Romans 4 commentary

To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that “he believed God, and it was counted to him for righteousness,” Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, “their faith being counted for righteousness,” their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, “the Lord our Righteousness.” Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.

The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Ge 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.

The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.

1. What then, etc. This is a confirmation by example; and it is a very strong one, since all things are alike with regard to the subject and the person; for he was the father of the faithful, to whom we ought all to be conformed; and there is also but one way and not many ways by which righteousness may be obtained by all. In many other things one example would not be sufficient to make a common rule; but as in the person of Abraham there was exhibited a mirror and pattern of righteousness, which belongs in common to the whole Church, rightly does Paul apply what has been written of him alone to the whole body of the Church, and at the same time he gives a check to the Jews, who had nothing more plausible to glory in than that they were the children of Abraham; and they could not have dared to claim to themselves more holiness than what they ascribed to the holy patriarch. Since it is then evident that he was justified freely, his posterity, who claimed a righteousness of their own by the law, ought to have been made silent even through shame.

According to the flesh, etc. Between this clause and the word father there is put in Paul’s text the verb ἑυρηκέναι, in this order — “What shall we say that Abraham our father has found according to the flesh?” On this account, some interpreters think that the question is — “What has Abraham obtained according to the flesh?” If this exposition be approved, the words according to the flesh mean naturally or from himself. It is, however, probable that they are to be connected with the word father. So did all the fathers according to Pareus, and so does the Vulgate. But later commentators have taken the words as they stand, and with good reason, for otherwise the correspondence between this and the following verse would not be apparent. Beza, Hammond, and Macknight take the words in their proper order; and this is what is done by the Syriac and Arabic versions.

Κατὰ σάρκα is rendered by Grotius and Macknight, “by (per) the flesh. Some understand by the word “flesh,” circumcision, as Vatablus; others, natural powers, as Grotius But Beza and Hammond think that it is the same as what is meant “by works” in the next verse; and “flesh” evidently has this meaning: it signifies often the performance of what the law requires, the observance not only of ceremonial but also of moral duties. See Galatians 3:3; Galatians 6:12; and especially Philippians 3:3, 4; where Paul gives up “all confidence in the flesh,” and enumerates, among other things, his strict conformity to the law. — Ed. Besides, as we are wont to be more touched by domestic examples, the dignity of their race, in which the Jews took too much pride, is here again expressly mentioned. But some regard this as spoken in contempt, as they are elsewhere called the carnal children of Abraham, being not so spiritually or in a legitimate sense. But I think that it was expressed as a thing peculiar to the Jews; for it was a greater honor to be the children of Abraham by nature and descent, than by mere adoption, provided there was also faith. He then concedes to the Jews a closer bond of union, but only for this end — that he might more deeply impress them that they ought not to depart from the example of their father.

2. For if Abraham, etc. This is an incomplete argument, Epicheirema; in Greek ἐπιχείρεμα, an attempted but an unfinished process of reasoning. It is not necessary to introduce this sort of syllogism, it being not the character of Scripture nor of any other writing to discuss matters in this form.

The word for “glorying” here, καύχημα, is different from that in Romans 3:27, καύχησις, and means reason, ground, or cause for glorying, and is rendered by Grotius “unde laudem speret — whereby he may hope for praise;” and by Beza and Piscator “unde glorietur — whereby he may glory.” To complete the following clause, most repeat the words ἔχει καύχημα — “But he has no ground for glorying before God.” Vatablus gives another meaning, “But not with regard to God,” that is, with regard to what he has said in his word; and this view is confirmed by what immediately follows, “For what saith the Scripture?” In this case there is nothing understood. That πρὸς θεόν is used in a similar manner, is evident from other passages: τα πρὸς θεόν — “things which pertain to God,” i.e., to God’s work or service. See Hebrews 2:17; Hebrews 5:1. — Ed. which may be made in this form — “If Abraham was justified by works, he might justly glory: but he had nothing for which he could glory before God; then he was not justified by works.” Thus the clause but not before God, is the minor proposition; and to this must be added the conclusion which I have stated, though it is not expressed by Paul. He calls that glorying when we pretend to have anything of our own to which a reward is supposed to be due at God’s tribunal. Since he takes this away from Abraham, who of us can claim for himself the least particle of merit?

3. For what saith the Scripture? This is a proof of the minor proposition, or of what he assumed, when he denied that Abraham had any ground for glorying: for if Abraham was justified, because he embraced, by faith, the bountiful mercy of God, it follows, that he had nothing to glory in; for he brought nothing of his own, except a confession of his misery, which is a solicitation for mercy. He, indeed, takes it as granted, that the righteousness of faith is the refuge, and, as it were, the asylum of the sinner, who is destitute of works. For if there be any righteousness by the law or by works, it must be in men themselves; but by faith they derive from another what is wanting in themselves; and hence the righteousness of faith is rightly called imputative.

The passage, which is quoted, is taken from Genesis 15:6; in which the word believe is not to be confined to any particular expression, but it refers to the whole covenant of salvation, and the grace of adoption, which Abraham apprehended by faith. There is, indeed, mentioned there the promise of a future seed; but it was grounded on gratuitous adoption: The adoption is evidently included in the words, found in the first verse of this chapter, “I am thy shield and thy exceeding great reward.” What follows is connected with this, and the promise of a numerous seed arose from what Abraham said respecting an heir. His believing then had an especial regard to the first promise, as the second, respecting his “seed,” was only, as it were, an enlargement of the first, or an addition to it. — Ed. and it ought to be observed, that salvation without the grace of God is not promised, nor God’s grace without salvation; and again, that we are not called to the grace of God nor to the hope of salvation, without having righteousness offered to us.

Taking this view, we cannot but see that those understand not the principles of theology, who think that this testimony recorded by Moses, is drawn aside from its obvious meaning by Paul: for as there is a particular promise there stated, they understand that he acted rightly and faithfully in believing it, and was so far approved by God. But they are in this mistaken; first, because they have not considered that believing extends to the whole context, and ought not to be confined to one clause. But the principal mistake is, that they begin not with the testimony of God’s favor. But God gave this, to make Abraham more assured of his adoption and paternal favor; and included in this was eternal salvation by Christ. Hence Abraham, by believing, embraced nothing but the favor offered to him, being persuaded that it would not be void. Since this was imputed to him for righteousness, it follows, that he was not otherwise just, than as one trusting in God’s goodness, and venturing to hope for all things from him. Moses does not, indeed, tell us what men thought of him, but how he was accounted before the tribunal of God. Abraham then laid hold on the benignity of God offered to him in the promise, through which he understood that righteousness was communicated to him. It is necessary, in order to form an opinion of righteousness, to understand this relation between the promise and faith; for there is in this respect the same connection between God and us, as there is, according to the lawyers, between the giver and the person to whom any thing is given, (datorem et donatarium — the donor and the donee:) for we can no otherwise attain righteousness, than as it is brought to us, as it were, by the promise of the gospel; and we realize its possession by faith. The foregoing observations contain a lucid and a satisfactory view of the character of Abraham’s faith, perfectly consistent with what is said of it by Paul in this chapter, and in the epistle to the Galatians. Some think that the principle of faith was the only thing which the Apostle had in view in referring to Abraham’s faith, and that he had no special regard to the object of justifying faith, that is, Christ. But that Christ was, in a measure, revealed to him, is evident from the account given in Genesis, and from what Christ himself has said, — that Abraham saw his day and rejoiced, John 8:56. At the same time it was the promise of gratuitous mercy, as Calvin intimates, that formed the most distinctive object of Abraham’s faith, the promise of a free acceptance, without any regard to works. There are two things which the Apostle clearly intended to show, — that imputation of righteousness is an act of gratuitous favor, — and that it is alone by faith.

There is some difference in the wording, though not in the meaning, of the sentence from Genesis 15:6. Paul gives it literally according to the Septuagint. The word “Abraham,” is put in; instead of “Jehovah,” it is “God;” the verb “count,” is made passive, and a preposition is placed before “righteousness.” The Hebrew is this, — “And he believed on Jehovah, and he counted it to him righteousness.” The “it,” no doubt, refers to what is included in the word “believed.” So Paul explains it in verse 9, where he expressly puts down πίστις, faith.

It has been said that this faith of Abraham was not faith in Christ, according to what the context shows in Genesis. And it was not so specifically: nor does Paul represent it as such; for this was not his object. He states it throughout as faith in God; it was believing the testimony of God; but that testimony embraced a promise respecting Christ; so that it included the Savior within its compass. We must remember that Paul’s object is to establish this truth, — that righteousness is attained by faith and not by works; and that for this end he adduces the examples both of Abraham and David. It was not his design to point out specifically the object of justifying faith. We must keep this in view, in order to understand the reasoning of the Apostle in this chapter: it is the power and efficacy of faith, in opposition to all works, that he particularly dwells upon, and the gracious promise of God was its object. — Ed.

How to reconcile what James says, which seems somewhat contrary to this view I have already explained, and intend to explain more fully, when I come, if the Lord will permit, to expound that Epistle.

Only let us remember this, — that those to whom righteousness is imputed, are justified; since these two things are mentioned by Paul as being the same. We hence conclude that the question is not, what men are in themselves, but how God regards them; not that purity of conscience and integrity of life are to be separated from the gratuitous favor of God; but that when the reason is asked, why God loves us and owns us as just, it is necessary that Christ should come forth as one who clothes us with his own righteousness.

Romans 4:4-5

4. Now to him that worketh is the reward not reckoned of grace, but of debt.

4. Ei quidem qui operatur merces non imputatur secundum gratiam, sed secundum debitum:

5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

5. Ei vero qui non operatur, credit autem in eum qui justificat impium, imputatur fides sua in justitiam.

4. To him indeed who works, etc. It is not he, whom he calls a worker, who is given to good works, to which all the children of God ought to attend, but the person who seeks to merit something by his works: and in a similar way he calls him no worker who depends not on the merit of what he does. He would not, indeed, have the faithful to be idle; but he only forbids them to be mercenaries, so as to demand any thing from God, as though it were justly their due.

We have before reminded you, that the question is not here how we are to regulate our life, but how we are to be saved: and he argues from what is contrary, — that God confers not righteousness on us because it is due, but bestows it as a gift. And indeed I agree with Bucer, who proves that the argument is not made to depend on one expression, but on the whole passage, and formed in this manner, “If one merits any thing by his work, what is merited is not freely imputed to him, but rendered to him as his due. Faith is counted for righteousness, not that it procures any merit for us, but because it lays hold on the goodness of God: hence righteousness is not due to us, but freely bestowed.” For as Christ of his own good-will justifies us through faith, Paul always regards this as an evidence of our emptiness; for what do we believe, except that Christ is an expiation to reconcile us to God? The same truth is found in other words in Galatians 3:11, where it is said, “That no man is justified by the law, it is evident, for the just shall by faith live: but the law is not by faith; but he who doeth these things shall live in them.” Inasmuch, then, as the law promises reward to works, he hence concludes, that the righteousness of faith, which is free, accords not with that which is operative: this could not be were faith to justify by means of works. — We ought carefully to observe these comparisons, by which every merit is entirely done away.

5. But believes on him, etc. This is a very important sentence, in which he expresses the substance and nature both of faith and of righteousness. He indeed clearly shews that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favor of God. Some have stumbled at this sentence, — “his faith is counted for righteousness,” and have misapplied it, as though faith were in itself the cause of righteousness, and hence a meritorious act, and not the way and means of attaining righteousness. Condensed sentences will not submit to the rules of logic, but must be interpreted according to the context and explanations elsewhere found. “His faith” means, no doubt, his faith in the Promise, or in God who promises, or in him who, as is said in this verse, “justifies the ungodly:” hence what is believed, or the object of faith, is what is counted for righteousness. This accords with the declarations, — that “man is justified by faith,” Romans 3:28, and that “the righteousness of God” is “by faith,” Romans 3:22. If by faith, then faith itself is not that righteousness.

“Beware,” says Chalmers, “of having any such view of faith as will lead you to annex to it the kind of merit, or of claim, or of glorying under the gospel, which are annexed to works under the law. This, in fact, were just animating with a legal spirit the whole phraseology and doctrine of the gospel. It is God who justifies. He drew up the title-deed, and he bestowed the title-deed. It is ours simply to lay hold of it...Any other view of faith than that which excludes boasting must be altogether unscriptural.” — Ed. Nor does he declare only that God is the giver of righteousness, but he also arraigns us of unrighteousness, in order that the bounty of God may come to aid our necessity: in short, no one will seek the righteousness of faith except he who feels that he is ungodly; for this sentence is to be applied to what is said in this passage, — that faith adorns us with the righteousness of another, which it seeks as a gift from God. And here again, God is said to justify us when he freely forgives sinners, and favors those, with whom he might justly be angry, with his love, that is, when his mercy obliterates our unrighteousness.

Romans 4:6-8

6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

6. Quemadmodum etiam David finit beatudinem hominis cui Deus imputat justitiam absque operibus,

7. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

7. Beati quorum remissæ sunt iniquitates, et quorum tecta sunt peccata:

8. Blessed is the man to whom the Lord will not impute sin.

8. Beatus vir, cui non imputavit Dominus peccatum.

6. As David also defines, etc. We hence see the sheer sophistry of those who limit the works of the law to ceremonies; for he now simply calls those works, without anything added, which he had before called the works of the law. Since no one can deny that a simple and unrestricted mode of speaking, such as we find here, ought to be understood of every work without any difference, the same view must be held throughout the whole argument. There is indeed nothing less reasonable than to remove from ceremonies only the power of justifying, since Paul excludes all works indefinitely. To the same purpose is the negative clause, — that God justifies men by not imputing sin: and by these words we are taught that righteousness, according to Paul, is nothing else than the remission of sins; and further, that this remission is gratuitous, because it is imputed without works, which the very name of remission indicates; for the creditor who is paid does not remit, but he who spontaneously cancels the debt through mere kindness. Away, then, with those who teach us to redeem pardon for our sins by satisfactions; for Paul borrows an argument from this pardon to prove the gratuitous gift of righteousness. Speaking of this righteousness, Pareus says, “It is not ours, otherwise God would not gratuitously impute it, but bestow it as a matter of right; nor is it a habit or quality, for it is without works, and imputed to the ungodly, who have habitually nothing but iniquities; but it is a gratuitous remission, a covering, a non-imputation of sins.”

It is a striking proof of what the Apostle had in view here, that he stop short and does not quote the whole verse from Psalm 32:2. He leaves out, “and in whose spirit there is no guile:” and why? Evidently because his subject is justification, and not sanctification. He has thus most clearly marked the difference between the two.

Sins may be said to be “forgiven” or remitted, because they are debts, and “covered,” because they are filthy and abominable in the sight of God: and they are said to be “not imputed,” or not put to one’s account, in order to convey an assurance, that they are wholly removed, and shall be no more remembered. — Ed. How then is it possible for them to agree with Paul? They say, “We must satisfy by works the justice of God, that we may obtain the pardon of our sins:” but he, on the contrary, reasons thus, — “The righteousness of faith is gratuitous, and without works, because it depends on the remission of sins.” Vicious, no doubt, would be this reasoning, if any works interposed in the remission of sins.

Dissipated also, in like manner, by the words of the Prophet, are the puerile fancies of the schoolmen respecting half remission. Their childish fiction is, — that though the fault is remitted, the punishment is still retained by God. But the Prophet not only declares that our sins are covered, that is, removed from the presence of God; but also adds, that they are not imputed. How can it be consistent, that God should punish those sins which he does not impute? Safe then does this most glorious declaration remain to us — “That he is justified by faith, who is cleared before God by a gratuitous remission of his sins.” We may also hence learn, the unceasing perpetuity of gratuitous righteousness through life: for when David, being wearied with the continual anguish of his own conscience, gave utterance to this declaration, he no doubt spoke according to his own experience; and he had now served God for many years. He then had found by experience, after having made great advances, that all are miserable when summoned before God’s tribunal; and he made this avowal, that there is no other way of obtaining blessedness, except the Lord receives us into favor by not imputing our sins. Thus fully refuted also is the romance of those who dream, that the righteousness of faith is but initial, and that the faithful afterwards retain by works the possession of that righteousness which they had first attained by no merits.

It invalidates in no degree what Paul says, that works are sometimes imputed for righteousness, and that other kinds of blessedness are mentioned. It is said in Psalm 106:30-31, that it was imputed to Phinehas, the Lord’s priest, for righteousness, because he took away reproach from Israel by inflicting punishment on an adulterer and a harlot. It is true, we learn from this passage, that he did a righteous deed; but we know that a person is not justified by one act. What is indeed required is perfect obedience, and complete in all its parts, according to the import of the promise, —

“He who shall do these things shall live in them.” (Deuteronomy 4:1.)

How then was this judgment which he inflicted imputed to him for righteousness? He must no doubt have been previously justified by the grace of God: for they who are already clothed in the righteousness of Christ, have God not only propitious to them, but also to their works, the spots and blemishes of which are covered by the purity of Christ, lest they should come to judgment. As works, infected with no defilements, are alone counted just, it is quite evident that no human work whatever can please God, except through a favor of this kind. But if the righteousness of faith is the only reason why our works are counted just, you see how absurd is the argument, — “That as righteousness is ascribed to works, righteousness is not by faith only.” But I set against them this invincible argument, that all works are to be condemned as those of unrighteousness, except a man be justified solely by faith.

The like is said of blessedness: they are pronounced blessed who fear the Lord, who walk in his ways, (Psalm 128:1,) who meditate on his law day and night, (Psalm 1:2:) but as no one doeth these things so perfectly as he ought, so as fully to come up to God’s command, all blessedness of this kind is nothing worth, until we be made blessed by being purified and cleansed through the remission of sins, and thus cleansed, that we may become capable of enjoying that blessedness which the Lord promises to his servants for attention to the law and to good works. Hence the righteousness of works is the effect of the righteousness of God, and the blessedness arising from works is the effect of the blessedness which proceeds from the remission of sins. Since the cause ought not and cannot be destroyed by its own effect, absurdly do they act, who strive to subvert the righteousness of faith by works.

But some one may say, “Why may we not maintain, on the ground of these testimonies, that man is justified and made blessed by works? for the words of Scripture declare that man is justified and made blessed by works as well as by faith.” Here indeed we must consider the order of causes as well as the dispensation of God’s grace: for inasmuch as whatever is declared, either of the righteousness of works or of the blessedness arising from them, does not exist, until this only true righteousness of faith has preceded, and does alone discharge all its offices, this last must be built up and established, in order that the other may, as a fruit from a tree, grow from it and flourish.

Romans 4:9-10

9. Cometh this blessedness then upon the circumcision only, This “only” is not in the original, but is supplied by most commentators: yet it is not necessary, nor makes the meaning consistent with what follows in Romans 4:10. The Καὶ; in the next clause is omitted in many copies; but if retained, it will not alter the sense. We may render this part of the verse thus,

“Came then this blessedness on the circumcision, or even on the uncircumcision?”

Then in the tenth verse he answerers in the negative, — that it was not to Abraham while “in circumcision,” but while he was a “in uncircumcision.” The reference is evidently to the first state of things, to the case of Abraham himself. Abraham is supposed to have been justified by faith about fourteen years before he was circumcised. — Ed. or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

9. Beatudo ergo ista in circumcisionem modo, an et in præputium competit? Dicimus enim quod imputata fuit Abrahæ fides in justitiam.

10. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

10. Quomodo igitur imputata fuit? In Circumcisione quum esset, an in præputio? Non in circumcisione, sed in præputio.

9-10. As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law. But we ought to consider what sort of men were those with whom Paul was reasoning; for we know that hypocrites, whilst they generally boast of meritorious works, do yet disguise themselves in outward masks. The Jews also had a peculiar way of their own, by which they departed, through a gross abuse of the law, from true and genuine righteousness. Paul had said, that no one is blessed but he whom God reconciles to himself by a gratuitous pardon; it hence follows, that all are accursed, whose works come to judgment. Now then this principle is to be held, that men are justified, not by their own worthiness, but by the mercy of God. But still, this is not enough, except remission of sins precedes all works, and of these the first was circumcision, which initiated the Jewish people into the service of God. He therefore proceeds to demonstrate this also.

We must ever bear in mind, that circumcision is here mentioned as the initial work, so to speak, of the righteousness of the law: for the Jews gloried not in it as the symbol of God’s favor, but as a meritorious observance of the law: and on this account it was that they regarded themselves better than others, as though they possessed a higher excellency before God. We now see that the dispute is not about one rite, but that under one thing is included every work of the law; that is, every work to which reward can be due. Circumcision then was especially mentioned, because it was the basis of the righteousness of the law.

But Paul maintains the contrary, and thus reasons: “If Abraham’s righteousness was the remission of sins, (which he safely takes as granted,) and if Abraham attained this before circumcision, it then follows that remission of sins is not given for preceding merits.” You see that the argument rests on the order of causes and effects; for the cause is always before its effect; and righteousness was possessed by Abraham before he had circumcision.

Romans 4:11-12

11. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

11. Et signum accepit circumcisionis, sigillum justitiæ fidei quæ fuerat in præputio; ut esset pater omnium credentium per præputium, quo ipsis quoque imputetur justitia;

12. And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

12. Et pater circumcisionis, non iis qui sunt ex circumcisione tantum, sed qui insistunt vestigiis fidei, quæ fuit in præputio patris nostri Abrahæ.

