An Exposition of Pauls Epistles, Letter 1 · Chapter 4
CHAP. IV.
UNto the twelfth Chapter the Apostle illustrates, commends, and further by many Arguments establishes this Divine ground of our Iustification by Faith, not by Works. Wee, for the more easie method, shall make the Confirmation of this Doctrine seven-fold.
The first Confirmation of Iustification by Faith, which is contained in this Chapter, is chiefly from the example of Abraham, the ground of whose Iustification is common, both to Iews and Gentiles, whose Faith is set before us all of God for a pattern.
There are three parts of the Chapter. In the first, the example of Abrahams Iustification is set down, to ver. 9. In the second, hee proves this ground of Iustification to bee common both to Iews and Gentiles, to ver. 18. In the third, the Faith of Abraham is commended to the use of Believers, to the end of the Chapter.
Vers. 1. What shall wee say then, that Abraham our Father, as pertaining to the flesh, hath found?
So much as pertains to the example of Abraham, under the form of an interrogation, hee denies that Abraham was justified according to the flesh, or by the Law of Works, or Inherent Righteousness, which is called flesh, Galat. 3.3. in respect to the Spiritual Righteousness of Christ: From whence it follows that no man is justified by Works.
Vers. 2. For if Abraham were justified by Works, hee hath whereof to glory, but not before God.
This Thesis concerning Abraham, is asserted by five Reasons.
Reason 1. If Abraham was justified by Works, hee hath whereof hee may glory, but not before God; therefore hee is not justified by Works before God. The reason is sufficient; because boasting in our selves is not taken away by the Law of Works, but by the Law of Faith, Rom. 3.27. For in the question before men, Whether Abraham is just, Abraham can produce his Works, and boast, saying, I will shew thee my Works; and so hee shall bee justified before men by his Works: But the question is, Whether hee bee righteous before God, whereupon hee must renounce his own works, and fly to the Promise of Blessedness in Christ, to come of Abrahams Seed, that hee might bee justified in Christ by Faith alone.
Vers. 3. For what saith the Scripture? Abraham hath believed God, and it was counted to him for righteousness.
Reason 2. The Scripture testifies, Gen. 15.6. that Abraham was justified by Faith, or that Righteousness was imputed to him by Faith; therefore hee was justified by Faith, not by Works.
Vers. 4. Now to him that worketh, is the reward not reckoned of Grace, but of debt.
Reason 3. The reward cannot bee of Grace, but of debt, to him that seeks after righteousness by his works; wee may assume thus, But to Abraham it was imputed of Grace. Therefore Abraham did not mercenarily seek after righteousness by the works of the Law.
Vers. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness.
Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary, but renouncing his own righteousness, believes in God, who freely justifies the ungodly that flees to Christ Jesus; But such was the Faith of Abraham. Therefore Abraham was not justified by works before God, but Faith was imputed to him for righteousness; or the Blessing promised in Christ to come, received through Faith by Abraham, was imputed to him for righteousness.
Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed 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.
Reason 5. David testifies, Psalm 32.12. that Blessedness is given to him, to whom Righteousness is imputed without works, and whose righteousness consists not in good works, but in the forgiveness of sins: therefore such was of necessity the Justification of Abraham: consisting not in the perfection of his works▪ but in the remission of his sins. Understand the same of the Justification of all, which the Apostle even now hath shewed.
Vers. 9. Cometh this Blessedness then on the Circumcision only, or upon the uncircumcision also? for wee say, that Faith was reckoned to Abraham for righteousness.
The second Part.
The second part of the Chapter, wherein hee proves this to bee the ground of Abrahams Justification, and obtaining Eternal Life, (to wit, by Faith) is common to the uncircumcision, or the Gentiles, and to Circumcision; or the Jews. The question is propounded in this verse, the answer whereof follows, till hee hath proved it common both to Jews and Gentiles.
Vers. 10. How was it then reckoned? when hee was in circumcision, or in uncircumcision? not in circumcision▪ but in uncircumcision.
Hee proves this ground of Justification▪ and obtaining of happiness, to bee common to the uncircumcised, or the Gentiles, no less than to the Jews that were circumcised: By seven Arguments.
Argum. 1. From the state of incircumcision, where…n Abraham was, when hee was pronounced righteous; as it appears in the History, Gen. 15.6. Righteousness was imputed to Abraham by Faith, while hee was yet uncircumcised: Therefore this way of Justification is common, even to Believers while uncircumcised.
Vers. 11. And hee received the sign of circumcision, as a seal of the Righteousness of the Faith, which hee had yet being uncircumcised, that hee might bee the Father of all them that believe, though they bee not circumcised, that Righteousness might bee imputed to them also.
12. And the Father of Circumcision to them who are not of Circumcision only, of our Father Abraham, which hee had, being yet uncircumcised.
