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The great gospel doctrine of justification by faith without the works of the law was so very contrary to the notions the Jews had learnt from those that sat in Moses' chair, that it would hardly go down with them; and therefore the apostle insists very largely upon it, and labours much in the confirmation and illustration of it. He had before proved it by reason and argument, now in this chapter he proves it by example, which in some places serves for confirmation as well as illustration. The example he pitches upon is that of Abraham, whom he chooses to mention because the Jews gloried much in their relation to Abraham, put it in the first rank of their external privileges that they were Abraham's seed, and truly they had Abraham for their father. Therefore this instance was likely to be more taking and convincing to the Jews than any other. His argument stands thus: "All that are saved are justified in the same way as Abraham was; but Abraham was justified by faith, and not by works; therefore all that are saved are so justified;" for it would easily be acknowledged that Abraham was the father of the faithful. Now this is an argument, not only pari - from an equal case, as they say, but fortiori - from a stronger case. If Abraham, a man so famous for works, so eminent in holiness and obedience, was nevertheless justified by faith only, and not by those works, how much less can any other, especially any of those that spring from him, and come so far short of him in works, set up for a justification by their own works? And it proves likewise, ex abundanti - the more abundantly, as some observe, that we are not justified, no not by those good works which flow from faith, as the matter of our righteousness; for such were Abraham's works, and are we better than he? The whole chapter is taken up with his discourse upon this instance, and there is this in it, which hath a particular reference to the close of the foregoing chapter, where he has asserted that, in the business of justification, Jews and Gentiles stand upon the same level. Now in this chapter, with a great deal of cogency of argument, I. He proves that Abraham was justified not by works, but by faith (Rom 4:1-8). II. He observes when and why he was so justified (Rom 4:9-17). III. He describes and commends that faith of his (Rom 4:17-22). IV. He applies all this to us (Rom 4:22-25). And, if he had now been in the school of Tyrannus, he could not have disputed more argumentatively.

INTRODUCTION TO ROMANS 4 The apostle having, in the preceding chapters, proved that there is no justification before God by the works of the law, partly from the depraved state and condition that all men are in by nature, both Jews and Gentiles; and partly from the nature of the law itself, which discovers sin, arraigns men for it, and convicts of it, and pronounces guilty before God for it; as also by showing, that it is by another righteousness, which he describes, that men are justified in the sight of God; proceeds in this to confirm the same by an example; and that which he pitches upon is the most appropriate and pertinent he could have thought of, namely, that of Abraham, the father of the Jews, Rom 4:1, for in whatsoever way he was justified, his sons surely could not imagine but it must be the right way, nor should they seek another: now that Abraham was not justified by works, he proves Rom 4:2, from an absurdity following upon it, that he would have just reason to glory; whereas no man ought to glory before God, but only in the Lord: and by a passage of Scripture, Rom 4:3, to which he appeals, he makes it clearly appear that he was justified by faith, for that says, his faith was counted for righteousness. This case of accounting anything to another for righteousness, is illustrated by two sorts of persons, who have different things accounted to them, and in a different manner; to the worker, the reward is reckoned of debt, and not of grace, Rom 4:4, but to the believer that works not, his faith, as Abraham's was, is counted for righteousness; whence it follows, that not the worker is justified by his works, but the believer by the righteousness of faith; and this is confirmed by a testimony of David in Psa 32:1, by which the apostle proves the imputation of righteousness without works, in which the happiness of men consists, Rom 4:6, and shows, that this happiness does not belong to circumcised persons only, but to the uncircumcised also; and therefore is not by circumcision, but by faith, Rom 4:9, and which he proves by observing the time when faith was reckoned to Abraham for righteousness; not when he was circumcised, but before, Rom 4:10, the use of which circumcision to him was to assure him, that he should be the father of uncircumcised Gentiles that believed, to whom righteousness should be imputed, as to him when he was uncircumcised, Rom 4:11, who are described by their imitation of his faith, which he had, and exercised before his circumcision, Rom 4:12. And this leads on to a fresh argument, proving justification to be by faith, and not by the works of the law, since the promise made to Abraham, and his seed, was not through the law, but the righteousness of faith; and consequently both his and their justification were not by the one, but by the other, Rom 4:13, or, if otherwise, both the faithfulness of God, and the faith of his people, would be void, and the promise of grace of no effect, Rom 4:14. And this is still further argued from the effect of the law working wrath, which, if justification was by it, it would never do, Rom 4:15. The wisdom and goodness of God in giving faith, and not works, a concern in justification, are observed, Rom 4:16, whereby it appears to be of free grace, faith only being a recipient, and what gives all the glory to God; and also the promise of eternal life through justification by free grace becomes sure to all the spiritual seed; who are distributed into two sorts, the believing Jews under the legal dispensation, and the believing Gentiles, under the Gospel dispensation; of both which Abraham was father; which is confirmed by a testimony out of Gen 17:4, whose faith is described by the object of it, the omnipotent God that quickens the dead, and calls things that are not, as though they were, Rom 4:17, and by the nature of it, Rom 4:18, believing in hope against hope, resting on the promise of God; and by the strength of it, being not at all weakened by considering, either his own case, or that of his wife's, Rom 4:19, and was so far from being staggered through unbelief at these things, that it was strong in exercise, thereby glorifying God, the object of it, Rom 4:20, nay, it rose up to a plerophory, a full assurance, Rom 4:21, being built upon the power of a promising God; hence, as before observed, his faith was reckoned to him for righteousness, Rom 4:22, And now in the same way that he was justified, all his children, his spiritual seed, are justified, whether they be Jews or Gentiles; for what is said concerning the imputation of the righteousness of faith to him, does not concern him only, Rom 4:23, but all true believers also; whose faith is described by the object of it, him that raised up Christ from the dead, that is, God the Father, Rom 4:24, who is supposed hereby to have been dead, and is represented as the Lord and Saviour of his people; and of whom a further account is given, Rom 4:25, as being delivered into the hands of men, of justice, and of death, for the sins of his people, which he took upon him, and bore, and made satisfaction for, and as being raised again for their justification; so that this is a benefit owing not to the works of men, but to what Christ has done and suffered in the room and stead of his people; which is what the apostle meant to bring this point unto; the blessed effects and consequences of which he relates in the next chapter.

