De justificatione et fide

De justificatione et fide

Therefore, we are justified when we are mortified by the law and resurrected by the word of grace, which is promised in Christ, or through the gospel forgiving sins, and we adhere to Him in faith, not doubting that Christ's righteousness is our righteousness, that Christ's satisfaction is the atonement for us, that Christ's resurrection is our resurrection. Briefly, without doubt, our sins are forgiven us, and may God now favor us and will us well. Therefore, nothing we do, no matter how good it may seem or actually be, counts as righteousness; only faith in God's mercy and grace in Jesus Christ is righteousness. And this is what the prophet says and what Paul often repeats: "The just shall live by faith." The righteousness of God through faith in Jesus Christ has now been revealed, not as a hypocrisy of works that people might consider righteousness, but as a righteousness that God recognizes, namely, that which is through faith in Jesus Christ. And to the Romans. To the one who believes, faith is counted as righteousness. And in Genesis 15, Abraham believed God, and it was credited to him as righteousness.^✦ I want to commend these two statements to you, so that you may understand how appropriately faith can be called righteousness. People are offended by this way of speaking, Sophists, when we say that faith is justice. But so that we may contemplate the nature and power of faith more closely, it must be repeated a little more deeply. Digitized by Google II. It's clear that the common people call the agreement of those who are impious the same as that of the righteous, based on what has been revealed in the Scriptures; and they also consider it to be faith, even among the wicked. Believing that the unjust are also idle in their souls is a common quality shared by both the wicked and the righteous. And let them not be lifted up when they see the Scripture (Rom. I say: The just shall live by faith; likewise, they claim that there is another kind of faith formed, which is joined with charity, and another unformed faith, which exists even among the wicked who lack charity. Therefore, sharp-minded people falsely attribute to the Apostle a faith that was a matter of love, as if it were a bait to invite many to faith. They've invented all sorts of terms for faith, like infused and acquired, general and special, and I don't even know what other word tricks. But let’s set aside these trivialities; for soon we’ll challenge the sophists on the nature of the matter, so that they allow us to say that faith is not what they have named it. The voice of the prophet is not obscure. The fool says in his heart, 'There is no God'; and this is a well-known saying of Paul. The natural person does not perceive the things that are of the Spirit; and Ezekiel. My river is XXIX, and as a definition of faith, Thomas takes the scripture from Hebrews. Voluntary actions take their form from the end, which is the goal of the will, because I have made myself. Such statements testify that the flesh knows nothing but what is earthly or carnal. To know God, His wrath, and His mercy are spiritual matters; therefore, they cannot be understood through the flesh. Therefore, whatever nature knows about God, without the Spirit of God guiding and enlightening our hearts, no matter what it is, is a cold opinion, not faith, and thus nothing but pretense and hypocrisy, ignorance of God and contempt. Although carnal eyes do not see this very hypocrisy, the Spirit judges everything. And so, let things be done through examples; Saul seemed faithful in appearance, but the outcome reveals his hypocrisy, because he did not believe (I say this from the heart) that the great things he carried were administered by divine grace, considering them to depend on his own plans. I speak about the disposition of the heart; for he neither feared the wrath of God nor trusted in His goodness. He declares contempt for God when he sacrifices without waiting for Samuel, so that he won't be outpaced by the Philistines. XIII. ; and again, when he raises a trophy for himself in the manner of the nations. There was an opinion among Saul that God exists, that He is the avenger of sin, and that He is merciful; otherwise, why would he have offered sacrifices? But faith was lacking, that is, it was necessary to acknowledge both the severity and the goodness of God. It's a horrifying and miserable spectacle if this impiety of the heart is allowed to be seen by spiritual eyes. I ask you, despise your life and, as much as you can, evaluate this impurity of your heart based on its fruits. Isn't it true that you turn away, as Scripture says, and your mind is drawn to your desires? You're anxious about food, reputation, life, children, and spouse because you trust God so little, and you don't appreciate the vastness of His divine mercy? Don't you realize that you keep falling into other sins because you despair of God's grace and mercy toward you? Without a doubt, you would do and endure everything with a grateful heart if you could have a firm hope for your salvation. Aren't you doing something, striving for wealth in whatever way, since you don't fear the judgment of God? But you'd certainly be afraid if you truly believed in your heart and could grasp the power of God's wrath. And I acknowledge this foolishness, this ignorance, this blindness of heart, while I deny that faith is part of human nature. Faith is something greater and more certain than what the flesh can comprehend. Therefore, that so-called sophistical faith, which is both vague and acquired, by which the impious assent to the evangelical histories as we commonly do to Livy or Sallust, is not faith but opinion; that is, it is uncertain, unstable, and a fleeting thought of the mind about the word of God. You have what to think about the scholastic faith; you have nothing to teach the sophists except lies, vanity, and hypocrisy. But if I seem to have said something harsher about their doctrine, let them not be angry with me, but with Paul, who called their false faith hypocrisy. I. The aim of the commandment is love from a pure heart, a good conscience, and genuine faith. Therefore, faith indicates something similar somewhere. And about hypocrites, it says to Titus. To those who are pure, all things are pure; but to those who are corrupted and unbelieving, nothing is pure. Their minds and consciences are defiled. They claim to know God, but by their actions they deny Him, since they