11. And he received the sign, etc. In order to anticipate an objection, he shows that circumcision was not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith. And yet he intimates at the same time, by stating what its object was, that it was not the cause of righteousness, it indeed tended to confirm the righteousness of faith, and that already obtained in uncircumcision. He then derogates or takes away nothing from it.

We have indeed here a remarkable passage with regard to the general benefits of sacraments. According to the testimony of Paul, they are seals by which the promises of God are in a manner imprinted on our hearts, (Dei promissiones cordibus nostris quodammodo imprimuntur,) and the certainty of grace confirmed (sancitur gratœ certitudo ) And though by themselves they profit nothing, yet God has designed them to be the instruments (instrumenta) of his grace; and he effects by the secret grace of his Spirit, that they should not be without benefit in the elect. And though they are dead and unprofitable symbols to the reprobate, they yet ever retain their import and character (vim suam et naturam:) for though our unbelief may deprive them of their effect, yet it cannot weaken or extinguish the truth of God. Hence it remains a fixed principle, that sacred symbols are testimonies, by which God seals his grace on our hearts.

As to the symbol of circumcision, this especially is to be said, that a twofold grace was represented by it. God had promised to Abraham a blessed seed, from whom salvation was to be expected by the whole world. On this depended the promise — “I will be to thee a God.” (Genesis 17:7.) Then a gratuitous reconciliation with God was included in that symbol: and for this reason it was necessary that the faithful should look forward to the promised seed. On the other hand, God requires integrity and holiness of life; he indicated by the symbol how this could be attained, that is, by cutting off in man whatever is born of the flesh, for his whole nature had become vicious. He therefore reminded Abraham by the external sign, that he was spiritually to cut off the corruption of the flesh; and to this Moses has also alluded in Deuteronomy 10:16. And to show that it was not the work of man, but of God, he commanded tender infants to be circumcised, who, on account of their age, could not have performed such a command. Moses has indeed expressly mentioned spiritual circumcision as the work of divine power, as you will find in Deuteronomy 30:6, where he says, “The Lord will circumcise thine heart:” and the Prophets afterwards declared the same thing much more clearly.

As there are two points in baptism now, so there were formerly in circumcision; for it was a symbol of a new life, and also of the remission of sins. But the fact as to Abraham himself, that righteousness preceded circumcision, is not always the case in sacraments, as it is evident from the case of Isaac and his posterity: but God intended to give such an instance once at the beginning, that no one might ascribe salvation to external signs. The word “sign” in this passage, σημεῖον, seems not to mean an outward token of something inward, but a mark, circumcision itself, which was imprinted, as it were, as a mark in the flesh. So Macknight renders it, “The mark of circumcision.” That circumcision was a sign or a symbol of what was spiritual, is evident: but this is not what is taught here. Circumcision is expressly called “a token,” or a sign, in Genesis 17:11; but it is said to have been “a token of the covenant,” that is, a proof and an evidence of it. The design of circumcision is expressed by the next word, σφραγίδα — seal. This sometimes signified the instrument, 1 Kings 21:8; and sometimes the impression, Revelation 5:1: and the impression was used for various purposes, — to close up a document, to secure a thing, and also to confirm an agreement. It is taken here in the latter sense; circumcision was a “seal,” a confirmation, an evidence, a proof, or a pledge, “of the righteousness” obtained “by faith.” We meet not with any distinct statement of this kind in Genesis: it is what the Apostle had gathered, and rightly gathered, from the account given us of what took place between God and Abraham. — Ed.

That he might be the father, etc. Mark how the circumcision of Abraham confirms our faith with regard to gratuitous righteousness; for it was the sealing of the righteousness of faith, that righteousness might also be imputed to us who believe. And thus Paul, by a remarkable dexterity makes to recoil on his opponents what they might have adduced as an objection: for since the truth and import (veritas et vis) of circumcision were found in an uncircumcised state, there was no ground for the Jews to elevate themselves so much above the Gentiles.

But as a doubt might arise, whether it behoves us, after the example of Abraham, to confirm also the same righteousness by the sign of circumcision, how came the Apostle to make this omission? Even because he thought that the question was sufficiently settled by the drift of his argument: for as this truth had been admitted, that circumcision availed only to seal the grace of God, it follows, that it is now of no benefit to us, who have a sign instituted in its place by our Lord. As then there is no necessity now for circumcision, where baptism is, he was not disposed to contend unnecessarily for that respecting which there was no doubt, that is, why the righteousness of faith was not sealed to the Gentiles in the same way as it was to Abraham. To believe in uncircumcision means, that the Gentiles, being satisfied with their own condition, did not introduce the seal of circumcision: and so the proposition δια, by is put for εν, in See a similar instance in Romans 2:27. — Ed.

12. To them who are not, etc. The verb, are, is in this place to be taken for, “are deemed to be:” for he touches the carnal descendants of Abraham, who, having nothing but outward circumcision, confidently gloried in it. The other thing, which was the chief matter, they neglected; for the faith of Abraham, by which alone he obtained salvation, they did not imitate. It hence appears, how carefully he distinguished between faith and the sacrament; not only that no one might be satisfied with the one without the other, as though it were sufficient for justifying; but also that faith alone might be set forth as accomplishing everything: for while he allows the circumcised Jews to be justified, he expressly makes this exception — provided in true faith they followed the example of Abraham; for why does he mention faith while in uncircumcision, except to show, that it is alone sufficient, without the aid of anything else? Let us then beware, lest any of us, by halving things, blend together the two modes of justification.

What we have stated disproves also the scholastic dogma respecting the difference between the sacraments of the Old and those of the New Testament; for they deny the power of justifying to the former, and assign it to the latter. But if Paul reasons correctly, when he argues that circumcision does not justify, because Abraham was justified by faith, the same reason holds good for us, while we deny that men are justified by baptism, inasmuch as they are justified by the same faith with that of Abraham.

Romans 4:13

13. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

13. Non enim per Legem promissio Abrahæ et semini ejus data est, ut esset hæres mundi; sed per justitiam fidei.

13. For the promise, etc. He now more clearly sets the law and faith in opposition, the one to the other, which he had before in some measure done; and this ought to be carefully observed: for if faith borrows nothing from the law in order to justify, we hence understand, that it has respect to nothing else but to the mercy of God. And further, the romance of those who would have this to have been said of ceremonies, may be easily disproved; for if works contributed anything towards justification, it ought not to have been said, through the written law, but rather, through the law of nature. But Paul does not oppose spiritual holiness of life to ceremonies, but faith and its righteousness. The meaning then is, that heirship was promised to Abraham, not because he deserved it by keeping the law, but because he had obtained righteousness by faith. And doubtless (as Paul will presently show) consciences can then only enjoy solid peace, when they know that what is not justly due is freely given them. Critics have differed as to the disjunctive ἤ, or, “or to his seed.” Some think it is put for καὶ, and: but Pareus thinks that it has a special meaning, intended to anticipate an objection. The Jews might have said, “If the case with Abraham is as stated, it is not so with his seed who received the law.” Yes, says Paul, there is no difference, “The promise to Abraham, or to his seed, to whom the law was actually given, was not by the law.”

Hammond renders the whole verse more literally than in our version, — “The promise to Abraham or to his seed, that he should be the heir of the world, was not by the law, but through the righteousness of faith.” — Ed.

Hence also it follows, that this benefit, the reason for which applies equally to both, belongs to the Gentiles no less than to the Jews; for if the salvation of men is based on the goodness of God alone, they check and hinder its course, as much as they can, who exclude from it the Gentiles.

That he should be the heir of the world, There is in Genesis no expression conveyed in these words; but the probability is, that he intended to express in another form what he distinctly quotes in Romans 4:17, “I have made thee a father of many nations.”

The word “father,” in this case, has been commonly understood to mean a leader, a pattern, a model, an exemplar, a forerunner, as Abraham was the first believer justified by faith, of whom there is an express record. But the idea seems to be somewhat different. He was a father as the first possessor of an inheritance which was to descend to all his children. The inheritance was given him by grace through faith; it was to descend, as it were, to all his lawful posterity, to all his legitimate seed, that is, to all who possessed the like faith with himself. He is therefore called the father of many nations, because many nations would become his legitimate heirs by becoming believers; and in the same sense must be regarded the expression here, “the heir of the world;” he was the representative of all the believing world, and made an heir of an inheritance which was to come to the world in general, to the believing Jews and to the believing Gentiles. He was the heir, the first possessor, of what was to descend to the world without any difference. He was the heir of the world in the same sense as he was “the father of all who believe,” as he is said to have been in verse eleventh.

The inheritance was doubtless eternal life or the heavenly kingdom, the country above, of which the land of Canaan was a type and a pledge. See Hebrews 11:12, 13, 16. — Ed. etc. Since he now speaks of eternal salvation, the Apostle seems to have somewhat unseasonably led his readers to the world; but he includes generally under this word world, the restoration which was expected through Christ. The chief thing was indeed the restoration of life; it was yet necessary that the fallen state of the whole world should be repaired. The Apostle, in Hebrews 1:2, calls Christ the heir of all the good things of God; for the adoption which we obtain through his favor restores to us the possession of the inheritance which we lost in Adam; and as under the type of the land of Canaan, not only the hope of a heavenly life was exhibited to Abraham, but also the full and complete blessing of God, the Apostle rightly teaches us, that the dominion of the world was promised to him. Some taste of this the godly have in the present life; for how much soever they may at times be oppressed with want, yet as they partake with a peaceable conscience of those things which God has created for their use, and as they enjoy through his mercy and good-will his earthly benefits no otherwise than as pledges and earnests of eternal life, their poverty does in no degree prevent them from acknowledging heaven, and the earth, and the sea, as their own possessions.

Though the ungodly swallow up the riches of the world, they can yet call nothing as their own; but they rather snatch them as it were by stealth; for they possess them under the curse of God. It is indeed a great comfort to the godly in their poverty, that though they fare slenderly, they yet steal nothing of what belongs to another, but receive their lawful allowance from the hand of their celestial Father, until they enter on the full possession of their inheritance, when all creatures shall be made subservient to their glory; for both heaven and earth shall be renewed for this end, — that according to their measure they may contribute to render glorious the kingdom of God.

Romans 4:14-15

14. For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

14. Si enim ii qui sunt ex Lege hæredes sunt, exinanita est fides et abolita est promissio:

15. Because the law worketh wrath: for where no law is, there is no transgression.

15. Nam Lex iram efficit; siquidem ubi non est Lex, neque etiam transgressio.

14. For if they who are of the law, etc. He takes his argument from what is impossible or absurd, that the favor which Abraham obtained from God, was not promised to him through any legal agreement, or through any regard to works; for if this condition had been interposed — that God would favor those only with adoption who deserved, or who performed the law, no one could have dared to feel confident that it belonged to him: for who is there so conscious of so much perfection that he can feel assured that the inheritance is due to him through the righteousness of the law? Void then would faith be made; for an impossible condition would not only hold the minds of men in suspense and anxiety, but fill them also with fear and trembling: and thus the fulfillment of the promises would be rendered void; for they avail nothing but when received by faith. If our adversaries had ears to hear this one reason, the contest between us might easily be settled.

The Apostle assumes it as a thing indubitable, that the promises would by no means be effectual except they were received with full assurance of mind. But what would be the case if the salvation of men was based on the keeping of the law? consciences would have no certainty, but would be harassed with perpetual inquietude, and at length sink in despair; and the promise itself, the fulfillment of which depended on what is impossible, would also vanish away without producing any fruit. Away then with those who teach the common people to seek salvation for themselves by works, seeing that Paul declares expressly, that the promise is abolished if we depend on works. But it is especially necessary that this should be known, — that when there is a reliance on works, faith is reduced to nothing. And hence we also learn what faith is, and what sort of righteousness ought that of works to be, in which men may safely trust.

The Apostle teaches us, that faith perishes, except the soul rests on the goodness of God. Faith then is not a naked knowledge either of God or of his truth; nor is it a simple persuasion that God is, that his word is the truth; but a sure knowledge of God’s mercy, which is received from the gospel, and brings peace of conscience with regard to God, and rest to the mind. The sum of the matter then is this, — that if salvation depends on the keeping of the law, the soul can entertain no confidence respecting it, yea, that all the promises offered to us by God will become void: we must thus become wretched and lost, if we are sent back to works to find out the cause or the certainty of salvation.

15. For the law causeth wrath, etc. This is a confirmation of the last verse, derived from the contrary effect of the law; for as the law generates nothing but vengeance, it cannot bring grace. It can indeed show to the good and the perfect the way of life: but as it prescribes to the sinful and corrupt what they ought to do, and supplies them with no power for doing, it exhibits them as guilty before the tribunal of God. For such is the viciousness of our nature, that the more we are taught what is right and just, the more openly is our iniquity discovered, and especially our contumacy, and thus a heavier judgment is incurred.

By wrath, understand God’s judgment, which meaning it has everywhere. They who explain it of the wrath of the sinner, excited by the law, inasmuch as he hates and execrates the Lawgiver, whom he finds to be opposed to his lusts, say what is ingenious, but not suitable to this passage; for Paul meant no other thing, than that condemnation only is what is brought on us all by the law, as it is evident from the common use of the expression, and also from the reason which he immediately adds.

Where there is no law, etc. This is the proof, by which he confirms what he had said; for it would have been difficult to see how God’s wrath is kindled against us through the law, unless it had been made more apparent. And the reason is, that as the knowledge of God’s justice is discovered by the law, the less excuse we have, and hence the more grievously we offend against God; for they who despise the known will of God, justly deserve to sustain a heavier punishment, than those who offend through ignorance.

But the Apostle speaks not of the mere transgression of what is right, from which no man is exempt; but he calls that a transgression, when man, having been taught what pleases and displeases God, knowingly and willfully passes over the boundaries fixed by God’s word; or, in other words, transgression here is not a mere act of sin, but a willful determination to violate what is right. It is better to take this sentence, “Where there is no law, there is no transgression,” according to its obvious meaning; as it comports better with the former clause. The reasoning seems to be this, — “The promise is by faith, and not by the law; for the law brings wrath or condemnation: but where there is no law, there is no transgression to occasion wrath.” The same idea is essentially conveyed in verse Romans 4:16, where it is said, that the promise is sure, because it is through faith and by grace. Had it been by the law, there would have been transgression and wrath, and hence the loss of the promise.

This verse is connected with the Romans 4:13 rather than with the 14th. It contains another reason, besides what Romans 4:14 gives, in confirmation of what is said in Romans 4:13. Hence Macknight renders γὰρ, in this verse, “farther,” which renders the connection more evident. “Where no law is, there is no transgression, and therefore no wrath or punishment; but where law is, there is transgression, wrath, and punishment.” — Pareus The particle, οὖ, where, which I take as an adverb, some consider to be a relative, of which; but the former reading is the most suitable, and the most commonly received. Whichever reading you may follow, the meaning will be the same, — that he who is not instructed by the written law, when he sins, is not guilty of so great a transgression, as he is who knowingly breaks and transgresses the law of God.

Romans 4:16-17

16. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

16. Propterea ex fide, ut secundum gratiam, quo firma sit promissio universo semini non ei quod est ex Lege solum, sed quod est ex fide Abrahæ, qui est pater omnium nostrum,

17. (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

17. (sicut scriptum est. Quod patrem multarum gentium posui te,) coram Deo, cui credidit, qua vivificat mortuos et vocat ea quæ non sunt tanquam sint.

16. It is therefore of faith, etc. This is the winding up of the argument; and you may summarily include the whole of it in this statement, — “If the heirship of salvation comes to us by works, then faith in it vanishes, the promise of it is abolished; but it is necessary that both these should be sure and certain; hence it comes to us by faith, so that its stability being based on the goodness of God alone, may be secured.” See how the Apostle, regarding faith as a thing firm and certain, considers hesitancy and doubt as unbelief, by which faith is abolished, and the promise abrogated. And yet this doubting is what the schoolmen call a moral conjecture, and which, alas! they substitute for faith.

That it might be by grace, etc. Here, in the first place, the Apostle shows, that nothing is set before faith but mere grace; and this, as they commonly say, is its object: for were it to look on merits, absurdly would Paul infer, that whatever it obtains for us is gratuitous. I will repeat this again in other words, — “If grace be everything that we obtain by faith, then every regard for works is laid in the dust.” But what next follows more fully removes all ambiguity, — that the promise then only stands firm, when it recumbs on grace: for by this expression Paul confirms this truth, that as long as men depend on works, they are harassed with doubts; for they deprive themselves of what the promises contain. Hence, also, we may easily learn, that grace is not to be taken, as some imagine, for the gift of regeneration, but for a gratuitous favor: for as regeneration is never perfect, it can never suffice to pacify souls, nor of itself can it make the promise certain.

Not to that only which is of the law, etc. Though these words mean in another place those who, being absurd zealots of the law, bind themselves to its yoke, and boast of their confidence in it, yet here they mean simply the Jewish nation, to whom the law of the Lord had been delivered. For Paul teaches us in another passage, that all who remain bound to the dominion of the law, are subject to a curse; it is then certain that they are excluded from the participation of grace. He does not then call them the servants of the law, who, adhering to the righteousness of works, renounce Christ; but they were those Jews who had been brought up in the law, and yet professed the name of Christ. But that the sentence may be made clearer, let it be worded thus, — “Not to those only who are of the law, but to all who imitate the faith of Abraham, though they had not the law before.”

Who is the father of us all, etc. The relative has the meaning of a causative particle; for he meant to prove, that the Gentiles were become partakers of this grace, inasmuch as by the same oracle, by which the heirship was conferred on Abraham and his seed, were the Gentiles also constituted his seed: for he is said to have been made the father, not of one nation, but of many nations; by which was presignified the future extension of grace, then confined to Israel alone. For except the promised blessing had been extended to them, they could not have been counted as the offspring of Abraham. The past tense of the verb, according to the common usage of Scripture, denotes the certainty of the Divine counsel; for though nothing then was less apparent, yet as God had thus decreed, he is rightly said to have been made the father of many nations. Let the testimony of Moses be included in a parenthesis, that this clause, “Who is the father of us all,” may be connected with the other, “before God,” etc.: for it was necessary to explain also what that relationship was, that the Jews might not glory too much in their carnal descent. Hence he says, “He is our father before God;” which means the same as though he had said, “He is our spiritual father;” for he had this privilege, not from his own flesh, but from the promise of God It appears from Pareus and Hammond, that some of the Fathers such as Chrysostom, and Theophylact, regarded κατέναντι in the sense of ὁμοίως, like, and have rendered the passage, “like God, in whom he believed;” that is, that as God is not partial, but the Father of all, so Abraham was. But this meaning is not consistent with the import of κατέναντι, nor with the context. The preposition is found in four other places, Mark 11:2; Mark 12:41; Mark 13:3; Luke 19:30, and invariably means before, or, over against. The Septuagint use it in Numbers 25:4, in the sense of before, κατέναντι τοῦ ἡλίου — “before the sun,” not “against the sun” as in our version; for the word in Hebrew is נגד, Coram, in conspectu. The context also requires this meaning: Abraham was a father of many nations before God, or, in the view or estimation of God, and not in the view or estimation of men, because God, as it is said at the end of the verse, regards things which are not, as though they were. Hence Abraham was already in God’s view, according to his purpose, the father of many nations.

The collocation of the words is said by Wolfius to be an instance of Atticism, the word θεοῦ, being separated from its preposition: and οὗ is put for ᾧ by the grammatical law of attraction; and Stuart brings three similar instances of the relative being regulated by the case of its noun, though preceding it in the sentence, Mark 6:16, Acts 21:16; and Romans 6:17

17. Whom he believed, who quickens the dead, etc. In this circuitous form is expressed the very substance of Abraham’s faith, that by his example an opening might be made for the Gentiles. He had indeed to attain, in a wonderful way, the promise which he had heard from the Lord’s mouth, since there was then no token of it. A seed was promised to him as though he was in vigor and strength; but he was as it were dead. It was hence necessary for him to raise up his thoughts to the power of God, by which the dead are quickened. It was therefore not strange that the Gentiles, who were barren and dead, should be introduced into the same society. He then who denies them to be capable of grace, does wrong to Abraham, whose faith was sustained by this thought, — that it matters not whether he was dead or not who is called by the Lord; to whom it is an easy thing, even by a word, to raise the dead through his own power.

We have here also a type and a pattern of the call of us all, by which our beginning is set before our eyes, not as to our first birth, but as to the hope of future life, — that when we are called by the Lord we emerge from nothing; for whatever we may seem to be we have not, no, not a spark of anything good, which can render us fit for the kingdom of God. That we may indeed on the other hand be in a suitable state to hear the call of God, we must be altogether dead in ourselves. The character of the divine calling is, that they who are dead are raised by the Lord, that they who are nothing begin to be something through his power. The word call ought not to be confined to preaching, but it is to be taken, according to the usage of Scripture, for raising up; and it is intended to set forth more fully the power of God, who raises up, as it were by a nod only, whom he wills. The idea of commanding to existence, or of effecting, is given by many Commentators to the word καλοῦντος; but this seems not necessary. The simple notion of calling, naming, regarding, or representing, is more consistent with the passage, and with the construction of the sentence: and the various modes of rendering it, which critics have proposed, have arisen from not taking the word in its most obvious meaning. “The literal version is, and who calls things not existing as existing,” — και καλοῦντος τὰ μὴ ὄντα ὡς ὄντα. The reference is evidently to the declaration, “I have made thee the father of many nations.” This had then no real existence; but God represents it as having an existence already. Far-fetched meanings are sometimes adopted, when the plainest and the most obvious is passed by. — Ed.

