Abraham Justified by Faith 1 What then will we say Abraham our ancestor to have discovered according to the flesh?
Origen of Alexandria · AD 253 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.
John Chrysostom · AD 407 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.
Thomas Aquinas · AD 1274 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).
2 For if Abraham was justified by works, he has ground of boasting — but not toward God.
Origen of Alexandria · AD 253 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…
Cyril of Alexandria · AD 444 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.
Thomas Aquinas · AD 1274 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.
3 For what does the Scripture say? “And Abraham believed God, and it was reckoned to him for righteousness.”
Irenaeus · AD 202 And teaching this very thing, He said to the Jews: "Your father Abraham rejoiced that he should see my day; and he saw it, and was glad." What is intended?
Ambrose of Milan · AD 397 I do not demand a reason from Christ. If I am convinced by reason, I deny faith. Abraham believed God. Let us also believe, so that we who are the heirs of his race may likewise be heirs of his faith.
Thomas Aquinas · AD 1274 Then when he says, for what says, 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, at now to him.
4 Now to the one working, the reward is not reckoned according to grace but according to debt;
Origen of Alexandria · AD 253 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.
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 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.
5 but to the one not working, but believing on him who justifies the ungodly, his faith is reckoned for righteousness.
Origen of Alexandria · AD 253 If then these things are thought to have been rightly discussed, consequently the things that hang together with them will surely be seen to be understood thus: that to the one who works the works of iniquity a wage is repaid according to the debt of sin; but to the one who believes in him who justifies the ungodly, faith is reckoned unto righteousness — provided we well rememb…
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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…
6 Just as David also declares the happiness of the man to whom God reckons righteousness apart from works:
Origen of Alexandria · AD 253 Hence it seems to me that the Apostle understood this: that it is impossible for a person in whom, by reason of age, the understanding that discerns between good and evil is already present, to have neither injustice nor justice in him.
Pelagius · AD 418 It is a great blessing to obtain the Lord's grace without the work of the law and penance, as if one were receiving some public honor without having earned it.
Thomas Aquinas · AD 1274 Then when he says, as David also, he proves the conditional statement by 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.
7 “Happy are they whose lawless deeds are forgiven and whose sins are covered;
Tertullian · AD 220 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.
John Chrysostom · AD 407 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.
Thomas Aquinas · AD 1274 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.
8 happy is the man to whom the Lord will certainly not reckon sin.”
John Chrysostom · AD 407 "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." And he does not say this "forgiveness" then comes upon the circumcision; but what saith he?
Theodore of Mopsuestia · AD 428 Sinful works are not counted against the faithful. God's love of humanity is the greatest thing that has happened.
Thomas Aquinas · AD 1274 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).
9 Is this happiness then on the circumcision, or also on the uncircumcision? For we are saying: the faith was reckoned to Abraham as righteousness.
Origen of Alexandria · AD 253 "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.
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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.
10 How then was it reckoned? Being in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision;
Ambrosiaster · AD 384 Abraham, while he was in uncircumcision, believed God. What did he believe? That he would have offspring, that is, a son, in whom all nations would be justified through faith in uncircumcision, just as Abraham himself was justified.
Theodoret of Cyrus · AD 458 Paul demonstrates that faith was not only older than the law, it was older than circumcision as well.
Thomas Aquinas · AD 1274 Third, from this text he concludes to the answer, although he states it in the form of a question: how then was it reputed to him, namely, Abraham's faith as justice; that is, when he was in circumcision, i.e., when he was circumcised, or in uncircumcision, i.e., when still uncircumcised? He answers: not in circumcision, but in uncircumcision.
11 and he received the sign of circumcision, a seal of the righteousness of the faith that he had while in the uncircumcision, for him to be father of all those believing in uncircumcision, for the righteousness to be reckoned to them also,
Tertullian · AD 220 But how are we children of faith? and of whose faith, if not Abraham's? For since "Abraham believed God, and it was accounted to him for righteousness; " since, also, he deserved for that reason to be called "the father of many nations," whilst we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life-since the just l…
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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.
12 and father of circumcision to those not of circumcision only, but also to those walking in the steps of the faith of our father Abraham during uncircumcision.
Irenaeus · AD 202 Now, this Jesus did by drawing us off from the religion of stones, and bringing us over from hard and fruitless cogitations, and establishing in us a faith like to Abraham. As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance.
Pelagius · AD 418 Therefore all the Gentiles who believe are children of Abraham when faith alone is credited to them as righteousness and they too receive the circumcision—of the heart.
Thomas Aquinas · AD 1274 Then he shows the manner in which he is the father even of the uncircumcised, namely, by imitation. And this is what he says: that he might be the father . . .
Abraham Receives the Promise 13 For the promise to Abraham or to his seed, that he was to be heir of the world, was not through law but through the righteousness of faith.
Origen of Alexandria · AD 253 "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…
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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.
14 For if those of the law are heirs, the faith has been made void and the promise has been nullified;
Origen of Alexandria · AD 253 "For if those who are of the law are heirs, faith has been made void, and the promise has been annulled. For the law works wrath.
Pelagius · AD 418 If only the circumcised are heirs, God has not fulfilled his promise to Abraham that he would be the father of many nations, and it will seem that the nations believed in God without any reason.