are abominable, disobedient, and worthless for any good work. If the faith of the wicked were truly faith — for it certainly speaks of the righteous in appearance — then they shouldn't be called unbelievers, but rather devoid of charity, as the Parisians say. He attributes a false faith to Timothy, calling the hypocrites infidels. So, there’s no reason for us to distinguish between formed faith and unformed faith. Indeed, that kind of faith is not merely an opinion about what should be believed or about divine history, which hypocrites hold without the Holy Spirit's inspiration. The nature of God’s word is not accepted, and therefore it is not moved. I used to call that historical faith, which I had acquired through the grace of teaching, formless; now, however, I no longer consider it faith, but merely opinion: I believe in the faith acquired through the Gospel, because the Church holds the true writers, and by listening to them, I acquire for myself the habit of believing their words. I also believe that Rome exists, even though I haven't seen it, based on the revelation from those worthy of faith. Therefore, I firmly adhere to the truths revealed in Scripture, which I have acquired through faith from hearing, and I believe in the truth approved by the Church and the authors of those texts. Digitized by Google. What we've said pertains to knowing simply how to use the word of faith in Scripture, and that this cannot be called that Parisian quality of faith, which is also present among the wicked and those who scorn God. Those who are damned believe not in order to give glory to the word of God, but are compelled by experience, which certainly cannot be called faith. The same can be said about those who are desperate, just as it can be said about Cain and Saul. So what’s the difference between those who are saved and those who are condemned? So what is faith? You must consistently agree with every word of God. What doesn't happen unless the Spirit of God renews and enlightens our hearts? Moreover, the word of God is both law and gospel. I read that threats are added. Scripture calls fear that which is believed by those who trust in its warnings, and faith is the trust placed in the Gospel or in divine promises. Fear does not justify without faith. For otherwise, even those who despair would be justified. For those who fear Him in that way do not glorify God or believe in every word of God; for they do not believe in His promises. Therefore, faith alone justifies. Therefore, faith is nothing other than trust in divine mercy, promised in Christ, and confirmed by any sign. This trust in God's mercy first calms the heart, and then it ignites a grace that leads us to act for God out of mercy, so that we may willingly and joyfully follow the law. If we don't believe, then there's no sense of God's mercy in our hearts. Where there is no sense of God's mercy, there is either contempt for God or hatred. Therefore, whatever works of the law are done without faith, are sinful. And this is what Paul says in Romans. For whatever does not come from faith is sin. This statement clearly explains the power and nature of faith. For whatever happens, happens either by nature or by the hatred of God; such are the works of those who, unwillingly, do good out of fear of the law and punishment. For when we pretend to do good works without faith, doesn't our heart think this: I did what I could; but I don't know whether God approves of my works or disapproves? The judge is strict; I don't know whether he will show me mercy or not. The places are common. What can we think of that might prevent us from being angry at God's judgment? And in hypocrisy, many people live with great distress in their hearts, judging wrongly, as is evident. They should not focus on their own works, but rather contemplate the promise of God's mercy. What could be more unjust than to judge God's will based on our own actions, when He Himself has declared it to us through His word? A large part of humanity lives with contempt for God, acting as if they will thrive and succeed, even if it displeases Him. Such are the works that are done without faith, which means those done with hatred for God or with contempt for God. Therefore, it is beautifully said in Ecclesiastes. In everything you do, trust in faith from your soul. This is indeed the preservation of the commandments. Whatever your actions may be—eating, drinking, working with your hands, teaching, or even adding to the list—don't focus on the visible sins; instead, look to the promise of God's mercy. Trust in Him without doubt, knowing that you no longer stand judged in heaven, but have a Father who cares for you, just as children do for their parents among men. But if there were no significance of divine will toward us except this, that He wanted to be called our Father in that prayer we say every day, this alone would be enough evidence that nothing is required of us before faith. Now, since God demands this so often, since He proves this to us repeatedly, and since He commends us with the richest promises through the death of His Son, what reason do we have not to commit ourselves to such great mercy and to believe in Him? Scholastic theology teaches about faith, the anchor of consciences, works, and the satisfactions of humanity. May God prevent that scandal from harming His Church! You have, in what part of faith the Scriptures may use the name, namely, that it is to trust in God's free mercy, without any regard to our works, whether good or evil, because from the fullness of Christ we all receive. Now, all who truly believe in the word of God, in His promises and in divine history, genuinely agree with those who trust in Him. A faith that is merely academic is nothing but a dead opinion. For how can they believe in every word of God if they don't believe in the promised forgiveness of sins? For what the Sophists say is not valid: that the wicked believe that the forgiveness of sins applies not to themselves, but to others. I ask, then, is forgiveness of sins also promised to those wicked people? But we haven't set out to argue, content to have judged in a few words what faith signifies. There exists a treatise by Luther on Christian freedom, from which anyone who wishes can seek other commendations of faith. Moreover, I believe we will understand the power of faith more clearly from the examples in Scripture. Genes. God promises His mercy to Abraham with magnificent words: "Do not be afraid, Abraham; I am your protector, and your reward will be very great."