Therefore is it of faith, that according to grace the promise might be firm to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,

“You see that it is not the Law only that faith establisheth, but the promise of God also that it will not allow to fall to the ground. But the Law, on the other hand, by being kept to unseasonably, makes even the faith of none effect, and hindereth the promise. By this he shows that faith, so far from being superfluous, is even necessary to that degree, that without it there is no being saved. For the Law worketh wrath, as all have transgressed it. But this doth not even suffer wrath to arise at all: for "where no Law is," he says, "there is no transgression." Do you see how he not only does away with sin after it has existed, but does not even allow it to be produced? And this is why he says "by grace." For what end? Not with a view to their being put to shame, but to the end that the promise might be sure to all the seed. Here he lays down two blessings, both that the things given are sure, and also that they are to all the seed, so gathering in those of the Gentiles, and showing that the Jews are without, if they contend against the faith.”

“Having shown that the promise made to Abraham and his seed was not to be fulfilled through the law, here he shows that it is to be fulfilled through faith. And concerning this he does three things. First he shows by what means this promise is to be fulfilled; second he shows in whom it is to be fulfilled, at the words "to all the seed," etc.; third, by whom it is to be fulfilled, at the words "who gives life to the dead," and so on. First, then, he concludes his proposition as it were from a division. For it seems necessary that the promise be fulfilled either through faith or through the law; but not through the law, because the promise would be made void. Hence he concludes "therefore is it of faith," namely that we obtain the promise, that we may be heirs of the world. John 5:4: "this is the victory that overcomes the world," and so on. And this he confirms by the contrary means to that which he had assumed above. For it was said that if righteousness were from the law, the promise would be made void; but if it is from faith, the promise remains firm on account of the power of divine grace justifying man through faith. And this is what he says, that the promise of God may be firm — not indeed through the operations of men, which can fail, but according to grace, which is infallible. 2 Corinthians 12:9: "My grace is sufficient for you," and so on. 2 Corinthians 1:20: "however many are the promises, in him," namely Christ, "they are," that is, they have their truth. Then, when he says "to all the seed," etc., he shows in whom the aforesaid promise is fulfilled. And first he sets forth what he intends, and says that the aforesaid promise, to be thus fulfilled through faith, is made firm through grace. "To all the seed," that is, to every man who is in any manner whatsoever the seed of Abraham. Ecclesiasticus 44:11f: "with their seed good things remain, a holy inheritance are their grandchildren." Second, at the words "not to that only," etc., he explains what he had said, "to all the seed." For there is a certain carnal seed, according to John 8:33: "we are the seed of Abraham." There is another, spiritual seed, according to Matthew 3:9: "God is able out of these stones," that is, out of the Gentiles, "to raise up children to Abraham"; but only the carnal seed of Abraham kept the law, whereas the spiritual seed also imitates his faith. And thus, if the promise were through the law alone, it would not be fulfilled in all the seed, but only in the carnal; but because it is fulfilled through faith, which is common to all, it is plain that it is fulfilled in all the seed. Third, at the words "who is the father," etc., he proves what he had supposed, namely that the seed of Abraham is not only that which is from the law but also that which is from faith, by the authority of Scripture; of which he first sets forth the sense, saying, "who," namely Abraham, "is the father of us all," that is, of all believers, whether Jews or Gentiles. Above, in the same place: "that he might be the father of all believers." Isaiah 51:2: "look unto Abraham your father." Second, he adduces the authority, saying, "as it is written," Genesis 17:4, "because I have made you the father of many nations." Another text has "I have appointed you," which does not change the sense. Ecclesiasticus 44:20: "Abraham, the great father of a multitude of nations." Third, at the words "before God," etc., he explains what he had said. For "I have made you" was said as though already fulfilled what was to be fulfilled long afterward; but things which are future in themselves are present in the providence of God, according to Ecclesiasticus 23:29: "to the Lord our God, before they were created, all things are known; so also after they are perfected he beholds all things." And therefore the Apostle says that what was said, "I have made you," must be understood "before God," that is, in his presence, "in whom you believed." For Abraham had believed God foretelling future things, as if he saw them present, because, as it is said in Hebrews 11:1: "faith is the substance of things to be hoped for, the evidence of things not appearing." Then, when he says "who gives life to the dead," etc., he shows by whom this promise is to be fulfilled, saying: "who," namely God, "gives life to the dead," that is, to the Jews, who were dead in sins, acting against the law — he gives life through faith and grace, that they may obtain the promise of Abraham. John 5:21: "as the Father raises up the dead and gives life," and so on. And "he calls the things that are not," that is, he calls the Gentiles, namely to grace, "as the things that are," that is, as the Jews. Below, chapter 9:25: "I will call that which was not my people," and so on. Now he signifies the Gentiles by "the things that are not," because they were utterly estranged from God. As it is said in 1 Corinthians 13:2: "if I have not charity, I am nothing." And thus by this calling the promise of Abraham will be fulfilled even in the Gentiles. Or what he says, "and he calls the things that are not," is not understood of temporal calling, but of the calling of eternal predestination, because even those who are not, are called and chosen as if they were. Ephesians 1:4: "he chose us in him before the foundation of the world." And of this calling it is said below, 9:12: "not from works, but from him who calls, it was said, that the elder shall serve the younger." Or, he here calls "calling" the simple knowledge or cognition of God, by which he knows future things, which are not yet in act, as though present. And in this way "calling" is taken in Psalm 147:4, where it is said: "who numbers the multitude of the stars," and so on. And according to this sense, what is said here is introduced on account of what was said above, "before God, in whom you believed." For two things seemed to stand against what was said, "I have made you the father of many nations." Of these, one was that Abraham himself was as it were dead on account of old age, as will be said below. And against this he says "who gives life to the dead." The other is that those many nations did not yet exist. And against this he adds, "and calls the things that are not as the things that are." Then, when he says "who against hope," he commends the faith of Abraham. And first he shows the greatness of his faith; second, its efficacy or fruit, at the words "therefore it was also reckoned," and so on. Concerning the first he does two things. First he shows the greatness of Abraham's faith with regard to the promise of the seed to be multiplied; second, with regard to the further promise of the seed to be exalted, at the words "in the further promise," and so on. Concerning the first he does two things. First he shows his faith to have been great; second he shows it to have been firm, at the words "and he was not weak in faith," and so on. Concerning the first he does two things. First he sets forth the greatness of Abraham's faith, saying: "who," namely Abraham, "believed in this hope," that he might become the father of many nations, but against another hope. Concerning which it must be considered that hope imports a certain expectation of a future good; and this certainty is sometimes from a human or natural cause, according to 1 Corinthians 9:10: "he who plows ought to plow in hope." But sometimes the certainty of the one expecting is from a divine cause, according to Psalm 30:2: "in you, Lord, have I hoped," and so on. This good, then, that Abraham should become the father of many nations, had its certainty on the part of God who promised, but the contrary appeared from a natural or human cause. Therefore he says, "who against hope," namely of natural or human cause, "believed in hope," namely of the divine promise. This he sets forth secondly, saying, "according to what was said to him," namely Genesis 22:17: "so shall your seed be, as the stars of heaven and as the sand of the sea." Now both of these are adduced on account of the likeness of an innumerable multitude. For, as to the stars, it is said in Deuteronomy 1:10: "the Lord your God has multiplied you, and today you are as the stars of heaven." As to the sand, it is said in 3 Kings 4:20: "Judah and Israel are innumerable as the sand of the sea." Yet some difference can be observed between the two, so that the just, who were of the seed of Abraham, are compared to the stars, Daniel 12:3: "those who instruct many unto righteousness, as the stars for everlasting eternity." But sinners are compared to the sand, because they are oppressed by the waves of the world as by a kind of sea, Jeremiah 5:22: "I have set the sand as the bound of the sea." Then, when he says "and he was not weak," he shows the firmness of Abraham, which he first sets forth, saying, "and he was not weak." For just as temperance is shown not to be weak when it is not overcome by great desirable things, so faith is shown not to be weak, but strong, when it is not overcome by great difficulties. 1 Peter 5:9: "whom resist, strong in faith." Second, at the words "nor did he consider," etc., he sets forth the difficulties from which it is shown that his faith was not weak. And first indeed on the part of Abraham himself, when he says "he did not consider," namely so as to call the promise into question, "his own body now dead," namely because the generative power in him was already mortified on account of old age, whence he says "when he was now about a hundred years old." For it was to Abraham when he was a hundred years old that Isaac was born, as is found in Genesis 21:5. Now a year before, a son had been promised to him, according to Genesis 18:10: "returning I will come to you at this time, and Sarah shall have a son." But it seems that his body was not dead as regards the generative power, since even after the death of Sarah he took Keturah as wife, who bore him sons, as it is said in Genesis 25:1. Some therefore say that the generative power was dead in him as regards this, that he could generate from an old woman, but not as regards this, that he could generate a son from a young woman. For old men are wont to beget offspring from young women, but not from old women, who are less apt for conceiving. But it seems better to say that the power of generating was miraculously restored to Abraham, both with respect to Sarah and with respect to all women. Second, he sets forth the difficulty on the part of his wife, when he says "and the deadened womb of Sarah," namely he did not consider it so as to disbelieve. Now he says "deadened" with