reward not reckoned of grace, but of believeth on him that justifieth the debt. ungodly, his faith is counted for rightcousness. 5 But to him that worketh not, but 124,25. 3:22. 5:1,2. 10:3,9,10. Acts 13:38,39. Gal. 2:16,17. 3: 9-14. Phil. 3:9. "of believers was justified, in the same must all men. For, not to argue from the years which had preceded his calling, the original source of his being made to differ from his former neighbors, or the failures in his subsequent obedience, and even in his faith; (Notes, Gen. 12:11-16. 20:1-6,9-13. Josh. 24:2.) it was evident from express scripture, that "he believed God, and it was counted to him for righteousness." (Marg. Ref. g―i.-Note, Gen. 15:5,6.) The promise of God, his perfections as engaged to perform it, and the promised Seed through whom the blessings were bestowed, were the objects of his faith: this formed his relation to the Messiah, and interested him in the righteousness which the Messiah had engaged to perform; and therefore his faith was imputed to him for righteousness, as he thus received, and was made partaker of that "righteousness of God, which is, by faith of Jesus Christ, unto all and upon all that believe:" (Note, 3:21-26, v. 22.) so that he was accepted, and dealt with, as if he had personally satisfied divine justice, and perfectly answered all the demands of God's holy law. But, if Abraham, though highly distinguished among men, had no ground of glorying before God; much less had his posterity any ground of glorying in him as their father, while they refused to walk in his steps.-Thus the apostle, by this single example, struck at the very root of their national vain confidence, in Abraham as their father, in circumcision, and in the law of Moscs. (Notes, Gal. 3:6-14. Heb. 11:11-19. Jam. 2:21-24.)-Abraham believed, &c. (3) The quotation is from the LXX, Gen. 15:6. As pertaining to the flesh. (1) Kara σapka. 1:3. 8:1,4,5,13. 9:3. Acts 2:30. 1 Cor. 10:18. 2 Cor. 5:16. 10:2. 11:18. Gal. 4:23,29. Phil. 3:3.-Hath found.] 'Evonkεval. 10:20. Matt. 7:7,8. John 1:46. -Whereof to glory. (2) Kavxnua. 1 Cor. 5:6. 9: 15,16. 2 Cor. 1:14. 5:12. 9:3. Gal. 6:4. Phil. 1: 26. 2:16. Heb. 3:6. Kavxnois See on 3:27.--It was counted. (3) Edoyion. 4—6,8-11,22-24. 2:26. 3:28. 6:11. 8:18,36. Gal. 3:5. 2 Tim. 4:16. Heb. 11:19. Jam. 2:23.-Gen. 15:6. Sept. V. 4, 5. From the example of Abraham, the apostle observed, that "to him" (if there were any such among men,) who "worked" the full measure required by the law, the reward must be adjudged, as a debt due to him by the terms of that covenant: (Marg. Ref. k.-Note, Luke 10:25-29.) whereas it was obvious, that it was adjudged to Abraham of grace, as unmerited, seeing "his faith was imputed to him for righteousness:" and this was the universal case of believers. For "to him who worketh not, but," conscious that he can advance no claim of this kind to the desired reward, comes as a sinner, and "believeth on him who justifieth the ungodly, his faith is counted for righteousness." (Marg. Ref. 1-n.) This imputation of faith is not because of its own excellency, or wor thiness as a good work; but as it refers the Sovereign Judge for payment to the accepted righteousness and atonement of his Son: even as the receipt of a scrap of paper, intrinsically not worth a farthing, in the form of a draft upon a creditable banker, is entered in the merchant's book, for a considerable surn of money, as if it had been paid in cash. The man, "who worketh not," will indeed diligently use appointed means of grace, earnestly and perseveringly repent, 6 Even as David also describeth P the 10 How was it then reckoned? when blessedness of the man unto whom God he was in circumcision, or in uncircumimputeth righteousness without works, cision? Not in circumcision, but in un7 Saying, Blessed are they whose in- circumcision. iquities are forgiven, and whose sins are covered. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also; 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. Is. t Is. 53:10-12. 