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Christ has done much to save us; and the way of salvation is made plain but unless he justify our conscience from dead works, and purify our hearts from all sin, his passion and death will profit us nothing. While we boast in Christ Jesus, let us see that our rejoicing, navxros, our boasting; be this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world, 2 Cor. i. 12.

4. We must beware of Antinomianism: that is, of supposing that, because Christ has been obedient unto death,

by works, but by faith.

there is no necessity for our obedience to his righteous commandments. If this were so, the grace of Christ would tend to the destruction of the law; and not to its establishment. He only is saved from his sins who has the law of God written in his heart; and he alone has the law written in his heart who lives an innocent, holy, and useful life. Wherever Christ lives, he works and his work of righteousness will appear to his servants; and its effect will be quietness and assurance for ever. The life of God, in the soul of man, is the principle which saves and preserves eternally.

CHAPTER IV.

Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, 1-5. David also bears testimony to the same doctrine, 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, 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, 13-17. Description of Abraham's faith, and its effects, 18-22. This account is left This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offences, and raised again for our justification, 23–25.

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HAT shall we then say that || 2 For, if Abraham were justified A.M. cir.406% Abraham, our father as per- by works, he hath whereof to glory; A.U.C.cir.811. taining to the flesh, hath found? but not before God.

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■ Isai. 51. 2. Matt. 3. 9. John 8. 33, 39. 2 Cor. 11. 22.

NOTES ON CHAP. IV.

The apostle having proved in the foregoing chapter, that neither Jews nor Gentiles have a right to the blessings 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 shew 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 an idolater, 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 law-giver. Now, this is the very same way in which the gospel saves the believing Gentiles, and gives them

Ch. 3. 20, 27, 28.

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. xvii. 4. stated, that 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 foot 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

The justification of Abraham

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3 For, what saith the scripture? ward not reckoned of grace, but of A.M.cir. 4062. a Abraham believed God, and it was debt A.U.C.cir.811. counted unto him for righteousness.

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5 But to him that worketh not, 4 Now to him that worketh is the re- but believeth on him that justifieth the un

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a Gen. 15. 6. Gal. 3. 6. Jam. 2. 23.

b Ch. 11. 6. Josh. 24 2.

xua, 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

circumcised, and thus come under obligation to the whole law.
With this very objection the apostle very dextrously intro-
duces his argument, ver. 1, 2. Shews that, according to the
Scripture account, Abraham was justified by faith, ver. 3-5.
explains the nature of that justification, by a quotation out of
the Psalms, ver. 6-9. proves that Abraham was justified
long before he was circumcised, ver. 9-11. that the believ-
ing Gentiles are his seed to whom the promise belongs, as
well as the believing Jews, ver. 12-17. and he describes
Abraham's faith, in order to explain the faith of the gospel,
ver. 17-25. See Dr. Taylor's notes. We may still sup-
pose that the dialogue is carried on between the Apostle and
the Jew; and it will make the subject still more clear to as-very privileges.
sign to each his respective part. The Jew asks a single
question, which is contained in the 1st, and part of the
2nd 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 nara σapna, 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 nara σapna, 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 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?

ours.

And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, chap. iii. 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, xav

Verse 3. For, what saith the Scripture?] The scriptural account of this transaction, Gen. xv. 6. is decisive; for, there it is said, Abraham believed God, and it was counted, ελογίσθη, ή πας reckoned to him for righteousness ; εἰς Sixa couvy, 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 justífied 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 dixziow, 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 favour of God. See these different acceptations cited in the note on chap. i. ver. 17. and particularly under

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4.M.cir.4062. godly, his faith is counted for righ-oned to Abraham for righteousness. 400. 10 How was it then reckoned? when he was in circumcision, or in A.U.C.cir.811. uncircumcision? Not in circumcision, but in uncircumcision.

A.U.C.cir.811. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

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↑ Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

11 And he received the sign of circumcision, a seal of the righteousness of the

8 Blessed is the man to whom the Lord will faith which he had yet being uncircumcised: not impute sin.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reck

a Ps. 32. 1, 2.- b Gen. 17. 10.

No. 7. It is also necessary to observe, that our translators
render the verb you differently, in different parts of
this chapter.
It is rendered counted ver. 3, 5. reckoned,
ver. 4, 9, 10. imputed, ver. 6, 8, 11, 22, 23, and 24. Reck-
oned is probably the best sense in all these places.

