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(1) What therefore shall we say Abraham to have found, who is our father according to the flesh? (2) For if Abraham was justified by works of law, he has glory, but not before God. (3) For what do the Scriptures say? "Abraham believed God [credidit Deo], and it was reputed to him as justice." (4) Now, to him who works the reward is not reckoned as a gift, but as his due. (5) But to him who does not work, but believes unto him [credenti in eum] who justifies the impious, his faith is faith is reputed as justice according to the purpose of the grace of God. (6) As David also speaks of the blessedness of the man to whom God reputes justice without works: (7) "Blessed they whose iniquities are remitted, and whose sins are covered. (8) "Blessed the man to whom the Lord has not reckoned sin." (9) So does this blessedness reside only in circumcision, or also in uncircumcision? For we say that faith was reputed to Abraham as justice. (10) How therefore was it reputed? In circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. __________________________________________________________________________________ After excluding the glory which the Jews took in the Law, on the basis of which they preferred themselves to the Gentiles [n. 169 and 248], the Apostle now excludes their glory in regard to circumcision. About which he does two things. First, he takes up the question he had raised earlier [n. 247], when he asked: "What is the usefulness of circumcision?" And because Abraham was the first to receive the command about circumcision, as stated in Genesis 17(:10), he repeats the question in the person of Abraham himself, saying: If it is true that God justifies the uncircumcised as well as the circumcised, What usefulness then shall we say Abraham to have found, who is our father according to the flesh? That is, according to circumcision and other bodily observances. For it does not seem fitting to say that he found no usefulness, since it is stated in Isaiah 48(:17), "I am the Lord, your God, who teaches you useful things." 323. Secondly, when he says, For if Abraham, he answers the question he had raised. He does two things. First, he shows that Abraham did not obtain justification through circumcision and the other works of the Law, but rather through faith; secondly, he commends his faith, there [v.18; n. 367] at who against hope. In regard to the first he does two things. First, he explains his position with a reason based on divine acceptance; secondly, by reason of God’s promise, there [v. 13; n. 351] at For not through the Law. In regard to the first he does three things. 167 First, he proposes a conditional statement; secondly, disproves the consequent, there [v.3; n. 326] at For what do the Scriptures say?; thirdly, he proves the conditional statement, there [v. 6; n. 332] at As David also. 324. In regard to the first the Apostle intends to argue in the following manner: If Abraham were justified from works of the Law, he would have no glory with God; therefore, he was not justified from works. Hence, he presents the conditional [statement, saying]: It has been asked what Abraham found in virtue of bodily circumcision, and it is obvious that he did not find himself justified from works of the law, such that his justice consisted in the works of the Law. For he has glory, namely, before men, who see the outward works, but not before God, who sees in secret: "The Lord looks on the heart" (1 Sam l6:7); "So let no one boast of men" (1 Cor 3:21). Hence it is written against some that "they loved the praise of men more than the praise of God" (John l2:43). 325. Against this one might object that becoming accustomed to outward works generates an inward habit, according to which a man’s heart is also well disposed and so made ready to perform well and take pleasure in good works, as the Philosopher teaches in Ethics II. The answer is that this takes place in human justice, through which man is ordained to the human good. For the habit of this justice can be acquired through human works, but the justice which obtains glory before God is ordained to the divine good, namely future glory, which exceeds human ability, as is stated in 1 Cor 2(:9), "It has not arisen in the heart of man what God has prepared for those who love him." 168 Consequently, a man’s works are not proportioned to causing the habit of this justice; rather, a man’s heart needs first to be justified inwardly by God, so that he can perform works proportioned to divine glory. 