Commentary on Romans (Super Epistolam B. Pauli ad Romanos Lectura)

After the Apostle has shown how, through the election of God's grace, the Gentiles were called to the faith, and also some from the Jews, while the greater part of the Jewish people took offense and were scandalized, here he deals specifically with the fall of the Jews. And concerning this he does three things. First, he sets forth the cause of their fall, which he had touched on above, from which it is shown that their fall is to be pitied; second, he shows that their fall is not universal, at chapter 11: "I say then, has..., etc."; third, he shows that their fall is not useless nor irreparable, at: "I say then, has..., etc." Concerning the first, he does two things. First, he shows that their fall is to be pitied from its cause; second, he shows that it is not entirely excusable, at: "But I say, have they not heard, etc."

Concerning the first, he does two things. First, he shows that he has an affection of pity toward the Jews; second, he shows the cause of his pity, at: "For I bear them witness, etc." He says therefore first: it has been said that the Jews did not attain to the law of righteousness because they stumbled at the stone of stumbling; nevertheless I am not indignant against them but I have pity on them. And therefore I say to you, O brothers, who have been converted both from the Gentiles and from the Jews. Matthew 23:8: "You are all brothers." "The will indeed of my heart," that is, proceeding from the innermost affection of the heart, is for their salvation, namely that they themselves may be saved just as I too have been saved. 1 Corinthians 7:7: "I wish all men to be as I myself am." Acts 26:29: "I wish before God that all who hear might become such as I also am." And in this he was conformed to God, who, as is said in 1 Timothy 2:4, "wills all men to be saved." Nor is there only the will for their salvation, but also the effect of the will; hence he adds, "and my supplication," namely mine, "is made to God for them, unto salvation." 1 Kings 12:23: "Far be this sin from me before the Lord, that I should cease to pray for you." James, last chapter: "Pray for one another that you may be saved." And from this it is clear that one ought to pray for unbelievers that they may be saved, because faith itself is a gift of God. Ephesians 2:8: "By grace you have been saved through faith, and that not of yourselves, for it is the gift of God."

Then, when he says "I bear witness," etc., he assigns the cause of his pity, namely because they were sinning not out of deliberate malice, but out of ignorance. And concerning this he does three things. For first he sets forth their ignorance; second, he shows what they were ignorant of, at: "For being ignorant of God's," etc.; third, he shows the truth of the things they were ignorant of, at: "For Moses says," etc. He says therefore first: therefore I desire their salvation, and for this reason I pray, having had pity on them, because I bear witness concerning them that "they indeed have a zeal for God," namely because out of zeal for God they persecute Christ and his members. John 16:2: "The hour will come in which everyone who kills you will think that he is offering service to God." And he was able to be a witness to this fact, because he himself had once been in a similar case. Philippians 3:6: "According to zeal I persecuted the Church of God." "But not according to knowledge," namely because their zeal is not regulated by right knowledge, since they are ignorant of the truth. Isaiah 5:13: "Therefore my people has been led captive, because it had no knowledge." 1 Corinthians 14:38: "But if anyone is ignorant, he shall be ignored."

Then, when he says "for being ignorant," etc., he shows of what thing they did not have knowledge. And first he sets forth what he intends; second he makes manifest his proposal, at: "For the end of the law is Christ," etc. He says therefore first: rightly do I say "not according to knowledge," "for being ignorant of the righteousness of God," namely that by which God justifies through faith, above, 3:22: "But the righteousness of God through faith of Jesus Christ," "and seeking to establish," that is, to make firm, "their own," namely their righteousness, which consists in the works of the law, which according to their opinion did not await anything from God, but was solely from the will of those performing it. And therefore he calls it "their" righteousness, as though it were human and not divine, according to that above, 4:2: "If Abraham was justified by works of the law, he has glory," namely before men, but not before God. "For to the righteousness of God they are not subject," that is, they do not wish to be subjected to Christ, through faith in whom men are justified by God. Psalm 61:1: "Shall not my soul be subject to God?" Above, chapter 3:19: "That the whole world may become subject to God." Exodus 10:3: "How long do you refuse to be subject to me?"