Romans 4:18

18. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

18. Qui præter (vel supra) spem super spe credidit, ut esset “Ut esset:” this may indeed be rendered according to our version, “that he might become;” but the drift of the comment seems to favor the other view, that he believed that he should be, and not that he believed in order to be, or that he might be, the father of many nations εἰς τὸ γενέσθαι ἀυτὸν, “that he should be,” is the rendering of Hammond, Doddridge, and Stuart; and it is indeed what is consistent with the drift of the passage, and with what is recorded in Genesis. Wolfius says, that εἰς here does not signify the final cause, but the subject or the object of faith and hope; Abraham believed the promise, that he should be the father of many nations. — Ed. pater multarum gentium, secundum quod dictum erat, Sic erit semen tuum.

18. Who against hope, etc. If we thus read, the sense is, that when there was no probable reason, yea, when all things were against him, he yet continued to believe. And, doubtless, there is nothing more injurious to faith than to fasten our minds to our eyes, that we may from what we see, seek a reason for our hope. We may also read, “above hope,” and perhaps more suitably; as though he had said that by his faith he far surpassed all that he could conceive; for except faith flies upward on celestial wings so as to look down on all the perceptions of the flesh as on things far below, it will stick fast in the mud of the world. But Paul uses the word hope twice in this verse: in the first instance, he means a probable evidence for hoping, such as can be derived from nature and carnal reason; in the second he refers to faith given by God; This is a striking instance of the latitude of meaning which some words have in Scripture. Here hope, in the first instance, means the ground of hope; and in the second, the object of hope. So faith, in Romans 4:5, and in other places, must be considered as including its object, the gracious promise of God; for otherwise it will be a meritorious act, the very thing which the Apostle throughout repudiates with regard to man’s justification. Faith, as it lays hold on God’s promise of free acceptance and forgiveness, can alone, in the very nature of things, be imputed for righteousness: it is not indispensably necessary that the way, or medium, or the meritorious cause of acceptance and forgiveness, should be clearly known and distinctly seen; the gracious promise of God is enough, so that faith may become a justifying faith. for when he had no ground for hoping he yet in hope relied on the promise of God; and he thought it a sufficient reason for hoping, that the Lord had promised, however incredible the thing was in itself.

According to what had been said, etc. So have I preferred to render it, that it may be applied to the time of Abraham; for Paul meant to say, that Abraham, when many temptations were drawing him to despair, that he might not fail, turned his thoughts to what had been promised to him, “Thy seed shall equal the stars of heaven and the sands of the sea;” but he resignedly adduced this quotation incomplete, in order to stimulate us to read the Scriptures. The Apostles, indeed, at all times, in quoting the Scriptures, took a scrupulous care to rouse us to a more diligent reading of them.

Romans 4:19-22

19. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb:

19. Ac fide minime debilitatus, non consideravit suum ipsius corpus jam emortuum, centenaries quum fere esset, nec emortuam vulvam Saræ:

20. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

20. Nec vero in Dei promissionem nec emortuam vulvam Sarre: per incredulitatem disquisivit; sed roboratus est fide, tribuens gloriam Deo;

21. And being fully persuaded that, what he had promised, he was able also to perform.

21. Ac certe persuasus, quod ubi quid promisit, possit etiam præstare.

22. And therefore it was imputed to him for righteousness.

22. Ideo et imputatum illi est in justitiam.

19. In faith, etc. If you prefer to omit one of the negatives you may render it thus, “Being weak in faith, he considered not his own body,” etc.; but this makes no sense. He indeed shows now more fully what might have hindered, yea, and wholly turned Abraham aside from receiving the promise. A seed from Sarah was promised to him at a time when he was not by nature fit for generating, nor Sarah for conceiving. Whatever he could see as to himself was opposed to the accomplishment of the promise. Hence, that he might yield to the truth of God, he withdrew his mind from those things which presented themselves to his own view, and as it were forgot himself.

You are not however to think, that he had no regard whatever to his own body, now dead, since Scripture testifies to the contrary; for he reasoned thus with himself, “Shall a child be born to a man an hundred years old? and shall Sarah, who is ninety, bear a son?” But as he laid aside the consideration of all this, and resigned his own judgment to the Lord, the Apostle says, that he considered not, etc.; and truly it was a greater effort to withdraw his thoughts from what of itself met his eyes, than if such a thing came into his mind.

And that the body of Abraham was become through age incapable of generating, at the time he received the Lord’s blessing, is quite evident from this passage, and also from Genesis 17 and 18, so that the opinion of Augustine is by no means to be admitted, who says somewhere, that the impediment was in Sarah alone. Nor ought the absurdity of the objection to influence us, by which he was induced to have recourse to this solution; for he thought it inconsistent to suppose that Abraham in his hundredth year was incapable of generating, as he had afterwards many children. But by this very thing God rendered his power more visible, inasmuch as he, who was before like a dry and barren tree, was so invigorated by the celestial blessing, that he not only begot Isaac, but, as though he was restored to the vigor of age, he had afterwards strength to beget others. But some one may object and say, that it is not beyond the course of nature that a man should beget children at that age. Though I allow that such a thing is not a prodigy, it is yet very little short of a miracle. And then, think with how many toils, sorrows, wanderings, distresses, had that holy man been exercised all his life; and it must be confessed, that he was no more debilitated by age, than worn out and exhausted by toils. And lastly, his body is not called barren simply but comparatively; for it was not probable that he, who was unfit for begetting in the flower and vigor of age, should begin only now when nature had decayed.

The expression, being not weak in faith, take in this sense — that he vacillated not, nor fluctuated, as we usually do under difficult circumstances. There is indeed a twofold weakness of faith — one is that which, by succumbing to trying adversities, occasions a falling away from the supporting power of God — the other arises from imperfection, but does not extinguish faith itself: for the mind is never so illuminated, but that many relics of ignorance remain; the heart is never so strengthened, but that much doubting cleaves to it. Hence with these vices of the flesh, ignorance and doubt, the faithful have a continual conflict, and in this conflict their faith is often dreadfully shaken and distressed, but at length it comes forth victorious; so that they may be said to be strong even in weakness.

20. Nor did he through unbelief make an inquiry, etc. Though I do not follow the old version, nor Erasmus, yet my rendering is not given without reason. The Apostle seems to have had this in view, — That Abraham did not try to find out, by weighing the matter in the balance of unbelief, whether the Lord was able to perform what he had promised. What is properly to inquire or to search into anything, is to examine it through diffidence or mistrust, and to be unwilling to admit what appears not credible, without thoroughly sifting it. The verb is διεκρίθη, which Calvin renders “disquisivit.” The most common meaning of the verb is to hesitate, to doubt: it has the sense of exploring and examining, in the active voice, as in 1 Corinthians 11:31, but not in the passive — See Matthew 21:21, Mark 11:23, Acts 10:20. The version of Pareus is, “non disceptavit — he disputed not,” and also of Macknight But the fathers, and many moderns, such as Beza, Hammond, Stuart, and others, have rendered the sentence, “He doubted not:” Phavorinus says, as quoted by Poole, that διακρίνεσθαι, is to doubt, to hesitate, to dispute, to distrust, (diffidere.) — Ed. He indeed asked, how it could come to pass, but that was the asking of one astonished; as the case was with the virgin Mary, when she inquired of the angel how could that be which he had announced; and there are other similar instances. The saints then, when a message is brought them respecting the works of God, the greatness of which exceeds their comprehension, do indeed burst forth into expressions of wonder; but from this wonder they soon pass on to lay hold on the power of God: on the contrary, the wicked, when they examine a message, scoff at and reject it as a fable. Such, as you will find, was the case with the Jews, when they asked Christ how he could give his flesh to be eaten. For this reason it was, that Abraham was not reproved when he laughed and asked, how could a child be born to a man an hundred years old, and to a woman of ninety; for in his astonishment he fully admitted the power of God’s word. On the other hand, a similar laughter and inquiry on the part of Sarah were not without reproof, because she regarded not the promise as valid.

If these things be applied to our present subject, it will be evident, that the justification of Abraham had no other beginning than that of the Gentiles. Hence the Jews reproach their own father, if they exclaim against the call of the Gentiles as a thing unreasonable. Let us also remember, that the condition of us all is the same with that of Abraham. All things around us are in opposition to the promises of God: He promises immortality; we are surrounded with mortality and corruption: He declares that he counts us just; we are covered with sins: He testifies that he is propitious and kind to us; outward judgments threaten his wrath. What then is to be done? We must with closed eyes pass by ourselves and all things connected with us, that nothing may hinder or prevent us from believing that God is true.

But he was strengthened, etc. This is of the same import with a former clause, when it is said, that he was not weak in faith. It is the same as though he had said, that he overcame unbelief by the constancy and firmness of faith. “Doubt,” says Pareus, has two arguments — will God do this? and can God do this? Faith has also two arguments — God will do it, because He has promised; and he can do it, because He is omnipotent.” No one indeed comes forth a conqueror from this contest, but he who borrows weapons and strength from the word of God. From what he adds, giving glory to God, it must be observed, that no greater honor can be given to God, than by faith to seal his truth; as, on the other hand, no greater dishonor can be done to him, than to refuse his offered favor, or to discredit his word. It is hence the chief thing in honoring God, obediently to embrace his promises: and true religion begins with faith.

21. That what he had promised, etc. As all men acknowledge God’s power, Paul seems to say nothing very extraordinary of the faith of Abraham; but experience proves, that nothing is more uncommon, or more difficult, than to ascribe to God’s power the honor which it deserves. There is in deed no obstacle, however small and insignificant, by which the flesh imagines the hand of God is restrained from working. Hence it is, that in the slightest trials, the promises of God slide away from us. When there is no contest, it is true, no one, as I have said, denies that God can do all things; but as soon as anything comes in the way to impede the course of God’s promise, we cast down God’s power from its eminence. Hence, that it may obtain from us its right and its honor, when a contest comes, we ought to determine thus, — That it is no less sufficient to overcome the obstacles of the world, than the strong rays of the sun are to dissipate the mists. We are indeed wont ever to excuse ourselves, that we derogate nothing from God’s power, whenever we hesitate respecting his promises, and we commonly say, “The thought, that God promises more in his word than he can perform, (which would be a falsehood and blasphemy against him,) is by no means the cause of our hesitation; but that it is the defect which we feel in ourselves.” But we do not sufficiently exalt the power of God, unless we think it to be greater than our weakness. Faith then ought not to regard our weakness, misery, and defects, but to fix wholly its attention on the power of God alone; for if it depends on our righteousness or worthiness, it can never ascend to the consideration of God’s power. And it is a proof of the unbelief, of which he had before spoken, when we mete the Lord’s power with our own measure. For faith does not think that God can do all things, while it leaves him sitting still, but when, on the contrary, it regards his power in continual exercise, and applies it, especially, to the accomplishment of his word: for the hand of God is ever ready to execute whatever he has declared by his mouth.

It seems strange to me, that Erasmus approved of the relative in the masculine gender; for though the sense is not changed, we may yet come nearer to the Greek words of Paul. The verb, I know, is passive; The verb is, ἐπήγγελται, used here, and perhaps in one other place, Hebrews 12:26, in an active sense. It is usually found, in the sense of promising, in the middle voice, as in Mark 14:11; Acts 7:5; Hebrews 6:13, etc. It is an anomaly that is to be met with sometimes in Greek authors. — Ed. but the abruptness may be lessened by a little change.

22. And it was therefore imputed, As in a former instance in Romans 4:3, there is no nominative case to this verb: it is supplied by the sentence. This is the case not unfrequently in languages, such as Greek and Hebrew, in which the person is included in the verb itself. There is no nominative in the Welsh version, and there seems to be no need of it, Amhyny y cyvrivwyd iddo yn gyviawnder

“It is most true, as Paul says to the Romans, that by faith Abraham was justified, and not by obedience: but it is just as true what he says to the Hebrews, that it was by faith that Abraham obeyed.” — Chalmers. etc. It becomes now more clear, how and in what manner faith brought righteousness to Abraham; and that was, because he, leaning on God’s word, rejected not the promised favor. And this connection of faith with the word ought to be well understood and carefully remembered; for faith can bring us nothing more than what it receives from the word. Hence he does not become immediately just, who is imbued only with a general and confused idea that God is true, except he reposes on the promise of his favor.

Romans 4:23-25

23. Now it was not written for his sake alone, that it was imputed to him;

23. Non est autem scriptum propter ipsum tantum, imputatum fuisse illi;

24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

24. Sed etiam propter nos, quibus imputabitur credentibus in eum, qui excitavit lesum Dominum nostrum ex mortuis:

25. Who was delivered for our offences, and was raised again for our justification.

25. Qui traditus fuit propter delicta nostra, et excitatus propter nostram justificationem.

23. Now it was not written, etc. A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all.

We are, by this passage, reminded of the duty of seeking profit from the examples recorded in Scripture. That history is the teacher of what life ought to be, is what heathens have with truth said; but as it is handed down by them, no one can derive from it sound instruction. Scripture alone justly claims to itself an office of this kind. For in the first place it prescribes general rules, by which we may test every other history, so as to render it serviceable to us: and in the second place, it clearly points out what things are to be followed, and what things are to be avoided. But as to doctrine, which it especially teaches, it possesses this peculiarity, — that it clearly reveals the providence of God, his justice and goodness towards his own people, and his judgments on the wicked.

What then is recorded of Abraham is by Paul denied to have been written only for his sake; for the subject is not what belongs to the special call of one or of any particular person; but that way of obtaining righteousness is described, which is ever the same with regard to all; and it is what belonged to the common father of the faithful, on whom the eyes of all ought to be fixed.

If then we would make a right and proper use of sacred histories, we must remember so to use them as to draw from them sound doctrine. They instruct us, in some parts, how to frame our life; in others, how to strengthen faith; and then, how we are to be stirred up to serve the Lord. In forming our life, the example of the saints may be useful; and we may learn from them sobriety, chastity, love, patience, moderation, contempt of the world, and other virtues. What will serve to confirm faith is the help which God ever gave them, the protection which brought comfort in adversities, and the paternal care which he ever exercised over them. The judgments of God, and the punishments inflicted on the wicked, will also aid us, provided they fill us with that fear which imbues the heart with reverence and devotion.

But by saying, not on his account only, he seems to intimate, that it was written partly for his sake. Hence some think, that what Abraham obtained by faith was commemorated to his praise, because the Lord will have his servants to be forever remembered, according to what Solomon says, that their name will be blessed. (Proverbs 10:7.) But what if you take the words, not on his account only, in a simpler form, as though it were some singular privilege, not fit to be made an example of, but yet suitable to teach us, who must be justified in the same manner? This certainly would be a more appropriate sense.

24. Who believe on him, etc. I have already reminded you of the design of those periphrastic expressions: Paul introduced them, that he might, according to what the passages may require, describe in various ways the real character of faith — of which the resurrection of Christ is not the smallest part; for it is the ground of our hope as to eternal life. Had he said only, that we believe in God, it could not have been so readily learnt how this could serve to obtain righteousness; but when Christ comes forth and presents to us in his own resurrection a sure pledge of life, it then appears evident from what fountain the imputation of righteousness flows.

25. Who was delivered for our offences, It is διὰ τὰ παραπτώματα ἡμων, “for our offenses,” and διὰ τὴν δικαίωσιν ἡμων, “for our justification.” The preposition διὰ, has here clearly two meanings: the first signifies the reason why, and the second, the end for which. How is this to be known? By the character of the sentence, and by what is taught elsewhere. For, to which Johnson attaches forty meanings, is commonly understood here as having a different sense, and this is sufficiently indicated by what is connected with it. But in case a doubt arises, we have only to consult other passages in which the subject is handled.

Take the first instance — “for our offenses.” There are those who say that διὰ here means because of, or, on account of; and this, in order to evade the idea of a propitiation. The preposition, no doubt, has this sense; but is this its sense here? If the sentence itself be deemed insufficient to determine the question, (though to a plain reader it is,) let us see what is said elsewhere of Christ’s death in connection with our sins or offenses. He himself said, that he came “to give his life a ransom (λύτρον — a redeeming price) for many,” Matthew 20:28. It is said, that he “gave himself a ransom (ἀντίλυτρον — a redeeming price for another) for all,” 1 Timothy 2:6. It is expressly declared, that “Christ was once offered to bear the sins of many,” Hebrews 9:28. And more to the purpose still, if possible, is the testimony of John, when he says that Christ “is the propitiation (ἱλασμός — expiation) for our sins,” 1 John 2:2. Now, can it be that we can give any other meaning to the text, than that God delivered his Son as a sacrifice for our offenses? This is the doctrine of Scripture throughout. — Ed. etc. He expands and illustrates more at large the doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds directed to Christ, but also to have it distinctly made known how he attained salvation for us. And though Scripture, when it treats of our salvation, dwells especially on the death of Christ, yet the Apostle now proceeds farther: for as his purpose was more explicitly to set forth the cause of our salvation, he mentions its two parts; and says, first, that our sins were expiated by the death of Christ, — and secondly, that by his resurrection was obtained our righteousness. But the meaning is, that when we possess the benefit of Christ’s death and resurrection, there is nothing wanting to the completion of perfect righteousness. By separating his death from his resurrection, he no doubt accommodates what he says to our ignorance; for it is also true that righteousness has been obtained for us by that obedience of Christ, which he exhibited in his death, as the Apostle himself teaches us in the following chapter. But as Christ, by rising from the dead, made known how much he had effected by his death, this distinction is calculated to teach us that our salvation was begun by the sacrifice, by which our sins were expiated, and was at length completed by his resurrection: for the beginning of righteousness is to be reconciled to God, and its completion is to attain life by having death abolished. Paul then means, that satisfaction for our sins was given on the cross: for it was necessary, in order that Christ might restore us to the Father’s favor, that our sins should be abolished by him; which could not have been done had he not on their account suffered the punishment, which we were not equal to endure. Hence Isaiah says, that the chastisement of our peace was upon him. (Isaiah 53:5.) But he says that he was delivered, and not, that he died; for expiation depended on the eternal goodwill of God, who purposed to be in this way pacified.

And was raised again for our justification. As it would not have been enough for Christ to undergo the wrath and judgment of God, and to endure the curse due to our sins, without his coming forth a conqueror, and without being received into celestial glory, that by his intercession he might reconcile God to us, the efficacy of justification is ascribed to his resurrection, by which death was overcome; not that the sacrifice of the cross, by which we are reconciled to God, contributes nothing towards our justification, but that the completeness of his favor appears more clear by his coming to life again. Christ is said here to have been raised from the dead by God, as well as delivered into death. “However much of the import of this,” says Chalmers, “may have escaped the notice of an ordinary reader, it is pregnant with meaning of the weightiest importance. You know that when the prison door is opened to a criminal, and that by the very authority which lodged him there, it envinces that the debt of his transgression has been rendered, and that he stands aquitted of all it’s penalties. It was not for his own, but for our offenses that Jesus was delivered unto the death, and that his body was consigned to the imprisonment of the grave. And when an angel descended from heaven, and rolled back the great stone from the door of the sepulchre, this speaks to us, that the justice of God is satisfied, that the ransom of our iniquity has been paid, that Christ has rendered a full discharge of all the debt for which he undertook as the great surety between God and the sinners who believe in him.” — Ed.

But I cannot assent to those who refer this second clause to newness of life; for of that the Apostle has not begun to speak; and further, it is certain that both clauses refer to the same thing. For if justification means renovation, then that he died for our sins must be taken in the same sense, as signifying that he acquired for us grace to mortify the flesh; which no one admits. Then, as he is said to have died for our sins, because he delivered us from the evil of death by suffering death as a punishment for our sins; so he is now said to have been raised for our justification, because he fully restored life to us by his resurrection: for he was first smitten by the hand of God, that in the person of the sinner he might sustain the misery of sin; and then he was raised to life, that he might freely grant to his people righteousness and life. “Either therefore as the evidence of the acceptance of his suffering as our substitute, or as a necessary step toward securing the application of their merit to our benefit, the resurrection of Christ was essential to our justification.” — Professor Hodge He therefore still speaks of imputative justification; and this will be confirmed by what immediately follows in the next chapter.

CHAPTER 5

Romans 5:1-2

1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

1. Iustificatus ergo ex fide, pacem habemus apud Deum per Dominum nostrum Iesum Christum;

2. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

2. Per quem accessum habiumus fide in gratiam istam in qua stetimus, et gloriamur super spe gloriæ Dei.

CHAPTER 4

Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.

First: Abraham was justified by faith.

1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

4-5. Now to him that worketh--as a servant for wages.

is the reward not reckoned of grace--as a matter of favor.

but of debt--as a matter of right.

6-8. David also describeth--"speaketh," "pronounceth."

the blessedness of the man unto whom the Lord imputeth righteousness without works--whom, though void of all good works, He, nevertheless, regards and treats as righteous.

9-12. Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."

13-15. For the promise, &c.--This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.

that he should be the heir of the world--or, that "all the families of the earth should be blessed in him."

was not to Abraham or to his seed through the law--in virtue of obedience to the law.

but through the righteousness of faith--in virtue of his simple faith in the divine promises.

