19 Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. r 2. 2:12-18. John 10:35. 15: 25. 1 Cor. 9:20,21. Gal. 3:23. 4.5,21. 5:18. $ 4. 1:20. 2:1. 1 Sam. 2:9. Job 5:16. 9:2,3. Ps. 107:42. Ez. 16:63. Matt. 22:12,13. John 8: 20 Therefore "by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21 [Practical Observations.] But now a the righteousness of u 28. 2:13. 4:13. 9:32. Acts 13: | z 7:7-9. Gal. 2:19. t 9,23. 2:1. Gal. 3:10,22. Jam. 2:20-26. a 1:17. 5:19,21. 10:3,4. Gen. 15:6. Is. 45:24. Jer. 23:5.6. 33:16. Dan. 9:24. 1 Cor. 1: 30. 2 Cor. 5:21. 2 Pet. 1:1. glorifying God, and doing good to man. (Marg. V. 19, 20. It was well known, that the things Ref. b-i-Notes, Ps. 14:1—3.) Their throats, which were written in the law (or in the Old by their insatiable luxury, or rather by their filthy Testament,) were immediately addressed to those communications, resembled the sepulchre w'en "who were under the law," and had the benefit opened to receive the dead, or when emitting its of divine revelation; or to the nation of Israel, nauseous and infectious vapors. (Marg. Ref. k. and not to the Gentiles. (Marg. Ref. r.-Note, -Note, Ps. 5:9.) Deceit and dissimulation seem- 2:12-16.) This was intended to silence the obed the chief use of their tongues; their slanders, jections of the Jews, who broke the law in which seductions, and flatteries were under their lips they rested; and indeed in this manner "every as the fatal "poison of asps:" instead of pious and mouth must be stopped," and "all the world must kind words, their mouths were filled with impre- become," or be proved, "guilty before God:" as cations, perjuries, and bitter revilings. (Marg. it was not supposed that the Gentiles were more Ref. 1-n.-Notes, Ps. 10:2-11. 140:3.) They free from guilt, than his peculiar people Israel. were eager to shed blood, in revenge, ambition,o that, in fact, every sinner's plea must be sior avarice: (Notes, Prov. 1:10-14. Is. 59:3—8.)|| nced; either in this life as a humble penitent they knew not the ways, in which godly men be fore God's mercy-seat, or as a condemned walk at peace with God and their neighbors; and criminal before his judgment-seat. (Marg. Ref. therefore they went on in those paths, which s, t. From these premises it evidently followed, lead to misery and ruin, both to themselves and that no one of the whole fallen race could be juseach other. (Marg. Ref. p.) In short they had tified before God, by his own obedience to the cast the fear of God behind their backs, and ha- law: for by the law sin is discovered, exposed, bitually disregarded his authority, threatenings, and condemned. The straightness of that perfect precepts, and judgments. (Marg. Ref. q.-Note, rule detects and makes known the crookedness of Ps. 36:1.-A few exceptions, by the mercy and men's dispositions and actions; and it must theregrace of God, there doubtless were to these gen- fore convict the transgressor as guilty, instead of eral rules; and the apostle intended very soon to pronouncing him not guilty, or a righteous pershew how these persons were made to differ: but son. (Marg. Ref. u-z.)-Every attentive readthese quotations were full to the point, to shew er must observe, that the apostle uses the word the Jews, that they were as unable to justify "law" in various meanings; which is rather to be themselves before God as the Gentiles were. considered as the defect of human language, than For if, in the days of David and Isaiah, this had the result of ambiguity in his style. But the been the general character of the people; the ac- context generally shews how the word is to be ceptance, and holiness, of any among them, must understood: and common sense, united with a arise from some other cause, than their national teachable spirit, will usually determine this far covenant and external privileges.-Most of these better than critical learning; which is too often texts are quoted nearly from the Septuagint, employed to perplex what is plain, rather than to without material alteration. They are indeed clear up what is obscure. The nature of the arall, except the first clause, found together in gument requires us to suppose, that the apostle many editions of the Septuagint in the fourteenth means the sacred scriptures in general, when he Psalm, and exactly as quoted by the apostle. says, "Whatsoever the law saith:" for the quota(Note, Ps. 14:2,3.) But it is more likely, that tions are not from the law of Moses, and it is evisome transcriber inserted the passage from this dent the whole Old Testament was thus spoken epistle, than that the arrangement was made by of. (Note, John 10:32-39, v. 34.) When he the Greek translators themselves. spoke of the Jews, as "under the law," he eviAre we better than they? (9) Пpoɛxuda. Here dently meant the whole legal dispensation, by only. Num vere præstamus gentilibus? Nullo which they were distinguished from the Gentiles. modo. Schleusner. See on 1.