In confirmation of his argument St. Paul proves that Abraham
Moses together—owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it and imposing it upon the Gentile converts. No, says he, it is without the law. The righteousness that Christ has brought in is a complete righteousness.
(c) Yet it is "witnessed by the law and the prophets". That is to say, there were types and prophecies, and promises, in the Old Testament that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ our righteousness, to whom all the prophets bear witness (cf. Acts x. 43). This might recommend it to the Jews, who were so fond of the law and the prophets.
(d) It is by "'the faith of Fesus Christ". 'That is to say, the faith that has Jesus Christ as its object—an "'anointed Saviour"', as Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all His three appointed offices, as prophet, priest, and King—trusting in Him, accepting Him, and adhering to Him in all these. It is by this that we become interested in that righteousness which God has ordained and which Christ has brought in.
(e) It zs '"'to all, and upon all, those that believe'. In this expression St. Paul inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand upon the same level, and are alike welcome to God through Christ. ''For there is no difference." Or it is "'to all'', offered to all in general. The Gospel excludes none that do not exclude themselves. It is "upon all that believe'. Not only tendered to them, but put upon them as a crown, as a robe. They are, upon their believing, interested in it, and entitled to all the privileges and benefits of it.
5. THe FatrH oF ABRAHAM
In confirmation of his argument St. Paul proves that Abraham was justified not by works but by faith. They who of all men contended most vigorously for a share in righteousness by the privileges they enjoyed and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews. 'Abraham our Father" (Rom. iv. 1). Now surely the prerogative must needs be as great as theirs who claim it as his seed according to the flesh.
Faith 93
What has he found? All the world is seeking; but while most are wearying themselves for vanity, none can be truly reckoned to have found but those who are justified before God. Thus Abraham, like a wise merchant seeking goodly pearls, found this one pearl of great price. What has he found as "pertaining to the flesh"', that is, by circumcision and his external privileges and performances? These the apostle calls flesh (cf. Phil. iti. 3). Now what did he get by these? Was he justified by them? Was it the merits of his works that recommended him to God's acceptance? No, by no means, as he proves by several arguments.
(a) If he had been justified by works, room would have been left for boasting, which must for ever be excluded. If so, "he hath whereof to glorify" (Rom. iv. 2), which is not to be allowed. "But," might the Jews say, "'was not his name made great" (Gen. xii. 2) and then might he not glory? Yes, "but not before God"'. He might deserve well of men, but he could never merit of God. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility. But he had nothing to glory in before God (1 Cor. iv. 4; Phil.
iii. 8, 9). So Abraham. Paul takes it for granted that man must not pretend to glory in anything before God. No, not even Abraham, great and good man as he was, could do this. So it would be absurd for him who glorieth to glory in any but the Lord.
(b) It is expressly said that Abraham's faith was counted to him for righteousness. ''What saith the scripture?"'? (Rom. iv. 3). In all controversies in religion this must be our question. "' What saith the Scripture?" It is not what this great man and the other good man say. "Ask counsel at this Abel, and so end the matter'"' (2 Sam. xx. 18). ''To the law and the testimony" (Isa. viii. 20). Thither is the last appeal. Now the Scripture saith that ''Abraham believed, and this was counted to him for righteousness" (Gen. xv. 6). Therefore he had nothing with which to glory before God. His righteousness was purely of free grace. This is mentioned in Genesis on the occasion of a very signal and remarkable act of faith concerning the promised seed, and is even more noteworthy because it followed upon a grievous conflict Abraham had had with unbelief. His faith was now a victorious faith, newly returned from the battle. It is not the perfect faith which is required to justification— these may be acceptable where there are remainders of unbelief —but the prevailing faith, the faith that has the upper hand of unbelief.
Righteousness in this reference to Abraham means as it does in many other passages, justification. The sense then is, "Faith was imputed to him for justification'"'; that is, that he might be justified, or that he might become or be treated as righteous
(see Rom. x. 4). "Christ is the end of the law for righteousness" ; that is, in order that everyone who believes may be regarded as righteous. Nothing is more familiar than this use of the preposition here used by the apostle. It points out the design with which anything is done, as "'unto repentance'', that men may repent (Matt. iii. 11), ""unto death", that we may die (Rom. vi. 3). So "unto salvation" (Rom. xi. 1), "unto condemnation"' (Luke xxiv. 20). Or it indicates the result (Rom. x. 10). ''With the heart man believeth unto righteousness"'; that is, so that he is justified, regarded, and treated as righteous. This view of the passage expresses accurately the apostle's meaning. It was not as 'one who works"', but as a believer, that Abraham was regarded in his justification. It was not works, but faith, that was imputed to him in order that he might be introduced into the number and blessings of the righteous. Faith, therefore, was not the ground of the justification but the means of his being justified.
(c) If he had been justified by works the reward would have been of debt, and not of grace, which is not to be imagined. 'This is the argument. Abraham's reward was God Himself. God had made that clear (see Gen. xv. 1). "I am thy exceeding great reward." Now if Abraham had merited this by the perfection of his obedience it would not have been an act of grace in God. Abraham might have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be. It is impossible for man, much more guilty man, to make God a debtor to him (cf. Rom. xi. 35). No, God will have free grace to have all the glory, grace for grace's sake (see John i. 16). And therefore "'to him that worketh not'', that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but, disclaiming any such pretensions, casts himself wholly upon the free grace of God in Christ by a lively, active, obedient faith—to such an one "faith is counted for righteousness"', is