Romans 4:13–25

It is clear that the law had not yet been given, neither was there as yet circumcision, when the promise was made to Abraham the believer and to his seed, which is Christ, who would cleanse the sins of all. Therefore Abraham was made heir to the world not by the merit earned from keeping the law but by faith. The heir of the world is the heir of the earth, which he obtained in his children. For Christ is the heir of the nations, as David sings: "I will make the nations your heritage and the ends of the earth your possession."

"For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith."

He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establisheth the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident, it is more mighty: if it has testimony borne to it by the Law, and establisheth the Law, it is not opposed to it, but friendly and allied to it.

"For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith." In this place it seems to me that the Apostle is arguing about the law of Moses, and asserting that the promise which was made to Abraham, that he himself or his seed should receive the inheritance of the world — that is, of the whole earth — did not rest upon the law of Moses. For before Moses the lawgiver existed, "the Lord appeared," he says, "to Abraham and said to him: 'Go out from your land, and from your kindred, and from your father's house, and come into the land which I will show you; and I will make you into a great nation, and I will bless you, and I will magnify your name, and you shall be blessed; and I will bless those who bless you, and curse those who curse you, and in you shall all the tribes of the earth be blessed.'" Therefore what he says, "In you shall all the tribes of the earth be blessed," is to have been made heir of the whole world. And this promise was assuredly made to Abraham before anything was commanded through Moses about the observance of the law. So then the promise to Abraham, or to his seed, that he should be heir of the world, is not from the law, but through the righteousness of faith. What is this righteousness of faith? It is that of which it is written in the passages above, as we have already often said, that "Abraham believed God, and it was reckoned to him unto righteousness." And not without reason: for the observance of the law merely escapes punishment, whereas the merit of faith awaits the hope of the promise; and a precept is laid down for servants, but faith is sought from friends. But even if, according to what we have discussed above, Paul be understood to say these things concerning the natural law, it will not be contrary to the reasons given above. For although the law of nature bears witness concerning good and evil according to the judgment of conscience, nevertheless it cannot be put on a level with the law of faith, by which Abraham believed God, and deserved to be justified and to be called the friend of God.

Here Paul calls circumcision the law, because every commandment can be regarded as part of the law. Abraham inherited the world, either because in his seed (viz., Christ) all the nations which were given to him by the Father might be blessed or because the nations would sup with him in the kingdom of heaven.

Paul says that the righteous will inherit the world because the ungodly will be thrown out and handed over to punishment on the day of judgment, but the righteous will possess the universe which remains, and will have been renewed, and the good things of heaven and earth will be theirs.

The Apostle has already proven that justification comes not by the law, but by faith. Now he proves that Abraham also received the promise not by the law, but by righteous faith. What then is the "promise"? "To be heir of the world," that is, that in him all the nations of the entire world would be blessed.

Then when he says, for not through the law, he explains his statement that circumcision or any work of the law did not justify in virtue of a divine promise.

In regard to this he does two things:

first, he states his proposition;

second, he proves it, at for if they who are of the law.

First, therefore, the Apostle accepts on the authority of Genesis the promise made to Abraham and his seed that he should be heir of the world, i.e., that all the nations of the world would be blessed in him: by you all the families of the earth shall be blessed (Gen 12:3).

He says, and to his seed, because even though this promise was not to be fulfilled in him, it was to be fulfilled in his descendants: by your seed shall all the nations of the earth be blessed (Gen 22:18).

But this seed is principally understood as Christ: now the promises were made to Abraham and to his seed. It does not say, 'and to seeds,' referring to many, but referring to one (Gal 3:16), because in the one in whom it is to be fulfilled it is shown that he would be heir of the world: ask of me and I will make the nations your heritage (Ps 2:8). Secondarily, it is fulfilled in those who through Christ's grace are spiritually the seed of Abraham: the children of the promise are accounted for the seed (Rom 9:8). Through Christ they inherit the world, inasmuch as all things are for the glory of the elect: all are yours and you are Christ's (1 Cor 3:22).

In regard to this promise he denies one thing and asserts another.

He denies that such a promise came through the law. This is not said on account of the promise itself, because at the time of the promise the law had not been given, but in reference to the fulfillment of the promise, so that the sense is that such a promise was not made to Abraham as something to be fulfilled through the law, because, as it is said: the law made nothing perfect (Heb 7:19).

What he asserts is that such a promise was to be fulfilled through the justice of faith, because the saints through faith conquered kingdoms (Heb 11:33).

The apostle shows that there is something wicked in hoping for an inheritance by the law.

He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establisheth the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident, it is more mighty: if it has testimony borne to it by the Law, and establisheth the Law, it is not opposed to it, but friendly and allied to it. Again, be shows upon other grounds too that it was not even possible by the Law to attain to the inheritance, and after having matched it with the circumcision, and gained it the victory, he brings it besides into contrast with the Law in these words, "For if they which are of the Law be heirs, faith is made void." To prevent them anyone from saying that one may have faith and also keep up the Law, he shows this to be impracticable. For he that clings to the Law, as if of saving force, does disparagement to faith's power; and so he says, "faith is made void," that is, there is no need of salvation by grace. For then it cannot show forth its own proper power; "and the promise is made of none effect." This is because the Jew might say, What need have I of faith? If then this held, the things that were promised, would be taken away along with faith. See how in all points he combats with them from the early times and from the Patriarch. For having shown from thence that righteousness and faith went together in the inheritance, he now shows that the promise did likewise. For to prevent the Jew from saying, What matters it to me if Abraham was justified by faith? Paul says, neither can what you are interested with, the promise of the inheritance, come into effect apart from it: which was what scared them most. But what promise is he speaking of? That of his being "the heir of the world," and that in him all should be blessed. And how does he say that this promise is made of none effect?...

"For if those who are of the law are heirs, faith has been made void, and the promise has been annulled. For the law works wrath. But where there is no law, neither is there transgression." If, he says, the promise was given to Abraham that he should be heir of the world not from the law, but through the faith which was reckoned to him unto righteousness, it will follow without doubt that all who hope that righteousness will be reckoned to them by God should hope for it not through the law, but through faith. And in order to show this more evidently, he added: If, he says, those who are of the law shall themselves be heirs of that promise which Abraham merited through faith, then that fact will be emptied out — that Abraham was justified by faith: since assuredly, if the inheritance were to come from the law, it would have been necessary that Abraham too first fulfill the law, and thus earn the inheritance of righteousness. And in order to show that this could in no way have happened so, he says that the law works wrath. But where there is wrath, there is no inheritance; and he added: "But where there is no law, neither is there transgression." But let us go back a little, and see concerning which law these things are said. In the earlier words, indeed, where he says, "For if those who are of the law are heirs, faith has been made void, and the promise has been annulled," it can be referred both to the law of Moses and to the natural law. For it is certain that if the inheritance is furnished from the law of Moses, then what is written is annulled — that Abraham merited it by the belief of faith; and again, if the understanding be turned to the natural law, these things can be said: If the natural law could have sufficed for faith, that would seem superfluous which was said to Abraham: "Go out from your land, and from your kindred, and from your father's house, and come into the land which I shall show you." For why should he go out from his own land and from his own house, if the natural law sufficed for him, which surely he could have possessed and kept even while placed in his own land? But now, as though that law were insufficient, he is commanded to follow the law of faith, without which neither he himself nor his seed could be heir of the world, nor could he be called the friend of God. Thus, then, what he says — "For if those who are of the law are heirs, faith has been made void, and the promise has been annulled" — can be withdrawn from both laws and look to the law of faith alone.

If only the circumcised are heirs, God has not fulfilled his promise to Abraham that he would be the father of many nations, and it will seem that the nations believed in God without any reason.

If the inheritance, he says, is given by the law, then "faith is made void," that is, it turns out to be vain and useless. For who would concern himself with faith if the promise of the inheritance were given by the law? But the state of affairs is not so. Abraham inherited the promise not by the law (for where was the law then?), but by faith, as it is written: "Abraham believed" (Gen. 15:6).

Then when he says, for if they, he proves his statement:

first, in regard to the denial that the promise is to be fulfilled through the law;

second, in regard to the assertion that it is to be fulfilled through the justice of faith, at therefore it is of faith (Rom 4:16).

In regard to the first he presents this argument: if the promise made to Abraham were to be fulfilled through the law, Abraham's faith believing the promise would be null, because the promise made to him would be abolished. But this is not fitting. Therefore, the first.

In regard to this he does two things:

first he presents a conditional statement;

second, he proves it, at for the law.

The destruction of the consequent is manifest.

He says first, therefore, that the promise was not made through the law.

For if they who are of the law are to be the heirs, i.e., if, in order to share in the promised inheritance, it is required that one obtain this from observing the law, faith is made void, i.e., the faith has been made futile by which Abraham believed God's promise in Genesis 15. But this is not in keeping with what has been stated in 1 Corinthians: if Christ has not been raised, your faith is futile and you are still in your sins (1 Cor 15:17).

Why it is futile is shown when he adds, the promise is made of no effect, i.e., emptied, because it does not produce its effect. But this is contrary to what is stated in Hebrews: she considered him faithful who had promised (Heb 11:11) and to what is stated in this chapter: whatsoever he has promised, he is able also to perform (Rom 4:21).

In order to show that no man can be justified before God by the law, nor can the promise be given through the law, Paul says that "the law brings wrath." It was given in order to make transgressors guilty. But faith is the gift of God's mercy, so that those who have been made guilty by the law may obtain forgiveness. Therefore faith brings joy. Paul does not speak against the law but gives priority to faith. It is not possible to be saved by the law, but we are saved by God's grace through faith. Therefore the law itself is not wrath, but it brings wrath, i.e., punishment, to the sinner, for wrath is born from sin. For this reason Paul wants the law to be abandoned so that the sinner will take refuge in faith, which forgives sins, that he may be saved.Paul says that "where there is no law there is no transgression," because once the guilty have been removed from the power of the law and given forgiveness, there is no transgression. For those who were sinners because they had transgressed the law are now justified. For the law of works has ceased, that is, the observance of sabbaths, new moons, circumcision, distinction of foods and the expiation by a dead animal or the blood of a weasel.

