Jesus Christ in the gospel. To do this, was the main design of the epistle, ch. i. 17. He makes, therefore, in the close of this chapter, an explicit statement of the nature of the doctrine; and in the following parts of the epistle he fully proves it, and illustrates its effects. TI The righteousness of God. God's plan of justifying men. See Note, ch. i. 17. If Without the laxv. In a way difierent from personal obedience to the law. It does not mean that God abandoned his law; or that Jesus Christ did not regard the law, for he came to " magnify" it (Isa. xlii. 21); or that sinners after they are justified have no regard to the law; but it means simply what the apostle had been endeavouring to show, that justi^.^lior. could not be accomplished by personal,'bedicnce to any law of Jew or Gentile, and that it must be accomplished in some other way. % B ■■:■*(.' -xi'nrssed. Being born*^ 'v'*- ness tD. it -'.IS not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was fully declared in their own sacred writings. ^ Bjj the law. This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books; not that it was in the ten commandments, or in the law, strictly so called. It is not a part of law to declare justification except by strict and perfect obedience. That it was found in those books, the apostle shows by the case of Abraham, ch. iv. Sec also his reasoning on Lev. xviii. 5, and Deut. xxx. VZ — 14, in Rotf|. X. 5 — II. Comp. Vj\. xxxiv. G, 7. •[ And the fn'ophets. (ienerally, the j remainder of the Old Testament. The j phrase 'the law and the ijroplicts' rom- j prchcndcd the whole of llio Old Testa- i mcnt. Matt. v. 17; xi. 13; xxii. 40. '
22 Even the righteousness of God, which is by faith * of Jesus
Acts xiii. 15; xxviii. 23. That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Hab. ii. 4, in ch. i. 1 7, " The just shall live by faith," The same thing he showed in ch, x. 11, from Isa, xxviii. 16; xlix. 2.3; and ch. iv. 6 — 8, from Ps. xxxii. The same thing is fully taught in Isa, liii, 11. Dan, ix. 24. Indeed, the general tenor of the Old Testament — the appointment of sacrifices, &c, taught that man was a sinner, and that he could not be justified by obedience to the moral law.
22. Even the righteousness of God. The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, " righteousness of God," does not refer to an attribute of God,buttohisplan of making men righteous. Iloxe he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding men as righteous through their belief in Jesus ('hrist. ^ By faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the expression, Mark xi, 22, " Have the lailh of God" (margin), means, have faith in God. 8o Acts iii. 1 6, the '• faith of his name" ( Greek), means, fiiith m his name. So Gal, ii. 20, the " faith of the Son of God"' means, fiith in the Son of God, This cannot mean that faith is the meritorious cause of salvation, but that it is the instiument or means by which wo become justified. It is the state of mind, ox condition of the heart, to which God has been pleased to promise justification. (On the nature of fuilh see Note, i\Iark xvi. 16,) God has promised that they who believe in (Jhrist shall be pardoned and saved, 'I'liis is his i)Ian in distinction from the plan of those who seek to II
Christ, unto all and upon all them that believe: for there is no difference;
23 For all « have sinned, and
justified by works, f Unto all aiid npo7i all. It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there •was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, " unto all" (sif TTavTA;), may denote that this plan of justification has come {Luther) unto all men, to Jews and Gentiles; i, e. that it has been provided for them, and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all" ( ttI TravTA;), may be designed to guard against the supposition that ali therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds, therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to ail, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, " upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin. Comp. Isa. Ixiv. 6, also Phil. iii. 9. 1 For there is no difference. That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of men; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore H
come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus:
23. For all have sinned. This was the point which he had fully established in the discussion in these chapters. If Have come short. Greek, Are deficient in regard to; are wanting, &c. Here it means, that they had failed to obtain, or were destitute of. t Thf; glory of God. The praise or approbation of God. They had sought to be justified, or approved, by God; but all had failed. Their works of the law had not secured his approbation; and they were therefore under condemnation. The word glory (Si'^ci) is often used in the sense of praise, or approbation. John V. 41. 44; vii. 18; viii. 50. 54; xii. 43.
24. Being justified. Being treated as if righteous; that is, being regarded and treated as if they had kept the law. The apostle has shown that they co\dd not be so regarded and treated by any merit of their own, or by personal obedience to the law. He now aflirms that if they were so treated, it must be by mere favour, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this epistle. The expression here is to be understood as referring to all who are justified, ver. 22. The righteousness of God by faith in Jesus Christ, is " upon all who believe," who are all "justified freely by his grace." \ Freely (JoPidv). This word stands opposed to that which is purchased, or which is obtained by labour, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserve^l gift. It does not mean that it has been obtained
to be a propitiation through faith in his blood, to declare his righteousness for sins that are forbearance of God the " remission of past, through the
however, without any price or merit from any one, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified. 1 Cor. vi. 20; vii. 23. 2 Pet. ii. 1. 1 Pet. ii. 9 {Greek). Acts XX. 28. Isa. liii. 11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift. 1 By his grace. By his fovour; by his mere undeserved mercy. See Note, ch. i. 7. ^ Through the redemption (Jiu T/Tf JrrcAt/T^^cTfci)?). The word used here occurs but ten times in the New Testament. Luke xxi. 28. Rom. iii. 24; viii. 23. 1 Cor. i. 30. Eph. i. 7. 14; iv. 30. Col. i. 14. Heb. ix. 1.5; -i. 35. Its root (xwr^:)', Introii) properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word here used is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Luke xxi. 28. Rom. viii. 23. Eph. i. 14. That this is not the sense here, however, is apparent. For the ai)ORtIc in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the olfering of Jesus (Jhrist as a propitiation, ver. 25. T Tliat is in Christ Jesus. Or, that has been offccted by Christ Jesus; that of which he is the author and procurer. Comp. John iii. 16.
word properly means, to place in public view; to exhibit in a conspicuous situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometiines has the meaning of decreeing, purposing, or constituting, as in the margin (comp. Rom. i. 13. Eph. i. 9); and many have supposed that this is its meaning here. But the connexion seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of men. This public exhibition was made by his being offered on the cross, in the face of angels and of men. It was not concealed; it was done openly. He was put to open shanve; and so put to death as to attract towards the scene the eyes of angels, and of the inhabitants of all worlds. 1 To \ be a propitiation {Ihaia-r^i^r.v). This ] word occurs but in one other place in the New Testament. Heb. ix. 5, " And over it (the ark) the cherubim of glory shadowing the jnercy-seat." It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the LXX. Ex. xxv. 17, "And thou shalt make a propitiatory {lK3i<rT»^icv) of gold." 18, 19, 20. 22; xxx. 6; xxxi. 7; XXXV. 1 1; xxxvii. G, 7, 8, 9; xl. 18. Lev. xvi. 2. 13. The Hebrew name for this was capphoreth, from the verb caphar, to cover, or conceal. It was from this jjlace that God was represented as speaking to the children of Israel. Ex. xxv. 22, "And I will speak to thee from above the Ilasterion," the propitiatory, the mercy-seat. Lev. xvi. 2, " For I will appear in the cloud upon the mercy-seat." This scat, or cover, was covered with the smoke of the incense, when the high-priest entered the most holy place. Lev. xvi. 13. And the blood of the bullock offered on the great day of atonement, was to be sprinkled " upon the mercy-seat," and " before the mercy-seat" " seven times." Lev. xvi. 14, 15. This sprinkling or offering of blood was called making " an atonement for the holy place because of the uncleanness of the children of Israel," &c. Lev. xvi. 16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconcihation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ! In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus the analogy ymist be very slight, if any. 8uch analogy can be perceived. We may observe, however, (1.) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God's being reconciled to his people; and that this is the main idea in regard to the Lord Jesus, w^hom " God hath set forth." (2.) This reconciliation was effected then by the sprinkling of blood on the mercy-seat. Lev. xvi. 1 5, 16. The same is true of the Lord Jesus— by blood. (.3.) In the former case it was the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected. Lev. xvi. 17, 18. In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his oivn blood. This the apostle distinctly states in this verse. (4.) In the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercyseat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which Godwin be reconciled to men. (5.) In the former, there was joined the idea of a sacrifice for sin. Lev. xvi. So in the latter. And hence the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence the word " propitiation" in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and maybe joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering* the expiation, by which reconciliation is produced between God and man. 1 Through faith. Or by means of faith. The offering will be of no avail without faith. The offering has been made; but it will not be applied, except where there is faith. He has made an offering which may be efficacious in putting away sin; but it produces no reconciliation, no pardon, except where it is accepted by faith. ^ In his blood. Or in his death — his bloody death. Among the Jews, the blood was regarded as the seat of life, or vitahty. Lev. xvii. 11, "The life of the flesh is in the blood." Hence they were commanded not to eat blood. Gen. ix. 4, " But flesh with the life thereof, which is the blood thereof, shall ye not eat." Lev. xix. 26. Deut. xii. 23. 1 Sam. xiv. 34. This doctrine is contained uniformly in the sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Parsees and Hindoos. Homer thus often speaks of blood as the seat of life, as in the expression ^rcg^v^K? ^jlvxtoq^ox purple death. And Virgil speaks oi purple Hfe,
