ROMANS Chapter 4
Verse 1. The main object of this chapter is to show that the doctrine of
justification by faith, which the apostle was defending, was found
in the Old Testament. The argument is to be regarded as addressed
particularly to a Jew, to show him that no new doctrine was advanced.
The argument is derived, first, from the fact that Abraham was so
justified, (Romans 4:1-5) secondly, from the fact that the same thing
is declared by David, (Romans 4:6-8.)
A question might still be asked, whether this justification was
not in consequence of their being circumcised, and thus grew out
of conformity to the law? To answer this, the apostle shows
(Romans 4:9-12) that Abraham was justified by faith before he was
circumcised; and that even his circumcision was in consequence of his
being justified by faith, and a public seal or attestation of that fact.
Still further, the apostle shows that if men were to be justified
by works, faith would be of no use; and the promises of God would
have no effect. The law works wrath, (Romans 4:13,14) but the
conferring of the favour by faith is demonstration of the highest
favour of God, (Romans 4:16.) Abraham, moreover, had evinced a strong
faith; he had shown what it was; he was an example to all who
should follow. And he had thus shown that as he was justified
before circumcision, and before the giving of the law, so the same
thing might occur in regard to those who had never been circumcised. In
chapters 2 and 3 the apostle had shown that all had failed of keeping
the law, and that there was no other way of justification but by faith.
To the salvation of the heathen, the Jew would have strong objections.
He supposed that none could be saved but those who had been circumcised,
and who were Jews. This objection the apostle meets in this chapter, by
showing that Abraham was justified in the very way in which he maintained
the heathen might be; that Abraham was justified by faith
without being circumcised. If the father of the faithful, the
ancestor on whom the Jews so much prided themselves, was thus justified,
then Paul was advancing no new doctrine in maintaining that the
same thing might occur now. He was keeping strictly within the
spirit of their religion in maintaining that the Gentile world might
also be justified by faith. This is the outline of the reasoning in
this chapter. The reasoning is such as a serious Jew must feel and
acknowledge. And keeping in mind the main object which the apostle had
in it, there will be found little difficulty in its interpretation.
Verse 1. What shall we then say? See Romans 3:1. This is rather the
objection of a Jew. "How does your doctrine of justification by
faith agree with what the Scriptures say of Abraham? Was the
law set aside in his case? Did he derive no advantage in justification
from the rite of circumcision, and from the covenant which
God made with him." The object of the apostle now is to answer
this inquiry.
That Abraham our father. Our ancestor; the father and founder of the
nation. See Barnes "Matthew 3:9". The Jews valued themselves much on the
fact that he was their father; and an argument, drawn from his example
or conduct, therefore, would be peculiarly forcible.
As pertaining to the flesh. This expression is one that has been much
controverted. In the original, it may refer either to Abraham as their
father "according to the flesh"--that is, their natural father, or from
whom they were descended--or it may be connected with "hath found." "What
shall we say that Abraham our father hath found in respect to the
flesh?" \~kata sarka\~. The latter is doubtless the proper connexion.
Some refer the word flesh to external privileges and advantages;
others to his own strength or power, (Calvin and Grotius;)
and others make it refer to circumcision. This latter I take to be the
correct interpretation. It agrees best with the connexion, and
equally well with the usual meaning of the word. The idea is,
"If men are justified by faith; if works are to have no place; if,
therefore, all rites and ceremonies, all legal observances, are useless
in justification, what is the advantage of circumcision? What benefit
did Abraham derive from it? Why was it appointed? And why is such an
importance attached to it in the history of his life?"
A similar question was asked in Romans 3:1.
Hath found. Hath obtained. What advantage has he derived from it?
{g} "as pertaining" Matthew 3:9
Verse 2. For if Abraham, etc. This is the answer of the apostle. If
Abraham was justified on the ground of his own merits, he would
have reason to boast, or to claim praise. He might regard himself
as the author of it, and take the praise to himself. Romans 4:4.
The inquiry therefore was, whether in the account of the justification
of Abraham there was to be found any such statement of a reason for
self-confidence and boasting.
But not before God. In the sight of God. That is, in his recorded
judgment he had no ground of boasting on account of works. To show this,
the apostle appeals at once to the Scriptures, to show that there was no
such record as that Abraham could boast that he was justified by his
works. As God judges right in all cases, so it follows that Abraham had
no just ground of boasting, and of course that he was not justified by
his own works. The sense of this verse is well expressed by Calvin.
"If Abraham was justified by his works, he might boast of his own merits.
But he has no ground of boasting before God. Therefore he was not
justified by works."