This applies to the second state of man, when he is under the law.

Paul said this because God's wrath is more severe toward a transgressor who knows sin by the law and still commits it.

But without law it is impossible there should be transgression, as saith the Apostle: For where there is no law there is no transgression, and Without the law sin is dead. So that the angels themselves in every way want to obtain freedom from the law and from mutation

Now if it worketh wrath, and renders them liable for transgression, it is plain that it makes them so to a curse also. But they that are liable under a curse, and punishments, and transgression, are not worthy of inheriting, but of being punished and rejected. What then happens? faith comes, drawing on it the grace, so that the promise comes into effect. For where grace is, there is a remitting, and where remitting is, there is no punishment. Punishment then being removed, and righteousness succeeding from faith, there is no obstacle to our becoming heirs of the promise.

But now, in this place where he says, "For the law works wrath," it must be considered more carefully to which law this saying seems to look; and likewise that which follows, "For where there is no law, neither is there transgression." But before a fuller explanation is required of us, let us reply briefly to those objections which the heretics are accustomed to raise against us from this passage. For they say: "See how the Apostle says that the law of Moses works wrath, and that where that law has not been, there neither will there be transgression." Let us ask, then, of them: If where the law is, there will also be transgression of the law transgressed, then also where faith is, there will be transgression of faith transgressed. For if he becomes a transgressor who turns aside from the law, without doubt he too is a transgressor who turns aside from faith; and if for that transgression which is in the law the law itself is the cause, then for this transgression which is in faith, faith too is believed to be the cause. But if it is absurd to say that faith is the cause of anyone's transgressing against faith, and that if he had not come to faith he would not have been a transgressor of faith, so too will it be absurd to take transgression of the law from the fact that someone has undertaken the observance of the law. But let us add this also. What will they say to us about those who fell into transgression before the law of Moses? For if no one before Moses was a transgressor, no one was condemned, no one punished. What will they say of the Sodomites? What of those who were condemned in the flood? What of Cain? What of Adam himself? What will they answer concerning Eve, of whom the Apostle says: "But the woman, being seduced, fell into transgression"? If without the law of Moses there is no transgression, on what ground are Adam and Eve named transgressors by the Apostle? But, as we have already often said above, the Apostle introduces various laws in this Epistle: now he speaks of the law of Moses, now he names the law of faith, as when he says: "Where then is your boasting? It is excluded. By what law? Of works? No; but by the law of faith." He brings in besides other laws also, of which he says: "For I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and leading me captive in the law of sin"; and thus he passes from one law to another, so that unless one's understanding is watchful and attentive, it can scarcely catch him and follow him. It must be seen, therefore, whether perhaps that law which is in our members, and leads us captive in the law of sin, is itself the law which the Apostle says works wrath. For without doubt it works wrath for the one whom it has led captive in the law of sin. But where that law has not been, it is certain that there neither will there be transgression. And those who have been under that law will consequently not be heirs either. But even if someone wishes it to be understood of the law of Moses, and to say that it works wrath, he will perhaps be able to affirm this for this reason alone: that it commands the one who sins against it either to be stoned at once, or to be burned with fire, or whatever other punishment is decreed in the law for sinners — so that the very penalty which is inflicted on the sinner from the law seems now to be named "wrath" by the Apostle. And similarly concerning transgression: that he does not here establish that every transgression generally is so called, but that of the one who, being placed under the law, has offended — so that the offense of him who sins though forbidden by the law may seem graver than that of him who has been admonished by no law. But this too must be observed, that the Apostle did not say that where the law has been, there is also transgression, but he says: "But where there is no law, neither is there transgression." In which he shows that transgression indeed cannot exist at all unless there is a law; yet not that, if there is a law, there will in every case also be transgression. For it can happen that there is a law, and there is no transgression; it cannot, however, happen that there is transgression where there is no law. For even if we posit the law of Moses, it does not immediately follow that all who lived under the law of Moses fell into transgression: otherwise we would seem to involve at the same time both the prophets and all the just — unless perhaps someone should say that all the just and the prophets lived not so much under the law as under faith, while sinners and the unjust were bound by the chains of the law, as the Apostle also says: "Because the law is not laid down for the just man, but for the unjust and the insubordinate, for the impious and sinners, for the wicked and profane, for parricides and matricides, for murderers, fornicators, for those who lie with males, for kidnappers, liars, perjurers, and whatever else is contrary to sound doctrine." But if the law was laid down for such as these, will not those seem to you much better of whom it is said: "For when the Gentiles, who do not have the law, do naturally the things of the law, these, not having the law, are a law unto themselves, and they show the work of the law written in their hearts, their conscience bearing witness to them"? And let us set before our eyes, if it seems good, two men, for example, who have not lain with males as with a woman: one of them restrained by the precept of the law, which had he not feared, he would perhaps have done it; and another who by the judgment of his own mind has not permitted a contagion of this sort to enter even his thoughts. Would you not much prefer the one who, deterred by no threat of the law, kept himself free from the defilement of the crime? And similarly if an examination be made concerning the other sins as well. And therefore, whether the law of Moses is understood, or also that law which is in our members and works wrath, those who are of it cannot be heirs, but those who are of the law of faith — of that faith, indeed, by which Abraham was justified. But perhaps someone may ask how it is that he who is under the law of Moses is not also seen to be under the law of faith, since it is written in Exodus: "And the people believed God, and Moses his servant"; and again the Lord says in the Gospel: "If you believed Moses, you would surely believe me also: for he wrote of me." For it will seem that, just as he said of himself, "he who believes in me believes also in him who sent me," so also he says of Moses, that "if you believed Moses, you would surely believe me also." To which we shall reply that what was said in the desert, "The people believed God, and Moses his servant," is a narrative by which it is shown that through the ministry of Moses, by which he administered signs and wonders, the people believed God. In this saying, where he says, "If you believed Moses, you would surely believe me also," he reproves the unbelief of those who, while they do not believe him, show that they do not believe even the writings of Moses, in which the coming of Christ was set forth in prophetic speech. But where he says, "He who believes in me believes in him who sent me," he lifts up the hope of believers all the way to God the Father, so that just as one who sees the Son knows that he has seen the Father also, so when he believes the Son, he may know that he has believed the Father also.

The law brings wrath because it was ordained for the unrighteous, and it weighed sinners down rather than set them free.… Where there is no law there is nothing which can be broken. Or perhaps this means that there is nothing to be punished where the law is not necessary.

Now he proves in what way "the promise is made of none effect." With the law, he says, transgression is joined, and transgression of the law produces wrath and subjects one to the curse and punishment. How then, one asks, is the one guilty of transgression worthy to inherit?

Then when he says for the law he proves the conditional statement through the effect or result of the law.

First, he proposes the effect or result of the law;

second, he proves it, at for where there is no law.

He proves the conditional thus: If a promise is to be fulfilled through something which prevents its fulfillment, such a promise is void and the faith of believers futile. But the law prevents one from obtaining the inheritance, for the law works wrath; therefore, if the promise is to be fulfilled through the law, faith is made void: the promise is made of no effect.

Now the law is said to bring wrath, i.e., vengeance, because through the law men were made deserving of God's vengeance: great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, i.e., of the law (2 Kgs 22:13).

But someone might suppose that the law brings wrath as far as legal ceremonies observed in the era of grace are concerned, in line with Galatians: if you receive circumcision, Christ will be of no advantage to you (Gal 5:2). However, what is stated here refers even to moral precepts, not because they command something which makes its observers deserving of God's wrath, but because the law commands and does not confer the grace to fulfill, according to 2 Corinthians: the letter kills, but the Spirit gives life (2 Cor 3:6), namely, because the Spirit also helpeth our infirmity (Rom 8:26).

Then when he says for where there is no law, he shows how it brings wrath, saying: for where there is no law, neither is there transgression, because even though a person, with no law given, could sin by commission against what is naturally just, he is not called a transgressor, unless he violates a law: I looked at the transgressors with disgust, because they did not keep your commands (Ps 118:158). Yet every sinner can be called a transgressor, inasmuch as he transgresses the natural law: I have accounted all the sinners of the earth transgressors (Ps 118:119).

However, it is more grievous to transgress at once the law of nature and the written law than the law of nature alone. Hence, the law having been given without the help of grace, transgression increased and deserved greater wrath.

The promise could not be certain to every offspring, that is, to everyone from every nation, unless it was by faith. The source of the promise is faith and not the law, because those who are under the law are guilty, and the promise cannot be given to those who are guilty. For this reason they must first be purified by faith, so that they may become worthy to be called the children of God, so that the promise may be certain. For if they say they are children of God when they are still guilty (that is to say, under the law), then the promise is not certain. First the children of God must be set free from sin. So those who are under the law must be rescued from the law in order to deserve to receive the promise, which is all the greater because it is apart from the law.

You see that it is not the Law only that faith establisheth, but the promise of God also that it will not allow to fall to the ground. But the Law, on the other hand, by being kept to unseasonably, makes even the faith of none effect, and hindereth the promise. By this he shows that faith, so far from being superfluous, is even necessary to that degree, that without it there is no being saved. For the Law worketh wrath, as all have transgressed it. But this doth not even suffer wrath to arise at all: for "where no Law is," he says, "there is no transgression." Do you see how he not only does away with sin after it has existed, but does not even allow it to be produced? And this is why he says "by grace." For what end? Not with a view to their being put to shame, but to the end that the promise might be sure to all the seed. Here he lays down two blessings, both that the things given are sure, and also that they are to all the seed, so gathering in those of the Gentiles, and showing that the Jews are without, if they contend against the faith.