326. Then when he says For what do the Scriptures say, he disproves the consequent, which was negative, by proving the opposite affirmative, namely, that Abraham did have glory before God. He proves this on the authority of Scripture: first, he cites the authority; secondly, he explains, there [v. 4; n. 328] at Now, to him. 327. First, therefore, he says: I say that Abraham was justified in a way that gave him glory before God. For what do the Scriptures say (Gen 15:6): Abraham believed God who promised that his seed would be multiplied. "Believe God and he will help you" (Sir 2:6). And it was reputed to him, i.e., by God, as justice: "Was not Abraham found faithful when tested?" (1 Macc 2:52). Consequently, it is clear that before God, by whom that he believed was reckoned to him as justice, he has glory. But it should be noted that Abraham expressed the justice described, which God regards, not in some outward work but in the inward faith of the heart, which God alone sees. Indeed, since the act of faith is said to be threefold, namely, to believe God [Deum], to believe God [Deo] and to believe unto God [in Deum], he mentions this act, namely to believe God [Deo], which is the proper act of faith and indicates its nature [species]. For to believe unto God shows the ordering of faith to its end, which is through charity; for to believe unto God is to go to God by believing, which charity does. Consequently, it follows upon the nature of faith. 169 But to believe God [Deum] indicates the matter of faith taken as a theological virtue, having God for its object. Consequently, this act does not yet attain the nature of faith, because if one believes in God in virtue of certain human reasons and natural signs, he is not yet said to have the faith of which we now speak, but only when he believes something for the reason that it was said by God—which is indicated by the phrase, "to believe God [Deo]." It is from this that faith takes its nature [specificatur], just as any cognitive habit takes its nature from the reason in virtue of which it assents to something. For a person possessing scientific philosophical knowledge is inclined to assent to its statements for one reason, namely, through demonstration, but one having the habit of opinion is inclined to assent for a different reason, namely, through a dialectical syllogism. 328. Then, when he says Now, to him who works, he explains the aforementioned biblical citation as regards the words it was reputed to him as justice. Two explanations of these words are given in the Gloss. In the first explanation they are linked to the final reward, concerning which first, he shows how it is related to works; secondly, how it is related to faith, there [v. 5; n. 330] at But to him who does not work. 329. First, therefore, he says that to him who works the works of justice, the reward of eternal recompense—concerning which Isaiah 40(:10) says, "Behold his reward is with him"—are not reckoned as a gift [secundum gratiam] only but as his due: "Did you not agree with me for a denarius?" (Mt 20:2). 170 But on the contrary it is stated below (6:23), "The free gift [gratia] of God is eternal life," and again: "The sufferings of this present time are not worth comparing with the glory that is to be revealed to us" (Rom 8:18). Therefore, that reward is not made as due, but as a gift. The answer is that human works can be considered in two ways. In one way, according to the substance of the works, and considered this way they do not have anything deserving [condignum] that the award of eternal glory should be given. In another way, they can be considered according to their source, namely, insofar as they are performed under God’s impulse in accord with the intention of God who predestines. And in this respect the aforesaid reward is due them by debt, because, as is stated below (8:14): "All who are led by the Spirit of God are sons of God"; "and if sons, then heirs" (8:17). 330. Then (v. 5) he shows how the eternal award is related to faith, saying, but to one who does not work outward works, for example, because he does not have time to work, as in the case of one who dies immediately after baptism, but believes in him who justifies the ungodly, namely, in God, of whom he says below (8:33): "It is God who justifies," his faith is reckoned, i.e., faith alone without outward works, as righteousness, so that in virtue of it he is called just and receives the reward of justice, just as if he had done the works of justice, as he says below (10:10): "Man believes with his heart and so is justified," according the purpose of the grace of God, i.e., accordingly as God proposes to save men gratuitously: "Who are called according to his purpose (Rom 8:28); "He accomplishes all things according to the counsel of his will" (Eph 1:11). 331. Another explanation refers those words to man’s justification. 171 Then to the one who works, i.e., if anyone be justified by works, the justice would be reckoned not as a gift but as his due: "If it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace" (Rom 11:6). But to him who does not work, so as to be justified by his works, but believes in him who justifies the ungodly, his faith will be reckoned as justice according to the purpose of God’s grace, not that he merits justice through faith, but because the believing itself is the first act of the justice God works in him. For from the fact that he believes in God justifying, he submits himself to his justification and thus receives its effect. This is the literal explanation and accords with the intention of the Apostle, who lays special stress on the words, "it was reckoned to him as righteousness (Gen 15:6)" a saying which is used when that which is lacking on someone’s part is reckoned to him gratis, as if he had accomplished the whole. That is why the Apostle says that such reckoning would have no place, if righteousness were from works, but only as it is from faith. 