Exposition of Romans 4, Exposition · Verse 13
VERS. 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.
THe Apoſtle having now ſufficiently cleared the doubt, moved touching the perſons to whom this bleſſing belongs; returns now from that digreſsion to his principall purpoſe, propounding new arguments to confirm his concluſion. His return is very artificiall, and ſuch as matcheth the skill of the chiefeſt Rhetoricians; the cloſe of his digreſſion reſcuing, after a ſort, the concluſion from which he had digreſſed. His paſſage thus conceive; Deſcribing the Jews, to whom he extends the bleſſing of juſtification, he will have them thus qualified; That they walk in the ſteps of Abrahams faith: And marvell not, ſaith the Apoſtle, that I interpoſe that condition: For the promiſe was not to Abraham, or to his ſeed, by the Law, but by the righteouſneſs of faith.
This third argument therefore, is in ſumme this; Look (as) the bleſsing was promiſed to Abraham and his ſeed, (ſo) it muſt be obtained; But it was promiſed to Abraham, &c. not through the Law, but through the righteouſneſs of faith; Ergò, it muſt be ſo obtained.
Senſe The promiſe] Whether we are to take it properly, for that act of Gods mercy binding himſelf by promiſe, to give Abraham this bleſſing; or Meconimically, for the thing promiſed, is the queſtion: The firſt acception ſeems moſt pertinent, as well for the ſcope of the text, as for that we read, Gal. 3.16.18.
That he ſhould be heir of the world] The doubts here are many: 1. What is here meant by the World and Abrahams being heir thereof? 2. Where we find this promiſe made unto Abraham? 3. How it fits the purpoſe of the Apoſtle?
For the firſt; Beza, Paraeus, & aliiMoſt Interpreters here underſtand by the World that Mundus credentium; whereof, 1. John 2.2 and by his being heir thereof, his fatherly dominion, and title he had to them by Covenant. But then the queſtion is, How this belongs to his ſeed? for howſoever ſuch dominion was promiſed to Abraham and he by Covenant was to become Father of many nations; yet to his poſterity was no ſuch promiſe made. Now the promiſe here mentioned, extends it ſelf to his ſeed alſo. If any ſhall ſay, that by the ſeed we are here, as Gal. 3.16. to underſtand Chriſt; the circumſtances of the Text ſeem not to bear it: for, ſhall we ſay, the promiſe was made to Chriſt by the righteouſneſs of faith? ſurely it appears, his title that he hath to the world as Mediatour, comes to him as a reward of his Legall obedience, Phil. 2.9. and beſides, the confirmation added, ver. 14. ſeems to force us, by the ſeed, to underſtand Abrahams other poſterity; except perhaps we ſhall ſay that the Apoſtle intends to ſhew, not ſo much what condition the Lord required of Abraham, or Chriſt (his chief ſeed) to the end they might be heirs of all the world; as the means by which he intended to ſet them in poſſeſſion of that inheritance; which was not by the Law, but by the righteouſneſs of faith: and that indeed is a truth, and affords accommodation of the reaſons ſubjoyned fit enough: Judicent docti. Others by the world underſtand, by Metalepſis, the Kingdome of Heaven, figured (they ſay) by Canaan, as the principall part of the world; and that was, as they ſay truly, Heb. 12.a type of heaven. But where find we in all the Scripture, the word (world) ſo uſed?
To the ſecond doubt, Where this promiſe is extant in Scripture? They that by the (world) underſtand Believers of all nations, alledge that place, Gen. 22.17, 18. I will multiply thy ſeed as the ſtarres of heaven, &c. that for the promiſe to Abraham: and for Chriſt his ſeed, Pſal. 2.8. I will give thee the heathen for thine inheritance.
They that by the (world) underſtand Canaan, and that which it Typically ſhadowed, produce theſe Scriptures, Gen. 12.7. and 15, 8.8. The firſt concerns his ſeed; the ſecond, Abraham himſelf. To the third queſtion, touching the accommodation to the Apoſtles purpoſe; their conceits are divers; the drift is diverſly conceived: The concluſion ſome imagine this; That Abraham is father of nations, not by circumciſion, but by faith: To this concluſion, the accommodation is plain.
The promiſe, That he ſhould be heir of the world was made to Abraham by faith: Ergo, He is father of them in reſpect of faith; not of circumciſion, or the law; becauſe it is the promiſe that makes him heir: Look therefore how the promiſe is made, ſo Abraham hath his inheritance.
