Thomas Aquinas Commentary Romans 4

1. After dismissing the glory the Jews took in the law, through which they considered themselves superior to the Gentiles, the Apostle now dismisses their glory in circumcision.

   Regarding this, he does two things.

   First, he takes up the question he had raised earlier when he asked, what is the profit of circumcision? (Romans 3:1). 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 profit shall we say then that Abraham has found, who is our father according to the flesh? This refers to circumcision and other physical observances. For it does not seem fitting to say that he found nothing useful, since it is stated in Isaiah, I am the Lord, your God, who teaches you useful things (Isaiah 48:17).

2. Second, with the words for if Abraham, he answers the question he had raised. Here he does two things:

   1. He shows that Abraham did not obtain justification through circumcision and the other works of the law, but rather through faith.
   2. He commends Abraham’s faith, at the words who against hope (Romans 4:18).

   Regarding the first point, he does two things:

   1. He explains his position with a reason based on divine acceptance.
   2. He explains it by reason of God’s promise, at the words for not through the law (Romans 4:13).

   Regarding the first of these, he does three things:

   1. He proposes a conditional statement.
   2. He disproves the consequent, at the words for what does the Scripture say?
   3. He proves the conditional statement, at the words as David also describes.

3. Regarding the first point, the Apostle intends to argue in the following manner: if Abraham were justified by works of the law, he would have no glory before God; therefore, he was not justified by works.

   Hence, he presents the conditional statement, saying: it has been asked what Abraham found by virtue of physical 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. 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 Samuel 16:7); so let no one boast of men (1 Corinthians 3:21). Hence it is written against some that they loved the praise of men more than the praise of God (John 12:43).

4. Against this, one might object that becoming accustomed to outward works generates an inward habit, by which a person's heart is also well-disposed, ready to perform well and take pleasure in good works, as the Philosopher teaches in Ethics II.

   The answer is that this occurs in human justice, through which a person is ordered toward the human good. For the habit of this justice can be acquired through human works. But the justice that obtains glory before God is ordered toward the divine good—namely, future glory—which exceeds human ability, as is said: it has not arisen in the heart of man what God has prepared for those who love him (1 Corinthians 2:9).

   Consequently, a person’s works are not proportional to causing the habit of this justice. Instead, a person’s heart must first be justified inwardly by God, so that he can perform works proportional to divine glory.

5. Then, with the words for what does the Scripture 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; second, he explains it, at the words now to him.

6. First, therefore, he says: I maintain that Abraham was justified in a way that gave him glory before God. For what does the Scripture say? Abraham believed God, who promised that his descendants would be multiplied (Genesis 15:6). Believe God and he will help you . And it was counted to him, that is, by God, for justice. Was not Abraham found faithful when tested? . Consequently, it is clear that he has glory before God, by whom his belief was counted to him as justice.

   It should be noted that Abraham expressed the described justice, 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—believing in God, believing God, and believing toward God—he mentions the act of "believing God," which is the proper act of faith and indicates its nature. For believing toward God shows the ordering of faith to its end, which is accomplished through charity; for to believe toward God is to go to God by believing, which charity does. Consequently, this follows from the nature of faith.

   But believing in God indicates the matter of faith taken as a theological virtue, having God for its object. This act does not yet attain the nature of faith, because if one believes in God based on certain human reasons and natural signs, he is not yet said to have the faith of which we now speak. He has it only when he believes something for the reason that it was said by God—which is indicated by the phrase "to believe God." It is from this that faith takes its nature, just as any cognitive habit takes its nature from the basis on 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.

7. Then, with the words now to him who works, he explains the aforementioned biblical citation regarding the words it was counted 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 this, first, he shows how it is related to works; second, how it is related to faith, at the words but to him who does not work.

8. First, therefore, he says that to one who works the works of justice, the reward of eternal recompense—concerning which it is said, behold his reward is with him (Isaiah 40:10)—is not counted as a gift only, but as a debt: Did you not agree with me for a denarius? (Matthew 20:13).

   But against this it is stated below: the grace of God is eternal life (Romans 6:23), and again: the sufferings of this present time are not worthy to be compared with the glory that will be revealed in us (Romans 8:18). Therefore, that reward is not given as something 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; considered this way, they do not in themselves merit the reward of eternal glory.