Then when he says "the end of the law is Christ," etc., he makes manifest what he had said, namely that they are ignorant of the righteousness of God and that they do not wish to be subject to it, although they do wish to establish the righteousness of the law. Concerning this it must be considered that, just as even the philosophers say, the intention of any lawgiver is to make men just; hence much more was the old law, divinely given to men, ordered to making men just. This righteousness, however, the law could not effect by itself, because "the law brought no one to perfection," as is said in Hebrews 7:19, but it ordered men toward Christ, whom it promised and prefigured. Galatians 3:24: "The law was our tutor unto Christ, that we might be justified by faith." And this is what he says, "for Christ is the end of the law," namely to whom the whole law is ordered. Psalm 118:96: "I have seen an end of all perfection." "The end," I say, "unto righteousness," namely that men might obtain through Christ the righteousness which the law intended. Above, chapter 8:3: "What was impossible for the law, God, sending his Son, condemned sin in the flesh, that the justification of the law might be fulfilled in us." "And this I say to everyone that believes," because through faith he justifies his own. John 1:12: "He gave them power to become sons of God, to those who believe in his name."

Then, when he says "for Moses," etc., he proves the truth of those things which the Jews were ignorant of, namely that the righteousness of God is more perfect than legal righteousness, and this by the authority of Moses himself, the lawgiver of old. First, therefore, through his words he shows the condition of legal righteousness; second, the condition of the righteousness of faith, at: "But the righteousness which is of faith," etc.

He says therefore first: rightly have I distinguished human righteousness from the righteousness of God, "for Moses wrote," Leviticus 18:5: "that the man who has done the righteousness which is of the law shall live in it." Where our text reads thus: "Keep my laws and judgments, which if a man does, he shall live in them." And Ezekiel 20:13: "They cast away my judgments, which if a man does, he shall live in them," because namely a man obtained this advantage through observance of the law, that he would not be killed as a transgressor of the law. Hebrews 10:28: "Anyone who has made void the law of Moses dies without any mercy." Leviticus 20:9: "Whoever curses father or mother shall die the death," and so of the others.

We can further say that through observance of the law man is ordered in the present life: for the law promised temporal goods, and commanded certain things which pertained to the ordering of the carnal life, Hebrews 9:10: "Being imposed until the time of correction, in the justifications of the flesh." But contrary to this seems to be what the Lord says, Matthew 19:16ff, to one asking: "What good shall I do that I may have eternal life?" He answered: "If you wish to enter into life, keep the commandments." Hence also above, 5:20, upon that: "But the law entered in," a certain Gloss says: "the righteousness of the law, kept in its own time, conferred not only temporal goods, but also eternal life." But these things are to be understood according to the spiritual sense of the law, which pertains to the faith of Christ. But what is said here refers to the interior sense of the law, according to which the law made no mention of eternal life.

Then when he says "but the righteousness which is of faith," etc., he adduces the authority of Moses concerning the righteousness of faith. And first Moses shows the certitude of faith, which ought to be in the heart of man; second, the effect of faith, at: "But what does Scripture say," etc.

He says therefore first: Moses speaks not only of the righteousness of the law, but he himself also speaks thus of the righteousness which is of faith. "But the righteousness which is of faith speaks thus," that is, thus speaks in the heart of man: "do not say in your heart," namely by doubting, "who shall ascend into heaven?" As though reckoning this impossible, just as also in Proverbs 30:4 it is asked: "Who has ascended into heaven and descended?" Because namely to hold this as though impossible is to bring Christ down from heaven, that is, to assert that Christ is not in heaven, contrary to what is said in John 3:13: "No one has ascended into heaven, except he who descended from heaven, the Son of Man who is in heaven." Ephesians 4:9: "He who descended, is the same who also ascended above all the heavens." Or also, do not say: "who shall descend into the abyss," that is, into hell, as though reckoning this to be impossible; for to deny this is "to call Christ back from the dead," namely, to deny that he was not dead. For he himself, in dying, descended into the abyss. Ecclesiasticus 24:45: "I will penetrate the lower parts of the earth." And according to this, he forbids doubting concerning two articles of the faith of Christ, namely concerning his ascension, and concerning his death and descent to the underworld, of which the first pertains to the greatest exaltation of Christ; the second to his greatest humiliation.