2 Cor. 5:19-y Gen. 15:6, 17:10. 1 Cor. 7:18, r 3:20,21,27. Eph. 2:8-10. 2 Tim. 1:9. u 3:29,30. 9:23,24. 10:12,13. 15: Ps. 32:1,2. 51:8,9. 85:2. 130:3, x See on 3. 19. Gal. 5:6, 6:15. z Gen. 17:11. Ex. 12:13 31:13, a 2:28,29. Deut. 30.6. 2 Cor. 9:4. b 13. 3:22. 9:30. 10:6. Gal. 5: Pet. 1:1. c 12,16-18. d See on 6. 9:6. Matt. 8:11. Gal. 3:7,29. 6:16. e 9:6,7. Matt. 3:9. Luke 16: 23-31. John 8:39,40. Gal. 4:22-31. f Job 33:11. Prov. 2:20. Cant. 1:8. 2 Cor. 12:18. 1 Pet. 2:21. 5,16. 10:41,42. 20:8. Luke 10:7. John 4:36, et al.-Of grace.] Kara xapiv. 16. "According to grace."-Of debt.] Kara To opciλnpa. Matt. 6:12. Not elsewhere. Opaderns See on 1:14.-The ungodly. (5) Tov arcbn. 5:6. 1 Tim. 1:9. 1 Pet. 4: 18. 2 Pet. 2:5. 3:7. Jude 4,15. Aobcia. See on 1:18. forsake sin with decision, and conscientiously perform his several duties, and even become zealous of good works:" yet he "worketh not" at all, with an aim or expectation of obtaining righteousness in this way, which he knows to be absolutely impossible. He comes to God, as "the Justifier of the ungodly," that he may obtain "the gift of righteousness by faith," of free V. 6-8. In like manner, David, speaking of grace, through the merits of the divine Surety. those among men who were peculiarly happy, He is not indeed absolutely "ungodly" at the did not mention or intimate any thing concerning time of his justification; for his humiliation, sub- those who had never sinned, or such as had done mission, and faith, are effects of regeneration; works to cover their sins and to justify themwhich is the source of all "godliness" in a fallen selves: but he "described the blessedness of the creature. Yet he is justified, as "ungodly" in man, to whom God imputeth righteousness with himself, in strict justice, and according to the out works," when he said, "Blessed are they law: he comes for the blessing as "ungodly:" whose iniquities are forgiven," and "whose sins God makes no account of any thing in justifying are covered." (Marg. Ref. p-s.-Note, Ps. 32: him, except his faith as forming his relation to 1,2.) Not that forgiveness of sins is equivalent Christ; and the man has no respect to any thing to justification; for this implies also treating a else himself, in expecting that blessing. Nay, man as righteous, and entitled to the reward of the justified believer, whatever his holiness or eternal life: as it is evident, in all human transdiligence may be, never works for this purpose; actions, that the pardon of a criminal is very disand he still comes before God as "ungodly," in tinct from giving him the title to an estate. But this respect, still depending on "the righteousness God always imputes righteousness, where he does of God by faith in Christ," as his only hope; not impute sin: for none are pardoned, except in though his good works are evidences of the sin- virtue of their relation to Christ by faith; and if cerity of his faith. (Note, Phil. 3:8-11.)—his atoning blood cover their sins, his righteousAbraham several years before, "by faith, obey-ness also justifies their persons. (Note, 2 Cor. ed" the call and command of God; and therefore 5:18-21, v. 21.) As their Surety, he suffered could not be, strictly speaking, altogether "ungod-|| for their sins, which were imputed to him; and ly," when it was said, "He believed God, and it was counted to him for righteousness:" so that the example of Abraham is a full and clear refutation of the construction, which some put || on this text, that men are, altogether and in every sense, ungodly and unregenerate, at the time when God justifies them; a most obnoxious sentiment and of most dangerous tendency. (Note, Heb. 11:8-10.)- "He that worketh," that is, who hath deserved any thing by his work, to whom is opposed "he that worketh "not;" that is, who brings no work, for which he 'claims a reward; but depends on the gratuitous 'promise of God. But this indeed is spoken, by 'concession, in a similitude taken from the com'merce and contracts of men: for otherwise, "who hath first given? and it shall be rendered to him again." Beza. (Notes, 11:1-6, vv. 5,6, 33-36.) The reward. (4) ‘O prodos Matt. 5:12,46. 