And the father of circumcision,.... So the Jews call Abraham (l), "the head of those that are circumcised"; and (m), "the head to them that are circumcised"; but the apostle here says, he is a father to them who are not of the circumcision only; not to the Jews only, in a spiritual sense, and not to all of them, since some were "of Israel", who were not Israel, not Israelites indeed, or true believers; but to such also who walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised; that is, who have the same faith he had; imitate and follow him in the exercise of faith; walk by faith, as he did when he was uncircumcised, as they are; and so the Jews say (n), "Abraham is the father of all, , "that go after him in his faith".'' (l) Tzeror Hammor, fol. 18. 3. (m) Juchasin, fol. 5. 2. Midrash Esther, fol. 85. 3. (n) R. Sol. Hammelech Michlol. Jophi in Mal. ii. 15.

But you Jews say that Abraham was circumcised. Yes, but he pleased God before his circumcision, and he did not yet observe the sabbath. For he had accepted circumcision as a sign for that time, not as a prerogative title to salvation.

Yes, but he pleased God before his circumcision; nor yet did he observe the Sabbath. For he had "accepted" circumcision; but such as was to be for "a sign" of that time, not for a prerogative title to salvation.

But how are we children of faith? and of whose faith, if not Abraham's? For since "Abraham believed God, and it was accounted to him for righteousness; " since, also, he deserved for that reason to be called "the father of many nations," whilst we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life-since the just lives by his faith,-it therefore happens that, as he in the previous passage called us "sons of Abraham," since he is in faith our (common) father, so here also he named us "children of faith," for it was owing to his faith that it was promised that Abraham should be the father of (many) nations.

For, albeit comeliness is not to be censured, as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors: which (injuriousness and violence) even the father of the faith, Abraham, greatly feared in regard of his own wife's grace; and Isaac, by falsely representing Rebecca as his sister, purchased safety by insult!

For albeit it is subsequently that he is called "a father of many nations," still it is of those (nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham."

Paul taught us both that Abraham received circumcision as a sign and that while he was still uncircumcised he gave evidence of righteousness arising from faith.

See you how he shows the Jews to be as it were of the class of parasites (i.e. guests), rather than those in uncircumcision, and that these were added to the others? For if he was justified and crowned while in uncircumcision, the Jews came in afterwards, Abraham is then the father first of the uncircumcised, which through faith appertain to him, and then of those in the circumcision. For he is a forefather of two lines. See you faith lightening up? for till it came the patriarch was not justified. See you the uncircumcision offering no hindrance? for he was uncircumcised, yet was not hindered from being justified. The circumcision therefore is behind the faith. And why wonder that it is behind the faith, when it is even behind the uncircumcision. Nor is it behind faith only, but very far inferior to it, even so far as the sign is to the reality of which it is the sign; for instance, as the seal is to the soldier. And why, he says, did he want a seal then? He did not want it himself. For what purpose then did he receive it? With a view to his being the father alike of them that believe in uncircumcision and in circumcision. But not of those in circumcision absolutely: wherefore he goes on to say, "To them who are not of the circumcision only." For if to the uncircumcised, it is not in that he is uncircumcised that he is their father, although justified in uncircumcision; but in that they imitated his faith; much less is it owing to circumcision that he is the forefather of those in the state of circumcision, unless faith also be added.