It can, however, also be explained otherwise, so that the certitude of two articles is declared to us; first indeed of the incarnation, by which he descended from the heavens to the earth; so that the sense is: do not say in your heart, who shall ascend into heaven? And it is explained by supplying, that is, "to bring Christ down"; as if he were to say: who shall ascend into heaven to bring Christ down to us? Which indeed was not necessary, because he descended by his own power. Second, however, of the resurrection, when he adds: or also do not say, who shall descend into the abyss? And by supplying it is added, "this is to call Christ back from the dead," as if he were to say: he descended there, so that from there he might call Christ back; just as, from the person of the foolish, it is said in Wisdom 2:1: "There is none who is known to have returned from the underworld."

And this sense agrees with the words of Moses; for it is said in Deuteronomy 30:11-12, according to our text: "The commandment which I command you today is not above you, nor placed far off, nor situated in heaven, so that you might say: who among us is able to ascend to heaven, that he may bring it down to us?" Nor is it unfitting if what Moses said concerning the commandment of the law, the Apostle attributes this to Christ: because Christ is the Word of God, in whom are all the commandments of God. Thus, therefore, it must be understood what he said: "who shall ascend into heaven," that is, to bring Christ down? As if he were to say: who can ascend into heaven, that he may bring the Word of God down to us from there? And the same must be said in the other case which follows.

Then when he says "but what does Scripture say," etc., he shows the fruit of faith through the same authority. And first he sets forth the authority; second he expounds it, at: "this is the word of faith," etc.; third he proves that the exposition is fitting, at: "for with the heart it is believed," etc.

He says therefore first: but what does Scripture say? "This," I say, "word is near, in your mouth and in your heart." For thus, after the aforesaid words, Deuteronomy continues: "The word is very near to you, in your mouth and in your heart." As if he were to say: do not be anxious that the word of justifying faith is lacking to you, on account of the fact that Christ is in heaven according to his divine nature, or that he descended into hell on account of the death of his humanity, because he himself, descending from heaven and rising from the underworld, impressed the word of faith in your mouth and in your heart. Hence, what he says, "it is near," can be referred to the fact that we have obtained the Word of God through Christ incarnate and rising again. Hebrews 2:3: "Which, having received its beginning to be declared through the Lord." Jeremiah 1:9: "Behold, I have put my words in your mouth." Or, according to the Gloss, what he says, "near," is to be referred to usefulness, according to which we say that what is convenient and useful for us is "near" to us. For by the word of God our heart is cleansed. John 15:3: "Now you are clean because of the word which I have spoken to you." Or it can be referred to the fact that, although the words of faith are above reason — Ecclesiasticus 3:25: "Many things above the understanding of man have been shown to you" — nevertheless they are not against reason, because truth cannot be contrary to truth. Psalm 92:7: "Your testimonies have become exceedingly credible."

Then when he says "this is the word," etc., he expounds the aforesaid authority. And first he shows what that word is of which Moses speaks, saying, "this is the word of faith which we preach." 2 Timothy 4:2: "Preach the word." Jeremiah 23:28: "He who has my word, let him speak my word truly." Second, he explains how this word is in the mouth through confession, and in the heart through faith. And this is what he adds, "because if you confess with your mouth the Lord Jesus Christ," namely, acknowledging him as Lord, subjecting your affection to him, according to what is said in 1 Corinthians 12:3: "No one can say, Jesus is Lord, except in the Holy Spirit"; and again, "if you believe in your heart," namely with a formed faith, which works through love, as is said in Galatians 5:6, "that God raised him from the dead," Psalm 40:10: "But you, Lord, have mercy on me, and raise me up," because, as is said in 2 Corinthians, last chapter: "he rose again by the power of God," which is common to him and the Father; "you shall be saved," namely with eternal salvation, concerning which it is said in Isaiah 45:17: "Israel is saved in the Lord with eternal salvation." But what he says, "the Lord Jesus," refers to the mystery of the incarnation. But what follows, "Christ," manifestly refers to the resurrection. Of these two articles he had made mention above.

After the Apostle had, in expounding the word of Moses, set down beforehand that confession of the mouth and faith of the heart work salvation—proposing this by way of example in two particulars, of which Moses seemed to have made mention—here he proves in universal terms what he had said. And concerning this he does three things. First he shows that through faith and confession man attains salvation; second he sets down the order of salvation, at the words how then shall they call upon, etc.; third he draws a certain conclusion from what has been said, at the words therefore faith is from hearing, and so on.

