Origen, Commentary on Romans — Book 3
Latin source: J.-P. Migne (ed.), Patrologia Graeca 14 (Rufinus's Latin version of Origen's Commentarii in Epistulam ad Romanos ). This English translation is in the public domain.
BOOK 3
[§1] "But if our iniquity commends the justice of God, what shall we say? Is God unjust, who inflicts wrath? I speak according to man. God forbid. Otherwise, how shall God judge this world? For if the truth of God has abounded through my lie unto his glory, why am I also still judged as a sinner? and not (as we are blasphemed, and as some affirm that we say) let us do evil that good may come? whose condemnation is just." Perhaps the order of speaking arranged by the apostle Paul through nearly the whole text of this Epistle will seem highly inconsequent, since his discourse is now directed against the Gentiles, now moderated on behalf of the Gentiles, and again is set against the Jews, and again concerning the Jews, or even on behalf of the Jews; and of these same people he calls some worthy of praise and censures others. And this variety of meanings will again be thought to have led him outside the lines of the subject he had proposed — as when he employs that exclamation in which he says: "But let God be true, and every man a liar"; or even that which he consequently adds when he says: "But if our iniquity commends the justice of God," and the rest, so that by this he may seem to have slipped from one digression into another. But we who believe him when he says that "he has made us fit ministers of the New Testament, not of the letter, but of the spirit," find his meaning far loftier than the method of human art is believed to possess. For through the whole text of this Epistle he wishes to trace what salvation there was even before the coming of Christ for those living according to the law; or how, through the coming of the Savior, salvation is in turn conferred upon the Gentiles out of the unbelief of Israel; and again, that neither do the Gentiles come to salvation in their entirety, but only those who have believed; nor is Israel cast off in its entirety, but "the remnant" of believers "shall be saved." And for this reason the order of speaking seems, as I said, confused, while he pursues the diversities of believers and unbelievers on both sides. In these matters he necessarily turns his discourse also to God, so that amid all these differences of acceptances and rejections he may teach that the judgments of God are indeed true and just, but that much falsehood abounds among men; and therefore he says: "But let God be true, and every man a liar; as it is written: That thou mayest be justified in thy words, and mayest overcome when thou art judged" — concerning which we have spoken above as far as we were able. Seeing then that a plausible objection could be raised against him from the contrary side — namely, that if it is necessary for every man to be a liar in order that God may be true, and if the justice of God is commended through the injustice of men, then God will seem unjust who inflicts wrath upon men, since he sees his own justice approved through the injustice of men: for if our injustice, that is, the injustice of men, commends the justice of God, then surely those men will not seem worthy of punishment through whom the justice of God is held to be more provable and more manifest — But God forbid, he says, that we should accept it thus, that God should seem unjust who brings wrath against men. For how shall he be thought unjust who judges the world, since by the very name of judge it is shown that he does nothing without judgment? And where there is judgment, it is agreed that there is justice; for justice is named both judge and judgment. If then, as unjust men, he says, happen to assert of us, "the truth of God has abounded through my lie," then it is superfluous that "I am judged as a sinner." But rather that will be seen wherein they blaspheme us, he says, as though we were seen to say this: if the truth of God is more displayed in the lie of men, and his justice is proved through the injustice of men, then let us "do evil, that" out of evils "good may come"; and let us lie, so that from our lie the truth of God may shine forth. But these things indeed they invent about us who blaspheme us, as though these things seemed to be said, or to follow, from the logic of our own assertion. But the reasoning of our teaching in no way admits this, since we understand God to be a just and true judge. It should surely be known that in certain Greek copies it is found thus: "Is God unjust, who inflicts wrath against men?" And according to this sense the things we have said will seem to fit better. But according to what we find in the Latin copies, and in some of the Greek: "Is God unjust, who inflicts wrath? I speak according to man. God forbid" — it seems it must be understood in this way. This statement that "God is unjust who inflicts wrath," on the ground that "our injustice commends the justice of God," is not said according to God, nor according to the wisdom of God, but "according to man," and according to that which is said, "every man is a liar." Now these things we have said while still treating the very order of the discourses and the sequence of the statements, so that the division itself of the words might make the way of understanding more open to us. But now let us inquire what sense is to be held in these discourses according to apostolic worth. Every discipline consists of favorable things and of adverse or contrary ones. For example: medicine professes the knowledge not only of health but also of sickness; and although it pursues the study of health, it nevertheless cannot be ignorant of what belongs to sickness. Similarly prudence too consists in the knowledge of good and evil; and temperance knows what things are to be chosen and what are to be avoided; and fortitude is not ignorant of what pertains to fear. So also justice. If we wish to know what justice is, it is necessary for us to know what injustice is; and when we have grasped the full knowledge of injustice, from that very thing we shall come to know what justice also is; for when it has become clear what is unjust, consequently what is just also will appear. And since justice is in God, whose nature is inaccessible to human perception, but injustice is found in us men, or even in every rational creature, it is from this injustice of ours, which is known to us, that that justice of God which is, as it were, inaccessible and incomprehensible to us is known and commended, and as it were the contrary is disclosed from its contrary. The apostle Paul therefore marks the ignorance of those who raise an inconsequent question, thinking that God is unjust who brings wrath upon men, on the ground that his justice is commended from our injustice; not knowing, however, that it comes about not by the benefit of our sins but by the very nature of reason, that contraries are proved from contraries. Therefore the Apostle speaks thus: "But if our injustice commends the justice of God, what shall we say? Is God unjust, who inflicts wrath? I speak according to man. God forbid. Otherwise, how shall God judge the world?" God is therefore not proved unjust in this, if the method of instruction proves contraries from contraries, and commends justice from injustice; but rather, with full consistency, justice is worthily and deservedly hostile to injustice and opposed to it, just as life is hostile and opposed to death, and light to darkness.
And therefore God, in whom righteousness resides, is said to bring wrath upon those men in whom unrighteousness dwells. For these two are by nature opposed to one another. And how, even on this very account, will God appear unrighteous, who opposes unrighteousness? And for this reason perhaps the Apostle did not say that we unrighteous men commend the righteousness of God; but he says: "If our unrighteousness commends the righteousness of God" — so as to show that it is not God who is contrary to men, but righteousness that is contrary to unrighteousness; and that wrath is brought upon men because they have given a place to unrighteousness within themselves. God therefore, who is righteousness, will not appear unrighteous when He is angry against unrighteousness, toward which it is not fitting that He should be favorable; but this wrath reaches even to those men who have offered themselves as ministers of the unrighteousness at which God is angry. For in no one can unrighteousness and righteousness both subsist; but just as righteousness is the effect of a righteous and upright work, which is found first in God, and then also in those who imitate Him, so too unrighteousness is the effect of an unrighteous and crooked work, which is detected first in the devil, and then also in those who are willing to imitate him. And therefore wrath is deservedly said to be brought upon them, even though out of their unrighteousness, as by way of contrast, the righteousness of God seems to have shone forth. For they might, just as they received into themselves the disposition of an unrighteous and crooked work, much more have received that of a righteous and upright one. Justly, therefore, is wrath said to be brought by God upon all men. For those in whom wrath has no place are already to be called not men, but above men. And for this reason perhaps the same apostle Paul makes his pronouncement concerning all men, saying that "we were by nature children of wrath, even as the rest." For he did not say, "We were children of wrath," but he added: "We were by nature children of wrath, even as the rest." For all men have been made by nature children of wrath, from the fact that they were gods and sons of the Most High, and through this were called men. For attend more diligently to how he says: "I said: You are gods, and sons of the Most High"; and he added, "all of you." This addition signifies the whole human race bound together at once under this title. Finally, in what follows he says: "But you shall die like men." Hence also that which is written: "And God reflected that He had made man upon the earth; and it repented Him in His heart, and God said: I will blot out man whom I have made from the face of the earth" — this I think was said not only with reference to the destruction of the flood, but that something was also foretold by it, under a mystery, concerning things to come: so that what is said, "I will blot out man," may be understood in the same way as when God says through the prophet: "For behold, I blot out your iniquities like a cloud"; that He may be seen to blot him out according to that which is man, so as afterwards to make him god, at that time when "God will be all in all." And to this sense may also be applied what is said in Genesis: "The time of every man has come before my sight" — so that it may be thought to have been said not only about that time of the flood then, but also about the mystery of baptism; just as the apostle Peter says that, as Noah was then saved from the flood, so now also in like manner believers are saved through baptism. And thus what he says, that "the time of every man" has come, can be understood with reference to salvation, so that believers are understood, through the grace of baptism, to be destined to be changed from men into a higher order, when the day of resurrection shall have come, where all the saints "shall be as the angels of God." Let this be what has been said, so far as it could occur to us, concerning that which was stated: "Is God unrighteous who brings wrath," or "against men," as we said is read in certain copies, or, as we have it, "I speak after the manner of man. God forbid." But as to what he says: "Otherwise how shall God judge the world," in this passage by "world" he means the men who are in this world, just as we read elsewhere, "that the whole world lies in the evil one"; which surely shows that the men who dwell in this world are set in wickedness. After this let us now see how it was said: "For if the truth of God has abounded in my lie unto His glory." There are in this world many kinds of religions, many sects of philosophers, many teachings handed down with false assertions and composed with lying arguments, whose authors — though under a false title of wisdom — are nevertheless held to be men of no slight or contemptible authority; and it is from their prestige that false things have been received as true, so that they have taken possession of almost the entire world with lying opinions about religion, so that even the elect, if it can be said, were being led into error. Since therefore the truth of God, and His wisdom, and His Word, coming into the world, reproved and refuted every lie, and cut away all the assertions of false teachings by the faith of the truth, through each single lie which had previously been asserted by men the truth of God abounded, by exposing the surreptitious plausibilities and by handing down, in each and every teaching, the simple truth of the faith: and in this way the Apostle says that the truth of God abounded in the lie of men. But, that what we are saying may become still clearer, let us bring forward some things by way of example. There was among men a teaching which declared that the highest good is pleasure; and in this it is consequently asserted also that there is no Providence, since one must live not by laws but by pleasure: and these things are set out through innumerable volumes with such abundant and ornate speech and with the most forceful arguments. But observe now how he who defends the truth of God, and who is a philosopher according to Christ, who is the truth of God and the wisdom of God, teaches men that the highest good is eternal life; and that this is eternal life, that men should know the one only true God, and His Son Jesus Christ: and how with all confidence he asserts the providence of God, saying: "Are not two sparrows sold for a penny, and not one of them falls to the ground without the Father's will?" and that He Himself "commands His sun to rise upon the good and the evil, and rains upon the just and the unjust." Now through each of these things, while those teachings of a false knowledge are refuted, the truth of God abounds in the lie of men. There are likewise others who say that there are three kinds of good: one pertaining to the soul, another pertaining to bodies, a third external. Since each of these is held to be advantageous, they affirm that the highest good consists of them. These men too, cutting back the providence of God, contend that it extends only as far as the sphere of the moon, but that below that, that is, to men, it by no means descends. There are likewise others who say that nothing invisible or incorporeal exists, but assign all things that are to bodies, whence they have also said that God, the Father of all, is a body. But because the consistency of their own reasoning pressed them — by which it stands that every body is corruptible, so that if they assert that God too is a body, they must without doubt confess Him to be corruptible as well — they turned a trick of words, and said that He is indeed of a corruptible nature, yet is not corrupted, because there is nothing superior to Him by which He could be corrupted or dissolved. There are also innumerable other fabrications of men, put together with dialectical subtleties and the deceit of sophisms. And when the truth of God, through churchmen instructed in divine wisdom, convicts each of these, and refutes the snares of their arguments, the truth of God is said to abound in the lie of men — and not only to abound, but to abound unto His glory. Which I think is to be understood in this way: if a teacher of the Church instructs hearers who are simple and not yet taken up with false teachings, and opens to them the account of the divine truth concerning each several matter, in teaching of this kind the truth of God will be seen to abound. But if the discourse is addressed to those who resist the truth, who contradict the words of sound doctrine, and the contradictors are refuted and convicted, so that, forsaking the darkness of their errors, they come to the light of truth; then the truth of God will not only abound, but will abound also unto His glory. For God is glorified through him who, snatched from the error of the lie, has beheld the light of truth. He therefore who has understood in this way will certainly not say what is put forward in what follows as a foolish objection: "Why am I still also judged as a sinner?" but he perceives that he is deservedly to be judged, if he remains in the lie of men: and he who, according to what we have expounded above, being convicted by the truth of God perceives that he has erred, turning from his error glorifies the true God when the truth is recognized, and no longer blasphemes those who preach the truth, as though they said: "Let us do evil that good may come," knowing that in such a saying the condemnation of the blasphemer is just. It must also be observed that of those who preach the truth he said not so much that they are spoken ill of, which pertains to men, but that they are blasphemed, which pertains to God.