Empedocles and Critias among the Greek philosophers also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a knowledge of the circulation of the blood, fully believed it. Hoffman and Huxham believed it. Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good's Book of Nature, pp. 102. 108, Ed. New York, 1828. This was undoubtedly; the doctrine of the Hebrews; and hence i with them to shed the blood was a; phrase signifying to kill; hence the efficacy of their sacrifices was supposed to consist in the blood, that is, in the life of the victim. Hence it was unlawful to eat it, as it were the life, the seat of vitality; the more immediate and direct gift of God. When therefore the blood of Christ is spoken of in the New Testament, it means the offering' of his life as a sacrifice, or his death as an expiation. His life was given to make atonement. See the word blood thus used in Rom. v. 9. Eph. i. 7. Col. i. 14. Heb. ix. 12. 14; xiii. 12. Rev. i. 5. I Pet. i. 19. 1 John i. 7. By faith in his death as a sacrifice for sin; by believing that he took our sins; that he died in oxir place; by thus, in some sense, making his offering ours; i by approving it, loving it, embracing! it, trusting it, our sins become pardon- 1 ed, and our souls made pure, t To \ declare {ih 'ivSu^tv). For the purpose \ of showing, or exhibiting; to present i it to man. The meaning is, that the [ plan was adopted; the Saviour was given; he* suffered and died; and the, scheme is proposed to men, for the essential justice. Most interpreters, perhaps, have explained it as referring to an attribute of God. But the whole connexion requires us to understand it here as in ch. i. 17, not of an attribute of God, but of his plan of justifying sinners. He has adopted and proposed a plan by which men may become just by faith in Jesus Christ, and not by their own works. His acquitting men from sin; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross, f For the remission of sins. Margin, Passing over. The word here used (crd^io-iv) occurs nowhere else in the New Testament, nor in the Septuagint. It means passing by, as not noticing, and hence forgiving. A similar idea occurs in 2 Sam. xxiv. 10, and Micah vii. 18. "Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance 7" In Romans it means for the pardomng, or in order to pardon past transgression. ^ That are past. That have been committed; or that have existed before. Thia has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has- been supposed that all who have been justified have received pardon by the merits of the sacrifice of Christ. This may be true; but there is no reason to think that this is the idea in this passage. For, (1.) The scope of the passage does not require it. The argument is not to show how men had purpose of making a full manifestation been justified, but how they might be, of his plan, in contradistinction from all the plans of men. ^ His righteous
The language has no immediate or necessary reference to past generations. It evidently refers to the past lives of the individuals who are justified, and not to the sins of former tinu-s. All that the passage means, therefore, is, that the plan of pardon is such as completely to remove all the former method or scheme which he has adopted, in distinction from that of man; and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here ren- \ dered righteousness. Some explain it as meaning veracity; others as holi- \ ness; others as goodness; others as sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal salvation, ^ Through the forbearance of God. Through his patience, his long suffering. That is, he did not come forth in judgment -when the sin was committed; he spared us, though deserving of punishment; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long suffering. Comp. Acts xvii. 30. I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet, Cotcpev. It is well known that before his conversion he was oppressed by £ long and dreadful melancholy; that this v/as finally heightened to despair; and that he was then subjected to the kind treatment of Dr. Cotton in St. Aiban's, as a melancholy case of derangement. His leading thought was that he was doomed to inevitable destruction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel. (See Taylor's Life of Cowper.) The account of his conversion I shall now give in his own words. " The happy period, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus, was now arrived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The tirst verse I saw was the 25th of the iiid of Romans; Whom God hath set forth, &c. Immediately I received strength to believe, and the full beam <ji the Sun of Righteousness shone h2
might be just, and the justifier of him which believeth in Jesus.
upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment I believed, and received the peace of the gospel. Unless the Almighty arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed with love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportunity of repairing to a throne of grace; but flew to it with an earnestness irresistible, and never to be satisfied."
26. At this time. The time now since the Saviour has come, now is the time when he manifests it. ^ That he might be just. This verse contains the substance of the gospel. The word "just" here does not mean benevolent, or merciful, though it 7nay sometimes have that meaning. See Note, Matt, i. 19, also.John xvii. 26. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his law, and to the penalty of the law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the law by appointing his Son to be a substitute in the place of sinners; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death. That is, he showed that the law could not be violated without introducing suffer-
27 AVhere is boasting then? Tt is excluded. By what law? of works? Nay; but by the law of faith.
28 Therefore we conclude, that " a man is justified by faith without the deeds of the law.
ing; and that it could not be broken with impunity. He showed that he had so great a regard for it, that he would not pardon one shiner without an atonement. And thus he secured the proper honour to his character as a lover of his law, a hater of sin, and a just God. He has shown that if sinners do not avail themselves of the offer of pardon by Jesus Christ, thei/ must experience in their own souls for ever the pains which this substitute for sinners endured in behalf of men on the cross. Thus, no principle of justice has been abandoned; no threatening has been modified; no claim of his law has been let down; no disposition has been evinced to do injustice to the universe by suffering the guilty to escape. He is, in all this great transaction, a just moral governor, as Jtist to his law, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent has been provided by the sufferings of the Saviour in the sinner's stead, and the sinner may be pardoned. "I And the justijier of him, tStc. Greek, Even justifying him that believeth, &cc. This is the peculiarity and the wonder of the gospel. Even -while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favour does not show that he loves guilt and pollution, for he has expressed his ahhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death yi/r them. When an executive pardons offenders, there is an abandonment of the principles cf justice and law. The sentence is set aside; the threatenings of the \ law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty not be in- • flicted. But not so with God. He. shows no less regzu-d to his law in pardoning than in punishing. This is the grand, glorious, peculiar feature of the gospel plan of salvation, t Him -which believeth in Jesus. Greek, Him -who is of the faith ofJesui-,- in contradistinction from him who is of the works of the law; that is, who depends on his own works for salvation.
27. Where is boasting then? Where is there ground or occasion of boasting or pride? Since all have sinned, and since all have failed of being able to justify themselves by obeying the law, and since all are alike dependent on the mere mercy of God in Christ, all ground of boasting is of course taken away. This refers particularly to the Jews, who were much addicted to boasting of their peculiar privileges. See Note, ch. iii. 1, &c, ^ By ivhat la~w I-' The word law here is used in the sense of arrangement, rule, or economy. By what arrangement, or by the operation of what.rule, is boasting excluded? (Stuart.) See Gal. iii. 21. Acts xxi. 'J(». ^ Of -works P The law which commands works, and on which the Jews relied. If this were complied with, and they were thereby justified, they would have had ground of self-confidence, or boasting, as being justified by their own merits. But a plan whicli led to this, which ended in boasting;, and self-satisfaction, and pride, could not be true. ^ SVay. No. ^ The law of faith. The rule, or arrangement which proclaims that we have no merit; that we are lost sinners; and that we are to be justified otily by faith. 28. Therefore. As the result of the previous train of argument. 1 That a
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which " shall justify the circum-
man. That all who are justified; that is, that there is no other way. t Is jus- Jied by faith. Is regarded and treated as righteous, by beHeving in the Lord Jesus Christ. 1 WithoxU the deeds of the law. Without works as a meritorious ground of justification. The apostle, of course, does not mean that Christianity does not produce good works, or that they who are justified will not obey the law, and be holy; but that no righteousness of their own will be the ground of their justification. They are sinners; and as such can have no claim to be treated as righteous. God has devised a plan by which they may be pardoned and saved; and that is by faith alone. This is the grand peculiarity of the Christian religion. This was the peculiar point in the reformation from popery. Luther often called this doctrine of justification by faith the article on which the church stood or fell — articulus staritis, vel cadentis ecclesix — and it is so. If this doctrine is held entire, all others will be held with it. If this is abandoned, all others will fall also. It may be remarked here, however, that this doctrine by no means interferes with the doctrine that good works are to be performed by Christians. Paul urges this as much as any other writer in the New Testament. His doctrine is, that they are not to be relied on as a ground of justification; but that he did not mean to teach that they are not to be performed by Christians is apparent from the connexion, and from the following places in his epistles: Rom. ii. 7. 2 Cor. ix. 8. Eph. ii. 10. 1 Tim. ii. 10; v. 10. 25; vi. 18. 2 Tim. iii. 17. Titus ii. 7. 14; iii. 8. Heb. x. 24. That we are not justified by our works is a doctrine which he has urged and repeated with great power and frequency. See Rom.
31 Do we then make void the law through * faith? God forbid: yea, we establish the law.
29. 30. Is he the God, &c. The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favour. In these verses Paul showed that as all had alike sinned, Jews and Gentiles; and as the plan of salvation by faith was adapted to sinners, without any special reference to Jeivs; so God could show favours to all, and all might be admitted on the same terms to the benefits of the plan of salvation.