Concerning the first he does three things. First he sets forth what he intends, saying: I rightly say that if you confess with your mouth and believe in your heart, you will be saved; for with the heart one believes, on man's part, unto righteousness, that is, unto this, that he may attain righteousness through faith. Above, chapter 5: being therefore justified from faith. He says pointedly with the heart one believes, that is, by the will. For as to the other things which pertain to the outward worship of God, a man can perform them unwillingly, but he cannot believe except willingly. For the intellect of the one believing is not determined to assent to the truth by the necessity of reason, as is the intellect of the one who knows, but by the will; and therefore knowing does not pertain to man's righteousness, which is in the will, but believing does. Genesis 15: Abraham believed God, and it was reputed to him unto righteousness. But after man has been justified through faith, it is necessary that his faith work through love in order to attain salvation. Hence he adds, but with the mouth confession is made unto salvation, namely, unto the attainment of eternal salvation. Isaiah 51: but my salvation shall be forever.

Now there is a threefold confession necessary for salvation. First, indeed, the confession of one's own iniquity, according to Psalm 31: I said, I will confess against myself my injustice to the Lord, which is the confession of the penitent. The second confession is that by which man confesses the goodness of God who mercifully bestows benefits, Psalm 117: confess to the Lord, for he is good, and this is the confession of one giving thanks. The third is the confession of divine truth, Matthew 10: everyone who shall confess me before men, I also will confess him before my Father; and this confession is that of the believer, of which the Apostle now speaks. This, however, is necessary for salvation according to place and time, namely, when someone's faith is demanded, that is, by a persecutor of the faith, or when another's faith is endangered—just as prelates especially ought to preach the faith to their subjects. And for this reason the baptized are anointed with chrism on the forehead with the sign of the cross, so that they may not be ashamed to confess the Crucified himself. Above, chapter 1: for I am not ashamed of the Gospel. And so it is likewise with all the acts of the virtues, which are necessary for salvation according to place and time. For the affirmative precepts which are given concerning these things bind always, but not for always.

Second, at the words for the Scripture says, etc., he proves it by authority, saying: for the Scripture says, namely Isaiah 28: whoever believes in him, namely with a formed faith, shall not be confounded, that is, as one falling short of salvation. Ecclesiasticus 2: you who fear the Lord, believe him, and your reward shall not be made void. Our text, however, has: he who shall have believed, let him not hasten, as was said above.

Third, at the words for there is no distinction, etc., he proves that this is to be understood universally, since Isaiah proposes it without qualification. And first he sets forth what he intends, saying: therefore it was said whoever believes, etc., for there is no distinction in this regard between Jew and Greek. Colossians 3: where there is no Gentile and Jew, circumcision and uncircumcision, and so on. Second, he proves it by an argument which rests on two grounds, the first of which he touches when he says, for the same is Lord of all. Above, chapter 3: is he the God of the Jews only? Is he not also of the Gentiles? Psalm 46: God is king of all the earth. And therefore it belongs to him to provide for the salvation of all. He touches the second ground when he says, rich toward all who call upon him. For if he were not of such goodness as would suffice for the satisfaction of both, one might think that he would not provide for all believers; but the riches of his goodness and mercy are unfailing. Above, chapter 2: or do you despise the riches of his goodness? Ephesians 2: but God, who is rich in mercy, and so on.

Third, he proves the same point by the authority found in Joel 2: whosoever shall call upon the name of the Lord shall be saved. Now to call upon is to call him into oneself through affection and devout worship. Psalm 90: he shall call upon me, and I will hear him.

Then, at the words how then shall they call upon, etc., he sets down the order by which someone is called unto salvation, which is from faith. And concerning this he does two things. First he shows that the things which are later in this order cannot exist without the prior things; second he shows that, given the prior things, it is not necessary that the later things be given, at the words but not all obey the Gospel.

Concerning the first he does two things. First he sets down the order of the things required for salvation; second he confirms what he had assumed by an authority, at the words as it is written. Now first he sets down five things in order, beginning from invocation, upon which, according to the authority of the prophet, salvation follows. He says therefore how then shall they call upon him in whom they have not believed? As if to say: without doubt invocation cannot bring about salvation unless faith precedes it. Now invocation pertains to confession of the mouth, which proceeds from faith of the heart. Psalm 115: I believed, therefore have I spoken. 2 Corinthians 4: we believed, therefore we also speak.

