Rom 4:1-5 | Clarke | STEP | Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, . David also bears testimony to the same doctrine, . Abraham, the father of the Jewish race, was justified by faith, even before he was circumcised; therefore salvation must be of the Gentiles as well as the Jews, . And the promise that all the nations of the earth should be blessed in him, was made to him while he was in an uncircumcised state; and, therefore, if salvation were of the Jews alone, the law, that was given after the promise, would make the promise of no effect, . Description of Abraham's faith, and its effects, . This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offenses, and raised again for our justification, . The apostle, having proved in the foregoing chapter that neither Jews nor Gentiles have a right to the blessing of God's peculiar kingdom, otherwise than by grace, which is as free for the one as the other, in this chapter advances a new argument to convince the Jew, and to show the believing Gentile, in a clear light, the high value and strong security of the mercies freely bestowed on them in the Gospel; and, at the same time, to display the scheme of Divine providence, as laid in the counsel and will of God. His argument is taken from Abraham's case: Abraham was the father and head of the Jewish nation; he had been a heathen, but God pardoned him, and took him and his posterity into his special covenant, and bestowed upon them many extraordinary blessings above the rest of mankind; and it is evident that Abraham was not justified by any obedience to law, or rule of right action, but, in the only way in which a sinner can be justified, by prerogative or the mercy of the lawgiver. Now, this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews oppose the Gentiles? especially as the Gentiles were actually included in the covenant made with Abraham for the promise, , stated that he should be the father of many nations: consequently, the covenant being made with Abraham, as the head or father of many nations, all in any nation who stood on the same religious principle with him, were his seed and with him interested in the same covenant. But Abraham stood by faith in the mercy of God pardoning his idolatry; and upon this footing the believing Gentiles stand in the Gospel; and, therefore, they are the seed of Abraham, and included in the covenant and promise made to him. To all this the apostle knew well it would be objected, that it was not faith alone, that gave Abraham a right to the blessings of the covenant, but his obedience to the law of circumcision; and this, being peculiar to the Jewish nation, gave them an interest in the Abrahamic covenant; and that, consequently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, become circumcised, and thus come under obligation to the whole law. With this very objection the apostle very dexterously introduces his argument, , ; shows that, according to the Scripture account, Abraham was justified by faith, ; explains the nature of that justification, by a quotation out of the Psalms, ; proves that Abraham was justified long before he was circumcised, ; that the believing Gentiles are his seed to whom the promise belongs, as well as the believing Jews, ; and he describes Abraham's faith, in order to explain the faith of the Gospel, . See Dr. Taylor's notes. We may still suppose that the dialogue is carried on between the apostle and the Jew, and it will make the subject still more clear to assign to each his respective part. The Jew asks a single question, which is contained in the first and part of the second verses. And the apostle's answer takes up the rest of the chapter. Verse 1 Jew. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? - The κατα σαρκα, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision; on which the Jew would found his right to peculiar blessings. That this is the meaning of κατα σαρκα, according to the flesh, Dr. Taylor has proved by a collation of several parallel scriptures, which it is not necessary to produce here. We may, therefore, suppose the Jew arguing thus: But you set your argument on a wrong footing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind from Abraham, who is our father; and we have a right to the blessings of God's peculiar kingdom, in virtue of the promise made to him; his justification is the ground of ours. Now what shall we make of his case, on your principles? Of what use was his obedience to the law of circumcision, if it did not give him a right to the blessing of God? And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, , he might ascribe his justification to something in himself; and, consequently, so may we too, in his right; and if so, this will exclude all those who are not circumcised as we are.

Romans 4:1-5

Introduction

Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, Rom 4:1-5. David also bears testimony to the same doctrine, Rom 4:6-8. Abraham, the father of the Jewish race, was justified by faith, even before he was circumcised; therefore salvation must be of the Gentiles as well as the Jews, Rom 4:9-12. And the promise that all the nations of the earth should be blessed in him, was made to him while he was in an uncircumcised state; and, therefore, if salvation were of the Jews alone, the law, that was given after the promise, would make the promise of no effect, Rom 4:13-17. Description of Abraham's faith, and its effects, Rom 4:18-22. This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offenses, and raised again for our justification, Rom 4:23-25.

