Romans · Chapter 4

1. That justification is by faith: 2. That it is free for the Gentiles. V. 1. That our father Abraham hath found-Acceptance with God. According to the flesh-That is, by works.

Verse 1. JEW. What shall we then say that Abraham, our father as pertaining to the flesh, hath found?] The kata sarka, 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 kata sarka, 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, Romans 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.

Verses 1, 2. What shall we say then — The apostle, in the preceding chapter, having shown the impossibility of man’s being justified by the merit of his obedience to any law, moral or ceremonial, or any otherwise than by grace through faith, judged it necessary, for the sake of the Jews, to consider the case of Abraham, on being whose progeny, and on whose merits, the Jews placed great dependance; as they did also on the ceremony of circumcision, received from him. It was therefore of great importance to know how he was justified; for, in whatever way he, the most renowned progenitor of their nation, obtained that privilege, it was natural to conclude that his descendants must obtain it, if at all, in the same way. Was he justified by works, moral or ceremonial? That is, by the merit of his own obedience to any law or command given him by God? And in particular, was he justified by the ceremony of circumcision, so solemnly enjoined to be observed by him and his posterity? That Abraham was justified by one or other of these means, or by both of them united, the Jews had no doubt. To correct their errors, therefore, the apostle appeals to Moses’s account of Abraham’s justification, and shows therefrom, 1st, That he was not justified by works, but simply by faith in the gracious promise of God, independent of all works; and, 2d, That his circumcision, not performed till he was ninety-nine years of age, had not the least influence on his justification, he having obtained that blessing by means of his faith, long before that time. To this example the apostle appeals with great propriety, both because circumcision was the most difficult of all the rites enjoined in the law, and because Abraham being the father of believers, his justification is the pattern of theirs. Therefore, if circumcision contributed nothing toward Abraham’s justification, the Jews could not hope to be justified thereby, nor by the other rites of the law; and were much to blame in pressing these rites on the Gentiles, as necessary to their salvation, and in consigning all to damnation who were out of the pale of their church. He begins his reasonings on this subject thus: What shall we say that Abraham, our father — Our great and revered progenitor, as pertaining to the flesh, hath found — That is, obtained? Hath he obtained justification? The verse is differently understood by expositors. Chrysostom and Theophylact join the words kata sarka, according to the flesh, with Abraham our father, thus: What do we say Abraham, our father according to the flesh, obtained, namely, by works? See verse 3. But as in no other passage Abraham is called the father of the Jews according to the flesh, it seems the ordinary translation is to be preferred; and that flesh in this passage being opposed to spirit, signifies services pertaining to the flesh or body, on account of which the law of Moses itself is called flesh, Galatians 3:3. According to this sense of the expression, the verse may be paraphrased thus: “Ye Jews think ritual services meritorious, because they are performed purely from piety. But what do we say Abraham our father obtained by works pertaining to the flesh? That he obtained justification meritoriously? No. For if Abraham had been justified meritoriously by works of any kind, he would have had whereof to glory — He might have boasted that his justification was no favour, but a debt due to him; but such a ground of boasting he had not before God.” Or more concisely thus: 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. By flesh here Bishop Bull understood those works which Abraham performed in his natural state, and by his own strength, before he obtained justification; but the above-mentioned interpretation seems more agreeable to the apostle’s design here. Nevertheless, in some other passages, where he speaks of justification by works, he hath in view, not ceremonial works only, but moral works also, as is plain from Romans 3:20 Romans

Verse 1. What shall we say then that Abraham, our father, as pertaining to the flesh, hath found? How was he a sinner, an idolater, justified? Was it by the flesh, as indicated by the word father? Was it by works in submitting to circumcision, on which ye jews lay the major emphasis? If so, he has the glory of boasting over the disobedient, but not before God, in whose eyes the brightest acts of human obedience are but defective duties. When God has promised, even believing can never be the meritorious cause of a sinner’s justification. It follows then, oh jews, that you must cease to lay the strong emphasis on circumcision, you must believe your own scriptures, and accede to the christian doctrine, that Abraham our father was justified by faith.

1. What—A question not put by the Jew as objection, (as Stuart supposes,) but stated by the apostle to start his argument. The flesh—In opposition to the spirit, as in Galatians 3:3, where the flesh refers to legal works as a means of justification, and the spirit refers to spiritual faith as the means. Hence the present question signifies, What in the matter of justification did Abraham attain by legal works? The phrase as pertaining to the flesh cannot, according to the Greek, qualify father. (See note on Romans 9:8.)

Ver. 1. What shall we say? what shall we infer? as in Romans 3:5. If we defend the authority of the O.T., how shall we explain its teaching about Abraham?

Our forefather: speaking as a Jew to Jews.

According to flesh: in contrast to the spiritual fatherhood of Romans 4:11.

V. 2. 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.

Verse 2. 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, kauchma, 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.

Verses 1, 2. What shall we say then — The apostle, in the preceding chapter, having shown the impossibility of man’s being justified by the merit of his obedience to any law, moral or ceremonial, or any otherwise than by grace through faith, judged it necessary, for the sake of the Jews, to consider the case of Abraham, on being whose progeny, and on whose merits, the Jews placed great dependance; as they did also on the ceremony of circumcision, received from him. It was therefore of great importance to know how he was justified; for, in whatever way he, the most renowned progenitor of their nation, obtained that privilege, it was natural to conclude that his descendants must obtain it, if at all, in the same way. Was he justified by works, moral or ceremonial? That is, by the merit of his own obedience to any law or command given him by God? And in particular, was he justified by the ceremony of circumcision, so solemnly enjoined to be observed by him and his posterity? That Abraham was justified by one or other of these means, or by both of them united, the Jews had no doubt. To correct their errors, therefore, the apostle appeals to Moses’s account of Abraham’s justification, and shows therefrom, 1st, That he was not justified by works, but simply by faith in the gracious promise of God, independent of all works; and, 2d, That his circumcision, not performed till he was ninety-nine years of age, had not the least influence on his justification, he having obtained that blessing by means of his faith, long before that time. To this example the apostle appeals with great propriety, both because circumcision was the most difficult of all the rites enjoined in the law, and because Abraham being the father of believers, his justification is the pattern of theirs. Therefore, if circumcision contributed nothing toward Abraham’s justification, the Jews could not hope to be justified thereby, nor by the other rites of the law; and were much to blame in pressing these rites on the Gentiles, as necessary to their salvation, and in consigning all to damnation who were out of the pale of their church. He begins his reasonings on this subject thus: What shall we say that Abraham, our father — Our great and revered progenitor, as pertaining to the flesh, hath found — That is, obtained? Hath he obtained justification? The verse is differently understood by expositors. Chrysostom and Theophylact join the words kata sarka, according to the flesh, with Abraham our father, thus: What do we say Abraham, our father according to the flesh, obtained, namely, by works? See verse 3. But as in no other passage Abraham is called the father of the Jews according to the flesh, it seems the ordinary translation is to be preferred; and that flesh in this passage being opposed to spirit, signifies services pertaining to the flesh or body, on account of which the law of Moses itself is called flesh, Galatians 3:3. According to this sense of the expression, the verse may be paraphrased thus: “Ye Jews think ritual services meritorious, because they are performed purely from piety. But what do we say Abraham our father obtained by works pertaining to the flesh? That he obtained justification meritoriously? No. For if Abraham had been justified meritoriously by works of any kind, he would have had whereof to glory — He might have boasted that his justification was no favour, but a debt due to him; but such a ground of boasting he had not before God.” Or more concisely thus: 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. By flesh here Bishop Bull understood those works which Abraham performed in his natural state, and by his own strength, before he obtained justification; but the above-mentioned interpretation seems more agreeable to the apostle’s design here. Nevertheless, in some other passages, where he speaks of justification by works, he hath in view, not ceremonial works only, but moral works also, as is plain from Romans 3:20 Romans

2. Not before God—Says old Bishop Jackson: “He [Abraham] might boldly contest (as Job did, and every godly man yet safety may) with others for integrity of life and plenty of works, in which he might justly rejoice or glory; yet with men, not with God.” Humanitarians and secular reformers largely boast of their own high moral standard and inflexible conscientiousness. They plume themselves (often very factitiously) even over the Christian Church, and rebuke the religious professors for their slowness to engage in moral enterprises for the removal of abuses and the advancement of the age. Christians should accept such rebukes as far as just, and arouse to nobler and holier zeal in good works. But let not the merely secular humanitarian fancy that his good works will recommend him to God’s favour. When the Most Holy walks into his heart with his lighted candle to make search, wickedness enough will be there found, even in his most righteous moments and his most conscientious performances, to damn his soul a thousand times forever. He has whereof to glory before men, but not before God! In the earnestness of his soul he should cry, Enter not into judgment with thy servant, O Lord, for in thy sight shall no flesh be justified! He would do well to bow down with the humblest Christian whom he, perhaps justly, rebukes, while both smite upon their hearts and pray, like the Publican, God be merciful to me the sinner! Many commentators suppose a very harsh ellipsis here; but not any man has whereof to glory before God. Paul assumes this universal principle, but he asserts it only of Abraham.

Ver. 2. Reason for introducing the case of Abraham. God’s covenant with him proves that he found favour with God, and

was in this sense justified. Now, if this justification was derived from works, he has a ground-of-exultation. This last word is cognate to, and recalls, those in Romans 3:27; 2:17, 23. Paul proclaims a Gospel which shuts out all boasting; and he now introduces the case of Abraham in order to test by it the objection that, by overturning Jewish boasting, the Gospel overturns the ancient law.

But not in reference to God: his exultation would be, not an exultation in God, like that in Romans 5:11, but something infinitely inferior. If from works done in obedience to law Abraham had obtained the favour and covenant of God, God would be to him, not the free Giver of every good, but only a master who pays according to work done; and Abraham’s confidence would rest upon, and his expectation be measured by, his own morality. Cp. Galatians 6:4. The Gospel gives us that nobler joy which arises from confidence in God. This better exultation, a justification derived from works could not give, to Abraham or to us.

V. 3. Abraham believed God-That promise of God concerning the numerousness of his seed, Genesis 15:5, 7; but especially the promise concerning Christ, Genesis 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. Genesis 15:6.

Verse 3. For, what saith the Scripture?] The Scriptural account of this transaction, Genesis 15:6, is decisive; for there it is said, Abraham believed God, and it was counted, elogisqh, it was reckoned to him for righteousness, eiv dikaiosunhn, for justification.

3:20; where he tells us, that by the deeds of the law, or by works of law, shall no flesh be justified in his sight.

Verse 3. For what saith the Scripture? — What is Moses’s account of this matter? Abraham believed God — Namely, that promise of God, recorded Genesis 15:5, that he should have a seed numerous as the stars. As also the promise concerning Christ, mentioned Genesis 12:3, through whom all nations should be blessed. “The apostle mentions only this one instance of Abraham’s faith, because Moses had said of it in particular, that it was counted to him for righteousness. But we must not, on that account, think it the only act of faith that was so counted to him. He had an habitual disposition to believe and obey God, founded on just conceptions of his being and attributes. And he began to exercise it when God first called him to leave his native country. For by faith he went out, not knowing whither he went, Hebrews 11:8. The same faith he exercised through the whole course of his life; acting on every occasion as one will do whose mind is filled with a present sense of Deity. Of this the instance mentioned by the apostle is a great example. For, in the eightieth year of his age, when Sarah was seventy years old, he believed what God told him concerning the numerousness of his seed, though it was at that time contrary to the ordinary course of nature: nay, he continued to believe it from that time forth, for the space of twenty years, during which no child was given him: see on verse 17. At length, in the hundredth year of his age, the son so long promised was born. But mark what happened! When this son, to whom all the promises were limited, became fourteen years old, God commanded Abraham to offer him up as a burnt-offering; and he, without hesitation, obeyed; firmly believing that, after he was burnt to ashes on the altar, God would raise him from the dead, Hebrews 11:19. By this and other instances, Abraham became so remarkable for his faith, that God, by a covenant, constituted him the father of all believers.” And it was counted to him for righteousness — So our translators have very properly rendered the Greek phrase here, and Galatians 3:6, for the original word, elogisqh, signifies to state, and sum up an account; also, to put a value upon a thing, Romans 8:18. The word count includes both meanings. The sense is, God accepted Abraham as if he had been altogether righteous: or, this his faith was accounted by God his gospel righteousness, as being the performance of the condition the gospel requires, in order to justification. See on Romans 3:28. “But neither here, nor Galatians 3:6, is it said that Christ’s righteousness was counted to Abraham. In both passages, the expression is, Abraham believed God, and it, namely, his believing God, was counted to him for righteousness; and verse 9, of this chapter, we say that faith was counted to him for righteousness: so also Genesis 15:6. Further, as it is nowhere said in Scripture that Christ’s righteousness was imputed to Abraham, so neither is it said anywhere that Christ’s righteousness is imputed to believers. In short, the uniform doctrine of the Scripture is, that the believer’s faith is counted to him for righteousness, by the mere grace or favour of God, through Jesus Christ; that is, on account of what Christ hath done to procure that favour for them. This is very different from the doctrine of those who hold that by having faith imputed, or accounted for righteousness, the believer becomes perfectly righteous; whether they mean thereby that faith is itself a perfect righteousness, or that it is the instrument of conveying to the believer the perfect righteousness of another. With respect to the first, it is not true that faith is a perfect righteousness; for if it were, justification would not be a free gift, but a debt. And with respect to the second supposition, although the perfect righteousness of another were conveyed to a sinner by faith, it would not make him perfectly righteous; because it is beyond the power of Omnipotence itself, by any means whatever, to make a person not to have sinned, who actually hath sinned. And yet, unless this is done, no believer can be perfectly righteous. On account of the perfect righteousness of another, God indeed may treat one as if he were perfectly righteous. But that is all. Nor does the Scripture carry the matter further.” — Macknight.

Ver. 3. Abraham believed God, and it was counted to him for righteousness. This history is laid down at large in Genesis 15. The Hebrew bvj chashav, or as the LXX, hgeomai, or dokew, to reckon or impute, implies first that he had not this righteousness before; though Abraham might be a righteous man, before he received these promises, high in the favour of God. Here was a cloud of new promises, or righteousness promised of God.

Abraham’s faith rested on the perfections of Him that had promised, and his faith was divine; for his own age, and that of his wife, forbade all hope. Yet Abraham believed in Him who is able and faithful to perform. He hoped against all probability of hope, that he should have a son, and be the father of nations, numerous as the stars of heaven; yea, that he should be the progenitor of kings and prophets, and eventually of the Messiah.

3. For—He now proves from Scripture that Abraham was justified otherwise than by works before God. Abraham believed God—In Ur of the Chaldees, (Note Acts 7:3-4,) where Abraham dwelt, the true God, as an infinite, living and holy person was but dimly recognized. Jehovah had faded to the popular view into a thin and nebulous pantheism, far in the background of the upper sky. In that cold and colourless mist, neither warming man’s heart to love nor raising it to holiness, the dim figures of the nature gods, finite, elemental powers, were visibly nearer at hand as objects of worship. Or the sun, the moon, the stars presented themselves as the highest and most definite objects on which man, forgetting God and good, could fix his dependence and worship. It was the middle stage of that terrible apostacy described in Romans i, in which men, not liking to retain God in their thoughts, were being given over to vileness. In the midst of the process a single faithful one was found to whom the Infinite could unfold himself and be in faith received. God revealed himself in his reality to Abraham, and Abraham committed himself fully and absolutely to God. A covenant and compact was formed between them of mutual fidelity, ratified with all the forms, divinely prescribed, of a treaty between man and man. (Genesis 15:9-21.) Repeatedly was the firmness of Abraham’s faith put to the test by God, and completely did he stand the ordeal. Thereby did he become the founder of the Church and the father of the faithful. Abraham believed—Genesis 15:6. In the passage of Genesis from which the quotation is made a particular act of faith exercised by Abraham is specified, but not his first justifying act of faith. Abraham believed God, surrendered himself in faith to God, as early at least as he obeyed the divine call to leave Ur of the Chaldees and migrate to the promised land. He was in a permanent state of active faith, living by faith, and of ever-flowing, consequent justification and approval from God. And this being his continuous history, any marked act of Abraham’s faith upon which the consequent justification is clearly apparent is conclusively sufficient for the apostle’s argument. The phraseology of Genesis 15:6, thereby renders it a fit passage for his purpose. For righteousness—As a sinner, Abraham’s faith, being an entire self-surrender to God, pregnant with holy obedience, was accepted in the lieu of past and perfect righteousness; so that he was accepted and held—just, as if he had never sinned.