Abraham received circumcision as a sign of the righteousness of faith. For believing that he would have a son, he received the sign of the thing which he believed, that it might be known that he was justified because of what he believed. Circumcision has no special value; it is just a sign. The children of Abraham received this sign so that it would be known that they were the children of him who had received this sign because he believed in God and so that they would imitate their father’s faith and believe in Jesus, who was promised to Abraham. Isaac was born as a type of Christ, for the nations are not blessed in Isaac but in Christ, “for there is no other name under heaven given among men by which we must be saved,” says the apostle Peter.

In case anyone says that Abraham was circumcised unnecessarily, Paul argues that it is the sign or seal of an existing righteousness, not of growth in an unfolding righteousness. This righteousness was so perfect that it deserved a seal, for something that is full is always sealed.

Circumcision was given for these three reasons: First, to be a sign of faith; second, to mark out the race of Abraham, and third, to be a sign and symbol of good and wise behavior. It was not given in order to produce righteousness but as a sign and seal of the righteousness which was Abraham’s by faith.

He resolves a naturally arising objection. Someone might perhaps object: if Abraham was justified before circumcision, then why was he circumcised? The Apostle answers: he "received the sign of circumcision" — in place of a seal, confirming that he was justified by faith, which he demonstrated earlier, while being uncircumcised. So, regarding Abraham, two things are presented: uncircumcision and circumcision. Through uncircumcision he proves to be the father of the uncircumcised. But which ones? Those who, like him, believe, "that righteousness might be imputed to them also," that is, so that they too might be justified.

