Romans 4 · The Lantern

What then shall we say that Abraham, our forefather, hath found according to the flesh?

These things having thus been explained according to our ability, it also seems by no means to be passed over that he named Abraham "our father according to the flesh." For Abraham is seen to be the father of the Gentiles according to faith, not according to the flesh.

He had said that the world had become guilty before God, and that all had sinned, and that boasting was excluded and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works.

After excluding the glory which the Jews took in the law, on the basis of which they preferred themselves to the gentiles, the Apostle now excludes their glory in regard to circumcision. About this he does two things. First, he takes up the question he had raised earlier, when he asked, what is the profit of circumcision? (Rom 3:1).

For if Abraham was justified by works, he hath whereof to glory; but not toward God.

Since above he had set forth two laws, one of which he named the law of works and the other the law of faith, and says that by the law of faith the boasting of those who glory in the works of the law is excluded; and since he had pronounced that a person is justified by faith apart from the works of the law: consequently he now, in order that these things may be established fro…

What can we say to those who insist that Abraham was justified by works because he was ready to sacrifice his son Isaac on the altar? Abraham was already an old man when God promised him that he would have a son and that his descendants would be as countless as the stars of the sky. Abraham piously believed that all things are possible with God and so exercised this faith.

Second, 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; second, he commends his faith, at who against hope (Rom 4:18). In regard to the first he does two things.

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 as to what he says: "To him who works, the wage is not imputed according to grace but according to debt; but to him who believes in him who justifies the ungodly, faith is reckoned unto righteousness" — he seems to show that in faith there is, as it were, the grace of him who justifies, but in work the justice of him who repays.

Paul was speaking here of the way wages are given. But God gave by grace, because he gave to sinners so that by faith they might live justly, that is, do good works. Thus the good works which we do after we have received grace are not to be attributed to us but rather to him who has justified us by his grace.

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.

But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.

Faith, which believes in the justifier, is the beginning of justification before God. And this faith, when it is justified, is like a root in the soil of the soul, which the rain has watered, so that as it begins to grow by the law of God, branches appear, which bring forth fruit.

When an ungodly person is converted, God justifies him by faith alone, not for good works which he does not have. On that basis he would have been punished for his ungodly works. But note that Paul does not say one who remains in sin is justified by faith but rather the ungodly, i.e., one who has just come to believe.

Then when he says but to him, he shows how the eternal reward is related to faith, saying, but to him who works not outward works, for example, because he does not have time to work, 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 he who justifies (Rom 8:33), his faith is repu…

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.

And concerning the happiness of the man who has partaken of these, David says: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." For, strictly speaking, there cannot any longer be reckoned ought against the martyrs, by whom in the baptism (of blood) life itself is laid down.

And he seems to be bringing a testimony beside his purpose. For it does not say, Blessed are they whose faith is reckoned for righteousness. But he does so on purpose, not through inadvertency, to show the greater superiority. For if he be blessed that by grace received forgiveness, much more is he that is made just, and that exhibits faith.

Then when he says, 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. But sin is divided into three classes: original, actual mortal, and actual venial.

Blessed is the man to whom the Lord will not reckon sin.

"Forgive," "cover," "not reckon"—all amount to one and the same thing. For all three are given and received in the same way.Paul has three categories to cover the different types of sin. The first category is that of wickedness or ungodliness, in that the Creator is not acknowledged.

Some people say that sin is forgiven in baptism, covered by penitential works and through martyrdom not counted against us. But others say that when sins have been forgiven in baptism, love for God is increased, which covers a multitude of sins and keeps them from being counted against us as long as daily good works surpass past misdeeds.

Third, in regard to venial sin he says, blessed is the man to whom the Lord has not imputed 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 Chr 30:18).

Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.

"Is this blessedness then upon the circumcision, or also upon the uncircumcision? For we say that faith was reckoned to Abraham unto justice. How then was it reckoned? When he was in circumcision, or when he was in uncircumcision? Not in circumcision, but in uncircumcision.

Paul means that the blessing is to be found in each of the three periods of nature, circumcision and Christian faith. Everyone agrees that faith was reckoned to Abraham as righteousness. Therefore, what reason discovers about Abraham, we will heed with regard to the rest.

Then when he says, 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.