^✦ Later, he also promises a future generation. Therefore, Abraham believed God, and it was credited to him as righteousness. So what did Abraham believe? Is there anything other than being God? Indeed, he believed in the promise of God and then declared that faith through an outstanding example, when he was about to sacrifice his son, not doubting that God would provide descendants, even through this son who was to be killed. Now, since faith means agreeing with the word of God, it’s clear what Abraham believed based on the promise, especially since God added Himself as his protector. Therefore, those who have God as their protector and not just as their judge truly believe. Exodus. The Israelites were afraid, as the sea blocked their escape, with mountains on one side and the enemy pressing in from behind. Moses commands them to stand still, to see the great works of God, and adds the promise: 'The Lord will fight for you, and you shall be silent.' What if the Israelites had debated faith in the way our schools do? It would be enough for them to believe the history that there is a God who dispenses punishment to the wicked and rewards to the good; they would also have to acknowledge that they themselves could be wicked and could become so, in order for Him to want to punish both the Egyptians and Israel. But they believed the divine voice, the divine miracles, and they trusted in the mercy of God, so that they themselves were indeed implicated in death, and thus they committed themselves to the depths through faith. And now, having experienced this example, they understood God's will toward them, for when they saw that they were saved and that the Egyptians had perished in the waters, they feared the Lord and believed in the Lord and in His servant Moses. And these are the common places. Indeed, examples have been given to us so that we may learn to believe not in that kind of sophistical faith, but in this confidence in the word of God, such as it was in Moses, as you see in this place, etc. What kind of faith does it require in Numbers 14? Why was the people desperate about occupying Palestine? The Lord says: How long will this people keep turning away from me? How long will they not believe in me, despite all the signs I’ve performed in their presence? And in chapter 20, the Lord became angry with Moses and Aaron because they did not believe that water would flow from the rock. Aaron certainly believed, and Moses believed that God was there, but he doubted the divine voice that had promised water from the rock. The Lord points out their unbelief. Or about what faith Moses speaks in Deuteronomy. I: Your God carried you, just as a man carries his little son along the way until you reach this place. And yet you didn't even believe in the Lord your God, who went ahead of you on the way, etc. They certainly had a shallow faith, a faith that was merely acquired, but they did not trust in the promises of God's mercy; their hearts were not lifted up in confidence in God's mercy, they lived in disbelief, despising the word of God, and they bore the burden of God’s call to leave Egypt with indignation; therefore, they undoubtedly paid the penalties of their disbelief, like other good men in appearance. This is the hypocrisy of people who, while pretending to do good works, do not have their hearts set in trust and joy in God. God requires this one trust, having given His Son to confirm it, so that we do not doubt His good will toward us, and that we may place our hope in God and not forget His works and seek His commandments. LXXVH. Item I. They called upon God. They invoked God. When they fought, He heard them because they believed in Him. And II. The eyes of the Lord look upon the whole earth and give strength to those who believe in Him with a perfect heart. Where the prophet Hanani rebukes King Asa for trusting in the help of the Syrians. I really don't know if Scripture shows a stronger power of faith anywhere than it does in the case of Josaphat. I don't know if Scripture shows the power of faith more clearly than in the example of Josaphat. Xelnopivcov XX, ss. It is said that he would have the Ammonites and Moabites sing a single song and would not command his army anything else but to stand confidently. This is also the example of Hezekiah. , which faith did Isaiah require of Ahaz, as stated in chapter v. When it forbids seeking help from the Assyrians, it promises divine assistance, adding, If you do not believe, you will not endure. All examples of this kind are full in sacred history. Therefore, it will be the duty of a devout and studious reader to draw examples for the sake of explaining the faith and for confirming the conscience. We'll repeat some passages also from the letters of N. Or in this, so that it may be understood, the same Spirit is present in the histories of both testaments. And so I begin here. Peter denies that the fathers were justified by the works of the law, even though they lived according to the law, but he adds that they are purified by faith. Unless you understand these things, as he explains them, about the trust in God's grace and mercy, you're completely lost. For how can it be that scholarly faith purifies the heart? Therefore, Peter wants all the sins of the fathers, David, Isaiah, and Jeremiah to be justified solely by the trust in God's mercy promised in Christ. As the prophets often testify about themselves. This trust in God's good will is poured out into every life, in all works, and in every bodily and spiritual temptation. There is one and the same faith by which we believe in God and trust in His kindness, no matter what temptation we face. That spiritual temptation was that of the sinful woman. Luke VH. Christ raised him, saying, : Your sins are forgiven you. And he said, : Your faith has saved you; go in peace. Many of the things He did were physical, as He healed diseases and confronted the disbelief of His disciples regarding physical matters. They were worried about food. So indeed he rebukes you. What are you thinking about among those of little faith? And how often does the Father emphasize His care for His own in earthly matters! Matthew. The Father knows that you need all these things. And you know that you need all these things. And such bodily things are not to be despised; they are the rudiments of faith that need to be practiced. I say this so that we don't labor in distinguishing divine promises. There are some things