The concluſion ſeems this rather; That to believers the bleſſing of righteouſneſs belongs, in reſpect of faith: How followes that from the Apoſtles proof? Anſw. The inheritance of the world, that is, of Heaven, was made to Abraham, through the righteouſneſs of faith; Ergo, Righteouſneſs it ſelf is obtained by faith; there being one condition and means both of juſtification, and ſalvation, according to the courſe of the Covenant: Now, the defect of the verb is diverſly ſupplyed; Cajetan.ſome thus; adimplenda fuit; others thus, contingit or contigit; and theſe by the promiſe, underſtand the thing promiſed: I would rather thus, facta eſt; as Gal. 3.16.
By the Law] That is, works, or righteouſneſs of the law: but, of what law? that given in Sinai, or, that of nature? Paraeus.Anſw. Vnderſtand either, or both; and that ſome think is intimated, by abſcence of the article: as a condition, or a means, we ſhall anon reſolve.
I have now propounded the ſeverall judgments of Interpreters, touching the ſence; Whether ſhall we reſolve of, for my own part, I will peremptorily preſcribe to no man: My judgment only I will propound.
The concluſion I think is this; That juſtification belongs to believers, all, and only, in reſpect not of works, but of faith. The Reaſons proving it, is taken partly from the form, or manner of conveiance in the promiſe; partly from parity: In this form; If the promiſe of inheritance to Abraham and his ſeed, was to be accompliſhed, not by legall obedience, but by righteouſneſs of faith; then it followes, that we are juſtified by faith, and not by works: But the promiſe of the inheritance to Abraham, was to be accompliſhed, not by the law, but by the righteouſneſs of faith: Ergo. The conſequence of the propoſition hath this ground, becauſe that juſtification muſt be by ſuch means, as the inheritance may be obtained; and, that is obtained, ſo as it is promiſed; it is promiſed to be obtained, by the righteouſneſs of faith, as a mean, or diſpoſition thereto tending: Ergo. Juſtification is by faith, and not by the law: Hitherto the Connexion.
The particulars of this verſe are theſe.
Firſt, The ground of Abrahams, and our title to the bleſſing, and that is the promiſe.
Secondly, The matter of the promiſe; To be the heir of the world.
Thirdly, The means whereby we partake the promiſe, ſet out foreign; not by the law, but by the righteouſneſs of faith.
Obſerv Out of the firſt this is the collection; That the title we have to the bleſſings of God, that concerne life, and godlineſs, is the promiſe of God: And, our whole claim to them is, ſub titulo promiſsionis; compare, Gal, 3.18. For this cauſe I think it is, that the bleſſings of God which we partake, are ſo often called promiſes; and the Children of God, the heires of the promiſe; ſee Heb. 9.12, 17. and 10.36. becauſe, by virtue of the promiſe, accrewes our claim, title, and poſſeſſion of the bleſſing: Hence Peter, Act. 2.39. reaſons for the bleſſing and ſeal thereof, in reſpect of the humbled Iews; the promiſes are made to you, and to your ſeed: And, to aſſure us of enjoying them Gods Spirit uſually ſends us to conſideration of the Lords fidelity, 1 Cor. 1.9. and 10 13. 1 Theſſ, 5.24. 2 Theſſ. 3.3. Heb. 10.23, &c. And it is not to be omitted, that Budaeus obſerves, that the word (foreign) ſignifies a promiſe meerly voluntary, and gratuitous; without reſpect to any worth in the party, to whom it is made: In which reſpect, it ſeems to be oppoſed to the law, Gal. 3.18.
From whence it well follows in Pauls Divinity, that it is not founded on the worth of any our works, Gal. 3.18. neither may we claim them, as due to us for the merit of our obedience: And, howſoever obedience be required as a qualification of our perſons, to make us capable thereof; yet, the cauſe moving God to beſtow them, is not our righteouſneſs, but Gods promiſe. Memorable is that caveat Moſes gives to Iſrael, being now at the skirts of Canaan; ſay not in thy heart, &c. for my righteouſneſs, Deut. 9.4.5.the Lord hath brought me in to poſſeſſe this land, &c. Not for thy righteouſneſs, or, for the uprightneſs of thy heart doeſt thou go in; but, for the wickedneſs of theſe nations, &c. and that the Lord may porform the word. Which the Lord ſware unto thy fathers, Abraham, Iſaac, and Iacob; his reaſon is, verſ. 16. Thou art a ſtiff-necked people; which ſelf-reaſon hath place in us all, whatever our righteouſneſs be by grace; Rebellion alas! Rom. 7.23.how much is ſtill in our nature? Hence it is, that the Saints of God in their prayers to God uſually acknowledg their own unworthineſs; and the bleſſings they crave, and lay claim to, they claim by promiſe; read Neh. 1.8, 9. And, if ever we read in any of them allegation of righteouſneſs, as Iſai. 38.3. It is not intended, as cauſe of the bleſſing, but as a diſpoſition in the perſon, fitting it to receive the bleſſings made ours by promiſe.