16-17. Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."

18-22. Who against hope--when no ground for hope appeared.

believed in hope--that is, cherished the believing expectation.

that he might become the father of many nations, according to that which was spoken, So shall thy seed be--that is, Such "as the stars of heaven," Ge 15:5.

23-25. Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

Jew. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? - The κατα σαρκα, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision; on which the Jew would found his right to peculiar blessings. That this is the meaning of κατα σαρκα, according to the flesh, Dr. Taylor has proved by a collation of several parallel scriptures, which it is not necessary to produce here. We may, therefore, suppose the Jew arguing thus: But you set your argument on a wrong footing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind from Abraham, who is our father; and we have a right to the blessings of God's peculiar kingdom, in virtue of the promise made to him; his justification is the ground of ours. Now what shall we make of his case, on your principles? Of what use was his obedience to the law of circumcision, if it did not give him a right to the blessing of God? And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, Rom 3:27, he might ascribe his justification to something in himself; and, consequently, so may we too, in his right; and if so, this will exclude all those who are not circumcised as we are.

For if Abraham were justified by works - The Jew proceeds: - I conclude, therefore, that Abraham was justified by works, or by his obedience to this law of circumcision; and, consequently, he has cause for glorying, καυχημα, to exult in something which he has done to entitle him to these blessings. Now, it is evident that he has this glorying, and consequently that he was justified by works.

Apostle. But not before God - These seem to be the apostle's words, and contain the beginning of his answer to the arguments of the Jew, as if he had said: - Allowing that Abraham might glory in being called from heathenish darkness into such marvellous light, and exult in the privileges which God had granted to him; yet this glorying was not before God as a reason why those privileges should be granted; the glorying itself being a consequence of these very privileges.

For, what saith the Scripture? - The Scriptural account of this transaction, Gen 15:6, is decisive; for there it is said, Abraham believed God, and it was counted, ελογισθη, it was reckoned to him for righteousness, εις δικαιοσυνην, for justification.

Now to him that worketh is the reward not reckoned of grace, but of debt - Therefore, if Abraham had been justified by works, the blessings he received would have been given to him as a reward for those works, and consequently his believing could have had no part in his justification, and his faith would have been useless.

But to him that worketh not - Which was the case with Abraham, for he was called when he was ungodly, i.e. an idolater; and, on his believing, was freely justified: and, as all men have sinned, none can be justified by works; and, therefore, justification, if it take place at all, must take place in behalf of the ungodly, forasmuch as all mankind are such. Now, as Abraham's state and mode in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God; and this is precisely the state of Jews and Gentiles at present; there can be no other mode of justification than by faith in that Christ who is Abraham's seed, and in whom, according to the promise, all the nations of the earth are to be blessed.

It is necessary to observe here, in order to prevent confusion and misapprehension, that although the verb δικαιοω has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a person into the favor of God. See these different acceptations cited in the note on Rom 1:17 (note), and particularly under No. 7. It is also necessary to observe, that our translators render the verb λογιζομαι differently in different parts of this chapter. It is rendered counted, Rom 4:3, Rom 4:5; reckoned, Rom 4:4, Rom 4:9, Rom 4:10; imputed, Rom 4:6, Rom 4:8, Rom 4:11, Rom 4:22-24. Reckoned is probably the best sense in all these places.

Even as David also, etc. - David, in Psa 32:1, Psa 32:2, gives us also the true notion of this way of justification, i.e. by faith, without the merit of works, where he says: -

Blessed are they whose iniquities are forgiven - That is, the man is truly happy whose iniquities αι ανομιαι, whose transgressions of the law are forgiven; for by these he was exposed to the most grievous punishment. Whose sins, αι αμαρτιαι, his innumerable deviations from the strict rule of truth and righteousness, are covered - entirely removed out of sight, and thrown into oblivion. See the meaning of the word sin in the note on Gen 13:13 (note).

Blessed is the man to whom the Lord will not impute sin - That man is truly happy to whose charge God does not reckon sin; that is, they alone are happy who are redeemed from the curse of the law and the consequence of their ungodly life, by having their sins freely forgiven, through the mercy of God.

Cometh this blessedness - upon the circumcision only - The word μονον, only, is very properly supplied by our translators, and indeed is found in some excellent MSS., and is here quite necessary to complete the sense. The apostle's question is very nervous. If this pardon, granted in this way, be essential to happiness - and David says it is so - then is it the privilege of the Jews exclusively? This cannot be; for, as it is by the mere mercy of God, through faith, the circumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy, then of course the same blessedness may be offered to the Gentiles who believe in the Lord Jesus. And this is evident; for we say, following our own Scriptures, that faith was reckoned to Abraham for righteousness; he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him εις δικαιοσυνην, in reference to his justification; he brought faith when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.

How was it then reckoned? - In what circumstances was Abraham when this blessing was bestowed upon him? When he was circumcised, or before?

Not in circumcision, but in uncircumcision - Faith was reckoned to Abraham for justification, as we read Gen 15:6, (see the note on Gen 15:6); but circumcision was not instituted till about fourteen or fifteen years after, Gen 17:1, etc.; for faith was reckoned to Abraham for righteousness or justification at least one year before Ishmael was born; compare Genesis 15, and 16. At Ishmael's birth he was eighty-six years of age, Gen 16:16; and, at the institution of circumcision, Ishmael was thirteen, and Abraham ninety-nine years old. See Gen 17:24, Gen 17:25; and see Dr. Taylor.

And he received the sign of circumcision, a seal, etc. - So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Gen 17:2-15, is the same with that, Gen 12:2, Gen 12:3; Gen 15:5, etc.; for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, Gal 3:8 : The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle's argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from Gen 17:1-11, that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor.

There is nothing more common in the Jewish writers than the words אוה oth, Sign, and חותם chotham, Seal, as signifying the mark in the flesh, by the rite of circumcision; see on Gen 4:15 (note). Sohar Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. Targum, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. Yalcut Rubeni, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. Shemoth Rabba, sec. 19, fol. 118: Ye shall not eat the passover unless the Seal of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.

And the father of circumcision - He is also the head and representative of all the circumcision of all the Jews who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for this was the faith that Abraham had before he received circumcision. For, the covenant being made with Abraham while he was a Gentile, he became the representative of the Gentiles, and they primarily were included in that covenant, and the Jews were brought in only consequentially; but salvation, implying justification by faith, originally belonged to the Gentiles; and, when the Gospel came, they laid hold on this as their original right, having been granted to them by the free mercy of God in their father and representative, Abraham. So that the Jews, to be saved, must come under that Abrahamic covenant, in which the Gentiles are included. This is an unanswerable conclusion, and must, on this point, for ever confound the Jews.

For the promise, that he should be the heir of the world - This promise intimated that he should be the medium through whom the mercy of God should be communicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheritance; because in him all nations of the earth are blessed: this must therefore relate to their being all interested in the Abrahamic covenant; and every person, now that the covenant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.

For, if they which are of the law be heirs - If the Jews only be heirs of the promise made to Abraham, and that on the ground of prior obedience to the law, then faith is made void - is entirely useless; and the promise, which was made to faith, is made of none effect.

Because the law worketh wrath - For law νομος, any law, or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath, οργην, punishment, for the disobedient. Law necessarily subjects the transgressor to punishment; for where no law is - where no rule of duty is enacted and acknowledged, there is no transgression; and where there is no transgression there can be no punishment, for there is no law to enforce it. But the Jews have a law, which they have broken; and now they are exposed to the penal sanctions of that law; and, if the promises of pardon without the works of the law, do not extend to them, they must be finally miserable, because they have all broken the law, and the law exacts punishment. This was a home stroke, and the argument is unanswerable.

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

As it is written, I have made thee a father - That Abraham's being a father of many nations has relation to the covenant of God made with him, may be seen, Gen 17:4, Gen 17:5 : Behold my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be Abraham, for a father of many nations have I made thee, i.e. he was constituted the head of many nations, the Gentile world, by virtue of the covenant, which God made then with him.

God, who quickeneth the dead, etc. - God is the most proper object of trust and dependence; for being almighty, eternal, and unchangeable, he can even raise the dead to life, and call those things which be not as though they were. He is the Creator, he gave being when there was none; he can as infallibly assure the existence of those things which are not, as if they were already actually in being. And, on this account, he can never fail of accomplishing whatsoever he has promised.

Who against hope believed in hope - The faith of Abraham bore an exact correspondence to the power and never-failing faithfulness of God; for though, in the ordinary course of things, he had not the best foundation of hope, yet he believed that he should be the father of many nations, according to that which was spoken; namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.

He considered not his own body now dead - He showed at once the correctness and energy of his faith: God cannot lie; Abraham can believe. It is true that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfill his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed; that he had, as yet, no child by Sarah; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren before. All these were so many reasons why he should not credit the promise; yet he believed; therefore it might be well said, Rom 4:20, that he staggered not at the promise, though every thing was unnatural and improbable; but he was strong in faith, and, by this almost inimitable confidence, gave glory to God. It was to God's honor that his servant put such unlimited confidence in him; and he put this confidence in him on the rational ground that God was fully able to perform what he had promised.

And being fully persuaded - πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfill his promise and his power enabled him to do it.

And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness, for a title to the Divine blessing, which, otherwise, having been an idolater, he had no right to."

Abraham's strong faith in the promise of the coming Savior, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of another, was imputed or reckoned to him for justification; but it, i.e. his faith in God. His faith was fully persuaded of the most merciful intentions of God's goodness; and this, which, in effect, laid hold on Jesus Christ, the future Savior, was the means of his justification; being reckoned unto him in the place of personal righteousness, because it laid hold on the merit of Him who died to make an atonement for our offenses, and rose again for our justification.

Now it was not written for his sake alone - The fact of Abraham's believing and receiving salvation through that faith is not recorded as a mere circumstance in the patriarch's life, intended to do him honor: see Rom 4:24.

But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus, or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.

Who was delivered for our offenses - Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose could He, who is innocence itself, be delivered for our offenses?

And was raised again for our justification - He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered, and taken with him our human nature, as the first-fruits of the resurrection of mankind.

1. From a careful examination of the Divine oracles it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a Propitiation through Faith in His Blood, Rom 3:25. For when we were yet without strength, in due time Christ Died For the Ungodly, Rom 5:6. And when we were Enemies, we were Reconciled to God by the Death of his Son, Rom 5:10. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Eph 1:7. Christ hath loved us, and Given Himself for Us, an Offering and a Sacrifice to God for a sweet-smelling savour, Eph 5:2. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Col 1:14. And having made Peace Through the Blood of his Cross, in the Body of His Flesh, through Death, Col 1:20, Col 1:22. Who Gave Himself a Ransom for all, 1Tim 2:6. Who Gave Himself for Us, that he might Redeem us from all iniquity, Tit 2:14. By which will we are sanctified, through the Offering of the Body of Jesus Christ, Heb 10:10. So Christ was once Offered to Bear the Sins of many, Heb 9:28. See also Eph 2:13, Eph 2:16; 1Pet 1:18, 1Pet 1:19; Rev 5:9. But it would be transcribing a very considerable part of the New Testament to set down all the texts that refer to this most important and glorious truth.

2. And as his death was an atonement for our sins, so his resurrection was the proof and pledge of our eternal life. See 1Cor 15:17; 1Pet 1:3; Eph 1:13, Eph 1:14, etc.,etc.

3. The doctrine of justification by faith, which is so nobly proved in the preceding chapter, is one of the grandest displays of the mercy of God to mankind. It is so very plain that all may comprehend it; and so free that all may attain it. What more simple than this? Thou art a sinner, in consequence condemned to perdition, and utterly unable to save thy own soul. All are in the same state with thyself, and no man can give a ransom for the soul of his neighbor. God, in his mercy, has provided a Savior for thee. As thy life was forfeited to death because of thy transgressions, Jesus Christ has redeemed thy life by giving up his own; he died in thy stead, and has made an atonement to God for thy transgressions; and offers thee the pardon he has thus purchased, on the simple condition, that thou believe that his death is a sufficient sacrifice, ransom, and oblation for thy sin; and that thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, thy faith in that sacrifice shall be imputed to thee for righteousness; i.e. it shall be the means of receiving that salvation which Christ has bought by his blood.

4. The doctrine of the imputed righteousness of Christ, as held by many, will not be readily found in this chapter, where it has been supposed to exist in all its proofs. It is repeatedly said that Faith is imputed for righteousness; but in no place here, that Christ's obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was broken; but, after it was broken, it required death. Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the transgressions of the world but Jesus Christ. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption; and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be righteous and obedient; this is consequent on the immaculate purity of his nature: but his death was not a necessary consequent. As the law of God can claim only the death of a transgressor - for such only forfeit their right to life - it is the greatest miracle of all that Christ could die, whose life was never forfeited. Here we see the indescribable demerit of sin, that it required such a death; and here we see the stupendous mercy of God, in providing the sacrifice required. It is therefore by Jesus Christ's death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law we know; without which he could not have been qualified to be our mediator; but we must take heed lest we attribute that to obedience (which was the necessary consequence of his immaculate nature) which belongs to his passion and death. These were free-will offerings of eternal goodness, and not even a necessary consequence of his incarnation.

5. This doctrine of the imputed righteousness of Christ is capable of great abuse. To say that Christ's personal righteousness is imputed to every true believer, is not Scriptural: to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfillment of all moral duties, is neither Scriptural nor true: that he has died in our stead, is a great, glorious, and Scriptural truth: that there is no redemption but through his blood is asserted beyond all contradiction; in the oracles of God. But there are a multitude of duties which the moral law requires which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, etc., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfill them to God's glory, the edification of his neighbor, and his own eternal profit. The salvation which we receive from God's free mercy, through Christ, binds us to live in a strict conformity to the moral law; that law which prescribes our manners, and the spirit by which they should be regulated, and in which they should be performed. He who lives not in the due performance of every Christian duty, whatever faith he may profess, is either a vile hypocrite, or a scandalous Antinomian.

That our father Abraham hath found - Acceptance with God. According to the flesh - That is, by works.

The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.

Abraham believed God - That promise of God concerning the numerousness of his seed, Gen 15:5,7; but especially the promise concerning Christ, Gen 12:3, through whom all nations should be blessed. And it was imputed to him for righteousness - God accepted him as if he had been altogether righteous. Gen 15:6.

Now to him that worketh - All that the law requires, the reward is no favour, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding, and must affect every individual person.

But to him that worketh not - It being impossible he should without faith. But believeth, his faith is imputed to him for righteousness - Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice ; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.

So David also - David is fitly introduced after Abraham, because be also received and delivered down the promise. Affirmeth - A man is justified by faith alone, and not by works. Without works - That is, without regard to any former good works supposed to have been done by him.

Happy are they whose sins are covered - With the veil of divine mercy. If there be indeed such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours! Psalm 32:1,2.

This happiness - Mentioned by Abraham and David. On the circumcision - Those that are circumcised only. Faith was imputed to Abraham for righteousness - This is fully consistent with our being justified, that is, pardoned and accepted by God upon our believing, for the sake of what Christ hath done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be "imputed to us for righteousness," as it is the sole condition of our acceptance. We may observe here, forgiveness, not imputing sin, and imputing righteousness, are all one.

Not in circumcision - Not after he was circumcised; for he was justified before Ishmael was born, Gen 15:1 - 21; but he was not circumcised till Ishmael was thirteen years old, Gen 17:25.

And - After he was justified. He received the sign of circumcision - Circumcision, which was a sign or token of his being in covenant with God. A seal - An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised. Who believe in uncircumcision - That is, though they are not circumcised.

And the father of the circumcision - Of those who are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.

The promise, that he should be the heir of the world - Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham

If they only who are of the law - Who have kept the whole law. Are heirs, faith is made void - No blessing being to be obtained by it; and so the promise is of no effect.

Because the law - Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.

Therefore it - The blessing. Is of faith, that it might be of grace - That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.

Before God - Though before men nothing of this appeared, those nations being then unborn. As quickening the dead - The dead are not dead to him and even the things that are not, are before God. And calling the things that are not - Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Gen 17:5.

The Apostle shows the power and excellence of that faith to which he ascribes justification. Who against hope - Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us. So shall thy seed be - Both natural and spiritual, as the stars of heaven for multitude. Gen 15:5.

On his account only - To do personal honour to him.

But on ours also - To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that, " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith. Who raised up Jesus from the dead - As he did in a manner both Abraham and Sarah. If we believe on him who raised up Jesus - God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, with regard to Abraham, which would naturally affect the Jews most.

Who was delivered - To death. For our offences - As an atonement for them. And raised for our justification - To empower us to receive that atonement by faith.

1. WHat shall we say then that Abraham our father, as pertaining to the flesh , hath found?

These words may either be refer'd to Father, and then they import no more, but that Abraham was their Father according to the Flesh, Rom. 9.5. Or else they may be refer'd to the following word Found. And then the Question is, What hath Abraham Found▪ i. e. Got or attain'd according to the Flesh. The Sence is, What hath he gotten by his Righteousness, which stands in Works, and are done in the Flesh? Abraham obtain'd not Righteousness by any Works Ceremonial or Moral: So the word Flesh is taken, vid. Phil. 3.3, 4. when under the word Flesh came Circumcision, our own Righteousness, which is by the Law, or whatsoever is or may be oppos'd to that Righteousness which is by the Faith of Christ.

The Apostle proceeds to Prove his main Conclusion, Ch. 3.28. which is, that a Sinner is Iustified by Faith without Works, from the example of Abraham. He was a Man that▪ had Faith and Works both; yet he was Iustified by Faith, and not by Works; and who doubts, but the Children are Justified after the same manner that their Father was: There is but one way of Justification; this is the Connexion.

Marginal references: [illegible: 1 span]. 2.

2. For if Abraham were justified by works, he hath whereof to glory , but not before God .

He hath Cause or Matter of Glorying and Boasting; he hath something from whence he may take Occasion of so doing.

Something must be supplied to fill up the Sence, i. e. He hath nothing whereof to glory before God. The Argument of the Apostle might be thus form'd: If Abraham had obtain'd Iustification by Works, he should have had somewhat whereof he might glory before God; but he had nothing whereof to glory before God: Therefore he was not Iustifified by Works. God's way of justifying Sinners is such, as shuts out all glorying and boasting, as he had before laid down, Ch. 3.27.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

3. For what saith the Scripture ? Abraham believed God , and it was counted unto him for righteousness .

The Scripture refer'd to, is in Gen. 15.6. The Apostle a little varies the Words; in Genesis 'tis, He believed in God, but here He believed God: Again in Genesis 'tis exprest Actively, He imputed it to him for Righteousness ▪ but here Passively, It was imputed to him for Righteousness. The Answer is, That the Apostle in both follow'd the Septuagint, which was then more in use than the Hebrew Text; and both are capable of an easy Reconciliation, the Difference being more in sound than in sence.

i. e. The Promises of God, that He would be his Shield, and exceeding great Reward, Gen. 15.1. That He would give him an Heir of his Body, ver. 4. That He would multiply his Seed, ver. 5. whereby he understood not only his Fleshly Seed, but also the Messiah, the Saviour of the World, which was to come of his Loyns; He took on him the Seed of Abraham, Heb. 2.16. and besides these Promises in Gen. 15. He believed that Promise which was made him Gen. 12.3. That in him and his Seed, All Families of the Earth should be blessed. That in these Promises the Messiah is understood, is evident from Gal. 3.8, 16. and that Abraham had an Eye to him is Evident, without exception, from Iohn. 8.56.

i. e. He was Justified thereby, to have Faith imputed for Righteousness, and to be Iustified by Faith is the same thing. Faith is not our Righteousness materially, but Objectively and Organically, as it apprehends, and implys the Righteousness of Christ, which is the Matter of our Iustification. Our Adversaries the Papists, oppose the Imputation of Christ's Righteousness to Us; they Cavil at the very Word, and call it a Putative Righteousness; and yet the Apost[illegible: 1 letter]e useth the Word Ten times in this Chapter, and in the same Sence that we take it. But, How shall we Reconcile our Apostle with Saint Iames, about the manner of Abraham's Justification: He sayes expresly▪ Iames 2.21. That Abraham our Father was Iustified by Works, when he Offered his Son Isaac; and thence he infers, ver. 24. That By Works a man is justified, and not by Faith only. They are easily Reconcil'd, forasmuch as the One Discourseth of the Cause of our Justification before God; the Other of the Signs of Justification before Men. The One speaks of the Imputation of Righteousness; the Other of the Declaration of Righteousness. The One speaks of the Office of Faith; the Other of the Quality of Faith. The One speaks of the Justification of the Person; the Other of the Faith of that Person. The One speaks of Abraham, to be Justified; the Other of Abraham already Justified.

4. Now to him that worketh , is the reward not reckoned of grace, but of debt .

i. e. To him that Worketh, with a design or intent to Obtain or Merit Justification by his Works, for else he that Believeth, also Worketh; only he is said not to Work, Secundum quid, after a sort, to the end or intent that he might Merit by it.

He speaks this by way of Supposition, in case he should have Fulfill'd the condition of perfect Obedience: And yet to speak Properly, there is no Reward, as a due Debt from God to him that Worketh, Rom. 11.35. only he speaks after the manner of Men, and useth a Civil Maxime, taken from Humane Affairs.