"Therefore it is of faith, that according to grace the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all (as it is written: For I have made thee a father of many nations) before him whom he believed, even God, who quickeneth the dead, and calleth those things which are not as though they were." In what went before he gave the distinction between wages and grace, saying that wages are a matter of debt, but that grace is a matter of no debt at all, but rather the benefit of goodwill. And so in the present passage too, wishing to show that God gives the inheritance of the promises not out of debt but through grace, he says that the inheritance is granted by God to those who believe not as a debt of wages but as the gift of faith. For just as (to speak by way of example) the fact that we exist cannot be understood as though we existed by the wages of our own work, but it is plainly the gift of God that we are, and the grace of the Creator, who willed that we should be: so also, if we receive the inheritance of God's promises, it belongs to the divine grace, and is not the wage of any debt or work. But if perchance this very thing which is said, "of faith," should seem not to be free — since faith must first be offered by man, and thus grace be earned from God — hear how the same Apostle teaches this very point elsewhere as well. For where he enumerates the gifts of the Spirit, which he says are given to believers according to the measure of faith, there among the rest he also asserts that the gift of faith is bestowed through the Holy Spirit. For after many things he says this also concerning it: "To another faith, in the same Spirit," so as to show that faith too is given through grace. But elsewhere also the same Apostle teaches, saying: "For unto you it is given by God not only to believe in Christ, but also to suffer for him." You find this indicated in the Gospels too, where the apostles, understanding that the faith which is from man cannot be perfect unless there be added also that which is from God, say to the Saviour: "Increase our faith." From all of which what the Apostle here says is most plainly proved: "Therefore it is of faith, that according to grace the promise might be sure": because even that very faith by which we seem to believe God is confirmed in us by the gift of grace. And this is the grace which, if a man is blessed, he deserves to find like a great treasure. Noah found it; and therefore it is written of him: "But Noah found grace in the sight of the Lord God." Moses too had found this grace; and therefore he said to God: "If I have found grace in thy sight." Yet we find that some of the saints found grace not only in the sight of the Lord God, but also in the sight of men. Thus of blessed Joseph it is written: "And Joseph found grace in the sight of his master." But that grace which is found in the sight of men is granted by God's bounty. For thus it is written of the same Joseph: "And the Lord was with Joseph, and poured out mercy upon him, and gave him grace in the sight of the keeper of the prison." Something still further concerning grace of this kind is recorded in the divine writings about blessed Esther. For it says thus: that "Esther was finding grace with all who saw her." And a little later the Scripture says: "Esther found grace above all the other virgins, and the king set upon her the woman's diadem." These things, I think, we have sought out from the holy Scriptures not unseasonably, for the confirmation of the apostolic saying in which he discusses faith and grace. He says therefore: "Therefore it is of faith, that according to grace the promise might be sure." But this too is to be noted, that he says, "Therefore it is of faith, that according to grace the promise might be sure," as though wishing to show that if the promise were of the law and not of grace, it would not be sure; but that now it is sure for this reason, that it is not of the law but through grace. In which I think that he wishes something of this sort to be understood: that the things which are of the law are outside us, but the things which are through grace are held within us. For example, the things which are written in the law are written with pen and ink on parchments or on little sheets; but the things which come down from grace are written in our heart by the Spirit of God, as the same Apostle, the minister of this grace, indicates elsewhere, saying: "Ye are our epistle, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart." Therefore, as it seems to me, he says that the things which are through grace are surer than those which are of the law, because the latter are outside us and the former within us: and the latter consist in fragile material, so that they can easily perish, whereas the former, written by the Spirit of God and impressed in the inmost recesses of the soul, obtain the firmness of perpetuity. With such letters, then, of the promise is inscribed that soul which has offered its faith to God like wax made ready, so that upon it the grace of God may worthily be inscribed: and therefore such faith is reckoned unto righteousness, since it has shown itself capable of the heavenly grace. And this befalls the seed of Abraham, not that only which is of the law, but that also which is of faith. For Abraham's succession by faith is far nobler than that by the flesh, since he is recorded to have been justified not by flesh but by faith. For if the succession is to be given not by faith but by seed, it will be fitting that the posterity of Ishmael also, and those who descend from Keturah, be brought to the sacred mysteries of the promises. But this assuredly is not admitted; rather, the posterity of the law and of faith alone is brought in. But let us not pass over a certain wavering and ambiguously expressed manner of speech of the Apostle in this place. For what he said — "That the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of faith" — if it be so understood as though he had spoken of one seed of the law and another of faith, so that the promise of the inheritance ought to be expected from both seeds alike, he is found to say things contrary to what he wrote above, when he said: "For they which are of the law are not heirs"; and again elsewhere: "For we reckon that a man is justified by faith without the works of the law"; and again: "For if they which are of the law are heirs, faith is made void." For indeed, if a man is justified by faith without the works of the law, and if those who are of the law do not become heirs, how will it not seem contrary, what he says in this place, that the promise is sure through grace not to that seed only which is of the law, but to that also which is of faith?

And whereas in the passages above he seems to have rejected those who are of the law, how does he here place them on an equal footing with those whom he says hope for grace from faith? But it seems to me that when he says, "To all the seed, not to that only which is of the law, but to that also which is of faith," he here indicates, as we have often already said, the natural law, and asserts this: that the promise is firm not only for those who come by the natural law alone, but also for those who from faith have added to the natural law that faith which our father Abraham had — so that he seems to indicate not two peoples, one from faith and another from the law, but one and the same people, which pleases God not only by the natural law which all men employ, but by the faith of which Abraham stood forth as the author. By this, namely, he shows that if anyone should possess intact all the things which the natural law teaches, and the consciousness of sin reproach him in nothing, yet he should not also have the grace of faith, he cannot be justified. For it is faith which is reckoned unto righteousness. And this distinction, once grasped, renders the understanding plainer; and those things which are thought contrary are found to be consonant and mutually in accord. But concerning the diversity of the laws — that in this Epistle especially the Apostle often, even covertly and suddenly, shifts the sequence of his discourse from one law to another — we have frequently shown, and it is superfluous to repeat the same things. And rightly he did not say of Abraham: The father of all, but says, "The father of us all"; that is, not of us who descend from the law, but of us who from faith come after the law. And because he is the father of all who are of this sort, he has fittingly set down in what follows the sentence of the divine promise, saying: "As it is written: For I have made thee a father of many nations, before him whom he believed, God." If therefore he is promised that he shall be the father of many nations, not undeservedly is he named father both of those who come from the Gentiles and of those who come from the circumcision. And rightly the Apostle added, from his own interpretation: "Before him whom he believed, God" — that is, he was appointed father of many nations before that very God in whom he believed, whose promises, and from whom he received the seal of faith in circumcision. How then does the circumcision claim Abraham as its father in a special sense, when that very God who gave him circumcision appointed him the father of many nations? But if anyone should wish to turn this to the posterity of Ishmael or of Keturah, there meets him what is written: that "in thee shall all the tribes of the earth be blessed." This also John was saying in the Gospel: "For God is able of these stones to raise up children to Abraham."

The law does not forgive sins but condemns them, and therefore it cannot make all nations children of Abraham, because in the end all must be punished since all are found under sin. But faith makes all believers children of Abraham, because their sins have been forgiven by grace.

Paul humbled the pride of the Jews by calling all those who imitated Abraham's faith "the seed of Abraham," even if they were of a different race. For if the law punishes those who break it, grace gives forgiveness of sins and confirms the promise of God, giving a blessing to the Gentiles.

Since the law produces wrath, it is said that Abraham was justified and became an heir by faith, so that everything would be by grace. And why is grace necessary? "So that the promise would be firm." For grace, unlike the law, has no transgression, so that what is given would not be uncertain. Since everything comes by grace and the mercy of God, what is given is justly firm "for all of us," that is, for all believers, not only for those who are "of the law," that is, circumcised, but also for those who are uncircumcised, who are the seed of Abraham, born "by faith." Therefore whoever does not have faith is not the seed of Abraham, "who is the father of us all," that is, of believers, as it is written: "I have made you a father of many nations."

After showing that the promise made to Abraham and his seed was not to be fulfilled through the law, the Apostle now shows that it is to be fulfilled through faith.

In regard to this he does three things:

first, he shows through what such a promise is to be fulfilled;

second, in whom it is to be fulfilled, at to all the seed;

third, by whom it is to be fulfilled, at who quickens the dead.

First, therefore, he concludes to his proposition, as it were by division.

For it seems necessary that the promise be fulfilled either by faith or by the law; but not by the law, because the promise would be abolished. Hence, he concludes, therefore it is of faith, if we are to attain the promise of being heirs of the world: this is the victory that overcomes the world, our faith (1 John 5:4).

Then he confirms this with a middle term contrary to the one he used above. For it was stated that if justice were from the law, the promise would be abolished; but if it be from faith, the promise remains solid in virtue of the power of divine grace justifying man through faith. And that is what he says, that the promise of God might be firm not on actions, which can fall short, but according to grace, which is infallible: my grace is sufficient for you (2 Cor 12:9); for all the promises of God are in him, namely, Christ, i.e., they are true (2 Cor 1:20).

Then when he says, to all the seed, he shows in whom this promise is fulfilled.

First, he proposes what he intends and says that this promise, which is to be thus fulfilled through faith, is guaranteed by grace to all the seed, i.e., to every man who would be in any way descended from Abraham: their prosperity will remain with their descendants, and their inheritance to their children's children (Sir 44:11).

Second, at not to that only, he explains what he meant by all the seed.

For there is a bodily descendant: we are the descendants of Abraham (John 8:33), and there is a spiritual descendant: God is able from these stones, i.e., from the gentiles, to raise up children to Abraham (Matt 3:9). Only the bodily descendants of Abraham kept the law, but the spiritual descendants also imitate his faith.