[§2] "What then do we hold further? For we have charged that Jews and Greeks are all under sin, as it is written: That there is none righteous, none that understands, none that seeks after God. All have turned aside, they have together become unprofitable; there is none that does goodness, there is not so much as one. Their throat is an open sepulchre, with their tongues they dealt deceitfully, 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 unhappiness are in their ways, and the way of peace they have not known: there is no fear of God before their eyes." We have already said beforehand that in this Epistle Paul, like a kind of arbiter between those who have believed from the circumcision and those from the Gentiles, always tempers and balances his speech, so that now these, now those he seems to reprove in certain matters, and again he encourages each party with the sure hope of the promise. Since therefore he had seemed in the earlier passages to say that if the uncircumcision keeps the righteous requirements of the law, it shall judge him who in circumcision is a transgressor of the law: again, in order to lift up those whom he had humbled, he added: "What then is the advantage of the Jew? or what is the profit of circumcision? Much in every way. First indeed, because to them were entrusted the oracles of God." After these things, when he had gone on consequently with certain matters connected with these, he now adds and says: "What then do we hold further? For we have charged that Jews and Greeks are all under sin." But if all are under sin, then there will be no cause of boasting for the one against the other, since each comes to salvation not out of his own righteousness, but out of God's mercy. He proved therefore that the Greeks, that is, the Gentiles, are under sin, when he says: "For professing themselves to be wise, they became fools: and they changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents: wherefore God gave them over to a reprobate mind," and the rest: and the Jews, when he says: "But if you are called a Jew, and rest in the law," and the rest. To which he added: "You therefore who teach another, do you not teach yourself? you who preach that a man should not steal, do you steal?" and so forth. After these things therefore he says that "we have charged that Jews and Greeks are all under sin." But after this, as is his custom, he wishes to confirm from the holy Scriptures what he had said; and at the same time he offers an example to the teachers of the Church, that the things they speak to the people they should bring forward not presumed from their own opinions, but fortified by divine testimonies. For if he himself, so great and such an Apostle, does not believe that the authority of his own words can suffice unless he shows that what he says is written in the Law and the Prophets, "how much more ought we, the least, to observe this, that when we teach we bring forward not our own opinions, but those of the Holy Spirit?" This too we consider must necessarily be pointed out, that in some Latin copies the testimonies which follow are found placed consecutively and in full in the thirteenth psalm; but in almost all the Greek copies there is no more in the thirteenth psalm than up to that verse where it is written: "There is none that does good, there is not so much as one." But also what the Apostle said: "As it is written: That there is none righteous: none that understands, none that seeks after God," is not found in the same words in the psalm, but some are changed, some are taken up, some are left out. And if this be observed rather carefully by any diligent students, I think that apostolic authority is given in this matter, so that when we must use the testimonies of Scripture, we should grasp the sense from it rather than the words. For you will find this frequently done also in the Gospels. In the thirteenth psalm, then, it is thus written: "The Lord looked down from heaven upon the sons of men, to see if there is one that understands, or that seeks after God." But in the fifty-second psalm it says thus: "God looked down from heaven upon the sons of men, to see if there is one that understands, or that seeks after God." And the same sense seems to be preserved also in that which the Apostle set down: "There is none that understands, none that seeks after God." And as for what he said: "There is none righteous," I think that he took it from what is written: "There is none that does goodness, there is not so much as one": in which, even if the wording seems to be altered, nevertheless one and the same sense is preserved. But that which is said in what follows: "Their throat is an open sepulchre, with their tongues they dealt deceitfully," you will find in the fifth psalm. After this: "The poison of asps is under their lips," which I think was itself also taken from some psalm, the wording being changed, as we said above. But what follows: "Whose mouth is full of cursing and bitterness," seems to be received from the ninth psalm. Then next: "Their feet are swift to shed blood," you will find either in Isaiah or in Proverbs. But also, "Destruction and unhappiness are in their ways, and the way of peace they have not known," I do not indeed fully recall where it is written: I suspect, however, that it can be found in one of the prophets. And in the Psalms it is written: "There is no fear of God before their eyes." Now he seems to have wished to gather all these testimonies for this reason, that he might show that when he charges that "Jews and Greeks are all under sin," he pronounces not so much his own opinion as that of holy Scripture. But let us inquire what this very thing is, to be under sin: for his statement seems to involve all without exception, whether they be Jews or Gentiles. But there meets us another statement of his own, in which he says: "But where there is no law, neither is there transgression." Among the Jews indeed it is manifest that there is the law of Moses: but among the Gentiles he affirms that there is the law of nature, which convicts the offender by the testimony of conscience. Where then do we seek a man in whom there is no law, and who through this may seem not to be in the transgression of sin, since Paul himself also says of himself: "But I was alive without the law once." When did Paul live without the law, who again says of himself: "Circumcised the eighth day, a Hebrew of the Hebrews"? How then will it be true that he once lived without the law, who on the eighth day of his birth received the sign of circumcision according to the law? Whence it is established that a man then comes to be under the law when he has arrived at that age at which he can choose, and discern what the law is: nor does he take upon himself the yoke of that outward law before he begins to have the firmness of the inward and natural law.
