Chapter III.
(Vers. 1 et 2.)
(Verses 1 and 2.) For what advantage does the Jew have, or what is the benefit of circumcision? Much in every way. Firstly, because they were entrusted with the words of God. Although there are many things that pertain to the honor and merit of the offspring of Abraham, this is the only thing that is explicitly mentioned, that their greatest praise is to be considered worthy of receiving the Law by which they could learn to distinguish between what is right and what is wrong; so that after this first thing, the nature of the others may be understood. But since the testimony of their race is shown to be of no profit to the carnal, that is, unbelieving, Jews, so that it should not appear that all, that is, even the believers, had been treated badly, he teaches that it is very advantageous for the believing Jews, because they are the children of Abraham. For to them the words of God were entrusted, while the Law, which had become obsolete through the sins of men, was seemingly transgressed with impunity by God. They rightfully receive the reformation of the Fathers, and are called the people of God. Egypt also is afflicted by various plagues because of their injustices: they are nourished with heavenly bread, they are a terror to all nations, as testified by the prostitute Rahab: to whom also Christ the Savior has been promised for sanctification (Joshua 2:9 et seq.). Therefore, it is said to be very beneficial for the Jews in every way, because they are the children of Abraham: they are preferred before the nations, but those who believe.
(Vers. 3.)
(Verse 3) For what if some of them did not believe? Will their unbelief nullify the faithfulness of God? Certainly not! God forbid that He should punish the rest of the Jews because some of them did not believe the promises He made to the descendants of Abraham. They cannot be considered worthy of receiving what God has promised to the faithful. The promise was made in such a way that it would benefit those who believe. Therefore, God is not angry because of their unfaithfulness, that is, the unbelief of the Jews. He will still give eternal life to the rest who believe, as He promised through Christ by faith. Those who did not believe have made themselves unworthy without prejudicing the others. With these words, he commends the Jewish believers, because nothing hinders them, since many of them refused to believe.
(Vers. 4.)
(Verse 4.) For God is true, but every man is a liar, as it is written: That you may be justified in your words, and may overcome when you are judged (Psalm 50:6). To confirm what he said above, that God is faithful to his promises, and every man is a liar, he cited a prophetic example from the fiftieth psalm, in which both God is justified by his words and man is marked as a liar for the sake of unbelief. For both are read in the book of Psalms, that God is just and true, and every man is a liar (Psalm 85:15). He calls a man a liar who, while not believing what God has promised, says that he will not give what he has promised; and while he himself is a liar, for many reasons he pronounces God to be a liar, since he does not believe in his promises. Therefore, he calls every man a liar who is distrustful of God's promises. However, this applies especially to the Jews, whose case the Apostle discusses here. They saw Christ and denied that he was the one whom God had promised, and for this reason they are called liars. But God is true, who sent Christ as he promised; and thus he prevails when he is judged, because he will give what is denied to be given; for when he is not believed, he is pronounced a liar. But when he gives what is judged, he wins, showing himself to be truthful, and the other to be a liar, who does not believe his words. For he will see the Son of God in his glory, whom he denies: he will see the resurrection of the flesh, and know that the deception will be conquered by the promise and truth of God. For even Christ, when he was judged, conquered: for he was unjustly killed, and made the devil guilty, whom he had already overcome by not sinning, in order to lose again when defeated for the second time.
(Vers. 5 et 6.)