related to the physical world, as in all of the Old Testament; and there are others that are spiritual, which pertain specifically to the New. It's pertinent. For this reason, I feel that one cannot truly believe in the promises of the body unless they are just, and that God has declared His mercy through the promise of earthly things, which the saints could easily argue, much more so for their souls to be cared for by God, if their bodies were not cared for, nor would He cease to be the Father of souls, who would have acted as a father to their bodies. This means that, as I said before, the promises of earthly things are in themselves a promise of grace, indeed obscure, but still sufficiently known to those who have the Spirit of God. Now, as Moses prays for the sins of the people, Num. XIV, ss. Let the sin of the people be forgiven. And the law is given with the promise of grace, as stated in Exodus. I am the Lord your God, showing mercy to thousands of those who love me and keep my commandments.^✦ I am the Lord your God, showing mercy to thousands of those who love me and keep my commandments.^✦ And the sacrifices for sin were given, which we must acknowledge were signs of the remission of sins for the faithful. I’m not looking for allegories; I want to promise mercy in the very fact that physical benefits have been promised. And here, the most beautiful aspects of history come together. Jacob said, 'If the Lord is with me and keeps me safe on this journey I’m taking, and gives me bread to eat and clothes to wear...' The Lord will be my God. Moses powerfully commended to us the faith of God's mercy and goodness through examples of His works and the promises of the physical world. Deuteronomy. He afflicted you with hunger and gave you manna to eat, which you and your ancestors did not know, so that he might make you understand that man does not live by bread alone, but by every word that comes from the mouth of God.^✦ Indeed, the word of life is whatever the human heart knows of God's mercy. Examples of this form of faith are noted in Hebrews. XI, many of which pertain to bodily matters. And why don't we apply the whole passage to this point? Faith is defined as the assurance of things hoped for, the conviction of things not seen. This kind of faith has been twisted by the Sophists to fit their own fantasies and to support that carnal opinion they call faith, so that nothing of the apostolic teaching could be understood. Therefore, we will express the simplest statement: faith is the certainty of things that are not seen. I ask you, what is certainty? Nothing about divine and spiritual matters is held with certainty by nature, except through the Holy Spirit's illumination. Now it also calls it the expectation of hope. Therefore, faith isn't just believing in promises; rather, Scripture calls this fear. Instead, it means believing in the promises, which is trusting in God's mercy and goodness against the injustices of the world, sin, and death, and even against the gates of hell. Is faith called the expectation of things hoped for? Those who do not expect the promised salvation do not believe. But you say, 'I believe in the promised salvation,' yet it will come to others. For the flesh feels this way. But listen. Are these promises also made to you? Is the gospel preached to all nations? If you don't believe, then you won't believe that salvation is promised to you either. It's a certain impiety and unbelief not to believe every word of God or to think you can't believe that the forgiveness of sins is promised to you. However, it provides examples of definitions in the epistles. To the Hebrews. By faith we understand that the world was created by the word of God, so that what is invisible, namely the divine nature and its virtues, might be made visible through the works of divine power. So this place is with him who is in Rome. I agree. Here, however, the sophists will object, ineptly demanding that we require a different kind of faith beyond the historical one, along with the letter. to the Hebrews. This speaks only of history, namely, the creation of the world. But listen, how will this example fit the prescribed definition of faith if it pertains only to historical faith? Therefore, it calls faith not just a common opinion about the flood that was created, which was also persuaded among the Gentiles and Saracens, but rather a knowledge of the power and goodness gathered from the work of creation. This faith was not different from that of either Peter or Paul. For just as Peter understands the power of God in the resurrection of Christ, he also understands God's goodness and mercy when he believes that Christ was a sacrifice and satisfaction for him, relying solely on God's mercy, which was promised in Christ: so too, whoever perceives the condition of things in the spirit sees both the power of God, the author of such great things, and His goodness, as he feels that he receives everything as if from the hands of the Creator—life, sustenance, offspring—and allows the Creator to temper, govern, manage, and provide for him according to His goodness, which He pleases. This faith is about the condition of things, not a cold opinion, but a very lively knowledge of both the power and goodness of God, who pours Himself out into all creatures, governing and managing all creatures. If I could explain it as the dignity of the matter requires, how many sheets of paper would I need for this one topic? Although those who truly believe can easily appreciate what faith is regarding the creation of things, it is a matter of the spirit. Perhaps these sophists will laugh. But let them laugh, as long as they can't refute what I know to be so firm that not even the gates of hell can prevail against it. Yocat speaks of a faith in creation that is more profound and vibrant than any sophistic opinion. He says: The invisible things of God, namely His eternal power and divinity, are clearly seen through the things that are made. Moreover, the power of God, or divinity, what is it but power and goodness? And act. He did not leave himself without testimony, for he gives rain from heaven and fruitful seasons. And how sweetly David delights in the meditation of creation, as seen in the Psalms. You have made all things in wisdom; the earth is filled with your possession. All things wait for you, to give them their food in due season; when you give to them, they gather it; when you open your hand, everything is filled with goodness. I ask you, can the flesh grasp the mystery of creation in that way? Either it’s the chaos of carnal dreams, or philosophy, which arbitrarily decides what things may happen, and outright denies the work of creation. Therefore, just as the people of the law recognized the power and goodness of God in that they were delivered from the bondage of Egypt — for thus it is said in Exodus. I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.