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CHAPTER IV. - John Calvin, Commentaries on the Epistles of Paul to the Romans 
Commentaries on the Epistles of Paul to the Romans, trans. from the original Latin by the Rev. John Owen (Edinburgh: Calvin Translation Society, 1849).
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1. What shall we then say that Abraham, our father as pertaining to the flesh, hath found?
2. For if Abraham were justified by works, he hath whereof to glory, but not before God.
1. Quid ergo dicemus, invenisse Abraham patrem nostrum secundum carnem?
2. Si enim Abraham ex operibus justificatus est, habet quo glorietur, sed non apud Deum.
3. Quid enim Scriptura dicit? Credidit Abraham Deo, et imputatum est illi in justitiam.
1.What then, &c. This is a confirmation by example; and it is a very strong one, since all things are alike with regard to the subject and the person; for he was the father of the faithful, to whom we ought all to be conformed; and there is also but one way and not many ways by which righteousness may be obtained by all. In many other things one example would not be sufficient to make a common rule; but as in the person of Abraham there was exhibited a mirror and pattern of righteousness, which belongs in common to the whole Church, rightly does Paul apply what has been written of him alone to the whole body of the Church, and at the same time he gives a check to the Jews, who had nothing more plausible to glory in than that they were the children of Abraham; and they could not have dared to claim to themselves more holiness than what they ascribed to the holy patriarch. Since it is then evident that he was justified freely, his posterity, who claimed a righteousness of their own by the law, ought to have been made silent even through shame.
According to the flesh, &c. Between this clause and the word father there is put in Paul’s text the verb ἑυρηκέναι, in this order—“What shall we say that Abraham our father has found according to the flesh?” On this account, some interpreters think that the question is—“What has Abraham obtained according to the flesh?” If this exposition be approved, the words according to the flesh mean naturally or from himself. It is, however, probable that they are to be connected with the word father.1 Besides, as we are wont to be more touched by domestic examples, the dignity of their race, in which the Jews took too much pride, is here again expressly mentioned. But some regard this as spoken in contempt, as they are elsewhere called the carnal children of Abraham, being not so spiritually or in a legitimate sense. But I think that it was expressed as a thing peculiar to the Jews; for it was a greater honour to be the children of Abraham by nature and descent, than by mere adoption, provided there was also faith. He then concedes to the Jews a closer bond of union, but only for this end—that he might more deeply impress them that they ought not to depart from the example of their father.
2.For if Abraham, &c. This is an incomplete argument,1 which may be made in this form—“If Abraham was justified by works, he might justly glory: but he had nothing for which he could glory before God; then he was not justified by works.” Thus the clause but not before God, is the minor proposition; and to this must be added the conclusion which I have stated, though it is not expressed by Paul. He calls that glorying when we pretend to have anything of our own to which a reward is supposed to be due at God’s tribunal. Since he takes this away from Abraham, who of us can claim for himself the least particle of merit?
3.For what saith the Scripture? This is a proof of the minor proposition, or of what he assumed, when he denied that Abraham had any ground for glorying: for if Abraham was justified, because he embraced, by faith, the bountiful mercy of God, it follows, that he had nothing to glory in; for he brought nothing of his own, except a confession of his misery, which is a solicitation for mercy. He, indeed, takes it as granted, that the righteousness of faith is the refuge, and, as it were, the asylum of the sinner, who is destitute of works. For if there be any righteousness by the law or by works, it must be in men themselves; but by faith they derive from another what is wanting in themselves; and hence the righteousness of faith is rightly called imputative.
The passage, which is quoted, is taken from Gen. xv. 6; in which the word believe is not to be confined to any particular expression, but it refers to the whole covenant of salvation, and the grace of adoption, which Abraham apprehended by faith. There is, indeed, mentioned there the promise of a future seed; but it was grounded on gratuitous adoption:1 and it ought to be observed, that salvation without the grace of God is not promised, nor God’s grace without salvation; and again, that we are not called to the grace of God nor to the hope of salvation, without having righteousness offered to us.
Taking this view, we cannot but see that those understand not the principles of theology, who think that this testimony recorded by Moses, is drawn aside from its obvious meaning by Paul: for as there is a particular promise there stated, they understand that he acted rightly and faithfully in believing it, and was so far approved by God. But they are in this mistaken; first, because they have not considered that believing extends to the whole context, and ought not to be confined to one clause. But the principal mistake is, that they begin not with the testimony of God’s favour. But God gave this, to make Abraham more assured of his adoption and paternal favour; and included in this was eternal salvation by Christ. Hence Abraham, by believing, embraced nothing but the favour offered to him, being persuaded that it would not be void. Since this was imputed to him for righteousness, it follows, that he was not otherwise just, than as one trusting in God’s goodness, and venturing to hope for all things from him. Moses does not, indeed, tell us what men thought of him, but how he was accounted before the tribunal of God. Abraham then laid hold on the benignity of God offered to him in the promise, through which he understood that righteousness was communicated to him. It is necessary, in order to form an opinion of righteousness, to understand this relation between the promise and faith; for there is in this respect the same connection between God and us, as there is, according to the lawyers, between the giver and the person to whom any thing is given, (datorem et donatarium—the donor and the donee:) for we can no otherwise attain righteousness, than as it is brought to us, as it were, by the promise of the gospel; and we realize its possession by faith.1
How to reconcile what James says, which seems somewhat contrary to this view, I have already explained, and intend to explain more fully, when I come, if the Lord will permit, to expound that Epistle.
Only let us remember this,—that those to whom righteousness is imputed, are justified; since these two things are mentioned by Paul as being the same. We hence conclude, that the question is not, what men are in themselves, but how God regards them? not that purity of conscience and integrity of life are to be separated from the gratuitous favour of God; but that when the reason is asked, why God loves us and owns us as just, it is necessary that Christ should come forth as one who clothes us with his own righteousness.
4. Now to him that worketh is the reward not reckoned of grace, but of debt.
5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
4. Ei quidem qui operatur merces non imputatur secundum gratiam, sed secundum debitum:
5. Ei verò qui non operatur, credit autem in eum qui justificat impium, imputatur fides sua in justitiam.
4.To him indeed who works, &c. It is not he, whom he calls a worker, who is given to good works, to which all the children of God ought to attend, but the person who seeks to merit something by his works: and in a similar way he calls him no worker who depends not on the merit of what he does. He would not, indeed, have the faithful to be idle; but he only forbids them to be mercenaries, so as to demand any thing from God, as though it were justly their due.
We have before reminded you, that the question is not here how we are to regulate our life, but how we are to be saved: and he argues from what is contrary,—that God confers not righteousness on us because it is due, but bestows it as a gift. And indeed I agree with Bucer, who proves that the argument is not made to depend on one expression, but on the whole passage, and formed in this manner, “If one merits any thing by his work, what is merited is not freely imputed to him, but rendered to him as his due. Faith is counted for righteousness, not that it procures any merit for us, but because it lays hold on the goodness of God: hence righteousness is not due to us, but freely bestowed.” For as Christ of his own good-will justifies us through faith, Paul always regards this as an evidence of our emptiness; for what do we believe, except that Christ is an expiation to reconcile us to God? The same truth is found in other words in Gal. iii. 11, where it is said, “That no man is justified by the law, it is evident, for the just shall by faith live: but the law is not by faith; but he who doeth these things shall live in them.” Inasmuch, then, as the law promises reward to works, he hence concludes, that the righteousness of faith, which is free, accords not with that which is operative: this could not be were faith to justify by means of works.—We ought carefully to observe these comparisons, by which every merit is entirely done away.