332. Then when he says As also David (v. 6) he proves the conditional statement by a quotation from a psalm. First, he gives its sense; secondly, he presents its words, there [v. 7; n. 334] at Blessed they whose; thirdly, he excludes a false interpretation, there [v. 9; n. 339] at So does this blessedness? 333. He says: So also David pronounces a blessing [happiness] upon the man to whom God reckons, i.e., confers, justice apart from works, i.e., gratis, without preceding works: "Not because of deeds done by us in righteousness" (*** 3:5). 172 But man’s happiness is from God, as Ps 40 (v.5) says: "Blessed is the man who makes the Lord his hope." Hence, it is plain that he has glory before God who is justified not by the works of the Law, as has been said. 334. Then when he says Blessed they (v. 7) he presents David’s words containing the previous judgment and says that those whose sins are forgiven are blessed; consequently, they did not previously have good works, from which they obtained righteousness or happiness. 335. But sin is divided into three classes: original, actual mortal and actual venial. First, in regard to original sin he says: Blessed are those whose iniquities are forgiven. Here it should be noted that original sin is called iniquity, because it is the lack of that original justice, by which in equity man’s reason was subject to God, the lower powers to reason, and the body to the soul. This equity is removed by original sin, because after reason ceased to be subject to God, the lower powers rebel against reason and the body is withdrawn from obedience to the soul and subjected to decay and death. Hence Ps 51 (v.5) says: "I was brought forth in iniquities." In both texts original sin is presented in the plural, either because of the multitude of men in whom original sin is multiplied or better because it virtually contains within itself all sins in some way. Such original sin is said to be forgiven, because the reatus passes with the coming of grace, but the effect remains in the form of fomes or concupiscence, which is not entirely taken away in this life, but is remitted or mitigated. 336. Secondly, in regard to actual mortal sin he says, and whose sins are covered. 173 For sins are said to be covered from the divine gaze, inasmuch as he does not look upon them to be punished: "Thou didst cover all their sin" (Ps 85:2). 337. Thirdly, in regard to venial sin he says, blessed is the man against whom the Lord will not reckon his sin, where sin refers to venial sins which, although light, if they be many, man is separated and distant from God: "The good Lord will pardon everyone who sets his heart to seek God, even though not according to the sanctuary’s rules of cleanness" (2 Ch 30:18). 338. These three can be distinguished in another way. For in sin are three things, one of which is offense against God. In regard to this he says, blessed are those whose iniquities are forgiven, the way man is said to remit an offense committed against him: "Her iniquity is pardoned" (Is 40:2). The second thing is the fact that the disordered deed has been done and cannot be said not to have occurred, once it has been perpetrated; but it is covered over by the hand of God’s mercy and is held as if not committed. The third is the debt of punishment, in regard to which he says: Blessed is the man against whom the Lord will not reckon his sin, i.e., to punish. 339. Then when he says So does this blessedness (v. 9) he excludes a false interpretation of the text. For a Jew could interpret it as meaning that the grace of forgiveness of sins is conferred only on the circumcised. Therefore, to exclude this the Apostle first raises the question, Is this blessing by which God confers righteousness without works, pronounced only upon the circumcised, i.e., affects only the circumcised, or also upon the uncircumcised, i.e. on the Gentiles? 174 Plainly it is for both, according to what he says below (10:12): "The same Lord bestows his riches upon all who call upon him." Secondly, there at For we say, to show this he appeals to the authority of Scripture (Gen 15:6), as if to say: I ask this, because we say that faith was reckoned to Abraham as righteousness. Thirdly, from this text he concludes to the answer, although he states it in the form of a question: How then was it reckoned to him, namely, Abraham’s faith as justice, i.e., was it before, i.e., when still uncircumcised, or after he had been circumcised? He answers: It was not after, but before he was circumcised. This is obvious from the reported sequence of events. For Gen (15:6) reports that faith was reckoned to Abraham as righteousness, but the fact of receiving circumcision is not recorded until Gen (17:23 ff). Therefore, if Abraham, still uncircumcised, was justified by faith, it is plain that the justice of faith, through which sins are forgiven gratis, occurs not only in circumcision but also in uncircumcision, i.e., in Gentiles.
