraham, who is said to have believed in God first, for his remarkable faith in him. Just as Enos is said to have hoped in the Lord God, the principal hope in God, and above all the others, is written to have called upon the Lord God (Gen. IV, 26) . Not that Abel, about whom the Lord says: The voice of your brother's blood cries to me (Ibid. IV, 10) ; and the others afterwards, did not hope to call upon God; but each one may be called upon from the part that he has, to the greatest extent possible.

If then those were Abraham's sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, "In thee all the nations," it is plain that the heathen are brought into kindred with him.

Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham's case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; "The Scripture," says he, "foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham." Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not "revealed," but, "preached the Gospel," to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.

"preached the gospel beforehand." As signifying a great good, salvation through faith. For this is what the phrase "preached the gospel beforehand" indicates.

"In you shall all the nations be blessed." The "in you" that is, in your seed, who is Christ. But how are they blessed? Through faith, namely, of which Abraham is the pioneer. Moreover, the "in you" can be understood as through the faith from him. The "in you," according to your pattern and likeness, is interpreted by Saint Cyril, in the second book of his treatise on worship, which is On the Spirit and on Truth, interprets at the beginning of the book ἐν σοί as "in you," that is, to your imitation and likeness.

And if of Abraham, how much more, to be sure, of David, as a more recent progenitor! For, unfolding the promised blessing upon all nations in the person of Abraham, "And in thy seed shall all nations of the earth be blessed," he adds, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." When we read and believe these things, what sort of flesh ought we, and can we, acknowledge in Christ? Surely none other than Abraham's, since Christ is "the seed of Abraham; "none other than Jesse's, since Christ is the blossom of "the stem of Jesse; "none other than David's, since Christ is "the fruit of David's loins; "none other than Mary's, since Christ came from Mary's womb; and, higher still, none other than Adam's, since Christ is "the second Adam.

Having shown in what way believers are children of Abraham, he also brings forward testimony from Scripture: "in you shall all nations be blessed" (cf. Gen. 12:3), that is, through imitation of your faith. And he also shows that faith is more ancient than the law, since before the law it justified Abraham, and that what is being accomplished now is being accomplished according to prophecy.

"The Scripture," he says, "foreseeing," that is, God Himself who gave the law predetermined that people are justified not by the law, but by faith. And he did not say "revealed," but "preached the gospel beforehand," so that you might learn that Abraham too rejoiced in this manner of justification and desired its fulfillment.

Then when he says, "the scripture, foreseeing that God justifieth the Gentiles by faith," he sets down the major premise, namely, that Abraham was told beforehand that in his seed all nations would be blessed. Hence when he says, "the scripture foreseeing," he introduces God speaking to Abraham (Gen 12:3). Therefore he says, "God told unto Abraham before" that "in thee," i.e., in those who in your likeness will be your sons by imitating your faith, "shall all nations be blessed": "Many will come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven" (Mt 8:11).

Further, they were possessed with another apprehension; it was written, "Cursed is every one that continueth not in all things that are written in the book of the Law, to do them." And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, "In thee shall all nations be blessed," at a time, that is, when Faith existed, not the Law...

"Therefore those who are of faith are blessed." Those who are of faith united to Abraham and are counted as his offspring, not those who are of the flesh.

Paul has thus eulogized faith and shown what fruits it has from the gracious gifts of the Spirit. He also has shown that it is older than the law from the witness of the law itself—for the Old Testament describes the events concerning Abraham. Finally, he sets the law alongside faith, showing how it differs.

Since they were afraid that for not observing the law they would be subjected to a curse (for it is written: cursed is he who does not observe what is written in the law), he shows the complete opposite, namely, that blessed are those who leave the law and come to faith, just as the faithful Abraham received the blessing.

Then when he says, "Therefore, they that are of faith," he draws the conclusion from the premises. Accordingly, the argument can be formulated thus: God the Father announced to Abraham that in his seed all nations would be blessed. But those who seek to be justified by faith are the children of Abraham. Therefore, "they that are of faith," i.e., who seek to be justified through faith, "shall be blessed with faithful," i.e., with believing, "Abraham."