Thus, if the promise were solely through the law, it would be fulfilled not in all the descendants but only in the bodily ones. But because it is fulfilled through faith, which is common to all, it is plain that it is fulfilled in all his descendants.

Third, at who is the father, he proves something he had presupposed, namely, that the descendants of Abraham are not only the children of the law but also the children of faith. He proves this with a text from Scripture. First, he gives its sense, saying, who, namely, Abraham, is the father of us all, i.e., of all believers, Jew or gentile: that he might be the father of all them that believe (Rom 4:11); look to Abraham, your father (Isa 51:2).

Second, he cites the text, saying, as it is written: I have made you a father of many nations (Gen 17:4). Another version has, I have appointed you. But it does not change the sense. Abraham was the great father of a multitude of nations (Sir 44:19).

Paul confirms by quoting the law that Abraham is the father of all who believe, and so the promise is firm if they abandon the law on account of their faith, because the promise of the kingdom of heaven is given to the righteous, not to sinners. Those who are under the law are under sin because all have sinned, and it is not possible for anyone who is under the law to receive grace.In order to teach that there is one God for all, Paul tells the Gentiles that Abraham believed in God himself and was justified in his sight. The Gentiles also believe in him that they may be justified, and so there is no difference between Jew and Greek in faith, for when the circumcision and the uncircumcision are taken away they are made one in Christ. Paul invites the Gentiles to share the faith of Abraham, who believed God while he was still uncircumcised. Now that that faith is preached in Christ, he has been raised from the dead, along with his wife. For when they were already very old they sprang back to life, so that Abraham did not doubt that he would have a son by Sarah, whom he knew to be sterile and who had long since ceased to have her menstrual period. Paul said this so that they would not worry about circumcision or uncircumcision but that they would respond eagerly because of their faith, secure in the knowledge that the one in whom they believe is no other than the one who gives life to the dead, who has the power to bring things which do not exist into being by his will.

This means that faith is in the inner man, in the sight of God and not in human display, which is what the circumcision of the flesh is.

Everything which God did not beget of himself but made through his Word he made not out of things which already existed but out of what did not exist at all, i.e., out of nothing.

Do you observe that this was ordered by Providence from of old? What then, he means, does He say this on account of the Ishmaelites, or of the Amalekites, or of the Hagarenes? This however, as he goes on he proves more distinctly not to be said of these. But as yet he presses forward to another point, by which means he proves this very thing by defining the mode of the relationship, and establishing it with a vast reach of mind.

But his meaning is something of this sort, as God is not the God of a part, but the Father of all, so is he also. And again, as God is a father not by way of the relationship of nature, but by way of the affiance of faith, so is he also inasmuch as it is obedience that makes him father of us all. For since they thought nothing of this relationship, as clinging to that grosser one, he shows that this is the truer relationship by lifting his discourse up to God. And along with this he makes it plain that this was the reward of faith that he received. Consequently, if it were not so, and he were the father of all the dwellers upon earth, the expression before (or answering to) would be out of place, while the gift of God would be curtailed.

For if He could "quicken the dead" and bring in "those things that were not as though they were," then could He also make those who were not born of him to be his children. And this is why he does not say, bringing in the things which are not, but calling them, so showing the greater ease of it. For as it is easy to us to call the things which are by name, so to Him it is easy, yea, and much easier to give a subsistence to things that are not.

And he added in what follows: "Who quickens the dead, and calls those things which are not as those which are." Here we understand the dead according to the sin of the soul, since he says, "the soul which sins shall die." For just as in bodily death the senses perish, so that a man no longer receives through the body either hearing, or smell, or taste, or touch: so also he who has lost the spiritual senses in the soul, so that he does not see God, nor hear the word of God, nor take in the sweet fragrance of Christ, nor taste the good word of God, nor do his hands handle of the word of life — men of this sort are deservedly called dead. Such the coming of Christ found us, but it made us alive through his grace, as the same Apostle also says elsewhere: "And we, when we were dead in our offenses and sins, he raised us up together with him." But do you wish it to be proved to you also from the prophetic Scriptures that all who worship idols, and trust in them, are dead? Hear how David says: "The images of the nations are silver and gold, the works of men's hands. They have a mouth, and they shall not speak: they have eyes, and they shall not see: they have ears, and they shall not hear." And after a little: "Let those," he says, "who make them become like them, and all who trust in them." You see that they are dead, and made like the images, who worship them and who trust in them. Whence let us look more carefully whether perhaps, just as those who worship idols and trust in them are said to become like them, so also those who worship the true God, and trust in him, become like him. And this is perhaps why in the beginnings, when it had been proposed that man should be made to the image and likeness of God, he was indeed made to the image, but the likeness was deferred for this reason: that he should first trust in God, and so become like him, and that he himself should hear that everyone who trusts in him shall be made like him. These things we have joined by a kind of digression to what we have discussed concerning the kind of death, so that it might become clearer in what ways God quickens the dead. But let us also see how what he says in the following is to be understood: "And calls those things which are not as those which are." We have frequently expounded, in other places too, that God alone is he who said: "I am who I am"; and that substance of God is one, which always is; and if anyone joins himself to it, he becomes one spirit with him, and through him who always is, he too is said to be. But he who is far from him, and takes no participation of him, is not even said to be — as we the Gentiles were, before we came to the knowledge of the divine truth; and therefore God is said to call "those things which are not as those which are." For among those who are, that is, who have participation in him who is, are numbered Abraham, and Isaac, and Jacob, and the rest of the saints. But if the Gentiles by believing come into the faith of Abraham, the Apostle consequently declares that God has called "those things which are not as those which are." Yet this too may be observed: that in this place the Apostle may seem to have poured himself out more widely upon the praises of God, and to have recalled with admiration the beginnings of his first creation, when he made all things to be out of nothing, and by his powerful might called forth those things which were not as though they were and subsisted; and that thus nothing was difficult for him in creating, so that, when nothing existed, all things being suddenly called were at once present as though they had always existed. But if someone should object to us that discourse of the Apostle which he writes to the Corinthians, where he says that "God chose the contemptible things of the world, and the things which are not, that he might destroy the things which are, so that no flesh should glory before God" — and should say that according to this exposition it is not fitting that the things which are should be said to be destroyed, when the things which are not have been chosen — we shall say to this that in that place he called some men "those who are," and others in this chapter in the Epistle to the Romans. For he made clear to the Corinthians that he was speaking of those whom he had enumerated above. For he said above: "For behold your calling, brethren, that not many wise among you according to the flesh, not many powerful, not many noble: but God chose the foolish things of the world, that he might confound the wise: and God chose the weak things of the world, that he might confound the strong." Just as, then, he says that God chose the foolish things of the world, that is, the Gentiles, that he might confound the wise, without doubt the Jews; and the weak things of the world, that he might confound the strong: in the same order he speaks in this place also of the things which are not, that he might destroy the things which are; and he shows that the Gentiles are not, but that the Jews are — that is, those who were in the law but did not fulfill the law — so that these might be destroyed, and those brought in who were not in the law, and were joined by the merit of their believing to the faith of Abraham. But as to what he said, That he might confound the wise — not that they were truly wise; otherwise God would never confound those who are wise according to the wisdom of God; but he means those who think themselves to be wise, and are not, as he also says elsewhere: "Where is the wise? where is the scribe? where is the disputer of this world? Has not God made foolish the wisdom of this world?" Therefore he confounds the wise of this world by choosing the foolish — not because these too were foolish in like manner through poverty of understanding, but according to that which was said: "He who wishes to be wise, let him become foolish in this world, that he may be wise with God: because the wisdom of this world is foolishness with God."

Abraham is the father of all believers, not just of the nation of Israel. "Life to the dead" is given to those who are dead for the purpose of bearing children, which is the context of the present discussion.

Faith looketh upon something which existeth not as if it were something which doth exist, and that which existeth it accounteth as if it existed not. And this also is an example of the power of God, concerning Whom Paul spake, "He calleth the things that are not as though they were." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith, not only in that matter of [the working] of signs and wonderful things, in that the things which are not it worketh after the manner of God, and those which are it bringeth to an end and finisheth by the power of God, but also in that those things which, because of their being hidden, were accounted as if they existed not, were perceived by it as if they were manifest, and those which are, and in which we labour, and by which we are ministered unto, are accounted as if they existed not, for [faith] saw aforetime their dissolution.

For as God is over created things so art thou god over thy lusts, and as by the will of the Creator created things exist, and if He willeth not they exist not, so also according to thy will are thy lusts, and at thy will they become nothing. "God calleth the things which are not as if they were," even so also doth thy will create the lusts which are not, that they may come into existence; now God looketh upon all things, and they become nothing, so also doth thy will look upon all the passions, and straightway they are destroyed and become nothing. If thou wishest, they are thy passions; and if thou wishest, they do not exist. From thee springeth up the cause of thy lust, and from thee is born the destruction thereof; if thou makest it to live, thou canst make it to die, and if thou makest lust to live in thee, thou makest thy life which is in God to die.

For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not, and willed that out of nothing we should attain a real existence.

The meaning is as follows: Abraham is the father of all "before God," that is, in a manner similar to God. As God is the Father of all, so also is Abraham, not by natural kinship, but by the bond of faith. He added "whom he believed" in order to show that Abraham also received a reward for his faith—to be the father of all. Therefore, if you, O Jew, do not acknowledge that Abraham is the father of all, then you have diminished the honor which he received through faith. Now he repeats what was said above, that is, that Abraham believed that God could not only revive his deadened flesh, such as his was, but also make it fruitful; which is why he now says: "who gives life to the dead." And the words "who calls those things which do not exist as though they did" he added in order to show that it is not impossible for God to make those who are not children of Abraham into his children. He did not say, however, "who brings into being that which does not exist," but "who calls." How easy it is for us to name something that exists, just as easy it is for God to bring into being that which does not exist.