And as of Abraham, so of every man. Acceptance, justification, the being held righteous, can be attained never by the righteousness of any one work or many works of ours; for our works benefit not God, confer nothing upon him, buy nothing of him. But it comes most freely and gratuitously upon us when we perform the unreserved act of self-surrendering faith unto God, not for the merit of that self-surrender, but because that is the only proper position for a subject of God’s mercy. (See note Romans 1:17; 2:7; 3:22, 24.) And when such receptive position is assumed and maintained, God’s free and abounding mercy, consequent on the mediation of Christ, is ever ready to flow forth in a full stream of grace upon the soul. Like Abraham, we enter into compact with God, and will ever find the Holy One faithful to his covenant. Paul, therefore, reasons conclusively with the Jews when he bases justification by faith in the foundations of their history.

Ver. 3. By introducing Abraham after saying that the Gospel confirms the Law, by admitting that justification from works would give him a boasting which Paul has proved that no man can have, and that it would deprive him of the only well-grounded exultation, Paul has implied clearly that Abraham’s justification was derived from a source other than works. This he now proceeds to prove:

for what says the Scripture? This last word denotes a single passage. The whole collection is called “ Scriptures,” as in Romans 1:2; 15:4; 16:26.

Paul quotes Genesis 15:6, perhaps the most important verse of the Old Testament. In Romans 12:1, 7; 13:14, we read of God’s promises to Abraham and of Abraham’s conduct on receiving them; but from Romans 15:3, 4 we learn that the promise had not been fully believed. In Romans 15:5, God solemnly repeats it. And now, for the first time in the Bible, we are told the effect produced in man’s heart by the word of God: “He

believed in Jehovah,” i.e. he was fully assured that God’s promise of posterity as numerous as the stars will be fulfilled. See under Romans 4:18. These words are the more conspicuous because of the purely outward character of nearly all Bible narratives. Equally remarkable are the words following.

Righteousness: fulfilment of a condition, inward or outward, on which God is pleased to bestow blessing, spiritual or temporal: see under Romans 1:17. God

reckoned Abraham’s faith to be a fulfilment of the only condition required; and, because he believed, gave to him the blessing promised. God commanded him to offer sacrifice; and in that sacrifice again revealed Himself. “In the same day Jehovah made a covenant with Abram:” Genesis 15:9, 18. Of that covenant, circumcision was afterwards appointed to be the sign: Genesis 17:10. Thus Abraham’s faith put him in a new relation to God.

Reckon: as in Romans 2:26; 8:36; Genesis 31:15; Proverbs 17:28, etc.

Reckon for righteousness: an important parallel in Psalm 106:31, which is a comment on Numbers 25:10-13. God graciously reckoned the loyal act of Phineas as something which He will reward with an eternal priesthood. Similarly, in Deuteronomy 24:13, He promised to reward the return of a pledged garment; and, in Deuteronomy 6:25, general obedience to His commands. Same phrase in 1 Macc. ii. 52, expounding Genesis 22:16-18. Hence, in James 2:21, Abraham is said to have been justified by offering Isaac. The two phrases are practically equivalent. The reckoning may be spoken of as the mental act of God; and justification as the formal declaration of it.

Thus the Book of the Law declares that Abraham obtained the favour and covenant of God by belief of a promise. And, of that covenant, all the blessings which afterwards came to Israel were a result. Whatever distinguished the sacred nation from the rest of mankind, their deliverance from Egypt, the Law, the possession of Canaan, and the voice of the prophets, was given because of Abraham’s faith: so Exodus 2:24; Deuteronomy 9:5. The question in Romans 4:1 is answered. Abraham found justification through faith. Consequently, the preaching of faith is in unexpected harmony with the Old Testament; and thus confirms the divine authority of the Law.

Genesis 15:6 is quoted also in Galatians 3:6; James 2:23; and ten times in the works of Philo, an older Jewish contemporary of Paul. The rest of § 12 expounds Genesis 15:6. In Romans 4:4, 5, Paul will show that it implies justification apart from works, which in Romans 4:6-8 he will confirm from Psalm 32:1, 2; and justification without circumcision, of which rite he will in Romans 4:9-12 explain the purpose. He will show in Romans 4:13-15 why the promise was given to Abraham apart from law; and (Romans 4:16, 17) on the simple condition of faith. He will thus show that the Law is in harmony, not only with the Gospel proclaimed in § 10, but with the levelling of Jew and Gentile which was to the Jews so serious an objection to it.

V. 4. 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.

Verse 4. 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.

Verses 4, 5. Now to him that worketh — All that the law requires; is the reward not reckoned of grace — Or mere favour; but of debt — It is due to his merit. Not that God can properly and strictly be a debtor to any creature, in respect of communicative justice; but if man had continued in that state of holiness wherein he was made, that he should have been esteemed righteous, and have continued in God’s favour and lived, would have been according to the rules of distributive justice. But to him that worketh not — In the sense above explained, who can by no means pretend to have wrought all righteousness; but — Conscious of his sinfulness and guilt, and of his utter inability to justify himself before God; believeth on him — Who, in his great grace, justifieth the ungodly person, when he truly repents and returns to God; his faith is counted — Or placed to his account; for righteousness — He is graciously accepted, and treated by God as if he were perfectly righteous. 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 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 satisfaction. 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.

4. Worketh—As a hired man, for pay. This exclusion of works as a condition means an exclusion of all merit or compensation to God. (See note on Romans 3:27.) The reward—The wages. Grace—No thanks are due from the employe for his pay. But it is not necessary to its being grace that God’s grace should be irresistible, or so conferred as to secure through exact force and measure of motives that it be not resisted. Irresistible grace is a forced grace, an iron grace, which it is not pleasant to attribute to God. “The quality of mercy is not strained.” (See note on Romans 3:24-27.)

Merit of a moral nature must be distinguished from mere excellence. A clock may possess great excellence as a perfect clock, but it is no merit in the clock that it is an excellent machine. So if man with his faculties and will is equally a spiritual machine, putting forth choice, as a clock-hammer strikes, precisely according to force applied, there is no merit in his choosing right. So, also, if a man be like a false clock, a bad machine, there is no moral demerit or desert of punishment for such a badness. If he be bound by God’s decree, or the force of motives on his will so as to nullify all power of will to choose right, (unless he has brought the incapacity on himself,) he cannot be rightly punished for wrong. He may deserve no special reward, but he does deserve exemption from penalty for his wrong. Debt—When it is debt the employer is bound to pay, and when payment is made the parties are even.

Ver. 4.-5. Proof, from Genesis 15:6, that Abraham was justified apart from works, and had therefore no ground of exultation. Verse 4 describes the case of one whose claim rests on works, and Romans 4:5 that of another who has no works on which to base a claim. It is then evident that Abraham belongs, not to the former, but to the latter, class. Paul assumes that there is no merit in faith, that it does not lay God under the least obligation to reward us. Consequently, whatever follows faith comes, not by necessary moral sequence, but by the undeserved favour of God: so Romans 4:16. Therefore, that Abraham obtained the covenant through faith, proves that he had done no

work to merit so great reward. For we cannot give a man as a mark grace, i.e. undeserved favour, what we already owe him as a debt. Consequently, the recorded faith of Abraham puts him apart from those who obtain blessing by good works.

The reward: or pay for work done.

V. 5. 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.

Verse 5. 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 dikaiow 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 favour of God. See these different acceptations cited in Clarke’s note on “Romans 1:17”, and particularly under No. 7. It is also necessary to observe, that our translators render the verb logizomai differently in different parts of this chapter. It is rendered counted, Romans 4:3, 5; reckoned, Romans 4:4, 9, 10; imputed, Romans 4:6, 8, 11, 22-24. Reckoned is probably the best sense in all these places.

Verses 4, 5. Now to him that worketh — All that the law requires; is the reward not reckoned of grace — Or mere favour; but of debt — It is due to his merit. Not that God can properly and strictly be a debtor to any creature, in respect of communicative justice; but if man had continued in that state of holiness wherein he was made, that he should have been esteemed righteous, and have continued in God’s favour and lived, would have been according to the rules of distributive justice. But to him that worketh not — In the sense above explained, who can by no means pretend to have wrought all righteousness; but — Conscious of his sinfulness and guilt, and of his utter inability to justify himself before God; believeth on him — Who, in his great grace, justifieth the ungodly person, when he truly repents and returns to God; his faith is counted — Or placed to his account; for righteousness — He is graciously accepted, and treated by God as if he were perfectly righteous. 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 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 satisfaction. 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.

5. Worketh not—For the due wages. The ungodly—The man is ungodly up to the time of his justification. He is not a sanctified or regenerate man. Regeneration does not precede justification, but follows it. The order is, first, faith under the convicting guidance of the Holy Spirit; second, justification, acquitting the man of guilt; third, the regenerating Spirit, making the heart right with God.

Ver. 5. The opposite class, to which Abraham does belong. That a man’s faith is reckoned for righteousness, and thus put in place of works, proves that he

does no good work which fulfils the required condition.

Ungodly: as in Romans 1:18. That Abraham was such, we need not infer: and his obedience to God’s call proves his fear of God. Paul states a general principle, in a form which applies to his readers rather than to Abraham. He obtained by faith a numerous posterity, and through the promised seed a fulfilment of the earlier promise that in him should all families of the earth be blessed. The promise made to us is escape from the wrath of God, and eternal life. To make this dependent on faith, implies that all men are exposed to punishment: and to expect justification through faith is an acknowledgment of ungodliness, and a reliance upon Him who justifies the ungodly. By thus turning from Abraham to the sinner, Paul prepares a way for the quotation in the next verse. Thus Genesis 15:6, which asserts that Abraham was justified through faith, implies also that he was justified apart from works. Therefore he has no ground of self-exultation, but a good ground of exultation in view of God. Consequently, Paul, by proclaiming a new law which shuts out all boasting on the ground of works, does not overthrow, but supports, the authority of the Old Covenant and of the Jewish Scriptures.

V. 6. So David also-David is fitly introduced after Abraham, because he 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.

Verse 6. Even as David also, &c.] David, in Psalm 32:1, 2, gives us also the true notion of this way of justification, i.e. by faith, without the merit of works, where he says:-

Verse

Verses 6-8. Even as David also — David is fitly introduced after Abraham, because he also received and delivered down the promise; describeth the blessedness or happiness of the man — Or affirms that the man is blessed, or happy; unto whom God imputeth righteousness — Or whom he accounts righteous, accepts as such; without works — That is, without regard to any former good works supposed to have been done by him. Saying, Blessed — Greek, makarioi, happy are they whose iniquities are forgiven — Are no longer laid to their charge, and therefore whose obligation to punishment is cancelled. Whose sins are covered — With the veil of divine mercy, being expiated by the atoning sacrifice of the Messiah. Blessed, or happy, is the man to whom — Though he hath sinned formerly, perhaps very often, and very heinously, yet the Lord will not impute sin — Here four expressions, the forgiveness of sin, the non-imputation of sin, the imputation of righteousness, and justification, are used as synonymous. Well might the psalmist say, that those who receive this inestimable blessing are happy; for surely, if there be 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, with all the blessed effects of it! 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! We may observe further here, that these two examples of Abraham and David 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 holy 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.

Ver. 6-8. David describes the blessedness of the man to whom God imputeth righteousness. David is here with propriety introduced after Abraham, for he, equally with Abraham, had received the promise of the Messiah to be born in his line. 2 Samuel 7. Psalm 132. On the subject of justification, to use a word of Indian eloquence, “we stumble at noon, and are afraid of the thorns.” We have to avoid unitarianism on the one hand, and antinomianism on the other. Steering therefore between the rocks of Scylla on the Italian shore, and the subterranean river of Charybdis, on the opposite coast, we must take the bible, and the bible only for our pilot. In the above verses, two grand ideas are associated, ideas which can never be divided; the imputation of righteousness, and the remission of sins, otherwise called the nonimputation of sin.

Now, if it be really true, that pardon is all the justification of which the sinner is capable, why should David, in Psalm 32., here quoted, add four things.

(1) that he is blessed.

(2) that he is just.

(3) that this happiness follows great heaviness, and full confessions of iniquity, as in ver. 4, 5.

(4) that his sorrows are succeeded by gladness and rejoicing in the Lord: as in ver. 11.

The antinomian gives joy from another source, and in language unknown to the primitive church. Que tous ceux qui sont entez au Seigneur Jesus Christ par l’ Esprit d’ iceluy, sont hors des dangers d’ etre condamnez, combien qu’ils soyent encore chargez de pechez. — CALVIN, Geneva, 1562. “That all those who enter, or believe on the Lord Jesus Christ, are out of all danger of being condemned, how much soever they may yet be loaded with their past sins.” I would recommend all persons so burdened to take David’s course of humble confession, as in the above psalm.

6. Even as David—As Abraham is the instance, being the justified man, so David is the witness, describing the justified man. Imputeth righteousness—By holding him righteous, though intrinsically, through his past history, a sinner. Without works—As a hire or pay for the righteousness reckoned or imputed; though not without works as the sequence of faith’s true self-surrender unto all goodness, energized by the Holy Spirit.

Ver. 6.-8. A quotation from Psalm 32:1, 2, in harmony with the foregoing.

David: as in Romans 11:9 from Psalm 69:22, 23. The name is found (Heb. and LXX.) in the heading of each Psalm. But to this we cannot give any critical value. Paul quotes the O.T. as he found it. See further in Diss. iii.

Blessedness: the highest form of happiness, found only under the smile of God: so Matthew 5:3-11. This sacred sense is not absent in Acts 26:2, 1 Corinthians 7:40. So Aristotle, Nic. Ethics bk. x. 8. 8: “To the gods, the whole of life is blessed; to men, so far as it is some likeness to divine activity:” cp. 1 Timothy 1:11, “the blessed God,” 1 Timothy 6:15.

David is quoted to support, not “faith reckoned for righteousness,” but righteousness apart from works. Here we have a man guilty of acts of lawlessness and of sins. But they are forgiven and covered-over: cp. James 5:20.

To reckon sin, is practically to inflict punishment: so 2 Timothy 4:16; 2 Corinthians 5:19; Philemon 1:18. We have in Psa. 32 the joyful song of a pardoned man. Breaches of law have been forgiven, and a veil cast over sins. Consequently, in the future God will not reckon the man a sinner.

The Lord: see under Romans 9:29. In Psalm 32:5, the Psalmist confesses his sin, and rejoices in forgiveness. He finds in God a refuge from trouble, and bids others rejoice in Him: Psalm 32:7,11. We have here a clear case of righteousness without works, of a man on whom, in spite of past sins, God smiles with forgiving grace. Thus the negative side of Paul’s teaching is proved to be in harmony with the ancient Scriptures. Although Psa. 32 is not quoted in proof of justification through faith, we notice Psalm 32:10, “ He that trusts in Jehovah, mercy shall compass him about.”