regard to the act of generating, both on account of barrenness and on account of old age. For the manner of women had already ceased to be with her, as it is said in Genesis 18:11. And therefore in Isaiah 51:2, where it is said: "look unto Abraham your father and unto Sarah who bore you," in order to show the deadness and coldness of both, he prefaced it saying: "look unto the rock from which you were hewn, and to the hole of the pit from which you were cut." Then, when he says "in the further promise also of God," etc., he commends the faith of Abraham with regard to the repeated promise concerning the exaltation of the seed. And first he sets forth the firmness of his faith; second, the cause of that firmness, at the words "giving glory to God." He says therefore first, "in the further promise also of God," that is, in his repeated promise, either concerning the multitude of the seed which he promised, first indeed in Genesis 15:5, saying: "look up to heaven and number the stars if you can," and below, in chapter 17:4: "you shall be the father of many nations," and again below, 22:17: "I will multiply your seed as the stars of heaven." Or it is to be understood "in the further promise of God," that is, in the repeated promise concerning the exaltation of his seed, because when he had said, "I will multiply your seed," he immediately adds: "your seed shall possess the gates of your enemies, and in your seed shall all the nations of the earth be blessed." In this promise of God indeed he did not waver, that is, he did not doubt through distrust, namely so as to distrust the truth of the divine further-promise. James 1:6: "he who wavers is like a wave of the sea," and so on. But "he was strengthened in faith," that is, he clung to faith mightily. 1 Peter, last chapter: "whom resist, strong in faith." Accordingly, when he says "giving glory to God," he assigns the reason for the firmness of his faith, saying: he was strengthened, I say, in faith, "giving glory to God," inasmuch as he considered, namely, his omnipotence. Psalm 146:5: "great is his power," and so on. Whence here too it is added, "being most fully persuaded that whatsoever God has promised, he is able also to perform." Wisdom 12:18: "for power is present with you when you will." From this it is clear that whoever is not firm in the faith of God, derogates, as far as is in himself, from the divine glory, either as regards his truth, or as regards his power. Then, when he says "and it was reckoned to him," he commends the faith of Abraham with regard to its effect. And first he sets forth the effect which it had in him, saying: "therefore," namely because Abraham believed this very thing so perfectly, "it was reckoned to him unto righteousness." Maccabees 2:52: "and it was reckoned to him unto righteousness." Second he shows the effect which his faith has also in others. And concerning this he does three things. First he sets forth the likeness of the effect, saying: "now it is not written for him alone, that it was reckoned to him unto righteousness," as though we should reckon that faith was reckoned unto righteousness to Abraham alone, "but it was written for us also," to whom it "shall be reckoned," namely faith, "unto righteousness." Below, 15:4: "whatsoever things were written, were written for our instruction." So then it was written on his account, that it might be for us an example, and on our account, that it might be for us a hope of justification. Second, at the words "to us who believe in him," he shows the likeness of the faith. For the faith of Abraham was reckoned unto righteousness when he believed that his own dead body, and the deadened womb of Sarah, could be given life for the procreation of children. It shall be reckoned also to us, who believe in him who raised our Lord Jesus Christ from the dead: and in God the Father, to whom he himself says in Psalm 40:11: "but you, Lord, have mercy on me and raise me up." And because the power of the Father and the Son is the same, he himself also rose by his own power. Now that this faith justifies is found below, 10:9: "if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved." Third, at the words "who was delivered up," etc., he assigns the cause why faith in the resurrection of Christ justifies, saying: "who," namely Christ, "was delivered up," namely unto death, by God the Father — below, 8:31: "God did not spare his own Son, but delivered him up for us all"; and by himself, Ephesians 5:25: "he delivered himself up for us"; and by Judas, John 19:11: "he who delivered me to you has the greater sin"; and by the Jews, Matthew 20:19: "they will deliver him to the Gentiles to be mocked." "And he rose again for our justification," that is, that by rising he might justify us. Below, 6:4: "as Christ rose from the dead through the glory of the Father, so we also should walk in newness of life." And that he was delivered up unto death for our offenses seems manifest from this, that by his death he merited for us the blotting out of sins, but by rising he did not merit, because in the state of the resurrection he was not a wayfarer, but a possessor. And therefore it must be said that the death of Christ was salutary for us, not only by way of merit but also by way of a certain efficient causality. For since the humanity of Christ was in a certain way the instrument of his divinity, as Damascene says, all the passions and actions of Christ's humanity were salvific for us, inasmuch as they proceeded from the power of the divinity. But because an effect bears some likeness to its cause, he says that the death of Christ, by which mortal life was extinguished in him, is the cause of the extinguishing of our sins; but his resurrection, by which he returns to a new life of glory, he says is the cause of our justification, through which we return to newness of righteousness.”