30. It is one God. The same God; there is but one, and his plan is equally fitted to Jews and Gentiles, f The circumcisio7i. Those who are circumcised — the Jeivs. t The uncircnmcision. Gentiles; all who were not Jews. ll By faith...through faith. There is no difference in the meaning of these expressions. Both denote that faith is the instrumental cause of justification, or acceptance with God.
31. Do tve then make void the law. Do we render it vain and useless; do we destroy its moral obligation; and do we prevent obedience to it, by the doctrine of justification by faith 1 This was an objection which would naturally be made; and which has thousands of times been since made, that the doctrine of justification by faith tends to licentiousness. The word law here, I understand as referring to the moral law, and not merely to the Old Testament. This is evident from ver. 20, 21, where the apostle shows that no man could be justified by deeds of law, by conformity with the moral law. See Note. 1 God forbid. By no means. Note, ver. 4. This is an explicit denial of any such tendency, f Yea, we establish the law. That is, by the doctrine of justification by faith; by this
HAT sluill we say then that Abraham, our father
" as pertaining to the flesh, hath found?
scheme of treating men as righteous, the moral law is confirmed, its obligation is enforced, obedience to it is secured. This is done in the following manner: (1.) God showed respect to it, in being unwilling to pardon sinners without an atonement. He showed that it could not be violated with impunity; that he was resolved to fulfil its threatenings. (2.) Jesus Christ came to magnify it, and to make it honourable. He showed respect to it in his life; and he died to show that God was determined to inflict its penalty. (3.) The plan of justification by faith leads to an observance of the law. The sinner sees the evil of transgression. He sees the respect which God has shown to the law. He gives his heart to God, and yields himself to obey his law. All the sentiments that arise from the conviction of sin; that flow from gratitude for mercies; that spring from love to God; all his views of the sacredness of the law, prompt him to yield obedience to it. The fact that Christ endured such sufferings to show the evil of violating the law, is one of the strongest motives prompting to obedience. We do not easily and readily repeat that which overwhelms our best friends in calamity; and we are brought to hate that which inflicted such woes on the Saviour's soul. The sentiment recorded by Watts is as true as it is beautiful: —
" 'Twas for my sins my dearest Lord
For tliee, my soul, for thee.
" O hovv I hate those lusts of mine
That crucified my Lord; Those sins lliat pierc'd and nail'd his flesh
Fast to the fiital wood. " Yes, my Redeemer, they shall die,
My heart liath so decreed; Nor will I spare the guilty things
That made my Saviour bleed."
This is an advantage in moral influence which no cold, abstract law ever has over the human mind. And one of the chief glories of the plan of salvation is, that while it justifies the sinner, it brings a new set of influences from heaven, more tender and mighty than can be drawn from any other source, to produce obedience to the law of God.
The main object of this chapter is to show that the doctrine of justification by faith, which the apostle was defending, was found in the Old Testament. The argument is to be regarded as addressed particularly to a Jew, to show him that no nexu doctrine was advanced. The argument is derived, first, from the fact that Abraham was so justified (ver. 1 — 5); Secondly, from the fact that the same thing is declared by David (ver. 6 — 8).
A question might still be asked, tvhether this justification was not in consequence of their being circumcised, and thus grew out of conformity to the law 1 To ansv/cr this, the apostle shows (ver. 9 — 12) that Abraham was justified by faith before he was circumcised, and that even his circumcision was in consequence of his being justified by faith, and a public seal or attestation of that fact.
Still further, the apostle shows that if men were to be justified by works, faith would be of no use; and the promises of God would have no eftect. The law works wrath (ver. 13, M), but the conferring of the favour by faith is demonstration of the highest favour of tJod (ver. 16). Abraham, moreover, had evinced a strong faith; he had shown what it was; he was an example to all who should follow. And he had thus shown that as he was justified hcfuvc circumcision, and before the giving of the law, so the same tiling might occur in regard to those who had never been circumcised. In ch. ii. and iii. the apostle had shown that all had failed of keeping the law, and that
2 For if Abraham were justified by works, he hath where-
there was no other way of justification but by faith. To the salvation of the heathen, the Jew would have strong objections. He supposed that none could be saved but those who had been circumcised, and who were Jews. This objection the apostle meets in this chapter by showing that Abraham was justified in the very way in which he maintained the heathen might be; that Abraham was justified by faith without being circumcised. If the father of the faithful, the ancestor on whom the Jews so much prided themselves, was thus justified, then Paul was advancing no new doctrine in maintaining that the same thing might occur now. He was keeping strictly within the spirit of their religion in maintaining that the gentile world might also be justified by faith. This is the outline of the reasoning in this chapter. The reasoning is such as a serious Jew must feel and acknowledge. And keeping in mind the main object which the apostle had in it, there will be found little diflSculty in its interpretation.
1. What shall we say then? See ch. iii. 1. This is rather the objection of a Jew. * How does your doctrine of justification by faith agree with what the Scriptures say of Abraham ] Was the law set aside in his case? Did he derive no advantage in justification from the rite of circumcision, and from the covenant which God made with him.' The object of the apostle now is to answer this inquiry. \ That Abraham our father. Our ancestor; the father and founder of the nation. See Note, Matt. iii. 9. The Jews valued themselves much on the fact that he was their father; and an argument, drawn from his example or conduct, therefore, would be peculiarly forcible. ^ As pertaining to the flesh. This expression is one that has been nmch controverted, In the original, it may refer either to Abraham as their father " according to the flesh" — that is, their of to glory; but not natural father, or from whom they were descended; or it may be connected with "hath found." 'What shall we say that Abraham our father hath found in respect to the flesh V KXTo. a-agicA. The latter is doubtless the proper connexion. Some refer the word flesh to external privileges and advantages; others to his own strength or power ( Calvin and Grotius); and others make it refer to circumcision. This latter I take to be the correct interpretation. It agrees best with the connexion, and equally well with the usual meaning of the word. The idea is, ' If men are justified by faith; if works are to have no place; if, therefore, all rites and ceremonies, all legal observances, are useless in justification; what is the advantage of circumcision 1 What benefit did Abraham derive from it 1 Why was it appointed 1 And why is such an importance attached to it in the history of his lifel' A similar question was asked in ch. iii. 1. 1, Hath found. Hath obtained. What advantage has he derived from it 1
2. For if Abraham, &c. This is the answer of the apostle. If Abraham was justified on the ground of his own merits, he would have reason to boast, or to claim praise. He might regard himself as the author of it, and take the praise to himself. See ver. 4. The inquiry, therefore, was, whether in the account of the justification of Abraham, there was to be found any such statement of a reason for self-confidence and boasting. \ But not before God. In the sight of God. That is, in his recorded judgment, he had no ground of boasting on account of works. To show this, the apostle appeals at once to the Scriptures, to show that there was no such record as that Abraham could boast that he was justified by his works. As God judges right in all cases, s)0 it follows that Abraham had no just ground of boasting, and of course that he was not justified by his
3 For wliat saith the Scripture? " Abraham believed God,
own works. The sense of this verse is well expressed by Calvin. " If Abraham was justified by his works, he might boast of his own merits. But he has no ground of boasting before God. Therefore he was not justified by works."
3. For -what saith the Scripture? The inspired account of Abraham's justification. This account was final, and was to settle the question. This account is found in Gen. xv. 6. t.^braham believed God. In the Hebrew, " Abraham believed Jehovah" The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised ■was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in ver. 16 — 21. The reason why it was counted to him for righteousness was, that it was such a strong, direct, and unwavering act of confidence in the promise of God. H And it. The word " it" here evidently refers to the act of believing. It does not refer to the righteousness of another — of God, or of the Messiah; but the discussion is solely of the strong act of Abraham's faith, which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, the strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fully expressed in ver. 18 — 22. When therefore it is said that the righteousness of Christ is accounted or imputed to us; when it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doctrine, it cannot be defended by this pas-
4 Now to him that worketh °
Gen. xxxi. 16. I have examined all the passages, and as the result of my examination have come to the conclusion, that there is not one in which the word is used in the sense of reckoning or impnting to a man that which does not strictly belong to him; or of charging on him that which ought not to be charged on him as a matter of personal right. The word is never used to denote imputing in the sense of transferring, or of charging that on one which does not properly belong to him. The same is the case in the New Testament. The word occurs about forty times (see Schmidins' Concord.), and in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be derived, therefore, from this word. Whatever is meant by it here, it evidently is declared that the act of believing is that which is intended, both by Moses and by Paul. ^ For righteoxisness. As righteousness; or to regard and treat him in connexion with this as a righteous man; as one who was admitted to the favour and friendship of God. In reference to this we may remark, (1.) That it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance; for then it would have been a work. Faith was as much his own act, as any act of obedience to the law. (2.) The design of the apostle was to show that by the laiv, or by ivorks, man could not be justified, ch. iii. 28; iv. 2. (3.) Faith was not that which the law required. It demanded complete and perfect obedience; and if a man was justified hy faith, it was iji some other ■way than by the law. (4.) As the law did not demand this; and as faith was something different from the demand of the law; so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit. It was not by complying with the law.
is the reward not reckoned of grace, but of debt.