(Verses 5 and 6.) But if our injustice commends the justice of God, what shall we say? Is God unjust, who inflicts wrath (I speak according to man)? Far be it. According to the sense of the prophet David, the Apostle says this: But David, when he had sinned in the matter of Uriah the Hittite, knowing that the promise cannot be given to sinners, begs that the justification of God's words may overcome the judgment by which those who sin are judged, and that he may reform the repentant, sanctifying him, in order to give him what he promised to the righteous. But by this he has added: If, however, our injustice commends the righteousness of God, etc., that is, if because we are sinners, God is justified; he will be unjust if he avenges. For if our injustice were to benefit him, without a doubt he would be unjust if he were to condemn sinners; because our injustice makes God just, if he gives to us sinners what he promised to the saints. For although we are sinners, we are nevertheless reformed through repentance; so that we may no longer be sinners, but rather deserve to receive the promise as the forgiven. Therefore, this is not the meaning of the words of the prophet David when he says: 'Against you, you alone, have I sinned, and done what is evil in your sight; so you are right in your verdict and justified when you judge' (Psalm 51:4). This verse is wrongly interpreted by malicious people so that the sins and evil actions of humans may contribute to God's justification and that through our evil deeds, His goodness may be revealed, and our injustice may display His justice. Therefore, since God is not unjust when He inflicts wrath, He is no longer justified by our sins. For if He were justified by our sins, He would be unjust if He were to punish. But because He is not unjust when He punishes, it is clear that our injustice does not commend God's justice. But if he commended, he did not retaliate, because he is just.
But by this he adds: according to man, he says. Far be it, that is, far be it, that God be called unjust; because this belongs to man, who is known to both err and be deceived, and deceive. For God, who is unchangeable, perseveres, and cannot not love what he has made.
Otherwise, how will God judge this world? It is true, because it would not be just for God to judge the world if its sins benefited him; so that by his will, sinners, while obtaining forgiveness, could see God as good. And if they did not sin, he would not appear just; for if they did not sin, not having anyone to forgive, he would not be good.
(Vers. 7.)
(Verse 7) For if the truth of God has abounded through my lie to His glory, why am I still judged as a sinner? It is evident, if lying benefits the glory of God, so that He alone appears true, sinners should not be accused of sinning; because they will be seen to sin not by their own will, but by His impulse: which is far from the truth.
(Vers. 8.)
(Verse 8.) And are we to do evil, as some people slanderously claim we say, so that good may come? Their condemnation is deserved! Now someone will object, saying that we teach this in order to justify sinful behavior and claim that by forgiving sins, God appears to be good. This is blasphemy and goes against the true teachings of divine doctrine. For faith teaches that we ought not to sin, since it preaches that God will judge; but it consults for sinners, so that, having recovered their health, they may live under the law of God and not sin anymore.
Therefore he adds: Whose condemnation is just, that is, of those men who from envy interpret this against us, as was said above, the condemnation is just. For the Jews used to boast this, that they might accuse the apostolic doctrine, saying that while they preached the remission of sins, they gave occasion for sinning; as if men who were secure on account of the remission, would sin readily: when it is clear that after receiving faith it is dangerous to sin, and this is preached to the believers.
(Vers. 9.)
(Verse 9) What then? Are we better off? By no means. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: 'None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.' Then he also shows that the Jews, who appear to be living under the law of God and defending the dignity of their fathers, rightly deserve to be accused, especially because they have rejected the promise of the fathers, rendering the grace of God ineffective. To confirm this point, he added a prophetic example from the thirteenth psalm, saying:
(Vers. 10.)
(Verse 10.) As it is written, there is no one righteous (Psalm 14:3 and following). He began to enumerate their evil deeds and to add even worse ones, in order to make it clear that in these there seems to be no hope, unless they implore the mercy of Christ, who forgives sins.
(Vers. 11 et 12.)
(Verses 11 and 12.) Then he added: He is not understanding. It is true, because if he made an effort to understand, he would not be unjust.
He does not seek God. Nor is this hidden, because if he understood what would be beneficial, he would seek God: and not like King Asa of Judah, who, after experiencing many benefits from God, was so corrupted that when he suffered from a foot disease in the presence of a prophet, he did not seek God.
All have turned away, together they have become useless (2 Kings 15:23). There is no doubt that all who do not seek God are inclined to seek help from vanity: and vanity is an idol; therefore they become useless.
There is no one who does good, not even one. Because they have neglected God, they have become useless and are unable to do good; in fact, they have become corrupted and have gone from bad to worse.
(Vers. 13.)
(Verse 13.) Their throat is an open sepulcher. They were eager to devour good men with evil, if it were possible; just as the sepulcher is open to receive bodies, so is their throat against the good.
They were deceitful with their own tongues. Those who were accustomed to such evil deeds, what they spoke, was in deceit.