6:1,2, they are rewarded and made heirs of eternal life, If The blessedness. (6) Tov pakapiopor. 9. Gal. 4:15. Not elsewhere. Makapios, 7,8. 14:22. Matt. 5:3— 11. Acts 20:35.—Are covered. (7) Enekaλvpdnoav Here only N. T. V. 9-12. The Jews not only supposed that 19. Rev. 5:1,2,5,9. 6:1, et al. Eppayı5w, 15:28 Matt. 27:66. John 3:33. 6:27. Rev. 10:4. 20:3 22:10.-Walk. (12) Toix. See on Acts 21:24. -The steps.] Tois xvedi 2 Cor. 12:18. 1 Pet. 2:21. Not elsewhere N. T Deut. 11:24. Ps. 18:36. Sept. gated till long after; nor to his posterity as under the law, for multitudes of them would be excluded for their sins, especially for unbelief: but it was given to him, through "the righteousness of faith," and they were the true seed, who partook of that same distinction. righteousness was by works, but that the privileges of God's people were inseparably connect- || ed with circumcision: the apostle therefore next inquired, whether "the blessedness," of which he was speaking, was vouchsafed to circumcised persons exclusively, or to the uncircumcised also? This might be readily decided by the case V. 13. "The world" cannot here mean the of Abrahain. At what time "was faith imputed land of Canaan, which is never so called: but "in to him for righteousness?" The answer was un- Abraham and his Seed all the nations of the earth deniable; for it appeared, from the scripture be- are blessed." (Notes, Gen. 12:1-3, v. 3. Gal. fore cited, that he was justified as least fourteen 3:15-18.) Abraham was the root and specimen, years before he was circumcised; the former of all that multitude all over the earth, on whom having been some time before Ishmael's birth, the most valuable blessings would be conferred, the other when Ishmael was thirteen years of and who may be said to be "heirs of the world." age. (Notes, Gen. 15:5,6. 16:1-3. 17:23-27.) It|| He was, as it were, the repository, in whom all was therefore manifest, that circumcision was these blessings were first laid up for their adnot necessary in order to justification: and indeed vantage; and also the progenitor of Christ, "the Abrahan received from God circumcision, to be King of kings and Lord of lords," and "Heir of an outward sign of the grace given him, and "a all things." (Marg. Ref.-Noles, 1 Cor. 3:18seal of the righteousness of faith" imputed to 23. Heb. 1:5-7. Rev. 5:8-10. 11:15-18. 19: him, when he was in uncircumcision. (Marg. 11-16.) This distinction was not given to Abra Ref. y-b.-Notes, Gen. 17:9–13.) This lan-ham through the law, for that was not promulguage fully proves that circumcision sealed spiritual blessings to Abraham personally, as the outward seal of the covenant of grace, and the emblem of sanctification, however it might otherwise be applied or misunderstood. This seems 'an incontestable proof, that circumcision was the 'seal of the covenant of grace, and not merely of "temporal promises; and consequently obviates 'the most considerable objection, that hath ever 'been urged against infant-baptism.' Doddridge. (Notes, Heb. 6:13-20.)-This seal was also a pledge to Abraham, of the performance of the promise respecting his seed, especially his spiritual seed of true believers. (Note, 1-3.) It is manifest, that he was justified before he was circumcised: and this was expressly ordered, for this end, "that he might be the father of all" those believers, who should have the circumcision of the heart, but not the circumcision of the flesh, that they might inherit all his blessings; especially "that righteousness should be imputed to them" also: (Notes, Gal. 3:6-14,26-29.) and he was afterwards circumcised, "that he might|| be the father of the circumcision also;" not merely the natural progenitor of the nation of Israel, but the spiritual father of all believers among them, who walked after the example of his obedient faith, which he had before circumcision, but most of them subsequent to it; that it might be to them "the seal of the righteousness of faith;" though not to those, who had only the outward sign, without the inward grace signified by it. (Marg. Ref. c-f.