--We have before But when he says, "by the law is the knowledge proved.] Пponriacapeda. Here only. Ex roo, et of sin," he must be un.lerstood of the moral law Ante pronuntiavimus de Judeis especially, the extent, pirituality, and excellenel gentibus, quod sub peccato sint omnes.' Syriac, cy of which shews what things are sinful, and in Schleusner-Airiapa, Acts 25:7.-That seeketh how evil sin is: whereas the ceremonial law rathafter. (11) 'O EKSNTWV Heb. 11:6. 12:17. 1 Pet. er gave the knowledge of salvation, by prefigur1:10.-Ps. 14:2. Sept. See on Acts 15:17.-Theying the shedding of that toning blood, and the are become unprofitable. (12) Hxpeiwenoav. Here communication of that onctifying grace, by only N. T.-Ps. 14:3. Sept. Axpeios. Matt. 25:30. which sin is taken away. Notes, 7:7-12. John Luke 17:10.-That doeth good.] Пov Xonsorηta. 1:17. 2 Cor. 3:7-11. Gal 2:17-21, v. 19.)— Ps. 14:3. Sept.-See on 2:4.-Throat. (13) 0 λa- Indeed this subject seems capable of an easy soρυγξ. Here only N. T.-Ps. 5:9. Sept.—They lution. If there be any law, which a man has have used deceit.] Edoisoav. Here only N. T.- perfectly kept, he may doubtless be justified by Ps. 5:10. 105:25. Sept. A dolos, fraus, 1:29.- it: and surely no man can be justified by a law, The poison of asps.] los aomidwv. Ios, Jum. 3:8. which condemns him for breaking it! But, there Ασπις. Here only.-Ps. 140:3. Sept.-Bitterness. is no law of God, which any man has kept; there(14) Пipias. See on Acts 8:23.-Ps. 10:7. Sept.- fore no law by the deeds of which a man can be Destruction. (16) Evvrpippa. Here only N. T.-Ps. justified. The Gentile broke the la of his rea14:3. Is. 59:7. Sept. Ex ovv, et rpibw, tero.-Mise- son and conscience; the Jew bro the moral ry.] Talainwpia. Jam. 5:1. Not elsewhere N. T. Is. law; and even the attempt to justify himself by 59.7. 60:18. Sept.-Tadaiwρos, 7:24. Rev. 3:17. observing the ceremonial law, contradicted the αιτιαομαι, accuso. | God without the law is manifested, b be- through the redemption that is in Christ || m ing witnessed by the law and the Jesus; prophets; 22 Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe: there is no difference; for n 25 Whom God hath set forth to be a propitiation through faith in his blood, P to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time his righteousness; that he might be just, and the Justifier of him which believeth in Jesus. m 5:9. Is. 53:11. Matt. 20:28. n Ex. 25:17-22. Lev. 16:15. 10:19,20. p 26. Ps. 22:31. 40:10. 50:6. 97:6. 119:142. 1 John 1:10. † Or, passing over. 23,24. 4:1 -8. Heb. 9:15-22,25,26. 10: 4. 11:7,13,17,39,40. Rev. 5:9. 13:8. 20:15. q Deut. 32:4. Ps. 85:10,11. Is. 42:21. 45:21. Zeph. 3:5,15. Zech. 9:9. Rev. 15:3. r 30. 4:5. 8:33. Gal. 3:8-14. very nature and intent of it. And as to that the Person of his Son. It was "without the law;" 'new law,' which requires sincere obedience as having no dependence on any man's personal the condition of justification; those, who dream obedience to the law, being entirely a distinct of it should shew us when it was promulgated, thing: no past obedience being in the least taken where it may be found, what it requires, whom it notice of as having any influence in the sinner's can condemn, or whom it can justify. When justification; and his subsequent obedience being this is done, it may be worth while to prove, intended for other purposes. It had nothing to that it "makes void" both the law and the gos- do with the ceremonial law, except as it was the pel; that it introduces a new, vague, and unin- substance of some of its shadows: for the Jew, telligible rule of duty, which every man may in- who accepted of this righteousness, would place terpret according to his own inclinations; that no dependence on these externals; and the Genit introduces boasting, and unites together phari- tile convert was not required to be circumcised, saical pride and antinomian licentiousness. (Note, or to keep that law. Yet it had been "witnessed 29-31.) Yet this vague unscriptural notion, by the law and the prophets:" the ceremonies which is replete with such complicated absurdi- typified it; the very strictness of the moral law ties, so well suits men's natural indolence of and its awful curses, being compared with the thought, in matters of religion; serves so conve- promises of