He proceeds to prove, That Abraham was not Justified by Works, but by Faith, and free Grace, and so had no cause of Boasting. This he Illustrates by a Comparison betwixt one that Worketh, and one that Worketh not, but Believeth.

Marginal references: Chap. 11.6.

5. But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness .

i. e. To him that Worketh, not to the end or intent before-mentioned, or with respect to Justification, but takes the other way to be Justified and Saved, and that is the way of Believing.

That makes him, who is wicked in himself, Just and Righteous in Christ, or Justifies him that was ungodly; but after Justification is made Godly. By ungodly, some would understand such as want that Perfection of Godliness, as they may build the Hopes of Justification upon; because the Proposition is drawn from the Instance of Abraham, a Man not void of Godliness.

Not considered in its self as a Work, but in relation to Christ, the Object of it; and as an Act of Receiving and Applying him; as Eating nourisheth, though it be the Meat that doth it. So▪ &c.

6. Even as David also describeth the blessedness of the Man unto whom God imputeth righteousness without works.

Here it may be Obj[illegible: 2 letters]ted, that David no where say[illegible: 1 letter] ▪ That he is Blessed unto whom God imputeth Righteousness without Works. A. Though the Words be no where Extant in David, yet the Sence is, as appears in what follows.

To the Example of Abraham taken from Moses, he adjoyns the Testimony of David, that so he might more fully prove what he had A[illegible: 1 letter]serted, Ch. 3.21. Both the One and the Other were of great Authority amongst the Iews ▪

Marginal references: Or, Blessedness to be that mans.

7. Saying, Blessed are they whose iniquities are [illegible: 1 letter]orgiven , and whose sins are covered.

This Testimony is taken out of Psal. 32.1. and it is well enough Accommodated to the Occasion for those two, to remit Sin, and to impute Righteousness are inseparable. The one is put here Figuratively for the other: They mistake, who take Occasion from hence, to make Iustification to consist only in Remission of Sin: The Text will not bear it. The Apostle's Design is, not hereby to declare the full Nature of Justification, which he had done before; but only to Prove the Freedom of it, from any Respect to Works, in the instance of this principal and Essential part of it. Remission of Sin, to the Imputation of Righteousness, differ, as the Cause, and the Effect. Remission of Sin, presupposeth Imputation of Righteousness; and he that hath his Sins remitted, hath Christ's Righteousness [illegible: 1 letter]irst imputed, that so they may be remitted and forgiven to Sinners.

8. Blessed is the man to whom the Lord will not impute sin .

The same thing is exprest three several wayes; there are three Things in Sin, to be Consider'd: 1. There is an Offence against God, which is said to be Forgiven. 2. There is a Filthiness in Sin, which is said to be Covered. 3. There is Guilt in it, which is said not to be imputed.

9. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness.

This word Cometh, is not in the Original, but it is aptly inserted by our Translators.

Circumcision again is put for the Circumcis'd, and Vncircumcision for the Uncircumcis'd, vid. Rom. 2.28.

q. d. This we have Prov'd, and it is on all hands confest, That Abraham's Faith was reckon'd to him for Righteousness: Now therefore, the Question is, Whither this Blessedness of Justification belong to the Circumcis'd only, or to the Uncircumcis'd also.

10. How was it then reckoned? when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision .

And if this be the Question, the way to Resolve it, is, To Consider in what Circumstances Abraham was, when his Faith was thus reckoned to him for Righteousness; it was a long time before he was Circumcis'd. The Promise to which Abraham's Faith had Respect, was made to him Fourteen Years at least, before his Circumcision: Compare Gen. 15.2. and 17.24, 25. Also, vid. Gen. 16.16. If the Blessedness therefore of Iustification, was not Annext to Circumcision, the Gentiles are no less capable of it than the Iews,

11. And he receiv'd the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed to them also.

Or Circumcision which is a Sign. Two Things are here Affirm'd of circumcision: 1. That it was a Sign; Of what? Of the circumcision of the Heart, of original Sin and its Cure. 2. That it was a Seal; Of what? Of the Righteousness of Faith: Of the meaning of which, see the Notes on ch. 1.17. This is a Periphrasis of the Covenant of Grace, wherein Righteousness is promis'd, and made over to us in a way of Believing: And this is not the only Place where the Righteousness of Faith is put for the New-Covenant, vid. Rom. 10.6. and the Notes there. Circumcision is called a Seal, because it was a Confirmation of the Covenant of Grace, and the Righteousness therein promis'd. The common Use of a Seal amongst Men is to Confirm and Ratify a Matter, and make it more Firm and Sure: It is joyn'd often with an Earnest, which is for the same end and purpose. The Corinthians Conversion is said to be the Seal of Paul's Apostleship, i. e. It was a Confirmation of i[illegible: 1 letter] and made it more Evident that he was Sent of God. What the Apostle sayes of an Oath, that we may say of a Seal; It is for Confirmation, and for putting things out of Controversy. When God made a Promise to Abraham, He Confirm'd it with an Oath; and when He made a Covenant with him, and with his Seed, He Confirm'd it by a Seal, and that was Circumcision; which he calls in Genesis the Covenant of God, and here the Seal thereof. And what is said of circumcision, is not spoken of it barely as circumcision, but as a Sacrament; and it shews the Nature and Use of all Sacraments, both of the Old-Testament and New; that they are Seals of the New Covenant. That which the Apostle mentions here of circumcision, hath nothing Proper and Peculiar in it to circumcision as such; but it may, with equal Reason, be apply'd to any other Sacrament; It belongs as well to the Passover, yea to Baptism, and the Lords Supper, e. g. The Apostle first calls Circumcision a Sign, so was the Passover, so is Baptism, and the Lords Supper. Again, he calls it A Seal of the Righteousness of Faith, or of the New-Covenant, as before. And so is each of the other Sacraments; take for instance the Lords-Supper: Our Saviour calls the Cup therein the New-Testament or Covenant, that is, It is a Seal and Confirmation thereof. And what is here Affirm'd of Abraham, may be Affirm'd as well of the Eunuch, or the Iayhor, or any Baptiz'd Person; he receiv'd the Sign of Baptism, a Seal of the Righteousness of Faith, and of Remission of Sins, &c.

i. e. That he might be Known or Declared to be the Father of such; see the like Phrase Mat. 5.45. Though many of the Fathers did Believe before Abraham, yet none of them are said to be the Fathers of the Faithful, as Abraham was, because God made to none of them the like Promise, concerning their Posterity, as he did to Abraham. See the next Verse.

Marginal references: Gen. 17.10.

12. And the father of circumcision to them who are not of the circumcision onely, but who also walk in the steps of that faith of our father Abraham , which he had being yet uncircumcised.

The former Verse tells you he was the Father of the Believing Gentiles, for the Covenant was made with him, for all his Believing Seed, when he was Vncircumcised, which shews, That Righteousness is, and may be imputed to them also, without any outward Circumcision; and then he is the Father of the Believing Iews; especially of as many of them, as unto circumcision, do add the Imitation of his Faith. Who (besides circumcision which they deriv'd from him) do also Transcribe his divine Copy, and follow his Example of Faith and Obedience: That leave their Sins, as he did his Country; that Believe all God's Promises, and adhere to him against all Temptations to the contrary.

13. For the promise that he should be the heir of the world, was not to Abraham , or to his seed through the law, but through the righteousness of faith .

Some by the World do understand, the World of the Faithful, or Believers dispersed over all the World: And so in Effect it is the same which he said before, Tha[illegible: 1 letter] Abraham should be the Father of all that Believe, whither of the circumcision or uncircumcision. Others by the World, do understand the Land of Canaan; under which also, Heaven was typically Promised and Comprehended, vid. Heb. 4.3. and 11.9, 10, 16. This by a Synecdoche, is put for all the World; and so also Tabor and Hermon are put for the East and West of the whole World, Psal. 89.12. This was promis'd to Abraham, and to his Seed, Gen. 12.7. and 15.18.

i. e. It was not made to Abraham, because he had merited it by keeping the Law; but because he had believed God, and obtain'd the Righteousness of Faith. In the whole Verse is couch'd an Argument for Iustification by Faith without Works, which is the Apostles drift; and it may be thus form'd, If the Promise of Inheritance to Abraham and his Seed, was to be accomplisht not by Legal Obedience, but by the Righteousness of Faith; then it follows, That We are Iustified by Faith, and not by Works; but the Promise of Inheritance to Abraham and his Seed, was to be Accomplish't, not by the Law, but by the Righteousness of Faith.

Marginal references: Or w[illegible: 1 letter]s made to [illegible: 1 word] or his Gal. 3.16▪

14. For if they which are of the law be heirs , faith is made void , and the promise made of none effect .

Compare this with Gal. 3.9, 10. There the Apostle sorts them that seek Righteousness and Salvation into two kinds. First, Some are of Faith, and they are such as seek Salvation in that way. Again, Others are of the Works of the Law, and they are such as seek Salvation by means thereof. These Phrases of the Law, and of the Works of the Law, are all one.

That is of the Promises of God; of the Heavenly Rest, of which as before, Canaan was a Type.

i. e. If they which seek the Inheritance of the Law, can by the Law obtain it, then there is no use of Faith: To what end should we by Faith go out of our selves to seek Righteousness and Salvation in Christ, if we could obtain it by the Legal Obedience. See the like, Gal. 5.4.

i. e. The Promise it self, which was made to Abraham, and his Seed; that also is ineffectual, and brought to nought; no Man shall be Saved by it. For as much as the Law can bring no Man to the Obtaining of what is promis'd.

i. e. If they that trust to the Fulfilling of the Law, be Heirs of the Promise of God, and so the Inheritance come by Works; then Faith is to no purpose, neither is there any Use of it, and so also the promises which are made to believers are vain and useless. This is the Sum of this Fourteen Verse, a more particular Explication follows.

Marginal references: Gal. 3.

15 Because the law worketh wrath : For where no law is, there is no transgression .

i. e. The Wrath of God: And this it doth not of its self, but occasionally in Respect of our Disobedience. This is a Confirmation of what was said in the foregoing Verse: That the Inheritance is not by the Law, and the Works thereof; he proves it from the Effect and Work of the Law, such as it hath in all Men since the Fall; it worketh Wrath, it is so far from entituling Men to the Promis'd Blessing that it exposeth Men to the Curse and Wrath of God, Gal. 3.10.

q. d. And that it worketh Wrath is Evident, because it discovers and occasions Trangressions, betwixt which, and God's Wrath, there is an inseparable Connection. This Assertion is simply True, of things indifferent, as were all Ceremonial Observations before the Law required them; for then before the Law it was no Sin to Omit them: But of things which are Evil in their own nature, it must be understood Respectively, and after a sort. That is, there was no such great Transgression before the Law was given, as afterwards. The Reasons are, Because we are Naturally bent to do that which is forbidden us; and so by the probability of the Law, the Stubborness of Man's Heart is increased. As also, Because by the Law comes the clear Knowledge of Man's Duty, and so the Servant that knows his Masters Will, and doth it not, is worthy of the more Stripes.

Marginal references: Cha[illegible: 1 letter] and 5.[illegible: 1 letter] and 7.[illegible: 1 letter] 1 Cor.

16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.

Abraham's Seed is of two Sorts. One Sort is of the Law, to wit, the Iews. Another Sort is, of such as walk in the Steps of Abraham's Faith, whither Iews or Gentiles. To all these the Promise must be sure; which cannot be, if the Law be made the Condition or Means of the Inheritance.

Here are Two New Arguments to Prove, That the Inheritance is not of the Law, but of Faith. It is of Faith, that it might be by Grace; for to be Iustified by Faith, and by Grace, are all one with the Apostle. Again, That the Promise might be sure to all the Seed; whereas, if it were of the Law, it would be unsure and uncertain, because of Man's Weakness, who is not able to perform it.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

17 (As it is written, I have made thee a father of many nations) before him whom he believed , even God who quickneth the dead, and calleth those things which be not as though they were:

i. e. In the Sight of Esteem of God. He was not the Father of many Nations by Carnal Generation in the sight of Men, but by Spiritual Cognation in the Sight of God. Or as it may be read, Like unto God, after his Example; and then the meaning is, That God so Honoured Abraham's Faith, that He made him a Father, in some respects like Himself: As God is an Universal Father, not of One, but of all Nations, so was Abraham. Again, As God is their Spiritual Father, not by Carnal Generation, so was Abraham also.

i. e. Abraham believed in Him as Omnipotent. His Omnipotency is described by two great Effects of it. The One in making that to have a Being again, which had ceas'd to be, as in the Resurrection. The other, in causing that to be, which never was; or to make all Things of Nothing, as in the Creation: He Expresseth this by calling Things, to intimate the great Facility of this Work to God. He only spoke, and it was done; He commanded, and all was created. And as Abraham thus generally believed the Power of God, so 'tis likely he made a particular Application of it, to his own State at present; as he believed that God could raise the Dead▪ so that He could Raise him Seed out of his own dead Body, and Sarah's dead Womb. And as he believed, That God could Create Things out of nothing, so He could give him Seed that had none; yea, and make the Gentiles a People, that were not a People.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

18 Who against hope believed in hope , that he might become the father of many nations; according to that which was spoken, So shall thy seed be .

Abraham, when he had no natural or rational Grounds of Hope, either in Respect of himse[illegible: 1 letter]f, or Sarah his Wife, did yet Believe and Hope he should have a Son; and so be a Root or Stock, from whence many Nations should spring: And this Faith and Hope of his, was Grounded upon the Power and Faithfulness of God.

So as the Stars of Heaven for Multitude, which must be supply'd out of the Promise, in Gen. 15.5.

Here the Apostle Digresseth a little from his principal Argument, and falls into a Commendation of Abraham's Faith.

Marginal references: [illegible: 1 paragraph]

19. And being not weak in Faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs womb.

He regarded not the Impotency of his own Body, which was, as it were dead, because of his Age, in respect of any desires or powers of Generation. Abraham several years after Marryed Keturah, by whom he had divers Children, How then doth the Apostle say his body was now dead, or unable for Generation? Some say that the deadness of Abrahams body was only in his own Opinion. Augustine hath two Answers. 1. That his body was not dead simply, but in respect of Sarah, he might be able to beget Children[illegible: 1 letter] of a younger Woman. 2. His body was revived, and he receiv'd a new Generative Faculty of God. Another question may be mov'd, and that is, how the Apostle could say that Abraham considered not his own body, being dead? seeing we read, Gen. 17.17. that Abraham upon the promise of a Son, fell upon his face and laughed, and said in his heart, Shall a Child be born unto him that is an Hundred years Old? &c. Some answer that Abraham at first doubted, but afterwards he recollected himself, and got over that unbelief, his Faith overcame all difficulties: others say, that he doubted not at all of the truth of Gods Promise, but was uncertain only how it should be understood, whither properly or figuratively, vid. Gen. 17.19. Others say, that these words of Abraham are not words of doubting, but enquiring; they proceed from a desire to be farther instructed, how that thing should be. It was a Question like that of the Virgin Mary's. How shall these things be? Augustine sayes, That Abrahams laughter was not like Sarahs. Hers proceeded from Distrust, His from Joy and Admiration.

Marginal references: [illegible: 1 word] 11. [illegible: 1 word] 11,

20. He staggered not at the promise of God , through unbelief: but was strong in faith, giving glory to God:

Viz. in Gen. 15.5. & 17.16.

As all do that rely upon the Power and Promise of God, setting to their Seals that He is True.

Marginal references: Or, doubted not; the word is rendred, he doubted not. Mat. 21.21. Act. 10.20. Rom. 14.23. in James 1.6. 'tis rendred Wavering.

21. And being fully perswaded, that what he had promised, he was able also to perform .

He lookt upon God as one that was perfectly able to do what ever he had promised, and as one that was most faithful and sure never to fail in the performance; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty Power to effect.

Marginal references: Psa. 115.3▪

22. And therefore it was imputed to him for Righteousness .

vid. v. 3. By reason of his Faith he was as sufficiently disposed and qualified for the obtaining of the promise, as if he had had all the Righteousness required by the Law.

24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead.

Here it may be enquired. If Abraham's Faith did justifie him, and it was imputed to him for Righteousness, what doth this concern us? The Apostle Answers it was recorded of him for our sakes. vid. Chap. 15.4. And to us there shall be the like imputation, if we believe in God, that raised up Iesus our Lord from the dead.

This is a greater Act of Faith than Abraham's was. And the nature of justifying Faith lies rather in aff[illegible: 1 letter]ance, or in putting trust in God through our Lord Iesus Christ, then in assent or in giving credit to the Truth of his promise. Q. Why doth the Apostle single out this Act of raising Christ from the dead to describe the Father by? A. To maintain the proportion betwixt the Faith of Abraham, and the Faith of his Seed; that as his respected the Power of God, in raising (as it were) the dead, so in like sort should ours. So some. But the Apostle speaks, as if there were some special reason and ground for confidence in God for justification in this Act of raising Christ from the dead; and indeed nothing is more fit to establish our Faith in perswasion of our justification than this; for when God raised up our Lord Iesus Christ, having loosed the pains of death, he gave full assurance, that his Justice is fully satisfied for our sins. Had not Christ Iesus our surety paid the utmost farthing that was due for our sins, he had still continued in prison, and under the power of death. Hence 'tis that the Apostle Peter tells us, 1 Pet. 1.3. That God hath begotten us to a lively hope of the Heavenly Inheritance by the Resurrection of Christ from the dead; there being no more effectual means to perswade us of the pardon of sin, of reconciliation with God, and of acceptance to eternal Life, then that Jesus Christ our surety and sponsor is risen from the dead.

25. Who was delivered r for our offences , and was raised again for our justification .

i. e. for the expiating of them. Isa. 53.10.

Not that his death had no hand in our justification. vid. Rom. 3.24. but because our justification which was begun in his Death, was perfected in his Resurection. Christ did meritoriously work our justification and salvation by his Death and Passion, but the efficacy and perfection thereof with respect to us, dependeth on his Resurrection. By his Death he paid our debt, in his Resurrection he received our acquittance, Isa. 53.8. when he was discharged, we in him, & together with him received our discharge from the guilt and punishment of all our sins. This one verse is an abridgment of the whole Gospel.

He saith delivered rather than Crucified, to lead us by the hand to the first cause thereof, the determinate councel of the Blessed Trinity, vid. Act. 2.23. and 4.27.28. Rom. 8.32.

The Case of Abraham. (a. d. 58.)

1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin.

Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges they enjoyed, and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews: Abraham our father. Now surely his prerogative must needs be as great as theirs who claim it as his seed according to the flesh. Now what has he found? All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God; and thus Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of great price. What has he found, kata sarka—as pertaining to the flesh, that is, by circumcision and his external privileges and performances? These the apostle calls flesh, Phil. iii. 3. Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God's acceptance? No, by no means, which he proves by several arguments.

I. If he had been justified by works, room would have been left for boasting, which must for ever be excluded. If so, he hath whereof to glory (v. 2), which is not to be allowed. "But," might the Jews say, "was not his name made great (Gen. xii. 2), and then might not he glory?" Yes, but not before God; he might deserve well of men, but he could never merit of God. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility; but nothing to glory in before God, 1 Cor. iv. 4; Phil. iii. 8, 9. So Abraham. Observe, He takes it for granted that man must not pretend to glory in any thing before God; no, not Abraham, as great and as good a man as he was; and therefore he fetches an argument from it: it would be absurd for him that glorieth to glory in any but the Lord.

II. It is expressly said that Abraham's faith was counted to him for righteousness. What saith the scripture? v. 3. In all controversies in religion this must be our question, What saith the scripture? It is not what this great man, and the other good man, say, but What saith the scripture? Ask counsel at this Abel, and so end the matter, 2 Sam. ii. 18. To the law, and to the testimony (Isa. viii. 20), thither is the last appeal. Now the scripture saith that Abraham believed, and this was counted to him for righteousness (Gen. xv. 6); therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself any of the formal nature of a righteousness, further than as God himself was graciously pleased so to count it to him. It is mentioned in Genesis, upon occasion of a very signal and remarkable act of faith concerning the promised seed, and is the more observable in that it followed upon a grievous conflict he had had with unbelief; his faith was now a victorious faith, newly returned from the battle. It is not the perfect faith that is required to justification (there may be acceptable faith where there are remainders of unbelief), but the prevailing faith, the faith that has the upper hand of unbelief.

III. If he had been justified by faith, the reward would have been of debt, and not of grace, which is not to be imagined. This is his argument (v. 4, 5): Abraham's reward was God himself; so he had told him but just before (Gen. xv. 1), I am thy exceeding great reward. Now, if Abraham had merited this by the perfection of his obedience, it had not been an act of grace in God, but Abraham might have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be; it is impossible for man, much more guilty man, to make God a debtor to him, Rom. xi. 35. No, God will have free grace to have all the glory, grace for grace's sake, John i. 16. And therefore to him that worketh not—that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but disclaiming any such pretension casts himself wholly upon the free grace of God in Christ, by a lively, active, obedient faith—to such a one faith is counted for righteousness, is accepted of God as the qualification required in all those that shall be pardoned and saved. Him that justifieth the ungodly, that is, him that was before ungodly. His former ungodliness was no bar to his justification upon his believing: ton asebe—that ungodly one, that is, Abraham, who, before his conversion, it should seem, was carried down the stream of the Chaldean idolatry, Josh. xxiv. 2. No room therefore is left for despair; though God clears not the impenitent guilty, yet through Christ he justifies the ungodly.