Psalm 32 is quoted only in passing: and Paul returns at once to Genesis 15:6. As the words quoted do not mention faith, they were probably not quoted to prove expressly that the preaching of faith supports the Law. But, as we learn from Romans 3:19, they have the authority of law. And, by supporting an inference following necessarily from justification through faith, viz. justification without works, they point to another harmony of the Law and the Gospel; and thus confirm the divine origin of both.

V. 7. 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.

7. Blessed are they whose iniquities are forgiven] That is, the man is truly happy whose iniquities ai anomiai, whose transgressions of the law are forgiven; for by these he was exposed to the most grievous punishment. Whose sins, ai amartiai, 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 Clarke’s note on “Genesis 13:13”.

Verses 6-8. Even as David also — David is fitly introduced after Abraham, because he also received and delivered down the promise; describeth the blessedness or happiness of the man — Or affirms that the man is blessed, or happy; unto whom God imputeth righteousness — Or whom he accounts righteous, accepts as such; without works — That is, without regard to any former good works supposed to have been done by him. Saying, Blessed — Greek, makarioi, happy are they whose iniquities are forgiven — Are no longer laid to their charge, and therefore whose obligation to punishment is cancelled. Whose sins are covered — With the veil of divine mercy, being expiated by the atoning sacrifice of the Messiah. Blessed, or happy, is the man to whom — Though he hath sinned formerly, perhaps very often, and very heinously, yet the Lord will not impute sin — Here four expressions, the forgiveness of sin, the non-imputation of sin, the imputation of righteousness, and justification, are used as synonymous. Well might the psalmist say, that those who receive this inestimable blessing are happy; for surely, if there be 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, with all the blessed effects of it! 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! We may observe further here, that these two examples of Abraham and David 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 holy 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.

Ver. 6-8. David describes the blessedness of the man to whom God imputeth righteousness. David is here with propriety introduced after Abraham, for he, equally with Abraham, had received the promise of the Messiah to be born in his line. 2 Samuel 7. Psalm 132. On the subject of justification, to use a word of Indian eloquence, “we stumble at noon, and are afraid of the thorns.” We have to avoid unitarianism on the one hand, and antinomianism on the other. Steering therefore between the rocks of Scylla on the Italian shore, and the subterranean river of Charybdis, on the opposite coast, we must take the bible, and the bible only for our pilot. In the above verses, two grand ideas are associated, ideas which can never be divided; the imputation of righteousness, and the remission of sins, otherwise called the nonimputation of sin.

Now, if it be really true, that pardon is all the justification of which the sinner is capable, why should David, in Psalm 32., here quoted, add four things.

(1) that he is blessed.

(2) that he is just.

(3) that this happiness follows great heaviness, and full confessions of iniquity, as in ver. 4, 5.

(4) that his sorrows are succeeded by gladness and rejoicing in the Lord: as in ver. 11.

The antinomian gives joy from another source, and in language unknown to the primitive church. Que tous ceux qui sont entez au Seigneur Jesus Christ par l’ Esprit d’ iceluy, sont hors des dangers d’ etre condamnez, combien qu’ils soyent encore chargez de pechez. — CALVIN, Geneva, 1562. “That all those who enter, or believe on the Lord Jesus Christ, are out of all danger of being condemned, how much soever they may yet be loaded with their past sins.” I would recommend all persons so burdened to take David’s course of humble confession, as in the above psalm.

7. Forgiven… covered—A parallelism expressing the same thing in varied language. Covered, as it were, from God’s sight by Christ’s mediation and God’s mercy.

Ver. 6.-8. A quotation from Psalm 32:1, 2, in harmony with the foregoing.

David: as in Romans 11:9 from Psalm 69:22, 23. The name is found (Heb. and LXX.) in the heading of each Psalm. But to this we cannot give any critical value. Paul quotes the O.T. as he found it. See further in Diss. iii.

Blessedness: the highest form of happiness, found only under the smile of God: so Matthew 5:3-11. This sacred sense is not absent in Acts 26:2, 1 Corinthians 7:40. So Aristotle, Nic. Ethics bk. x. 8. 8: “To the gods, the whole of life is blessed; to men, so far as it is some likeness to divine activity:” cp. 1 Timothy 1:11, “the blessed God,” 1 Timothy 6:15.

David is quoted to support, not “faith reckoned for righteousness,” but righteousness apart from works. Here we have a man guilty of acts of lawlessness and of sins. But they are forgiven and covered-over: cp. James 5:20.

To reckon sin, is practically to inflict punishment: so 2 Timothy 4:16; 2 Corinthians 5:19; Philemon 1:18. We have in Psa. 32 the joyful song of a pardoned man. Breaches of law have been forgiven, and a veil cast over sins. Consequently, in the future God will not reckon the man a sinner.

The Lord: see under Romans 9:29. In Psalm 32:5, the Psalmist confesses his sin, and rejoices in forgiveness. He finds in God a refuge from trouble, and bids others rejoice in Him: Psalm 32:7,11. We have here a clear case of righteousness without works, of a man on whom, in spite of past sins, God smiles with forgiving grace. Thus the negative side of Paul’s teaching is proved to be in harmony with the ancient Scriptures. Although Psa. 32 is not quoted in proof of justification through faith, we notice Psalm 32:10, “ He that trusts in Jehovah, mercy shall compass him about.”

Psalm 32 is quoted only in passing: and Paul returns at once to Genesis 15:6. As the words quoted do not mention faith, they were probably not quoted to prove expressly that the preaching of faith supports the Law. But, as we learn from Romans 3:19, they have the authority of law. And, by supporting an inference following necessarily from justification through faith, viz. justification without works, they point to another harmony of the Law and the Gospel; and thus confirm the divine origin of both.

Verse 8. 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.

Verses 6-8. Even as David also — David is fitly introduced after Abraham, because he also received and delivered down the promise; describeth the blessedness or happiness of the man — Or affirms that the man is blessed, or happy; unto whom God imputeth righteousness — Or whom he accounts righteous, accepts as such; without works — That is, without regard to any former good works supposed to have been done by him. Saying, Blessed — Greek, makarioi, happy are they whose iniquities are forgiven — Are no longer laid to their charge, and therefore whose obligation to punishment is cancelled. Whose sins are covered — With the veil of divine mercy, being expiated by the atoning sacrifice of the Messiah. Blessed, or happy, is the man to whom — Though he hath sinned formerly, perhaps very often, and very heinously, yet the Lord will not impute sin — Here four expressions, the forgiveness of sin, the non-imputation of sin, the imputation of righteousness, and justification, are used as synonymous. Well might the psalmist say, that those who receive this inestimable blessing are happy; for surely, if there be 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, with all the blessed effects of it! 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! We may observe further here, that these two examples of Abraham and David 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 holy 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.

Ver. 6-8. David describes the blessedness of the man to whom God imputeth righteousness. David is here with propriety introduced after Abraham, for he, equally with Abraham, had received the promise of the Messiah to be born in his line. 2 Samuel 7. Psalm 132. On the subject of justification, to use a word of Indian eloquence, “we stumble at noon, and are afraid of the thorns.” We have to avoid unitarianism on the one hand, and antinomianism on the other. Steering therefore between the rocks of Scylla on the Italian shore, and the subterranean river of Charybdis, on the opposite coast, we must take the bible, and the bible only for our pilot. In the above verses, two grand ideas are associated, ideas which can never be divided; the imputation of righteousness, and the remission of sins, otherwise called the nonimputation of sin.

Now, if it be really true, that pardon is all the justification of which the sinner is capable, why should David, in Psalm 32., here quoted, add four things.

(1) that he is blessed.

(2) that he is just.

(3) that this happiness follows great heaviness, and full confessions of iniquity, as in ver. 4, 5.

(4) that his sorrows are succeeded by gladness and rejoicing in the Lord: as in ver. 11.

The antinomian gives joy from another source, and in language unknown to the primitive church. Que tous ceux qui sont entez au Seigneur Jesus Christ par l’ Esprit d’ iceluy, sont hors des dangers d’ etre condamnez, combien qu’ils soyent encore chargez de pechez. — CALVIN, Geneva, 1562. “That all those who enter, or believe on the Lord Jesus Christ, are out of all danger of being condemned, how much soever they may yet be loaded with their past sins.” I would recommend all persons so burdened to take David’s course of humble confession, as in the above psalm.

Ver. 6.-8. A quotation from Psalm 32:1, 2, in harmony with the foregoing.

David: as in Romans 11:9 from Psalm 69:22, 23. The name is found (Heb. and LXX.) in the heading of each Psalm. But to this we cannot give any critical value. Paul quotes the O.T. as he found it. See further in Diss. iii.

Blessedness: the highest form of happiness, found only under the smile of God: so Matthew 5:3-11. This sacred sense is not absent in Acts 26:2, 1 Corinthians 7:40. So Aristotle, Nic. Ethics bk. x. 8. 8: “To the gods, the whole of life is blessed; to men, so far as it is some likeness to divine activity:” cp. 1 Timothy 1:11, “the blessed God,” 1 Timothy 6:15.

David is quoted to support, not “faith reckoned for righteousness,” but righteousness apart from works. Here we have a man guilty of acts of lawlessness and of sins. But they are forgiven and covered-over: cp. James 5:20.

To reckon sin, is practically to inflict punishment: so 2 Timothy 4:16; 2 Corinthians 5:19; Philemon 1:18. We have in Psa. 32 the joyful song of a pardoned man. Breaches of law have been forgiven, and a veil cast over sins. Consequently, in the future God will not reckon the man a sinner.

The Lord: see under Romans 9:29. In Psalm 32:5, the Psalmist confesses his sin, and rejoices in forgiveness. He finds in God a refuge from trouble, and bids others rejoice in Him: Psalm 32:7,11. We have here a clear case of righteousness without works, of a man on whom, in spite of past sins, God smiles with forgiving grace. Thus the negative side of Paul’s teaching is proved to be in harmony with the ancient Scriptures. Although Psa. 32 is not quoted in proof of justification through faith, we notice Psalm 32:10, “ He that trusts in Jehovah, mercy shall compass him about.”

Psalm 32 is quoted only in passing: and Paul returns at once to Genesis 15:6. As the words quoted do not mention faith, they were probably not quoted to prove expressly that the preaching of faith supports the Law. But, as we learn from Romans 3:19, they have the authority of law. And, by supporting an inference following necessarily from justification through faith, viz. justification without works, they point to another harmony of the Law and the Gospel; and thus confirm the divine origin of both.

V. 9. 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.

Verse 9. Cometh this blessedness-upon the circumcision only] The word monon, 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 eiv dikaiosunhn, 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.

Verses 9, 10. Cometh this blessedness — Mentioned by Abraham and David; on the circumcision — Those that are circumcised only? or upon the uncircumcision also? — The circumcision are the Jews, the members of God’s visible church, and the uncircumcision are the Gentiles, who are out of the visible church. In this question, therefore, the justification of those who are out of the visible church, but who believe and obey God, is implied: for the apostle proves that such are justified, by appealing to Abraham’s justification while in uncircumcision. Abraham was not circumcised till he was ninety-nine years old, Genesis 17:24. At that time Ishmael was thirteen years old, verse 25. But before Ishmael was born, Abraham had his faith counted to him for righteousness, Genesis 15:6, compared with Genesis 16:16. It is evident, therefore, that Abraham was justified in uncircumcision more than thirteen years before he and his family were made the visible church and people of God by circumcision. Heathen, therefore, who believe and obey the true God, as Abraham did, will, like him, have their faith counted to them for righteousness, though no members of any visible church.

9-12. Not only was Abraham justified by faith, but he was justified as essentially a Gentile; he was justified for twenty-five years before he was circumcised. That circumcision was not the antecedent ground of his justification, but the subsequent sign and seal of it. So under Christian dispensation baptism is the seal of infant justification, or upon the adult convert is the sign and seal consequent upon the justification of actual faith.

Verse 9.-10. This announcement-of-blessedness: in Psalm 32:1, 2. Is it for the circumcision as such, or also for the uncircumcision? abstract for the concrete, as in Romans 2:26; 3:30.

For we say etc.: reason for Paul’s question, in which he takes his readers along with him, and for the tone of triumph in which he asks it. Paul and they have now learnt from Genesis 15:6 that faith was reckoned to Abraham for righteousness. He asks,

How then was it reckoned? While in circumcision, or in

uncircumcision? To this last question, there is only one answer. For fourteen years, Abraham was in covenant with God before he was circumcised. Consequently, the rite is not needful for the validity of faith or for a covenant relation with God. All the distinguishing blessings of the Jewish race were a reward of the faith of an uncircumcised man. Paul’s answer is an emphatic repetition of his own question.

V. 10. Not in circumcision-Not after he was circumcised; for he was justified before Ishmael was born, Genesis 15:1-21; but he was not circumcised till Ishmael was thirteen years old, Genesis 17:25.

Verse 10. 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 Genesis 15:6, (where see the note;) but circumcision was not instituted till about fourteen or fifteen years after, Genesis 17:1, &c.; for faith was reckoned to Abraham for righteousness or justification at least one year before Ishmael was born; compare Gen. 15, and 16. At Ishmael’s birth he was eighty-six years of age, Genesis 16:16; and, at the institution of circumcision, Ishmael was thirteen, and Abraham ninety-nine years old. See Genesis 17:24, 25; and see Dr. Taylor.

Verses 9, 10. Cometh this blessedness — Mentioned by Abraham and David; on the circumcision — Those that are circumcised only? or upon the uncircumcision also? — The circumcision are the Jews, the members of God’s visible church, and the uncircumcision are the Gentiles, who are out of the visible church. In this question, therefore, the justification of those who are out of the visible church, but who believe and obey God, is implied: for the apostle proves that such are justified, by appealing to Abraham’s justification while in uncircumcision. Abraham was not circumcised till he was ninety-nine years old, Genesis 17:24. At that time Ishmael was thirteen years old, verse 25. But before Ishmael was born, Abraham had his faith counted to him for righteousness, Genesis 15:6, compared with Genesis 16:16. It is evident, therefore, that Abraham was justified in uncircumcision more than thirteen years before he and his family were made the visible church and people of God by circumcision. Heathen, therefore, who believe and obey the true God, as Abraham did, will, like him, have their faith counted to them for righteousness, though no members of any visible church.

Ver. 10. Not in circumcision, but in uncircumcision. Faith was reckoned to him for righteousness, before he was circumcised. Therefore faith shall be reckoned to us for righteousness, if we believe in him who raised up Jesus our Lord from the dead. Abraham’s faith rested solely on the promises.

10. How… reckoned—The apostle puts this point in full dialogue (a dialogue which had, doubtless, often occurred between him and the Jews) in order to give it the emphasis due to its importance. All the blessedness over which David exults may come by faith to the uncircumcised.

Verse 9.-10. This announcement-of-blessedness: in Psalm 32:1, 2. Is it for the circumcision as such, or also for the uncircumcision? abstract for the concrete, as in Romans 2:26; 3:30.

For we say etc.: reason for Paul’s question, in which he takes his readers along with him, and for the tone of triumph in which he asks it. Paul and they have now learnt from Genesis 15:6 that faith was reckoned to Abraham for righteousness. He asks,

How then was it reckoned? While in circumcision, or in

uncircumcision? To this last question, there is only one answer. For fourteen years, Abraham was in covenant with God before he was circumcised. Consequently, the rite is not needful for the validity of faith or for a covenant relation with God. All the distinguishing blessings of the Jewish race were a reward of the faith of an uncircumcised man. Paul’s answer is an emphatic repetition of his own question.