^✦ Even before the law was given, the ancestors understood these things, as shown in what Abraham, Isaac, and Jacob did, which is why they recognized God. They say that before this, creation was a certain sign and form through which God could be known. So Abel believed, and so did other saints, although the promise about crushing the serpent's head through the seed of Eve also stirred their faith. Therefore, it is submitted that Abel offered a more worthy sacrifice through faith than Cain did. There was a clear doubt about both, otherwise why would Cain have offered? Therefore, since faith is granted to Abel and not to Cain, it does not signify any historical opinion, but rather a faith that glorifies God, who knows well about God, trusting in divine mercy, and so on. By this faith, Abel was victorious; through this faith, he received the testimony that he was righteous. The author of the letter diligently noted that faith is what should be regarded as righteousness, not a sacrifice or any work. By faith, Enoch was taken up so that he would not see death; this happened because Enoch pleased God, and thus he served as both a sign and a certain proof of a better life for the fathers when he was taken away. What good is it to ask why he was taken up, as long as we understand him as a specimen of life and a certain proof of immortality presented to the fathers to strengthen their faith? Now what follows is this: Without faith, it’s impossible to please God, for anyone who approaches God must believe that He exists and that He rewards those who seek Him. You see how one cannot understand this through a mere superficial faith, which clearly shows that hypocrites do not trust God, thinking that He is merciful, that He wants what is good, and that He will save. For if you were to ask their hearts, wouldn't they respond like this: 'I don't know whether my works are acceptable to God; I don't know whether I can be saved.' I know the promised salvation; I know that God is merciful. But perhaps He won't act on my behalf because of His mercy; His majesty doesn't take my situation into account, and this kind of impiety is abundant. Even those who speak about God's judgment, the wicked, do not come from a true heart. They scorn God's judgment and don't fear it until they are confounded by Him. It would have been conquered for us if the heart could grasp the greatness of goodness and the fullness of grace, and thus trust: 'God has not forgotten you.' Such is the magnitude of His mercy. What good is it to you to have a heart that is not moved by the greatness of goodness and the vastness of grace? . Mercy is such that if you believe in Him, He will protect, guard, and save you; therefore, those whose hearts are raised to Him in a sense of God's goodness truly believe that what God has promised will come to pass. They believe that God is a rewarder, and indeed, they also truly believe in God. The wicked don’t believe, but are held by a cold opinion, to which the depth of their heart clings; by faith Noah accepted the response, fearing the things that had not yet been seen, and prepared the ark for the salvation of his household. Behold, faith includes two things: the fear of God and the promise. And this is what I said before: I do not forbid anyone to believe in God, neither in threats nor in promises. No one gives glory to God for the truth, and so they fear Him and rely on promises and mercy. Many, do not doubt, that there were also hypocrites in those times who pretended to have faith, confessing God as the avenger of evil and as the Savior of the good. The bed does not move anything of God’s. Why? They did not truly believe in their hearts, nor did the promise of salvation move them through the ark, because they did not trust in the mercy of God recently shown to them. Thus, a faith that is merely sophisticated is nothing; it is just a hollow pretense of faith that leads to nothing good, as the Sophists teach, since it is not grounded in true trust in God's mercy and goodness. As Paul says in Romans. It is said: A sin is not committed through faith. And the Hebrews. XI, I P&r artath, ait, dafrmavit mwidmn. Indeed, faith alone saves, while disbelief leads to the loss of everything else. And how much it urges us to recognize that the essence of justice is faith in mercy and grace from God, as it adds: And this is the inheritance that comes through faith. I’m not talking about figures or seeking allegories; rather, I refer to the actual history. Noah was justified not by his own good works, but solely by faith in the mercy of God, which he received through the promise of preserving him from the flood, and also from that which was said about the head of the serpent, that is, from the sting of death. By faith, Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance, and he went out, not knowing where he was going. Abraham believed in God's mercy and goodness, without doubting that wherever he might be among the nations, he would have God as his protector and savior. Therefore, he entrusted himself to God's voice, leaving his homeland, just as the Israelites entrusted themselves to Moses' voice when they entered the Red Sea. So how great was Abraham's faith? . Although his whole life wandered in uncertain places, it was not shaken. He seemed to be quite powerful, quite wealthy, and quite secure in his position, because he lived under the shadow of God's wings. Even in that very moment, he saw that he could not attain a certain place in Canaan, neither for himself nor for his son; he recognized that he was a stranger in this land and hoped to be a citizen of the eternal city. By faith, Sarah received the power to conceive and bear a child. For the Word of God gives life and creates all things; and when Sara believed in the promise of offspring, she was able to conceive, not from a barren woman, but from one who had been made fruitful. For all things are possible to the one who believes. But was Abraham's faith not challenged, as it was struck hard like a strong ram when he was commanded to sacrifice Isaac, knowing that the