Second, he ascends or proceeds from faith to hearing, saying, or how shall they believe him whom they have not heard? For a man is said to believe those things which are told him by others which he himself does not see. John 4: now we believe not for your saying, for we ourselves have heard, and know that this is indeed the Savior of the world, and so on. Now there is a twofold hearing: one indeed interior, by which someone hears from God revealing, Psalm 84: I will hear what the Lord God shall speak in me; the other, however, is a hearing by which someone hears from a man speaking outwardly. Acts, chapter 10: while Peter was yet speaking these words, the Holy Spirit fell upon all who heard the word. Now the first hearing does not pertain commonly to all, but properly pertains to the grace of prophecy, which is a grace freely given distinctly to some, but not to all, according to that saying, 1 Corinthians 12: there are divisions of graces. But since he is now speaking of that which can pertain indistinctly to all, according to what he said above, for there is no distinction, it remains that this is to be understood of the second hearing. And therefore he adds: how then shall they hear without a preacher? For exterior hearing is a certain passion of the hearer, which cannot exist without the action of one speaking. Hence also the Lord commanded his disciples, Matthew, last chapter: going into the whole world, preach the Gospel to every creature.

But as for the things which are of faith, preachers do not have them from themselves, but from God. Isaiah 21: what I have heard from the Lord God of hosts I have declared to you. 1 Corinthians 11: for I have received of the Lord that which also I delivered unto you. And therefore the Apostle, fourth, adds, and how shall they preach unless they be sent? As if to say, not worthily. Jeremiah 23: I did not send them, and they ran.

Now some are sent by the Lord in two ways. In one way, immediately by God himself through interior inspiration. Isaiah 48: and now the Lord God has sent me, and his spirit. Now the sign of this sending is sometimes indeed the authority of Sacred Scripture; hence John the Baptist, when he was asked who he was, adduced the authority of a prophet, saying: I am the voice of one crying in the desert, make straight the way of the Lord, as Isaiah the prophet said, as is read in John 1. Sometimes, however, the sign of this sending is the truth of the things announced. Hence, conversely, it is said in Deuteronomy 18 that this shall be the sign: that if a prophet shall foretell in the name of the Lord and it shall not come to pass, the Lord has not spoken this. Sometimes, indeed, the sign of this sending is the working of a miracle. Hence it is said in Exodus 4 that when Moses had said to the Lord: they will not believe me, nor hear my voice—namely, those to whom I am sent—the Lord gave him the power of working signs. Yet these last two do not sufficiently demonstrate a sending from God, especially when someone announces something contrary to the faith. For it is said in Deuteronomy 13: if there should arise in the midst of you a prophet, and he should foretell a sign and a wonder, and that should come to pass which he spoke, and he should say to you, let us go and follow strange gods, you shall not hear the words of that one. In the other way, some are sent by God through the mediation of the authority of prelates, who hold the place of God. 2 Corinthians 8: we have sent with him our brother, whose praise is in the Gospel throughout all the churches.

Then, when he says as it is written, he brings in an authority to prove this last point, which he had said concerning the sending of preachers, saying as it is written, namely Isaiah 52: how beautiful are the feet of them that preach peace, of them that preach good things—where our text has it thus: how beautiful upon the mountains are the feet of him that preaches and announces peace, that announces good. And likewise it is found in Nahum 1: behold upon the mountains the feet of him that brings good tidings and announces peace.

Now in these words, first, the progress of preachers is commended, when he says how beautiful are the feet, which can be understood in two ways. In one way, so that by feet is understood their progress, namely because they proceed in an orderly manner, not usurping to themselves the office of preaching. Canticles 7: how beautiful are your steps in your shoes, O daughter of a prince. In the other way, by feet can be understood the affections, which have rectitude, when they announce the word of God not with the intention of praise or gain, but for the sake of the salvation of men and the glory of God. Ezekiel 1: their feet, straight feet.