V. 11. 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.

Verse 11. And he received the sign of circumcision, a seal, &c.] 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, Genesis 17:2-15, is the same with that, Genesis 12:2, 3; 15:5, &c.; 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, Galatians 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 Genesis 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 hwa oth, SIGN, and חותם chotham, SEAL, as signifying the mark in the flesh, by the rite of circumcision; see on Genesis 4:15. 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.

Verses 11, 12. And — After he was justified; he received the sign of circumcision — Circumcision which was intended to be a sign, or token, of his being in covenant with God, and an emblem of that circumcision of the heart, which, even under that dispensation of divine grace, was, and still is, necessary to salvation. A seal of the righteousness of faith — An assurance on God’s part that he accounted him righteous, upon his believing, before he was circumcised. Circumcision seems to be called a seal, in allusion to the custom of affixing seals to written covenants, to render them firm. That he might be the father of all them that believe — With a true and lively faith; the father of all the faithful; though they be not circumcised — Though they have not that sign of their being in covenant with God, nor that seal of the truth of their faith, and of their being accounted righteous. “Hence, Galatians 3:14. faith counted for righteousness is called the blessing of Abraham, and is said to come on the Gentiles through Christ. For the same purpose God ordered all Abraham’s male descendants to be circumcised, on the eighth day after their birth. The Israelitish children being thus early initiated into God’s covenant, their parents were thereby assured, that if, when grown up, they followed Abraham in his faith and obedience, they were, like him, to have their faith counted to them for righteousness, and be entitled to all the blessings of the covenant: or, if they died in infancy, that God would raise them from the dead, to enjoy the heavenly country, of which the earthly was the type. But the covenant with Abraham being in reality the gospel covenant, set forth in types and figures, according to the manner of ancient times, may we not from the use and efficacy of circumcision believe, that baptism, the rite of initiation into the Christian Church, is, like it, a seal of the gospel covenant, and a declaration on the part of God, that he will count the faith of the baptized person for righteousness? And that, like circumcision, it may be administered to infants, to assure the parents that their future faith shall be counted and rewarded as righteousness; or, if they die in infancy, that they shall be raised to eternal life? In this view the baptism of infants is a reasonable rite, and must afford the greatest consolation to all pious parents.” And the father of circumcision — Abraham received this rite by divine appointment, that he might also be the father of those who are circumcised, and believe as he did: for, in the covenant which God made with him, he constituted him the father of all believers; and whatever promises were made to him and his seed, were in reality made to believers of all nations; to all who walk in the steps of that faith which he had being uncircumcised — That is, who, like Abraham, exercise a continued faith, and who from faith live a life of obedience to God to the end of their days. To those who do not thus believe and obey, Abraham is not a father, neither are they his seed.

Ver. 11. He received the sign of circumcision, a seal of the righteousness of faith. The wound indeed by this rite designated death, but the seal designated life by the promised Seed, as is farther indicated by the Holy Spirit’s sealing us unto the day of redemption. This is the gift of righteousness by faith, or as in chap. 10., the righteousness of faith speaketh on this wise; including the gift of Christ, and all the blessings of his salvation.

11. Father of all—Great was the reverence in primitive ages for paternity, and great was the name of Father. From the purely corporeal paternity the name was applied to any great founder, inventor, or model character, whose eminence attracted a retinue of followers, who became as their children. Jabal was father of all tent-dwellers, and Jubal was father of all harpers and organists. (Genesis 4:20, 21.) So Abraham was held by the Jews as father of the whole Church of the faithful. One of their writers quoted by Schoettgen (Jalkut Chadash) says: “On this account Abraham was not circumcised until he was ninety-nine years old, lest he should shut the door on proselytes coming in.” Physical descent was not necessary in any age in order that a true believer should be reckoned among Abraham’s sons. While the Jewish Church stood, the Gentile world could enter into this sonship of Abraham by faith, of which circumcision was but the external sign. And now Paul preached that the Gentile world shall enter in by faith, endorsed by a simpler sign, baptism, and a lighter ritual, the supper. And of this new universal Church, in which Jew and Gentile distinctions no longer exist, the ancient father still is Abraham. Not circumcised—As circumcised, he was spiritual as well as corporeal father of the Jews; as uncircumcised, yet justified, he was spiritual father of faithful Gentiles.

Ver. 11.-12. An explanation of the purpose of the rite, supplementing and strengthening the foregoing argument.

Sign of: Matthew 24:30; Luke 11:29.

Circumcision was enjoined as a visible mark or token of the covenant of God with Abraham in the day when he believed: Genesis 17:11; 15:18. A Seal: a solemn and formal attestation of that to which it is annexed. So 2 Corinthians 1:22; Ephesians 1:13; 2 Timothy 2:19. Specially appropriate to circumcision, this being a visible and permanent attestation. The sign of the covenant, ordained by God in the day when Abraham believed, was a divinely-erected monument of the covenant and of the validity of faith even apart from circumcision.

That he may be etc.: purpose of this sign and seal, viz. that the faith of Abraham, thus made prominent, may lead many others to a similar faith, and

that thus he may be father of a great family of believers; and that all who believe, even without circumcision, may be able to call Abraham their father, and to claim the inheritance of sons. The meaning of father is explained by heirs in Romans 4:14: cp. Galatians 3:9, 29, also Genesis 4:20, 21.

That to them also etc.: further purpose of the rite. God’s purpose was, by leading both Jews and Gentiles to a similar faith, to make them partakers of the righteousness which comes through faith.

Father of circumcision: suggested by also in Romans 4:11, which implies that God’s purpose embraced others besides Gentiles. Even among those who bear in their bodies the sign of the covenant, Abraham was to have a spiritual posterity. But his true children are those only who imitate the faith of their father, which was earlier and nobler than circumcision. Walk: go along a line: so Galatians 5:25; 6:16; Philippians 3:16; Acts 21:24. Cp. Romans 6:4; 8:4; 13:13; 14:15. Every act is a step forward in some direction.

Faith in uncircumcision: emphatic repetition of the point of the argument in Romans 4:9-12.

V. 12. 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.

Verse 12. 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.

Verses 11, 12. And — After he was justified; he received the sign of circumcision — Circumcision which was intended to be a sign, or token, of his being in covenant with God, and an emblem of that circumcision of the heart, which, even under that dispensation of divine grace, was, and still is, necessary to salvation. A seal of the righteousness of faith — An assurance on God’s part that he accounted him righteous, upon his believing, before he was circumcised. Circumcision seems to be called a seal, in allusion to the custom of affixing seals to written covenants, to render them firm. That he might be the father of all them that believe — With a true and lively faith; the father of all the faithful; though they be not circumcised — Though they have not that sign of their being in covenant with God, nor that seal of the truth of their faith, and of their being accounted righteous. “Hence, Galatians 3:14. faith counted for righteousness is called the blessing of Abraham, and is said to come on the Gentiles through Christ. For the same purpose God ordered all Abraham’s male descendants to be circumcised, on the eighth day after their birth. The Israelitish children being thus early initiated into God’s covenant, their parents were thereby assured, that if, when grown up, they followed Abraham in his faith and obedience, they were, like him, to have their faith counted to them for righteousness, and be entitled to all the blessings of the covenant: or, if they died in infancy, that God would raise them from the dead, to enjoy the heavenly country, of which the earthly was the type. But the covenant with Abraham being in reality the gospel covenant, set forth in types and figures, according to the manner of ancient times, may we not from the use and efficacy of circumcision believe, that baptism, the rite of initiation into the Christian Church, is, like it, a seal of the gospel covenant, and a declaration on the part of God, that he will count the faith of the baptized person for righteousness? And that, like circumcision, it may be administered to infants, to assure the parents that their future faith shall be counted and rewarded as righteousness; or, if they die in infancy, that they shall be raised to eternal life? In this view the baptism of infants is a reasonable rite, and must afford the greatest consolation to all pious parents.” And the father of circumcision — Abraham received this rite by divine appointment, that he might also be the father of those who are circumcised, and believe as he did: for, in the covenant which God made with him, he constituted him the father of all believers; and whatever promises were made to him and his seed, were in reality made to believers of all nations; to all who walk in the steps of that faith which he had being uncircumcised — That is, who, like Abraham, exercise a continued faith, and who from faith live a life of obedience to God to the end of their days. To those who do not thus believe and obey, Abraham is not a father, neither are they his seed.

12. Father of a spiritual circumcision to the physically uncircumcised Gentile.

Ver. 11.-12. An explanation of the purpose of the rite, supplementing and strengthening the foregoing argument.

Sign of: Matthew 24:30; Luke 11:29.

Circumcision was enjoined as a visible mark or token of the covenant of God with Abraham in the day when he believed: Genesis 17:11; 15:18. A Seal: a solemn and formal attestation of that to which it is annexed. So 2 Corinthians 1:22; Ephesians 1:13; 2 Timothy 2:19. Specially appropriate to circumcision, this being a visible and permanent attestation. The sign of the covenant, ordained by God in the day when Abraham believed, was a divinely-erected monument of the covenant and of the validity of faith even apart from circumcision.

That he may be etc.: purpose of this sign and seal, viz. that the faith of Abraham, thus made prominent, may lead many others to a similar faith, and

that thus he may be father of a great family of believers; and that all who believe, even without circumcision, may be able to call Abraham their father, and to claim the inheritance of sons. The meaning of father is explained by heirs in Romans 4:14: cp. Galatians 3:9, 29, also Genesis 4:20, 21.

That to them also etc.: further purpose of the rite. God’s purpose was, by leading both Jews and Gentiles to a similar faith, to make them partakers of the righteousness which comes through faith.

Father of circumcision: suggested by also in Romans 4:11, which implies that God’s purpose embraced others besides Gentiles. Even among those who bear in their bodies the sign of the covenant, Abraham was to have a spiritual posterity. But his true children are those only who imitate the faith of their father, which was earlier and nobler than circumcision. Walk: go along a line: so Galatians 5:25; 6:16; Philippians 3:16; Acts 21:24. Cp. Romans 6:4; 8:4; 13:13; 14:15. Every act is a step forward in some direction.

Faith in uncircumcision: emphatic repetition of the point of the argument in Romans 4:9-12.

V. 13. 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

Verse 13. 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.

Verses 13-15 For — As if he had said, And it further appears that Abraham was righteous, or justified by faith only, and not by the works of the law, because the promise that he should be the heir of the world — Should have a numerous natural offspring, (and among them Christ, by whom blessedness was to be obtained,) who should inherit that rich and pleasant part of the world, Canaan, a type of heaven; and also that he should have a spiritual seed among all nations, all over the world; was not to Abraham or to his seed — To true believers; through the law — Of Moses, or any law except that of faith; was not made to him upon consideration of works done by him, and meriting that blessing; but through the righteousness of faith — Upon account of his faith, which rendered him a righteous person in a gospel sense, and was manifested especially by his offering Isaac, which was a distinguished act of faith, Hebrews 11:17; and on occasion of which God made those promises to him, Genesis 22:17, 18. Christ is the heir of the world, and of all things, and so are all that believe in him with the faith of Abraham. All things were promised to him and them conjointly. For if they only who are of the law — Either of the law of Moses. or of the law of nature, who are righteous by their obedience to it; be heirs — The only persons that have a title to the promised inheritance and blessedness: see Ephesians 3:6: faith is made void — There is no use of believing in Christ, and depending upon him alone for blessedness; and the promise, mentioned verse 13, is made of none effect — Can do us no good, is to no purpose. The argument stands thus: “If Abraham and his seed were made heirs of the world, through a righteousness arising from a perfect, unsinning obedience to the law, their faith is rendered useless in this transaction; and the promise by which they became heirs through favour, had no influence in procuring that blessing, they having merited the inheritance by their works.” Because the law — Of works, considered apart from that grace which, though it was in fact mingled with it, yet is, properly speaking, no part of it, 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. In other words, it reveals God’s wrath against transgressors, and binds them over to punishment for the transgression of it, and so begets fear of wrath, instead of conferring happiness. For where there is no law — Either revealed or intimated, or no law in force; there is no transgression — Of it; but the multiplication of precepts increases the danger of offending; and the clearer declaration of those precepts aggravates the guilt attending the violation of them.

13. Heir of the world—Through his divine-human descendant, to whom all power in heaven and earth was given. (Note on Matthew 28:18.)

Ver. 13. Not through law; about which as little was said as about circumcision when God made the covenant with Abraham. The promise: as stated in Genesis 12:1-3, 7; 15:18; 22:17. In these passages nothing was said about law, in reference either to Abraham or to his seed. The fulfilment of the promise was not conditioned by obedience to a prescribed rule of conduct. That he should be heir of the world: the promise described, not in the form given to Abraham, but as we, taught by the Gospel, now understand it. Abraham’s children, i.e. those who imitate his faith, will one day possess a new earth and heaven: and this, because given to his spiritual children, will be the reward of his faith. Of this greater gift, Canaan was but an earnest. It will be obtained,

not through law, but through a righteousness of faith, i.e. a state which the judge approves and which comes through faith. On the historic independence of the promise to Abraham and the Mosaic Law, see Galatians 3:17.

V. 14. 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.

Verse 14. 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.

Verses 13-15 For — As if he had said, And it further appears that Abraham was righteous, or justified by faith only, and not by the works of the law, because the promise that he should be the heir of the world — Should have a numerous natural offspring, (and among them Christ, by whom blessedness was to be obtained,) who should inherit that rich and pleasant part of the world, Canaan, a type of heaven; and also that he should have a spiritual seed among all nations, all over the world; was not to Abraham or to his seed — To true believers; through the law — Of Moses, or any law except that of faith; was not made to him upon consideration of works done by him, and meriting that blessing; but through the righteousness of faith — Upon account of his faith, which rendered him a righteous person in a gospel sense, and was manifested especially by his offering Isaac, which was a distinguished act of faith, Hebrews 11:17; and on occasion of which God made those promises to him, Genesis 22:17, 18. Christ is the heir of the world, and of all things, and so are all that believe in him with the faith of Abraham. All things were promised to him and them conjointly. For if they only who are of the law — Either of the law of Moses. or of the law of nature, who are righteous by their obedience to it; be heirs — The only persons that have a title to the promised inheritance and blessedness: see Ephesians 3:6: faith is made void — There is no use of believing in Christ, and depending upon him alone for blessedness; and the promise, mentioned verse 13, is made of none effect — Can do us no good, is to no purpose. The argument stands thus: “If Abraham and his seed were made heirs of the world, through a righteousness arising from a perfect, unsinning obedience to the law, their faith is rendered useless in this transaction; and the promise by which they became heirs through favour, had no influence in procuring that blessing, they having merited the inheritance by their works.” Because the law — Of works, considered apart from that grace which, though it was in fact mingled with it, yet is, properly speaking, no part of it, 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. In other words, it reveals God’s wrath against transgressors, and binds them over to punishment for the transgression of it, and so begets fear of wrath, instead of conferring happiness. For where there is no law — Either revealed or intimated, or no law in force; there is no transgression — Of it; but the multiplication of precepts increases the danger of offending; and the clearer declaration of those precepts aggravates the guilt attending the violation of them.

14. They… of the law—Those who claim heirship in virtue of a fulfilment of the law. Promise… of none effect—The promise is God’s side of the Abrahamic compact by which he is the sun and shield of the faithful, which promise is not only to Abraham, out to his seed, (verse 16.)