It was in a mode entirely different. (5.) In being justified by faith, it is meant, therefore, that we are treated as righteous; that we are forgiven; that we are admitted to the favour of God, and treated as his friends. (6.) In this act,/(«7A is a mere instrument, an antecedent, a sine qua non, that which God has been pleased to appoint as a condition on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God; of affection for his cause and character; of reconciliation and friendship; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance. (7.) As this is not a matter of law; as the lav/ could not be said to demand it; as it is on a different principle; and as the acceptance of faith, or of a believer, cannot he a matter of merit or claim, so justification is of grace, or mere favour. It is in no sense a matter of merit on our part, and thus stands distinguished entirely from justification by works, or by conformity to the law. From beginning to end, it is, so far as ive are concerned, a matter of grace. The merit by which all this is obtained, is the work of the Lord Jesus Christ, through whom this plan is proposed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in themselves ungodly. See ver. 5. In this place we have also evidence that faith is always substantially of the same character. In the case of Abraham it was confidence in God and his promises. All faith has the same nature, whether it be confidence in the Messiah, or in any of the divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel. See Ileb. xi. 4. JVow to him that ivorketh, &c. This passage is not to be understood as affirming that any actually havp worked
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith" is counted for righteousness.
out their salvation by conformity to the law so as to be saved by their own merits; but it expresses a general truth in regard to works. Oji that plari, if a man were justified by his works, it would be a matter due to him. It is a general principle in regard to contracts and obligations, that where a man fulfils them he is entitled to the reward as that which is due to him, and which he can claim. This is well understood in all the transactions among men. Where a man has fulfilled the terms of a contract, to pay him is not a matter of favour; he has earned it; and we are bound to pay him. So, says the apostle, it -would be, if a man were justified by his works. He would have a claim on God. It would be wrong 7iot to justify him. And this is an additij-Tiiil reason why the doctrine cannot be true, Comp, Rom. xi, 6. f The retvard. The pay, or wages. The word is commonly applied to the pay of soldiers, day-labourers, &c. Matt. xx. 8, Luke x. 7. 1 Tim. v. 18. James v. 4. It has a similar meaning here, t Reckoned. Greek, Imputed. The same word which, in ver. 3, is rendered counted, and in ver. 22, imputed. It is here used in its strict and proper sense, to reckon that as belonging to a man which is his own, or which is due to him. ^ Of grace. Of favour; as a gift. ^ Of debt. As due; as a claim; as a fair compensation according to the contract.
.5. But to him that tvorketh not. "Who does not rely on his conformity to the law for his justification; who does not depend on his works; who seeks to be justified in some other way. The reference here is to the Christian plan of justification. 1 But believeth. Note, ch. iii. 26. 1 On him. On God. Thus the connexion requires; for the discussion has immediate reference to
6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works,
Abraham, whose faith was in the promise of God. t That justifieth the imgodly. This is a very important expression. It implies, (1,) That men are sinners, or are ungodly. (2.) That God regards them as such when they are justified. He does not justify them because he sees them to be, or regards them to be righteous; but knowing that they are in fact polluted. He does not first esteem them, contrary to fact, to be pure; but knowing that they are polluted, and that they deserve no favour, he resolves to forgive them, and to treat them as his friends. (3.) In themselves they are equally undeserving, whether they are justified or not. Their souls have been defiled by sin; and that is known when they are pardoned. God judges things as they are; and sinners who are justified, he judges not as if they were pure, or as if they had a claim; but he regards them as united by faith to the Lord Jesus; and IN THIS RELATION he Judges that they snovLV be treated as his friends, though they have been, are, and always ivill be, personally undeserving. But if the doctrine of the Scriptures was, that the entire righteousness of Christ was set over to them, was really and truly theirs, and was tra7isferred to thein in any sense, with what propriety could the apn&tle say that God justified the ungodly? If they have all the righteousness of Christ as their own, as really and truly theirs as if they had wrought it out themselves, they are not " ungodly.^* They are eminently pure, and have a claim, not of grace, but of debt, to the very highest rewards of heaven. The word tingodly refers j)roperly to those who neglect the worship of God, It is taken, however, in the sense of irreligion in general, meaning the same as sinners. 6. Even us David. The apostle.
7 Saying, " Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
having adduced the example of Abraham to show that the doctrine which he was defending was not new, and contrary to the Old Testament, proceeds to adduce the case of David also; and to show that he understood the same doctrine of justification without works. ^ Describeth. Speaks of. •J The blessedness. The happiness; or the desirable state or condition. ^ Unto -ivhom God imputeth righteo7is?iess. Whom God treats as righteous, or as entitled to his favour in a way different from his conformity to the law. This is found in Ps. xxxii. And the whole scope and design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to his sins. Being thus pardoned, he is treated as a righteous man. And it is evidently in this sense that the apostle uses the expression "imputeth righteousness," i. e. he does iiot impute, or charge on the man his sins; he reckons and treats him as a pardoned and righteous man. Ps. xxxii. 2. He regards him as one who is forgiven and admitted to his favour, and who is to be treated henceforward as though he had not sinned. That is, he partakes of the benefits of Christ's atonement, so as not henceforward to be treated as a sinner, but as a friend of God.
7. Blessed. Happy are they: they are highly favoured. See Note, Matt. V. 3. ^ Whose sins are covered. Are concealed; or hidden from the view. On which God will no more look, and which he will no more remember. " By these words," says Calvin (in loco), " we are taught that justification with Paul i.i nothing else but pardon of sin." The word cover here has not reference to the atonement, but is ex-
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
8. JVill not impute sin. On whom the Lord will not charge his sins; or who shall not be reckoned or regarded as guilty. This shows clearly what the apostle meant by imputing faith without works. It is to pardon sin, and to treat with favour; not to reckon or charge a man's sin to him; but to treat him, though personally undeserving and ungodly (ver. 5), as though the sin had not been committed. The word " impute" here is used in its natural and appropriate sense, as denoting to charge on man that which properly belongs to him.
9. Cometh, &c. The apostle has no\r prepared the way for an examination of the inquiry whether this came in consequence of obedience to the lawl or whether it was -without obedience to the law ] Having shown that Abraham was justified by faith in accordance with the doctrine which he was defending, the only remaining inquirywas whether it was after he was circumcised or before; whether in consequence of his circumcision or not. If it was after his circumcision, tlie Jew might still maintain that it was by complying with the works of the law; but if it was before, the point of the apostle would be established, that it was without the works of the law. Still further, if he was justified by faith before he was circumcised, then here was an instance of justification and acceptance without conformity to the Jewish law; and if the father of the Jewish nation was so justified, and reckoned as a friend of God, ■without being circumcised, i. e. in the condition in which the heathen world then was, then it would follow that the Gentiles might be justified in a similar
10 How was it then reckoned? when he was in circumcision, or in iincircumcision? Not in circumcision, but in uncircumcision.
way now. It would not be departing, therefore, from the spirit of the Old Testament itself, to maintain, as the apostle had done (ch. iii.), that the Gentiles who had not been circumcised might obtain the favour of God as well as the Jew; that is, that it was ijulependent of circumcision, and might be extended to all. ^ This blessedness. This happy state, or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy. ^ Upon the circumcision only. The Jeivs alone, as they pretended. T Or upon the nncircumcision also. The Gentiles who believed, as the apostle maintained. ^ For -we say. We all admit. It is a conceded point. It was the doctrine of the apostle, as well as of the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair inference to be drawn from it 1
10. Hct>. In what circumstances, or time. \ IVhen he -was in circumcision, &c. Before or after he was circumcised 1 Tiiis was the very point of tlie inquiry. For if he was jusiiiud by faith after he was circumcised, the Je\T might pretend that it was in virtue of his circumcision; that even his faith was acceptable, because he was circumcised. But if it was before he was circumcised, this plea could not be set up; and the argument of the apostle was confirmed by the case of Abraham, the great father and model of the Jewish people, that circumcision and the deeds of the law did not conduce to justification; and that as Abraham was justified -without those works, so might others be, and the heathen, therefore, might be admitted lo similar privileges. 1 JVotin circumcision. Not beinff
1 1 And " he received the sign of circumcision; a seal of the righteotisness of the faith whicli he had, yet being uncircumcised; tliat he might be the
circumcised, or after he was circumcised, but before. This was the record in the case. Gen. xv 6. Comp. Gen. xvii. 10.