“As it is written I have made thee a father of many nations,.... The passage referred to, is in Gen 17:4; which proves him to be a father not of the Jews only, since they cannot be called "many nations", but of the Gentiles also; and which must be understood in a spiritual sense, for Abraham was the father of them, before him whom he believed, even God; that is, he was so, either in the sight of God, who sees not as man sees; in his account, he was the father of many nations, long before he really in fact was; or "over against" or "like unto him", as the word may signify: as God was the Father of many nations, so was Abraham, though not in such a sense as he is; and as God is the Father of us all that believe, so was Abraham; there is some little likeness and resemblance in this between them, though not sameness. The object of his faith is described as he, who quickeneth the dead: meaning either the dead body of Abraham and Sarah's womb; or Isaac, who was given up for dead; or the Gentiles, who were dead in trespasses and sins; or rather the dead bodies of men at the last day, a work which none but the almighty God can effect; the consideration of which is sufficient to engage faith in the promises of God, and a dependence on him for the fulfilment or them: and who stands further described as he, who calleth those things which be not, as though they were; so he called Abraham the father of many nations, when he was not in fact, as if he really was; and the Gentiles his seed and offspring, before they were; and when he comes effectually to call them by his grace, they are represented as "things which are not", whom he called, "to bring to nought things that are", Co1 1:28; they were not his people, nor his children, and he called them so, and by his grace made them so, and made them appear to be so; for as in creation so in regeneration, God calls and brings that into being which before was not: and the phrase seems to be an allusion to the creation of all things out of nothing; and it is a Rabbinical one, for so the Jews speaking of the creation say (s). "Nya la arwq, "he calls to that which is not", and it is excluded; (i.e. all things are excluded out of it, as a chicken out of an egg;) and to that which is, and it is established, and to the world, and it is stretched out.'' (s) R. Solomon ben Gabirol in Cether Malcuth apud L. Capell. in loc.”

“Therefore it is of faith, that it might be by grace - On this account the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed - to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic covenant. All the seed necessarily comprehends all mankind. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles. Dr. Taylor has an excellent note on this verse. "Here," says he, "it should be well observed that faith and grace do mutually and necessarily infer each other. For the grace and favor of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favor of God. If any blessing is the gift of God, in order to influence our temper and behavior, then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it; otherwise it is not possible we should improve it. On the other hand, if faith in the goodness of God, with regard to any blessing, is the principle of our religious hopes and action, then it follows that the blessing is not due in strict justice, nor on the foot of law, but that it is the free gift of Divine goodness. If the promise to Abraham and his seed be of faith on their part, then it is of grace on the part of God. And it is of faith, that it might be by grace: grace, being the mere good will of the donor, is free and open to all whom he chooses to make the objects of it: and the Divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, bearing an exact correspondence to grace, and reaching as far as that can extend; that so the happy effects of the promise might extend far and wide, take in the largest compass, and be confined to no condition, but what is merely necessary in the nature of things."”

“There are two kinds of children of Abraham, to whom alone these promises are made; the one is according to the flesh, the other according to the spirit. The former of these had no more part in the promises made to him and his seed than the Gentiles, unless they imitated the fidelity and obedience of their father. (Calmet) — It is in this sense of spiritual father, that the [Catholic] priest at the altar, speaking in the name of the faithful, calls Abraham our patriarch. (Estius)”