Rom 4:3, 22-24, Gal 5:6 | JFB | STEP | 3. For what saith the, Scripture? Abraham believed God, and it —his faith. was counted to him for righteousness — ( ). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification—and even in . The meaning, therefore, cannot possibly be that the mere act of believing—which is as much a work as any other piece of commanded duty ( ) —was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ ( , &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

Romans 4:3

3. For what saith the, Scripture? Abraham believed God, and it—his faith.

was counted to him for righteousness— (Ge 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification—and even in Ro 4:4, 5. The meaning, therefore, cannot possibly be that the mere act of believing—which is as much a work as any other piece of commanded duty (Joh 6:29; 1Jo 3:23) —was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

Romans 4:22-24

22. And therefore it was imputed, &c.—"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."

23-25. Now, &c.—Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead—in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.

Galatians 5:6

6. For—confirming the truth that it is "by faith" (Ga 5:5).

in Jesus Christ—Greek, "in Christ Jesus." In union with Christ (the ANOINTED Saviour), that is, Jesus of Nazareth.

nor uncircumcision—This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.

faith which worketh by love—Greek, "working by love." This corresponds to "a new creature" (Ga 6:15), as its definition. Thus in Ga 5:5, 6, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so 1Th 2:13). Love is not joined with faith in justifying, but is the principle of the works which follow after justification by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all the law is fulfilled in one word—love," which is the principle on which "faith worketh" (Ga 5:14). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (Ga 5:13). Let them, then, seek that "love" which is inseparable from true faith (Jas 2:8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (Ga 5:15, 20). The Spirit (Ga 5:5) is a Spirit of "faith" and "love" (compare Ro 14:17; 1Co 7:19).