Abraham was not justified by works done, as of himself, but by grace
and by faith. And that before he was circumcised. Gentiles, by faith,
are his children.
4:1. What shall we say then that Abraham hath found, who is our father
according to the flesh?
4:2. For if Abraham were justified by works, he hath whereof to glory,
but not before God.
By works. . .Done by his own strength, without the grace of God, and
faith in him. Not before God. . .Whatever glory or applause such works
might procure from men, they would be of no value in the sight of God.
4:3. For what saith the scripture? Abraham believed God: and it was
reputed to him unto justice.
Reputed, etc. . .By God, who reputeth nothing otherwise than it is.
However, we may gather from this word, that when we are justified, our
justification proceedeth from God's free grace and bounty; and not from
any efficacy which any act of ours could have of its own nature,
abstracting from God's grace.
4:4. Now to him that worketh, the reward is not reckoned according to
grace but according to debt.
To him that worketh. . .Vis., as of his own fund, or by his own
strength. Such a man, says the apostle, challenges his reward as a debt
due to his own performances; whereas he who worketh not, that is, who
presumeth not upon any works done by his own strength, but seeketh
justice through faith and grace, is freely justified by God's grace.
4:5. But to him that worketh not, yet believeth in him that justifieth
the ungodly, his faith is reputed to justice, according to the purpose
of the grace of God.
4:6. As David also termeth the blessedness of a man to whom God
reputeth justice without works:
4:7. Blessed are they whose iniquities are forgiven: and whose sins are
covered.
Blessed are they whose iniquities are forgiven, and whose sins are
covered. . .That is, blessed are those who, by doing penance, have
obtained pardon and remission of their sins, and also are covered; that
is, newly clothed with the habit of grace, and vested with the stole of
charity.
4:8. Blessed is the man to whom the Lord hath not imputed sin.
Blessed is the man to whom the Lord hath not imputed sin. . .That is,
blessed is the man who hath retained his baptismal innocence, that no
grievous sin can be imputed to him. And, likewise, blessed is the man,
who after fall into sin, hath done penance and leads a virtuous life,
by frequenting the sacraments necessary for obtaining the grace to
prevent a relapse, that sin is no more imputed to him.
4:9. This blessedness then, doth it remain in the circumcision only or
in the uncircumcision also? For we say that unto Abraham faith was
reputed to justice.
In the circumcision, etc. . .That is, is it only for the Jews that are
circumcised? No, says the apostle, but also for the uncircumcised
Gentiles: who, by faith and grace, may come to justice; as Abraham did
before he was circumcised.
4:10. How then was it reputed? When he was in circumcision or in
uncircumcision? Not in circumcision, but in uncircumcision.
4:11. And he received the sign of circumcision, a seal of the justice
of the faith which he had, being uncircumcised: that he might be the
father of all them that believe, being uncircumcised: that unto them
also it may be reputed to justice:
4:12. And he might be the father of circumcision; not to them only that
are of the circumcision, but to them also that follow the steps of the
faith that is in the uncircumcision of our father Abraham.
4:13. For not through the law was the promise to Abraham or to his
seed, that he should be heir of the world: but through the justice of
faith.
4:14. For if they who are of the law be heirs, faith is made void: the
promise is made of no effect.
Be heirs. . .That is, if they alone, who follow the ceremonies of the
law, be heirs of the blessings promised to Abraham; then that faith
which was so much praised in him, will be found to be of little value.
And the very promise will be made void, by which he was promised to be
the father, not of the Jews only, but of all nations of believers.
4:15. For the law worketh wrath. For where there is no law, neither is
there transgression.
The law worketh wrath. . .The law, abstracting from faith and grace,
worketh wrath occasionally, by being an occasion of many
transgressions, which provoke God's wrath.
4:16. Therefore is it of faith, that according to grace the promise
might be firm to all the seed: not to that only which is of the law,
but to that also which is of the faith of Abraham, who is the father of
us all,
4:17. (As it is written: I have made thee a father of many nations),
before God, whom he believed: who quickeneth the dead and calleth those
things that are not, as those that are.
4:18. Who against hope believed in hope; that he might be made the
father of many nations, according to that which was said to him: So
shall thy seed be.
4:19. And he was not weak in faith. Neither did he consider his own
body, now dead (whereas he was almost an hundred years old), nor the
dead womb of Sara.
4:20. In the promise also of God he staggered not by distrust: but was
strengthened in faith, giving glory to God:
4:21. Most fully knowing that whatsoever he has promised, he is able
also to perform.
4:22. And therefore it was reputed to him unto justice.
4:23. Now it is not written only for him. that it was reputed to him
unto justice,
4:24. But also for us, to whom it shall be reputed, if we believe in
him that raised up Jesus Christ, our Lord, from the dead,
4:25. Who was delivered up for our sins and rose again for our
justification.