Finally, in that passage where he said: “But I was alive without the law once,” he added: “But when the commandment came, sin revived.” In this he shows indeed that in childhood, before one has discernment of good and evil, a person is said to be without law; since even if he sins, because the law is not in him, sin is not imputed to him. But when he has received discernment of good and evil, the law is said to have come to him and to have given him commandments. Now where the force of the commandment is present — that is, a conscience that convicts — sin, which before was dead in him, is said to have revived. From this time on, therefore, if anyone subjects himself to the law of Moses so as to observe it according to the letter, he becomes a Jew outwardly; but if he follows it according to the spirit, he becomes a Jew inwardly. These things are said with respect to what was written: “For we have charged that all, both Jews and Greeks, are under sin.” That is, let “all” be understood as spoken of those who, it is agreed, are taught not to sin either by the natural law or by the written law. For concerning the Gentiles too, who are placed under sin, we understand it in the same way we said above: when they have begun to do naturally the things of the law and to be a law to themselves, then they are convicted by conscience in those things which they are seen to do against the law. For this reason those men also seem to me to have judged rightly who call the law of nature the law of God, and call the law of Moses the written law. For if Paul were speaking of the written law, that is, of the law of Moses, when he says: “But sin is not imputed when there is no law,” it will seem that sin was not reckoned to Cain, nor to those who perished in the flood, nor to those whom fire consumed in Sodom. But since we see that not only were sins reckoned to them, but vengeance also was inflicted upon them, it is shown from these things that Paul is speaking of the natural law, which — apart from the first age of childhood — is present in all human beings; and through this he says most rightly: “For we have charged that all, both Jews and Greeks, are under sin.” Hence it does not seem to me that a certain one of the wise men defined the matter contrary to reason when he said that in the whole race of mortals, when a person has come to that age at which he receives the discernment of right and wrong by the entrance of the natural law, first of all malice is stirred up, and after this, by teachings, training, and admonitions, it is little by little driven out, and a passage is made to virtue. For Paul too seems to me to have thought in harmony with these things in what he says: “But when the commandment came, sin revived.” And the Savior also, when he says in the Gospels: “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin,” will be seen to have spoken according to this same reasoning: that by that power with which he is said to fill the world, he comes to each individual person and speaks in his heart and teaches the judgment of good and evil. For this reason, then, Paul says it is written: “Because there is none righteous; there is none that understands, there is none that seeks after God: all have turned aside, together they have become unprofitable”; just as elsewhere the Prophet says: “For in your sight shall no living person be justified.” And this may perhaps seem contrary to other Scriptures, which bear witness to some as though they were righteous — so much so that it is even said to Jerusalem concerning Sodom that “Sodom has been justified more than you.” But consider more carefully the caution of divine Scripture, how it did not say, “Sodom has been justified,” but rather says: Since you commit many crimes, and the things you do are such that you surpass all in the greatness of your sins, by comparison with your crimes Sodom is now justified. And here too, then, when it says, “In your sight shall no living person be justified,” it did not mean this to be understood, that no living person shall be justified, but that “in your sight” — that is, God's — he shall not be justified. For however righteous a person may be, however holy, not only among human beings but even among the higher and more eminent creatures, it is certain that by comparison with God he cannot be justified. Finally, in the Apocalypse of John also, where the sealed book is offered in the sight of the Ancient of Days, and search is made among every tribe, tongue, and people for one who might be able to open it, no one was found except the Lamb alone from the tribe of Judah, who was justified in the sight of God; and he alone was worthy to open the book, who alone is the one “who opens, and no one shuts; who shuts, and no one opens.” Therefore our Savior the Lord Jesus Christ alone is justified in the sight of the Father, because “whatever things the Father does, these the Son likewise does.” But every creature is justified by comparison with those beneath it. As, for example, if we should say: by comparison with the rest of the people, Miriam the sister of Moses was righteous; and again, by comparison with Miriam, Aaron was righteous; and again, by comparison with Aaron, Moses was righteous. Yet blessed is the one who is called righteous by comparison with better people, and not by comparison with the worst, as Sodom, which is recorded as justified by comparison with Jerusalem. Hence I too fear that, because of us who seem to be in the Church of God and to devote our efforts to his law and to serve the evangelical precepts, some of the unbelievers may be found who are to be justified. To speak by way of example: if we are slaves to lust and unchastity, while a pagan who is a stranger to the faith of Christ keeps chastity, that pagan is justified over against us. Likewise, if we are entangled in avarice, rapacity, pride, and other evils of this kind, while a pagan abstains from all these — those who do not know the law of God will be justified over against us, and we shall be condemned by comparison with them. Rather, let us take pains that, just as we go before the Gentiles in faith, so we may excel them in deeds and works, lest our evils become another's goods, and their self-restraint convict our lack of restraint. What he said — “There is none righteous” — or what he says — “In your sight shall no living person be justified” — can still be explained in yet another way: that as long as anyone lives in the body, he cannot be justified nor be pronounced righteous, but only when he has gone out of the body and departed from the contest of this life, as Scripture also says: “Call no one blessed before his death, for you do not know what his last things will be”; and again Ecclesiastes says: “And I praised the dead who are already dead, more than the living who are still alive; but better than both is he who has not yet been born.” You have still another saying of Scripture as well, which says that whoever is least in the kingdom of God is greater than one who is in the body, even if it be that John, than whom there was none greater among those born of women. Therefore “there is none righteous.” And he added: “There is none that understands.” And indeed, since the Apostle himself says that he knows in part and understands in part, who will there be that may be called understanding? For however much a person may understand, he will be seen to understand in a mirror and in an enigma; because it is only after the laying aside of the earthly body that one is said to understand face to face. But now, as Scripture says: “The corruptible body weighs down the soul, and the earthly dwelling presses down the mind that ponders many things.” Hence it comes about that no one is “understanding,” nor “seeking after God.” For while we are occupied with the anxieties of the body and seek the things that are of human beings, we cannot seek God nor think upon the things that are of God.
[§5] "All have turned aside, together they have become useless." It seems to me that he is not said to have turned aside except one who at some time stood on the straight road. From this it appears that that first work of rational nature, which was made by God, was upright, and was set upon the straight road by the gift of the Creator himself. But because it bent its journey away from this road to the left hand of sin, it is now rightly said to have turned aside — as we have an example in the first man, Adam, who from the straight road of paradise turned aside, through the deceit of the evil-counselling serpent, to the crooked and twisting paths of mortal life. Consequently, therefore, all who come into this world by succession from him have turned aside, and together with him have become useless. On this account I think the Lord too gives a command in the Gospels, that when we have done all the precepts, we should nevertheless remember what we are, and say: "We are useless servants: what we ought to have done, we have done." For so long as anyone does only that which he owes — that is, the things which have been commanded — he is a useless servant. But if you add something to the precepts, then you will no longer be a useless servant, but it will be said to you: "Well done, good and faithful servant." And what it is that may be added to the precepts and done beyond what is owed, the apostle Paul states: "Concerning virgins I have no commandment of the Lord: but I give counsel, as one that has obtained mercy from the Lord." This is a work beyond the precept. Whoever, then, having fulfilled the precepts, adds this also, that he keep virginity, will no longer be called a useless servant, but a good and faithful servant. And again it is commanded that they who announce the Gospel should live by the Gospel; yet Paul says that "I have used none of these things"; and therefore he was not a useless servant, but a faithful and prudent one. "All," therefore, "have turned aside, together they have become useless." To which he added: "There is none that does goodness, there is not so much as one." A weighty statement, and one that can be established only with difficulty. For how does it seem possible that no one at all, not so much as one, whether among the Jews or among the Greeks, could be found who did goodness? Are we so to believe that there was no one who at some time received a stranger, or gave bread to the hungry, or clothed the naked, or snatched an innocent man from the hands of the powerful, or performed some such good work? It does not seem to me that the apostle Paul wished to assert so incredible a statement: but I think it must be understood in this way — that he denies that anyone has done goodness. For example: as if someone should lay the foundations of a house, and build up one or two walls, and even bring in some material, will he be said to have made a house, although he seems to have worked on the house? Rather he will be said to have made a house who has brought each and every part of the whole building to completion. So I think the Apostle here too says that no one has done goodness — that is, that by no one has it been consummated to perfection and in its entirety. But if we ask who is truly good, and who has done goodness perfectly, we shall find him alone who says: "I am the good shepherd"; and again: "The good shepherd lays down his life for his sheep." After these things, taking from the fifth psalm, as we said above, he says: "Their throat is an open sepulchre." In these words, as it seems to me, he describes various sins of the human race. Every sepulchre covers over the uncleanness of a dead corpse; whence the Lord also said in the Gospel concerning the Scribes and Pharisees, that they were whitewashed sepulchres, "which outwardly indeed appear beautiful to men, but within are full of all uncleanness." But Paul seems in this place to point out something greater of crime in those of whom he speaks, when he calls them a sepulchre not covered nor closed over, but "open." For those are called closed sepulchres whom some little shame restrains from sinning openly and bringing their crimes out into public. But those are called an open sepulchre who have their uncleannesses and impurities out in the open: from whom constant practice and habit of wickedness — which is the last stage among evils — has taken away even the shame of what they have committed: so that now they do not open their mouth and bring forth the word of God, the living word; but they open their throat and bring forth a dead word, the word of the devil, not from the heart, but from the sepulchre. If, then, you ever see a man flinging out shameless words with a wanton mouth, or, swollen and raging, uttering insults and curses, do not hesitate to say of him that "his throat is an open sepulchre." For "out of the abundance of the heart the mouth speaks." To these things is added: "With their tongues they have acted deceitfully." Deceit is when someone speaks one thing with the tongue and turns over another in the heart. And this fault I do not know whether it leaves even the just and the elect free of it; but I think that one is more liable, another less, yet no one is perfectly pure of it, save he alone of whom it is written: "Who did no sin, neither was deceit found in his mouth." For even if someone be found diligent and cautious, he can perhaps guard himself in the graver matters: but whom will you find who does not fall into these things, either through shame or through negligence? Sometimes even through forgetfulness things that ought to have been attended to are left undone, and, that the fault may not appear, they are excused otherwise than as they were done. Whence Peter also, knowing that these are the varieties of deceit, writes in his Epistle, saying: "Laying aside therefore all deceit, and dissimulation, and envy, and detraction, as newborn infants, rational and without deceit, desire milk, that in it you may grow unto salvation." "The venom of asps is under their lips." The bite of a serpent destroys the body with venom: the bite of a venomed word slays the soul by its deceit. This can happen both in the case of those who circumvent men with the contrivances of false accusations, and in the case of those who, through heretical teaching infected with the poison of the devil, deceive the souls of the simple. "Whose mouth is full of cursing and bitterness." Of the venom of asps indeed he did not say that their lips were full. For in that vice perhaps many may be found, yet not many who put forth that venom's poison fully and in its entirety. But to have the mouth filled with cursing and bitterness belongs to very many. For who is of so corrected a mouth that the habit of cursing does not tempt him — I will not say against those who are worthy of cursing, but against those whom the Lord has not cursed, that is, just and innocent men? This is a ready and downhill vice of human frailty, especially toward subordinates and inferiors: so that they no longer think this manner of address to be cursing. And therefore their mouth is said to be full, and cursing is said to flow unceasingly as from a full vessel of the mouth. Yet with this bitterness too is joined, because it is drawn out from the gall of wrath. For it is through wrath and fury that the tongue is driven to cursing. And therefore the same Apostle says: "Bless, and do not curse"; and elsewhere: "Lest any root of bitterness springing up hinder you." There is added in what follows: "Their feet are swift to shed blood." Yet this crime will perhaps seem unable to be fitted to most of those of whom he said: "For we have charged that all, both Jews and Greeks, are under sin"; unless perhaps we understand it thus, that not only is the blood of those shed bodily whose bodies are butchered, but that those also who by any stumbling-block separate a soul from God are called men of blood. For just as he is called a homicide who separates the body from the soul, by which it is given life: so much more truly must he be called a homicide who separates the soul from the true life, which is God. But understand the feet in this place to be those of which the Prophet says: "But my feet were almost moved"; that is, the counsel by which we make the journey of life.