   In another way, they can be considered according to their source, namely, insofar as they are performed under God’s impulse in keeping with the intention of the predestining God. In this respect, the aforesaid reward is due to them as a debt, because, as is stated below: for as many as are led by the Spirit of God, they are the sons of God... and if sons, then heirs (Romans 8:14, 17).

9. Then he shows how the eternal reward is related to faith, saying, but to one who does not work outward works (for example, because he does not have time, as in the case of one who dies immediately after baptism), yet believes in him who justifies the ungodly, namely, in God, of whom he says below, God is the one who justifies (Romans 8:33), his faith is counted, that is, faith alone without outward works, for justice. 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: with the heart one believes for justice (Romans 10:10). And this is according to the purpose of the grace of God, that is, according as God proposes to save men gratuitously: to those who are the called according to his purpose (Romans 8:28); who works all things according to the counsel of His will (Ephesians 1:11).

10. The second explanation relates these words to a person’s justification.

    He says therefore, to one who works—that is, if anyone is justified by works—justice would be counted as a reward, not according to grace, but according to debt. And if by grace, then it is no longer of works; otherwise grace is no longer grace (Romans 11:6). But to one who does not work, so as to be justified by his works, yet believes in him who justifies the ungodly, his faith is counted for justice, according to the purpose of the grace of God. This does not mean that he merits justice through faith, but that believing itself is the first act of the justice God works in him. For by believing in the justifying God, he submits himself to God's 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 counted to him as justice (Genesis 15:6). This saying is used when that which is lacking on someone’s part is credited to him gratis, as if he had accomplished the whole.

    That is why the Apostle says that such a "counting" would have no place if justice came from works, but only as it comes from faith.

11. Then, with the words as David also describes, he proves the conditional statement with a quotation from a psalm.

    First, he gives its sense; second, he presents its words, at blessed are they; third, he excludes a false interpretation, at this blessedness, then.

12. He says: As David also describes the blessedness of a man to whom God counts (that is, confers) justice without works—that is, gratis, without preceding works: not because of deeds done by us in righteousness (Titus 3:5).

    But a person’s blessedness is from God, as the Psalm says: blessed is the man who makes the LORD his hope (Psalms 40:5). Hence, it is plain that he who is justified not by the works of the law, as has been said, has glory before God.

13. Then, with the words blessed are they, 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 justice or happiness.

14. But sin is divided into three classes: original, actual mortal, and actual venial.

    First, regarding original sin, he says: Blessed are they 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 proper order, a person’s reason was subject to God, the lower powers to reason, and the body to the soul. This proper order 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: I was brought forth in iniquities (Psalms 51:5).

    In both texts, original sin is presented in the plural, either because of the multitude of people in whom original sin is multiplied or, better, because it virtually contains all sins within itself in some way.

    Such original sin is said to be forgiven because the state of guilt 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.

15. Second, regarding actual mortal sin, he says, and whose sins are covered.

    For sins are said to be "covered" from the divine gaze, inasmuch as God does not look upon them to punish them: You covered all their sin (Psalms 84:3).

16. Third, regarding venial sin, he says, blessed is the man to whom the Lord has not imputed sin. Here "sin" refers to venial sins which, although light, can separate and distance a person from God if they are many: 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 Chronicles 30:18).

17. These three can be distinguished in another way.

    For in sin there are three aspects. The first is the offense against God. Regarding this he says, blessed are they whose iniquities are forgiven, in the way a person is said to forgive an offense committed against him: her iniquity is pardoned (Isaiah 40:2).

    The second 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, regarding which he says, blessed is the man to whom the Lord has not imputed sin, that is, for punishment.

18. Then, with the words this blessedness then, 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: This blessedness then, by which God confers justice without works, does it remain in the circumcised only (that is, does it affect only the circumcised), or in the uncircumcision also (that is, on the Gentiles)? Plainly it is for both, according to what he says below: the same Lord is riches unto all that call upon him (Romans 10:12).

    Second, with the words for we say, he appeals to the authority of Scripture (Genesis 15:6) to show this, as if to say: I ask this, for we say that faith was counted to Abraham as justice.

    Third, from this text he draws his conclusion, though he states it as a question: How then was it counted to him (namely, Abraham's faith as justice)? That is, when he was in circumcision (when he was circumcised), or in uncircumcision (when he was still uncircumcised)?