Third, at before God, he explains what he had said. For I have made you seems to imply that something destined to be fulfilled in the distant future had already come to pass. However, things that are future in themselves are present in God's providence: before the universe was created, it was known to him; so it was also after it was finished (Sir 23:20). Accordingly, the Apostle says that the statement, I have made you, should be understood before God, i.e., in his presence, whom he believed. For Abraham had believed God promising things to come as if he saw them present, because, as is stated in Hebrews: faith is the assurance of things hoped for, the conviction of things not seen (Heb 11:1).

Then when he says who quickens the dead he shows by whom this promise is to be fulfilled, saying, who, namely, God, quickens the dead, i.e., the Jews, who were dead in sin for acting against the law; he vivifies with faith and grace to enable them to realize the promise to Abraham: as the Father raises the dead and gives them life so the Son gives life to whom he will (John 5:21).

And calls those things that are not, i.e., he calls the gentiles to grace as those that are, i.e., as the Jews: I will call that which was not my people, my people (Rom 9:25).

He refers to the gentiles as those things that are not, because they were completely estranged from God, and it is stated in 1 Corinthians: if I do not have charity, I am nothing (1 Cor 13:2). Consequently, through this call the promise to Abraham is fulfilled even in the gentiles.

Or, and calls those things that are not refers not to one's temporal calling but to the call of eternal predestination, because even those who are not, are called and chosen as if they were: he chose us in him before the foundation of the world (Eph 1:4). Concerning this call it is stated below: not of works but of him who calls, it was said to her: the elder shall serve the younger (Rom 9:12).

Or he is calling God's simple knowledge a call, or the knowledge by which he knows the future as present. This is the way it is taken in the Psalm: he calls the stars by their names (Ps 147:4). According to this sense, what is said here is mentioned on account of an earlier statement: before God, whom he believed.

Two things seem to militate against what was said: I have made you a father of many nations. One of these was that Abraham was as good as dead from old age. Against this he says, who quickens the dead. The other is that those many nations did not exist yet. Against this he says: and calls those things that are not, as those that are.

It is clear that since Abraham had no hope of having a son, he believed God and had faith against hope that he would have a son, knowing that with God all things are possible.The quotation is from Genesis [15:5], where God shows Abraham the stars of the sky and says: "So shall your descendants be," because in believing he was justified. For Abraham believed what seems impossible to the world because it does not occur in the order of nature that old people should have children and know that their seed will increase to such an extent that it will be impossible to count them. Therefore, faith is precious because it believes in the future, even against what it now sees or knows. For it consoles itself in this hope, that it is God who promises.

The truth is that the tradition of Christianity (which is still the only coherent ethic of Europe) rests on two or three paradoxes or mysteries which can easily be impugned in argument and as easily justified in life. One of them, for instance, is the paradox of hope or faith—that the more hopeless is the situation the more hopeful must be the man. Stevenson understood this, and consequently Mr. Moore cannot understand Stevenson. Another is the paradox of charity or chivalry that the weaker a thing is the more it should be respected, that the more indefensible a thing is the more it should appeal to us for a certain kind of defence. Thackeray understood this, and therefore Mr. Moore does not understand Thackeray.

As long as matters are really hopeful, hope is a mere flattery or platitude; it is only when everything is hopeless that hope begins to be a strength at all. Like all the Christian virtues, it is as unreasonable as it is indispensable.

Hope is the power of being cheerful in circumstances which we know to be desperate. It is true that there is a state of hope which belongs to bright prospects and the morning; but that is not the virtue of hope. The virtue of hope exists only in earthquake and eclipse. For practical purposes it is at the hopeless moment that we require the hopeful man, and the virtue either does not exist at all, or begins to exist at that moment. Exactly at the instant when hope ceases to be reasonable it begins to be useful.

How was it that he "believed in hope against hope?" It was against man's hope, in hope which is of God. (For he is showing the loftiness of the action, and leaving no room for disbelieving what is said.) Things which are contrary to one another, yet faith blends them together. But if he were speaking about such as were from Ishmael, this language would be superfluous: for it was not by faith but by nature that they were begotten. But he bringeth Isaac also before us. For it was not concerning those nations that he believed, but concerning him who was to be from his barren wife. If then it be a reward to be father of many nations, it would be so of those nations clearly of whom he so believed. For that you may know that he is speaking of them, listen to what follows.

"Who against hope believed in hope, that he might become the father of many nations, according to that which was said to him: So shall your seed be, as the stars of heaven and the sand of the sea. And he was not weakened in faith, nor did he consider his own body now dead, since he was almost a hundred years old, and the dead womb of Sarah. In the promise also of God he did not hesitate through distrust: but was strengthened in faith, giving glory to God, and knowing most fully that whatever he promised, he is able also to do. Therefore it was also reputed to him unto justice." It seems to me that when the Apostle said "against hope," he had in view that which is related in Genesis, that Abraham said to the Lord: "Sovereign Lord, what will you give me? I am dismissed without children: but this son of Masech my homeborn maidservant is Damascus Eliezer. And Abraham said: Since you have given me no seed, this homeborn servant of mine shall be my heir." From which words Abraham is certainly understood to have despaired of receiving children. But as for what he said, "he believed in hope," I think he gathers the hope given to him again from that place where it is written: "And the voice of the Lord came to him saying: This man shall not be your heir; but he who shall come forth from you, he himself shall be your heir. And he led him outside, and said to him: Look up to heaven, and number the stars, if you are able to count them. And he said to him: So shall your seed be. And he believed God, and it was reputed to him unto justice." From these words, therefore, both his earlier despair and the hope afterwards given to him by God's promises are declared. And because he believed him, that is written of him which the Apostle now sets forth, that "it was reputed to him unto justice." And rightly, and in the manner customary to him whenever he treats of faith, the Apostle joins hope also, knowing that hope inseparably cleaves to faith, just as he teaches the same in the Epistle to the Hebrews, saying: "Now faith is the substance of things hoped for, the evidence of things that do not appear." And again in this same Epistle to the Romans he says further on: "For by hope we were saved. But hope that is seen is not hope. For what a man sees, why does he hope for it? But if we hope for what we do not see, we wait for it through patience." What he says, "by hope we were saved," is the same as what he says elsewhere, that "by faith we have been saved"; and, "Your faith has made you whole"; and, "According to your faith be it unto you." Which things are certainly said to those who, believing in Jesus, bore the hope that they could be cured by him. And just as Abraham "against hope believed in hope," so all who by faith are sons of Abraham believe against hope in hope concerning each and every one of the things they believe, whether concerning the resurrection of the dead or concerning the inheritance of the kingdom of heaven. For these things, so far as human nature is concerned, seem to be against hope; but so far as the power of God is concerned, they are believed in hope, after the example of Abraham believing that "whatever God has promised, he is able also to do" — provided, however, that in those who believe there abide faith, hope, and charity. And I think that the first beginnings of salvation, and the very foundations, are faith; but the advance and increase of the building is hope; while the perfection and summit of the whole work is charity: and therefore charity is called "the greatest of all."

Therefore Abraham "against hope believed in hope, that he might become the father of many nations," which were to be as the stars of heaven, not only in multitude but also in brightness; and he, faithfully believing him who promised, "was not," he says, "weakened in faith." What he says, "he was not weakened in faith," seems to me to show that there is a certain weakness in faith. But if there is weakness, there is without doubt also health, as he shows in other places when he says: "Rebuke them sharply, that they may be sound in the faith." Blessed, therefore, is he who is not made weak in faith. But if anyone should be made weak, the Apostle describes the care for him when he says: "Him that is weak in faith take unto you, but not in disputes about thoughts. For one believes that he may eat all things; but he who is weak, let him eat herbs." By which he certainly indicates that the herbs of the word are to be offered to him who is weak in faith, lest the full doctrine of faith be forced upon those who waver in it and are in a manner sick. But that faith is called sound which is perfect and to which nothing is lacking: and it is that faith which believes that it may eat all things, that is, which is able to take in all things; and he who has it is called spiritual, and judges all things, and can be scandalized in no word. From which it evidently appears that there are certain increases and advances in faith, and that some have a small portion of faith, others a great one, and others indeed have all faith. Whence the Apostle also said: "If I should have all faith, so that I might remove mountains." But in the Gospels too the disciples say to the Lord, as men in whom full faith was not yet present: "Increase our faith." Consider indeed whether, according to those things which we say about faith, we may likewise understand about the increases of charity as well, so that we may say of charity also, as he said, "If I should have all faith," — If I should have all charity: and that he has all charity who has all those things which are proper to charity, as the Apostle says: "Charity is patient, is kind, is not puffed up, is not envious, is not ambitious, does not act perversely, is not provoked: bears all things, believes all things, hopes all things, endures all things," and other things similar to these. And if anyone has these, it rightly seems to me to be said that he has all charity: which charity without doubt consists of these several parts mentioned above by the Apostle. And similarly I think it can be said of mercy also, and of piety, and of the other virtues. And perhaps through each of these, just as it was said of faith, that "faith was reputed unto justice," so also it can be said of charity, that charity was reputed to him unto justice, or piety, or mercy. But let us now look at the things which follow. "And he was not," he says, "weakened in faith, nor did he consider his own body now dead, since he was almost a hundred years old, and the dead womb of Sarah; in the promise also of God he did not hesitate through distrust, but was strengthened in faith." So far indeed as pertains to the simple understanding, he has set forth an evident reason: that Abraham, when he heard offspring promised to him by God, did not look to the dead powers of a hundred-year-old body, from which certainly no succession could in any way be hoped for; but gazing upon the power of him who promised, he believed that nothing was difficult among those things which the Almighty was promising: but he gave, he says, "glory to God," understanding that it was the gift of God alone where the laws of human fruitfulness had ceased. Rightly therefore did he give glory to God, who had been abandoned by the helps of nature.