Because, indeed, they drew servitude upon themselves voluntarily, when they said, "We have no king but Caesar;" and, "If we do not slay Christ, all men will believe in Him, and the Romans will come and will take away both our place and nation." And so they prophesied unwittingly. For accordingly the nations believed on Him, and they themselves were deprived by the Romans of their power, and of their legal worship; and they have been forbidden to slay whom they please, and to sacrifice when they will. Wherefore they are accursed, as not able to perform the things they are commanded to do. For says He: "Cursed be he that does not continue in all things that are written in the book of the law to do them." Now it is impossible in their dispersion, while they are among the heathen, for them to perform all things in their law. For the divine Moses forbids both to rear an altar out of Jerusalem, and to read the law out of the bounds of Judea.

The words "they are under a curse" mean that in the law there was a curse against Adam's transgression, until the advent of the one who came from above and who, clothing himself with a body from the mass of Adamic humanity, turned the curse into blessing.

From his saying "works of the law" we are to understand that there are also good works in the Christian life, especially those that the apostle frequently commends, such as that we should be mindful of the poor and the other precepts for living that are contained in this very letter. The fulfillment of all these works is the calling of every Christian. The cursed works of the law referred to here are therefore other things: obviously observations [of days,] sacrifices of lambs and other such works that they perform concerning circumcision and the choice of foods. But now the paschal feast has been consummated through Christ.

We perceive that the apostle, as elsewhere, has written down the sense of the passage rather than the words. We consider it uncertain whether the seventy interpreters [of the Septuagint] have added "everyone" and "in all" or whether it was in the old Hebrew and deleted by the Jews. What makes me suspect this is that the apostle, a man skilled in Hebrew learning, would never have added these words everyone and all as if they were necessary to his meaning in the proof that all who perform the works of the law are accursed, unless they were in the Hebrew copies. Therefore, reading over the Hebrew copies of the Samaritans, I found the word kol written, which means "all" or "in all" and concurs with the Seventy.

Further, they were possessed with another apprehension; it was written, "Cursed is every one that continueth not in all things that are written in the book of the Law, to do them." (Deut. xxvii: 26) And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, "In thee shall all nations be blessed," (Gen. xii: 4) at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,

"So then they which be of faith are blessed with the faithful Abraham."

Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.

"For as many as are of the works of the Law are under a curse."

This is what he lays down, before proving it; and what is the proof? it is from the Law itself...

For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, "The just shall live by faith," (Hab. ii: 4) which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, "The just shall live by the Law," but, "by faith."

Those who, he says, rely on the works of the law are under a curse. For since he feared to allow those people to rely on the law for fear that they become subject to a curse, because it is written, "Cursed is everyone who does not continue," (Deut. 27:26) he himself strives to show that those who continue in the law are under a curse. How? Because no one, he says, fulfills the law, therefore they are cursed. As if they had departed from the law and so been freed from the curse. "Everyone who does not continue." For this reason then those who rely on the law are under a curse, because they are not able to fulfill the law.

Lest anyone object, saying: Abraham was quite naturally blessed and justified by faith, since there was not yet a law, but you show me that after the law was given, faith justifies and makes blessed — the apostle now shows not only that faith justifies and imparts blessing, but also that the law is the cause of sin and curse, because no one can fulfill what is written in the law, and the one who does not fulfill it is cursed. Thus, blessing belongs to faith, and in vain do you fear the curse for departing from the law. For by holding to it, you are more likely to fall under the curse, being unable to fulfill it.

Above, the Apostle proved the power of faith; now he shows the shortcoming of the Law.

First, through the authority of the Law;

Secondly, through a human custom (v. 15).

Concerning the first, he does three things:

First, he shows the curse brought on by the Law;

Secondly, the Law's inability to remove that curse (v. 11);

Thirdly, the sufficiency of Christ by whom that curse has been removed (v. 13).