Having shown that the blessing of forgiveness of sins is obtained not only in circumcision but also in uncircumcision on the ground that Abraham was justified when he was still uncircumcised, the Apostle now responds to an objection. For someone could say: if Abraham was justified before circumcision, then he was circumcised without reason and for no purpose. To exclude this objection, he first states that circumcision was not the cause but the sign of justice; second, he shows what he obtains from this sign, at that he might be the father; third, how he obtains it, at not to those only. In regard to the first he does two things. First, he states that circumcision is a sign: you shall be circumcised in the flesh of your foreskin and it shall be a sign of the covenant between you and me (Gen 17:10). Second, he shows what it is a sign of, saying: a seal of the justice of the faith, i.e., the justice that comes through faith, which faith is in uncircumcision, i.e., which Abraham had while he was still uncircumcised. Seal is said in two ways. In one way, a seal is a visible sign possessing a likeness to the thing signified, as in Ezekiel: you were the seal of likeness, full of wisdom (Ezek 28:12). Circumcision had this visible likeness to Abraham's faith. First, in regard to what he believed. For Abraham believed that his seed would be multiplied; hence, it was fitting to receive its sign in the organ of reproduction. Second, in regard to the effect of his faith, namely, the removal of fault, and this is signified by the removal of superfluous skin. In another way, seal means a sign hiding something which is to be revealed to friends, as is clear in the case of a sigillo: worthy are you, who were slain, to take the scroll and to open its seals (Rev 6:9). Hence, the secret of the Incarnation of Christ from the seed of Abraham was enclosed under the seal of circumcision. Then he shows what follows from what has been said. For Abraham, still uncircumcised, was justified by faith and later received circumcision. From this he obtains the honor of being the father not only of the circumcised but also of uncircumcised believers. And this is what he says: that he might be the father, i.e., from the foregoing it comes about that Abraham might be the father of all those who believe, being uncircumcised, i.e., who are in the state of uncircumcision. Or Abraham is the father through uncircumcision, i.e., in virtue of what he had in uncircumcision, that unto them also it may be reputed to justice, namely, the fact that they believe, just as it was reckoned to Abraham. The power of this fatherhood is indicated in Matthew: God is able from these stones to raise up children to Abraham (Matt 3:9). And he might be the father of circumcision, who derive their origin from him: Abraham is our father (John 8:39). Since we are speaking of circumcision, it is fitting to consider three things about it, namely, why it was instituted, what power it had, and why it was changed. In regard to the first it should be noted that circumcision, just as the other ceremonies of the law, was instituted for two purposes. First, for divine worship, for which men were disposed in accordance with these ceremonies. In keeping with this, circumcision had three reasons for being instituted, the first of which was to signify the faith and obedience by which Abraham submitted to God, so that those who accepted the circumcision of Abraham should observe his faith and obedience. For it is stated in Hebrews: by faith Abraham was circumcised (Heb 4:11). Hence, circumcision was instituted to signify his faith in future descendants, as has been stated. The second reason was to express in a bodily sign something that was to occur spiritually, namely, just as superfluous skin was removed from the organ of reproduction, which is the chief servant of concupiscence, so every superfluous desire should be removed from man's heart, as Jeremiah says: circumcise yourself to the Lord, remove the foreskin of your hearts (Jer 4:4). The third reason was to distinguish the people worshipping God from all other people. This is why God commanded circumcision for the children of Israel, who were to dwell among the other nations after first living alone and uncircumcised in the desert. The other purpose of circumcision and all the ceremonies is based on a relation to Christ, to whom they are compared as the figure to the reality and as the members to the body: these are only a shadow of what is to come, but the body belongs to Christ (Col 2:17). Accordingly, by bodily circumcision is signified the spiritual circumcision to be accomplished by Christ: first in the soul, inasmuch as it is through him that concupiscence and the effects of sin are removed by Christ: in him, namely, Christ, also you were circumcised with a circumcision not made with hands, by putting off the body of flesh in the circumcision of Christ (Col 2:11). Second, in regard to the body, namely, when in the resurrection all possibility of suffering and death is removed from the bodies of the elect. Hence, circumcision took place on the eighth day, because it signified the eighth era. For the seventh is the era of those who are at rest in Christ, while the other six are the eras during which the world runs its course. Again, circumcision was done with knives of stone (Josh 5:2) to signify that spiritual circumcision was to be effected by the rock, who is Christ, as is said (1 Cor 10:4). However, it was not the general practice to use a knife made of stone. In regard to the second question, namely, what power circumcision had, it should be noted that, as the Gloss says here—the quotation is taken from Bede—during the law, circumcision offered the same curative help against the wound of original sin as baptism is wont to give in the era of revealed grace. This shows that the power of circumcision extended to the removal of original sin. However, some say that grace was not conferred in circumcision; for without justice God's grace cannot be present. But the Apostle says in Galatians: if justification were through the law, then Christ died to no purpose (Gal 2:21). And we can argue in the same way: if justifying grace were through circumcision, Christ died to no purpose. But this cannot be, for sin is never forgiven without grace: justified by his grace we have peace with God (Titus 3:7). Therefore, others say that grace was conferred in circumcision to produce privative effects, namely, to remove guilt, but not positive effects, namely, the work of justice. But this does not seem fitting either, for the positive effects of any form precede in the order of nature the privative effects; for example, light does not expel darkness except by illuminating. Similarly, grace expels guilt by producing justice. But if the prior is removed, the subsequent is removed. Therefore, it is better to say that ex opere operato circumcision did not have effective power either to remove guilt or to produce justice. It was merely a sign of justice, as the Apostle says here. But through faith in Christ, of which circumcision was a sign, it removed original sin and conferred the help of grace to act righteously. In regard to the third question, it is clear from what has been said, why circumcision had to be changed. For it was a sign of something to come. But the same sign does not suit the present, past, and future. Therefore, baptism, as the sign of present grace, produces a more copious and more beneficial effect of grace, because the closer the agent is in time and place, the more effectively it works.

And he received the sign of circumcision, a seal, etc. - So far was obedience to the law of circumcision from being the reason of his justification, that he not only received this justification before he was circumcised, but he received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative, of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Gen 17:2-15, is the same with that, Gen 12:2, Gen 12:3; Gen 15:5, etc.; for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised; and that justification and promise included the Gospel covenant in which we are now interested. St. Paul refers to this, Gal 3:8 : The Scripture foreseeing that God would justify us, heathens, through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. The whole of the apostle's argument, in this fourth chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham, to whom, as well as to himself, the promise was made; and that the promise made to him is the same in effect as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evident, from this eleventh verse, as well as from Gen 17:1-11, that circumcision was a seal or sign of the Gospel covenant in which we now stand. See Taylor. There is nothing more common in the Jewish writers than the words אוה oth, Sign, and חותם chotham, Seal, as signifying the mark in the flesh, by the rite of circumcision; see on Gen 4:15 (note). Sohar Genes., fol. 41, col. 161, has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. Targum, Cant. iii. 8: The seal of circumcision is in your flesh; as Abraham was sealed in the flesh. Yalcut Rubeni, fol. 64: Joseph did not defile the sign of the holy covenant; i.e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i., c. 115, p. 70: Circumcision is a Divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. Shemoth Rabba, sec. 19, fol. 118: Ye shall not eat the passover unless the Seal of Abraham be in your flesh. Yalcut Rubeni, fol. 36: God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6: Abraham was sealed with the holy seal. See Schoettgen.

THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25) What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."