Verse 6. Even as David also, &c.] David, in Psal. xxxii. 1, 2. gives us also the true notion of this way of justification, i. e. by faith, without the merit of works, where he says

Verse 7. Blessed are they whose iniquities are forgiven] That is, the man is truly happy whose iniquities, ai avuiai, his transgressions of the law, are forgiven; for by these he was exposed to the most grievous punishment. Whose sins, di apagria, his innumerable deviations from the strict rule of truth and righteousness, are covered, entirely removed out of sight; and thrown into oblivion. See the meaning of the word sin, in the note on Gen. xiii. 13. Verse 8. Blessed is the man to whom the Lord will not impute sin.] That man is truly happy, to whose charge God does not reckon sin: that is, they alone are happy who are redeemed from the curse of the law, and the consequence of their ungodly life, by having their sins freely forgiven, through the mercy of God.

Verse 9. Cometh this blessedness--upon the circumcision only] The word uovo only, is very properly supplied by our translators, and indeed is found in some excellent MSS. and is here quite necessary to complete the sense. The apostle's question is very nervous. If this pardon, granted in this way, be essential to happiness? and David says it is so then is it the privilege of the Jews exclusively? this cannot be; for as it is by the mere mercy of God, through faith, the circumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy; then, of course, the same blessedness may be offered to the Gentiles

that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

e Luke 19.9. ver. 12, 16. Gal. 3. 7.

who believe in the Lord Jesus. And this is evident; for we say, following our own Scriptures, that faith was reckoned to Abraham for righteousness: he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him as xaioovvy, in reference to his justification; he brought faith when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.

Verse 10. How was it then reckoned?] In what circumstances was Abraham, when this blessing was bestowed upon him? When he was circumcised, or before?

Not in circumcision, but in uncircumcision.] Faith was reckoned to Abraham for justification, as we read Gen. xv. 6. (where see the note,) but circumcision was not instituted till about fourteen or fifteen years after, Gen. xvii. 1, &c. for faith was reckoned to Abraham for righteousness or justification, at least one year before Ishmael was born; compare Gen. xv. and xvi. At Ishmael's birth he was 86 years of age, Gen. xv. 16. and at the institution of circumcision, Ishmael was 13, and Abraham 99 years old.-See Gen. xvii. 24, 25. and see Dr. Taylor.

Verse 11. And he received the sign of circumcision, a seal, &c.] So far was obedience to the law of circumcision, from being the reason of his justification, that he not only received this justification before he was circumcised; but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was, when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Gen. xvii. 2-15. is the same with that Gen. xii. 2, 3. and xv. 5, &c. for circumcision was not a seal of any new grunt, but of the justification and promise which Abraham had received before he was cir

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this was the faith that Abraham had, before he received circumcision. So that the Jews, to be saved, must come under that Abrahamic covenant, in which the Gentiles are included. This is an unanswerable conclusion; and must, on this point, for ever confound the Jews.

Verse 13. For the promise, that he should be the heir of the world] This promise intimated that he should be the medium, through whom the mercy of God should be commu. nicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheritance; because, in him, all nations of the earth are blessed; this must therefore relate to their being all interested in the Abrahamic covenant; and every person, now that the covenant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.

cumcised; and that justification and promise, included the gospel covenant, in which we are now interested. St. Paul refers to this Galat. iii. 8. the Scripture foreseeing that God would justify us, heathens, through faith, preached before, the gospel unto Abraham; saying, in thee shall all nations be blessed. The whole of the apostle's argument in this 4th chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham; to whom, as well as to himself, the promise was made; and that the promise made to him, is the same in effect, as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident from this 11th verse, as well as from Gen. xvii. 1-11. that circumcision was a seal or sign of the gospel covenant in which we now stand. See Taylor. There is nothing more common in the Jewish writers than the words oth, SIGN; and □ chotham, SEAL; as signifying the mark in the flesh, by the rite of circumcision, see on Gen. iv. 15. SOHAR Genes. fol. 41. col. 161. has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. TARGUM, Cant. iii. 8. the seal of circumcision is in your flesh; as Abraham was sealed in the flesh. YALCUT RUBENI, fol. 64. Joseph did not defile the sign of the holy covenant; i. e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i. c. 115. p. 70, Circumcision is a Divine signment for the disobedient. Law necessarily subjects the transwhich God has placed on the member of concupiscence, to the end that we may overcome evil desire. SHEMOTH RABBA, sect. 19. fol. 118, Ye shall not eat the pass-over, unless the SEAL of Abraham be in your flesh. Yalcut Rubeni, fol. 36, God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6, Abraham was sealed with the holy seal. Schoettgen.

