Ro 4:1–25. The
Foregoing Doctrine of Justification by Faith Illustrated from the Old
Testament.
First: Abraham
was justified by faith.
1–3.
What shall we say then that Abraham, our father as pertaining to the flesh,
hath found?—that is, (as the order in the
original shows), “hath found, as pertaining to (‘according to,’ or ‘through’)
the flesh”; meaning, “by all his natural efforts or legal obedience.”
2.
For if Abraham were justified by works, he hath whereof to glory; but not
before God—“If works were the ground of
Abraham’s justification, he would have matter for boasting; but as it is
perfectly certain that he hath none in the sight of God, it follows that
Abraham could not have been justified by works.” And to this agree the words of
Scripture.
3.
For what saith the, Scripture? Abraham believed God, and it—his faith.
was
counted to him for righteousness—(Ge
15:6). Romish expositors and Arminian Protestants make this to mean that God accepted
Abraham’s act of believing as a substitute for complete obedience. But this is
at variance with the whole spirit and letter of the apostle’s teaching.
Throughout this whole argument, faith is set in direct opposition to works,
in the matter of justification—and even in Ro 4:4, 5. The meaning, therefore,
cannot possibly be that the mere act of believing—which is as much a work as
any other piece of commanded duty (Jn 6:29; 1Jn 3:23)—was counted to Abraham
for all obedience. The meaning plainly is that Abraham believed in the promises
which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ
Himself; and in both cases, faith is merely the instrument that puts us in
possession of the blessing gratuitously bestowed.
4,
5. Now to him that worketh—as a
servant for wages.
is
the reward not reckoned of grace—as
a matter of favor.
but
of debt—as a matter of right.
5.
But to him that worketh not—who,
despairing of acceptance with God by “working” for it the work of obedience,
does not attempt it.
but
believeth on him that justifieth the ungodly—casts
himself upon the mercy of Him that justifieth those who deserve only
condemnation.
his
faith, &c.—(See on Ro 4:3).
Second: David
sings of the same justification.
6–8.
David also describeth—“speaketh,” “pronounceth.”
the
blessedness of the man unto whom the Lord imputeth righteousness without works—whom, though void of all good works, He, nevertheless,
regards and treats as righteous.
7,
8. Saying, Blessed, &c.—(Ps
32:1, 2). David here sings in express terms only of “transgression forgiven,
sin covered, iniquity not imputed”; but as the negative blessing necessarily
includes the positive, the passage is strictly in point.
9–12.
Cometh this blessedness then,
&c.—that is, “Say not, All this is spoken of the circumcised, and is
therefore no evidence of God’s general way of justifying men; for
Abraham’s justification took place long before he was circumcised, and so could
have no dependence upon that rite: nay, ‘the sign of circumcision’ was given to
Abraham as ‘a seal’ (or token) of the (justifying) righteousness which he had before
he was circumcised; in order that he might stand forth to every age as the
parent believer—the model man of justification by faith—after whose type,
as the first public example of it, all were to be moulded, whether Jew or
Gentile, who should thereafter believe to life everlasting.”
13–15.
For the promise, &c.—This is merely an
enlargement of the foregoing reasoning, applying to the law what had
just been said of circumcision.
that
he should be the heir of the world—or,
that “all the families of the earth should be blessed in him.”
was not to Abraham or to his seed through the law—in virtue of obedience to the law.
but
through the righteousness of faith—in
virtue of his simple faith in the divine promises.
14.
For if they which are of the law be heirs—If
the blessing is to be earned by obedience to the law.
faith
is made void—the whole divine method is
subverted.
15.
Because the law worketh wrath—has
nothing to give to those who break is but condemnation and vengeance.
for
where there is no law, there is no transgression—It is just the law that makes transgression, in the case of
those who break it; nor can the one exist without the other.
16,
17. Therefore, &c.—A general summary: “Thus
justification is by faith, in order that its purely gracious
character may be seen, and that all who follow in the steps of Abraham’s
faith—whether of his natural seed or no—may be assured of the like
justification with the parent believer.”
17.
As it is written, &c.—(Ge 17:5). This is quoted
to justify his calling Abraham the “father of us all,” and is to be viewed as a
parenthesis.
before—that is, “in the reckoning of.”
him
whom he believed—that is, “Thus Abraham, in the
reckoning of Him whom he believed, is the father of us all, in order that all
may be assured, that doing as he did, they shall be treated as he was.”
even
God, quickeneth the dead—The
nature and greatness of that faith of Abraham which we are to copy is here
strikingly described. What he was required to believe being above nature, his
faith had to fasten upon God’s power to surmount physical incapacity, and call
into being what did not then exist. But God having made the promise, Abraham
believed Him in spite of those obstacles. This is still further illustrated in
what follows.