mercy to sinners, implied it; the niently to reconcile a quiet conscience with a promises and predictions of the Messiah bore worldly life; and so coincides with their enmity witness to it; the faith and hope of ancient beagainst both the holiness of the law, and the hu- lievers recognized it; and the whole Old Testamiliating doctrines of the gospel; that perhaps it ment, rightly understood, taught men to expect deceives more souls, than all other false systems and depend on it. (Marg. Ref. a-c.) This of religion put together, in this superficial dissi-"righteousness of God by faith in Jesus" is acpated age. By law, which is the publishing of counted, or imputed, to all believers without ex the rule with a penalty, we are not delivered ception: yea, it is "put on them" as a robe: for 'from the power of sin, nor can it help men to the words "unto all and upon all," seem incapa 'righteousness; but by law we come experi- ble of any other consistent construction. (Marg. 'mentally to know sin, in the power and force of Ref. d—f.—Notes, 4:4-8. Is. 45:23-25. Jer. 23: 'it, since we find it prevail upon us, notwith- 5,6. Dan. 9:24. 1 Cor. 1:26-31. 2 Cor. 5:18'standing the punishment of death is annexed to 21, v. 21. Gal. 3:26-29. Phil. 3:8—11, vv. 8,9. 'it.' Locke. The knowledge of sin, being chief- 2 Pet. 1:1,2.) Nor is there, in this respect, any ly by the moral law, (7:7.) shews, that the apostle difference between one man and another, how'excludes that, as well as the ceremonial law, ever otherwise distinguished; as "all have sinned, 'from justification: and evident it is, that the an and come short" of rendering to God the glory tithesis runs all along, not between moral and due unto him, all have lost his glorious image, 'ceremonial works; but between works in general, and all have forfeited that glorious felicity, which and faith. (20,22,27. 4:2,6. 9:32. 10:5,6.) Whit- was annexed to perfect obedience as its reward. by."No flesh," means none born of fallen (Marg. Ref. g-k.-Notes, 5:1,2. Ps. 73:23-28, Adam's race. (1-4,9. John 3:6. Notes, 21-26. v. 24. 1 Pet. 5:10,11.) Therefore, whatever the Ps. 143:2.) nature or degree of men's crimes may have been, or whatever their nation, rank, or capacities, "there is no difference,' as to the way in which they must be justified before God. Every believer is not only pardoned, but honorably acquitted, as one against whom no charge can be supported; and "accounted righteous," or entitled to the reward of righteousness. (Notes, 4:6-8. 8:32-34.) This is by the free gift of God, which he bestows on the believer, wholly from his own infinite grace and mercy; not only without his deserving it, but directly contrary to his deserts, which the apparent tautology, "freely, by his grace," seems to denote. This grace is honorably exercised, "through the redemption that is in Jesus Christ," or through the ransom May be stopped. (19) payn. 2 Cor. 11:10. Heb. 11:33.-(Notes, Ez. 16:60–63, v. 63. 36:31. Zech. 12:9-14.)-May become guilty before God. "Become subject to the judgment of God." Marg. revηraι bπodikos, K. T. λ. Here only. See on evdikos, 8.-Be justified. (20) Aikaiwnocтal. 4. 2:13. 4:2. 5:1. 8:30,33. Luke 7:29,35. 10:29, et al.-Ps. 143:2. Sept. V. 21-26. The apostle, having "shut up all men under sin," (Note, Gal. 3:19-22, v. 22.) proceeds more explicitly to exhibit "the righteousness of God by faith," (Note, 1:17.) which had been manifestly declared by the preaching of the gospel. This is the righteousness, which God had appointed, provided, and introduced, in VOL. VI. 4 [25 27 Where is boasting then? It is excluded. By what law? of works? Nay; " but by the law of faith. 19. 2:17,23. 4:2. Ez. 16:62,63. | t 9:11,32. 10:5. 11:6. Gal. 2:16. minds of ordinary readers to such a degree, that the plainest passages seem to them obscure, and of doubtful meaning. The righteousness of God. (21) Aikaιoovvn Dɛy. 22. See on 1:17.-Without.] Xwpis. See on John 15:5.-Difference. (22) Aiason. 10:12. 1 Cor. 14: 7. Not elsewhere.-Come short. (23) 'Yepsvra. Matt. 19:20. 1 Cor. 1:7. 8:8. 12:24. 2 Cor. 11:5,8. Phil. 4:12. Heb. 4:1.-The redemption. (24) Tns aroλuтowσews. 8:23. Eph. 1:7,14. 4:30. Col. 1:14. Heb. 9:15, et al.-Hath set forth. (25) "Foreordained." Marg. Пporero. See on 1:13.-A propitiation.] Dasngiov. Heb. 9:5. Not elsewhere N. T. Ex. 25:17. Lev. 16:13-15. Sept. Daopos. 1 John 2:2. 4:10. (Notes, Ex. 25:10-21. 1 John 2:1,2. 4:9-12.)-To declare.] Eis evdeiživ. 26. 2 Cor. 8:24. Phil. 1:28. Ab evdeinvuμı, 2:15. 9:17. The remission.] Tv Tapcov. Here only. A Tapinut, prætermitto, remitto. "Passing over." Marg. That are past.] Twv пpoyeɣcar-s Here only.