Verse 14. For, if they which are of the law be heirs] If the Jews only be heirs of the promise made to Abraham, and that on the ground of prior obedience to the law; then faith is made void; is entirely useless: and the promise, which was made to faith, is made of none effect.

Verse 15. Because the law worketh wrath] For law, vous, any law, or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath; ofyŋ, punish

gressor to punishment; for where no law is, where no rule of duty is enacted and acknowledged, there is no transgression; and, where there is no transgression, there can be no punishment; for there is no law to enforce it. But the Jews have a law which they have broken; and now they are exSee posed to the penal sanctions of that law; and if the promises of pardon, without the works of the law, do not extend to them, they must be finally miserable; because they have all broken the law; and the law exacts punishment. This was a home stroke; and the argument is unanswerable.

Verse 12. And the father of circumcision] He is also the head and representative of all the circumcision, of all the Jews, who walk in the steps of that faith; who seek for jus- || tification by faith only, and not by the works of the law; for

Verse 16. Therefore it is of faith, that it might be by

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17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

18 Who, against hope, believed in hope, that he might become the father of many nations,

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19 And being not weak in faith, A.U.C.cir.811. he considered not his own body now dead, when he was about one 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.

f Gen. 15. 5. - Gen. 17. 17. & 18. 11. Heb. 11. 11, 12.

That Abraham's being a father of many nations, has relation to the covenant of God made with him, may be seen Gen. xvii. 4, 5, Behold my covenant is with thee, and thou shalt be

called Abram; but thy name shall be called Abraham, for a father of many nations have I made thee, i. e. he was constituted the head of many nations by virtue of the covenant, which God made then with him.

God, who quickeneth the dead, &c.] God is the most proper object of trust and dependance; for being Almighty, Eternal, and Unchangeable, he can even raise the dead to life; and call those things which be not as though they were. He is the Creator, he gave being when there was none; he can as infallibly assure the existence of those things which are not, as if they were already actually in being. And on this account, he can never fail of accomplishing whatsoever he has pro

grace] On this account, the promise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed, to all both Jews and Gentiles, who, believing in Christ Jesus, have aa father of many nations: neither shall thy name any more be right to all the blessings contained in the Abrahamic covenant. All the seed necessarily comprehends all mankind.Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jezes may be inferred, because they all sprang from him, after he became an heir of the righteousness or justification which is received by faith; for he is the father of us all, both Jews and Gentiles. Dr. Taylor has an excellent note on this verse. "Here," says he, "it should be well observed that faith and grace do mutually and necessarily infer each other. For the grace and favour of God, in its own nature, requires faith in us; and faith on our part, in its own nature, supposes the grace or favour of God. If any bless-mised. ing is the gift of God, in order to influence our temper and behaviour; then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it; otherwise it is not possible we should improve it. On the other hand, if faith in the good-hope, yet he believed that he should be the father of many ness of God with regard to any blessing, is the principle of our religious hopes and action; then it follows that the blessing is not due in strict justice, nor on the foot of law, but that it is the free gift of divine goodness. If the promise to Abraham and his seed be of faith on their part; then it is of grace on the part of God. And it is of faith, that it || might be by grace: grace being the mere good will of the donor, is free and open to all whom he chooses to make the objects of it; and the divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, bearing an exact correspondence to grace, and reaching as far as that can extend; that so the happy effects of the promise might extend far and wide, take in the largest compass, and be confined to no condition, but what is merely necessary, in the nature of things."

Verse 17. As it is written, I have made thee a father]

Verse 18. Who, against hope, believed in hope] The faith of Abraham bore an exact correspondence to the power and never failing faithfulness of God; for though, in the ordinary course of things, he had not the best foundation of

nations, according to that which was spoken; namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.

Verse 19. He considered not his own body, now dead] He shewed at once the correctness and energy of his faith: God cannot lie; Abraham can believe. It is true, that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfil his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed; that he had, as yet, no child by Sarab; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren before. All these were so many reasons why he should not credit the promise; yet he believed;

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