Why the Gentiles Achieved Righteousness and not the Jews
to this grace is not through preparatory works but solely through faith. In the eighth chapter, Paul outlines the steps to eternal salvation: foreknowledge, predestination, calling, justification, and glorification, stressing that between calling and justification comes faith, as calling is realized through the promise of justification and salvation, which is accepted through faith.
Why the Gentiles Achieved Righteousness and not the Jews 49. Towards the end of the ninth chapter, the difference between the Jews and the Gentiles is clarified, with an explanation of why the Gentiles achieved righteousness and not the Jews. Paul asks, "What then shall we say? That the Gentiles who did not pursue righteousness have obtained it, a righteousness that is by faith; but Israel, who pursued a law of righteousness, has not attained it? Why not? Because they pursued it not by faith but as if it were by works."
These words are clear: those who seek to be justified by faith attain righteousness; those who strive for it through works labor in vain.
This he proves at the beginning of the tenth chapter, where he describes two types of righteousness; one, he calls 'our own', which consists of works; the other, he terms 'the righteousness of God', which is attained through faith. He writes, "They being ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness."
Paul continues, more explicitly explaining the nature of these two types of righteousness. He quotes Moses on the righteousness that comes from the law: "The person who does these things will live by them." This shows that the righteousness of the law is based on works. Regarding the righteousness that comes from faith, he argues,
"Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down) or 'Who will descend into the deep?' (that is, to bring Christ up from the dead). But what does it say? 'The word is near you, in your mouth and in your heart.'" This is the word of faith we proclaim: if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. This illustrates that not the righteousness of the law, which relies on works, but the righteousness of faith brings salvation. This is further affirmed by the addition: "For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved."
Paul also cites a prophecy: "Anyone who believes in him will never be put to shame." Those often feel shame when their expectations are unmet. Thus, the meaning is: anyone who believes in Christ and expects salvation through this faith will not be disappointed. He also references another prophecy from Joel: "Everyone who calls on the name of the Lord will be saved." While this seems to attribute salvation to invocation, Paul skillfully directs us from the act of calling to its foundation, faith, asserting: "How, then, can they call on the one they have not believed in?" And so, he shifts the focus from invocation to faith. He clarifies that faith itself does not possess justifying power; it points back to its object, explaining: "And how can they believe without hearing? And how can they hear without someone preaching?" Thus, the ultimate basis is the word of God and the promise concerning Christ, from which our salvation and justification flow.
In the eleventh chapter, Paul contrasts disbelief and faith, supporting what we currently assert. He responds to the Gentile claim about the Jews: "Branches were broken off so that I could be grafted in," by agreeing but emphasizing: "They were broken off because of
unbelief, and you stand by faith." He presents disbelief and faith as the reasons for downfall and stability, respectively. Regarding the Jews who may one day be restored, he adds, "And if they do not persist in unbelief, they will be grafted in again, for God is able to graft them in again." This shows that by abandoning disbelief
(through faith), those who have fallen can be restored, countering the error of those who, while admitting that initial justification is freely given without preceding works, do not allow those who have fallen to be restored to justification without satisfaction and numerous preparatory works.
50. These points are derived from the epistle to the Romans. In the first epistle to the Corinthians, it is written in the first chapter: "Since in the wisdom of God the world did not know God through wisdom, it pleased God through the foolishness of what was preached to save those who believe." The apostle explains that the wise of this world could not comprehend the wisdom of God, which could lead to salvation; therefore, God established a contrary method: the preaching of the Gospel. This method might seem foolish to human understanding but is designed to grant salvation not to everyone, but specifically to those who believe.
Furthermore, in the second letter to the Corinthians, in the first chapter, it is stated, "By faith you stand," indicating that faith is the foundation that confirms and stabilizes us on the path to salvation.
Paul, addressing the Galatians in the second chapter during his reprimand of Peter for his hypocrisy, which suggested that Gentiles should follow Jewish ceremonies, declared: "We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no
one will be justified." Here, it's evident that the apostles chose to follow Christ to achieve justification through faith, which could not be attained through works. Paul further comments, "The life I now live in the body, I live by faith in the Son of God." This is akin to saying that although sin remains in his flesh, his life is sustained not by his own merit but through faith in the Son of God.