-Note, 2:25 -29.) A seal. (11) Eppayıda. 1 Cor. 9:2. 2 Tim. 2: The righteousness of faith.] Aikaloguins #isews. 11. 9:30. 10:6. Gal. 5:5. Phil. 3:9. Heb. 11: 17.-Notes, 9:30-32. 10:5-11. Gal. 5:1-6. Heb. 11:7. V. 14-17. The apostle further argued, that if all they, and they only, who were under the law, were heirs; "faith," which the scripture assigned as the immediate cause of Abraham's justification, would be made ineffectual. 'It is made 'void to them, who are not of the law, because then they cannot by it be made heirs: and it is also made void to them that are of the law; be'cause they were heirs before, and may still be 'so without it. (15)' Whitby. Indeed, whether the law of reason, or tradition, (under which Abraham was,) or the law of Moses, be considered; instead of giving any man an interest in the promises of God, it must necessarily expose him to condemnation. For "the law worketh wrath," by shewing that every transgressor is exposed to the righteous indignation of God: and the clearer, the more copious, and the more express the law is, the more numerous, evident, and aggravated must his transgressions appear. If a man could possibly be without any law, he would not be arraigned and condemned as a criminal: for, as "sin is the transgression of law," no transgres sion could in that case be charged upon hin, who is under no law. (Marg. Ref. k—n.-Notes, 3: Who quickeneth. (17) TO (WOTTOLUUTOS. 8:11. 1 Cor. 15:45. See on John 5:21. 19,20. 5:20,21, v. 20.) But, as this cannot be the case of any, all men are liable to condemnation: (Note, 5:12-14.) for every man's rule "worketh V. 18-22. The nature and energy of Abrawrath" against him for acting contrary to it; till ham's faith are next stated. He believed the he flees for refuge to Christ, who saves all be- testimony of God, and expected the performance lievers from the condemnation of the law, though of his promise, when the case seemed hopeless, or not from their obligation to obey it. (Notes, 3:9 "beyond hope;" and when there was nothing to -26. Gal. 3:10-14,19-22.) As therefore God oppose to the most formidable objections, and intended to give multitudes of transgressors a apparent impossibilities, but the sure testimony title to the promised blessings: so he appointed it and faithful promise of God. He confidently to be "by faith, that it might be of grace," in or- hoped to become the father of many nations, der to ensure it to all the seed of Abraham, even naturally in his posterity, and spiritually through to all who should ever be made partakers of "like Christ, who was to descend from him; because precious faith with" him; not only to those who God had said, that his seed should be innumerable lived under the law of Moses, but to all others as the stars of heaven. (Marg. Ref. x, y.—Note, throughout the earth, and in every age of the Gen. 15:5,6.) Yet many years had elapsed, since world. This accorded to the promise, that "God the same promise, for substance, was given; and he had made Abraham the father of many nations." still continued without any child by Sarah, to Several nations indeed naturally descended from whose offspring the promise was restricted. (Nole, him; (Note, Gen. 12:1-3.) yet this promise had Gen. 15:2,3.) She had been barren all her younger a far nobler and more sublime accomplishment, years, and was then become incapable of bearing in the immense multitudes from all nations, who children, according to the common course of nahave been, are, and hereafter shall be, made par- ture; and Abraham was now grown old and untakers in the blessings first conferred on him, in likely to have any. (Notes, Gen. 17:5-8,17. 