[§5] "Contrition and misery are in their ways: and the way of peace they have not known." Here he speaks of a contrition, not that by which the spirit is broken over sins in repentance, whence it is said in the Psalms: "A contrite and humbled heart God does not despise;" but he speaks of that contrition by which sinners are said to break the yoke of the Lord and to cast it from their necks. Similarly "misery" also — or, as it is read elsewhere, "wretchedness" — is to be understood as that by which a man has been made wretched and miserable, who "though he was in honor, did not understand," but "was compared to the senseless beasts, and became like them. And the way of peace they have not known." Christ is our peace. Therefore the way of peace is the way of Christ. But even if we take it that sinners, since they are always pressed by the wars of the vices, do not know the way of peace, we understand rightly. For the prophet says to the Lord: "Much peace to those who love your name, and there is no stumbling-block for them." Moreover, that people which was led out of Egypt walked by the way of peace, so as to come to the land of promise and dwell in Jerusalem, which is interpreted "vision of peace," as the Prophet also says: "His place has been made in peace, and his habitation in Sion." But more fully does he know the way of peace who presses on toward the dwelling of the heavenly Jerusalem, so as to ascend to the holy city of the living God. After these things is added: "There is no fear of God before their eyes." If there be anyone who always thinks upon the fear of God, who inquires what pleases him and what displeases him, of such a one it is said that the fear of God is before his eyes. But he ought to be skilled and diligently instructed from the law of the Lord, lest perhaps he fear there with fear where fear will not be necessary. Therefore the fear of God is always to be set before the eyes: not these eyes of the flesh (for neither is anything visible or bodily sought), but before the eyes of the mind; by which both the understanding and the teaching of the fear of God are discerned, through which, as we said above, it may be understood what is to be feared or what is not to be feared. He who fears God does not fear the powers of the world. And why do I speak of the powers of the world? He fears neither those principalities, and powers, and rulers of this world, nor the spiritual forces of wickedness in the heavenly places. And that we may confirm this by the authority of Paul himself, hear how he speaks of human powers: "Do you wish," he says, "not to fear the power? Do what is good, and you will have praise from it." And the Prophet says: "The Lord is my helper, I will not fear what man may do to me." But concerning the adverse powers of the spirits the same Prophet seems to me to have thought, where he says: "Many who war against me from on high shall fear by day;" and again: "If camps stand against me, my heart shall not fear." It is therefore a great and magnificent work always to have before the eyes of the heart the fear of God: that fear which filled the rod that arose from the root of Jesse, and the flower which arose from his root: concerning which he had said: "And the spirit of the fear of the Lord shall fill him." And the fear of God renders a man perfect to such a degree that nothing is lacking to him, as the Prophet says, because "nothing is lacking to those who fear him." These things, as far as we were able, we have fitted to each several point which had been taken up by Paul, showing how they would seem to agree with those of whom he says: "For we have charged that Jews and Greeks are all under sin." Which things nevertheless I think ought to be understood in this way, not that all these things are proved to have been in individual men, but one thing in one and another in another, yet in such a way that in all of them together this whole range of vices was fulfilled.
[§6] "But we know that whatever the law says, it says to those who are in the law, that every mouth may be stopped and all the world may be made subject to God. Therefore from the works of the law no flesh shall be justified in the sight of God. For through the law is the knowledge of sin." We stated beforehand at the outset that the Apostle in this Epistle would treat of several laws, and that unless their discernment and distinction be maintained in each several passage, it will be able to confound the sense of the reader. Therefore in the present passage also, as to what he says: "But we know that whatever the law says, it says to those who are in the law," we ought to inquire more diligently what that law is which speaks to those who are in the law, and by the fact that it speaks to them strips them of every excuse, so that they cannot find refuges for their sins: for this is what he says: "That every mouth may be stopped, and all the world may be made subject to God." But if we should wish to understand it of that law which is without doubt the law of Moses, which speaks only to those whom it has circumcised from the mother's womb and taught, how will it seem consistent that through this law, which touches with its ordinances only one nation, every mouth should be stopped, and the whole world through it be held liable to God? For what is to be believed that all the nations have in common with this law, or what the whole world? And how also is the knowledge of sin said to come about through the law of Moses, when very many are found to have known their sin even before it? Cain, finally, when he had sinned, spoke thus: "My sin is greater than that it should be forgiven." Moreover the patriarchs, when they had gone down to Joseph in Egypt, and were being pressed by the feigned accusation from him, speak thus to one another: "We are in sins on account of our brother, because we despised the tribulation of his soul when he entreated us, and we did not hear him: on this account this tribulation has come upon us." Moreover Job also, who it is established lived before the law, speaks thus: "Because even if I sinned unwillingly, if I hid my sin, or was confounded by the multitude of the people, so as not to declare my offense." All of whom are evidently shown to have known their sin. From these things, therefore, it is gathered that Paul the apostle does not say these things of the law of Moses, "That the law speaks to those who are in the law," but of the natural law which is written in the hearts of men. This law, therefore, whatever it says, it says to those who are in the law. And those are in the law who are of that age at which they may now grasp the discernment of good and evil. But those are without law to whom the perception of such discernment has not yet come, according to what Paul also says: "But I was once alive without the law." According to this natural law, therefore, the Apostle will consistently be seen to have said that every mouth is to be stopped, and that the whole world will be liable to the judgment of God. For of this law which is naturally implanted in men, no one is destitute, neither of the Jews nor of the Gentiles: and therefore that also seems consistently said, that God may be justified in his words, and may overcome when he is judged. That we may speak, for example's sake: if it be inquired what God has bestowed upon man, and what man has done with those things which he has received from God, God will seem to be judged together with men: and God indeed will be found to have given man all the affections, and all the impulses by which he can strive toward virtue and advance; and moreover to have implanted the force of reason, by which he might know what he ought to do and what to avoid. These things, therefore, God is found to have furnished in common to all men. But if, having received these things, man has neglected to walk the road of virtue, he to whom nothing was lacking from God is himself found to have been lacking to those things which were given him by God. Deservedly, therefore, is it said that in such a judgment God overcomes and is justified in his words. This natural law, therefore, speaks to all who are in the law: from whose precepts infants alone seem to me to become exempt, in whom there is not yet the judgment of right and wrong. But whether to these are also to be joined those who from whatever cause are incapable of mind, do you consider. But apart from these, no one of men seems to me to escape this law. And it is to be considered whether perhaps not only men, but also angels, and every rational creature, whatever it may be, this law binds. For if it has been rightly defined by the wise that law is that which dictates what ought to be done and forbids what ought not to be done, how will such a law not seem implanted also in the higher and heavenly orders; to whom surely there is a discipline both of observing something and of avoiding something? And unless they were held by this law, the divine Scripture would never say of them: "The angels also, who did not keep their principality, but forsook their own dwelling, God has reserved bound in eternal chains under darkness in Tartarus unto the judgment of the great day." Whence it is established that a law is in them; and this not being observed, they suffered these things which Scripture above has testified. Moreover Paul too, when he says, "Do you not know that we shall judge angels?" what else does he mean, except that he knows those to be placed under law whom he declares are to be led to judgment? But if anyone should confront us on the basis of what we said above, that God is to be judged with men, as though we seem to say that he too is under law, hear how great a caution concerning this is found in the Apostle's Letters, who mentions that Christ is not in the law, but is the fullness of the law; and just as he himself is the righteousness from which all become righteous, and he himself is the truth from which all stand in truth, and he himself is the life from which all live, so also he himself is the law, from which all are in the law. He comes therefore to judgment, not as one who is in the law, but as one who is the law. But I think that those who are already perfect, and joined to the Lord have been made one spirit with him, are not themselves in the law either, but rather they themselves are law, as the same Apostle also says elsewhere: "Because for the just man the law is not laid down." Thus: "Whatever the law says, it says to those who are in the law, that every mouth may be stopped," according to what we said above, "that all the world may be made subject," or, as we read elsewhere, "that all the world may be made liable to God," which also agrees better with the Greek copies. But let us inquire what he has here called "all the world." Will it perhaps be thought that by "all the world" this earthly place is to be understood in such a way that the trees also, and the stones, and the plants, and the seeds, and the chaff which are in it, are equally named? For these several things seem to be parts of the world. I do not think anyone is to be found so foolish as to be able to assert this. It remains, therefore, that by "all the world" he means every rational living being: and just as everything which is irrational is excepted from this sense, so no rational creature seems to me to be separated from this condition.
The whole world, therefore, becomes accountable to God through the fact that he has implanted the natural law in all: concerning whom he also says in another place, that "at the name of Jesus every knee shall bow, of things in heaven, things on earth, and things under the earth." And if anyone does this, he will be seen to have fulfilled the law; if he does not do it, to be accountable to the law — and consequently, through the law, to God as well. But if to someone it should seem that this was said of human beings alone, both that he said the natural law is present in them and that he takes it as written of them alone, "That every mouth may be stopped, and the whole world may become accountable to God," such a one will take occasion from the words that follow, where he says: "Because by the works of the law no flesh shall be justified." And this will certainly seem to have been said only of those who are placed in the flesh. But those who prefer to hold the former sense will observe more diligently how the Apostle said that no flesh is justified by the works of the law: because the works of the law pertain to those who are in the flesh, whereas to those who are in the spirit — that is, the higher orders of the heavenly ministries — the meaning of the law pertains. Therefore that "by the works of the law no flesh shall be justified in his sight," I think is to be understood in this way: that everyone who is flesh, and lives according to the flesh, cannot be justified by the law of God, just as the same Apostle says elsewhere, that "those who are in the flesh cannot please God"; and likewise elsewhere: "Because the wisdom of the flesh is an enemy to God, for it is not subject to the law of God: nor indeed can it be"; and the prophet says: "All flesh is grass"; and in the Gospel it is written: "It is the Spirit that gives life; but the flesh profits nothing." Of these, then, he says that by the law of God "no flesh shall be justified before him." But this too, that he added "before him," let it not be passed over idly, as we have now rather frequently admonished, because it is one thing to be justified before God, another before men: that is, in comparison with other men, one man who has lived more blamelessly can seem just; but in comparison with God, not only shall a man not be justified, but even, as Job says: "The stars are not clean in his sight" — those stars which are certainly clean before us, that is, which in comparison with men are held to be clean and holy; but in comparison with God they cannot be clean. "For through the law comes the knowledge of sin." Let us see how the knowledge of sin comes through the law. While through the law we learn what is to be done and what avoided, at the same time we also come to know what is sin and what is not. Therefore the law is not — as the heretics accuse the God of the law — an evil root, nor an evil tree, through which the knowledge of sin comes: because he did not say, "From the law is the knowledge of sin," but "through the law," so that you may know that sin did not arise from it, but was known through it. For example, if we were to say: Through the art of medicine the knowledge of sickness is given, would medicine on that account seem to you to be the cause of the sickness, because through it the character of the sickness is known? But just as it is agreed that the medicine is good which furnishes an understanding of the illness by which weakness may be avoided, so also the law is good through which sin is detected and known. And this kind of exposition preserves, as I think, the consistency also of that explanation which we set forth above concerning what is written: "For we have charged that Jews and Greeks are all under sin, as it is written: That there is none righteous, there is none that understands, there is none that seeks after God."
