Romans 4

Ver. 1. What shall we then say &c.] As if the Apostle had said, What shall we say? Shall any one affirm, that Abraham our father found or obtained righteousness, by, or according to, the flesh? that is, by being circumcised in the flesh, or by any works of righteousness which he had done? Surely no. Burkitt. This affirmative interrogation is in effect a negation; and so the meaning is, This cannot with any reason be affirmed by any. Dr. Hammond.

—as pertaining to the flesh, hath found?] Rather, ‘hath found according to the flesh.’ This is the proper order of the words, and so they stand in the original. Dr. Hammond.

The word “flesh” is frequently opposed in the New Testament to the Divine revelation, grace, or spirit; see Matt. xvi. 17; Gal. i. 16: and the phrase ‘according to the flesh,’ in this place means works done by a man’s own natural strength, unassisted by Divine grace. Bp. Bull. Our blameless and meritorious performances, abstracted from the mercy and gracious acceptance of God. Thus it is equivalent to “works” in the next verse. Possibly however the phrase ‘according to the flesh,’ refers also to circumcision, which the Apostle proceeds to notice in the ninth verse. Dr. Hammond.

—that it might be by grace.] So as to be a purely gracious dispensation. Pyle.

The Apostle here assigns a double cause, why the wisdom of God has appointed justification and salvation to be obtained in the way of faith: 1st, That it might be of free and undeserved grace and favour; for to be justified by faith and by grace are with the Apostle the same thing: and 2dly, that “the promise might be sure to all the seed;” that is, that God’s promise might stand sure to all the believing seed of Abraham, not only to all the children of the flesh, to whom the law was given, but to the children of his faith, even Gentiles as well as Jews, he being the father of all that believe, whether Jews or Gentiles. Burkitt.

Romans 4:2

2. For if Abraham &c.] The case of Abraham is here considered, 1st, as to his natural state or life before his call, ver. 2—8; and 2dly, as to his circumcision after his call, 9th and following verses. Dr. Wells.

These words contain the reason of the negative in the preceding verse. If Abraham had been justified by any thing in himself, or by any innocence or performances of his own, he might then be said to have somewhat to glory of, his justification being an effect of his performances, and not of the free grace of God: see chap. iii. 27. But it is certain that Abraham, whatever praise he may have merited before men, had nothing whereof to glory before God. Therefore he was not justified by his works. Bp. Bull, Dr. Hammond.

Romans 4:3

3. For what saith the scripture? Abraham believed God.] He believed what God told him, Gen. xv. 5, that he should have a seed as numerous as the stars. The Apostle mentions only this one instance of Abraham’s faith, because Moses had said of it in particular, that the Lord “counted it to him for righteousness.” But we must not on that account think it the only act of faith that was so counted to him. His faith consisted in 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 whether he went,” Heb. xi. 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 eighteenth year of his age, and 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. 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 could raise him from the dead, Heb. xi. 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 promised to him, as their federal head, that their faith in like manner should be counted to them for righteousness. Dr. Macknight.

It is especially to be noticed in this place, that the Apostle opposes the faith of Abraham, not to all his works whatsoever, even such as proceeded from faith, for those are comprehended in his faith, as the fruit in its seed; but only to those works, which he performed “according to the flesh,” that is, by his natural strength, before the grace of God was imparted to him. Bp. Bull.

Romans 4:4

4. Now to him that worketh &c.] That is, who by his own strength, without the grace of God, obeys God and

Anno DOMINI 60. Abraham by faith received the promise. Anno DOMINI 60. reward not reckoned of grace, but of debt.

Romans 4:5

5. But to him that worketh not, but believeth] The phrase is not to be understood absolutely, but with some qualification: for he that believeth worketh. Burkitt. It means him who seeks to obtain justification, not by his own original innocence and blamelessness, but by believing that pardon will be granted to sinners upon their repentance, and by thereupon reforming and giving himself up to do whatsoever God would now have him do; whereupon God accepts him of His mere mercy. Dr. Hammond. Him, who worketh, not of himself, but by faith in the gracious revelation of God. Bp. Bull.

— that justifieth the ungodly.] Justification being only the pardon of their past sins, on account of that faith, which laid the highest obligation upon all believers to die unto sin for the future, there is no absurdity in saying, that God thus “justifieth the ungodly,” when they repent, and engage to cease from, their ungodliness. Dr. Whitby.

— his faith is counted for righteousness.] His faith is accepted of God’s mere mercy, and he is absolved from his past sins, and is himself accepted as righteous to life eternal. Dr. Hammond, Parkhurst.

Romans 4:6

6. Even as David also &c.] Agreeable to which is that description of blessedness in David, Ps. xxxii.: that they are blessed whom the Lord, out of His free grace and pardon of sin, accepteth and accounteth as righteous; and not for any merit of their own performances. Dr. Hammond. The Apostle mentions David, probably as the other great person, to whom God promised a blessing to all nations through his seed. See Isa. xi. 10; Acts ii. 30; xiii. 23. Dr. Whitby. Hereby appears the conformity between God’s manner of pardoning or justifying men under the Gospel, and that which was understood to prevail while the law was in force. Pyle, Dean Stanhope.