The apostle, having proved in the foregoing chapter that neither Jews nor Gentiles have a right to the blessing of God's peculiar kingdom, otherwise than by grace, which is as free for the one as the other, in this chapter advances a new argument to convince the Jew, and to show the believing Gentile, in a clear light, the high value and strong security of the mercies freely bestowed on them in the Gospel; and, at the same time, to display the scheme of Divine providence, as laid in the counsel and will of God. His argument is taken from Abraham's case: Abraham was the father and head of the Jewish nation; he had been a heathen, but God pardoned him, and took him and his posterity into his special covenant, and bestowed upon them many extraordinary blessings above the rest of mankind; and it is evident that Abraham was not justified by any obedience to law, or rule of right action, but, in the only way in which a sinner can be justified, by prerogative or the mercy of the lawgiver. Now, this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews oppose the Gentiles? especially as the Gentiles were actually included in the covenant made with Abraham for the promise, Gen 17:4, stated that he should be the father of many nations: consequently, the covenant being made with Abraham, as the head or father of many nations, all in any nation who stood on the same religious principle with him, were his seed and with him interested in the same covenant. But Abraham stood by faith in the mercy of God pardoning his idolatry; and upon this footing the believing Gentiles stand in the Gospel; and, therefore, they are the seed of Abraham, and included in the covenant and promise made to him.

To all this the apostle knew well it would be objected, that it was not faith alone, that gave Abraham a right to the blessings of the covenant, but his obedience to the law of circumcision; and this, being peculiar to the Jewish nation, gave them an interest in the Abrahamic covenant; and that, consequently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, become circumcised, and thus come under obligation to the whole law. With this very objection the apostle very dexterously introduces his argument, Rom 4:1, Rom 4:2; shows that, according to the Scripture account, Abraham was justified by faith, Rom 4:3-5; explains the nature of that justification, by a quotation out of the Psalms, Rom 4:6-9; proves that Abraham was justified long before he was circumcised, Rom 4:9-11; that the believing Gentiles are his seed to whom the promise belongs, as well as the believing Jews, Rom 4:12-17; and he describes Abraham's faith, in order to explain the faith of the Gospel, Rom 4:17-25. See Dr. Taylor's notes. We may still suppose that the dialogue is carried on between the apostle and the Jew, and it will make the subject still more clear to assign to each his respective part. The Jew asks a single question, which is contained in the first and part of the second verses. And the apostle's answer takes up the rest of the chapter.

Verse 1

Jew. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? - The κατα σαρκα, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision; on which the Jew would found his right to peculiar blessings. That this is the meaning of κατα σαρκα, according to the flesh, Dr. Taylor has proved by a collation of several parallel scriptures, which it is not necessary to produce here. We may, therefore, suppose the Jew arguing thus: But you set your argument on a wrong footing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind from Abraham, who is our father; and we have a right to the blessings of God's peculiar kingdom, in virtue of the promise made to him; his justification is the ground of ours. Now what shall we make of his case, on your principles? Of what use was his obedience to the law of circumcision, if it did not give him a right to the blessing of God? And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, Rom 3:27, he might ascribe his justification to something in himself; and, consequently, so may we too, in his right; and if so, this will exclude all those who are not circumcised as we are. Verse 2

For if Abraham were justified by works - The Jew proceeds: - I conclude, therefore, that Abraham was justified by works, or by his obedience to this law of circumcision; and, consequently, he has cause for glorying, καυχημα, to exult in something which he has done to entitle him to these blessings. Now, it is evident that he has this glorying, and consequently that he was justified by works.

Apostle. But not before God - These seem to be the apostle's words, and contain the beginning of his answer to the arguments of the Jew, as if he had said: - Allowing that Abraham might glory in being called from heathenish darkness into such marvellous light, and exult in the privileges which God had granted to him; yet this glorying was not before God as a reason why those privileges should be granted; the glorying itself being a consequence of these very privileges. Verse 3

For, what saith the Scripture? - The Scriptural account of this transaction, Gen 15:6, is decisive; for there it is said, Abraham believed God, and it was counted, ελογισθη, it was reckoned to him for righteousness, εις δικαιοσυνην, for justification. Verse 4

Now to him that worketh is the reward not reckoned of grace, but of debt - Therefore, if Abraham had been justified by works, the blessings he received would have been given to him as a reward for those works, and consequently his believing could have had no part in his justification, and his faith would have been useless. Verse 5

But to him that worketh not - Which was the case with Abraham, for he was called when he was ungodly, i.e. an idolater; and, on his believing, was freely justified: and, as all men have sinned, none can be justified by works; and, therefore, justification, if it take place at all, must take place in behalf of the ungodly, forasmuch as all mankind are such. Now, as Abraham's state and mode in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God; and this is precisely the state of Jews and Gentiles at present; there can be no other mode of justification than by faith in that Christ who is Abraham's seed, and in whom, according to the promise, all the nations of the earth are to be blessed.

It is necessary to observe here, in order to prevent confusion and misapprehension, that although the verb δικαιοω has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a person into the favor of God. See these different acceptations cited in the note on Rom 1:17 (note), and particularly under No. 7. It is also necessary to observe, that our translators render the verb λογιζομαι differently in different parts of this chapter. It is rendered counted, Rom 4:3, Rom 4:5; reckoned, Rom 4:4, Rom 4:9, Rom 4:10; imputed, Rom 4:6, Rom 4:8, Rom 4:11, Rom 4:22-24. Reckoned is probably the best sense in all these places.