Coke's Commentary on the Holy Bible · Romans Chapter 4

Romans 4:1. What shall we then say— In the foregoing chapter the Apostle has proved, that neitherJews nor Gentiles have a right to the blessings of God's peculiar kingdom, otherwise than by grace, which is free to the one, as well as the other. In this chapter he advances to a new argument, admirably adapted to convince the Jew; to shew the believingGentile in a clear light the high value of the mercies freelybestowed upon him in the Gospel, and at the same time to display the wondrous plans of the providence and grace of God. His argument is taken from Abraham's case. Abraham was the father and head of the Jewish nation. God pardoned him through faith, and took him and his seed into his especial covenant, and bestowed upon them many extraordinary blessings above the rest of the world. Thus he was justified through faith; and it is evident he was justified not upon the footing of obedience to law, or the rule of right action, but in the only way a sinner can be justified,—by the favour of the Law-giver. Now this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews so violently oppose the Gentiles being interested in those blessings?—Especially if it be farther observed, that the believing Gentiles are actually included in the promise made to Abraham, and the covenant established with him; for at the time God entered into covenant with Abraham, he considered him as the head, not of one nation only, but of many nations (Genesis 17:4.). As for me, behold my covenant is with thee, and thou shalt be, with regard to this my covenant, the father of many, or a multitude of nations; consequently, the covenant being made with Abraham, as the head or father of many nations, all in any nation, who should stand upon the same religious principle with him, were his seed, and with him interested in the covenant that God made with him: but he stood only upon the footing of faith in the mercy of God through the seed of the woman, pardoning his sins and graciously bestowing extraordinary blessings; and upon this footing also the believing Gentiles stand in the Gospel; therefore they are the seed of Abraham, and included in the covenant of promise made to him. Now to all this the Apostle knew very well it would be objected, that it was not faith alone which gave Abraham a right to the blessings of the covenant; but his obedience to the law of circumcision; which, being peculiar to the Jewish nation, gave them also, and them alone, an interest in the Abrahamic covenant: consequently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, and, as the only ground of their right, perform obedience to the law of circumcision, and so come under the obligations to the whole law. With this objection the Apostle introduces his argument, ver. l, 2.; shews that, according to the Scripture account, Abraham was justified by faith, Romans 4:3-5.; explains the nature of that justification by a quotation out of the Psalms, Romans 4:6-9.; proves that Abraham was justified long before he was circumcised, Romans 4:9-11.; that the believing Gentiles are his seed, to whom the promise belongs, as well as to the believing Jews, Romans 4:12-17.; and describes Abraham's faith, in order to explain the faith of the Gospel; Rom 4:17 to the end. See Locke.

Abraham our father— Father is of an extensive and emphatical signification in the Hebrew: amongst other things, it signifies a person who is first in the invention, use, or enjoyment of any thing, with regard to those who imitate him, or derive from him any particular custom or advantage. Genesis 4:20-21. Jabal was the father of shepherds; Jubal was the father of all such as handle the harp and organ. Abraham is the father of all them that believe, Rom 4:11 and the father of us all, Romans 4:16.: namely, as he was the first to whom the grant or promise of extraordinary blessings was made upon his faith, and as all that believe are included in that promise, and are justified in the same way that he was. In this sense the Jew here calls Abraham our father; meaning, not only as the Jews were naturally descended, but as they heldall their privileges from him, were included in the promises made to him, and must be justified as he was. Thus we must understand our father, to give the Jew's argument its proper sense and force; and this he meant according to his own narrow notion, as if Abraham, in this respect, was father to the Jews only, and to no other people. But the Apostle proves that he was, in this respect,—namely as the head and pattern of justification,—the father of all them that believe, whether

Heathens or Jews. The expression, as pertaining to the flesh, or with respect to the flesh, evidently relates to circumcision, and the obligation it laid upon the Jews: for in the flesh,—after the flesh,—or appertaining to the flesh, are thus frequently used;—Galatians 6:12. 1 Corinthians 10:18. 2Co 5:16; 2 Corinthians 11:18. Philippians 3:3. This was the Jew's glorying in the flesh, and is sufficient to point out the sense of Abraham's finding or obtaining, as appertaining to or after the flesh, that whereof he had καυχημα, to glory. See chap. Rom 3:27 and on Romans 2:17. It is what the Jews suppose he procured from God, for his obedience to the law of circumcision, and for answering the peculiar obligations he was thereby brought under; as farther appears from Rom 4:9-12 where, arguing against the Jew's objection started here in the first and second verses, he asks, How was faith reckoned to Abraham?—when he was in circumcision or uncircumcision?—Not in circumcision, but in uncircumcision, &c. Now as this reason is undoubtedly full to the purpose of the Jew's objection, it confirms, or rather makes necessary, the sense we have given of the phrase before us.