Romans 4:7

7. — Blessed are they whose iniquities are forgiven, &c.] Blessed are they, not who never sinned at all, who were never in a wicked or wrong course; but who, having been sinners, have reformed, and found place of repentance and of mercy upon reformation, merely by the forgiveness and pardon of God. Dr. Hammond.

Romans 4:8

8. Blessed is the man to whom the Lord will not impute sin.] It immediately follows, “and in whose spirit there is no guile.” So in the 5th verse, “I acknowledge my sin unto Thee, and mine iniquity have I not hid. I said I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin.” Whence it is plain, that sincerity of heart and confession of sins are

upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Romans 4:9

9. Cometh this blessedness then upon the circumcision &c.] Here the Apostle moves the question, whether the forementioned “blessedness” of pardon of sin and justification by faith belongs to the circumcised Jews only, or to the uncircumcised Gentiles also! The question carries with it the force of a strong affirmation, that, seeing faith was imputed to Abraham for righteousness many years before he was circumcised; therefore the uncircumcised Gentiles, as well as the circumcised Jews, should by faith be made partakers of the same blessedness. Burkitt.

Romans 4:10

10. — Not in circumcision, but in uncircumcision.] Abraham was not circumcised till he was ninety-nine years old, Gen. xvii. 24. At that time Ishmael was thirteen years old, ver. 25. But before Ishmael was born, Abraham’s faith was counted to him for righteousness, Gen. xv. 6; compared with chap. xvi. 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. Dr. MacKnight.

Romans 4:11

11. 12. And he received the sign of circumcision, &c.] Nevertheless circumcision had its uses, particularly these two. 1st, It was a sign of the faith and obedience, which was the righteousness on Abraham’s part, figured by it. 2dly, It was a visible testimony and assurance of Abraham’s being in covenant with God: a covenant grounded, not on this rite, but in God’s acceptance of that faith, which was antecedent to this rite. And thus Abraham was qualified to be the father, the common pattern of all the faithful: of the Gentiles, or those who were never circumcised, as he had not been himself, when accepted for his faith; and of the Jews, who are his children, not by virtue of the mere sign, but by imitation of that faith and obedience, signified by it. Dean Stanhope.

12. — a seal] Circumcision is so called, because seals were used for confirmation or attestation. See 1 Cor. ix. 2. Parkhurst.

— of the righteousness of the faith] God ordered Abraham to put the sign or mark of circumcision on his own body, as God’s seal, whereby the counting his faith for righteousness, and the constituting him the father of all believers, were confirmed to him. Hence, Gal. iii. 14, faith counted for righteousness, is called

Anno DOMINI 60. He is called the father of all that believe. Anno DOMINI 66.

Romans 4:13

13.—the heir of the world.] Of those privileges and blisses, which he, and they after him, should inherit. Deus Stanhope. Of the blessings pertaining both to this world and that which is to come: see 1 Cor. in 21; 1 Tim. iv. 8. Dr. Wells. Specifically, of the eternal world, of that better and heavenly country, which Abraham and his seed were to inherit, and which was typified by the earthly Canaan. See Heb. xi. 14, 16. Dr. Hammond, Bp. Bull, Burkitt, Parkhurst, Dr. Macknight.

—to Abraham, or to his seed.] To Abraham and his posterity. Dr. Hammond. The disjunctive particle has here the sense of the copulative, and is so translated in the Syriacic version. Dr. Macknight.

—but through the righteousness of faith.] Or grace of the Gospel. Dr. Wells, Bp. Bull. By this other evangelical way of new obedience, without having observed the law of Moses, without being circumcised. Dr. Hammond.

Romans 4:14

14. For if they which are of the law be heirs, &c.] For if that inheritance were made over to the Jews upon their being circumcised and observing the Mosaical law; then, as faith, or this evangelical way of justifying sinners, is vanished on one side, so the promise itself, which belongs not to the Jews only, but to all Abraham’s seed, ver. 12, is vanished also. Dr. Hammond.

Romans 4:15

15. Because the law worketh wrath: &c.] Here the Apostle gives the reason, why no justification can be expected by the law; namely, because it condemns rather than justifies. Burkitt. As if he had said, For the law is so far from tending to justify us, that on the contrary it only gives us the knowledge of sin, without grace or power to avoid it, and so only “worketh wrath:” instead of justifying us, it renders us more obnoxious to the Divine wrath, than we should have been without it: “for where no law is, there is no transgression,” and consequently no provocation of the wrath of God. Dr. Wells.