5.But believes on him, &c. This is a very important sentence, in which he expresses the substance and nature both of faith and of righteousness. He indeed clearly shews that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favour of God.1 Nor does he declare only that God is the giver of righteousness, but he also arraigns us of unrighteousness, in order that the bounty of God may come to aid our necessity: in short, no one will seek the righteousness of faith except he who feels that he is ungodly; for this sentence is to be applied to what is said in this passage,—that faith adorns us with the righteousness of another, which it seeks as a gift from God. And here again, God is said to justify us when he freely forgives sinners, and favours those, with whom he might justly be angry, with his love, that is, when his mercy obliterates our unrighteousness.
6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
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.
6. Quemadmodum etiam David finit beatudinem hominis, cui Deus imputat justitiam absque operibus,
7. Beati quorum remissæ sunt iniquitates, et quorum tecta sunt peccata:
8. Beatus vir, cui non imputavit Dominus peccatum.
6.As David also defines, &c. We hence see the sheer sophistry of those who limit the works of the law to ceremonies; for he now simply calls those works, without anything added, which he had before called the works of the law. Since no one can deny that a simple and unrestricted mode of speaking, such as we find here, ought to be understood of every work without any difference, the same view must be held throughout the whole argument. There is indeed nothing less reasonable than to remove from ceremonies only the power of justifying, since Paul excludes all works indefinitely. To the same purpose is the negative clause,—that God justifies men by not imputing sin: and by these words we are taught that righteousness, according to Paul, is nothing else than the remission of sins; and further, that this remission is gratuitous, because it is imputed without works, which the very name of remission indicates; for the creditor who is paid does not remit, but he who spontaneously cancels the debt through mere kindness. Away, then, with those who teach us to redeem pardon for our sins by satisfactions; for Paul borrows an argument from this pardon to prove the gratuitous gift of righteousness.1 How then is it possible for them to agree with Paul? They say, “We must satisfy by works the justice of God, that we may obtain the pardon of our sins:” but he, on the contrary, reasons thus,—“The righteousness of faith is gratuitous, and without works, because it depends on the remission of sins.” Vicious, no doubt, would be this reasoning, if any works interposed in the remission of sins.
Dissipated also, in like manner, by the words of the Prophet, are the puerile fancies of the schoolmen respecting half remission. Their childish fiction is,—that though the fault is remitted, the punishment is still retained by God. But the Prophet not only declares that our sins are covered, that is, removed from the presence of God; but also adds, that they are not imputed. How can it be consistent, that God should punish those sins which he does not impute? Safe then does this most glorious declaration remain to us—“That he is justified by faith, who is cleared before God by a gratuitous remission of his sins.” We may also hence learn, the unceasing perpetuity of gratuitous righteousness through life: for when David, being wearied with the continual anguish of his own conscience, gave utterance to this declaration, he no doubt spoke according to his own experience; and he had now served God for many years. He then had found by experience, after having made great advances, that all are miserable when summoned before God’s tribunal; and he made this avowal, that there is no other way of obtaining blessedness, except the Lord receives us into favour by not imputing our sins. Thus fully refuted also is the romance of those who dream, that the righteousness of faith is but initial, and that the faithful afterwards retain by works the possession of that righteousness which they had first attained by no merits.
It invalidates in no degree what Paul says, that works are sometimes imputed for righteousness, and that other kinds of blessedness are mentioned. It is said in Ps. cvi. 30, that it was imputed to Phinehas, the Lord’s priest, for righteousness, because he took away reproach from Israel by inflicting punishment on an adulterer and a harlot. It is true, we learn from this passage, that he did a righteous deed; but we know that a person is not justified by one act. What is indeed required is perfect obedience, and complete in all its parts, according to the import of the promise,—“He who shall do these things shall live in them.” (Deut. iv. 1.) How then was this judgment which he inflicted imputed to him for righteousness? He must no doubt have been previously justified by the grace of God: for they who are already clothed in the righteousness of Christ, have God not only propitious to them, but also to their works, the spots and blemishes of which are covered by the purity of Christ, lest they should come to judgment. As works, infected with no defilements, are alone counted just, it is quite evident that no human work whatever can please God, except through a favour of this kind. But if the righteousness of faith is the only reason why our works are counted just, you see how absurd is the argument,—“That as righteousness is ascribed to works, righteousness is not by faith only.” But I set against them this invincible argument, that all works are to be condemned as those of unrighteousness, except a man be justified solely by faith.
The like is said of blessedness: they are pronounced blessed who fear the Lord, who walk in his ways, (Ps. cxxviii. 1,) who meditate on his law day and night, (Ps. i. 2:) but as no one doeth these things so perfectly as he ought, so as fully to come up to God’s command, all blessedness of this kind is nothing worth, until we be made blessed by being purified and cleansed through the remission of sins, and thus cleansed, that we may become capable of enjoying that blessedness which the Lord promises to his servants for attention to the law and to good works. Hence the righteousness of works is the effect of the righteousness of God, and the blessedness arising from works is the effect of the blessedness which proceeds from the remission of sins. Since the cause ought not and cannot be destroyed by its own effect, absurdly do they act, who strive to subvert the righteousness of faith by works.
But some one may say, “Why may we not maintain, on the ground of these testimonies, that man is justified and made blessed by works? for the words of Scripture declare that man is justified and made blessed by works as well as by faith.” Here indeed we must consider the order of causes as well as the dispensation of God’s grace: for inasmuch as whatever is declared, either of the righteousness of works or of the blessedness arising from them, does not exist, until this only true righteousness of faith has preceded, and does alone discharge all its offices, this last must be built up and established, in order that the other may, as a fruit from a tree, grow from it and flourish.
9.Cometh this blessedness then upon the circumcision only,1 or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
9. Beatudo ergo ista in circumcisionem modò, an et in præputium competit? Dicimus enim quòd imputata fuit Abrahæ fides in justitiam.
10. Quomodo igitur imputata fuit? in circumcisione quum esset, an in præputio? non in circumcisione, sed in præputio.
As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law. But we ought to consider what sort of men were those with whom Paul was reasoning; for we know that hypocrites, whilst they generally boast of meritorious works, do yet disguise themselves in outward masks. The Jews also had a peculiar way of their own, by which they departed, through a gross abuse of the law, from true and genuine righteousness. Paul had said, that no one is blessed but he whom God reconciles to himself by a gratuitous pardon; it hence follows, that all are accursed, whose works come to judgment. Now then this principle is to be held, that men are justified, not by their own worthiness, but by the mercy of God. But still, this is not enough, except remission of sins precedes all works, and of these the first was circumcision, which initiated the Jewish people into the service of God. He therefore proceeds to demonstrate this also.
We must ever bear in mind, that circumcision is here mentioned as the initial work, so to speak, of the righteousness of the law: for the Jews gloried not in it as the symbol of God’s favour, but as a meritorious observance of the law: and on this account it was that they regarded themselves better than others, as though they possessed a higher excellency before God. We now see that the dispute is not about one rite, but that under one thing is included every work of the law; that is, every work to which reward can be due. Circumcision then was especially mentioned, because it was the basis of the righteousness of the law.