Second, he touches on the matter of preaching, which indeed is twofold. For they preach those things which are useful for the present life, which he designates when he says: that preach peace, namely a threefold peace. First, indeed, they announce the peace which Christ made between men and God. 2 Corinthians 5: God was in Christ, reconciling the world to himself. And he has placed in us the word of reconciliation. Above, chapter 5: let us have peace with God through Jesus Christ. Second, they announce the peace to be had with all men. Below, chapter 12: if it be possible, as much as is in you, having peace with all men. Third, they announce those things by which a man can have peace within himself. Psalm 118: much peace have they that love your law, O Lord. And under these three are contained all the things which in this life are useful for salvation, whether with regard to God, or with regard to one's neighbor, or with regard to oneself. They also preach those things which we hope to have in the other life. And as to this he says, that preach good things. Luke 12: he shall set him over all his goods.

Then, when he says but not all obey the Gospel, etc., he shows that from the prior things the later things do not always follow. For although it cannot be that someone believes unless he hears from a preacher, nevertheless not everyone who hears from a preacher believes, and this is what he adds, but not all obey the Gospel. 2 Thessalonians 3: for all men have not faith. Now he says this in order to show that the exterior word of the one speaking is not a sufficient cause of faith, unless the heart of the man is drawn interiorly by the power of God speaking, John 6: everyone who has heard from my Father, and has learned, comes to me. And thus that men believe is not to be attributed to the diligence of the preacher. By this also it is shown that not all unbelievers are excused from sin, but only those who do not hear and do not believe. John 15: if I had not come, and had not spoken to them, they would not have sin; but now they have no excuse for their sin. And this also is more consonant with what the Apostle will say afterward.

Second, he brings in an authority for this, when he adds, for Isaiah says: Lord, who has believed our hearing? As if he were to say: few. Ezekiel 2: unbelievers and subverters are with you. Micah 7: I have become as one that gathers grapes in the autumn gleaning. This indeed Isaiah said, foreseeing the future unbelief of the Jews. Ecclesiasticus 48: he saw the last things by a great spirit, and so on. He says, moreover, our hearing, either on account of what they heard from God—as is said in Obadiah 1: we have heard a report from the Lord, and he has sent ambassadors to the nations—or on account of what men heard from the apostles. Ezekiel 33: they hear your words, and do them not.

Then, when he says therefore faith is from hearing, etc., he draws the conclusion from what has been said, saying: therefore, since some do not believe unless they have heard, faith is from hearing. Psalm 17: at the hearing of the ear he has obeyed me.

But it seems to be to the contrary that faith is a virtue divinely infused. Philippians 1: to you it is given, that you should believe in him. It must therefore be said that two things are required for faith: one of which is the inclination of the heart to believe, and this is not from hearing, but from the gift of grace; the other is the determination concerning what is to be believed, and this is from hearing. And therefore Cornelius, who had a heart inclined to believe, needed that Peter be sent to him, who might determine for him what was to be believed.

Now from what he had said: how shall they hear without a preacher? and how shall they preach unless they be sent?, he concludes, but hearing, namely of believers, is through the word of preachers, which is the word of Christ, either because it is about Christ, 1 Corinthians 1: we preach Christ Jesus, or because they have it from Christ that they are sent, 1 Corinthians 11: for I have received of the Lord that which also I delivered unto you.