11. Andhc received the sign, &ic. A sign is that by which any thing is shoivn, or represented. And circumcision thus showed that there was a covenant between Abraham and God. Gen. xvii. 1 — 10. It became the public mark or token of the relation which he sustained to God. \ A seal. See Note, John iii. 33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, «&c., to confinn, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger. Esth. viii. 8. Gen. xli. 42; xxxviii. 18. Ex. xxviii. 11. 3G; xxix. 6. To affix the seal, whether of wax, or otherwise, was to confirm a contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham, That is, he appointed this as a public attestation to the fact that hf had previously approved of Abraham, and had made important promises to him. ^ Which he had, yet being cu'cumciscd. He believed (Gen. xv. 5); was accepted, or justilied; was admitted to the favour of (iod, and favoured with clear and remarkable promises (Gen. xv. 18 — 21; xvii. 1 — 0), before he was circumrised. Circumcision, therefore, could have contributed neither to his juKtilication, nor to the promises made to him by God. "5 That he might be the father, &c. All this was done that Abraham might be held up as an ex-
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 also walk in the steps of the faith of our father Abraham, which he had, being yet uncircumcised.
13 For the promise iiiat ^ he should be the heir of the world,
ample, or a model, of the very doctrine which the apostle was defending. The word father here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model, and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example. See Note, Matt, i. 1. In this sense the expression occurs in Luke xix. 9. John viii. 33. Gal. iii. 7. 29. f Though they be not circumcised. This was stated in opposition to the opinion of the Jews that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favour of God previous to his being circumcised, i. e. ivithout circumcision; so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew cao reply to this, t That righteousness, &c. That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.
12. And the father of circximcision. The father, i. e. the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers ( ver. 11), but in a special sense the father of the Jewish people, hi this, the apostle intimates that though all who believed would be saved as he was, yet the Jews had a special proprietorship in Abraham; they had special favours and privileges from the fact that he was their ancestor. 1 jVot of the circinncision only. Who are not merely circumcised, but who possess his spirit and his faith. Mere circumcision would not avail; but circumcision connected with faith like his, showed that they were peculiarly his descendants. See Note, ch. ii. 25. t Who walk in the steps, &c. Who imitate his example; who imbibe his spirit; who have his faith. K Jiei7ig yet uncircumcised. Before he was uncircumcised. Comp. Gen. XV. 6, with Gen. xvii.
13. For the promise, &c. To show that the faith of Abraham, on which his justification depended, was not by the law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the law was given. If this was so, then it was an additional important consideration in opposition to the Jew, showing that acceptance with God depended on faith, and not on works. 1[ That he should be heir of the ivorld. An heir is one who succeeds, or is to succeed to an estate. In this passage, the ivorld, or the entire earth, is regarded as the estate to which reference is made, and the promise is, that the posterity of Abraham should succeed to that, or should possess it as their inheritance. The precise expression here used, " t^eir of the world," is not found in the promises made to Abraham. Tho::? promises were that God would make of him a great nation (Gen. xii. 2); that in him all the families of the earth should be blessed (ver. 3); that his posterity should be as ihe stars for multitude (Gen. XV. 5); and that he should be a father of many nations (Gen. xvii. 5). As this latter promise is one to which the apostle particularly refers (see ver. 17), it is probable that he had this in his eye. This promise had, at first, respect to his numerous natural descendants, and to their possessing the land of Canaan. But it is also regarded in the New Testament as extending to was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if " they which are the Messiah (Gal. iii. 16) as his descend- Rnt, and to all his followers as the spiritual seed of the father of the faithful. When the apostle calls him " the heir of the world," he sums up in this comprehensive expression all the promises made to Abraham, intimating that his ppiritual descendants, i. e. those who possess his faith, shall yet be so numerous as to possess all lands. ^ Or to his seed. To his posterity, or descendants. ^ Through the law. By the observance of the law; or made in consequence of observing the law; or depending on the condition that he should observe the law. The covenant was made before the law of circumcision was given; and long before the law of Moses (comp. Gal. iii. 16, 17, 18), and was independent of both, f But through, &CC. In consequence of, or in connexion with the strong confidence which he showed in the promises of God. Gen. xv. 6.
14. For if they ivhich are of the law. Who seek for justification and acceptance by the law. % Faith is made void. Faith would have no place in the scheme; and consequently the strnnjx commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If men are justified by the law, they cannot be by faith, and faith would be useless in this work. H.^Ind the promise, &c. A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of God have this design and tendency; and consequently, as God has given many promises, the object is to call fojth the lively and constant faith of men, all going to show that in the divine estimation, ///VA is of inestimable value. But if men are justified by the law; if they are rendered acceptable by conformity to the of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law * work-
institutions of Moses; then ihey cannot depend for acceptance on any promise made to Abraham, or his seed. They cut themselves off from that promise, and stand independent of it. That promise, like all other promises, v/as made to excite faith. If, therefore, the.Tews depended on the law for justification, they were cut off from all the promises made to Abraham; and if tliey could be justified by the law, the promise was useless. This is as true now as it was then. If men seek to be justified by their morality, or their forms of religion, they cannot depend on any promise of God; for he has made no promise to any such attempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own; a scheme which would render his plan vain and useless; which would render his promises, and the atonement of Christ, and the work of the Spirit of no value. It is clear, therefore, that such an attempt at salvation cannot be successful.
15. Because the law. All law. It is the tendency of law. t Worketh wrath. Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifying him, and producing peace, is just the reverse. It condemns, denounces wrath, and produces suffering. The word wratli here is to be taken in the sense of punishment, ch. ii. 8. And the meaning is, that the law of God, demanding perfect purity, and denouncing every sin, condemns the sinner, and consigns him to punishment. As the apostle had proved (ch. i. ii. iii.) that all were sinners, so it followed that if any attempted to be justified by the law, they would be involved only in condemnation and wrath. 1 For where no law is, &c. This is a gene-
eth wrath: • for where no "law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of tlie law, but to that
ral principle; a maxim of common justice and of common sense. Law is a rule of conduct. If no such rule is given and known, there can be no crime. Law expresses what may be done, and what may not be done. If there is no command to pursue a certain course, no injunction to forbid certain conduct, actions will be innocent. The connexion in which this declaration is made here, seems to imply that as the Jews had a multitude of clear laws, and as the Gentiles had the laws of nature, there could be no hope of escape from the charge of their violation. Since human nature was depraved, and men were prone to sin, the more just and reasonable the laws, the less hope was there of being justified by the law, and the more certainty was there that the law would produce wrath and condemnation.
16. Therefore. In view of the course of reasoning which has been pursued. We have come to this conclusion. \ It is of faith. Justification is by faith; or the plan which God has devised of saving men is by faith, ch. iii. 26. ^ That it might be by grace. As a matter of mere undeserved mercy. If men were justified by law, it would be by their own merits; now it is of mere unmerited favour. ^ To the end. For the purpose, or design. *| The promise, &CC. ver. 13. *{\ Might be sure. Might be firm, or established. On any other ground, it could not be established. If it had depended on entire conformity to the laiv, the promise would never have been established, for none would have yielded such obedience. But now it may be secured to all the posterity of Abraham. T[ To all the seed. ver. 13. ^ JSCot to that only. 1 2
also which is of the faith of Abraham, who is the father of us all, 17 (As it is written, ' I have made thee a father of many rations,) ^ before him Avhom he believed, even God, who quickeneth " the dead, and calleih those
Not to that part of his descendants alone who were Jews, or who had the law. 1 But to that, &c. To all who should possess tlic same faith as Abraham. 'I The father of us all. Of all who believe, whether they be Jews or Gentiles.
17..As It is -written. Gen. xvii. 5. H / have made thee. The word here used in the Hebrew (Gen. xvii. 5) means literally, to give, to grant; and also, to set, or constitute. This is also the meaning of the Greek wo>-d used both by the LXX. and the apostle. The quotation is taken literally from the Septuagint. The argument of the apostle is founded in p^rt on the fact that the past tense is used — I have made thee — and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, he had, in his raind ox purpose, constituted him the father of many nations; and so certain was the fulfilment of the divine purposes, that he spoke of it as already accomplished. ^1 Of many nations. The apostle evidently understands this promise as referring, not to his 7iatural descendants only, but to the great multitude who should believe as he did. 1 Before him. In his view, or sight; i. e. God regarded him as such a father. ^ Whom he believed. Whose promise he believed; or in whom he trusted, f Who quickeneth the dead Who gives life to the dead. Eph. ii. 1, 5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the fulfilment of the prophecy when it was given, arising from the age of Abraham and Sarah, ver. 19. Abraham exer-
* things which be not as though they were.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, * So shall thy seed be.
19 And being not weak in faith, he considered not his own body now dead, when he was
cised power in the God who gives life, and who gives it as he pleases. It is one of his prerogatives to give life to the dead (vix^cvg), to raise up those who are in their graves; and a power similar to that, or strongly reminding' of that, was manifested in fulfilling the promise to Abraham. The giving of this promise, and its fulfilment, were such as strongly to remind us that God has power to give life to the dead. ^ And calleth, &c. That is, those things which he foretels and promises are so certain, that he may speak of them as already in existence. Thus in relation to Abraham, God, instead of simply promising that he tvould make him the father of many nations, speaks of it as already done, " I have made thee," «fec. In his own mind, or purpose, he had so constituted him, and it was so certain that it tvordd take place, that he might speak of it as already done.