Such things, as I have said, so far as concerns the simple understanding, will seem to have been said sufficiently. But if someone objects to us: How can Abraham, set in the hundredth year of his age, be called "of a dead body," when, after he had received Isaac, and after Sarah had died — she who had conceived him at ninety and had lived a hundred and twenty-seven years — and after Isaac too, being forty years old, had taken Rebecca, after all these things it is written: "And Abraham again took a wife whose name was Keturah, and she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah"? How then will he seem to be "of a dead body," who, being made much older than he was then, was able both to take a wife and to beget six children? In order that we may fittingly dispose of these objections, we transfer the exposition of "a dead body" to that sense, so that we may say that Abraham was dead not by the infirmity of age, but according to that virtue which the saints, fulfilling it first in themselves, admonish others also to have, saying: "Mortify your members which are upon the earth." For I think it absurd, if this good which Paul had in himself (for he would not command to others what he had not himself done) — if, I say, this good which Paul had, we should not believe that so great a patriarch as Abraham had, whom the Apostle even calls his own father. There was therefore in him also this mortification of the members: he was not incited by wantonness, he was not burned with lust, like those of whom the Apostle says: "It is better to marry than to burn." This same thing was in Sarah also, because "it had ceased to be with Sarah after the manner of women." For there was not in her womanly wantonness, nor the looseness of incontinence, nor were they hurried headlong, unwilling, into the exercise of lust; but when they hear of so great a hope of posterity, and of the glory of their offspring to be made equal to heaven and the stars — when they hear these things, they do not look to their own goods, to the grace of continence, to the mortification of the members, but all these things which they had counted gains they judge to be losses, that they may gain Christ. But perhaps you think that I have erred, in that, when I ought to have spoken of Abraham's posterity and his seed, I have spoken of Christ. We do not err, but we speak with the Apostle. For he himself interprets these things to have been said of Christ when he says: "It is written: To thee will I give this land, and to thy seed. He did not say, And to seeds, as in many; but, To thy seed, as in one, which is Christ." You see then how the Apostle teaches us that the Lord so spoke to Abraham that in his seed he should understand that Christ was to be perceived; and for this reason I think that the Apostle added and said: "Giving glory to God." For Abraham could not have offered so much glory from the birth of Isaac as he was able to give glory to God, if he understood that Christ was to be born from his body, already dead and purged of vices. But you too, if you mortify your members which are upon the earth, if, having cast away every heat of lust, you keep your body dead and liable to no vices, you also can generate from it the best fruits; you can generate Isaac, which is joy — and this is the first fruit of the spirit; your seed, that is, your works, can ascend to heaven and become works of light and be compared to the brightness and splendor of the stars, so that when the day of the resurrection shall have come, you may differ, as star from star, in glory. I say yet more: you can, if you be so pure in mind, so holy in body, so unstained in your acts, generate even Christ himself, according to him who said: "My little children, of whom I travail in birth again, until Christ be formed in you." And thus the Lord himself says of himself: "Whoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother." Who then shall be the mother of Jesus, save she whose womb is dead? — that so at last she may bring forth children of chastity, like that woman too of whom the Apostle says: "But she shall be saved through the bearing of children, if she continue in faith and chastity." Whence also I think it fittingly added for these reasons: "And it was reckoned to him for righteousness." For how should it not be reckoned for righteousness to him who held perfection not only in faith, but in all the virtues?

It was against all natural hope for a hundred-year-old man to believe that his seed would become as numerous as the stars, especially given that his wife had been barren in her youth and was now as feeble as he was.

Abraham believed against the hope of nature but in the hope of the promise of God.

Do not think, he says, that Abraham was honored without merit. For how could this be, when beyond human hope he believed with divine hope that he would become the father of many nations — not those who descended from Ishmael (for they descended from Abraham not by faith, but by nature), but those who are like him in faith?

Then when he says who against hope, he commends Abraham's faith.

First, he shows the greatness of his faith;

second, its efficacy or fruit, at and therefore it was reputed.

In regard to the first he does two things:

first, he shows the greatness of Abraham's faith as far as the promise of multiplying his descendants is concerned;

second, in regard to the promise to exalt his descendants, at in the promise also.

In regard to the first he does two things:

first, he shows that his faith was great;

second, that it was solid, at and he was not weak in faith.

In regard to the first he does two things: first, he mentions the greatness of Abraham's faith, saying, who, namely, Abraham, believed in this hope, that he might be made the father of many nations, but against another hope.

Here it should be noted that hope implies a certain expectation of a future good, the certainty being based sometimes on a human or natural cause as in 1 Corinthians: the plowman should plow in hope (1 Cor 9:10), or on a divine cause as in the Psalm: in you, O Lord, have I hoped (Ps 30:2).

Therefore, in regard to this good of becoming the father of many nations Abraham had certainty on the part of God promising, but the contrary appeared on the part of natural or human causes. Hence, he says, who against hope of natural and human causes believed in hope of the divine promise.

Second, this promise is set out when he says, according to that which was said to him, namely, in Genesis: so shall your seed be as the stars of heaven and as the sand on the seashore (Gen 22:17).

Both of these are mentioned, because they suggest an uncountable multitude. For as to the stars it is stated in Deuteronomy: the Lord your God has multiplied you, and you are this day as the stars of heaven for multitude (Deut 1:10); as to the grains of sand it is stated in 1 Kings: Judah and Israel were as many as the sand by the sea (1 Kgs 4:20).

Yet a difference between the two can be noted, if the just, who were of Abraham's seed, be compared to the stars: those who turn many to justice are like the stars forever and ever (Dan 12:3) and sinners be compared to the grains of sand, because they are overcome by the waves of the world as of a sea: I placed the sand as the bound for the sea (Jer 5:22).

Do you see how he gives the obstacles, as well as the high spirit of the righteous man which surmounts all? "Against hope," he says, was that which was promised: this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. They that were after him looked to him, but he to no one, save to God only. And this is why he said, "against hope." Then, "his body now dead." This is a second. And, "the deadness of Sarah's womb." This is a third, aye and a fourth obstacle.

Paul was right to say: "about a hundred," because Abraham was not a hundred but only ninety-nine years old.

Faith takes no aspect of nature into account, because it knows that the one who spoke is almighty.

Having said that Abraham beyond human hope believed with the hope of God, he now proves this, saying that Abraham was told: "I will multiply your seed as the stars of heaven and as the sand" (Gen. 15:5, 22:17); yet he did not weaken in faith, but, remaining firm in it, paid no attention either to his own body, already deadened by time, or to the double deadening of Sarah's womb (for her womb was deadened both by old age and by barrenness), and did not fall into perplexity, that is, he did not doubt in the least, was not shaken in thought, but "remained firm in faith." He said "almost a hundred years old" approximately, because at that time Abraham was not yet a full hundred years old.

Then when he says, and he was not weak, he shows Abraham's firmness. For as temperance is shown not to be weak, because it is not overcome by strong temptations, so faith is shown not to be weak but strong, because it is not overcome by great difficulties: resist him, firm in your faith (1 Pet 5:9).

Second, at neither did he consider, he mentions the difficulties from which it is shown that his faith was not weak.

First, on the part of Abraham himself when he says, neither did he consider, namely, to question the promise, his own body, now dead, namely, because the reproductive power in it was slack on account of old age; hence he says, whereas he was almost an hundred years old. For Abraham was a hundred years old when Isaac was born (Gen 21:15) and it was the year before that a son had been promised him: the Lord said: I will surely return to you in the spring, and Sarah your wife shall have a son (Gen 18:10).

But it seems that his body was not dead as far as the reproductive power was concerned, because even after Sarah died he took another wife, Keturah, who bore him a number of sons, as is recorded in Genesis (Gen 25:1).

Some answer that the reproductive power in him was dead as far as reproducing from an old woman was concerned, but not as far as reproducing from a young woman. For old men are wont to beget offspring from the young but not from old women, who are less fit for conception. However, it seems better to say that Abraham's reproductive power was miraculously restored both in regard to Sarah and to all women.

Second, he mentions a difficulty on the part of the wife when he says, nor the dead womb of Sarah, i.e., he does not consider it so as to question the promise.

He says, dead, on account of sterility as well as old age. For it had ceased to be with Sarah after the manner of women (Gen 18:11). Hence in Isaiah, where it is written: look to Abraham your father and to Sarah who bore you (Isa 51:2), the preceding passage says: look to the rock from which you were hewn and to the quarry from which you were dug out, in order to show the feebleness and frigidity of both.

Paul says that Abraham "gave glory to God" when he was attacking those who were seeking their own glory in the sight of men by doing the works of the law.

For God neither gave any proof nor made any sign, but there were only bare words promising such things as nature did not hold out any hopes of. Yet still he says, "he staggered not." He does not say, "He did not disbelieve," but, "He staggered not," that is, he neither doubted nor hesitated though the hindrances were so great. From this we learn, that if God promise even countless impossibilities, and he that heareth doth not receive them, it is not the nature of things that is to blame, but the unreasonableness of him who receiveth them not. "But was strong in faith." See the pertinacity of Paul. For since this discourse was about them that work and them that believe, he shows that the believer works more than the other, and requires more power, and great strength, and sustains no common degree of labor. For they counted faith worthless, as having no labor in it. Insisting then upon this, he shows that it is not only he that succeeds in temperance, or any other virtue of this sort, but he that displays faith also who requires even greater power. For as the one needs strength to beat off the reasonings of intemperance, so hath the faithful also need of a soul endued with power, that he may thrust aside the suggestions of unbelief. How then did he become "strong?" By trusting the matter, he replies, to faith and not to reasonings: else he had fallen. But how came he to thrive in faith itself? By giving glory to God, he says.

Abraham doubted neither the impossibility of old age nor the greatness of the promise.