-The forbearance.] Tn avoxn. See on 2:4.Believeth in Jesus. (26) EK TRS RISEws Inos. “Who is of the faith of Jesus." Mark 11:22. and meritorious obedience unto death, of the in- 'opposition to this I assert, that the word dikatos is carnate Son of God, as our Surety: for God the 'used about eighty times in the New Testament, Father had before set him forth to be a propitia- and not once in that sense of clemency and mertory sacrifice; he had appointed him to be Me- 'cy. ... He himself produces but one place, (Matt. diator, as "God manifested in the flesh," for that 1:19.) where, says Dr. Lightfoot, men torment purpose; he had openly "laid on him the iniqui- 'the word dikatos to make it signify clement and ties of us all," and exacted the punishment from 'merciful, when it bears clearly the ordinary him; and he had exhibited this transaction to the 'sense. Joseph being a just man, would not coworld by the gospel, that through him sinners of 'habit with an adulteress: and yet not being willevery nation might approach God, on a propitia- 'ing to make her a public example, and no netory, or mercy-seat, and find acceptance by 'cessity... lying upon him so to do, he was mindfaith in the Savior's atoning blood. (Marg. 'ed to put her away privily. ... That he might Ref. 1-0.) This method was taken, in order appear to be just, in requiring this satisfaction for "to declare" and manifest the perfect righteous- our sins.' Whitby.-Too strong a protest cannot ness of God; even in the very act of pardoning be entered, against this practice of giving a new the innumerable sins of believers, remitting the meaning to words, in scripture, in order to get punishment due to them, and accounting those rid of a conclusion, against which the writer righteous who in themselves were not so. In- happens to be prejudiced: it is absolutely adding deed, whatever the Jews might suppose, this to, or taking from, or changing the word of God; was as necessary in respect of their believ-(Note, Rev. 22:18-21.) and it perplexes the ing progenitors, as any other sinners. For, in remitting the punishment, justly merited by the sins committed in times past "through his forbearance," God was not propitiated in any degree by the repentance or subsequent good works of his servants, which could not satisfy his justice; nor did he ultimately regard the legal sacrifices, which "could not take away sin:" but he had dealt with them as looking forward to the engagements of the divine Surety of the new covenant, and the atonement which he was at length to make. In the fulness of time, therefore, this sacrifice was offered, this righteousness introduced, and this method of justification published to mankind; that God might be clearly known to be a just and righteous Governor, and yet "the Justifier" of every one "who believed in || Jesus;" which he could not otherwise have been. (Marg. Ref. p-r.-Notes, Prov. 17:15. 24:24, 25.) For justice in a governor requires, that every man be dealt with according to his real character and actions; except some expedient can be adopted, for maintaining the authority of the law, and the credit of the administration; and to indemnify individuals, while mercy is exercised to those who deserve punishment. So that ancient believers had been admitted to the reward of righteousness, as well as exempted from the punishment deserved by their sins, for the sake of that promised Redeemer, who had engaged to pay their ransom, and bring in an infinitely valuable and everlasting righteousness for their justification: nor would it otherwise have consisted with the infinite justice of God, to have dealt with them in a manner, so very different from their|| real deservings, nay, contrary to them. (Notes, Heb. 11:1-16,39,40.) This is evidently the apostle's argument; and the concluding verses might be thus translated: "Whom God hath before appointed to be a propitiation, through faith in his blood, for a demonstration of his justice, on account of the passing by of sins, that had been committed in former times, through the forbearance of God: I say, for a demonstration of his justice, in this present time, in order that he might be just, and the Justifier of him that believeth in Jesus."