CHAPTER 3 THE NEED OF ALL MANKIND FOR SALVATION Having presented the relationship between God and mankind, St Paul proclaims in Chapter Three that even though the sins of men are different yet the end result is the same: all have fallen under the yoke of sin. In other words, all are unrighteous and need true and efficient justification. This chapter, therefore, sounds like an indictment of all humanity: all lack true righteousness and need to be justified. 1-The Accusation: Our Unfaithfulness and God’s Faithfulnessv 1-8 2-The Reason for the Accusation: None is Righteous 9- 20 3-The Verdict: Pronouncement of Guilt 21-31 1- The Accusation: Our Unfaithfulness and God’s Faithfulness : The accusation is directed to all mankind: All lack righteousness or faithfulness as they have rejected God’s promises, and in spite of God’s fulfillment of His promises to them. Both Jew and Gentile have this in common and are therefore equally guilty. Jews might misunderstand this accusation and consider that the Apostle is debasing the privileges granted to them. That is why the accusation is presented with adequate details in order to avoid offending or hurting their feelings. The issues can be summarized as follows: First: The Gentile is doomed when he breaks the Laws of Nature (Ch 1). The Jew who breaks the written Law and disregards spiritual circumcision becomes subject to a greater and more bitter indictment than the one pronounced against a Gentile…Then why does God need to have a chosen people for Himself? Why is there a need for the covenant of circumcision and a written Law? This is the question raised by St Paul as he ends his discourse on the state of Jews and Gentiles. In order to avoid the accusation that he belittles God’s gifts and blessings which are mentioned in the Old Testament, St Paul says: "What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged." (1- 4). The Apostle is careful not to be misunderstood and he does not want anyone to believe that he demeans God’s ways towards His people, especially what concerns His trusting them with His Law, His choosing them to be His sanctified people, and making a covenant with them while instituting circumcision as a sign of this covenant…that is why St Paul is quick to underline that the fault does not reside in the blessing or in the Giver, but in the receiver who is not worthy of trust. In other words, the Apostle criticizes the response of the Jews to God’s blessings and not criticizing God’s blessings. God, in His faithfulness, has offered free divine and holy gifts. But mankind has unfaithfully corrupted them and abused their beneficial applications in their lives. St John Chrysostom comments on the Apostle’s words and says: [If the intention was to convey that all these things had no value, then why were they called God’s people? Why was the covenant of circumcision instituted? 81 What could the Apostle do in this situation? How could he solve the problem? He could solve it in the manner which he has used earlier: he praises God’s blessing and explains that these have not been granted due to the personal merits of the Jews. Being Jews, God had granted them to know His will and to perceive ultimate matters. This was not on account of their deeds but it was due to God’s grace. The Psalmist says: ‘He hath not dealt so with any nation: and as for his judgments, they have not known them’. Moses acknowledges that by asking ‘ whether there hath been any such thing as this great thing is, or hath been heard like it? Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? (Deut 4:32, 33). That is what St Paul is doing in this situation, for he adopts the same technique when he tells his hearers that circumcision is beneficial when combined with good deeds(Rom 2:25). He does not say that circumcision had no benefits, and therefore he asks : ‘For circumcision is indeed profitable, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision’, (2:25). It is as though he is telling them: ‘You who have been circumcised, it has become uncircumcision’. However, he does not say ‘You who have been circumcised, this has no use whatsoever’…in this manner, St Paul is striking the wrongdoers and supports the Law. This is precisely what he does here as he first asks: What advantage has the Jew? He does not give a negative answer, but rather underlines the advantage so as to reprimand them and clarify that their punishment comes in measure with the advantages they have received. He backs his question with another one: ‘…or what is the profit of circumcision?’ He answers both questions by saying: ‘Much every way: chiefly, because that unto them were committed the oracles of God’. In this manner, St Paul seizes every occasion to number God’s blessing and not the advantages of the Jews. ‘Unto them were committed’- what is the implication of these words? It conveys how the Law was entrusted to the Jews as God granted them a valuable status. Therefore He set them up as faithful guards watching over His words which descend from above. Through these words, St Paul is constructing a complaint against them, for he aims at revealing their ingratitude for being privileged despite the advantages granted to them He goes on to say: "For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid," (3,4 ). Note how St Paul underlines the indictment by presenting it in the form of an objection. He seems to say: ‘An opponent could ask: How is circumcision beneficial since it has been abused? The Apostle does not take the stand of a violent accuser. Rather he adopts the status of someone devoted to justify God in the face of all the accusations raised against Him. He seeks to transfer them from being against God to being against some of the Jews. He tells them: Why do you complain that some have not become believers? Does this affect God and the blessings He grants? Does the ingratitude of those using these blessings affect the nature of the blessings? Or does it transform the honored object into a corrupt one? This is the implication behind his question: ‘For what if some did not believe? shall their unbelief make the faith of God without effect?’ And he answers: ‘God forbid’. This is similar to saying: ‘If I honor someone, and my act is 82 rejected, does the rejection of honor become reason to complain against me? Or does this response reduce my being honorable? Note how the Apostle places them behind bars through the use of the same issues which led them to be conceited! God had done everything He could but they did not know how to benefit of His kindness to them. The Psalmist therefore says. ‘... that thou mightest be justified when thou speakest, and be clear when thou judgest’1]. [Note St Paul’s plan to avoid accusing everyone generally with unfaithfulness, for he says: "…if some…" (3). Some have been unfaithful and St Paul does not wish to appear as an enemy or severe accuser2]. That is how the Apostle does not degrade the divine gifts of God. Considering circumcision, it is a sign of God’s covenant if it is applied spiritually. Similarly, God’s Law needs to have a spiritual impact. What St Paul attacks is man’s infidelity and this does not negate God’s faithfulness. The people of the New Testament did not disregard God’s blessings to the men in the Old Testament, especially the gift of the Law. The deacon, St Stephen speaks of Moses as a saint and says: "who received the lively oracles to give unto us" (Acts 4: 38). God has lovingly granted living words bearing divine promises. However, mankind has responded with rigidity and rebellion against His words. They neglect observing them spiritually and practically, in spite of their conceit as the recipients of the Law and their display of the literal knowledge of it. Nevertheless, God remains faithful in the fulfillment of His promises. The Jewish person has rejected the ‘truth’ by rejecting the promises contained in God’s Word and especially those concerning the Redeeming Messiah. In that light, He was considered a liar; yet God remained truthful and fulfilled all His promises. St Jerome offers a spiritual interpretation to the following expression: "… let God be true, but every man a liar" (4). He proclaims that as long as a person walks according to the dictates and potentials of his own humanity, then he is leading a fake and untrue life. But when he meets with God the ‘Truth’ and carries His characteristics; then he becomes God’s child, enjoys the truth that is in Him and becomes truthful himself. Accordingly, he says: [A holy man becomes a god, and so stops being a person who speaks lies3]. St Caprianus considers that this same expression urges us not to despair when we see people deviating from faith or rejecting it. As godly people, we need to remain steadfast and follow the truth even when many walk in the path of lies. In a passage from his writings he says: [If all people are liars and God alone is truthful, then we as His ministersespecially those who are priests- have no other choice but to dismiss human errors and lies and to persevere in pursuing the divine Truth and in keeping His commandments]4.. [God chose Judas to be one among His disciples, and Judas betrayed Him. Has this weakened the faith of the disciples or shaken their steadfastness due to this traitor’s failure to follow the Master?! Similarly, saintly martyrs and their honor does not diminish because the faith of some has been destroyed5]. 1 In Rom. hom.6. 2 Ibid 3 On Ps. Hom 20 4 Ep. 67: 8 5 Unity of the Church 22 83 [St Paul also advises us not to be troubled when the wicked perish outside the Church. Our faith should not get weaker when unbelievers walk away from us…our duty is to struggle so that others would not abandon the Church and perish due to mistakes we have committed. If someone perishes due to his own will, and sins, and does not choose to repent and return to the Church, then we are not to be blamed on the Day of Judgment as long as we have tried to correct him. Such a person is condemned alone as he has rejected treatment and rejected our good advice1]. Fr Paul, Bishop of Bobba in Moritania, is of the same opinion, and says that we should not be disturbed when a person rejects the faith of the Church2. St Augustine considers that the ‘lies’ refer to emptiness, and ‘truth’ or honesty refer to fullness. He explains: [God is fullness and man is emptiness: if anyone seeks fullness, let him go to the One who is the Fullness: ‘They looked to Him and were radiant…’ (Refer to Ps 34:5). As man is a liar, he is empty; yet he seeks to be filled by rushing zealously towards the Source3]. St Augustine also says: [When a person follows the Truth in his life, he does not live according to his own dictates but according to God who