{h} "not before God" Romans 3:27
Verse 3. For what saith the Scripture? The inspired account of
Abraham's justification. This account was final, and was to settle
the question. This account is found in Genesis 15:6.
Abraham believed God. In the Hebrew, "Abraham believed Jehovah."
The sense is substantially the same, as the argument turns on the
act of believing. The faith which Abraham exercised was, that his
posterity should be like the stars of heaven in number. This promise
was made to him when he had no child, and of course when he had no
prospect of such a posterity. See the strength and nature of this faith
further illustrated in Romans 4:16-21. The reason why it was counted
to him for righteousness was, that it was such a strong, direct,
and unwavering act of confidence in the promise of God.
And it. The word "it" here evidently refers to the act of
believing. It does not refer to the righteousness of another
--of God, or of the Messiah; but the discussion is solely of the
strong act of Abraham's faith, which in some sense was counted to
him for righteousness. In what sense this was, is explained
directly after. All that is material to remark here is, that the act
of Abraham, the strong confidence of his mind in the promises of
God, his unwavering assurance that what God had promised he
would perform, was reckoned for righteousness. The same thing
is more fully expressed in Romans 4:18-22. When, therefore, it is
said that the righteousness of Christ is accounted or imputed to us;
when it is said that his merits are transferred and reckoned as
ours; whatever may be the truth of the doctrine, it cannot be
defended by this passage of Scripture. Faith is always an act of
the mind. It is not a created essence which is placed within the
mind. It is not a substance created independently of the soul,
and placed within it by almighty power. It is not a principle, for
the expression a principle of faith is as unmeaning as a principle of
joy, or a principle of sorrow, or a principle of remorse. God promises;
the man believes; and this is the whole of it. While the word faith is
sometimes used to denote religious doctrine, or the system that is
to be believed, (Acts 6:7; 15:9; Romans 1:5; 10:8; 16:26; Ephesians 3:17; 4:5; 1 Timothy 2:7,
etc.) yet, when it is used to denote that which is required of men, it
always denotes an acting of the mind exercised in relation to some
object, or some promise, or threatening, or declaration of some other
being. See Barnes "Mark 16:16".
Was counted--(\~elogisyh\~.) The same word in Romans 4:22 is rendered
"it was imputed." The word occurs frequently in the Scriptures. In the
Old Testament, the verb \^HEBREW\^, (hashab,) which is translated by the
word \~logizomai\~, means, literally, to think, to intend, or purpose;
to imagine, invent, or devise; to reckon, or account; to esteem;
to impute, i.e. to impute to a man what belongs to himself, or what
ought to be imputed to him. It occurs only in the following places:
1 Samuel 18:25; Esther 8:3; 9:24,25; Isaiah 33:8; Jeremiah 49:20; 50:45; Lamentations 2:8;
2 Samuel 14:14; Jeremiah 49:30; Genesis 1:20; Job 35:2; 2 Samuel 14:13; Ezekiel 38:10; Jeremiah 18:8
Psalms 21:11; 140:2,4; Jeremiah 11:19; 48:2; Amos 6:5; Psalms 10:2; Isaiah 53:3,
Jeremiah 26:3; Micah 2:3; Nahum 1:11; Jeremiah 18:11; Job 13:24; 41:27,29,
Psalms 32:2; 35:5; Isaiah 10:7; Job 19:11; 33:10; Genesis 15:6; 38:15; 1 Samuel 1:13;
Psalms 52:2; Jeremiah 18:18; Zechariah 7:10; Job 6:26; 19:11; Isaiah 13:17; 1 Kings 10:21;
Numbers 18:27,30; Psalms 88:4; Isaiah 40:17; Lamentations 4:2; Isaiah 40:17; Lamentations 4:2; Isaiah 40:15;
Genesis 31:15. I have examined all the passages, and, as
the result of my examination, have come to the conclusion, that
there is not one in which the word is used in the sense of
reckoning or imputing to a man that which does not strictly
belong to him; or of charging on him that which ought not to be
charged on him as a matter of personal right. The word is never used to
denote imputing in the sense of transferring, or of charging
that on one which does not properly belong to him. The same is the case
in the New Testament. The word occurs about forty times, (see
Schmidius' Concord.,)and in a similar signification. No doctrine
of transferring, or of setting over to a man what does not properly
belong to him, be it sin or holiness, can be derived, therefore, from
this word. Whatever is meant by it here, it evidently is declared
that the act of believing is that which is intended, both by Moses
and by Paul.