-Dr. Hammond saith the word Sikatos is here to be rendered clement and merciful, and that it is commonly taken in that notion, and seldom in that of vindictive justice: but in V. 27, 28. The Jews were disposed to boast, as if they had been superior, in nature and excellency, to the Gentiles; instead of considering themselves more highly and undeservedly favored by God. (Note, 2:17-24.) But what reason had they for glorying, seeing even their pious ancestors had been justified by grace, through faith, for the sake of the promised Redeemer and his propitiation? And the apostle decides, that all boasting by any of the human race is excluded, and can have no admission, in consistency with truth and justice. It was indeed the avowed purpose of God, that boasting should be shut out, as the rival of his glory: but "by what law," or rule of judgment, could this be effected? Was it to be done by "the law of works," or the method of justifying men on the condition of their own obedience? This could never answer the end, if it were practicable for any to be thus justified; nay, this would introduce and sanction the boasting of one over another, in the things of God. Boasting must therefore be excluded, “by the law of faith:" not by a remedial law, as some call it, (which in fact is "a law of works," and introduces boasting;) but by justifying believers, entirely by the grace of God through the righteousness and redemption of Christ, without any respect to thei 29 Is he the God of the Jews only? | justify the circumcision by faith, and un Is he not also of the Gentiles? Yes, of circumcision through faith. works, by faith alone of his own gift and opera- law; and shewed the proper intent of it, and of tion; (Marg. Ref. s-u.-Notes, 1 Cor. 1:26-31. the legal dispensation: but then, this was only in Eph. 2:4-10.) not considered, in this matter, as order to the final abrogation of them. But the an act of obedience, or a good work, or as the moral law was fully established in honor and auprinciple of subsequent obedience; (Notes, Gal. 5: thority, both in respect of its precepts and sanc1-6.) but as forming the relation between Christ tion, by the perfect obedience and propitiatory and the sinner; which renders it proper, that the sufferings of the incarnate Son of God: so that its believer should be pardoned and justified for the immutable obligation, excellency, and equity, sake of the Savior; and that the unbeliever, who could not have been so fully shewn, either by the is not thus united or related to him, should remain perfect obedience of the whole human species, or under condemnation. This is "the law of faith," by the destruction of every transgressor. Nor or the rule of the divine conduct towards believ-is any man justified by faith in Christ, who does ers and unbelievers; and as God has determined, that "no flesh shall glory in his presence;" so on this ground also, the apostle concluded, that "a man is justified by faith, and not by the deeds of the law." (Marg. Ref. u, x.—Notes, Mark 16: 14-16. John 1:10-13. 3:27-36, vv. 35,36. 1 John 5:11,12.)-By what law? (27) Or, "by "what doctrine:" as the Hebrew word Torah is 'sometimes used for the doctrine which any one 'prescribes.' Beza. Torah is indeed used with great latitude; even much greater than the word vopos, law, is in the New Testament. (Notes, 19, 20. Ps. 19:7-11. 119:1.) Boasting. (27) 'H Kavxnois.-'Id. quod Te poexopea; (9) Schleusner. 15:17. 1 Cor. 15:31.~2 Cor. 1:12. 7:4,14. 8:24. 9:4. 11:10,17. 1 Thes. 2:19. Jam. 4:16. See on 2:17.-It is excluded.] || EEKλeion. Gal. 4:17. Not elsewhere.-Law.] Νομα. 7:23,25. 8:2.-We conclude. (28) Aoyoμεa. 6:11. 8:18. Heb. 11:19. See on 2:3. not condemn himself, as justly deserving the wrath of God, for breaking his holy law. Moreover, it is given into the hands of every believer, as his rule of grateful obedience, by which he is to regulate his temper and conduct, and examine all his actions; that in every thing, in which he deviates from this perfect standard, he may repent, and seek forgiveness through the blood of Christ. Yea, it is written in his heart, by the regeneration of the Holy Spirit; (Notes, Jer. 31: 31-34. Heb. 8:7-13.) and the believer's love to it, and delight in obeying it, are the evidences of his justification. (Noles, Jam. 2:14-26.) So that the doctrine of faith in every way magnifies and establishes the just, holy, good, and spiritual law of God, in all its honor and authority; while all other schemes of justification disgrace it, or weaken its authority and obligation, as if its precepts were unreasonably strict, and its penalty unrighteously severe; so that God would not be just, if he dealt with men according to it. We therefore know what the apostle's doctrine was: because we know what doctrine is objected to, as "making void the law;" what doctrine is perverted by hypocrites and antinomians, as loosening man's obligation to holy practice; and what doctrine, when duly understood and truly believed, "establishes the law" in the completest manner, and gives the most efficacious motives to all holy obedience. Do we make void. (31) Karapyspev. See on 3.We establish.] 