says: “I am the truth”,(Jn 14:6). A person who lives according to his own dictates- that is a person who lives according to men and not according to God- definitely lives a life based on lies. That is not because man is intrinsically a liar, for God has brought him into being and is His Creator. Besides, God does not bring lies into being nor does He create them: man has been created in righteousness, and so that he might live according to God, his Creator, and not according to man’s own dictates. In other words, man is created to fulfill God’s will and not his own. However, man has chosen to live in a manner that has changed the purpose and way for which he was created; and that constitutes the lie… that is why it is not written that every sin is a blasphemous lie4]. Second: The Apostle has so far addressed the first problem, and that is: what is the benefit of God’s blessings and gifts to the Jew if the Jew has abused them? Consequently, these holy and blessed gifts have become the reason for greater condemnation to those who have wrongly used them. St Paul indicates how some have been unfaithful and yet God has remained faithful in spite of that. He also underlines that we should not dishonor the Grantor of gifts due to their abuse by the receiver. In the next part of his discourse, St Paul addresses another problem which is similar to the first one and complementary to it. St John Chrysostom reports that the pagans demeaned the words of the Apostle: ‘… where sin abounded, grace did much more abound’…for they concluded that the natural response is that we sin and so increase in grace. In other words, they told themselves ‘Let us be unfaithful so that God’s faithfulness might be revealed’! The Apostle says: "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 1 Ep. 54:6,7 2 Seventh Council of Carthage under Cyprian 3 Ser. On N.T. lessons 83:6 4 City of God 17:4 84 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just."(5-8). From these verses, we draw the following points: A- The enemy dos not cease to fight the ministry of the Lord Jesus Christ in every possible way. While the Jews attack the ministry by claiming that St Paul demeans the Law, belittles circumcision, and opposes the Jewish nation; the Gentiles also oppose evangelism. They misunderstand the Apostle’s words and consider that he is calling them to do evil in order to receive blessings. Wickedness seems to produce goodness, and our unfaithfulness seems to be a glorification of God’s loyalty. Clearly, this is a total lie…and it leads the Apostle to proclaim that the whole world has stumbled into evil. Next, he speaks about the need of all mankind for the Redeemer, and explains that he is innocent of what he has been accused since his words would be true if one of two conditions existed: Either that God is unfair as he rewards man for his unfaithfulness and wickedness; and this would bring victory and glory to God. Or if God did not punish us, then His victory would be the outcome of our sins…and both possibilities are repulsive to the Apostle. B- St Paul wishes to confirm that God is always glorified and in spite of our wickedness. He is glorified in His righteousness and love towards sinners, yet He does not relieve man from his responsibility when he sins. Ever since his fall, man has become accustomed to putting the blame on others, just as Adam did when he blamed the woman whom God had created to be with him (Gen 3:12), and as Eve did when she put the blame on the serpent. The Apostle says: ‘I speak as a man’ (5) as he is obliged to confront the accusation that some had brought against him saying that he spoke as some one above God and the Law. They accused him of describing God as being unfair as he condemned a sinful person; and of encouraging people to continue in sin with the claim that this reveals ‘the righteousness of God’…Due to such accusations, St Paul’s Epistle intends to underline God’s righteousness and faithfulness in keeping His promises. Moreover, he explains that His generous gifts to sinners are not intended to encourage wickedness but as he says: "What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? "(Rom 6:1,2). C- St Clement1 comments on the Apostle’s words in the above passage to clarify that God pronounces judgment not as a hasty act but to achieve justice. God is not to be blamed; for the wrongdoer has chosen to subject himself to punishment by his own free will, and therefore he is the one to be blamed. 2- The Reason for the Accusation: All Have Sinned: The Apostle so far has answered the Jews who have accused him of demeaning the gifts of God to them as the recipients of the Law and of the circumcision. He also has answered the Gentiles who considered him to be encouraging them to wrongdoing so that goodness would follow. Next, he underlines again that all mankind have become corrupt, and consequently all are in need of the one and only way to redemption: by recognizing the righteousness of the Lord Jesus Christ through faith in His redeeming act. He says: 1 Instru. 