But Paul maintains the contrary, and thus reasons: “If Abraham’s righteousness was the remission of sins, (which he safely takes as granted,) and if Abraham attained this before circumcision, it then follows that remission of sins is not given for preceding merits.” You see that the argument rests on the order of causes and effects; for the cause is always before its effect; and righteousness was possessed by Abraham before he had circumcision.
11. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the 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 who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
11. Et signum accepit circumcisionis, sigillum justitiæ fidei quæ fuerat in præputio; ut esset pater omnium credentium per præputium, quo ipsis quoque imputetur justitia;
12. Et pater circumcisionis, non iis qui sunt ex circumcisione tantum, sed qui insistunt vestigiis fidei, quæ fuit in præputio patris nostri Abrahæ.
11.And he received the sign, &c. In order to anticipate an objection, he shows that circumcision was not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith. And yet he intimates at the same time, by stating what its object was, that it was not the cause of righteousness, it indeed tended to confirm the righteousness of faith, and that already obtained in uncircumcision. He then derogates or takes away nothing from it.
We have indeed here a remarkable passage with regard to the general benefits of sacraments. According to the testimony of Paul, they are seals by which the promises of God are in a manner imprinted on our hearts, (Dei promissiones cordibus nostris quodammodo imprimuntur,) and the certainty of grace confirmed (sancitur gratiæ certitudo.) And though by themselves they profit nothing, yet God has designed them to be the instruments (instrumenta) of his grace; and he effects by the secret grace of his Spirit, that they should not be without benefit in the elect. And though they are dead and unprofitable symbols to the reprobate, they yet ever retain their import and character (vim suam et naturam:) for though our unbelief may deprive them of their effect, yet it cannot weaken or extinguish the truth of God. Hence it remains a fixed principle, that sacred symbols are testimonies, by which God seals his grace on our hearts.
As to the symbol of circumcision, this especially is to be said, that a twofold grace was represented by it. God had promised to Abraham a blessed seed, from whom salvation was to be expected by the whole world. On this depended the promise—“I will be to thee a God.” (Gen. xvii. 7.) Then a gratuitous reconciliation with God was included in that symbol: and for this reason it was necessary that the faithful should look forward to the promised seed. On the other hand, God requires integrity and holiness of life; he indicated by the symbol how this could be attained, that is, by cutting off in man whatever is born of the flesh, for his whole nature had become vicious. He therefore reminded Abraham by the external sign, that he was spiritually to cut off the corruption of the flesh; and to this Moses has also alluded in Deut. x. 16. And to show that it was not the work of man, but of God, he commanded tender infants to be circumcised, who, on account of their age, could not have performed such a command. Moses has indeed expressly mentioned spiritual circumcision as the work of divine power, as you will find in Deut. xxx. 6, where he says, “The Lord will circumcise thine heart:” and the Prophets afterwards declared the same thing much more clearly.
As there are two points in baptism now, so there were formerly in circumcision; for it was a symbol of a new life, and also of the remission of sins. But the fact as to Abraham himself, that righteousness preceded circumcision, is not always the case in sacraments, as it is evident from the case of Isaac and his posterity: but God intended to give such an instance once at the beginning, that no one might ascribe salvation to external signs.1
That he might be the father, &c. Mark how the circumcision of Abraham confirms our faith with regard to gratuitous righteousness; for it was the sealing of the righteousness of faith, that righteousness might also be imputed to us who believe. And thus Paul, by a remarkable dexterity, makes to recoil on his opponents what they might have adduced as an objection: for since the truth and import (veritas et vis) of circumcision were found in an uncircumcised state, there was no ground for the Jews to elevate themselves so much above the Gentiles.
But as a doubt might arise, whether it behoves us, after the example of Abraham, to confirm also the same righteousness by the sign of circumcision, how came the Apostle to make this omission? Even because he thought that the question was sufficiently settled by the drift of his argument: for as this truth had been admitted, that circumcision availed only to seal the grace of God, it follows, that it is now of no benefit to us, who have a sign instituted in its place by our Lord. As then there is no necessity now for circumcision, where baptism is, he was not disposed to contend unnecessarily for that respecting which there was no doubt, that is, why the righteousness of faith was not sealed to the Gentiles in the same way as it was to Abraham. To believe in uncircumcision means, that the Gentiles, being satisfied with their own condition, did not introduce the seal of circumcision: and so the proposition δια, by, is put for εν, in.1
12.To them who are not, &c. The verb, are, is in this place to be taken for, “are deemed to be:” for he touches the carnal descendants of Abraham, who, having nothing but outward circumcision, confidently gloried in it. The other thing, which was the chief matter, they neglected; for the faith of Abraham, by which alone he obtained salvation, they did not imitate. It hence appears, how carefully he distinguished between faith and the sacrament; not only that no one might be satisfied with the one without the other, as though it were sufficient for justifying; but also that faith alone might be set forth as accomplishing everything: for while he allows the circumcised Jews to be justified, he expressly makes this exception—provided in true faith they followed the example of Abraham; for why does he mention faith while in uncircumcision, except to show, that it is alone sufficient, without the aid of anything else? Let us then beware, lest any of us, by halving things, blend together the two modes of justification.
What we have stated disproves also the scholastic dogma respecting the difference between the sacraments of the Old and those of the New Testament; for they deny the power of justifying to the former, and assign it to the latter. But if Paul reasons correctly, when he argues that circumcision does not justify, because Abraham was justified by faith, the same reason holds good for us, while we deny that men are justified by baptism, inasmuch as they are justified by the same faith with that of Abraham.
13. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
13. Non enim per Legem promissio Abrahæ et semini ejus data est, ut esset hæres mundi; sed per justitiam fidei.
13.For the promise, &c. He now more clearly sets the law and faith in opposition, the one to the other, which he had before in some measure done; and this ought to be carefully observed: for if faith borrows nothing from the law in order to justify, we hence understand, that it has respect to nothing else but to the mercy of God. And further, the romance of those who would have this to have been said of ceremonies, may be easily disproved; for if works contributed anything towards justification, it ought not to have been said, through the written law, but rather, through the law of nature. But Paul does not oppose spiritual holiness of life to ceremonies, but faith and its righteousness. The meaning then is, that heirship was promised to Abraham, not because he deserved it by keeping the law, but because he had obtained righteousness by faith. And doubtless (as Paul will presently show) consciences can then only enjoy solid peace, when they know that what is not justly due is freely given them.1
Hence also it follows, that this benefit, the reason for which applies equally to both, belongs to the Gentiles no less than to the Jews; for if the salvation of men is based on the goodness of God alone, they check and hinder its course, as much as they can, who exclude from it the Gentiles.
That he should be the heir of the world,2 &c. Since he now speaks of eternal salvation, the Apostle seems to have somewhat unseasonably led his readers to the world; but he includes generally under this word world, the restoration which was expected through Christ. The chief thing was indeed the restoration of life; it was yet necessary that the fallen state of the whole world should be repaired. The Apostle, in Heb. i. 2, calls Christ the heir of all the good things of God; for the adoption which we obtain through his favour restores to us the possession of the inheritance which we lost in Adam; and as under the type of the land of Canaan, not only the hope of a heavenly life was exhibited to Abraham, but also the full and complete blessing of God, the Apostle rightly teaches us, that the dominion of the world was promised to him. Some taste of this the godly have in the present life; for how much soever they may at times be oppressed with want, yet as they partake with a peaceable conscience of those things which God has created for their use, and as they enjoy through his mercy and good-will his earthly benefits no otherwise than as pledges and earnests of eternal life, their poverty does in no degree prevent them from acknowledging heaven, and the earth, and the sea, as their own possessions.
