Commentary on the Epistle to the Romans (I.1-XII.21) (in catenas), Translated by ChatGPT from Greek
i 1 Separated unto the gospel of God. Third, it is to be seen as separated unto the gospel of God; and in the letter to the Galatians, the apostle says such things about himself: But when it pleased God, who separated me from my mother's womb, to reveal his Son in me. Those who do not understand the cause of the foreknowing God, predestined to what is foreknown, seize these kinds of words; and through these things, they think they are introducing those who are saved by design and nature. Some also deny the free will from such sayings, also employing the phrase alienated the sinners from the womb in the Psalms. It is easy to answer this by asking about the sequence of words; for it is written: The sinners are alienated from the womb, they went astray from the belly, they spoke lies; their anger is according to the likeness of the serpent. And we will inquire from those who seemingly approach the text clearly, whether the sinners who were alienated from the womb simultaneously went astray upon coming out of their mother’s belly and deviated from the saving path themselves, acting thus. How then did the sinners who were alienated from the womb from the belly go astray and speak lies? For they will not show that immediately upon being born, they gave articulated voice, uttering some falsehoods. But if we attend to the things previously established about predestination in the letter under examination, we will be able, refuting the charges of injustice that trouble simpler minds regarding divine doctrine, to justify the separation from the mother's womb and the separation unto the gospel of God of the servant Jesus Christ, called apostle Paul. Thus the sayings hold: We know that all things work together for good to those who love God, to those who are the called according to His purpose; for those He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren; and those He predestined, these He also called; and those He called, these He also justified; and those He justified, these He also glorified. Let us therefore attend to the order of the sayings.
God justifies those he has called beforehand, he would not justify those he has not called; and he calls those he has predestined before their calling, he would not call those he has not predestined; and the beginning of his calling and justifying is not predestination; for if this were the beginning of the sequence, the arguments introducing the irrational notion of nature would prevail more convincingly; but foreknowledge is above predestination. For whom he foreknew, he also predestined to be conformed to the image of his Son. God, therefore, foreseeing the order of those who would exist, and considering the inclination of certain ones among us towards piety and their inclination towards it after the impulse, and how they will wholly commit themselves to a life of virtue, foreknew them, knowing the present and foreknowing the future; and those he thus foreknew, he predestined to be conformed to the image of his Son. There is therefore a Son of God, who is the image of the invisible God, and the so-called image of the Son of God is this: we think it is the human soul that the Son of God assumed, which image becomes an image of God through virtue. This image, which we consider to be an image of the image of the Son of God, God predestined to be conformed to, those whom he foreknew he also predestined. Therefore, foreknowledge of God should not be considered the cause of what is to be; but since things were to happen as an effect of the individual's own inclinations, for this reason, he foreknew them, knowing all things before their existence; and since he knows all things before their existence, he foreknew and predestined these certain ones to be conformed to the image of his Son, while he saw others being alienated. If anyone objects to this, arguing whether it is possible that things God foreknew as future might not come to pass: we will say that it is possible that they might not come to pass; but it does not necessarily follow that because it is possible that they might not come to pass, they will not or must not come to pass; and things happen not entirely out of necessity, but while it is possible for them not to happen.
The place concerning possibilities is attached to logical diligence and contemplation, so that someone who has rendered the eye of his soul keen can, following the subtle nature of demonstrations, understand how even regarding accidental occurrences, it is not hindered for something to be possible in many ways, though one among the many may happen, and it does not necessarily happen; it was foreknown, however, in such a way that it will be, but not out of necessity, but being of something contingent that it will be rather than not being said conjecturally but truly foreknown. Let no one think that we have kept silent about the matter of purpose because it constrains our argument; since Paul says, "We know that all things work together for good for those who love God, for those who are called according to his purpose." But let it be noted that even the apostle immediately attributes the cause of being called according to purpose, by saying, "Those whom He foreknew, He also predestined to be conformed to the image of His Son." And whom else could have been more fittingly enrolled into the righteous calling of God's purpose than those who love Him? Indeed, the phrase "we know that all things work together for good" confirms the cause of the purpose and foreknowledge as lying within our own power, nearly saying that all things work together for good for this reason, because those who love God are worthy of cooperation. At the same time, let us also question those who say the opposite, and let them answer us on these points. Let it be assumed hypothetically that something is within our power; and we will ask this to those who deny our free will, until their argument is proved unsound from the given hypothesis. Given that free will exists, does God foreknow what will happen from each individual's free will, or does He not foreknow? To say He does not foreknow is to be ignorant of the Supreme Mind and the greatness of God. But if they concede that He foreknows, we will further ask them whether His foreknowledge is the cause of the things that will happen, given that free will exists, or is it because something will happen that He foreknew it, and in no way is His foreknowledge the cause of the things that will be from each individual's free will? It could therefore be that by those answering here, not this but that the Creator endowed free will to carry out.