For righteousness. In order to justification; or to regard and treat
him in connexion with this as a righteous man; as one who was
admitted to the favor and friendship of God. In reference to this we may
remark,
(1.) that it is evidently not intended that the act of believing, on the
part of Abraham, was the meritorious ground of acceptance; for then
it would have been a work. Faith was as much his own act, as any act of
obedience to the law.
(2.) The design of the apostle was to show that by the law,
or by works, man could not be justified, Romans 3:28; 4:2.
(3.) Faith was not that which the law required. It demanded complete
and perfect obedience; and if a man was justified by faith, it was in
some other way than by the law.
(4.) As the law did not demand this, and as faith was something
different from the demand of the law, so if a man were justified by that,
it was on a principle altogether different from justification by
works. It was not by personal merit. It was not by complying with the
law. It was in a mode entirely different.
(5.) In being justified by faith, it is meant, therefore, that we are
treated as righteous; that we are forgiven; that we are admitted to the
favour of God, and treated as his friends.
(6.) In this act, faith is a mere instrument, an antecedent, a
sine qua non, that which God has been pleased to appoint as a
condition on which men may be treated as righteous. It expresses a state
of mind which is demonstrative of love to God; of affection for his
cause and character; of reconciliation and friendship; and is therefore
that state to which he has been graciously pleased to promise pardon
and acceptance.
(7.) As this is not a matter of law; as the law could not be said to
demand it; as it is on a different principle; and as the acceptance
of faith, or of a believer, cannot be a matter of merit or claim, so
justification is of grace, or mere favour. It is in no sense a matter of
merit on our part, and thus stands distinguished entirely from
justification by works, or by conformity to the law. From beginning to
end, it is, so far as we are concerned, a matter of grace. The
merit by which all this is obtained is the work of the Lord Jesus
Christ, through whom this plan is proposed, and by whose atonement alone
God can consistently pardon and treat as righteous those who are in
themselves ungodly. See Romans 4:5. In this place we have also evidence
that faith is always substantially of the same character. In the
case of Abraham it was confidence in God and his promises. All faith
has the same nature, whether it be confidence in the Messiah, or
in any of the Divine promises or truths. As this confidence evinces
the same state of mind, so it was as consistent to justify Abraham
by it, as it is to justify him who believes in the Lord Jesus Christ
under the gospel. See Hebrews 11:1 and following.
{i} "Abraham believed" Genesis 15:6
Verse 4. Now to him that worketh, etc. This passage is not to be
understood as affirming that any actually have worked out their
salvation by conformity to the law so as to be saved by their own merits;
but it expresses a general truth in regard to works. On that plan,
if a man were justified by his works, it would be a matter due to
him. It is a general principle in regard to contracts and obligations,
that where a man fulfills them he is entitled to the reward as
that which is due to him, and which he can claim. This is well
understood in all the transactions among men. Where a man has
fulfilled the terms of a contract, to pay him is not a matter of
favour; he has earned it; and we are bound to pay him. So, says
the apostle, it would be, if a man were justified by his works, he
would have a claim on God. It would be wrong not to justify him.
And this is an additional reason why the doctrine cannot be true. Comp.
Romans 11:6.
The reward. The pay, or wages. The word is commonly applied to the
pay of soldiers, day-labourers, etc., Matthew 20:8; Luke 10:7; 1 Timothy 5:18;
James 5:4. It has a similar meaning here.
Reckoned. Greek, Imputed. The same word which, in Romans 4:3.
is rendered counted, and in Romans 4:22, imputed. It is here used in
its strict and proper sense, to reckon that as belonging to a man which
is his own, or which is due to him.
Of grace. Of favour; as a gift.
Of debt. As due; as a claim; as a fair compensation according to the
contract.
Verse 5. But to him that worketh not. Who does not rely on his
conformity to the law for his justification; who does not depend on
his works; who seeks to be justified in some other way. The
reference here is to the Christian plan of justification.
But believeth. See Barnes "Romans 3:26".
On him. On God. Thus the connexion requires; for the discussion has
immediate reference to Abraham, whose faith was in the promise of God.
That justifieth the ungodly. This is a very important expression. It
implies,
(1.) that men are sinners, or are ungodly.
(2.) That God regards them as such when they are justified, he does not
justify them because he sees them to be, or regards them to be righteous;
but knowing that they are in fact polluted. He does not
first esteem them, contrary to fact, to be pure; but knowing that
they are polluted, and that they deserve no favour, he resolves to
forgive them, and to treat them as his friends.