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Romans 4:2. But not before God— This appears to be the Apostle's answer to the Jew's objection (Romans 4:1-2.), and it implies that Abraham might have some sort of glorying, possibly such as the Apostle himself had, 1Co 9:15. 2 Corinthians 1:12; 2 Corinthians 10:13; 2 Corinthians 10:18; 2 Corinthians 11:16-30. The Apostle had glorying in his superior vouchsafements and labour, but only before men, and with respect to them; not before God, in regard to whom his language was, Not I, but the grace of God. Note farther, that before God hints, that the Apostle considers Abraham as standing in the court before God's tribunal, when the promise was given him. It perhaps would make this passage clearer, if the present verse ended with the word glory, and the third began with the clause before us. See Raphelius.

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Romans 4:3. It was counted— The original word 'Ελογισθη, in our translation, is rendered counted, reckoned, Romans 4:4, &c. and imputed, Romans 4:6, &c.: but as the word and the sense are constantly the same, it would certainly have been better to have rendered it constantly by one word; and reckoned seems as proper as any other. Indeed this is a remark which may be extended to many other words; as it would certainly help the English reader to find out and pursue the sense of Scripture, if the same original word were every where rendered by the same English word.

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Romans 4:4. Of grace— Of favour. Raphelius has shewn that the Greek word Μισθος does not only mean a reward of debt, but also a gift of favour; and that the phrase

μισθον δωρεην, occurs in Herodotus: so that a reward of grace or favour is a classical as well as theological expression.

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Romans 4:5. The ungodly— Abraham is the subject of the Apostle's discourse; and he plainly hints, though he did not choose to speak out, that even Abraham before his conversion was chargeable with not paying due reverence and worship to God, as the word 'Ασεβης, which we render ungodly, properly imports. See on chap. Romans 1:18.

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Romans 4:8. Blessed is the man, &c.— See on Psa 32:1-2 and the Inferences. Will not impute sin] What the imputing or reckoning of righteousness is, Rom 4:6 may be seen in this verse, namely. "the not reckoning of sin to any one;"—"the not putting sin to his account;" the Apostle, in these verses, using the expressions as equivalent. Hence the expression of blotting out iniquity, so frequently used in sacred Scripture, may be understood; that is, the striking it out of the account. The Greek word Λογιζεσθαι, signifies to reckon or account; and, with a dative case, to put to any one's account. See Locke on Rom 4:3 and the note on Romans 4:22.

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Romans 4:10. Not in circumcision, but in uncircumcision— Faith was reckoned to Abraham for justification, Gen 15:6 but circumcision was not instituted till about fourteen or fifteen years after that, Genesis 17:1-2; Gen 17:27 for faith was reckoned to Abraham for justification before Ishmael was born, at least one year. Compare Genesis 15:16 : At Ishmael's birth, he was eighty-six years of age (Genesis 16:16.); and at the institution of circumcision, Ishmael was thirteen, and Abraham ninety-nine years old. See Genesis 17:24-25.

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Romans 4:11. And he received the sign of circumcision— Hence it appears, that the covenant established with Abraham, Gen 17:2-14 is the same with that, Gen 12:2-3 and Genesis 15:5; Genesis 15:21. For circumcision was not a seal of any new grant, but of the justification which Abraham had received before he was circumcised; and that justification included the Gospel covenant, in which we are now interested: for the Scripture, foreseeing that God would justify us heathens through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed, Galatians 3:8. Genesis 12:3. The whole of the Apostle's argument in this chapter proves, that we believing Gentiles are the seed of Abraham, to whom, as well as to himself, the promise was made; consequently it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident from this verse, as well as from Genesis 17:0 l-11 that circumcision was a seal or sign of the covenant of grace, and not merely of temporal promises; which consequently obviates the most considerable objection that has ever been urged against Infant Baptism. Mr. Locke observes, that the Apostle's sense, at the close of this verse, properly runs thus: "That he might be the father of the Gentiles who believe, though they be not circumcised, that righteousness might be imputed to them also." Romans 4:12. "And the father of the Jews, that righteousness might be imputed, not to them who have circumcision only, but to them who also walk in the steps of the faith of our father Abraham, which he had being uncircumcised."

