Homilies on Romans

<!--<span class="stiki"></span>-->Romans IV. 1, 2

“What shall we then say that Abraham, our father as pertaining to the flesh, has found? For if Abraham were justified by works, he has whereof to glory; but not before God.”

He had said (5 manuscripts εἶπεν), that the world had become guilty before God, and that all had sinned, and that boasting was excluded and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but “righteousness. Therein” (he says) “is the righteousness of God revealed.” For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not “righteousness” only, but also the setting forth of the righteousness of God. But God is set forth in things which are glorious and shining, and great. However, he nevertheless draws support for this from what he is at present upon, and carries his discourse forward by the method of question. And this he is always in the habit of doing both for clearness sake, and for the sake of confidence in what is said. Above, for instance, he did it, where he says, “What advantage then has the Jew?” and, “What then have we more than they?” and again, “where then is boasting? It is excluded”: and here, “what then shall we say that Abraham our father?” etc. Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon (περιουσία νίκης πολλἥς). For for a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him “father, as pertaining to the flesh,” to throw them out of the genuine relationship (συγγενείας γνησίας) to him, and to pave the Gentiles' way to kinsmanship with him. And then he says, “For if Abraham were justified by works, he has whereof to glory: but not before God.” After saying that God “justified the circumcision by faith and the uncircumcision through faith,” and making the same sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and pitches the battle for faith against works, and makes this righteous man the subject of the whole struggle; and that not without special meaning. Wherefore also he sets him up very high by calling him “forefather,” and putting a constraint upon them to comply with him in all points. For, Tell me not, he would say, about the Jews, nor bring this man or that before me. For I will go up to the very head of all, and the source whence circumcision took its rise. For “if Abraham,” he says, “was justified by works, he has whereof to glory: but not before God.” What is here said is not plain, and so one must make it plainer. For there are two “gloryings,” one of works, and one of faith. After saying then, “if he was justified by works, he has whereof to glory; but not before God;” he points out that he might have whereof to glory from faith also, yea and much greater reason for it. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side, and shows that what seemed rather to be on the side of salvation by works, viz. glorying or boldness of claim (παρρησιάζεσθαι) belonged much more truly to that by faith. For he that glories in his works has his own labors to put forward: but he that finds his honor in having faith in God, has a much greater ground for glorying to show, in that it is God that he glorifies and magnifies. For those things which the nature of the visible world tells him not of, in receiving these by faith in Him, he at once displays sincere love towards Him, and heralds His power clearly forth. Now this is the character of the noblest soul, and the philosophic spirit, and lofty mind. For to abstain from stealing and murdering is trifling sort of acquirement, but to believe that it is possible for God to do things impossible requires a soul of no mean stature, and earnestly affected towards Him; for this is a sign of sincere love. For he indeed honors God, who fulfils the commandments, but he does so in a much greater degree who thus follows wisdom (φιλοσοφὥν) by his faith. The former obeys Him, but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels wonder at Him more than that evinced by works. For that glorying pertains to him that does aright, but this glorifies God, and lies wholly in Him. For he glories at conceiving great things concerning Him, which redound to His glory. And this is why he speaks of having whereof to glory before God. And not for this only, but also for another reason: for he who is a believer glories again, not only because he loves God in sincerity, but also because he has enjoyed great honor and love from him. For as he shows his love to Him by having great thoughts about Him, (for this is a proof of love), so does God also love him, though deserving to suffer for countless sins, not in freeing him from punishment only, but even by making him righteous. He then has whereof to glory, as having been counted worthy of mighty love.

Ver. 4. “For to him that works is the reward not reckoned of grace, but of debt.”

Then is not this last the greatest? He means. By no means: for it is to the believer that it is reckoned. But it would not have been reckoned, unless there were something that he contributed himself. And so he too has God for his debtor, and debtor too for no common things, but great and high ones. For to show his high-mindedness and spiritual understanding, he does not say “to him that believes” merely, but

Ver. 5. “To him that believes in Him that justifies the ungodly.”

For reflect how great a thing it is to be persuaded and have full confidence that God is able on a sudden not to free a man who has lived in impiety from punishment only, but even to make him just, and to count him worthy of those immortal honors. Do not then suppose that this one is lowered in that it is not reckoned unto the former of grace. For this is the very thing that makes the believer glorious; the fact of his enjoying so great grace, of his displaying so great faith. And note too that the recompense is greater. For to the former a reward is given, to the latter righteousness. Now righteousness is much greater than a reward. For righteousness is a recompense which most fully comprehends several rewards. Therefore after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then does David say? And whom does he pronounce blessed? Is it him that triumphs in works, or him that has enjoyed grace? Him that has obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness. Having then shown that the righteousness is better, not owing to Abraham's having received it only but also from reasonings (for he has whereof to boast, he says, before God); he again uses another mode of showing that it is more dignified, by bringing David in to give his suffrage this way. For he also, he says, pronounces him blessed who is so made righteous, saying,

Ver. 7. “Blessed are they whose iniquities are forgiven.”