The poison of asps is under their lips. This is said because the words of such people are like a trap. They speak in order to deceive; just as venom is poured out through the lips of a snake, so too are deceit and trickery through their lips.
(Vers. 14.)
(Verse 14) Their mouth is full of curses and bitterness. It is evident that the wicked always speak curses and bitter things against the righteous, bursting out in reproach and slander against them.
(Vers. 15.)
(Verse 15) Their feet are swift to shed blood. This is what he said about the killing of the prophets, whom they killed eagerly, lazily for good, swiftly for murder.
(Vers. 16.)
(Verse 16) Crushed and unhappy are their ways. For they were hurried to do evil, their journey or step is troubled and unfortunate.
And they did not know the way of peace. The way of peace is gentle and undisturbed; for every good life is tranquil, and modest actions themselves are peaceful, and through them one goes to God. Therefore, those unwilling to know this have chosen the way of tribulation, through which one goes to Gehenna.
(Vers. 17.)
(Verse 17) The fear of God is not before their eyes. For they are without understanding and do not have the fear of God: For the fear of the Lord is the beginning of wisdom, as Solomon says (Proverbs 1:7). And he did not say that they do not have the fear of God, but rather, he says, the fear of God is not before their eyes. For they see their own wicked works and do not tremble, and therefore they are said to not have the fear of God. Jeremiah the prophet signifies all of them, saying among other things: Then all arose against the prophet of the Lord, wanting to kill him. And it follows: But the whole people did not permit (Jerem. XXVI, 8, 16). Therefore, he says all of them, but the evil ones; and all of these, but the good ones. For when he says: All have turned away, he does not mean the entire people completely, but this part of the people, as the aforementioned prophet reports: In which all the evil ones have hidden themselves. For there are always two peoples within one people. This, therefore, is the people whom the Lord reproves under the name of Jerusalem, saying: Jerusalem, Jerusalem, you who kill the prophets (Matth. XXIII, 37). And in another place: Generation, he says, is evil and adulterous, and Nation of vipers (Ibid. XII, 39). Concerning this, the prophet Isaiah also complains, saying: Woe to the sinful nation, a wicked seed (Isa. I, 4)! For by their evil will, they produce evil fruits, they are a wicked seed. And because if they want, they can convert, the voice of the Apostle confirms in another Epistle, saying: We were also once by nature children of wrath, like the rest (Ephes. II, 3).
(Vers. 18.)
(Verse 18.) But we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world may be held accountable to God. For just as there is one cause of all evils in evil, so too is there one cause of all goods. Therefore, in these things, the evil of all similar things is demonstrated. These pertain to the confusion of the Jews, who were bringing testimony for themselves and their parents from the law.
(Vers. 19.)
(Verse 19) So that every mouth may be stopped, and the whole world may become subject to God. He says this because the Jews, being bound in sins, the whole world becomes subject to God. For there is no doubt that the pagans have been overwhelmed by sins and impieties, and therefore the whole world is prostrated before God so that it can obtain forgiveness; because the whole world consisted of Jews and Gentiles, from whom the faithful were separated. Therefore, when he proves that the Jews, who received the law from God and to whom the promise was made, are obnoxious to sins, there is no doubt that all Greeks are guilty of death. Therefore, he says, let every mouth be stopped and the whole world become subject to God; while all those who have been proved guilty are in need of the mercy of God, both Jews and Greeks.
(Vers. 20.)
(Verse 20) Therefore, because by the works of the law no flesh will be justified in His sight, the law does not assert that men are justified before God; because they have not observed the law of righteousness in its precepts, but because they have refused to believe in the sacrament of the mystery of God, which is in Christ. For through this, God has decreed to justify man, not by the law, because the law justifies for a time, not before God. Therefore, those who observe the law in time are righteous, not before God; because the faith by which men are justified before God is not in them. For faith is greater than the law; for the law pertains to us, faith to God. Therefore, the law has temporal justice, faith eternal. For when it says 'all flesh', it signifies all mankind, as the prophet Isaiah says: 'And all flesh shall see the salvation of God' (Isaiah 40:5); that is, all mankind shall see Christ, in whom the salvation of all is contained. And they are signified by flesh because they are subject to sins. For just as righteousness makes spiritual things, so sins make carnal things; so that man may receive a name from his action.
