Thomas Aquinas Commentary Romans 4:1-10

"What then shall we say that Abraham, our forefather, hath found according to the flesh? For if Abraham was justified by works, he hath whereof to glory; but not toward God. For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, [saying], Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom, the Lord will not reckon sin. Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:" — Romans 4:1-10 (ASV)

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.