In the next place, conſider we the matter of the promiſe; That he ſhould be the heir of the world] The Heir, that is, ſaith Mr. Beza, out of Ʋlpian, Lord or, owner; agreeably to that, Gal. 4.1. Howbeit, ſomething elſe is withall ſignified, that this poſſeſſion deſcends upon him freely, as an inheritance, not as by way of purchaſe.
Of the world] That is, ſay ſome, of believers of all nations; whereof ſupra: ſay others, of the Kingdome of Heaven; others of whole heaven, and earth, and all the creatures therein, with whatſoever heaven or earth can afford to make him bleſſed; in token, and pledg whereof, Canaan was given him by promiſe, as being the moſt fertile and pleaſant part of the world, and withall a type of Heaven; and as Heb. 4, and 12. the reſt, pleaſantneſs and glory thereof: This I think the beſt interpretation, for reaſons above aſſigned.
Obſerv Whereout obſerve we, That by covenant and promiſe, Gods Children have title to the whole world: All things are yours, ſaith the Apoſtle, whether Paul, or Cephas, or the world, &c. or things preſent, or things to come, all are yours, 1 Cor. 3.21, 22. And again, godlineſs hath promiſe of the life that now is, and of that which is to come: And if any ſhall ſay, that in experience we ſee Gods Children none of the greateſt ſharers in the things of this life? Anſw. The lack of uſe hinders not our title, and property in them: The heir is Lord of all, in title though in this nonage, he differs nothing from a ſervant, Gal. 4.1.2. That little they enjoy, they enjoy comfortably as their own, without uſurpation, Tit. 1.15. 1 Tim. 4.4, 5. 3. A recompence they have in graces equivalent here, Mar. 10.29, 30. by an happy commutation. 4. And in the life to come, full fruition of that happineſs, which paſſeth all the felicity earth can afford unto them. 5. Beſides, there is in the beſt ſomething, that turns many of theſe earthly bleſſings into poyſon, as Agur intimates, Prov. 30.8, 9. And experience daily teacheth: In that caſe therefore, if the Lord keep us ſhort, to prevent our miſchief, ſhall we ſay, his promiſes is not made good? 6. Finally, our wants in this kinde, are uſually chaſtiſements of particular diſobedience, &c.
From whence followes, as a juſt conſectary, this paradox; That Gods Children are the richeſt heirs in the world, being by promiſe, heirs of the whole world, and of all the comforts, earth, or heaven can afford them: And ſhould it not teach us, to labour to come within the Covenant of grace? Queſtionleſs, it is true, that though in civill ſtates, men aliens from the Covenants of promiſe, have by humane right a dominion, and property in the things they enjoy; yet, in reſpect of ſpirituall, and true intereſt, they are but uſurpers: the air they breath in, the earth they tread on, the heavens they look on, the meat they eate, the cloaths they are cloathed withall, are not theirs; much leſs the comforts of a better life: For the promiſe, whereon ſuch right is founded, belongs only to Abraham, and to his ſeed, &c.
The laſt thing remains, and that is the means whereby the promiſe was intended to be accompliſhed; Not by the law, &c. but by the righteouſneſs of faith.
Not by the Law? may ſome men ſay; though to Abraham the promiſe was given, through faith, yet to his ſeed, it was made by the law, Rom. 10.5. Lev. 18.5. Anſw. Made it might be to his ſeed, by the law hypothetically; but the exhibition and performance, was neither accompliſhed, nor yet intended to be accompliſhed ſave only by the righteouſneſs of faith: And yet was not the law vainly given; there being ſo many other ends to which the promulgation in Sinai tended, as the Apoſtle afterwards, cap. 5. fully ſhewes.