How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision:

and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them;

But Abraham, (you say,) was circumcised. Yes, but he pleased God before his circumcision; nor yet did he observe the Sabbath. For he had "accepted" circumcision; but such as was to be for "a sign" of that time, not for a prerogative title to salvation.

In case anyone says that Abraham was circumcised unnecessarily, Paul argues that it is the sign or seal of an existing righteousness, not of growth in an unfolding righteousness. This righteousness was so perfect that it deserved a seal, for something that is full is always sealed.

Having shown 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, 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.

and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision.

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

"For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith." In this place it seems to me that the Apostle is arguing about the law of Moses, and asserting that the promise which was made to Abraham, that he himself or his seed should receive the inheritance of the world — that is, of the who…

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

Then when he says, for not through the law, he explains his statement that circumcision or any work of the law did not justify in virtue of a divine promise. In regard to this he does two things: first, he states his proposition; second, he proves it, at for if they who are of the law.

For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:

for the law worketh wrath; but where there is no law, neither is there transgression.

For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all

(as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.

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

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

Third, at before God, he explains what he had said. For I have made you seems to imply that something destined to be fulfilled in the distant future had already come to pass. However, things that are future in themselves are present in God's providence: before the universe was created, it was known to him; so it was also after it was finished (Sir 23:20).

Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.

"Who against hope believed in hope, that he might become the father of many nations, according to that which was said to him: So shall your seed be, as the stars of heaven and the sand of the sea. And he was not weakened in faith, nor did he consider his own body now dead, since he was almost a hundred years old, and the dead womb of Sarah.

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

Then when he says who against hope, he commends Abraham's faith. First, he shows the greatness of his faith; second, its efficacy or fruit, at and therefore it was reputed.

And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah’s womb;

Do you see how he gives the obstacles, as well as the high spirit of the righteous man which surmounts all? "Against hope," he says, was that which was promised: this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. They that were after him looked to him, but he to no one, save to God only.

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

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

yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God,

and being fully assured that what he had promised, he was able also to perform.

Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's generation, shall we suffer to the utmost for our insolence.

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

Then when he says, giving glory to God, he gives the reason why Abraham's faith was firm, for he grew strong in his faith giving glory to God by considering his omnipotence: great is his power (Ps 147:5). Hence he continues: most fully knowing that whatsoever he has promised, he is able also to perform: you have power to act whenever you choose (Wis 12:18).

Wherefore also it was reckoned unto him for righteousness.

Now it was not written for his sake alone, that it was reckoned unto him;

"Now it was not written for his sake alone, that it was reckoned to him for righteousness, but for our sake also, to whom it shall be reckoned, believing in him who raised up Jesus Christ our Lord from the dead, who was delivered up for our offenses, and rose again for our justification." In this place, what he says, "not for his sake alone," is to be understood as "concerning…

After saying many great things of Abraham, and his faith, and righteousness, and honor before God, lest the hearer should say, What is this to us, for it is he that was justified? he places us close to the Patriarch again. So great is the power of spiritual words.

Second, he shows the effect which his faith had on others. In regard to this he does three things. First, he shows the likeness between the effect it had in him and in others, saying, now it is not written only for him, that it was reputed to him unto justice, so as to make us think that for Abraham alone faith was reckoned as justice, but also for us, to whom it, namely, faith…

but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead,

I should indeed like to inquire why it is that in this place the Apostle, when naming God, in whom we believe and in whom Abraham believed, did not say "believing" in God most high, or "believing in him" who made heaven and earth, or "in him" who made the angels and the other powers of the heavenly glory; but says: "who raised the Lord Jesus from the dead." Let us therefore inq…

Although what is now believed is different, faith has one and the same gift. Therefore we receive this gift because we believe. And believing that Christ is the Son of God, we are adopted as sons, for God could give no greater gift to believers than to call them sons of God once they had renounced their sins.

Second, at if we believe in him, he shows a likeness in faith. For what was reckoned as justice was Abraham's faith in believing that his body, as good as dead, and the barren womb of Sarah could be vivified for procreating children.

who was delivered up for our trespasses, and was raised for our justification.

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

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

Third, at who was delivered up for our sins, he assigns the cause why faith in the resurrection of Christ justifies, saying, who, namely, Christ, was delivered up, namely to death, by God the Father: he that spared not even his own Son, but delivered him up for us all (Rom 8:32), by himself: he gave himself up for us (Eph 5:25), by Judas: he who delivered me to you has the grea…

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