Romans 4:16

16. Therefore it is of faith.] Whence it necessarily for where no law is, there is no transgression.

Romans 4:17

17. (As it is written, I have made thee a father of many nations,)] See Gen. xvii. 4, 5; where the phrase, “the multitude of nations,” as in the margin, means the several nations of the world; and accordingly those texts are to be understood of Abraham in a spiritual sense, as he was regarded by God in the light of the common father of all believers, whether Jews or Gentiles. As for the numerousness of Abraham’s natural posterity, that is particularly and distinctly promised in the following verse, “And I will make thee exceeding fruitful, and I will make,” not the multitude of nations, but only “nations of thee,” which was verified by the nations of the Ishmaelites, Midianites, Edomites, and Israelites, and others. It is of this last promise that the Apostle is to be understood, ver. 18—22. For it was in respect of Abraham’s natural posterity, that it was said, “So shall thy seed be,” as appears from Gen. xv. 2—5; as also in this respect it is related in the following verse, that “he believed, and the Lord counted it to him for righteousness.” Dr. Wells.

—before him whom he believed.] That is, in the presence or sight of Him. Parkhurst. The construction seems plainly to be this: “The father of us all, in God’s esteem, in whom ye believed.” Pyle.

—even God, who quickeneth the dead.] This being an instance of the faith of Abraham, it seems most reasonable to refer it to the object of his faith, namely, that he should have a numerous seed, yea, that he should have the promised seed from Sarah, though her womb was dead. Dr. Whitby.

—and calleth those things which be not] That is, the Gentiles, which were not then a people, “as though they were.” “Things which be not,” in the language both of the Old Testament, and of the Jews, and of the primitive Christians, signify the Gentiles. Burkitt, Dr.

Romans 4:22

22. And therefore] Namely, because of such its strength or greatness, “it,” that is, his faith, “was imputed to him for righteousness.” Dr. Wells.

Romans 4:23

23. Now it was not written for his sake alone, &c.] The Apostle, having in the former part of the chapter declared the manner of our justification from the instance of Abraham; lest we should think that it was Abraham’s personal privilege, and did not concern us, applies the example in the following verses. Burkitt. As if he had said, This is recorded for our instruction, to teach us how God will reward us, if we, like Abraham, believe on Him, without doubt or dispute, in other things of the like or greater difficulty, such as the raising of Christ from the dead. This was wrought by God for us and all mankind, Gentiles as well as Jews; and our belief of it is now absolutely required, to fit us to receive and obey Him, who is thus wonderfully testified to be the Saviour of the world. And that receiving and obeying of Him will now be sufficient to justify us, without the observation of the Mosaical law, as Abraham’s faith was sufficient to justify him, before he was circumcised. Dr. Hammond.

Romans 4:25

25. Who was delivered for our offences, and was raised again for our justification] For to this end was both the death and resurrection of Christ designed. He died as our surety, to obtain for us release and pardon, to make expulsion for our sins past, and to deliver us from the punishment due to them. He rose again from the dead, to open to us the gates of a celestial life, and insure us the like glorious resurrection, 1 Cor. xv. 16,

17, 20. And in order to our receiving this joyful benefit of His resurrection, other special advantages result from His rising again; which was effected, partly to convince the unbelieving world, and so to bring them to the faith; partly to withdraw us from our sins; to bring us to new life by the example of His resurrection and by the mission of His Spirit; and so to help us to actual justification, which is had, not upon the death of Christ, but upon our coming in to the faith and performing the condition required of us, sincere obedience to Christ’s commandments.

So that as the faith of Abraham, which was here said to be imputed to him for righteousness, was the believing of God’s promise, and the relying without scruple on His all-sufficient power and infallible veracity and fidelity, for the performance of what He promised; containing in it also by analogy a belief of all other His Divine attributes, and affirmations, and promises, and a practice agreeable to this belief: so the faith, that shall be imputed to our justification, is the believing on God in the same latitude that he did; the walking uprightly before Him; the acknowledging of His power, His veracity, and all other His attributes; the believing of whatsoever He hath affirmed, or promised, or revealed to us concerning Himself; particularly His raising of Jesus from the dead, whom by that means He hath set forth to us to be our Lord, to be obeyed in all His commands with a faith, which sinks down into our hearts, and brings forth in our lives, as it did in that of Abraham, actions agreeable and proportionable to our faith. Dr. Hammond.

Chap. V. The Apostle begins this chapter with declaring the blessed effects and advantages which flow from justification by faith in our Lord Jesus Christ. He thence proceeds to shew more particularly, that this gracious and merciful condition of salvation by the Gospel is offered to the Gentiles as well as the Jews. He argues that Christ’s death redeemed all sinners, therefore all have eternal life in Him. He states the analogy between Adam and Christ; and contends that the merits of the one must be as extensive to save, as the sin of the other was to condemn: nay, that they are intrinsically more available to salvation. Burkitt, Pyle.

Ver. 1. Therefore being justified by faith, &c.] By this faith therefore it is, that as many as sincerely em-