Having showed that the blessing of forgiveness of sins is obtained not only in circumcision but also in uncircumcision on the ground that Abraham was justified when he was still uncircumcised [n. 339], the Apostle now responds to an objection. For someone could say: If Abraham was justified before circumcision, then he was circumcised without reason and for no purpose. To exclude this objection, he first states that circumcision was not the cause but the sign of righteousness; secondly, he shows what he obtains from this sign, there [v. 11b; n. 344] at that he might be the father; thirdly, how he obtains it, there [v. 12b; n. 345] at who are not merely. 342. In regard to the first he does two things. First, he states that circumcision is a sign: "You shall be circumcised in the flesh of your foreskin and it shall be a sign of the covenant between you and me" (Gen 17:10). Secondly, he shows what it is a sign of, saying: a seal of the justice of faith, i.e., the justice that comes through faith, which faith is in uncircumcision, i.e., which Abraham had while he was still uncircumcised. 176 21 Aquinas elucidates the meaning of signaculum, which can mean the signet impressing a seal, by pointing to a sigillo, the seal impressed by a signet. As in Latin, however, but the signet and the impression made by the signet can be called the "seal." This makes translation difficult. 343. "Seal" is said in two ways. In one way, a seal [or signet] is a visible sign possessing a likeness to the thing signified, as in Ez (28:12): "You were the signet of perfection, full of wisdom." Circumcision had this visible likeness to Abraham’s faith. First, in regard to what he believed. For Abraham believed that his seed would be multiplied; hence, it was fitting to receive its sign in the organ of reproduction. Secondly, in regard to the effect of his faith, namely, the removal of fault, and this is signified by the removal of superfluous skin. In another way, "seal" [signaculum] means a sign hiding something which is to be revealed to friends, as is clear in the case of a sigillo:21 "Worthy art thou, who wast slain, to take the scroll and to open its seals" (Rev 6:9). Hence, the secret of the incarnation of Christ from the seed of Abraham was enclosed under the seal of circumcision. 344. Then he shows what follows from what has been said. For Abraham, still uncircumcised, was justified by faith and later received circumcision. From this he obtains the honor of being the father not only of the circumcised but also of uncircumcised believers. And this is what he says: The purpose was to make him father, i.e., from the foregoing it comes about that Abraham is the father, of all who believe without being circumcised, i.e., who are in the state of uncircumcision. Or Abraham is the father through uncircumcision, i.e., in virtue of what he had in uncircumcision, namely, that it be reckoned to them also as righteousness, namely, the fact that they believe, just as it was reckoned to Abraham. The power of this fatherhood is indicated in Mt (3:9): "God is able from these stones to raise up children to 177 Abraham." And likewise the father of the circumcised, who derive their origin from him: "Abraham is our father" (Jn 8:39). 345. Then he shows the manner in which he is the father even of the uncircumcised, namely, by imitation. And this is what he says: That he might be the father not merely of the circumcised but also of those who follow the example of the faith which our father Abraham had before he was circumcised, i.e., which Abraham had, while he was still uncircumcised: "If you were Abraham’s children, you would do what Abraham did" (Jn 8:39). 346. Since we are speaking of circumcision, it is fitting to consider three things about it, namely, why it was instituted [n. 347], what power it had [n. 349] and why it was changed [n. 350]. 347. In regard to the first it should be noted that circumcision, just as the other ceremonies of the Law, was instituted for two purposes. First, for divine worship, for which men were disposed in accordance with these ceremonies. In keeping with this, circumcision had three reasons for being instituted, the first of which was to signify the faith and obedience by which Abraham submitted to God, so that those who accepted the circumcision of Abraham should observe his faith and obedience. For it is stated in Heb 11: "By faith Abraham was circumcised." Hence, circumcision was instituted to signify his faith in future descendants, as has been stated. The second reason was to express in a bodily sign something that was to occur spiritually, namely, just as superfluous skin was removed from the organ of reproduction, which is the chief servant of concupiscence, so every superfluous desire should be 178 removed from man’s heart, as Jer (4:4) says: "Circumcise yourself to the Lord, remove the foreskin of your hearts." The third reason was to distinguish the people worshiping God from all other people. This is why God commanded circumcision for the children of Israel, who were to dwell among the other nations after first living alone and uncircumcised in the desert. 