1:8 85 ‘What then, are we better than they? Not at all. For we have previously charged both the Jews and Greeks that they are all under sin. As it is written: ‘There is none righteous, no, not one: There is none who understands, there is none who seeks after God. They are all gone aside, They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: 18 There is no fear of God before their eyes’, (9-18). Having pronounced the corruption of all mankind, St Paul turns to the fathers in the Old Testament to support his words and which reinforce his indictment: He quotes the king and prophet David who says: "The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one,"(Ps 14:2- Septuagint version). In the Hebrew version, it says: ‘Is there one who comprehends and seeks God?!’ As all have wronged God, their spiritual inner eyes have become blinded and can neither see Him nor comprehend His divine mysteries. They are like Adam who failed and became unable to comprehend God’s love. Consequently, he avoided facing Him and could not call on Him. Does this apply to the Jews who have come to know God through the Law, and who call on Him through their customs and unceasing worship? The Psalmist answers without making any distinction between the Jew and the Gentile: ‘There is none who understands, there is none who seeks after God’. The Jew, due to his literal interpretation, could not comprehend the depth and aim of the divine Law. All the customs became formalities which do not assist the heart to know and see God. From the same Psalm, St Paul uses another verse: ‘they are all gone aside, they are all together become filthy: there is none that doeth good, no, not one,’ (Ps 14: 3). Once more, he stresses that ‘all’ have sinned, without any distinction, as they all did not understand or desire to do good; but became corrupt and there was no longer a place for goodness in them. Isaiah the prophet also makes a similar proclamation as he says: ‘All we like sheep have gone astray; we have turned everyone to his own way’, (Isa 53: 6). Having spoken about corruption in general, St Paul next proclaims that the corruption of man is total: ‘their throat is an open tomb’, (Ps 5:9) out of which comes the smell of death and rotting; the tongue has become busy with flattery; the lips have become a hidden storage of serpent’s poison, (Ps 140: 3); the mouth is full of cursing and deceit and fraud , (Ps 10:7); their feet hurry to spill blood, (Isa 59:7; Prov 1:16),and they know the way of destruction and hardship rather than the way of peace. Their depths have lost their inner vision therefore there is no fear of God before their eyes, (Ps 36:1). It is as though corruption has invaded the inner life of mankind as well as his outward members. 3-The Verdict: Pronouncement of Guilt and the Need for General Vindication : If those who have no written law are doomed to be destroyed, and those who have received the Law have become indicted, then how is redemption possible? 86 St Paul presents the remedy as he proclaims the need for the Savior who offers His life as a sacrifice to redeem the whole world. In this manner, He grants divine righteousness to all who believe in Him…note the following points in this remedy: First: The Apostle says: "But now the righteousness of God apart from the Law is revealed" (21). St John Chrysostom also says: ‘[He is not satisfied to just say ‘righteousness’ for he describes it as ‘the righteousness of God’ to underline the extent of the blessings and the greatness of His promise since He is the source of all goodness]. Since man has failed to attain righteousness through natural Law or through the written Law, as he proved by breaking the Law; therefore God has offered His righteousness to us. By uniting with the Father through His righteous Son Who is without sin, we carry Him within us, and He carries us within Him, and so we are considered righteous. This is something we have not attained as a result of our own effort or our own obedience; but it is the fruit of the work of His Holy Spirit Who grants us fellowship with the Father through the Son. Consequently, we carry the features of the Son and His righteousness becomes our own. In other words, when all have become unrighteous, the righteousness of God became necessary. This is what God spoke about through Isaiah the prophet saying: "Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness; it shall not be far off, and my salvation shall not tarry." (Isa 46:12,13). "My righteousness is near; my salvation is gone forth… but my salvation shall be forever, and my righteousness shall not be abolished... but my righteousness shall be forever, and my salvation from generation to generation". (Isa 51:5-8). "Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed ". (Isaiah 56:1). Second: By saying that ‘the righteousness of God is revealed’ rather than ‘He offered the righteousness of God’, St Paul proclaims that this righteousness is nothing new but that it has been in the mind of God who wishes to offer it to us. However, the right time had to come and that is why the Apostle says: ‘being witnessed by the Law and the Prophets’. St John Chrysostom says in this context: [The Apostle intends to tell them not to be disturbed or afraid because they had not received blessings until that time even though the Law and the Prophets had referred to Him a long time ago in the past1]. This righteousness which God has proclaimed through the mouths of His prophets, He has also proclaimed in His Son for our sake: the righteous Jesus Christ. St Paul states: "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference", (22).The Prophets pointed to Righteousness from a long distance, but the Lord Jesus Christ came alone on our behalf and in order to carry us believers within Him, to make us enjoy the righteousness of the Father which is also that of the Son. This is what the Lord proclaims in His farewell prayer: ‘I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was’, (Jn 17:4,5). Such eternal glory belongs to Him and He carried it in the flesh in the form of divine righteousness which would be ours as we live, and practice it as we proclaim: ‘The Lord is our righteousness’, (Jer 23:6;33:16; 51:10). 