Argum. 2. Abraham received from God the Sign of Circumcision, as a Seal of the Covenant of Grace, or the Righteousness of Faith, which hee had yet being uncircumcised, to that end, that hee might bee the Father as well of the Faithful that were uncircumcised, as of those that were circumcised, which were the children of the flesh, and also of the Faith of Abraham. Therefore the righteousness of Faith is common to Believers, both circumcised and uncircumcised, or those that follow the steps of the Faith of Abraham, not yet circumcised. Abraham is called the Father of the Faithful, because hee was the first eminent example of Faith, the Righteousness which is imputed by Faith, and by his example, a Leader to all, that they may believe.
Vers. 13. For the promise that hee should bee the heir of the world, was not to Abraham, or to his Seed through the Law, but through righteousness of Faith.
Hee proves that Abraham was not the Father of any but Believers, both circumcised, and uncircumcised; and with this hee adds a third Argument: The Promise was made to Abraham, and to his Seed, that hee should bee afterwards heir of the Land of Canaan, in a type, and of the World and Heaven, in truth, being restored to that right which Adam lost; and hee came not to this by the Law, or upon the condition of works, but by the absolute Promise, being j…stified …y Faith, or having the Righteousness of Faith; therefore his children are not they which are by the Law, looking for righteousness by Works, but only they which are of Faith, looking for righteousness by Faith; i. e. All and only they that believe, circumcised and uncircumcised, who have an equal community in the righteousness of Faith, and the promise of the inheritance. The Argument is valid; for if Father Abraham is not heir of the world, and hath any righteousness but by Faith, certainly none are his sons but the faithful, who have their righteousness by Faith, and from Righteousness the Inheritance.
Vers. 14. For if they which are of the Law bee heirs, Faith is made void, and the promise made of none effect.
Argum. 4. This confirms the former Argument: If those which are of the Law, or seek Righteousness by Works, are the children of Abraham, and heirs of Life, and partakers of Righteousness, then Faith is vain, and the Promise is void: But this is absurd; therefore they which are of the Law, are not heirs, but only Believers are the children of Abraham, and heirs of Righteousness and Life. The Argument is strong, for if Righteousness and the Inheritance are given through Faith and the Promise, then they are freely given: But if by the works of the Law, then of debt, and merit, and not of grace, for merit or debt leaves no place for free grace, and by consequence, makes faith and the promise void.
Vers. 15. Because the Law worketh wrath; for where no Law is, there is no transgression.
Argum. 5. Confirming the former, the Law worketh wrath to them that seek for Righteousness by their Works, i. e. it pronounceth condemnation and death upon the guilty for their transgressions, which should bee none, if there was no Law. Therefore they that are of the Law, are not heirs of Righteousness and Life, but all and only they which are of Faith, both circumcised and uncircumcised.
Vers. 16. Therfore it is of Faith, that it might bee by Grace, to the end the Promise might bee 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.
Argum. 6. God hath determined that the Inheritance should bee of Faith, to this end, that it might appear to bee of Grace, or through Grace; therefore all and only Believers, circumcised, and uncircumcised, are heirs. The Argument is good, because Faith and Grace concur, mutually standing and falling together: Faith is wholly maintained by Grace, which Grace is only promised and given to them that believe. It being granted, that the Inheritance is through Grace, it follows, to bee through Faith also; and it being granted that it is through Faith, it follows, that it is by Grace also, and that Believers are heirs only through Grace.
That it might bee firm] Argum. 7. The Inheritance is of Faith, and by Grace, that the Promise might bee firm to all the Seed, not only to that which is of the Seed of Abraham by the Law of Nature, and with all Believers, i. e. to the believing circumcised Jews; but also to that seed which is not after the flesh, but only of the Faith of Abraham, that is, to the believing uncircumcised Gentiles. Therefore unless wee would make the Promise of Righteousness, and the Inheritance (hanging it upon the condition of performing the Law) infirm and uncertain, the whole Seed of Abraham (or all and only they that believe, both circumcised and uncircumcised) are heirs by Faith with Father Abraham, who according to Faith, is the Father of all us that believe, both Jews and Gentiles. The matter is clear, because the Law, or the condition of Works, would render the Promise of the Inheritance infirm, and altogether uncertain, seeing that whatever depends upon our works can no wise bee firm, both because wee are mutable, as also the condition of works, by reason of our infirmity, is impossible; but that which is of Grace, that which is by Faith, that which is in Christ, is necessarily firm, because it leans upon the unchangeable good pleasure of God, and the Merit of Christ.
Vers. 17. (As it is written, I have made thee a Father of many Nations) before him whom hee believed, even God who quickeneth the dead, and callet… those things which bee not, as though they were.
The third Part.
The third part of the Chapter follows, in which the Faith of Abraham is commended to the use and benefit of all Believers, that they may learn by his example to believe more and more. T…e grounds upon which the Faith of Abraham is commended, are six.