IV. He further illustrates this by a passage out of the Psalms, where David speaks of the remission of sins, the prime branch of justification, as constituting the happiness and blessedness of a man, pronouncing blessed, not the man who has no sin, or none which deserved death (for then, while man is so sinful, and God so righteous, where would be the blessed man?) but the man to whom the Lord imputeth not sin, who though he cannot plead, Not guilty, pleads the act of indemnity, and his plea is allowed. It is quoted from Ps. xxxii. 1, 2, where observe, 1. The nature of forgiveness. It is the remission of a debt or a crime; it is the covering of sin, as a filthy thing, as the nakedness and shame of the soul. God is said to cast sin behind his back, to hide his face from it, which, and the like expressions, imply that the ground of our blessedness is not our innocency, or our not having sinned (a thing is, and is filthy, though covered; justification does not make the sin not to have been, or not to have been sin), but God's not laying it to our charge, as it follows here: it is God's not imputing sin (v. 8), which makes it wholly a gracious act of God, not dealing with us in strict justice as we have deserved, not entering into judgment, not marking iniquities, all which being purely acts of grace, the acceptance and the reward cannot be expected as debts; and therefore Paul infers (v. 6) that it is the imputing of righteousness without works. 2. The blessedness of it: Blessed are they. When it is said, Blessed are the undefiled in the way, blessed is the man that walketh not in the counsel of the wicked, &c., the design is to show the characters of those that are blessed; but when it is said, Blessed are those whose iniquities are forgiven, the design is to show what that blessedness is, and what the ground and foundation of it. Pardoned people are the only blessed people. The sentiments of the world are, Those are happy that have a clear estate, and are out of debt to man; but the sentence of the word is, Those are happy that have their debts to God discharged. O how much therefore is it our interest to make it sure to ourselves that our sins are pardoned! For this is the foundation of all other benefits. So and so I will do for them; for I will be merciful, Heb. viii. 12.

The Case of Abraham. (a. d. 58.)

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15 Because the law worketh wrath: for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17a (As it is written, I have made thee a father of many nations,)

St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.

I. It was before he was circumcised, v. 10. His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen. xv. 6, and he was not circumcised till ch. xvii.. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (v. 9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision:—

1. That circumcision might be a seal of the righteousness of faith, v. 11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, &c. Now we may hence observe, (1.) The nature of sacraments in general: they are signs and seals—signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people. (2.) The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be, [1.] A sign—a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision,—a commemorating sign of God's covenant with Abraham,—a distinguishing sign between Jews and Gentiles,—a sign of admission into the visible church,—a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby. [2.] A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith—the covenant of grace, called the righteousness which is of faith (ch. x. 6), and it refers to an Old-Testament promise, Deut. xxx. 12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.

2. That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen. iv. 20, 21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed. (1.) The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luke xix. 9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col. iii. 11; Gal. v. 6. (2.) The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith—have not only the sign, but the thing signified—not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.

II. It was before the giving of the law, v. 13-16. The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal. iii. 17, 18. Now observe,

1. What that promise was—that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world,—or the father of many nations of the world, who sprang from him, besides the Israelites,—or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal. iii. 16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen. xii. 3), In thee shall all the families of the earth be blessed.

2. How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb. xi. 8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (v. 14, 15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, v. 15. The law worketh wrath—wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell—wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.

3. Why the promise was made to him by faith; for three reasons, v. 16. (1.) That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph. ii. 8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise. (2.) That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, 2 Sam. xxiii. 5. (3.) That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (ch. ix. 4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (v. 17) he refers us to Gen. xvii. 5, where the reason of the change of his name from Abram—a high father, to Abraham—the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty.—Maimonides.

The Case of Abraham. (a. d. 58.)

23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipædobaptists will needs understand that circumcision was a seal of the righteousness of the faith, v. 11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some singular way of justification that belonged to Abraham as his prerogative. The accounts we have of the Old-Testament saints were not intended for histories only, barely to inform and divert us, but for precedents to direct us, for ensamples (1 Cor. x. 11) for our learning, ch. xv. 4. And this particularly concerning Abraham was written for us also, to assure us what that righteousness is which God requireth and accepteth to our salvation,—for us also, that are man and vile, that come so far short of Abraham in privileges and performances, us Gentiles as well as the Jews, for the blessing of Abraham comes upon the Gentiles through Christ,—for us on whom the ends of the world are come, as well as for the patriarchs; for the grace of God is the same yesterday, to-day, and for ever. His application of it is but short. Only we may observe,

I. Our common privilege; it shall be imputed to us, that is, righteousness shall. The gospel way of justification is by an imputed righteousness, mellei logizesthai—it shall be imputed; he uses a future verb, to signify the continuation of this mercy in the church, that as it is the same now so it will be while God has a church in the world, and there are any of the children of men to be justified; for there is a fountain opened that is inexhaustible.

II. Our common duty, the condition of this privilege, and that is believing. The proper object of this believing is a divine revelation. The revelation to Abraham was concerning a Christ to come; the revelation to us is concerning a Christ already come, which difference in the revelation does not alter the case. Abraham believed the power of God in raising up an Isaac from the dead womb of Sarah; we are to believe the same power exerted in a higher instance, the resurrection of Christ from the dead. The resurrection of Isaac was in a figure (Heb. xi. 19); the resurrection of Christ was real. Now we are to believe on him that raised up Christ; not only believe his power, that he could do it, but depend upon his grace in raising up Christ as our surety; so he explains it, v. 25, where we have a brief account of the meaning of Christ's death and resurrection, which are the two main hinges on which the door of salvation turns. 1. He was delivered for our offences. God the Father delivered him, he delivered up himself as a sacrifice for sin. He died indeed as a malefactor, because he died for sin; but it was not his own sin, but the sins of the people. He died to make atonement for our sins, to expiate our guilt, to satisfy divine justice. 2. He was raised again for our justification, for the perfecting and completing of our justification. By the merit of his death he paid our debt, in his resurrection he took out our acquittance. When he was buried he lay a prisoner in execution for our debt, which as a surety he had undertaken to pay; on the third day an angel was sent to roll away the stone, and so to discharge the prisoner, which was the greatest assurance possible that divine justice was satisfied, the debt paid, or else he would never have released the prisoner: and therefore the apostle puts a special emphasis on Christ's resurrection; it is Christ that died, yea, rather that has risen again, ch. viii. 34. So that upon the whole matter it is very evident that we are not justified by the merit of our own works, but by a fiducial obediential dependence upon Jesus Christ and his righteousness, as the condition on our part of our right to impunity and salvation, which was the truth that Paul in this and the foregoing chapter had been fixing as the great spring and foundation of all our comfort.

CHAP. IV. Verſe 1. As pertaining to the fleſh.]

THat is, As touching his works, v. 2. called alſo the letter, cha. 2.27. and the Law a carnall commandment, Heb. 7.16.

Verſe 2. But not before God] Who when he begins to ſearch our lacks, as the ſteward did Benjamins, can finde out thoſe out theeveries that we thought not of; bring to minde and light thoſe ſins that we had forgot, or not obſerved. When he comes to turn the bottome of the bag upwards, it will be bitter with us. Abimelech's excuſe was accepted, and yet his ſinne was chaſtiſed, Gen. 20.6.

Verſe 3. Abraham beleeved God] Latomus of Lovan was not aſhamed to write, That there was no other faith in Abraham, then what was in Cicero. Joh. Manlij loc. conc. p. 490. And yet our Saviour ſaith, Abraham ſaw my day, and rejoyced, ſo did Cicero never. Another wrote an apology for Cicero, and would needs prove him to have been a pious and penitent perſon, becauſe in one place he hath theſe words, Ibid. 481. Reprehendo peccata mea, quod Pompeio confiſus, ejuſ que par[illegible: 1 letter]es ſecutus ſuerim. A poor proof: Hoc argumentum tam facile diluitur, quàm vulpes comeſt pyrum.

Verſe 4. Now to him that worketh] Yet it is an act of mercy in God to render to a man according to his works, Pſ. 62.12. Exo. 206. Gods kingdom is not partum, but paratum, Mat. 25.34. not acquired, but prepared.

But of debt] Not ſo indeed, Rom. 11.31. but according to the opinion of the merit-monger, who ſaith as Vega, Coelum gratis non accipiam.

Verſe 5. His faith] Yet not as a work, nor in a proper ſenſe, [non-Latin text not transcribed]. as Arminius and Bertius held, but as an act of receiving Chriſt.

Verſe 6. Ʋnto whom God imputeth] Ten times the Apoſtle mentioneth this grace of imputed righteouſneſſe in this Chapter: Yet the Papiſts jear it, calling it putative righteouſneſſe, ſo ſpeaking evil of the things they know not. Manlij loe. com. p. 494. Stories tell us of a Popiſh Biſhop that lighting by chance upon this Chapter, threw away the book in great diſpleaſure, and ſaid O Paule, an tu quo que Lutheanus ſactus es? Art thou alſo a Lutheran, Paul? But if the faith of another may be profitable to infants at their baptiſme, as Bellarmine holdeth, why ſhould it ſeem ſo abſurd a thing, that Chriſts righteouſneſſe imputed, ſhould profit thoſe that beleeve on him? The Jews indeed at this day being asked, Whether they beleeve to be ſaved by Chriſts righteouſneſſe? They anſwer, That every Fox muſt pay his own skin to the flaier. Thus they reject the righteouſneſſe of God, Rom. 10.3. As their Fathers did, ſo doe they, Act. 7.51. The Lord open their eyes, that they may convert and be ſaved.

Verſe 7. Are covered] Sic velantur ut in judicio non revelentur: So covered as that he never ſee them again, but as the Iſraclites ſaw the Egyptians dead on the ſhore.

Verſe 8. Imputeth not] Chargeth it not, ſetteth it not upon his ſcore, 2 Cor. 5.19.

Verſe 9. Cometh this bleſſedneſſe] This is the third time that the Apoſtle avoucheth the univerſality of the ſubject of juſtification. For this he had done once before, Chap. 3.23. and again, cha. 3.29 30, 31.

Verſe 10. In circumciſi[illegible: 1 letter]n] As the Jew would have it: No ſuch matter.

Verſe 11. A ſeal of the righteouſneſſe] Circumciſion is called a ſign, and a [illegible: 1 letter]eal by a Dectour of the Jews, more ancient then their Talmud. Zohar, Gen. 17.

That righteouſneſſe might be imputed] How fooliſh is that inference of Thammerus, [non-Latin text not transcribed]. that becauſe the word here uſed to ſignifie imputed, comes of a word that ſignifies reaſon, therefore the righteouſnes of faith muſt be ſuch as a man may underſtand and comprehend by reaſon?

Verſe 12. Walk in the ſteps] That herein perſonate and expreſſe him to the life, as Conſtantines children (ſaith Euſebius) did their father.

Verſe 13. Heir of the world] That is, Of heaven, ſay ſome; [non-Latin text not transcribed] of Canaan, ſay others, the pleaſant Land, more eſteemed of God, then all the world beſides, becauſe it was the ſeat of the Church. As man is called every creature, Mark 16.15. the Church is called all things, Col. 1. So Canaan is called the world, and Tabor and Hermon, put for the Eaſt and Weſt of the whole world, Pſal. 89.12.

Verſe 14. Faith is made void] See the Note on Gal. 3.12. and 5.2.

Verſe 15. No tranſgreſſion] ſc. Is imputed by men where there is no law written, See Chap. 5.13.

Verſe 16. It is of faith] Fides mendicâ manu.

Verſe 17. Who quickneth the dead] As he doth, when he maketh a man a beleever, Epheſ. 1.19. he fetcheth heart of Oak out of a hollow tree, and a ſpirituall man out of a wilde-aſſe-colt. See both theſe metaphors, Job 11, 12.

Verſe 18. Who againſt hope, &c.] Elegans antunaclaſis propter speciem contradictionis, ſaith Piſcator. Spes in terrenis, incerti nomen boni: spes in divinis, nomen eſt certiſſimi, ſaith another.

Verſe 19. [non-Latin text not transcribed]. He conſidered not] Gr. He cared not for his own body, &c. he never thought of that.

Verſe 20. Giving glory to God] Confeſſing and exalting God, as Luk. 17.18 giving him a teſtimoniall, as it were, Ioh. 3.33. with Deut. 32.4.

Verſe 21. [non-Latin text not transcribed]. Being fully perſwaded] Gr. Being carried on with full ſail, and going gallantly towards heaven.

Verſe 22. See the Note on Verſ. 5, 6.

Verſe 23. For his ſake alone] But for our inſtruction and encouragement, Rom 15.4. See the Note there.

Verſe 24. That raiſed up Ieſus] And with him all beleevers Col. 3.1. Rom. 6.4.

Verſe 25. Who was delivered, &c.] Not that his death had no hand in our juſtifying: but becauſe our juſtification begun in his death, [non-Latin text not transcribed] was perfected by his reſurrection. Redemption we have by Chriſts abaſement, application of it by his advancement. This one verſe is an abridgement of the whole Goſpel, the ſumme of all the good news in the world. The grand inqueſt of all the ancient Prophets, 1 Pet. 1.11. Adore we the fulneſſe of the holy Scriptures.

The main object of this chapter is to show that the doctrine of justification by faith, which the apostle was defending, was found in the Old Testament. The argument is to be regarded as addressed particularly to a Jew, to show him that no new doctrine was advanced. The argument is derived, first, from the fact that Abraham was so justified, (Rom 4:1-5) secondly, from the fact that the same thing is declared by David, (Rom 4:6-8.)

A question might still be asked, whether this justification was not in consequence of their being circumcised, and thus grew out of conformity to the law? To answer this, the apostle shows (Rom 4:9-12) that Abraham was justified by faith before he was circumcised; and that even his circumcision was in consequence of his being justified by faith, and a public seal or attestation of that fact.

Still further, the apostle shows that if men were to be justified by works, faith would be of no use; and the promises of God would have no effect. The law works wrath, (Rom 4:13,14) but the conferring of the favour by faith is demonstration of the highest favour of God, (Rom 4:16.) Abraham, moreover, had evinced a strong faith; he had shown what it was; he was an example to all who should follow. And he had thus shown that as he was justified before circumcision, and before the giving of the law, so the same thing might occur in regard to those who had never been circumcised. In chapters 2 and 3 the apostle had shown that all had failed of keeping the law, and that there was no other way of justification but by faith. To the salvation of the heathen, the Jew would have strong objections. He supposed that none could be saved but those who had been circumcised, and who were Jews. This objection the apostle meets in this chapter, by showing that Abraham was justified in the very way in which he maintained the heathen might be; that Abraham was justified by faith without being circumcised. If the father of the faithful, the ancestor on whom the Jews so much prided themselves, was thus justified, then Paul was advancing no new doctrine in maintaining that the same thing might occur now. He was keeping strictly within the spirit of their religion in maintaining that the Gentile world might also be justified by faith. This is the outline of the reasoning in this chapter. The reasoning is such as a serious Jew must feel and acknowledge. And keeping in mind the main object which the apostle had in it, there will be found little difficulty in its interpretation.

What shall we then say? See Rom 3:1. This is rather the objection of a Jew. "How does your doctrine of justification by faith agree with what the Scriptures say of Abraham? Was the law set aside in his case? Did he derive no advantage in justification from the rite of circumcision, and from the covenant which God made with him." The object of the apostle now is to answer this inquiry.

That Abraham our father. Our ancestor; the father and founder of the nation. Mt 3:9. The Jews valued themselves much on the fact that he was their father; and an argument, drawn from his example or conduct, therefore, would be peculiarly forcible.

As pertaining to the flesh. This expression is one that has been much controverted. In the original, it may refer either to Abraham as their father "according to the flesh"--that is, their natural father, or from whom they were descended--or it may be connected with "hath found." "What shall we say that Abraham our father hath found in respect to the flesh?" κατασαρκα. The latter is doubtless the proper connexion. Some refer the word flesh to external privileges and advantages; others to his own strength or power, (Calvin and Grotius;) and others make it refer to circumcision. This latter I take to be the correct interpretation. It agrees best with the connexion, and equally well with the usual meaning of the word. The idea is, "If men are justified by faith; if works are to have no place; if, therefore, all rites and ceremonies, all legal observances, are useless in justification, what is the advantage of circumcision? What benefit did Abraham derive from it? Why was it appointed? And why is such an importance attached to it in the history of his life?" A similar question was asked in Rom 3:1.

Hath found. Hath obtained. What advantage has he derived from it?

(g) "as pertaining" Mt 3:9

For if Abraham, etc. This is the answer of the apostle. If Abraham was justified on the ground of his own merits, he would have reason to boast, or to claim praise. He might regard himself as the author of it, and take the praise to himself. Rom 4:4. The inquiry therefore was, whether in the account of the justification of Abraham there was to be found any such statement of a reason for self-confidence and boasting.

But not before God. In the sight of God. That is, in his recorded judgment he had no ground of boasting on account of works. To show this, the apostle appeals at once to the Scriptures, to show that there was no such record as that Abraham could boast that he was justified by his works. As God judges right in all cases, so it follows that Abraham had no just ground of boasting, and of course that he was not justified by his own works. The sense of this verse is well expressed by Calvin. "If Abraham was justified by his works, he might boast of his own merits. But he has no ground of boasting before God. Therefore he was not justified by works."

(h) "not before God" Rom 3:27

For what saith the Scripture? The inspired account of Abraham's justification. This account was final, and was to settle the question. This account is found in Gen 15:6.

Abraham believed God. In the Hebrew, "Abraham believed Jehovah." The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in Rom 4:16-21. The reason why it was counted to him for righteousness was, that it was such a strong, direct, and unwavering act of confidence in the promise of God.

And it. The word "it" here evidently refers to the act of believing. It does not refer to the righteousness of another --of God, or of the Messiah; but the discussion is solely of the strong act of Abraham's faith, which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, the strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fully expressed in Rom 4:18-22. When, therefore, it is said that the righteousness of Christ is accounted or imputed to us; when it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doctrine, it cannot be defended by this passage of Scripture. Faith is always an act of the mind. It is not a created essence which is placed within the mind. It is not a substance created independently of the soul, and placed within it by almighty power. It is not a principle, for the expression a principle of faith is as unmeaning as a principle of joy, or a principle of sorrow, or a principle of remorse. God promises; the man believes; and this is the whole of it. While the word faith is sometimes used to denote religious doctrine, or the system that is to be believed, (Acts 6:7, 15:9, Rom 1:5, 10:8, 16:26, Eph 3:17, 4:5, 1Timm 2:7, etc.) yet, when it is used to denote that which is required of men, it always denotes an acting of the mind exercised in relation to some object, or some promise, or threatening, or declaration of some other being. Mk 16:16.

Was counted--(ελογισθη.) The same word in Rom 4:22 is rendered "it was imputed." The word occurs frequently in the Scriptures. In the Old Testament, the verb , (hashab,) which is translated by the word λογιζομαι, means, literally, to think, to intend, or purpose; to imagine, invent, or devise; to reckon, or account; to esteem; to impute, i.e. to impute to a man what belongs to himself, or what ought to be imputed to him. It occurs only in the following places: 1Sam 18:25, Est 8:3, 9:24,25, Isa 33:8, Jer 49:20, 50:45, Lam 2:8; 2Sam 14:14, Jer 49:30, Gen 1:20, Job 35:2, 2Sam 14:13, Eze 38:10, Jer 18:8 Ps 21:11, 140:2,4, Jer 11:19, 48:2, Amos 6:5, Ps 10:2, Isa 53:3, Jer 26:3, Mic 2:3, Nahh 1:11, Jer 18:11, Job 13:24, 41:27,29, Ps 32:2, 35:5, Isa 10:7, Job 19:11, 33:10, Gen 15:6, 38:15, 1Sam 1:13; Ps 52:2, Jer 18:18, Zech 7:10, Job 6:26, 19:11, Isa 13:17, 1Kgs 10:21; Nu 18:27,30, Ps 88:4, Isa 40:17, Lam 4:2, Isa 40:17, Lam 4:2, Isa 40:15; Gen 31:15. I have examined all the passages, and, as the result of my examination, have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring, or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times, (see Schmidius' Concord.,)and in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be derived, therefore, from this word. Whatever is meant by it here, it evidently is declared that the act of believing is that which is intended, both by Moses and by Paul.

For righteousness. In order to justification; or to regard and treat him in connexion with this as a righteous man; as one who was admitted to the favor and friendship of God. In reference to this we may remark,

(1.) that it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance; for then it would have been a work. Faith was as much his own act, as any act of obedience to the law.

(2.) The design of the apostle was to show that by the law, or by works, man could not be justified, Rom 3:28, 4:2.

(3.) Faith was not that which the law required. It demanded complete and perfect obedience; and if a man was justified by faith, it was in some other way than by the law.

(4.) As the law did not demand this, and as faith was something different from the demand of the law, so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit. It was not by complying with the law. It was in a mode entirely different.

(5.) In being justified by faith, it is meant, therefore, that we are treated as righteous; that we are forgiven; that we are admitted to the favour of God, and treated as his friends.