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Romans 4:13. The heir of the world— Abraham and his seed together are the heir of the world; for the promise is made to both; and the original word αυτου includes both: and his seed, in the next verse, are called heirs as well as he; that is to say, heirs of the world, not lords and possessors of it, as some suppose. The world, we conceive, must here be considered as a great family, and Abraham and his seed as the heir or heirs, to whom, by the free donation of God, belonged the birth-right, the double portion of the father's goods, the excellency of dignity, and the excellency of power, Genesis 43:33; Genesis 49:3.Deuteronomy 21:15-17; Deuteronomy 21:15-17. Agreeably to this sentiment, the Lord styles the whole body of the Israelites his son, his first-born, or heir; Exodus 4:22.Jeremiah 31:9; Jeremiah 31:9. Hence the Christian church or congregation is called the church of the first-born, Heb 12:23 which is the thing the Apostle demonstrates in this chapter; namely, that we are heirs, or the first-born of the world, as we are by faith the seed of Abraham, to whom the promise was made, at the same time that it was made to him. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise; Galatians 3:29. This is a very just as well as a very beautiful way of representing the extraordinary privileges and blessings vouchsafed to the peculiar congregation and people of God: for, first, this gives us a clear idea in what sense the Apostle is here speaking of the justification both of Abraham and his seed; for the promise to Abraham and his seed, that he should be the heir of the world, is manifestlythat justification, about which the Apostle is arguing from the beginning of the chapter. This, secondly, shews in what light we are to view the Gentiles, or those parts of the world who are not taken into the congregation of God; namely, not as wholly excluded from his favour and blessing, but as enjoying a less degree of advantage. The heir in the family possessed a double portion of the father's goods, but the rest of the children had some share of the substance: so it is with the heathen; they have their part of God's blessing, though we, as the first-born, enjoy the double portion. This also, thirdly, shews with how much propriety the Apostle uses the instance of Esau, Heb 12:16-17 to caution Christians against the contempt and abuse of their present privileges. Esau, as Jacob's heir or first-born, had a birth-right, an invaluable blessing, which for one morsel of meat he sold, and lost for ever; and we also, as the first-born, or heirs of our heavenly Father, have a birthright, even the revelation and promises of all the blessings of the Gospel-covenant. This is our great happiness above the heathen, who have not the promises and grace of this covenant revealed to them: but we may forfeit this birth-right, and shall certainly lose it for ever, if we prefer the pleasures of sin before the favour of God, and that eternal life which he has given us in Jesus Christ our Lord; and then the virtuous heathen, who, through the secret influences of the Spirit of God, sincerely improves his lesser share of the divine goodness, shall, in the life to come, be received into the kingdom of God, through the alone merits of the Saviour of the world, while the profane and wicked Christian, who receives the grace of God in vain, shall be cast into outer darkness.

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Romans 4:14. For if they which are of the law be heirs— The Apostle here speaks of the performance of the law, with reference to a moral impossibility: for it seems evident from what follows, that the law is to be considered as insisting on an obedience absolutely perfect: so that those good men who were justified under it, were not justified by it, but by the dispensation of grace under which Abraham was; which, though not a part of the covenant of God by Moses, was not, and could not be abrogated by it. See Gal 3:17 and Doddridge.

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Romans 4:15. Where no law is, &c.— "Of that concerning which there is no law, with the sanction of a punishment annexed, there can be no transgression, incurring wrath or punishment." Thus it may be rendered, if we read the original word ου, with an aspiration, as some do: but whether it be taken to signify where or whereof, the sense will be the same; for the Greek word παραβασις here, to make St. Paul's argument of force, must signify such a transgression as draws upon the transgressor wrath and punishment by the force and sanction of a law; and so the Apostle's proposition is made good,—that it is the law alone which exposes us to wrath, and that it is all which the law in this sense can do, for it gives us no power to perform. Locke.