Though the ungodly swallow up the riches of the world, they can yet call nothing as their own; but they rather snatch them as it were by stealth; for they possess them under the curse of God. It is indeed a great comfort to the godly in their poverty, that though they fare slenderly, they yet steal nothing of what belongs to another, but receive their lawful allowance from the hand of their celestial Father, until they enter on the full possession of their inheritance, when all creatures shall be made subservient to their glory; for both heaven and earth shall be renewed for this end,—that according to their measure they may contribute to render glorious the kingdom of God.
14. For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15. Because the law worketh wrath: for where no law is, there is no transgression.
14. Si enim ii qui sunt ex Lege hæredes sunt, exinanita est fides et abolita est promissio:
15. Nam Lex iram efficit; siquidem ubi non est Lex, neque etiam transgressio.
14.For if they who are of the law, &c. He takes his argument from what is impossible or absurd, that the favour which Abraham obtained from God, was not promised to him through any legal agreement, or through any regard to works; for if this condition had been interposed—that God would favour those only with adoption who deserved, or who performed the law, no one could have dared to feel confident that it belonged to him: for who is there so conscious of so much perfection that he can feel assured that the inheritance is due to him through the righteousness of the law? Void then would faith be made; for an impossible condition would not only hold the minds of men in suspense and anxiety, but fill them also with fear and trembling: and thus the fulfilment of the promises would be rendered void; for they avail nothing but when received by faith. If our adversaries had ears to hear this one reason, the contest between us might easily be settled.
The Apostle assumes it as a thing indubitable, that the promises would by no means be effectual except they were received with full assurance of mind. But what would be the case if the salvation of men was based on the keeping of the law? consciences would have no certainty, but would be harassed with perpetual inquietude, and at length sink in despair; and the promise itself, the fulfilment of which depended on what is impossible, would also vanish away without producing any fruit. Away then with those who teach the common people to seek salvation for themselves by works, seeing that Paul declares expressly, that the promise is abolished if we depend on works. But it is especially necessary that this should be known,—that when there is a reliance on works, faith is reduced to nothing. And hence we also learn what faith is, and what sort of righteousness ought that of works to be, in which men may safely trust.
The Apostle teaches us, that faith perishes, except the soul rests on the goodness of God. Faith then is not a naked knowledge either of God or of his truth; nor is it a simple persuasion that God is, that his word is the truth; but a sure knowledge of God’s mercy, which is received from the gospel, and brings peace of conscience with regard to God, and rest to the mind. The sum of the matter then is this,—that if salvation depends on the keeping of the law, the soul can entertain no confidence respecting it, yea, that all the promises offered to us by God will become void: we must thus become wretched and lost, if we are sent back to works to find out the cause or the certainty of salvation.
15.For the law causeth wrath, &c. This is a confirmation of the last verse, derived from the contrary effect of the law; for as the law generates nothing but vengeance, it cannot bring grace. It can indeed show to the good and the perfect the way of life: but as it prescribes to the sinful and corrupt what they ought to do, and supplies them with no power for doing, it exhibits them as guilty before the tribunal of God. For such is the viciousness of our nature, that the more we are taught what is right and just, the more openly is our iniquity discovered, and especially our contumacy, and thus a heavier judgment is incurred.
By wrath, understand God’s judgment, which meaning it has everywhere. They who explain it of the wrath of the sinner, excited by the law, inasmuch as he hates and execrates the Lawgiver, whom he finds to be opposed to his lusts, say what is ingenious, but not suitable to this passage; for Paul meant no other thing, than that condemnation only is what is brought on us all by the law, as it is evident from the common use of the expression, and also from the reason which he immediately adds.
Where there is no law, &c. This is the proof, by which he confirms what he had said; for it would have been difficult to see how God’s wrath is kindled against us through the law, unless it had been made more apparent. And the reason is, that as the knowledge of God’s justice is discovered by the law, the less excuse we have, and hence the more grievously we offend against God; for they who despise the known will of God, justly deserve to sustain a heavier punishment, than those who offend through ignorance. But the Apostle speaks not of the mere transgression of what is right, from which no man is exempt; but he calls that a transgression, when man, having been taught what pleases and displeases God, knowingly and wilfully passes over the boundaries fixed by God’s word; or, in other words, transgression here is not a mere act of sin, but a wilful determination to violate what is right.1 The particle, ο, where, which I take as an adverb, some consider to be a relative, of which; but the former reading is the most suitable, and the most commonly received. Whichever reading you may follow, the meaning will be the same,—that he who is not instructed by the written law, when he sins, is not guilty of so great a transgression, as he is who knowingly breaks and transgresses the law of God.
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 the law, but to that 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 nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
16. Propterea ex fide, ut secundum gratiam, quo firma sit promissio universo semini non ei quod est ex Lege solùm, sed quod est ex fide Abrahæ, qui est pater omnium nostrûm,
17. (Sicut scriptum est, Quòd patrem multarum gentium posui te,) coram Deo, cui credidit, qui vivificat mortuos et vocat ea quæ non sunt tanquàm sint.
16.It is therefore of faith, &c. This is the winding up of the argument; and you may summarily include the whole of it in this statement,—“If the heirship of salvation comes to us by works, then faith in it vanishes, the promise of it is abolished; but it is necessary that both these should be sure and certain; hence it comes to us by faith, so that its stability, being based on the goodness of God alone, may be secured.” See how the Apostle, regarding faith as a thing firm and certain, considers hesitancy and doubt as unbelief, by which faith is abolished, and the promise abrogated. And yet this doubting is what the schoolmen call a moral conjecture, and which, alas! they substitute for faith.
That it might be by grace, &c. Here, in the first place, the Apostle shows, that nothing is set before faith but mere grace; and this, as they commonly say, is its object: for were it to look on merits, absurdly would Paul infer, that whatever it obtains for us is gratuitous. I will repeat this again in other words,—“If grace be everything that we obtain by faith, then every regard for works is laid in the dust.” But what next follows more fully removes all ambiguity,—that the promise then only stands firm, when it recumbs on grace: for by this expression Paul confirms this truth, that as long as men depend on works, they are harassed with doubts; for they deprive themselves of what the promises contain. Hence, also, we may easily learn, that grace is not to be taken, as some imagine, for the gift of regeneration, but for a gratuitous favour: for as regeneration is never perfect, it can never suffice to pacify souls, nor of itself can it make the promise certain.
Not to that only which is of the law, &c. Though these words mean in another place those who, being absurd zealots of the law, bind themselves to its yoke, and boast of their confidence in it, yet here they mean simply the Jewish nation, to whom the law of the Lord had been delivered. For Paul teaches us in another passage, that all who remain bound to the dominion of the law, are subject to a curse; it is then certain that they are excluded from the participation of grace. He does not then call them the servants of the law, who, adhering to the righteousness of works, renounce Christ; but they were those Jews who had been brought up in the law, and yet professed the name of Christ. But that the sentence may be made clearer, let it be worded thus,—“Not to those only who are of the law, but to all who imitate the faith of Abraham, though they had not the law before.”