1 In Rom. hom 7 87 Third: The verdict has been issued: "For all have sinned, and come short of the glory of God". (24); and the pronouncement has come in general and in all inclusive terms as it covers all Jews and Gentiles. In another passage, the Apostle includes himself among sinners and even considers himself as ‘chief’ among sinners, (1 Tim 1:15); even though he also says about himself in (Phil 3:6) ‘touching the righteousness which is in the law, blameless’. How could he have considered himself chief among sinners but at the same time blameless regarding righteousness according to the Law? St John Chrysostom’s answer is that in the light of God’s righteousness all are sinners, even those who are righteous in the eyes of the Law. He likens this to a person who has amassed money and considers himself wealthy yet, when he compares himself with kings, he appears to be extremely poor and chief among the poor. [Compared to angels, even the righteous are considered sinners. If Paul, who has practiced righteousness according to the Law, is chief among sinners, then can any other person consider he righteous?!1]. St Augustine says: [The Lord Jesus Christ has come for the sick and He has found everyone in that condition. Therefore no one should boast about his health, otherwise the doctor would stop treating him. ..He finds that all were sick, but there are two kinds in the sick flock: one kind comes to the Doctor and adheres to the Lordlistening, honoring, and following Him and therefore becomes transformed... as for the other kind, it is plagued by the illness of wickedness and is unaware of his disease. This second kind of flock asked the disciples: "Why eateth your Master with publicans and sinners?” (Mt9: 11) And the one who knew them and knew their condition replies: ‘They that be whole need not a physician, but they that are sick’2]. St James the Apostle says: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Is there a person who has not broken any one of the Commandments/Law?! Therefore all are in need of a doctor for all have become deprived of real glory “and fall short of the glory of God”. All of mankind has become in need of and hunger for ‘glory’; yet sadly none seek God but tend to be satisfied with human glory(john 12: 43). Fourth: The Apostle hits the target of his speech, and that is that the Jew enjoys righteousness and glory just like everyone else; even though the Law exposes his sins and strips him of divine glory. This has been achieved through the redeeming act of the Lord Jesus Christ and through His Blood. Such is the Divine Plan which God has prepared and would reveal in the fullness of time. Accordingly, St Paul says: “Being justified freely by his grace through the redemption that is in Christ Jesus” (24). While the verdict applies to all mankind without exception: all have lost real ‘glory’ and have surrendered to inner and outward corruption. Nevertheless, the Healer offers ‘freely’ the remedy. This is not because the remedy is cheap but because its value is priceless and beyond any estimation. No one can pay the price except the Son. He has graciously offered His life as our redeeming sacrifice and seeks to reveal His righteousness in us. Therefore the Lord stands and proclaims: “whosoever will, let him take the water of life freely” (Rev 22:17). In other words, this water is free through His grace. 1 In Tim. hom 4 2 Ser. On N.T. lessons 30:4 88 The Lord Jesus Christ is the sacrificial ‘redemption’ offered on our behalf. This is a principle preplanned and foretold in the Old Testament. God had prepared a ram for Abraham to offer as a burnt offering instead of his son, (Gen 22:13), or as a redeeming sacrifice on his behalf. God had also commanded Moses that each person should offer a payment (ransom) to Him, (Ex 30:11). However, in the New Testament, the Apostle says: ‘And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world’, (1Jn 2:2). ‘…He loved us, and sent his Son to be the propitiation for our sins’, (1Jn 4:10). “In whom we have redemption (ransom) through His blood, the forgiveness of sins” (Eph 1:7; Col 1:14). “…ye know that ye were not redeemed with corruptible things… but with the precious blood of Christ, as of a lamb without blemish and without spot’, (1 Peter 1:19). Fifth: By saying: “that he might be just, and the justifier of him which believeth in Jesus”, St Paul proclaims that it is easy to receive His righteousness and it is granted to all. That is why St John Chrysostom encourages all believers to enjoy the righteousness of the Lord Jesus Christ. He tells them: [Do not doubt therefore…and do not distance yourself from God’s righteousness for it is a blessing that is easy to obtain and it is granted to all without exception. Do not be ashamed or embarrassed, for if God is proclaiming His willingness