Ver. 14.-15. Reason why the promise was given apart from law. They of law: who make law their starting-point in seeking life, and whose claim is derived from law: so Galatians 3:10; cp. Romans 2:8; 3:26; Galatians 3:7, 9.

Heirs: who receive the blessing in virtue of their imitation of, and therefore spiritual descent from, Abraham.

Is-made-vain, or empty: same word in 1 Corinthians 1:17; 9:15; Philippians 2:7.

Made-of-no-effect: as in Romans 3:3, 31; Galatians 3:17. These two words are practically equivalent. Of the statement in Romans 4:14, 4:15 is a proof.

Works-out anger: brings men under the anger of God. For none can obey the Law as it claims to be obeyed: and God is angry with all who disobey. But where no law is, there are no prescribed limits, and therefore no transgression or overstepping of limits: same word in Romans 2:23; 5:14. Before the Law, there was sin, but it did not assume the form of transgression. If when God gave the promises, He had annexed the Law as their condition, He would have made fulfilment impossible. For none can keep the Law as it needs to be kept. Therefore He said nothing about law. He thus winked at or passed over the sinfulness of those to whom He spoke; in view of the propitiation afterwards provided: cp. Romans 3:25.

Notice here another summary of DIV. I. The causes which made justification from works impossible to us made it impossible to Abraham. The constant recurrence of this teaching reveals its importance in Paul’s theology.

V. 15. 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.

Verses 13-15 For — As if he had said, And it further appears that Abraham was righteous, or justified by faith only, and not by the works of the law, because the promise that he should be the heir of the world — Should have a numerous natural offspring, (and among them Christ, by whom blessedness was to be obtained,) who should inherit that rich and pleasant part of the world, Canaan, a type of heaven; and also that he should have a spiritual seed among all nations, all over the world; was not to Abraham or to his seed — To true believers; through the law — Of Moses, or any law except that of faith; was not made to him upon consideration of works done by him, and meriting that blessing; but through the righteousness of faith — Upon account of his faith, which rendered him a righteous person in a gospel sense, and was manifested especially by his offering Isaac, which was a distinguished act of faith, Hebrews 11:17; and on occasion of which God made those promises to him, Genesis 22:17, 18. Christ is the heir of the world, and of all things, and so are all that believe in him with the faith of Abraham. All things were promised to him and them conjointly. For if they only who are of the law — Either of the law of Moses. or of the law of nature, who are righteous by their obedience to it; be heirs — The only persons that have a title to the promised inheritance and blessedness: see Ephesians 3:6: faith is made void — There is no use of believing in Christ, and depending upon him alone for blessedness; and the promise, mentioned verse 13, is made of none effect — Can do us no good, is to no purpose. The argument stands thus: “If Abraham and his seed were made heirs of the world, through a righteousness arising from a perfect, unsinning obedience to the law, their faith is rendered useless in this transaction; and the promise by which they became heirs through favour, had no influence in procuring that blessing, they having merited the inheritance by their works.” Because the law — Of works, considered apart from that grace which, though it was in fact mingled with it, yet is, properly speaking, no part of it, 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. In other words, it reveals God’s wrath against transgressors, and binds them over to punishment for the transgression of it, and so begets fear of wrath, instead of conferring happiness. For where there is no law — Either revealed or intimated, or no law in force; there is no transgression — Of it; but the multiplication of precepts increases the danger of offending; and the clearer declaration of those precepts aggravates the guilt attending the violation of them.

15. Law worketh wrath—That is, where all are breakers of the law. Wrath—The legal requirement of penalty. Justice, by its own essential nature, does rightfully require of guilt, the suffering of expiation; that justice existing in the divine mind demands penalty. That holy justice as so existing in the divine mind and government is called wrath. It is a holy but, to the sinner, a terrible divine attribute. No law… no transgression—For beasts and machines (and for man if he is a machine) there is no holy moral law, and so for them no transgression. So for man the absence of law, just so far as it can be supposed to exist, is the absence of transgression. So, by contrariety, for sinful man the presence of law is the presence of transgression, and the presence of law and transgression is the terrible presence of wrath.

Ver. 14.-15. Reason why the promise was given apart from law. They of law: who make law their starting-point in seeking life, and whose claim is derived from law: so Galatians 3:10; cp. Romans 2:8; 3:26; Galatians 3:7, 9.

Heirs: who receive the blessing in virtue of their imitation of, and therefore spiritual descent from, Abraham.

Is-made-vain, or empty: same word in 1 Corinthians 1:17; 9:15; Philippians 2:7.

Made-of-no-effect: as in Romans 3:3, 31; Galatians 3:17. These two words are practically equivalent. Of the statement in Romans 4:14, 4:15 is a proof.

Works-out anger: brings men under the anger of God. For none can obey the Law as it claims to be obeyed: and God is angry with all who disobey. But where no law is, there are no prescribed limits, and therefore no transgression or overstepping of limits: same word in Romans 2:23; 5:14. Before the Law, there was sin, but it did not assume the form of transgression. If when God gave the promises, He had annexed the Law as their condition, He would have made fulfilment impossible. For none can keep the Law as it needs to be kept. Therefore He said nothing about law. He thus winked at or passed over the sinfulness of those to whom He spoke; in view of the propitiation afterwards provided: cp. Romans 3:25.

Notice here another summary of DIV. I. The causes which made justification from works impossible to us made it impossible to Abraham. The constant recurrence of this teaching reveals its importance in Paul’s theology.

V. 16. 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.

Verse 16. 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 favour of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favour of God. If any blessing is the gift of God, in order to influence our temper and behaviour, 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.”

Verse 16. Therefore it — The blessing; is of faith, that it might be by grace — That it might appear to flow from the free love of God; that God might magnify the riches of his grace, in proposing justification and eternal life to us, in a way that might, in multitudes of instances, be effectual. A righteousness by the merit of works, or by perfect obedience to the law of nature, or of Moses, “being unattainable by men, the inheritance is by a righteousness of faith, that, being a free gift, it might be bestowed in the manner, and on the persons, God saw fit; namely, on believers of all nations, whether the objects of their faith were more or less extensive, and whether their good works were more or fewer; for in the faith and works of believers there must be great differences, according to the mental endowments and outward advantages bestowed on each. In this passage, by the most just reasoning, the apostle hath overthrown the narrow notion of bigots, who confine the mercy of God within the pale of this or that church; and by a noble liberality of sentiment, he hath declared that all who imitate that faith and piety which Abraham exercised uncircumcised, shall, like him, obtain the inheritance, through the free favour of God by Jesus Christ.” That the promise might be sure — Might be firm and secure; to all the believing seed of Abraham; not to that only which is of the law, &c. — “Here the apostle teaches, that Abraham had two kinds of seed; one by natural descent, called his seed by the law, and another by faith: see Galatians 3:26. To the natural seed the promise of the earthly Canaan was made; but to the seed by faith, the spiritual seed, the promise of a heavenly country, typified by the earthly one, was given. And to each the promise that was made to them was sure.” As it is written, Genesis 12:5, I have made thee a father of many nations — That is, as I have received thee into favour upon thy believing, so many of several nations, both Jews and Gentiles, shall receive favour from me by believing, and so be justified in the way thou art: before him whom he believed, even God — Though before men nothing of this appeared, those nations being yet unborn. To illustrate the greatness of Abraham’s faith, and to show with what propriety he was made the father of all believers, the apostle in these words observes, that the principles on which he believed the Lord, were proper views of his almighty power, and other perfections. Who quickeneth the dead — The dead are not dead to him. And even the things that have no existence, exist before him. And calleth those things which be not as though they were — 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 easily say to his servant, actually existing, Do this, and he doth it; but God saith to light, while it does not exist, Go forth, and it goeth.

Ver. 16. Therefore it is of faith, that it might be by grace; not to that race of men only which are of the law, but to those gentiles also who are of the faith of Abraham. If salvation be then by grace, there is no merit in believing: on the contrary, it had been in Abraham the greatest demerit not to have believed the promise of God, who called him to leave his country.

16. Father of us all—A telling clause by which Paul boldly and forever inserts the Christian Church into sonship to Abraham.

The Jewish Race-Church was born by Miracle from Abraham’s Faith, 17-22. It was a wonderful fact that not only Abraham’s spiritual seed, but even his bodily posterity, was born of his faith, and but for that faith had never existed.

In patriarchal times, as already remarked, great was a great paternity. To be a bountiful mother was the glory of a woman, (Genesis 30:1;) to be father of a family the power of a man. To be father of a tribe was power; to be father of a nation was greatness; to be father of many nations was the greatest of greatness. What higher honour did man then know than to be hailed by nations as their progenitor and founder, the head of their multitudinous pedigree, all springing and diverging in magnificent lines from his own body! Hence the details of birth were thought of in their true wonderfulness with reverence. (Note on Luke 1:37.) The great promise had, then, been given to Abraham that he should be father of many nations. The stars of the firmament indicated their number and prefigured their glory. But a direful stoppage was in the way. The multitudinous streams of generations were dry at the fountain head. The birth of the future Church and its Messiah was naturally impossible. But Abraham was no mere naturalist. He believed in a God above nature, a God of holiness and truth; he held fast to the divine promise, and left to the divine will the question of the How. And so by divine miracle was Israel born: a miracle dimly shadowing the miracle of the generation of Israel’s Messiah, and the miracle of the regeneration through the Messiah. (Note Romans 9:8.)

Ver. 16. Because of this: viz. that the Law works out anger, and would if it were the condition of fulfilment make the promise without result. Therefore the inheritance is

by faith. According to grace: God fixed faith as its condition in order that it might be in proportion, not to man’s merit, but to God’s undeserved favour. As in Romans 4:4, Paul assumes that there is no merit in faith. Sure: a firm basis for confident reliance. God made faith the condition of the promise, in order that all the seed, not only Jews but Gentiles also, may have a firm ground for expectation of fulfilment, and this measured not by their works but by God’s grace. Had obedience to law been its condition, they could have looked forward to nothing except His anger. Who is father etc.: actual fulfilment of the purpose stated in Romans 4:11.

Of us all: including Jews and Gentiles.

V. 17. 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. Genesis 17:5.

Verse 17. 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, Genesis 17:4, 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, &c.] 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.

Ver. 17. Before him whom he believed, even God, who quickeneth the dead, and gave him Isaac in hoary age. Then, oh remember, that how depraved soever thy heart may be, however hard and stubborn its habits, this God can give thee a new, a circumcised heart, to love the Lord with all thy powers.

17. Written—Genesis 17:5. Quickeneth the dead—The deadness of his own and Sarah’s body, the type and equal of a resurrection power. As though they were—God’s words, “I have made thee father of many nations,” concentrated the wonderful future into the present. It called things future as if they now were. As quickening the dead designates God’s omnipotence, so gathering things that are yet to be into a now designates God’s foreknowledge. Abraham, then, with a large-minded and high soaring faith, realized that it was a God, an Infinite Eternal, with whom he had to do.

As it is the base quality of unbelief to be earthward, materialistic, and grovelling, so it is the noble quality of faith to be high, large, heavenward, and Godward. By it man aspires and ascends, and the man and the race become susceptible of, and tending to, a heavenly elevation. And when that faith fastens upon the True and the Divine, the soul, individual and collective, mounts up toward all goodness and glory. And this shows how infidelity tends to wickedness, and true faith to excellence and goodness. Faith is a moral and holy ambition.

Ver. 17. According as… I have made thee: a parenthesis asserting that the foregoing is in harmony with a promise of God to Abraham (Genesis 17:5) at the time of the change of his name. Israel was not many nations but one nation: and the sons of Hagar and Keturah were not heirs of the covenant. To what then did this promise refer? To something important: for it was embodied in a change of name. The only adequate explanation of it is that it refers to Abraham’s spiritual children. Jew and Greek, Englishman and German, call him to-day their father. Thus the Gospel again confirms the divine origin of the Law by affording an explanation and fulfilment of a prophecy therein contained and otherwise unexplained.

Before God etc.: completing the sentence interrupted by the parenthesis. Abraham stands before God

whom he believed, who, as we shall see under Romans 4:19, makes alive the dead, and calls, i.e. summons to His service and disposes of as He will, the things which are not as though they were. This description of God calls to our mind those elements of His nature on which Abraham’s faith rested. Cp. Genesis 17:1: “I am God Almighty; walk before Me, and be thou perfect.” God speaks to men and things not yet existing, and they come into being, and dispose themselves at His command. These words refer to the many nations whom, before they existed, God gave to Abraham to be his children. Before Him whose voice is heard and obeyed by nations unborn, to whom the decay of natural powers, even when amounting practically to death, was no obstacle, Abraham stood; and believed. And, because he believed, he stood in that day before God as the father of the whole family of believers of every nation and age.

REVIEW. We shall best understand this section by attempting to rebuild Paul’s argument from the materials he used. In Genesis 12:2, 7; 13:16, God promised to make of Abraham a great nation, to give to his children the land of Canaan, and to make them numerous as the dust of the earth. In obedience to God, Abraham left his fatherland. But in Genesis 15:1-3 we find him in fear and unbelief. It is night; and there is darkness around and within. Although God has promised him a numerous posterity, Abraham speaks of a servant as his heir. God brings him out from the tent in which the lonely man nurses his loneliness, directs him away from the darkness around to the everlasting brightness above, and declares that his children shall be numerous as the stars. Abraham stands before Him who made the stars and calls them by their names, who is the Author of life, whom even death cannot withstand, who controls even men and things not yet existing. He hears the promise, believes it. and looks forward with confidence to his children unborn. His faith is recorded in the Book of the Law, where, in Genesis 15:6, we read for the first time the effect upon the heart of man of the word of God. We also read that God accepted Abraham’s belief of the promise as a fulfilment of the divinely-appointed condition of fulfilment. In that hour he stood before God as father of unnumbered children. The words of Genesis 15:6 are soon explained by the act of God. Sacrifices are slain; and in the presence of shed blood God makes “in that day” a covenant with Abraham. Of this covenant, the birth of Isaac, the deliverance from Egypt, the giving of the Law, the possession of Canaan, and all the distinctive privileges of Israel, were a fulfilment; We see then that the blessings of the Old Covenant were obtained by Abraham, for himself and for his children, by faith. Again, since Abraham obtained the covenant by believing a promise, it is evident that he had performed no works of which it was a due reward; else it would have been given him as a debt. The words of Genesis 15:6 remove him from those who earn something by work and put him among those who know that they are sinners and believe the word of Him who justifies the ungodly. Consequently, Abraham was justified without works. Therefore, though he may well exult in view of the grace of God, he can exult no more than we in view of his own works. Justification without works is also taught by David, who calls himself a sinner and rejoices in a pardoning God. Again, when Abraham believed, he was uncircumcised: and nothing was said about the rite till fourteen years after he received the covenant. Therefore, circumcision is not essential to the validity of faith, or to the favour and covenant of God. What then is the use of circumcision? It was a sign of God’s covenant with Abraham: Genesis 17:11. And, since the covenant was obtained through faith, circumcision, the visible and divinely ordained sign of it, was a solemn and public attestation by God that faith, even without circumcision, is sufficient to obtain the favour of God. In our days, God has announced justification for all men on the one condition of faith. Therefore, remembering that the Old Covenant was preparatory to the New, we cannot doubt that the rite of circumcision was ordained in order to call attention to Abraham’s faith, and thus to lead his children to similar faith. And, since the Gospel proclaims salvation for Jew and Gentile alike, we cannot doubt that circumcision was delayed in order to teach the believing Gentiles of future ages that they may claim Abraham as their father and the righteousness of faith as their inheritance. We are prepared for this levelling of Jew and Gentile by the fact that, at the time of Abraham’s faith, as little was said about the Law as about circumcision. The reason is evident. If the promises had been conditional on obedience to law, they would have been practically useless, and Abraham’s faith an illusion. For neither he nor his children could keep the Law. The only result would have been disobedience and punishment. We therefore infer that nothing was said about law in order that sin, although existing, might not be a breach of the covenant; and that faith was chosen as its condition because God was minded to bestow the blessing as a gift of pure favour, and in order that believers, both Jews and Gentiles, might look forward with certainty to a fulfilment of the promise. In the Christian Church, we see fulfilled the purpose for which circumcision was ordained, and the promise that Abraham should be a father of many nations. He stands to-day in actual fact, as he stood then in the purpose and foresight of God, as the father of us all.