In regard to the first he does two things:

First, he sets forth his intended proposition;

Secondly, he proves the proposition (v. 10): For it is written: "Cursed is every one that abideth not in all things, which are written in the book of the law to do them."

He says therefore: "For as many as are of the works of the law, are under a curse." For since he had said that they who are of faith will be blessed through being sons of Abraham, someone might say that they are blessed both on account of the works of the Law and on account of faith. Hence to exclude this he says: "As many as are of the works of the law are under a curse."

But against this it can be said that the ancient fathers were of the works of the Law. Therefore they are under a curse and, consequently, damned—which is a Manichean error. Hence it is necessary to understand this correctly. And it should be noted that the Apostle does not say, "As many as observe the works of the Law are under a curse," because this is false when applied to the time of the Law. He says rather: "As many as are of the works of the Law," i.e., whosoever trust in the works of the Law and believe that they are made just by them "are under a curse." For it is one thing to be of the works of the Law and another to observe the Law. The latter consists in fulfilling the Law, so that one who fulfills it is not under a curse. But to be of the works of the Law is to trust in them and place one's hope in them. And they that are of the Law in this way "are under a curse," namely, of transgression; not that the Law produces the curse, for concupiscence does not come from the Law, but the knowledge of sin does, to which we are prone through concupiscence banned by the Law. Therefore, inasmuch as the Law begets a knowledge of sin and offers no help against sin, they are said to be under a curse, since they are powerless to escape it by those works.

Furthermore, some works of the Law are ceremonies carried out in the observances; others are works that pertain to morals, with which the moral precepts deal. Hence, according to a Gloss, that which is said here, namely, "as many as are of the works of the law, are under a curse," is to be understood of ceremonial works and not of moral works. Or it should be said that the Apostle is speaking here of all works, both ceremonial and moral. For the works are not the cause making one to be just before God; rather they are the carrying out and manifestation of justice. For no one is made just before God by works but by the habit of faith, not acquired but infused. And therefore, as many as seek to be justified by works are under a curse, because sin is not removed nor anyone justified in the sight of God by them, but by the habit of faith vivified by charity: "And all these being approved by the testimony of faith, received not the promise" (Heb 11:39).

Then when he says, For it is written: "Cursed is every one, that abideth not in all things, which are written in the book of the law to do them," he proves the proposition which, according to a Gloss, is proved by the fact that no one can keep the Law in the way in which the Law prescribed: "As many as do not keep and do all that is written in the book of the law," i.e., who do not fulfill the whole Law, "cursed shall they be" (Deut 28:15). But it is impossible to fulfill the whole Law, as it is said in the Acts (15:10): "Why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?" Therefore by the works of the Law no one is anything but cursed.

In another way the passage, "For it is written".... can be taken not as a proof of the proposition but as an exposition of the proof. As if to say: I say that they are under a curse, i.e., under that one of which the Law says, "For it is written: Cursed is every one, that abideth not in all things, which are written in the book of the law to do them," where the curse is understood to refer to sin. For the Law commands that good be done and evils avoided, and by commanding it puts one under the obligation without giving the virtue to obey. And hence he says, Cursed, as though placed in contact with evil, is every one, without exception; because, as it is said in the Acts (10:34): "God is not a respector of persons"; "that abideth not" to the end: "He that shall persevere to the end" (Mt 24:13); "in all things," not in some only, because as it is said in James (2:10): "Whosoever shall keep the whole law, but offend in one point, is become guilty of all"; "which are written in the book of the law to do them," not only to believe or will but actually to fulfill them in their works: "A good understanding to all that do it" (Ps 110:10). Yet the holy patriarchs, although they were of the works of the Law, were nevertheless saved by faith in one to come, by trusting in His grace and by fulfilling the Law at least spiritually. "For Moses," says a Gloss, "did indeed command many things which no one could fulfill, in order to tame the pride of the Jews who said: 'There are many willing and able, but no one to command'."