Therefore, with these and such things being said, both the "Well done, good and faithful servant" is preserved: "You were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord," and all the praise. And also, the just saying to the wicked and slothful servant: "You ought to have invested my money with the bankers," thus only the just sayings will be preserved: to the ones on the right: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food," and so on; but to the ones on the left: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food," and so on. But even if he had some necessity being set apart for the gospel of God and being separated from his mother's womb, how could he rightly say, "I discipline my body and bring it into subjection, lest having preached to others I myself should become disqualified"? For clearly he demonstrates through these things that if he did not discipline his body and bring it into subjection, it was possible for him, having preached to others, to become disqualified, and that it was possible for woe to come upon him if he did not preach the gospel.
Lest God separated him from the womb of his mother along with these, and appointed him for the gospel of God, together with having seen the cause of the just separation, that he will subdue his body and bring it into subjection, fearing lest having preached to others he himself might become disqualified, and that, knowing woe to him if he does not preach the gospel, with fear toward God regarding that woe, he was not silent but preached the gospel. And these things the one who set him apart from his mother’s womb saw, and who appointed him for his gospel, that he would be in more abundant labors, in frequent imprisonments, in excessive beatings, in many perils of death; five times he would receive forty stripes less one from the Jews, three times he would be beaten with rods, once he would be stoned; and he would endure these certain things, rejoicing in his sufferings and knowing that suffering produces perseverance and endurance. Because of these things he was worthy to be set apart for the gospel of God, being foreknown that he would become so, and set apart from his mother’s womb. He was set apart for the gospel of God, not due to any extraordinary nature or superior makeup compared to those not like him, but because of the previously known deeds which would later come to be from his preparation and the apostolic intention. Now it was not timely to explain what is spoken of in the psalm, for it would be digressive; therefore, in the appropriate order, God willing, it will be explained, whenever we examine the psalm.
"These will suffice and are also abundant for the one separated. For God is my witness, whom I serve with my spirit in the gospel of His Son, how unceasingly I make mention of you always in my prayers, requesting if somehow, at last, I may succeed in the will of God to come to you; for I long to see you. And it is possible to come to someone apart from the will of God, as Balaam went to Balak to curse Israel for a reward; I think that every gentile or anyone alien to godliness, not serving the saints with anything beneficial to them, does not prosper even in the will of God, even if they sometimes prosper; For what does scripture say about success in evil?
That I may share some spiritual gift with you to strengthen you; that is, to be mutually encouraged in you by each other's faith, both yours and mine. Since there is a gift that is not spiritual, I think necessarily it is added; For there are certain gifts, not spiritual, such as marriage; for the spiritual would never hinder prayer; but the coming together of a man and woman hinders it. That marriage is a gift the apostle shows, saying, “I wish that all people were as I am”, but each one has their own gift from God; one in this manner, another in that manner.