In § 11, Paul proved that the Gospel breaks down the barrier hitherto existing between Jew and Gentile. Now this barrier was erected by the Law. To break it down, seemed to be a denial of the divine origin and authority of those Sacred Books which were to Israel the ground of moral obligation. But now Paul has proved from these Books that the covenant which was to the Jews the source of all their instinctive privileges was obtained by Abraham through faith and apart from circumcision and from law. An inference from this, viz. justification without works, has been confirmed from another part of the Holy Scriptures. This unexpected harmony confirms both Law and Gospel, for it reveals their common source. Consequently, the Gospel, which by the resurrection of Christ is itself proved to be divine, affords proof of the divine origin of the Law. If therefore, after saying that the Gospel confirms the Law, we are asked what benefits Abraham obtained for himself and his descendants, our reply is, justification through faith, without works and without circumcision. In this section, Paul has touched one of the strongest internal proofs of the divine origin of the revelations recorded in the Bible, viz. the profound harmony which, amid a great variety of outward form breathes through the whole.

V. 18-21. 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. Genesis 15:5.

Verse 18. 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.

Verses 18-22. Who, &c. — In this paragraph the apostle first takes notice of the difficulties which stood in the way of Abraham’s faith, and then of the power and excellence of it, manifested in its triumphing over them. Against hope — Against all probability; believed in hope — With an assured confidence, grounded on the divine promise; according to all that which was spoken — When God called him forth abroad to view the stars of heaven. So shall thy seed be — So numerous and glorious. And being not weak in faith — That is, being strong in faith; for the Hebrews, when they meant to assert a thing strongly, did it by the denial of its contrary. He considered not his own body now dead — With regard to the probability of begetting children. He did not regard it so as to be discouraged thereby, or induced to disbelieve the promise. The children which Abraham had by Keturah, after Sarah’s death, do not invalidate the apostle’s assertion here; for Abraham’s body, having been renewed by a miracle in order to the begetting of Isaac, might preserve its vigour for a considerable time afterward. Nor did he consider or regard the old age of Sarah. He staggered not — Greek, eiv thn epaggelian tou qeou ou diekriqh th apistia, against the promise of God he did not reason; through unbelief — Did not call in question the truth of God’s promise, or the certainty of its fulfilment; but was strong in faith, giving glory to God — Entertaining high and honourable thoughts of God’s power and faithfulness, and manifesting the same by his actions. “We are told, indeed, that when God declared that Sarah was to be the mother of nations, Genesis 17:17, Abraham fell upon his face and laughed, and said in his heart, Shall a child be born to him that is a hundred years old? &c. But these questions did not proceed from unbelief, but from admiration and gratitude, as may be gathered from the posture into which he put himself. And with respect to his laughing, it did not imply any doubt of God’s promise, otherwise he would have been rebuked, as Sarah was for her laughing: but it means simply, that he rejoiced at God’s promise; for in the Hebrew language, to laugh signifies to rejoice, Genesis 21:6, God hath made me to laugh, so that all that hear will laugh with me; consequently the passage may be translated, Abraham rejoiced and said, &c.” And being fully persuaded — Through the knowledge which he had of the divine perfections; that what he had promised — Greek, o ephggeltai, that what was promised; he was able, and willing also, to perform — He believed God to be most faithful, and sure never to fail in the performance of his promises; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect; and therefore it — His faith; was imputed to him for righteousness — He was justified by it.

Ver. 18. Who [that is Abraham] against hope believed in hope, against every appearance of hope in the powers of nature.

18. Against hope—Contrary to all ordinary human hopeful expectation. In a divine hope.

ROMANS

SECTION 13 — DESCRIPTION OF ABRAHAM’S

FAITH CH. 4:18-25

Who against hope believed in hope, in order that he might become father of many nations, according to the spoken word, “So shall be thy seed.” And, without being weakened in faith, he considered his own body as good as dead, being about a hundred years old, and the death of the womb of Sarah. But in view of the promise of God he did not doubt with unbelief, but was made strong by faith, giving glory to God, and being fully assured that what He has promised He is able also to do. For which cause it was also reckoned to him for righteousness. Moreover, it was not written because of him only, that it was reckoned to him, but also because of us, to whom it will be reckoned, to those that believe on Him that raised Jesus our Lord from the dead, who was given up because of our trespasses and was raised because of our justification.

In § 12, we learnt that Abraham obtained by faith the blessings of the Old Covenant. We saw him standing in the presence, and believing the word, of Him who makes the dead to live. Paul will now analyse Abraham’s faith, and show that it is a model for ours.

Ver. 18. Hope: in N.T., expectation of good; in classic Greek, expectation of good or ill, e.g. Thuc. i. 1.

Against hope… in hope: literally upon hope; so Romans 5:2; 8:20; Acts 2:26; 26:6. Abraham’s faith was a reliance upon the future when, humanly speaking, the future promised nothing.

To the end that etc.: purpose of this faith. That what follows was a result of it, is at once evident: for it led to the birth of Isaac and the fulfilment of the promises; and, by setting an example, it led thousands to exercise similar faith and to look back upon Abraham as their spiritual father. But it is needless to give to the preposition here used (eiv to k.t.l.) any other than its ordinary sense of purpose: so in Romans 4:11. For we cannot doubt that God led Abraham to believe in order to set an example to thousands who should afterwards walk in his steps. In the Bible, frequently a purpose far above their thought is attributed to the acts of men. This comes from a consciousness that nothing takes place without God’s permission, and that nothing is permitted except what will work out His purposes. Hence men’s acts have a meaning the actors think not of. When Abraham trampled under foot the expectation of nature, resting upon the expectation of faith, he was by his faith working out the purpose of God, a purpose corresponding to the promise believed. Cp. Matthew 2:15, 23.

The spoken word: spoken by God to Abraham. Contrast “as it is written” in Romans 4:17.

V. 18-21. 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. Genesis 15:5.

Verse 19. 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 fulfil 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, Romans 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 honour 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.

Verses 18-22. Who, &c. — In this paragraph the apostle first takes notice of the difficulties which stood in the way of Abraham’s faith, and then of the power and excellence of it, manifested in its triumphing over them. Against hope — Against all probability; believed in hope — With an assured confidence, grounded on the divine promise; according to all that which was spoken — When God called him forth abroad to view the stars of heaven. So shall thy seed be — So numerous and glorious. And being not weak in faith — That is, being strong in faith; for the Hebrews, when they meant to assert a thing strongly, did it by the denial of its contrary. He considered not his own body now dead — With regard to the probability of begetting children. He did not regard it so as to be discouraged thereby, or induced to disbelieve the promise. The children which Abraham had by Keturah, after Sarah’s death, do not invalidate the apostle’s assertion here; for Abraham’s body, having been renewed by a miracle in order to the begetting of Isaac, might preserve its vigour for a considerable time afterward. Nor did he consider or regard the old age of Sarah. He staggered not — Greek, eiv thn epaggelian tou qeou ou diekriqh th apistia, against the promise of God he did not reason; through unbelief — Did not call in question the truth of God’s promise, or the certainty of its fulfilment; but was strong in faith, giving glory to God — Entertaining high and honourable thoughts of God’s power and faithfulness, and manifesting the same by his actions. “We are told, indeed, that when God declared that Sarah was to be the mother of nations, Genesis 17:17, Abraham fell upon his face and laughed, and said in his heart, Shall a child be born to him that is a hundred years old? &c. But these questions did not proceed from unbelief, but from admiration and gratitude, as may be gathered from the posture into which he put himself. And with respect to his laughing, it did not imply any doubt of God’s promise, otherwise he would have been rebuked, as Sarah was for her laughing: but it means simply, that he rejoiced at God’s promise; for in the Hebrew language, to laugh signifies to rejoice, Genesis 21:6, God hath made me to laugh, so that all that hear will laugh with me; consequently the passage may be translated, Abraham rejoiced and said, &c.” And being fully persuaded — Through the knowledge which he had of the divine perfections; that what he had promised — Greek, o ephggeltai, that what was promised; he was able, and willing also, to perform — He believed God to be most faithful, and sure never to fail in the performance of his promises; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect; and therefore it — His faith; was imputed to him for righteousness — He was justified by it.

19. Weak in faith—Grasping with all the energy of his higher nature, by a free and powerful exertion of his will, the promise of God. Own body now dead—The apostle here, as in Hebrews 11:8-12, and 17-19, expatiates with pleasurable repetition on that Abrahamic faith by which the very existence of the chosen race sprung from the renovated bodies of their illustrious progenitors, as if by a resurrection from the dead. But for that, where would have been these boasting and gainsaying Jews? where the race of Israel? where their Messiah himself? Considered not—Took not into consideration the obstacle.

Verse 19. Negative aspect of his faith. The word not after considered is omitted in the four oldest MSS. and by all the Critical Editors; and is certainly spurious. It may have been put in by a copyist who thought it needful to make up the sense, and supposed that some earlier copyist had omitted it. The practical difference is not great. In the one case, we are told that Abraham did not take into account his advanced age; in the other, that he was unmoved by his consideration of it. In either case, he was unmoved by the fact of his old age.

Dead… death: reproductive powers, in both Abraham and Sarah, being dead.

A hundred years old: referring to Genesis 17:1; not to Genesis 15:6, when Abraham first believed God’s promise of a numerous posterity. When Ishmael was born, Abraham looked upon him as the promised seed: Genesis 17:18. But God tried his faith by declaring in Genesis 17:16 that the promised child should spring from Sarah. In Genesis 17:17, we see the effort of his faith to overcome this new difficulty; and we infer with certainty that his faith was again victorious. Belief of this last promise was all that God required; and the birth of Isaac soon followed. To this matured faith, Paul now refers.

V. 18-21. 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. Genesis 15:5.

Verses 18-22. Who, &c. — In this paragraph the apostle first takes notice of the difficulties which stood in the way of Abraham’s faith, and then of the power and excellence of it, manifested in its triumphing over them. Against hope — Against all probability; believed in hope — With an assured confidence, grounded on the divine promise; according to all that which was spoken — When God called him forth abroad to view the stars of heaven. So shall thy seed be — So numerous and glorious. And being not weak in faith — That is, being strong in faith; for the Hebrews, when they meant to assert a thing strongly, did it by the denial of its contrary. He considered not his own body now dead — With regard to the probability of begetting children. He did not regard it so as to be discouraged thereby, or induced to disbelieve the promise. The children which Abraham had by Keturah, after Sarah’s death, do not invalidate the apostle’s assertion here; for Abraham’s body, having been renewed by a miracle in order to the begetting of Isaac, might preserve its vigour for a considerable time afterward. Nor did he consider or regard the old age of Sarah. He staggered not — Greek, eiv thn epaggelian tou qeou ou diekriqh th apistia, against the promise of God he did not reason; through unbelief — Did not call in question the truth of God’s promise, or the certainty of its fulfilment; but was strong in faith, giving glory to God — Entertaining high and honourable thoughts of God’s power and faithfulness, and manifesting the same by his actions. “We are told, indeed, that when God declared that Sarah was to be the mother of nations, Genesis 17:17, Abraham fell upon his face and laughed, and said in his heart, Shall a child be born to him that is a hundred years old? &c. But these questions did not proceed from unbelief, but from admiration and gratitude, as may be gathered from the posture into which he put himself. And with respect to his laughing, it did not imply any doubt of God’s promise, otherwise he would have been rebuked, as Sarah was for her laughing: but it means simply, that he rejoiced at God’s promise; for in the Hebrew language, to laugh signifies to rejoice, Genesis 21:6, God hath made me to laugh, so that all that hear will laugh with me; consequently the passage may be translated, Abraham rejoiced and said, &c.” And being fully persuaded — Through the knowledge which he had of the divine perfections; that what he had promised — Greek, o ephggeltai, that what was promised; he was able, and willing also, to perform — He believed God to be most faithful, and sure never to fail in the performance of his promises; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect; and therefore it — His faith; was imputed to him for righteousness — He was justified by it.

20. Staggered not—Wavered not in thought. Glory to God—For nothing so glorifies God as the illustrious faith of the greatly faithful. By this have martyrs and confessors rendered the name of God glorious in the earth.

Ver. 20.-21. Positive description of Abraham’s faith. He looked with unshaken faith, at his own aged body; but he looked also at the promise of God. That doubt is contrasted with faith, implies that God requires a faith which excludes doubt. So Romans 14:23; Matthew 21:21; Mark 11:23; James 1:6. Had Abraham doubted, it would have been with unbelief.

Strong by faith: able to break down obstacles: cp. Hebrews 11:33. Giving glory etc.: he recognised with admiration the grandeur of God. Being fully assured etc.: a description of Abraham’s faith. Faith in a promise is a full assurance that the speaker will fulfil it. Here the fulfilment involved power greater than that of nature. Consequently, Abraham’s assurance that God’s word will come true implied an assurance that He is able to suspend the ordinary course of nature: for otherwise He cannot

do what He has promised. Notice here an emphatic repetition of the ground of Abraham’s faith. Owing to the kind of promise believed, it was a reliance upon the power of God. Such reliance is the highest tribute of glory to God: contrast Romans 1:21. But faith is, here and everywhere, an assurance that God not only can, but actually will, perform His word. Abraham contemplated the natural impossibility of a child being born from himself and Sarah. But he fixed his eye on the promise of God and on the infinite grandeur and power of Him who had promised. This banished doubt and unbelief, and gave him the strength of faith. His faith was a reliance on the word and power of God.

V. 18-21. 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. Genesis 15:5.

Verse 21. And being fully persuaded] plhroforhqeiv, his measure: his soul was full of confidence, that the truth of God bound him to fulfil his promise and his power enabled him to do it.

Verses 18-22. Who, &c. — In this paragraph the apostle first takes notice of the difficulties which stood in the way of Abraham’s faith, and then of the power and excellence of it, manifested in its triumphing over them. Against hope — Against all probability; believed in hope — With an assured confidence, grounded on the divine promise; according to all that which was spoken — When God called him forth abroad to view the stars of heaven. So shall thy seed be — So numerous and glorious. And being not weak in faith — That is, being strong in faith; for the Hebrews, when they meant to assert a thing strongly, did it by the denial of its contrary. He considered not his own body now dead — With regard to the probability of begetting children. He did not regard it so as to be discouraged thereby, or induced to disbelieve the promise. The children which Abraham had by Keturah, after Sarah’s death, do not invalidate the apostle’s assertion here; for Abraham’s body, having been renewed by a miracle in order to the begetting of Isaac, might preserve its vigour for a considerable time afterward. Nor did he consider or regard the old age of Sarah. He staggered not — Greek, eiv thn epaggelian tou qeou ou diekriqh th apistia, against the promise of God he did not reason; through unbelief — Did not call in question the truth of God’s promise, or the certainty of its fulfilment; but was strong in faith, giving glory to God — Entertaining high and honourable thoughts of God’s power and faithfulness, and manifesting the same by his actions. “We are told, indeed, that when God declared that Sarah was to be the mother of nations, Genesis 17:17, Abraham fell upon his face and laughed, and said in his heart, Shall a child be born to him that is a hundred years old? &c. But these questions did not proceed from unbelief, but from admiration and gratitude, as may be gathered from the posture into which he put himself. And with respect to his laughing, it did not imply any doubt of God’s promise, otherwise he would have been rebuked, as Sarah was for her laughing: but it means simply, that he rejoiced at God’s promise; for in the Hebrew language, to laugh signifies to rejoice, Genesis 21:6, God hath made me to laugh, so that all that hear will laugh with me; consequently the passage may be translated, Abraham rejoiced and said, &c.” And being fully persuaded — Through the knowledge which he had of the divine perfections; that what he had promised — Greek, o ephggeltai, that what was promised; he was able, and willing also, to perform — He believed God to be most faithful, and sure never to fail in the performance of his promises; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect; and therefore it — His faith; was imputed to him for righteousness — He was justified by it.