(3.) In themselves they are equally undeserving, whether they are
justified or not. Their souls have been defiled by sin; and that is
known when they are pardoned. God judges things as they are; and sinners
who are justified, he judges not as if they were pure, or as if they had
a claim; but he regards them as united by faith to the Lord Jesus;
and In THIS RELATION he judges that they SHOULD be treated as his
friends, though they have been, are, and always will be, personally
undeserving. It is not meant that the righteousness of Christ is
transferred to them so as to become personally theirs--for moral
character cannot be transferred;--nor that it is infused into them,
making them personally meritorious--for then they could not be
spoken of as ungodly; but that Christ died in their stead, to atone
for their sins, and is regarded and esteemed by God to have died;
and that the results or benefits of his death are so reckoned or
imputed to believers as to make it proper for God to regard and
treat them as if they had themselves obeyed the law; that is, as
righteous in his sight.
{l} "his faith is counted" Habakkuk 2:4
Verse 6. Even as David. The apostle, having adduced the example of
Abraham to show that the doctrine which he was defending was
not new, and contrary to the Old Testament, proceeds to adduce
the case of David also; and to show that he understood the same
doctrine of justification without works.
Describeth. Speaks of.
The blessedness. The happiness; or the desirable state or
condition.
Unto whom God imputeth righteousness. Whom God treats as righteous,
or as entitled to his favour in a way different from his conformity to
the law. This is found in Psalms 32. And the whole scope and design of
the psalm is to show the blessedness of the man who is forgiven,
and whose sins are not charged on him, but who is freed from the
punishment due to his sins. Being thus pardoned, he is treated as a
righteous man. And it is evidently in this sense that the apostle uses
the expression "imputeth righteousness," i.e. he does not impute, or
charge on the man his sins; he reckons and treats him as a pardoned and
righteous man, Psalms 32:2. He regards him as one who is forgiven and
admitted to his favour, and who is to be treated henceforward as though
he had not sinned. That is, he partakes of the benefits of Christ's
atonement, so as not henceforward to be treated as a sinner, but
as a friend of God.
Verse 7. Blessed. Happy are they: they are highly favoured.
See Barnes "Matthew 5:3".
Whose sins are covered. Are concealed; or hidden from the view. On
which God will no more look, and which he will no more remember. "By
these words," says Calvin, (in loco,) "we are taught that
justification with Paul is nothing else but pardon of sin." The word
cover here has not reference to the atonement, but is expressive of
hiding, or concealing, i.e. of forgiving sin.
{m} "Blessed are they" Psalms 32:1,2
Verse 8. Will not impute sin. On whom the Lord will not charge his
sins; or who shall not be reckoned or regarded as guilty. This shows
clearly what the apostle meant by imputing faith without works.
It is to pardon sin, and to treat with favour; not to reckon or
charge a man's sin to him; but to treat him, though personally
undeserving and ungodly, (Romans 4:5) as though the sin had not been
committed. The word "impute" here is used in its natural and
appropriate sense, as denoting to charge on man that which properly
belongs to him.
Verse 9. Cometh, etc. The apostle has now prepared the way for an
examination of the inquiry whether this came in consequence of
obedience to the law? or whether it was without obedience to
the law? Having shown that Abraham was justified by faith, in
accordance with the doctrine which he was defending, the only
remaining inquiry was, whether it was after he was circumcised
or before; whether in consequence of his circumcision or not. If
it was after his circumcision, the Jew might still maintain that
it was by complying with the works of the law; but if it was
before, the point of the apostle would be established, that it was
without the works of the law. Still further, if he was justified
by faith before he was circumcised, then here was an instance
of justification and acceptance without conformity to the Jewish
law; and if the father of the Jewish nation was so justified, and
reckoned as a friend of God without being circumcised, i.e. in
the condition in which the heathen world then was, then it would
follow that the Gentiles might be justified in a similar way now.
It would not be departing, therefore, from the spirit of the Old
Testament itself to maintain, as the apostle had done, (Romans 3)
that the Gentiles who had not been circumcised might obtain the
favour of God as well as the Jew; that is, that it was independent
of circumcision, and might be extended to all.
This blessedness. This happy state, or condition. This state of
being justified by God, and of being regarded as his friends. This is
the sum of all blessedness; the only state that can be truly pronounced
happy.
Upon the circumcision only. The Jews alone, as they pretended.
Or upon the uncircumcision also. The Gentiles who believed as
the apostle maintained.
For we say. We all admit. It is a conceded point. It was the doctrine
of the apostle, as well as the Jews; and as much theirs as his. With
this, then, as a conceded point, what is the fair inference to be drawn
from it?
Verse 10. How. In what circumstances, or time.
When he was in circumcision, etc. Before or after he was circumcised?