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Romans 4:16. Therefore it is of faith, that it might be by grace— By favour. Here it should be well observed, that faith and favour do mutually and necessarily infer each other; for the grace or favour of God in its own nature requires faith in us, and faith on our part in its own nature supposes the grace or favour of God. If any blessing is the free gift of God in order to influence our temper and behaviour, then in the very nature of things it is necessary that we be sensible of this blessing, and persuaded of the grace of God who bestows it; otherwise, it is not possible we should improve it. On the other hand, if faith in the goodness or favour of God, with regard to any blessing, is the principle of our religious hopes and actions, then it follows, that the blessing is not due in strict justice, or uponthe footing of law; but that it is the free gift of divine goodness. If the promise to Abraham, constituting him and his seed the heirs or first-born of the world, is of faith on our part, then is it by favour on the part of God; and it is of faith that it might be by favour. Favour, being the mere good-will of the donor, is free and open to all whom he chooses to make the objects of it: and the divine wisdom appointed faith to be the condition of that promise, because faith, or a persuasion of the truth of the promise, is on our part the most simple principle; bearing an exact correspondence to grace or favour, and reaching as far as that can extend; that so the happy effects of that promise might spread far and wide, take in the largest compass, and be confined by no condition, but what is merely necessary in the nature of things. See Bengelius, and Calmet. Mr. Locke observes, that the grammatical constructionat the beginning of this verse does not seem much to favour inheritance, as the word to be supplied, (therefore the inheritance is of faith,) because it does not occur in the preceding verses; but he that observes St. Paul's way of writing, who more regards things than forms of speaking, will be satisfied that it is enough that he mentions heirs, Romans 4:13-14. And that he means inheritance here, is put past a doubt by Galatians 3:18.

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Romans 4:17. As it is written, &c.— That Abraham's being the father of many nations, has relation to the covenant that God made with him, may be seen Genesis 17:4-5. Behold, my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be Abraham: for a father of many nations have I made or constituted thee, by virtue of my covenant with thee. Dr. Doddridge, instead of, before him whom he believed, even God, reads, like God whom he believed; for so he thinks the original word κατεναντι, may signify. The meaning of the last clause seems to be, "Who speaketh of things which do not yet exist as if they were actually existing; because he knows theywill exist in due time." See Markland on Arnold's Comment on Wis 11:25.

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Romans 4:22. And therefore it was imputed to him for righteousness— To what has been said concerning the word rendered imputed in Rom 4:8 we add the following remarks: All manner of imputation seems to be a metaphor taken from books of account between creditor and debtor; and from mercantile affairs, it is sometimes applied to judicial; as crimes to be accounted for, are also sometimes called debts. When the matter, however, is well understood in one view, it is easy to apply it to the other: to impute any act of sin, or of obedience to a person, is therefore properly no other than to set it down to his account. The great God of heaven and earth is represented in Scripture,—with humble condescension to our manner of acting and conceiving of things,—as keeping a most exact book of records and accounts, in which those things are registered concerningevery one of us, which he will bring into that last review and survey, by which our characters and states shall finally be determined. And as the most exact and perfect obedience is a debt which we owe him as our great Creator, Benefactor, and Governor: so, on the breach of his law, we owe him some proper satisfaction for it. In this view we are all charged as debtors, poor miserable insolvent debtors, in the book of God. Innumerable sins are imputed, or set down to our account; and were things to go on in this course, we should ere long be arrested by the divine justice, and, being found incapable of payment, should be cast into the prison of hell, to come out no more. But God, in pity to this our calamitous state, hath found out a surety and a ransom for us; hath provided a satisfaction in the death and sacrifice of his only-begotten Son. It is with a gracious regard to this,—to express his high complacency in it, and, if we may so speak, his pleasing remembrance of it, that all who are justified meet with divine acceptance and favour.—But then, it is an invariable rule in the divine proceedings, that this atonement and satisfaction of Christ be a means of justifying those, and only those who believe. Pursuant therefore to the above metaphor, when any particular person believes, this is set down to his account, as a most important article, or as a memorandum, if we may so express it, in the book of God's remembrance, that such a one is now actually become a believer, and therefore is now entitled to justification through Christ. In this sense his faith is imputed for righteousness. Yet it is not regarded by God as the grand consideration which balances the account, or indeed as paying any of the former debt,—which it is impossible it should; but only as that which, according to the gracious constitution of the Gospel; gives a man a claim to what Christ has paid, and which God has graciously allowed, as a valuable consideration, in regard to which he may honourably pardon and accept of all who shall apply to him in his appointed way, or in the way of humble believing. Abraham the father of the faithful, had a clear view of this great Atonement in the visions of God. "He rejoiced to see the day of Christ: and he saw it, and was glad," John 8:56. And he believed, not only in the temporal promises relating to his natural seed, but above all in the spiritual promises which regarded the Messiah, himself, and his spiritual seed: and his faith was counted to him for righteousness. See the Notes on Gen. chap. 22:

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Romans 4:24. But for us also— But for our sake also.

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