Ver. 20.-21. Positive description of Abraham’s faith. He looked with unshaken faith, at his own aged body; but he looked also at the promise of God. That doubt is contrasted with faith, implies that God requires a faith which excludes doubt. So Romans 14:23; Matthew 21:21; Mark 11:23; James 1:6. Had Abraham doubted, it would have been with unbelief.

Strong by faith: able to break down obstacles: cp. Hebrews 11:33. Giving glory etc.: he recognised with admiration the grandeur of God. Being fully assured etc.: a description of Abraham’s faith. Faith in a promise is a full assurance that the speaker will fulfil it. Here the fulfilment involved power greater than that of nature. Consequently, Abraham’s assurance that God’s word will come true implied an assurance that He is able to suspend the ordinary course of nature: for otherwise He cannot

do what He has promised. Notice here an emphatic repetition of the ground of Abraham’s faith. Owing to the kind of promise believed, it was a reliance upon the power of God. Such reliance is the highest tribute of glory to God: contrast Romans 1:21. But faith is, here and everywhere, an assurance that God not only can, but actually will, perform His word. Abraham contemplated the natural impossibility of a child being born from himself and Sarah. But he fixed his eye on the promise of God and on the infinite grandeur and power of Him who had promised. This banished doubt and unbelief, and gave him the strength of faith. His faith was a reliance on the word and power of God.

Verse 22. 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 Saviour, 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 Saviour, 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 offences, and rose again for our justification.

Verses 18-22. Who, &c. — In this paragraph the apostle first takes notice of the difficulties which stood in the way of Abraham’s faith, and then of the power and excellence of it, manifested in its triumphing over them. Against hope — Against all probability; believed in hope — With an assured confidence, grounded on the divine promise; according to all that which was spoken — When God called him forth abroad to view the stars of heaven. So shall thy seed be — So numerous and glorious. And being not weak in faith — That is, being strong in faith; for the Hebrews, when they meant to assert a thing strongly, did it by the denial of its contrary. He considered not his own body now dead — With regard to the probability of begetting children. He did not regard it so as to be discouraged thereby, or induced to disbelieve the promise. The children which Abraham had by Keturah, after Sarah’s death, do not invalidate the apostle’s assertion here; for Abraham’s body, having been renewed by a miracle in order to the begetting of Isaac, might preserve its vigour for a considerable time afterward. Nor did he consider or regard the old age of Sarah. He staggered not — Greek, eiv thn epaggelian tou qeou ou diekriqh th apistia, against the promise of God he did not reason; through unbelief — Did not call in question the truth of God’s promise, or the certainty of its fulfilment; but was strong in faith, giving glory to God — Entertaining high and honourable thoughts of God’s power and faithfulness, and manifesting the same by his actions. “We are told, indeed, that when God declared that Sarah was to be the mother of nations, Genesis 17:17, Abraham fell upon his face and laughed, and said in his heart, Shall a child be born to him that is a hundred years old? &c. But these questions did not proceed from unbelief, but from admiration and gratitude, as may be gathered from the posture into which he put himself. And with respect to his laughing, it did not imply any doubt of God’s promise, otherwise he would have been rebuked, as Sarah was for her laughing: but it means simply, that he rejoiced at God’s promise; for in the Hebrew language, to laugh signifies to rejoice, Genesis 21:6, God hath made me to laugh, so that all that hear will laugh with me; consequently the passage may be translated, Abraham rejoiced and said, &c.” And being fully persuaded — Through the knowledge which he had of the divine perfections; that what he had promised — Greek, o ephggeltai, that what was promised; he was able, and willing also, to perform — He believed God to be most faithful, and sure never to fail in the performance of his promises; collecting nothing else from the difficulty and improbability of the matter, but that it was the fitter for an Almighty power to effect; and therefore it — His faith; was imputed to him for righteousness — He was justified by it.

22. And therefore—It is clear that the apostle, even while maintaining that faith is not a merit-work, as earning and paying for and purchasing justification and heaven, does assert it to be a most glorious and meritorious act and quality, and so fitted to be the condition upon which God is rightly pleased to confer the free gift of justification and favour. (See note on Romans 3:24.)

Abrahamic Faith is identical with Justifying Faith in Christ, 23-25. By a conclusive application of his argument St. Paul now asserts that Abraham’s faith and Christian faith are one. The Old Testament Church and the New Testament Church have the same foundation. Believers in Christ are the true sons of Abraham; the true Christian is the true Jew.

Ver. 22. For which cause: because he was fully assured etc. This may refer to Genesis 15:6 or Genesis 17:15-23: cp. 1 Macc. ii. 52. Because Abraham’s faith was what has just been described, God accepted it as the condition required for fulfilment of the promise. This prepares a way for Romans 4:23-25.

V. 23. On his account only-To do personal honour to him.

Verse 23. 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 honour: see Romans 4:24.

Verses 23-25. Now it was not written — In the sacred records, which are to reach the remotest ages; for his sake alone — Merely or chiefly to do a personal honour to that illustrious patriarch; but for us also — For our sakes likewise; namely, to direct, encourage, and 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 judged 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 works: and equally sure, that David (taking the word thus) was justified by works, and not by faith. To whom it — The like faith; shall be imputed — Namely, for righteousness, if we steadily believe on him — In the power, and love, and faithfulness of him, who not only brought Isaac from the dead womb of Sarah, but, in the most literal sense, raised up Jesus our Lord from the dead — When he lay among them, slain and mangled by his cruel enemies. Here God the Father is represented as the proper object of justifying faith, in whose power, and love, and faithfulness to his promises, the penitent sinner, that would be justified, must confide for the pardon of his sins, acceptance with God, and the whole salvation of the gospel. For as Abraham’s faith, which was counted to him for righteousness, consisted in his being fully persuaded that what God had promised concerning the number of his seed, &c, he was able and willing to perform; so the faith which is counted for righteousness to believers in all ages must be so far of the same nature, as to imply a full persuasion that what God hath declared and promised, namely, in the revelation which he hath made us of his will, he is able and willing to perform, and actually will perform. This persuasion, however, must be in and through the mediation, that is, the sacrifice and intercession, of Christ. Who was delivered — To ignominy, torture, and death; for our offences — Namely, to make an atonement for them. See note on Romans 3:25,

26. And raised for our justification — That is, for the perfecting of our justification; and that in three respects: 1st, To show us that the sacrifice which he offered for the expiation of our sins was accepted by the Father. Having, as our surety, engaged to pay our debt, he was arrested for it by divine justice, and thrown into the prison of death and the grave. If he had been detained in that prison, it would have been a proof that he had not paid it: but his release from that prison was the greatest assurance possible that God’s justice was satisfied, and our debt discharged. 2d, He was raised that he might ascend and appear in the presence of God, as our advocate and intercessor, and obtain from the Father our acquittance. And, 3d, That he might receive for us the Holy Spirit, to inspire us with the faith whereby alone we can be justified, to seal a pardon on the consciences of believers, and sanctify their nature; and thus to entitle them to, and prepare them for, a resurrection, like his, to immortal life and felicity. Accordingly, the apostle puts an especial emphasis on Christ’s resurrection, ascension, and intercession, with regard to our justification, Romans 8:34, saying, Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. We may add here, with Bishop Sherlock, that Christ may also be said to be raised for our justification, because his resurrection demonstrated him to be the true Messiah, the Son of God, the Saviour of the world; and so laid a firm foundation for that faith in him, by which we are justified.

Ver. 23, 24. Now it was not written for his sake alone, but for us also, that we may believe as Abraham believed, and obtain all the righteousness of God by faith. Oh for a heart to follow this father of the faithful, that we may inherit with him all the promises of righteousness, and obtain an eternal inheritance.

23. The record that faith was imputed to him was not written for his sake alone. That record is an honour to him, but it is a lesson and an example for us.

Ver. 23.-24. Bearing upon us, of the story of Abraham.

It was not written because of him only, i.e. to pay honour to him, but also because of us, i.e. for our good. By this assertion, Paul attributes to Genesis a purpose far above the thought of its human author and therefore attributes the book, in some real sense, to one who foresaw the day of Christ. So Romans 3:19; 15:4; 1 Corinthians 9:10; 10:11; Galatians 3:8. Of all this, the O.T. contains abundant evidence. For the far-reaching harmony underlying the Old and New Testaments, of which Rom. 4 is so wonderful an example, must have a common and superhuman source. And if, as Paul everywhere assumes, the Old Testament contains actual revelations from God to man, and these preparing a way for the supreme revelation in Christ, we cannot doubt that, in the providence of God, they were written down in order that the permanent records might help the faith of those who in later ages should put faith in Christ. In other words, we need not doubt that the benefits actually derived by Christians from the Old Testament were designed by God. And if so, the world-wide importance of the Gospel makes this the chief purpose for which the Jewish Scriptures were given. The future tense, will be reckoned, cannot refer to the judgment day: for justification will then be, not by faith, but, as we read in Romans 2:13, by works. And the word us forbids us to refer it exclusively or mainly to those who in time to come will be justified. It is best to suppose that Paul puts himself beside the writer of Genesis and looks forward to the Gospel as still future. Just so in Romans 5:14 “the coming One” refers to the incarnation of Christ; and “we shall be,” in Romans 6:5, to our present Christian life. Similarly, in Romans 7:14, Paul throws himself back into the days when he was under the Law; and in Romans 8:30 throws himself forward and looks back upon his final glorification as already achieved. This sudden change of mental standpoint is a mark of the intense vividness of his thought. He ever identifies himself with that about which he writes. Believe on: as in Romans 4:5. To believe a promise, is to lean upon him that gave it.

Him that raised Jesus: on whose superhuman power both Abraham relied and we now rely. Just as to him belief of the promise was impossible without an assurance that God is able to set aside the decay of nature, so now we cannot believe Christ’s promise of eternal life unless we are sure that God is able to open the gates of death. For, that God raised Jesus from the dead, is an essential element of the Gospel: so Romans 10:9; Acts 17:18, 31. That Abraham’s faith had in view a miracle in the future, ours one in the past, does not mar the similarity. For, past or future, each involved the infinite power of God. This reference to the raising of Christ suggested the words dead and make alive the dead in Romans 4:19, 17. The birth of Isaac was virtually a resurrection of the dead. Again, the resurrection of Christ, once believed, becomes a proof of the power of God, and therefore a pledge that He will fulfil all His promises: so Acts 17:31; Ephesians 1:20; 1 Peter 1:21. Hence, the description here of God whom we believe is parallel to that in Romans 4:17 of Him whom Abraham believed.

V. 24. 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.

Verse 24. But for us also] The mention of this circumstance has a much more extensive design than merely to honour 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.

Verses 23-25. Now it was not written — In the sacred records, which are to reach the remotest ages; for his sake alone — Merely or chiefly to do a personal honour to that illustrious patriarch; but for us also — For our sakes likewise; namely, to direct, encourage, and 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 judged 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 works: and equally sure, that David (taking the word thus) was justified by works, and not by faith. To whom it — The like faith; shall be imputed — Namely, for righteousness, if we steadily believe on him — In the power, and love, and faithfulness of him, who not only brought Isaac from the dead womb of Sarah, but, in the most literal sense, raised up Jesus our Lord from the dead — When he lay among them, slain and mangled by his cruel enemies. Here God the Father is represented as the proper object of justifying faith, in whose power, and love, and faithfulness to his promises, the penitent sinner, that would be justified, must confide for the pardon of his sins, acceptance with God, and the whole salvation of the gospel. For as Abraham’s faith, which was counted to him for righteousness, consisted in his being fully persuaded that what God had promised concerning the number of his seed, &c, he was able and willing to perform; so the faith which is counted for righteousness to believers in all ages must be so far of the same nature, as to imply a full persuasion that what God hath declared and promised, namely, in the revelation which he hath made us of his will, he is able and willing to perform, and actually will perform. This persuasion, however, must be in and through the mediation, that is, the sacrifice and intercession, of Christ. Who was delivered — To ignominy, torture, and death; for our offences — Namely, to make an atonement for them. See note on Romans 3:25,

26. And raised for our justification — That is, for the perfecting of our justification; and that in three respects: 1st, To show us that the sacrifice which he offered for the expiation of our sins was accepted by the Father. Having, as our surety, engaged to pay our debt, he was arrested for it by divine justice, and thrown into the prison of death and the grave. If he had been detained in that prison, it would have been a proof that he had not paid it: but his release from that prison was the greatest assurance possible that God’s justice was satisfied, and our debt discharged. 2d, He was raised that he might ascend and appear in the presence of God, as our advocate and intercessor, and obtain from the Father our acquittance. And, 3d, That he might receive for us the Holy Spirit, to inspire us with the faith whereby alone we can be justified, to seal a pardon on the consciences of believers, and sanctify their nature; and thus to entitle them to, and prepare them for, a resurrection, like his, to immortal life and felicity. Accordingly, the apostle puts an especial emphasis on Christ’s resurrection, ascension, and intercession, with regard to our justification, Romans 8:34, saying, Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. We may add here, with Bishop Sherlock, that Christ may also be said to be raised for our justification, because his resurrection demonstrated him to be the true Messiah, the Son of God, the Saviour of the world; and so laid a firm foundation for that faith in him, by which we are justified.

Ver. 23, 24. Now it was not written for his sake alone, but for us also, that we may believe as Abraham believed, and obtain all the righteousness of God by faith. Oh for a heart to follow this father of the faithful, that we may inherit with him all the promises of righteousness, and obtain an eternal inheritance.

24. If we believe on him—If we believe God now as Abraham did then. God promised the seed, and Abraham believed; God has now given the seed, and we must likewise believe. Both beliefs in their root are one, namely, faith in God. True justifying faith is trusting in God just so far as God has in faith and to faith revealed.

This is a true and great principle. The illustrious catalogue of heroes of the faith in Hebrews 11, Abel, Enoch, Noah, and others, knew not definitely of the atoning Christ. And yet their justifying faith was identical in nature with Christian faith, for it was a true faith in the holy God. It was faith in whatever God presented as object of faith; and had Christ been definitely presented, Christ would have been explicitly believed. Hence millions who never knew Christ have had true Christian faith. Even in Christian lands we may cherish a degree of trembling hope for those who seem to exhibit the Christian spirit yet fail to understand Christ as he truly is, while we feel it to be a most dubious ground to stand upon. There possibly may be in them “the spirit of faith” where there is an invincible ignorance of the true object of faith. (See the chapter on “Equation of Probational Advantages” in our work on the Will.) (See note on Romans 2:6; 3:22, and introductory note to 6.)