19. He answers: Not in circumcision, but in uncircumcision. This is obvious from the sequence of events reported in Scripture.

    For Genesis reports that faith was counted to Abraham as justice (Genesis 15:6), but the account of his receiving circumcision is not recorded until Genesis 17:23 and following. Therefore, if Abraham, while still uncircumcised, was justified by faith, it is plain that the justice of faith, through which sins are forgiven gratis, is found not only among the circumcised but also among the uncircumcised, that is, among the Gentiles.

1. Having shown that the blessing of the forgiveness of sins is obtained not only in circumcision but also in uncircumcision—because Abraham was justified while he was still uncircumcised—the Apostle now responds to an objection.

   For someone could say that if Abraham was justified before circumcision, then he was circumcised without reason and for no purpose.

   To address this objection, he does three things:

   1. First, he states that circumcision was not the cause but the sign of righteousness.

   2. Second, he shows what Abraham obtains from this sign, in the phrase that he might be the father.

   3. Third, he shows how he obtains it, in the phrase not to those only.

2. Regarding the first point, 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 (Genesis 17:10).

   Second, he shows what it is a sign of, saying it is a seal of the righteousness of the faith—that is, the righteousness that comes through faith. This is the faith which is in uncircumcision, meaning the faith Abraham had while he was still uncircumcised.

3. The word Seal is used in two ways. In one way, a seal is a visible sign that has a likeness to the thing it signifies, as in Ezekiel: you were the seal of likeness, full of wisdom (Ezekiel 28:12). Circumcision had this visible likeness to Abraham’s faith. First, concerning what he believed: Abraham believed that his offspring would be multiplied, so it was fitting to receive the sign in the organ of reproduction. Second, concerning the effect of his faith, namely, the removal of fault, which is signified by the removal of the foreskin.

   In another way, seal means a sign that hides something to be revealed to friends, as is clear in the case of a sigillo (seal): worthy are you, who were slain, to take the scroll and to open its seals (Revelation 6:9). In this sense, the secret of the Incarnation of Christ from the seed of Abraham was enclosed under the seal of circumcision.

4. Next, he shows what follows from what has been said. Because Abraham was justified by faith while still uncircumcised and later received circumcision, he obtains the honor of being the father not only of the circumcised but also of uncircumcised believers. This is what he says: that he might be the father. From this, it comes about that Abraham might be the father of all those who believe, being uncircumcised—that is, of those who are in a state of uncircumcision. Abraham is their father through uncircumcision, by virtue of what he had while uncircumcised, that unto them also it may be reputed to righteousness. This means their faith is counted as righteousness, just as it was for Abraham. The power of this fatherhood is indicated in Matthew: God is able from these stones to raise up children to Abraham (Matthew 3:9). He is also the father of circumcision, for those who derive their origin from him, as they said, Abraham is our father (John 8:39).

5. Then he shows the way he is the father of the uncircumcised: by imitation. This is what he says: that he might be the father… not to those only who are of the circumcision, but to those also who follow the steps of the faith that is in the uncircumcision of our father Abraham. This refers to the faith Abraham had while he was still uncircumcised, as Jesus said: if you were Abraham’s children, you would do what Abraham did (John 8:39).

6. Since we are speaking of circumcision, it is appropriate to consider three things about it: why it was instituted, what power it had, and why it was changed.

7. Regarding the first question, it should be noted that circumcision, like the other ceremonies of the Law, was instituted for two purposes.

   The first purpose was for divine worship, for which people were prepared through these ceremonies.

   In keeping with this, circumcision had three reasons for its institution:

   1. To signify the faith and obedience by which Abraham submitted to God, so that those who accepted Abraham’s circumcision would also observe his faith and obedience. For it is stated in Hebrews: by faith Abraham was circumcised (Hebrews 4:11). Thus, circumcision was instituted to signify his faith in future descendants, as has been stated.

   2. To express in a bodily sign something that was to occur spiritually. Just as the foreskin was removed from the organ of reproduction, which is the chief servant of concupiscence, so every superfluous desire should be removed from a person’s heart. As Jeremiah says: circumcise yourself to the Lord, remove the foreskin of your hearts (Jeremiah 4:4).