Who is the father of us all, &c. The relative has the meaning of a causative particle; for he meant to prove, that the Gentiles were become partakers of this grace, inasmuch as by the same oracle, by which the heirship was conferred on Abraham and his seed, were the Gentiles also constituted his seed: for he is said to have been made the father, not of one nation, but of many nations; by which was presignified the future extension of grace, then confined to Israel alone. For except the promised blessing had been extended to them, they could not have been counted as the offspring of Abraham. The past tense of the verb, according to the common usage of Scripture, denotes the certainty of the Divine counsel; for though nothing then was less apparent, yet as God had thus decreed, he is rightly said to have been made the father of many nations. Let the testimony of Moses be included in a parenthesis, that this clause, “Who is the father of us all,” may be connected with the other, “before God,” &c.: for it was necessary to explain also what that relationship was, that the Jews might not glory too much in their carnal descent. Hence he says, “He is our father before God;” which means the same as though he had said, “He is our spiritual father;” for he had this privilege, not from his own flesh, but from the promise of God.1
17.Whom he believed, who quickens the dead, &c. In this circuitous form is expressed the very substance of Abraham’s faith, that by his example an opening might be made for the Gentiles. He had indeed to attain, in a wonderful way, the promise which he had heard from the Lord’s mouth, since there was then no token of it. A seed was promised to him as though he was in vigour and strength; but he was as it were dead. It was hence necessary for him to raise up his thoughts to the power of God, by which the dead are quickened. It was therefore not strange that the Gentiles, who were barren and dead, should be introduced into the same society. He then who denies them to be capable of grace, does wrong to Abraham, whose faith was sustained by this thought,—that it matters not whether he was dead or not who is called by the Lord; to whom it is an easy thing, even by a word, to raise the dead through his own power.
We have here also a type and a pattern of the call of us all, by which our beginning is set before our eyes, not as to our first birth, but as to the hope of future life,—that when we are called by the Lord we emerge from nothing; for whatever we may seem to be we have not, no, not a spark of anything good, which can render us fit for the kingdom of God. That we may indeed on the other hand be in a suitable state to hear the call of God, we must be altogether dead in ourselves. The character of the divine calling is, that they who are dead are raised by the Lord, that they who are nothing begin to be something through his power. The word call ought not to be confined to preaching, but it is to be taken, according to the usage of Scripture, for raising up; and it is intended to set forth more fully the power of God, who raises up, as it were by a nod only, whom he wills.1
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.
18. Qui præter (vel supra) spem super spe credidit, ut esset1 pater multarum gentium, secundum quod dictum erat, Sic erit semen tuum.
18.Who against hope, &c. If we thus read, the sense is, that when there was no probable reason, yea, when all things were against him, he yet continued to believe. And, doubtless, there is nothing more injurious to faith than to fasten our minds to our eyes, that we may from what we see, seek a reason for our hope. We may also read, “above hope,” and perhaps more suitably; as though he had said that by his faith he far surpassed all that he could conceive; for except faith flies upward on celestial wings, so as to look down on all the perceptions of the flesh as on things far below, it will stick fast in the mud of the world. But Paul uses the word hope twice in this verse: in the first instance, he means a probable evidence for hoping, such as can be derived from nature and carnal reason; in the second, he refers to faith given by God;2 for when he had no ground for hoping he yet in hope relied on the promise of God; and he thought it a sufficient reason for hoping, that the Lord had promised, however incredible the thing was in itself.
According to what had been said, &c. So have I preferred to render it, that it may be applied to the time of Abraham; for Paul meant to say, that Abraham, when many temptations were drawing him to despair, that he might not fail, turned his thoughts to what had been promised to him, “Thy seed shall equal the stars of heaven and the sands of the sea;” but he designedly adduced this quotation incomplete, in order to stimulate us to read the Scriptures. The Apostles, indeed, at all times, in quoting the Scriptures, took a scrupulous care to rouse us to a more diligent reading of them.
19. And being not weak in faith, he considered not his own body now dead, when he was 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;
21. And being fully persuaded, that what he had promised, he was able also to perform.
22. And therefore it was imputed to him for righteousness.
19. Ac fide minimè debilitatus, non consideravit suum ipsius corpus jam emortuum, centenarius quum ferè esset, nec emortuam vulvam Saræ:
20. Nec vero in Dei promissionem per incredulitatem disquisivit; sed roboratus est fide, tribuens gloriam Deo;
21. Ac certè persuasus, quod ubi quid promisit, possit etiam præstare.
22. Ideo et imputatum illi est in justitiam.
19.In faith, &c. If you prefer to omit one of the negatives you may render it thus, “Being weak in faith, he considered not his own body,” &c.; but this makes no sense. He indeed shows now more fully what might have hindered, yea, and wholly turned Abraham aside from receiving the promise. A seed from Sarah was promised to him at a time when he was not by nature fit for generating, nor Sarah for conceiving. Whatever he could see as to himself was opposed to the accomplishment of the promise. Hence, that he might yield to the truth of God, he withdrew his mind from those things which presented themselves to his own view, and as it were forgot himself. You are not however to think, that he had no regard whatever to his own body, now dead, since Scripture testifies to the contrary; for he reasoned thus with himself, “Shall a child be born to a man an hundred years old? and shall Sarah, who is ninety, bear a son?” But as he laid aside the consideration of all this, and resigned his own judgment to the Lord, the Apostle says, that he considered not, &c.; and truly it was a greater effort to withdraw his thoughts from what of itself met his eyes, than if such a thing came into his mind.
And that the body of Abraham was become through age incapable of generating, at the time he received the Lord’s blessing, is quite evident from this passage, and also from Gen. xvii. and xviii., so that the opinion of Augustine is by no means to be admitted, who says somewhere, that the impediment was in Sarah alone. Nor ought the absurdity of the objection to influence us, by which he was induced to have recourse to this solution; for he thought it inconsistent to suppose that Abraham in his hundredth year was incapable of generating, as he had afterwards many children. But by this very thing God rendered his power more visible, inasmuch as he, who was before like a dry and barren tree, was so invigorated by the celestial blessing, that he not only begot Isaac, but, as though he was restored to the vigour of age, he had afterwards strength to beget others. But some one may object and say, that it is not beyond the course of nature that a man should beget children at that age. Though I allow that such a thing is not a prodigy, it is yet very little short of a miracle. And then, think with how many toils, sorrows, wanderings, distresses, had that holy man been exercised all his life; and it must be confessed, that he was no more debilitated by age, than worn out and exhausted by toils. And lastly, his body is not called barren simply but comparatively; for it was not probable that he, who was unfit for begetting in the flower and vigour of age, should begin only now when nature had decayed.
The expression, being not weak in faith, take in this sense—that he vacillated not, nor fluctuated, as we usually do under difficult circumstances. There is indeed a twofold weakness of faith—one is that which, by succumbing to trying adversities, occasions a falling away from the supporting power of God—the other arises from imperfection, but does not extinguish faith itself: for the mind is never so illuminated, but that many relics of ignorance remain; the heart is never so strengthened, but that much doubting cleaves to it. Hence with these vices of the flesh, ignorance and doubt, the faithful have a continual conflict, and in this conflict their faith is often dreadfully shaken and distressed, but at length it comes forth victorious; so that they may be said to be strong even in weakness.