'Iswμev. 10:3. 11:20. 14:4. 2 Cor. 13:1. Jude 24. PRACTICAL OBSERVATIONS. V. 1-8. V. 29-31. Could any man suppose, that the great Creator of all was the God of the Jews only? Was he not also the God of the Gentiles? Being the Proprietor, Governor, and Benefactor of the whole earth; when all men had alike apostatized from him, it was meet, that in revealing a way for their recovery and reconcili. ation, he should suit it to the general case of all the nations; though special reasons might require a temporary restriction of it: for his object would be to receive worship from his creatures, in different parts of the world, and to become their Father and Portion. (Marg. Ref. y.) In fact, he was "the God of the Gentiles," as well as of the Jews; nor were even external privileges to be restricted to the Jews any longer: seeing the same One, living, and true God, who had formerly justified, and did at that time justify those of We ought always to distinguish between our the circumcision who believed, by faith, and advantages, and our deservings; and between not by their legal services, and left unbelievers the means of becoming accepted and holy, and under condemnation; was ready, with equal re- that grace which teaches to profit by those means. gard, to justify uncircumcised Gentiles, through-It is a favor of inestimable value to have "the faith in Christ, when they were brought thus to oracles of God" transmitted to us: yet numbers, receive him. (Marg. Ref. z.-Note, Gal. 2:11 who are thus distinguished, continue in unbelief -16.) And if any should object, that this doc- to their deeper condemnation. (Notes, Luke trine of "faith made void the law," as if it had 12:47,48. John 3:19-21.)-As the promises of been given in vain; the apostle absolutely denied God are made to believers alone; the unbelief the charge, and would by no means have a thought of some or many professed Christians, cannot of this kind to be allowed of. On the contrary,|| make "the faithfulness of God of none effect:" he strongly maintains, that this fully "establishes for he will fulfil his promises to his people, the law" in all its honor and authority; neither abrogating it, nor disgracing it, nor altering it to a nearer level with man's present state and abilities. (Note, Ps. 119:126.)-The doctrine of faith indeed honors and fulfils the ceremonial and execute his threatened vengeance on hypocrites and apostates. But, while pride and enmity "charge God foolishly," humble faith says, "God forbid! let God be true and every man a liar:" and the believer will give him 2 For if Abraham were justified by e not before God. Justincation by faith proved, from the example of Abraham; and works, he hath whereof to glory, but the words of David, 1-8. Abraham was justified before circumcision, (which was "the seal of the righteousness of faith,") that he might be the father of all believers, whether circumcised or not, 9-12. The promise was not given to him through the law, else it had been void; but, being "of faith by grace," it is sure to all his spiritual seed, in every age and nation, 13 17. The nature and strength of that faith, by which he was justified. 18-22. This was recorded, not for his sake only, but to shew that all who believe in Christ, as crucified and risen, are justified in like manner, 23-25. W1 a 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the g9:17. 10:11. 11:2. Is. 8:20. Mark 12:10. Jam. 4:5. 2 Pet. 1:20,21. d See on 3:20-28.-Phil. 3:9. HAT shall we then say that e 3:27, 15:17. Ex. 8:9. Jer. 9: taining to the flesh hath found? credit for his truth and justice, even where his dispensations are enveloped in clouds and darkness. Indeed, the humble Christian readily decides against every man's pretensions or opinions, when they reflect on the veracity, or militate against the word, of God: knowing that every man is fallible, deceitful, and unholy; but that the Lord can neither mistake, nor deceive, nor be deceived; and that he will be justified from every charge, and will overcome in every contest, or controversy, which his rebellious creatures may presume to enter into with him. The nature and desert of sin, and the motives and purposes of the sinner, remain precisely the same; when the only wise God has taken occasion from them to manifest more conspicuously his own glory: and his justice also will be glorified in punishing the transgressors.