For by the law is the knowledge of sin: but by faith the abolition; therefore, faith must be followed. What is this law, by which it is said that sin is known, and how is it known? For we see that the ancients did not ignore sin; for Joseph was sent to prison, although by deceit (Gen. XXXIX, 20); and the cupbearer and baker of Pharaoh, for the cause of sin (Gen. XL, 3). How, then, did sins go unnoticed? Indeed, the law is threefold; so that the first part may be of the sacrament of divinity of God: but the second is that which agrees with the natural law, which forbids sin: and the third is of deeds, that is, of the Sabbath, the new moon, circumcision, etc. This is therefore the natural law, which, partly reformed by Moses, partly confirmed by his authority, made known sin in restraining vices; not that it was hidden, as I said, but it shows the sins that are committed, not to be unpunished in the sight of God; lest perhaps someone, escaping for a time, should think that he had deceived the law. This is what the law shows.
(Vers. 21.)
(Verse 21) But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. And lest this be thought to be done contrary to the law, he added that it has the testimony of God's justice from the Law and the Prophets, that is, because the Law itself had foretold this from another perspective: that there would come one who would save mankind (cf. Isaiah 19:20); which had not been granted by the law, namely, to forgive sins. Therefore, it is called the justice of God, which appears to be mercy, because it has its origin from the promise; and when the promise of God is fulfilled, it is called the justice of God. For justice is, because what was promised has been rendered: and when it receives those who flee to it, it is called justice; for not receiving the one who flees is iniquity.
(Vers. 22.)
(Verse 22) But the righteousness of God through faith in Jesus Christ. What else is faith in Jesus Christ, but that the righteousness of God itself is the manifestation of Christ? Through faith in the preaching of Jesus Christ, the gift promised long ago by God is recognized or received.
To all, or above all, who believe, that is, above all Jews and Greeks, believing in the righteousness of the true God.
(Vers. 23.)
(Verse 23) For there is no distinction; for all have sinned and fall short of the glory of God. Because he had said that there is no distinction between Jews and Greeks in terms of righteousness, in order to prove this, he added: For all, he said, have sinned. This should be understood in a general sense, so that both Jews and Greeks are included; hence he says: There is no distinction; for all here includes even the priests, to show that the law was of no use without faith. For the law was given in such a way that faith was to be in the law, which hoped for future salvation. Therefore, the death of Christ benefited all, for he taught what must be believed and observed in this world, and he rescued everyone from hell.
(Vers. 24)
(Verse 24) They are justified freely by His grace. They are justified freely, because they do nothing, nor pay any recompense; they are justified solely by faith as a gift from God.
Through the redemption that is in Christ Jesus. It testifies that the grace of God is in Christ; because we are redeemed by the will of God through Christ, so that, being sent forth, we might be justified, as he also says to the Galatians: Christ has redeemed us (Galatians 3:13), offering himself for us. He permitted himself to be tormented by the devil, but triumphed. However, thinking he could retain Christ, he deceitfully accepted him, but because he could not endure his power, he lost all whom he held, together with him.
(Vers. 25.)
(Verse 25.) Whom God set forth as a propitiation by His blood, through faith. This was to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.
In his blood. Therefore, in his blood, because we have been freed by his death; so that he might also make known his death, and condemn death through his suffering.
(Vers. 26.)
(Verse 26.) To demonstrate his righteousness, that is, to make his promise known, in order to free us from sins, as he had previously promised; and when he fulfilled it, he showed himself to be just.
Because of the preceding sins, in the patience of God. Knowing God's purpose of his kindness by which he intended to help sinners, both those who are in heaven and those who are held in hell; he waited a long time for both, canceling the sentence by which it seemed right for all to be condemned; in order to show us what he had decided long ago, to save the human race through Christ, as he promised through the prophet Jeremiah, saying: I will be merciful to their iniquities, and I will remember their sins no more. And lest this gift should seem to have been promised only to the Jews, he says through Isaiah: My house shall be called a house of prayer for all nations (Isa. 56:7). For although the promise was made to Judaism, yet God, knowing that the wicked Jews would reject his gift, promised to admit the Gentiles to receive his grace, so that the wicked Jews, being filled with jealousy, would be sent into wrath and torment.