[§7] "But now, apart from the law, the righteousness of God has been manifested, being witnessed to by the law and the prophets. But the righteousness of God through faith in Jesus Christ unto all and upon all who believe in him. For there is no distinction. For all have sinned and lack the glory of God, being justified freely by his grace, through the redemption which is in Christ Jesus." What we established in the earlier discussion, saying that "Whatever things the law says, it says to those who are in the law" was not said of the law of Moses, someone will suppose to have been asserted not so much truly as forcibly, when he sees that now the name of the law is referred not to nature, but to the law of Moses: and he will say that in the present passage the righteousness of God is declared by the Apostle to be manifested through the law, and not only through the law, but also through the prophets, so that without any ambiguity the things that are written are understood to have been said of the law of Moses: from which law the righteousness of God through faith in Christ Jesus is manifested unto all who believe, whether they come from the Jews or from the Gentiles, who nevertheless are justified not from works, but from the grace of God, since Jesus Christ himself has been made their redeemer. These things indeed he will say who accuses us of having forcibly bent the Apostle's meaning in the things we expounded above. But this is what we can steadfastly affirm: that just as those who assert these things suppose that in this saying of the Apostle which we have now set forth nothing can be found by which we may establish that these things were written not of the law of Moses but of the law of nature, so neither will they be able to find anything by which the things said above may seem to look to the law of Moses rather than to the law of nature; and therefore, just as for them the earlier passages will not stand simply because the later ones seem to hold, so neither can the first be thrown into confusion for us, if the second seem not to run along the same track. What then? Shall we say that the Apostle writes things contrary to himself? And this will be the assertion of an excellent expositor! This is what is wont to happen to those who break up the one doctrine of the faith into the divergent meanings of sects, and search out only those testimonies from the divine Scriptures by which they may establish their own doctrine, while as for the resolutions of those statements of divine Scripture which come from the opposite side, they do not touch them even with the tip of the finger, as the Lord says. But he who faithfully and soundly gathers the meaning of the sacred Volumes ought to show how those things which seem to be contrary are not truly contrary. We shall therefore attempt, in the present passage also, to show how this that follows does not conflict with our earlier exposition. We have often said, and said more plainly in the preface, that the Apostle in this Epistle makes mention of many laws in such a way that, when he passes from one to another, it can scarcely be detected except by a sufficiently attentive reader. He had said in the foregoing, that "through the law is the knowledge of sin"; and because he perceived that it could be answered: Therefore if from the natural law there is knowledge of sin, there can be from it also knowledge of righteousness — namely according to that image of the art of medicine which we gave above: that just as through it sickness is known so that health may be found, so also, if through the law of nature knowledge of sin can come about, in like manner knowledge of righteousness can also come about. Since, then, he had seen that this could be objected to him, after he said, "For through the law is the knowledge of sin," he adds: "But now, apart from the law, the righteousness of God has been manifested." Such, then, is what he says: Not as the knowledge of sin comes through the law, so also does the manifestation of God's righteousness come through the law; but apart from the law the righteousness of God is manifested. For the law of nature could convict the nature of sin, and display knowledge of it; but the righteousness of God transcends and towers above anything whatsoever that the human mind can probe by natural perceptions alone. For it does not suffice for understanding and considering not just any human righteousness, but the very righteousness of God, and the judgments which descend from it, of which it is said that they are "a great deep," and that so profound is the righteousness of God and his judgments that the Apostle says: "How unsearchable are the judgments of God!" But Wisdom too speaks to men as though the righteousness of God cannot be known by the motions of nature alone, but must be sought through the pursuit of teaching; and therefore it says: "Learn righteousness, you who judge the earth." Wherefore for coming to know the righteousness of God the law of nature will help not at all, even though it seems to perceive something about human righteousness. For that law can perceive what is just among men, namely that what a man does not wish to suffer himself, this he should not do to his neighbor. Can it naturally perceive anything of that righteousness which says: "See that you do not do your righteousness before men"; and, "that your left hand may not know what your right hand does"? These and such things the law of nature cannot call just; and therefore the Apostle says: "But now, apart from the law" — that is, of nature — "the righteousness of God has been manifested," having the testimony of the law of Moses and of the prophets, in which the Holy Spirit had written many things about the righteousness of God through figures and riddles. And I would not have you wonder that one word "law," placed twice in the same passage, signifies different things. We find this to be the custom of Scripture in other places as well: as there: "Do you not say that there are yet four months until the harvest comes? Lift up your eyes, and see the regions, for they are white unto harvest." Is not in this place too the harvest, named twice, referred first to the bodily harvest, and second to the spiritual? And again in the Gospel, when the Savior says to the Samaritan woman, "Give me to drink," and after her reply says again to her: "If you knew who it is that says to you: Give me to drink; you surely would have asked him, and he would have given you living water." And again he added to her: "Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I give him shall not thirst forever." Do you see how both "to drink" and "water" are taken now indeed bodily, now spiritually, in one and the same passage? There is a similar instance placed there, where the man blind from birth is healed. After this the Savior says: "For judgment I came into this world, that those who do not see may see, and those who see may become blind." Is not here too both seeing and not seeing understood now bodily, now spiritually? So therefore also in this place, when the Apostle says that the righteousness of God is manifested apart from the law, the law of nature is understood; but when he says: "Being witnessed to by the law and the prophets," he designates the law of Moses.
But if what we have said still seems to you insufficiently clear, we shall add these considerations as well: If it appears that the law of which it is said, "But now the righteousness of God has been manifested apart from the law," is the same as that of which he says, "attested by the law and the prophets" — then, if indeed it has been manifested apart from the law, it does not receive the testimony of the law; but if it receives testimony from the law, then it has not been manifested apart from the law. Since this difficulty is insoluble and cannot by any reasoning be broken down, it must be said that the righteousness of God is indeed manifested through Christ Jesus, with testimony borne to him not by the law of nature, which is still in every way slight and small, but by the law of Moses — not that law which is according to the letter, but that which is according to the spirit, concerning which the same Apostle says, "For the law is spiritual." And likewise the prophets bear witness through the Spirit of God who spoke in them. There is besides, in the Apostle's usage regarding this expression, a remarkable distinction, if anyone observes it more carefully. It is the custom among the Greeks to place before nouns what they call ἄρθρα (arthra), which among us may be termed "articles." Whenever, therefore, he names the law of Moses, he prefixes to the noun the customary article; but whenever he wishes the natural law to be understood, he names the law without the article. And so in this place too, where he says, "Now apart from law the righteousness of God has been manifested," it has no article; but in what follows, where he says, "attested by the law and the prophets," in this second place he has set "law" with the article. If, then, the difference in the use of the term "law" has been sufficiently made plain, let us now see what righteousness is manifested apart from the natural law. The same apostle Paul says of Christ that he "has been made for us wisdom from God, and righteousness, and sanctification, and redemption." This righteousness of God, therefore, which is Christ, is manifested apart from the natural law indeed, yet not apart from the law of Moses or the prophets. For the law gives testimony to him, just as he himself says: "Search the Scriptures; they are the ones that bear witness concerning me." For the natural law can indeed furnish occasions and give understanding, as we have said, either toward those things which equity demands be done among men, or toward this very thing, that one should perceive that God exists. But who can perceive by nature concerning Christ that he is the Son of God? Therefore it is apart from this law that the righteousness of God, which is Christ, has been manifested, attested by the law of Moses and the prophets. But before we hasten on to what follows, it does not seem that even this observation should be passed over: that in the case of sin he set down "recognition," but in the case of righteousness "manifestation." For "everything that is manifested is light"; and if what is manifested is light, then sin, which is not light, is not manifested but recognized. I understand in this way also that saying: "There is nothing hidden that shall not be manifested, nor covered that shall not be revealed." But let us return to our subject. The law, then, and the prophets are witnesses of the righteousness of God; and this righteousness is manifested through faith in Jesus Christ unto all who believe, among whom there is no distinction, whether they believe from among the Jews or from among the Gentiles. But observe that for the manifesting of God's righteousness he laid down not one cause only, that of faith, but joined to it also the law and the prophets — because neither does faith alone, without the law and the prophets, manifest the righteousness of God, nor again do the law and the prophets without faith: the one therefore cleaves to the other, so that from both there may be perfection. There is, he says, no distinction between Jews and Greeks, since it is established that all alike have been made subject to sin, as was shown above, and that now the righteousness of God, supported by the testimonies of the law and the prophets, has been given through faith in Jesus Christ alike to all. From the fact that all had been made subject to sin, they were without doubt made strangers also to the glory of God, since they could neither receive it in any way nor merit it. For how would a sinner dare to give glory to God, to whom the Prophet says: "But to the sinner God said: Why do you declare my righteous decrees?" And again another Scripture says: "Praise of God is not comely in the mouth of a sinner." Therefore the righteousness of God, coming through faith in Jesus Christ to all who believe, whether they be Jews or Greeks, justifies them once cleansed of their former crimes, and makes them capable of the glory of God: and this he does not from their merits, nor for their works, but freely bestows glory upon those who believe. "Through the redemption," he says, "which is in Christ Jesus." Let us consider more attentively what is meant by the redemption which is in Christ Jesus. "Redemption" is the name given to what is handed over to enemies on behalf of those whom they hold in captivity, so that they may restore them to their former liberty. The captive multitude of the human race, then, was being held among enemies, overcome by sin as though by war: the Son of God came, who "was made for us" not only "wisdom from God, and righteousness, and sanctification," but "redemption" as well: and he gave himself as the redemption, that is, he handed himself over to the enemies, and poured out his blood for them as they thirsted for it: and this has become the redemption of believers, just as Peter also writes in his Epistle, saying: "For you were not redeemed with corruptible silver or gold, but with the precious blood of the only-begotten Son of God." Perhaps Solomon too was indicating this under a mystery when he said: "The redemption of a man's soul is his own riches." For if you inquire what the riches of the soul are, you will find that its riches are properly wisdom, and righteousness, and sanctification. But all these things the Apostle says are Christ. Christ, then, is the riches of the soul, and therefore he himself is its redemption. For bodily riches are to be believed rather the ruin of the soul than its redemption, unless they be turned to the good work of righteousness and mercy, and be transferred from bodily riches into riches of the soul. "Whom God set forth as a propitiation through faith in his blood, for the showing forth of his righteousness, through the remission of former offenses, in the forbearance of God, for the showing forth of his righteousness at this present time: that he himself may be just, and the one who justifies him who is of the faith of Jesus Christ." When the holy Apostle had taught us many wondrous things about our Lord Jesus Christ, things which are said of him by way of mystery, in this place he has brought forward something still more eminent, which I think is not easily found in other places of Scripture. For whereas above he had said that he gave himself as a redemption for the whole human race, so that he might redeem those who were held in the captivity of sins, since apart from God he tasted death for all, now he adds something more sublime, and says that "God set him forth as a propitiation through faith in his blood": namely, that by the sacrificial offering of his own body he might make God propitious to men, and through this might show forth his righteousness, while he remitted to them their former offenses, which they had contracted by serving the worst of tyrants during that time in which God bore with these things and suffered them to be done.