   3. To distinguish the people worshipping God from all other peoples. This is why God commanded circumcision for the children of Israel, who were to live among other nations after first living alone and uncircumcised in the desert.

8. The other purpose of circumcision and all the ceremonies is based on their relationship to Christ, to whom they are compared as a figure to the reality and as members to the body: these are only a shadow of what is to come, but the body belongs to Christ (Colossians 2:17).

   Accordingly, bodily circumcision signifies the spiritual circumcision to be accomplished by Christ. This happens in two ways:

   1. First, in the soul, as it is through Him that concupiscence and the effects of sin are removed: in him, namely Christ, also you were circumcised with a circumcision not made with hands, by putting off the body of flesh in the circumcision of Christ (Colossians 2:11).

   2. Second, in the body, when in the resurrection all possibility of suffering and death is removed from the bodies of the elect. For this reason, circumcision took place on the eighth day, because it signified the eighth era (the age of resurrection). The seventh era is for those who are at rest in Christ, while the other six are the eras during which the world runs its course. Furthermore, circumcision was done with knives of stone (Joshua 5:2) to signify that spiritual circumcision was to be accomplished by the rock, who is Christ, as is said (1 Corinthians 10:4). However, it was not the general practice to use a knife made of stone.

9. Regarding the second question—what power circumcision had—it should be noted that, as the Gloss says here (quoting from Bede), during the law, circumcision offered the same curative help against the wound of original sin as baptism is accustomed 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 God’s grace cannot be present without righteousness. But the Apostle says in Galatians: if justification were through the law, then Christ died to no purpose (Galatians 2:21).

   We can argue in the same way: if justifying grace came through circumcision, Christ died for no reason. But this cannot be, for sin is never forgiven without grace: justified by his grace we have peace with God (Titus 3:7).

   Therefore, others say that grace was conferred in circumcision to produce privative effects (that is, to remove guilt) but not positive effects (that is, the work of righteousness).

   But this does not seem fitting either, because the positive effects of any form naturally precede the privative effects. For example, light does not expel darkness except by illuminating. Similarly, grace expels guilt by producing righteousness. If the prior is removed, the subsequent is also removed.

   Therefore, it is better to say that ex opere operato (by the work performed), circumcision did not have the power to remove guilt or 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 did remove original sin and confer the grace needed to act righteously.

10. Regarding the third question, it is clear from what has been said why circumcision had to be changed. It was a sign of something to come, but the same sign is not suitable for the present, past, and future. Therefore, baptism, as the sign of present grace, produces a more abundant and beneficial effect, because the closer an agent is in time and place, the more effectively it works.

11. Then, with the phrase for not through the law, he explains his statement that neither circumcision nor any work of the Law could justify a person by virtue of a divine promise.

    In this regard, he does two things:

    1. First, he states his proposition.

    2. Second, he proves it, beginning with the phrase for if they who are of the law.

12. First, the Apostle takes from the authority of Genesis the promise made to Abraham and his seed that he should be heir of the world. This means that all the nations of the world would be blessed in him: by you all the families of the earth shall be blessed (Genesis 12:3).

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

    This seed is principally understood to be 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 (Galatians 3:16). 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 (Psalms 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 (Romans 9:8). Through Christ, they inherit the world, since all things are for the glory of the elect: all are yours and you are Christ’s (1 Corinthians 3:22).

13. Regarding this promise, he denies one thing and asserts another.

    He denies that such a promise came through the Law. This is not said about the promise itself, because the Law had not been given at the time of the promise. Rather, it refers to the fulfillment of the promise. The meaning is that the promise was not made to Abraham as something to be fulfilled through the Law, because, as it is said, the law made nothing perfect (Hebrews 7:19).

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

14. Then, with the phrase for if they, he proves his statement. He addresses two points:

    1. First, the denial that the promise is fulfilled through the Law.

    2. Second, the assertion that it is fulfilled through the righteousness of faith, which he addresses at therefore it is of faith (Romans 4:16).

    Regarding the first point, he presents this argument: If the promise made to Abraham were to be fulfilled through the Law, then Abraham’s faith in that promise would be nullified, because the promise itself would be abolished. But this is not acceptable. Therefore, the premise (that the promise is fulfilled through the Law) is false.

    In making this argument, he does two things:

    1. First, he presents a conditional statement.

    2. Second, he proves it, beginning with for the law.

    The falsehood of the consequent (the result of the "if" clause) is obvious.