promised descendants would come through him? But how steadfast was he! What do you think? Could a father exercise such a harsh authority over his son, especially one to whom a future was promised? Do you think a father could exercise such a cruel authority over his son, especially one to whom the promise of descendants was made? Do you think the Son would have obeyed the Father if both had not trusted in divine mercy? Faith does not deceive. The Son is preserved, restored to the Father, and the obedience of the Father is praised. You see that this is a prelude to sin and death, and to justification and resurrection, and indeed to the whole of it. Did they not learn this, not just Abraham and Isaac, but all the faithful, before the gospel was revealed, about what to hope for in death concerning God's will? Did the fathers not understand from this example that faith conceived the victory over death, seeing the promise in Christ, who would crush the serpent's head and destroy the sting of death? By faith, Isaac blessed Jacob and Esau, believing that they would occupy the promised land one day. Now this is even more remarkable: that Jacob's blessing was deemed valid, even though it should have gone to his older brother, who was entitled to it by law, certainly by faith in the divine word: The older shall serve the younger. By faith, Jacob blessed the sons of Joseph, even though they were already exiles, without doubting that they would return to Canaan and become the beginnings of great nations. Moses' parents didn't doubt that he would return to Palestine, which was why they hid him, the hope of their lineage; and later, they even entrusted him to divine mercy rather than let him be killed. Add, if you wish, other examples; we have outlined the form of examples to be discussed. We have spoken not about a sophisticated hypocrisy, but about faith, which is the author of these letters, that is, about trust in the mercy or grace of God. Here you don't see the distinction between divine promises, but simply that the word of faith is the promise of God's mercy and grace, whether it concerns eternal matters or temporal ones. Although the promises concerning spiritual matters can often be gathered from those regarding physical things, I’m not saying this is only through allegory, but rather through clear and evident reasoning of the Spirit. What hope could there be in death? Abraham clearly taught this through the sacrifice of his son. This also doesn't matter when it comes to discerning promises, since all the remaining ones are directed toward the first promise about the seed of Eve, that is, Christ. Therefore, the offspring was awaited, because that seed was expected, namely, Christ. Thus, the promise made to Eve is renewed in the promise made to Abraham. As it says in Genesis 22, 'In your seed all the nations of the earth shall be blessed,' which cannot be understood apart from Christ. And so the apostle interprets it in Galatians: "In your seed, which is Christ." And it clearly declares that the expected offspring, the promised kingdom because of Christ, is to come, as Jacob states in Genesis. The scepter shall not depart from Judah, nor the ruler from his descendants, until the one comes who is to be sent; he shall be the expectation of the nations.^✦ Where is it? He wanted something else, except that all the promises of worldly things should be referred to Christ and fulfilled in Christ. This is why Paul cites all the promises made to Abraham without any distinction. To the Galatians, it says in Genesis 12: "In you all nations will be blessed."^✦ And in Romans IV, it says. He says: The promised inheritance of the world is for Abraham, and that the children of Abraham are from all nations who have believed, and that all the faithful are kings in Christ the King. As Psalm VI says: "You have put all things under his feet." Again, those who believe in Christ as revealed in the gospel receive all bodily blessings through him. For if God did not spare His own Son, but gave Him up for us all, how will He not also graciously give us all things with Him? The same is evident from the nature of the kingdom, that all creatures are subject to Christ and to his brothers, including death, hunger, the sword, powers, the highest and the lowest, sin, and indeed whatever there is among all things that human weakness usually fears; all of this is under our control and placed beneath our feet, unless we do not believe that Christ reigns. This relates to what I mentioned earlier: faith must be applied to all situations of our life and death, that no creature can be rightly used except through faith, and that we misuse all creatures through distrust, which means not believing that we can please God through the use of creatures, doubting in the use of creatures regarding God's mercy and His goodwill toward us. A person who does not believe in the works of divine mercy is consumed by poverty, death, and adverse circumstances; they flee to human supports, doubting whether they can overcome in Christ. Thus, it would have been a most sorrowful abuse of authority to sacrifice Abraham's son, unless he had willingly submitted himself to divine mercy, trusting that nothing would be done to him by the paternal love of God. Money, life, and worldly things are no less misused by those who don't recognize them as gifts of divine mercy and who don't use them faithfully as if they were someone else's gifts. The essence of it all is this: whoever has Christ has everything; in Him are justice, peace, life, and salvation. And in this way, you see how the divine promises are connected. For indeed, each individual meaning and the testimonies of God's good will toward us are present, just as they are in other works and gifts given to us. He gives and suggests. So, throughout the entire history of Scripture, it all hinges on this: to teach us, to train us to trust in His goodness. For if anyone contemplates the many and varied promises, how can they possibly restrain themselves from pouring out their heart and spirit into the embrace of such great mercy? Moreover, Christ earned a good will for us, whom He gave as an intercessor, whom He offered as a victim and satisfaction for us. For God so loved the world that he gave his only Son for it.