Romans 4

Chap. IV. Ver. 1—25. Abraham’s faith imputed to him for righteousness, as ours shall also be, if we believe in Christ.— There is some difference among the most learned commentators in explaining the opening verses of this chapter. Had this Epistle been addressed to Hebrew converts, we should have had no hesitation in explaining the term “according to the flesh” in the most natural and obvious sense, as referring to the natural seed of Abraham: but since it is expressly adcc en eee Ee these benefits, namely, our relation to Christ Jesus, in the covenant of grace made with him, of which he is the head and surety. Here a comparison is drawn between Adam the first as the head and father of all mankind, and Christ, the second Adam, as he is expressly called in (1 Corinthians 15:47). The former being the head of all his natural descendants, to whom his first sin, whereby he violated God’s covenant with him, conveyed death with all its fatal consequences: the latter, being in like manner the head of all his people, to all who believe, and are justified by faith in him—he eventually conveys not only temporal, but also spiritual and eternal life; and this by a resurrection both spiritual and literal—raising them to newness of life here, and to a new and immortal life hereafter. That all men—Jews as well as Gentiles—are sinners and guilty before God, our apostle had largely proved in the preceding part of this Epistle, and he now asserts that their guilt commenced in Adam, and therefore extended to all his posterity, who were alike connected with him.

] What follows, with reference to the two great heads of mankind, Adain and Christ, requires some ex plication; the sin of the one fell upon man universally, and all men are sinners: the righteousness of the other [Christ] is offered to the same extent, though it avails only to them who by faith receive it. Mr. Cox says, that the meaning of the apostle seems to be…. “That the Gospel reveals a remedy fully adequate to the salvation of all men; and actually effectual to the salvation of all who do not wilfully reject the remedy. As far as Christians are concerned, their loss by the fall is more than repaired to them; for they enjoy a capacity of obtaining [he might have said a promise of receiving] a far greater degree of happiness and _ glory than that of Adam in Paradise.”

The effects of Christ’s atonement exceed those of Adam’s sin in some other respects. We were involved in misery by one transgression; but are saved from infinite offences. Our misery admitted of a perfect remedy; but our salvation, when completed, is beyond all danger of relapse.

Notes on the verses

Chap. IV. Ver. 1. As pertaining to the flesh, hath found ?—Macknight, “ obtained by the flesh.” See (Galatians 3:3). (Philippians 3:3-4). Rene Vor. 3. It was counted.—" As the same verb frequently occurs in this chapter, (says Mr. Coz:,) it. seemed desirable always to translate it by the same word [reckoned,] instead of arbitrarily varying it, as in the authorized version, where it is indiflurently rendered, counted, reckoned, and imputed” Ver. 5. The ungodly.—It is not here implied,” says Mr. Com, mae they who are iustified may continue in a state of er ee (which woul where no ! Jaw is, there is no, transgression. Sadi. | saperabound. 16 Therefore it zs of faith, that it might be by| ‘* and calleth those P things whichbe notas though | °#*36 | patience; 18 Who against hope believed in hope, that dressed to Gentile converts, namely, the Romans, we are more disposed, with Hammond and Whitby, Claude, Boothroyd, and Cox, to refer it to circumcision.

‘‘ What advantage, then, did our father Abraham derive from circumcision ?” that is, Was he justified thereby? If so, he hath ‘‘ whereof to glory” before God; but, surely, neither he, nor any man, hath whereof to glory before God; therefore Abraham was not justified by circumcision, nor by any other works. And if Abraham was not justified by works, then neither can we be. And that Abraham was not thus justified is farther evident, because he was justified “in uncircumcision;” that is, before he was circumcised. But how, then, was Abraham justified? By faith in God’s pronmne relative to the Messiah, in whom all nations were to e blessed, as we shall find the apostle clearly explains himself in his Epistle to the Galatians, ch.

iii. Abraham was, therefore, justified by faith in Christ, as we also shall be, if we believe in him. But neither was Abraham, nor can we be justified by any merit either of our faith or of our works; for, as stated in this chapter, (ver. 16,) our salvation is of faith, that it might be by grace, that is, by God’s free favour: to make, therefore, our justification, which is one grand branch of our salvation, to be of works, is to attempt to defeat God’s great design in the plan of our redemption. But, itis said, this faith was reckoned or imputed to Abraham, as it shall be to us Christians, for righteousness or justification—not as a debt or claim, but as a favour bestowed on us for Christ’s sake, on whom our faith must rest.

“I think ‘says Dr. Doddridge) nothing can be easier than to understand how this may be said in full consistence with our being justified by the imputation of the righteousness of Christ; that is, our being treated by God as righteous, for the sake of what he has done and suffored: for, though this be the meritorious cause of our acceptance with God, yet faith may be said to be imputed to us in order to our being’ justified, or becoming ae ima See bien Uh inde Asai bard ee ae ES be completely in opposition to what the apos si. 2 s; postle states in a subsequent part of are Epistle;) but merely that they had been ungodly, and consequently that their justification originated from the free mercy of God.”

pre ih te sear mei ce oa Faith was reckoned to Abraham for right- Fler fas “eda dard before he was cireumcised; the former having taken piace # eaag % ore Ishmael’s birth, at which time he was 86 years old, and e other when Ishmael was 13 years of age, and Abraham 99. See (Genesis 15:5) 6, 16; xvi. 1—3; xvii. 1, 23-27.) Bagster.’: Ver. 11. Seal—i. e. a full confirmation. that circumcision was a seal of the coven — as GP ee er. 13. Heir the world—Not person: in hi in w the nations of the earth should be ih wars but in oe cee eee Ver. 14. They which are of the law—i. e. the law, and not by faith, are not the children of A Bic brad payee See (Hebrews 11:9). er. 15. ere no law is.—[When no law, or rule of duty; i acknowledged, spn ss na transgression, and coe pietee ae bis eben since we were reconciled by his blood, when we were enemies, 10 we sha!l mucls i Widiancigiec git * being justified by faith, we righteous; that is, as we are charged as debtors in the book of God’s account, what Christ has done in fulfilling all righteousness for us, is charged as the grand balance of the account: but that it may appear that we are, according to the tenor of the Gospel, entitled to the benefit of this, it is also entered in the book of God’s remembrance “that we are believers;”

and this appearing, we are graciously discharged, yea, and rewarded, as if we ourselves had been perfectly innocent and obedient.” Christ was not only “delivered (to death) for our offences, but raised again for our justification.”’—“ In the death of Christ (says Mr. Cox) we see an atonement made for sin, and in his resurrection a proof that his atonement was accepted. He may also be said to be raised for our jastification, because we are justified through his intercession; and he could not have interceded had he not been raised.”