Providence and Justification
words, the apostle points to the origin and chief cause of all our goodness, namely, the purpose of God; which is so foundational to our salvation that all our goodness depends on it, yet it is not influenced by any of our deeds.
The true causes of man's blessedness are then orderly and distinctly described; among which there is no mention at all of our good works.
"For those God foreknew, He also predestined; those He predestined, He also called; those He called, He also justified; and those He justified, He also glorified." This sequence is linked together with all the means and aids by which God brings us to salvation. But since there is no mention made of the works of the law and of merits, it is sufficiently clear that we are not justified by them. Furthermore, when it is stated, "Who will bring any charge against those whom
God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us." If by God's judgment we were to be justified by works, it would have been sufficient to say, "The elect will be accused in vain, because they have good merits; and since by their virtuous and holy works they shall obtain absolution." He does not say this; instead, he states, "It is God who justifies." And the response might have been,
"No one will condemn the elect, seeing their works are such that they deserve both absolution and a reward." But he offers no such response, instead asserting, "It is Christ who died, etc." Why then should we presume to mix our works with this, seeing the Scripture instructs us in no uncertain terms not to do so?
Providence and Justification
14. Now let us consider the ninth chapter, where the providence of God, which directs and orders all things, is discussed. Undoubtedly, we should understand that the nature of providence and justification is identical: both are given freely, not by works. The apostle writes that of two brothers, not yet born and who had done neither good nor evil (so that God's election would stand, not based on works but on His calling), it was said, "The older will serve the younger," as it is written, "Jacob I have loved, but Esau I have hated." Here, works are most manifestly excluded. Also, to Moses, it was stated, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." These words further declare that the forgiveness of sins and the means by which men are received into favor depend not on their deeds, but purely on God's merciful benevolence. And the following also clarifies, "It does not, therefore, depend on human desire or effort, but on God's mercy." Again, "He has mercy on whom
He wants to have mercy, and He hardens whom He wants to harden." If justification could be attained by our will or works, then it would indeed depend on those who desire it and strive for it. Neither would conversion depend only on those whom God has mercy, but also on those who have the most compassion on themselves; nor would God harden anyone since all could easily reconcile themselves to God through good works and be justified. But the truth is quite different; those who rely on works stray too far from the true righteousness we are discussing.
Toward the end of the ninth chapter, the apostle says, "Israel, who pursued a law of righteousness, has not attained to that law." And why not? Because they did not pursue it by faith but as though it could be attained by works. If the works of the law hindered the Jews from achieving justification, what hope should we then have in them?
The apostle states similarly in the tenth chapter, "They being ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness." These words imply nothing else but that those who attribute too much to their own righteousness, namely to works, fall from God's righteousness. There is such a contradiction between grace and works that the outcomes stemming from one cannot come from the other. For Paul states, "A remnant will be saved by grace. If it is by grace, then it is no longer by works; otherwise, grace would no longer be grace."
Lastly, what shall we say when the apostle exclaims, "Oh, the depth of the riches of the wisdom and knowledge of God!" By this exclamation, Paul indicates that it is profoundly difficult to understand whether God acts justly in predestining and justifying whom He will, without regard to merit or conditions. Human reason is greatly troubled by this, and our nature continuously protests. But if either justification or election were based on works and merits, there would be no contention or obstacle. However, because it is quite the opposite and because we cannot rationalize the will of God,
Paul rightly and justifiably exclaims in astonishment, and all who are wise must agree with his view.
In Romans 14, it is written, "Blessed is the one who does not condemn himself by what he approves." But anyone who doubts is condemned if they eat because their eating is not from faith; for everything that does not come from faith is sin. This teaches us that those lacking true faith can perform no action that is not sinful.
I understand that some interpret these words to refer to conscience, but they cannot prove that faith means conscience. And although
Paul initially teaches that we should not act against our conscience, he later introduces a general rule, stating, "Everything that does not