20.Nor did he through unbelief make an inquiry, &c. Though I do not follow the old version, nor Erasmus, yet my rendering is not given without reason. The Apostle seems to have had this in view,—That Abraham did not try to find out, by weighing the matter in the balance of unbelief, whether the Lord was able to perform what he had promised. What is properly to inquire or to search into anything, is to examine it through diffidence or mistrust, and to be unwilling to admit what appears not credible, without thoroughly sifting it.1 He indeed asked, how it could come to pass, but that was the asking of one astonished; as the case was with the Virgin Mary, when she inquired of the angel how could that be which he had announced; and there are other similar instances. The saints then, when a message is brought them respecting the works of God, the greatness of which exceeds their comprehension, do indeed burst forth into expressions of wonder; but from this wonder they soon pass on to lay hold on the power of God: on the contrary, the wicked, when they examine a message, scoff at and reject it as a fable. Such, as you will find, was the case with the Jews, when they asked Christ how he could give his flesh to be eaten. For this reason it was, that Abraham was not reproved when he laughed and asked, how could a child be born to a man an hundred years old, and to a woman of ninety; for in his astonishment he fully admitted the power of God’s word. On the other hand, a similar laughter and inquiry on the part of Sarah were not without reproof, because she regarded not the promise as valid.
If these things be applied to our present subject, it will be evident, that the justification of Abraham had no other beginning than that of the Gentiles. Hence the Jews reproach their own father, if they exclaim against the call of the Gentiles as a thing unreasonable. Let us also remember, that the condition of us all is the same with that of Abraham. All things around us are in opposition to the promises of God: He promises immortality; we are surrounded with mortality and corruption: He declares that he counts us just; we are covered with sins: He testifies that he is propitious and kind to us; outward judgments threaten his wrath. What then is to be done? We must with closed eyes pass by ourselves and all things connected with us, that nothing may hinder or prevent us from believing that God is true.
But he was strengthened, &c. This is of the same import with a former clause, when it is said, that he was not weak in faith. It is the same as though he had said, that he overcame unbelief by the constancy and firmness of faith.1 No one indeed comes forth a conqueror from this contest, but he who borrows weapons and strength from the word of God. From what he adds, giving glory to God, it must be observed, that no greater honour can be given to God, than by faith to seal his truth; as, on the other hand, no greater dishonour can be done to him, than to refuse his offered favour, or to discredit his word. It is hence the chief thing in honouring God, obediently to embrace his promises: and true religion begins with faith.
21.That what he had promised, &c. As all men acknowledge God’s power, Paul seems to say nothing very extraordinary of the faith of Abraham; but experience proves, that nothing is more uncommon, or more difficult, than to ascribe to God’s power the honour which it deserves. There is indeed no obstacle, however small and insignificant, by which the flesh imagines the hand of God is restrained from working. Hence it is, that in the slightest trials, the promises of God slide away from us. When there is no contest, it is true, no one, as I have said, denies that God can do all things; but as soon as anything comes in the way to impede the course of God’s promise, we cast down God’s power from its eminence. Hence, that it may obtain from us its right and its honour, when a contest comes, we ought to determine thus,—That it is no less sufficient to overcome the obstacles of the world, than the strong rays of the sun are to dissipate the mists. We are indeed wont ever to excuse ourselves, that we derogate nothing from God’s power, whenever we hesitate respecting his promises, and we commonly say, “The thought, that God promises more in his word than he can perform, (which would be a falsehood and blasphemy against him,) is by no means the cause of our hesitation; but that it is the defect which we feel in ourselves.” But we do not sufficiently exalt the power of God, unless we think it to be greater than our weakness. Faith then ought not to regard our weakness, misery, and defects, but to fix wholly its attention on the power of God alone; for if it depends on our righteousness or worthiness, it can never ascend to the consideration of God’s power. And it is a proof of the unbelief, of which he had before spoken, when we mete the Lord’s power with our own measure. For faith does not think that God can do all things, while it leaves him sitting still, but when, on the contrary, it regards his power in continual exercise, and applies it, especially to the accomplishment of his word: for the hand of God is ever ready to execute whatever he has declared by his mouth.
It seems strange to me, that Erasmus approved of the relative in the masculine gender; for though the sense is not changed, we may yet come nearer to the Greek words of Paul. The verb, I know, is passive;1 but the abruptness may be lessened by a little change.
22.And it was therefore imputed,2 &c. It becomes now more clear, how and in what manner faith brought righteousness to Abraham; and that was, because he, leaning on God’s word, rejected not the promised favour. And this connection of faith with the word ought to be well understood and carefully remembered; for faith can bring us nothing more than what it receives from the word. Hence he does not become immediately just, who is imbued only with a general and confused idea that God is true, except he reposes on the promise of his favour.
23. Now, it was not written for his sake alone, that it was imputed to him;
24. But for us also, to whom 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.
23. Non est autem scriptum propter ipsum tantùm, imputatum fuisse illi;
24. Sed etiam propter nos, quibus imputabitur credentibus in eum, qui excitavit Iesum Dominum nostrum ex mortuis:
25. Qui traditus fuit propter delicta nostra, et excitatus propter nostram justificationem.
23.Now it was not written, &c. A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all.
We are, by this passage, reminded of the duty of seeking profit from the examples recorded in Scripture. That history is the teacher of what life ought to be, is what heathens have with truth said; but as it is handed down by them, no one can derive from it sound instruction. Scripture alone justly claims to itself an office of this kind. For in the first place it prescribes general rules, by which we may test every other history, so as to render it serviceable to us: and in the second place, it clearly points out what things are to be followed, and what things are to be avoided. But as to doctrine, which it especially teaches, it possesses this peculiarity,—that it clearly reveals the providence of God, his justice and goodness towards his own people, and his judgments on the wicked.
What then is recorded of Abraham is by Paul denied to have been written only for his sake; for the subject is not what belongs to the special call of one or of any particular person; but that way of obtaining righteousness is described, which is ever the same with regard to all; and it is what belonged to the common father of the faithful, on whom the eyes of all ought to be fixed.
If then we would make a right and proper use of sacred histories, we must remember so to use them as to draw from them sound doctrine. They instruct us, in some parts, how to frame our life; in others, how to strengthen faith; and then, how we are to be stirred up to serve the Lord. In forming our life, the example of the saints may be useful; and we may learn from them sobriety, chastity, love, patience, moderation, contempt of the world, and other virtues. What will serve to confirm faith is the help which God ever gave them, the protection which brought comfort in adversities, and the paternal care which he ever exercised over them. The judgments of God, and the punishments inflicted on the wicked, will also aid us, provided they fill us with that fear which imbues the heart with reverence and devotion.
But by saying, not on his account only, he seems to intimate, that it was written partly for his sake. Hence some think, that what Abraham obtained by faith was commemorated to his praise, because the Lord will have his servants to be for ever remembered, according to what Solomon says, that their name will be blessed. (Prov. x. 7.) But what if you take the words, not on his account only, in a simpler form, as though it were some singular privilege, not fit to be made an example of, but yet suitable to teach us, who must be justified in the same manner? This certainly would be a more appropriate sense.