Reason 1. Because Abraham (through his Faith) by the special Sentence of God, is declared the Father of many Nations, and so the Father of us that believe, according to the Faith: For as Abraham begat Isaac by virtue of the Divine Promise, and not by the power of Nature; even so by virtue of the Divine Promise, promising that hee should bee the Father of many Nations, Abraham took all Believers into the number of his Children, to bee reckoned amongst his Seed. And thus in the virtue of the Promise, hee begot, or conceived the Faithful, as Children of the Promise; which hee shews more clearly, by calling Abraham the Father of the Faithful, not only before God, or in the sight of God, that is, after a spiritual manner, and in the account of God, but also to the likeness of God, by a kind of similitude answering to God, whom hee believed; for in the Act of Faith, Abraham standing in the light of the countenance of God Almighty who spake unto him, believed the Promise. Those sons which God promised, hee looked upon as present by Faith: And thus after a sort hee became the Father of them, after the similitude of God.
Quickning] Reason 2. Because Abraham by Faith fixed his eyes upon the truth and Omnipotency of God effectually bringing life out of death, and a beeing out of nothing; and effectually calling things that were not yet, as if they were or had a beeing; to which Omnipotent Truth when Abraham believed, his Faith put on a kind of similitude to the Truth of God Almighty.
Vers. 18. Who against hope believed in hope, that hee might become the Father of many Nations, according to that which was spoken, So shall thy Seed bee.
Reason 3. Because Abraham believed in Spiritual hope, i. e. hee had in his heart a firm and invincible confidence, with a lively and strong hope of the promised issue: Against hope, viz. of the flesh, and natural reason, which did object nothing but impossibility, and as it were affirmed that they could not bee his Seed, as God had spoken.
Vers. 19. And being not weak in Faith, hee considered not his own body now dead, when hee was about an hundred years old, neither yet the deadness of Sarah's womb.
Reas. 4. Because hee was not weak in faith; hee did not consider, or did not stand upon those impediments that lay before his Faith, from himself and his wife, as now dead, in respect to natural generation, but rather magnified the power and faithfulness of God which had promised.
Vers. 20. Hee staggered not at the promise of God through unbelief, but was strong in Faith, giving glory to God.
Reas. 5. Because hee disputed not against the Promise, not was stopt by those objections, which unbelief suggested, but valiantly defended the Promise of God, and set himself against temptations, ascribing to God the glory of his truth and Omnipotency.
Vers. 21. And being fully perswaded, that what hee had promised, hee was also able to perform.
Reas. 6. Because hee gave to God speaking, the glory of his truth, out of a most full perswasion of Gods power for the performance of his Promise. For the Promise once made, there is no doubt to bee made of his will to perform what hee promiseth: But the question which remains, is touching the Power of him that promiseth. Which question being laid aside, Abraham rests in the promise of him whom hee knew to bee Almighty.
Vers. 22. And therefore it was imputed to him for righteousness.
Reas. 7. Wherein the Faith of Abraham is commended, in that his Faith (by this act shewing it self to bee true, such a Faith which uniteth, humbled and emptied man (in the sight of God) to God that promiseth) was imputed to him for righteousness. Because hee imbraced for his righteousness, the blessing promised in that Seed which was to come, i. e. Christ.
Vers. 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 bee imputed, if wee believe on him that raised up Iesus our Lord from the dead.
Now the Apostle shews forth the example of Abrahams Faith, fitted to the common use of Believers, giving a pledge as it were by this example, promising that our Faith in Christ Jesus, in like manner, should bee imputed unto us for righteousness. And that hee might invite us to believe, hee first compares the Gospel (ministred unto us in the Name of God, touching the Death and Resurrection of Christ for us) to the promise made unto Abraham: And further, hee requires of us Faith in God, who offers us this grace by the preaching of the Gospel, that wee might believe with Abraham. And lastly, hee affirms our Faith in God, who hath willingly satisfied himself in the death of Christ, whom hee hath raised also from the dead (that hee might impute, and apply to us, the righteousness obtained by the death of Christ) no less certainly to bee imputed unto us for righteousness, than it is certain that Abrahams Faith was imputed to him for righteousness; and so sure it is that this was not written for his sake alone, but for us, to whom in like manner this Faith was to bee imputed for righteousness.
Vers. 25. Who was delivered for our offences, and was raised again for our Iustification.
Hee layes the foundation of this certainty in a twofold judicial act of God towards Christ. The first act is, the delivering up of Christ our Surety to death for our offences. The other is, the raising of him for our Justification. In the first whereof, God testifies that the sins of the Redeemed were translated upon Christ by Covenant. And in the other, that hee is abundantly satisfied for their sins, and that the Redeemed in the person of their Surety are justified: From whence it follows, that to those who are Redeemed, (seeing they by Faith agree in this Covenant revealed in the Gospel) Faith is imputed to righteousness, or the Righteousness obtained by Christ is applyed to them, that as in the person of their Surety they are justified, so also they may bee justified in themselves.