18: behalf of himself, and of all that should be ac- 9-12.) But though tried by such long delays, counted his children by a living faith. (Marg. and discouraged by such immense difficulties, be Ref. o-r.) This was the case, before that God did not weakly "stagger at the promise through in whom Abraham believed as to the relation of unbelief;" he did not hesitate most confidently to the whole church to him: for God not only expect, that God would be as good as his word: quickens the dead in sin, and so raises up chil- and being marvellously strengthened in faith, he dren to Abraham from the nations which were gave glory to God, and honored all his perfecdead in their idolatry and iniquity; but "he call- tions, by a full assurance that he was able to pereth those things which be not, as though they form what he had promised: and therefore "his were;" and so had all the unnumbered millions faith was imputed to him for righteousness." of future believers, as it were, present before That is, his faith was thus approved to be genuhim, in respect of his fore-knowledge and pre-ine, meet to form the relation between him and determination, when he made the promise to Abraham; and considered him as the father, and them as the family, to whom the inheritance of the blessings was ensured through faith. (Marg. Ref. s-u.-Noles, 8:28-31. Matt. 3:7-10. Acts 15:13-18, v. 18. Gal. 3:26-29. Heb. 6: 13-20.)-I have made, &c. (17) Exactly from the LXX, Gen. 17:5. the predicted Redeemer; and thus it marked him Is made void. (14) KeKevwraι. 1 Cor. 1:17. 9:15. 2 Cor. 9:3. Phil. 2:7. A kevos, vacuus, 1 Cor. 15: 10.-Made of none effect.] Karnoynтal. See on 3: 3.-Worketh. (15) Karepyateral. See on 2:9.-No law is.] OUK ESɩ voμos. 13. 2:12. Nopos is used by St. Paul of every rule of life, of every revelation, 'especially of the Mosaic law. The various 'senses then, of this word, are calculated to produce perplexity. Our English version, by having almost constantly said "the law," whatever be the meaning of vopos in the original, has made 'this most difficult epistle still more obscure.' Bp. Middleton.-When without the article, it is commonly used for law in general, or rule of conduct whatever it be: when with the article, of the Mosaic law. Yet this rule has several exceptions, which the context alone can fully decide.-Transgression.] Пapabaois. See on 2:23. jj 15:5.) A. D. 61. 24 But for us also, to whom it shall] be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offen of final salvation, and excites them to rejoice and glory in him, 6-11. As sin and death come upon all men by Adam; so the grace of God, which justifieth unto life, with all concurrent blessings, comes more abundantly on all believers by Jesus Christ, 12-19. The law proved an occasion to the abounding of sin unto death; but this made way for the still greater abounding of grace, as "reigning through righteousness unto eternal life by Jesus Christ," 20, 21. THEREFORE a being justified by ces, and was raised again for our justifi-faith we have peace with God cation. CHAP. V. b ethrough our Lord Jesus Christ; d 2 By whom also we have access by They who are justified by faith, have peace with God, rejoice in faith into this grace The abundant love of God to them when sinners and enemies, in "reconciling them to himself by the death of his Son," assures them hope, and rejoice and glory in tribulations, 1-5. b 10:9, 10. Eph. 1:18-20. Heb. 14:5. 4:10. 9:28. 1 Pet. 1:18,19. 2:24. 3:18. Heb. k 8:33,34. 1 Cor. 15:17. Against hope. (18) Hap' eλmida. "Beyond hope." Luke 3:13. 13:2,4. 1 Cor. 3:11. Gal. 1:8. Feb. 11:11.-Dead. (19) Nevεkowμevov. Col. 3:5. Heb. 11:12.-The deadness.] T VEKOWO. 2 Cor. Not elsewhere.-He staggered not. (20) Ov diexρin. 14:23. See on Matt. 21:21.-Was strong.] Evsdvvapen. Acts 9:22. Eph. 6:10. Phil. 4:13. 1 Tim. 1:12. 2 Tim. 4:17. Heb. 11:34.Being fully persuaded. (21) Anpopopneus. 14:5. See on Luke 1:1. Notes, 1 Thes. 1:5-8. Heb. 6:11,12. a 9,18. 1:17. 3:22,26-29,30. 4: b 10. 10:15. Job 22:21. Ps. 85: wherein we stand, 2 Cor. 5:18-20. Eph. 2:1417. Col. 1:20,21. 3:15. Heb. 13:20. Jam. 2:23. c 6:23. John 20:31. Eph. 2:7. John 10:7,9. 