24.Who believe on him, &c. I have already reminded you of the design of those periphrastic expressions: Paul introduced them, that he might, according to what the passages may require, describe in various ways the real character of faith—of which the resurrection of Christ is not the smallest part; for it is the ground of our hope as to eternal life. Had he said only, that we believe in God, it could not have been so readily learnt how this could serve to obtain righteousness; but when Christ comes forth and presents to us in his own resurrection a sure pledge of life, it then appears evident from what fountain the imputation of righteousness flows.
25.Who was delivered for our offences,1 &c. He expands and illustrates more at large the doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds directed to Christ, but also to have it distinctly made known how he attained salvation for us. And though Scripture, when it treats of our salvation, dwells especially on the death of Christ, yet the Apostle now proceeds farther: for as his purpose was more explicitly to set forth the cause of our salvation, he mentions its two parts; and says, first, that our sins were expiated by the death of Christ,—and secondly, that by his resurrection was obtained our righteousness. But the meaning is, that when we possess the benefit of Christ’s death and resurrection, there is nothing wanting to the completion of perfect righteousness. By separating his death from his resurrection, he no doubt accommodates what he says to our ignorance; for it is also true that righteousness has been obtained for us by that obedience of Christ, which he exhibited in his death, as the Apostle himself teaches us in the following chapter. But as Christ, by rising from the dead, made known how much he had effected by his death, this distinction is calculated to teach us that our salvation was begun by the sacrifice, by which our sins were expiated, and was at length completed by his resurrection: for the beginning of righteousness is to be reconciled to God, and its completion is to attain life by having death abolished. Paul then means, that satisfaction for our sins was given on the cross: for it was necessary, in order that Christ might restore us to the Father’s favour, that our sins should be abolished by him; which could not have been done had he not on their account suffered the punishment, which we were not equal to endure. Hence Isaiah says, that the chastisement of our peace was upon him. (Isa. liii. 5.) But he says that he was delivered, and not, that he died; for expiation depended on the eternal goodwill of God, who purposed to be in this way pacified.
And was raised again for our justification. As it would not have been enough for Christ to undergo the wrath and judgment of God, and to endure the curse due to our sins, without his coming forth a conqueror, and without being received into celestial glory, that by his intercession he might reconcile God to us, the efficacy of justification is ascribed to his resurrection, by which death was overcome; not that the sacrifice of the cross, by which we are reconciled to God, contributes nothing towards our justification, but that the completeness of his favour appears more clear by his coming to life again.1
But I cannot assent to those who refer this second clause to newness of life; for of that the Apostle has not begun to speak; and further, it is certain that both clauses refer to the same thing. For if justification means renovation, then that he died for our sins must be taken in the same sense, as signifying, that he acquired for us grace to mortify the flesh; which no one admits. Then, as he is said to have died for our sins, because he delivered us from the evil of death by suffering death as a punishment for our sins; so he is now said to have been raised for our justification, because he fully restored life to us by his resurrection: for he was first smitten by the hand of God, that in the person of the sinner he might sustain the misery of sin; and then he was raised to life, that he might freely grant to his people righteousness and life.2 He therefore still speaks of imputative justification; and this will be confirmed by what immediately follows in the next chapter.
[1 ]This chapter, as Turrettin observes, divides itself into three parts. The first from 1 to 12 inclusive; the second from 13 to 17 inclusive, in which it is proved that the promises made to Abraham did not depend on the law; and the third from 18 to the end, in which the faith of Abraham is commended, and the Christian faith briefly referred to.
[1 ]So did all the fathers according to Pareus, and so does the Vulgate. But later commentators have taken the words as they stand, and with good reason, for otherwise the correspondence between this and the following verse would not be apparent. Beza, Hammond, and Macknight take the words in their proper order; and this is what is done by the Syriac and Arabic versions.
[1 ]Epicheirema; in Greek ἐπιχείϱεμα, an attempted but an unfinished process of reasoning. It is not necessary to introduce this sort of syllogism, it being not the character of Scripture nor of any other writing to discuss matters in this form.
[1 ]The adoption is evidently included in the words, found in the first verse of this chapter, “I am thy shield and thy exceeding great reward.” What follows is connected with this, and the promise of a numerous seed arose from what Abraham said respecting an heir. His believing them had an especial regard to the first promise, as the second, respecting his “seed,” was only, as it were, an enlargement of the first, or an addition to it.—Ed.
[1 ]The foregoing observations contain a lucid and a satisfactory view of the character of Abraham’s faith, perfectly consistent with what is said of it by Paul in this chapter, and in the epistle to the Galatians. Some think that the principle of faith was the only thing which the Apostle had in view in referring to Abraham’s faith, and that he had no special regard to the object of justifying faith, that is, Christ. But that Christ was, in a measure, revealed to him, is evident from the account given in Genesis, and from what Christ himself has said,—that Abraham saw his day and rejoiced, John viii. 56. At the same time it was the promise of gratuitous mercy, as Calvin intimates, that formed the most distinctive object of Abraham’s faith, the promise of a free acceptance, without any regard to works. There are two things which the Apostle clearly intended to show,—that imputation of righteousness is an act of gratuitous favour,—and that it is alone by faith.
[1 ]Some have stumbled at this sentence,—“his faith is counted for righteousness,” and have misapplied it, as though faith were in itself the cause of righteousness, and hence a meritorious act, and not the way and means of attaining righteousness. Condensed sentences will not submit to the rules of logic, but must be interpreted according to the context and explanations elsewhere found. “His faith” means, no doubt, his faith in the Promise, or in God who promises, or in him who, as is said in this verse, “justifies the ungodly:” hence what is believed, or the object of faith, is what is counted for righteousness. This accords with the declarations,—that “man is justified by faith,” ch. iii. 28,—and that “the righteousness of God” is “by faith,” ch. iii. 22. If by faith, then faith itself is not that righteousness.
[1 ]Speaking of this righteousness, Pareus says, “It is not ours, otherwise God would not gratuitously impute it, but bestow it as a matter of right; nor is it a habit or quality, for it is without works, and imputed to the ungodly, who have habitually nothing but iniquities; but it is a gratuitous remission, a covering, a non-imputation of sins.”
[1 ]This “only” is not in the original, but is supplied by most commentators: yet it is not necessary, nor makes the meaning consistent with what follows in ver. 10. The Καὶ in the next clause is omitted in many copies; but if retained, it will not alter the sense. We may render this part of the verse thus,
[1 ]The word “sign” in this passage, σημεῖον, seems not to mean an outward token of something inward, but a mark, circumcision itself, which was imprinted, as it were, as a mark in the flesh. So Macknight renders it, “The mark of circumcision.” That circumcision was a sign or a symbol of what was spiritual, is evident: but this is not what is taught here. Circumcision is expressly called “a token,” or a sign, in Gen. xvii. 11; but it is said to have been “a token of the covenant,” that is, a proof and an evidence of it. The design of circumcision is expressed by the next word, σφϱαγίδα—seal. This sometimes signified the instrument, 1 Kings xxi. 8; and sometimes the impression, Rev. v. 1: and the impression was used for various purposes,—to close up a document, to secure a thing, and also to confirm an agreement. It is taken here in the latter sense; circumcision was a “seal,” a confirmation, an evidence, a proof, or a pledge, “of the righteousness” obtained “by faith.” We meet not with any distinct statement of this kind in Genesis: it is what the Apostle had gathered, and rightly gathered, from the account given us of what took place between God and Abraham.—Ed.