18. Who against hope. Who against all apparent or usual ground of hope. He refers here to the prospect of a posterity. See ver. 19 — 21. *{ Believed in hope. Believed in that which was promised to excite his hope. Hope here is put for the object of his hope — that which was promised. H According to that ivhic/i was spoken. Gen. XV..5. 1 So shall thy seed be. That is, as the stars in heaven for multitude. Thy posterity shall be very numerous.
19. And being not -weak in faith. That is, having strong faith. ^ I/t; considered not. He did not regard the fact that his body was now dead, as any obstacle to the fulfilment of the
about an hundred years old, neither yet the deadness ' of Sarah's womb:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
2 1 And being fully persuaded that what he had promised, he was able ^ also to perform.
promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfilment. Faith looks to the strength of God, not to second causes, or to difficulties that may appear formidable to man. ^ j\i'oiv dead. Aged; dead as to the purpose under consideration. Comp. Heb. xi. 12, " As good as dead." That is, he was now at an age when it was highly improbable that he would have any children. Comp. Gen. xvii. 17. 1 Deadness, &c. Heb. xi. 11, "When she was past age." Comp. Gen. xviii, 11.
20. He staggered not. He was not moved, or agitated; he steadily and firmly believed the promise. 1 Giving glory to God. Giving honour to God by the firmness with which he believed his promises. His conduct was such as to honour God; that is, to show Abraham's conviction that he was worthy of implicit confidence and trust. In this way all who believe in the promises of God do honour to him. They bear testimony to him that he is worthy of confidence. They become so many witnesses in his favour; and furnish to their fellow-men evidence that God has a claim on the credence and trust of mankind.
21. And being fully persuaded. Thoroughly or entirely convinced. Ijuke i. 1. Rom. xiv. 5. 2 Tim. iv. 6. 17. ^ He wa.9 able. Comp. Gen. xviii. 14. This was not the only time in which Abraham evinced tliis confidence. His faith was e(}ually implicit and strong when he was commanded to sacrifice Ills promised son. Heb. xi. 19
22 And therefore it was imputed to him for righteousness.
23 Now " it was not written for his sake alone, that it was imputed to him;
24 But for us ' also, to whom
22. And therefore. His faith was BO implicit, and so unwavering, that it was a demonstration that he was the firm friend of God. He was tried, and he had such confidence in God that he showed that he was supremely attached to him, and would obey and serve him. This was reckoned as a full proof of friendship; and he was recognised and treated as righteous; i. e. as the friend of God. See Note on ver. 3. 5.
23. JVoiv it loas not -written. The record of this extraordinary faith was not made on his account only; but it was made to show the way in which men may be regarded and treated as righteous by God. If Abraham was so regarded and treated, then, on the same principle, all others may be. God has but one mode of justifying men. \ Imputed. Reckoned; accounted. He was regarded and treated as the friend of
24. Bnt for us also. For our use (comp. ch. XV. 4. 1 Cor. x. 11), that we might have an example of the way in which men may be accepted of God. It is recorded for our encouragement and imitation, to show that ive may in a similar manner be accepted and saved. *l If toe believe 07i him, &c. Abraham showed his faith in God by believing just -what God revealed to him. This was his faith, and it might be as stroiig and implicit as could be exercised under the fullest revelation. Faith, now, is belief in Godi just so far as he has revealed his will to Its. It is therefore the same in principle, though it may have reference to different objects. It is confidence in the same God, according to what we know of his will. Abraham showed his faith mainly in confiding in the promises of God respect-
it shall be imputed, if we believe ' on him that raised up Jesus our Lord from the dead;
25 Who was delivered ^ for our offences, and was raised • again for our justification.
ing a numerous posterity. This was the leading truth made known to him, and this he believed. The main or leading truths that God has made known to us are, that he has given his Son to die; that he has raised him up; and that through him he is ready to pardon. To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abraham did; we evince the same spirit; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (comp. Notes, Mark xvi. 16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known.
25. IJ'ho -ivas delivered. To death. Comp. Notes, Acts ii. 23. 1^ For our offences. On account of our crimes. He was delivered up to death in order to make expiation for our sins. ^ And was raised again. From the dead. t For our jtcstifcation. On account of our justification. In order that we may be justified. The word justifica' tion here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but also the coinpletion of the work — the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin. If it be asked how his resurrection contributes to our acceptance with God, we may answer, (1.) It rendered his work complete. His death would have been unavailing, his work would have been imperfect, if he had not been raised up from the dead. He submitted to death as a sacrifice, and it was needful that he should rise, and thus conquer death and subdue our enemies, that the work which he had undertaken might be complete. (2.) His resurrection was a proof that his work was accepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justification, therefore, became sure, as it was for this that he had given himself up to death. (3.) His resurrection is the main-spring of all our hopes, and of all our efforts to be saved. Life and immortality are thus brought to light, 2 Tim. i. 10. God "hath begotten us again to a lively hope (a living, active, real hope), by the resurrection of Jesus Christ from the dead." 1 Pet. i. 3. Thus (he fact that he was raised becomes the ^;round of hope that ive shall be raised and accepted of God. The fact that he was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to be justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he may be raised up from death and the grave, and made immortal. There is no satisfactory proof that man ca?i be thus raised up, but the resurrection of Jesus Christ. In that resurrection wc have a pledge that all his people will rise. " For if wc believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." 1 Thess. iv. 14. " Because I live," said the Kedeemcr, **ye shall live also." John xiv. I'J. Comp. I Pet. i, 21.
The design of this chapter, which has usually hocu considered as one of the most difficult portions of the New Testament, especially vcr. 12 — 21, is evidently to show the vcsulCs or benefits of the doctrine of justification by faith. That doctrine the apostle had now fully established. He had shown in the previous chapters, (1.) That men were under condemnation for sin; (2.) That this extended alike to the Jews and the Gentiles; (3.) That there was no way of escape now but by the doctrine of pardon, not by personal merit, but by grace; (4.) That this plan was fully made known by the gospel of Christ; and (5.) That this was no ne~iV doctrine, but was in fact substantially the same by which Abraham and David had been accepted before God.
Having thus stated and vindicated the doctrine, it was natural to follow up the demonstration, by stating its bearing and its practical influence. This he does by showing that its immediate effect is to produce />eace. ver. 1. Itgives us the privilege of access to the favour of God. ver. 2. But not only this, we are in a world of affliction. Christians, like others, are surrounded with trials; and a very important question was, whether this doctrine would have an influence in supporting the soul in those trials. This question the apostle discusses in ver. 3 — 11. He shows that in fact Christians glory in tribulation, and that the reasons why they do so are, (1.) That the natural cflect of tribulations under the gospel was to lead to hope. ver. 3, 4. (2.) That the cause of this was, that the love of God was shed abroad in the heart by the Holy Ghost. 'J'his doctrine he further confirms by showing the consolation which would be furnished by the fact that Christ had died for them. This involved a security that they would be sustained in their trials, and that a victory would be given them. For, (1.) It was the highest expression of love that he should die for enemies, vcr. 6, 7, 8. (2.) It followed that if he was given for them when they were enemies, it was much more probable, it was rntaiii, that all needful grace would he fiirnished to them now that thev were reconciled, ver. D, 10, 11.
But there was another very material inquiry. Men were not only exposed to affliction, but they were in the midst of a -wreck of thmgs — of a fallen tvorld — of the proofs and memorials of sin every xvhere. The first man had sinned, and the race was subject to sin and death. The monuments of death and sin were every where. It was to be expected that a remedy from God would have reference to this universal state of sin and wo; and that it would tend to meet and repair these painful and wide spread ruins. The apostle then proceeds to discuss the question how the plan of salvation which involved justification by faith was adapted to meet these universal and distressing evils, ver. 12 — 21. The design of this part of the chapter is to show that the blessings procured by the redemption through Christ, and the plan of justification through him, greatly exceed all the evils which had come upon the world in consequence of the apostacy of Adam. And if this was the case, the scheme of justification by faith was complete. It was adapted to the condition of fallen and ruined man; and was worthy of his affection and confidence. A particular examination of this argument of the apostle will occur in the Notes on ver. 12—21.
1. Therefore (ovv). Since we are thus justified, or as a consequence of being justified, we have peace. ^ Being justified by faith. See Notes, eh. i. 17; iii. 24; iv. 5. ^ We. That is, all who are justified. The apostle is evidently speaking of true Christians. ^ Have peace -with God. See Note, John xiv. 27. True religion is often represented as peace with God. See Acts X. 36. Rom. viii. 6; x. 15; xiv, 17. Gal. V. 22. See also Isa. xxxii. 17.