18–22.
Who against hope—when no ground for hope appeared.
believed
in hope—that is, cherished the believing
expectation.
that
he might become the father of many nations, according to that which was spoken,
So shall thy seed be—that is, Such “as the stars of
heaven,” Ge 15:5.
19.
he considered not, &c.—paid no attention to those
physical obstacles, both in himself and in Sarah, which might seem to render
the fulfilment hopeless.
20.
He staggered—hesitated
not
… but was strong in faith, giving glory to God—as able to make good His own word in spite of all
obstacles.
21.
And being fully persuaded,
&c.—that is, the glory which Abraham’s faith gave to God consisted in this,
that, firm in the persuasion of God’s ability to fulfil his promise, no
difficulties shook him.
22.
And therefore it was imputed,
&c.—“Let all then take notice that this was not because of anything
meritorious in Abraham, but merely because he so believed.”
23–25.
Now, &c.—Here is the application of
this whole argument about Abraham: These things were not recorded as mere
historical facts, but as illustrations for all time of God’s method of
justification by faith.
24.
to whom it shall be imputed, if we believe in him that raised up Jesus our Lord
from the dead—in Him that hath done this,
even as Abraham believed that God would raise up a seed in whom all
nations should be blessed.
25.
Who was delivered for—“on account of.”
our
offences—that is, in order to expiate them
by His blood.
and
raised again for—“on account of,” that is, in order
to.
our
justification—As His resurrection was the divine
assurance that He had “put away sin by the sacrifice of Himself,” and the
crowning of His whole work, our justification is fitly connected with that
glorious act.
Note, (1) The doctrine of justification by works, as it generates
self-exaltation, is contrary to the first principles of all true religion (Ro
4:2; and see on Ro 3:21–26, Note 1). (2) The way of a sinner’s
justification has been the same in all time, and the testimony of the Old
Testament on this subject is one with that of the New (Ro 4:3, &c., and see
on Ro 3:27–31, Note 1). (3) Faith and works, in the matter of
justification, are opposite and irreconcilable, even as grace and debt (Ro 4:4,
5; and see on Ro 11:6). If God “justifies the ungodly,” works cannot be, in any
sense or to any degree, the ground of justification. For the same reason, the
first requisite, in order to justification, must be (under the conviction that
we are “ungodly”) to despair of it by works; and the next, to “believe in Him
that justifieth the ungodly”—that hath a justifying righteousness to bestow,
and is ready to bestow it upon those who deserve none, and to embrace it
accordingly. (4) The sacraments of the Church were never intended, and are not
adapted, to confer grace, or the blessings of salvation, upon men. Their
proper use is to set a divine seal upon a state already existing,
and so, they presuppose, and do not create it (Ro 4:8–12). As
circumcision merely “sealed” Abraham’s already existing acceptance with God, so
with the sacraments of the New Testament. (5) As Abraham is “the heir of the
world,” all nations being blessed in him, through his Seed Christ Jesus, and
justified solely according to the pattern of his faith, so the transmission of
the true religion and all the salvation which the world will ever experience
shall yet be traced back with wonder, gratitude, and joy, to that morning dawn
when “the God of glory appeared unto our father Abraham, when he was in
Mesopotamia, before he dwelt in Charran,” Ac 7:2 (Ro 4:13). (6) Nothing gives
more glory to God than simple faith in His word, especially when all things
seem to render the fulfilment of it hopeless (Ro 4:18–21). (7) All the
Scripture examples of faith were recorded on purpose to beget and encourage the
like faith in every succeeding age (Ro 4:23, 24; and compare Ro 15:4). (8) Justification,
in this argument, cannot be taken—as Romanists and other errorists insist—to
mean a change upon men’s character; for besides that this is to confound
it with Sanctification, which has its appropriate place in this Epistle,
the whole argument of the present chapter—and nearly all its more important
clauses, expressions, and words—would in that case be unsuitable, and fitted
only to mislead. Beyond all doubt it means exclusively a change upon men’s state
or relation to God; or, in scientific language, it is an objective,
not a subjective change—a change from guilt and condemnation to
acquittal and acceptance. And the best evidence that this is the key to the
whole argument is, that it opens all the wards of the many-chambered lock with
which the apostle has enriched us in this Epistle.
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
Rick Meyers.
e-Sword ®: www.e-sword.net