I do not want you to be unaware, brothers, that I often planned to come to you and have been prevented until now, that I might have some fruit among you as among the rest of the Gentiles, both Greeks and barbarians; I am a debtor to the wise and the foolish, thus I am eager to preach the gospel also to you who are in Rome. This passage is parenthetical, and if not adhered to, it breaks the sequence. For who would say Paul was prevented from coming to the Romans so that he might have fruit? On the contrary, if he were not hindered he would have had fruit, but being hindered he was deprived of the fruit. How then should it be read? ‘I often planned to come to you that I might have some fruit among you as among the other Gentiles, both Greeks and barbarians, the wise and the foolish, and I was hindered until now. Why then was the parenthesis necessary? Because he was intending to link many things with "that I might have some fruit" (such as "also among you as among the other Gentiles, both Greeks and barbarians, wise and foolish, and the following") so as not to break the continuity, inserting "I was hindered until now" he linked it with the former "I planned to come to you that I might have some fruit", and thus restored the proper sequence of the discourse.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness."
It seems to be said that anger is also the servant of the labors on account of sins, and those under it are its ministers and functionaries, as when it had been set forth that the anger of God was kindled against Israel when David, incited by it, commanded Joab to number the people; the second instance is present from the sending of wrath upon them, distress and anger, an emission through evil angels. When, moreover, the labors themselves are because of sin; for thus I hear that with your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath, and that wrath has come upon them to the end. Consider this too: if the things happening to the righteous, in testing them by the evil one, are anger, it is neither from God nor from heaven, but from below somewhere or from the devil or one of his angels; and to this someone will not flatly counterpose that our struggle is against spiritual wickedness in the heavenly realms; and indeed these, seeming to be angered at the saints, wrestle and bring down anger upon them from heaven. Therefore, perhaps there is some anger from heaven and another from below as has been shown, thus also there is anger from God from heaven for us, but another from heaven indeed, but not of God; and if for all men God has revealed the truth through natural reason, and his known reality as each one has perceived it when the reasoning has been fulfilled, clearly it will be necessary through everything done godlessly and unjustly, for some more and for others less, according to proportion, to reveal the wrath of God from heaven. To those who by patience in well-doing seek glory and honor and immortality, [he will give] eternal life; but for those who are self-seeking and do not obey the truth but obey unrighteousness, there will be wrath and fury, tribulation and distress upon every human soul who does evil, the Jew first and also the Greek. Anger indeed follows those sinning for punishment; but anger is defined as the outburst of wrath questioning, when suffering for sins, either the conscience being stricken or painful consequences following the sin. Tribulation also follows such persons, not producing patience, nor will one boasting be hungry, but will be joined to distress. But no one would be distressed if one had made for oneself from wisdom a broad heart and listened to the apostle saying "Be broadened also yourselves." For accumulations of evils and distresses narrow the soul, like the devil lurking in a hole as the serpent.
Glory and honor and peace to everyone who works good, to the Jew first and also to the Greek; for there is no partiality with God. Therefore, the one who works good and makes himself worthy will receive honor, ascending through repentance from which he had fallen, made like the senseless beasts; and having considered the matters worthy of incorruption, he rises in glory to eternal life. And in peace is everyone undistracted and not drawn away to think or do anything other than the truth, as it is said, "The peace of God will guard your hearts and your thoughts in Christ Jesus." And peace be multiplied to you, and "My peace I give to you." The prophet also says, "Peace will abound during the visitation of the Lord until the moon is taken away, so that false and night light will no longer exist."
For as many as have sinned without law will also perish without law; and as many as have sinned in the law will be judged by the law; for not the hearers of the law are just before God, but the doers of the law will be justified. To be judged is according to the law and through the law; but to be destroyed does not accept a law; for no other destroys them in order to judge them by a law of destruction, but loss clings to those who have sinned without law. Those who have sinned in the law without wholly departing from it but either by oversight or being overcome, while intending to live according to the law, will be judged by the law itself.
As their conscience bears witness and their thoughts alternately accusing or else defending them, on the day when God will judge the secrets of men according to my gospel through Jesus Christ. That is, God will judge according to the gospel, which is the gospel of Paul, and those who have made themselves worthy of it and similar precepts have nothing to frown upon but have cause to rejoice. Therefore, the gospel with the judgment of God serves as a minister to them.