(6.) In this act, faith is a mere instrument, an antecedent, a sine qua non, that which God has been pleased to appoint as a condition on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God; of affection for his cause and character; of reconciliation and friendship; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance.

(7.) As this is not a matter of law; as the law could not be said to demand it; as it is on a different principle; and as the acceptance of faith, or of a believer, cannot be a matter of merit or claim, so justification is of grace, or mere favour. It is in no sense a matter of merit on our part, and thus stands distinguished entirely from justification by works, or by conformity to the law. From beginning to end, it is, so far as we are concerned, a matter of grace. The merit by which all this is obtained is the work of the Lord Jesus Christ, through whom this plan is proposed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in themselves ungodly. See Rom 4:5. In this place we have also evidence that faith is always substantially of the same character. In the case of Abraham it was confidence in God and his promises. All faith has the same nature, whether it be confidence in the Messiah, or in any of the Divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel. See Heb 11:1 and following.

(i) "Abraham believed" Gen 15:6

Now to him that worketh, etc. This passage is not to be understood as affirming that any actually have worked out their salvation by conformity to the law so as to be saved by their own merits; but it expresses a general truth in regard to works. On that plan, if a man were justified by his works, it would be a matter due to him. It is a general principle in regard to contracts and obligations, that where a man fulfills them he is entitled to the reward as that which is due to him, and which he can claim. This is well understood in all the transactions among men. Where a man has fulfilled the terms of a contract, to pay him is not a matter of favour; he has earned it; and we are bound to pay him. So, says the apostle, it would be, if a man were justified by his works, he would have a claim on God. It would be wrong not to justify him. And this is an additional reason why the doctrine cannot be true. Comp. Rom 11:6.

The reward. The pay, or wages. The word is commonly applied to the pay of soldiers, day-labourers, etc., Mt 20:8, Lk 10:7, 1Timm 5:18; Jas 5:4. It has a similar meaning here.

Reckoned. Greek, Imputed. The same word which, in Rom 4:3. is rendered counted, and in Rom 4:22, imputed. It is here used in its strict and proper sense, to reckon that as belonging to a man which is his own, or which is due to him.

Of grace. Of favour; as a gift.

Of debt. As due; as a claim; as a fair compensation according to the contract.

But to him that worketh not. Who does not rely on his conformity to the law for his justification; who does not depend on his works; who seeks to be justified in some other way. The reference here is to the Christian plan of justification.

But believeth. Rom 3:26.

On him. On God. Thus the connexion requires; for the discussion has immediate reference to Abraham, whose faith was in the promise of God.

That justifieth the ungodly. This is a very important expression. It implies,

(1.) that men are sinners, or are ungodly.

(2.) That God regards them as such when they are justified, he does not justify them because he sees them to be, or regards them to be righteous; but knowing that they are in fact polluted. He does not first esteem them, contrary to fact, to be pure; but knowing that they are polluted, and that they deserve no favour, he resolves to forgive them, and to treat them as his friends.

(3.) In themselves they are equally undeserving, whether they are justified or not. Their souls have been defiled by sin; and that is known when they are pardoned. God judges things as they are; and sinners who are justified, he judges not as if they were pure, or as if they had a claim; but he regards them as united by faith to the Lord Jesus; and In THIS RELATION he judges that they SHOULD be treated as his friends, though they have been, are, and always will be, personally undeserving. It is not meant that the righteousness of Christ is transferred to them so as to become personally theirs--for moral character cannot be transferred;--nor that it is infused into them, making them personally meritorious--for then they could not be spoken of as ungodly; but that Christ died in their stead, to atone for their sins, and is regarded and esteemed by God to have died; and that the results or benefits of his death are so reckoned or imputed to believers as to make it proper for God to regard and treat them as if they had themselves obeyed the law; that is, as righteous in his sight.

(l) "his faith is counted" Hab 2:4

Even as David. The apostle, having adduced the example of Abraham to show that the doctrine which he was defending was not new, and contrary to the Old Testament, proceeds to adduce the case of David also; and to show that he understood the same doctrine of justification without works.

Describeth. Speaks of.

The blessedness. The happiness; or the desirable state or condition.

Unto whom God imputeth righteousness. Whom God treats as righteous, or as entitled to his favour in a way different from his conformity to the law. This is found in Ps 32. And the whole scope and design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to his sins. Being thus pardoned, he is treated as a righteous man. And it is evidently in this sense that the apostle uses the expression "imputeth righteousness," i.e. he does not impute, or charge on the man his sins; he reckons and treats him as a pardoned and righteous man, Ps 32:2. He regards him as one who is forgiven and admitted to his favour, and who is to be treated henceforward as though he had not sinned. That is, he partakes of the benefits of Christ's atonement, so as not henceforward to be treated as a sinner, but as a friend of God.

Blessed. Happy are they: they are highly favoured. Mt 5:3.

Whose sins are covered. Are concealed; or hidden from the view. On which God will no more look, and which he will no more remember. "By these words," says Calvin, (in loco,) "we are taught that justification with Paul is nothing else but pardon of sin." The word cover here has not reference to the atonement, but is expressive of hiding, or concealing, i.e. of forgiving sin.

(m) "Blessed are they" Psa 32:1,2

Will not impute sin. On whom the Lord will not charge his sins; or who shall not be reckoned or regarded as guilty. This shows clearly what the apostle meant by imputing faith without works. It is to pardon sin, and to treat with favour; not to reckon or charge a man's sin to him; but to treat him, though personally undeserving and ungodly, (Rom 4:5) as though the sin had not been committed. The word "impute" here is used in its natural and appropriate sense, as denoting to charge on man that which properly belongs to him.

Cometh, etc. The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the law? or whether it was without obedience to the law? Having shown that Abraham was justified by faith, in accordance with the doctrine which he was defending, the only remaining inquiry was, whether it was after he was circumcised or before; whether in consequence of his circumcision or not. If it was after his circumcision, the Jew might still maintain that it was by complying with the works of the law; but if it was before, the point of the apostle would be established, that it was without the works of the law. Still further, if he was justified by faith before he was circumcised, then here was an instance of justification and acceptance without conformity to the Jewish law; and if the father of the Jewish nation was so justified, and reckoned as a friend of God without being circumcised, i.e. in the condition in which the heathen world then was, then it would follow that the Gentiles might be justified in a similar way now. It would not be departing, therefore, from the spirit of the Old Testament itself to maintain, as the apostle had done, (Rom 3) that the Gentiles who had not been circumcised might obtain the favour of God as well as the Jew; that is, that it was independent of circumcision, and might be extended to all.

This blessedness. This happy state, or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy.

Upon the circumcision only. The Jews alone, as they pretended.

Or upon the uncircumcision also. The Gentiles who believed as the apostle maintained.

For we say. We all admit. It is a conceded point. It was the doctrine of the apostle, as well as the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair inference to be drawn from it?

How. In what circumstances, or time.

When he was in circumcision, etc. Before or after he was circumcised? This was the very point of the inquiry. For if he was justified by faith after he was circumcised, the Jew might pretend that it was in virtue of his circumcision; that even his faith was acceptable, because he was circumcised. But if it was before he was circumcised, this plea could not be set up; and the argument of the apostle was confirmed by the case of Abraham, the great father and model of the Jewish people, that circumcision and the deeds of the law did not conduce to justification; and that as Abraham was justified without those works, so might others be; and the heathen, therefore, might be admitted to similar privileges.

Not in circumcision. Not being circumcised, or after he was circumcised, but before. This was the record in the case, Gen 15:6. Comp. Gen 17:10.

And he received the sign, etc. A sign is that by which anything is shown or represented. And circumcision thus showed that there was a covenant between Abraham and God, Gen 17:1-10. It became the public mark or token of the relation which he sus- tained to God.

A seal. Jn 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger. Est 8:8, Gen 41:42, 38:18, Ex 28:11,36, 39. To affix the seal, whether of wax or otherwise, was to confirm a contract or engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had previously approved of Abraham, and had made important promises to him.

Which he had yet being circumcised, he believed, (Gen 15:6) was accepted, or justified; was admitted to the favour of God, and favoured with clear and remarkable promises, (Gen 15:18-21; 17:1-9) before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the promise made to him by God.

That he might be the father, etc. All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending. The word father here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example. Mt 1:1. In this sense the expression occurs in Lk 19:9, Jn 8:33, Gal 3:7,29.

Though they be not circumcised. This was stated fix opposition to the opinion of the Jews, that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favour of God previous to his being circumcised, that is, without circumcision, so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.

That righteousness, etc. That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.

(n) "he received" Gen 17:10,11 (o) "father of all them that believe" Lk 19:9

And the father of circumcision, the father, i.e., the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers, (Rom 4:11) but, in a special sense, the father of the Jewish people. In this, the apostle intimates that though all who believed would be saved as he was, yet the Jews had a special proprietorship in Abraham; they had special favours and privileges from the fact that he was their ancestor.

Not of the circumcision only. Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision, connected with faith like his, showed that they were peculiarly his descendants. Rom 2:25.

Who walk in the steps, etc. Who imbibe his example; who imbibe his spirit; who have his faith.

Being yet uncircumcised. Before he was circumcised. Comp. Gen 15:6, with Gen 17.

For the promise, etc. To show that the faith of Abraham, on which his justification depended, was not by the law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the law was given. If this was so, then it was an additional important consideration in opposition to the Jew, showing that acceptance with God depended on faith, and not on works.

That he should be the heir of the world. An heir is one who succeeds, or is to succeed to an estate. In this passage, the world, or the entire earth, is regarded as the estate to which reference is made; and the promise is, that the posterity of Abraham should succeed to that, or should possess it as their inheritance. The precise expression here used, "heir of the world," is not found in the promises made to Abraham. Those promises were, that God would make of him a great nation, (Gen 12:2) that in him all the families of the earth should be blessed, Gen 12:3; that his posterity should be as the stars for multitude, Gen 15:5 and that he should be a father of many nations, Gen 17:5. As this latter promise is one to which the apostle particularly refers, (Rom 4:17) it is probable that he had this in his eye. This promise had, at first, respect to his numerous natural descendants, and to their possessing the land of Canaan. But it is also regarded in the New Testament as extending to the Messiah Gal 3:16 as his descendant, and to all his followers as the spiritual seed of the father of the faithful. When the apostle calls him "the heir of the world," he sums up in this comprehensive expression all the promises made to Abraham, intimating that his spiritual descendants, i.e. those who possess his faith shall yet be so numerous as to possess all lands.

Or to his seed. To his posterity, or descendants.

Through the law. By the observance of the law; or made in consequence of observing the law; or depending on the condition that he should observe the law. The covenant was made before the law of circumcision was given; and long before the law of Moses, (comp. Gal 3:16,17,18a) and was independent of both.

But through, etc. In consequence of, or in connexion with, the strong confidence which he showed in the promises of God, Gen 15:6.

(p) "he should be the heir" Gen 17:4, etc.

For if they which are of the law. Who seek for justification and acceptance by the law.

Faith is made void. Faith would have no place in the scheme; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If men are justified by the law, they cannot be by faith, and faith would be useless in this work.

And the promise, etc. A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of God have this design and tendency; and consequently, as God has given many promises, the object is to call forth the lively and constant faith of men, all going to show that, in the Divine estimation, faith is of inestimable value. But if men are justified by the law--if they are rendered acceptable by conformity to the institutions of Moses--then they cannot depend for acceptance on any promise made to Abraham, or his seed. They cut themselves off from that promise, and stand independent of it. That promise, like all other promises, was made to excite faith. If, therefore, the Jews depended on the law for justification, they were cut out from all the promises made to Abraham; and if they could be justified by the law, the promise was useless. This is as true now as it was then. If men seek to be justified by their morality, or their forms of religion, they cannot depend on any promise of God; for he has made no promise to any such attempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own; a scheme which would render his plan vain and useless; which would render his promises, and the atonement of Christ, and the work of the Spirit of no value. It is clear, therefore, that such an attempt at salvation cannot be successful.

(q) "For if they which are of the law" Gal 3:18

Because the law. All law. It is the tendency of law.

Worketh wrath. Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifying him, and producing peace, is just the reverse. It condemns, denounces wrath, and produces suffering. The word wrath here is to be taken in the sense of punishment, Rom 2:8; and the meaning is, that the law of God, demanding perfect purity, and denouncing every sin, condemns the sinner, and consigns him to punishment. As the apostle had proved Rom 1:1-3:29 that all were sinners, so it followed that if any attempted to be justified by the law, they would be involved only in condemnation and wrath.

For where no law is, etc. This is a general principle; a maxim of common justice and of common sense. Law is a rule of conduct. If no such rule is given and known, there can be no crime. Law expresses what may be done, and what may not be done. If there is no command to pursue a certain course, no injunction to forbid certain conduct, actions will be innocent. The connexion in which this declaration is made here seems to imply, that as the Jews had a multitude of clear laws, and as the Gentiles had the laws of nature, there could be no hope of escape from the charge of their violation. Since human nature was depraved, and men were prone to sin, the more just and reasonable the laws, the less hope was there of being justified by the law, and the more certainty was there that the law would produce wrath and condemnation.

(r) "law worketh wrath" Rom 5:20 (s) "no law is" 1Jn 3:4

Therefore. In view of the course of reasoning which has been pursued. We have come to this conclusion.

It is of faith. Justification is by faith; or the plan which God has devised of saving men is by faith, Rom 3:26.

That it might be by grace. As a matter of mere undeserved mercy. If men were justified by law, it would be by their own merits; now it is of mere unmerited favour.

To the end. For the purpose, or design.

The promise, Rom 4:13.

Might be sure. Might be firm, or established. On any other ground it could not be established. If it had depended on entire conformity to the law, the promise would never have been established, for none would have yielded such obedience. But now it may be secured to all the posterity of Abraham.

To all the seed. Rom 4:13.

Not to that only. Not to that part of his descendants alone who were Jews, or who had the law.

But to that, etc. To all who should possess the same faith as Abraham.

The father of us all. Of all who believe, whether they be Jews or Gentiles.

As it is written. Gen 17:5.

I have made thee. The word here used in the Hebrew (Gen 17:5) means, literally, to give, to grant; and also, to set, or constitute. This is also the meaning of the Greek word used both by the Lxx. and the apostle. The quotation is taken literally from the Septuagint. The argument of the apostle is founded, in part, on the fact that the past tense is used---I have made thee--and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, he had, in his mind or purpose, constituted him the father of many nations; and so certain was the fulfillment of the Divine purposes, that he spoke of it as already accomplished.

Of many nations. The apostle evidently understands this promise as refering not to his natural descendants only, but to the great multitude who should believe as he did.

Before him. In his view or sight; i.e., god regarded him as such a father.

Whom he believed. Whose promise he believed; or in whom he trusted.

Who quickeneth the dead. Who gives life to the dead, Eph 2:1,5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfillment of the prophecy when it was given, arising from the age of Abraham and Sarah, Rom 4:19. Abraham exercise power in the God who gives life, and who gives it as he pleases. It is one of his prerogatives to give life to the dead (νεκρους) to raise up those who are in their graves; and a power similar to that, or strongly reminding of that, was manifested in fulfilling the promise to Abraham. The giving of the promise, and its fulfillment, were such as strongly to remind us that God has power to give life to the dead.

And calleth, etc. That is, those things which he foretells and promises are so certain, that he may speak of them as already in existence. Thus is relation to Abraham, God, instead of simply promising that he would make him the father of many nations, speaks of it as already done, "I have made thee," etc. In his own mind, or purpose, he had so constituted him, and it was so certain that it would take place, that he might speak of it as already done.

(t) "I have made thee a father" @Ge 17:5 (1) "before him whom" or, "like man" (u) "quickeneth the dead" Eph 2:1,5 (v) "those things" 1Cor 1:28, 1Pet 2:10

Who against hope. Who against all apparent or usual ground of hope. He refers here to the prospect of a posterity. See Rom 4:19-21.

Believed in hope. Believed in that which was promised to excite his hope. Hope here is put for the object of his hope--that which was promised.

According to that which was spoken. Gen 15:5.

So shall they seed be.. That is, as the stars in heaven for multitude. Thy posterity shall be very numerous.

(w) "So shall thy seed be" Gen 15:5

And being not weak in faith. That is, having strong faith.

He considered not. He did not regard the fact that his body was now dead, as any obstacle to the fulfilment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfilment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man.

Now dead. Aged; dead as to the purpose under consideration. Comp. Heb 11:12, "As good as dead." That is, he was now at an age when it was highly improbable that he would have any children. Comp. Gen 17:17.

Deadness, etc. Heb 11:11, "When she was past age." Comp. Gen 18:11.

(x) "deadness of Sarah's womb"

He staggered not. He was not moved, or agitated; he steadily and firmly believed the promise.

Giving glory to God. Giving honour to God by the firmness with which he believed his promises. His conduct was such as to honour God; that is, to show Abraham's conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honour to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favour; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.

And being fully persuaded. Thoroughly or entirely convinced, Lk 1:1, Rom 14:5, 2Ti 4:5,17.

He was able. Comp. Gen 18:14. This was not the only time in which Abraham evinced this confidence. His faith was equally implicit and strong when he was commanded to sacrifice his promised son, Heb 11:19.

(y) "also able to perform" Gen 18:14, Lk 1:37,45, Heb 11:19

And therefore, this faith was so implicit, and so unwavering, that it was a demonstration that he was the firm friend of God. He was tried, and he had such confidence in God that he showed that he was supremely attached to him, and would obey and serve him. This was reckoned as a full proof of friendship; and he was recognized and treated as righteous; i.e., as the friend of God. Rom 4:3,5.

Now it was not written. The record of this extraordinary faith was not made on his account only; but it was made to show the way in which men may be regarded and treated as righteous by God. If Abraham was so regarded and treated, then, on the same principle, all others may be. God has but one mode of justifying men.

Imputed. Reckoned; accounted. He was regarded and treated as the friend of God.

(z) "Now it was not written" Rom 15:4, 1Cor 10:11

But for us also. For our use, comp. Rom 15:4, 1Cor 10:11 that we might have an example of the way in which men may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.

If we believe on him. etc. Abraham showed his faith in God by believing just what God revealed to him. This was his faith, and it might be as strong and implicit as could be exercised under the fullest revelation. Faith, now, is belief in God just so far as he has revealed his will to us. It is therefore the same in principle, though it may have reference to different objects. It is confidence in the same God, according to what we know of his will. Abraham showed his faith mainly in confiding in the promises of God respecting a numerous prosperity. This was the leading truth made know to him, and this he believed. The main or leading leading truths that God had made known to us are, that he has given his Son to die; that he has raised him up; and that through him he is ready to pardon. To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abraham did; we evince the same spirit; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (comp. Mk 16:16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known.

(a) "For us also" Acts 2:39 (b) "we believe on him" Mk 16:16, Jn 3:14-16

Who was delivered. To death. Comp. Acts 2:23.

For our offences. On account of our crimes. He was delivered up to death in order to make expiation for our sins.

And was raised again. From the dead.

For our justification. In order that we may be justified. The word justification here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but but also the completion of the work--the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin. If it be asked how his resurrection contributes to our acceptance with God, we may answer,

(1.) It rendered his work complete. His death would have been unavailing, his work would have been imperfect, if he had not been raised up from the dead. He submitted to death as a sacrifice, and it was needful that he should rise, and thus conquer death and subdue our enemies, that the work which he had undertaken might be complete.

(2.) His resurrection was a proof that his work was accepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justification, therefore become sure, as it was for this that he had given himself up to death.

(3.) His resurrection is the main-spring of all out hopes, and of all our efforts to be saved. Life and immortality are thus brought to light, 2Ti 1:10. God "hath begotten us again to a lively hope, (a living, active, real hope) by the resurrection of Jesus Christ from the dead," 1Pet 1:3. Thus the fact that he was raised becomes the ground of hope that we shall be raised and accepted of God. The fact that he was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to be justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he may be raised up from death and the grave, and made immortal. There is no satisfactory proof that man can be thus raised up, but the resurrection of Jesus Christ. In that resurrection we have a pledge that all his people will rise. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him," 1Thes 4:14. "Because I live," said the Redeemer, "ye shall live also," Jn 14:19, 1Pet 1:21.

(c) "delivered" Isa 53:5,6, 2Cor 5:21, Heb 9:28, 1Pet 2:24, Rev 1:5 (d) "raised again" 1Cor 15:17, 1Pet 1:21

As if the apostle had said, "What shall we say? Shall anyone affirm, that Abraham our father found or obtained righteousness by, or according to the flesh; that is, by being circumcised in the flesh, or by any works of righteousness which he had done? surely no: For if Abraham were justified by circumcision, or any other works of his own, he hath whereof to glory; that is, ground of boasting in these works by which he was thus justified. But manifested it is, that he had not whereof to boast and glory before God; therefore he was not justified by circumcision, nor any works of his own."

Learn hence, That no righteousness of our own, no services we can perform, are sufficient to procure our justification in the sight of God: For if we are justified by our works, it must be by works either before faith, or after faith. Not before faith; for the corruption of nature, and man's impotent condition thereby, will give check to any such thought. Surely, unrighteousness cannot make us righteous, no more than impurity can make us clean. Nor do works after faith, justify; for then a believer is not justified upon his believing, but by his works after his believing; and faith is not the justifying grace, but only a preparation to those works which justify; which is contrary to the whole strain of the apostle throughout the epsitle, who ascribes justification in faith in the blood of Christ without works.