But a difficulty arises about saying "Cursed is every one that abideth not in all things, which are written in the book of the law to do them." For it is said: "Bless, and curse not" (Rom 12:14). I answer that to curse is nothing else but to say evil. I can therefore say that good is evil and evil good, and again, that good is good and evil evil. The first is what the Apostle forbids when he says, "Curse not," i.e., do not say that good is evil and evil good. But the second is lawful. Hence when we denounce sin, we do indeed curse, not by way of calling good evil but by saying that evil is evil. Therefore it is lawful to curse a sinner, i.e., to say that he is addicted to evil or is evil.

The law leads to knowledge of sin and at length to the transgression of the law itself. It is thus with the knowledge and increase of sin that grace may be sought through faith.

From Syria even unto Rome I fight with beasts not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," and be ye steadfast, "for the just shall live by faith;" be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character."

(Vers. 11, 12.) But since no one is justified before God by the law, it is clear that the righteous shall live by faith. The law is not of faith, but the one who does them shall live by them. An example that proves the righteous live by faith and not by works is taken from Habakkuk, as the Seventy interpreters have rendered it: But the righteous shall live by my faith (Hab. II, 4). Aquila and Theodotion: But the righteous shall live by his faith, that is, by God's faith. Therefore, it must be considered that when it is said that a man or a person lives by faith, it is not to give occasion for the despising of virtuous works, but rather, that the just person lives by faith. So, whoever is faithful and lives by faith can only come to faith or live in it if they have first become just and ascended to faith through the purity of life as if by certain steps. Therefore, it is possible for someone to be just and yet not live without the faith of Christ. If someone reading is troubled, let them take the words of Paul, in which he says about himself: According to the righteousness which is in the Law, blameless (Philippians 3:6). Therefore, Paul was at that time righteous in the Law, but he could not yet live, because he did not have Christ speaking in him: I am the life (John 11:25). Believing in Him, he began to live. Let us also do something similar to this which is said, the righteous lives by faith; and let us say: the chaste lives by faith, the wise lives by faith, the strong lives by faith, and let us bring forth a similar sentence against those who, not believing in Christ, consider themselves to be strong, wise, temperate, or righteous: so that they may know that no one can live without Christ, without whom all virtue is faulty. The present testimony can be read as follows: the just person lives by faith, as is inferred afterwards. But when he says, 'The law is not of faith, but he who does it shall live in it,' it is very clear that not just any life is being spoken of, but rather one that is referred to something. For the just person lives by faith, and it is not added 'in them' or 'in those.' But the one who lives in the law and does it, lives in them, that is, in those things that he has done, which he considered to be good. He receives the reward of his labor, only those works that he has done, whether it be the length of his life (as the Jews believe) or its decline, which is the punishment by which the transgressor of the law is killed. However, we cannot consider these words to be those of the Apostles, but of the prophet Ezekiel, who said: 'I led them into the wilderness and gave them my commandments and showed them my statutes, which if a man does, he shall live by them.' (Ezek. 20:10-11).' And when he said that those who walked in the commandments and statutes would live, he added: 'I also gave them statutes that were not good and ordinances by which they could not live' (ibid., 25). What a consideration in these words! Where he said: I gave them precepts and justifications in which they could live, he did not add goods. But where he placed, in which they could not live, he added: And I gave them precepts that are not good, and justifications in which they will not live. But these things are explained more fully in Ezekiel: now let us return to the order of the Letter.

"no one is justified before God." For perhaps he may seem righteous before men.

"the righteous shall live by faith." For there is one way of being justified, he says, the one through faith.

But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

Having shown that the law subjects one to a curse, while faith imparts blessing, he now says that faith alone justifies, not the law, and he cites the words of Habakkuk: "The righteous shall live by faith" (Hab. 2:4), and not by the law. He also well said "before God," because among men those who adhere to the law may appear righteous, such as the Pharisees, who present themselves as righteous before men.