This was the very point of the inquiry. For if he was justified by faith
after he was circumcised, the Jew might pretend that it was in
virtue of his circumcision; that even his faith was acceptable,
because he was circumcised. But if it was before he was
circumcised, this plea could not be set up; and the argument of the
apostle was confirmed by the case of Abraham, the great father
and model of the Jewish people, that circumcision and the
deeds of the law did not conduce to justification; and that as
Abraham was justified without those works, so might others be;
and the heathen, therefore, might be admitted to similar privileges.
Not in circumcision. Not being circumcised, or after he was
circumcised, but before. This was the record in the case, Genesis 15:6.
Comp. Genesis 17:10.
Verse 11. And he received the sign, etc. A sign is that by which
anything is shown or represented. And circumcision thus showed
that there was a covenant between Abraham and God, Genesis 17:1-10.
It became the public mark or token of the relation which he sus-
tained to God.
A seal. See Barnes "John 3:33". A seal is that mark of wax or
other substance, which is attached to an instrument of writing, as a
deed, etc., to confirm, ratify it, or to make it binding. Sometimes
instruments were sealed, or made authentic by stamping on them some
word, letter, or device, which had been engraved on silver, or on
precious stones. The seal or stamp was often worn as an ornament
on the finger. Esther 8:8; Genesis 41:42; 38:18; Exodus 28:11,36; 39.
To affix the seal, whether of wax or otherwise, was to confirm a
contract or engagement. In allusion to this, circumcision is called a
seal of the covenant which God had made with Abraham. That is, he
appointed this as a public attestation to the fact that he had previously
approved of Abraham, and had made important promises to him.
Which he had yet being circumcised, he believed, (Genesis 15:6)
was accepted, or justified; was admitted to the favour of God, and
favoured with clear and remarkable promises, (Genesis 15:18-21;; 17:1-9)
before he was circumcised. Circumcision, therefore, could have
contributed neither to his justification, nor to the promise made to him
by God.
That he might be the father, etc. All this was done that Abraham
might be held up as an example, or a model, of the very doctrine which
the apostle was defending. The word father here is used evidently in
a spiritual sense, as denoting that he was the ancestor of all true
believers; that he was their model and example. They are regarded as his
children because they are possessed of his spirit; are justified in
the same way, and are imitators of his example. See Barnes "Matthew 1:1".
In this sense the expression occurs in Luke 19:9; John 8:33; Galatians 3:7,29.
Though they be not circumcised. This was stated fix opposition
to the opinion of the Jews, that all ought to be circumcised.
As the apostle had shown that Abraham enjoyed the favour of God
previous to his being circumcised, that is, without circumcision,
so it followed that others might on the same principle also. This
instance settles the point; and there is nothing which a Jew can
reply to this.
That righteousness, etc. That is, in the same way,
by faith without works: that they might be accepted, and treated
as righteous.
{n} "he received" Genesis 17:10,11
{o} "father of all them that believe" Luke 19:9
Verse 12. And the father of circumcision, the father, i.e.,
the ancestor, exemplar, or model of those who are circumcised, and who
possess the same faith that he did. Not only the father of all believers,
(Romans 4:11) but, in a special sense, the father of the Jewish people.
In this, the apostle intimates that though all who believed would
be saved as he was, yet the Jews had a special proprietorship in
Abraham; they had special favours and privileges from the fact
that he was their ancestor.
Not of the circumcision only. Who are not merely circumcised, but
who possess his spirit and his faith. Mere circumcision would not avail;
but circumcision, connected with faith like his, showed that they were
peculiarly his descendants. See Barnes "Romans 2:25".
Who walk in the steps, etc. Who imbibe his example; who imbibe his
spirit; who have his faith.
Being yet uncircumcised. Before he was circumcised. Comp.
Genesis 15:6, with Genesis 17.
Verse 13. For the promise, etc. To show that the faith of Abraham,
on which his justification depended, was not by the law, the apostle
proceeds to show that the promise concerning which his faith was
so remarkably evinced was before the law was given. If this was
so, then it was an additional important consideration in opposition
to the Jew, showing that acceptance with God depended on faith,
and not on works.