348. The other purpose of circumcision and all the ceremonies is based on a relation to Christ, to whom they are compared as the figure to the reality and as the members to the body: "These are only a shadow of what is to come, but the body belongs to Christ" (Co1 2:17). Accordingly, by bodily circumcision is signified the spiritual circumcision to be accomplished by Christ: first in the soul, inasmuch as it is through him that concupiscence and the effects [reatus] of sin are removed by Christ: "In him," namely, Christ, "also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ" (Col 2:11). Secondly, in regard to the body, namely, when in the resurrection all possibility of suffering and death is removed from the bodies of the elect. Hence, circumcision took place on the eighth day, because it signified the eighth era. For the seventh is the era of those who are at rest in Christ, while the other six are the eras during which the world runs its course. Again, circumcision was done with knives of stone (Jos 5:2) to signify that spiritual circumcision was to be effected by the Rock, who is Christ, as stated in 1 Cor (10:4). However, it was not the general practice to use a knife made of stone. 349. In regard to the second question, namely, what power circumcision had, it should be noted that, as the Gloss [of Lombard, col. 1372] says here—the quotation is 179 taken from Bede—"During the Law, circumcision offered the same curative help against the wound of original sin as baptism is wont to give in the era of revealed grace." This shows that the power of circumcision extended to the removal of original sin. However, some say that grace was not conferred in circumcision; for without righteousness God’s grace cannot be present. But the Apostle says in Gal (2:21): "If justification were through the law, then Christ died to no purpose." And we can argue in the same way: If justifying grace were through circumcision, Christ died to no purpose. But this cannot be, for sin is never forgiven without grace: "Justified by his grace we have peace with God (Rom 5:1). Therefore, others say that grace was conferred in circumcision to produce privative effects, namely, to remove guilt, but not positive effects, namely, the work of righteousness. But this does not seem fitting either, for the positive effects of any form precede in the order of nature the privative effects; for example, light does not expel darkness except by illuminating. Similarly, grace expels guilt by producing righteousness. But if the prior is removed, the subsequent is removed. Therefore, it is better to say that ex opere operato circumcision did not have effective power either to remove guilt or to produce righteousness. It was merely a sign of righteousness, as the Apostle says here. But through faith in Christ, of which circumcision was a sign, it removed original sin and conferred the help of grace to act righteously. 350. In regard to the third question, it is clear from what has been said, why circumcision had to be changed. For it was a sign of something to come. But the same 180 sign does not suit the present, past and future. Therefore, baptism, as the sign of present grace, produces a more copious and more beneficial effect of grace, because the closer the agent is in time and place, the more effectively it works. 351. Then [n. 323] 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; secondly, he proves it, there [v. 14; n. 354] at If it is the adherents of the law. 352. First, therefore, the Apostle accepts on the authority of Genesis the promise made to Abraham and his seed that they should inherit 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 23:18). 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" (Ga1 3:16), because in the one in whom it is to be fulfilled Ps 2 (v.8) it is shown that he would inherit the world: "Ask of me and I will make the nations your heritage." Secondarily, it is fulfilled in those who through Christ’s grace are spiritually the seed of Abraham: "The children of the promise are reckoned as descendants" (Rom 181 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). 353. 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 says in Heb (7:19): "The law made nothing perfect." What he asserts is that such a promise was to be fulfilled through the righteousness of faith, because "the saints through faith conquered kingdoms" (Heb 11:33). 354. Then when he says If it is (v.14) he proves his statement: first, in regard to the denial that the promise is to be fulfilled through, the Law; secondly, in regard to the assertion that it is to be fulfilled through the righteousness of faith, there [v. 16; n. 359] at Therefore it is of faith. 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; secondly, he proves it, there [v. 15; n. 356] at For the law. The destruction of the consequent is manifest. 182 355. He says first, therefore, that the promise was not made through the Law. For if it is the adherents of the law who 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 null, i.e., the faith by which Abraham believed God promising Gen (c. 15) as been made futile. But this is not in keeping with what has been stated in 1 Cor (15:17): "If Christ has not been raised, your faith is futile and you are still in your sins." Why it is futile is shown when he adds, and the promise is abolished, i.e., emptied, because it does not produce its effect. But this is contrary to what is stated in Heb (11:11): "She considered him faithful who had promised" and to what is stated in this chapter (v.21): "Fully convinced that God was able to do what he had promised." 