You then who teach another, do you not teach yourself? You who preach not to steal, do you steal? You who say not to commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, do you dishonor God through breaking the law? For the name of God is blasphemed among the Gentiles because of you, as it is written. Circumcision indeed profits if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. It is necessary to seek in how many ways the law is spoken of, especially by the apostle, so that it does not seem to contradict itself; sometimes he says, "If you are circumcised, Christ will profit you nothing"; other times circumcision profits if one keeps the law. Therefore, law is in one way merely the written letter of Moses, by which it is said, "If you are justified by the law, you have fallen from grace"; and "the law was our tutor to bring us to Christ." There is also the law according to the spirit, properly named, by which it is said, "The law is holy, and the commandment is holy." There is the natural law, by which it is said, "When Gentiles, who do not have the law, by nature do the things contained in the law," and so forth. The law is also sometimes referred to as the history of Moses, as when it is said in the letter to the Galatians, "Tell me, you who desire to be under the law, do you not hear the law?" For it is written that Abraham had two sons, and so on.
He calls the prophetic writings "law" as it is written in the law, "With foreign tongues and with the lips of strangers I will speak to this people" in Isaiah. Perhaps also he calls the teaching of Christ concerning what is to be done "law," as when he says of himself that he is not without the law of God but under the law of Christ. When he says, "Who are justified in the law have fallen from grace," he moves us away from the Mosaic letter. Therefore, circumcision, which he now speaks of, he calls different from the cutting-off, and the law, the spiritual one. Now the law may also be understood according to natural concepts; for by the improvement of the soul, the one spiritually circumcised is benefited by the removal of evil things, through the practice of the law doing what is to be done. Someone may also interpret the word literally without further explanation and say that he is addressing those from the Jews; for he became as a Jew to those among the Jews, that he might gain the Jews, circumcising Timothy and shaving and purifying according to the law, so as to speak to them that circumcision is indeed beneficial if you practice the law. Speaking to those from the Gentiles, he forbids this, not contradicting himself. Since it has been said in the matter of Abraham that only those of his seed and those born in the house or bought with money are to be circumcised, and similarly in Leviticus it is said only of the sons of Israel, there is no necessity for the proselytes also to follow these, since neither are the special laws of the Levites or priests or elders imposed on others. For when he desires something to be done by the proselytes, he specifically mentions them, as when he speaks about sacrifices. Indeed, even when the so-called sanctuary was established, proselytes offered there too. Likewise, concerning the ten lepers cleansed, the Lord said, "Go, show yourselves to the priests," from which one was a Samaritan. Testifying to him, the Savior said, "Were not the ten cleansed? Where are the nine? There was no one found returning to give glory to God except this foreigner." And if anyone mentions from Exodus about the proselytes wanting to eat the Passover, that they must be circumcised, we would say that God commanded the Passover to be sacrificed in one place; this no longer being upheld now, circumcision is unnecessary for those from the Gentiles. 11 iii 1-3 Then what advantage has the Jew? Or what is the benefit of circumcision? Much in every way. Firstly indeed because they were entrusted with the utterances of God. What if some did not believe? Will their unbelief nullify the faithfulness of God? By no means. The belief in the utterances of God is not characterized by believing in books and writings, but in understanding the mind and the mysteries therein. For the wise person, according to sound reason, comprehends those from his own mouth. On his lips is carried discernment. Such was Moses and the prophets, being Jews and believing in the utterances of God, and anyone among them similarly so.
And the apostles of our Lord Jesus Christ had the advantage of being Jewish and the benefit of circumcision over those who learned Christianity from them. But those from the Gentiles have much more advantage over those from circumcision; for from them the kingdom of God was taken away to be given to a nation producing its fruits. And if they first were entrusted with the oracles of God, there are those who believed afterward; for the first belongs to someone or some. Therefore, who were the ones who believed afterward can be seen from those whom the word of wisdom and the like were given through the Spirit. But if someone, being confused, thinks that the oracles of God are the same as the letters of God, let him heed the saying of the psalmist: "The words of the Lord are pure words, silver tried in a furnace of earth, purified seven times." For I do not think the pure words are the same as the letter which kills. Just as the aforementioned Jews were first entrusted with the oracles of God, so also some did not believe; but neither their unbelief toward God nor toward His oracles will nullify the faithfulness of God. What kind of faithfulness of God? Whether it is the faith that God believes to some, or that those who were entrusted with the oracles believe in God, like Abraham believed God and it was accounted to him for righteousness? I think each has merit; for one should remember both the one who believes in God and the one entrusted with His oracles, especially in the time of the scoffing of unbelievers, who mock those who have believed, that the faithfulness of God is not nullified by the word of the unbelievers. 12 iii 4 Let God be true, but every man a liar; as it is written: "That you may be justified in your words and may overcome when you are judged." Therefore, the word "let it be" is said in place of a wish, as "let your name be blessed forever." 13 iii 9–18 What then? Are we better? Not at all; for we have previously charged both Jews and Greeks that they are all under sin, as it is written: "There is none righteous, no, not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one. Their throat is an open tomb; with their tongues, they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness. Their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace they have not known. There is no fear of God before their eyes."