[1 ]See a similar instance in chap. ii. 27.—Ed.
[1 ]Critics have differed as to the disjunctive ἢ, or, “or to his seed.” Some think it is put for ϰαὶ, and: but Pareus thinks that it has a special meaning, intended to anticipate an objection. The Jews might have said, “If the case with Abraham is as stated, it is not so with his seed who received the law.” Yes, says Paul, there is no difference, “The promise to Abraham, or to his seed, to whom the law was actually given, was not by the law.”
[2 ]There is in Genesis no expression conveyed in these words; but the probability is, that he intended to express in another form what he distinctly quotes in verse 17th, “I have made thee a father of many nations.”
[1 ]It is better to take this sentence, “Where there is no law, there is no transgression,” according to its obvious meaning; as it comports better with the former clause. The reasoning seems to be this,—“The promise is by faith, and not by the law; for the law brings wrath or condemnation: but where there is no law, there is no transgression to occasion wrath.” The same idea is essentially conveyed in ver. 16, where it is said, that the promise is sure, because it is through faith and by grace. Had it been by the law, there would have been transgression and wrath, and hence the loss of the promise.
[1 ]It appears from Pareus and Hammond, that some of the Fathers, such as Chrysostom and Theophylact, regarded ϰατέναντι in the sense of ὁμοίως, like, and have rendered the passage, “like God, in whom he believed;” that is, that as God is not partial, but the Father of all, so Abraham was. But this meaning is not consistent with the import of ϰατέναντι, nor with the context. The preposition is found in four other places, Mark xi. 2; xii. 41; xiii. 3; Luke xix. 30, and invariably means before, or, over against. The Septuagint use it in Num. xxv. 4, in the sense of before, ϰατέναντι τοῦ ἡλίον—“before the sun,” not “against the sun,” as in our version; for the word in Hebrew is ננר, coram, in conspectu. The context also requires this meaning: Abraham was a father of many nations before God, or, in the view or estimation of God, and not in the view or estimation of men, because God, as it is said at the end of the verse, regards things which are not, as though they were. Hence Abraham was already in God’s view, according to his purpose, the father of many nations.
[1 ]The idea of commanding to existence, or of effecting, is given by many commentators to the word ϰαλοῦντος; but this seems not necessary. The simple notion of calling, naming, regarding, or representing, is more consistent with the passage, and with the construction of the sentence: and the various modes of rendering it, which critics have proposed, have arisen from not taking the word in its most obvious meaning. The literal version is, “and who calls things not existing as existing,”—ϰαι ϰαλοῦντος τὰ μὴ ὄντα ὡς ὄντα. The reference is evidently to the declaration, “I have made thee the father of many nations.” This had then no real existence; but God represents it as having an existence already. Far-fetched meanings are sometimes adopted, when the plainest and the most obvious is passed by.—Ed.
[1 ]“Ut esset:” this may indeed be rendered according to our version, “that he might become;” but the drift of the comment seems to favour the other view, that he believed that he should be, and not that he believed in order to be, or that he might be, the father of many nations εἰς τὸ γενέσθαι ἀυτὸν; “that he should be,” is the rendering of Hammond, Doddridge, and Stuart; and it is indeed what is consistent with the drift of the passage, and with what is recorded in Genesis. Wolfius says, that εἰς here does not signify the final cause, but the subject or the object of faith and hope; Abraham believed the promise, that he should be the father of many nations.—Ed.
[2 ]This is a striking instance of the latitude of meaning which some words have in Scripture. Here hope, in the first instance, means the ground of hope; and in the second, the object of hope. So faith, in verse 5, and in other places, must be considered as including its object, the gracious promise of God; for otherwise it will be a meritorious act, the very thing which the Apostle throughout repudiates with regard to man’s justification. Faith, as it lays hold on God’s promise of free acceptance and forgiveness, can alone, in the very nature of things, be imputed for righteousness: it is not indispensably necessary that the way, or medium, or the meritorious cause of acceptance and forgiveness, should be clearly known and distinctly seen; the gracious presence of God is enough, so that faith may become a justifying faith.
[1 ]The verb is διεϰϱίθη, which Calvin renders “disquisivit.” The most common meaning of the verb is to hesitate, to doubt: it has the sense of exploring and examining, in the active voice, as in 1 Cor. xi. 31, but not in the passive.—See Matt. xxi. 21; Mark xi. 23; Acts x. 20. The version of Pareus is, “non disceptavit—he disputed not,” and also of Macknight. But the fathers, and many moderns, such as Beza, Hammond, Stuart, and others, have rendered the sentence, “He doubted not.” Phavorinus says, as quoted by Poole, that διαϰϱίνεσθαι, is to doubt, to hesitate, to dispute, to distrust, (diffidere.)—Ed.
[1 ]“Doubt,” says Pareus, “has two arguments—will God do this? and can God do this? Faith has also two arguments—God will do it, because he has promised; and he can do it, because he is omnipotent.”
[1 ]The verb is, ἐπήγγελται, used here, and perhaps in one other place, Heb. xii. 26, in an active sense. It is usually found, in the sense of promising, in the middle voice, as in Mark xiv. 11; Acts vii. 5; Heb. vi. 13, &c. It is an anomaly that is to be met with sometimes in Greek authors.—Ed.
[2 ]As in a former instance in verse 3, there is no nominative case to this verb: it is supplied by the sentence. This is the case not unfrequently in languages, such as Greek and Hebrew, in which the person is included in the verb itself. There is no nominative in the Welsh version, and there seems to be no need of it, Amhyny y cyvrivwyd iddo yn gyviawnder.
[1 ]It is διὰ τὰ παϱαπτώματα ἡμων, “for our offences,” and διὰ τὴν διϰαίωσιν ἡμων, “for our justification.” The preposition διὰ, has here clearly two meanings: the first signifies the reason why; and the second, the end for which. How is this to be known? By the character of the sentence, and by what is taught elsewhere. For, to which Johnson attaches forty meanings, is commonly understood here as having a different sense; and this is sufficiently indicated by what is connected with it. But in case a doubt arises, we have only to consult other passages in which the subject is handled.
[1 ]Christ is said here to have been raised from the dead by God, as well as delivered into death. “However much the import of this,” says Chalmers, “may have escaped the notice of an ordinary reader, it is pregnant with meaning of the weightiest importance. You know that when the prison door is opened to a criminal, and that by the very authority which lodged him there, it evinces that the debt of his transgression has been rendered, and that he stands acquitted of all its penalties. It was not for his own, but for our offences that Jesus was delivered unto the death, and that his body was consigned to the imprisonment of the grave. And when an angel descended from heaven, and rolled back the great stone from the door of the sepulchre, this speaks to us, that the justice of God is satisfied, that the ransom of our iniquity has been paid, that Christ has rendered a full discharge of all the debt for which he undertook as the great surety between God and the sinners who believe in him.”—Ed.
[2 ]“Either therefore as the evidence of the acceptance of his sufferings as our substitute, or as a necessary step towards securing the application of their merit to our benefit, the resurrection of Christ was essential to our justification.”—Professor Hodge.