Now, from the manner of the Apoſtles reaſoning, we learn, ſo to exſpect the bleſſings promiſed, as they are promiſed, and intended to be performed: God promiſed Abraham and his ſeed, to be heirs of the world; the means whereby that promiſe was intended to be performed, was not by the law, but by the righteouſneſs of faith; by faith therefore, and not by works, muſt we exſpect the enjoying of them: and of all our hopes of things promiſed, this muſt be the meaſure: By what means, In what manner, In what meaſure they are promiſed, ſo to exſpect the bleſſings: For example, he hath promiſed to godlineſs all the good bleſſings of the earth; but how hath he promiſed it? with limitation to experiency; with exception of the croſs: Disjunctively, either the bleſſings, or, the equivalent, &c. He hath promiſed victory to us in the ſpirituall combate; but it is neither perfect victory, nor without condition of ſtriving lawfully; nor ſo, but that for our humiliation, and to teach us compaſſion, he may leave us to our ſelves, and permit us to foyls in many particulars: Sic de reliquis
The due meditation whereof ſerves to ſupport Gods truth in his promiſe, and our hopes of enjoying the bleſſings promiſed; both which, our ignorance often makes to waver, becauſe of our miſpriſions: the Matter of the promiſe we look at; the Manner how it is made we ſeldome conſider: For example, Godlineſs, we ſay, hath the promiſe of this life: How is it accompliſhed, ſaith a weakling in his wants? Anſw. (As) it is promiſed, (ſo) I dare ſay it is performed to thee; ſo farre as theſe Temporalities are expedient for thee, ſo be it thou demean thy ſelf as becomes a child of God; either in the kind, or by a compenſation in ſpirituall things equivalent, thou enjoyeſt them, &c.
And want of this Prudence, in weighing the manner, how the promiſes are conveyed, alas! how many inconveniencies hath it drawn Gods great ſervants unto? Abraham had a promiſe of a ſeed to come out of his loins, intended by Sarah; becauſe the time is delayed, and naturall vigour decayeth, Sarah begins to diſtinguiſh; ſhe ſhall obtain children by her maid, it may be; and ſo Abraham goes in to Hagar, to have the promiſe haſtened; Rebecca had learnt from Gods mouth, that Jacob was the Beloved, and the bleſſing ſhould be derived from him to his brother Eſau; but ſee, how ſhe betakes her ſelf to ſhifts of her own, that Gods intentions may take place, &c. the like in ſundry particulars, might be inſtanced: Learn we to exſpect the promiſes, by means, in manner, meaſure, time, that God hath been pleaſed to limit them withall.
A more particular obſervation out of the Text, is this; That the inheritance promiſed to Abraham, and his ſeed, was never intended to be exhibited to them, through the righteouſneſs of the Law, as a mean, whereby they ſhould obtain it: What needs much confirmation? the concluſion being the Apoſtles, almoſt in ſo many words; and reaſons by him annexed to that purpoſe: Had God a purpoſe, by the Law to make us partakers of the Inheritance; What meant he then to ſubſtitute another mean? namely, the righteouſneſs of Faith: Perhaps ſome ſhould obtain it by the Law; others, by faith? How abſurd is that conceit? when as the Apoſtle hath taught us, that God is unvariable in his courſes in this kind, Rom. 3.30. and, can we think the poſterity obtained it, by any other mean then Abraham the root of bleſſing? Either therefore, God intended not unto us the inheritance, by the Law; or elſe, vain was the ſubſtitution of faith: Hereto let us add this conſideration, That no man ever yet obtained it, by the righteouſneſs of the Law; and can we better judge of Gods intentions, then by the event? Beſides, How was it, that the Lord creating Adam in the perfection of righteouſneſs, wittingly permitted his fall; if he had meant to give us the inheritance, by the Law? ſee Rom. 11.32. And, wherefore is it, that having power to enable us to perfect performance of the Law, He never yet ſupplyed any of his Saints with perfection of ſtrength to fulfill it? Certes, if by Legall righteouſneſs he intended for us the inheritance; that righteouſneſs ſhould be at leaſt by Grace given unto us: But it is given to none. If any ſhall now demand, why the Law was given, except to be a mean of the inheritance? Anſw. Let him hear the Apoſtle: To ſhew us our ſinne, Rom. 3.20. To beat down pride, to drive unto Chriſt, Gal. 3.24. And if to any it be propounded as a mean of life; I dare ſay, it is to a proud Juſtitiary, to the end to humble him, and to drive him through conſcience of infirmity, from confidence in works, to believing in Chriſt for righteouſneſs.
Ʋſe. Is it now any leſs, then madneſs, in our popiſh Juſtitiaries to thruſt into Heaven by the Law, which God never intended to be a mean of the inheritance? One of the two I dare ſay, they muſt procure, that by it will enter; either an alteration of Gods intention, that he may make the Law the mean of inheritance; or elſe by ſtrong hand, break into Heaven, by ſuch a mean, as God hath not provided: Synagoga, Bernard ſer. 14. ſuper Cantica.ſaith Bernard, fortis eſt: the Jewiſh Synagogue, ſo may we ſay, the Romiſh alſo, is ſtrong; ſhe cares not for the light burthen, nor for the ſweet yoke; Confidet in Lege, liberet eam, ſi poteſt: but ſure, ſaith he, there is no ſuch Law given, as can give life: & ſuprá: I…ſt judicium ut qui contemnunt Dei miſericordem juſtitiam, & ſuam volunt conſtituere — eidem ſuae juſtitiae relinquantur, opprimendi magis, quàm juſtificandi: For us, Let us learn to expect the inheritance, by the means whereby God hath intended to give it.
