Verse 19
He considered not his own body now dead - He showed at once the correctness and energy of his faith: God cannot lie; Abraham can believe. It is true that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfill his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed; that he had, as yet, no child by Sarah; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren before. All these were so many reasons why he should not credit the promise; yet he believed; therefore it might be well said, [Rom 4:20], that he staggered not at the promise, though every thing was unnatural and improbable; but he was strong in faith, and, by this almost inimitable confidence, gave glory to God. It was to God's honor that his servant put such unlimited confidence in him; and he put this confidence in him on the rational ground that God was fully able to perform what he had promised.
Verse 21
And being fully persuaded - πληροφορηθεις, his measure: his soul was full of confidence, that the truth of God bound him to fulfill his promise and his power enabled him to do it.
Verse 22
And therefore it was imputed to him for righteousness - The verse is thus paraphrased by Dr. Taylor: "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the Divine goodness, power, and faithfulness, for a title to the Divine blessing, which, otherwise, having been an idolater, he had no right to."
Abraham's strong faith in the promise of the coming Savior, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of another, was imputed or reckoned to him for justification; but it, i.e. his faith in God. His faith was fully persuaded of the most merciful intentions of God's goodness; and this, which, in effect, laid hold on Jesus Christ, the future Savior, was the means of his justification; being reckoned unto him in the place of personal righteousness, because it laid hold on the merit of Him who died to make an atonement for our offenses, and rose again for our justification.
Verse 23
Now it was not written for his sake alone - The fact of Abraham's believing and receiving salvation through that faith is not recorded as a mere circumstance in the patriarch's life, intended to do him honor: see [Rom 4:24].
Verse 24
But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus, or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.
Verse 25
Who was delivered for our offenses - Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose could He, who is innocence itself, be delivered for our offenses?
And was raised again for our justification - He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered, and taken with him our human nature, as the first-fruits of the resurrection of mankind.
1. From a careful examination of the Divine oracles it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a Propitiation through Faith in His Blood, [Rom 3:25]. For when we were yet without strength, in due time Christ Died For the Ungodly, [Rom 5:6]. And when we were Enemies, we were Reconciled to God by the Death of his Son, [Rom 5:10]. In whom we have Redemption Through His Blood, the Forgiveness of Sins, [Eph 1:7]. Christ hath loved us, and Given Himself for Us, an Offering and a Sacrifice to God for a sweet-smelling savour, [Eph 5:2]. In whom we have Redemption Through His Blood, the Forgiveness of Sins, [Col 1:14]. And having made Peace Through the Blood of his Cross, in the Body of His Flesh, through Death, [Col 1:20], [Col 1:22]. Who Gave Himself a Ransom for all, [1Tim 2:6]. Who Gave Himself for Us, that he might Redeem us from all iniquity, [Tit 2:14]. By which will we are sanctified, through the Offering of the Body of Jesus Christ, [Heb 10:10]. So Christ was once Offered to Bear the Sins of many, [Heb 9:28]. See also [Eph 2:13], [Eph 2:16]; [1Pet 1:18], [1Pet 1:19]; [Rev 5:9]. But it would be transcribing a very considerable part of the New Testament to set down all the texts that refer to this most important and glorious truth.
2. And as his death was an atonement for our sins, so his resurrection was the proof and pledge of our eternal life. See [1Cor 15:17]; [1Pet 1:3]; [Eph 1:13], [Eph 1:14], etc.,etc.
3. The doctrine of justification by faith, which is so nobly proved in the preceding chapter, is one of the grandest displays of the mercy of God to mankind. It is so very plain that all may comprehend it; and so free that all may attain it. What more simple than this? Thou art a sinner, in consequence condemned to perdition, and utterly unable to save thy own soul. All are in the same state with thyself, and no man can give a ransom for the soul of his neighbor. God, in his mercy, has provided a Savior for thee. As thy life was forfeited to death because of thy transgressions, Jesus Christ has redeemed thy life by giving up his own; he died in thy stead, and has made an atonement to God for thy transgressions; and offers thee the pardon he has thus purchased, on the simple condition, that thou believe that his death is a sufficient sacrifice, ransom, and oblation for thy sin; and that thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, thy faith in that sacrifice shall be imputed to thee for righteousness; i.e. it shall be the means of receiving that salvation which Christ has bought by his blood.
4. The doctrine of the imputed righteousness of Christ, as held by many, will not be readily found in this chapter, where it has been supposed to exist in all its proofs. It is repeatedly said that Faith is imputed for righteousness; but in no place here, that Christ's obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was broken; but, after it was broken, it required death. Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the transgressions of the world but Jesus Christ. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption; and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be righteous and obedient; this is consequent on the immaculate purity of his nature: but his death was not a necessary consequent. As the law of God can claim only the death of a transgressor - for such only forfeit their right to life - it is the greatest miracle of all that Christ could die, whose life was never forfeited. Here we see the indescribable demerit of sin, that it required such a death; and here we see the stupendous mercy of God, in providing the sacrifice required. It is therefore by Jesus Christ's death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law we know; without which he could not have been qualified to be our mediator; but we must take heed lest we attribute that to obedience (which was the necessary consequence of his immaculate nature) which belongs to his passion and death. These were free-will offerings of eternal goodness, and not even a necessary consequence of his incarnation.