"And the work of righteousness shall be
peace, And the effect of righteousness Quietness and assurance for ever."
i. 30. (2.) The state of a sinners mind is far from peace. He is often agitated, alarmed, trembling. He feels that he is alienated from God. For
" The wicked are like the troubled sea,
The sinner in this state regards God as his enemy. He tremble? when he thinks of his law; fears his judgments; is alarmed when he thinks of hell. His bosom is a stranger to peace. This has been felt in all lands, alike under the thunders of the law of Sinai among the Jews; in the pagan world; and in lands where the gospel is preached. It is the effect of an alarmed and troubled conscience. (3.) The plan of salvation by Christ reveals God as willing to be reconciled. He is ready to pardon, and to be at peace. If the sinner repents and believes, God can now consistently forgive him, and admit him to favour. It is therefore a plan by which the mind of God and of the sinner can become reconciled, or united in feeling and in purpose. The obstacles on the part of God to reconciliation, arising from his justice and law, have been removed, and he is now willing to be at peace. The obstacles on the part of man, arising from his sin, his rebellion, and his conscious guilt, may be taken away, and he can now regard God as his friend. (4.) The effect of this plan, when the sinner embraces it, is to produce peace in his own mind. He experiences peace; a peace which the vporld gives not, and which the world cannot take away. Phil. iv. 7. 1 Pet. i. 8. John xvi. 22. Usually in the work of conversion to God, this pface is the first evidence that is felt of the change of heart. Before, the sinner was agitated and troubled. But often suddenly, a peace and calmness is felt, which is before unknown. The alarm subsides; the heart is calm; the fears die away, like the waves of the ocean after a storm. A sweet tranquillity visits the heart — a pure shining light, like the sunbeams that break through the opening clouds after a tempest. The
By whom ° also we have access by faith into this grace wherein we stand, and rejoice * in hope of the glory of God.
views, the feelings, the desires are changed; and the bosom that was just before filled with agitation and alarm, that regarded God as its enemy, is now at peace with him, and with all the world. t Through our Lord Jesus Christ. By means of the atonement of the Lord Jesus. It is his mediation that has procured it.
2. Jl'e have access. See Note, John xiv. 6. '< I am the way," &;c. Doddridge renders it " by whom we have been introduced,^' &c. It means, by rvhom tvc have the privilege of obtaining the favour of God which ive enjoy ivlien nve are justified. The word rendered " access" occurs but in two other places in the New Testament. Eph. ii. 18; iii. 12. By Jesus Christ the way is opened for us to obtain the favour of God. •J By faith. By means of faith, ch. i.
17. \ Into this grace. Into this favoiir of reconciliation with God. *3 JVherein xve stand. In which we now ai-e in consequence of being justified. ^ And rejoice. Religion is often represented as producing joy. Isa. xii. 3; XXXV. 10; Iii. 9; Ixi. 3. 7; Ixv. 14.
18. John xvi. 22. 24. Acts xiii. 52. Rom. xiv. 17. Gal. v. 22. 1 Pet. i. 8. The sources or steps of this joy are these: (1.) We are justified, or regarded by God as righteous. (2.) We | we rejoice not only in hope; not only
glory " in tribulations also: knowing that tribulation worketh patience;
desire, there exists that peaceful, happy state of mind which we denominate hope. And the apostle here implies that the Christian has an earnest desire for that glory; and that he has a confident expectation of obtaining it. The result of that he immediately states to be, that we are by it sustained in our afflictions. ^ The glory of God. The glory that God will bestow on us. The word glory usually means splendour, magnificence, honour; and the apostle here refers to that honour and dignity which will be conferred on the redeemed when they are raised up to the full honours of redemption; when they shall triumph in the completion of the work; and be freed from sin, and pain, and tears, and permitted to participate ill the full splendours that shall encompass the throne of God in the heavens. See Note, Luke ii. 9. Comp. Rev. xxi. 22—24; xxii. 5. Isa. Ix. 19, 20.
3. And not only so. We not only rejoice in times of prosperity, and of health. Paul proceeds to show that this plan is not less adapted to produce support in trials, t H^'^ ~'"<^ glory. The word used here is the same that is, in verse 2, translated " we rejoice" (x*y;]^w^«6:t). It should have been so rendered here. The meaning is, that are admitted into his favour, and abide there. (3.) We have the prospect of still higher and richer blessings in the fulness of his glory when we are admitted to heaven. ^ Jn. hope. In the earnest desire and expectation of obtaining that glory. J/ope is a complex emotion made up of a desire for an object; and an expectation of obtaining it. Where either of these is wanting, there is not hope. Where they are mingled in improper proportions, there is not peace. But where the dcsir-e of obtaining an object i.s attended with an expectation of obtaining it in proportion to that in the direct results of justification, in the immediate elTcct which religion itself produces; but we carry our joy and triumph even into the midst of trials. In accordance with this, our Saviour directed his followers to rejoice in persecutions. Matt. v. 11, 12. Comp. James i. 2. 12. ^ In tribulations. In afilictions. The word used here refers to all k-inds of trials which men are called to endure; though it is possil)le thut Paul referred particularly to the various persecutions and trials which ihey were called to endure us Christians. ^ Kno-iving. Being assured of this. Paul's assurance might have arisen from reasoning on the nature of religion, and its tendency to produce comfort; or it is more probable that he was speaking here the language of his own experience. He had found it to be so. This was written near the close of his life, and it states the personal experience of a man who endured, perhaps, as much as any one ever did, in attempting to spread the gospel; and far more than commonly falls to the lot of mankind. Yet he, like all other Christians, could leave his deliberate testimony to the fact that Christianity was sufficient to sustain the soul in its severest trials. See 2 Cor. i. 3—6; xi. 24—29; xii. 9, 10. ^ Worketh. Produces; the efiect of afflictions on the minds of Christians is to make them patient. Sinners are irritated and troubled by them; they murmur, and become more and more obstinate and rebellious. They have no sources of consolation; they deem God a hard master; and they become fretful and rebeUious just in proportion to the depth and continuance of their trials. But in the mind of a Christian, who regards his Father's hand in it; who sees that he deserves no mercy; who has confidence in the wisdom and goodness of God; who feels that it is necessary for his own good to be afflicted; and who experiences its happy, subduing, and mild effect in restraining his sinful passions, and in weaning him from the world — the effect is to produce patience. Accordingly it will usually be found that those Christians who are longest and most severely afflicted are the most patient. Year after year of suffering produces increased peace and calmness of soul; and at the end of his course the Christian is more willing to be afflicted, and bears his afflictions more calmly, than at the beginning. He who on earth was most afflicted was the most patient of all sufferers; and not less patient when he
5 And ashamed;
was " led as a lamb to the slaughter," than when he experienced the first trial in his great work. ^ Patience. " A calm temper, which suffers evils without murmuring or discontent." ( Web' ster.\
4. \8nd patience, experience. Patient endurance of trial produces experience. The word rendered experience (tf.'x/.uHv) means trial, testing, or that thorough examination by which we ascertain the quality or nature of a thing, as when we test a metal by fire, or in any other way, to ascertain that it is genuine. It also means approbation, or the result of such a trial; the being approved, and accepted as the effect of a trying process. The meaning is, that long afflictions borne patiently show a Christian what he is; they test his rehgion, and prove that it is genuine. Afflictions are often sent for this purpose, and patience in the midst of them shows that the religion which can sustain them is from God. I..ind experience, hope. The result of such long trial is to produce hope. They show that religion is genuine; that it is from God; and not only so, but they direct the mind onivard to another world; and sustain the soul by the prospect of a glorious immortality there. The various steps and stages of the benefits of afflictions are thus beautifully delineated by the apostle in a manner which accords with the experience of all the children of God.
5. And hope maketh not ashamed. That is, this hope will not disappoint, or deceive. When we hope for an object which we do not obtain, we are conscious of disappointment; perhaps sometimes of a feeling of shame. But the apostle says that the Christian hope is such that it will be fulfilled; it will not disappoint; what we hope for we shall certainly obtain. See Phil. i. 20. The expression used here is probably ' taken from Ps. xxii. 4, 5.
God is shed abroad in our hearts by the Holy Ghost, " which is given unto us.
^ Because the love of God. Love toward God. There is produced an abundant, an overflowing love to God. ^ Is shed abroad. Is diffused; is poured out; is abundantly produced (iKKi^vrsu). This word is properly applied to -water, or to any other liquid that is poured out, or diffused. It is used also to denote imparting, or communicating freely or abundantly, and is thus expressive of the influence of the Holy Spirit poured down, or abundantly imparted to men. Acts x. 45. Here it means that love towards God is copiously or abundantly given to a Christian; his heart is conscious of high and abundant love to God, and by this he is sustained in his afflictions. •J By the Holy Ghost. It is produced by the influence of the Holy Spirit. All Christian graces are traced to his influence. Gal. v. 22, " But the fruit of the Spirit is love, joy," &c. ^ JVhich is given unto us. Which Spirit is given or imparted to us. The Holy Spirit is thus represented as dwelling in the hearts of believers. 1 Cor. vi, 19; iii. 16. 2 Cor. vi. 16. In all these places it is meant that Christians are under his sanctifying influence; that he produces in their hearts the Christian graces; and fills their minds with peace, and love, and joy.
