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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

(Joh 6:29; 1Jo 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."