But he endured this so that afterward, that is, in this present time, he might show his righteousness. For at the consummation of the age, in the last time, God manifested his righteousness, and gave as redemption him whom he made a propitiator: lest perhaps, if he had sent the propitiator earlier, he might not have reconciled to God so great a number of the human race as in these times in which the world now seems filled with people. For God is just, and being just he could not justify the unjust: therefore he willed that there be the intervention of a propitiator, so that through faith in him those might be justified who could not be justified through their own works. Let these things, so far as they pertain to the explanation of the wording itself, be set down first, so that the apostolic reading may become clearer. But now, as is our custom, let us inquire what the inner sense of the apostolic saying contains; and first of all, how it is said: "Whom God set forth as a propitiatory (or propitiator) through faith in his blood." It is certain that in almost every place the Apostle's meaning flows from the treasuries of the Law and the Prophets. Let us therefore inquire where he found the term "propitiatory," and from where he took up this name. I recall the Lord speaking to Moses in Exodus and instructing him in what he ought to do: first indeed to command the ark, and that its poles and rings be made along the sides of the ark; and after this he says: "And you shall make a propitiatory of pure gold, two and a half cubits its length, and one and a half cubits its width. And you shall make two cherubim of beaten gold, and you shall place them upon each side of the propitiatory: one cherub on this side, and the other cherub on the other side of the propitiatory; and you shall make it so that the two cherubim are on its two sides, spreading out their wings and overshadowing the propitiatory; and their faces shall be toward one another over the propitiatory. And you shall make the cherubim, and you shall set the propitiatory upon the ark, and into the ark you shall put the testimonies which I shall give you; and I will make myself known to you from there, and I will speak to you from above the propitiatory, from the midst of the two cherubim which are over the ark of the covenant, according to all that I shall command you for the children of Israel." It plainly appears that the Apostle, having found the name "propitiatory" in these passages, has now placed it in his own Letters, concerning which our discourse is. And it seems that he referred this propitiatory, of which it is written in Exodus, to none other than the Lord Savior, when he says that God set him forth "as a propitiatory through faith." How indeed that which is described in Exodus as made of the purest gold was the form and figure of this true propitiatory is worth investigating. And first indeed it must be considered in which places the gold that is used in the work is called pure gold, and in which places gold alone is set down without any addition. Observing this in many places, I seem to myself to have discovered that wherever with the addition it is called pure gold, it indicates that holy and pure soul of Jesus, which "committed no sin, nor was deceit found in his mouth"; and that these measurements of the length and breadth of the propitiatory fit that soul — although it is arduous to explain these things, and to fit to that holy soul each single detail that is reported about the propitiatory. First, then, let us see what it says: that the length of the propitiatory had neither two cubits only — a number that is customarily applied to bodies that are joined together and generated — nor three whole cubits, a number that is accustomed to exceed the designation of creature, and to be consecrated to incorporeal nature. Two and a half cubits, then, it calls the length of the propitiatory, and one and a half its breadth. Now if in such matters it is lawful to be bold: since the same Apostle says of Christ that he "is the mediator of God and of men," it seems to me that this soul is midway between God and man, being indeed inferior to the nature of the Trinity, having something less, and yet, though it is beneath that, not being mixed with the dual number — which is assigned to those set in a body — apart from the extraordinary and surpassing eminence of its virtues. For this is shown by the fact that its measure is designated as having something above two cubits, though less than three. But also as to its breadth being recorded as having one and a half cubits, by this it is indeed described in terms of its monad and singular standing, yet as not having grown wholly into the dual number, which is sometimes even put for things unclean. For although he took up the flesh of our nature, it was nevertheless assumed from an undefiled Virgin, and formed by the chaste operation of the Holy Spirit. For this reason, therefore, the Apostle too, when discussing the Mediator, marked a plain distinction, saying: "The mediator of God and men, the man Christ Jesus"; namely, that he might teach that "mediator" is to be referred not to the deity of Christ, but to the humanity, which is his soul. Its length, therefore, is set down, and its breadth. The length signifies that which reaches toward God and is joined to the Trinity; the breadth, that it dwells among men, who are wont to walk the broad and spacious way; and therefore it is rightly called by the name of Mediator, because, as we have said, this holy soul was midway between the divinity of the Trinity and the frailty of humanity. This soul, therefore, can be understood as the propitiatory, according to what we have said above, upon which two cherubim are said to be placed, one on this side and one on the other side. Of what, then, are these two cherubim to be thought to bear the form? For "cherubim," translated into our language, signifies "fullness of knowledge." Where, then, do we speak of a fullness of knowledge, except in him of whom the Apostle says, "In whom are hidden all the treasures of wisdom and knowledge"? The Apostle assuredly says these things of the Word of God. But he writes similar things also of the Holy Spirit when he says: "But God has revealed it to us through his Spirit; for the Spirit searches all things, even the deep things of God." It is signified, therefore, as I think, in that propitiatory — that is, in the soul of Jesus — that the Word of God, who is the only-begotten Son, and his Holy Spirit dwell there always: and this is what the two cherubim placed upon the propitiatory indicate. But observe this also, that he did not say: One cherub on the right side, and the other cherub on the left side; but he says: "One cherub on this side, and the other cherub on the other side" — that he might show that in that propitiatory, that is, in the soul of Christ, there was nothing left-hand. Moreover, these two cherubim are winged; and not only winged, but also spreading out their wings. If any of the saints has deserved to have the highest testimony from God, it is said that God was with him, as is said of Joshua son of Nun: "And God was with him, as he was with Moses his servant." But wherever a promise of a greater gift is given by God, God says: "And I will be in them, and will walk among them." But you will find no soul among men so blessed and so exalted except this one alone, in which the Word of God and the Holy Spirit found so much breadth, so much capacity, that it is said not only to dwell there, but even to spread out its wings, and by a new rite of the mystery at times even to fly.