In the third chapter of Galatians, Paul poses the question, "Did you receive the Spirit by the works of the law, or by believing what you heard?" He further inquires if the miracles worked among them were done through the law or by faith. These queries highlight that it is faith, not works, that enables us to grasp God's gifts. He adds,
"Understand then, that those who have faith are children of Abraham," emphasizing that those who believe are akin to Abraham not because of lineage but due to their shared faith. Paul explains,
"Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: 'All nations will be blessed through you.'" This blessing is not due to a biological descent from Abraham but because they emulate his faith.
Paul concludes, "So those who rely on faith are blessed along with Abraham, the man of faith." In Hebrew, to be 'blessed' means to receive God's gifts, among which justification is paramount. Thus, it follows that the Gentiles might receive the promise made to Abraham through Christ and that we might receive the promise of the Holy Spirit through faith. This demonstrates that the promise of the Holy Spirit is not secured through works, as some claim. Reason also supports this; given that the Lord promised this blessing to Abraham, we must consider what corresponds to the promise, which can only be faith, for faith presents God's promises as its object.
51. Paul further asserts that Scripture has concluded all under sin so that the promise by faith in Jesus Christ might be given to those who believe. This illustrates why the Scriptures diligently reveal to humans their sinful nature, motivating them to embrace God's promises through faith, especially when they lack good deeds as a basis for their salvation. This is understood from the statement that the law serves as a tutor to lead us to Christ, so that we might be justified by faith. The law exposes sins and highlights human weaknesses, increasing transgressions and reminding individuals of their need to turn to Christ to receive righteousness through faith.
This is evident in those described as 'all the children of God through faith in Jesus Christ.' Being a child of God signifies having received adoption, achievable solely through regeneration or justification.
In the fourth chapter, Paul writes, "Brothers and sisters, like Isaac, we are children of promise." This means to believe in what God promises, thereby becoming His children, as promised. Isaac's birth to Abraham was not through natural strength but through God's promise.
In the fifth chapter, he states, "We through the Spirit, by faith, are waiting for the hope of righteousness." Here, two elements are highlighted: the Spirit of God, which renews us for salvation, and faith, by which we grasp righteousness. In matters of justification, while there are many workings of the Holy Spirit in our minds, only faith aids in justification. Paul concludes, "Circumcision is nothing and uncircumcision is nothing, but faith working through love is everything." Justification depends solely on such faith—not a barren faith, but one that is active and demonstrated through love. The mention of love here does not imply that faith is dependent on love, but that faith expresses itself through love, much like knowledge is demonstrated through teaching.
52. In Ephesians chapter two, it is written, "By grace you have been saved through faith, and this is not from yourselves; it is the gift of God." And later, "That Christ may dwell in your hearts through faith." Anyone who has Christ within them undoubtedly possesses righteousness, as Paul writes to the Corinthians, "Christ has become for us wisdom from God—that is, our righteousness, holiness, and redemption." Thus, Christ dwells in our hearts by faith.
In Philippians chapter three, Paul desires "to be found in Christ, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith." Here, he distinguishes between a selfderived righteousness from the law and the desired righteousness through faith in Christ.
In Hebrews chapter eleven, it is noted, "By faith the elders obtained a good report." Through faith, they not only subdued kingdoms but were righteous and obtained God's promises.
Peter, in his first epistle, chapter one, states, "Through faith you are shielded by God's power until the coming of the salvation." This highlights two main pillars of our salvation: God's might and faith, which is the instrument through which salvation is applied to us.
John, in his first epistle, chapter five, writes, "Everyone who believes that Jesus is the Christ is born of God," equating being born of God with justification or regeneration through faith. He continues, "This is the victory that has overcome the world, even our faith," indicating that faith alone repels the tyranny of the devil, sin, death, and hell.
These scriptural examples vividly illustrate that our justification and salvation hinge profoundly on faith, not on our works or merits.