That he should be the heir of the world. An heir is one who succeeds,
or is to succeed to an estate. In this passage, the world, or the entire
earth, is regarded as the estate to which reference is made; and the
promise is, that the posterity of Abraham should succeed to that, or
should possess it as their inheritance. The precise expression here used,
"heir of the world," is not found in the promises made to Abraham. Those
promises were, that God would make of him a great nation, (Genesis 12:2)
that in him all the families of the earth should be blessed,
Genesis 12:3; that his posterity should be as the stars for multitude,
Genesis 15:5 and that he should be a father of many nations,
Genesis 17:5. As this latter promise is one to which the apostle
particularly refers, (Romans 4:17) it is probable that he had this in
his eye. This promise had, at first, respect to his numerous natural
descendants, and to their possessing the land of Canaan. But it is also
regarded in the New Testament as extending to the Messiah Galatians 3:16
as his descendant, and to all his followers as the spiritual seed of the
father of the faithful. When the apostle calls him "the heir of the
world," he sums up in this comprehensive expression all the promises
made to Abraham, intimating that his spiritual descendants,
i.e. those who possess his faith shall yet be so numerous as to
possess all lands.
Or to his seed. To his posterity, or descendants.
Through the law. By the observance of the law; or made in
consequence of observing the law; or depending on the condition
that he should observe the law. The covenant was made before the
law of circumcision was given; and long before the law of Moses,
(comp. Galatians 3:16,17,18a) and was independent of both.
But through, etc. In consequence of, or in connexion with, the strong
confidence which he showed in the promises of God, Genesis 15:6.
{p} "he should be the heir" Genesis 17:4, etc.
Verse 14. For if they which are of the law. Who seek for
justification and acceptance by the law.
Faith is made void. Faith would have no place in the scheme; and
consequently the strong commendations bestowed on the faith of
Abraham, would be bestowed without any just cause. If men are justified
by the law, they cannot be by faith, and faith would be useless in
this work.
And the promise, etc. A promise looks to the future. Its design
and tendency is to excite trust and confidence in him who makes it. All
the promises of God have this design and tendency; and consequently,
as God has given many promises, the object is to call forth the
lively and constant faith of men, all going to show that, in the
Divine estimation, faith is of inestimable value. But if men are
justified by the law--if they are rendered acceptable by conformity
to the institutions of Moses--then they cannot depend for acceptance on
any promise made to Abraham, or his seed. They cut themselves off from
that promise, and stand independent of it. That promise, like all other
promises, was made to excite faith. If, therefore, the Jews depended on
the law for justification, they were cut out from all the
promises made to Abraham; and if they could be justified by the
law, the promise was useless. This is as true now as it was then. If men
seek to be justified by their morality, or their forms of religion, they
cannot depend on any promise of God; for he has made no promise
to any such attempt. They stand independently of any promise, covenant,
or compact, and are depending on a scheme of their own; a scheme
which would render his plan vain and useless; which would render his
promises, and the atonement of Christ, and the work of the Spirit of no
value. It is clear, therefore, that such an attempt at salvation
cannot be successful.
{q} "For if they which are of the law" Galatians 3:18
Verse 15. Because the law. All law. It is the tendency of law.
Worketh wrath. Produces or causes wrath. While man is fallen, and a
sinner, its tendency, so far from justifying him, and producing
peace, is just the reverse. It condemns, denounces wrath, and produces
suffering. The word wrath here is to be taken in the sense of
punishment, Romans 2:8; and the meaning is, that the law of God,
demanding perfect purity, and denouncing every sin, condemns the sinner,
and consigns him to punishment. As the apostle had proved
Romans 1:1-3:29 that all were sinners, so it followed that if any
attempted to be justified by the law, they would be involved only in
condemnation and wrath.
For where no law is, etc. This is a general principle; a maxim of
common justice and of common sense. Law is a rule of conduct. If no such
rule is given and known, there can be no crime. Law expresses what
may be done, and what may not be done. If there is no command
to pursue a certain course, no injunction to forbid certain conduct,
actions will be innocent. The connexion in which this declaration
is made here seems to imply, that as the Jews had a multitude of
clear laws, and as the Gentiles had the laws of nature, there could
be no hope of escape from the charge of their violation. Since
human nature was depraved, and men were prone to sin, the more
just and reasonable the laws, the less hope was there of being
justified by the law, and the more certainty was there that the law
would produce wrath and condemnation.
{r} "law worketh wrath" Romans 5:20
{s} "no law is" 1 John 3:4
Verse 16. Therefore. In view of the course of reasoning which has
been pursued. We have come to this conclusion.
It is of faith. Justification is by faith; or the plan which God has
devised of saving men is by faith, Romans 3:26.
That it might be by grace. As a matter of mere undeserved mercy. If
men were justified by law, it would be by their own merits; now it is of
mere unmerited favour.
To the end. For the purpose, or design.
The promise, Romans 4:13.