Both cherubim are also said to have their faces turned toward one another above this blessed soul, whereby a concordant and harmonious perception of the divinity is poured into it from the Son of God and from the Holy Spirit. But where is this soul set, the soul full of God, in which it pleased all the fullness of the Godhead to dwell? "Above the ark," he says, "of the testament." The ark of the testament can be understood as his holy flesh, in which this blessed soul is placed, having within itself the testimonies of God — by which are understood those sufferings of Christ which he bore in the flesh, foretold long before by the divine testimonies. The heavenly powers too can be understood as the ark of God, since they also are indeed capable of receiving the Word of God and the Holy Spirit; yet the soul of Jesus is set above them, and it is through her, in a certain manner, as mediatrix, that they receive the grace of the divine bounty. After this he says: "And I will make myself known to you from thence, and I will speak to you from above the propitiatory." Not to Moses only, but to each one of the saints who is a servant of God, God makes himself known from no other place, nor is he known from any other source, save from that propitiatory which we have expounded above, and from the midst of the cherubim. This the prophet Habakkuk also signifies where he says: "In the midst of two living creatures you shall be known; when the years draw near you shall be known, and when the time is at hand you shall be shown forth." For "no one knows the Father except the Son, and he to whom the Son shall be pleased to reveal him." But Paul too says that "God has revealed it to us through his Spirit." For this reason, therefore, he says, "I will make myself known to you from thence, and I will speak to you from above the propitiatory, between the two cherubim which are over the ark of the testament." And I think it was not out of place that the things we took from Exodus have been expounded, so that the sense might become plain in what way the Apostle in the present passage has taken up the name "propitiatory," when he says: "Whom God set forth as a propitiatory through faith." But this very word which he used, "set forth" (proposuit), is felt to be said rather of the soul of Jesus than of his deity. For "set forth" is understood as though "placed beforehand," that is, before it existed. For what already is, is placed; what does not yet exist is set forth beforehand. It is not fitting, then, that of him who always was — that is, of the Word of God — it should be said that he was set forth; but it is said of his soul, which, although it is inseparable from the Word of God, was nevertheless created, and is posterior to the deity of the Only-begotten. Nor will it seem unfitting that it be said of her that before she existed she was set forth and preordained to be a propitiatory. Since, therefore, according to what we have expounded above, "God set forth" Jesus Christ "as a propitiatory through faith in his blood," it seems necessary to inquire from the divine laws what that propitiation is which is made through blood, so that from these things we may be able to gather in what way propitiation has been made through the blood of Jesus also. It is written in Leviticus, after the sacrifice of the high priest: "But if the whole assembly of Israel shall be in ignorance, and the matter be hidden from its eyes, and they shall do one of those things among the Lord's commandments which ought not to be done, and shall offend, and the sin which they have sinned becomes known to them, the assembly shall bring a bull calf from the herd for sin"; and a little later: "And the priest who has been anointed shall bring in of the blood of the calf into the tabernacle of witness"; and again a little later: "And he shall do with the calf," he says, "just as he did with the calf for sin, and the priest shall make propitiation for them, and it shall be forgiven them." Through blood, then, the priest makes propitiation for the whole assembly, that it may be forgiven them. Let us now examine each of the several names which are written concerning the Savior, and let us contemplate more diligently, in each of the titles, what things they are that are designated. You will find, therefore, since indeed it pleased all the fullness of the divinity to dwell in him bodily, that he himself is both the propitiatory, and the high priest, and the victim "which is offered for the people." And concerning the propitiatory enough has already been said. But concerning the high priest, David in the Psalm writes plainly, and the apostle Paul to the Hebrews. And that he is also the victim, John testifies, saying: "This is the Lamb of God who takes away the sins of the world." According, therefore, to that whereby he is a victim, propitiation is effected by the pouring out of his blood, in that he gives remission of former offenses; which propitiation, nevertheless, comes to each one of the believers by the way of faith. For unless he were to give remission of former offenses, the propitiation would not be proved to have been effected. But since remission of sins is granted, it is certain that the propitiation has been fulfilled by the outpouring of the sacred blood: for "without the shedding of blood," as the Apostle says, "there is no remission" of sins. But lest Paul should seem to you to have been the only one to venture upon the name of propitiation in Christ, hear how John too speaks in harmony with this sense when he says: "My little children, these things I write to you, that you may not sin. But if anyone shall have sinned, we have an advocate with the Father, Jesus Christ the just; and he is the propitiation for our sins; and not only for ours, but also for those of the whole world." With one and the same sense, therefore, the apostles name Christ "propitiatory," or "propitiation," or — as is more frequently found in the Latin manuscripts — "Propitiator." But it makes no difference whether "propitiator" or "propitiatory" or "propitiation" or even "entreaty" be written, since among the Greeks it is always expressed by one and the same word. Unless perhaps it should seem to some that "propitiation" is his divine substance itself, while "propitiator" is understood of him when he fulfills the dispensations among men. But that also which John said, that "he himself is the entreaty (or 'propitiation') for our sins; and not only for ours, but also for those of the whole world," seems to have brought us a certain enlargement of the mystery, so as to show that Jesus is the propitiator not only of believers, but of the whole world as well; yet not first of the world, and then ours, but first ours, and only so at last of the whole world. For although the whole creation awaits the grace of the Redeemer, nevertheless each one will come to salvation in his own order. This I judge to be indicated in Leviticus also, where the victims of propitiation are commanded to be offered through the high priest. Nor yet in these is a confused order of sacrifices set forth; but first he says what the propitiation is, and what kind of victim is to be offered if the priest has sinned. Second, if the whole assembly has offended through ignorance, with what sort of victims God is appeased. Third, if a ruler has sinned, it is written in what order he is to be purified. Fourth, if a single soul has sinned, concerning this too the rite of expiation is set out. These several things, in their mystical understanding, designate by certain fixed orders and modes and causes the future propitiation of Christ, not only for our sins but also for the whole world — provided, however, that one look upon them, illuminated by the Holy Spirit, according to that revelation which is said to have been shown to Moses on the mountain. There comes about, therefore, through the propitiation of the blood of Christ, the remission "of former offenses, in the forbearance of God, for the showing forth of his justice." The forbearance of God is where the sinner is not punished the moment he sins, but, according to what the Apostle said in that same place, is led by the patience of God to repentance; and in this God is said to show forth his justice. And he added well, "at this time"; for in the time of the present age the justice of God lies in forbearance, but in the age to come it lies in retribution. For it seemed just in God's sight that, since he had appointed the age to come for judgment, he should assign the present one to forbearance and patience. For if he punished the sinner in this time, it would not seem just to call again to judgment one whom he had punished. But if he forbears and is patient in the present age, he will rightly be a just judge in the age to come. He justifies, therefore, him who is of faith, just as it is written also concerning Abraham, that "Abraham believed God, and it was reckoned to him unto justice." But if Abraham believed, and was justified out of faith, it will without doubt follow that now too he who believes God is justified through the faith of Jesus Christ together with faithful Abraham,
[§9] "Where then is your boasting? It has been shut out. By what law? Of works? No, but by the law of faith. For we reckon that a man is justified by faith without the works of the law." Again and yet more often we admonish those who desire to attend more carefully to Paul's writings to hold more tenaciously to that distinction which we spoke of above — how he pursues now the case of circumcision, now that of uncircumcision, that is, of the Jews or of the Gentiles, always along a separate track. For if even a little should escape the reader, at once this narrow and slender footpath of understanding will be thrown into confusion. Therefore, when the Apostle had shown above what is the Jew's advantage, or what the usefulness of circumcision, and had taught that to those first ones the oracles of God were entrusted, and by these things had seemed to exalt that vaunting of theirs by which they are wont to raise themselves against the Gentiles; and again, in what follows, had set against these things the objection that the righteousness of God through faith in Jesus Christ is unto all who believe, and that there is no distinction, but that all have sinned, both Jews and Greeks, and lack the glory of God, and are justified through the grace and redemption which is in Christ Jesus; and that he himself is the propitiatory through faith, and that every one who is of faith is justified by him — now at last, setting down as it were the conclusion of his assertions, he says in this place: "Where then is your boasting? It has been shut out. By what law? Of works? No, but by the law of faith. For we reckon that a man is justified by faith without the works of the law": and he says that the justification of faith alone suffices, so that one who merely believes is justified, even if no work at all has been completed by him. It presses upon us, therefore, who strive to assert that the Apostle's Scripture is whole and entire, and that all of it stands together in its own order, to inquire who has been justified by faith alone without works. So far, then, as concerns an example, I think that thief suffices who, crucified with Christ, cried out to him from the cross: "Lord Jesus, remember me when you come into your kingdom." Nor is any other good work of his described in the Gospels, but for this faith alone Jesus says to him: "Truly I say to you: Today you shall be with me in paradise." Let us now, if it seems good, fit the words of the apostle Paul to the case of this thief, and say to the Jew: "Where then is your boasting?" Certainly it has been shut out; and shut out not by the law of works, but by the law of faith. For by faith this thief was justified without the works of the law: because concerning this the Lord did not inquire what he had previously done; nor did he wait to see what work he might complete once he had believed, but, as he was about to enter paradise, he took him as his companion, justified by confession alone. But also that woman of whom it is related in the Gospel according to Luke, that "when she had learned that Jesus reclined at table in the house of the Pharisee, she brought a vessel of ointment, and standing behind at his feet and weeping, she washed his feet with her tears, and wiped them with the hairs of her head, and kissed them and anointed them with the ointment. But the Pharisee who had invited him, seeing this, said within himself: If this man were a prophet, he would surely know who and what sort of woman she is who touches his feet, for she is a sinner." But Jesus spoke to him the parable of the five hundred or the fifty denarii; and from no work of the law, but for faith alone, he says to her: "Your sins are forgiven you"; and again: "Your faith has saved you, go in peace." But also in many places of the Gospel we read that the Savior used this expression, so that he calls the faith of the believer the cause of his salvation. From all which it is clear that the Apostle rightly reckons that a man is justified by faith without the works of the law. But perhaps someone hearing these things may grow slack and take up a negligence of doing well, since indeed faith alone suffices for justification. To him we shall say that after justification, if anyone acts unjustly, without doubt he has despised the grace of justification. For no one receives pardon of sins for this purpose, that he should think license to sin has again been given him. For indulgence is granted not for future but for past offenses. Therefore, to return to our subject, a man is justified by faith, and the works of the law contribute nothing to him for justification. But where there is not the faith which justifies the believer, even if a man has works from the law, yet because they are not built upon the foundation of faith, although they may seem to be good, nevertheless they cannot justify the one who works them, because faith is lacking to them, which is the seal of those who are justified by God, as we said above, because "Abraham believed God, and it was reckoned to him unto righteousness." So much is this so, that he who is justified by the grace of faith says, according to Paul, that "the grace of God which was given to me was not in vain." Therefore every boasting which comes from the works of the law is shut out. And that what we say may become still more evident, we shall give an example from those things which are written in the Gospel, where the Pharisee and the Publican went up to the temple of God; "and the Pharisee," he says, "standing in the midst, said: God, I give you thanks, because I am not as the rest of men, robbers, unjust, adulterers, or even as this publican: I fast twice in the week; I give tithes of all that I possess," and the rest. And these things perhaps he may have said truly, but according to the Lord's sentence, being corrupted by the disease of vaunting, he did not go down from the temple justified. Such boasting, therefore, as came from the works of the law is shut out, because it does not have the humility of the cross of Christ; and hear what he says who boasts in that cross: "But far be it from me to boast, save in the cross of my Lord Jesus Christ, through whom the world has been crucified to me, and I to the world." You see the Apostle not boasting over his righteousness, nor over his chastity, nor over his wisdom, nor over his other virtues or acts, but most openly declaring and saying: "He who boasts, let him boast in the Lord." And thus Jewish boasting has been shut out, not by the law of works, but by the law of faith which is in Christ Jesus, in whose cross the Apostle boasts. For who will rightly boast even over his own chastity, when he reads it written, that "if anyone looks upon a woman to desire her, he has already committed adultery with her in his heart"? Whence also the prophet says: "How shall anyone boast that he has a chaste heart?" Or who will boast over wisdom, when he sees it written, that "the world through wisdom did not know God: and therefore it pleased God through the foolishness of preaching to save those who believe"? And again: "The foolish things of the world God has chosen, that he may confound the wise"? And who will boast even over his own righteousness, when he hears God saying through the prophet, that "all your righteousness is as the cloth of a menstruous woman"? The only just boasting, therefore, is in the faith of the cross of Christ, which shuts out all that boasting which comes down from the works of the law. And these things have been said by us because the Apostle spoke as it were in the language of one questioning: "Where then is your boasting?" And to this he himself answered himself: "It has been shut out." And again, as though he were questioning himself, he says: "By what law? Of works?" And he answered himself: "No, but by the law of faith. For we reckon that a man is justified by faith without the works of the law." Of these things we have already spoken above. But as to the fact that in the present place also he makes mention again of two laws, and speaks of the law of works and the law of faith, consider also for yourself, you who read, whether this discourse ought to be inclined toward the law of Moses and the natural law, or toward the law of the letter and the law of the spirit: because the law of the letter kills, and works death; but the law of the spirit of life sets free from the law of sin and death.