Then when he says, "But that in the law no man is justified with God, it is manifest," he shows the inability of the Law to snatch us from that curse, for it could not make one just. To show this he makes use of a syllogism in the second figure. Justice is by faith, but the Law is not by faith. Therefore the Law cannot justify. With respect to this, therefore:

First, he states the conclusion when he says, "But that in the law no one is justified;"

Secondly, the major premise (v. 11): "because the just man lives by faith;"

Thirdly, the minor (v. 12).

Therefore he says: I say that by the Law a curse was introduced, and yet the Law cannot extricate one from that curse, because it is obvious that no one is justified before God by the Law, i.e., through the works of the Law. On this point it should be noted that those who rejected the Old Testament took occasion to do so from this word. Hence it must be said that no one is justified in the Law, i.e., through the Law. For through it came the knowledge of sin, as is said in Romans (3:20); but justification came not through it: "By the works of the law no flesh shall be justified" (Rom 3:20).

But against this, it is said in James (2:21): "Was not Abraham our father justified by works?" I answer that "to be justified" can be taken in two senses: either as referring to the execution and manifestation of justice, and in this way a man is justified, i.e., proved just, by the works performed; or as referring to the infused habit of justice, and in this way one is not justified by works, since the habit of justice by which a man is justified before God is not acquired but infused by the grace of faith. Therefore the Apostle says significantly, "with God," because the justice which is before God is interior in the heart, whereas the justice which is by works, i.e., which manifests that one is just, is before men. And it is in this sense that the Apostle says, with God: "For not the hearers of the law, but the doers are just before God" (Rom 2:13); "For if Abraham were justified by works, he hath whereof to glory, but not before God" (Rom 4:2). Thus, therefore, the conclusion of his reasoning is obvious, namely, that the Law cannot justify.

Then when he says, "because the just man lives by faith," he presents the major premise, which is based on scriptural authority, i.e., Habakkuk (2:4) restated in Romans (1:17) and Hebrews (10:38). Apropos of this point it should be noted that in man there is a twofold life; namely, the life of nature and the life of justice. Now the life of nature is from the soul; hence when the soul is separated from the body, the body continues but is dead. But the life of justice is through God dwelling in us by faith. Therefore the first way in which God is in the soul of man is by faith: "He that cometh to God must believe" (Heb 11:6); "That Christ may dwell by faith in your hearts" (Eph 3:17). Accordingly, we say that in the soul the first signs of life appear in the works of the vegetal soul, because the vegetal soul is the first to be present in a generated animal, as the Philosopher says. Similarly, because the first principle whereby God exists in us is faith, faith is called the principle of living. And this is what he means when he says, "the just man lives by faith." Furthermore, this is to be understood of faith acting through love.

These three things, therefore, our philosopher attaches himself to: first, speculation; second, the performance of the precepts; third, the forming of good men;-which, concurring, form the Gnostic. Whichever of these is wanting, the elements of knowledge limp. Whence the Scripture divinely says, "And the Lord spake to Moses, saying, Speak to the children of Israel, and thou shalt say to them, I am the Lord your God. According to the customs of the land of Egypt, in which ye have dwelt, ye shall not do; and according to the customs of Canaan, into which I bring you, ye shall not do; and in their usages ye shall not walk. Ye shall perform My judgments, and keep My precepts, and walk in them: I am the Lord your God. And ye shall keep all My commandments, and do them. He that doeth them shall live in them. I am the Lord your God." Whether, then, Egypt and the land of Canaan be the symbol of the world and of deceit, or of sufferings and afflictions; the oracle shows us what must be abstained from, and what, being divine and not worldly, must be observed. And when it is said, "The man that doeth them shall live in them," it declares both the correction of the Hebrews themselves, and the training and advancement of us who are nigh: it declares at once their life and ours. For "those who were dead in sins are quickened together with Christ," by our covenant. For Scripture, by the frequent reiteration of the expression, "I am the Lord your God," shames in such a way as most powerfully to dissuade, by teaching us to follow God who gave the commandments, and gently admonishes us to seek God and endeavour to know Him as far as possible; which is the highest speculation, that which scans the greatest mysteries, the real knowledge, that which becomes irrefragable by reason. This alone is the knowledge of wisdom, from which rectitude of conduct is never disjoined.