After the Apostle showed that the fall of the Jews is to be pitied, because they sinned out of ignorance, here he shows that their fall of this kind is not excusable altogether, because their ignorance was not invincible or existing from necessity, but in some manner voluntary. And this indeed he shows in two ways. First, through the fact that they heard from the teaching of the apostles; second, through the fact that they knew from the teaching of the law and the prophets, at the place but I say, has not Israel known? Concerning the first he does two things. First he sets forth the question, saying: it has been said that faith is from hearing, and men cannot believe in him whom they have not heard; I ask, then, have they not heard? So that, namely, through this they might be able to be excused altogether from unbelief, according to that saying of John 15:22: if I had not come and had not spoken to them, they would not have sin. Second, he responds to the question by interposing the authority of Psalm 18:5, which says: into all the earth their sound has gone out — namely, the sound of the apostles, that is, their fame has gone out into every land, not only of the Jews but also of all the nations. Job 28:22: destruction and death have said, we have heard the fame thereof with our ears — namely, the wisdom preached through the apostles. And the Lord had commanded them, Matthew, last chapter, 28:19: going into the whole world, preach the Gospel to every creature. And their words — namely, their distinct teaching — went forth unto the ends of the world. To the letter: even unto the ends of the world. Isaiah 24:16: from the ends of the earth we have heard praises, the glory of the just one. And 49:6: I have given thee for a light to the Gentiles, that thou mayest be my salvation even to the farthest part of the earth. And it should be noted that, according to Augustine, these words were not yet fulfilled when the Apostle was speaking thus, but he foresaw that they were to be fulfilled. And therefore he uses the past tense for the future, on account of the certainty of the divine foreordination — just as David also, whose words the Apostle takes up, manifestly used the past tense for the future. And Augustine says this because in his own time he says there were still certain nations in parts of Africa to whom the faith of Christ had not been preached. But Chrysostom, on Matthew, says the contrary of what is said here — that this was fulfilled in the time of the apostles — expounding thus what is found in Matthew 24:14: and this Gospel must be preached in the whole world, and then the consummation shall come, that is, the destruction of Jerusalem. But each is true in some manner. For in the time of the apostles, some report of the preaching of the apostles reached all nations, even to the ends of the world, through the apostles themselves or their disciples. For Matthew preached in Ethiopia, Thomas in India, Peter and Paul in the west. And this is what Chrysostom means to say. Yet it was not so fulfilled in the time of the apostles that the Church was built up among all nations — which, however, is to be fulfilled before the end of the world, as Augustine says in the letter to Hesychius. Nevertheless, the exposition of Chrysostom fits the present intention of the Apostle more than that of Augustine. For there would be no reason for taking away the excuse from unbelievers on the ground that they were going to hear in the future. Yet from this it is not had that the report of the apostolic preaching reached each and every man, although it reached all nations. Do those, then, to whom it did not reach — say, if they were reared in the woods — have an excuse for the sin of unbelief? To this it must be said that, according to the sentence of the Lord which is found in John 15:22, those who did not hear the Lord speaking, either through himself or through his disciples, have an excuse for the sin of unbelief, but they will not obtain the benefit of God, namely, that they be justified from other sins, either those which they contracted by being born, or which they added by living wickedly, and for these they are deservedly condemned. If, however, any of them had done what was in them, the Lord according to his mercy would have provided for them, sending them a preacher of the faith, just as he sent Peter to Cornelius, Acts 10:5 and following, and Paul to the Macedonians, as is found in Acts 16:9 and following. But nevertheless this very fact, that some do what is in them, converting themselves, namely, to God, is from God moving their hearts to the good. Lamentations 5:21: convert us, O Lord, to thee, and we shall be converted. Then, when he says but I say: has not Israel, etc., he shows that they are inexcusable on account of the knowledge which they had from the law and the prophets. And first he raises the question, saying but I say, still inquiring, has not Israel — that is, the people of the Jews — known those things which pertain to the mystery of Christ, and to the calling of the Gentiles, and to the fall of the Jews? Plainly it knew. Below, chapter 2:18: instructed by the law; Psalm 147:20: he has not done in like manner to every nation; Baruch 4:4: we are blessed, O Israel, because the things that are pleasing to God are made manifest to us. Second, when he says, at the place first Moses, he resolves the question and shows that they knew — first indeed, through the teaching of the law, saying first Moses, who is the lawgiver. This is not to be understood by the fact that he brings in first as though there were two Moseses, of whom the first said this; but because Moses was first, that is, foremost among the teachers of the Jews; Deuteronomy, last chapter: there has not arisen again a prophet in Israel like Moses; or he was first in the order of saying such things, because he first among the others said this: I will provoke you to jealousy by them that are not a nation, by a foolish nation I will anger you; I will send you into wrath. Where our text has it thus: I will provoke them to jealousy by that which is not a people, and