5. This doctrine of the imputed righteousness of Christ is capable of great abuse. To say that Christ's personal righteousness is imputed to every true believer, is not Scriptural: to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfillment of all moral duties, is neither Scriptural nor true: that he has died in our stead, is a great, glorious, and Scriptural truth: that there is no redemption but through his blood is asserted beyond all contradiction; in the oracles of God. But there are a multitude of duties which the moral law requires which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, etc., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfill them to God's glory, the edification of his neighbor, and his own eternal profit. The salvation which we receive from God's free mercy, through Christ, binds us to live in a strict conformity to the moral law; that law which prescribes our manners, and the spirit by which they should be regulated, and in which they should be performed. He who lives not in the due performance of every Christian duty, whatever faith he may profess, is either a vile hypocrite, or a scandalous Antinomian.
Introduction
The effects of justification by faith, peace with God, [Rom 5:1]. The joyous hope of eternal glory, [Rom 5:2]. Glorying in tribulations, [Rom 5:3]. And gaining thereby patience, experience, and hope, [Rom 5:4]. And having the love of God shed abroad in the heart by the Holy Spirit, [Rom 5:5]. The state of the world when Christ died for it, [Rom 5:6-10]. Jesus Christ is an atonement, [Rom 5:11]. Sin and death entered into the world by Adam's transgression, and all became guilty before God, [Rom 5:12-14]. God's grace in sending Christ into the world to save fallen man, [Rom 5:15-19]. The law is brought in to show the exceeding sinfulness of sin, [Rom 5:20]. The grace of Christ is to be as extensive in its influences and reign, as sin has been in its enslaving and destructive nature, [Rom 5:21].
Is the former chapter, the apostle, having proved that the believing Gentiles are justified in the same way with Abraham, and are, in fact, his seed, included with him in the promise and covenant; he judged this a proper place, as the Jews built all their glorying upon the Abrahamic covenant, to produce some of the chief of those privileges and blessings in which the Christian Gentile can glory, in consequence of his justification by faith. And he produces three particulars which, above all others, were adapted to this purpose.
1. The hope of eternal life, in which the law, wherein the Jew gloried, [Rom 2:17], was defective, [Rom 5:2].
2. The persecutions and sufferings to which Christians were exposed, [Rom 5:3], [Rom 5:4], and on account of which the Jews were greatly prejudiced against the Christian profession: but he shows that these had a happy tendency to establish the heart in the hope of the Gospel.
3. An interest in God, as our God and Father - a privilege upon which the Jews valued themselves highly above all nations, [Rom 5:11].
These three are the singular privileges belonging to the Gospel state, wherein true Christians may glory, as really belonging to them, and greatly redounding, if duly understood and improved, to their honor and benefit.
Verse 1
Therefore being justified by faith - The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified - have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.
We have peace with God - Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification.
Through our Lord Jesus Christ - His passion and death being the sole cause of our reconciliation to God.
Verse 2
By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God.
We have access - προσαγωγην εσχηκαμεν, We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance.
Into this grace - This state of favor and acceptance.
Wherein we stand - Having firm footing, and a just title through the blood of the Lamb to the full salvation of God.
And rejoice - Have solid happiness, from the evidence we have of our acceptance with Him.
In hope of the glory of God - Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, [Gal 4:7]; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges - that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, etc., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable glories of God in prospect.
Verse 3
And not only so - We are not only happy from being in this state of communion with our God, and the prospect of being eternally with him;
But we glory in tribulations also - All the sufferings we endure for the testimony of our Lord are so sanctified to us by his grace, that they become powerful instruments of increasing our happiness.
Tribulation worketh patience - Ὑπομονην, Endurance under trials, without sustaining loss or deterioration. It is a metaphor taken from refining metals. We do not speak thus from any sudden raptures, or extraordinary sensations we may have of spiritual joy: for we find that the tribulations through which we pass are the means of exercising and increasing our patience, our meek forbearance of injuries received, or persecutions experienced, on account of the Gospel.
Verse 4
And patience, experience - Δὀκιμεν, Full proof, by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God. In such cases we have the opportunity of putting our religion to the test; and, by every such test, it receives the deeper sterling stamp. The apostle uses here also a metaphor taken from the purifying, refining, and testing of silver and gold.
Experience, hope - For we thus calculate, that he who has supported us in the past will support us in those which may yet come; and as we have received so much spiritual profiting by means of the sufferings through which we have already passed, we may profit equally by those which are yet to come: and this hope prevents us from dreading coming trials; we receive them as means of grace, and find that all things work together for good to them that love God.