15. First, therefore, he says that the promise was not made through the Law.

    For if they who are of the law are to be the heirs—that is, if sharing in the promised inheritance requires one to obtain it by observing the Law—then faith is made void. This means the faith by which Abraham believed God’s promise in Genesis 15 would be futile. But this is inconsistent with what is stated in 1 Corinthians: if Christ has not been raised, your faith is futile and you are still in your sins (1 Corinthians 15:17).

    Why faith would be futile is shown when he adds, the promise is made of no effect. It is 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 (Hebrews 11:11), and to what is stated in this chapter: whatsoever he has promised, he is able also to perform (Romans 4:21).

16. Then, with the phrase for the law, he proves the conditional statement by showing the effect of the Law.

    1. First, he states the effect of the Law.

    2. Second, he proves it, beginning with for where there is no law.

17. He proves the conditional statement this way: If a promise is to be fulfilled through something that prevents its fulfillment, then that promise is void and the faith of believers is 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.

    The Law is said to bring wrath, or vengeance, because through the Law people 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, that is, of the Law (2 Kings 22:13).

    Someone might suppose that the Law brings wrath only concerning the legal ceremonies when they are observed in the era of grace, in line with Galatians: if you receive circumcision, Christ will be of no advantage to you (Galatians 5:2). However, what is stated here refers even to the moral precepts. This is not because they command something that makes their observers deserving of God’s wrath, but because the Law commands what is right without conferring the grace to fulfill it. According to 2 Corinthians, the letter kills, but the Spirit gives life (2 Corinthians 3:6), because the Spirit also helps our infirmity (Romans 8:26).

18. Then, with the phrase for where there is no law, he shows how the Law brings wrath, saying: for where there is no law, neither is there transgression. This is because even though a person without a given law could sin by acting against natural justice, he is not called a transgressor unless he violates a specific law: I looked at the transgressors with disgust, because they did not keep your commands (Psalms 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 (Psalms 118:119).

    However, it is more grievous to transgress both the law of nature and the written law at the same time than to transgress the law of nature alone. Therefore, when the Law was given without the help of grace, transgression increased and deserved greater wrath.

1. 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:

1. He shows through what such a promise is to be fulfilled.
2. He shows in whom it is to be fulfilled, at to all the seed.
3. He shows by whom it is to be fulfilled, at who gives life to the dead.

2. First, therefore, he reaches his conclusion for the proposition, as if by a process of elimination.

It seems necessary that the promise be fulfilled either by faith or by the law. It cannot be by the law, because the promise would then be abolished. Therefore, 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).

He then confirms this with a middle term contrary to the one he used above. For it was stated that if righteousness were from the law, the promise would be abolished. But if it is from faith, the promise remains solid by virtue of the power of divine grace, which justifies a person 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 Corinthians 12:9); for all the promises of God are in him, namely, Christ, that is, they are true (2 Corinthians 1:20).

3. 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 fulfilled through faith, is guaranteed by grace to all the seed, that is, to every person who would in any way be descended from Abraham: their prosperity will remain with their descendants, and their inheritance to their children’s children .

4. 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, that is, from the Gentiles, to raise up children to Abraham (Matthew 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.

5. Third, at who is the father, he proves something he had presupposed: 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 that Abraham, who is the father of us all—that is, of all believers, Jew or Gentile—that he might be the father of all them that believe (Romans 4:11); look to Abraham, your father (Isaiah 51:2).

Second, he cites the text, saying, as it is written: I have made you a father of many nations (Genesis 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 .

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 . Accordingly, the Apostle says that the statement, I have made you, should be understood as before God, that is, 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 (Hebrews 11:1).

6. Then, when he says, who gives life to the dead, he shows by whom this promise is to be fulfilled. He says that God, who gives life to the dead—that is, the Jews, who were dead in sin for acting against the law—gives them life 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, that is, he calls the Gentiles to grace as those that are, that is, as the Jews: I will call that which was not my people, my people (Romans 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 Corinthians 13:2). Consequently, through this call the promise to Abraham is fulfilled even in the Gentiles.

7. Alternatively, 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 do not yet exist are called and chosen as if they did: he chose us in him before the foundation of the world (Ephesians 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 (Romans 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 (Psalms 147:4). According to this sense, what is said here is mentioned on account of an earlier statement: before God, whom he believed.