6. For -when, &c. This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous ver.<e, that the Holy (Jhost was given to us. 'i'hc next, which he now states, is, that God had given the most am[)Ic proof
6 For when we were yet without strength, * in due * time Christ died for the ungodly.
that he would save us by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends, ver. 6 — 10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun. I JVe -were yet luithout strength. The word here used (u3-6£,Cv) is usually applied to those who are sick and feeble, deprived of strength by disease. Matt. XXV. 38. Luke x. 9. Acts iv. 9; v. 15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength in regard to the case ivhich the apostle was considering; that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, &c. While all hope of man's being saved by any plan of his own was thus taken away; while he was thus lying exposed to divine justice, and dependent on the mere mercy of God; God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before the atonement was made. It docs not pertain to the question whether man has strength to repent and to believe now that the atonement is made, which is a very different inquiry. 1 In due time. Margin, According to the time (xitTa «.-jii^rjv). In a timely manner; at the proper time. Gal. iv. 4, " But when the fulness of time was come," &c. This may mean, (1.) That it was n. fit or proper time. All experiments had failed to save men. For four thousand years the trial had been made under the law among the Jews; and by the aid of the most enlightened reason in
7 For scarcely for a righteous man will one die; yet peradven-
Greece and Rome; and still it was in vain. No scheme had been devised to j meet the maladies of the world, and to save men from death. It was then I time that a better plan should be pre- j sented to men. (2.) It was the time j fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets. Gen. xlix. 10. Dan. ix. 24—27. See John xiii. 1; xvii. 1. (3.) It was a most favourable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land. See Notes, Matt. ii. 1, 2. ^ For the nngodly. Those who do not worship God. It here mears sinners in general, and does not differ materially from what is meant by the word translated " without strength." See Note, ch. iv. 5.
7. For scarcely, &c. The design of this verse and the following is, to illustrate the great love of God by comparing it with what man was willing to do. ' It is an unusual occun-ence, an event which is all that we can hope for from the highest human benevolence and the purest friendship, that one would be willing to die for a good man. There are none who would be wiUing to die for a roan who w^as seeking to do us injury, to calumniate our character, to destroy our happiness or our property. But Christ was willing to die for bitter foes.' ^ Scarcely. With difficulty. It is an event which cannot be expected to occur often. There would scarcely be found an instance in which it would happen. ^ A righteous man. A just man; a man distinguished simply for integrity of conduct; one who has no remarkable claims for aniiableness of character, for benevolence, or for personal friendship. Much as we may admire such a man, and applaud him, yet he has not the characteristics which would appeal to K
ture for a good man some would even dare to die.
our hearts to induce us to lay down our lives for him. Accordingly, it is not known that any instance has occurred where for such a man one would be willing to die. ^ For a righteous man. That is, in his place, or in his stead. A man would scarcely lay down his own life to save that of a righteous man. ^ JVill one die. Would one be willing to die. ^ Fet peradventure. Perhaps; implying that this was an event which might be expected to occur. \ For a good man. That is, not merely a man who is coldly just; but a man whose characteristic is that of kindness, amiableness, tenderness. It is evident that the case of such a man would be much more likely to appeal to our feelings, than that of one who is merely a man of integrity. Such a man is susceptible of tender friendship; and probably the apostle intended to refer to such a case — a case where we would be willing to expose life for a kind, tender, faithful friend, t Some ~vould even dare to die. Some would have courage to give his life. Instances of this kind, though not many, have occurred. The affecting case of Damon and Pythias is one. Damon had been condemned to death by the tyrant Dionysius of Sicily, and obtained leave to go and settle his domestic affairs on promise of returning at a stated hour to the place of execution. Pythias pledged himself to undergo the punishment if Damon should not return in time, and deliver himself into the hands of the tyrant. Damon returned at the appointed moment, just as the sentence was about to be executed on Pythias; and Dionysius was so struck with the fidelity of the two friends, that he remitted their punishment, and entreated them to permit him to share their friendship. (Val. Max. 4. 7.) This case stands almost alone. Our Saviour says that it is the highest expression of love among men. "Greater love hath no man than this, that a man lay down his life for his friends." John xv.
8 But God commendeth his love towards us, in that, while " we were yet sinners, Christ died for us.
13. The friendship of David and Jonathan seems also to have been of this character, that one would have been willing to lay down his life for the other.
8. £ut God commendeth, &c. God has exhibited or showed his love in this unusual and remarkable manner. t His love. His kind feeling; his beneficence; his willingness to submit to sacrifice to do good to others, f JVhile ■we ivere yet simmers. And of course his enemies. In this, his love surpasses all that has ever been manifested among men. T[ Christ died for vs. In our stead; to save us from death. He took our place; and by dying himself on the cross, saved us from dying eternally in hell.
9. J\Iuch more, then. It is much more reasonable to expect it. Theie are fewer obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salvation; much more have we reason to expect that he will afibrd us protection now that we are his friends. This is one ground of the hope expressed in ver. 5. t Being now Jnstijied. Pardoned; accepted as his friends. ^ By his blood. By his death. Note, ch. iii. 25. The fact that we are purchased by his blood, and sanctified t)y it, renders us sacrtd In the eye of God; bestows a value on us proportionate to the worth of the price of our redemption; and is a pledge that he will keep that which has been so dearly bought. 1 Saved from 7vrath. From bell; from the punishment due to sin. Note, ch. ii. 8.
10. For if. The idea in this verse is simply a repetition and enlargement of that in ver. 9. The apo.slle dwells on the thought, and places it in a new light, furnishing thus a strong confir-
juslified by his blood, * we shall be saved from ' wrath through him.
10 For if, when we were enemies, we were reconciled to God
mation of his position. ^ fj'hen we were enemies. The work was undertaken while we were enemies. From being enemies we were changed to friends by that work. Thus it was commenced by GoJ; its foundation was laid while we were still hostile to it; it evinced, therefore, a determined purpose on the part of God to perform it; and he has thus given a pledge that it shall be perfected. % We were reconciled. Note, Matt. v. 24. We are brought to an agreement; to a state of friendship and union. We became his friends, laid aside our opposition, and embraced him as our friend and portion. To effect this is the great design of the plan of salvation. 3 Cor. V. 1 —20. Col. i. 21. Eph. ii. 16. It means that there were obstacles existing on both sides to a reconciliation; and that these have been removed by the death of Christ; and that a union has thus been effected. This has been i done in removing the obstacles on the ' part of God — by maintaining the ho- j nour of his law; showing his hatred \ of sin; upholding his justice, and | maintaining his truth, at the same time that he pardons. Note, ch. iii. 26. And on the part of man, by removing his zmwillingness to be reconciled; by subduing, changing, and sanctifying his heart; by overcoming his hatred of God, and of his law: and bringing him into submission to the government of God.!So that the Christian is in fact reconciled to God; he is his friend; he is plea.sed with hii law, his character, and his plan of salvation. And all this has bcL-n accomplished by the sacrifice of the Lord.losus as an ofiering in our place. \.Much more. It is much more to be expected; there are still stronger and more striking considerations to show it. 1 By his life. We were re-
by the death of his Son, much " more, being reconciled, we shall be saved by * his life.
11 And not only so, but we also joy " in God, through our
conciled by his death. Death may include possibly his low, humble, and suffering condition. Death has the appearance of great feebleness; the death of Christ had the appearance of the defeat of his plans. His enemies triumphed and rejoiced over him on the cross, and in the tomb. Yet the effect of this feeble, low, and humiliating state was to reconcile us to God. If in this state, when humble, despised, dying, dead, he had power to accomplish so great a work as to reconcile us to God, how much more may we expect that he will be able to keep us now that he is a living, exalted, and triumphant Redeemer. If his fainting powers in dying' were such as to reconcile us, how much more shall his full, vigorous powers as an exalted Redeemer, be sufficient to keep and save us. This argument is but an expansion of what the Saviour himself said. John xiv. 19, "Because I live, ye shall live also."
11. And not only so. The apostle states another effect of justification. ^ We also joy in God. In ver. 2, he had said that vi-e rejoice in tribulations, and in hope of the glory of God. But he here adds that we rejoice in God himself; in his existence; his attributes; his justice, holiness, mercy, truth, love. The Christian rejoices that God is such a being as he is; and glories that the universe is under his administration. The sinner is opposed to him; he finds no pleasure in him; he fears or hates him; and deems him unqualified for universal empire. But it is one characteristic of true piety, one evidence that we are truly reconciled to God, that we rejoice in him as he is; and find pleasure in the contemplation of his perfections as they are revealed in the Scriptures. ^ Through our Lord, &c. By the mediation of