^✦ He favors us because He favors this; He subjects all things to us because He subjects this to us. Thus, all promises are fulfilled in him, namely, in the one who has earned for us the mercy of the Father, who has reconciled us to the Father. As it is written in John. From his fullness, we have all received grace upon grace, favor towards us, for favor towards Christ. You'll exercise your spirit through careful meditation on the promises, but unless you know those promises, you won't be able to know Christ at all. But unless you know Christ, you won't know the Father. Therefore, bring all your thoughts to this place, focus on it, so that you may understand what has been promised to you in Christ. So I ask, where does scholastic theology or Scripture mention the promises? And so it happened that the grace of Christ was obscured, so that from Christ there was not a pledge of mercy, but a much harsher lawgiver and enforcer than even Moses was seen to be. And regarding the promises, up to this point, all of them should be referred to that first one made to Eve, which signified the future of Adam and Eve, that both sin and death, the penalty of that sin, would one day be abolished, when, indeed, the offspring of Eve would crush the head of that serpent. What does the head of the serpent, the serpent's snares, signify, apart from the kingdom of sin and death? If you recall the other promises, you'll see that the gospel is wonderfully spread throughout all of Scripture, which is simply the forgiveness of sin through Christ or the proclamation of grace. Even though you may think that God is deserving of a little praise, the promises of all things, even of material things, are testimonies of God's kindness or mercy; to those who believe, because they feel well about God, they give praise for His mercy and goodness, and such a person is just. Those who don't yet believe in the Lord's word, who hear the warnings, and who profess the history, are not the same as those who truly grasp the promises. It's not enough to believe in the history of Christ as the wicked think; rather, you should believe in why He took on flesh, why He was crucified, and why He rose from the dead, namely, to justify all who would believe in Him. If you believe that your good is done through grace, you believe rightly. Whatever they call faith, it is a deception, a lie, and a false insanity. What’s the reason that justification is attributed solely to faith? I respond that we are justified solely by the mercy of God, and faith is simply the knowledge of that mercy, whatever promise you may grasp; justification is attributed only to faith. Those who wonder why justification is attributed solely to faith also wonder why it is attributed only to the mercy of God and not rather to our own human efforts. For it is necessary to believe without relying on any of our own works, but to trust in divine mercy. It's a grave offense against the mercy of God to deny that the righteous are justified by faith. For since our justification depends solely on God's divine mercy, it is not based on the merit of our works, as is clearly taught in Romans. Paul says that it is necessary for justification to be attributed solely to faith, through which alone we receive the promised mercy. So what about the works that precede justification, are they works of free will? All the fruits of the cursed tree are cursed themselves. And while they may serve as examples of the most beautiful virtues, like those that existed before Paul's conversion to righteousness, they are nothing but deception and lies when they come from an impure heart. The impurity of the heart is ignorance of God; not fearing God, not trusting in God, and not seeking God are all signs of this. Nothing in the flesh understands anything but what is earthly; the flesh desires only what is earthly. A person who is caught up in evil doesn't perceive what belongs to the Spirit of God; who can understand the sense of divine things? They grasp, feel, and desire worldly matters, but they miss the deeper truths of life and dignity that come from nature. Philosophers count many qualities among the boundaries of good things; some consider one thing, others another. The divine nature desires nothing. For the word of God does not frighten, nor does it inspire confidence in the soul. What else could the fruit of such a tree be but sins? The works that lead to justification, although they come from the Spirit of God, who has taken hold of the hearts of the justified, are still impure and unclean because they are done in the flesh. Justification has begun, but it is not yet complete. We have received the first fruits of the Spirit, but not yet the full harvest. We still wait, as it says in Romans. It is said that with a groan, we await the redemption of our body. Therefore, since there is something unclean in these works, they do not deserve the name of righteousness. No matter where you turn, whether to the works that precede justification or to those that follow it, there is no place for our merit. Therefore, it is necessary that justification is the work of God's mercy alone. Hoc est, quod ait Paulus ad Galat, n,: Quod autem nunc vivo in came, in fide filii Dei vivo, qui dilexit me et tradidit semetipsum pro me. But he doesn't say, "I live now in my good works," but "I live in the faith of God's mercy." Moreover, faith makes it so that the works that follow justification are not charged against sins. This matter will be addressed shortly. Therefore, since justification comes through faith, it is granted by the mercy of God and is taken away from human efforts, works, and merits. The beginning and progress of mercy must be such that the justice of all life is nothing other than faith. This is why the prophet Isaiah calls it the kingdom of Christ, the kingdom of mercy: And a throne will be prepared in mercy, etc. For if we were justified by our own works, it would no longer be the kingdom of Christ or of mercy, but our own kingdom, based on our own deeds. ' And I will betroth you to me forever. And I will betroth you to me in righteousness and justice, in mercy and compassion; I will betroth you to me in faithfulness, and you will know that I am the Lord. And the Psalms. Mercy and truth will go before your face. Mercy is a generous favor that has no regard for our merits. Truth is the work of God, truly, not our own justification. And what good is it to gather many things, if you don't have the right spirit? First, it openly condemns all our justifications, as it says in Isaiah. We have all gone astray like sheep; each of us has turned to his own way, and the Lord has laid on him the iniquity of us all. And shortly thereafter, he said, "Not by our works, not by