Ver. 23.-24. Bearing upon us, of the story of Abraham.

It was not written because of him only, i.e. to pay honour to him, but also because of us, i.e. for our good. By this assertion, Paul attributes to Genesis a purpose far above the thought of its human author and therefore attributes the book, in some real sense, to one who foresaw the day of Christ. So Romans 3:19; 15:4; 1 Corinthians 9:10; 10:11; Galatians 3:8. Of all this, the O.T. contains abundant evidence. For the far-reaching harmony underlying the Old and New Testaments, of which Rom. 4 is so wonderful an example, must have a common and superhuman source. And if, as Paul everywhere assumes, the Old Testament contains actual revelations from God to man, and these preparing a way for the supreme revelation in Christ, we cannot doubt that, in the providence of God, they were written down in order that the permanent records might help the faith of those who in later ages should put faith in Christ. In other words, we need not doubt that the benefits actually derived by Christians from the Old Testament were designed by God. And if so, the world-wide importance of the Gospel makes this the chief purpose for which the Jewish Scriptures were given. The future tense, will be reckoned, cannot refer to the judgment day: for justification will then be, not by faith, but, as we read in Romans 2:13, by works. And the word us forbids us to refer it exclusively or mainly to those who in time to come will be justified. It is best to suppose that Paul puts himself beside the writer of Genesis and looks forward to the Gospel as still future. Just so in Romans 5:14 “the coming One” refers to the incarnation of Christ; and “we shall be,” in Romans 6:5, to our present Christian life. Similarly, in Romans 7:14, Paul throws himself back into the days when he was under the Law; and in Romans 8:30 throws himself forward and looks back upon his final glorification as already achieved. This sudden change of mental standpoint is a mark of the intense vividness of his thought. He ever identifies himself with that about which he writes. Believe on: as in Romans 4:5. To believe a promise, is to lean upon him that gave it.

Him that raised Jesus: on whose superhuman power both Abraham relied and we now rely. Just as to him belief of the promise was impossible without an assurance that God is able to set aside the decay of nature, so now we cannot believe Christ’s promise of eternal life unless we are sure that God is able to open the gates of death. For, that God raised Jesus from the dead, is an essential element of the Gospel: so Romans 10:9; Acts 17:18, 31. That Abraham’s faith had in view a miracle in the future, ours one in the past, does not mar the similarity. For, past or future, each involved the infinite power of God. This reference to the raising of Christ suggested the words dead and make alive the dead in Romans 4:19, 17. The birth of Isaac was virtually a resurrection of the dead. Again, the resurrection of Christ, once believed, becomes a proof of the power of God, and therefore a pledge that He will fulfil all His promises: so Acts 17:31; Ephesians 1:20; 1 Peter 1:21. Hence, the description here of God whom we believe is parallel to that in Romans 4:17 of Him whom Abraham believed.

V. 25. 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.

Verse 25. Who was delivered for our offences] 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 offences? 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, Romans 3:25. For when we were yet without strength, in due time Christ DIED FOR the UNGODLY, Romans 5:6. And when we were ENEMIES, we were RECONCILED to God by the DEATH of his Son, Romans 5:10. In whom we have REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS of SINS, Ephesians 1:7. Christ hath loved us, and GIVEN HIMSELF FOR US, an OFFERING and a SACRIFICE to God for a sweet-smelling savour, Ephesians 5:2. In whom we have REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS of SINS, Colossians 1:14. And having made PEACE THROUGH the BLOOD of his CROSS, in the BODY of HIS FLESH, through DEATH, Colossians 1:20, 22. Who GAVE HIMSELF a RANSOM for all, 1 Timothy 2:6. Who GAVE HIMSELF FOR US, that he might REDEEM us from all iniquity, Titus 2:14. By which will we are sanctified, through the OFFERING of the BODY of Jesus Christ, Hebrews 10:10. So Christ was once OFFERED TO BEAR THE SINS of many, Hebrews 9:28. See also Ephesians 2:13, 16; 1 Peter 1:18, 19; Revelation 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 1 Corinthians 15:17; 1 Peter 1:3; Ephesians 1:13,14, &c.,&c.

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 neighbour. God, in his mercy, has provided a Saviour 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 fulfilment 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, &c., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfil them to God’s glory, the edification of his neighbour, 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. ROMANS

Verses 23-25. Now it was not written — In the sacred records, which are to reach the remotest ages; for his sake alone — Merely or chiefly to do a personal honour to that illustrious patriarch; but for us also — For our sakes likewise; namely, to direct, encourage, and 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 judged 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 works: and equally sure, that David (taking the word thus) was justified by works, and not by faith. To whom it — The like faith; shall be imputed — Namely, for righteousness, if we steadily believe on him — In the power, and love, and faithfulness of him, who not only brought Isaac from the dead womb of Sarah, but, in the most literal sense, raised up Jesus our Lord from the dead — When he lay among them, slain and mangled by his cruel enemies. Here God the Father is represented as the proper object of justifying faith, in whose power, and love, and faithfulness to his promises, the penitent sinner, that would be justified, must confide for the pardon of his sins, acceptance with God, and the whole salvation of the gospel. For as Abraham’s faith, which was counted to him for righteousness, consisted in his being fully persuaded that what God had promised concerning the number of his seed, &c, he was able and willing to perform; so the faith which is counted for righteousness to believers in all ages must be so far of the same nature, as to imply a full persuasion that what God hath declared and promised, namely, in the revelation which he hath made us of his will, he is able and willing to perform, and actually will perform. This persuasion, however, must be in and through the mediation, that is, the sacrifice and intercession, of Christ. Who was delivered — To ignominy, torture, and death; for our offences — Namely, to make an atonement for them. See note on Romans 3:25,

26. And raised for our justification — That is, for the perfecting of our justification; and that in three respects: 1st, To show us that the sacrifice which he offered for the expiation of our sins was accepted by the Father. Having, as our surety, engaged to pay our debt, he was arrested for it by divine justice, and thrown into the prison of death and the grave. If he had been detained in that prison, it would have been a proof that he had not paid it: but his release from that prison was the greatest assurance possible that God’s justice was satisfied, and our debt discharged. 2d, He was raised that he might ascend and appear in the presence of God, as our advocate and intercessor, and obtain from the Father our acquittance. And, 3d, That he might receive for us the Holy Spirit, to inspire us with the faith whereby alone we can be justified, to seal a pardon on the consciences of believers, and sanctify their nature; and thus to entitle them to, and prepare them for, a resurrection, like his, to immortal life and felicity. Accordingly, the apostle puts an especial emphasis on Christ’s resurrection, ascension, and intercession, with regard to our justification, Romans 8:34, saying, Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. We may add here, with Bishop Sherlock, that Christ may also be said to be raised for our justification, because his resurrection demonstrated him to be the true Messiah, the Son of God, the Saviour of the world; and so laid a firm foundation for that faith in him, by which we are justified.

Ver. 25. And was raised again for our justification. The resurrection of Christ demonstrated the completion and acceptance of his satisfaction for sin, and gave a triumph to his work upon the cross. As death is the punishment of sin, the glory of his resurrection was essential to the full assurance of the saints, that they also should rise, and reign with him in glory.

25. Raised… justification—Christ atones for us on the cross; he justifies us on the throne. That he may purchase our pardon for us he must die; that he may secure the application of his blood to our case he must rise again. He must ever live to intercede for us by pointing to the merit of his death. He must ever live and reign, that he may apply the pardoning grace to the successive generations of the penitent as they appear in faith before him.

Ver. 25. Two great facts closely related, one to Doctrine 2. Justification through the Death of Christ, of which the significance will be expounded in Romans 5:1-11; and the other to Doctrine 1. Justification through Faith, which has just been illustrated by the faith of Abraham. Thus this verse is a bridge between Rom. 4 and 5.

Trespasses: sins looked upon as a moral fall where we ought to have stood upright: cp. Romans 11:11.

Given-up: surrendered to a hostile power, as in Romans 1:24, 26, 28; 8:32.

Because we fell, Jesus was given over into the hands of His enemies that He might be a propitiation for our sins. And, just as our sins, taken in connection with God’s purpose to save us, moved Him to give up Christ to die, so

our need of justification moved Him to raise Christ from the dead: for without this proof of the divine mission of Christ there would have been no faith in Him and no justification through faith. So 1 Corinthians 15:17; 1 Peter 1:3, 21; notice the want of faith in Luke 24:11, 21. God raised Christ from the grave in order to give to His disciples a firm foundation on which their faith may rest securely as a means of justification. This last word will become the key-note of the next section. The use of the same preposition (dia with accusative) with a past fact and a purpose touching the future need not surprise us. In each case it denotes, as always, a motive for action. When God resolved to justify, His own purpose became to Him a motive. Compare The Nicene Creed, “Because of us men and because of our salvation:” a very close parallel. The simplicity of this exposition renders needless Godet’s suggestion that Paul refers to “a sentence of justification pronounced in favour of guilty humanity” in the resurrection of Christ. For of such collective justification Paul never speaks; and the reference of the word here is fixed by the word justified immediately following.

In this section, no reference is made to any similarity or connection between the promises believed by Abraham and by us. The comparison does not embrace the object-matter of faith, but only the mental act and the personal object, viz. the God of power whose word is in each case believed. The promises believed and the blessings obtained are altogether different. But the disposition of mind and heart is the same. The total difference between the two cases is a great advantage: for it compels us to look, not at one particular promise, but at a great underlying principle, viz. that every promise is fulfilled to those who believe it. God promises to us, and by faith we obtain, pardon and holiness and every grace. At the same time, the careful reader will observe that the promises to Abraham receive their complete fulfilment only in the fulfilment of the promises given to us; and that this fulfilment is brought about by the resurrection of Christ. The connection is referred to in Galatians 3:16. Thus He is the centre towards which tends every step in the setting up of the Kingdom of God. Sections 11-13 defend a point in § 10 specially liable to objection, viz. faith as the one condition of righteousness. § 11 provokes the objection, by showing that this condition overthrows all Jewish and human boasting. This is in complete harmony with the teaching of DIV. 1. § 12 meets the objection by showing that faith was the condition on which were bestowed upon Abraham all the blessings of the Old Covenant. And § 13 teaches that his faith was similar to that required from us. The defence of faith as a condition of justification is now complete. The doctrine is assumed in the opening words of the next chapter; and then all mention of faith ceases till Romans 9:30, when the harmony of the Old and New will again meet us.

FAITH and belief and the cognate verb believe represent the same Greek and Hebrew words. They denote mental rest in an idea, touching past, present, or future. The idea in which we are at rest is often mentioned as the object-matter of our belief. We say, I believe it, or I believe that it is so: cp. Romans 6:8; 10:9; John 9:18; 16:30; 1 John 5:1, 5; Mark 11:23, 24; also John 11:26; 1 John 4:16; Acts 13:41. The assurance may arise from perception by the senses, as in Matthew 15:32; John 20:8, 29; from testimony of others; from a course of reasoning, as in Romans 6:8; or from pure fancy. It may rest on good grounds, and correspond with reality; or on evidence altogether insufficient, and be, as in 2 Thessalonians 2:11, an utter delusion. Yet in all these cases, if the mind be at rest in an idea, we say, He believes it. The most important beliefs are those which bear upon the future, and upon our own interests. Faith then assumes the form of expectation. We look forward, with an inward rest proportionate to the degree of our faith, to the realisation of that which we believe. Such beliefs call forth our strongest emotions, and frequently direct our actions. And only so far as objects and events are reflected in our belief do they influence our action. The variety of the effects of belief arises, not from different kinds or sources of it, and not altogether from different degrees of confidence, but chiefly from variety of its object-matter. When we believe, we submit ourselves to be influenced by the object-matter of our belief. But our submission is voluntary: and each act which springs from faith is a fresh and free submission. For we may refuse, if we will, to act according to our convictions. But such refusal always tends to weaken and destroy the conviction trampled under foot.

A person is frequently introduced as the object of our belief. When we say, I believe him, we mean that our assurance arises from, and rests upon, the word and character of a speaker. In John 4:21; 14:11; Acts 27:25; 8:12, we have both the personal object and the object-matter of faith. Justifying faith is “belief of Jesus Christ:” Romans 3:22; Galatians 2:16. This can only mean belief of the word of Christ, a mental rest reposing on His promise of life eternal for all who believe. In 2 Thessalonians 2:13, we have “belief of the truth;” this last being the object-matter of saving faith. In Romans 4:5, 24, we have one who “believes on Him that justifies the ungodly,” and “on Him that raised Jesus.” Abraham’s faith was an assurance, resting on the power of God, that He will fulfil, in spite of natural impossibility, His promise of a numerous posterity.

In the O.T., e.g. Psalm 13:5; 32:10, we very often find “trust in God,” and much less often, e.g. Numbers 14:11; Deuteronomy 1:32, the phrase “believe in Him.” In the N.T., we have very often the words faith and believe, with God and Christ as their personal object; and more seldom “trust in Him.” The difference is significant. Trust is a confident expectation resting on a man’s character, but not necessarily on a definite promise. Consequently, all saving belief in God is trust: for it is a reliance upon His character that He will fulfil His words. But it is often more than trust: it is a definite assurance resting upon, and corresponding with, a definite promise of God. To ancient Israel, God revealed Himself; and upon His revealed character His people rested their hopes of deliverance and prosperity. In our happier days, God has spoken in plain words His purposes of mercy for us; and upon His very words we lean and expect their exact fulfilment.

To denote a belief involving trust, the Hebrews used the phrase believe in, implying confident expectation touching the future conduct of the person believed in: so Genesis 15:6; Exodus 14:31; 19:9; Jeremiah 12:6; Micah 7:5; Proverbs 26:25; 1 Samuel 27:12; contrast Genesis 45:26; Proverbs 14:15. The phrase believe in (pisteuein eiv) is a conspicuous feature of the Fourth Gospel, also 1 John 5:10, 13; but is rare elsewhere: Matthew 18:6; Acts 10:43; 14:23; 19:4; Romans 10:14; Galatians 2:16; Philippians 1:29; 1 Peter 1:8: cp. Acts 20:21; 24:24; 26:18. This rarity of the phrase is obscured by the Revisers’ rendering of Mark 11:22; Acts 3:16; Romans 3:22, 26; Galatians 2:16, 20; 3:22; Ephesians 3:12; Philippians 3:9; Colossians 2:12. But we have no intelligible and correct English rendering of the phrase there used. Another phrase (pisteuein en) is found in Mark 1:15; John 3:15; cp. Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 1:13; 3:15.

Since saving faith is reliance upon God’s known character, we may speak of implicit faith, viz. such estimate of His character as, apart from any particular promise, is prepared to accept with confidence and expectation whatever He says; and of explicit faith, viz. a definite assurance of the fulfilment of a definite promise. In the former sense, the phrase believe in Him is very common in the Fourth Gospel. But all faith in Christ has reference, direct or indirect, to His spoken word.

It is now evident that JUSTIFYING FAITH is an assurance, resting upon the word and character of God, that He now receives into His favour, according to His promise in Christ, us who here and now accept that promise. And we have seen that this faith has a close parallel in the faith by which Abraham accepted, and obtained fulfilment of, God’s promise to him of a numerous posterity through which blessing should come to all mankind. Under Romans 6:11, we shall find another exercise of faith, laying hold of other promises, and followed by still more wonderful results. So far I have spoken of faith without reference to the Holy Spirit. In so doing, I have imitated Paul, who up to this point has not mentioned the work of the Spirit. We have studied faith merely as a mental process. For the spiritual source of our assurance of the favour of God, see notes under Romans 8:17.