26 WORKS OF ST. CHRYSOSTOM. [CHAPTER III. not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin ; Paul removes this fear by turning their argument against themselves, and proves that faith is especially concerned in con necting them with Abraham. He draws out this argument more at length in the Epistle to the Romans ; however he urges it also here in, the words, Ver. 7. " Know therefore, that they which be of faith, the same are sons of Abraham." Which he proves by ancient testimony thus: Ver. 8. "And the Scripture, 1 foreseeing that Godwould justifythe Gentilesby faith, preached the Gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed." If then those were Abraham s sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, " In thee all the nations," it is plain that the heathen are brought into kindred with him. Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law ; as is evident from Abraham s case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; "The Scripture," says he, "fore seeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham." Attend to this point. He Himself who gave the Law, had decreed, beforeHegave it, that the heathen should be justified by Faith. And he says not "revealed," but, "preached the Gospel," to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment. Further, they were possessed with another apprehension ; it was written, "Cursed is every one that continueth not in all things that are written in the book of the Law, to do them." (Deut. xxvii : 26.) And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed ; and they who keep it, not only not blessed but cursed. They said that hewho kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this ? for it is no common thing which .we have promised ; wherefore it is 1 [" The Scripture personified. The only case in N. T. where the personification of Scripture goes beyond Aeytt or eln-ei>." etc Light foot. G. A.] necessary to give close attention towhat follows. He had already shown this, by referring to the words spoken to the Patriarch, " In thee shall all nations be blessed," (Gen. xii : 4.) at a time, that is, when Faith existed, not theLaw ; so he adds by way of conclusion, Ver. 9. "So then they which be of faith are blessed, with the faithful Abraham."2 Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justi fying after the delivery of the Law? he addresses himself to this, and proves more than they required : namely, not only that Faithwas justi fying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle. Ver. 10. " For3 as many as are of the works of the Law are under a curse." This is what he lays down, before proving it ; and what is the proof? it is from the Law itself: Ver. 10, ii. "For it is written, Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Now that no man is justified by the Law is evident." For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which con cisely states both points ; that no man has ful filled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, "The just shall live by faith," (Hab. ii : 4. ) which not only establishes the righteousness that is of Faith, but also thatthere is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, "The just shall live by the Law," but," by faith : " Ver. 12. "And the Law is not of faith ; but He that doeth them shall live in them." For the Law requires not only Faith but works also, but grace saves and justifies by Faith. (Eph. ii : 8.) a ["After having pointed out from Scripture v. 6 and 7, that none other than believers are sons of Abraham, Paul now shows further from Scripture that none other than believers have ashare in Abraham s blessing, i. e., are justified." Meyer. G. A.]3 [" Having shownby postive proof that justification is of faith, he adds the negative argument derived from the impossibility of main taining its opposite, namely, justification by Law. This negative argument is twofold : First, it is impossible to fulfill the requirements of the law and nonfulfillment lays us under acurse (Ver. 10) ; Secondly, supposing the fulfilment.possible, still the spirit of the Law is antagonistic to faith, which is elsewhere spoken of as the source of life. (Ver. uand 12)." Lightfoot. G. A.]