In this time, that is, our time, in which God has given what He had promised to give in the time in which He has given. So that he may be just, justifying the one who is from the faith of Jesus Christ. He rightly says, because in order to be just, He gave what He had promised: and what He had promised is to justify those who believe in Christ. But it is said in Habakkuk: but the just shall live by faith (Habakkuk 2:4); so that while he has faith in God and in Christ, he may be just.
(Vers. 27.)
(Verse 27) Where then is boasting? It is excluded. By what law? Of works? No, but by the law of faith. Therefore, he is addressing those who are under the law, that they may boast without cause, flattering themselves about the law and the fact that they are descendants of Abraham, but seeing that no one is justified before God by the works of the law, but only through faith.
(Vers. 28.)
(Verse 28.) For we maintain that a man is justified by faith apart from the works of the law. He says that a Gentile is considered certain to be justified by believing and not by performing the works of the law, that is, without circumcision, or observance of new moons, or honoring the Sabbath.
(Vers. 29.)
(Verse 29.) Is God only the God of the Jews? Not also of the Gentiles? Indeed, also of the Gentiles. Without a doubt, God is one for all. For the Jews alone cannot claim for themselves that their God is not also the God of the Gentiles; since they trace their origin back to one man, Adam, and no foreigner who desires to follow the law is prohibited. Moreover, some people went out into the wilderness with them from the Egyptians, as they were commanded to accept them (Exodus 12 and following), only on the condition that they be circumcised and eat unleavened bread or Passover with them. Likewise, Cornelius, a Gentile who did not become a Jew, received the gift of God and was found to be justified by divine testimony (Acts 10:31).
(Vers. 30.)
(Ver. 30.) For indeed there is one God who justifies the circumcision by faith and the uncircumcision through faith. In the circumcision, he signifies the Jews, because they have been justified by the faith of the promise, believing that this is Christ, whom God promised in the law. But in the uncircumcision, he signifies the Gentiles, who have been justified before God by the faith of Christ. For both Gentiles and Jews are justified in the same way, by believing. For there is one God for all, and he justifies all in the same way. What, therefore, is the benefit of circumcision of the flesh, or what harm is there in the foreskin, when it does not confer dignity or merit except through faith?
(Vers. 31.)
(Verse 31.) So, do we make the law void through faith? Certainly not! On the contrary, we establish the law. The law is not abolished through faith, but rather fulfilled; for its purpose is confirmed when faith reveals that what was foretold has come. This is especially relevant for the Jews, who mistakenly believe that faith in Christ is an enemy, unaware of the true meaning of the law. Therefore, faith does not make the law empty, but rather affirms that it should now cease; for it correctly affirms that the law was given at its appropriate time, but it should no longer be in effect. For in the very law it is said that with the fulfillment of the promise the law should cease; for the angel Gabriel, having been sent to the prophet Daniel who desired to know the meaning of this matter, among other things said this: at the coming of Christ, the anointing, that is, the royal unction, would cease, which signifies power. And he said, there will be no more judgment, which is the law, and my sacrifice will be taken away. Therefore, he said, my sacrifice, so that it would be known that the old offering would cease. Opening the understanding, the Savior said: 'The Law and the Prophets were until John; from that time the Gospel of the kingdom of God is preached' (Luke 16:16). And because the law of Moses was coming to an end, God was going to give better commandments. The prophet Jeremiah foretold, saying: 'Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah' (Jeremiah 31:31). These were the ones who received Christ when He came, according to the promise. Therefore, the Savior says, 'I have not come to abolish the law or the prophets, but to fulfill them' (Matthew 5:17). And because the house of God would not only be in Jerusalem, but also in other places, the prophet Zacharias says, 'I will make Jerusalem a praise in all the nations' (Zechariah 12:2), which is the Church.