356. Then when he says For the law (v. 15) he proves the conditional statement through the effect or result of the Law. First, he proposes the effect or result of the Law; secondly, he proves it, there [v. 15b; n. 358] at For where there is no law. 357. 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 brings wrath; therefore, if the promise is to be fulfilled through the Law, faith is null and the promise is void. 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 Kg 22:13). 183 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 Ga1 (5:2): "If you receive circumcision, Christ will be of no advantage to you." 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 Cor (3:6): "The letter kills, but the Spirit gives life," namely, because "the Spirit helps us inwardly in our weakness" (Rom 8:26). 358. Then when he says For where there is no law (v.15b) he shows how it brings wrath, saying: But where there is no law, there is no 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 thy commands" (Ps 119:158). 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 119:119). 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. After showing that the promise made to Abraham and his seed was not to be fulfilled through the Law [n. 354], 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; secondly, in whom it is to be fulfilled, there [v. 16b; n. 361] at to all the seed; 185 thirdly, by whom it is to be fulfilled, there [v. 17b; n. 364] at who gives life to the dead. 360. 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, that is why it depends on 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 Jn 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, in order that the promise may be guaranteed and rest not on actions, which can fall short, but on grace, which is infallible: "My grace is sufficient for you" (2 Cor 12:9); "For all the promises of God find their Yes in him," namely, Christ, i.e., they are true (2 Cor 1:20). 361. Then when he says to all the seed (v.16b) 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" (Si 44:11). 362. Secondly, at not only, he explains what be meant by all the seed. For there is a bodily descendant, as is referred to in Jn (8:33): "We are the descendants of Abraham," and there is a spiritual descendant, as is referred to in Mt (3:9): 186 "God is able from these stones," i.e., from the Gentiles, "to raise up children to Abraham." 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. 363. Thirdly, at he 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, he, name1y, Abraham, is the father of us all, i.e., of all believers, Jew or Gentile: "The purpose was to make him father of all who believe" (Rom 4:11); "Look to Abraham, your father" (Is 51:2). Secondly, he cites the text, saying, as it is written (Gen 17:4), ‘I have made you the father of many nations,’ Another version has, I have appointed you. But it does not change the sense. "Abraham was the great father of a multitude of nations" (Si 44:19). Thirdly, at in the presence of 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" (Si 23:20). Accordingly, the Apostle says that the statement, I have made you, should be understood in the presence of God, i.e., in his presence in whom he believed. For Abraham had believed God promising things to come as if he saw them 187 present, because, as is stated in Heb (11:1); "Faith is the assurance of things hoped for, the conviction of things not seen." 364. Then when he says who gives life to the dead (v. 17b) he shows by whom this promise is to be fulfilled, saying, who, namely, God, gives life to 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 rea1ize the promise to Abraham: "As the father raises the dead and gives them life so the Son gives life to whom he will" (Jn 5:21). And calls the things that are not, i.e., he calls the Gentiles to grace as those that are, i.e., as the Jews: "Those who were not my people I will call ‘my people’" (Rom 9:25). He refers to the Gentiles as those that are not, because they were completely estranged from God, and it is stated in 1 Cor (13:2): "If I do not have charity, I am nothing." Consequently, through this call the promise to Abraham is fulfilled even in the Gentiles. 365. Or he calls those 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 (9:11): "Not because of works but because of his call she was told, ‘The elder will serve the younger.’" 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 Ps 147 (v.4): "He calls the stars by their names." According to this sense, what is said here is mentioned on account of an earlier statement (v.17): in the presence of God in whom he believed. 188 Two things seem to militate against what was said: I have made you the father of many nations. One of these was that Abraham was as good as dead from old age. Against this he says, who gives life to the dead. The other is that those many nations did not exist yet. Against this he says: He calls into existence the things that do not exist. 367. Then [v.18; cf. n. 323] he commends Abraham’s faith. First, he shows the greatness of his faith; secondly, its efficacy or fruit, there [v. 22; n. 377] at This is why it was reckoned. 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; secondly, in regard to the promise to exalt his descendants, there [v. 20; n. 374] at No distrust made him waver. In regard to the first he does two things: first, he shows that his faith was great; secondly, that it was solid, there [v. 19; n. 370] at He was not weak in faith. 