8. Two things seem to work 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 gives life to 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.

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

1. He shows the greatness of his faith.
2. He shows its efficacy or fruit, at and therefore it was credited.

In regard to the first point, he does two things:

1. He shows the greatness of Abraham’s faith concerning the promise of multiplying his descendants.
2. He shows it in regard to the promise to exalt his descendants, at in the promise also.

In regard to the first of these, he does two things:

1. He shows that his faith was great.
2. He shows that it was solid, at and he was not weak in faith.

10. In regard to the first, he does two things. First, he mentions the greatness of Abraham’s faith, saying that 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 is based sometimes on a human or natural cause, as in 1 Corinthians: the plowman should plow in hope (1 Corinthians 9:10), or on a divine cause, as in the Psalm: in you, O Lord, have I hoped (Psalms 30:2).

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

11. Second, this promise is laid 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 (Genesis 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 (Deuteronomy 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 Kings 4:20).

Yet a difference between the two can be noted if the righteous, who were of Abraham’s seed, are compared to the stars—those who turn many to justice are like the stars forever and ever (Daniel 12:3)—and sinners are 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 (Jeremiah 5:22).

12. Then, when he says, and he was not weak, he shows Abraham’s firmness. For just 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 Peter 5:9).

13. Second, at neither did he consider, he mentions the difficulties which show that his faith was not weak.

First, on Abraham’s part, when he says, neither did he consider his own body, now dead—that is, he did not consider it in order to question the promise. This was because the reproductive power in it was weakened on account of old age; hence he says, whereas he was almost a hundred years old. For Abraham was a hundred years old when Isaac was born (Genesis 21:15), and it was the year before that a son had been promised to him: the Lord said: I will surely return to you in the spring, and Sarah your wife shall have a son (Genesis 18:10).

14. But it seems that his body was not dead as far as 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 (Genesis 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 accustomed 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 in regard to both Sarah and all women.

15. Second, he mentions a difficulty on the part of the wife when he says, nor the dead womb of Sarah; that is, he did 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 (Genesis 18:11). Hence in Isaiah, where it is written, look to Abraham your father and to Sarah who bore you (Isaiah 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.

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

First, he mentions the firmness of faith.

Second, he mentions the cause of the firmness, at giving glory to God.

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

Alternatively, in the promise of God can refer to the exaltation of his descendants, because when he had said, I will multiply your descendants, he at once added: 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 did not waver in unbelief; that is, 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 (James 1:6). Instead, he was strengthened in faith, that is, he clung firmly to his belief: resist him, firm in your faith (1 Peter 5:9).

18. 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 by giving glory to God and considering his omnipotence: great is his power (Psalms 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 .

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

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

First, he mentions the effect it had in Abraham himself, saying, and therefore—that is, because Abraham believed this so firmly—it was credited to him as righteousness: and it was reckoned to him as righteousness .

20. 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 credited to him as righteousness, so as to make us think that for Abraham alone faith was reckoned as righteousness, but also for us, to whom it, namely, faith, shall be credited as righteousness: what things soever were written were written for our learning (Romans 15:4).

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

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

For what was credited as righteousness was Abraham’s faith in believing that his body, as good as dead, and the barren womb of Sarah could be given life for procreating children. It shall be credited 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 (Psalms 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 (Romans 10:9).

22. Third, at who was delivered up for our sins, he assigns the reason why faith in the resurrection of Christ justifies. He says that Christ, who was delivered up to death, was delivered up by God the Father: he that spared not even his own Son, but delivered him up for us all (Romans 8:32); by himself: he gave himself up for us (Ephesians 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 (Matthew 20:19).

And rose again for our justification, that is, 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 (Romans 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. However, he did not merit by rising, because in his risen state he was not a pilgrim but one who had arrived at his destination.

Therefore, it must be said that Christ’s death was saving for us not only by way of merit but also as an effective cause. For since Christ’s human nature was, in a sense, the instrument of his divinity, as Damascene says, all the acts and sufferings of his human nature were saving for us, seeing that they flowed from the power of his divinity. But because an effect must have some 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. His resurrection, however, by which he returns to a new life of glory, is called the cause of our justification, by which we return to the new life of righteousness.