53. Now let us gather from the evangelists what is needed for this present question. Matthew, in his eighth chapter, says that Christ was greatly amazed by the faith of the Centurion and declared that he had not found such faith in Israel; and turning to him, said: "Even as you have believed, so be it unto you." Here some reply that this story, and similar ones, do not discuss justification; but only the external benefits to the body, given by God. However, these men ought to consider that sins, which reside in us, are the causes of bodily griefs and afflictions. For, only Christ excepted, who truly died innocent; all others, as they are subject to sin, do not suffer adversity without just desert. And although God, in inflicting these calamities on us, does not always regard them (for often he sends adversities to show his glory, and to test all those who are his), yet none, while so afflicted, can claim they are unjustly treated; for there is none so holy that he does not have sins in himself, deserving of such, or even greater punishments. And where the cause is not removed, the effect can neither be removed nor avoided. Therefore, Christ, in delivering man from diseases of the body, clearly shows that he was the one who would justify men from sins.
And that this is true, the same evangelist teaches us in the ninth chapter: for when the man sick with palsy was brought to Christ to be healed, he said, "Be of good cheer, my son, your sins are forgiven you." At this statement, when the Scribes and Pharisees were offended, to help them understand that by removing the cause of evils, the evils themselves are taken away, he commanded the man sick of palsy to arise, take up his bed, and walk. Therefore, it clearly appears that Christ, by healing bodies, declared himself to be the one who would forgive sins; and that just as those healings were received by faith, so also by the same faith are men justified and receive forgiveness of sins. In the same ninth chapter, it is recorded that Christ responded to two blind men, who were very persistent and
earnestly desired to be healed, "Do you believe that I can do this for you?" And when they affirmed their belief, he said, "Even as you have believed, so be it unto you." And when our savior was going to the house of the ruler of the synagogue to raise up his daughter from death, a woman who had an issue of blood followed him, believing firmly that if she could but touch the hem of his garment, she would immediately be healed. Therefore, Christ responded to her, "Be of good confidence daughter, your faith has made you whole." But why
Christ joined confidence with faith, we have already explained at the beginning of this question, when we discussed the nature of faith: for we taught that the assent, by which we embrace the promises of God, is so strong and so vehement; that the rest of the mental emotions, which are agreeable to it, inevitably follow. In Luke, the story of the sinful woman is also described, to whom the Lord responded, "Your faith has made you safe," signifying that he, for her faith's sake, had forgiven her sins. And that the faith of this woman was very fervent, she showed by her actions; in that she loved much, kissed his feet, washed them with her tears, and wiped them with her hair.
54. In the Gospel of John, the third chapter, Christ said to Nicodemus: "So God loved the world, that he gave his only begotten
Son, that he who believes in him should not perish, but have eternal life." In the same chapter, John the Baptist speaks of Christ: "He who believes in the Son has eternal life; but he who does not believe does not have life, but the wrath of God remains on him." From this, we gather not only what we currently discuss, but also that those who are strangers to Christ and do not believe cannot do anything that may please God: therefore, they cannot merit by congruity (as it is called, and as our adversaries affirm the grace of God). In the sixth chapter, Christ says: "This is the will of him who sent me, that he who sees the Son and believes in him has eternal life; and I will raise him up on the last day." He also said: "No one comes to me unless
my Father draws him;" and "He who has heard from my Father and has learned comes to me;" he then adds: "And he who believes in me has eternal life."
In the eleventh chapter, when Christ was to raise Lazarus, he said to Martha: "He who believes in me, though he were dead, yet shall he live; and he who lives and believes in me shall never die." In the seventeenth chapter, he defines eternal life: "This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent." It is important to note that he is not talking about a mere acknowledgment, but about a powerful and strong faith: hence, if it is eternal life, it must also be justification. For justification and life are so intertwined, that one is often taken for the other. Indeed, justification is nothing less than eternal life already begun in us. In the twentieth chapter, he declares: "These things are written, that you might believe that Jesus is the Christ; and that by believing you might have eternal life." In the Acts of the Apostles, the fifteenth chapter, it is written: "By faith purifying their hearts." Here Peter speaks of the Gentiles, that they should not be compelled to the works of the law of Moses, since Christ had given them the Holy
Spirit without these works and had by faith cleansed their hearts from sin. Paul also in his speech to King Agrippa said that he was called by Christ to be sent to the Gentiles who would through his ministry be enlightened, and by faith receive forgiveness of sins, and a place among the saints. We have gathered these testimonies from the New Testament.
But if I were to recount everything from the Old Testament relevant to this matter, I would be overly tedious. And if there are any so obstinate in heart that the things we have already discussed do not compel them to acknowledge the truth, it would not benefit such people if we were to bring many more testimonies; therefore, a few