I will anger them by a foolish nation. Here a twofold distinction is to be noted. The first indeed on the part of the gentileness, which he calls not a nation, as though not worthy to be called a nation, because it was not united in the worship of the one God. Ecclesiasticus 50:27: it is not a nation that I hate. But he calls this same nation a foolish nation, and even if it could in some manner be called a nation insofar as it is united and governed by human law, it is nevertheless called foolish, as though deprived of true wisdom, which consists in the knowledge and worship of God. Ephesians 4:17-18: as the Gentiles also walk in the vanity of their mind, having their understanding darkened, being alienated from the way of God. And thus it is referred to the gentileness according to the state before conversion. These two things can also be attributed to gentileness after conversion, which is called not a nation, that is, not living after the manner of the Gentiles, just as the Apostle says in the same place: that you walk no more as the Gentiles also walk. Converted gentileness is also called a foolish nation, according to the opinion of unbelievers. 1 Corinthians 3:18: if any man among you seem to be wise in this world, let him become a fool, that he may be wise. The second difference is to be noted with respect to the fact that, first, he sets down jealousy — namely, of envy, by which the Jews envied the Gentiles who were converted, Galatians 4:17: they are jealous of you, not well. Second, he sets down wrath, by which they are angered against them. Psalm 36:12: the sinner shall watch the just man, and shall gnash upon him, and so on. And these two are fittingly joined together, because wrath is caused from envy. Whence it is said in Job 5:2: anger indeed kills the foolish man, and envy slays the little one. Now God is said to induce to jealousy and to send into wrath, not indeed by causing malice in them, but by withdrawing grace, or rather by bringing about the conversion of the Gentiles, whence the Jews take occasion for wrath and envy. Second, he shows that they knew through the teaching of the prophets, and he brings in Isaiah — first indeed foretelling the conversion of the Gentiles, saying but Isaiah is bold and says, that is, boldly announces the truth to the Jews, although the danger of death was threatening him, Job 39:12 (as it is said): he goes boldly to meet armed men; and he says, Isaiah 64:1: I was found by them that sought me not, I appeared openly to them that asked not after me, where our text has it thus: they have sought me that before asked not for me; they have found me that sought me not. In these words he first designates the conversion of the Gentiles, saying I was found by them that sought me not. And therefore it is shown that their conversion took place apart from the merits and intention of the Gentiles. Below, 15:9: but that the Gentiles are to honor God for his mercy. Concerning this finding it is said in Matthew 13:44: the kingdom of heaven is like unto treasure hidden in a field, which when a man has found, he hides it, and so on. Second, he shows the cause and the manner of their conversion. The cause indeed, because it did not happen by chance that they found what they were not seeking, but from the grace of him who willed to appear to them — which is designated in the fact that he says I appeared. Titus 2:11: the grace of God our savior has appeared to all men. But the manner, because Christ did not appear to the Gentiles in the enigmas and figures of the law, but in manifest truth. Whence he says openly. John 16:29: behold, thou speakest openly, and speakest no proverb. Openly, he says, I appeared to them — namely, to the Gentiles — who asked not after me, that is, who did not seek my teaching. Isaiah 45:20: they pray to a god that saves not. Second, he shows that Isaiah foretold the unbelief of the Jews, saying but to Israel, that is, against Israel, he says, Isaiah 65:2: all the day long I have spread forth my hands to a people that believes not, but contradicts me, where our text has it thus: I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good, after their own thoughts, a people that provokes me to wrath. Now what he says, I have spread forth my hands, can be understood in one way of the spreading out of Christ's hands on the cross, which indeed is said to have been on the cross all the day, that is, during the principal part of the whole day, namely from the sixth hour until evening, Matthew 27:45. And although, while he was spreading out his hands on the cross, the sun was darkened, the rocks were split, the tombs were opened, the Jews nevertheless remained in their unbelief, blaspheming him, as is said in Matthew 28:39 and following. Whence he adds to a people that believes not, but contradicts me. Hebrews 12:3: think diligently upon him that endured such opposition from sinners against himself. In another way it can be referred to the extension of God's hand in working miracles, Acts 4:30: by stretching forth thy hand to cures, and signs, and wonders to be done by the name of thy holy son Jesus; so that the sense is: all the day, that is, throughout the whole time of my preaching, I have spread forth my hands, working miracles, to a people that believes not — even when the miracles were seen, John 15:24: if I had not done among them the works that no other man has done, they would not have sin, but contradicts me, that is, detracting from my miracles, according to that saying of Matthew 12:24: he casts out devils by Beelzebub, the prince of the devils. Hosea 4:4: thy people are as they that contradict the priest. Third, it can be understood of the extension of God's hand in the benefits shown to that people, according to Proverbs 1:24: I stretched out my hand, and there was none that regarded; so that the sense is: all the day, that is, throughout the whole time of the law and the prophets, I have spread forth my hands to give benefits, to a people that believes not, but contradicts me. Deuteronomy 31:27: you have always acted contentiously against the Lord.