What is that, if not the Law? the Apoſtle anſwers, The Righteouſneſs of Faith: And what is that righteouſneſs? ſay Papiſts Cui fides eſt initium; that is, in ſhort, Bellarm. de Juſtif. l. 1. c. 17.obedience which we, in our own perſons, perform to the law, after we have received to believe the word of God: ſo great force is there, in general faith, to make works imperfect in themſelves; and therefore condemned by the law, to be the mean of our inheritance, and ſalvation: But, I wonder what made Paul now a believer, having it in ſo exellent a meaſure; yet to ſay he was not thereby juſtified? 1 Cor. 4.4.
Large diſcuſſing of the point, I mean not, on this occaſion, to enter into: But this I am ſure of, the law to ſalvation requires perfection of obedience, curſes to hell even the leaſt imperfections; Gal. 3.10. and, doth any man believing receive ability to perform it to the full? I am ſure, its Auguſtines, and Hieromes reſolution, that howſoever, perhaps, ſuch meaſure of grace may be obtained; yet there never yet lived the man on earth, nor ſhould do, to the end of the world, ſo righteous, that he did good, and ſinned not; Eccleſ. 7.20.
Say others; The righteouſneſs of faith] That is, the righteouſneſs, which ſtands in faith: ſo making faith the ſubſtance, as it were, of that righteouſneſs, whereby we are juſtified, and ſaved: againſt it are theſe reaſons. 1. That then our righteoſneſs, whereby we are juſt in Gods ſight, ſhall be a thing that is imperfect; for, hath any man, at all times, perfection of faith? 2. Accordingly, conſcience ſhall never have ſolid peace; neither in act, nor in the cauſe. 3. Righteouſneſs of Juſtification ſhall be variable in the degrees, according as faith is more or leſs, in the ſame, or divers ſubjects; ſo that ſome ſhall be more, ſome leſs juſtified in the ſight of God; and the ſame man, according as his faith ebbs, or flows, ſhall be, whiles perfectly, whiles partially, whiles not at all, juſtified in the ſight of God: For, the act of faith, wherein, according to this opinion, our righteouſneſs ſtands, may, by the conſent of all, be loſt for a time.
The old way ſtill is the good way; by righteouſneſs of faith, that is, by righteouſneſs which faith apprehends in Chriſt; ſee Rom. 5.17. By righteouſneſs of Chriſt, then, apprehended by faith, obtain we the promiſed inheritance, Gal. 3.22. The Scripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt, might be given to them that believe; and verſ. 9. They which be of faith, are bleſſed with faithfull Abraham: By faith they are made partakers of the Bleſſing.
Ʋſe Exhortation in this point is more needfull, then proof, the whole Scripture almoſt running this way. Be we exhorted therefore, leaving all confidence in the Law for righteouſneſs or ſalvation, to cleave faſt to the righteouſneſs of faith. It is a fearfull doom paſſed on the Jews by the Apoſtle, Rom. 10.3. that going about to ſtabliſh their own righteouſneſs, they were not ſubject to the righteouſneſs of God: And was it for nothing, think we, that the Apoſtle counts all dung and droſs for the excellent knowledge ſake of Chriſt? and deſires to be found in him not having his own righteouſneſs, by the Law, but that which is by the righteouſneſs of faith, Phil. 3.8.9. Surely, if any had cauſe to truſt therein the Apoſtle much more; that from the time of his calling had lived in all good conſcience, before God and men, Acts 23.1. and yet knowing, that thereby he was not juſtified or ſaved; he utterly diſclaims confidence therein, and reſts onelyonly in that which is by faith of Chriſt: Whoſe example let us follow as we deſire to have comfort in the day of judgement. Bern. in tantic. Ser. 30.S. Bernard elegantly comparing grace and the Law together in their effects, ſaith, Quàm diſſimili vultu ad omnem conſcientiam ſe offerunt, ſuavitas hujus & illius auſteritas? quis ſanè ex aequo reſpiciat condemnantem & conſolantem? repoſcentem, & ignoſcentem? plectentem, & implectentem? And ſurely, they know little the terrour of the Judge, and have had as little experience of the Laws arraignment in the conſcience, that truſt to their own polluted righteouſneſs, and not to that abſolute obedience of Chriſt the Mediatour.
Proceed we now in the Text.