[§10] Hence he also fittingly adds in what follows: "Or is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also. Since indeed there is one God, who justifies the circumcision from faith, and the uncircumcision through faith." For those who would have the God of the Jews to be one and the God of the Gentiles another — that is, one God of the Law and another of the Gospels — the reply on this point will be narrow and confining enough, since the apostle Paul gives his verdict abundantly enough when he not only says that there is one God of Jews and of Gentiles, but also adds that it is one and the same God who justifies the circumcision from faith and the uncircumcision through faith. And if they should wish to take "circumcision" by way of allegory, so as to say that by this word he called all the holy and spiritual ones, they will at once find a stumbling block in what follows. For if he called the holy ones — or, as they name them, the spiritual ones — "circumcision," it follows that by "uncircumcision" he meant sinners, whom they call "animal" (of the soul). And how will it be fitting that the good God should justify spiritual and animal alike? For them, then, there will be an inextricable knot in these words of the Apostle. But according to us, who say that "circumcision" means those who have believed from among the Jews, and "uncircumcision" no less means those who have been called from among the Gentiles to the faith, the exposition will be plain and easy. For it is one and the same God who justifies believers from either people, not by the privilege of circumcision or of uncircumcision, but by the regard for faith alone. There remains also the difference of a single syllable, in which the Apostle seems to have varied his expression. Let it not pass us by idly that he says God justifies the circumcision from faith, and not through faith; but the uncircumcision through faith, and not from faith. For this exchange of prepositions does not seem to me to be held superfluous in his usage, since we find that in other places too they are set down by him not at random but observantly, and that the difference of this distinction is of necessity preserved — as when, speaking of God, he says: "Since from him, and through himself, and in him are all things." And again elsewhere he says: "For as the woman is from the man, so also the man is through the woman; but all things are from God." Of the same sort is what he writes to the Corinthians: "To one indeed through the Spirit is given the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit." And not only does the apostle Paul maintain the observance of these distinctions, but John also, who, though he says of the Word of God that "all things were made through him," testifies that life was made not through him but in him, saying: "That which was made, in him was life." And since it would take much to expound the passages we have now brought forward by way of example, let us gather their sense briefly, so far as our capacity allows. When it is said "from him," something primary seems to be shown by the beginning of this preposition. But when "through him" is said, the understanding of a subsequent cause is designated — that is, of the cause which comes after the primary one. So that, to speak by way of example concerning what he says, "From him and through him and in him are all things": by "from him" he gave the signification of the first creation of all things, and of this very fact, that the things which exist began to be from God; by "through him," that those things which had earlier been made are governed and administered through him from whom they draw the beginning of their subsistence; by "in him," that those who have now been corrected and amended stand fast in his perfection. Thus, therefore, we are taught that these words maintain distinctions of the fullest reasonableness, so that our subsisting is said to be had "from God"; that we are administered and governed is designated as coming about "through him"; but that we stand in the summit of perfection is declared to be "in him." In the present passage too a certain such distinction can be observed, so that the circumcision, which is justified as it were in the first place and order, is mentioned as to be justified from faith and not through faith; while the uncircumcision, which is drawn to justification in the second place, is said to be justified not from faith but through faith. And I think that in that difference which we mentioned above — "For as the woman is from the man, so also the man is through the woman" — these things are more fully designated. For in the first place stands the man, from whom the woman is said to descend, and not through the man. But in the second place the man is through the woman; because the woman seems in a certain way to minister to the man as author, and therefore the man is said to be born through the woman, and not from the woman. But perhaps someone may meet this exposition of ours concerning the woman and the man, and object what the Apostle said concerning Christ: "Made from a woman, made under the law"; and he did not say, made through a woman. To him I think the answer must be given in this way. Of every man indeed it will be fitting to say that he was made through a woman, since indeed, before he was born through a woman, he took his beginning from a man; but Christ, who did not take the origin of his flesh from the seed of a man, is rightly said to have been made "from a woman." For to her, that is, to the woman, the very primary origin of his flesh is ascribed, and rightly is he mentioned by the Apostle as made not through a woman but "from a woman." One and the same God, therefore, justifies the circumcision from faith and the uncircumcision through faith. But if anyone should inquire rather curiously by whom those who are justified from faith are justified, and again from whom those who are justified through faith are justified — although perhaps much curiosity may seem to be in this, nevertheless we can suitably say that those who are justified from faith, having taken their beginning from faith, are brought to completion through the fulfillment of good works; and those who are justified through faith, having begun from good works, receive the summit of perfection through faith. Thus each, cleaving to the other, is brought to completion from the other.
[§11] And for this reason I think the Apostle at once added in what follows: "Do we then make void the law through faith? God forbid; rather, we establish the law." Since in the foregoing he seemed to refer everything to faith, he himself sets before himself the objection that could be raised by another, and says: If a man is justified through faith and not from the works of the law, and if God justifies circumcision from faith and uncircumcision through faith, do you then, O Paul, destroy the law of Moses through faith? But answering this himself he says: "God forbid; nay rather, we establish the law," that is, we confirm it. But it is worth the effort to see how he declares that he confirms the law, when in the foregoing he had said that a man is not justified from the works of the law. The Savior says in the Gospels that "Moses wrote of me." Therefore he who does not believe in Christ, of whom Moses wrote in the law, destroys the law; but he who believes in Christ, of whom Moses wrote, confirms the law through faith, because he believes in Christ. And by faith we mean a faith in the Father, and the Son, and the Holy Spirit that is whole, full, and perfect, one that professes nothing divergent, nothing discordant or alien within the Trinity. For Marcion, who says that the God of the law is one and the Father of Christ another, does not by his faith establish or confirm the law, but destroys it. This Ebion also does; and so do all who insert some corruption into the catholic faith. I will also fittingly add this, that everyone who, believing in Christ, acts well and keeps himself from every stain of sin, this man confirms the law of God by living rightly; but he who is driven headlong by the vices of sins, and without any restraint of repentance is defiled by the constancy of his crimes, this man, even if he seems to believe in Christ, does not by his faith establish, but destroys the law. But that objection too seems to me by no means to be passed over, which someone can bring forward, saying that the Apostle appears to write things contrary to himself, since in the present passage he says that the law is not destroyed but confirmed, while in the second Epistle to the Corinthians he writes thus: "But if the ministry of death, engraved in letters upon stones, was made in glory, so that the children of Israel could not gaze upon the face of Moses because of the glory of his countenance, which is being done away, how shall the ministry of the Spirit not be rather in glory?" And a little later: "For if that which is being done away is through glory, much more is that which remains in glory." It can therefore be said that the glory of the face of Moses which is being done away, and this which he says, "For if that which is being done away is through glory," seems contrary to that statement in which he declares: We do not destroy the law through faith, but we establish and confirm it. But see whether we may resolve in this way the difficulty that is put to us. It is not the same thing to say, "We destroy the law," and, the law is destroyed. Paul therefore in the present passage declares this, that he himself does not destroy the law. For even if the law is destroyed by that glory which surpasses it, it is not destroyed by Paul, nor by any other of the saints. Whence the Lord himself also said: "I came not to destroy the law, but to fulfill it." No one of the saints, therefore, nor the Lord himself, destroys the law; but its temporal and passing glory is destroyed and overcome by the eternal and abiding glory. Whence see how carefully and how keenly the apostolic Writings must be read. He did not say, "For that which was glorious was not glorified," and then fall silent — otherwise it would seem false (for how would that which is glorious not be glorified?) — but he added: "because of the glory that surpasses it," so as to show that the glory of Moses, that is, of the law, is not destroyed by anyone whatever, but, as we have said, that from the comparison of the greater glory which is in Christ, that glory which is in the law is covered over and darkened; and therefore he says: "For if that which is being done away is through glory, much more is that which remains in glory." He says that the things of Christ remain, and that the things of Moses are done away: but done away not by a man, but from the comparison, as we have said, of the glory that supervenes; since indeed "the law was our schoolmaster unto Christ" until "the fullness of the times" should come; and, just as we say that the work of the schoolmaster is necessary so long as he who is under the schoolmaster is a little child, but that the office of the schoolmaster is done away and is no longer necessary when he who was under the schoolmaster has come to maturity, so we say that the work of the law is now done away "when the fullness of time arrived," and the son who once differed nothing from a servant has been made heir of the father's substance. But that these things which the Apostle calls "to be done away" ought to be understood in this way, learn his usage regarding this word in other places also, where he says: "We know in part, and we prophesy in part. But when that which is perfect shall have come, those things which are in part shall be done away." And in this passage Paul's knowledge or prophecy is said to be done away without any injury to the apostolic grace: namely, so that we may understand that in comparison with things perfect, those things which are imperfect are empty and idle. So therefore in the present discourse Paul indeed does not destroy the law, but confirms it. Yet the glory of Christ, when it has been revealed, by the very comparison of itself which surpasses it, both refutes and convicts that glory which appeared in Moses and by which he had been glorified, and shows that it is not even to be reckoned a glory. Of the same sort is what is said elsewhere: "He must increase, but I must decrease"; and what Paul himself says: "But when I became a man, I did away with the things of a child." This the likeness of the schoolmaster also shows, whose work is done away and ceases when the little child has come to the perfect age. Therefore the Apostle said most cautiously: "Do we then destroy the law through faith? God forbid!" — and he did not say, is the law then destroyed through faith, but, "do we then destroy the law?" And again in what follows: "No; rather, we establish the law." For even if the law is destroyed, it is not destroyed through faith, but through the surpassing glory. But through faith the law is not only not destroyed, but is established and confirmed by the apostles: because the Christ whom the law and the prophets foretold would come, these men proclaim to have come already; and it is assuredly a confirmation of the prophecy or of the law, when the things that had been foretold are shown to have been fulfilled.