to do that for you, and is even joyful and appreciative, then how could you be sad, embarrassed, and evading to bring your face out of shame due to that act by which your Lord is glorified?!1]. This is the work of the holy God and His heart’s desire. He is holy and He desires to sanctify everyone. He is able to make this happen but not without our willingness. St Augustine says: [God is holy and He sanctifies, He is righteous and He justifies2]. Sixth: The Apostle seizes this occasion to repeat that the righteousness of the Lord Jesus Christ is achieved not through obedience to the Law but through faith. He states: “Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith”,(27). St John Chrysostom also comments: [If the Law had been influential, there would have been an indication before the coming of the (Savior). But now that He has come, He just demands faith since the need for the Law to be effective has ceased. Since all have sinned, He has come to redeem them by His grace, and He has come now for this reason. If He had come earlier, they would have claimed that they could have been saved through their own struggle and goodness due to their obedience to the Law…they are more like a person who has been sentenced and, on his way to be executed, a royal edict of pardon is issued. However, that person arrogantly claims that he has saved himself. Would not those around him ridicule him and say: It would have been better for him to make that claim while on the way to his execution and before the pardon was issued. Now that he has been pardoned, he has no reason to boast. This is the condition of the Jews: they have been disloyal to the promise given them, and the Lord Jesus Christ came to save them and has torn away any reason for boasting. The person who had described himself as the teacher of children and educator of the wealthy, and who appears to be a picture of knowledge and truth according to the Law, now finds 1 In Rom. hom. 7 2 City of God 17:4 89 himself in need of a Teacher and Savior. He is just like those he claims to be teaching; therefore how could he boast after that?!1]. Seven: The Apostle underlines repeatedly that redemption cannot be obtained through the literal observation of the Law such as by circumcision, washing, and purification. It is obtained by the “law of faith” (27) so that we could enjoy the righteousness of the Lord...for St Paul confirms that faith also has a ‘law’, meaning that faith is a commandment or a law to which a believer is committed. Faith is not a condition of irresponsible and bewildering confusion. When we are liberated from slavery to the letter of the Law through faith in the Lord Jesus Christ, we live ‘the freedom of the Lord’. We walk in a spirit that is consistent with a life of faith marked by submission to the law of love and the law of heaven and to a spiritual plan that is serious and focused. That is why St Augustine comments on the Apostle’s words that say: “…we conclude that a man is justified by faith without the deeds of the law”. (28). He comments:[There are deeds that seem to be good, but since they are done without belief in the Lord Jesus, they are not good since they do not fulfill the aim of good deeds: ‘For Christ is the end of the law for righteousness to everyone that believeth’, (Rom 10:4) this god does not want us to distinguish faith from business, faith, we proclaim himself of being a job, the same factor as the faith of love (gal5: 6) ]2. Eighth: St Paul clarifies that salvation is achieved through belief in the Lord Jesus Christ and without the need for the literal application of the Law. In this manner, the door becomes fully opened for all nations, and all peoples are equally accepted. This is unacceptable to the Jews. Therefore St Paul asks: “Or is He the God of the Jews only?” (29). St John Chrysostom comments: [St Paul seems to be telling them: On what basis do you condemn the principle of salvation for all mankind? Does God favor and discriminate? Through his words, the Apostle underlines that by despising the Gentiles, the Jews dishonor the glory of God since they do not consider Him Lord of all mankind. Being the God of everyone, He cares for everyone and consequently saves all in the same manner, and that is through faith3]. That is how St Paul responds to the objections of the Jews. He underlines that God “shall justify the circumcision by faith, and uncircumcision through faith”, (30)...He pours His love on all mankind in order to justify them all, and according to St Clement of Alexandria: [His divine grace descends like rain on the just and the unjust, (Matt 5:45)4]. Ninth: By declaring that the door of salvation has been opened to all mankind, St Paul does not disregard the Law for he says: “Do we then make void the law through faith? God forbid: yea, we establish the law” (30). However, he explains that the literal application of the Law makes it incapable of achieving salvation. He establishes the Law by establishing its purpose; and not by enforcing the nations to obey its literal practice. God has granted the Law to reveal our wickedness and make us discover our need for salvation and for the Savior. Now faith is the means by which this purpose is achieved in its perfection. 1 In Rom. hom 7 2 In Ioan tr 25:12 3 In Rom. hom 7 4 Strom 5:3
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