Might be sure. Might be firm, or established. On any other ground it
could not be established. If it had depended on entire conformity to the
law, the promise would never have been established, for none would
have yielded such obedience. But now it may be secured to all the
posterity of Abraham.
To all the seed. Romans 4:13.
Not to that only. Not to that part of his descendants alone who were
Jews, or who had the law.
But to that, etc. To all who should possess the same faith as
Abraham.
The father of us all. Of all who believe, whether they be Jews or
Gentiles.
Verse 17. As it is written. Genesis 17:5.
I have made thee. The word here used in the Hebrew (Genesis 17:5)
means, literally, to give, to grant; and also, to set, or constitute.
This is also the meaning of the Greek word used both by the Lxx. and the
apostle. The quotation is taken literally from the Septuagint. The
argument of the apostle is founded, in part, on the fact that the
past tense is used---I have made thee--and that God spoke of a thing
as already done, which he had promised or purposed to do. The
sense is, he had, in his mind or purpose, constituted him the
father of many nations; and so certain was the fulfillment of the Divine
purposes, that he spoke of it as already accomplished.
Of many nations. The apostle evidently understands this promise as
refering not to his natural descendants only, but to the great
multitude who should believe as he did.
Before him. In his view or sight; i.e., god regarded him as such a
father.
Whom he believed. Whose promise he believed; or in whom he
trusted.
Who quickeneth the dead. Who gives life to the dead,
Ephesians 2:1,5. This expresses the power of God to give life. But why
it is used here has been a subject of debate. I regard it as having
reference to the strong natural improbability of the fulfillment of the
prophecy when it was given, arising from the age of Abraham and Sarah,
Romans 4:19. Abraham exercise power in the God who gives life, and who
gives it as he pleases. It is one of his prerogatives to give life to
the dead (\~nekrouv\~) to raise up those who are in their graves; and a
power similar to that, or strongly reminding of that, was
manifested in fulfilling the promise to Abraham. The giving of the
promise, and its fulfillment, were such as strongly to remind us that
God has power to give life to the dead.
And calleth, etc. That is, those things which he foretells and
promises are so certain, that he may speak of them as already in
existence. Thus is relation to Abraham, God, instead of simply
promising that he would make him the father of many nations,
speaks of it as already done, "I have made thee," etc. In his own
mind, or purpose, he had so constituted him, and it was so certain that
it would take place, that he might speak of it as already done.
{t} "I have made thee a father" \\@Ge 17:5\\
{1} "before him whom" or, "like man"
{u} "quickeneth the dead" Ephesians 2:1,5
{v} "those things" 1 Corinthians 1:28; 1 Peter 2:10
Verse 18. Who against hope. Who against all apparent or usual
ground of hope. He refers here to the prospect of a posterity.
See Romans 4:19-21.
Believed in hope. Believed in that which was promised to excite
his hope. Hope here is put for the object of his hope--that which was
promised.
According to that which was spoken. Genesis 15:5.
So shall they seed be.. That is, as the stars in heaven for
multitude. Thy posterity shall be very numerous.
{w} "So shall thy seed be" Genesis 15:5
Verse 19. And being not weak in faith. That is, having strong
faith.
He considered not. He did not regard the fact that his body was
now dead, as any obstacle to the fulfilment of the promise. He did not
suffer that fact to influence him, or to produce any doubt about the
fulfilment. Faith looks to the strength of God, not to second causes,
or to difficulties that may appear formidable to man.
Now dead. Aged; dead as to the purpose under consideration.
Comp. Hebrews 11:12, "As good as dead." That is, he was now at
an age when it was highly improbable that he would have any children.
Comp. Genesis 17:17.
Deadness, etc. Hebrews 11:11, "When she was past age." Comp.
Genesis 18:11.
{x} "deadness of Sarah's womb"
Verse 20. He staggered not. He was not moved, or agitated; he
steadily and firmly believed the promise.
Giving glory to God. Giving honour to God by the firmness with which
he believed his promises. His conduct was such as to honour God; that is,
to show Abraham's conviction that he was worthy of implicit confidence
and trust. In this way all who believe in the promises of God do
honour to him. They bear testimony to him that he is worthy of
confidence. They become so many witnesses in his favour; and furnish to
their fellow-men evidence that God has a claim on the credence and
trust of mankind.
Verse 21. And being fully persuaded. Thoroughly or entirely
convinced, Luke 1:1; Romans 14:5; 2 Timothy 4:5,17.
He was able. Comp. Genesis 18:14. This was not the only time in which
Abraham evinced this confidence. His faith was equally implicit and
strong when he was commanded to sacrifice his promised son,
Hebrews 11:19.