Thomas Aquinas · AD 1274 Then when he says, for if they, he proves his statement: first, in regard to the denial that the promise is to be fulfilled through the law; second, in regard to the assertion that it is to be fulfilled through the justice of faith, at therefore it is of faith (Rom 4:16).
15 for the law brings wrath, and where there is no law, neither is there transgression.
Origen of Alexandria · AD 253 But now, in this place where he says, "For the law works wrath," it must be considered more carefully to which law this saying seems to look; and likewise that which follows, "For where there is no law, neither is there transgression." But before a fuller explanation is required of us, let us reply briefly to those objections which the heretics are accustomed to raise against u…
Augustine of Hippo · AD 430 Paul said this because God's wrath is more severe toward a transgressor who knows sin by the law and still commits it.
Thomas Aquinas · AD 1274 Then when he says for the law he proves the conditional statement through the effect or result of the law. First, he proposes the effect or result of the law; second, he proves it, at for where there is no law.
16 Therefore it is of faith, that it may be according to grace, for the promise to be sure to all the seed — not to that of the law only, but also to that of the faith of Abraham, who is father of us all,
Origen of Alexandria · AD 253 And whereas in the passages above he seems to have rejected those who are of the law, how does he here place them on an equal footing with those whom he says hope for grace from faith?
Pelagius · AD 418 The law does not forgive sins but condemns them, and therefore it cannot make all nations children of Abraham, because in the end all must be punished since all are found under sin. But faith makes all believers children of Abraham, because their sins have been forgiven by grace.
Thomas Aquinas · AD 1274 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.
17 even as it has been written: “A father of many nations I have made you” — before him whom he believed, God, who gives life to the dead and calls the things not being as existing.
Pseudo-Clement · AD 140 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.
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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).
18 Who against hope believed in hope, for him to become father of many nations, according to what was spoken: “So will your seed be.”
Origen of Alexandria · AD 253 Therefore Abraham "against hope believed in hope, that he might become the father of many nations," which were to be as the stars of heaven, not only in multitude but also in brightness; and he, faithfully believing him who promised, "was not," he says, "weakened in faith." What he says, "he was not weakened in faith," seems to me to show that there is a certain weakness in fai…
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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.
19 And not having become weak in the faith, he considered his own body already expired, being about a hundred years old, and the lifelessness of Sarah’s womb;
Ambrosiaster · AD 384 This is what Abraham is praised for as worthy of praise; because, though he knew himself to be unable, he strengthened his weakness by faith, so that he might believe himself able through God to do what he knew could not be done by the decrees of the world.
Oecumenius · AD 550 Paul was right to say: "about a hundred," because Abraham was not a hundred but only ninety-nine years old.
Thomas Aquinas · AD 1274 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).
20 but about the promise of God he did not waver through unbelief, but was strengthened in the faith, having given glory to God
John Chrysostom · AD 407 For God neither gave any proof nor made any sign, but there were only bare words promising such things as nature did not hold out any hopes of. Yet still he says, "he staggered not." He does not say, "He did not disbelieve," but, "He staggered not," that is, he neither doubted nor hesitated though the hindrances were so great.
Augustine of Hippo · AD 430 Paul says that Abraham "gave glory to God" when he was attacking those who were seeking their own glory in the sight of men by doing the works of the law.
Thomas Aquinas · AD 1274 Then when he says, in the promise also of God, he commends Abraham's faith in the repeated promise that his seed would be exalted. First, he mentions the firmness of faith; second, the cause of the firmness, at giving glory to God.
21 and having been fully assured that what he has promised he is able also to do.
John Chrysostom · AD 407 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.
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 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).
22 Therefore also it was reckoned to him unto righteousness.
John Chrysostom · AD 407 "And therefore it was imputed to him for righteousness." 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.
Theophylact of Ohrid · AD 1107 The Apostle said much in praise of Abraham, but someone might object: what is that to us? Therefore he states that it was written for us as well, that faith will be reckoned as righteousness for us too, if only we have it, believing in Him Who raised Jesus.
Thomas Aquinas · AD 1274 Then when he says, and therefore it was reputed to him, he commends Abraham's faith in regard to its effect. First, he mentions the effect it had in him, saying, and therefore, namely, because Abraham believed this so firmly, it was reputed to him unto justice: and it was reckoned to him as justice (1 Macc 2:52).
23 Now it was not written on account of him alone that it was reckoned to him,
Origen of Alexandria · AD 253 "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…
John Chrysostom · AD 407 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.
Thomas Aquinas · AD 1274 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…
24 but also on account of us, to whom it is about to be reckoned — to those believing on him who raised Jesus our Lord out from the dead,
Origen of Alexandria · AD 253 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…
Pelagius · AD 418 We are meant to imitate Abraham's example as if he were our father, just as we imitate the examples of the saints, by which they pleased the Lord. They were tempted so that they might know themselves and so that we might follow them.
Thomas Aquinas · AD 1274 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.
25 who was delivered over for our trespasses and was raised for our justification.
Tertullian · AD 220 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.
Pelagius · AD 418 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.
Thomas Aquinas · AD 1274 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…