In short, no righteousness of man is perfect; therefore, no righteousness of man can be justifying: There is nothing that a man doth, but is defective, and consequently, has matter of condemnation in it: Now, that which is condemning, cannot be justifying; that which falls short of the holiness of the law, can never free us from the condemnatory sentence and curse of the law. Now, all works after faith fall short of that perfection which the law requireth.

Learn, 2. That the design of God, was to justify us in such a way as to strip us of our own. Not of works, least any man should boast, says the apostle often. We are justified by faith, to exclude boasting, which would not have been excluded by the law of works.

Observe here, 1. The account which the scripture gives of Abraham's justification; it was by faith alone; He believed God and was accounted to him for righteousness: That is, he firmly believed the promise of God, that he would give him a son, in whom all the families of the earth should be blessed. And by means of his faith, he was reckoned or esteemed righteous before God, and not by means of his works.

Observe, 2. The apostle's argument, to prove that Abraham was justified by faith, and not by works; had he works of perfect holiness, then in strict justice a reward might have been expected by him as a due debt, and not given him in a way of grace and favour. For to him that worketh, that is, with a design and intent to obtain justification by his works, is the reward reckoned not of grace, but of debt; he having performed all that was required, in order to his being righteous before God. But to him that worketh not; that is, who worketh not to the intent and end forementioned; namely to procure justification by working, but seeks that in a way of believing; his faith is counted for righteousness. To him that worketh not, but believeth, &c. We must not understand it absolutely; for he that believeth, worketh: But, secundum quid, after a sort, he is said not to work; because he worketh not with a design to stand righteous before God by his works.

Again, by him that worketh not, we are not to understand an idle, lazy believer that takes no care of he duties of obedience; no, an idle faith is an ineffectual faith, and can never be a saving faith: But the meaning is, he worketh not in a law sense, to the ends and intentions of the first covenant, to make up a righteousness by the law, and seeing all his endeavours to obey the law-sense not to work, because he doth not work so as to answer the purpose and end of the law, which accepts of nothing short of perfect and complete obedience. And whereas it is here said, That God justifieth the ungodly; the meaning is, such as have been ungodly, not such as continue so.

The apostle describes the temper and frame of their hearts and lives before justification, and not after it; as it found them, not as it leaves them. True, Christ justifies the ungodly, yet such as continue ungodly are not justified by him: We must bring credential from our sanctification, to bear witness to the truth of our justification.

Observe here, That to the example of Abraham, the apostle subjoins the testimony of David, Ps 32:1-11. who describes the blessedness of that man to whom God imputeth righteousness, to wit, the righteousness of the Mediator, without any works brought before God to be justified by, saying, Blessed is the man whose transgression is forgiven, whose sin is covered, and iniquity not imputed. Sin, in respect of the offence, is remitted; in respect of the filth or turpitude of it, is covered; in respect of the punishment, not imputed. This heap of words, serves only to amplify and set forth the abundant grace of God in the act of pardoning sin.

Learn hence, 1. That to pardon sin, is God's prerogative; he forgiveth iniquity, and covereth transgression.

2. That pardon of sin is a covering of sin; not such a covering of sin, as that God cannot see it in a justied person, to chastise him for it; but so covered, as not to punish him with wrath and condemnation for it.

Learn, 3. That God's act in pardoning and covering sin, is extensive and perfect, full and final: Iniquity, transgression, and sin, is forgiven covered, and not imputed.

Learn, 4. That transcendent is the blessedness of those whose iniquity is pardoned, and their transgression covered. Blessedness, says the original, belong to the man whos iniquity is forgiven, and whose sin is coveredd, and to whom the Lord will not impute transgression.

Here the apostle moves the question, namely, Whether the forementioned blessedness of pardon of sin, and justification by faith, belongs to the circumcised Jews only, or to the uncircumcised Gentiles also? which question carrieth with it the force of a strong affirmation, that seeing faith was imputed to Abraham for righteousness, many years before he was circumcised; therefore the uncircumcised Gentiles, as well as the circumcised Jews, shall by faith be made partakers of the same blessedness, unto which Abraham wa intitled before he was circumcised.

Learn hence, That God has appointed one and the same way and method for the justification and salvation of all persons, circumcised and uncircumcised, Jew and Gentile, honourable and ignoble; namely, justification by faith in the blood of his Son, without which no church privileges, or spiritual prerogatives whatsoever, will intitle them to real blessedness. Cometh this blessedness on the circumcision only, or upon the uncircumcision also? Abraham believed unto righteousness before he was circumcised; therefore, the Gentiles by faith shall be accounted righteous, though they never be circumcised.

Here the apostle declares the reason why, and the end for which Abraham was circumcised, seeing he was justified by faith in the promised Messiah, long before circumcision, as a sign and seal of the covenant made with him, and to his seed, Gen 17:1-27. and as an obligation that the righteousness of faith was the true way for a sinner to become righteous; which righteousness Abraham had obtained whilst he was uncircumcised, that so he might be the father in a spiritual sense, of all believers, both Jews and Gentiles, who imitated him in his faith, and in the holiness and obedience of his life.

Note here, 1. The person instituting the sacrament of circumcision: God, and not Abraham: He received circumcision: that is, by the appointment of God he was circumcised. Sacraments must be of divine institution, not of human invention. The church can make no sacraments; her duty is, with care and caution to administer them.

There is a fourfold word requisite to a sacrament. A word of institution; a word of command; a word of promise; a word of blessing. The elements are cyphers: 'Tis the institution makes them figures. Divine institutionis as necessary to a sacrament, as the royal inscription is to current money.

Note, 2. The nature of sacrments in general, and of circumcision in particular. They are signs and seals; He received the sign of circumcision: a seal of the righteousness by faith.

The circumcision, 1. Was a sign and token of the covenant which God made with Abraham and the Jews. It was a commemorative sign of God's covenant with Abraham: A representative sign of Abraham's faith and obedience towards God: A demonstrative sign of original sin, and the depravity of human nture: A discriminating and distinguishing sign of the true church and people of God from all the rest of the world: An initiating sign, by which all stangers, that were received into the commonwealth of Israel, were admitted into the Jewish church: And lastly, It was a prefigurative sign of baptism, which, in the Christian church, was to succeed in the room of circumcision.

2. Circumcision was not a sign only, but a seal also. A seal of the righteousness by faith; it was a seal, both on God's part, and on Abraham's also. A seal on God's part, to confirm all the promises made to Abraham and his seed.

3. A seal on his and their parts, to bind them to renounce the service of all other gods, and to oblige them to the observation of the whole law.

Note lastly, The character and description here given of true believers; they are such as walk in the steps of faithful Abraham. They have not only Abraham to their father, but they walk in the footsteps of their father's faith.

As Abraham readily obeyed the call of God, so do they:

As Abraham left his idolatrous country and kindred, and though he had opportunity of returning, yet never returned more; so do the faithful sons and daughters of Abraham leave all known sins, and no temptations can prevail with them to return to the delightful practice of them.

Did Abraham break through all impediments, difficulties, and discouragements whatsoever?

So do and will all those that tread in the faith of their father Abraham, surmount all difficulties, bid defiance to all dangers, that they may yield a ready, cheerful, and persevering obedience to the commands of the God of Abraham: Few of the children of Abraham's flesh, but all the children of his faith, do thus walk in the steps of their renowned father.

That is, the great promise which God made to Abraham, and his seed, that they should possess that rich and pleasant part of the world, the land of Canaan, under which also heaven itself was typically promised and comprehended, was not made upon condition of their performing perfect obedience to the law, but they were to obtain it by faith; that is, by trusting to, and depending upon the gracious promise of a faithful God.

Note here, The argument couched for justification by faith without works, which is the apostle's grand scope, design and drift; it runs thus: "If a promise made to the father of the faithful was accomplished, not by legal obedience, but by the righteousness of faith; then it follows, that all his children are justified by faith, as Abraham their father was. But the promise of the earthly inheritance, and under it, of the heavenly one, was accomplished, not by the law, but by the righteousness of Abraham's faith: Therefore, justification is not to be expected by the works of the law, but by faith alone."

That is, If they which seem to be justified by the works of the law be heirs of this promised inheritance; then faith, that is, the way of justification by faith, prescribed by God, is to no purpose, for to what end should we by faith seek righteousness in another, if by our legal obedience we can find ourselves?

Here then lies couched another argument, to confirm the apostle's doctrine of justification by faith: Thus, that only justifies, unto which gracious promise of justification is made; but no such promise is made to any man for his weak and imperfect keeping of the law, but for his believing there is; therefore, by the law there can be no justification, but by faith only.

Here the apostle suggests another reason, why no justification can be executed by the law, because it condemns, rather than justifies. The law worketh wrath: that is, it discovers the wrath of God due to our transgression, and then pronounces condemnation upon the transgressor; for were there no law, either natural or revealed, there would be no transgression, and, consequently, no condemnation.

Here observe, 1. The use of the law; it discovers sin, it convinces of sin, it condemns for sin, it denounces the wrath of God due unto sin.

And note, 2. The apostle's arguments for the use of the law; he infers an utter impossibility of being justified by the law. That which condemns, cannot justify; but the law of God condemns the sinner for his transgression, therefore, it can never be the instrument and means of his justification.

The apostle here assigns a double cause, why the wisdom of God has appointed justification and salvation to be obtained in the way of faith:

namely, 1. That it might be of free and undeserved grace and favour; for to be justified by faith, and by grace, are all one with the apostle.

And, 2. That the promise might be sure to all the seed: That is, that God's promise might stand firm and sure to all the believing seed of Abraham, not only to all the children of the flesh, to whom the law was given, but to all the children of his faith, even Gentiles as well as Jews; he being the father of all that believe, whether Jews or Gentiles.

Learn hence, That if our justification and salvation did depend upon our performing perfect obedience to the law, it would never be sure, but always uncertain, because of our impotency and weakness to keep and observe it.

The apostle, Rom 8:3. tells us, That the law is weak through the flesh; though the truth is, the law is not weak to us, but we are weak to that; the law has the same authority for commanding that ever it had, but we have not the same ability for obeying. 'Tis our wickedness that is the sole cause of the law's weakness: Had every man the same integrity, the law would have the same ability that ever it had, both to justify and save us.

Our apostle, in this and the following verses, enters upon an high commendation of Abraham's faith, magnifying and extolling the same, for and upon account of sundry excellencies which are found in it.

And here, 1. He takes notice how Abraham's faith was strongly acted and exercised on the Almighty power of God: He believed in God, who quickeneth the dead, and calleth those things which are not, as though they were: That is, The Lord having promised to make Abraham the father of many nations, which he had no seed, nor was ever likely to have any; he believed the thing to be both credible and possible, because God had spoken it, how improbable soever. And although with respect to generation, he looked upon Sarah's body, and his own, as good as dead; for she was barren and past bearing, and he was an hundred years old, and past all hopes of having a child; yet he exercised his faith on the promise and power of God, who quickeneth the dead, that is, his own dead body, and Sarah's barren womb; and called those things which be not, that is, the Gentiles which were not then a people, as if they were.

Learn hence, That it is a noble act and exercise of faith, to believe God on his bare word, and to assent to truth, though never so improbable. As whatever God doth is good, because he doth it; so whatever God says is true, because he speaks it: And accordingly, faith, which is an assent of the understanding to what God reveals, depends upon the veracity of God, for making good his own word, and fulfilling his own promise. Faith though never so improbable; it puts men upon duties, though seemingly unreasonable (witness Abraham's offering up of Isaac); and it enable to sufferings, be they never so afflictive. But from believing plain contradictions and impossibilities, as the church of Rome would have us in the point of transubstantiation; Faith desires there to be excused.

Observe here, 2. That as Abraham's faith exceedingly honoured God; so God highly honours Abraham's faith, making him like himself, a father of many nations. As God is an universal Father, not of one, but of all nations, so was Abraham; as God is their spiritual father, not by carnal generation, so was Abraham: God made faithful Abraham like himself, a father, not of this or that nation only, but universally of all believers, among all nations, believing after his example. Thus Abraham's faith honours God, and God honours Abraham's faith, styling him the Father of the Faithful throughout all generations.

Here St. Paul farther expatiates in the commendation of Abraham's faith, telling us, That against hope he believed in hope; that is he had a strong hope, a firm faith and trust in the promise and power of God, against all natural grounds of hope; namely, that he should certainly have a son, and a seed like the stars of heaven for multitude.

He farther adds, That he considered not the deadness of his own body nor the barrenness of Sarah's womb: neither staggered at the promise through unbelief: That is, he regarded not any difficulties which lay in the way of his faith, he admitted no doubts or questions touching the promise or power of God; but without all disputing depended fully upon God for the performance of his own promise, and so gave God the glory of his omnipotency and faithfulness.

Observe here, 1. What was the ground of Abraham's faith; namely, the special promise, yea, the absolute promise of God, that he should have a son.

Observe, 2. The height and measure of his faith: He was strong in faith, and staggered not through unbelief; he was fully persuaded of God's all-sufficiency: it is a metaphor taken from ships that come into the harbour with full sail. Thus was it with Abraham, there was not any sail of his soul but what was filled with the wind of assurance. As a ship with full gale and strong sail is carried to the haven against winds and waves, so Abraham, by the strength of his faith, overcame all waves of doubts and difficulties beating upon his mind.

Observe, 3. What was the fruit and issue, the end and event of Abraham's faith, it brought glory to God: He was strong in faith, giving glory to God. All faith glorifies God truly, but strong faith glorifies him abundantly: It gives him the glory of his power and faithfulness, goodness and truth.

Quest. 1. But how could Abraham's body be said to be dead, when he had several children afterwards by Keturah? even six months, forty years after Sarah's death.

Ans. Abraham's and Sarah's bodies received now a blessing, or new generative faculty from God, which rendered them capable of begetting and bearing children, when by nature they were not so.

Quest. 2. Was Abraham's faith so strong as to exclude all doubting? Did not he distrust when he said, Shall a child be born to Abraham that is an hundred years old; and Sarah, that is ninety years old, bear? Gen 21:1-34.

Ans. These words are not words of doubting, but inquiring; they proceeded from a desire to be further informed how these things could be. But Abraham laughed, and Sarah also at the mention of a son. True, they did both laugh, but not both alike; Abraham's laughter proceeded from admiration and joy, but Sarah's from diffidence and distrust: And accordingly we find Sarah reprimanded, but not Abraham reprimanded, for laughing: Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God.

Our apostle having, in the former part of this chapter, declared the manner of our justification, from an instance of Abraham, which having at large pursued, lest we should think that was Abraham's personal privilege, and did not concern us, he applies in the verses before us Abraham's example unto us, assuming us, that as Abraham's faith was imputed to him for righteousness, because he depended upon the almighty power of God in the promise, and also looked by faith to the Messias promised, who was to come of his seed; so, says the apostle, was this written for our sakes as well as Abraham's for our comfort and encouragement, to assure us that faith shall be imputed to us also for righteousness, if we firmly trust in God, through the merits and mediation of our Lord Jesus Christ.

Where observe, The apostle's argument fully overthrows the Socinian doctrine, which teaches that the godly, under the Old Testament, were not justified in the same way with us under the New; whereas the apostle fully proves, that Abraham, and all the children of Abraham, who walk in the steps of him their father, are justified alike: And accordingly it was not thus written of him for his sake alone, that his faith was imputed to him for righteousness, but for the benefit of us also; to whom the like faith shall be imputed for justification, if we believe on him that raised up Jesus from the dead.

Learn hence, That the doctrine of justification by faith, through the imputed righteousness of the Mediator, is no new doctrine, but as old as Abraham. Some are much offended at this word imputed; but as the pious bishops, Downham and Davenant, on justification well observe, it is no less than ten times mentioned, either in the term or the signification of it, in this chapter: Their arguments for, and answers to, Bellarmin's objections against the imputed righteousness of the Mediator, runs thus: "If Christ's righteousness be not imputed, it is not accepted; if it be not accepted, it is not performed, and so there will be no redemption by Jesus Christ; without this, we would make Christ little, very little, in the justifying of sinners; And why is Christ called the Lord our righteousness, and how are we said to be made the righteousness of God in him? And why is faith so infinitely pleasing ot God, but because faith brings to God a righteousness which is highly pleasing to him, even that of the Mediator? for there is no standing before God for any creature in a creature-righteousness." -

The popish objections run thus: Objection, 1. If Christ's righteousness be imputed to us, then may we be reputed redeemers of the world, as well as he was.

Ans. It may as well be said, the debt may be accounted the surety, because the surety's payment is accepted for the debtor.

Objection, 2. If Christ's righteousness be imputed to us as ours, then we ought to be accounted as righteous as himself.

Ans. It may be as well argued and concluded, that the debtor is as rich a man as the surety, because the surety pays the debtor's debts.

Objection, 3. If Christ's righteousness be properly imputed to us, then our unrighteousness was properly imputed to him, and he may be strictly and truly called a sinner.

Ans. Just as if we should say! "If the acceptance of the surety's payment acquits the debtor, then the surety is as bad an husband, and as much a bankrupt as the debtor himself."

Objection, 4. But if Christ's righteousness be ours, no need of any righteousness of our own.

Ans. We plead for the meritorious righteousness of Christ to answer the demands of the law, and for a personal righteousness of our own, to answer the commands of the gospel: Let us render to all their due; let us render unto Christ the things that are Christ's, to faith the things which are theirs. Let us awfully adore the wisdom of God, who has made Christ unto us wisdom, righteousness, sanctification, and redemption.

To relieve our ignorance and folly, he is our wisdom; to discharge us from guilt, and free us from condemnation, he is our righteousness; to relieve us against the filth and pollution, the power and dominion of sin, he is our sanctification; and to rescue us from our miserable captivity of Satan, he is our redemption.

Blessed be God for the benefit of imputed righteousness to such as live in the practice and power of inherent holiness. True, our sanctification and holiness, when most perfect, cannot justify us before God; but it will evidence our justification before men, and be a witness to our own consciences, that we are accepted in the Beloved.

In this one verse we have an abridgment of the whole gospel, the death and resurrection of Christ declared, and the benefit and advantages of both assigned. 1. For his death; he was delivered for our offences.

Here note, 1. The person delivered: He, that is, Christ Jesus the righteous; the Lord our righteousness.

Note, 2. The person delivering, not expressed, but necessarily implied and understood. Judas delivered him, the Jews delivered him, God the Father delivered him, and Christ himself delivered himself. All these did one and the same act, but not for one and the same end: Judas delivered him for gain, the Jews for envy, the Father delivered him out of love, and Christ delivered himself in great compassion to a lost world.

Note, 3. Unto what he was delivered, namely, Unto death, even the death of the cross. This in "God was an act of the highest justice, in Christ an act of wonderful obedience, in the Jews an act of the highest wickedness.

Note, 4. For whom, and for what he was delivered: for us and for our offenses: It notes the vicegerency of his sufferings, not barely for our goods the final cause, and for our sins as the meritorious cause; but for us, in our room, place and stead, dying under an imputation of guilt, and dying as the sacrificed beast for the expiation of that guilt: The original word here for offences signifies great falls, grievous offences, and heinous crimes.

This sacrificed lamb was delivered and died to expiate the guilt of guilt of great sins, and to make atonement for the greatest sinners.

Note, 5. It is here said, that Christ was delivered, rather than died for our offences, to lead us to the consideration of the first cause of his suffering for us; namely, The determinate counsel of God, pursuant to which there concession or permission given to wicked instruments to shed his blood; his own Father delivering him up to death for our offences.

Learn hence, That our sins were not only the occasions, but the moving and impulsive cause of Christ's sufferings. He died as a sacrifice to atone an offended Deity: As the sacrifices of old were brought to the altar, and there slain, so Christ, substituting himself in our room and stead, was brought ot he altar of his cross, and there died as a victim or expiatory sacrifice for our sins. Thus, He was delivered for our offenses.

Observe, next, Our Lord's resurrection asserted, He was raised again; and its end assigned, for our justification. Christ as our surety was under the arrest of death; but having given satisfaction by his sufferings, our discharge was published to the world by his resurrection; As by dying in our stead, he bare the curse of the law; so by rising again as a common person, we receive our acquittal from the hand of a judge. His death was our payment, his resurrection our discharge; He was raised again for our justification.

Learn thence, That Christ's resurrection was the cause of our justification; not the meritorious cause, for that was his death and bloodshed; but the declarative and perfect cause of our justification.

His resurrection was a declaration of our justification, the justice of God thereby declaring itself satisfied, by its prisoner being released. His resurrection is also the perfective cause of our justification. The work of redemption wrought for us by his death, is perfected, and made effectual by his resurrection. This makes our redemption complete, which otherwise had been partial and imperfect; nay, none at all. 'Tis upon Christ, as raised, that our faith must be settled: Had he not been raised from the dead, faith in his death had had no foundation, for it had been an unaccountable thing to believe in one that lay under he power of death.

By Christ's resurrection, the efficacy of his death was declared to all the world: Therefore, says the apostle, Who shall condemn us, when Christ hath died for us? yea, rather is risen again Rom 8:1-39.

As our redemption was not in its glory till Christ's resurrection; so neither is our faith in its full strength and vigour, till it eyes him, Who was delivered for our offences, and raised again for our justification.