-It has often been "slanderously reported" of Christians, that they say, "Let us do evil, that good may come," and "Let us sin on, that grace may be glorified:" but, if we be true believers, we know that duty belongs to us, and events to God; and that we must not commit any sin, or speak one falsehood, on the hope, or even the assurance, that God would glorify himself by means of it. But, if any habitually speak and act in another manner, without all doubt "their damnation will be just;" and those who love the truth of the gospel, should be extremely careful to avoid all appearances, which may give plausibility to such disgraceful slanders against our holy religion. V. 9-20. 23:24. 1 Cor. 9. 16. 2 Cor. 5:12. f Gen. 12:12,13,18,20. 20:9-13. h Gen. 15:6. Gal. 3:6-8. Jam. i 5,9,11,22-25. Ps. 106:31. mouth must be stopped, and all the world must Blessed be the Lord, that he has not left our fallen race "shut up under sin," without hope or help. For "now the righteousness of God without the law is manifested:" and those alone are truly wise, who plead guilty at his mercy-seat; and seek "that righteousness of God by faith in Jesus Christ, which is unto all and upon all that believe," without any difference. Proud men will be offended at this, and strive to establish some distinction, between themselves and more scandalous or vulgar sinners: but they labor in vain; for "all have sinned and come short of the glory of God;" and the meanest and most guilty of the human species, who comes in God's appointed and manifested way, shall be "justified freely by his grace through the redemption" of his Son: while all, who persist in the attempt of justifying themselves, will assuredly perish under the wrath of God. (Note, 10:1-4.) This is a plan equally suited to glorify the justice, holiness, and mercy of our God; and to give encouragement to the broken-hearted self-condemned criminal. Thus all they, who of old "obtained a good report," found righteousness and salvation: thus the believer's felicity is secured, "boasting is excluded," despair obviated, and the Lord shewn to be the God of all nations, with equal regard; making no other distinction in his final decision, than that which subsists between believers and unbelievers. And, whatever Pharisees, Sadducees, or infidels may object; whatever Antinomians, or Enthusiasts may plead, or profess; the doctrine of faith establishes the law in its real honor, and lays the true foundation for all holy obedience; and this doctrine alone “establishes the law." NOTES. Let us remember, that many and great as our advantages are, we are no better in the sight of God than benighted heathens, if not worse; except grace have made us to differ; and then to grace the whole praise is due: for it is proved, beyond contradiction, that we are all, in ourselves, "under sin." (Notes, Eph. 2:1,2. Tit. 3: 4-7.)-The scriptures adduced in these verses, too exactly describe the bulk of nominal Christians: their want of conformity to the law of God, and of understanding in the great concerns of CHAP. IV. V. 1-3. The apostle had generalreligion, and their indisposition to seek with early stated, that the mercy shewn to believers of nestness and decision after his favor and image: old was vouchsafed with reference to the righttheir unprofitableness, and working of mischief, eousness and redemption of Christ; (Note, 3:21— instead of doing good; their filthy, profane, dis-26, vv. 25,26.) but he here proceeds to shew this sembling, slanderous, boasting, and flattering more especially, in respect of Abraham, the most words; their oaths, perjuries, curses, and bitter renowned progenitor of Israel. From this sinrevilings; their revenge, murders, duels, fight-'gle example of Abraham, as deservedly selected ings, and delight in war; their mischievous and destructive courses, and their ignorance of the way of peace and holiness, too evidently prove, that "there is no fear of God before their eyes." So that he, who examines the state of society, even in this Christian country; nay, he who inquires seriously into the disposition of his own heart, and the tenor of his past and present life, comparing them with the holy law of God; will easily perceive, that his mouth, and "every from among all the fathers, the apostle intended to draw a conclusion, which would necessarily ‘take in all believers. And that he might do this 'fairly, he intimates, at the very entrance of the 'question, that he did not propose Abraham merely as one of the number of believers, but 'as the father of the church; that he might prop'erly reason from the father to his children, the foundation of which he lays in the thirteenth 'verse. ... In whatever way Abraham, the father |