He wishes to gather statements showing how all Jews and Greeks are under sin, beginning with "as it is written: there is no one righteous, not even one; there is no one who understands, no one who seeks God," which itself we do not find written somewhere exactly in these words, but we think it is adapted by the apostle from the thirteenth Psalm and the fifty-second Psalm; for in the thirteenth Psalm it says: "The Lord looked down from heaven upon the children of men to see if there were any who understand or seek God," and in the fifty-second, "God looked down from heaven upon the children of men to see if there were any who understand or seek God." Thus it seems that he considered the statement "to see if there were any who understand or seek God" to be equivalent to "there is no one who understands, no one who seeks God." And "there is no one righteous, not even one," I think, has come from "there is no one who does good, there is not even one," so that by implication he has placed it twice, once by adaptation, and once by using the same words and dropping the phrase "there is not." The use of "poison of asps is under their lips" is found with the same words in the one hundred and thirty-ninth Psalm; and what follows, "whose mouth is full of cursing and bitterness," seems to be from the ninth Psalm where it is said, "his mouth is full of cursing and bitterness and deceit." Then consecutively, "their feet are swift to shed blood," this you will find in Isaiah, or in various renditions of the Proverbs, in the phrase "they are swift to shed blood," which was added with asterisks in the Septuagint version. But "destruction and misery are in their ways," I do not know where this is read up to this point; but I think that somewhere among the prophets it is written, "the way of peace they do not know," and in the Psalms, "there is no fear of God before their eyes." Even though there are many sins, not everyone is guilty of all the sins, but some are guilty of this sin, others of that, and thus all are guilty of all. For 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 held accountable to God. Therefore no one will be declared righteous in his sight by the works of the law; rather through the law we become conscious of our sin.
What commonality to all flesh do the works of the Mosaic Law have? And how does the awareness of sin come through the Mosaic Law, when many before Moses had recognized their own sins? For Cain says, "My fault is greater than to be forgiven;" and the patriarchs who went down into Egypt to Joseph said concerning Joseph's words to them about the sin against our brother and similar things; but even if Job is shown to have lived before Moses, he says, "and if I have sinned unwillingly, I have hidden my sin," and so forth. Therefore, it seems to me that the apostle is not now speaking of the Mosaic Law but of the natural law, which is also written in the hearts of men. Who then are those under the law? Or is every man who fulfills the word under the law? For those living still without the law, like Paul once was, are not under the law. However, the saints whom He foreknew and predestined and called and justified and glorified are not in the law but in the law; therefore their mouth will not be stopped, nor will they become answerable to God, for they are not flesh; and if they are justified, it is not from works of the law, for no flesh will be justified by the works of the law, though being inherently righteous. Thus, the awareness of sin comes through the law just as the awareness of sickness comes through medicine, especially of the disease hidden even from the one who is sick. Furthermore, as long as the law required the adulterer to be punished and the murderer to be condemned, which was indeed desired, the Lord removed the transgression, which was not the intention of the law but the grace of the one who gave the law. Therefore, precisely saying "by the works of the law," he did not add "every man" but "all flesh." For it is possible to be justified by intention, when the intention leans towards the will of the law, but not by works. The works of the flesh are what the soul chooses. But now apart from the law the righteousness of God has been manifested, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ for all those who believe. This is what he means: Just as the awareness of sin does not come through the law, so too the revelation of God's righteousness does not come through the law, for apart from the law God's righteousness has been manifested; for God's righteousness is greater than natural incentives, which are not sufficient to comprehend righteousness—not simply but His own righteousness, whose righteous judgments are unsearchable. Therefore, now apart from the law God's righteousness has been manifested, and Christ is the teacher of it, not considering the law of nature for the demonstration of God's righteousness. And this was testified, just as the prophetic words spoken enigmatically by the Holy Spirit, and also by the law of the prophet Moses. And do not be amazed if two different meanings of the single term "law" are taken in the same place; for we will find this custom also in other scriptures. For example, "do you not say, 'There are yet four months, then comes the harvest?' Behold, I say to you, lift up your eyes and see that the fields are white for harvest already." For there the harvest is named twice, the former referring to the physical and the latter to the spiritual.