{y} "also able to perform" Genesis 18:14; Luke 1:37,45; Hebrews 11:19
Verse 22. And therefore, this faith was so implicit, and so
unwavering, that it was a demonstration that he was the firm friend of
God. He was tried, and he had such confidence in God that he showed
that he was supremely attached to him, and would obey and serve
him. This was reckoned as a full proof of friendship; and he was
recognized and treated as righteous; i.e., as the friend of God.
See Barnes "Romans 4:3,5".
Verse 23. Now it was not written. The record of this extraordinary
faith was not made on his account only; but it was made to show
the way in which men may be regarded and treated as righteous
by God. If Abraham was so regarded and treated, then, on the
same principle, all others may be. God has but one mode of justifying
men.
Imputed. Reckoned; accounted. He was regarded and treated as the
friend of God.
{z} "Now it was not written" Romans 15:4; 1 Corinthians 10:11
Verse 24. But for us also. For our use, comp. Romans 15:4; 1 Corinthians 10:11
that we might have an example of the way in which men may
be accepted of God. It is recorded for our encouragement and
imitation, to show that we may in a similar manner be accepted
and saved.
If we believe on him. etc. Abraham showed his faith in God by
believing just what God revealed to him. This was his faith,
and it might be as strong and implicit as could be exercised
under the fullest revelation. Faith, now, is belief in God
just so far as he has revealed his will to us. It is therefore the
same in principle, though it may have reference to different
objects. It is confidence in the same God, according to what we know
of his will. Abraham showed his faith mainly in confiding in the
promises of God respecting a numerous prosperity. This was the leading
truth made know to him, and this he believed. The main or leading
leading truths that God had made known to us are, that he has given
his Son to die; that he has raised him up; and that through him he is
ready to pardon. To put confidence in these truths is to believe now.
Doing this, we believe in the same God that Abraham did; we evince the
same spirit; and thus show that we are the friends of the same God, and
may be treated in the same manner. This is faith under the gospel
(comp. See Barnes "Mark 16:16"), and shows that the faith of Abraham
and of all true believers is substantially the same, and is varied only
by the difference of the truths made known.
{a} "For us also" Acts 2:39
{b} "we believe on him" Mark 16:16; John 3:14-16
Verse 25. Who was delivered. To death. Comp.
See Barnes "Acts 2:23".
For our offences. On account of our crimes. He was delivered up
to death in order to make expiation for our sins.
And was raised again. From the dead.
For our justification. In order that we may be justified. The
word justification here seems to be used in a large sense, to
denote acceptance with God; including not merely the formal act by
which God pardons sins, and by which we become reconciled to him, but
but also the completion of the work--the treatment of us as
righteous, and raising us up to a state of glory. By the death of
Christ an atonement is made for sin. If it be asked how his
resurrection contributes to our acceptance with God, we may answer,
(1.) It rendered his work complete. His death would have been
unavailing, his work would have been imperfect, if he had not been
raised up from the dead. He submitted to death as a sacrifice, and it
was needful that he should rise, and thus conquer death and subdue our
enemies, that the work which he had undertaken might be complete.
(2.) His resurrection was a proof that his work was accepted by the
Father. What he had done, in order that sinners might be saved, was
approved. Our justification, therefore become sure, as it was for
this that he had given himself up to death.
(3.) His resurrection is the main-spring of all out hopes, and of all
our efforts to be saved. Life and immortality are thus brought to
light, 2 Timothy 1:10. God "hath begotten us again to a lively hope,
(a living, active, real hope) by the resurrection of Jesus Christ from
the dead," 1 Peter 1:3. Thus the fact that he was
raised becomes the ground of hope that we shall be raised and
accepted of God. The fact that he was raised, and that all who
love him shall be raised also, becomes one of the most efficient
motives to us to seek to be justified and saved. There is no higher
motive that can be presented to induce man to seek salvation than
the fact that he may be raised up from death and the grave, and
made immortal. There is no satisfactory proof that man can be
thus raised up, but the resurrection of Jesus Christ. In that
resurrection we have a pledge that all his people will rise. "For
if we believe that Jesus died and rose again, even so them also
which sleep in Jesus will God bring with him," 1 Thessalonians 4:14.
"Because I live," said the Redeemer, "ye shall live also,"
John 14:19; 1 Peter 1:21.
{c} "delivered" Isaiah 53:5,6; 2 Corinthians 5:21; Hebrews 9:28; 1 Peter 2:24; Revelation 1:5
{d} "raised again" 1 Corinthians 15:17; 1 Peter 1:21
Printer friendly version
HOME
TOP