For the Law requires not only Faith but works also, but grace saves and justifies by Faith. (Eph. ii: 8)

You see how he proves that they are under the curse who cleave to the Law, because it is impossible to fulfill it; next, how comes Faith to have this justifying power? for to this doctrine he already stood pledged, and now maintains it with great force of argument. The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith, which is the means of rendering that possible which was "impossible by the Law." (Rom. viii: 3) Now as the Scripture says, "the just shall live by faith," thus repudiating salvation by the Law, and moreover as Abraham was justified by Faith, it is evident that its efficacy is very great. And it is also clear, that he who abides not by the Law is cursed, and that he who keeps to Faith is just. But, you may ask me, how I prove that this curse is not still of force? Abraham lived before the Law, but we, who once were subject to the yoke of bondage, have made ourselves liable to the curse; and who shall release us therefrom? Observe his ready answer to this; his former remark was sufficient; for, if a man be once justified, and has died to the Law and embraced a novel life, how can such a one be subject to the curse? however, this is not enough for him, so he begins with a fresh argument...

"The law is not of faith," but from works. And from this it is clear that "the one who does them shall live by them." Therefore salvation in the law is through works, and not through faith.

This means the one who follows the law will live and not die for the present. But the righteousness which is from faith makes one righteous in God's sight, so that one may be rewarded eternally in the age to come.

For the law requires not only faith, but also works. Since the law, by reason of its impossibility of fulfillment, did not justify but subjected to a curse, grace appeared, showing an easy path — faith, through which, being justified, we receive blessing. Thus it has been proven that faith imparted blessing and justification not only before the law, but even more so after it.

The minor premise is set down at, "But the law is not of faith."

First, the minor is set down;

Secondly, it is proved (v. 12): "but he that doth those things, shall live in them."

He says therefore that "the law is not of faith." But this seems to conflict with the truth that the Law commands one to believe that there is one God, which pertains to faith. Therefore the Law had faith. And that there is one God is stated in Deuteronomy (6:4): "Hear, O Israel, The Lord our God is one Lord."

I answer that he is speaking here about keeping the commandments of the Law insofar as the Law consists of ceremonial precepts and moral precepts. This is the Law that is not of faith. For "faith," as is said in Hebrews (11:1), "is the substance of things to be hoped for, the evidence of things that appear not." Therefore, strictly speaking, he fulfills the command of faith who does not hope to obtain from it anything present and visible, but things invisible and eternal. Therefore, because the Law promised earthly and present things, as it is said: "If you be willing and will hearken to me, you shall eat the good things of the land" (Is 1:19), it is not of faith but rather of cupidity or fear, especially in regard to those who kept the Law in a carnal manner. Nevertheless, some did live spiritually in the Law; but this was not because of the Law but because of faith in a mediator.

And that the Law is not of faith he proves when he says, "but he that doth those things," i.e., the works of the Law, "shall live in them," namely, in the present life, i.e., will be immune from temporal death and will be preserved in the present life. Or again: I say that the "law is not of faith," and this is obvious, because "he that doth those things, shall live in them." As if to say: The precepts of the Law are not concerned with what is to be done, even though it proclaims something that must be believed. Therefore its power is not from faith but from works. He proves this on the ground that when the Lord willed to confirm it He did not say, "He that believeth," but "He that doth those things, shall live in them." But the New Law is from faith: "He that believeth and is baptized shall be saved" (Mk 16:16).

Nevertheless, the Law is something fashioned and produced by faith. That is why the Old Law is compared to the New as the works of nature to the works of the intellect. For certain works of the intellect appear in the works of nature, not as though natural things understand, but because they are moved and ordained to reach their end by an intellect. In like manner, in the Old Law are contained certain things that are of faith: not that the Jews held them precisely as being of faith, but that they held them only as protestations and figures of the faith of Christ, in virtue of Whose faith the just were saved.