our great efforts of will, not by our plans, but Christ himself will justify many through the knowledge of himself." Behold, the knowledge of Christ is justification; however, knowledge is faith alone. A diligent reader will observe this kind of thing on its own. For I don't think I can explain the nature and power of faith in words as I would like. Those who understand the power of sin, whose consciences are struck by the knowledge of sin, find pleasure only in hearing this doctrine of faith. Moreover, our gospel is hidden from hypocrites, in whom the god of this age has blinded the minds of the unbelievers, so that they might not see the light of the gospel of the glory of Christ, who is the image of God. You might ask: So, do we deserve nothing? Does Scripture use the term 'reward' this often? I respond: the reward is owed not because of any merit of ours, but because the Father has promised, and has bound Himself to us as a debtor to those who have deserved nothing. What could be clearer against our merits than what is stated in Luke? Does he have grace, that servant, because he did what was commanded? I don't think so. So also you, when you have done all that you were commanded, say: 'We are unworthy servants; we have only done what we ought to have done.' And Paul wrote to the Romans. The wages of sin is death, but the gift of God is eternal life.^✦ Eternal life is called a gift, not a debt, even though it is a debt, because the Father promised it to those who have bound themselves to faith. There's no reason for anyone to be offended by those passages of Scripture that seem to preach the merits of works, like this one in Romans. H: Glory and honor to every good worker. And Matthew. I was hungry, and you gave me something to eat. For there are many such things in the Scriptures. I respond briefly that Scripture does not speak only about the external appearance of actions or their superficiality, but about the common principles. It speaks not only of the external appearance of the work but also of the whole work, which is to say, the intention behind it, as well as the will of the one who performs it. The Scripture calls a good work not just an external appearance of the act, but the whole work, which means the good intention and its resulting effect, not otherwise than how common human understanding usually speaks. Who calls a good deed that which is known to come from a wicked heart? Therefore, since Paul says: Glory and honor to the one who does good, I don't see why we need to complicate things with interpretations that are anything but simple, as he puts it. For Paul doesn't say that to the one merely pretending to do good, but to the one who is actually doing it. Therefore, they distort what the Apostle has simply and rightly said, who explains his words not about the whole work, nor about the life and soul of the work, but about the external appearance of the work. The commonly accepted view in schools is that nature teaches us there is no goodness in an action except what is done for its own sake. Let those who interpret Scripture consult the common sense of the matter, focusing on the part of the work rather than the whole work. What does Paul beautifully say in the same place about faith? He refers to a well-lived life that springs from faith, like a source, producing good works, as he says: "To those who seek glory and honor, through perseverance in good works."^✦ To seek what else there is, is to seek what is in Hebrews. It is written: XI. Those who believe seek, and those who are drawn by the trust in the word of God are led to glory. What person can express the power and nature of faith more clearly than by the word of perseverance, when no one can stand firm and endure in good works amid the temptations of the flesh and the world, and through so many afflictions, without great faith? Moreover, a life lived poorly in the same way leads to disbelief, as it is said: "Those who are contentious and do not yield to love." Not accepting the truth, what else is it but to distrust? Those who oppose the truth and follow the opinions of the flesh are contentious. For anyone who sins openly does so either out of contempt for God or in despair of His mercy, since He is the one who rewards those who seek Him. Anyone who sins openly does so either out of contempt for God or in despair of His mercy. Sennacherib, II. Regg. XVHI, because they thought there was no God, they brought wicked weapons against Israel. Cain, because he despaired of mercy, dared to do anything afterward. No one is there who, if they were to trust that God would have mercy on them in the future, would not eagerly conform themselves to the law of God. But because we are contentious, we argue among ourselves about the vastness of God's wrath and mercy, feeling something narrower than the reality of the matter. Therefore, in contempt of both God's wrath and mercy, we turn to our desires, daring to do anything, we who are impious, blind, and raging, whether for glory, for worldly things, or for pleasures. It's a miserable sight if you should ever see the impious madness of your heart and the insane wickedness within it. Look at how well Paul has described a life lived in faith, compared to a life lived in disbelief. Thus, other circumstances explain that there’s no need for foreign glosses. I leave the discussion of spiritual matters to those who are more skilled in them. For I do not want those wicked sophists, who twist and distort what has been said so clearly and simply, to pervert, distinguish, or shred it into a thousand forms. Certainly, in that passage from Matthew that we cited, there is no obscurity if you evaluate the matter correctly. For I won't press this point, since when He calls them blessed, He signifies that salvation comes from divine blessing, not from our merits. It cannot be denied that Christ speaks of the works of faith when He says, 'I was hungry, and you gave Me something to eat,' and shortly afterward, 'Whatever you did for one of the least of these brothers of Mine, you did for Me.'^✦✦ For the righteous believe that they do for Christ what they do for others, and so they act rightly. Faith distinguishes works. Hypocrites don't nourish or possess Christ, but themselves. They serve their own glory, no matter how beautiful a display of virtues they may present. This should be enough to remind scholars to have a proper approach to such topics; for my part, I need to temper my commentary. The sophists of evil. The common places.