14:6. Acts 14:27. Eph. 2:18. 3:12. Heb. 10:19, 20. 1 Pet. 3:18. e 9,10. 8:1,30-39. 14:4. John 5:24. 1 Cor. 15:1,2. Eph. 6:13. 1 Pet. 1:4,5. should inquire, "What say the oracles of God?? These uniformly teach, that the reward is not assigned to a man for working, as "a debt;" but through believing, as "of grace." None can sincerely pray for this blessing, till he cease from working in order to justify himself: and indeed no man performs good works from pure principles, till he learns to believe "in him who justifieth the ungodly." Yet at the same time no true believer will neglect "working," in order to glorify God, to do good to men, and to make his own V. 23-25. The history of Abraham, and of calling and election sure; because he delights in his justification, "was not written for his sake the commandments of God, and "hungers and alone," or merely to honor his memory; as he thirsts after righteousness."-Man's felicity conhad been dead long before Moses recorded it: but sists in the favor of God, which can belong to none of our fallen race, except the pardoned sinit was intended for the instruction of mankind in ner; and the forgiveness of sin, and the imputaall future generations; and of those especially to whom the gospel should be preached. If indeed tion of "righteousness without works," are vouchthey believed in that God, who had raised Jesus safed entirely through the obedience unto death from the dead, and who was able to fulfil his of our gracious Redeemer. Those who obtain largest promises, their faith would be "imputed this "blessedness" are most happy, though poor, to them for righteousness," even as that of Abra- despised, and afflicted; all who come short of it are most miserable, however wealthy, honored, This distinction extends to all ham had been: for this faith, if genuine, would form a relation between them and the Lord Jesus, and prospered. and give them an interest in his righteousness, nations, sects, or forms of worship; some are jusatonement, and intercession. For, as Jesus had tified, and some are not, in all countries, where been delivered up to death, by man as a criminal, the great truths of the gospel are known: and but by the Father as a sacrifice for the offences this method of "justifying the ungodly" is equally of his people; so "he had been raised again for suited to preclude the most eminent saints from their justification." (Marg. Ref.-Notes, 8:32-glorying, and the most atrocious sinners from Heb. 13:20,21.) He 34. 1 Cor. 15:12-19. was thus perfectly justified from the charges The seal of the Holy Spirit, in sanctification, brought against him, and the acceptance of his righteousness and redemption was demonstrated: is the inward evidence "of the righteousness of and in this all his people were interested; this faith:" when the old nature is crucified, and the heart is circumcised to love God, it is evident justification of the Surety was eventually effectthat we are "the children of Abraham" and walk ual for the justification of all those who were represented by him, to which privilege every one is in his steps: and sacraments will in this case be actually admitted when he truly believes the tes- really seals and pledges of the same blessing.timony, and embraces and relies on the promises of Blessed be God, that we are not left under the God, according to the gospel. (Notes, John 5:24 covenant of works. For the more holy and per-27, v. 27. 1 Pet. 1:17-21. 1 John 5:9-12.) fect the law, the greater wrath would in that case come upon us: but, as all is "of grace," it is If we believe. (24) TOIS TISEUNOL. "Who do believe."-Delivered. (25) Пapedon. 8:32. Acts 3:"through faith;" and the promised blessing is en13. Eph. 5:25. 1 Pet. 1:23.-For our justifica-sured to all the chosen seed, wherever dispersed, tion.] Sia y dikawi. "In order to our justifica-or however distinguished. May we then copy tion." 5:18. Not elsewhere. despairing. V. 9-25. the example of Abraham; and, in the midst of [33 |