If then the same law is received according to some, if it is manifested apart from the law it is not testified by the law; but if it is testified by the law, it is not manifested apart from the law. 16:22-25 For there is no distinction; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith. It is right to present those who have made atonements with blood according to the law, so that it may be found from those who are presented and of which the written symbols exist. It is written, then, after the sacrifice of the high priest in Leviticus, if any congregation sins unwittingly, and if the matter escapes the eyes of the congregation, and they do any one of the things which are forbidden by the commandments of the Lord, and they commit a sin and it is known to them the sin which they have sinned in it, then the congregation shall bring a bull from the cattle for a sin offering. Then shortly afterwards, if the anointed priest takes some of the blood of the bull into the tent of meeting; and again shortly after, he shall do with the bull as he did with the bull of the sin offering; thus it shall be done to it, and the priest shall make atonement for them, and it shall be forgiven them. 17:3:27 Where then is boasting? It is excluded. By what law? Of works? No, but by the law of faith. Since all boasting from works is excluded for all men, therefore everyone who exalts himself will be humbled, even if he says truly what the Pharisee says 'God, I thank you that I am not like other men' and so on. But through the law of faith, all boasting that men might indulge in not understanding the justification from faith is excluded; but the boasting from faith itself is not excluded, such as Paul’s, who says 'God forbid that I should boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.' He almost says, 'God forbid that I should boast in any virtue except in the cross of our Lord Jesus Christ.' 18:3:28 Therefore, we conclude that a man is justified by faith apart from the deeds of the law. And that the law of faith is sufficient for justification, though we have done nothing, we can show by the thief crucified with Jesus and the sinful woman in Luke who brought an alabaster jar of ointment and did what is recorded in the gospel. For her sins were forgiven not because of any work but because of her faith and she heard 'Your faith has saved you; go in peace.' And that injustice committed after knowledge annuls the grace of the justifier, he will clearly demonstrate in what follows. But I think, he says, that even the works before faith, though seemingly good, do not justify those who perform them, as they are not built on the good foundation of faith. 19:3:29, 30 Or is God the God of the Jews only? Is He not also the God of the Gentiles? Yes, also of the Gentiles. Since there is one God who will justify the circumcised by faith and the uncircumcised through faith. What then is the difference between circumcision justified by faith and uncircumcision justified through faith? One must not think that Paul used different expressions by chance. For example, in 1 Corinthians, the woman is from the man, and the man through the woman. It seems to me that it is more proper to say 'from someone' than 'through someone.' For the woman is originally from the man, never through the man; no woman ever arises from another woman as a man does. Especially if one considers Adam and Eve, because of what is now rightly said 'bone of my bones and flesh of my flesh.' But man is never from the woman; but though he originally comes from man, after that he comes to be through a woman. This, however, no longer applies to Adam, but to every man after him.
Since circumcision is nobler than uncircumcision, circumcision is justified as better than uncircumcision, while the inferior is uncircumcision which travels through faith to be justified, not coming from faith; for one who believes comes to circumcision, especially that which the apostle calls the circumcision of the heart; thus it is better to be justified from faith rather than through faith, as it is considered better for something to come from a man as opposed to through a woman. But concerning the Savior, it is not said "through a woman" because, in regard to all men, this applies: before coming through a woman, he is from a man. Concerning the Savior, not having come from a man, he cannot be said to be made through a woman; therefore there, since what is born of the flesh is flesh, his flesh, not having come from a man, was made from a woman and not through a woman.