368. In regard to the first he does two things: first, he mentions the greatness of Abraham’s faith, saying, In hope he, namely, Abraham, believed that he should become 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 Cor (9:10): "The plowman should plow in hope," or on a divine cause as in Ps 31 (v.1): "In thee, 0 Lord, have I hoped." 189 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, against the hope of natural and human causes he believed in hope of the divine promise. 369. Secondly, this promise is set out when he says, as he had been told, namely, in Gen (22:17): So shall your descendants be as the stars of heaven and as the sand on the seashore. Both of these are mentioned, because they suggest an uncountable multitude. For as to the stars it is stated in Dt (1:10): "The Lord your God has multiplied you, and you are this day as the stars of heaven for multitude"; as to the grains of sand it is stated in 1kg (4:20): "Judah and Israel were as many as the sand by the sea." 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 righteousness 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). 370. Then when he says, he did not weaken, 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 Pt 5:9). 371. Secondly (v.19b), he mentions the difficulties from which it is shown that his faith was not weak. 190 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, because he was about 100 years old. For "Abraham was a hundred years old when Isaac was born to him" (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 l8:l0). 372. But it seems that his body was 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 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. 373. Secondly, he mentions 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 Is (51:2), where it is written: "Look to Abraham your father and to Sarah who bore you," the preceding passage says: "Look to the rock from which you were hewn and to the quarry from which you were digged," in order to show the feebleness and frigidity of both. 191 374. Then when he says, concerning the promise of God, be commends Abraham’s faith in the repeated promise that his seed would be exalted. First he mentions the firmness of faith; secondly, the cause of the firmness, there [v. 20b; n. 376] at giving glory to God. 375. First, therefore, he says: concerning the [repeated] promise 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 it 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 no distrust made him waver, i.e., 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 he grew strong in his faith, i.e., clung firmly to his belief: "Resist him, firm in your faith" (1 Pt 5:9). 376. Then (v .20c) he gives the reason why Abraham’s faith was firm, for he grew strong in his faith as he gave glory to God by considering his omnipotence: "Great is his power" (Ps 147:5). Hence he continues: fully convinced that God was able to do what he had promised: "Thou hast power to act whenever thou dost choose" (Wis 12:18). 192 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. 377. Then (v.22b) he commends Abraham’s faith in regard to its effect. First, he mentions the effect it had in him, saying, that is why, namely, because Abraham believed this so firmly, it was reckoned to him as righteousness: "And it was reckoned to him as righteousness" (1 Macc 2:52). 378. Secondly, 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, But the words, ‘It was reckoned to him,’ were written not for his sake alone, so as to make us think that for Abraham alone faith was reckoned as justice, but for ours also. It, name1y, faith, will be reckoned to us as justice: "Whatever was written in former days was written for our instruction" (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 righteousness. 379. Secondly, there at believing in him (v.24b), he shows a likeness in faith. For what was reckoned as justice was Abraham’s faith believing that his body, as good as dead, and the barren womb of Sarah could be vivified for procreating children. It will be reckoned also to us who believe in him that raised from the dead Jesus our Lord and in God the Father, to whom he says in Ps 41 (v.10): "But do thou, 0 lord, be gracious to me and raise me up." And because the power of the Father and of the Son is the same, he also rose by his own power. 193 That this faith justifies is shown below (10:9): "If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved." 380. Thirdly, (v. 24c) he assigns the cause why faith in the resurrection of Christ justifies, saying, who, namely, Christ, was put to death [was delivered over] by God the Father: "He did not spare his own Son but gave 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" (Jn 19:11) and by the Jews: "They will deliver him to the Gentiles to be mocked" (Mt 20:19). And raised for our justification, i.e., to justify us by rising: "So that as Christ was raised from the dead by the glory of the Father, we too might 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 organ 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 righteousness. |