Note how he proves that the believer has need of great strength. Many disparaged faith as a matter requiring no labor, while they exalted works as requiring sweat and strength. But the apostle says that the believer has need of a great and mighty soul, so as to repel the suggestions of unbelief, just as Abraham was strong in faith. And how was Abraham strong in faith? "Giving glory to God," that is, not believing through human reasoning, but thinking within himself thoughts worthy of the glory of God, and being fully persuaded that God is able to do the impossible; for in this consists the glory of God.

Then when he says, in the promise also of God, he commends Abraham's faith in the repeated promise that his seed would be exalted.

First, he mentions the firmness of faith;

second, the cause of the firmness, at giving glory to God.

First, therefore, he says: in the promise also of God, i.e., the promise that his seed would be exalted or that it would be multiplied, which was repeated: look toward heaven and number the stars. . . . So shall your descendants be (Gen 15:5); you shall be the father of a multitude of nations (Gen 17:4); I will multiply your descendants as the stars of heaven (Gen 22:17).

Or, in the promise of God can refer to the exaltation of his descendants, because when he had said: I will multiply your descendants, he added at once: and your descendants shall possess the gates of their enemies and by your descendants shall all the nations of the earth be blessed.

Concerning this promise of God he staggered not by distrust, i.e., he did not doubt the truth of the divine promise: he who doubts is like a wave of the sea that is driven and tossed by the wind (Jas 1:6); but was strengthened in faith, i.e., clung firmly to his belief: resist him, firm in your faith (1 Pet 5:9).

God brings about the faith of the Gentiles, because he is able to perform what he has promised. If it is God who produces our faith, acting in a wondrous manner in our hearts so that we believe, surely we should not fear that he cannot do the entire work.

Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's generation, shall we suffer to the utmost for our insolence. For if the type of the resurrection is not to be searched into, much less those untterable and awestriking subjects. And he does not use the word "believed" merely, but, "being fully persuaded." For such a thing is faith, it is clearer than the demonstration by reasons, and persuades more fully. For it is not possible for another reasoning succeeding to it to shake it afterwards. He indeed that is persuaded with words may have his persuasion altered too by them. But he that stays himself upon faith, hath henceforward fortified his hearing against words that may do hurt to it.

Having said then, that he was justified by faith, he shows that he glorified God by that faith; which is a thing specially belonging to a good life. For, "Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven." But lo! this is shown also to belong to faith! Again, as works need power, so doth faith. For in their case the body often shareth the toil, but in the faith the well-doing belongeth to the soul alone. And so the labor is greater, since it has no one to share the struggles with it.

Abraham thanked God as if he had already received the gift.

Then when he says, giving glory to God, he gives the reason why Abraham's faith was firm, for he grew strong in his faith giving glory to God by considering his omnipotence: great is his power (Ps 147:5).

Hence he continues: most fully knowing that whatsoever he has promised, he is able also to perform: you have power to act whenever you choose (Wis 12:18).

From this it is clear that whoever is not firm in faith detracts from God's glory either in regard to his veracity or his power.

Paul claims that Abraham is worthy of this praise because although he knew that he could not do it himself, he strengthened his weakness by faith, so that he believed that with God's help he could do what he knew was impossible by the laws of the universe. He was of great merit before God because he believed God over against his own knowledge, not doubting that because he was God he could do things which were impossible according to the world's wisdom.Paul therefore urges the Gentiles to believe as firmly as Abraham did so that they might receive the promise of God and his grace without any hesitation, secure in the example of Abraham that the praise given to a believer increases if he believes what is incredible and seems to be foolish to the world. For the more foolish what he believes is thought to be, the more honor he will have, and indeed it would be foolish to believe it if it were said to occur without God.

"And therefore it was imputed to him for righteousness."

Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's generation, shall we suffer to the utmost for our insolence. For if the type of the resurrection is not to be searched into, much less those unutterable and awestiking subjects. And he does not use the word "believed" merely, but, "being fully persuaded." For such a thing is faith, it is clearer than the demonstration by reasons, and persuades more fully. For it is not possible for another reasoning succeeding to it to shake it afterwards. He indeed that is persuaded with words may have his persuasion altered too by them. But he that stays himself upon faith, hath henceforward fortified his hearing against words that may do hurt to it.

This was because Abraham believed so completely and so steadfastly.

The Apostle said much in praise of Abraham, but someone might object: what is that to us? Therefore he states that it was written for us as well, that faith will be reckoned as righteousness for us too, if only we have it, believing in Him Who raised Jesus.

Then when he says, and therefore it was reputed to him, he commends Abraham's faith in regard to its effect.

First, he mentions the effect it had in him, saying, and therefore, namely, because Abraham believed this so firmly, it was reputed to him unto justice: and it was reckoned to him as justice (1 Macc 2:52).

Paul says that in Abraham a model was given to both Jews and Gentiles, so that by his example we might believe in God and Christ and the Holy Spirit, and that it might be reckoned to us as righteousness.

After saying many great things of Abraham, and his faith, and righteousness, and honor before God, lest the hearer should say, What is this to us, for it is he that was justified? he places us close to the Patriarch again. So great is the power of spiritual words. For of one of the Gentiles, one who was recently come near, one who had done no work, he not only says that he is in nothing inferior to the Jew who believes (i.e. as a Jew), but not even to the Patriarch, but rather, if one must give utterance to the wondrous truth, even much greater. For so noble is our birth, that his faith is but the type of ours. And he does not say, If it was reckoned unto him, it is probable it will be also to us, that he might not make it matter of syllogism. But he speaks in authentic words of the divine law, and makes the whole a declaration of the Scripture. For why was it written, he says, save to make us see that we also were justified in this way? For it is the same God Whom we have believed, and upon the same matters, if it be not in the case of the same persons. And after speaking of our faith, he also mentions God's unspeakable love towards man, which he ever presents on all sides, bringing the Cross before us.

"Now it was not written for his sake alone, that it was reckoned to him for righteousness, but for our sake also, to whom it shall be reckoned, believing in him who raised up Jesus Christ our Lord from the dead, who was delivered up for our offenses, and rose again for our justification." In this place, what he says, "not for his sake alone," is to be understood as "concerning him"; and again what he says, "but for our sake also," this is, "and concerning us." For it is manifest that this which is said, "Abraham believed God, and it was reckoned to him for righteousness," Moses did not write in order that Abraham might read it, who had of course long since died, but that we might take from a reading of this sort a profiting in faith, understanding that if we too so believe God as he believed, our faith also shall be reckoned to us for righteousness, "believing in him who raised up Jesus Christ our Lord from the dead."

But I should like to inquire into this: whether it is only for this reason that the Apostle says that "it was not written for the sake of" Abraham "alone, but for our sake also," namely, because he said, "Abraham believed God, and it was reckoned to him for righteousness." Do you suppose that this saying alone, out of all the things that are said about Abraham, was written not for his sake only, but for ours as well? Or will certain other things also appear to have been written not for his sake only, but for ours too? Or is it rather the case that all the things which are said about him are said not about him alone, but for our sake as well? And not only concerning Abraham — but see whether perhaps these same considerations ought to be applied in like manner to Isaac as well, so that the things written about him look not to him alone but to us also. And similarly concerning Jacob and the rest of the patriarchs. For what reason will there appear to be that the things written about Abraham should be said to pertain to us also, but not in the same way the things written about Isaac, and about Jacob, and about Judah, or about Joseph, and the rest? But if no reason appears why this should be so understood of one patriarch and not of the others as well, it will follow that the things written about them all seem to have been written not only for the sake of those who lived at that time, but for our sake also. And what especially persuades me to think thus is that word of the Gospel in which our Lord and Savior answered those who had said to him, "Our father is Abraham": "If you were Abraham's seed, you would surely do the works of Abraham. But now you seek to kill me, a man who has spoken to you the truth which I heard from my Father: this Abraham did not do." By this he certainly shows that those who do the works of Abraham are the sons of Abraham; and that the things written about Abraham were written for their sake. Here now it belongs to a wise man, one enlightened by God, to look closely and to discern how each single work that is written of Abraham may be seen to be fulfilled in himself; for example, what was said to him: "Go out from your land, and from your kindred, and from your father's house, and come into the land which I will show you" — how he too who wishes to be seen from his works to be of the seed of Abraham ought to obey these words, which assuredly were written not for Abraham's sake only, but also for the sake of those who believe in him who raised Jesus our Lord from the dead; and, when he has fulfilled these things, how he ought also to hope for what is added, that is: "And I will make you into a great nation, and I will bless you, and I will magnify your name, and you shall be blessed: and I will bless those who bless you, and I will curse those who curse you, and in you shall all the tribes of the earth be blessed"; and again, when Scripture says, "And Abraham departed according to the things which the Lord had spoken to him" — how this too seems to have been written not for Abraham's sake only, but for ours also, that we may walk according to all the things which the Lord has spoken. And likewise concerning Isaac, or concerning the others, the things that are similarly written — how these too may be seen to pertain to us. But it is not the business of the present occasion to bring all these things forward and to examine each one, showing in what manner the things said or done by Abraham or by the other saints in the divine Scriptures are fulfilled also in us who believe in him in whom Abraham believed; but so far as the necessity of the present work allows, we have opened a road along which whoever desires to be exercised in the Scriptures may advance more widely. Thus far the course of our discussion has run concerning the character of that faith which was reckoned unto righteousness, and concerning the observance of the various laws, and the difference between uncircumcision and circumcision. Now let us see in what manner those who have been justified by faith and not by works are instructed by the Apostle.

Second, he shows the effect which his faith had on others. In regard to this he does three things.

First, he shows the likeness between the effect it had in him and in others, saying, now it is not written only for him, that it was reputed to him unto justice, so as to make us think that for Abraham alone faith was reckoned as justice, but also for us, to whom it, namely, faith, shall be reputed as justice: what things soever were written were written for our learning (Rom 15:4).

Therefore, it was written for him that he might be an example to us, and for us that he might raise our hope for justice.