Do we then nullify the law through faith? May it never be, but we establish the law. We seek to understand why he did not say "from faith" but "through faith." What is justified from faith is circumcision, and we do not hesitate to say that the law is not nullified from faith, as circumcision is justified from faith; but uncircumcision, being justified through faith, nullifies the law. But now we have received the law of Moses through faith, not being nullified; for faith establishes the law as being from God; it is clear, therefore, that it concerns the right faith. If someone contrasts this with the second letter to the Corinthians which says, "If the ministry of death, engraved in letters on stones, came with glory, so that the children of Israel could not look steadily at the face of Moses because of the glory of his face, which was fading," we will say that it is not the same to nullify the law or to do away with the law; neither does Paul himself inaction to nullify the law. For even if it is nullified, it is by the exceeding glory of Christ; for he says, "The Lord is also of the Sabbath"; and what was glorified has not been glorified in this respect by comparison to the surpassing glory. For he called the everlasting what belongs to Christ; the temporary and abolishing, since the law is the tutor until the fullness of time comes.
For if Abraham was justified by works, he has something to boast about, but not before God; for what does the scripture say? "Abraham believed God, and it was accounted to him for righteousness." Concerning what Abraham believed God about, the scripture does not very clearly describe; but the apostle seems to understand it universally that he believed. For truly, if generally, then certainly specifically. If he believed God concerning the spoken things, it does not follow that he believed universally; for there are measures of believing in God. Therefore Abraham believed God, and it was reckoned to him for righteousness, but nothing like this is written regarding when Israel saw the great hand which the Lord showed against the Egyptians; and the people feared the Lord, and believed the Lord and his servant Moses, without adding what is written concerning Abraham: "and it was counted to him for righteousness."
I think those from the nations, not being attentive to the precision of the scripture, will be misled regarding the saying from Genesis as it is written by Paul at the beginning; for otherwise, he who is so precise would not have recorded "Abraham believed God, and it was reckoned to him for righteousness," but rather, "Abraham believed God."
Thus it is also reasonable that it is written in what follows in the Epistle to the Romans that "faith was accounted to Abraham for righteousness." Now we have Abraham. For the one who works, the reward is not accounted as grace, but as a debt; but to the one who does not work, but believes on Him who justifies the ungodly, his faith is accounted for righteousness. Nothing that God gives to created nature does He give out of obligation, but all things He bestows as grace; and all those who are benefited are not benefited because they deserve it, but because God wills to benefit whom He benefits out of His own grace. Therefore it must be considered that it is said more simply and generally, and otherwise more commonly understood, concerning those who work and receive their wages not according to grace but as a debt. And it must be understood that it can be said in the same way concerning those who, like Cain, work the earth and do evil deeds; for to them the punishments are, I think, given as something deserved and as a wage of their sins. Therefore the apostle also said "the wages of sin is death"; but no longer as wages and as something deserved by God is eternal life, but as His grace; for he says, "the grace of God is eternal life in Christ Jesus our Lord." It must not be considered that it is said in the Gospel about the better works, "With the measure you use, it will be measured to you," for we are saved by grace; and this is not from ourselves, it is the gift of God, so that no one may boast. But the punishments given to us must be understood as measured according to our sins. Just as David also says the blessedness of the man to whom God accounts righteousness without works: "Blessed are those whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin." Is this blessedness then upon the circumcision, or also upon the uncircumcision? When the worse is no longer being committed, the forgiveness of iniquities can reasonably take place; and when the good is being accomplished, as if the things that happened are now a hindrance of the sins previously committed, their nature being erased, the sins are covered; when this happens, the Lord no longer accounts to anyone his having sinned. For we say that faith was accounted to Abraham for righteousness; how then was it accounted? While 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 still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also; and the father of circumcision to those not only who are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.