Although what is now believed is different, faith has one and the same gift. Therefore we receive this gift because we believe. And believing that Christ is the Son of God, we are adopted as sons, for God could give no greater gift to believers than to call them sons of God once they had renounced their sins. For we are called "sons of God," but they are not worthy even to be called servants.

The Lord is building his own temple, for the Father raised Christ from the dead in order to do his work through the Son.

I should indeed like to inquire why it is that in this place the Apostle, when naming God, in whom we believe and in whom Abraham believed, did not say "believing" in God most high, or "believing in him" who made heaven and earth, or "in him" who made the angels and the other powers of the heavenly glory; but says: "who raised the Lord Jesus from the dead." Let us therefore inquire for what cause this title of the Lord's resurrection is taken up for the comparison of Abraham's faith. Had Abraham believed in him who raised the Lord Jesus from the dead, when Jesus had not yet then been raised from the dead? I should wish, then, to consider what Paul had in view when he promises us that, just as faith was reckoned to Abraham believing for righteousness, so also it shall be reckoned to us who believe in him who raised Jesus our Lord from the dead. In this matter I, according to the smallness of my perception, observe this: that it is far more magnificent among the praises of God to have raised Jesus our Lord from the dead than to have made heaven and earth, to have created the angels and established the heavenly powers. For that was to make the things which were not, but this to repair the things which had perished. That was to establish things not yet destroyed, this to restore things already destroyed. That, finally, was accomplished by a command, this by suffering. But of this so great and so magnificent a mystery, a form and image had gone before in the faith of Abraham. For he had believed, when he was bidden to offer his only son, that God was able to raise him even from the dead; he had believed also that the matter was then being transacted not for that Isaac alone, but that for his seed, which is Christ, the full truth of the sacrament was being kept in store. Thence, finally, he offered his only son rejoicing, because in him he was pondering not the destruction of his posterity, but the repairing of the world and the renewal of the whole creation, which has been restored through the resurrection of the Lord; and therefore the Lord says of him: "Abraham your father rejoiced to see my day; and he saw it and was glad." In this way, then, the comparison made between the faith of Abraham and of those who believe in him who raised the Lord Jesus will be seen to be fitting; because what he believed would be, is believed by us to have been done. And at the same time this also is shown, which does not please the heretics: that God, in whom Abraham believed and who reckoned his faith for righteousness, is the very one who also raised the Lord Jesus from the dead; nor is any room left for understanding one God of the law and another the Father of our Lord Jesus Christ. But let us inquire something else: since there are very many things which Christ is said to be (for he is called both Wisdom, and power, and righteousness, and word, and truth, and life), why the Apostle makes mention, in our faith, chiefly of his resurrection. The same Apostle says elsewhere that "God has raised us up together with Christ, and has made us sit together with him in the heavenly places." This, then, is what he admonishes: If you believe that Christ rose from the dead, believe also that you yourselves have risen together with him; and if you believe that he sits at the right hand of the Father in the heavens, believe also that you yourselves are now placed not among earthly things, but among heavenly; and if you believe that you have died together with Christ, believe that you shall also live together with him; and if you believe that Christ died to sin and lives to God, you also be dead to sin, and live to God. And this is what he attests by apostolic authority when he says: "If you have risen with Christ, seek the things that are above, where Christ is, sitting at the right hand of God; savor the things that are above, not the things that are upon the earth" — because he who acts thus shows that he believes in him who raised Jesus our Lord from the dead, and to such a one faith is truly reckoned for righteousness. For neither is it possible that righteousness should be reckoned to one having in himself something of unrighteousness, even if he believes in him who raised the Lord Jesus from the dead. For unrighteousness can have nothing in common with righteousness, just as neither light with darkness, nor life with death. So therefore also, to those who indeed believe Christ, and yet do not put off the old man with his unrighteous deeds, faith cannot be reckoned for righteousness. And in like manner we can say that, just as righteousness cannot be reckoned to the unrighteous, so neither can chastity be reckoned to the unchaste, nor equity to the iniquitous, nor liberality to the miser, nor piety to the impious, so long as he does not cast off the old garments of the vices and put on "the new man, who is created according to God, and is renewed in the knowledge of God after the image of him who created him."

We are meant to imitate Abraham's example as if he were our father, just as we imitate the examples of the saints, by which they pleased the Lord. They were tempted so that they might know themselves and so that we might follow them. We shall benefit if we believe as completely that God has raised Christ from the dead as Abraham believed that his body, which was as good as dead, could be made alive in order to produce children.

Second, at if we believe in him, he shows a likeness in faith.

For what was reckoned as justice was Abraham's faith in believing that his body, as good as dead, and the barren womb of Sarah could be vivified for procreating children. It shall be reputed also to us if we believe in him that raised up Jesus Christ, our Lord, from the dead and in God the Father, to whom he says in a psalm: but do you, O Lord, be gracious to me and raise me up (Ps 41:10). And because the power of the Father and of the Son is the same, he also rose by his own power.

That this faith justifies is shown below: if you confess with your mouth the Lord Jesus and believe in your heart that God has raised him up from the dead, you shall be saved (Rom 10:9).

Those who were baptized before Christ's passion received only the remission of their sins.… But after the resurrection both those who were baptized before and those who were baptized after were all justified by the set form of faith in the Trinity, and they received the Holy Spirit, who is the sign of believers that they are children of God.… For by the Savior's passion death is vanquished. Once it was dominant because of sin, but it does not dare to hang on to those who have been justified by God.

See how after mentioning the cause of His death, he makes the same cause likewise a demonstration of the resurrection. For why, he means, was He crucified? Not for any sin of His own. And this is plain from the Resurrection. For if He were a sinner, how should He have risen? But if He rose, it is quite plain that He was not a sinner. But if He was not a sinner, how came He to be crucified?-For others,-and if for others, then surely he rose again. Now to prevent your saying, How, when liable for so great sins, came we to be justified? he points out One that blotteth out all sins, that both from Abraham's faith, whereby he was justified, and from the Saviour's Passion, whereby we were freed from our sins, he might confirm what he had said. And after mentioning His Death, he speaks also of His Resurrection. For the purpose of His dying was not that He might hold us liable to punishment and in condemnation, but that He might do good unto us. For for this cause He both died and rose again, that He might make us righteous.

For this reason also in what follows he adds and says of the Lord Jesus: "Who was delivered up," he says, "for our sins, and rose again for our justification" — that he may show that those things for which Christ was delivered up we too ought to abhor and cast away. For if we believe that he was delivered up for our sins, how is not every sin to be counted by us as foreign and hostile, for which our Redeemer is recorded to have been delivered up to death? For if there should again be for us any fellowship or friendship with sin, we show that we count the death of Christ Jesus as nothing, since we embrace and follow the very things which he overcame and conquered. And the Apostle, binding all this together as it were into the very body of sin, called it the garment of the old man, which he urges to be put off by those who believe in him who raised the Lord Jesus from the dead, so that, having cast away the garment of unrighteousness, they may put on the Lord Jesus, who is the true garment of righteousness, in order that faith may deservedly be reckoned for righteousness to those who believe. "He was therefore delivered up for our sins, and rose again for our justification." For indeed, if we have risen with Christ, who is righteousness, and walk in newness of life, and live according to righteousness, Christ has risen for us unto our justification. But if we have not yet put off the old man with his deeds, but live in unrighteousness, I dare to say that Christ has not yet risen for us unto justification, nor has he been delivered up for our sins. For if I believe this, how can I love that for the sake of which he endured death? If I believe that he rose again for my justification, how can injustice be pleasing to me? Christ, therefore, justifies those alone who have taken up a new life after the example of his resurrection, and who cast off the old garments of injustice and iniquity as being the cause of death.

Christ wiped away our sins by his death, and, rising again in the same state as the one in which he died, he appeared to believers in order to confirm their righteousness.

The apostle also knows what kind of God he has ascribed to us, when he writes: "If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things? " You see how divine Wisdom has murdered even her own proper, first-born and only Son, who is certainly about to live, nay, to bring back the others also into life. I can say with the Wisdom of God; It is Christ who gave Himself up for our offences. Already has Wisdom butchered herself also.

Christ underwent suffering for our sins in order to pay our debt and so that his resurrection might prefigure the general resurrection of us all.

If you doubt how you can be justified, then picture in your soul Jesus, Who blotted out all your sins, Who died not for His own sin, but for the sin of the world. Since He died without having sin, He justly rose again. For how could He Who had no sin be held in Hades? Thus, He died and rose again precisely so that He might both free us from sins and make us righteous. Therefore, just as Abraham believed that his already deadened body would become fruitful, so you too believe that Jesus died and rose again, and it will be reckoned to you as righteousness, just as it was to your forefather Abraham.

Third, at who was delivered up for our sins, he assigns the cause why faith in the resurrection of Christ justifies, saying, who, namely, Christ, was delivered up, namely to death, by God the Father: he that spared not even his own Son, but delivered him up for us all (Rom 8:32), by himself: he gave himself up for us (Eph 5:25), by Judas: he who delivered me to you has the greater sin (John 19:11), and by the Jews: they will deliver him to the gentiles to be mocked (Matt 20:19).

And rose again for our justification, i.e., to justify us by rising: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life (Rom 6:4).

That he was put to death for our sins seems plain from the fact that by his death he merited the remission of our sins, but he did not merit by rising, because in the risen state he was not a pilgrim but one who had arrived.

Therefore, it must be said that Christ's death was salutary for us not only by way of merit but also by way of effecting it. For since Christ's human nature was somehow the instrument of his divinity, as Damascene says, all the acts and sufferings of his human nature were salutary for us, considering that they flowed from the power of his divinity. But because an effect has to some extent a similarity to its cause, the Apostle says that Christ's death, by which mortal life was extinguished in him, is the cause of extinguishing our sins. But his resurrection, by which he returns to a new life of glory, he calls the cause of our justification, by which we return to the new life of justice.